T34n1721_法華義疏

大正藏第 34 冊 No. 1721 法華義疏

No. 1721 [cf. No. 262]

法華義疏卷第一

序品第一

將欲入文，前明三義：一、部類不同，二、品次差別，三、科經分齊。

部類不同者，略為七例：一者、一會之經用為一部，如《十地》等經；二者、多會共為一部，如《華嚴》之類；三者、經之初分用為一部，如六卷《泥洹經》；四者、具足二分以為一部，如《大般涅槃》；五者、略本以為一部，如《小品經》等；六者、廣本以為一部，如《大品》之流；七者、一品以為一部，如《觀世音》之例。今此《法華》於七種中是具足本；若依梵文應是略說，有六千偈也。

二、論品次差別者，又開五義：一、生起次第，二、明具義多小，三、論品前後，四、明品有無，五、別釋序品。

生起次第者，大明次第凡有二門：一、根緣次第，謂適機而說。二、義理次第，依義次相生。然佛說經雖具有二門，多依根緣次第。弟子造論又具二門，多依義理次第。今二十八品相生次第者，夫至人說法必有由籍，故初明〈序品〉。由序已竟，正宗宜開，將顯一乘為真實故，前開三乘為方便，故次明〈方便品〉。上根之徒聞前法說即便領悟，中根之者未能

【現代漢語翻譯】 現代漢語譯本 大正藏第 34 冊 No. 1721 法華義疏 No. 1721 [cf. No. 262] 法華義疏卷第一 序品第一 將要進入經文，首先闡明三種意義：一、部類的不同，二、品次（章節順序）的差別，三、科經（劃分經文）的界限。 部類的不同，大致分為七種情況：一、一次法會所說的經文作為一部，例如《十地經》等；二、多次法會共同宣說的經文作為一部，例如《華嚴經》之類；三、經文的最初一部分作為一部，例如六卷本的《泥洹經》（Nirvana Sutra）；四、具備兩種部分（指序分和正宗分）的經文作為一部，例如《大般涅槃經》（Mahaparinirvana Sutra）；五、簡略的版本作為一部，例如《小品般若經》（Smaller Perfection of Wisdom Sutra）等；六、廣大的版本作為一部，例如《大品般若經》（Larger Perfection of Wisdom Sutra）之流；七、一品（一個章節）作為一部，例如《觀世音菩薩普門品》（Avalokitesvara Universal Gateway Chapter）的例子。現在這部《法華經》（Lotus Sutra）在七種情況中屬於具足本；如果按照梵文原本，應該是略說本，有六千偈頌。 二、關於品次（章節順序）的差別，又分為五種意義：一、生起次第（產生的順序），二、闡明具義的多寡，三、討論品的前後順序，四、闡明品的存在與否，五、分別解釋〈序品〉（Introduction Chapter）。 生起次第（產生的順序），大致說明順序通常有兩種途徑：一、根緣次第（根據眾生根器和因緣的順序），即適應根機而說法。二、義理次第（根據義理的順序），依照義理的次第相互產生。然而佛陀說法雖然具備兩種途徑，大多依據根緣次第（根據眾生根器和因緣的順序）。弟子造論也具備兩種途徑，大多依據義理次第（根據義理的順序）。現在這二十八品相互產生的順序是，至人（指佛）說法必定有其緣由，所以首先闡明〈序品〉（Introduction Chapter）。由於序分已經說完，正宗分應該展開，爲了顯示一乘（Ekayana，唯一佛乘）是真實之故，先開示三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）作為方便，所以接著闡明〈方便品〉（Expedient Means Chapter）。上等根器的聽眾聽聞前面的法說就立即領悟，中等根器的聽眾未能領悟。

【English Translation】 English version Tripitaka Volume 34, No. 1721 法華義疏 (Fa Hua Yi Shu - Annotations on the Lotus Sutra) No. 1721 [cf. No. 262] 法華義疏 (Fa Hua Yi Shu - Annotations on the Lotus Sutra) - Volume 1 序品第一 (Introduction Chapter - Chapter 1) Before entering the text, three meanings will be clarified: 1. Differences in categories, 2. Differences in chapter order, and 3. Boundaries for classifying the sutra. Differences in categories can be roughly divided into seven examples: 1. A sutra from one assembly is considered one part, such as the 《十地經》(Ten Stages Sutra) etc.; 2. Multiple assemblies together form one part, such as the 《華嚴經》(Avatamsaka Sutra) and the like; 3. The initial portion of a sutra is used as one part, such as the six-fascicle 《泥洹經》(Nirvana Sutra); 4. Sutras complete with two parts (introduction and main teaching) are considered one part, such as the 《大般涅槃經》(Mahaparinirvana Sutra); 5. An abridged version is considered one part, such as the 《小品經》(Smaller Perfection of Wisdom Sutra) etc.; 6. An extensive version is considered one part, such as the 《大品》(Larger Perfection of Wisdom Sutra) series; 7. One chapter is considered one part, such as the example of 《觀世音》(Avalokitesvara Universal Gateway Chapter). This 《法華經》(Lotus Sutra) now belongs to the complete version among the seven types; if based on the original Sanskrit, it should be an abridged version, with six thousand verses. 2. Regarding the differences in chapter order, five meanings are further opened: 1. Order of arising, 2. Clarifying the amount of meaning contained, 3. Discussing the order of chapters, 4. Clarifying the existence or non-existence of chapters, and 5. Separate explanation of the 〈序品〉(Introduction Chapter). The order of arising, generally speaking, there are two approaches to explaining the sequence: 1. Order of roots and conditions, which means speaking according to the capacity of the audience. 2. Order of meaning and principle, which arises in sequence according to the meaning. However, although the Buddha's teachings possess both approaches, they mostly rely on the order of roots and conditions. Disciples creating treatises also possess both approaches, but mostly rely on the order of meaning and principle. Now, the order in which these twenty-eight chapters arise is that the words of a perfected being (Buddha) must have a cause, so first the 〈序品〉(Introduction Chapter) is explained. Since the introduction has been completed, the main teaching should be unfolded. To reveal that the One Vehicle (Ekayana) is the truth, the Three Vehicles (Triyana - Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are first presented as expedient means, so next the 〈方便品〉(Expedient Means Chapter) is explained. Listeners of superior capacity immediately understand upon hearing the preceding Dharma talk, while listeners of middling capacity do not.

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忘言會法，可以虛心待譬，故次明〈譬喻品〉，稟前法說、餐后譬喻。又同領解，故有信解品，印其所解為實，重興譬述成，故有〈藥草喻品〉。領解於前、述成於后，當果可期堪為授記，故有〈授記品〉。自前已來中上根人皆已受悟，下根之流猶未領解，故說過去結緣之始、現在化城之喻，故有〈化城喻品〉。下根之人聞上二週之說及后宿世因緣，便得領解堪與授記，故有〈五百弟子受記品〉。顯名之眾既解，密行之流又悟，故有〈授學無學人記品〉。三說已周、三根齊悟，復欲以斯法異世同聞，故嘆法美人令弘大道，故有〈法師品〉。欲證前三說不虛，復欲開法身果德，故有〈見寶塔品〉。〈法師〉、〈寶塔〉雖嘆人證法，未若親由達多自致成佛，舉此證驗勸物弘經，故有〈提婆達多品〉。上來三品美人讚法以勸弘經，菩薩聲聞受命宣持，故有〈持品〉。既于惡世欲弘善道多諸苦難，故辨弘經之方，令安住四行身心快樂，故有〈安樂行品〉。四行因成妙果宜顯，仍有涌出菩薩開遠壽之緣，故有〈涌出品〉。開發之緣已彰，壽量正宗宜顯，次明〈壽量品〉。聞說壽量得十二種益，今廣分別之，故有〈分別功德品〉。從初以來竟〈分別功德品〉明二權二實，多逆耳違心，若能隨喜其福無量，故有〈隨喜品〉。弟子隨喜

【現代漢語翻譯】 現代漢語譯本：爲了忘卻言語而領會佛法，可以虛心接受譬喻，所以接下來是〈譬喻品〉，秉承之前的法說，在餐後進行譬喻。又因為一同領悟理解，所以有〈信解品〉，印證他們所理解的是真實的，重新興起譬喻敘述，所以有〈藥草喻品〉。在前面領悟理解，在後面敘述完成，當果可以預期，堪可被授予記別，所以有〈授記品〉。從前面開始，中上根器的人都已經領悟，下根器的人還沒有領悟理解，所以講述過去結緣的開始，現在化城的譬喻，所以有〈化城喻品〉。下根器的人聽聞前兩週的說法以及後來的宿世因緣，便能領悟理解，可以被授予記別，所以有〈五百弟子受記品〉。顯名的大眾已經理解，秘密修行的群體也已領悟，所以有〈授學無學人記品〉。三次說法已經周遍，三種根器的人都已領悟，又想把這種佛法在不同的世界一同傳聞，所以讚歎佛法的莊嚴美好，使人弘揚大道，所以有〈法師品〉。想要證明前面三次說法不虛妄，又想開顯法身果德，所以有〈見寶塔品〉。〈法師品〉、〈寶塔品〉雖然讚歎人證悟佛法，不如親自由提婆達多（Devadatta，佛陀的堂兄弟，以負面形象著稱）自己成就佛果，舉出這個證明來勸勉人們弘揚佛經，所以有〈提婆達多品〉。上面三品讚美人和佛法，用來勸勉人們弘揚佛經，菩薩和聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）接受命令宣揚和護持佛經，所以有〈持品〉。既然在惡世想要弘揚善道，會有很多苦難，所以辨明弘揚佛經的方法，使人安住在四種安樂行中，身心快樂，所以有〈安樂行品〉。四種安樂行的因成就了妙果，應該顯現出來，仍然有從地涌出的菩薩，開顯遙遠壽命的因緣，所以有〈涌出品〉。開發顯現的因緣已經彰顯，壽命長短的正宗應該顯現，接下來是〈壽量品〉。聽聞講述壽命長短，得到十二種利益，現在廣泛分別這些利益，所以有〈分別功德品〉。從一開始直到〈分別功德品〉，闡明二權二實，很多話逆耳違背心意，如果能夠隨喜，那福德無量，所以有〈隨喜品〉。弟子們隨喜。

【English Translation】 English version: To forget words and comprehend the Dharma, one can humbly accept metaphors, hence the following is the 『Parable Chapter』 (〈譬喻品〉), inheriting the previous Dharma exposition and providing parables after the meal. Furthermore, because of shared understanding, there is the 『Faith and Understanding Chapter』 (〈信解品〉), confirming that what they understand is real, and re-establishing the metaphorical narration, hence there is the 『Medicinal Herbs Parable Chapter』 (〈藥草喻品〉). Understanding comes before, narration completes after, the attainment of Buddhahood can be expected, and they are worthy of receiving predictions, hence there is the 『Prediction Chapter』 (〈授記品〉). From the beginning, those of middle and superior faculties have already awakened, while those of inferior faculties have not yet understood, hence the story of the beginning of past connections and the parable of the illusory city now, hence there is the 『Illusory City Parable Chapter』 (〈化城喻品〉). Those of inferior faculties, hearing the teachings of the previous two assemblies and the causes and conditions of past lives, can then understand and are worthy of receiving predictions, hence there is the 『Five Hundred Disciples Prediction Chapter』 (〈五百弟子受記品〉). Since the assembly of those with known names has understood, and the group of secret practitioners has also awakened, hence there is the 『Prediction for Learners and Non-Learners Chapter』 (〈授學無學人記品〉). The three teachings have been completed, and beings of the three faculties have all awakened. Furthermore, wishing to have this Dharma heard together in different worlds, the beauty of the Dharma is praised, encouraging the propagation of the Great Path, hence there is the 『Preacher Chapter』 (〈法師品〉). Wishing to prove that the previous three teachings are not false, and also wishing to reveal the fruit of the Dharma body, hence there is the 『Appearance of the Jeweled Stupa Chapter』 (〈見寶塔品〉). Although the 『Preacher Chapter』 (〈法師品〉) and the 『Jeweled Stupa Chapter』 (〈寶塔品〉) praise people for realizing the Dharma, it is not as good as Devadatta (提婆達多, Buddha's cousin, known for his negative role) personally achieving Buddhahood, using this proof to encourage people to propagate the scriptures, hence there is the 『Devadatta Chapter』 (〈提婆達多品〉). The above three chapters praise people and the Dharma to encourage the propagation of the scriptures, Bodhisattvas and Śrāvakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings) receive the command to proclaim and uphold the scriptures, hence there is the 『Encouragement to Hold Fast Chapter』 (〈持品〉). Since one wishes to propagate the good path in an evil world, there will be many hardships, hence the methods for propagating the scriptures are distinguished, enabling people to abide in the four peaceful practices, with body and mind joyful, hence there is the 『Peaceful Practices Chapter』 (〈安樂行品〉). The causes of the four peaceful practices have achieved wonderful results, which should be revealed, and there is still the condition of Bodhisattvas emerging from the earth, revealing the causes and conditions of distant life spans, hence there is the 『Emerging from the Earth Chapter』 (〈涌出品〉). The conditions for development and manifestation have already been revealed, and the main principle of the length of life should be revealed, next is the 『Lifespan Chapter』 (〈壽量品〉). Hearing the explanation of the length of life, one obtains twelve kinds of benefits, now these benefits are widely distinguished, hence there is the 『Distinguishing the Merits Chapter』 (〈分別功德品〉). From the beginning until the 『Distinguishing the Merits Chapter』 (〈分別功德品〉), the two provisional and two real aspects are clarified, and many words are unpleasant and contrary to one's mind. If one can rejoice in them, then the merits will be immeasurable, hence there is the 『Rejoicing in Accordance Chapter』 (〈隨喜品〉). The disciples rejoice in accordance.

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福已無邊，法師宣持六根清凈，故有〈法師功德品〉。雖唱五種法師獲六千功德，今引過去親證顯得不虛兼明上品功德，故有〈常不輕菩薩品〉。自前諸品嘆法美人其義已顯，十方諸佛見二世眾生信持此經心生歡喜，現七種神力，故有〈神力品〉。大明流通凡有二分：一者讚歎，二者付囑。讚歎竟前，今次付屬，故有〈囑累品〉。藥王稟經親蒙利益，捨身命財報恩供養，以為受命宣通模軌。今說此本緣利益時會，故有〈藥王本事品〉。藥王雖報恩供養猶未辨宣通此法，故召彼妙音明分身六趣為物弘經，故有〈妙音菩薩品〉。眾生雖欲持經多諸留難，必須普示諸門大悲救拔，故次辨〈觀世音品〉。已明觀世音之人救難，次說神咒之法護持，故有〈陀羅尼品〉。為物弘經蓋是眾生真善知識，故次說〈妙莊嚴王本事品〉。修行一乘即是行普賢行，是故普賢遠方來獎勸發起，故有〈普賢菩薩勸發品〉也。

次第二、明具義多少門者，品雖二十八，得名有三：一者、以一義得名；二者、以二義受稱；三者、以三義為目。一義得名者略明四種：一者從法受名，如〈方便品〉等，二者從譬為目，如〈譬喻品〉等，三者從人受稱，如〈提婆達多品〉等，四從事為目，如〈涌出品〉等。二義立名者，或人法雙舉，如〈觀世音普門品

【現代漢語翻譯】 現代漢語譯本：福德已經無邊無際，法師宣講並持守六根清凈的修行，所以有了《法師功德品》。雖然宣揚五種法師能夠獲得六千種功德，現在引用過去親身證實的例子，來彰顯其真實不虛，並且闡明上品功德，所以有了《常不輕菩薩品》。從前面的各品經文讚歎佛法的殊勝和修行者的美好，其意義已經很明顯了，十方諸佛看見二世（過去和未來）的眾生信奉並持誦這部經，內心生起歡喜，顯現七種神通力量，所以有了《神力品》。廣泛流通此經文大概分為兩個部分：一是讚歎，二是囑託。讚歎的部分已經結束，現在是囑託的部分，所以有了《囑累品》。藥王菩薩稟受經文，親身蒙受利益，捨棄身命和財物來報答佛恩並供養，作為接受佛命宣揚流通佛法的模範。現在講述此經的因緣和利益，以及弘揚佛法的時機，所以有了《藥王本事品》。藥王菩薩雖然以報恩供養的方式，但還沒有完全闡明宣揚流通此法，所以召來妙音菩薩，闡明分身六道去為眾生弘揚佛經，所以有了《妙音菩薩品》。眾生雖然想要持誦經文，但有很多阻礙和困難，必須普遍開示各種法門，以大悲心救助和拔除眾生的苦難，所以接下來辨明《觀世音菩薩普門品》。已經闡明觀世音菩薩救助眾生脫離苦難，接下來講述神咒的法力來護持眾生，所以有了《陀羅尼品》。為眾生弘揚佛經，實在是眾生的真善知識，所以接下來講述《妙莊嚴王本事品》。修行一乘佛法，就是實踐普賢菩薩的行愿，因此普賢菩薩從遙遠的地方趕來，讚揚並勸勉眾生髮起菩提心，所以有了《普賢菩薩勸發品》。

其次第二，說明具備的意義有多少方面：整部經雖然有二十八品，但品名可以分為三種：一是，以一個意義來命名；二是，以兩個意義來稱呼；三是，以三個意義作為標題。一個意義來命名的，大概有四種：一是，從法理上接受名稱，例如《方便品》等；二是，從比喻上作為標題，例如《譬喻品》等；三是，從人物上接受稱呼，例如《提婆達多品》（Devadatta）等；四是，從事件上作為標題，例如《涌出品》等。兩個意義來命名的，或者人物和法理雙重並舉，例如《觀世音菩薩普門品》。

【English Translation】 English version: Merit and virtue are already boundless. The Dharma masters proclaim and uphold the purity of the six senses, hence the 『Chapter on the Merits of the Dharma Masters』 (〈法師功德品〉). Although it is proclaimed that the five types of Dharma masters can obtain six thousand merits, now, past personal testimonies are cited to demonstrate its truthfulness and to clarify the merits of the highest quality, hence the 『Chapter on Bodhisattva Never Disparaging』 (〈常不輕菩薩品〉). From the preceding chapters, the praise of the Dharma's excellence and the practitioners' virtues is already evident. The Buddhas of the ten directions, seeing beings of the two worlds (past and future) believing in and upholding this sutra, generate joy in their hearts and manifest seven kinds of supernatural powers, hence the 『Chapter on Supernatural Powers』 (〈神力品〉). The widespread circulation of this sutra is roughly divided into two parts: first, praise; second, entrustment. The praise has ended, and now comes the entrustment, hence the 『Chapter on Entrustment』 (〈囑累品〉). Bodhisattva Medicine King (藥王) received the sutra and personally benefited from it, sacrificing his life and wealth to repay the Buddha's kindness and make offerings, serving as a model for receiving the Buddha's command to propagate and circulate the Dharma. Now, the causes and conditions, benefits, and timing for propagating the Dharma are discussed, hence the 『Chapter on the Past Deeds of Medicine King Bodhisattva』 (〈藥王本事品〉). Although Bodhisattva Medicine King made offerings to repay the Buddha's kindness, he had not fully elucidated the propagation of this Dharma. Therefore, Bodhisattva Wonderful Sound (妙音) is summoned to explain the manifestation of bodies in the six realms to propagate the sutra for the benefit of beings, hence the 『Chapter on Bodhisattva Wonderful Sound』 (〈妙音菩薩品〉). Although beings desire to uphold the sutra, there are many obstacles and difficulties. It is necessary to universally reveal various Dharma doors and to rescue beings with great compassion, hence the subsequent clarification of the 『Universal Gateway of Bodhisattva Avalokiteshvara』 (〈觀世音品〉). Having clarified Bodhisattva Avalokiteshvara's (觀世音) rescue of beings from suffering, the power of mantras to protect beings is discussed next, hence the 『Chapter on Dharani』 (〈陀羅尼品〉). Propagating the sutra for the benefit of beings is truly the good and wise friend of beings, hence the subsequent discussion of the 『Past Deeds of King Wonderful Adornment』 (〈妙莊嚴王本事品〉). Practicing the One Vehicle of the Dharma is practicing the vows of Bodhisattva Samantabhadra (普賢), therefore, Bodhisattva Samantabhadra comes from afar to praise and encourage beings to arouse the Bodhi mind, hence the 『Chapter on the Encouragement of Bodhisattva Samantabhadra』 (〈普賢菩薩勸發品〉).

Secondly, regarding the number of meanings contained: Although there are twenty-eight chapters in the entire sutra, the chapter titles can be divided into three types: first, named with one meaning; second, referred to with two meanings; and third, titled with three meanings. Those named with one meaning are roughly of four types: first, receiving the name from the Dharma, such as the 『Chapter on Expedient Means』 (〈方便品〉), etc.; second, using a metaphor as the title, such as the 『Chapter on Parables』 (〈譬喻品〉), etc.; third, receiving the name from a person, such as the 『Chapter on Devadatta』 (〈提婆達多品〉), etc.; fourth, using an event as the title, such as the 『Chapter on Emerging from the Earth』 (〈涌出品〉), etc. Those named with two meanings are either a combination of person and Dharma, such as the 『Universal Gateway of Bodhisattva Avalokiteshvara』 (〈觀世音普門品〉).

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〉等；或能所合為目，如〈見寶塔品〉等。三義立名者，如〈五百弟子受記品〉，五百是數名，弟子是其人稱，受記是其法目。

問：

品名為是佛說？為是集經者安，為後人所制？

答：

具有三義：一者、若經文內標于品名，如雲「聞是藥王本事品功德無量」，蓋是佛說。二者、若標于品名置在文初，蓋是集法藏人取佛語意故製品名。三者、如《大品》等九十章經無有品名，悉是後人所制故。睿法師《大品．序》述什公語云：「《大品經》但有三品，謂〈序品〉、〈魔事品〉、〈阿鞞跋致品〉。以品非佛說，故略去其二唯留〈序品〉。」故知非佛說，後人制之也。

第三、論品前後者，諸經〈囑累品〉多在經末，至如此經安〈神力品〉後者，依于梵本及《法華論》。又即此秦地新翻《法華》，並安〈囑累品〉在於經末。今明羅什善解秦言妙得經旨，安〈囑累品〉在〈神力品〉后必有深致。所以然者，若〈囑累品〉在經末者，則至說經竟始令分身各還本國。若爾，至說經竟猶是凈土。妙音來時，何事被誡於此國土勿生下劣想耶？又下方大士既普禮分身，東土上人不應獨接足多寶，觀音奉珠又不應但為二分。以此推之，知〈囑累品〉不在經末。安〈神力品〉後者，大明一乘凡有二種：

【現代漢語翻譯】 現代漢語譯本： 〉等；或者將能和所結合作為品名，例如〈見寶塔品〉（Jian Baota Pin，Seeing the Treasure Tower）等。用三種意義來命名的，例如〈五百弟子受記品〉（Wubai Dizi Shouji Pin，Chapter on the Prophecy Given to Five Hundred Disciples），『五百』是數字，『弟子』是人的稱謂，『受記』是法的名目。

問： 品名是佛陀所說？還是結集經典的人所安立，或是後人所制定？

答： 品名有三種情況：第一種，如果經文內部標明了品名，例如說『聽聞這個藥王本事品功德無量』，這大概是佛陀所說。第二種，如果品名標註在經文的開頭，這大概是結集佛法的人採取佛陀的語言和意義而製作的品名。第三種，例如《大品般若經》（Da Pin Banruo Jing，Large Perfection of Wisdom Sutra）等九十章的經文沒有品名，這些都是後人所制定的。鳩摩羅什（Jiumoluoshi）的弟子僧睿法師在《大品經序》中敘述鳩摩羅什的話說：『《大品經》只有三品，即〈序品〉（Xu Pin，Introduction Chapter）、〈魔事品〉（Moshi Pin，Chapter on the Works of Mara）、〈阿鞞跋致品〉（Abeibazhi Pin，Chapter on the Stage of Non-retrogression）。因為品名不是佛陀所說，所以省略了其他的，只保留了〈序品〉。』由此可知品名不是佛陀所說，而是後人制定的。

第三，關於品的先後順序，通常諸經的〈囑累品〉（Zhulei Pin，Entrustment Chapter）多在經末，而這部經卻將〈神力品〉（Shenli Pin，Supernatural Powers Chapter）放在後面，這是依據梵文版本和《法華論》（Fahua Lun，Lotus Sutra Treatise）。而且現在秦地新翻譯的《法華經》（Fahua Jing，Lotus Sutra），也把〈囑累品〉放在經末。現在說明鳩摩羅什善於理解秦地的語言，巧妙地領會了經文的旨意，將〈囑累品〉放在〈神力品〉之後必定有深刻的含義。為什麼這樣說呢？如果〈囑累品〉在經末，那麼要到說法完畢才讓分身佛各自返回本國。如果這樣，到說法完畢仍然是凈土。妙音菩薩（Miaoyin Pusa，Wonderful Sound Bodhisattva）來的時候，為什麼要被告誡不要對這個國土產生下劣的想法呢？而且下方的大菩薩既然普遍禮拜了分身佛，東土的上人就不應該只迎接多寶佛（Duobao Fo，Prabhutaratna Buddha），觀音菩薩（Guanyin Pusa，Avalokitesvara Bodhisattva）奉獻寶珠也不應該只分為兩份。由此推斷，知道〈囑累品〉不在經末。將〈神力品〉放在後面，是爲了闡明一乘佛法有兩種：

【English Translation】 English version: 〉, etc.; or combining the 'able' and 'object' as the chapter title, such as the 〈Chapter on Seeing the Treasure Tower〉(Jian Baota Pin, 見寶塔品). Those named with three meanings, such as the 〈Chapter on the Prophecy Given to Five Hundred Disciples〉(Wubai Dizi Shouji Pin, 五百弟子受記品), where 'five hundred' is a numerical name, 'disciples' is the designation of people, and 'prophecy' is the Dharma title.

Question: Are the chapter titles spoken by the Buddha? Or were they established by those who compiled the scriptures, or created by later people?

Answer: There are three possibilities: First, if the chapter title is marked within the scripture, such as saying 'Hearing this Chapter on the Past Deeds of Medicine King has immeasurable merit,' it is likely spoken by the Buddha. Second, if the chapter title is placed at the beginning of the text, it is likely that those who compiled the Dharma created the chapter title by taking the Buddha's words and meaning. Third, such as the ninety-chapter scripture like the 《Large Perfection of Wisdom Sutra》(Da Pin Banruo Jing, 大品般若經) which has no chapter titles, all of these were created by later people. The Dharma Master Sengrui's preface to the 《Large Perfection of Wisdom Sutra》 recounts Kumarajiva's words, saying: 'The 《Large Perfection of Wisdom Sutra》 only has three chapters, namely the 〈Introduction Chapter〉(Xu Pin, 序品), the 〈Chapter on the Works of Mara〉(Moshi Pin, 魔事品), and the 〈Chapter on the Stage of Non-retrogression〉(Abeibazhi Pin, 阿鞞跋致品). Because the chapter titles were not spoken by the Buddha, the others were omitted, and only the 〈Introduction Chapter〉 was retained.' From this, it is known that the chapter titles were not spoken by the Buddha, but were created by later people.

Third, regarding the order of the chapters, the 〈Entrustment Chapter〉(Zhulei Pin, 囑累品) in most scriptures is usually at the end, but this scripture places the 〈Supernatural Powers Chapter〉(Shenli Pin, 神力品) later, based on the Sanskrit version and the 《Lotus Sutra Treatise》(Fahua Lun, 法華論). Moreover, the newly translated 《Lotus Sutra》(Fahua Jing, 法華經) in the Qin region also places the 〈Entrustment Chapter〉 at the end of the scripture. Now, it is clear that Kumarajiva skillfully understood the language of the Qin region and subtly grasped the meaning of the scripture, so placing the 〈Entrustment Chapter〉 after the 〈Supernatural Powers Chapter〉 must have a profound meaning. Why is this so? If the 〈Entrustment Chapter〉 is at the end of the scripture, then it would be after the teaching is finished that the manifested Buddhas would return to their respective lands. If that were the case, then until the teaching is finished, it would still be a pure land. When the Bodhisattva Wonderful Sound(Miaoyin Pusa, 妙音菩薩) comes, why would he be warned not to have inferior thoughts about this land? Moreover, since the great Bodhisattvas from below universally prostrated themselves before the manifested Buddhas, the people of this land should not only greet the Prabhutaratna Buddha(Duobao Fo, 多寶佛), and the Avalokitesvara Bodhisattva's(Guanyin Pusa, 觀音菩薩) offering of the jewel should not only be divided into two parts. From this, it can be inferred that the 〈Entrustment Chapter〉 is not at the end of the scripture. Placing the 〈Supernatural Powers Chapter〉 later is to clarify that there are two types of the One Vehicle Dharma:

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一、諸佛所乘；二、菩薩所乘。故《十二門論》云「諸佛大人之所乘，故名為大。又觀音、彌勒諸大士等之所乘故，故名為大」。自從經初至〈神力品〉，明諸佛所乘之法，分身諸佛為開壽量故來，遠壽既彰各歸本國則土還復穢，此一章義訖所以付屬。從〈藥王品〉竟〈普賢勸發品〉明菩薩之所乘，因果兩乘既圓眾便散席，為此因緣故安〈囑累品〉在〈藥王品〉前。又〈囑累〉一品既明付屬，〈藥王〉等品即是受命弘經。以此推之，不應在經后也。

第四、論品有無者，羅什翻經但有二十七品，后更有〈提婆達多品〉者，釋道慧《宋齊錄》云「上定林寺釋法獻于于闐國得此一品。瓦官寺沙門釋法意以齊永明八年十二月譯出為《提婆達多品經》，未安《法華》內。梁末有西天竺優禪尼國人名婆羅末陀此云真諦，又翻出此品，始安〈見寶塔品〉后也」。

問：

竺法護翻《正法華經》，〈見寶塔品〉後有〈提婆達事〉，羅什何故不翻譯之？

答：

事又難明，今且以三義往釋：一者、外國傳云「流沙以西多有此品，流沙以東多無此品。所以然者，小乘之流皆謂諸方等經並是調達所作，是以諸國或有闕之。」羅什既在龜茲國，不見此品故不翻之。二者、羅什譯經觀察機情每多存略，若具翻《

【現代漢語翻譯】 現代漢語譯本： 一、諸佛所乘（Zhu Fo Suo Cheng，諸佛所乘坐的法門）；二、菩薩所乘（Pu Sa Suo Cheng，菩薩所乘坐的法門）。所以《十二門論》（Shi Er Men Lun）說：『諸佛大人所乘之法，所以名為大乘。又觀音（Guan Yin）、彌勒（Mi Le）諸大士等所乘之法，所以名為大乘。』從經文開始到〈神力品〉（Shen Li Pin），闡明諸佛所乘之法，分身諸佛爲了開顯壽量而前來，遠壽既然彰顯，各自迴歸本國，那麼國土還恢復到原來的穢土狀態，這一章的意義結束，所以進行付囑。從〈藥王品〉（Yao Wang Pin）到〈普賢勸發品〉（Pu Xian Quan Fa Pin），闡明菩薩所乘之法，因果兩乘既然圓滿，大眾便散席，因為這個因緣，所以將〈囑累品〉（Zhu Lei Pin）安排在〈藥王品〉之前。而且〈囑累品〉既然闡明了付囑，〈藥王品〉等品就是接受命令弘揚佛經。由此推斷，不應該放在經文之後。 第四、關於品目的有無，鳩摩羅什（Jiu Mo Luo Shi）翻譯的佛經只有二十七品，後來又有了〈提婆達多品〉（Ti Po Da Duo Pin），釋道慧（Shi Dao Hui）在《宋齊錄》（Song Qi Lu）中說：『上定林寺（Shang Ding Lin Si）的釋法獻（Shi Fa Xian）在於闐國（Yu Tian Guo）得到了這一品。瓦官寺（Wa Guan Si）的沙門釋法意（Shi Fa Yi）在齊永明（Qi Yong Ming）八年十二月翻譯出來，成為《提婆達多品經》（Ti Po Da Duo Pin Jing），沒有安放在《法華經》（Fa Hua Jing）內。梁朝末年有西天竺（Xi Tian Zhu）優禪尼國（You Chan Ni Guo）人名叫婆羅末陀（Po Luo Mo Tuo），漢譯為真諦（Zhen Di），又翻譯出了這一品，才安放在〈見寶塔品〉（Jian Bao Ta Pin）之後。』 問： 竺法護（Zhu Fa Hu）翻譯的《正法華經》（Zheng Fa Hua Jing），在〈見寶塔品〉之後有〈提婆達多事〉，鳩摩羅什為什麼不翻譯呢？ 答： 這件事又難以說明，現在姑且用三種理由來解釋：一是，外國傳說：『流沙（Liu Sha）以西大多有這一品，流沙以東大多沒有這一品。之所以這樣，是因為小乘（Xiao Cheng）的流派都認為諸方等經（Zhu Fang Deng Jing）都是提婆達多（Ti Po Da Duo）所作，因此各國有的缺少這一品。』鳩摩羅什既然在龜茲國（Qiu Ci Guo），沒有見到這一品，所以沒有翻譯。二是，鳩摩羅什翻譯佛經，觀察眾生的根機，常常有所省略，如果全部翻譯《

【English Translation】 English version: I. That which the Buddhas ride; II. That which the Bodhisattvas ride. Therefore, the Shi Er Men Lun (Twelve Gates Treatise) says, 'That which the great Buddhas ride is called Great. Moreover, that which Avalokiteśvara (Guan Yin), Maitreya (Mi Le), and other great Bodhisattvas ride is called Great.' From the beginning of the sutra to the 'Supernatural Powers' (Shen Li Pin) chapter, it elucidates the Dharma that the Buddhas ride. The manifested Buddhas come to reveal the length of life. Since the long lifespan is revealed, each returns to their own country, and the land reverts to its impure state. The meaning of this chapter concludes, so the entrustment is made. From the 'King of Medicine' (Yao Wang Pin) chapter to the 'Encouragement of Universal Virtue' (Pu Xian Quan Fa Pin) chapter, it elucidates that which the Bodhisattvas ride. Since the two vehicles of cause and effect are perfected, the assembly disperses. Because of this cause and condition, the 'Entrustment' (Zhu Lei Pin) chapter is placed before the 'King of Medicine' chapter. Moreover, since the 'Entrustment' chapter clarifies the entrustment, the 'King of Medicine' and other chapters are the acceptance of the command to propagate the sutra. Based on this reasoning, it should not be placed after the sutra. Fourth, regarding the presence or absence of chapters, Kumārajīva (Jiu Mo Luo Shi)'s translation of the sutra only has twenty-seven chapters. Later, there was the 'Devadatta' (Ti Po Da Duo Pin) chapter. Śramaṇa Daohui (Shi Dao Hui)'s Song Qi Lu (Record of the Song and Qi Dynasties) says, 'The Śramaṇa Faxian (Shi Fa Xian) of Upper Dinglin Temple (Shang Ding Lin Si) obtained this chapter in the country of Khotan (Yu Tian Guo). The Śramaṇa Fayi (Shi Fa Yi) of Waguan Temple (Wa Guan Si) translated it in the twelfth month of the eighth year of Yongming (Qi Yong Ming) of the Qi dynasty, becoming the Devadatta Chapter Sutra (Ti Po Da Duo Pin Jing), but it was not placed within the Lotus Sutra (Fa Hua Jing). At the end of the Liang dynasty, there was a person from the country of Ujjain (You Chan Ni Guo) in West India (Xi Tian Zhu) named Paramārtha (Po Luo Mo Tuo), which translates to 'Truth' (Zhen Di). He also translated this chapter and placed it after the 'Vision of the Jeweled Stupa' (Jian Bao Ta Pin) chapter.' Question: In Dharmarakṣa (Zhu Fa Hu)'s translation of the Saddharma-puṇḍarīka-sūtra (Zheng Fa Hua Jing), there is the 'Affair of Devadatta' after the 'Vision of the Jeweled Stupa' chapter. Why did Kumārajīva not translate it? Answer: This matter is difficult to explain. For now, let's use three reasons to explain it: First, foreign legends say, 'West of the Moving Sands (Liu Sha), this chapter is mostly present, while east of the Moving Sands, this chapter is mostly absent. The reason for this is that the followers of the Hīnayāna (Xiao Cheng) all believe that the Vaipulya Sutras (Zhu Fang Deng Jing) were all written by Devadatta (Ti Po Da Duo). Therefore, some countries lack this chapter.' Since Kumārajīva was in the country of Kucha (Qiu Ci Guo) and did not see this chapter, he did not translate it. Second, Kumārajīva, when translating sutras, observed the capacities of beings and often made omissions. If he fully translated the

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智度論》則十倍於此，恐難尋求，故略為百卷也。如翻《百論》，無益此土，故但存略，有五十偈。故《正法華經》凡有十卷，刪彼煩文略為七軸。三者、〈見寶塔品〉命持而〈持品〉應命，言勢相接，而忽間以〈提婆達多〉則文似非，次恐末世多惑，所以刪之也。

第五、別釋序品。序者漸也，假時托處動地雨華，為正說由漸，故名為序。又序者次也，初明緣起后辨正經，蓋是義之次第。又言序者謂祥序也，經首列事祥序可觀之也。又言序者舒也，欲顯事義舒廣故云序也。品者外國名跋渠、此稱為品，品云品別，以二十八章明義各異，故稱為別。二者品類，以其明義各有部類故也。

第三、明章段不同。

問：

尋天竺之與震旦，著筆之與口傳，敷經講論者不出二種：一者科章門，二者直解釋。如天親解涅槃有七分，龍樹釋般若無章門，蓋是天竺論師開、不開之二類也。河西制《涅槃疏》開為五門，道融講新《法華》類為九轍，至如集解凈名之說、撰注法華之文，但拆其玄微又不豫科起盡，蓋是震旦諸師開、不開兩義也。今所釋者其義云何？

答：

夫適化無方、陶誘非一，考聖心以息患為主，統教意以開道為宗，若因開以取悟則聖教為之開，若由合而受道則聖教為之合，如

【現代漢語翻譯】 現代漢語譯本 《智度論》（Mahāprajñāpāramitopadeśa，大乘佛教論書，解釋《般若經》）的篇幅是《正法華經》的十倍，恐怕難以尋找到，所以略為刪減為一百卷。《百論》（Śata-śāstra，古印度論師提婆菩薩所著）的翻譯對本地（震旦，古代中國的稱謂）沒有益處，所以只保留了簡略的版本，有五十偈。《正法華經》原本有十卷，刪去了其中繁瑣的文字，簡略為七卷。第三點，〈見寶塔品〉（從法華經中引用的章節）命持（指受持、奉持）而〈持品〉（也是法華經中的章節）應命（迴應），文勢相接，卻突然插入〈提婆達多品〉（法華經中的章節），這樣文理似乎不順暢，而且考慮到末世會有很多迷惑，所以刪去了這一品。

第五、分別解釋序品（經典的第一品，通常介紹經文的緣起和概要）。序，是漸進的意思，憑藉時間、地點、動地、雨華等瑞相，作為正式宣說的漸進過程，所以稱為序。序，又是次序的意思，首先闡明緣起，然後辨析正經，這是義理的次序。序，又可以理解為祥瑞的開端，經文開頭列舉的事件是祥瑞的開端，值得觀看。序，又可以理解為舒展，想要彰顯事理的舒展和廣闊，所以稱為序。品，是外國（指印度）的名稱跋渠（varga），這裡稱為品，品的意思是品類區別，用二十八個章節來闡明不同的義理，所以稱為品別。第二種意思是品類，因為闡明的義理各有不同的部類。

第三、說明章節段落的不同。

問：

尋訪天竺（古代印度）和震旦（古代中國），無論是著筆寫作還是口頭傳授，敷講經文和論述的人不出兩種方式：一種是科判章節，另一種是直接解釋。例如天親（Vasubandhu，印度佛教論師）解釋《涅槃經》（Mahāparinirvāṇa Sūtra）分為七分，龍樹（Nāgārjuna，印度佛教論師）解釋《般若經》（Prajñāpāramitā Sūtra）沒有章節門，這大概是天竺論師開立章節和不開立章節的兩種型別。河西（地名，此處指河西地區的僧人）製作《涅槃疏》（涅槃經的註釋）分為五門，道融（人名，東晉僧人）講解新譯的《法華經》（Lotus Sūtra）分為九轍，至於集解《維摩詰經》（Vimalakirti Sutra）的說法、撰寫註釋《法華經》的文章，只是拆解其中的玄妙之處，又不預先科判起止，這大概是震旦諸位法師開立章節和不開立章節的兩種含義。現在所解釋的（指《正法華經》），它的義理是怎樣的呢？

答：

適應教化沒有固定的方法，陶冶誘導也不是隻有一種途徑，考察聖人的心意是以止息眾生的煩惱為主要目的，統攝佛教的宗旨是以開啟眾生的智慧為根本。如果因為開立章節而能夠領悟，那麼聖教就為之開立章節；如果通過合攏的方式而能夠接受佛道，那麼聖教就為之合攏。如同...

【English Translation】 English version The Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom, a major Mahayana Buddhist text commenting on the Prajñāpāramitā Sūtra) is ten times the length of this (Saddharma-puṇḍarīka-sūtra), and it would be difficult to find, so it has been abridged to one hundred fascicles. Translating the Śata-śāstra (One Hundred Treatises, a text by the Indian philosopher Āryadeva) would not benefit this land (Zhendan, ancient name for China), so only a brief version of fifty gāthās (verses) has been preserved. The original Saddharma-puṇḍarīka-sūtra had ten fascicles, but the verbose text has been abridged to seven. Thirdly, in the chapter Appearance of a Stupa Made of Precious Materials (a chapter from the Lotus Sutra), the command to uphold is followed by the response in the chapter Encouragement of Holding This Sutra (also from the Lotus Sutra), the momentum of the text connects, but the sudden insertion of the Devadatta chapter (a chapter from the Lotus Sutra) makes the text seem disjointed, and fearing that there would be much confusion in the latter days, this chapter has been removed.

Fifth, separate explanation of the Introduction chapter (the first chapter of a sutra, usually introducing the origin and summary of the text). Introduction means gradual, relying on auspicious signs such as time, place, earth shaking, and raining flowers, as a gradual process for the formal proclamation, so it is called Introduction. Introduction also means order, first clarifying the origin and then distinguishing the main sutra, which is the order of meaning. Introduction can also be understood as an auspicious beginning, the events listed at the beginning of the sutra are auspicious beginnings, worthy of viewing. Introduction can also be understood as unfolding, wanting to highlight the unfolding and breadth of the matter and principle, so it is called Introduction. Chapter is the foreign (referring to India) name varga, here it is called Chapter, the meaning of Chapter is distinction of categories, using twenty-eight chapters to clarify different meanings, so it is called Chapter Distinction. The second meaning is categories, because the meanings clarified each have different categories.

Third, explaining the differences in chapters and sections.

Question:

Searching through India (ancient India) and Zhendan (ancient China), whether writing or oral transmission, those who expound the sutras and treatises do so in no more than two ways: one is to divide into chapters and sections, and the other is to explain directly. For example, Vasubandhu (Indian Buddhist philosopher) explains the Nirvana Sutra (Mahāparinirvāṇa Sūtra) in seven parts, Nāgārjuna (Indian Buddhist philosopher) explains the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra) without chapter divisions, which are probably the two types of Indian philosophers who do or do not establish chapters. The monks of Hexi (place name, referring to monks in the Hexi region) created the Nirvana Commentary (commentary on the Nirvana Sutra) divided into five sections, Dao Rong (personal name, monk of the Eastern Jin Dynasty) lectured on the newly translated Lotus Sutra (Saddharma Puṇḍarīka Sūtra) divided into nine tracks, as for the collected explanations of the Vimalakirti Sutra (Vimalakirti Nirdesa Sutra), and the articles written to annotate the Lotus Sutra, they only dismantle the profound mysteries, and do not pre-judge the beginning and end, which are probably the two meanings of the masters of Zhendan who do or do not establish chapters. What is the meaning of what is being explained now (referring to the Saddharma-puṇḍarīka-sūtra)?

Answer:

Adapting to transformation has no fixed method, and cultivating and guiding is not only one path. Examining the mind of the sages takes stopping the suffering of sentient beings as the main purpose, and unifying the purpose of Buddhism takes opening the wisdom of sentient beings as the root. If one can realize through establishing chapters, then the holy teachings will establish chapters for it; if one can receive the Buddha's path through the method of combining, then the holy teachings will combine for it. Like...

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其兩曉併爲甘露，必也雙迷俱成毒藥。若然者，豈可偏守一逕以應壅九逵者哉！

問：

有人言：經無大小例開三段，序、正、流通。是事云何？

答：

領向圓通之論、開道息患之言，足知眾途是非，寧問三段之得失耶？必茍執三章，過則多矣。而群生因初分以取悟則初分為正，籍后章以受道則后章非傍，何得言初后是非正經、中段乃為宗極，將非秉執規矩局釋大方耶？

問：

初段入定放光雨華動地，將為正說之由漸，何名為正經？

答：

論云「泥洹法寶入有多門」，經稱「受悟不同，佛事非一」，或籍音聲以改凡，或由默然以成聖，或因光明以出俗，或假香飯以入道，故三業無非利緣，六塵皆為佛事，斯乃先聖流於圓化，而像末纏乎隘文，未可然也。河西道朗開此經為五門，所言五門者：一、從「如是我聞」竟序品，序《法華》必轉之相；二、從〈方便品〉至〈法師品〉，明《法華》體無二之法；三、從〈寶塔品〉竟〈壽量品〉，明《法華》常住法身之果；四、從〈分別功德品〉至〈囑累品〉，明修行《法華》所生功德；五、從〈藥王本事品〉訖經，明流通《法華》之方軌也。龍光法師開此經為二段：從初品竟〈安樂行品〉十三品是開三顯一；次從〈涌出

【現代漢語翻譯】 現代漢語譯本：如果兩種理解都能帶來甘露般的益處，那麼即使兩種迷惑也可能都變成毒藥。如果是這樣，怎麼可以固守一條小路，來應對四通八達的大道呢！

問：

有人說：經典無論大小，通常分為三個部分：序分、正宗分、流通分。這件事怎麼樣？

答：

領悟通達圓融的理論，開啟止息煩惱的言語，足以瞭解各種途徑的是非，哪裡還需要問三個部分劃分的得失呢？如果一定要執著于這三個部分，那麼過失就太多了。而眾生因為最初的部分而領悟，那麼最初的部分就是正宗；憑藉後面的章節來接受道理，那麼後面的章節也不是輔助的。怎麼能說最初和最後的部分不是正經，中間的部分才是根本宗旨呢？這難道不是執著于規矩而侷限了廣大的佛法嗎？

問：

最初的部分入定、放光、降雨、震動大地，將作為正式說法的開端，為什麼不稱為正經呢？

答：

《大般涅槃經》說：『進入涅槃的法門有很多。』經典也說：『接受領悟的方式不同，佛所做的事情也不一樣。』有的人憑藉聲音來改變凡夫的境界，有的人通過沉默來成就聖人的果位，有的人因為光明而脫離世俗，有的人藉助香和飯食而進入佛道。』所以身、口、意三業沒有不是利益眾生的因緣，色、聲、香、味、觸、法六塵都是佛事。這才是先聖流傳下來的圓融教化，而末法時代的眾生卻被狹隘的文字所束縛，這是不應該的。河西道朗將這部經分為五門，所說的五門是：一、從『如是我聞』到序品，說明《法華經》必定會轉動的相；二、從〈方便品〉到〈法師品〉，說明《法華經》本體沒有二法；三、從〈寶塔品〉到〈壽量品〉，說明《法華經》常住法身的果報；四、從〈分別功德品〉到〈囑累品〉，說明修行《法華經》所產生的功德；五、從〈藥王本事品〉到經文結束，說明流通《法華經》的方法和途徑。龍光法師將這部經分為兩段：從初品到〈安樂行品〉十三品是開三顯一；其次從〈涌出〉

【English Translation】 English version: If both understandings can bring benefits like nectar, then even both confusions can turn into poison. If that's the case, how can one cling to a single narrow path to cope with the thoroughfare!

Question:

Some say: Sutras, regardless of size, are usually divided into three sections: introduction, main body, and conclusion. What about this matter?

Answer:

Understanding the theory of perfect and complete penetration, and the words that open the way to cease suffering, is enough to know the rights and wrongs of various paths. Why bother asking about the merits and demerits of dividing into three sections? If one insists on adhering to these three sections, then there will be many mistakes. However, if sentient beings attain enlightenment through the initial section, then the initial section is the main body; if they receive the teachings through the later chapters, then the later chapters are not auxiliary. How can one say that the initial and final sections are not the main scripture, and the middle section is the fundamental essence? Isn't this clinging to rules and regulations, and limiting the vastness of the Dharma?

Question:

The initial section, with entering samadhi, emitting light, raining flowers, and shaking the earth, will be the gradual beginning of the formal teaching. Why not call it the main scripture?

Answer:

The Nirvana Sutra says, 'There are many gates to enter the Dharma treasure of Nirvana.' The sutra also says, 'The ways of receiving enlightenment are different, and the Buddha's activities are not the same.' Some change the state of ordinary beings through sound, some achieve the fruit of sages through silence, some leave the mundane world because of light, and some enter the path through incense and food. Therefore, the three karmas (of body, speech, and mind) are all beneficial causes, and the six sense objects (of sight, sound, smell, taste, touch, and dharma) are all Buddha activities. This is the perfect and complete transformation passed down by the ancient sages, while beings in the Dharma-ending age are entangled in narrow texts, which is not appropriate. Dao Lang of Hexi divided this sutra into five sections, which are: 1. From 'Thus have I heard' to the introduction chapter, explaining the inevitable turning of the Lotus Sutra; 2. From the Expedient Means Chapter to the Teacher of the Law Chapter, explaining that the essence of the Lotus Sutra has no duality; 3. From the Treasure Tower Chapter to the Lifespan Chapter, explaining the fruit of the permanent Dharma body of the Lotus Sutra; 4. From the Discrimination of Merits Chapter to the Entrustment Chapter, explaining the merits generated by practicing the Lotus Sutra; 5. From the King of Medicine Chapter to the end of the sutra, explaining the methods and paths for circulating the Lotus Sutra. Dharma Master Longguang divided this sutra into two sections: from the initial chapter to the Peaceful Practices Chapter, thirteen chapters are revealing the One Vehicle through the three; next, from the Emerging from the Earth

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品〉以下十四品是開近顯遠。于兩段中各開序、正、流通三段，合成六段也。印法師開此經凡為四段：〈序品〉為序。從〈方便品〉竟〈安樂行品〉十二品，開三顯一，明乘方便、乘真實。從〈涌出品〉至〈分別功德品〉彌勒說偈以前兩品半，開近顯遠，明身方便、身真實。從〈分別功德品〉竟經，是流通分也。彼雖云〈安樂行品〉前是因分，然〈見寶塔品〉下有三品又是果宗之由漸，必須兩向望之。何者？由〈見寶塔品〉多寶助命覓通經之人，故方有〈持品〉及〈安樂行品〉流通於因，故囑因分；次有涌出菩薩正為壽量之方序，由前命故出，則前三品又有成說壽量之義，故須兩向論之也。

問：

眾師所說何者詣宗？

答：

若皆能開道適會根緣，眾說之中無非正宗也。但推文考義，三段最長，宜須用之。

問：

初辨三段有失，今何故用耶？

答：

義門有二：一通，二別。通而為論，稟三皆悟則三皆正說。今就別而為言，故宜開三段。若具領通別意者理則無傷。

問：

立於三段有何義耶？

答：

略明十義：一者、聖人說法必有詮序，深理化凡須驚耳目，率爾而說不起敬情，故在經初須置序也。既靜心信仰宜開宗授法，故次有正

【現代漢語翻譯】 現代漢語譯本： 〈品〉：以下的十四品是開近顯遠（開啟近處，顯示遠處）。在兩段中各自開啟序分、正宗分、流通分三段，合成為六段。印法師將此經分為四個部分：〈序品〉為序分。從〈方便品〉到〈安樂行品〉這十二品，是開三顯一（開啟三種方便，顯示唯一真實），闡明乘方便、乘真實。從〈涌出品〉到〈分別功德品〉彌勒（Maitreya，未來佛）說偈之前這兩品半，是開近顯遠，闡明身方便、身真實。從〈分別功德品〉到經文結束，是流通分。印法師雖然說〈安樂行品〉之前是因分，但是〈見寶塔品〉以下的三品又是果宗的逐漸顯現，所以必須兩方面來看待。為什麼呢？因為〈見寶塔品〉中多寶佛（Prabhutaratna，過去佛）幫助尋找通曉此經的人，所以才有了〈持品〉和〈安樂行品〉在因地流通，因此囑託因分；其次有涌出的菩薩們正是爲了壽量（壽命的長度）之方便而作序，因為之前的囑託，所以才涌出，那麼前面的三品又有成就宣說壽量的意義，所以必須從兩方面來論述。

問： 各位法師所說的哪一種更符合宗旨？

答： 如果都能開啟道路，適合眾生的根器和因緣，那麼各種說法之中沒有不是正宗的。但是推敲文義，三段（序分、正宗分、流通分）的劃分最長久，應該採用它。

問： 最初辨析三段的劃分有所缺失，現在為什麼又要用它呢？

答： 義理之門有兩種：一是通，二是別。從通的角度來說，稟受三種說法都能領悟，那麼三種說法都是正確的。現在就別的角度來說，所以應該開啟三段。如果能夠完全領會通和別的含義，那麼在道理上就沒有損害。

問： 確立三段的劃分有什麼意義呢？

答： 簡略說明十種意義：第一，聖人說法必定有詮釋的開端，深刻的道理教化凡夫必須震動他們的耳目，草率地說不能引起恭敬之情，所以在經文的開頭必須設定序分。既然已經靜下心來信仰，就應該開啟宗旨，傳授佛法，所以接下來有正宗分。

【English Translation】 English version: 〈Chapter〉: The following fourteen chapters are 'opening the near and revealing the far'. In each of the two sections, the three sections of introduction, main teaching, and transmission are opened, forming a total of six sections. Dharma Master Yin divides this sutra into four sections: the 〈Introduction Chapter〉 is the introduction. From the 〈Expedient Means Chapter〉 to the 〈Happy Life Chapter〉, these twelve chapters are 'opening the three and revealing the one' (opening the three expedient means and revealing the one true reality), clarifying the expedient means of the vehicle and the true reality of the vehicle. From the 〈Emerging from the Earth Chapter〉 to the 〈Distinctions in Benefits Chapter〉 before Maitreya's (Maitreya, the future Buddha) verses, these two and a half chapters are 'opening the near and revealing the far', clarifying the expedient means of the body and the true reality of the body. From the 〈Distinctions in Benefits Chapter〉 to the end of the sutra, it is the transmission section. Although Dharma Master Yin says that the section before the 〈Happy Life Chapter〉 is the cause section, the three chapters after the 〈Vision of the Jeweled Stupa Chapter〉 are also the gradual manifestation of the fruit, so it must be viewed from both sides. Why? Because in the 〈Vision of the Jeweled Stupa Chapter〉, Prabhutaratna Buddha (Prabhutaratna, the Buddha of the past) helps to find someone who understands this sutra, so there are the 〈Holding the Sutra Chapter〉 and the 〈Happy Life Chapter〉 circulating in the cause ground, therefore entrusting the cause section; secondly, the emerging Bodhisattvas are precisely the introduction to the expedient means of lifespan (the length of life), because of the previous entrustment, they emerge, then the previous three chapters also have the meaning of accomplishing the explanation of lifespan, so it must be discussed from both sides.

Question: Which of the various Dharma Masters' explanations is more in line with the purpose?

Answer: If all can open the path, suitable for the roots and conditions of sentient beings, then among the various explanations, none is not the true purpose. However, examining the meaning of the text, the division into three sections (introduction, main teaching, and transmission) is the most enduring, and it should be adopted.

Question: Initially, the analysis of the division into three sections had shortcomings, why is it used now?

Answer: There are two kinds of doors to meaning: one is general, and the other is specific. From a general perspective, receiving all three explanations can lead to enlightenment, then all three explanations are correct. Now, from a specific perspective, it is appropriate to open the three sections. If one can fully understand the meaning of both general and specific, then there is no harm in the reasoning.

Question: What is the meaning of establishing the division into three sections?

Answer: Briefly explain ten meanings: First, the sage's teaching must have an explanatory beginning, the profound truth teaching ordinary people must shock their ears and eyes, a hasty explanation cannot arouse respect, so an introduction must be set at the beginning of the sutra. Since one has calmed down to believe, one should open the purpose and transmit the Dharma, so next there is the main teaching section.

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說也。群生不窮大悲無限，欲以傳訓故末繼流通。二者、為對外道故明三分。外道云：「但初有吉，中后無吉，以初吉故中后又吉。」佛法不爾，開為三分而三分皆吉。故經言「上語又善、中語又善、后語又善」。三者、《大智度論》云「諸佛有三時利益：一為菩薩時則過去世益物，二得佛時即現在世益物，三滅度后未來世益物。」序、正謂現在益物，流通即是未來益物也。四者、序說發其信心，正說生其智慧。故《大論》云「佛法大海，信為能入，智為能度」，此二則是自行；次令流通，所謂化他也。五者、又有二人，福慧深厚者值佛聞法故明序正，福慧劣者但值經卷必須流通。故《智度論．常啼品》云「福慧厚者面從曇無竭聞說般若，福慧薄者但值金牒般若」，即其事也。六者、光闡如來正法凡有二種：一者燃燈，二者傳燈。燃燈即是序、正，傳燈所謂流通也。七者、三世諸佛凡有二種：一、受前佛付囑，二、付囑后佛。序、正即是受前佛付囑，流通謂付囑后佛也。八者唯有三分：一者、前方便即是序說，二者、經體所謂正說，三者、經用明流通說也。九者、又有三說：一說之由漸，二者正說，三者稱歎，稱歎即是流通也。十者、根性有上中下，如來說法又具三時也。初之一品名為序說；從〈方便品〉去至〈分別

【現代漢語翻譯】 現代漢語譯本： 再說序分、正宗分和流通分。眾生的數量是無窮無盡的，佛陀的大悲心也是無限的，爲了將佛法傳承下去，所以需要流通分來接續。第二，爲了駁斥外道的觀點，所以要說明三分的意義。外道說：『只有開始是吉祥的，中間和結尾都不吉祥，因為開始是吉祥的，所以中間和結尾也算是吉祥的。』佛法不是這樣，分為三分，每一分都是吉祥的。所以經中說『開始的言語是善的，中間的言語是善的，結尾的言語也是善的』。第三，《大智度論》說：『諸佛有三種利益眾生的方式：一是在作為菩薩時，利益過去世的眾生；二是在成佛時，利益現在世的眾生；三是在滅度后，利益未來世的眾生。』序分和正宗分是利益現在世的眾生，流通分是利益未來世的眾生。第四，序分是爲了啓發眾生的信心，正宗分是爲了使眾生生起智慧。所以《大智度論》說『佛法如大海，信是能夠進入的，智是能夠度過的』，這兩者是自己修行；然後是流通分，這是教化他人。第五，還有兩種人，福德和智慧深厚的人，能夠遇到佛陀聽聞佛法，所以需要序分和正宗分；福德和智慧淺薄的人，只能遇到經卷，所以必須流通。所以《智度論·常啼品》說『福德和智慧深厚的人，當面從曇無竭（Dharmodgata，菩薩名）聽聞般若，福德和智慧淺薄的人，只能遇到寫在金牒上的般若』，就是這個意思。第六，光大如來的正法有兩種方式：一是燃燈，二是傳燈。燃燈就是序分和正宗分，傳燈就是流通分。第七，三世諸佛有兩種：一是接受前佛的付囑，二是付囑后佛。序分和正宗分是接受前佛的付囑，流通分是付囑后佛。第八，只有三分：一是前方便，就是序分；二是經體，就是正宗分；三是經用，就是流通分。第九，又有三種說法：一是說法的緣起，二是正說，三是稱讚，稱讚就是流通分。第十，眾生的根性有上、中、下，如來說法也有三個時期。最初的一品名為序說；從《方便品》（Upayakausalya，方便善巧品）開始到《分別

【English Translation】 English version: Furthermore, there are the Introduction (Nidana), the Main Body (Mukhya), and the Conclusion (Phala). The number of sentient beings is inexhaustible, and the Great Compassion of the Buddha is limitless. In order to transmit the teachings, the Conclusion is needed to continue the flow. Secondly, to refute the views of externalists, the meaning of the three parts must be explained. Externalists say: 'Only the beginning is auspicious; the middle and end are not auspicious. Because the beginning is auspicious, the middle and end are also considered auspicious.' The Buddha's teachings are not like this; they are divided into three parts, and each part is auspicious. Therefore, the sutra says, 'The words at the beginning are good, the words in the middle are good, and the words at the end are good.' Thirdly, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says: 'The Buddhas benefit beings in three periods: first, as Bodhisattvas, they benefit beings in the past; second, when they become Buddhas, they benefit beings in the present; and third, after their Parinirvana (final departure), they benefit beings in the future.' The Introduction and the Main Body benefit beings in the present, while the Conclusion benefits beings in the future. Fourthly, the Introduction is to inspire faith in beings, and the Main Body is to generate wisdom in beings. Therefore, the Mahaprajnaparamita-sastra says, 'The Buddha's teachings are like a great ocean; faith is what allows one to enter, and wisdom is what allows one to cross over.' These two are for one's own practice; then comes the Conclusion, which is for teaching others. Fifthly, there are two types of people: those with deep merit and wisdom, who can encounter the Buddha and hear the Dharma, so they need the Introduction and the Main Body; and those with shallow merit and wisdom, who can only encounter the scriptures, so they must be circulated. Therefore, the Mahaprajnaparamita-sastra, in the chapter on Sadaprarudita (Ever Weeping Bodhisattva), says, 'Those with deep merit and wisdom hear the Prajna (wisdom) directly from Dharmodgata (a Bodhisattva), while those with shallow merit and wisdom can only encounter the Prajna written on golden tablets,' which is the meaning of this. Sixthly, there are two ways to propagate the Tathagata's (Thus Come One's) true Dharma: one is to light a lamp, and the other is to transmit the lamp. Lighting a lamp is the Introduction and the Main Body, and transmitting the lamp is the Conclusion. Seventhly, there are two types of Buddhas in the three periods: one is to receive the entrustment of the previous Buddha, and the other is to entrust the next Buddha. The Introduction and the Main Body are to receive the entrustment of the previous Buddha, and the Conclusion is to entrust the next Buddha. Eighthly, there are only three parts: first, the preliminary means, which is the Introduction; second, the body of the sutra, which is the Main Body; and third, the use of the sutra, which is the Conclusion. Ninthly, there are also three kinds of teachings: first, the origin of the teaching; second, the main teaching; and third, the praise, which is the Conclusion. Tenthly, beings have superior, intermediate, and inferior faculties, and the Buddha's teachings also have three periods. The first chapter is called the Introduction; from the 'Upayakausalya' (Skillful Means) chapter to the 'Distinguishing

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功德品〉半格量偈來凡十五品半，名為正說；從格量偈后盡經十一品半，名為流通分也。

問：

序分既名序品，正與流通何故不名正說品、流通品耶？

答：

序品文少又明義無雜，故但名序品。正說文長而明義廣，故廢通名從別義受稱，流通又然。就此三段各開兩章。序開二者：一、證信序，二、發起序。證信令未來眾生於經生信，發起假諸靈異發起正經，利於現在，以化沾兩世，故雙明二序也。正說二者：始從〈方便〉終竟〈法師品〉明乘方便、乘真實；次從〈見寶塔〉竟〈分別功德〉格量以來，明身方便、身真實。所以開此二者，乘謂所乘之法，身謂能乘之人，具此二門乘義乃足。

問：

身方便、身真實，云何是人？

答：

《法華論》釋壽量明於三佛，而《金光明經》辨於三佛云三身品，故知三身即是三佛，佛即是人也。

問：

乘權乘實，以一乘為實、餘二為權，身義云何？

答：

三身之中又得法身為實，應、化為權。

問：

以法身為實、赴感為應，但立一真一應者，乘又得爾不？

答：

以大乘為實、小乘為權，又得一權一實，但約今昔不同凡有三義：一者雙說，二者雙覆，三者雙開。言

【現代漢語翻譯】 現代漢語譯本： 《功德品》之前，從半格量偈開始，共十五品半，稱為正說部分；從格量偈之後到經文結束，共十一品半，稱為流通分。

問： 序分既然稱為序品，為什麼正說和流通不稱為正說品、流通品呢？

答： 序品文字簡短，意義明確且無雜義，所以只稱為序品。正說部分文字較長，意義廣泛，因此捨棄通用名稱，而採用特殊的意義來命名。流通部分也是如此。這三段各分為兩個章節。序分分為二：一、證信序，二、發起序。證信序是爲了讓未來的眾生對經文產生信心，發起序則藉助各種靈異現象來發起正經，利益當世之人。爲了教化過去和未來兩世，所以同時闡明這兩種序。 正說部分分為二：從〈方便品〉開始到〈法師品〉結束，闡明乘方便、乘真實；從〈見寶塔品〉到〈分別功德品〉，從格量以來，闡明身方便、身真實。之所以這樣劃分，是因為乘是指所乘之法，身是指能乘之人，具備這兩個方面，乘的意義才完整。

問： 身方便、身真實，指的是什麼樣的人？

答： 《法華論》解釋壽量時闡明了三佛（Tathagata-traya），而《金光明經》在三身品中辨析了三佛，因此可知三身（Trikaya）即是三佛，佛即是人。

問： 乘權乘實，以一乘（Ekayana）為實、其餘二乘為權，那麼身的意義又是什麼呢？

答： 在三身之中，法身（Dharmakaya）為實，應身（Sambhogakaya）、化身（Nirmanakaya）為權。

問： 以法身為實、應機示現為應身，如果隻立一真一應，那麼乘也可以這樣理解嗎？

答： 以大乘（Mahayana）為實、小乘（Hinayana）為權，也可以說是一權一實，但根據過去和現在不同，總共有三種意義：一者雙說，二者雙覆，三者雙開。所謂

【English Translation】 English version: From the half-verse of the 『Merits of Practice』 chapter up to fifteen and a half chapters, it is called the 『Correct Teaching』 section; from after the verse of measurement up to the end of the sutra, eleven and a half chapters, it is called the 『Transmission』 section.

Question: Since the Introductory Section is called the 『Introductory Chapter,』 why are the 『Correct Teaching』 and 『Transmission』 sections not called the 『Correct Teaching Chapter』 and 『Transmission Chapter』?

Answer: The text of the Introductory Chapter is short, and its meaning is clear and without complexity, so it is simply called the 『Introductory Chapter.』 The text of the Correct Teaching section is long, and its meaning is broad, so it abandons the general name and takes its title from a specific meaning. The Transmission section is similar. Each of these three sections is divided into two chapters. The Introductory section is divided into two: first, the 『Attestation of Faith』 introduction; second, the 『Initiation』 introduction. The Attestation of Faith introduction is to cause future beings to have faith in the sutra, and the Initiation introduction uses various spiritual phenomena to initiate the correct sutra, benefiting present beings. In order to benefit both past and future generations, both introductions are explained. The Correct Teaching section is divided into two: starting from the 『Expedient Means』 chapter and ending with the 『Teacher of the Law』 chapter, it explains the expedient means of the vehicle (yana) and the reality of the vehicle; next, from the 『Appearance of the Jeweled Stupa』 chapter to the 『Discrimination of Merits』 chapter, from the measurement onwards, it explains the expedient means of the body and the reality of the body. The reason for this division is that the vehicle refers to the dharma that is ridden, and the body refers to the person who rides it. With these two aspects complete, the meaning of the vehicle is complete.

Question: What kind of person are the expedient means of the body and the reality of the body?

Answer: The Upadesa on the Lotus Sutra explains the three Buddhas (Tathagata-traya) in the chapter on the duration of life, and the Golden Light Sutra distinguishes the three Buddhas in the chapter on the three bodies (Trikaya), so it is known that the three bodies are the three Buddhas, and the Buddha is the person.

Question: Riding the expedient vehicle and riding the real vehicle, with the One Vehicle (Ekayana) as real and the other two vehicles as expedient, what is the meaning of the body?

Answer: Among the three bodies, the Dharmakaya (Dharmakaya) is real, and the Sambhogakaya (Sambhogakaya) and Nirmanakaya (Nirmanakaya) are expedient.

Question: With the Dharmakaya as real and responding to sentient beings as the Sambhogakaya, if only one real and one response are established, can the vehicle be understood in this way?

Answer: With the Mahayana (Mahayana) as real and the Hinayana (Hinayana) as expedient, it can also be said to be one expedient and one real, but according to the difference between the past and the present, there are three meanings in all: first, both are spoken; second, both are covered; third, both are opened. The so-called

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雙說者，初成正覺，寂滅道場為諸菩薩雙明二義，如〈信解品〉，辨于長者喻真實身，羅列寶物喻真實乘，即其證也。次雙覆者，脫珍御服著弊垢衣，以身方便覆身真實，隱於傍使更遣餘人，即是以乘方便覆乘真實，謂雙覆也。三雙開者，明昔三乘是方便、今一乘為真實，辨昔身是方便、今身為真實，謂雙開也。然乘之與身更無二體，即一正觀隨宜說之。運用自在故名為乘，體可軌模故名為法，以法為身故稱法身。

流通二者，始從格量偈竟〈神力品〉謂讚歎流通；次從〈囑累品〉竟於〈勸發品〉明付囑流通。所以明此二者，將欲付囑使物弘宣，必須贊法功深美人德重，物欣此利然後受命弘經，故前明讚歎、后辨付囑。

今就釋證信序文凡有二意：一、總釋；二、別釋。

總釋之中略為六門：一、序原由門。三世諸佛說十二部經皆有六事，但要待侍者發問然後命使安之。如《集法藏經》云「侍者阿難凡發四問：一問以誰為師，二問依何行道，三問云何與惡人共住，四問佛經初安何等語。如來答云：戒能訓誨可以為師，四念處破倒依此行道，梵法默然伏彼惡人，一切經初皆標六事。」

問：

何故但問四事不多不少？

答：

初明正行，次明正解，次辨除障修行之緣，然此

三門必依聖教，此四攝事既周，故不得多少也。

二、定多少門者，諸舊經師但明五事，此釋傷義無文故不用也。今明凡有六事：一、「如是」謂所聞之法，二、「我聞」謂能聞之人，三、「一時」謂聞法有時，四、辨佛即是教主，五、明聞法之處，六、明與眾共聞；具此六門義乃圓足。又如天親《燈論》偈云「前三明弟子，后三證師說，一切修多羅，法門皆如是」。故知六事出自誠文。前三明弟子者，「如是」謂弟子之信，次句是弟子稱「我」，第三句明聞法有時，從「佛住」以去既標于佛，故知后三句證師說也。

三、序來意門者，立此六事凡有三意：一、為生信，「如是」即是信也。下之五句為生信，故《智度論》云「說時、方、人，令生信故。時謂一時，方即住處，人謂阿難與佛及同聞眾」。故此三事攝前五門，以有時方人故所傳可信。二者、立此六事為簡外道。外道經初皆標阿傴二字，如來教首六事貫初，三者為欲異論，弟子造論歸敬三寶，如來之經六事在初也。

四者、有無門者，當佛說經時具有六體但未立文，將入泥洹命使安之，結集法藏始標經首也。

五、具不具門者，余經具足六事，但《金光明經》略無同聞，至后當說也。

六、前後門者，諸經多雲「如是我聞」

【現代漢語翻譯】 現代漢語譯本： 三門必須依據聖教，這四攝事已經完備，所以不能有所增減。

二、確定多少門：各舊經師只說明五事，這種解釋有損經義且沒有依據，所以不採用。現在說明總共有六事：一、『如是』指所聽聞的法，二、『我聞』指能聽聞的人，三、『一時』指聽聞佛法的時間，四、辨明佛陀即是教主，五、說明聽聞佛法的處所，六、說明與大眾共同聽聞；具備這六門，意義才算圓滿。又如天親菩薩的《燈論》中的偈頌說：『前三句說明弟子，后三句證明師說，一切修多羅（Sutra，經），法門都是這樣。』所以知道這六事出自真實的經文。前三句說明弟子，『如是』是指弟子的信心，下一句是弟子稱『我』，第三句說明聽聞佛法的時間，從『佛住』開始就是標明佛陀，所以知道后三句是證明師說。

三、說明序言來意：設立這六事總共有三個用意：一、爲了生起信心，『如是』就是指信心。下面的五句是爲了生起信心，所以《智度論》說：『說明時間、地點、人物，是爲了使人產生信心。時間指一時，地點指住處，人物指阿難（Ananda）與佛陀以及一同聽聞的大眾。』所以這三事涵蓋了前面的五門，因為有了時間、地點、人物，所傳的內容才可信。二、設立這六事是爲了區別外道。外道的經文開頭都標有阿傴二字，如來的經典開頭貫穿著六事。三、爲了區別其他論著，弟子造論會歸敬三寶，如來的經典則將六事放在開頭。

四、有無門：當佛陀說經時，具有這六種要素，但沒有形成文字，將要進入泥洹（Nirvana，涅槃）時，命令弟子將它們安立下來，結集法藏時才在經文開頭標明。

五、具不具門：其他經典都具備這六事，但《金光明經》略去了共同聽聞的大眾，之後會加以說明。

六、前後門：各經大多說『如是我聞』。

【English Translation】 English version: The three gates must rely on the holy teachings, and these four means of conversion are already complete, so there should be no addition or subtraction.

1. Determining the Number of Gates: The old Sutra masters only explain five matters, but this interpretation harms the meaning and has no basis, so it is not used. Now, it is explained that there are a total of six matters: 1. 'Thus' refers to the Dharma that is heard; 2. 'I heard' refers to the person who is able to hear; 3. 'At one time' refers to the time when the Dharma is heard; 4. Identifying the Buddha is the teaching master; 5. Explaining the place where the Dharma is heard; 6. Explaining hearing together with the assembly; with these six gates complete, the meaning is complete. Furthermore, as in Vasubandhu's 'Lamp Commentary' verse: 'The first three explain the disciple, the last three prove the teacher's words, all Sutras (Sutra), the Dharma gates are all like this.' Therefore, it is known that these six matters come from authentic texts. The first three explain the disciple, 'Thus' refers to the disciple's faith, the next sentence is the disciple saying 'I', the third sentence explains the time when the Dharma is heard, from 'The Buddha dwells' onwards, it marks the Buddha, so it is known that the last three sentences prove the teacher's words.

2. Explaining the Purpose of the Preface: Establishing these six matters has three purposes: 1. To generate faith, 'Thus' refers to faith. The following five sentences are to generate faith, so the 'Mahaprajnaparamita Sastra' says: 'Explaining the time, place, and people is to make people generate faith. Time refers to at one time, place refers to the dwelling place, people refer to Ananda (Ananda) and the Buddha and the assembly who heard together.' Therefore, these three matters encompass the previous five gates, because with time, place, and people, what is transmitted is credible. 2. Establishing these six matters is to distinguish from external paths. The texts of external paths all mark the two words 'A-yu' at the beginning, the Tathagata's (Tathagata) scriptures are threaded with six matters at the beginning. 3. To differentiate from other treatises, disciples composing treatises pay homage to the Three Jewels, the Tathagata's scriptures place the six matters at the beginning.

3. The Gate of Existence or Non-existence: When the Buddha spoke the Sutras, he had these six elements, but they were not written down. When he was about to enter Nirvana (Nirvana), he ordered his disciples to establish them, and when the Dharma treasury was compiled, they were marked at the beginning of the Sutras.

4. The Gate of Completeness or Incompleteness: Other Sutras have all six matters, but the 'Suvarnaprabhasa Sutra' omits the assembly who heard together, which will be explained later.

5. The Gate of Order: Most Sutras say 'Thus I have heard'.

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，以信是入佛法之初，故前標「如是」；欲證成信義，故次云「我聞」。如《溫室經》云「我聞如是」，此前標能信之人，然後始得於經生信也。

問：

佛說經時云何有六事？

答：

以物有信心方乃說法，故知有如是佛說經時，即有侍者、聞法、時節、教主、住處、同聞，故知實有六事也。

次別釋六事，即為六門。「如是」者，《注法華》云「如是，感應之端也。如以順機受名，是以無非立稱，眾生以無非為感，如來以順機為應。傳經人以名教出于感應，故云如是。」又《注無量義經》云「至人說法但為顯如，唯如為是故云如是也。」瑤公云：「如是者，將傳所聞之言于未聞，良由可信，今明所傳之言言必至極也。善當其理不失機會，名為如是也。」曇詵云：「如是者，無毀無譽之言也。」真諦三藏云：「如是者，離五種謗故云如是。言五種謗者：一、如言此經因果決定是有，名增益謗；二、如言此經因果決定是無，名損減謗；三、如言此經因果又有又無，名相違謗；四、如言此經因果非有無，名愚癡謗；五、如言此經因果非不有非不無，名戲論謗。離此五種謗故，名為如是也。」光宅云：「如是者，將傳所聞前，題舉一部也。如是一部經，我親從佛聞，即為我聞作𠱚胤也。」

【現代漢語翻譯】 現代漢語譯本： 因為相信是進入佛法的開端，所以前面標明『如是』；爲了證實信的意義，所以接著說『我聞』。如同《溫室經》所說『我聞如是』，這是先標明能夠相信的人，然後才能對經產生信心。

問： 佛說經的時候為什麼會有六事？

答： 因為眾生有信心才說法，所以知道有『如是』，佛說經的時候，就有侍者、聞法者、時節、教主（佛陀），住處、一同聽聞者，所以知道確實有六事。

接下來分別解釋六事，即為六門。「如是」在《注法華》中說：『如是，是感應的開端。如以順應眾生的根機而得名，因此沒有不是立名的，眾生以沒有不是為感，如來以順應根機為應。傳經的人認為教義出於感應，所以說如是。』又《注無量義經》說：『至人說法只是爲了顯示如，只有如才是正確的，所以說如是。』 瑤公說：『如是，是將要傳達所聽聞的言語給未聽聞的人，因為可以相信，現在說明所傳達的言語必定是至極的。善於把握道理，不失去機會，叫做如是。』曇詵說：『如是，是沒有譭謗也沒有讚譽的言語。』真諦三藏說：『如是，是遠離五種誹謗，所以說如是。所說的五種誹謗是：一、如果說這部經的因果決定是有，叫做增益謗；二、如果說這部經的因果決定是無，叫做損減謗；三、如果說這部經的因果又有又無，叫做相違謗；四、如果說這部經的因果非有非無，叫做愚癡謗；五、如果說這部經的因果非不有非不無，叫做戲論謗。遠離這五種誹謗，所以叫做如是。』光宅說：『如是，是將要傳達所聽聞的內容之前，先提舉一部經。如是這一部經，我親自從佛陀聽聞，就是為我聞作發端。』

【English Translation】 English version: Because belief is the beginning of entering the Buddha's teachings, 'Thus' (如是) is stated at the beginning; to verify the meaning of belief, 'I have heard' (我聞) follows. As the Vimala-nirdeśa Sutra says, 'Thus I have heard,' this first indicates the person who is able to believe, and then one can have faith in the sutra.

Question: Why are there six conditions when the Buddha speaks the sutra?

Answer: Because beings have faith, the Dharma is spoken. Therefore, it is known that when the Buddha speaks the sutra with 'Thus,' there are attendants, listeners, a time, the teaching master (Buddha), a dwelling place, and those who hear together. Therefore, it is known that there are indeed six conditions.

Next, the six conditions are explained separately, which are the six gates. 'Thus' (如是), as stated in the Commentary on the Lotus Sutra: 'Thus is the beginning of interaction. It is named according to adapting to the capacity of beings, therefore there is nothing that is not named. Beings perceive 'nothing that is not' as interaction, and the Tathagata (如來) perceives adapting to the capacity as response. The person who transmits the sutra believes that the teachings come from interaction, therefore it is called 'Thus.'' Also, the Commentary on the Immeasurable Meanings Sutra says: 'The perfect person speaks the Dharma only to reveal Tathata (如), only Tathata is correct, therefore it is called 'Thus.'' Yao Gong said: 'Thus is to transmit what has been heard to those who have not heard. Because it is believable, it is now explained that the words transmitted must be ultimate. Being good at grasping the principle and not missing the opportunity is called 'Thus.'' Tan Shen said: 'Thus is a word without slander or praise.' Paramārtha (真諦) Tripiṭaka (三藏) said: 'Thus is to be free from the five kinds of slander, therefore it is called 'Thus.' The five kinds of slander are: 1. If it is said that the cause and effect of this sutra are definitely existent, it is called the slander of increase; 2. If it is said that the cause and effect of this sutra are definitely non-existent, it is called the slander of decrease; 3. If it is said that the cause and effect of this sutra are both existent and non-existent, it is called the slander of contradiction; 4. If it is said that the cause and effect of this sutra are neither existent nor non-existent, it is called the slander of ignorance; 5. If it is said that the cause and effect of this sutra are neither not existent nor not non-existent, it is called the slander of frivolous debate. Being free from these five kinds of slander is called 'Thus.'' Guang Zhai said: 'Thus is to mention the entire sutra before transmitting what has been heard. This sutra, 'Thus,' I personally heard from the Buddha, which is the beginning of 'I have heard.'

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梁武云：「如是者，如斯之言是佛所說，故云如是也。」有人言：「如是者有三種：一就佛，二就理，三就阿難。言就佛者，三世諸佛所說不異，故名之為如；以同說故，名之為是。諸佛同說，是故可信也。言就理者，諸法實相古今不異，故名為如；如理而說，故名為是。既是理之言，不增不減決定可信，故稱如是也。言就阿難釋者，以阿難望佛教，所傳不異本，故曰如也；望理者，即有所說，無非曰是也。」有人言：「如是者，文如理是。兩物相似曰如，一物無非曰是。以文能詮于理相似曰如；理則至當無非稱是也。」今云如是者，《智度論》「問云：『一切經初何故稱如是？』答：『佛法大海，信為能入、智為能度，如是者即是信也。以信故言如是，若不信即言不如是，所以佛經初標如是也。』」

問：

如之與是何異？

答：

如名如實不虛，是謂至當無非為義，以信佛法如實不虛、非邪是正故，故信稱如是也。

問：

如是為據信體？為因信相？

答：

如是名為信相，非信體也。以外發言稱此事如是，即表內心有誠信，故《論》云「如是者是信相也」。

問：

如是為據能信？為因所信？

答：

《論》云「佛法大海信為能入

【現代漢語翻譯】 現代漢語譯本 梁武帝說：『像這樣，像這樣的話是佛所說的，所以稱為「如是」』。有人說：『「如是」有三種解釋：一是就佛而言，二是就理而言，三是就阿難而言。就佛而言，過去、現在、未來諸佛所說沒有差異，所以稱為「如」；因為他們說的是相同的，所以稱為「是」。諸佛所說相同，所以是可信的。就理而言，諸法的實相古今沒有差異，所以稱為「如」；如實地按照真理而說，所以稱為「是」。既然是真理之言，不增不減，必定是可信的，所以稱為「如是」。就阿難的解釋而言，阿難傳達佛教，所傳的內容與原本沒有差異，所以說「如」；從真理的角度來看，所說的沒有不是真理的，所以說「是」。』有人說：『「如是」是指文辭與真理相符。「如」是指兩件事物相似，「是」是指一件事物沒有錯誤。用文辭能夠詮釋真理，相似的稱為「如」；真理至為恰當，沒有錯誤的稱為「是」。』現在所說的「如是」，《智度論》中『問：一切經的開頭為什麼都稱「如是」？答：佛法如大海，以信才能進入，以智慧才能度過，『如是』就是信。因為相信所以說『如是』，如果不相信就說『不如是』，所以佛經的開頭標明『如是』。』 問： 「如」與「是」有什麼不同？ 答： 「如」的意思是如實不虛假，「是」的意思是至為恰當沒有錯誤，因為相信佛法如實不虛假、不是邪惡而是正當的，所以信稱為「如是」。 問： 「如是」是依據信的本體？還是因為信的現象？ 答： 「如是」是信的現象，不是信的本體。因為用語言表達說這件事是「如是」，就表示內心有誠信，所以《論》中說『「如是」是信的現象』。 問： 「如是」是依據能信的人？還是因為所信的法？ 答： 《論》中說『佛法如大海，以信才能進入』

【English Translation】 English version Liang Wu Di said: 'Thus it is, such words are spoken by the Buddha, therefore it is called 'Thus it is' ('Ru Shi').' Someone said: ''Thus it is' has three explanations: first, regarding the Buddha; second, regarding the principle (Li); third, regarding Ananda (A'nan). Regarding the Buddha, the words spoken by the Buddhas of the past, present, and future are not different, therefore it is called 'Thus' ('Ru'); because they speak the same thing, it is called 'It is' ('Shi'). The Buddhas speak the same thing, therefore it is believable. Regarding the principle, the true nature of all dharmas (Dharma) is the same in ancient and modern times, therefore it is called 'Thus'; speaking according to the principle, it is called 'It is'. Since it is the word of truth, without increase or decrease, it is certainly believable, therefore it is called 'Thus it is'. Regarding Ananda's explanation, Ananda transmitted the Buddha's teachings, and what he transmitted was no different from the original, therefore it is said 'Thus'; from the perspective of truth, what is said is all truth, therefore it is said 'It is'.'' Someone said: ''Thus it is' means that the text is in accordance with the principle. 'Thus' means that two things are similar, 'It is' means that one thing is without error. Using text to explain the principle, similar things are called 'Thus'; the principle is most appropriate, and without error it is called 'It is'.'' Now, regarding 'Thus it is', in the Mahaprajnaparamita Sastra (Zhi Du Lun), 'Question: Why do all sutras (Jing) begin with 'Thus it is'? Answer: The Buddha's Dharma is like a sea, faith is the means to enter, and wisdom is the means to cross over. 'Thus it is' is faith. Because of faith, it is said 'Thus it is'; if there is no faith, it is said 'It is not thus'. Therefore, the beginning of the Buddhist scriptures is marked with 'Thus it is'.' Question: What is the difference between 'Thus' ('Ru') and 'It is' ('Shi')? Answer: 'Thus' means real and not false, 'It is' means most appropriate and without error. Because we believe that the Buddha's Dharma is real and not false, not evil but righteous, therefore faith is called 'Thus it is'. Question: Is 'Thus it is' based on the substance of faith, or because of the appearance of faith? Answer: 'Thus it is' is the appearance of faith, not the substance of faith. Because expressing in words that this matter is 'Thus it is' indicates that there is sincerity in the heart, therefore the Sastra says ''Thus it is' is the appearance of faith'. Question: Is 'Thus it is' based on the one who believes, or because of the Dharma that is believed? Answer: The Sastra says 'The Buddha's Dharma is like a sea, faith is the means to enter.'

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」，即知佛法為所入，故知是據能信也。若言此事如是，則此事屬於所信，則如是言具含能所。

問：

如是為是通訊？為是別信？

答：

信佛法之正即不信外道之邪，蓋是分邪正之始、樹眾德之基，屬通訊也。然經有大小、教有權實，信大之信非信小之信，即是別信也。

問：

為明阿難信？為明餘人信？

答：

有信心者即入佛法，蓋是通勸一切信受，非局在阿難也。

問：

何人能信一乘？

答：

有六種人不能生信：一者、起愛眾生深著世樂不能信受。二者、起見之流自是非他又不生信。三者、求二乘之人，執魚目為真珠、投夜光而按釰，故外國大小乘人分河飲水，故說一乘不生信受。四者、謂法華教猶是無常，聞說常住不生信受。五者、謂於此經覆相明常，聞顯了說常不生信受。六者、謂此經顯了明常執成常見，聞說寂滅之道非常非無常又不生信，故〈見塔品〉云「手把虛空不足為難，信受書持乃稱不易」，斯言驗矣！今若離上過失心無所依，乃能信受也。

「我聞」者，如是一句謂所生信果，此下五事謂能生信因，以阿難見三譏嫌、具八功德，親侍如來二十餘載，傳於佛語物必信之。故是生信因也。

問：

【現代漢語翻譯】 現代漢語譯本：

『即知佛法為所入』，就是說已經知道佛法是所要進入的境界，因此可知這句話是依據能信之心而說的。如果說『此事如是』，那麼『此事』就屬於所信的內容，那麼『如是』這句話就包含了能信和所信兩方面。

問：

『如是』是屬於共通的信，還是屬於特別的信？

答：

相信佛法的正道，就是不相信外道的邪說，這正是區分邪正的開始，樹立各種功德的基礎，屬於共通的信。然而，佛經有大乘和小乘之分，教義有權巧和真實之別，相信大乘的信和相信小乘的信不同，這就是特別的信。

問：

這是爲了說明阿難的信心，還是爲了說明其他人的信心？

答：

有信心的人就能進入佛法，這是普遍勸導一切人信受，並非侷限於阿難一人。

問：

什麼樣的人能夠相信一乘佛法？

答：

有六種人不能產生信心：第一種，對眾生生起愛戀，深深執著於世俗的快樂，不能信受。第二種，生起各種見解的流派，總是認為自己是對的，別人是錯的，因此不能產生信心。第三種，追求二乘佛法的人，把魚眼睛當成真珠，把夜光珠當成普通的石頭，因此外國的大小乘修行者各執己見，就像在一條河裡分段飲水一樣，所以對一乘佛法不能產生信受。第四種，認為《法華經》所說的教義仍然是無常的，聽到說常住不變，不能產生信受。第五種，認為這部經用隱晦的方式說明常住，聽到顯明地說常住，不能產生信受。第六種，認為這部經顯明地說常住，就執著于常見，聽到說寂滅之道既不是常也不是無常，也不能產生信心。所以《見寶塔品》中說：『用手拿住虛空都不算難，信受書寫讀誦這部經才算不容易』，這句話是很有道理的！現在如果能離開以上這些過失，心中沒有執著，才能信受一乘佛法。

『我聞』這句話，就像是所生信心的結果，下面五件事就像是能生信心的原因，因為阿難親眼見到三種譏嫌，具備八種功德，親自侍奉如來二十多年，所傳達的佛語人們必定相信。所以這是產生信心的原因。

問：

【English Translation】 English version:

'That is, knowing the Buddha-dharma as that which is entered,' means that one already knows that the Buddha-dharma is the realm to be entered, therefore it can be known that this statement is based on the ability to believe. If it is said, 'This matter is thus,' then 'this matter' belongs to what is believed, then the statement 'thus' contains both the ability to believe and what is believed.

Question:

Is 'thus' a common belief or a separate belief?

Answer:

Believing in the correctness of the Buddha-dharma means not believing in the heresy of external paths. This is the beginning of distinguishing between right and wrong, and the foundation for establishing various virtues, belonging to common belief. However, scriptures have the distinction of Mahayana and Hinayana, and teachings have the distinction of expedient and true. Believing in the Mahayana is different from believing in the Hinayana, which is a separate belief.

Question:

Is this to clarify Ananda's belief or to clarify the belief of others?

Answer:

Those who have faith can enter the Buddha-dharma, which is a universal exhortation for all to believe and accept, not limited to Ananda alone.

Question:

Who can believe in the One Vehicle?

Answer:

There are six types of people who cannot generate faith: First, those who develop love for sentient beings and are deeply attached to worldly pleasures cannot believe and accept. Second, those who give rise to streams of views, always thinking they are right and others are wrong, do not generate faith. Third, those who seek the Two Vehicles, mistaking fish eyes for pearls and throwing away luminous pearls to grasp at ordinary stones, therefore, the followers of Mahayana and Hinayana in foreign lands each hold their own views, like dividing a river to drink from different sections, so they do not generate faith in the One Vehicle. Fourth, those who think that the teachings of the Lotus Sutra are still impermanent, and do not generate faith when they hear about permanence. Fifth, those who think that this sutra explains permanence in a veiled way, and do not generate faith when they hear it explained explicitly. Sixth, those who think that this sutra explicitly explains permanence and cling to the view of permanence, and do not generate faith when they hear about the path of tranquility, which is neither permanent nor impermanent. Therefore, the Seeing the Treasure Tower chapter says, 'Holding the empty space in one's hand is not difficult, but believing, accepting, writing, and reciting this sutra is said to be not easy.' These words are indeed true! Now, if one can leave behind these faults and have no attachments in the mind, then one can believe and accept the One Vehicle.

The phrase 'I have heard' is like the result of the faith that arises, and the five things below are like the causes that give rise to faith, because Ananda personally witnessed the three criticisms, possessed the eight merits, personally attended the Tathagata (如來) for more than twenty years, and the Buddha's words that he transmitted are sure to be believed by people. Therefore, this is the cause of generating faith.

Question:

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阿難是佛得道夜半生，年二十五方乃侍佛，則知前二十五年所說阿難不聞，后二十五年所說悉皆得聞。后二十五年凡有三類：一者得聞，如聞《法華經》等。二者不聞，如《涅槃經》等。三者亦聞不聞，如《凈名》一經凡有四會：庵園二會阿難得聞，毗耶兩集阿難不聞。以何義故，一代之經皆稱我聞耶？

答：

今引二經，據本跡通之。一、《涅槃經》，據本而釋，阿難多聞士，自然能解了是常及無常；既自然解，亦自然得聞。二、依《報恩經》，據跡而解，佛重而說方乃得聞。

問：

阿難依何德何三昧能持佛經？

答：

釋道安云「《十二游經》云『阿難得佛意三昧之所傳也』。《金剛華經》云『阿難得法性覺三昧之所傳也』。」

問：

實是耳聞，何故稱我聞？

答：

凡有七義故稱我聞：一者、佛命令稱我聞，今順佛敕故云我聞也。二者、集法藏時迦葉問阿難：「佛在何處最初說法？」阿難以答僧眾，稱如是我聞。三者、以人傳法證信故稱我聞，所以云說時、方、人令生信也。四者、阿難聞佛所說發生三慧，自在稱我故云我聞。五者、阿難聽佛所說，無散亂心如不覆器，無忘失心如不漏器，無顛倒心如不臭器，初是定力，次是持力，后

【現代漢語翻譯】 現代漢語譯本： 阿難是在佛陀得道之夜的後半夜出生的，二十五歲才開始侍奉佛陀，由此可知，前二十五年佛陀所說的法，阿難沒有聽到，后二十五年所說的法，阿難全部都聽到了。后二十五年所說的法，大致有三種情況：一是聽到了，比如聽到了《法華經》等。二是沒聽到，比如《涅槃經》等。三是既聽到又沒聽到，比如《維摩詰經》（凈名）一部經，共有四次集會：庵園兩次集會阿難聽到了，毗耶離兩次集會阿難沒有聽到。因為什麼緣故，一代的經典都稱『我聞』呢？

回答：

現在引用兩部經，根據本和跡來貫通解釋。一、《涅槃經》，根據本（根本、本體）來解釋，阿難是多聞之士，自然能夠理解什麼是常，什麼是非常；既然自然理解，也就自然聽到了。二、依據《報恩經》，根據跡（示現的形跡）來解釋，佛陀鄭重地宣說，阿難才能夠聽到。

提問：

阿難依靠什麼功德，什麼三昧，能夠受持佛經？

回答：

釋道安說：『《十二游經》說，阿難得到佛意三昧的傳授。《金剛華經》說，阿難得到法性覺三昧的傳授。』

提問：

實際上是用耳朵聽到的，為什麼稱『我聞』？

回答：

總共有七種意義，所以稱『我聞』：一是、佛陀命令稱『我聞』，現在順從佛陀的敕令，所以說『我聞』。二是、結集法藏時，迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）問阿難：『佛陀在什麼地方最初說法？』阿難爲了回答僧眾，稱『如是我聞』。三是、用人來傳法，爲了證實可信，所以稱『我聞』，因此說時間、地點、人物，是爲了使人產生信心。四是、阿難聽佛陀所說，發生聞、思、修三慧，自在地稱『我』，所以說『我聞』。五是、阿難聽佛陀所說，沒有散亂心，像不翻倒的器皿；沒有忘失心，像不泄漏的器皿；沒有顛倒心，像不腐臭的器皿。最初是定力，其次是持力，最後是……

【English Translation】 English version: Ananda (阿難，one of the ten principal disciples of the Buddha) was born in the middle of the night when the Buddha attained enlightenment, and he only began to serve the Buddha at the age of twenty-five. Thus, it is known that Ananda did not hear the Dharma spoken by the Buddha in the first twenty-five years, but he heard all the Dharma spoken in the latter twenty-five years. In the latter twenty-five years, there were roughly three situations: first, he heard it, such as hearing the Lotus Sutra (法華經). Second, he did not hear it, such as the Nirvana Sutra (涅槃經). Third, he both heard and did not hear it, such as in the Vimalakirti Sutra (維摩詰經, also known as 凈名), which had four assemblies: Ananda heard the two assemblies in the Ambapali garden (庵園), but he did not hear the two assemblies in Vaishali (毗耶離). For what reason does every sutra of a generation begin with 'Thus I have heard'?

Answer:

Now, I will cite two sutras and explain them by connecting the root and the traces. First, the Nirvana Sutra, explained according to the root (本, fundamental nature), Ananda is a man of great learning, and he can naturally understand what is permanent and what is impermanent; since he naturally understands, he naturally hears it. Second, according to the Sutra of Gratitude (報恩經), explained according to the traces (跡, manifested traces), the Buddha spoke solemnly, and Ananda was then able to hear it.

Question:

What merit and what samadhi (三昧，state of meditative consciousness) does Ananda rely on to uphold the Buddha's teachings?

Answer:

Shi Dao'an (釋道安，a prominent Chinese Buddhist monk and scholar) said: 'The Sutra of the Twelve Excursions (十二游經) says that Ananda received the transmission of the Samadhi of the Buddha's Mind. The Vajra Flower Sutra (金剛華經) says that Ananda received the transmission of the Samadhi of the Awakening of the Dharma-nature.'

Question:

It was actually heard with the ears, so why is it called 'Thus I have heard'?

Answer:

There are a total of seven meanings for why it is called 'Thus I have heard': First, the Buddha commanded to say 'Thus I have heard,' and now, in accordance with the Buddha's command, it is said 'Thus I have heard.' Second, when compiling the Dharma treasury, Kasyapa (迦葉，one of the Buddha's ten principal disciples, known for his ascetic practices) asked Ananda, 'Where did the Buddha first preach the Dharma?' Ananda, in order to answer the Sangha (僧眾，Buddhist monastic community), said, 'Thus I have heard.' Third, using a person to transmit the Dharma is to verify its credibility, so it is called 'Thus I have heard.' Therefore, stating the time, place, and person is to inspire faith. Fourth, Ananda, upon hearing what the Buddha said, developed the three wisdoms of hearing, thinking, and cultivating, and freely said 'I,' so it is said 'Thus I have heard.' Fifth, Ananda listened to what the Buddha said without a distracted mind, like a vessel that does not overturn; without a forgetful mind, like a vessel that does not leak; without a deluded mind, like a vessel that does not stink. The first is the power of concentration, the second is the power of retention, and the last is...

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是智慧力，具此三種自在得稱為我，故言我聞。六者、耳別我通，立通廢別故言我聞。七者、我本耳末，立本廢末故稱我聞。

問：

云何聞？為以人聞？為根、為識、為塵聞耶？

答：

因緣故聞，因緣聞即無所聞，故《中論》云：「因緣所生法，則是寂滅性」，故聞宛然而不聞，亦不聞宛然而聞。以聞宛然不聞，故不壞假名而說實相；以不聞宛然而聞，故不動真際建立諸法。又聞宛然而不聞，故是聞不聞；不聞宛然而聞，故則是不聞聞。不聞聞豈是聞？聞不聞豈是不聞？故非聞非不聞名為中道，而聞而不聞稱為假名，故《論》云「亦為是假名，亦是中道義」。然中假即是因緣，故中稱假中、假稱中假，中假非假、假中非中，故非中非假，言辭相寂滅，非謂變轉前法方稱寂滅，即因緣之聞本來寂滅。故此經云「諸法從本來，常自寂滅相」也。

問：

作此聞，得何利耶？

答：

此經正明大事因緣，謂開佛知見。佛知見者所謂四智：如來智、佛智、自然智、無師智。以知聞無所聞則生如來智，無所聞而聞則生佛智，斯二任運現前名自然智，此三不從師得謂無師智。聞既生四智，諸有所作皆須精識因緣並生四智入佛知見也。

「一時」者，謂說經有時，故可

【現代漢語翻譯】 現代漢語譯本： 是智慧力，具備這三種自在，才能被稱為『我』，所以說『我聞』。第六種解釋是，耳朵的分別作用是『我』，普遍的相通作用也是『我』，確立相通的作用而廢除分別的作用，所以說『我聞』。第七種解釋是，『我』是根本，耳朵是末端，確立根本而廢除末端，所以稱『我聞』。

問： 什麼是『聞』？是用人來聽？還是用根（感官）、識（意識）、塵（外境）來聽呢？

答： 是因緣和合而聽聞，因緣和合的聽聞就是無所聽聞，所以《中論》說：『因緣所生的法，其自性就是寂滅的』。所以聽聞明明存在卻又無所聽聞，也不是說無所聽聞卻又明明存在聽聞。因為聽聞明明存在卻又無所聽聞，所以不破壞假名而宣說實相；因為無所聽聞卻又明明存在聽聞，所以不動搖真如實際而建立諸法。又聽聞明明存在卻又無所聽聞，所以是聽聞非聽聞；無所聽聞卻又明明存在聽聞，所以就是非聽聞聽聞。非聽聞聽聞難道是聽聞嗎？聽聞非聽聞難道是非聽聞嗎？所以非聽聞非非聽聞名為中道，而聽聞卻又非聽聞稱為假名，所以《論》說『也是假名，也是中道義』。然而中道和假名就是因緣，所以中道稱為假中、假名稱為中假，中假不是假、假中不是中，所以非中非假，言語表達的對境寂滅，不是說轉變之前的法才稱為寂滅，而是說因緣和合的聽聞本來就是寂滅的。所以這部經說『諸法從本來，常自寂滅相』。

問： 作這樣的聽聞，能得到什麼利益呢？

答： 這部經正是闡明大事因緣，就是開啟佛的知見。佛的知見就是四智：如來智、佛智、自然智、無師智。因為知道聽聞無所聽聞就產生如來智，無所聽聞而聽聞就產生佛智，這二者任運現前名為自然智，這三種智慧不是從老師那裡學來的稱為無師智。聽聞既然能產生四智，所有作為都必須精通明瞭因緣，並且產生四智，才能進入佛的知見。

『一時』，是指說經有一定的時間，所以可以

【English Translation】 English version: It is the power of wisdom, possessing these three kinds of freedom, that one can be called 'I', therefore it is said 'I hear'. The sixth explanation is that the differentiating function of the ear is 'I', and the universal interconnectedness is also 'I'. Establishing the interconnectedness and abolishing the differentiation, therefore it is said 'I hear'. The seventh explanation is that 'I' is the root, and the ear is the branch. Establishing the root and abolishing the branch, therefore it is called 'I hear'.

Question: What is 'hearing'? Is it hearing with a person? Or is it hearing with the root (sense organ), consciousness (awareness), or dust (external object)?

Answer: It is hearing due to conditions. Hearing due to conditions is no hearing, therefore the Madhyamaka-karika (Treatise on the Middle Way) says: 'That which arises from conditions, its nature is inherently quiescent'. Therefore, hearing is clearly present yet there is no hearing, and it is not that there is no hearing yet hearing is clearly present. Because hearing is clearly present yet there is no hearing, therefore one speaks of the real aspect without destroying provisional names. Because there is no hearing yet hearing is clearly present, therefore one establishes all dharmas without moving from true reality. Furthermore, hearing is clearly present yet there is no hearing, therefore it is hearing non-hearing. No hearing yet hearing is clearly present, therefore it is non-hearing hearing. Is non-hearing hearing hearing? Is hearing non-hearing non-hearing? Therefore, neither hearing nor non-hearing is called the Middle Way, and hearing yet non-hearing is called provisional name, therefore the Treatise says 'It is also a provisional name, it is also the meaning of the Middle Way'. However, the Middle Way and provisional name are conditions, therefore the Middle Way is called provisional-Middle, and the provisional name is called Middle-provisional. Middle-provisional is not provisional, and provisional-Middle is not Middle, therefore it is neither Middle nor provisional. The realm of words is quiescent, it is not that transforming the previous dharma is called quiescence, but that hearing arising from conditions is inherently quiescent. Therefore, this sutra says 'All dharmas from the beginning, are always in a state of quiescence'.

Question: What benefit is gained from making such hearing?

Answer: This sutra precisely clarifies the great event and condition, which is to open the Buddha's knowledge and vision. The Buddha's knowledge and vision are the four wisdoms: Tathagata wisdom, Buddha wisdom, natural wisdom, and uninstructed wisdom. Because knowing that hearing is no hearing, Tathagata wisdom arises. No hearing yet hearing arises, Buddha wisdom arises. These two spontaneously manifesting are called natural wisdom. These three are not obtained from a teacher, and are called uninstructed wisdom. Since hearing gives rise to the four wisdoms, all actions must be thoroughly familiar with conditions and give rise to the four wisdoms in order to enter the Buddha's knowledge and vision.

'At one time' means that there is a specific time for speaking the sutra, so it can be

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信也。今略明四義：一者、佛五十年說法蓋是多時，今對彼多時明此經是一時之說，故云一時也。二者、一謂一部經也。蓋是說一部經時，故云一時也。三者、眾生心行可一之時，即是一乘機發、說一乘教時，故云一時。

問：

一切經皆云一時，可言並說一乘耶？

答：

此經云「諸有所作皆為一事」，故知說一切教為開一道，皆稱一時。

四者、機教符會無差異時，故名一時。

問：

為是假時？為是實時？

答：

《正觀論》云「諸佛或說我，或說于無我，諸法實相中，無我無非我」，又應云「諸佛或說假，或說于非假，諸法實相中，非假非非假」。

問：

云何說假及非假耶？

答：

化內弟子為結戒，故明非假時；通化道俗辨假名時，如《論》廣說也。

「佛」者，第四、標教主也。所以標佛者凡有五義：一者、阿難答迦葉問。迦葉問云：「佛在何處最初說法？」故標佛也。二者、若不標佛直明五事，則不知此經為是魔說、為是佛說？為內道說、為外道說？今欲別邪正內外，故標于佛。三者、佛法有五人說：一、佛說；二、弟子說；三、諸天說；四、仙人說；五、化人說。今欲明此經是佛所說，非餘人說，故標佛

也。四者、以後代眾生聞是佛說則深起敬信，故標佛也。五者、為欲成經是故標佛。凡是佛說亦須標佛，弟子之說又須標佛，如《維摩》、《勝鬘》等經皆標于佛，若不標佛則不成經也。

佛有三義：一者、自覺異彼凡夫；二者、覺他異彼二乘；三者、覺道圓滿異彼菩薩。若依由來所判明三種佛，悉非覺義：一者、若言此經辨佛猶是無常，但是覺于無常，未是悟諸法實，故不名為覺。二者、若言此經是覆相明常，既稱隱覆則猶是未覺，不名為佛。三者、若言此經辨佛定是常住，則是常見猶名無明，故不名為覺。今言覺者，覺悟諸法非常非無常，亦復非是四句內外，窮了法實故名為覺。

問：

此經何處有斯文耶？

答：

〈壽量品〉云「如來如實知見三界之相，無有生死若退若出。又無在世及滅度者，非實非虛非如非異」，六無四非即其事也。外國名佛以為天鼓，賊欲來時天鼓則鳴，賊欲去時天鼓亦鳴，天鼓鳴時諸天心勇，天鼓鳴時修羅懼怖，眾生煩惱應來佛則為說法，眾生煩惱應去佛則為說法，佛說法時弟子心勇，佛說法時諸魔懼怖，天鼓無心能為四事，如來雖說亦復無心，是故詺佛以為天鼓也。又如來雖覺實無所悟，喻天鼓雖鳴實無心也。

「住」者，今取能住為住，故住

【現代漢語翻譯】 現代漢語譯本： 也。第四，爲了後代的眾生聽聞佛所說的法而深深地敬信，所以標明是佛說的。第五，爲了成就這部經，所以標明是佛說的。凡是佛說的法都必須標明是佛說的，弟子的說法也必須標明是佛說的，例如《維摩經》、《勝鬘經》等都標明是佛說的，如果不標明是佛說的，就不能成為經。

佛有三重含義：第一，自覺，不同於凡夫；第二，覺他，不同於二乘（聲聞、緣覺）；第三，覺悟的道理圓滿，不同於菩薩。如果按照以往的判決來解釋這三種佛，都不是覺悟的含義：第一，如果說這部經辨明佛仍然是無常的，只是覺悟到無常，還沒有領悟諸法的實相，所以不能稱為覺。第二，如果說這部經是隱藏相貌而說明常，既然說是隱藏，就仍然是沒有覺悟，不能稱為佛。第三，如果說這部經辨明佛一定是常住的，那就是常見，仍然叫做無明，所以不能稱為覺。現在所說的覺，是覺悟到諸法既不是常也不是無常，也不是四句（有、無、亦有亦無、非有非無）內外，窮盡了法的實相，所以稱為覺。

問：

這部經的什麼地方有這樣的文句呢？

答：

《壽量品》中說：『如來如實地知見三界（欲界、色界、無色界）的相狀，沒有生死，沒有退沒，沒有出現。又沒有在世和滅度的，非實非虛，非如非異』，這六無四非就是指這件事。外國稱佛為天鼓，賊寇要來的時候天鼓就會鳴響，賊寇要離開的時候天鼓也會鳴響，天鼓鳴響的時候諸天心生勇敢，天鼓鳴響的時候修羅（一種神）感到恐懼，眾生的煩惱應該來的時候佛就為他們說法，眾生的煩惱應該離開的時候佛也為他們說法，佛說法的時候弟子心生勇敢，佛說法的時候諸魔感到恐懼，天鼓沒有心也能做成四件事，如來雖然說法也同樣沒有心，所以稱佛為天鼓。又如來雖然覺悟了，實際上並沒有領悟到什麼，比喻天鼓雖然鳴響，實際上並沒有心。

『住』，現在取能安住的含義作為住，所以住。

【English Translation】 English version: Also, fourthly, it is to inspire deep reverence and faith in future generations of sentient beings when they hear the Buddha's teachings, hence the designation 'Buddha'. Fifthly, it is to complete the Sutra that the designation 'Buddha' is made. All teachings spoken by the Buddha must be designated as such, and teachings by disciples must also be designated as spoken by the Buddha, as in the Vimalakirti Sutra and the Srimala Sutra, which are all designated as spoken by the Buddha. If the designation 'Buddha' is not made, it cannot become a Sutra.

The Buddha has three meanings: firstly, self-awakening, different from ordinary beings; secondly, awakening others, different from the Two Vehicles (Śrāvaka and Pratyekabuddha); thirdly, the perfection of the awakened path, different from Bodhisattvas. If we interpret these three Buddhas according to past judgments, none of them convey the meaning of awakening: firstly, if we say that this Sutra clarifies that the Buddha is still impermanent, merely awakening to impermanence, without realizing the true nature of all dharmas, then it cannot be called awakening. Secondly, if we say that this Sutra conceals the appearance and explains permanence, since it is said to be concealed, it is still not awakened, and cannot be called Buddha. Thirdly, if we say that this Sutra clarifies that the Buddha is definitely permanent, then it is a permanent view, still called ignorance, and therefore cannot be called awakening. The awakening we speak of now is the awakening to the fact that all dharmas are neither permanent nor impermanent, and are also not within or outside the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), fully understanding the true nature of dharmas, hence it is called awakening.

Question:

Where in this Sutra is there such a statement?

Answer:

In the Chapter on the Duration of Life of the Tathagata, it says: 'The Tathagata truly knows and sees the characteristics of the Three Realms (Desire Realm, Form Realm, Formless Realm), without birth and death, without regression or emergence. Also, there is no being in the world or passing into extinction, neither real nor unreal, neither thus nor different.' These six negations and four negations refer to this matter. Foreign countries call the Buddha the Heavenly Drum. When thieves are about to come, the Heavenly Drum will sound; when thieves are about to leave, the Heavenly Drum will also sound. When the Heavenly Drum sounds, the devas (gods) feel courageous; when the Heavenly Drum sounds, the asuras (a type of deity) feel fear. When the afflictions of sentient beings are about to arise, the Buddha teaches them the Dharma; when the afflictions of sentient beings are about to depart, the Buddha also teaches them the Dharma. When the Buddha teaches the Dharma, the disciples feel courageous; when the Buddha teaches the Dharma, the demons feel fear. The Heavenly Drum, without a mind, can accomplish four things. The Tathagata, although speaking the Dharma, also has no mind. Therefore, the Buddha is called the Heavenly Drum. Also, although the Tathagata is awakened, in reality, there is nothing to be awakened to, like the Heavenly Drum, although it sounds, in reality, has no mind.

'Dwelling' now takes the meaning of being able to dwell as dwelling, therefore dwelling.

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義屬佛。住有二種：一者身住；二者心住。身住亦有四：一、化處住，十方諸佛各有國土。二、異俗住，三世諸佛多棲止伽藍。三、未舍壽分住，佛未答魔王啟請壽命無量，由答啟請則唯留八十餘皆舍之。《雜心》云「舍第五壽分者，百年之壽，二十為一分，故有五分。佛答魔王啟請，舍二十年唯留八十，故云舍第五壽分。」《法華》去涅槃近，應是舍壽分住也。四者、威儀住，謂行住坐臥悉名為住也。二、就內德論住亦有四種：一者、天住，謂住佈施、持戒等。二者、梵住，謂住四無量心。三者、聖住，謂住空、無相、無愿三昧。四者、佛住，謂住十力等果地眾德。如來具此內外八住，此即是無住而住、住無所住；例如文殊不來而來，來無所來也。亦如《涅槃》師子吼辨住沙羅林說。

「王舍城」者，第五、明住處。說必有處，故可信也。異彼外道或言空中授與，或言赤鳥[衛-韋+含]來，皆無根本。就住處有二：一者、明通處；二者、明別處。至人形無定方，豈有其常處？但為成信義，故須委曲題之。又欲喧靜兼化，故山城兩舉。國名摩伽陀，此云不害，人雖犯罪無刑殺誅，故稱不害也。城名王舍，小國即國為城，如毗耶離國亦名毗耶離城。今是大國，所以國、城為異。具足外國語，應云羅悅祇摩訶伽羅

【現代漢語翻譯】 現代漢語譯本： 義屬佛（Buddha）：住有二種：一者身住；二者心住。身住亦有四：一、化處住，十方諸佛各有國土。二、異俗住，三世諸佛多棲止伽藍（Sangharama，寺院）。三、未舍壽分住，佛未答魔王啟請壽命無量，由答啟請則唯留八十餘皆舍之。《雜心》云『舍第五壽分者，百年之壽，二十為一分，故有五分。佛答魔王啟請，舍二十年唯留八十，故云舍第五壽分。』《法華》去涅槃（Nirvana，寂滅）近，應是舍壽分住也。四者、威儀住，謂行住坐臥悉名為住也。二、就內德論住亦有四種：一者、天住，謂住佈施、持戒等。二者、梵住，謂住四無量心。三者、聖住，謂住空、無相、無愿三昧（Samadhi，禪定）。四者、佛住，謂住十力等果地眾德。如來具此內外八住，此即是無住而住、住無所住；例如文殊（Manjusri，菩薩名）不來而來，來無所來也。亦如《涅槃》（Nirvana Sutra）師子吼辨住沙羅林說。

『王舍城』者，第五、明住處。說必有處，故可信也。異彼外道或言空中授與，或言赤鳥[衛-韋+含]來，皆無根本。就住處有二：一者、明通處；二者、明別處。至人形無定方，豈有其常處？但為成信義，故須委曲題之。又欲喧靜兼化，故山城兩舉。國名摩伽陀（Magadha），此云不害，人雖犯罪無刑殺誅，故稱不害也。城名王舍，小國即國為城，如毗耶離國亦名毗耶離城。今是大國，所以國、城為異。具足外國語，應云羅悅祇摩訶伽羅

【English Translation】 English version: The meaning pertains to the Buddha: There are two kinds of abiding: first, abiding in body; second, abiding in mind. Abiding in body also has four aspects: first, abiding in transformation realms, where Buddhas in the ten directions each have their own lands. Second, abiding in different customs, where Buddhas of the three times mostly reside in Sangharamas (monasteries). Third, abiding without relinquishing the lifespan, where the Buddha had not yet answered Mara's (demon king) request for limitless life; having answered the request, he only retained eighty years and relinquished the rest. The Miscellaneous Abhidharma says, 'Relinquishing the fifth portion of lifespan means that a hundred years of life is divided into five portions, each of twenty years. The Buddha answered Mara's request, relinquishing twenty years and only retaining eighty, hence the saying 'relinquishing the fifth portion of lifespan'.' The Lotus Sutra, being close to Nirvana (extinction), should be considered abiding in relinquishing the lifespan. Fourth, abiding in deportment, which refers to all actions such as walking, standing, sitting, and lying down being called abiding. Second, discussing abiding in terms of inner virtues also has four aspects: first, abiding in heavenly states, which refers to abiding in giving, upholding precepts, and so on. Second, abiding in Brahma states, which refers to abiding in the four immeasurable minds. Third, abiding in saintly states, which refers to abiding in the three Samadhis (meditative states) of emptiness, signlessness, and wishlessness. Fourth, abiding in Buddha states, which refers to abiding in the ten powers and other virtues of the fruition ground. The Tathagata (Buddha) possesses these eight abidings, both internal and external, which is to abide without abiding, abiding in that which has no abiding; for example, Manjusri (bodhisattva) comes without coming, coming without any coming. It is also as the Nirvana Sutra describes in the lion's roar discourse on abiding in the Sala forest.

'Rajagrha (King's Abode)' refers to the fifth point, clarifying the place of abiding. Saying there is a place is necessary for credibility. It differs from externalist paths that speak of receiving teachings in the air or the arrival of a red bird, all of which lack foundation. Regarding the place of abiding, there are two aspects: first, clarifying the general place; second, clarifying the specific place. Since human forms have no fixed direction, how can there be a constant place? However, to establish credibility, it is necessary to describe it in detail. Furthermore, desiring both quietude and transformation, both the mountain and the city are mentioned. The country is named Magadha (non-harming), which means 'non-harming' because even if people commit crimes, there are no executions or killings, hence it is called 'non-harming'. The city is named Rajagrha (King's Abode); in small countries, the country is the city, such as the country of Vaisali, which is also called the city of Vaisali. Now it is a large country, so the country and the city are different. In the complete foreign language, it should be called Rajagriha Mahakala.

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。羅悅祇，此翻為王舍；摩訶言大；伽羅云城。十六大國及六大城中而此城最大，故稱王舍大城。《智度論》云「佛滅度后，阿阇世王以人民減少，捨本大城更造一小城，于諸城中猶尚為大，況本王舍城耶？」《善見毗婆沙》云「其城縱廣三百由旬，有八億萬戶，其屬王舍城者有八萬聚落也。」

問：

六大城皆有諸王之舍，何故此城獨稱王舍耶？

答：

《智度論》有三解：一云昔摩訶陀王生子，一頭兩面四臂，時人為不祥，裂其身首棄之曠野。羅剎女鬼名利監，合其身首以乳養之。后成大人，力能併兼諸國，取一萬八千王置此五山，以大力治閻浮提。此意明多王在此城，故名王舍城。餘二解如《論》文。更有人言：「有王失於正道，千國共廢，置此五山，退思補過後還共治國，故名此城以為王舍也。」真諦三藏引律毗婆沙云「凡轉輪王出世，相承卜居住此五山，故獨名此城以為王舍。」又律毗婆沙解云：「昔有四天王共攢乳海覓得甘露，未分，於此五山起舍守之。七日後方乃分，是故名為王舍。」故前謂人王起舍，后即天王起舍。依《仁王經》云「班足王收得一千王置五山內」，亦從多王作名，余城無此眾事，故獨名此城以為王舍城。五山周匝如城，而於中起舍，兩事合舉名王舍城也。

【現代漢語翻譯】 現代漢語譯本：羅悅祇（Rāyagṛha，意為王舍），此翻譯為王舍；摩訶（Mahā）意為大；伽羅云（Girivraja）意為城。在十六大國和六大城中，此城最大，所以稱為王舍大城。《智度論》中說：『佛陀涅槃后，阿阇世王因為人口減少，捨棄原本的大城，建造了一個小城，即使是這個小城在各個城市中仍然是最大的，更何況是原本的王舍城呢？』《善見毗婆沙》中說：『這座城市縱橫三百由旬（Yojana，古印度長度單位），有八億萬戶，隸屬於王舍城的有八萬個聚落。』

問： 六大城都有諸王的住所，為什麼只有這座城市被稱為王舍呢？

答： 《智度論》中有三種解釋：第一種說法是，過去摩訶陀（Magadha）國王生了一個兒子，一個頭有兩個面孔和四隻手臂，當時的人認為這是不祥之兆，便將他的身體和頭顱撕裂並丟棄在曠野中。羅剎（Rakshasa，惡鬼）女鬼名叫利監（Lijian），將他的身體和頭顱合在一起，用乳汁餵養他。後來他長大成人，有能力吞併各個國家，將一萬八千個國王囚禁在這五座山中，用強大的力量統治閻浮提（Jambudvipa，人世間）。這個意思表明有很多國王居住在這座城市，所以叫做王舍城。其餘兩種解釋見《智度論》原文。還有人說：『有國王失去了正道，一千個國家共同廢黜了他，將他安置在這五座山中，讓他反思過錯，之後又共同治理國家，所以將這座城市命名為王舍。』真諦（Paramārtha）三藏引用律毗婆沙（Vinaya-vibhasa）說：『凡是轉輪王（Chakravartin，統治世界的理想君主）出世，都會按照傳統占卜居住在這五座山中，所以唯獨將這座城市命名為王舍。』另外，律毗婆沙解釋說：『過去有四大天王共同攪動乳海，尋找到甘露，還沒有來得及分配，便在這五座山中建造房屋守護它。七天之後才進行分配，因此叫做王舍。』所以前面說是人王建造房屋，後面就說是天王建造房屋。依據《仁王經》中說：『班足王（Kalmashapada）抓獲了一千個國王，並將他們囚禁在五座山內』，也是因為有很多國王而得名，其餘的城市沒有這些事情，所以唯獨將這座城市命名為王舍城。五座山環繞四周如同城墻，並且在其中建造房屋，兩件事合在一起稱為王舍城。

【English Translation】 English version: Rāyagṛha (王舍, meaning 'King's House'), this translates to Wangshe; Mahā (摩訶) means 'great'; Girivraja (伽羅云) means 'city'. Among the sixteen great kingdoms and six great cities, this city is the largest, hence it is called the Great City of Wangshe. The Mahaprajnaparamita-sastra (《智度論》) says: 'After the Buddha's Nirvana, King Ajatashatru, due to the decrease in population, abandoned the original great city and built a smaller city, which is still the largest among all cities, let alone the original Wangshe City?' The Samantapasadika (《善見毗婆沙》) says: 'The city is three hundred yojanas (由旬, an ancient Indian unit of distance) in length and breadth, with eight hundred million households, and eighty thousand settlements belonging to Wangshe City.'

Question: All six great cities have the residences of various kings, why is this city uniquely called Wangshe?

Answer: The Mahaprajnaparamita-sastra has three explanations: The first explanation is that in the past, the King of Magadha (摩訶陀) had a son with one head, two faces, and four arms. People at that time considered this inauspicious, so they tore his body and head apart and abandoned them in the wilderness. A Rakshasa (羅剎, demon) woman named Lijian (利監) joined his body and head together and nourished him with milk. Later, he grew into an adult and had the power to annex various countries, imprisoning eighteen thousand kings in these five mountains, and ruling Jambudvipa (閻浮提, the human world) with great power. This meaning indicates that many kings resided in this city, hence it is called Wangshe City. The other two explanations can be found in the original text of the Mahaprajnaparamita-sastra. Others say: 'A king lost the right path, and a thousand countries jointly deposed him, placing him in these five mountains to reflect on his mistakes, and then they jointly governed the country again, hence this city was named Wangshe.' The Tripiṭaka Master Paramārtha (真諦) quoted the Vinaya-vibhasa (律毗婆沙) saying: 'Whenever a Chakravartin (轉輪王, ideal universal ruler) is born, they traditionally reside in these five mountains, so this city is uniquely named Wangshe.' Furthermore, the Vinaya-vibhasa explains: 'In the past, the Four Heavenly Kings jointly churned the Milk Ocean and found Amrita (甘露, nectar of immortality). Before they could distribute it, they built houses on these five mountains to guard it. They distributed it after seven days, hence it is called Wangshe.' Therefore, the former says that human kings built houses, and the latter says that heavenly kings built houses. According to the Benevolent Kings Sutra (《仁王經》), 'King Kalmashapada (班足王) captured a thousand kings and imprisoned them within the five mountains', which is also named after the presence of many kings. Other cities do not have these events, so this city is uniquely named Wangshe City. The five mountains surround the area like city walls, and houses are built within them. The combination of these two aspects is called Wangshe City.

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問：

若兩事合舉名王舍城者，不應復有山、城二處？

答：

得王舍城名則兩事合說，但王於五山之內別更起城，故有山、城二處也。

「耆阇崛山」者，此云鷲頭山也。然此五山峰各有所像，今之一山似鷲頭，故以名鷲。佛滅度后，阿育王見其山頂似鷲，使人鑿作兩翅兩足及尾，故全如鷲鳥出。陸蹬《地理記》「城山相去凡十五里」。

問：

佛大慈既普，何故多住王舍城說法耶？

答：

《法華論》有二義：一、欲因處表教。一切城中此城最大，一切山中此山最勝，表《法華經》眾經中勝。二者、示現自在功德成就故。言此偏舉王舍城為喻，如王於世間自在，顯此經是眾經之王，以一乘攝一切乘、一切乘歸一乘故也。《釋論》六種義：一云報法身恩故。如來既本于摩伽陀國成道，為報此恩，故多住也。二者、彼處地廣民多、受化彌廣，故多住也。三者、彼處多聰明大智人，身子、迦葉之流，長爪、六師之例，欲降制之，故多住也。四者、彼國有龍王兄弟二人，以時降雨國無荒年，出家之人資身既立，則練神亦易，故多住也。五者、此處多精舍，平地有竹林，伽藍五山有五精舍，余國既少，故多住也。六者、此處靈華瑞草閑靜清潔，實是眾聖之所棲游

【現代漢語翻譯】 現代漢語譯本： 問：如果將兩件事合併稱為王舍城（Rājagṛha，城市名），那麼就不應該再有山和城這兩個地方了吧？ 答：得到王舍城這個名稱，就是將兩件事合在一起說。但是國王在五山之內另外建造了城池，所以才會有山和城這兩個地方。 『耆阇崛山（Gṛdhrakūṭa，山名）』，這裡翻譯為鷲頭山。然而這五座山峰各有其形狀，現在其中的一座山峰像鷲的頭，所以用鷲來命名。佛陀涅槃后，阿育王（Aśoka，印度孔雀王朝的國王）看到這座山的山頂像鷲，就讓人鑿出兩隻翅膀、兩條腿和尾巴，所以完全像一隻鷲鳥出現。陸蹬《地理記》中記載『城和山相距大約十五里』。 問：佛陀的大慈悲既然普及一切，為什麼大多住在王舍城說法呢？ 答：《法華論》中有兩種解釋：第一，想要憑藉處所來表示教義。一切城中這座城最大，一切山中這座山最殊勝，表示《法華經》在眾多經典中最為殊勝。第二，是爲了示現自在的功德成就。說這裡偏舉王舍城作為比喻，就像國王在世間自在一樣，彰顯這部經是眾多經典之王，因為以一乘（Ekāyana，唯一的道路）統攝一切乘、一切乘歸於一乘的緣故。《釋論》中有六種解釋：第一種說法是爲了報答法身的恩德。如來既然最初在摩伽陀國（Magadha，古印度十六雄國之一）證得佛果，爲了報答這裡的恩德，所以大多住在這裡。第二，因為那個地方土地廣闊，人民眾多，能夠接受教化的人也更加廣泛，所以大多住在這裡。第三，因為那個地方有很多聰明有大智慧的人，比如舍利弗（Śāriputra，佛陀十大弟子之一）、迦葉（Kāśyapa，佛教中的重要人物）之流，長爪梵志、六師外道之類，想要降伏和制服他們，所以大多住在這裡。第四，因為那個國家有龍王兄弟二人，按時降雨，國家沒有荒年，出家之人謀生容易，那麼修習精神也容易，所以大多住在這裡。第五，因為這裡有很多精舍，平地有竹林精舍（Veṇuvana-vihāra，佛教最早的寺院之一），伽藍五山有五座精舍，其他國家很少有，所以大多住在這裡。第六，因為這裡有靈華瑞草，閑靜清潔，實在是眾多聖賢所棲息遊玩的地方。

【English Translation】 English version: Question: If two things are combined and called Rājagṛha (name of a city), shouldn't there no longer be two separate places, a mountain and a city? Answer: Obtaining the name Rājagṛha means that the two things are spoken of together. However, the king built another city within the five mountains, so there are two places, a mountain and a city. 『Gṛdhrakūṭa (name of a mountain)』 is translated here as Vulture Peak Mountain. However, each of these five mountain peaks has its own shape. Now, one of the mountains resembles a vulture's head, so it is named after a vulture. After the Buddha's Parinirvana, King Aśoka (an Indian Maurya Empire king) saw that the top of the mountain resembled a vulture, so he had people carve out two wings, two legs, and a tail, so it appeared entirely like a vulture. Lu Deng's 『Geographical Records』 states that 『the city and the mountain are about fifteen li apart』. Question: Since the Buddha's great compassion is universal, why did he mostly stay in Rājagṛha to preach the Dharma? Answer: The 『Treatise on the Lotus Sutra』 has two explanations: First, it is to use the location to represent the teachings. Among all cities, this city is the largest, and among all mountains, this mountain is the most excellent, representing that the 『Lotus Sutra』 is the most excellent among all sutras. Second, it is to demonstrate the accomplishment of unhindered merits and virtues. Saying that Rājagṛha is specifically mentioned as a metaphor is like a king being unhindered in the world, highlighting that this sutra is the king of all sutras, because it encompasses all vehicles with the One Vehicle (Ekāyana, the only path), and all vehicles return to the One Vehicle. The 『Commentary』 has six explanations: The first explanation is to repay the kindness of the Dharmakāya (Dharma body). Since the Tathagata (Buddha) originally attained enlightenment in the Magadha (one of the sixteen ancient Indian Mahajanapadas) kingdom, he mostly stayed here to repay this kindness. Second, because that place has vast land and many people, and there are more people who can be taught, he mostly stayed here. Third, because there are many intelligent and wise people in that place, such as Śāriputra (one of the Buddha's ten great disciples), Kāśyapa (an important figure in Buddhism), the ascetic with long nails, and the six heretical teachers, he mostly stayed here to subdue and control them. Fourth, because there are two dragon king brothers in that country who bring timely rain, and the country has no famine years, it is easy for those who have left home to make a living, so it is also easy to cultivate the spirit, so he mostly stayed here. Fifth, because there are many monasteries here, there is the Veṇuvana-vihāra (one of the earliest Buddhist monasteries) in the plains, and there are five monasteries on the five mountains of Gṛdhrakūṭa, which are rare in other countries, so he mostly stayed here. Sixth, because there are spiritual flowers and auspicious grasses here, quiet and clean, it is truly a place where many sages dwell and roam.

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、神仙之所窟宅，故多住也。

「與大比丘眾」下，第六、次列同聞眾。今就此章略以六門分別：一者、來意門；二者、定眾數門；三者、權實門；四者、有無門；五者、次第門；六者、具不具門。

來意門者略有十義：一、為成阿難聞，以阿難共勝人聞，故傳經可信。二者、為顯佛德，以佛為勝眾圍繞則佛德益尊，既尊其人必受其法。三者、為欲開發正經，如因身子三請故得開乘權乘實，由彌勒三請故得開身權身實。四者、助佛揚化，如佛三週說法華，諸聖弟子自序領解亦三週而說，彌勒領解稱歎其事亦然。五者、為欲供養恭敬尊重讚歎于佛，如後文說。六者、欲發誓弘經，如〈持品〉及〈神力品〉說。七者、欲引導眾生來至佛所。八者、欲聽佛說法進求深悟。九者、為證經故來，如分身佛集。十者、為作教門故來，如說妙音、觀音，即以菩薩而為佛事，是故來也。

第二、定眾數門者，此經始末凡有二會，前集有二十三眾，後會有其六眾，合為二十九眾。言二十三眾者，僧眾有二，尼眾亦爾，及菩薩眾聖眾有五也。凡眾有十八，欲界天有十眾：三光天子、四王、帝釋、自在、大自在也。色界二眾：尸棄及光明大梵，合十二眾。次雜類有其六眾，在文易知也。後集六眾者，謂〈寶塔品〉多寶眾集

【現代漢語翻譯】 現代漢語譯本：這裡是神仙居住的地方，所以（他們）大多住在這裡。

『與大比丘眾』之後，第六點是依次列出共同聽聞佛法的大眾。現在就這一章略微從六個方面來分別：第一，是說明來意的方面；第二，是確定大眾數量的方面；第三，是權巧和真實的方面；第四，是有和無的方面；第五，是次第的方面；第六，是具足和不具足的方面。

關於來意方面，大致有十個意義：第一，是爲了成就阿難聽聞佛法的功德，因為阿難與殊勝的人一起聽聞，所以他傳述的經典才可信。第二，是爲了彰顯佛陀的德行，因為佛陀被殊勝的大眾圍繞，佛陀的德行就更加尊貴，既然尊重這個人，必定會接受他的佛法。第三，是爲了開發正經，例如因為身子（舍利弗）三次請求，所以得以開顯權乘和實乘，由於彌勒三次請求，所以得以開顯身權和身實。第四，是爲了幫助佛陀弘揚教化，例如佛陀三次宣講《法華經》，各位聖弟子自己陳述領悟的見解也說了三次，彌勒領悟見解稱讚這件事也是這樣。第五，是爲了供養、恭敬、尊重、讚歎佛陀，如後面的經文所說。第六，是想要發誓弘揚經典，如《持品》和《神力品》所說。第七，是想要引導眾生來到佛陀這裡。第八，是想要聽佛陀說法，進而尋求更深的領悟。第九，是爲了證明經典的真實性而來，如分身佛的聚集。第十，是爲了作為教化的榜樣而來，如宣說妙音菩薩、觀音菩薩，就是以菩薩的身份來做佛的事，所以他們前來。

第二，關於確定大眾數量的方面，這部經從開始到結束共有兩次集會，前一次集會有二十三種大眾，后一次集會有六種大眾，合起來共有二十九種大眾。所說的二十三種大眾，僧眾有二種，尼眾也有二種，以及菩薩眾和聖眾共有五種。凡夫眾有十八種，欲界天有十種大眾：三光天子（日天子、月天子、星天子），四王天（持國天、增長天、廣目天、多聞天），帝釋天（忉利天主），自在天（他化自在天），大自在天（摩醯首羅天）。二眾：尸棄（佛名）及光明大梵天，合起來是十二種大眾。其次是雜類有六種大眾，在經文中很容易知道。后一次集會的六種大眾，是指《寶塔品》中多寶如來（過去佛）的大眾聚集。

【English Translation】 English version: This is where gods and immortals dwell, so they mostly reside here.

Following 'with great Bhikshu Sangha (monk community),' the sixth point is to list the co-hearing assembly in order. Now, regarding this chapter, let's briefly distinguish it in six aspects: First, the aspect of explaining the purpose of coming; Second, the aspect of determining the number of the assembly; Third, the aspect of expedient means and reality; Fourth, the aspect of existence and non-existence; Fifth, the aspect of sequence; Sixth, the aspect of completeness and incompleteness.

Regarding the aspect of the purpose of coming, there are roughly ten meanings: First, it is to accomplish the merit of Ananda (Buddha's attendant) hearing the Dharma, because Ananda hears together with superior beings, so the sutras he transmits are credible. Second, it is to manifest the virtues of the Buddha, because the Buddha is surrounded by a superior assembly, the Buddha's virtues are even more venerable; since this person is respected, his Dharma will surely be accepted. Third, it is to develop the correct sutras, for example, because Shariputra (one of the Buddha's chief disciples) requested three times, the expedient vehicle and the real vehicle could be revealed; because Maitreya (a Bodhisattva) requested three times, the expedient body and the real body could be revealed. Fourth, it is to help the Buddha propagate and transform, for example, the Buddha preached the Lotus Sutra three times, and the holy disciples themselves stated their understanding three times as well; Maitreya's understanding and praise of this matter is also the same. Fifth, it is to make offerings, respect, revere, and praise the Buddha, as mentioned in the later text. Sixth, it is to vow to propagate the sutras, as mentioned in the 'Holding the Sutra' chapter and the 'Supernatural Powers' chapter. Seventh, it is to guide sentient beings to come to the Buddha. Eighth, it is to listen to the Buddha's teachings and seek deeper understanding. Ninth, it is to come to testify to the truth of the sutras, such as the gathering of the manifested Buddhas. Tenth, it is to come as a model of teaching, such as proclaiming the Bodhisattva Wonderful Sound, Avalokiteshvara (Bodhisattva of Compassion), which is to do the work of the Buddha in the role of a Bodhisattva, so they come.

Second, regarding the aspect of determining the number of the assembly, this sutra has two gatherings from beginning to end. The first gathering has twenty-three assemblies, and the second gathering has six assemblies, totaling twenty-nine assemblies. The so-called twenty-three assemblies include two types of Sangha (monk community), two types of Bhikshuni Sangha (nun community), and five types of Bodhisattva and Holy assemblies. There are eighteen types of ordinary beings, and ten types of assemblies in the desire realm: Triganga devas (Sun deva, Moon deva, Star deva), Four Heavenly Kings (Dhritarashtra, Virudhaka, Virupaksha, Vaishravana), Indra (Lord of Trayastrimsa Heaven), Ishvara (Parinirmita-vasavartin), and Mahā-Ishvara (Maheshvara). Two assemblies: Shikhi (name of a Buddha) and Great Brahma of Light, totaling twelve assemblies. Next, there are six types of miscellaneous assemblies, which are easily known in the text. The six assemblies of the later gathering refer to the gathering of Prabhutaratna (a past Buddha) in the 'Treasure Tower' chapter.

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、分身眾集，〈提婆達多品〉龍宮眾集，〈涌出品〉下方眾集、妙音眾集、普賢眾集也。

第三權實門者，有人言：「同聞眾皆是實行聽經之眾。」有人言：「皆是權行影向證經之人。」今明此事難知，若皆是實行則失影向之人，若皆是影向則無稟教之眾，故須兩義雙辨，以其為王為主多是權行，若是眷屬多是實行，故非小非大作小方便引小眷屬令同歸一乘，乃至非聖非凡作凡方便引凡眷屬令共入不二。故《華嚴》云「諸菩薩等皆是盧舍那佛宿世善友」，《涅槃論》云「明大眾雲集多是不思議神通變示分」，即其事也。《法華論》釋眾有四行：一、聲聞行，即如此品列諸聲聞等。二、菩薩行，又如此品列諸菩薩等。三、不定行，如善守菩薩示現作四眾八部等。四、定行，出家人形儀一向定。以此推之，知大眾具有權實也。

第四、有無門者，龍樹云：「小乘經初無菩薩眾，大乘經首具大小兩眾。」然斯言未盡，諸大乘經凡有四句：一、但有菩薩眾無聲聞眾，如華嚴七會。二、但有聲聞眾無菩薩眾，如《金剛般若》。三、具有二眾，即如此經。四、俱無二眾，如《金光明經》。

問：

《金光明》何故俱無二眾耶？

答：

釋迦於時獨在鷲山三昧正受，未有眾集故無同聞；信想感

【現代漢語翻譯】 現代漢語譯本：分身眾集，如《提婆達多品》（Devadatta chapter，指《法華經》中講述提婆達多故事的一章）中所示；龍宮眾集，如《涌出品》（Emerging from the Earth chapter，指《法華經》中從地涌出菩薩的一章）中所示；下方眾集、妙音眾集、普賢眾集也是如此。

第三，關於權實門（Expedient and Real gate，佛教用語，指權巧方便和真實究竟之間的關係）：有人說：『所有聽法的聽眾都是爲了實際修行而來的。』有人說：『都是爲了權巧方便，示現證經的形象。』現在要說明這件事很難理解，如果全是實際修行的人，就失去了示現形象的人；如果全是示現形象的人，就沒有接受教導的聽眾。所以必須兩種意義都加以辨別，因為以國王為主的，大多是權巧方便的示現；如果是眷屬，大多是實際修行的人。所以，非小非大，用小的方便來引導小的眷屬，讓他們一同歸入一乘（One Vehicle，佛教用語，指唯一的成佛之道）；乃至非聖非凡，用凡夫的方便來引導凡夫的眷屬，讓他們共同進入不二（Non-duality，佛教用語，指超越二元對立的境界）。所以《華嚴經》（Avatamsaka Sutra）說：『諸菩薩等都是盧舍那佛（Vairocana Buddha，報身佛）宿世的善友』，《涅槃論》（Nirvana Sutra Commentary）說：『說明大眾雲集，大多是不思議神通變化所顯示的』，就是這個道理。《法華論》（Sutra of the Lotus Flower Commentary）解釋大眾有四種行為：一、聲聞行（Śrāvaka conduct，指小乘修行者的行為），就像此品中列出的諸聲聞等。二、菩薩行（Bodhisattva conduct，指大乘修行者的行為），又像此品中列出的諸菩薩等。三、不定行（Indeterminate conduct，指行為不固定，隨緣示現），如善守菩薩示現作四眾八部等。四、定行（Determinate conduct，指出家人形儀一向不變）。由此推斷，可知大眾兼具權實。

第四，關於有無門（Existence and Non-existence gate，佛教用語，指存在與不存在的討論）：龍樹（Nagarjuna，印度佛教中觀派創始人）說：『小乘經典最初沒有菩薩眾，大乘經典開始就具備大小兩眾。』然而這種說法並不全面，諸大乘經典凡有四句：一、只有菩薩眾沒有聲聞眾，如《華嚴經》七會。二、只有聲聞眾沒有菩薩眾，如《金剛般若》（Diamond Sutra）。三、兼具二眾，就像這部經（指《法華經》）。四、俱無二眾，如《金光明經》（Golden Light Sutra）。

問：

《金光明經》為什麼沒有二眾呢？

答：

釋迦牟尼佛（Shakyamuni Buddha，佛教創始人）當時獨自在鷲峰山（Vulture Peak，又譯靈鷲山，佛陀說法之地）入三昧正受（Samadhi，指禪定），沒有大眾聚集，所以沒有共同聽法的人；是由於信心的感應。

【English Translation】 English version: The assembly of manifested bodies, as seen in the 'Devadatta chapter' (Devadatta chapter, referring to the chapter in the Lotus Sutra that tells the story of Devadatta); the assembly in the Dragon Palace, as seen in the 'Emerging from the Earth chapter' (Emerging from the Earth chapter, referring to the chapter in the Lotus Sutra where bodhisattvas emerge from the earth); similarly, there are assemblies from below, assemblies of Wonderful Sound, and assemblies of Universal Worthy.

Third, regarding the Expedient and Real gate (Expedient and Real gate, a Buddhist term referring to the relationship between skillful means and ultimate truth): Some say, 'All the listeners are there for the sake of actual practice.' Others say, 'They are all there for the sake of expedient means, manifesting the image of verifying the sutra.' Now, it must be explained that this matter is difficult to understand. If they are all people of actual practice, then the people manifesting the image are lost; if they are all people manifesting the image, then there are no listeners receiving the teachings. Therefore, both meanings must be distinguished. Because those who are primarily kings are mostly manifestations of expedient means; if they are relatives, they are mostly people of actual practice. Therefore, neither small nor large, using small expedient means to guide small relatives, causing them to return together to the One Vehicle (One Vehicle, a Buddhist term referring to the single path to Buddhahood); even neither saintly nor ordinary, using ordinary expedient means to guide ordinary relatives, causing them to enter together into Non-duality (Non-duality, a Buddhist term referring to the state beyond dualistic opposition). Therefore, the Avatamsaka Sutra (Avatamsaka Sutra) says, 'All the bodhisattvas are good friends of Vairocana Buddha (Vairocana Buddha, the Sambhogakaya Buddha) from past lives,' and the Nirvana Sutra Commentary (Nirvana Sutra Commentary) says, 'Explaining that the assembly of the great multitude is mostly the manifestation of inconceivable supernatural powers,' which is the reason. The Sutra of the Lotus Flower Commentary (Sutra of the Lotus Flower Commentary) explains that the multitude has four conducts: First, Śrāvaka conduct (Śrāvaka conduct, referring to the conduct of Hinayana practitioners), like the Śrāvakas listed in this chapter. Second, Bodhisattva conduct (Bodhisattva conduct, referring to the conduct of Mahayana practitioners), like the Bodhisattvas listed in this chapter. Third, Indeterminate conduct (Indeterminate conduct, referring to conduct that is not fixed, manifesting according to conditions), such as the Bodhisattva Well-Guarded manifesting as the four assemblies and eight divisions. Fourth, Determinate conduct (Determinate conduct, referring to the unchanging form and demeanor of monks and nuns). From this, it can be inferred that the multitude possesses both expedient and real.

Fourth, regarding the Existence and Non-existence gate (Existence and Non-existence gate, a Buddhist term referring to the discussion of existence and non-existence): Nagarjuna (Nagarjuna, the founder of the Madhyamaka school of Indian Buddhism) said, 'The Hinayana sutras initially have no Bodhisattva assembly, while the Mahayana sutras begin with both the Śrāvaka and Bodhisattva assemblies.' However, this statement is not comprehensive. The Mahayana sutras have four possibilities: First, there is only the Bodhisattva assembly and no Śrāvaka assembly, such as the seven assemblies of the Avatamsaka Sutra. Second, there is only the Śrāvaka assembly and no Bodhisattva assembly, such as the Diamond Sutra (Diamond Sutra). Third, there are both assemblies, like this sutra (referring to the Lotus Sutra). Fourth, there are neither assemblies, such as the Golden Light Sutra (Golden Light Sutra).

Question:

Why does the Golden Light Sutra have neither assembly?

Answer:

At that time, Shakyamuni Buddha (Shakyamuni Buddha, the founder of Buddhism) was alone on Vulture Peak (Vulture Peak, also translated as Grdhrakuta Mountain, the place where the Buddha taught) in Samadhi (Samadhi, referring to meditative absorption), without a multitude gathered, so there were no people listening together; it was due to the response of faith.

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夢，明旦始與大眾來至佛所也。

第五、次第門者，就列眾內大開三別：一、前列聲聞眾，二、列菩薩眾，三、列凡夫眾。

問：

若依大數，應先列菩薩，次列聲聞，后列凡夫；若從小數，應先列凡夫，次列聲聞，后列菩薩。今何故先列聲聞，次列菩薩，后列凡夫耶？

答：

如《華嚴．法界品》及《五濁經》等，前列菩薩后列聲聞，此則依其內德從勝至劣以為次第。今前列聲聞后列菩薩者，此中列眾次第要以外儀具足：聲聞心具智斷、形備法儀，心形兩勝是故前列；菩薩心雖會道，形無定方或道或俗，此則心勝形劣，故在第二；凡夫心形兩劣，所以居第三。此則是約外儀從勝至劣以為次第也。

第六、具不具門者，依《仁王經》有變化眾、有緣覺眾、有無色界眾；依《陀羅尼經》有地獄眾，今會所無，依此經後文，具四眾、八部眾及轉輪王眾，今無輪王，八部之中略無二部，謂夜叉、摩睺羅伽眾，四眾中略無優婆塞、優婆夷眾也。

就列聲聞眾為二：初、僧；次、尼。何由先僧后尼者，義有七門：一、男尊女卑，故前僧后尼。二、僧前入道，尼后入道。三、僧為師，尼為弟子。四、僧傳持法藏，故二十五人皆是僧也，尼則不能。五、僧能結集大小二藏，尼則不能。六

【現代漢語翻譯】 現代漢語譯本：夢中，（我）說明天早上與大眾一起來到佛陀所在之處。

第五、次第門，就佇列中的大眾，大體上分為三類：一、前列是聲聞眾（聽聞佛陀教誨而證悟的修行者），二、列出菩薩眾（發願救度一切眾生的修行者），三、列出凡夫眾（尚未解脫的普通人）。

問：

如果按照數量多少，應該先列菩薩，其次列聲聞，最後列凡夫；如果按照地位高低，應該先列凡夫，其次列聲聞，最後列菩薩。現在為什麼先列聲聞，其次列菩薩，最後列凡夫呢？

答：

如《華嚴經·法界品》及《五濁經》等，前面列菩薩，後面列聲聞，這是依據他們內在的德行，從殊勝到低劣來排列的。現在前面列聲聞，後面列菩薩，這是因為這裡排列大眾的次序，主要以外在的威儀是否具足為標準：聲聞心中具備智慧和決斷，外形具備出家人的威儀，內心和外形都殊勝，所以排列在前面；菩薩心中雖然領會了真理，但外形沒有固定的模式，有時像出家人，有時像在家俗人，這是內心殊勝而外形不足，所以在第二位；凡夫內心和外形都低劣，所以排在第三位。這是以外在的威儀從殊勝到低劣來排列的。

第六、具不具門，依據《仁王經》，有變化眾、有緣覺眾（通過觀察事物因緣而覺悟的修行者）、有無學眾（已經證得阿羅漢果位的修行者）；依據《陀羅尼經》，有地獄眾，現在法會上沒有。依據這部經後面的內容，具備四眾（比丘、比丘尼、優婆塞、優婆夷）、八部眾（天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）以及轉輪王眾（擁有統治世界的輪寶的國王），現在沒有轉輪王，八部眾中省略了兩種，即夜叉（一種鬼神）和摩睺羅伽眾（一種大蟒神），四眾中省略了優婆塞（在家男居士）和優婆夷眾（在家女居士）。

就排列聲聞眾分為兩部分：第一是比丘（出家男眾）；第二是比丘尼（出家女眾）。為什麼先比丘后比丘尼呢？有七個方面的理由：一、男尊女卑，所以先比丘后比丘尼。二、比丘先入道，比丘尼后入道。三、比丘是師，比丘尼是弟子。四、比丘傳持法藏，所以二十五人都是比丘，比丘尼則不能。五、比丘能結集大小乘二藏，比丘尼則不能。六

【English Translation】 English version: In a dream, (I) stated that I would come to the Buddha's place with the assembly tomorrow morning.

Fifth, the Door of Order: Regarding the assembly in the rows, there are three main divisions: first, the row of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings); second, the row of Bodhisattvas (those who vow to save all sentient beings); and third, the row of ordinary beings (those who have not yet been liberated).

Question:

If based on the largest number, the Bodhisattvas should be listed first, followed by the Śrāvakas, and then the ordinary beings. If based on the smallest number, the ordinary beings should be listed first, followed by the Śrāvakas, and then the Bodhisattvas. Why are the Śrāvakas listed first, followed by the Bodhisattvas, and then the ordinary beings?

Answer:

As in the Avataṃsaka Sūtra, Chapter on the Dharma Realm and the Sūtra of the Five Turbidities, the Bodhisattvas are listed first and the Śrāvakas are listed later. This is based on their inner virtues, from superior to inferior, as the order. Now, the Śrāvakas are listed first and the Bodhisattvas are listed later because the order of the assembly here is mainly based on the completeness of their external demeanor: the Śrāvakas possess wisdom and discernment in their minds, and their appearance is complete with the proper monastic conduct. Both their minds and forms are superior, so they are listed first. Although the Bodhisattvas understand the truth in their minds, their appearance is not fixed; sometimes they are like monastics, and sometimes they are like laypeople. This means their minds are superior, but their forms are inferior, so they are in the second position. Ordinary beings are inferior in both mind and form, so they are in the third position. This is based on the external demeanor, from superior to inferior, as the order.

Sixth, the Door of Completeness and Incompleteness: According to the Benevolent Kings Sūtra, there are Transformation Assemblies, Pratyekabuddha Assemblies (those who attain enlightenment by observing the causes and conditions of things), and Non-Learning Assemblies (those who have attained the state of Arhat). According to the Dhāraṇī Sūtra, there are Hell Beings Assemblies, which are not present at this gathering. According to the later part of this sūtra, there are the Four Assemblies (Bhikkhus, Bhikkhunis, Upāsakas, Upāsikās), the Eightfold Assembly (Devas, Nāgas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas), and the Wheel-Turning King Assembly (a king who possesses a wheel-turning treasure that rules the world). There is no Wheel-Turning King present now. Among the Eightfold Assembly, two are omitted, namely the Yakshas (a type of spirit) and the Mahoragas (a type of great serpent spirit). Among the Four Assemblies, the Upāsakas (male lay devotees) and Upāsikās (female lay devotees) are omitted.

The Śrāvaka assembly is divided into two parts: first, the Bhikkhus (ordained monks); second, the Bhikkhunis (ordained nuns). Why are the Bhikkhus listed before the Bhikkhunis? There are seven reasons: first, men are honored and women are considered inferior, so the Bhikkhus are listed before the Bhikkhunis. Second, the Bhikkhus entered the path first, and the Bhikkhunis entered the path later. Third, the Bhikkhus are the teachers, and the Bhikkhunis are the disciples. Fourth, the Bhikkhus transmit and uphold the Dharma treasury, so all twenty-five individuals are Bhikkhus, and the Bhikkhunis cannot. Fifth, the Bhikkhus can compile the two treasuries of the Great and Small Vehicles, and the Bhikkhunis cannot. Sixth

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、僧與佛同住，尼與佛異住。七、僧眾多，尼眾少。

就列僧眾有二：一、前列顯名眾；二、列密行眾。初既云「眾所知識」，故知是顯名眾。次不云眾所知識，而同得授記成佛，故是密行眾。以適化多方，故聖人或顯或密。又初純是無學眾故在先，次雜學、無學故居后，亦前眾數多、后眾數少故也。

就無學眾開文為六：一、標通號；二、唱數；三、辨位；四、嘆德；五、列名；六、總結。「與大比丘眾」者，標通號也。出家未受具戒，莫問聖凡通沙彌，具戒以上凡之與聖通名比丘。今言大者，就比丘內有其大小，凡夫三果名小比丘，羅漢之人名大比丘。又羅漢有二種：鈍根羅漢名之為小，利根羅漢稱之為大。所言大者，《智度論》云「一切眾中最大故，大障礙斷故，天王等大人恭敬故」。真諦三藏云：「大有三種：一者、勝大。猶如大王勝一切人，故名為大；此諸羅漢于學無學中最勝，故名為大。二者、形量大。譬如山海以形量大，故名大山及以大海；此諸羅漢功德智慧窮高極廣，故名為大。三者、數多故名大。猶如大軍以兵眾多故稱之為大；此諸羅漢數一萬二千，故名大也。」

若依此經可有二義：「大比丘」者，標章門也。下之五段，釋章門也。一者、「萬二千人」謂數大也。二者、「皆

【現代漢語翻譯】 現代漢語譯本 僧人與佛陀同住，比丘尼與佛陀不住在一起。 僧人數量眾多，比丘尼數量較少。

僧眾的排列分為兩種：一、前列是顯名眾；二、后列是密行眾。一開始就說『眾所知識』，因此知道是顯名眾。後面沒有說『眾所知識』，卻同樣得到授記成佛，因此是密行眾。因為教化方式多種多樣，所以聖人有時顯現，有時隱秘。而且，一開始全是無學眾所以在前，後面是學眾和無學眾混雜所以在後，也是因為前面的人數多，後面的人數少。

對於無學眾，開篇分為六個部分：一、標明通用的名稱；二、唱出數量；三、辨別位次；四、讚歎功德；五、列出名字；六、總結。『與大比丘眾』，這是標明通用的名稱。出家但未受具足戒的，不論是聖是凡都通稱為沙彌，受了具足戒以上的，凡夫和聖人都通稱為比丘。現在說『大』，是因為比丘內部有大小之分，凡夫三果（Srota-apanna, Sakrdagamin, Anagamin）稱為小比丘，阿羅漢（Arhat）稱為大比丘。而且阿羅漢有兩種：鈍根的阿羅漢稱為小，利根的阿羅漢稱為大。所說的大，《智度論》中說『在一切眾中最大，因為斷除了最大的障礙，天王等大人恭敬』。真諦三藏（Paramārtha）說：『大有三種：一者，殊勝的大。猶如大王勝過一切人，所以稱為大；這些阿羅漢在有學和無學中最殊勝，所以稱為大。二者，形量的大。譬如山海以形量大，所以稱為大山和大海；這些阿羅漢的功德智慧窮高極廣，所以稱為大。三者，數量多所以稱為大。猶如大軍以兵眾多所以稱為大；這些阿羅漢數量有一萬二千，所以稱為大。』

如果按照這部經文，可以有兩種解釋：『大比丘』，是標明章節的綱領。下面的五個部分，是解釋章節的綱領。一者，『萬二千人』，是說數量大。二者，『皆

【English Translation】 English version Monks dwell with the Buddha, while nuns do not dwell with the Buddha. The number of monks is large, while the number of nuns is small.

The arrangement of the Sangha (community) is in two categories: first, the well-known Sangha; second, the Sangha of secret practices. The initial statement 'known by the multitude' indicates the well-known Sangha. The subsequent group, not described as 'known by the multitude' but similarly destined to Buddhahood, represents the Sangha of secret practices. Because the methods of conversion are diverse, the saints sometimes manifest and sometimes remain hidden. Furthermore, the initial group consists entirely of those beyond learning (無學, Wúxué), hence their precedence; the latter group is a mix of learners and those beyond learning, hence their placement after, also because the former group is larger in number, and the latter smaller.

Regarding the Arhats (無學眾, Wúxué zhòng), the text opens with six aspects: first, stating the common designation; second, reciting the number; third, distinguishing the positions; fourth, praising the virtues; fifth, listing the names; sixth, summarizing. 'With the great Bhikshu Sangha (與大比丘眾, Yǔ dà bǐqiū zhòng)' indicates the common designation. Those who have left home but have not yet received full ordination, whether saintly or ordinary, are generally called Shramaneras (沙彌, Shāmí); those who have received full ordination, both ordinary and saintly, are generally called Bhikshus (比丘, Bǐqiū). Now, the term 'great' is used because there are distinctions of size within the Bhikshus; ordinary individuals who have attained the three fruits (Srota-apanna, Sakrdagamin, Anagamin) are called small Bhikshus, while Arhats (羅漢, Arhat) are called great Bhikshus. Moreover, there are two types of Arhats: those with dull faculties are called small, while those with sharp faculties are called great. As for the term 'great,' the Mahaprajnaparamita Shastra (智度論, Zhìdù lùn) states, 'Greatest among all assemblies, because the greatest obstacles are severed, and great beings such as the heavenly kings revere them.' Paramārtha (真諦三藏, Zhēndì sānzàng) says, 'There are three types of greatness: first, superior greatness. Just as a great king surpasses all people, hence called great; these Arhats are the most superior among those with and without learning, hence called great. Second, greatness of form and measure. Like mountains and seas, great in form and measure, hence called great mountains and great seas; the merits and wisdom of these Arhats are exceedingly high and vast, hence called great. Third, greatness in number. Like a great army with many soldiers, hence called great; these Arhats number twelve thousand, hence called great.'

According to this sutra, there can be two meanings: 'Great Bhikshus' indicates the chapter heading. The following five sections explain the chapter heading. First, 'twelve thousand people' refers to the greatness of number. Second, 'all

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是阿羅漢」，即位大也。三者、「諸漏已盡」，謂德大也。四者、「其名曰」，謂名大也。五者、「眾所知識」，謂知識大也。

「比丘」者，名為乞士，上從如來乞法以練神，下就俗人乞食以資身，故名乞士；世之乞人但乞衣食不乞於法，不為比丘。又雖復乞食亦異世人之乞，退無積畜之累、進有福物之功，故自利利他，異於世間乞求之人也。余怖魔、破惡、凈命，如《智度論》中廣說也。

「萬二千人俱」下，第二、唱數。即是釋上眾義也。四人以上至萬二千人以還悉名為眾，所以唱多數者，有二種義：一者、阿難若與小人共聞，不足可信；以共多人同聞，方乃可信。二者、少眾圍繞，佛德未尊，多眾所敬方顯德重也。

「皆是阿羅漢」下，第三、明位。雖唱大比丘，未知是何位人，故須明位也。又即以位釋大，由位是無學，故稱大比丘也。阿羅漢是外國語，以三義訓之：一者、殺賊。以智慧刃殺煩惱賊，此約離因患，就現在論也。二者、不生。以煩惱糠脫，故後世田中更不復生，此約離果患，就未來論也。三者、應供。具足智斷，應受供養。《法華論》凡有十五義釋應供，今略舉大意，謂內應真理故外應供養。《雜心》翻羅漢以為無著，故經翻阿羅呵亦云無著，故云「如來、無所著、至真、

【現代漢語翻譯】 現代漢語譯本 『是阿羅漢』（Arhat），即位大也。三者、『諸漏已盡』，謂德大也。四者、『其名曰』，謂名大也。五者、『眾所知識』，謂知識大也。

『比丘』者，名為乞士，上從如來（Tathagata）乞法以練神，下就俗人乞食以資身，故名乞士；世之乞人但乞衣食不乞於法，不為比丘。又雖復乞食亦異世人之乞，退無積畜之累、進有福物之功，故自利利他，異於世間乞求之人也。余怖魔、破惡、凈命，如《智度論》中廣說也。

『萬二千人俱』下，第二、唱數。即是釋上眾義也。四人以上至萬二千人以還悉名為眾，所以唱多數者，有二種義：一者、阿難（Ananda）若與小人共聞，不足可信；以共多人同聞，方乃可信。二者、少眾圍繞，佛德未尊，多眾所敬方顯德重也。

『皆是阿羅漢』下，第三、明位。雖唱大比丘，未知是何位人，故須明位也。又即以位釋大，由位是無學，故稱大比丘也。阿羅漢是外國語，以三義訓之：一者、殺賊。以智慧刃殺煩惱賊，此約離因患，就現在論也。二者、不生。以煩惱糠脫，故後世田中更不復生，此約離果患，就未來論也。三者、應供。具足智斷，應受供養。《法華論》凡有十五義釋應供，今略舉大意，謂內應真理故外應供養。《雜心》翻羅漢以為無著，故經翻阿羅呵亦云無著，故云『如來、無所著、至真』

【English Translation】 English version 'Are Arhats' (Arhat), which means their position is great. Third, 'all outflows have ceased,' meaning their virtue is great. Fourth, 'their names are,' meaning their fame is great. Fifth, 'known by the multitude,' meaning their knowledge is great.

'Bhikshus' (Bhikshu) are called mendicants, who beg the Dharma from the Tathagata (Tathagata) above to refine their spirit, and beg for food from the laity below to sustain their bodies, hence the name mendicants. Worldly beggars only beg for clothing and food, not for the Dharma, and are not Bhikshus. Moreover, although they beg for food, it is different from worldly begging. They have no burden of accumulation in retreat and have the merit of creating blessings in advance, thus benefiting themselves and others, which is different from worldly beggars. The remaining aspects of fearing demons, destroying evil, and purifying life are extensively discussed in the Mahaprajnaparamita Shastra.

Following 'together with twelve thousand people,' is the second, enumeration. This explains the meaning of the assembly above. From four people up to twelve thousand people are all called an assembly. There are two meanings for enumerating a large number: first, if Ananda (Ananda) hears it with only a few people, it is not credible; it is only credible if many people hear it together. Second, if surrounded by a small assembly, the Buddha's virtue is not revered; only when respected by a large assembly is his virtue shown to be important.

Following 'all are Arhats,' is the third, clarifying their position. Although great Bhikshus are mentioned, it is not known what position they hold, so it is necessary to clarify their position. Moreover, their greatness is explained by their position, because their position is one of no more learning, hence they are called great Bhikshus. Arhat is a foreign word, explained by three meanings: first, killer of thieves. They kill the thieves of affliction with the blade of wisdom, which refers to being free from the cause of suffering, discussed in the present. Second, non-arising. Because the chaff of affliction is removed, they will no longer arise in the fields of future lives, which refers to being free from the suffering of consequences, discussed in the future. Third, worthy of offerings. They are complete in wisdom and cessation, and should receive offerings. The Lotus Sutra Treatise has fifteen meanings explaining worthy of offerings, now briefly summarizing the main idea, which is that they correspond to the truth internally, therefore they deserve offerings externally. The Samayukta-hrdaya-sastra translates Arhat as non-attachment, so the sutra translates Arhant as also non-attachment, hence it says 'Tathagata, non-attached, supremely true.'

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等正覺」也。

「諸漏已盡」下，第四、嘆德。上羅漢明位，今次明行，即位、行一雙也。二者、上雖有多人，若無勝德，不足引之為證信及顯佛德尊，以有勝德故成上二義。三者、「皆阿羅漢」，此標羅漢名也，「漏盡」以下，釋羅漢名，即標、釋一雙也。

就嘆德內以六門釋之：一、上下門；二、總別門；三、得離門；四、三人門；五、三德門；六、四智門。上下門者，上下互相釋。云何名羅漢？以諸漏已盡故。云何言諸漏已盡？以無復煩惱故。此用下釋上，次以上釋下，如以無復煩惱逮得己利，盡諸有結故心得自在也。二、總別門者，羅漢為總，下四句為別也。三、得離門者，嘆菩薩以自行化他為主，美聲聞宜用得離為宗，此中四句兩雙明得離也。初雙據現在離因患而論得離，次雙約未來離果患而論得離也。諸漏已盡，此嘆離也。

問：

得離之中何故前嘆其離、后嘆其得？

答：

凡有二義：一、就本意；二、約義前後。本意者，聲聞之人所以出家修道者，正畏老病死故斷貪瞋癡，以貪慾心致病，瞋恚致老，愚癡致死故，《法華》僱於窮子，正令除糞，蓋是小乘之大宗也。二、義前後者，小乘之人正欣涅槃無為安樂，但要前斷煩惱方得涅槃，故前離后得也。故〈信解品

【現代漢語翻譯】 現代漢語譯本 『等正覺』也。

『諸漏已盡』下，第四、讚歎功德。前面羅漢表明果位，現在接著說明修行，也就是果位和修行是一對。二者、前面雖然有多人，如果沒有殊勝的功德，不足以用來作為證明和彰顯佛陀功德的尊貴，因為有了殊勝的功德，才能成就上面的兩種意義。三者、『皆阿羅漢』，這是標明羅漢的名稱，『漏盡』以下，解釋羅漢的名稱，也就是標明和解釋是一對。

就讚歎功德之內，用六個方面來解釋：一、上下門；二、總別門；三、得離門；四、三人門；五、三德門；六、四智門。上下門，就是上下互相解釋。憑什麼叫做羅漢？因為各種煩惱已經斷盡的緣故。憑什麼說各種煩惱已經斷盡？因為不再有煩惱的緣故。這是用下面的來解釋上面的，接著用上面的來解釋下面的，比如因為不再有煩惱而獲得自己的利益，斷盡各種存在的束縛，所以心得自在。二、總別門，羅漢是總稱，下面的四句是別稱。三、得離門，讚歎菩薩以自行化他為主，讚美聲聞應該用獲得解脫作為宗旨，這裡四句經文兩兩成對，說明獲得解脫。前一對是根據現在遠離因上的禍患來論述獲得解脫，后一對是根據未來遠離果上的禍患來論述獲得解脫。諸漏已盡，這是讚歎遠離。

問：

在獲得解脫之中，為什麼先讚歎其遠離，后讚歎其獲得？

答：

一般有兩種意義：一、就其本意；二、就義理的前後。本意是，聲聞之人之所以出家修道，正是畏懼衰老、疾病、死亡，所以斷除貪婪、嗔恨、愚癡，因為貪慾之心導致疾病，嗔恚導致衰老，愚癡導致死亡，如同《法華經》中僱傭窮人，正是爲了讓他們清除糞便，這正是小乘佛法的大宗旨。二、義理的前後是，小乘之人正是欣喜涅槃的無為安樂，但必須要先斷除煩惱才能獲得涅槃，所以先遠離后獲得。所以《信解品》

【English Translation】 English version 『Equal and Correct Enlightenment』 (Deng Zhengjue).

Following 『All Defilements Exhausted,』 the fourth is praising virtues. The previous Arhat (Luohan) clarified the position, now it explains practice, that is, position and practice are a pair. Secondly, although there were many people before, if there are no superior virtues, it is not enough to use them as proof and to show the Buddha's (Fo) virtue of reverence, because having superior virtues accomplishes the above two meanings. Thirdly, 『All are Arhats,』 this marks the name of Arhat (Luohan), 『defilement exhausted』 and below, explains the name of Arhat (Luohan), that is, marking and explaining are a pair.

Within the praise of virtues, it is explained in six aspects: 1. Upward and Downward Aspect; 2. General and Specific Aspect; 3. Attainment and Separation Aspect; 4. Three Persons Aspect; 5. Three Virtues Aspect; 6. Four Wisdoms Aspect. The Upward and Downward Aspect is that upward and downward explain each other. Why is it called Arhat (Luohan)? Because all defilements are exhausted. Why is it said that all defilements are exhausted? Because there are no more afflictions. This uses the lower to explain the upper, then uses the upper to explain the lower, such as attaining one's own benefit by no longer having afflictions, exhausting all the bonds of existence, so the mind is free. Secondly, the General and Specific Aspect, Arhat (Luohan) is the general term, the following four sentences are specific terms. Thirdly, the Attainment and Separation Aspect, praising Bodhisattvas (Pusa) focuses on benefiting oneself and others, praising Sravakas (Shengwen) should use attainment and separation as the purpose, here the four sentences are in pairs, explaining attainment and separation. The first pair discusses attainment and separation based on currently being away from the suffering of causes, the second pair discusses attainment and separation based on being away from the suffering of results in the future. 『All defilements are exhausted,』 this praises separation.

Question:

Among attainment and separation, why praise separation first and then praise attainment?

Answer:

Generally, there are two meanings: 1. According to the original intention; 2. About the order of meaning. The original intention is that the reason why Sravakas (Shengwen) renounce the household life and cultivate the path is precisely because they fear old age, sickness, and death, so they cut off greed, hatred, and delusion, because the mind of greed leads to sickness, hatred leads to old age, and delusion leads to death, like in the 『Lotus Sutra』 (Fahua) hiring the poor man, it is precisely to make them remove dung, which is the great purpose of the Small Vehicle. Secondly, the order of meaning is that the people of the Small Vehicle are precisely delighted in the unconditioned bliss of Nirvana (Niebpan), but one must first cut off afflictions to attain Nirvana (Niebpan), so first separation and then attainment. Therefore, the 『Faith and Understanding Chapter』 (Xinjie Pin)

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〉云「先取其價然後除糞」，即其證也。

所言「諸漏已盡」者，略說三漏，欲界煩惱除無明名欲漏，上二界煩惱除無明名有漏，三界無明名無明漏。

問：

何故諸經不言四流四取乃至十使等盡，而偏言漏盡耶？

答：

三漏數約義周，又用無明為本，兼以過失彰名，故偏說之。異部人說有四漏，加見漏也。又說七漏者，見漏、思惟漏此二是漏體，受漏與念漏此二是就漏因說漏，余根等三種就漏緣說漏也。阿毗曇人以煩惱為漏體，苦集二聚含有于漏故名漏，成論人以失理取相心名漏，心有于漏故名有漏也。

「無復煩惱」者，

問：

三漏具攝百八煩惱，何因緣故更說無復煩惱耶？

答：

依《智度論》，嘆離之中凡有二種，諸漏已盡，別嘆離也；無復煩惱，總嘆離也。三漏是諸科之一，故稱為別；扼流結縛纏垢總稱煩惱，故名總離，謂總、別一雙也。依《法華論》，諸漏已盡謂標章門，無復煩惱釋章門也。以無復煩惱故諸漏已盡，謂標、釋一雙也。依《成論》意，以取相失理之心名之為漏，即是根本；十使煩惱名之為枝條。諸漏已盡謂斷除根本，無復煩惱則枝條亦亡，謂本末雙說也。依《毗曇》意，得盡智故名為漏盡，得無生智故名無復煩惱。又

【現代漢語翻譯】 現代漢語譯本： 〉（經文）說『先收取價格然後清除糞便』，這就是它的證據。

所說的『諸漏已盡』，簡略地說有三種漏：欲界的煩惱去除無明，稱為欲漏；上二界（色界和無色界）的煩惱去除無明，稱為有漏；三界（欲界、色界、無色界）的無明，稱為無明漏。

問：

為什麼各種經典不說四流（caturogha）、四取（cattāri upādānāni）乃至十使（dasa saṃyojanāni）等都已斷盡，而偏偏說漏盡呢？

答：

三種漏從數量上來說，意義周全，又以無明為根本，兼以過失來彰顯其名稱，所以偏重於說漏盡。異部的人說有四種漏，增加了見漏（ditthi-asava）。又有人說有七種漏，見漏、思惟漏（bhava-asava）這兩種是漏的本體，受漏（vedanā-asava）和念漏（sati-asava）這兩種是就漏的因來說漏，其餘根等三種是就漏的緣來說漏。阿毗曇（Abhidhamma）學者認為煩惱是漏的本體，苦集二諦（dukkha-samudaya）包含有漏的成分，所以稱為漏。成實論（Satyasiddhi Shastra）學者認為以失去正理而執取表相的心為漏，心有漏的成分，所以稱為有漏。

『無復煩惱』，

問：

三種漏已經完全涵蓋了一百零八種煩惱，為什麼還要再說沒有煩惱呢？

答：

依照《智度論》（Mahāprajñāpāramitōpadeśa），讚歎斷離之中有兩種，『諸漏已盡』是分別讚歎斷離；『無復煩惱』是總的讚歎斷離。三種漏是諸種分類中的一種，所以稱為分別；扼、流、結、縛、纏、垢總稱為煩惱，所以名為總的斷離，這是總別一對。依照《法華論》（Saddharma-puṇḍarīka-śāstra），『諸漏已盡』是標示章節的門徑，『無復煩惱』是解釋章節的門徑。因為沒有煩惱，所以諸漏已盡，這是標示和解釋的一對。依照《成實論》的觀點，以執取表相而失去正理的心稱之為漏，這是根本；十使煩惱稱之為枝條。『諸漏已盡』是斷除根本，『無復煩惱』則是枝條也消亡，這是本末雙重說明。依照《毗曇》的觀點，得到盡智（knowledge of extinction）所以稱為漏盡，得到無生智（knowledge of non-arising）所以稱為無復煩惱。又

【English Translation】 English version:

It says, 'First take the price and then remove the dung,' which is the proof of it.

What is meant by 'all āsavas (influxes, taints) are destroyed' is, briefly speaking, three āsavas: the afflictions of the desire realm (kāmadhātu) excluding ignorance (avidyā) are called the desire āsava (kāmāsava); the afflictions of the upper two realms (rūpadhātu and arūpadhātu) excluding ignorance are called the existence āsava (bhavāsava); the ignorance of the three realms is called the ignorance āsava (avijjāsava).

Question:

Why do various sutras not say that the four floods (caturogha), the four graspings (cattāri upādānāni), or even the ten fetters (dasa saṃyojanāni), etc., are all exhausted, but instead specifically mention the exhaustion of āsavas?

Answer:

The three āsavas are comprehensive in meaning in terms of number, and they also take ignorance as their root, and their names are manifested by their faults, so the exhaustion of āsavas is emphasized. People of different schools say there are four āsavas, adding the view āsava (ditthi-asava). Others say there are seven āsavas: the view āsava and the thought āsava (bhava-asava) are the substance of the āsavas; the feeling āsava (vedanā-asava) and the mindfulness āsava (sati-asava) are spoken of in terms of the cause of the āsavas; the remaining three, such as the roots, are spoken of in terms of the condition of the āsavas. Abhidhamma scholars consider afflictions to be the substance of the āsavas, and the two truths of suffering and accumulation (dukkha-samudaya) contain the elements of āsavas, so they are called āsavas. Scholars of the Satyasiddhi Shastra consider the mind that loses reason and grasps at appearances to be the āsava; the mind has the elements of āsavas, so it is called having āsavas.

'No more afflictions,'

Question:

The three āsavas completely encompass the one hundred and eight afflictions, so why is it further said that there are no more afflictions?

Answer:

According to the Mahāprajñāpāramitōpadeśa, there are two types of praise in the praise of detachment: 'all āsavas are destroyed' is a separate praise of detachment; 'no more afflictions' is a general praise of detachment. The three āsavas are one of the categories, so they are called separate; the terms 'strangulation', 'flood', 'fetter', 'bond', 'entanglement', and 'defilement' are collectively called afflictions, so it is called general detachment, which is a pair of general and separate. According to the Saddharma-puṇḍarīka-śāstra, 'all āsavas are destroyed' is the gateway to marking the chapter, and 'no more afflictions' is the explanation of the chapter. Because there are no more afflictions, all āsavas are destroyed, which is a pair of marking and explanation. According to the meaning of the Satyasiddhi Shastra, the mind that grasps at appearances and loses reason is called the āsava, which is the root; the ten fetters are called the branches. 'All āsavas are destroyed' means cutting off the root, and 'no more afflictions' means that the branches also perish, which is a dual explanation of root and branch. According to the Abhidhamma, obtaining the knowledge of extinction is called the exhaustion of āsavas, and obtaining the knowledge of non-arising is called no more afflictions. Also

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直依文釋者，以諸漏已盡則不復能令心煩，不能令心惱故言無復煩惱也。

「逮得己利」，第二、嘆所得也。煩惱既盡即得數滅涅槃也。涅槃之果但屬羅漢不屬下三果，故名己利。故《鞞婆沙》云「解脫之名通學無學，涅槃之稱偏在無學」；《法華論》意亦同然，證涅槃故名為己利。又世間之財五家共有不名己利，出世之寶但屬行人故名己利。又菩薩修行但為濟他，二乘習德但為自己，故名己利也。

「盡諸有結」者，第二、雙明得離也。有謂三有，結即是感未來三有之結也。以盡感三有之結，結盡故三有亦盡，故云盡諸有結。《智度論》云「結名九結，謂貪、瞋、疑、慢、無明此五鈍使以為五結，身見、邪見、邊見此三見以為見結，戒取、見取以為取結，合五利為二結也。以十纏中慳、嫉二纏以為九結。」

問：

何故偏舉慳、嫉？

答：

《雜心》云「此二但是不善，又是獨頭而生」，故偏取之。《婆沙》云「為帝釋、修羅故偏取慳、嫉入於九結，帝釋慳甘露飯、嫉修羅美女，修羅慳美女、嫉帝釋甘露飯也。」故說慳嫉入九結中也。

「心得自在」者，第二、明得也。以不為現在煩惱所使，又不為感未來三有結所使，心得自在。又逮得己利明無為功德，心得自在謂有

【現代漢語翻譯】 現代漢語譯本：

『直依文釋者』，這是因為各種煩惱已經斷盡，就不會再使內心煩躁，不能使內心苦惱，所以說沒有了煩惱。 『逮得己利』，第二點是讚歎所獲得的利益。煩惱既然斷盡，就獲得了數滅涅槃（Nirvana）的果報。涅槃的果報只屬於阿羅漢（Arhat），不屬於下三果，所以稱為『己利』。因此，《鞞婆沙》（Vinaya-vibhasa）中說：『解脫的名稱通用於有學和無學，涅槃的稱謂偏指無學』；《法華論》（Saddharma-pundarika-sastra）的意義也相同，因為證得了涅槃，所以稱為『己利』。此外，世間的財富五家共有，不能稱為『己利』，出世間的珍寶只屬於修行人，所以稱為『己利』。還有，菩薩（Bodhisattva）修行只是爲了濟度他人，二乘人修習功德只是爲了自己，所以稱為『己利』。 『盡諸有結』，第二點是同時說明獲得了解脫。『有』指的是三有（欲有、色有、無色有），『結』就是指能感得未來三有的繫縛。因為斷盡了能感得三有的繫縛，繫縛斷盡了，三有也就斷盡了，所以說『盡諸有結』。《智度論》（Mahaprajnaparamita-sastra）中說：『結名為九結，即貪（greed）、瞋（hatred）、疑（doubt）、慢（pride）、無明（ignorance）這五種鈍使作為五結，身見（belief in a real self）、邪見（wrong view）、邊見（extreme view）這三種見作為見結，戒取（attachment to rituals）、見取（attachment to views）作為取結，合五利使為二結。用十纏中的慳（stinginess）、嫉（jealousy）二纏作為九結。』 問：

為什麼偏偏舉出慳、嫉？ 答：

《雜心》（Abhidharma-samuccaya）中說：『這兩種都只是不善，又是獨立產生』，所以特別選取它們。《婆沙》（Vibhasa）中說：『爲了帝釋（Indra）、修羅（Asura）的緣故，特別選取慳、嫉納入九結中，帝釋吝嗇甘露飯、嫉妒修羅的美女，修羅吝嗇美女、嫉妒帝釋的甘露飯。』所以說慳嫉納入九結中。 『心得自在』，第二點是說明獲得。因為不被現在的煩惱所驅使，又不被能感得未來三有的繫縛所驅使，內心獲得自在。『逮得己利』說明了無為的功德，『心得自在』是說有為的功德。

【English Translation】 English version:

『Directly interpreting the text,』 this is because all the outflows (leaks, asavas) have been exhausted, so they can no longer cause mental vexation, nor can they cause mental distress, hence the saying 『no more vexations.』 『Attained one's own benefit,』 the second point is praising the benefit obtained. Since afflictions are exhausted, one attains the cessation of existence, Nirvana (Nirvana). The fruit of Nirvana belongs only to Arhats (Arhat), not to the lower three fruits, hence it is called 『one's own benefit.』 Therefore, the Vinaya-vibhasa says, 『The name liberation is common to both learners and non-learners, while the term Nirvana is primarily for non-learners.』 The meaning of the Saddharma-pundarika-sastra is also the same, because one has attained Nirvana, it is called 『one's own benefit.』 Furthermore, worldly wealth is shared by five families and cannot be called 『one's own benefit,』 while transcendental treasures belong only to practitioners, hence it is called 『one's own benefit.』 Moreover, Bodhisattvas (Bodhisattva) practice only to help others, while those of the Two Vehicles cultivate virtue only for themselves, hence it is called 『one's own benefit.』 『Exhausted all the bonds of existence,』 the second point is simultaneously explaining the attainment of liberation. 『Existence』 refers to the three realms of existence (desire realm, form realm, formless realm), and 『bonds』 refer to the fetters that can cause future existence in the three realms. Because the fetters that cause existence in the three realms are exhausted, and the fetters are exhausted, the three realms are also exhausted, hence it is said 『exhausted all the bonds of existence.』 The Mahaprajnaparamita-sastra says, 『The bonds are named the nine bonds, namely greed (greed), hatred (hatred), doubt (doubt), pride (pride), and ignorance (ignorance), these five dull afflictions are taken as five bonds; belief in a real self (belief in a real self), wrong view (wrong view), and extreme view (extreme view), these three views are taken as view bonds; attachment to rituals (attachment to rituals) and attachment to views (attachment to views) are taken as grasping bonds, combining the five sharp afflictions into two bonds. The two entanglements of stinginess (stinginess) and jealousy (jealousy) from the ten entanglements are taken as the nine bonds.』 Question:

Why specifically mention stinginess and jealousy? Answer:

The Abhidharma-samuccaya says, 『These two are only unwholesome and arise independently,』 so they are specifically chosen. The Vibhasa says, 『For the sake of Indra (Indra) and Asuras (Asura), stinginess and jealousy are specifically included in the nine bonds. Indra is stingy with the nectar and jealous of the Asuras' beautiful women, while the Asuras are stingy with their beautiful women and jealous of Indra's nectar.』 Therefore, it is said that stinginess and jealousy are included in the nine bonds. 『The mind attains freedom,』 the second point is explaining attainment. Because one is not driven by present afflictions, nor is one driven by the fetters that can cause future existence in the three realms, the mind attains freedom. 『Attained one's own benefit』 explains the unconditioned merit, while 『the mind attains freedom』 refers to conditioned merit.

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為功德，故二離而有今後不同，兩得則有為、無為異。從初以來合是得離二門釋竟。

四、就三人門釋者，初三句正釋羅漢人德也。「盡諸有結」者簡異學人也。「心得自在」簡異凡夫人，此三人即是次第也。

五、就三德釋者，初之兩句釋于殺賊，「逮得己利」釋于應供，后之兩句釋于不生也。

六、就四智門釋者，初兩句釋我生已盡，「逮得已利」釋梵行已立，智「盡諸有結」釋不受後有，「心得自在」釋所作已辦智。

問：

此之四句屬何智耶？

答：

《婆沙》云「我生已盡屬盡智，餘三屬無生智」。又解我生已儘是苦智，梵行已立是道智，所作已辦是滅智，不受後有是集智也。

「其名曰」下，第五、列名。前雖嘆德，未識其名，故須列名也。眾經列名凡有二種：一者、依德行優劣以為次第，如《凈名經．弟子品》說，以命遣使問疾必須智慧辨才，故依德行優劣明次第也。二者、此中二十一人皆是序其出家得道前後以為次第也。故《十二游經》云「初成道第二年為五人說法，第三年化迦葉兄弟三人，第五年度身子、目連」，以陳如最初得道，故最初列也。《分別功德論》云「佛法最大者謂陳如，最小者謂須跋」也。

問：

何故此經就得道

【現代漢語翻譯】 現代漢語譯本：爲了功德的緣故，所以『離』和『得』二者才有今生和來世的不同，兩種『得』則有有為和無為的差異。從一開始到現在，合起來就是對『得』和『離』二門的解釋完畢。

四、就三種人來解釋：最初三句是正式解釋阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）的。「盡諸有結」是爲了區別于其他學派的人。「心得自在」是爲了區別于凡夫俗子，這三種人就是次第關係。

五、就三德來解釋：最初的兩句解釋斷除煩惱賊，『逮得己利』解釋應受供養，後面的兩句解釋不生（涅槃）。

六、就四智門來解釋：最初兩句解釋『我生已盡』，『逮得已利』解釋『梵行已立』，智『盡諸有結』解釋『不受後有』，『心得自在』解釋『所作已辦』智。

問：

這四句話屬於哪種智慧？

答：

《婆沙》（Vibhasa，佛教論書）說：『我生已盡』屬於盡智，其餘三個屬於無生智。另一種解釋是，『我生已盡』是苦智，『梵行已立』是道智，『所作已辦』是滅智，『不受後有』是集智。

『其名曰』以下，第五是列出名字。前面雖然讚歎了功德，但還沒有認識他們的名字，所以需要列出名字。眾多經典列出名字通常有兩種方式：一種是根據德行優劣來排列次序，例如《凈名經．弟子品》（Vimalakirti Sutra, Chapter on Disciples）所說，派遣使者問候疾病必須要有智慧和辯才，所以根據德行優劣來明確次序。另一種是，這裡二十一個人的排列次序是根據他們出家得道的先後順序。所以《十二游經》（Traveler's Sutra）說：『最初成道第二年為五人說法，第三年教化迦葉（Kasyapa）兄弟三人，第五年救度身子（Sariputra）、目連（Maudgalyayana）』，因為陳如（Kondanna）最初得道，所以最先列出。《分別功德論》（Distinction of Merits Treatise）說：『佛法中功德最大的是陳如，最小的是須跋（Subha）』。

問：

為什麼這部經是按照得道

【English Translation】 English version: For the sake of merit, the 'separation' and 'attainment' have differences in the present and future lives, and the two types of 'attainment' have differences between conditioned (with effort) and unconditioned (without effort). From the beginning until now, this completes the explanation of the two gates of 'attainment' and 'separation'.

Four, explaining based on the three types of people: The first three sentences formally explain the Arhat (Arhat, a saint who has exhausted afflictions and entered Nirvana). 'Exhausting all bonds' distinguishes them from people of other schools. 'Mind attains freedom' distinguishes them from ordinary people. These three types of people are in sequential order.

Five, explaining based on the three virtues: The first two sentences explain destroying the thief of afflictions, 'Attaining one's own benefit' explains being worthy of offerings, and the last two sentences explain non-birth (Nirvana).

Six, explaining based on the four wisdom gates: The first two sentences explain 'My birth is exhausted', 'Attaining one's own benefit' explains 'Pure conduct is established', the wisdom of 'Exhausting all bonds' explains 'No longer receiving future existence', and 'Mind attains freedom' explains the wisdom of 'What needs to be done is done'.

Question:

To which wisdom do these four sentences belong?

Answer:

The Vibhasa (Vibhasa, a Buddhist treatise) says: 'My birth is exhausted' belongs to the wisdom of exhaustion, and the remaining three belong to the wisdom of non-birth. Another explanation is that 'My birth is exhausted' is the wisdom of suffering, 'Pure conduct is established' is the wisdom of the path, 'What needs to be done is done' is the wisdom of cessation, and 'No longer receiving future existence' is the wisdom of accumulation.

Below 'Their names are', the fifth is listing the names. Although the merits were praised earlier, their names were not yet known, so it is necessary to list the names. There are usually two ways to list names in many sutras: one is to arrange the order according to the superiority or inferiority of virtues, as stated in the Vimalakirti Sutra, Chapter on Disciples, where sending messengers to inquire about illness must require wisdom and eloquence, so the order is clarified according to the superiority or inferiority of virtues. The other is that the order of these twenty-one people here is based on the order in which they left home and attained the Way. Therefore, the Traveler's Sutra says: 'In the second year after the initial enlightenment, the Dharma was preached to five people, in the third year, the three Kasyapa brothers were converted, and in the fifth year, Sariputra and Maudgalyayana were saved.' Because Kondanna attained the Way first, he is listed first. The Distinction of Merits Treatise says: 'The greatest merit in the Buddha's Dharma is Kondanna, and the smallest is Subha'.

Question:

Why does this sutra follow the attainment of the Way

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前後明次第耶？

答：

昔開一為三起自其人，今會三歸一亦對之也。以其稟偏化之初，故為今斥奪之本。

「阿若憍陳如」者，此名有本有末，憍陳如者此云火器，是其本姓，從姓以立名也。阿若者，后得道時加此名也。阿之言無，若之言智，以悟無而生智故名阿若；蓋是道俗雙舉，名姓合題。

問：

餘人皆悟無而生智，何故眾人不名阿若？

答：

其人最初得道，悟無在前，故受斯目；眾人後時得道，更受異名。《無量壽經》云「尊者了本際」，即其人也。余處又翻阿若名為初智，阿之言初，若之言智也。

問：

誰立此名？

答：

經云「凈居天見其初得道，故呼為阿若」也。

「摩訶迦葉」者，《文殊問經》翻為大龜，摩伽陀國之大姓也。從姓立名，別名必缽羅者，在必缽羅樹下生，故名必缽羅童子。其家父母祈禱天神，有梵天下降托以生之，如余經廣說也。《十八部論疏》云「具足應云迦葉波，迦葉此云光，波此云飲，合而言之故云飲光。飲是其姓，上古仙人名為飲光，以此仙人身有光明能飲諸光令不復現；今此迦葉是飲光仙人種，即以飲光為姓，從姓立名稱飲光也。又此羅漢亦自有飲光事，其人身有金色光明，以閻浮檀金

【現代漢語翻譯】 現代漢語譯本 問： 前後順序是明確的嗎？

答：

過去將一分為三，是從他開始的，現在將三合為一，也是針對他而言的。因為他稟受了偏頗教化的開端，所以成為今天否定他的根本原因。

『阿若憍陳如』（Ajñāta Kauṇḍinya）這個名字有本有末，憍陳如（Kauṇḍinya）的意思是火器，這是他本來的姓氏，用姓氏來命名。阿若（Ajñāta）是後來得道時加上的名字。阿（A）的意思是『無』，若（jñāta）的意思是『智』，因為領悟了『無』而生出智慧，所以叫做阿若（Ajñāta）；這實際上是道俗兩方面都提到了，將名和姓合在一起稱呼。

問：

其他人也領悟了『無』而生出智慧，為什麼其他人不叫阿若（Ajñāta）？

答：

因為他是最初得道的人，領悟『無』在前，所以得到這個稱呼；其他人是後來得道的，所以得到不同的名字。《無量壽經》說『尊者了本際』，說的就是他。其他地方又將阿若（Ajñāta）翻譯為初智，阿（A）的意思是『初』，若（jñāta）的意思是『智』。

問：

誰給他起的這個名字？

答：

經書上說『凈居天看到他最初得道，所以稱他為阿若（Ajñāta）』。

『摩訶迦葉』（Mahākāśyapa），《文殊問經》翻譯為大龜，是摩伽陀國（Magadha）的大姓。用姓氏來命名，另外的名字叫必缽羅（Pippala），因為在必缽羅樹下出生，所以叫做必缽羅童子。他的父母祈禱天神，有梵天（Brahmā）降臨投胎生下了他，這些在其他經典中有詳細的記載。《十八部論疏》說『完整地說應該是迦葉波（Kāśyapa），迦葉（Kāśya）的意思是光，波（pa）的意思是飲，合起來說就是飲光。飲是他的姓氏，上古時代的仙人名叫飲光，因為這位仙人身上有光明，能夠吞飲各種光芒使它們不再顯現；現在的迦葉（Kāśyapa）是飲光仙人的後代，所以用飲光作為姓氏，用姓氏來命名叫做飲光。』另外，這位羅漢（Arhat）自己也有飲光的事蹟，他身上有金色的光明，像閻浮檀金

【English Translation】 English version Question: Is the order of before and after clear?

Answer:

In the past, the division of one into three originated with him; now, the convergence of three into one is also directed at him. Because he received the beginning of biased teachings, he is the root cause of today's refutation.

『Ajñāta Kauṇḍinya』 (阿若憍陳如): This name has a root and a branch. Kauṇḍinya (憍陳如) means 『fire implement,』 which is his original surname, and the name is established based on the surname. Ajñāta (阿若) is the name added when he attained enlightenment later. 『A』 (阿) means 『no』 or 『without,』 and 『jñāta』 (若) means 『wisdom.』 Because he awakened to 『no-wisdom』 and generated wisdom, he is named Ajñāta (阿若). This is essentially a combination of both the secular and the spiritual, combining the name and surname.

Question:

If others also awaken to 『no-wisdom』 and generate wisdom, why are they not named Ajñāta (阿若)?

Answer:

Because he was the first to attain enlightenment, awakening to 『no-wisdom』 came first for him, so he received this title. Others attained enlightenment later, so they received different names. The Amitāyus Sūtra (無量壽經) says, 『The Venerable understood the fundamental reality,』 referring to him. Elsewhere, Ajñāta (阿若) is also translated as 『first wisdom,』 where 『A』 (阿) means 『first』 and 『jñāta』 (若) means 『wisdom.』

Question:

Who established this name?

Answer:

The sutra says, 『The Pure Abode Heavens (凈居天) saw that he was the first to attain enlightenment, so they called him Ajñāta (阿若).』

『Mahākāśyapa』 (摩訶迦葉): The Mañjuśrī Questions Sūtra (文殊問經) translates it as 『Great Tortoise.』 It is a major surname in the Magadha (摩伽陀) kingdom. The name is established based on the surname. His other name is Pippala (必缽羅), because he was born under the Pippala tree, so he is called Pippala Kumāra (必缽羅童子). His parents prayed to the gods, and Brahmā (梵天) descended to be conceived and born as him, as described in detail in other sutras. The Treatise on the Eighteen Schools (十八部論疏) says, 『The complete form should be Kāśyapa (迦葉波). Kāśya (迦葉) means 『light,』 and 『pa』 (波) means 『to drink,』 so together it means 『drinking light.』 『Drinking』 is his surname. An ancient immortal was named Drinking Light because this immortal had light on his body and could drink all kinds of light, causing them to disappear. Now, this Kāśyapa (迦葉) is a descendant of the Drinking Light immortal, so he uses Drinking Light as his surname, and the name established based on the surname is called Drinking Light.』 Furthermore, this Arhat (羅漢) himself also has the event of drinking light. His body has golden light, like Jambudvīpa gold (閻浮檀金).

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在水底而金光徹出水上，轉輪聖王出世時夜叉等取此金，將來人間博易，故人間有此金。此金在人間，人間諸金不復現，此金猶不及迦葉金色，是故亦名飲光也。

「優樓頻螺迦葉」者，此下三人則是兄弟，非大迦葉流。優樓頻螺者此云木菰林，或云優樓頻螺聚落者，林處即有五百家，故翻經者兩事互舉也。在此林中修道，故以為名。前出經云「上時迦葉」也。

「伽耶迦葉」者，伽耶者城名，此云鐵杖城也。在城處修道，故以為名。前出經云「象頭迦葉」也。彼處有象頭山，從山為名也。以彼處有城，故兩出耳。

「那提」者，河名也。前出經云「江迦葉」。

「舍利弗」者，具足應云舍利弗羅，舍利言身，弗羅言子，略于羅字但言弗也。名舍利弗有二因緣：一、從過去誓願立名。釋迦過去作瓦師，值釋迦佛發願，愿未來作佛名釋迦，弟子名舍利弗，故從本願立名也。二者、從母立名。以母眼似舍利鳥眼，故名母為舍利，其母于眾女人中聰明第一，以世人貴重其母故呼為舍利子，此世人為作名也。古經名鹙鷺子，鹙鷺子猶取鳥名也。或言舍利鳥似於鹙鷺也。父名提舍，逐父為名故名優婆提舍，優婆者逐也。提舍者星名也。又經云「佛初見二人來，令改提舍之名，可複本字為舍利弗，以過去

【現代漢語翻譯】 現代漢語譯本：在水底的金子會發出光芒穿透水面，當轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想統治者）出世時，夜叉（Yakshas，一種精靈）會取走這些金子，拿到人間進行交易，所以人間才會有這種金子。這種金子出現在人間時，人間其他的金子就會失去光彩。但這種金子的光芒仍然比不上迦葉（Kashyapa，佛陀的弟子）的金色身軀，因此也被稱為飲光（drank the light）。

『優樓頻螺迦葉』（Uruvilva-kashyapa）指的是下面的三個人是兄弟，並非大迦葉（Mahakashyapa）的後代。優樓頻螺（Uruvilva）的意思是木菰林，或者說是優樓頻螺聚落，因為在林子那裡有五百戶人家，所以翻譯佛經的人將兩件事都提到了。因為他在這片林中修行，所以用這個名字。之前出的經書里說的是『上時迦葉』。

『伽耶迦葉』（Gaya-kashyapa）中的伽耶（Gaya）是城名，這裡的意思是鐵杖城。因為他在城邊修行，所以用這個名字。之前出的經書里說的是『象頭迦葉』。那裡有一座像頭山，所以用山的名字命名。因為那裡有城，所以兩次都提到了。

『那提』（Nadi）是河的名字。之前出的經書里說的是『江迦葉』。

『舍利弗』（Shariputra）完整地說是舍利弗羅（Shariputrah），舍利（Shari）的意思是身體，弗羅（Putra）的意思是兒子，省略了羅字，只說弗。舍利弗這個名字有兩個由來：一是根據過去的誓願來命名的。釋迦（Shakya，釋迦牟尼佛）過去做瓦匠時，遇到釋迦佛（過去佛）發願，希望未來成佛時也叫釋迦，弟子叫舍利弗，所以根據本來的願望來命名。二是根據母親來命名的。因為他母親的眼睛像舍利鳥的眼睛，所以稱他母親為舍利，他母親在眾多女人中最為聰明，世人尊重他的母親，所以稱他為舍利子，這是世人為他起的名字。古經里叫鹙鷺子，鹙鷺子也是取鳥的名字。或者說舍利鳥像鹙鷺。他父親名叫提舍（Tishya），跟隨父親的名字，所以叫優婆提舍（Upatishya），優婆（Upa）是跟隨的意思。提舍（Tishya）是星的名字。另外經書上說，佛陀最初見到這二人來，讓他們改掉提舍的名字，恢復本來的名字叫舍利弗，因為過去

【English Translation】 English version: The gold at the bottom of the water emits light that penetrates the surface. When a Chakravartin (ideal universal ruler possessing the wheel-jewel) appears in the world, Yakshas (a type of spirit) take this gold and trade it in the human realm, which is why this gold exists among humans. When this gold appears in the human realm, other golds lose their luster. However, the light of this gold still cannot compare to the golden body of Kashyapa (a disciple of the Buddha), hence it is also called 'drank the light'.

'Uruvilva-kashyapa' refers to the three brothers mentioned below, not descendants of Mahakashyapa (the great Kashyapa). 'Uruvilva' means 'wood-apple forest,' or Uruvilva settlement, because there were five hundred families in that forest, so the translators of the scriptures mentioned both. Because he practiced in this forest, he was named after it. Previous scriptures referred to him as 'Shangshi Kashyapa'.

'Gaya-kashyapa,' where Gaya is the name of a city, meaning 'iron staff city.' Because he practiced near the city, he was named after it. Previous scriptures referred to him as 'Elephant-head Kashyapa.' There is an Elephant-head Mountain there, so it was named after the mountain. Because there is a city there, it is mentioned twice.

'Nadi' is the name of a river. Previous scriptures referred to him as 'Jiang Kashyapa'.

'Shariputra' in full should be Shariputrah. 'Shari' means body, and 'Putra' means son. The 'rah' is omitted, leaving only 'Putra.' There are two origins for the name Shariputra: first, it was named according to a past vow. Shakya (Shakyamuni Buddha) in the past was a tile maker who encountered a Shakya Buddha (a past Buddha) and vowed that in the future, when he becomes a Buddha, he would also be called Shakya, and his disciple would be called Shariputra, so it was named according to his original vow. Second, it was named after his mother. Because his mother's eyes resembled the eyes of a Shari bird, his mother was called Shari. His mother was the most intelligent among women, and people respected his mother, so they called him Shariputra, which was a name given by the world. Ancient scriptures called him 'Egret Son,' which also takes the name of a bird. Or it is said that the Shari bird resembles an egret. His father's name was Tishya, so following his father's name, he was called Upatishya. 'Upa' means following. 'Tishya' is the name of a star. Also, the scriptures say that when the Buddha first saw these two coming, he had them change the name Tishya and restore the original name Shariputra, because in the past

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本願名舍利弗，故令改今世之名」也。目連亦爾。

「目連」者，姓大目連也。是其母姓，此云讚誦，亦云萊茯根，字俱律陀，父母無兒禱俱律陀樹神因生是子，故以樹為名也。真諦三藏云：「應言勿伽羅，勿伽者此言胡豆，即綠色豆，羅此云受，合而為言應言受胡豆，蓋是其姓。上古有仙人名勿伽羅，不食一切物唯食此豆，故名受胡豆，其是仙人種故以為名」也。

「迦旃延」者，舊翻為肩乘，此兩字誤也。應云扇繩，其父早亡，母戀之不嫁，如繩系扇故名扇繩。三藏云：「上古有仙人名柯羅，此云思勝，此仙人具足聞思勝於餘人，故云思勝，其是仙人種故名思勝。」《注法華經》云「姓迦旃延，是其門徒中之長，故稱為大」。今謂應如註釋。《智度論》云「有婆羅門道人姓迦旃延，不應亦有扇繩之喻用以為名，但迦旃延既是其姓，扇繩即是其名」也。

「阿菟樓馱」者，翻為如意亦云無貧，以過去一食施辟支佛，十五劫中天上人中受于福樂，最後得羅漢常得如意無有貧窮，是甘露飯王之子也。

「劫賓那」者，此雲房宿，在僧房而宿，佛見其道緣將發，化為老比丘與之共宿，因之以得道，故以名焉。又云以祈禱房宿星生此子故以為名。又言，劫賓那者國名，以從國受稱也。

「憍

【現代漢語翻譯】 現代漢語譯本 「本願名舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一），所以讓他更改今世的名字。」目連（Maudgalyāyana，神通第一的佛陀十大弟子之一）也是如此。

「目連」是他的姓氏，大目連。這是他母親的姓氏，這裡翻譯為讚誦，也翻譯為萊茯根，字俱律陀（Kulika），他的父母沒有兒子，向俱律陀樹神祈禱後生下了這個兒子，所以用樹的名字作為他的名字。真諦三藏說：「應該說勿伽羅（Maudgala），勿伽的意思是胡豆，就是綠色豆，羅的意思是受，合起來說應該說受胡豆，這大概是他的姓氏。上古時代有仙人名叫勿伽羅，不吃任何東西只吃這種豆，所以叫做受胡豆，他是仙人的後代，所以用這個作為名字。」

「迦旃延（Kātyāyana，論議第一的佛陀十大弟子之一）」，舊的翻譯是肩乘，這兩個字是錯誤的。應該說是扇繩，他的父親早逝，母親思念他沒有改嫁，就像用繩子繫著扇子一樣，所以叫做扇繩。三藏說：「上古時代有仙人名叫柯羅（Kola），這裡翻譯為思勝，這位仙人具有的聞思能力勝過其他人，所以叫做思勝，他是仙人的後代，所以用思勝作為名字。」《注法華經》中說「姓迦旃延，是他的門徒中最年長的，所以被稱為大」。現在認為應該按照註釋。《智度論》中說「有婆羅門道人姓迦旃延，不應該也有扇繩的比喻用來作為名字，但是迦旃延既然是他的姓氏，扇繩就是他的名字。」

「阿菟樓馱（Aniruddha，天眼第一的佛陀十大弟子之一）」，翻譯為如意，也翻譯為無貧，因為過去用一餐飯供養辟支佛，所以在十五劫中在天上和人間享受福樂，最終證得羅漢果位，常常如意沒有貧窮，他是甘露飯王的兒子。

「劫賓那（Mahākappina）」，這裡翻譯為房宿，住在僧房裡，佛陀看到他得道的機緣將要成熟，就化作老比丘和他一起住，因此他得以悟道，所以用這個名字。又說因為祈禱房宿星而生下這個兒子，所以用這個作為名字。還有說，劫賓那是國名，因為從國名而得名。

「憍梵波提（Gavampati）」

【English Translation】 English version 'His original name was Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), so he was made to change his name in this life.' The same applies to Maudgalyāyana (one of the ten principal disciples of the Buddha, known for his supernatural powers).

'Maudgalyāyana' is his surname, Mahāmaudgalyāyana. It is his mother's surname, which is translated here as 'praise' or 'Láifúgēn'. His given name is Kulika. His parents had no son, and after praying to the Kulika tree spirit, this son was born, so they used the name of the tree as his name. The Tripiṭaka Master Paramārtha said: 'It should be called Maudgala. Maudga means 'broad bean', which is green bean. La means 'receive'. Combined, it should be called 'receive broad bean', which is probably his surname. In ancient times, there was an immortal named Maudgala who did not eat anything but this bean, so he was called 'receiver of broad bean'. He was a descendant of the immortal, so he used this as his name.'

'Kātyāyana (one of the ten principal disciples of the Buddha, known for his skill in debate)', the old translation is 'shoulder carrier', but these two characters are incorrect. It should be 'fan rope'. His father died early, and his mother missed him and did not remarry, like a fan tied with a rope, so he was called 'fan rope'. The Tripiṭaka Master said: 'In ancient times, there was an immortal named Kola, which is translated here as 'thought victor'. This immortal had the ability to hear and think that surpassed others, so he was called 'thought victor'. He was a descendant of the immortal, so he used 'thought victor' as his name.' The Commentary on the Lotus Sutra says, 'His surname is Kātyāyana, and he is the eldest among his disciples, so he is called 'great'.' Now it is believed that it should be according to the commentary. The Mahāprajñāpāramitopadeśa says, 'There is a Brahmin ascetic whose surname is Kātyāyana, and there should not also be the metaphor of 'fan rope' used as a name, but since Kātyāyana is his surname, 'fan rope' is his given name.'

'Aniruddha (one of the ten principal disciples of the Buddha, known for his divine eye)', translated as 'as desired' or 'without poverty', because in the past he offered a meal to a Pratyekabuddha, so he enjoyed blessings in the heavens and among humans for fifteen kalpas, and finally attained Arhatship, always as desired and without poverty. He was the son of King Amṛtodana.

'Mahākappina', translated here as 'room constellation', residing in a monastery. The Buddha saw that his opportunity for enlightenment was about to ripen, so he transformed into an old bhikṣu and stayed with him, thus he was able to attain enlightenment, so he was given this name. It is also said that this son was born because of praying to the room constellation star, so this was used as his name. It is also said that Kappina is the name of a country, so he was named after the country.

'Gavampati'

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梵婆提」，者此云牛呞。《無量壽經》云「尊者牛王過去世曾作比丘，於他粟田邊摘一莖粟，觀其生熟數粒墮地，五百世作牛償之。今值釋迦得道，足甲似牛、食后猶呞，因以為名也。佛恐凡夫笑之得罪，徙置忉利天上尸利沙樹下，即舍利弗上足弟子，解律並於優婆離，佛滅度後於天上般涅槃也。

「離婆多」者，此云假和合，如《釋論》二鬼食人事也。亦云離越也。《無量壽經》云「尊者大號」也。

「畢陵伽波蹉」，此云余習亦云惡口，佛在世時此人除佛已下一切比丘皆稱鄉汝，乃至罵恒河水神，佛因誡之：「自今已后，勿作鄉汝之言。」向尊長憶佛語故遂便改之，其五百世作波羅門，故有此慢習也。又釋，姓畢陵伽，名婆蹉也。

「薄拘羅」者，此云善容，持一不殺戒得五不死報：一、釜煮不死；二、熬盤不焦；三、水不溺；四、魚腹不爛；五、刀刃不傷。經云「出家以來八十歲，眼不視女人面，不入尼寺，亦不為女人說於一偈。阿育王歷諸塔供養多有佈施，至薄拘羅塔，聞其在世少欲知足不為女人說一偈，乃以一錢施之，塔遂不受。阿育王言：『是真少欲，乃至不受一錢也。』」

「摩訶俱絺羅」者，此云大膝，身子舅長爪梵志是也。

「難陀」者，此云歡喜，或云是牧牛，

【現代漢語翻譯】 現代漢語譯本 『梵婆提』（Vampati），這裡的意思是牛呞（ní）。《無量壽經》中說：『尊者牛王過去世曾經做比丘，在別人的稻田邊摘了一根稻穗，觀察它的生長情況，有幾粒掉在地上，因此五百世轉生為牛來償還。今生值遇釋迦牟尼佛得道，足甲像牛，吃完東西后還反芻，因此而得名。』佛陀擔心凡夫俗子嘲笑他而造罪業，就把他安置在忉利天（Trāyastriṃśas）的尸利沙樹（Śīriṣa）下，他就是舍利弗（Śāriputra）的上首弟子，精通戒律，與優婆離（Upāli）齊名，佛陀滅度后在天上般涅槃。

『離婆多』（Revata）的意思是假和合，就像《釋論》中說的二鬼吃人的故事一樣。也叫做離越（Revata）。《無量壽經》中說：『尊者大號』。

『畢陵伽波蹉』（Pilindavaccha），意思是余習，也指惡口。佛陀在世時，這個人除了佛陀以外，對比丘都稱為『鄉汝』，甚至謾罵恒河水神。佛陀因此告誡他：『從今以後，不要再說「鄉汝」這樣的話。』他面向尊長，因為記得佛陀的話，於是就改掉了這個習慣。他前五百世做婆羅門（Brāhmaṇa），所以有這種傲慢的習氣。另一種解釋是，姓畢陵伽（Pilinda），名婆蹉（Vaccha）。

『薄拘羅』（Bakkula），意思是善容，因為持守不殺戒而得到五種不死的回報：一、用鍋煮不死；二、在熬盤上烤不焦；三、在水中淹不死；四、在魚腹中不腐爛；五、刀刃不能傷害。經中說：『出家以來八十年，眼睛不看女人面，不進入尼寺，也不為女人說一句偈語。阿育王（Aśoka）巡禮各塔進行供養，多有佈施，到了薄拘羅塔，聽說他一生少欲知足，不為女人說一句偈語，就用一枚錢幣佈施，塔竟然不接受。阿育王說：「這真是少欲，甚至不接受一枚錢幣啊！」』

『摩訶俱絺羅』（Mahākauṭhilya），意思是『大膝』，是舍利弗（Śāriputra）的舅舅，長爪梵志（Dirghanakha）

『難陀』（Nanda），意思是歡喜，也有說是牧牛。

【English Translation】 English version 『Vampati』 (梵婆提): This means 『cow chewing』 (牛呞). The 『Amitayus Sutra』 (無量壽經) says: 『The Venerable Cow King was once a Bhikshu (比丘) in a past life. He picked a stalk of grain from someone else's rice field, observed its growth, and a few grains fell to the ground. As a result, he was reborn as a cow for five hundred lifetimes to repay the debt. In this life, he encountered Shakyamuni Buddha (釋迦牟尼佛) attaining enlightenment. His toenails resembled those of a cow, and he still chewed his cud after eating, hence the name.』 Fearing that ordinary people would laugh at him and create negative karma, the Buddha placed him under the Śīriṣa tree (尸利沙樹) in the Trayastriṃśa Heaven (忉利天). He is Śāriputra's (舍利弗) foremost disciple, proficient in the Vinaya (戒律), and on par with Upāli (優婆離). After the Buddha's Parinirvana (般涅槃), he also entered Parinirvana in heaven.

『Revata』 (離婆多): This means 『false aggregation,』 like the story of the two ghosts eating people in the 『Shilun』 (釋論). It is also called Revata (離越). The 『Amitayus Sutra』 (無量壽經) says: 『The Venerable Great Name.』

『Pilindavaccha』 (畢陵伽波蹉): This means 『residual habit』 or 『abusive language.』 When the Buddha was alive, this person addressed all Bhikshus (比丘) except the Buddha as 『Hey you, villager』 (鄉汝), and even cursed the Ganges River deity. The Buddha therefore admonished him: 『From now on, do not use the term 「Hey you, villager.」』 Facing the elders, because he remembered the Buddha's words, he changed his habit. He was a Brahmin (婆羅門) for five hundred lifetimes, hence this arrogant habit. Another explanation is that his surname is Pilinda (畢陵伽) and his name is Vaccha (婆蹉).

『Bakkula』 (薄拘羅): This means 『good appearance.』 Because he upheld the precept of non-killing, he received five kinds of immortal rewards: 1. Cannot be killed by boiling in a pot; 2. Cannot be burned on a hot plate; 3. Cannot be drowned in water; 4. Does not rot in the belly of a fish; 5. Cannot be injured by a blade. The sutra says: 『For eighty years since becoming a monk, his eyes have not looked at a woman's face, he does not enter nunneries, nor does he speak a single verse for women. King Aśoka (阿育王) visited various stupas (塔) to make offerings and gave many donations. When he arrived at Bakkula's stupa, he heard that he was content with little and never spoke a verse for women, so he offered a single coin, but the stupa refused to accept it. King Aśoka said: 「This is truly content with little, even refusing a single coin!」』

『Mahākauṭhilya』 (摩訶俱絺羅): This means 『great knee,』 and he was Śāriputra's (舍利弗) uncle, the ascetic Dirghanakha (長爪梵志).

『Nanda』 (難陀): This means 『joy,』 or it is said to mean 『cowherd.』

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難陀待阿由村人方乃得道。或言猶是釋種，釋種有十萬人出家，難陀為其一人也。性最輕薄而聰明，音聲絕妙也。

「孫陀罹難陀」者，此是佛弟難陀，是大愛道所生，身長一丈五尺二寸，佛到迦毗羅城二日即度之。孫陀羅者，此雲端正亦云柔軟，欲異前者故以婦標名焉。

「富樓那」者，翻之為滿，王舍城婆羅門兒。其祖父母將其所生父母，江邊祠天乞子，設華香供養梵天，及誦諸咒。母夜夢見有人以器盛滿雜寶持授與之，其安置腹前而寶器忽然入腹。覺後向夫述之，夫答婦云：「必是梵天與汝兒，此兒后當寶器具足一切能知。」因此遂生兒，太聰明遍學世伎術，出家后得羅漢，佛說法時能誦持之，善解其義伏諸外道。從夢寶器及所知二事作名，故稱為滿也。「彌多羅」者，此云慈行，四韋陀中有此品名，其母誦之，從所誦立名故名慈行。尼者翻為女，天竺名女為尼，名男為那，但名富樓那者多，故以母名標之。大意者、云滿者，蓋是慈行女之子也。舊云富樓那不異上，彌多羅此云善知識也。余處或云滿愿子也。

「須菩提」者，此云空生，以是生時諸物皆空，相師云：「此兒必解空第一」，故名空生，亦云善吉。舍衛國有長者名拘留，無兒乞天神得之，后長大請佛出家，因隨佛往祇洹精舍作比

【現代漢語翻譯】 現代漢語譯本 難陀在阿由村等待，最終才得道。有人說他仍然是釋迦族的後裔，釋迦族有十萬人出家，難陀是其中之一。他天性輕浮但聰明，聲音非常美妙。

『孫陀罹難陀』（Sundarananda）指的是佛陀的弟弟難陀，他是大愛道（Mahaprajapati Gautami）所生，身高一丈五尺二寸。佛陀到達迦毗羅衛城（Kapilavastu）的第二天就度化了他。『孫陀羅』（Sundara）的意思是端正或柔軟，爲了與之前的難陀區分，所以用他的妻子來命名。

『富樓那』（Purna）的意思是『滿』，他是王舍城（Rajagrha）婆羅門（Brahmana）的兒子。他的祖父母帶著他的父母在江邊祭祀天神，祈求得子，擺設鮮花香料供養梵天（Brahma），並誦讀各種咒語。他的母親在夜裡夢見有人用器皿盛滿各種珍寶，拿來交給她，她將器皿放在腹前，寶器忽然進入腹中。醒來后，她將此事告訴丈夫，丈夫回答說：『一定是梵天賜予你兒子，這個兒子將來會具備各種珍寶，並且無所不知。』因此生下了這個孩子，他非常聰明，廣泛學習各種世俗技藝。出家后證得阿羅漢果（Arhat），佛陀說法時，他能夠背誦並理解其中的含義，降伏各種外道。因為夢見寶器以及無所不知這兩件事，所以取名為『滿』。『彌多羅』（Mitra）的意思是『慈行』，四吠陀（Four Vedas）中有這個品名，他的母親誦讀它，因此用所誦讀的品名來命名，所以叫『慈行』。『尼』（Ni）翻譯為『女』，在天竺，稱女子為『尼』，稱男子為『那』，但是叫富樓那的人很多，所以用母親的名字來區分。大意是，『滿』是慈行女的兒子。舊譯認為富樓那與上面提到的難陀是同一個人，彌多羅的意思是『善知識』。其他地方或者說是『滿愿子』。

『須菩提』（Subhuti）的意思是『空生』，因為他出生時，所有的東西都空無所有，相士說：『這個孩子將來必定是理解空性第一的人』，所以取名為『空生』，也叫『善吉』。舍衛國（Sravasti）有個長者名叫拘留（Koliya），沒有兒子，祈求天神而得到他。長大后，他請佛陀出家，因此跟隨佛陀前往祇洹精舍（Jetavana Vihara）做比丘（Bhikkhu）。

【English Translation】 English version Nanda attained enlightenment after waiting in the village of Ayodhya. Some say he was still a descendant of the Shakya clan (Sakya), of whom ten thousand renounced the world; Nanda was one of them. He was by nature frivolous but intelligent, and his voice was exceptionally beautiful.

'Sundarananda' refers to the Buddha's brother Nanda, born to Mahaprajapati Gautami. He was fifteen feet and two inches tall. The Buddha converted him two days after arriving in Kapilavastu. 'Sundara' means handsome or gentle. To distinguish him from the previous Nanda, he is named after his wife.

'Purna' means 'full,' and he was the son of a Brahmana in Rajagrha. His grandparents, along with his parents, prayed to the gods by the riverbank for a son, offering flowers and incense to Brahma and chanting various mantras. His mother dreamed one night that someone gave her a vessel filled with various treasures, which she placed in front of her abdomen, and the treasure vessel suddenly entered her womb. Upon waking, she told her husband, who replied, 'It must be Brahma who has given you a son. This son will be endowed with all kinds of treasures and will be omniscient.' Thus, this child was born. He was very intelligent and widely learned in various worldly arts. After renouncing the world, he attained Arhatship. When the Buddha preached, he could recite and understand the meaning, subduing various heretics. Because of the dream of the treasure vessel and his omniscience, he was named 'Full.' 'Mitra' means 'benevolent conduct.' There is this title in the Four Vedas, which his mother recited. Therefore, he was named after the title she recited, so he is called 'Mitra.' 'Ni' translates to 'female.' In India, women are called 'Ni,' and men are called 'Na.' However, there are many people named Purna, so he is distinguished by his mother's name. The general idea is that 'Full' is the son of the woman of benevolent conduct. The old translation believes that Purna is the same person as the Nanda mentioned above, and Mitra means 'good friend.' Elsewhere, it is said to be 'son of fulfilled wishes.'

'Subhuti' means 'born of emptiness,' because when he was born, everything was empty. A physiognomist said, 'This child will surely be the foremost in understanding emptiness,' so he was named 'born of emptiness,' also called 'Good Fortune.' In Sravasti, there was an elder named Koliya who had no son and prayed to the gods to obtain one. When he grew up, he invited the Buddha to renounce the world, and thus he followed the Buddha to Jetavana Vihara to become a Bhikkhu.

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丘。

「阿難」者，此云歡喜，一者形容端正見者歡喜；二者佛得道夜生，謂歡喜日生名歡喜；三者過去發願愿名歡喜。支道林雲「博門，又云無染著，其人初果具足煩惱見天龍女不起染心，故云無染」也。是斛飯王之子也。

「羅睺羅」者，此云覆障，以六年在胎為胎所障，故云覆障。三藏云：「本是阿修羅名，此阿修羅能以手障月，若具翻之應云障月佛子。所以作此名者，是借喻為目。佛自說：『我正法如月，此兒障月，欲出家學道有兒則成障也。』雖復是障而如來能捨之。佛自說『過去世羅睺羅數數為道作障，我亦數數能捨之。』又名宮生，佛出家后而耶輸有身，諸釋種詰之。耶輸云：『乞待生子后當證驗。』生子已后，耶輸燃大火聚抱子而立誓曰：『若非佛子，當母子俱燒。』遂投火聚便滅而母子無他。諸釋種曰：『真是宮生。』」佛到迦毗羅城七日即度之為道。

「如是眾所知識」下，第六、總結。

「大阿羅漢」者，《法華論》云「到彼岸故名大阿羅漢」，《雜心》稱為波羅蜜聲聞，猶是一義耳。

「眾所知識」者，《法華論》明二種眾：一者、人王天王大眾所知識，二者、聲聞菩薩佛聖眾所知識，知其內德識其外形。又遠眾則知，近眾則識，有知而不識等四句。

【現代漢語翻譯】 現代漢語譯本： 丘（Qiu）。

『阿難（Ānán）』，意為歡喜，一是因為他相貌端正，見者歡喜；二是因為佛陀得道之夜出生，即歡喜之日出生，故名歡喜；三是因為過去世發願，愿名即為歡喜。支道林說：『博門，又說無染著，此人初果具足，煩惱見天龍女不起染心，故稱無染。』他是斛飯王（Húfàn Wáng）之子。

『羅睺羅（Luóhóuluó）』，意為覆障，因為在母胎中六年，為胎所障，故稱覆障。三藏說：『本是阿修羅（Āxiūluó）的名字，此阿修羅能以手遮蔽月亮，如果完整翻譯，應為障月佛子。之所以取這個名字，是借用比喻。佛陀親自說：『我的正法如月亮，這個兒子遮蔽月亮，想要出家學道，有兒子就會成為障礙。』雖然是障礙，但如來能夠捨棄。佛陀親自說：『過去世羅睺羅多次為修道設定障礙，我也多次能夠捨棄。』又名宮生，佛陀出家后，耶輸陀羅（Yēshūtuóluó）懷孕，諸釋迦（Shìjiā）種詰問她。耶輸陀羅說：『請等待生子后驗證。』生子之後，耶輸陀羅點燃大火堆，抱著兒子站立發誓說：『如果不是佛子，當母子一同燒死。』於是投入火堆，火焰熄滅，母子安然無恙。諸釋迦種說：『真是宮生。』』佛陀到達迦毗羅衛城（Jiāpíluówèi chéng）七日後，就度他出家。

『如是眾所知識』以下，是第六部分，總結。

『大阿羅漢（Dà Āluóhàn）』，《法華論（Fǎ Huá Lùn）》說：『到達彼岸，所以稱為大阿羅漢』，《雜心（Zá Xīn）》稱為波羅蜜（Bōluómì）聲聞，意思是一樣的。

『眾所知識』，《法華論》闡明兩種眾：一是人王天王大眾所知識，二是聲聞菩薩佛聖眾所知識，瞭解他們的內在德行，認識他們的外在形象。又有知而不識，近眾則識，遠眾則知等四句。

【English Translation】 English version: Qiu.

『Ānán (阿難, Ananda)』 means joy. Firstly, it is because his appearance is dignified, and those who see him rejoice. Secondly, he was born on the night the Buddha attained enlightenment, that is, on a day of joy, hence the name Joy. Thirdly, it is because of a vow made in a past life, the name of the vow being Joy. Zhi Daolin said: 『Bo Men, also said to be without attachment. This person has attained the first fruit, and even when faced with heavenly dragon women, his afflictions do not give rise to defilement, hence he is called without attachment.』 He is the son of King Hufan (斛飯王, Dronodana).

『Luóhóuluó (羅睺羅, Rahula)』 means covered obstacle, because he was in the womb for six years, obstructed by the womb, hence the name Covered Obstacle. The Tripitaka says: 『Originally, it was the name of an Asura (阿修羅), this Asura can cover the moon with his hand. If translated completely, it should be Child of the Buddha Who Obstructs the Moon. The reason for giving this name is to use a metaphor. The Buddha himself said: 『My Dharma is like the moon, this son obstructs the moon. If one wants to leave home and study the Way, having a son will become an obstacle.』 Although it is an obstacle, the Tathagata can relinquish it. The Buddha himself said: 『In past lives, Rahula repeatedly created obstacles for the practice of the Way, and I was also able to relinquish them repeatedly.』 He is also named Palace Born, because after the Buddha left home, Yashodhara (耶輸陀羅) was pregnant, and the Shakya (釋迦) clan questioned her. Yashodhara said: 『Please wait until after the child is born to verify.』 After the child was born, Yashodhara lit a large fire and stood holding the child, vowing: 『If he is not the Buddha's son, may the mother and child be burned together.』 Then she threw herself into the fire, the flames extinguished, and the mother and child were unharmed. The Shakya clan said: 『Truly palace born.』' The Buddha arrived in Kapilavastu (迦毗羅衛城) and ordained him seven days later.

『Thus, known by the multitude』 below, is the sixth part, the conclusion.

『Great Arhat (大阿羅漢, Great Arhat)』 The Lotus Sutra Treatise (法華論) says: 『Because they have reached the other shore, they are called Great Arhats.』 The Samuccaya-hrdaya-sastra (雜心) calls them Paramita (波羅蜜) Sravakas, which is the same meaning.

『Known by the multitude,』 the Lotus Sutra Treatise clarifies two kinds of multitude: one is known by the multitude of human kings and heavenly kings, and the other is known by the multitude of Sravakas, Bodhisattvas, Buddhas, and sages, understanding their inner virtues and recognizing their outer forms. There are also four phrases such as knowing but not recognizing, recognizing those who are near, and knowing those who are far.

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「復有學無學二千人」下，此第二、列密行眾，六段之中但有位之與數，三果為學，羅漢為無學，並是會理之心，有進求之與滿足，故云學無學。此既是密行人，多是大權，宜約菩薩明學無學。初地以上七地以還，有功用道名之為學；八地以上無功用道稱為無學。故《大品》明菩薩有學無學地，即其事也。又解前是大羅漢，此二千人德業未充、非眾所仰，故別說也。

「摩訶婆阇婆提」下，第二、列尼眾。對於僧眾亦開為二：初、列大名聞眾；二、列小名聞眾。「摩訶婆阇婆提」者，此云大愛道。「耶輸多羅」者，此云名聲，別有經云「是揵撻婆女，揵撻婆生男為樂神，生女為玉女，諸女中有名聲」也。此二人有前後者，俗禮姨妻尊卑，內律則婆阇入道為前，耶輸在後也。

問：

《未曾有經》、《須太拏經》及《瑞應經》皆云「羅睺羅是瞿夷之子」，至如《法華》所辨，是耶輸之兒。經云「耶輸是第二夫人，瞿夷是第一夫人」，故《十二游經》云「太子有三夫人，第一名瞿夷；第二名耶維，耶維即耶輸陀羅也；第三名鹿野。三夫人各領二萬采女，故太子有六萬采女。」何故二說不同？

答：

羅睺羅實是第二夫人兒，瞿夷是其大母，余經舉其大母，今經舉所生母，故不相違。瞿夷

【現代漢語翻譯】 現代漢語譯本： 在『復有學無學二千人』之後，這是第二部分，列出秘密修行的僧眾。這六段內容只說明瞭他們的果位和人數。三果阿那含為有學，阿羅漢為無學，都是對真理有所領悟，但有繼續進步和已經滿足的區別，所以稱為有學和無學。既然這些人是秘密修行者，多數是大菩薩化現，應該用菩薩的果位來解釋有學和無學。初地菩薩到七地菩薩，還在功用行道中，稱為有學；八地菩薩以上，進入無功用道，稱為無學。所以《大品般若經》說明菩薩有有學地和無學地，就是這個意思。另一種解釋是，前面說的是大阿羅漢，這二千人德行和事業還不夠圓滿，沒有得到大眾的敬仰，所以特別列出。

在『摩訶婆阇婆提』之後，這是第二部分，列出比丘尼眾。對於比丘尼眾也分為兩部分：第一，列出大名聞的比丘尼眾；第二，列出小名聞的比丘尼眾。『摩訶婆阇婆提』，翻譯成漢語是『大愛道』。『耶輸多羅』，翻譯成漢語是『名聲』，另有經典說『她是揵撻婆（Gandharva）女，揵撻婆生男是樂神，生女是玉女，這些女子中有名聲的』。這兩人有先後順序，按照世俗禮節，姨母和妻子有尊卑之分，但按照佛教戒律，婆阇婆提先入道，耶輸多羅在後。

問：

《未曾有經》、《須太拏經》（Sutana Sutra）和《瑞應經》都說『羅睺羅（Rahula）是瞿夷（Gopi）的兒子』，而《法華經》中說，他是耶輸多羅（Yasodhara）的兒子。經典中說『耶輸是第二夫人，瞿夷是第一夫人』，所以《十二游經》說『太子有三位夫人，第一位名叫瞿夷；第二位名叫耶維（Yawi），耶維就是耶輸陀羅；第三位名叫鹿野。三位夫人各自帶領兩萬采女，所以太子有六萬采女。』為什麼有兩種不同的說法？

答：

羅睺羅確實是第二夫人耶輸多羅的兒子，瞿夷是他的祖母，其他經典提到他的祖母，這部經典提到他的生母，所以沒有衝突。瞿夷

【English Translation】 English version: Following 'Furthermore, there were two thousand disciples, both learners and non-learners,' this is the second section, listing the assembly of secret practitioners. Within these six segments, only their stages and numbers are specified. Anagami (the third fruit) are learners, while Arhats are non-learners, both having comprehended the truth, but differing in their progress towards further attainment versus complete fulfillment. Hence, they are termed learners and non-learners. Since these individuals are secret practitioners, many are manifestations of great Bodhisattvas, it is appropriate to interpret 'learners' and 'non-learners' in terms of Bodhisattva stages. Bodhisattvas from the first to the seventh Bhumi (stage) are still in the path of effort, and are called learners; Bodhisattvas from the eighth Bhumi onwards have entered the path of non-effort, and are called non-learners. Therefore, the Mahaprajnaparamita Sutra explains that Bodhisattvas have stages of learning and non-learning, which is the meaning here. Another interpretation is that the previous section referred to great Arhats, while these two thousand individuals have not yet fully developed their virtue and achievements, and are not revered by the masses, so they are listed separately.

Following 'Mahaprajapati,' this is the second section, listing the Bhikkhunis (nuns). The Bhikkhunis are also divided into two parts: first, listing the Bhikkhunis of great renown; second, listing the Bhikkhunis of lesser renown. 'Mahaprajapati' means 'Great Love Path.' 'Yasodhara' means 'Renown.' Another sutra says, 'She is a Gandharva (celestial musician) maiden. Gandharvas who give birth to sons are music gods, and those who give birth to daughters are jade maidens. Among these maidens, she is renowned.' The order of these two is based on worldly customs, where the aunt and wife have a hierarchy. However, according to the Vinaya (monastic rules), Prajapati entered the path first, and Yasodhara followed.

Question:

The Devaduta Sutra (also known as The Sutra of the Unprecedented), the Sutana Sutra, and the Sutra of Auspicious Responses all say that 'Rahula is the son of Gopi.' However, the Lotus Sutra states that he is the son of Yasodhara. The sutras say that 'Yasodhara is the second wife, and Gopi is the first wife.' Therefore, the Sutra of the Twelve Excursions says, 'The prince had three wives, the first named Gopi; the second named Yawi, who is Yasodhara; and the third named Mrigaya. Each of the three wives led twenty thousand female attendants, so the prince had sixty thousand female attendants.' Why are there two different accounts?

Answer:

Rahula is indeed the son of the second wife, Yasodhara. Gopi is his grandmother. Other sutras mention his grandmother, while this sutra mentions his birth mother, so there is no contradiction. Gopi

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此云明女，《大智度論》云「瞿毗陀是寶玉女故不孕子，瞿毗陀謂瞿夷」，即其證也。又經云「佛有三子，一善星，二優婆摩那，三羅睺羅」，即三夫人所生。而復瞿夷不生子者，取前大母所養為名也。《注經》云「諸尼之中舉姨妻二人者，豈唯標親以兼疏，乃因名以托旨」。《凈名經》云「智度菩薩母，方便以為父，法喜以為妻」，欲明虛己修度則從生之義顯，滅累體法則伉儷之業成，尋言求意，可不觸像而置心哉！◎

◎「菩薩摩訶薩」者，第二、列菩薩眾。所以列菩薩眾者凡有三義：一者、欲證阿難聞經可信，阿難若共小乘人聞大法，未足可信；今共大人而聞大法，則可信也。二者、佛為小眾圍繞、其德未重；為大人羽翼，佛德始尊。三者、欲顯是大乘經，以聲聞經初無菩薩眾故也。就文有六：一、標通號；二、唱數；三、明位；四、嘆德；五、列名；六、總結。具足應云菩提薩埵，菩提云道，是無上正遍知果道也。薩埵云眾生，為求果道故名道眾生也。舊名道士，其言最勝，而即世學張李之道，本名治頭及鬼卒，后盜取佛法道士之名也。

問：

三乘人皆有菩提，何故初二不名道眾生？

答：

欲顯三乘優劣義故。小乘道劣，從聲教立名故云聲聞；中乘小勝，從義立名故云緣

【現代漢語翻譯】 現代漢語譯本：這裡說的明女，根據《大智度論》記載，『瞿毗陀（Kuvi^da，意為寶玉女）因為是寶玉女所以不生育子女，瞿毗陀就是瞿夷（Ku^i）』，這就是證明。又有經典說『佛有三個兒子，一是善星（Shanxing），二是優婆摩那（Youpomo^na），三是羅睺羅（Luohouluo）』，這是三位夫人所生。而瞿夷沒有生育子女，是因為取了前任大母所養育的孩子作為自己的名義。《注經》說『在眾多比丘尼中舉出姨母和妻子二人，難道僅僅是爲了標明親疏關係，而是因為借用名號來寄託旨意』。《維摩詰經》說『智慧是菩薩的母親，方便是菩薩的父親，法喜是菩薩的妻子』，想要說明虛懷若谷地修習度化，那麼從（智慧）中產生的意義就顯現了，滅除（煩惱）的本體法則，那麼（方便和法喜）結合的事業就完成了，探尋言語來尋求意旨，難道不應該不執著于表象而用心體會嗎！ 『菩薩摩訶薩（Pusa Mohesa^tva）』，第二、列出菩薩大眾。之所以列出菩薩大眾，總共有三個意義：一是、想要證明阿難（A^nanda）聽聞佛經是可信的，阿難如果和小乘人一起聽聞大法，不足以令人信服；現在和大乘人一起聽聞大法，那麼就可以令人信服了。二是、佛被小乘人圍繞，他的德行不夠重要；被大乘人輔佐，佛的德行才開始尊貴。三是、想要顯示這是大乘經典，因為聲聞乘經典最初沒有菩薩大眾。就文義來說有六點：一、標明共同的稱號；二、唱出數量；三、說明位次；四、讚歎德行；五、列出名號；六、總結。完整地應該說菩提薩埵（Bodhisattva），菩提（Bodhi）的意思是道，是無上正等正覺的果道。薩埵（Sattva）的意思是眾生，爲了求取果道所以叫做道眾生。舊時稱為道士，這個說法最殊勝，但是卻和世俗學說張李的道混淆，原本的意思是管理頭部以及鬼卒，後來盜用了佛法道士的名稱。 問： 三乘人都具有菩提，為什麼前二乘不稱為道眾生？ 答： 想要顯示三乘的優劣之義。小乘的道比較差，從聲聞教法立名所以叫做聲聞；中乘稍微好一些，從義理立名所以叫做緣覺。

【English Translation】 English version: This refers to Ming Nu, according to the Maha Prajnaparamita Shastra (Da Zhi Du Lun), 'Kuvi^da (瞿毗陀, meaning Jewel Maiden) does not bear children because she is a Jewel Maiden; Kuvi^da is Ku^i (瞿夷),' which is the proof. Also, the sutra says, 'The Buddha had three sons, one is Shanxing (善星), the second is Youpomo^na (優婆摩那), and the third is Luohouluo (羅睺羅),' who were born to three consorts. The reason why Ku^i did not bear children is that she took the child raised by the previous great mother as her own name. The Commentary on the Sutra (Zhu Jing) says, 'Among the many nuns, mentioning the aunt and wife, is it merely to indicate the closeness and distance of kinship, but rather to entrust the meaning to the name.' The Vimalakirti Sutra (Jing Ming Jing) says, 'Wisdom is the mother of the Bodhisattva, skillful means are the father, and the joy of Dharma is the wife,' wanting to clarify that if one cultivates deliverance with humility, then the meaning arising from (wisdom) is revealed; if one extinguishes the accumulation (of afflictions), then the business of (skillful means and Dharma joy) is accomplished. Seeking the meaning by exploring the words, should one not understand with the mind without being attached to the appearance! 'Bodhisattva Maha^sattva (菩薩摩訶薩)', secondly, lists the Bodhisattva assembly. There are three meanings for listing the Bodhisattva assembly: First, to prove that A^nanda's (阿難) hearing of the sutra is credible. If A^nanda heard the great Dharma with the Hinayana practitioners, it would not be credible enough; now that he hears the great Dharma with the Mahayana practitioners, it is credible. Second, if the Buddha is surrounded by the small assembly, his virtue is not weighty enough; with the support of the great assembly, the Buddha's virtue begins to be honored. Third, to show that this is a Mahayana sutra, because the Sravaka sutras initially do not have a Bodhisattva assembly. In terms of the text, there are six points: First, to indicate the common title; second, to chant the number; third, to clarify the position; fourth, to praise the virtue; fifth, to list the names; sixth, to summarize. Fully, it should be called Bodhisattva (菩提薩埵), Bodhi (菩提) means the path, which is the supreme perfect enlightenment. Sattva (薩埵) means sentient beings, so it is called path-sentient beings because of seeking the path of fruition. In the past, they were called Taoists, which is the most excellent term, but it is confused with the Tao of Zhang and Li in secular learning, originally meaning managing the head and ghost soldiers, later stealing the name of the Buddhist Taoists. Question: All three vehicles have Bodhi, why are the first two not called path-sentient beings? Answer: Wanting to show the meaning of the superiority and inferiority of the three vehicles. The path of the Hinayana is inferior, named from the teaching of the voice, so it is called Sravaka; the Middle Vehicle is slightly better, named from the meaning, so it is called Pratyekabuddha.

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覺，然十二緣是法義也；大乘為勝，從果德立名。又初二非是中道，故不與其道稱；后是中道，故與其道名。摩訶薩埵者，摩訶云大，《十地論》云「大有三種：愿大、行大、度眾生大」，薩埵云眾生，則大眾生也。

問：

何故聲聞緣覺但有一名，菩薩具于兩稱？

答：

二乘但能超凡故但立一名，大士德逾凡聖故有其兩稱。言菩薩者，異彼凡夫，以凡夫不求于道，故非道眾生。摩訶薩者，簡異二乘亦求于小道，今明求于大道故名大眾生。《攝大乘論疏》三義釋之：具般若故名菩薩，具大悲故名摩訶薩；具實慧故名菩薩，具方便慧故名摩訶薩；具智慧故名菩薩，具福德故名摩訶薩。此即內得中道正觀，故依德立中道名也。

「八萬人」下，第二、唱數。上雖標通號，未知凡有幾人，故次明數也。

「皆于菩提不退轉」者，第三、明位。上雖明其數，但有菩薩略廣二位，略說則十四賢聖，廣說則五十一位。十四賢聖者，外凡與內凡三賢並十地也。廣說五十一位者，十信、十住、十行、十回向、十地、等覺地也。妙覺地屬佛地，非菩薩地攝也。今未知是何位人，故次明是不退轉位人也。然經文直言于無上菩提不退轉，但舊明有三種不退：一、位不退；二、行不退；三、念不退。釋

【現代漢語翻譯】 現代漢語譯本：覺悟，然而十二因緣是佛法的要義；大乘更為殊勝，是從果位的功德來建立名稱的。而且最初的兩種（聲聞、緣覺）並非中道，所以不以『道』來稱呼；後者（菩薩）是中道，所以用『道』來命名。摩訶薩埵（Mahāsattva）這個詞，摩訶（Mahā）意為『大』，《十地論》中說『大』有三種：愿大、行大、度眾生大，薩埵（Sattva）意為眾生，所以摩訶薩埵就是大眾生。

問： 為什麼聲聞、緣覺只有一個稱謂，而菩薩卻具有兩個稱謂？

答： 二乘（聲聞、緣覺）只能超越凡夫，所以只建立一個名稱，大士（菩薩）的功德超越凡夫和聖人，所以具有兩個稱謂。說『菩薩』，是爲了區別于凡夫，因為凡夫不尋求真理，所以不是『道』的眾生。說『摩訶薩』，是爲了區別於二乘，他們也尋求小道，現在說明菩薩尋求的是大道，所以稱為大眾生。《攝大乘論疏》用三種意義來解釋：具有般若（Prajñā）智慧，所以稱為菩薩；具有大悲心，所以稱為摩訶薩；具有真實的智慧，所以稱為菩薩；具有方便的智慧，所以稱為摩訶薩；具有智慧，所以稱為菩薩；具有福德，所以稱為摩訶薩。這也就是內在獲得了中道的正確見解，所以依據功德而建立中道的名稱。

『八萬人』以下，第二是唱數。上面雖然標明了通用的名稱，但不知道總共有多少人，所以接下來說明人數。

『皆于菩提不退轉』，第三是說明位次。上面雖然說明了人數，但菩薩有略說和廣說兩種位次，略說就是十四賢聖，廣說就是五十一個位次。十四賢聖是指外凡、內凡三賢和十地。廣說五十一個位次是指十信、十住、十行、十回向、十地、等覺地。妙覺地屬於佛地，不屬於菩薩地所攝。現在不知道是哪個位次的人，所以接下來說明是不退轉位的人。然而經文直接說對於無上菩提不退轉，但舊的說法有三種不退：一、位不退；二、行不退；三、念不退。

【English Translation】 English version: Enlightenment, yet the twelve links of dependent origination are the essential meaning of the Dharma; the Mahayana (Great Vehicle) is superior, its name established from the virtues of the fruition. Furthermore, the first two (Śrāvaka and Pratyekabuddha) are not the Middle Way, therefore they are not named with 'Way'; the latter (Bodhisattva) is the Middle Way, therefore it is named with 'Way'. The term Mahāsattva (Great Being), Mahā means 'great', the Ten Bhūmi Sūtra says 'Great' has three aspects: great vow, great practice, and great deliverance of beings, Sattva means sentient being, thus Mahāsattva is a great sentient being.

Question: Why do Śrāvakas and Pratyekabuddhas have only one title, while Bodhisattvas have two?

Answer: The Two Vehicles (Śrāvakas and Pratyekabuddhas) can only transcend ordinary beings, so only one name is established; the merits of a Great Being (Bodhisattva) surpass both ordinary beings and sages, so they have two titles. Saying 'Bodhisattva' distinguishes them from ordinary people, because ordinary people do not seek the path, so they are not beings of the 'Way'. Saying 'Mahāsattva' distinguishes them from the Two Vehicles, who also seek the small path; now it is clarified that Bodhisattvas seek the Great Path, so they are called great sentient beings. The Commentary on the Compendium of the Mahayana explains it with three meanings: possessing Prajñā (wisdom), hence called Bodhisattva; possessing great compassion, hence called Mahāsattva; possessing true wisdom, hence called Bodhisattva; possessing skillful means wisdom, hence called Mahāsattva; possessing wisdom, hence called Bodhisattva; possessing merit, hence called Mahāsattva. This is to say that internally, they have attained the correct view of the Middle Way, so based on virtue, the name of the Middle Way is established.

Below 'eighty thousand people', the second is reciting the number. Although the common title was indicated above, it is not known how many people there are in total, so the number is explained next.

'All will not regress from Bodhi', the third is clarifying the stage. Although the number was explained above, Bodhisattvas have two stages, briefly speaking and extensively speaking. Briefly speaking, there are the fourteen sages, extensively speaking, there are fifty-one stages. The fourteen sages refer to the outer and inner mundane, the three worthy stages, and the ten Bhūmis (grounds). Extensively speaking, the fifty-one stages refer to the ten faiths, ten abodes, ten practices, ten dedications, ten grounds, and the stage of near-perfect enlightenment. The stage of wonderful enlightenment belongs to the Buddha ground and is not included in the Bodhisattva ground. Now, it is not known which stage these people are at, so it is clarified next that they are people of the non-regressing stage. However, the sutra directly says that they do not regress from unsurpassed Bodhi, but the old explanation has three types of non-regression: first, non-regression of stage; second, non-regression of practice; third, non-regression of thought.

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三不退不同，凡有四說：一云，十住前六心假解未立，退菩提心為二乘，七心以上假解已立名為菩薩，獨成性地此免位退。二者行退，初地至六地此中諸人習行有時不進名為行退，七地則無此行退也。第七一地或起愛習，猶有功用名爲念退，八地已上入無功用道永無三退，故名不退轉也。二云，外凡六心名為位退，七心已上稱位不退，餘二不異前釋也。三云，習種性名位不退，道種性解行純熟謂行不退，初地已上得無生忍不復生心動念名念不退也。四有人言，有四種不退：十信、十住是信不退，十行是位不退，十回向是行不退，十地是念不退。今謂經論不同難可詳會。《本業瓔珞經》云「十住第六住猶退作五逆，況復二乘」，而十信第六信名為不退心，則知六信以上便是不退。《地持論》云「種性菩薩或進或退」，則與《本業》大意略同，然多是外凡第六心免位退也。所以知然者，十信中前五則是五根未立，第六稱不退心，五根既立故后得不退，則知六心以上無有退也。又經云「十信菩薩十千劫行道」，《攝大乘論》明一阿僧祇劫修行，而舍利弗六十劫行道六心中退中者，此則是仰學六信猶未登六信也。而《瓔珞經》云「六住退」者，龍樹釋此語云「欲怖地前菩薩令速入初地，故云退耳。其實不退。」今經云不退轉者

【現代漢語翻譯】 現代漢語譯本 『三不退』（三種不退轉）的含義不同，大致有四種說法：第一種說法是，十住位（菩薩修行過程中的十個階段）之前的六個心（指信、念、精進、慧、定、施六種心）是假解（不穩固的理解），如果退失菩提心（覺悟之心）就會墮入二乘（聲聞乘和緣覺乘），而第七心以上，假解已經穩固，可以稱為菩薩，能夠獨自成就自性之地，因此可以避免位退（不會退轉到較低的修行層次）。第二種是行退（行為上的退轉），從初地（菩薩修行過程中的第一個階段）到六地，這些修行者在修行過程中有時會停滯不前，這被稱為行退，而七地則沒有這種行退。第三種是念退（念頭上的退轉），第七地有時還會生起愛慾的習氣，仍然需要努力修行才能克服，這被稱爲念退，而八地以上進入無功用道（不需要刻意努力的境界），永遠不會有這三種退轉，所以被稱為不退轉。 第二種說法是，外凡位（指尚未進入聖位的凡夫）的六個心稱為位退，第七心以上稱為位不退，其餘兩種退轉的解釋與前一種說法相同。第三種說法是，習種性（具有某種修行習性的眾生）稱為位不退，道種性（具有修行成道潛質的眾生）解行純熟稱為行不退，初地以上獲得無生忍（對一切法不生不滅的深刻理解），不再生起妄心動念，稱爲念不退。第四種說法是，有人認為有四種不退：十信位（菩薩修行過程中的十個信心階段）、十住位是不退信，十行位（菩薩修行過程中的十種行為階段）是不退位，十回向位（菩薩修行過程中的十種迴向階段）是不退行，十地位是不退念。現在看來，不同的經典和論著說法不同，難以詳細會通。《本業瓔珞經》說：『十住位的第六住仍然會退轉去做五逆之罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），更何況是二乘』，而十信位的第六信稱為不退心，那麼可以知道第六信以上就是不退。 《地持論》說：『種性菩薩有時會進步，有時會退步』，這與《本業經》的大意略同，但大多是指外凡位的第六心會發生位退。之所以這樣認為，是因為十信位中的前五個階段是五根（信根、精進根、念根、定根、慧根）尚未建立，第六信稱為不退心，五根既然已經建立，所以之後才能不退轉，那麼可以知道第六心以上就沒有退轉了。 另外，經中說：『十信位的菩薩要修行十千劫』，《攝大乘論》說明要修行一個阿僧祇劫（極長的時間），而舍利弗（Sariputra）修行六十劫，在六心中退轉，這是因為他仰慕學習六信，但還沒有真正進入六信位。《瓔珞經》說『六住退』，龍樹（Nagarjuna）解釋這句話說：『這是爲了恐嚇地前菩薩（尚未進入初地的菩薩），讓他們儘快進入初地，所以才說退轉，其實並沒有真正退轉。』現在經文中所說的不退轉是指……

【English Translation】 English version The meaning of 'Three Non-Retreats' differs, with roughly four explanations: The first explanation is that the six minds (referring to the six minds of faith, mindfulness, diligence, wisdom, concentration, and generosity) before the Ten Abodes (ten stages in the bodhisattva's path) are provisional understandings. If one loses the Bodhi mind (the mind of enlightenment), one will fall into the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). However, from the seventh mind onwards, the provisional understanding is stable, and one can be called a Bodhisattva, capable of independently achieving the nature of self, thus avoiding positional regression (not regressing to a lower level of practice). The second is regression in conduct, from the first Bhumi (the first stage in the bodhisattva's path) to the sixth Bhumi, these practitioners sometimes stagnate in their practice, which is called regression in conduct, while the seventh Bhumi does not have this regression in conduct. The third is regression in thought, the seventh Bhumi sometimes still gives rise to the habits of desire, and still needs to work hard to overcome them, which is called regression in thought, while the eighth Bhumi and above enter the path of no effort (a state where no deliberate effort is needed), and will never have these three regressions, so it is called non-regression. The second explanation is that the six minds of the outer ordinary position (referring to ordinary beings who have not yet entered the holy position) are called positional regression, and the seventh mind and above are called non-regression in position, and the explanation of the other two regressions is the same as the previous explanation. The third explanation is that those with the nature of habit (beings with certain practice habits) are called non-regression in position, and those with the nature of the path (beings with the potential to achieve enlightenment) who have pure understanding and practice are called non-regression in conduct, and those above the first Bhumi who have obtained the non-origination forbearance (a deep understanding that all dharmas do not arise or cease) and no longer give rise to deluded thoughts are called non-regression in thought. The fourth explanation is that some people believe that there are four types of non-regression: the Ten Faiths (ten stages of faith in the bodhisattva's path), the Ten Abodes are non-regression in faith, the Ten Practices (ten stages of practice in the bodhisattva's path) are non-regression in position, the Ten Dedications (ten stages of dedication in the bodhisattva's path) are non-regression in conduct, and the Ten Bhumis are non-regression in thought. Now it seems that the statements in different scriptures and treatises are different and difficult to understand in detail. The Běn Yè Yīng Luò Jīng (Brahma-net Sutra) says: 'The sixth abode of the Ten Abodes will still regress to commit the five rebellious acts (killing the father, killing the mother, killing an Arhat, breaking the harmony of the Sangha, shedding the blood of the Buddha), let alone the Two Vehicles', and the sixth faith of the Ten Faiths is called the non-regressing mind, then it can be known that the sixth faith and above is non-regressing. The Dì Chí Lùn (Yogācārabhūmi-śāstra) says: 'Bodhisattvas with the nature of habit sometimes progress and sometimes regress', which is roughly the same as the main idea of the Běn Yè Jīng, but mostly refers to the sixth mind of the outer ordinary position that will experience positional regression. The reason for this is that the first five stages of the Ten Faiths are that the five roots (roots of faith, diligence, mindfulness, concentration, and wisdom) have not yet been established, and the sixth faith is called the non-regressing mind. Since the five roots have been established, one can be non-regressing afterwards, then it can be known that there is no regression above the sixth mind. In addition, the sutra says: 'Bodhisattvas of the Ten Faiths practice the path for ten thousand kalpas', the Shè Dà Chéng Lùn (Mahāyānasaṃgraha) explains that one must practice for one asaṃkhyeya-kalpa (an extremely long time), while Śāriputra practiced for sixty kalpas and regressed in the six minds, this is because he admired and learned the six faiths, but had not yet truly entered the six faiths. The Yīng Luò Jīng says 'the six abodes regress', Nāgārjuna explains this sentence by saying: 'This is to scare the Bodhisattvas before the Bhumis (Bodhisattvas who have not yet entered the first Bhumi), so that they can enter the first Bhumi as soon as possible, so it is said to regress, but in fact there is no real regression.' The non-regression mentioned in the current sutra refers to...

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，《法華論》云「蓋是八地已上不退位人也」。

問：

《析羅漢經》云「七地不退」，故阿鞞跋致明七地事，《般舟三昧》明八地事，《首楞嚴三昧》明十地事，今云何言八地不退？

答：

七地得無生忍名不退，八地得無功用故名不退，故第八名不動地也。

問：

不退與不轉何異？

答：

《釋彌勒所問經論》云「得內分功德為不退，得外分功德為不轉」，又云「得智慧為不退，得功德為不轉」，又云「得般若為不退，得方便為不轉」也。《法華論意》云「八地無功用，不為功用所動，復不為上地所動，自然而行，故名不退」也。

「皆得陀羅尼」下，第四、嘆德。所以明嘆德者，上明位、今辨行，位行雙舉。依《法華論》，上總明不退，今別釋不退也。依《智度論》云，上標菩薩摩訶薩名，今明具此德故名菩薩，即以德釋名也。又欲簡秘密、顯示兩教。顯示教謂小乘教，明菩薩猶是凡夫；今嘆菩薩得無生忍、具六神通、煩惱清凈，謂秘密大乘教也。又嘆菩薩，令尋經之人舍小信大也。

就嘆德文，開為四別：一、嘆現德；二、嘆往因；三、嘆實體；四、嘆美名譽。初謂因果兩美，后則體名俱嘆，略攝菩薩德也。嘆現德中，前嘆自行，后嘆化他

【現代漢語翻譯】 現代漢語譯本:《法華論》中說：『這大概是八地（Ashtama-bhumi，菩薩修行階位第八位，又稱不動地）以上不退轉的菩薩。』

問：

《析羅漢經》說：『七地（Saptama-bhumi，菩薩修行階位第七位，又稱遠行地）不退轉』，所以阿鞞跋致（Avaivartika，不退轉）是指七地的事情，《般舟三昧》（Pratyutpanna Samadhi Sutra，般舟三昧經）說明八地的事情，《首楞嚴三昧》（Shurangama Samadhi Sutra，首楞嚴三昧經）說明十地（Dashama-bhumi，菩薩修行階位第十位，又稱法雲地）的事情，現在為什麼說八地不退轉呢？

答：

七地獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）名為不退轉，八地獲得無功用行（Anabhoga-carya，無需刻意努力的自然行為）所以名為不退轉，所以第八地名為不動地。

問：

不退轉與不轉變有什麼不同？

答：

《釋彌勒所問經論》說：『獲得內分功德為不退轉，獲得外分功德為不轉變』，又說：『獲得智慧為不退轉，獲得功德為不轉變』，又說：『獲得般若（Prajna，智慧）為不退轉，獲得方便（Upaya，善巧方法）為不轉變』。《法華論意》說：『八地無功用行，不為功用所動，又不為上地所動，自然而行，所以名為不退轉』。

『皆得陀羅尼（Dharani，總持，記憶和理解佛法的能力）』以下，第四是讚歎功德。之所以要讚歎功德，是因為上面說明了階位，現在辨明了修行，階位和修行兩者並舉。依照《法華論》，上面總的說明不退轉，現在分別解釋不退轉。依照《智度論》（Mahaprajnaparamitopadesa Shastra，大智度論）說，上面標明菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的名稱，現在說明具備這些功德所以名為菩薩，就是用功德來解釋名稱。又想要區分秘密教和顯示教。顯示教指的是小乘教，說明菩薩仍然是凡夫；現在讚歎菩薩獲得無生法忍、具備六神通（Sadabhijna，六種超自然能力）、煩惱清凈，指的是秘密大乘教。又讚歎菩薩，讓尋經的人捨棄小乘而信奉大乘。

就讚歎功德的文句，分為四個部分：一、讚歎現世的功德；二、讚歎往昔的因緣；三、讚歎真實的本體；四、讚歎美好的名譽。最初是說因和果都美好，後面則是本體和名號都讚歎，概括了菩薩的功德。讚歎現世功德中，前面讚歎自身的修行，後面讚歎教化他人。

【English Translation】 English version: The Lotus Sutra Treatise states: 'These are probably Bodhisattvas who have reached the Eighth Ground (Ashtama-bhumi, the eighth stage of a Bodhisattva's path, also known as the Immovable Ground) and are irreversible.'

Question:

The Analysis of Arhats Sutra says: 'The Seventh Ground (Saptama-bhumi, the seventh stage of a Bodhisattva's path, also known as the Far-Going Ground) is irreversible.' Therefore, Avaivartika (irreversibility) refers to the Seventh Ground. The Pratyutpanna Samadhi Sutra explains the Eighth Ground, and the Shurangama Samadhi Sutra explains the Tenth Ground (Dashama-bhumi, the tenth stage of a Bodhisattva's path, also known as the Cloud of Dharma Ground). Why do you now say that the Eighth Ground is irreversible?

Answer:

Attaining the Acceptance of the Non-arising of Dharmas (Anutpattika-dharma-kshanti, the realization of the truth that all phenomena are neither created nor destroyed) on the Seventh Ground is called irreversibility. Attaining effortless action (Anabhoga-carya, natural action without deliberate effort) on the Eighth Ground is called irreversibility. Therefore, the Eighth Ground is called the Immovable Ground.

Question:

What is the difference between irreversibility and non-transformation?

Answer:

The Commentary on the Maitreya-pariprccha Sutra says: 'Attaining internal merits is irreversibility, and attaining external merits is non-transformation.' It also says: 'Attaining wisdom is irreversibility, and attaining virtues is non-transformation.' It also says: 'Attaining Prajna (wisdom) is irreversibility, and attaining Upaya (skillful means) is non-transformation.' The Meaning of the Lotus Sutra Treatise says: 'The Eighth Ground has no effortful action, is not moved by effortful action, and is not moved by the higher grounds. It proceeds naturally, therefore it is called irreversibility.'

Following 'All attain Dharani (Dharani, total retention, the ability to remember and understand the Dharma),' the fourth is praising virtues. The reason for praising virtues is that the above explains the stages, and now it distinguishes the practices, with both stages and practices being mentioned. According to the Lotus Sutra Treatise, the above generally explains irreversibility, and now it separately explains irreversibility. According to the Mahaprajnaparamitopadesa Shastra, the above marks the name of Bodhisattva-Mahasattva (Great Bodhisattva), and now it explains that having these virtues is why they are called Bodhisattvas, which is explaining the name with virtues. It also intends to distinguish between the esoteric and exoteric teachings. The exoteric teaching refers to the Hinayana teaching, which states that Bodhisattvas are still ordinary beings. Now, praising Bodhisattvas for attaining the Acceptance of the Non-arising of Dharmas, possessing the Six Supernormal Powers (Sadabhijna, six supernatural abilities), and having pure afflictions refers to the esoteric Mahayana teaching. Also, praising Bodhisattvas encourages those who seek the sutras to abandon the small vehicle and believe in the great vehicle.

Regarding the sentences praising virtues, they are divided into four parts: first, praising present virtues; second, praising past causes; third, praising the true essence; and fourth, praising the beautiful reputation. The first is saying that both cause and effect are beautiful, and the latter is praising both the essence and the name, summarizing the virtues of Bodhisattvas. In praising present virtues, the former praises self-cultivation, and the latter praises transforming others.

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。

問：

何故前嘆陀羅尼？

答：

有二義：一者、陀羅尼是能持，下諸德是所持，故前嘆其本，后是嘆其末也。故《凈名》云「總持為園苑」，即是其證。二者、小乘法中不說陀羅尼，今嘆大乘菩薩，故前嘆總持。

問：

小乘法中何故不說總持？

答：

小乘人畏生死苦、速欲證涅槃，不欲廣修諸行，是故不說；菩薩既遍度眾生備修諸行，欲令終身不失、歷劫逾明，故佛為說此法也。總持二義：一、持善令不失；二、持惡使不生。

問：

以何為持體？

答：

《智度論》云「或說念、或說定、或說慧」，今明即一正觀，隨義異名，憶持不失能照法實名為般若。故《論》云「在聲聞心名道品，在菩薩心名陀羅尼」。

問：

此中明何等持？

答：

《法華論》云「是聞持陀羅尼。然法身菩薩應具聞義等持，今略說初一耳。」

「樂說辨才」下，第二、次嘆化他。上是能持，今明所持，以內含總持之德、外有悟物之辨。然菩薩具四無礙，今辨化他德，故略舉最後樂說辨。又持舉其初，辨題其後，互文現意也。言樂說者凡有二義：一者、菩薩自得勝法樂為物說，譬如父母得於勝事樂欲與子。二者、知眾

【現代漢語翻譯】 現代漢語譯本：

問：

為何先前讚歎陀羅尼（Dharani，總持）？

答：

有兩個原因：一是，陀羅尼是能持，下面的各種功德是所持，所以先讚歎它的根本，後面是讚歎它的枝末。所以《維摩詰經》（Vimalakirti Sutra）說『總持為園苑』，這就是證明。二是，小乘佛法中不說陀羅尼，現在讚歎大乘菩薩，所以先讚歎總持。

問：

小乘佛法中為什麼不說總持？

答：

小乘人畏懼生死之苦，急於證得涅槃（Nirvana），不願廣泛修習各種行持，所以不說陀羅尼；菩薩既要普遍度化眾生，又要完備地修習各種行持，想要終身不忘失，經歷劫數更加明晰，所以佛為他們宣說這種法門。總持有兩種含義：一是，保持善法不失；二是，使惡法不生。

問：

以什麼作為總持的本體？

答：

《大智度論》（Mahaprajnaparamita-sastra）說『或者說是念，或者說是定，或者說是慧』，現在說明就是一種正觀，隨著意義不同而有不同的名稱，憶持不忘失，能夠照見法之實相，名為般若（Prajna，智慧）。所以《論》中說『在聲聞心中名為道品，在菩薩心中名為陀羅尼』。

問：

這裡說明的是哪一種總持？

答：

《法華論》（Saddharma-pundarika-sastra）說『是聞持陀羅尼』。然而法身菩薩應該具備聞持、義持等總持，現在簡略地說最初的聞持而已。

『樂說辨才』以下，第二，其次讚歎化他。上面是能持，現在說明所持，以內含總持的功德，外有開悟眾生的辯才。然而菩薩具備四無礙辯才，現在辨明化他的功德，所以簡略地舉出最後的樂說辯才。又，持是舉其開始，辨是題在其後，這是互文見義。 所說的樂說有兩層含義：一是，菩薩自己得到殊勝的佛法，快樂地為眾生宣說，譬如父母得到美好的事物，快樂地想要給自己的孩子。二是，瞭解眾

【English Translation】 English version:

Question:

Why is Dharani (總持) praised first?

Answer:

There are two reasons: First, Dharani is the 'holder' (能持), and the various virtues below are what is 'held' (所持). Therefore, the root is praised first, and then the branches. So, the Vimalakirti Sutra says, 'Dharani is a garden,' which is the proof. Second, Dharani is not mentioned in Hinayana (小乘) Buddhism. Now, Mahayana (大乘) Bodhisattvas are being praised, so Dharani is praised first.

Question:

Why is Dharani not mentioned in Hinayana Buddhism?

Answer:

Hinayana practitioners fear the suffering of birth and death and quickly want to attain Nirvana (涅槃). They do not want to extensively cultivate various practices, so it is not mentioned. Bodhisattvas, on the other hand, universally liberate sentient beings and comprehensively cultivate various practices, wanting to never lose it throughout their lives and become clearer through kalpas (劫), so the Buddha speaks this Dharma for them. Dharani has two meanings: First, to maintain goodness and not lose it; second, to prevent evil from arising.

Question:

What is the substance of Dharani?

Answer:

The Mahaprajnaparamita-sastra (大智度論) says, 'Some say it is mindfulness, some say it is samadhi (定), some say it is wisdom (慧).' Now, it is explained that it is one correct view, with different names according to different meanings. Remembering and holding without losing, being able to illuminate the reality of Dharma, is called Prajna (般若). Therefore, the Shastra says, 'In the mind of a Sravaka (聲聞), it is called the path factors; in the mind of a Bodhisattva, it is called Dharani.'

Question:

What kind of Dharani is being explained here?

Answer:

The Saddharma-pundarika-sastra (法華論) says, 'It is the Hearing Dharani.' However, Dharmakaya (法身) Bodhisattvas should possess Hearing Dharani, Meaning Dharani, etc. Now, only the initial Hearing Dharani is briefly discussed.

Following 'eloquent and articulate,' the second part praises transforming others. Above is the 'holder,' and now what is 'held' is explained, with the virtue of Dharani within and the eloquence to enlighten beings without. However, Bodhisattvas possess the four unobstructed eloquences. Now, the merit of transforming others is being distinguished, so the final eloquence of joyful speech is briefly mentioned. Also, 'holding' is mentioned at the beginning, and 'eloquence' is mentioned at the end, mutually revealing the meaning. The so-called joyful speech has two meanings: First, the Bodhisattva obtains the supreme Dharma and joyfully speaks it for beings, like parents who obtain something wonderful and joyfully want to give it to their children. Second, understanding the

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生欲樂而為說法。以備此二也。所言辨者有其通別，若對境辨了者，四皆稱辨；若在眼為明，在耳為聰，在心為智，在口為辨，此別辨也。速疾應機名辨，言含文義名才。「轉不退轉法輪」者，初明聞法不忘，次明內知機欲、外有無方之語，備此二能方為物說法。今正明所說之法，即三句次第也。無生正觀體可楷模，故名為法。流演圓通不繫於一人，故稱為輪。又無生正觀無累不摧，亦是輪義。一得不喪名為不退，自我至彼故稱為轉。

問：

此嘆何位人？

答：

依《法華論》，初明不退轉嘆於八地；皆得總持樂說之辨嘆於九地，以九地菩薩得勝進陀羅尼及十種四無礙智，墮大法師位；轉不退輪嘆於十地，唯佛能轉法輪。十地菩薩既受佛位，當知如佛亦能轉也。

「供養無量百千諸佛」下，第二、次嘆往因，以現德由於往因故，嘆往因釋成現德，以果著因微故。前嘆現果，次嘆往因，亦有二句：初明供養于佛者，佛是眾生真善知識，上諸功德由佛而有，故明供養于佛。供養者，或財法二種，或身口敬嘆總名供養也。「于諸佛所殖眾德本」者，八萬四千諸波羅蜜名為眾德，以此眾德作菩提根故稱為本，大士奉教修行目之為殖。又眾德者佛果德也。修行眾德之本，同《凈名經》「大智本

【現代漢語翻譯】 現代漢語譯本：

（菩薩）爲了滿足對世俗享樂的慾望而說法，是爲了具備這兩種能力。所說的『辨』，有共通和個別之分。如果對境能夠辨別清楚，那麼眼、耳、心、口四者都可以稱為『辨』；如果體現在眼為『明』，在耳為『聰』，在心為『智』，在口為『辨』，這就是個別的『辨』。能夠快速地隨機應變稱為『辨』，言語包含文采和意義稱為『才』。「轉不退轉法輪」是指，首先說明聽聞佛法不會忘記，其次說明內心瞭解眾生的根機和慾望，外在有無所不能的言語，具備這兩種能力才能為眾生說法。現在正式說明所說的法，就是三句的次第。無生正觀的本體可以作為楷模，所以稱為『法』。流傳演變，圓融通達，不侷限於某一個人，所以稱為『輪』。而且無生正觀沒有不能摧毀的障礙，這也是『輪』的含義。一旦獲得就不會失去，稱為『不退』，從自身到他人，所以稱為『轉』。

問：

這是讚歎哪個位次的人？

答：

根據《法華論》，首先說明『不退轉』是讚歎八地菩薩；『皆得總持樂說之辨』是讚歎九地菩薩，因為九地菩薩獲得殊勝的勝進陀羅尼（Samadhija-dharani）以及十種四無礙智（catupratisamvida），處於大法師的地位；『轉不退輪』是讚歎十地菩薩，只有佛才能轉法輪。十地菩薩既然接受了佛位，應當知道像佛一樣也能轉法輪。

『供養無量百千諸佛』以下，第二、其次讚歎往昔的因，因為現在的功德是由於往昔的因，所以讚歎往昔的因來解釋現在的功德，因為果體現在因上非常細微。前面讚歎現在的果，其次讚歎往昔的因，也有兩句：首先說明供養佛，佛是眾生真正的善知識，上面的各種功德都是由佛而有，所以說明供養佛。供養，或者有財物和佛法兩種，或者身口恭敬讚歎，總稱為供養。『于諸佛所殖眾德本』是指，八萬四千種波羅蜜（paramita）稱為眾德，用這些眾德作為菩提的根本，所以稱為『本』，大士奉行教誨修行，稱之為『殖』。而且眾德也是佛果的功德。修行眾德的根本，如同《維摩詰經》所說『大智本』

【English Translation】 English version:

(The Bodhisattva) expounds the Dharma to satisfy the desire for worldly pleasures, in order to be equipped with these two abilities. The 'eloquence' mentioned has both common and individual aspects. If one can clearly discern when facing objects, then the four—eye, ear, mind, and mouth—can all be called 'eloquence'; if it manifests as 'clarity' in the eye, 'acumen' in the ear, 'wisdom' in the mind, and 'eloquence' in the mouth, this is individual 'eloquence'. Being able to respond quickly and appropriately is called 'eloquence', and speech containing literary grace and meaning is called 'talent'. 'Turning the irreversible Dharma wheel' means, first, explaining that one will not forget what one has heard of the Dharma; second, explaining that one understands the beings' faculties and desires internally, and externally has unimpeded speech, possessing these two abilities to expound the Dharma for beings. Now, it formally explains that the Dharma being expounded is the sequence of the three sentences. The essence of the non-arising correct view can be used as a model, so it is called 'Dharma'. Its flowing and evolving, being all-encompassing and unobstructed, is not limited to one person, so it is called a 'wheel'. Moreover, the non-arising correct view has no obstacles it cannot destroy, which is also the meaning of 'wheel'. Once attained, it will not be lost, called 'irreversible'; from oneself to others, so it is called 'turning'.

Question:

Which level of person is this praising?

Answer:

According to the Treatise on the Lotus Sutra, first, 'irreversible' praises the eighth ground Bodhisattva; 'all attain dharani and the eloquence of joyful speech' praises the ninth ground Bodhisattva, because the ninth ground Bodhisattva obtains the superior Samadhija-dharani and the ten kinds of catupratisamvida, and is in the position of a great Dharma master; 'turning the irreversible wheel' praises the tenth ground Bodhisattva, only the Buddha can turn the Dharma wheel. Since the tenth ground Bodhisattva has received the Buddha's position, it should be known that like the Buddha, they can also turn the wheel.

'Offering immeasurable hundreds of thousands of Buddhas' below, second, it praises the past causes, because the present virtues are due to past causes, so it praises the past causes to explain the present virtues, because the fruit is manifested in the cause very subtly. First, it praises the present fruit, then it praises the past causes, also in two sentences: first, it explains offering to the Buddhas, the Buddhas are the true good teachers of beings, the various merits above are due to the Buddhas, so it explains offering to the Buddhas. Offering, either in the form of wealth or Dharma, or respectful praise with body and mouth, is generally called offering. 'Planting roots of numerous virtues in the presence of all the Buddhas' refers to the eighty-four thousand paramitas, which are called numerous virtues, using these numerous virtues as the root of Bodhi, so it is called 'root', the great Bodhisattva upholding the teachings and practicing is called 'planting'. Moreover, numerous virtues are also the virtues of the Buddha's fruit. Cultivating the root of numerous virtues is like what the Vimalakirti Sutra says, 'the root of great wisdom'

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行皆悉成就」也。「常為諸佛之所稱歎」者，上明行由佛成，今辨道與佛會。若修行有所得善，則行與佛乖非菩提根，故為佛所呵！今修行無所得善，則道與佛會，故為佛所嘆也。而言常嘆者，以菩薩常習無著之觀，不令一念有得間心，故常為佛所嘆。《法華論》云「以斷疑故為佛所嘆」也。

「以慈修身」下，第三、次嘆實體，亦有二句：初、嘆身；次、嘆心。大士既自植德本，今欲令眾生同種善根，故為物受身，所以嘆身也。凡夫二乘由結業所薰，故身受三界；菩薩以無緣大慈故能垂形六道。故肇公云「法身無生而無處不生，以無生故諸趣門閉，無處不生而生五道」也。

「善入佛慧」下，第二、嘆心。又前是嘆功德，今嘆于智慧。《智度論》云「七住菩薩定慧平等得無生忍，名入佛眼地」，但由猶是功用未稱為善入，今嘆八地無功用心名為善入也。「通達大智」者，經論之中多說慧門鑒空、智門照有，上入佛照空之慧，即是以般若心入薩婆若。今通達大智以菩薩方便入佛一切種智，故以菩薩二慧為能入，如來二智為所入。然二慧二智更無兩體，以明昧不同故開因果之異，所以云在菩薩心名為波若，在佛心中變名薩波若也。

問：

《法華論》云「通達大智者即是照空之智」，云何鑑於

【現代漢語翻譯】 現代漢語譯本 「行皆悉成就」也。『常為諸佛之所稱歎』者，上面說明修行是由於佛的成就，現在辨明所證之道與佛相合。如果修行有所得之善，那麼這種修行就與佛相悖，不是菩提之根本，所以會被佛所呵斥！現在修行無所得之善，那麼所證之道就與佛相合，所以會被佛所讚歎。說『常嘆』，是因為菩薩常常修習無著之觀，不讓一念之間有得失之心，所以常常被佛所讚歎。《法華論》說『以斷疑故為佛所嘆』。 『以慈修身』下，第三、其次讚歎實體，也有兩句：初、讚歎身；次、讚歎心。大士既然自己種植了德行之根本，現在想要令眾生一同種下善根，所以為眾生而受身，所以讚歎其身。凡夫二乘由於結業所薰染，所以身受三界之苦；菩薩以無緣大慈，所以能夠垂形於六道。所以肇公說『法身無生而無處不生，以無生故諸趣門閉，無處不生而生五道』。 『善入佛慧』下，第二、讚歎心。又前面是讚歎功德，現在讚歎智慧。《智度論》說『七住菩薩定慧平等，得無生忍，名為入佛眼地』，但由於仍然是功用，未稱為善入，現在讚歎八地無功用之心，名為善入。『通達大智』，經論之中多說慧門鑒空、智門照有，上面是進入佛照空之慧，就是以般若心入薩婆若（Sarvajna，一切智）。現在通達大智，以菩薩方便入佛一切種智，所以以菩薩二慧為能入，如來二智為所入。然而二慧二智更無兩體，因為明昧不同，所以開出因果之差異，所以說在菩薩心中名為波若（Prajna，智慧），在佛心中變名薩婆若。 問： 《法華論》說『通達大智者即是照空之智』，為什麼鑑於...

【English Translation】 English version 'All practices are perfectly accomplished.' 'Constantly praised by all Buddhas' means that the above explains that practice is due to the Buddha's accomplishment, and now it clarifies that the attained path aligns with the Buddha. If there is any good attained in practice, then such practice contradicts the Buddha and is not the root of Bodhi, therefore it will be criticized by the Buddha! Now, practicing without any good attained, then the attained path aligns with the Buddha, therefore it will be praised by the Buddha. Saying 'constantly praised' is because Bodhisattvas constantly practice the contemplation of non-attachment, not allowing a single thought to have a mind of gain or loss, therefore they are constantly praised by the Buddha. The Lotus Sutra Treatise says, 'Because of cutting off doubts, they are praised by the Buddha.' 'Using compassion to cultivate the body' below, thirdly, praises the entity, also in two sentences: first, praising the body; second, praising the mind. Since the great being has already planted the root of virtue, now wanting to enable sentient beings to plant the roots of goodness together, therefore they receive a body for the sake of sentient beings, so the body is praised. Ordinary beings and those of the Two Vehicles are influenced by the karma of their actions, therefore their bodies suffer in the Three Realms; Bodhisattvas, with their great compassion without conditions, are able to manifest in the Six Paths. Therefore, Master Zhao said, 'The Dharma body is unborn and yet is born everywhere; because it is unborn, the gates of all destinies are closed; being born everywhere, it is born in the Five Paths.' 'Skillfully entering the Buddha's wisdom' below, secondly, praises the mind. Also, the previous was praising merit and virtue, now it praises wisdom. The Mahaprajnaparamita Sastra says, 'Bodhisattvas of the Seventh Stage have equal samadhi and wisdom, attaining the non-origination forbearance, called entering the Buddha's eye ground,' but because it is still functional, it is not called skillful entry; now praising the mind of the Eighth Ground without function is called skillful entry. 'Penetrating great wisdom,' among the sutras and treatises, it is often said that the wisdom gate reflects emptiness, and the knowledge gate illuminates existence. The above is entering the Buddha's wisdom of illuminating emptiness, which is entering Sarvajna (all-knowing wisdom) with the Prajna (wisdom) mind. Now, penetrating great wisdom, using the Bodhisattva's skillful means to enter the Buddha's all-knowing wisdom, therefore the Bodhisattva's two wisdoms are the means of entering, and the Tathagata's two wisdoms are what is entered. However, the two wisdoms are not two separate entities, because of the difference between clarity and obscurity, therefore the difference between cause and effect is revealed, so it is said that in the Bodhisattva's mind it is called Prajna, and in the Buddha's mind it transforms and is called Sarvajna. Question: The Lotus Sutra Treatise says, 'Penetrating great wisdom is the wisdom that illuminates emptiness,' why does it reflect...

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有耶？

答：

已如前釋，經中多說照空為慧、照有為智，論今以照空為智、照有為慧，復有此一種義也。亦得智門具照空有，故《波若．三慧品》云「知一切法一相故名一切智」。又云「知種種相故名一切種智」，在智具照空有，慧義亦然。

「到于彼岸」者，前嘆能照之二慧，此嘆所照之兩境，以窮了真俗之原稱到于彼岸。故《大品》云「到有為無為彼岸」，即其事也。又前嘆能了佛之慧，佛慧者謂了菩提果；今嘆到彼岸，了佛大涅槃之德也。又前嘆觀無不明；今嘆累無不寂，即是寂滅之岸。如下文云「本來寂滅」，即涅槃也。

「名稱普聞」者，第四、次嘆名譽，亦有二句：以德充于內故名流於外也。「能度無數百千眾生」者，德樹名流故度物功立，此中四對稱歎皆有兩句。又並是鉤鎖相生，可細尋其文旨也。《法華論》以四方便攝此諸句：一者、攝取妙法方便，謂初得聞持陀羅尼，次得樂說辨才，后為人轉法輪，總此三句名攝取妙法方便也。二者、攝取善知識方便者，謂供養諸佛、種諸善根、常為諸佛之所護念，由依止善知識故得種諸善根，故為佛所護念，名攝取善知識方便也。三者、攝取眾生方便，謂不捨眾生故，即是以慈修身故不捨眾生。四者、攝取智方便，教化眾生令入佛般

【現代漢語翻譯】 有（存在）嗎？

答：

如前所述，經典中多說照空為慧（prajna，般若，智慧），照有為智（jnana，知識），現在論中以照空為智，照有為慧，這也是一種說法。也可以說智門（智慧之門）同時照空有，所以《波若（Prajna，般若）．三慧品》說：『知一切法一相故名一切智（sarvajna，一切智）』。又說：『知種種相故名一切種智（sarvakarajnata，一切種智）』，在智中同時照空有，慧的含義也是這樣。

『到于彼岸』，前面讚歎能照的兩種智慧，這裡讚歎所照的兩種境界，因為窮盡了真諦和俗諦的本源，所以稱為到于彼岸。所以《大品（Mahaprajnaparamita Sutra，大般若經）》說：『到有為無為彼岸』，就是這個意思。又前面讚歎能了知佛的智慧，佛的智慧是指了知菩提果（bodhi，覺悟之果）；現在讚歎到彼岸，了知佛的大涅槃（nirvana，寂滅）之德。又前面讚歎觀照沒有不明白的；現在讚歎煩惱沒有不寂靜的，就是寂滅之岸。如下文說『本來寂滅』，就是涅槃。

『名稱普聞』，第四，其次讚歎名譽，也有兩句：因為德行充滿於內心，所以名聲流傳於外。『能度無數百千眾生』，因為德行如樹般穩固，名聲遠揚，所以度化眾生的功德得以建立，這其中四個對稱的讚歎都有兩句。並且都是鉤鎖相生，可以仔細尋味其中的文意。《法華論（Saddharma-pundarika-sastra，妙法蓮華經論）》用四種方便來概括這些句子：一是攝取妙法方便，指最初得到聞持陀羅尼（dharani，總持），其次得到樂說辯才，然後為人轉法輪（dharma-cakra，佛法之輪），總共這三句稱為攝取妙法方便。二是攝取善知識方便，指供養諸佛、種諸善根、常為諸佛所護念，因為依止善知識才能種諸善根，所以為佛所護念，稱為攝取善知識方便。三是攝取眾生方便，指不捨棄眾生，就是以慈悲修身所以不捨棄眾生。四是攝取智方便，教化眾生令入佛般（涅槃）。

【English Translation】 Is there existence?

Answer:

As explained before, the sutras often say that illuminating emptiness is prajna (wisdom), and illuminating existence is jnana (knowledge). Now, this treatise says that illuminating emptiness is jnana, and illuminating existence is prajna, which is another way of saying it. It can also be said that the gate of jnana (the gate of wisdom) simultaneously illuminates emptiness and existence. Therefore, the 『Three Wisdoms』 chapter of the Prajna (Prajnaparamita) says: 『Knowing that all dharmas (phenomena) have one aspect is called sarvajna (all-knowing wisdom).』 It also says: 『Knowing various aspects is called sarvakarajnata (wisdom of all aspects).』 In jnana, emptiness and existence are illuminated simultaneously, and the meaning of prajna is the same.

『Reaching the other shore』 refers to praising the two wisdoms that can illuminate, and here it praises the two realms that are illuminated. Because the origin of the ultimate truth and conventional truth is exhausted, it is called reaching the other shore. Therefore, the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 『Reaching the other shore of conditioned and unconditioned.』 This is the meaning. Also, the previous praises the wisdom that can understand the Buddha, and the Buddha's wisdom refers to understanding the bodhi (enlightenment) fruit; now it praises reaching the other shore, understanding the virtue of the Buddha's great nirvana (extinction). Also, the previous praises that there is nothing that is not understood by observation; now it praises that there is no affliction that is not tranquil, which is the shore of tranquility. As the following text says, 『originally tranquil,』 which is nirvana.

『Name universally heard,』 fourth, secondly praises reputation, also in two sentences: Because virtue fills the heart, fame spreads outward. 『Able to deliver countless hundreds of thousands of sentient beings,』 because virtue is as stable as a tree, and fame spreads far, the merit of delivering sentient beings is established. These four symmetrical praises all have two sentences. And they are all interlinked, and the meaning of the text can be carefully explored. The Saddharma-pundarika-sastra (Lotus Sutra Treatise) summarizes these sentences with four expedients: First, the expedient of gathering wonderful dharmas, which refers to first obtaining the dharani (mantra) of hearing and holding, then obtaining the eloquence of joyful speech, and then turning the dharma-cakra (wheel of dharma) for others. These three sentences are collectively called the expedient of gathering wonderful dharmas. Second, the expedient of gathering good teachers, which refers to making offerings to all Buddhas, planting all good roots, and being constantly protected and念 by all Buddhas. Because relying on good teachers can plant all good roots, so they are protected and念 by the Buddhas, which is called the expedient of gathering good teachers. Third, the expedient of gathering sentient beings, which refers to not abandoning sentient beings, that is, cultivating oneself with compassion, so not abandoning sentient beings. Fourth, the expedient of gathering wisdom, teaching sentient beings to enter the Buddha's parinirvana (final nirvana).

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若智，即是善入佛慧竟於後文，名攝取智方便。此四方便即是次第，可細尋之也。

「其名曰」下，第五、列名。上雖總嘆其德，猶未別出人名，故次明列名也。

問：

此中列十八人名，何故文殊在初？

答：

日月燈明佛因妙光菩薩以說《法華經》，釋迦牟尼佛因文殊師利以說《法華經》，既有開教之功，故列在初也。

問：

云何因文殊說此經耶？

答：

由文殊釋時眾之疑，辨古佛說之於前、釋迦敷之於后，預杜疑謗之萌、逆開信解之漸，然後釋迦始得起定說法，故言因文殊以說《法華經》也。

問：

何故不因余菩薩而因文殊耶？

答：

由文殊故得開乘權、乘實，故因文殊開前分經也。由文殊是燃燈之師，燃燈復是釋迦之師，因此覆遠之言，得說身權、身實，則開後分經也。下文當具明之。又河西道朗云：「文殊是遊方菩薩，十方法會多為開發之端，故偏因文殊也。」又文殊是北方歡喜世界歡喜藏摩尼寶積佛，今猶現在，聞此佛名者能滅四重等罪，今示為菩薩影向釋迦，有此功德故在初列之。又文殊具三世佛，過去世為龍種尊佛，現在世為摩尼寶積佛，復當來作佛，是故初列也。

問：

《大品》亦在王

【現代漢語翻譯】 現代漢語譯本 『若智』，指的是善於深入佛的智慧，並最終理解後續的經文，這被稱為攝取智慧的方便法門。這四種方便法門是有次第的，可以仔細研究。

『其名曰』以下，是第五部分，列出名字。前面雖然總體讚歎了他們的功德，但還沒有分別列出人名，所以接下來要明確列出名字。

問： 這裡列出了十八個人的名字，為什麼文殊（Manjusri，智慧的象徵）排在第一位？

答： 日月燈明佛（Candrasuryapradipa Buddha）因為妙光菩薩（Wonderful Light Bodhisattva）而宣說了《法華經》（Lotus Sutra），釋迦牟尼佛（Sakyamuni Buddha）因為文殊師利（Manjusri，文殊的另一種音譯）而宣說了《法華經》。既然有開創教化的功勞，所以排在第一位。

問： 為什麼說因為文殊而宣說了這部經呢？

答： 因為文殊解釋了當時大眾的疑惑，辨明了過去佛在前面所說、釋迦在後面所闡述的內容，預先阻止了懷疑誹謗的萌芽，逐步開啟了信仰理解的開端，然後釋迦才能開始入定說法，所以說因為文殊而宣說了《法華經》。

問： 為什麼不因為其他的菩薩，而偏偏因為文殊呢？

答： 因為通過文殊才能開啟權乘（Expedient Vehicle）、乘實（True Vehicle），所以因為文殊開啟了前部分的經文。因為文殊是燃燈佛（Dipankara Buddha）的老師，燃燈佛又是釋迦佛的老師，因此通過這種遙遠的傳承關係，才能宣說身權（Expedient Body）、身實（True Body），從而開啟後部分的經文。下文將會詳細說明。另外，河西道朗說：『文殊是遊方菩薩，十方佛的法會大多由他來開啟，所以偏偏因為文殊。』而且文殊是北方歡喜世界歡喜藏摩尼寶積佛（Joyful Treasure Buddha of the Joyful World in the North），現在仍然存在，聽到這位佛的名字能夠滅除四重罪等罪業，現在示現為菩薩的形象來輔佐釋迦，具有這樣的功德，所以在最初列出他。而且文殊具備三世佛的身份，過去世是龍種尊佛（Dragon Lord Buddha），現在世是摩尼寶積佛，將來還會成佛，所以最初列出他。

問： 《大品》（Mahaprajnaparamita Sutra）也在王

【English Translation】 English version 'Ruozhi' (若智), which means being good at deeply entering the Buddha's wisdom and ultimately understanding the subsequent texts, is called the expedient of grasping wisdom. These four expedients are sequential and can be carefully studied.

The section 'Its name is' below is the fifth part, listing the names. Although the virtues were generally praised above, the names of individuals have not yet been specifically listed, so the names will be clearly listed next.

Question: Here, the names of eighteen people are listed. Why is Manjusri (文殊, symbol of wisdom) listed first?

Answer: Candrasuryapradipa Buddha (日月燈明佛) expounded the 'Lotus Sutra' (法華經) because of Wonderful Light Bodhisattva (妙光菩薩), and Sakyamuni Buddha (釋迦牟尼佛) expounded the 'Lotus Sutra' because of Manjusri (文殊師利). Since they have the merit of initiating the teachings, they are listed first.

Question: Why is it said that this sutra was expounded because of Manjusri?

Answer: Because Manjusri explained the doubts of the assembly at that time, distinguished what the ancient Buddha said in the past and what Sakyamuni elaborated on later, preemptively prevented the budding of doubts and slanders, and gradually opened the beginning of faith and understanding, then Sakyamuni could begin to enter samadhi and expound the Dharma. Therefore, it is said that the 'Lotus Sutra' was expounded because of Manjusri.

Question: Why not because of other Bodhisattvas, but specifically because of Manjusri?

Answer: Because only through Manjusri can the Expedient Vehicle (權乘) and the True Vehicle (乘實) be opened, so the first part of the sutra is opened because of Manjusri. Because Manjusri is the teacher of Dipankara Buddha (燃燈佛), and Dipankara Buddha is the teacher of Sakyamuni Buddha, therefore, through this distant lineage, the Expedient Body (身權) and the True Body (身實) can be expounded, thus opening the latter part of the sutra. This will be explained in detail below. In addition, Dao Lang of Hexi said: 'Manjusri is a wandering Bodhisattva, and he often initiates the Dharma assemblies of the ten directions, so it is specifically because of Manjusri.' Moreover, Manjusri is the Joyful Treasure Buddha of the Joyful World in the North (北方歡喜世界歡喜藏摩尼寶積佛), who still exists now. Hearing the name of this Buddha can eradicate the four major offenses and other sins. Now he manifests as the image of a Bodhisattva to assist Sakyamuni, and he has such merit, so he is listed first. Moreover, Manjusri possesses the identity of the Buddhas of the three times. In the past life, he was the Dragon Lord Buddha (龍種尊佛), in the present life he is the Joyful Treasure Buddha, and he will become a Buddha in the future, so he is listed first.

Question: The 'Mahaprajnaparamita Sutra' (大品) is also in the king

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舍城說，何故以跋陀菩薩在初耶？

答：

跋陀是王舍城舊人，《大品》佛自開經，故客舊為次第；《法華》因他開經，故以文殊為初首也。

問：

《大品》何故佛自開，此經因他而開？

答：

《大品》顯教菩薩作佛，其義易解，以菩薩無自保之執，又菩薩利根故也。此經顯教聲聞，聲聞有自保之執又是鈍根，故因文殊以開經也。文殊此言妙德，以了了見於佛性故，德無不圓、累無不盡，稱妙德也。

「觀世音菩薩」者，下品自廣釋也。

「大勢至」者，所經之處世界振動、惡道休息也。

「常精進」者，以眾生常有諸苦，是故大士恒須濟拔，故言常精進也。

「不休息」者，上以進求為名，今從離過受稱，如救頭燃不可暫休息也。

「寶掌」者，掌出衆寶，惠施無竭也。

「藥王」者，過去世以藥救病，因以為名。但菩薩有二種身：一、如意珠王身，能與一切樂，依此立名故云寶掌也。二、藥樹王身，見聞之者無不苦滅，依此立名稱藥王也。

「勇施」者，大士了畢竟空，捨身命財不生怯弱，故云勇施也。

「寶月」者，以慧明涼氣清人三毒熱惱，其珍如月也。

「月光」者，慧能破闇如月之光也。

「

【現代漢語翻譯】 現代漢語譯本： 問： 舍城（Śrāvastī）說，為什麼以跋陀菩薩（Bhadra Bodhisattva）為首？

答： 跋陀（Bhadra）是王舍城（Rājagṛha）的舊人，《大品般若經》（Mahāprajñāpāramitā Sūtra）是佛陀親自開講的，所以按照先客後主的次序；《法華經》（Lotus Sūtra）因為由他（文殊菩薩）開講，所以以文殊菩薩（Mañjuśrī Bodhisattva）為首。

問： 《大品般若經》（Mahāprajñāpāramitā Sūtra）為什麼佛陀親自開講，而此經（指《勝天王般若波羅蜜經》）由他人開講？

答： 《大品般若經》（Mahāprajñāpāramitā Sūtra）闡明教義，菩薩成就佛果，這個道理容易理解，因為菩薩沒有執著于自我保護的想法，而且菩薩根器銳利。此經（指《勝天王般若波羅蜜經》）闡明教義，是關於聲聞乘的，聲聞乘有執著于自我保護的想法，而且根器遲鈍，所以由文殊菩薩（Mañjuśrī Bodhisattva）來開講。文殊（Mañjuśrī）的意思是妙德，因為他完全明瞭佛性，所以功德沒有不圓滿的，煩惱沒有不消除的，因此稱為妙德。

『觀世音菩薩（Avalokiteśvara Bodhisattva）』，在下文中會詳細解釋。

『大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）』，他所經過的地方，世界都會震動，惡道眾生得以休息。

『常精進菩薩（Nityodyukta Bodhisattva）』，因為眾生常常有各種痛苦，所以這位大士必須 постоянно 救濟拔除，所以說常精進。

『不休息菩薩（Anikṣiptadhura Bodhisattva）』，上面以精進求法為名，現在從遠離過失而得名，就像救頭燃一樣，不可片刻休息。

『寶掌菩薩（Ratnapāṇi Bodhisattva）』，手掌能生出各種寶物，惠施眾生沒有窮盡。

『藥王菩薩（Bhaiṣajyarāja Bodhisattva）』，過去世以藥物救治疾病，因此而得名。但是菩薩有兩種身：一、如意珠王身，能給予一切快樂，依據這個而立名，所以稱為寶掌。二、藥樹王身，見到或聽到的人沒有不消除痛苦的，依據這個而立名稱為藥王。

『勇施菩薩（Śūradatta Bodhisattva）』，這位大士明瞭畢竟空性，捨棄身命財產而不產生怯弱，所以稱為勇施。

『寶月菩薩（Ratnacandra Bodhisattva）』，以智慧的光明和清涼之氣，消除人們的三毒熱惱，他的珍貴就像月亮一樣。

『月光菩薩（Candraprabha Bodhisattva）』，智慧能夠破除黑暗，就像月亮的光芒一樣。

【English Translation】 English version: Question: Śrāvastī said, 'Why is Bhadra Bodhisattva at the beginning?'

Answer: Bhadra is an old resident of Rājagṛha. The Mahāprajñāpāramitā Sūtra was opened by the Buddha himself, so the order is based on guest before host. The Lotus Sūtra was opened by him (Mañjuśrī), so Mañjuśrī Bodhisattva is at the beginning.

Question: Why was the Mahāprajñāpāramitā Sūtra opened by the Buddha himself, while this sutra (referring to the Vimalakīrti Nirdeśa Sūtra) was opened by another?

Answer: The Mahāprajñāpāramitā Sūtra elucidates the doctrine of a Bodhisattva becoming a Buddha, which is easy to understand because Bodhisattvas do not cling to self-preservation and have sharp faculties. This sutra (referring to the Vimalakīrti Nirdeśa Sūtra) elucidates the doctrine of the Śrāvaka vehicle. Śrāvakas cling to self-preservation and have dull faculties, so Mañjuśrī Bodhisattva opens the sutra. Mañjuśrī means 'Wonderful Virtue' because he completely understands the Buddha-nature, so his virtues are complete, and his afflictions are exhausted, hence the name 'Wonderful Virtue'.

'Avalokiteśvara Bodhisattva' will be explained in detail below.

'Mahāsthāmaprāpta Bodhisattva', the worlds shake wherever he passes, and beings in evil realms find rest.

'Nityodyukta Bodhisattva', because sentient beings constantly have various sufferings, this great being must always rescue and deliver them, hence the name 'Constant Perseverance'.

'Anikṣiptadhura Bodhisattva', the above is named for advancing in seeking the Dharma, now it is named for being free from faults, like saving a head on fire, one cannot rest for a moment.

'Ratnapāṇi Bodhisattva', his palm produces various treasures, bestowing them without end.

'Bhaiṣajyarāja Bodhisattva', in past lives, he used medicine to cure illnesses, hence the name. But Bodhisattvas have two kinds of bodies: first, the body of the wish-fulfilling jewel king, which can give all happiness, based on this the name is established, so it is called Ratnapāṇi. Second, the body of the medicine tree king, those who see or hear it are without exception freed from suffering, based on this the name is established as Bhaiṣajyarāja.

'Śūradatta Bodhisattva', this great being understands ultimate emptiness, relinquishing life and possessions without fear, hence the name Śūradatta.

'Ratnacandra Bodhisattva', with the light of wisdom and cool air, he clears away the heat of the three poisons from people, his preciousness is like the moon.

'Candraprabha Bodhisattva', wisdom can break through darkness like the light of the moon.

---

滿月」者，德無不圓照無不普也。

「大力」者，約事而言，能動大千為大力；據理言之，有得煩惱能令三界紛綸、二乘迷倒，其力最大，菩薩能摧此大惡，名大力也。

「無量力」者，約事能舉十方為無量力，據理者無相之力不以有量為名也。

「越三界」者，慧逾生滅道跨三有也。

「跋陀婆羅」者，此云賢守，鄰極亞聖曰賢，弘道能固稱守也。

「寶積」者，財法二寶積累兼充也。

「彌勒」者，此云慈氏也。過去值彌勒佛發願名彌勒也，出《一切智光仙人經》。彌勒昔作一切智光仙人，值慈氏佛說《慈心三昧經》，故曰慈也。《華嚴經》云：「初得慈心三昧故名慈」也。

「導師」者，以法引物妙達正邪，如海導師善示夷險也。

問：

莊周尚云「至人無心、神人無功、聖人無名」，法身菩薩形不可以像惻、心不可以智知，何故乃為立名耶？

答：

《涅槃經》云「低羅婆夷實不食油，強名食油，涅槃亦爾，無名相中強名相說」。涅槃是所體之法，今既無名強立名，體道之人亦無名強立名，此是一往之言耳，猶未足簡于內外。然至人非名非無名、能名能無名，雖能名能無名，不動非名非無名相，故天女之詰身子「汝雖知解脫無名，而未

【現代漢語翻譯】 現代漢語譯本 『滿月』，指的是菩薩的德行圓滿無缺，照耀一切，普及一切。

『大力』，從現象上說，指的是能夠撼動大千世界的力量；從本質上說，指的是煩惱的力量能夠使三界紛亂，使聲聞緣覺迷惑顛倒，這種力量是最大的。菩薩能夠摧毀這種巨大的邪惡力量，所以稱為『大力』。

『無量力』，從現象上說，指的是能夠舉起十方世界的力量；從本質上說，指的是無相的力量，不能用數量來衡量。

『越三界』，指的是智慧超越了生死輪迴的境界，跨越了欲界、色界、無色界這三有。

『跋陀婆羅』，翻譯成漢語是『賢守』。鄰近於極果阿羅漢的聖者稱為『賢』，弘揚佛法能夠堅定守護稱為『守』。

『寶積』，指的是財富和佛法兩種寶藏積累充足。

『彌勒』，翻譯成漢語是『慈氏』。過去世值遇彌勒佛時發願，因此得名彌勒，出自《一切智光仙人經》。彌勒過去世做一切智光仙人的時候，值遇慈氏佛宣說《慈心三昧經》，所以稱為慈。《華嚴經》說：『最初獲得慈心三昧，所以名為慈』。

『導師』，用佛法引導眾生，巧妙地辨別正道和邪道，就像航海的嚮導善於指示平坦和危險的路徑一樣。

問：

莊子尚且說『至人無心，神人無功，聖人無名』，法身菩薩的形象無法用形象來描繪，心識無法用智慧來了解，為什麼還要為他們建立名號呢？

答：

《涅槃經》說『低羅婆夷實際上不吃油，勉強說成吃油，涅槃也是這樣，在沒有名相中勉強用名相來說明』。涅槃是所證悟的法，現在既然沒有名相，勉強建立名相，體悟真理的人也沒有名相，勉強建立名相，這只是一種方便的說法，還不足以區分內外。然而，至人既非有名也非無名，能夠有名也能夠無名，雖然能夠有名也能夠無名，卻不執著于有名或無名的表象，所以天女才責問舍利弗『你雖然知道解脫沒有名稱，但還沒有……』

【English Translation】 English version 『Full Moon』 refers to the Bodhisattva's virtues being perfectly complete, illuminating everything, and universally reaching all.

『Great Strength』 refers, in terms of phenomena, to the power capable of moving the great thousand worlds; in terms of essence, it refers to the power of afflictions that can cause turmoil in the Three Realms and bewilder the Shravakas and Pratyekabuddhas. This power is the greatest. The Bodhisattva can destroy this great evil power, hence the name 『Great Strength』.

『Immeasurable Strength』 refers, in terms of phenomena, to the power capable of lifting the ten directions; in terms of essence, it refers to the power of non-form, which cannot be named with quantity.

『Transcending the Three Realms』 refers to wisdom surpassing the realm of birth and death, and crossing the Three Realms of desire, form, and formlessness (Kāmadhātu, Rūpadhātu, Arūpadhātu).

『Bhadra-pāla』 (Bhadrapala) translates to 『Virtuous Guardian』. A sage close to the ultimate Arhat is called 『Virtuous』, and one who can firmly uphold and protect the Dharma is called 『Guardian』.

『Ratnakuta』 (Ratnakuta) refers to the accumulation and abundance of both wealth and Dharma treasures.

『Maitreya』 (Maitreya) translates to 『The Kind One』. In the past, he made a vow when he encountered Maitreya Buddha, hence the name Maitreya, as stated in the 『Sarva-buddha-viṣaya-jñānālokālokā-dhāraṇī-sūtra』 (Everything Wisdom Light Immortal Sutra). Maitreya was once the Sarva-buddha-viṣaya-jñānālokālokā-dhāraṇī-sūtra, and encountered the Maitreya Buddha who preached the 『Samadhi of Loving-kindness Sutra』, hence the name 『Kind』. The 『Avatamsaka Sutra』 (Hua-yen Sutra) says: 『Initially attaining the Samadhi of Loving-kindness, hence the name Kind』.

『Guide』 refers to using the Dharma to guide beings, skillfully discerning the right and wrong paths, just as a nautical guide is good at indicating safe and dangerous routes.

Question:

Zhuangzi even said, 『The Perfect Man has no mind, the Spiritual Man has no merit, the Sage has no name.』 The form of the Dharmakaya Bodhisattva cannot be depicted by images, and the mind cannot be understood by wisdom. Why then are names established for them?

Answer:

The 『Nirvana Sutra』 (Nirvana Sutra) says, 『The Tilapia actually does not eat oil, but it is forcibly said to eat oil. Nirvana is also like this; in the absence of names and forms, names and forms are forcibly used to explain it.』 Nirvana is the Dharma to be realized. Now that there are no names and forms, names and forms are forcibly established. Those who embody the Truth also have no names and forms, but names and forms are forcibly established. This is just a provisional explanation and is not sufficient to distinguish between the internal and external. However, the Perfect Man is neither named nor unnamed, capable of naming and capable of not naming. Although capable of naming and capable of not naming, he does not cling to the appearance of being named or unnamed. Therefore, the goddess questioned Shariputra, 『Although you know that liberation has no name, you have not yet...』

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悟名即解脫」，今亦然也。

「如是等」下，第六、結句也。

問：

菩薩數多，何故但標十八？

答：

雖明十八，攝無不周，但賢守等是在家大士，文殊等是出家菩薩。又彌勒等當成佛菩薩，觀音等是已成佛菩薩。又彌勒是此土，觀音是他方。又賢守等是王舍城舊人，寶積等是毗耶離客眾。以此四雙總攝八萬也。

「爾時釋提桓因」下，第三、列凡眾。然上明聲聞菩薩，必是聖眾，今既不入大小兩聖，故跡示凡夫，故說為凡眾。然諸佛降生有諸同行各散身六道，佛說法時皆引其眷屬同入一乘，故就主而言多是方便也。就文為二：一、列幽眾；二、列顯眾。幽眾道勝有大勢力故前列，顯眾道劣無勢力故后立也。即是從勝至劣，如上聲聞勝菩薩、僧眾以勝尼也。前客眾，后是舊眾也。就幽眾之內凡有六眾，如文所辨，六趣之中但無地獄眾，由苦重故不來。《陀羅尼經》明有地獄眾，別有因緣，如彼文釋。三界之中無無色界眾者，凡有二義：一者、大小乘經多說無色界無形不能來聽法；二者、設微細之形，以無因緣故則不來也。

問：

但大乘明無色界有細色形，小乘亦有此言不？

答

《阿含經》云「無色界天見身子涅槃，淚下如雨」，則知小乘亦明

【現代漢語翻譯】 現代漢語譯本：『悟名即解脫』，現在也是這樣。 『如是等』之後，是第六部分，總結句。 問：菩薩的數量很多，為什麼只列出十八位？ 答：雖然只說了十八位，但已經涵蓋了所有，沒有遺漏。其中，賢守（Vimalakirti，維摩詰）等是在家的大菩薩，文殊（Manjusri，文殊師利）等是出家的菩薩。彌勒（Maitreya，彌勒）等是將來會成佛的菩薩，觀音（Avalokitesvara，觀世音）等是已經成佛的菩薩。而且，彌勒是在此土，觀音是在他方。賢守等是王舍城的老人，寶積（Ratnakuta，寶積）等是毗耶離的客人。用這四對菩薩來總括八萬菩薩。 『爾時釋提桓因』之後，是第三部分，列出凡眾。前面說明的聲聞和菩薩，必定是聖眾，現在既然不屬於大小乘的聖眾，所以示現為凡夫，因此說是凡眾。諸佛降生時，有許多同行的人分散在六道中，佛說法時，都會引導他們的眷屬一同進入一乘，所以就主來說，大多是方便示現。從文義上分為兩部分：一是列出幽眾，二是列出顯眾。幽眾的道行高深，有很大的勢力，所以先列出；顯眾的道行較弱，沒有勢力，所以後列出。這是從殊勝到低劣的順序，就像上面聲聞勝過菩薩，僧眾勝過尼眾一樣。前面是客眾，後面是舊眾。在幽眾之中，共有六眾，如文中所辨，六道之中唯獨沒有地獄眾，因為地獄的痛苦太重，所以不來。《陀羅尼經》中說明有地獄眾，另有因緣，如該經文的解釋。三界之中沒有無色界眾，一般有兩種說法：一是大小乘經典大多說無色界沒有形體，不能來聽法；二是即使有微細的形體，因為沒有因緣，所以不來。 問：只有大乘經典說明無色界有細微的色身嗎？小乘經典也有這種說法嗎？ 答：《阿含經》中說『無色界天人看到身子（Sarira，舍利弗）涅槃，眼淚像下雨一樣』，由此可知小乘經典也說明了這一點。

【English Translation】 English version: 'Understanding the name is liberation,' and it is still so now. After 'Thus and so forth,' is the sixth part, the concluding sentence. Question: The number of Bodhisattvas is vast, why are only eighteen listed? Answer: Although only eighteen are mentioned, they encompass all without omission. Among them, Vimalakirti (賢守) and others are great Bodhisattvas who are householders, Manjusri (文殊) and others are ordained Bodhisattvas. Maitreya (彌勒) and others are Bodhisattvas who will become Buddhas in the future, Avalokitesvara (觀音) and others are Bodhisattvas who have already become Buddhas. Moreover, Maitreya is in this land, Avalokitesvara is in other lands. Vimalakirti and others are old residents of Rajagrha (王舍城), Ratnakuta (寶積) and others are guests from Vaisali (毗耶離). These four pairs of Bodhisattvas encompass the eighty thousand. After 'At that time, Sakra, Lord of the Devas (釋提桓因),' is the third part, listing the ordinary beings. The Sravakas (聲聞) and Bodhisattvas mentioned earlier must be the holy assembly. Since they do not belong to the holy assemblies of the Great or Small Vehicle, they are manifested as ordinary beings, hence they are called the ordinary assembly. When Buddhas are born, many fellow practitioners are scattered in the six realms. When the Buddha preaches the Dharma, he guides their families to enter the One Vehicle together. Therefore, from the perspective of the leader, it is mostly a skillful means of manifestation. From the perspective of the text, it is divided into two parts: first, listing the hidden assembly; second, listing the manifest assembly. The hidden assembly has profound practice and great power, so it is listed first; the manifest assembly has weaker practice and no power, so it is listed later. This is the order from superior to inferior, just as Sravakas are superior to Bodhisattvas, and the Sangha (僧眾) is superior to the Bhikkhunis (尼眾). The former are guests, and the latter are old residents. Within the hidden assembly, there are six assemblies, as distinguished in the text. Among the six realms, only the hell realm is absent, because the suffering of hell is too heavy, so they do not come. The Dharani Sutra (陀羅尼經) states that there are beings from the hell realm, which is due to other causes, as explained in that text. Among the three realms, there are no beings from the Formless Realm (無色界). There are generally two explanations: first, the sutras of both the Great and Small Vehicles mostly say that the Formless Realm has no form and cannot come to listen to the Dharma; second, even if they have subtle forms, they do not come because they have no affinity. Question: Is it only the Mahayana sutras that state that the Formless Realm has subtle material bodies? Do the Hinayana sutras also have this statement? Answer: The Agama Sutra (阿含經) says, 'The beings of the Formless Realm saw Sarira's (身子) Nirvana, and their tears fell like rain.' From this, we know that the Hinayana sutras also state this.

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有色；但從多為論，言無色耳。

八部之中無夜叉及摩睺羅伽者，以略故爾也。初列天眾，為二：前列欲界天眾，次色界天眾。然上來列眾多從勝至劣，今從劣至勝者可有二義：一者、顯小乘意，欲界天有初入聖道，色界天不能，即是從勝至劣。二者、欲天是佛檀越，為地住天，以去佛近故前說之。

「釋提桓因」者，具足外國語應云釋迦提桓因陀羅，釋迦為能、提桓為天、因陀羅為主，以其在善法堂治化稱會天心，故稱為能天主。而云三十三天者，三十二為臣，四廂各八臣，故三十二也；而一天為主，故三十三天。《大智度論》云「三藏中明釋提桓因得須陀洹果，摩訶衍中說為法身菩薩」也。又釋提桓因姓，憍尸迦名，本是摩伽陀國舊人，故初列之。

「復有名月天子」者，註解云，帝釋輔臣也。有人云，月天子即月天也。「普香天子」者，謂星天也。「寶光天子」者，謂日天子也。既是三光故后列之，出《正法華經》。復有經云「觀世音名寶意，作日天子；大勢至名寶吉祥，作月天子；虛空藏名寶光，作星天子」也。

「四大天王」下，《長阿含經．世記．四天王品》云「須彌山東千由旬有提頭賴吒天王，城名賢上，縱廣六千由旬，其城七重眾寶嚴飾；須彌山南千由旬有毗留勒叉天王，

【現代漢語翻譯】 有形色；但從多數情況來說，可以認為是沒有形色的。'

八部眾中沒有夜叉（Yaksa）和摩睺羅伽（Mahoraga）的原因，是因為這裡做了省略。首先列出天眾，分為兩類：前面列出欲界天眾，然後是天眾。然而，前面列出眾多神祇是從殊勝到低劣，現在從低劣到殊勝，可能有兩種含義：一是，顯示小乘佛教的觀點，欲界天有初入聖道者，而天不能，這就是從殊勝到低劣。二是，欲界天是佛的施主，作為地居天，因為離佛較近，所以先說他們。

『釋提桓因（Śakra devānām indra）』，完整的梵語應該說是釋迦提桓因陀羅（Śakradevānām Indra），釋迦（Śakra）是能的意思，提桓（deva）是天的意思，因陀羅（Indra）是主的意思，因為他在善法堂治理教化，符合天眾的心意，所以被稱為能天主。而說三十三天，是因為三十二位是臣，四面各有八位臣，所以是三十二；而一位是主，所以是三十三天。《大智度論》說『三藏中說明釋提桓因（Śakra devānām indra）證得了須陀洹果（Srota-apanna），大乘經典中說他是法身菩薩』。另外，釋提桓因（Śakra devānām indra）是姓，憍尸迦（Kauśika）是名，原本是摩伽陀國（Magadha）的舊人，所以首先列出他。

『復有名月天子』，註解說，是帝釋天（Indra）的輔臣。有人說，月天子就是月天。『普香天子』，指的是星天。『寶光天子』，指的是日天子。因為是三光，所以放在後面列出，出自《正法華經》。還有經書說『觀世音（Avalokiteśvara）名為寶意，作日天子；大勢至（Mahāsthāmaprāpta）名為寶吉祥，作月天子；虛空藏（Ākāśagarbha）名為寶光，作星天子』。

『四大天王』下，《長阿含經．世記．四天王品》說『須彌山（Sumeru）東一千由旬（Yojana）有提頭賴吒天王（Dhṛtarāṣṭra），城名賢上，縱橫六千由旬（Yojana），其城七重，用各種寶物裝飾；須彌山（Sumeru）南一千由旬（Yojana）有毗留勒叉天王（Virūḍhaka），

【English Translation】 It has form; but generally speaking, it can be considered formless.'

The reason why Yakshas (Yaksa) and Mahoragas (Mahoraga) are not included in the eight classes is because of the abbreviation here. The devas (gods) are listed first, divided into two categories: the devas of the desire realm are listed first, followed by the ** devas. However, the previous listing of many deities was from superior to inferior, and now from inferior to superior, there may be two meanings: First, it shows the view of Hinayana Buddhism, that the devas of the desire realm have those who initially enter the path of holiness, while the ** devas cannot, which is from superior to inferior. Second, the devas of the desire realm are the benefactors of the Buddha, as earth-dwelling devas, because they are closer to the Buddha, so they are mentioned first.

'Śakra devānām indra', the complete Sanskrit should be Śakradevānām Indra, Śakra means 'able', deva means 'god', and Indra means 'lord', because he governs and teaches in the Good Dharma Hall, in accordance with the minds of the devas, so he is called the 'Able Lord of the Gods'. The term 'Thirty-three Heavens' refers to the fact that thirty-two are ministers, with eight ministers on each of the four sides, hence thirty-two; and one is the lord, hence thirty-three. The Mahāprajñāpāramitāśāstra says, 'The Tripiṭaka clarifies that Śakra devānām indra attained the Srota-apanna fruit, and the Mahayana scriptures say that he is a Dharmakaya Bodhisattva.' Furthermore, Śakra devānām indra is the surname, and Kauśika is the name, originally an old person from the kingdom of Magadha, so he is listed first.

'Also named the Chandra Deva (Moon God)', the commentary says, is an assistant minister of Indra. Some say that the Chandra Deva is the Moon God. 'Puspa Gandha Deva', refers to the Star God. 'Ratna Prabha Deva', refers to the Sun God. Because they are the three lights, they are listed later, from the Saddharma-puṇḍarīka-sūtra. There are also scriptures that say, 'Avalokiteśvara is named Ratna Mati, acting as the Sun God; Mahāsthāmaprāpta is named Ratna Mangala, acting as the Moon God; Ākāśagarbha is named Ratna Prabha, acting as the Star God.'

Below 'The Four Great Heavenly Kings', the Dirghāgama-sūtra, Lokotpatti, Chapter on the Four Heavenly Kings says, 'East of Mount Sumeru (Sumeru) by a thousand yojanas (Yojana) is the Heavenly King Dhṛtarāṣṭra, whose city is named Bhadraśrī, six thousand yojanas (Yojana) in length and width, its city is sevenfold, adorned with various treasures; South of Mount Sumeru (Sumeru) by a thousand yojanas (Yojana) is the Heavenly King Virūḍhaka,

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城名善見；須彌山西千由旬有毗樓博叉天王，城名周羅善見；須彌山北千由旬有毗沙門天王，城有三名：一名可畏，二名天敬，三名眾歸，縱廣六千由旬」。又《智度論》云「東方天王名提頭賴吒，此名治國主，領揵撻婆及毗舍阇二部鬼神，護弗婆提人不令侵害也。南方天王名毗留離，此名增長主，領鳩槃荼及薜荔多，護閻浮提人不令侵害也。西方天王名毗留博叉，此云雜語主，領一切龍及富單那，護瞿耶尼人不令侵害也。北方天王名毗沙門，此云多聞主，領夜叉及諸羅剎，護郁旦越人不令侵害。故名護世四天王」也。

「自在天子」下，註解云，自在天子即是帝釋主兵大臣也。「大自在天子」者，是摩醯首羅，即帝釋師也。今謂上列欲界初二天，帝釋為主，三光、四鎮為臣。今列欲界化自在、他化自在後二天也。何故不列炎摩天、兜率天者，以先後列者中間可知，故不列也。

「娑婆世界主」下，第二、次列色界天眾。娑婆世界此云雜惡亦云雜會。「大梵天王名尸棄」者，有人言：大梵天王即初禪梵王，尸棄即二禪梵王，光明大梵即三禪梵王，言等者第四禪也。光宅所用是也。有人言：娑婆世界主者摩醯首羅，第四禪梵王也；尸棄者，三禪梵王也；光明者，二禪梵王也；等者，初禪梵王也。今依《智度

【現代漢語翻譯】 現代漢語譯本 善見城；在須彌山以西一千由旬處，有毗樓博叉天王（Virupaksa，西方守護神），他的城市名為周羅善見；在須彌山以北一千由旬處，有毗沙門天王（Vaisravana，北方守護神），他的城市有三個名字：一名可畏，二名天敬，三名眾歸，縱橫六千由旬」。又《智度論》中說：「東方天王名為提頭賴吒（Dhritarashtra，東方守護神），意為治國主，統領揵撻婆（Gandharva，樂神）及毗舍阇（Pisacha，食人鬼）二部鬼神，保護弗婆提（Purvavideha，東勝身洲）的人民不受侵害。南方天王名為毗留離（Virudhaka，南方守護神），意為增長主，統領鳩槃荼（Kumbhanda，甕形鬼）及薜荔多（Preta，餓鬼），保護閻浮提（Jambudvipa，南贍部洲）的人民不受侵害。西方天王名為毗留博叉（Virupaksa，西方守護神），意為雜語主，統領一切龍（Naga）及富單那（Putana，臭餓鬼），保護瞿耶尼（Aparagodaniya，西牛賀洲）的人民不受侵害。北方天王名為毗沙門（Vaisravana，北方守護神），意為多聞主，統領夜叉（Yaksa，藥叉）及諸羅剎（Rakshasa，羅剎），保護郁旦越（Uttarakuru，北俱盧洲）的人民。所以稱為護世四天王」。 『自在天子』下面，註解說，自在天子就是帝釋（Indra，眾神之王）手下主管軍事的大臣。『大自在天子』，就是摩醯首羅（Mahesvara，濕婆神），也就是帝釋的老師。現在說上面列舉的欲界最初二天，以帝釋為主，三光、四鎮為臣。現在列舉欲界的化自在天、他化自在天后二天。為什麼不列舉炎摩天（Yama，夜摩天）、兜率天（Tusita，兜率天）呢？因為先後列舉的，中間的就可以知道了，所以不列舉。 『娑婆世界主』下面，第二、依次列舉天眾。娑婆世界（Saha World）這裡的意思是雜惡，也可以說是雜會。『大梵天王名尸棄』，有人說：大梵天王就是初禪梵王，尸棄就是二禪梵王，光明大梵就是三禪梵王，說『等』的就是第四禪。光宅所用的是這種說法。有人說：娑婆世界主就是摩醯首羅，第四禪梵王；尸棄是三禪梵王；光明是二禪梵王；『等』是初禪梵王。現在依照《智度

【English Translation】 English version The city is named Good Sight; west of Mount Sumeru by a thousand yojanas is Virupaksa (Guardian of the West), whose city is named Zhouluo Good Sight; north of Mount Sumeru by a thousand yojanas is Vaisravana (Guardian of the North), whose city has three names: first, Terrifying; second, Revered by the Gods; third, Where the Multitude Returns, with a length and width of six thousand yojanas.' Furthermore, the Mahaprajnaparamita-sastra states, 'The Eastern Heavenly King is named Dhritarashtra (Guardian of the East), which means Ruler of the State, leading the Gandharvas (Celestial Musicians) and Pisachas (Flesh-Eating Demons), protecting the people of Purvavideha (Eastern Continent) from harm. The Southern Heavenly King is named Virudhaka (Guardian of the South), which means Lord of Growth, leading the Kumbhandas (Pot-Shaped Demons) and Pretas (Hungry Ghosts), protecting the people of Jambudvipa (Southern Continent) from harm. The Western Heavenly King is named Virupaksa (Guardian of the West), which means Lord of Varied Speech, leading all the Nagas (Dragons) and Putanas (Foul-Smelling Ghosts), protecting the people of Aparagodaniya (Western Continent) from harm. The Northern Heavenly King is named Vaisravana (Guardian of the North), which means Lord of Much Hearing, leading the Yakshas (Nature Spirits) and Rakshasas (Demons), protecting the people of Uttarakuru (Northern Continent). Therefore, they are called the Four Heavenly Kings Who Protect the World.' Below 'The Free Son of Heaven,' the commentary states that the Free Son of Heaven is the minister in charge of military affairs under Indra (King of Gods). 'The Great Free Son of Heaven' is Mahesvara (Shiva), who is the teacher of Indra. Now it is said that the first two heavens of the Desire Realm listed above, Indra is the lord, and the Three Luminaries and Four Quarters are the ministers. Now listing the latter two heavens of the Desire Realm, the Paranirmitavasavartin and Nirmanarati heavens. Why are the Yama (Heaven of Yama) and Tusita (Heaven of Contentment) heavens not listed? Because what is in between can be known from what is listed before and after, so they are not listed. Below 'Lord of the Saha World,' secondly, the assembly of devas is listed. The Saha World means mixed evil or mixed gathering. 'The Great Brahma King is named Sikhi,' some say that the Great Brahma King is the Brahma King of the First Dhyana, Sikhi is the Brahma King of the Second Dhyana, Radiant Great Brahma is the Brahma King of the Third Dhyana, and 'etc.' refers to the Fourth Dhyana. This is the view used by Guangzhai. Some say that the Lord of the Saha World is Mahesvara, the Brahma King of the Fourth Dhyana; Sikhi is the Brahma King of the Third Dhyana; Radiant is the Brahma King of the Second Dhyana; 'etc.' is the Brahma King of the First Dhyana. Now according to the *Mahaprajnaparamita-

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論》第一卷云「娑婆世界主梵天王名尸棄」，娑婆世界主，此舉處以顯其為主也；大梵天王，出其位也；尸棄者，標其名也。新《金光明》亦作此釋。尸棄者此云火。有人言：此梵天王入火光定，頂有火光故言火也。有人言：余梵天皆為火災所燒，獨此天火災不燒，故云火也。又翻為頂髻。有人言：頂上有火如髻，故云頂髻也。《長阿含》云「尸棄是初禪梵王，亦名鳩摩羅伽，此云童子天。此天顏如童子，故以名焉。手擎雞持鈴、捉赤幡、騎孔雀也。」

問：

《十地經》云「摩醯千世界主」，今云何言初禪梵王為三千世界主？

答：

有四種梵王。一者、經云「百億日月、百億梵王、百億非想」，此是下品梵王也。二者、《智度論》云「梵王千世界主」，《長阿含》亦然，此是次品也。三者、九地菩薩作梵天王領二千世界，此是上品也。四者、領三千大千世界，此是上上品也。魔王轉輪王亦有二種，《大集經》云「有魔王領三千世界」，《大品》云「化作轉輪王亦領三千世界」，故不可一途而判也。

問：

尸棄是大千之王，在何處中間禪住耶？

答：

百億中間禪，今在中央住也。例如佛大千中央住也。

「光明大梵」者，二禪梵天也。故二禪稱光音、

【現代漢語翻譯】 現代漢語譯本： 《瑜伽師地論》第一卷說：『娑婆世界（Saha World，指我們所居住的這個世界）的主梵天王名叫尸棄（Śikhin）』，『娑婆世界主』，這是爲了表明他是這個世界的主宰；『大梵天王』，說明了他的地位；『尸棄』，標明了他的名字。新譯的《金光明經》也是這樣解釋的。『尸棄』在這裡的意思是『火』。有人說：這位梵天王進入火光三昧，頭頂有火光，所以稱為『火』。也有人說：其他的梵天都被火災燒燬，只有這位天不受火災的影響，所以稱為『火』。又翻譯為『頂髻』。有人說：他的頭頂上有像髮髻一樣的火焰，所以稱為『頂髻』。《長阿含經》說：『尸棄是初禪的梵王，也叫鳩摩羅伽（Kumārarūpa），這裡的意思是童子天。這位天人的容貌像童子，所以這樣稱呼他。他手裡拿著雞和鈴鐺，拿著紅色的旗幟，騎著孔雀。』 問： 《十地經》說『摩醯首羅天（Maheśvara）是千世界的主宰』，為什麼現在又說初禪的梵王是三千世界的主宰呢？ 答： 有四種梵王。第一種，經中說『百億日月、百億梵王、百億非想』，這是下品的梵王。第二種，《大智度論》說『梵王是千世界的主宰』，《長阿含經》也是這樣說的，這是次品的梵王。第三種，九地菩薩作為梵天王，統領二千世界，這是上品的梵王。第四種，統領三千大千世界，這是上上品的梵王。魔王和轉輪王也有兩種，《大集經》說『有魔王統領三千世界』，《大品般若經》說『化作轉輪王也統領三千世界』，所以不能用一種標準來判斷。 問： 尸棄是大千世界之王，他在什麼地方修習中間禪呢？ 答： 在百億個中間禪的中心，現在就住在中央。例如佛也住在三千大千世界的中央。 『光明大梵』，是二禪的梵天。所以二禪被稱為光音天。

【English Translation】 English version: The first volume of the Yogācārabhūmi-śāstra states, 'The lord Brahmā king of the Sahā World (Saha World, referring to the world we live in) is named Śikhin (Śikhin).' 'Lord of the Sahā World' indicates his role as the master of this world; 'Great Brahmā King' specifies his position; 'Śikhin' identifies his name. The newly translated Suvarṇaprabhāsa Sūtra also provides this explanation. 'Śikhin' here means 'fire'. Some say: This Brahmā king enters the fire-light samādhi, and there is firelight on his head, hence he is called 'fire'. Others say: All other Brahmās are burned by fire disasters, but this deva alone is not burned by fire disasters, hence he is called 'fire'. It is also translated as 'topknot'. Some say: There is fire on his head like a topknot, hence he is called 'topknot'. The Dīrgha Āgama says, 'Śikhin is the Brahmā king of the first dhyāna, also named Kumārarūpa (Kumārarūpa), which means 'child deva'. This deva's appearance is like a child, hence the name. He holds a chicken and a bell in his hand, holds a red banner, and rides a peacock.' Question: The Daśabhūmika Sūtra says, 'Maheśvara (Maheśvara) is the lord of a thousand worlds,' so why is it now said that the Brahmā king of the first dhyāna is the lord of three thousand worlds? Answer: There are four types of Brahmā kings. First, the sutra says, 'A hundred billion suns and moons, a hundred billion Brahmās, a hundred billion neither perception nor non-perception,' this is a lower-grade Brahmā king. Second, the Mahāprajñāpāramitopadeśa says, 'The Brahmā king is the lord of a thousand worlds,' and the Dīrgha Āgama also says this, this is a mid-grade Brahmā king. Third, a ninth-ground Bodhisattva acts as a Brahmā king, ruling two thousand worlds, this is a high-grade Brahmā king. Fourth, ruling three thousand great thousand worlds, this is the highest-grade Brahmā king. There are also two types of Māra kings and Cakravartin kings. The Mahāsaṃnipāta Sūtra says, 'There is a Māra king who rules three thousand worlds.' The Mahāprajñāpāramitā Sūtra says, 'Transforming into a Cakravartin king also rules three thousand worlds,' so it cannot be judged by one standard. Question: Śikhin is the king of the three-thousand-great-thousand world, where does he practice intermediate dhyāna? Answer: In the center of a hundred billion intermediate dhyānas, he now dwells in the center. For example, the Buddha also dwells in the center of the three-thousand-great-thousand world. 'Luminous Great Brahmā' is the Brahmā of the second dhyāna. Therefore, the second dhyāna is called the Abhā-svara.

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少光、無量光也。略舉初二等后二也。

「有八龍王」下，第二、次列龍眾。然龍是畜生劣於余道，次天列者凡有四義：一、其力最大，故五不思議中龍為其一也。二、《正法念經》云「惡龍助修羅、善龍助天」，今是善龍，故次天列也。《婆沙》云「天將阿修羅斗時，前令龍與之鬥」，故知龍助天。三、調適陰陽於人有恩，故次天列之。四、護持千佛經藏，次天列也。外書《說文》云：「龍是有鱗蟲中之長，能小能大能幽能明，春則昇天冬則入淵」。《廣雅》云「有鱗者為蛟龍，有翼者為飛龍，有角者為虬龍，無角者為螭龍」。佛法中明有四生龍：一者、卵生金翅鳥能食卵生龍。二者、胎生金翅鳥能食胎、卵二龍。三者、濕生金翅鳥能食三龍。四者化生金翅鳥具能食四生龍也。

「難陀」此云歡喜。「跋難陀」此云賢歡喜。此二龍王是兄弟，常令風不搖條、雨不破塊，見者歡喜故云歡喜。又是王舍城舊住，故初列之。

「娑伽羅」者，有人言：從國立名，住在娑伽羅國，此國近仙人而住，王觸忤仙人，仙人咒此國令成海，此龍居住其中，從本國立名也。有人言：娑伽羅，海名也。

「和修吉」此云多頭，則九頭龍是水生龍也。

「德叉迦」此云多舌，居在地上也。

「阿那婆

【現代漢語翻譯】 現代漢語譯本：'少光'（Śubhrakṛtsna）、'無量光'（Amitābha）等。這裡只簡單地列舉了最初的兩個和最後的兩個。

『有八龍王』以下，第二部分是依次列出龍眾。然而，龍屬於畜生道，地位低於其他道，但它們排列在天眾之後，有四個原因：第一，它們的力量最大，因此在五種不可思議的事物中，龍是其中之一。第二，《正法念經》中說：『惡龍幫助阿修羅，善龍幫助天眾』，這裡所說的龍是善龍，所以排列在天眾之後。《婆沙論》中說：『天眾與阿修羅戰鬥時，先讓龍與阿修羅戰鬥』，由此可知龍是幫助天眾的。第三，龍能調節陰陽，對人類有恩惠，所以排列在天眾之後。第四，龍能護持千佛的經藏，所以排列在天眾之後。外道書籍《說文解字》中說：『龍是有鱗動物中最長的，能小能大，能隱能顯，春天昇天，冬天入淵』。《廣雅》中說：『有鱗的叫蛟龍，有翅膀的叫飛龍，有角的叫虬龍，沒有角的叫螭龍』。佛法中說明有四種出生的龍：第一種是卵生龍，金翅鳥能吃卵生龍。第二種是胎生龍，金翅鳥能吃胎生和卵生龍。第三種是濕生龍，金翅鳥能吃三種龍。第四種是化生龍，金翅鳥能吃四種龍。

『難陀』（Nanda）意為『歡喜』。『跋難陀』（Upananda）意為『賢歡喜』。這兩位龍王是兄弟，經常使風不搖樹枝，雨不破壞土塊，見到的人都感到歡喜，所以稱為『歡喜』。而且他們是王舍城（Rājagṛha）的舊居民，所以最先列出。

『娑伽羅』（Sāgara）有人說：是從國家的名字命名，居住在娑伽羅國，這個國家靠近仙人居住的地方，國王觸怒了仙人，仙人詛咒這個國家變成大海，這條龍居住在其中，所以用本國的名字命名。也有人說：娑伽羅，是海的名字。

『和修吉』（Vāsuki）意為『多頭』，也就是九頭龍，是水生的龍。

『德叉迦』（Takṣaka）意為『多舌』，居住在地上。

『阿那婆達多』（Anavatapta）

【English Translation】 English version: 'Śubhrakṛtsna' (少光) meaning 'Limited Radiance', 'Amitābha' (無量光) meaning 'Immeasurable Light', etc. Here, only the first two and the last two are briefly listed.

Following 'There are eight Dragon Kings,' the second part lists the dragon assembly in order. However, dragons belong to the animal realm, which is inferior to other realms. They are listed after the devas (gods) for four reasons: First, their power is the greatest, so among the five inconceivable things, dragons are one of them. Second, the Zhengfa Nianjing (正法念經, Sutra on the Establishment of Right Mindfulness) says, 'Evil dragons help the asuras (修羅, demigods), and good dragons help the devas.' The dragons mentioned here are good dragons, so they are listed after the devas. The Vibhasa (婆沙) says, 'When the devas fight with the asuras, they first let the dragons fight with them,' thus it is known that dragons help the devas. Third, dragons regulate yin and yang, which is a kindness to humans, so they are listed after the devas. Fourth, dragons protect the sutra treasury of a thousand Buddhas, so they are listed after the devas. The non-Buddhist book Shuowen (說文, Explanations of Words) says, 'Dragons are the longest among scaled creatures, able to be small or large, hidden or visible, ascending to the sky in spring and entering the abyss in winter.' The Guangya (廣雅, Comprehensive Dictionary) says, 'Those with scales are called jiaolong (蛟龍, scaled dragons), those with wings are called flying dragons (飛龍), those with horns are called qiulong (虬龍, horned dragons), and those without horns are called chilong (螭龍, hornless dragons).' In Buddhism, it is explained that there are four types of dragons born: First, egg-born dragons, which can be eaten by garudas (金翅鳥, mythical birds) that are also egg-born. Second, womb-born dragons, which can be eaten by garudas that are womb-born and egg-born. Third, moisture-born dragons, which can be eaten by garudas that are moisture-born. Fourth, transformation-born dragons, which can be eaten by garudas that are born from all four methods.

'Nanda' (難陀) means 'Joyful.' 'Upananda' (跋難陀) means 'Virtuous Joyful.' These two Dragon Kings are brothers, and they often ensure that the wind does not shake the branches and the rain does not break the clods of earth. Those who see them are joyful, so they are called 'Joyful.' Moreover, they are old residents of Rajagriha (王舍城), so they are listed first.

'Sāgara' (娑伽羅) Some say that it is named after the country, residing in the country of Sāgara. This country is near where immortals live. The king offended the immortal, and the immortal cursed the country to become a sea. This dragon lives in it, so it is named after its country. Others say that Sāgara is the name of the sea.

'Vāsuki' (和修吉) means 'Many Heads,' which is the nine-headed dragon, a water-born dragon.

'Takṣaka' (德叉迦) means 'Many Tongues,' residing on the earth.

'Anavatapta' (阿那婆達多)

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達多」此云無熱。一者從池作名，此池在香山頂、閻浮提北、天齊星下，其水清涼故稱無熱，池內有五柱堂龍在其中也。《智度論》云是七住菩薩，《華嚴》云于大云陰覆離苦法門而得自在。又言無熱者，一切諸龍有三種苦：一者、風吹熱沙著身身肉爛壞。二者、風吹寶冠衣服悉皆散失，龍身露現，心生熱惱。三者、諸龍眷屬娛樂之時，金翅鳥入其宮內取眷屬去，心生熱惱。又經云「諸龍食好香飯變成蝦蟆。又身有逆鱗土石入其身內。又作欲時龍身露現，如兩蛇相結。此龍無此諸苦也。

「摩那斯」者，此云慈心。《華嚴經》云「將欲降雨，先七日興云待營作事竟，然後乃注雨」，即慈心證也。亦云悅意。

「漚缽羅」者，從蓮華池作名也。

「有四緊那羅」者，

問：

緊那羅何道攝？

答：

《雜心》云是畜生道攝。

問：

常列八部在揵撻婆后，今何故在先？

答：

揵撻婆是鬼神道攝，緊那羅既是畜生故在彼后，今以其奏法樂故在初列之。

緊那羅此云疑神亦云人非人，其形似人而頭有一角，疑者云人耶非人耶，遂以為名。緊那羅王名為屯侖摩，彈琴嘆佛乃至迦葉不能自安也。言「法」者，奏四諦法也。「妙法」者，奏十二因緣

【現代漢語翻譯】 現代漢語譯本 『達多』（Anavatapta）意為『無熱』。第一種解釋是從池命名，此池位於香山頂、閻浮提（Jambudvipa）北、天齊星下，其水清涼故稱無熱，池內有五柱堂龍在其中。《智度論》說這是七住菩薩，《華嚴經》說于大云陰覆離苦法門而得自在。又說無熱的原因是，一切諸龍有三種苦：一是風吹熱沙著身，身肉爛壞。二是風吹寶冠衣服悉皆散失，龍身露現，心生熱惱。三是諸龍眷屬娛樂之時，金翅鳥入其宮內取眷屬去，心生熱惱。另有經文說『諸龍食好香飯變成蝦蟆。又身有逆鱗，土石入其身內。又作欲時龍身露現，如兩蛇相結。』此龍沒有這些苦惱。

『摩那斯』（Manas）意為『慈心』。《華嚴經》說『將要降雨，先七日興云，等待營作事完畢，然後才降雨』，這就是慈心證的表現。也稱為悅意。

『漚缽羅』（Utpala）是從蓮華池命名。

『有四緊那羅』（Kinnara）

問：

緊那羅屬於哪一道？

答：

《雜心論》說是畜生道所攝。

問：

通常列於八部眾中，在揵撻婆（Gandharva）之後，現在為何在前？

答：

揵撻婆是鬼神道所攝，緊那羅既然是畜生道，所以排在他們之後，現在因為他們演奏佛法音樂，所以排在最前面。

緊那羅意為疑神，也叫人非人，其形似人而頭有一角，令人懷疑是人還是非人，因此得名。緊那羅王名為屯侖摩（Tunlunma），彈琴讚歎佛，甚至迦葉（Kasyapa）都不能自安。『法』是指演奏四諦法。『妙法』是指演奏十二因緣。

【English Translation】 English version 『Anavatapta』 means 『without heat』. One explanation is that the name comes from the lake. This lake is located on the top of Fragrant Mountain, north of Jambudvipa (the continent where we live), and below the Tianqi star. Its water is cool, hence the name 『without heat』. There are five-pillared hall dragons within the lake. The Mahaprajnaparamita-sastra says that these are bodhisattvas of the seventh stage, and the Avatamsaka Sutra says that they are free in the Dharma gate of being covered by great clouds and liberated from suffering. Another explanation for 『without heat』 is that all dragons have three kinds of suffering: first, hot sand blown by the wind sticks to their bodies, causing their flesh to rot; second, their jeweled crowns and clothes are scattered by the wind, exposing their dragon bodies and causing mental distress; third, when the dragons and their families are enjoying themselves, the Garuda bird enters their palace and takes away their families, causing mental distress. Furthermore, the sutras say, 『When dragons eat fragrant rice, they turn into toads. Also, they have scales that grow in the wrong direction, and soil and stones enter their bodies. Also, when they engage in desire, their dragon bodies are exposed, like two snakes intertwined.』 This dragon does not have these sufferings.

『Manas』 means 『compassionate mind』. The Avatamsaka Sutra says, 『When about to send down rain, clouds arise seven days in advance, waiting for the completion of preparations, and then the rain is poured down.』 This is a manifestation of the realization of compassionate mind. It is also called 『pleasing intention』.

『Utpala』 is named after the lotus flower pond.

『There are four Kinnaras』 (celestial musicians)

Question:

To which realm do the Kinnaras belong?

Answer:

The Abhidharmasamuccaya says that they belong to the animal realm.

Question:

They are usually listed among the eight classes of beings, after the Gandharvas (celestial musicians), so why are they listed first now?

Answer:

The Gandharvas belong to the realm of ghosts and spirits, and since the Kinnaras are animals, they were placed after them. Now, because they play music for the Dharma, they are listed first.

Kinnara means 『doubtful spirit』 or 『non-human』. Their form resembles a human, but they have a horn on their head, causing people to doubt whether they are human or non-human, hence the name. The Kinnara king is named Tunlunma, and when he plays the lute and praises the Buddha, even Kasyapa (one of the Buddha's foremost disciples) cannot find peace. 『Dharma』 refers to playing the music of the Four Noble Truths. 『Wonderful Dharma』 refers to playing the music of the Twelve Links of Dependent Origination.

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法也。「大法」者，奏六度法也。「持法」者，總持上三法，即是奏陀羅尼曲也。

「揵撻婆」此云香陰，以其清虛食香，又身唯恒出香，故名香陰。《大智度論》云「揵撻婆王名童籠摩，此云樹，居在地上十寶山中，諸天欲作樂時，身有異相即飛上天，與緊那羅番休上下」。初言「樂」者，無聲之樂也。次是有聲之樂，次是無聲樂中之勝，次是有聲樂中之勝也。

問：

揵撻婆屬何道攝？

答：

一云屬鬼道，一云阿修羅道也。

「阿修羅」者，此云無酒，或云過去持一不飲酒戒報得此身。或雲集諸華釀海為酒而不成，故云無酒。《毗婆沙》云「阿之言無，修羅雲端正，謂無端正，以男醜女好故也」。釋道安《道行經》「胡音雲鬚羅，此云質諒，以其多諂曲，故為立此名，令其質直誠信也。諒即信也。」《婆藪傳》云「非天，亦言非善戲樂，諸天以善法戲樂，其多作不善戲樂也。」「婆稚」者，此言縛，其人是修羅中前峰，與帝釋斗時被縛，因誓得脫，故以為名也。又翻為最勝。

問：

修羅何故常與帝釋戰？

答：

《婆沙》云「修羅有美女而無好食，諸天有好食而無美女，互相憎嫉故恒鬥戰也。

「佉羅騫太」者，此云廣肩甲，又云寶錦

【現代漢語翻譯】 現代漢語譯本： 『法』，指的是『大法』，即演奏六度法（paramita，達到彼岸的方法）。『持法』，指的是總持以上三種法，也就是演奏陀羅尼曲（dharani，總持一切法義的咒語）。

『揵撻婆』（gandharva），漢譯為『香陰』，因為他們清虛，以香為食，並且身體總是散發香氣，所以稱為香陰。《大智度論》（Mahaprajnaparamita-sastra）中說：『揵撻婆王名為童籠摩（Tumbaru），漢譯為樹，居住在地上十寶山中，諸天想要作樂時，他的身體會出現異相，然後飛上天，與緊那羅（kinnara）番休一起上下演奏。』最初說的『樂』，指的是無聲之樂。其次是有聲之樂，再次是無聲之樂中的殊勝，最後是有聲之樂中的殊勝。

問： 揵撻婆屬於哪一道所攝？

答： 一種說法是屬於鬼道，另一種說法是屬於阿修羅道。

『阿修羅』（asura），漢譯為『無酒』，或者說過去持守不飲酒戒而得到這種身形。或者說聚集各種花釀造海水為酒卻不能成功，所以稱為無酒。《毗婆沙》（Vibhasa）中說：『阿（a）的意思是『無』，修羅（sura）的意思是『端正』，指的是沒有端正，因為男子醜陋而女子美好。』釋道安在《道行經》中說：『胡語稱為須羅（sura），漢譯為質諒，因為他們多諂媚虛偽，所以為他們立這個名字，讓他們質樸正直誠信。諒就是信的意思。』《婆藪傳》（Vasubandhu）中說：『非天，也稱為非善戲樂，諸天以善法為戲樂，他們多作不善的戲樂。』『婆稚』（Bali）的意思是『縛』，這個人是阿修羅中的前鋒，與帝釋（Indra）戰鬥時被縛，因為發誓而得以解脫，所以以此為名。又翻譯為最勝。

問： 修羅為什麼經常與帝釋戰鬥？

答： 《婆沙》（Vibhasa）中說：『修羅有美女而沒有好的食物，諸天有好食物而沒有美女，互相憎恨嫉妒，所以經常戰鬥。』

『佉羅騫太』（Kharakhanta），漢譯為廣肩甲，又譯為寶錦。

【English Translation】 English version: 『Dharma』 refers to the 『Great Dharma,』 which is the performance of the Six Perfections (paramita, the means of reaching the other shore). 『Upholding the Dharma』 refers to the comprehensive upholding of the above three Dharmas, which is the performance of Dharani melodies (dharani, mantras that encapsulate all the meanings of the Dharma).

『Gandharva』 is translated as 『Fragrant Shade,』 because they are pure and ethereal, subsist on fragrance, and their bodies constantly emit fragrance, hence the name Fragrant Shade. The Mahaprajnaparamita-sastra states: 『The Gandharva King is named Tumbaru, which translates as 『Tree,』 residing in the Ten Treasure Mountains on earth. When the devas wish to make music, his body manifests extraordinary signs, and he flies up to the heavens, performing music up and down with the Kinnara Panxiu.』 The initial mention of 『music』 refers to soundless music. The second is music with sound, the third is the excellence within soundless music, and the last is the excellence within music with sound.

Question: To which realm do Gandharvas belong?

Answer: One account says they belong to the realm of ghosts, another says they belong to the realm of Asuras.

『Asura』 is translated as 『No Wine,』 or it is said that in the past, they upheld the precept of not drinking alcohol and obtained this form as a result. Or it is said that they gather various flowers to brew the ocean into wine, but it is unsuccessful, hence the name 『No Wine.』 The Vibhasa states: 『A means 『no,』 and Sura means 『handsome,』 referring to the lack of handsomeness, because the males are ugly while the females are beautiful.』 Shishi Daoan in the Daoxing Jing says: 『In the Hu language, it is called Sura, which translates as 『honest and trustworthy,』 because they are often deceitful and flattering, so this name is given to them to make them honest, upright, and trustworthy. Trustworthiness means faith.』 The Vasubandhu states: 『Non-devas, also called non-virtuous play and joy, the devas take virtuous Dharma as play and joy, while they mostly engage in non-virtuous play and joy.』 『Bali』 means 『bound,』 this person was the vanguard among the Asuras, and was bound when fighting with Indra, and was freed because of a vow, hence the name. It is also translated as 『Most Victorious.』

Question: Why do Asuras constantly fight with Indra?

Answer: The Vibhasa states: 『Asuras have beautiful women but no good food, while the devas have good food but no beautiful women, they hate and envy each other, so they constantly fight.』

『Kharakhanta』 is translated as 『Broad Shoulder Armor,』 also translated as 『Treasure Brocade.』

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，又云欲錦也。「毗摩質多羅」者，此云響高，以其于大水中出大音聲，自唱言我是毗摩質多羅，故云響高。亦云種種疑，又云穴居者，最是海下住也。故修羅有二處住：一者、地上，眾相山中其力最劣，次在須彌山北入海一萬二千由旬有羅睺阿修羅王，領無量阿修羅眾，次羅睺下復一萬二千由旬有修羅名勇健，勇健下一萬二千由旬有修羅名美鬘，美鬘下一萬二千由旬有修羅名毗摩質多，故稱穴居也。《阿含經》云「光音天入海水，精流水內遂成一卵，經八千歲生女修羅，身若須彌千頭少一，水觸女身生毗摩質多，形四倍大母，九頭八腳千手少一，納香山揵撻婆女生舍脂也。」

「羅睺」者，此言覆障，又云吸氣。《正法念經》云「修羅有鬼有畜，羅睺是師子種」。《婆沙》云「《伽陀經》云，有鬼、有畜、有天」。

問：

何故修羅手障月？

答：

《婆沙》云「月是帝釋軍前峰，故以手障之而欲食月」。《正法念經》云「日月放光障修羅眼，令不見天眾，故以手障之」。

「迦樓羅」者，此云金翅鳥，以其翅頭即有金色，故以為名。《海龍王經》翻為鳳凰。

「大威德迦樓羅王」者，食龍之時有大威德，故以為名也。「大身」者，經云「兩翅相去三百三十六萬里」也

【現代漢語翻譯】 現代漢語譯本： 又說，『欲錦』也是指阿修羅。『毗摩質多羅』（Vimacitara）（意為種種疑，穴居者）的意思是『響高』，因為他在大水中發出巨大的聲音，自稱『我是毗摩質多羅』，所以叫做『響高』。也說是『種種疑』，又說是『穴居者』，他們主要居住在海底。所以阿修羅有兩個居住的地方：一個是在地上，眾相山中，他們的力量最弱；其次是在須彌山北面，進入海中一萬二千由旬的地方，有羅睺阿修羅王（Rāhu Asura-rāja），統領著無量的阿修羅眾。在羅睺（Rāhu）之下再一萬二千由旬的地方，有阿修羅名叫勇健；勇健之下再一萬二千由旬的地方，有阿修羅名叫美鬘；美鬘之下再一萬二千由旬的地方，有阿修羅名叫毗摩質多（Vimacitara），所以被稱為『穴居』。《阿含經》說：『光音天（Ābhāsvara）進入海水，精華在流水中形成一個卵，經過八千歲生出一個女阿修羅，身體像須彌山一樣高大，但少了千個頭。水觸碰到女阿修羅的身體，生出毗摩質多（Vimacitara），他的形體比母親大四倍，有九個頭、八隻腳，少了千隻手，娶了香山揵撻婆（Gandharva）的女兒舍脂（Śacī）。』 『羅睺』（Rāhu）的意思是『覆障』，又說是『吸氣』。《正法念經》說：『阿修羅中有鬼道眾生，也有畜生道眾生，羅睺（Rāhu）是獅子的種類。』《婆沙論》（Vibhāṣā）說：『《伽陀經》（Gāthā）說，有鬼道眾生、有畜生道眾生、也有天道眾生。』 問： 為什麼阿修羅要用手遮擋月亮？ 答： 《婆沙論》（Vibhāṣā）說：『月亮是帝釋天（Indra）軍隊的前鋒，所以阿修羅用手遮擋它，想要吞食月亮。』《正法念經》說：『日月的光芒阻礙了阿修羅的眼睛，使他們看不見天眾，所以用手遮擋。』 『迦樓羅』（Garuda）的意思是『金翅鳥』，因為它的翅膀頂端是金色的，所以因此得名。《海龍王經》翻譯為鳳凰。 『大威德迦樓羅王』（Mahā-tejas Garuda-rāja）的意思是，吞食龍的時候有很大的威德，所以因此得名。『大身』的意思是，經中說：『兩隻翅膀之間的距離有三百三十六萬里。』

【English Translation】 English version: It is also said that 'Yu Jin' refers to Asuras. 'Vimacitara' (meaning various doubts, cave dwellers) means 'high sound,' because he makes a great sound in the great water, proclaiming himself 'I am Vimacitara,' hence the name 'high sound.' It is also said to mean 'various doubts,' and 'cave dwellers,' as they mainly reside at the bottom of the sea. Therefore, Asuras have two places of residence: one is on land, in the Mountains of Various Appearances, where their strength is weakest; the other is north of Mount Sumeru, entering the sea for 12,000 yojanas, where Rāhu Asura-rāja leads countless Asura hosts. Below Rāhu for another 12,000 yojanas is an Asura named Brave Strength; below Brave Strength for another 12,000 yojanas is an Asura named Beautiful Garland; below Beautiful Garland for another 12,000 yojanas is an Asura named Vimacitara, hence they are called 'cave dwellers.' The Āgama Sutra says, 'The Ābhāsvara (Heaven of Radiant Sound) enters the seawater, and its essence forms an egg in the flowing water. After 8,000 years, a female Asura is born, her body as tall as Mount Sumeru but with one thousand heads missing. When the water touches the female Asura's body, Vimacitara is born, his form four times larger than his mother, with nine heads, eight legs, and one thousand hands missing. He marries Śacī, the daughter of a Gandharva from Fragrant Mountain.' 'Rāhu' means 'covering obstacle,' and also 'inhaling.' The Zhengfa Nianjing (Saddharma-smṛty-upasthāna Sūtra) says, 'Among Asuras, there are beings from the realm of ghosts and the realm of animals; Rāhu is a type of lion.' The Vibhāṣā says, 'The Gāthā says, there are beings from the realm of ghosts, the realm of animals, and the realm of gods.' Question: Why do Asuras block the moon with their hands? Answer: The Vibhāṣā says, 'The moon is the vanguard of Indra's army, so the Asuras block it with their hands, wanting to devour the moon.' The Zhengfa Nianjing says, 'The light of the sun and moon obstructs the eyes of the Asuras, preventing them from seeing the heavenly hosts, so they block it with their hands.' 'Garuda' means 'golden-winged bird,' named so because the tips of its wings are golden. The Sea Dragon King Sutra translates it as phoenix. 'Mahā-tejas Garuda-rāja' means that it possesses great power and virtue when devouring dragons, hence the name. 'Great Body' means, as the sutra says, 'The distance between its two wings is 336,000 li.'

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，閻浮提只容其一足。「大滿」者，余鳥食龍多不飽足，此鳥恒飽滿，故云大滿。「如意」者，此鳥頸下有如意珠，或言不可動也。有人言：食三生龍者名大滿；具能食四生龍，勢力自在，故稱如意也。

「韋提希子」下，第二、明顯舊眾。

「韋提希」翻為思惟，亦云四維。

「阿阇世」者，此云未生怨。以母標之者，爾時以害父竟，故不標父也。又言擲之於地遂折其指，故名折指。《阿含經》云「世王懺悔竟，猶墮拍掬地獄，后從地獄出成辟支佛」。《涅槃經》云「阿阇世王不值耆婆，來月七日當墮地獄，而懺悔竟不復墮」。又經云「懺悔竟得柔順忍」。所以大小乘經不同者，以小乘經力劣，故重罪微薄猶墮輕地獄；大乘經力勝，重罪都滅所以不墮。又阇王害父身瘡未發，故來聽《法華》，至涅槃時身瘡發者，《涅槃經》既唱當滅五逆之罪，阇王是權行，欲顯正教能滅罪、邪教不能滅罪，為眾生作滅罪良伴，故至彼發也。此經不明滅罪用故身瘡不發，而明功德勝用，一毫之善皆得成佛，世王雖作五逆不斷善根亦當成佛，為眾生作成佛良伴，為此義故來聽法。

問：

《涅槃經》明阇王懺悔得無根信，余經云得柔順忍。柔順忍二處：一、十回向心；二、六地。云何會通？

答

【現代漢語翻譯】 現代漢語譯本 ，只有閻浮提（Jambudvipa，指我們所居住的這個世界）才能容納它的一隻腳。「大滿」（Damana）的意思是，其他的鳥吃再多的龍也吃不飽，而這種鳥總是飽的，所以叫做大滿。「如意」（Manasvin）的意思是，這種鳥的脖子下面有一顆如意珠，也有人說它不可移動。有人說：能吃掉三生龍的叫做大滿；具有能吃掉四生龍的能力，勢力自在，所以稱為如意。 「韋提希子」以下，是第二部分，明顯地指出了舊有的聽眾。 「韋提希」（Vaidehi）翻譯為思惟，也說是四維。 「阿阇世」（Ajatasatru）的意思是未生怨。用母親的名字來稱呼他，是因為當時他已經做了弒父的惡行，所以不提他的父親。還有一種說法是，他被扔在地上，摔斷了手指，所以叫做折指。《阿含經》中說「世王懺悔之後，仍然墮入拍掬地獄，後來從地獄出來成了辟支佛」。《涅槃經》中說「阿阇世王如果不遇到耆婆（Jivaka），來年七月七日就會墮入地獄，但懺悔之後就沒有再墮入」。又有經書說「懺悔之後得到了柔順忍」。大小乘經書說法不同的原因是，小乘經的力量弱，所以即使是輕微的罪業，只要是重罪，仍然會墮入輕微的地獄；大乘經的力量強大，重罪都可以消滅，所以不會墮入地獄。而且阿阇世王弒父之後身上的瘡沒有發作，所以來聽《法華經》，到了《涅槃經》的時候身上的瘡才發作，這是因為《涅槃經》宣揚能夠滅除五逆之罪，阿阇世王是權巧示現，想要顯示正教能夠滅罪、邪教不能滅罪，為眾生做滅罪的良伴，所以才在那裡發作。這部經沒有說明滅罪的功用，所以身上的瘡沒有發作，而是說明功德的殊勝作用，即使是一絲一毫的善行都可以成佛，世王雖然做了五逆之罪，但沒有斷絕善根，也應當成佛，為眾生做成佛的良伴，爲了這個意義才來聽法。 問： 《涅槃經》說明阿阇世王懺悔后得到了無根信，其他的經書說得到了柔順忍。柔順忍有兩個地方：一是十回向心；二是六地。如何會通？ 答：

【English Translation】 English version , only Jambudvipa (the world we live in) can accommodate one of its feet. 'Damana' means that other birds are not satisfied no matter how many dragons they eat, but this bird is always full, so it is called Damana. 'Manasvin' means that this bird has a wish-fulfilling pearl under its neck, or it is said that it cannot be moved. Some say: the one who can eat three-life dragons is called Damana; the one who has the ability to eat four-life dragons, and whose power is free and at ease, is called Manasvin. Below 'Vaidehi's son' is the second part, clearly indicating the old audience. 'Vaidehi' is translated as 'thinking', also said to be 'four dimensions'. 'Ajatasatru' means 'unborn resentment'. The reason for using the mother's name to refer to him is that he had already committed the evil act of patricide at that time, so his father was not mentioned. Another saying is that he was thrown to the ground and broke his finger, so he was called 'broken finger'. The Agama Sutra says, 'King Shiwang, after repenting, still fell into the Paksukha hell, and later came out of hell to become a Pratyekabuddha.' The Nirvana Sutra says, 'If King Ajatasatru does not meet Jivaka, he will fall into hell on the seventh day of the seventh month of the following year, but after repenting, he will not fall again.' Another sutra says, 'After repenting, he obtained forbearance of gentleness.' The reason why the Mahayana and Hinayana sutras are different is that the power of the Hinayana sutras is weak, so even if it is a slight sin, as long as it is a serious sin, it will still fall into a slight hell; the power of the Mahayana sutras is strong, and serious sins can be eliminated, so it will not fall into hell. Moreover, the sores on Ajatasatru's body did not appear after he killed his father, so he came to listen to the Lotus Sutra. The sores on his body appeared at the time of the Nirvana Sutra because the Nirvana Sutra proclaimed that it could eliminate the five rebellious sins. Ajatasatru was a skillful manifestation, wanting to show that the orthodox teaching can eliminate sins and the heretical teaching cannot eliminate sins, and to be a good companion for sentient beings to eliminate sins, so he appeared there. This sutra does not explain the function of eliminating sins, so the sores on his body did not appear, but it explains the supreme function of merit, even a trace of good deeds can become a Buddha. Although King Shiwang committed the five rebellious sins, he did not cut off his good roots and should also become a Buddha, to be a good companion for sentient beings to become a Buddha. For this meaning, he came to listen to the Dharma. Question: The Nirvana Sutra states that King Ajatasatru obtained rootless faith after repentance, and other sutras say that he obtained forbearance of gentleness. There are two places for forbearance of gentleness: one is the mind of the ten dedications; the other is the sixth ground. How to reconcile them? Answer:

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：

涅槃據其跡，明是罪人，故但得信心；若言得柔順忍者，眾便謂實犯罪人則不滅，他經據本故得順忍。又淺深隨緣也。

「各禮佛足退坐一面」者，《智度論》云「俗人是客，來至佛所，是故聽坐；聲聞菩薩位居弟子，是故侍立。」亦可大眾集竟，今總結眾集儀則，故云禮佛而坐也。◎

法華義疏卷第一

永仁癸巳無射上旬，投廣隆寺眾徒之凈財，雕《義疏》第一卷之印板。竊以漢帝夢于金人餘一千歲，日域傳於上乘，至七百年而終未聞三論真宗開板，何況一乘《法華義疏》哉。爰素慶雖生扶桑之邊方，幸遇曇華之妙典，斯疏若不流通，弘經恐亦壅塞。因茲赑屃欲終一部大功，勸化開闡法華宗旨，庶幾沾妙道于像末萬年之空，捶法燈于龍華三會之曉，蕩四生妄執，覺八不正觀矣。

都干緣沙門　素慶謹志 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第二

胡吉藏撰

序品之二

◎「爾時世尊四眾圍繞」下，此第二、明開發序，亦有六章：一、眾集序；二、說經序；三、入定序；四、現瑞序；五、疑問序；六、答問序。及前證信序，合十二序也。由眾集故說經，說經故入定，由入定故現瑞，由不了瑞故生疑，以有疑故

須答，由此六事開發正宗，故名開發序。所以後文云「今佛放光明助發實相義」也。

問：

此六云何得開《法華》？

答：

由大眾雲集，即是教所為緣，故得說教，故眾集為序。將明收三歸一，先明從一生三，故說無量義為序。由佛入一道清凈三昧，表說清凈一道，故入定為序。將說究竟之乘，先現究竟之相，故現瑞為序。由現瑞發動疑問，得請文殊答，故疑問是序。由文殊答問，佛方得起定說經，故答問是序也。六事為三：初一是教所為緣，中三是能化之教，后二是菩薩發教也。中三即以三事為《法華》相：初一是口業，明多從一生，表《法華》收多歸一；次一是意業，表佛入一道三昧，後起定說一乘道；次一是身業，表佛說一乘相，又表眾生聞經成佛。

「爾時世尊」者，標化主。

「四眾圍繞」者，《法華論》云「從此訖尊重讚歎猶是結眾集，名為威儀如法住成就，明上大眾天龍雲集，威儀者即前後圍繞乃至尊重讚歎也」。今明若望前通序即屬第六同聞眾攝，若望后即是開發正經序攝。所以然者，由四眾雲集興三業供養，即是渴仰欲聞，是故如來為說法也。「四眾」者，有人言，天有二眾：謂魔眾、梵眾，舉欲色天之大者也。人有二眾：沙門、婆羅門。《智度論》云

【現代漢語翻譯】 現代漢語譯本：須答，通過這六件事來開啟正宗的教義，所以稱為『開發序』。因此後面的經文說：『現在佛陀放出光明，幫助闡發實相的意義』。

問： 這六件事如何能夠開啟《法華經》的教義？

答： 由於大眾雲集，這就是教法所要成就的因緣，所以才能夠宣說教法，因此大眾聚集是序。將要闡明收三歸一的道理，先闡明從一生三的道理，所以宣說《無量義經》作為序。由於佛陀進入一道清凈三昧（samadhi，禪定），表示宣說清凈的一乘道，所以入定是序。將要宣說究竟的佛乘，先示現究竟的瑞相，所以顯現瑞相是序。由於顯現瑞相而引發疑問，得以請問文殊菩薩（Manjusri），得到文殊菩薩的回答，所以疑問是序。由於文殊菩薩回答疑問，佛陀才能夠從禪定中起身宣說經典，所以回答疑問是序。這六件事可以歸納為三個方面：最初一件是教法所要成就的因緣，中間三件是能教化的教法，後面兩件是菩薩發起教法。中間三件就是以這三件事作為《法華經》的體相：第一件是口業，闡明從多而生一，表示《法華經》收多歸一；第二件是意業，表示佛陀進入一道三昧，然後從禪定中起身宣說一乘道；第三件是身業，表示佛陀宣說一乘的體相，又表示眾生聽聞經典而成就佛果。

『爾時世尊』，標明教化的主導者。

『四眾圍繞』，《法華論》中說：『從這裡開始到尊重讚歎，仍然是總結大眾聚集，稱為威儀如法住成就，闡明上面大眾天龍雲集，威儀就是前後圍繞乃至尊重讚歎』。現在說明如果從前面的通序來看，就屬於第六種同聞眾所攝，如果從後面來看，就是開發正經序所攝。之所以這樣，是因為四眾雲集興起身口意三業供養，就是渴望仰慕想要聽聞，所以如來為他們說法。『四眾』，有人說，天有二眾：即魔眾、梵眾，舉出欲界天和色界天中最大的兩種。人有二眾：沙門（Sramana，出家修行者）、婆羅門（Brahman，印度教祭司）。《智度論》中說

【English Translation】 English version: Thus, these six matters open up the true doctrine, hence the name 'Opening Preface'. Therefore, the subsequent text says, 'Now the Buddha emits light to help reveal the meaning of the true aspect'.

Question: How do these six matters open up the Lotus Sutra?

Answer: Because the great assembly gathers, this is the condition for the teaching to be accomplished, so the teaching can be expounded. Therefore, the assembly is the preface. As it will clarify the principle of converging the three into one, it first clarifies the principle of one giving rise to three. Therefore, expounding the Sutra of Immeasurable Meanings is the preface. Because the Buddha enters the one pure samadhi (禪定), it represents the expounding of the pure One Vehicle path, so entering samadhi is the preface. As it will expound the ultimate vehicle, it first manifests the ultimate auspicious sign, so manifesting the auspicious sign is the preface. Because the manifestation of the auspicious sign gives rise to questions, one is able to ask Manjusri (文殊菩薩), and receive Manjusri's answer, so the question is the preface. Because Manjusri answers the question, the Buddha is then able to rise from samadhi and expound the sutra, so answering the question is the preface. These six matters can be summarized into three aspects: the first is the condition for the teaching to be accomplished, the middle three are the teachings that can transform, and the last two are the Bodhisattvas initiating the teaching. The middle three are the characteristics of the Lotus Sutra: the first is verbal karma, clarifying that many arise from one, representing the Lotus Sutra converging the many into one; the second is mental karma, representing the Buddha entering the one samadhi, and then rising from samadhi to expound the One Vehicle path; the third is physical karma, representing the Buddha expounding the aspect of the One Vehicle, and also representing sentient beings attaining Buddhahood upon hearing the sutra.

'At that time, the World-Honored One' indicates the master of transformation.

'Surrounded by the four assemblies', the Lotus Sutra Treatise says, 'From here until the respectful praise is still summarizing the assembly, called the accomplishment of dignified and Dharma-abiding, clarifying that the great assembly of devas and nagas gathers above, and dignity is the surrounding before and after, even to respectful praise'. Now, it is explained that if viewed from the preceding general preface, it belongs to the sixth group of those who hear together, and if viewed from the following, it belongs to the preface of opening the true sutra. The reason for this is that the four assemblies gather and perform offerings with the three karmas of body, speech, and mind, which is longing to hear, so the Tathagata expounds the Dharma for them. 'Four assemblies', some say that there are two assemblies of devas: namely, the Mara assembly and the Brahma assembly, citing the greatest of the desire realm and form realm heavens. There are two assemblies of humans: Sramanas (沙門) and Brahmans (婆羅門). The Great Perfection of Wisdom Treatise says

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「智慧人開為二分：在家曰婆羅門，出家目為沙門」。佛既是天人師，故舉此四眾也。顗禪師云：「一、影向眾，謂在座默然；二、發教眾，謂發起佛教，如身子之與彌勒；三、當機眾，正稟教領悟；四、結緣眾，聞即未解但結遠因緣。」今謂就此經文有二種四眾：一者、聖有二種，謂聲聞、菩薩；凡有二眾，即客、舊兩眾。以為四也。就後文列者，出家及在家各有二眾也。「圍繞」者，《釋論》云「大眾圍繞則使佛德益尊，既尊其人必受其道，故明圍繞。其猶諸梵之圍繞梵王忉利之圍繞帝釋，檀林師子義亦類然也。」

天華香等名之為「供」，資養于佛目之為「養」，謙遜畏難為「恭」，推其智德為「敬」，一切眾生中無如佛者曰「尊」，恃怙之心過於天地覆載名「重」，美其實德為「贊」，贊猶未足又稱揚之曰「嘆」。雖有四句不出三業：初二為身業，次一為意業。讚歎是口業，此皆是《無量義經》中事。彼經云「以天香等供養」，「大莊嚴王菩薩合手恭敬尊重」，如說七言偈嘆佛謂讚歎也。集經者略采彼經意，以開發此教也。

「為諸菩薩說大乘經」下，第二、說經序。此章來有二義：一者、望前謂具三事：爾時世尊即是化主，四眾以下明稟教之人，說《無量義經》謂教門也。教主如良醫，稟教人

【現代漢語翻譯】 現代漢語譯本 「智慧之人分為兩類：在家者稱為婆羅門（Brahmin，印度教僧侶），出家者稱為沙門（Śrāmaṇa，佛教或其他宗教的修行者）。」佛陀既是天人（deva-manuṣyānām，天道和人道的導師）之師，所以舉出這四眾（catasraḥ pariṣadaḥ，比丘、比丘尼、優婆塞、優婆夷）弟子。顗禪師說：「一、影向眾，指在座默然不語者；二、發教眾，指發起佛教義理者，如舍利弗（Śāriputra）與彌勒（Maitreya）；三、當機眾，指正在領受教義並有所領悟者；四、結緣眾，指聽聞佛法但尚未理解，只是結下未來得度的因緣者。」現在認為就此經文而言，有二種四眾：一者、聖者有二種，即聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、菩薩（Bodhisattva，為救度眾生而修行成佛者）；凡夫有二眾，即新來之客眾、原有之舊眾。這便是四眾。就後文所列舉的，出家眾及在家眾各有二眾。 「圍繞」一詞，《釋論》（Mahāprajñāpāramitopadeśa，大智度論）中說：「大眾圍繞則使佛陀的德行更加尊貴，既然尊敬這個人，必定會接受他的教導，所以說明圍繞。這就像諸梵天（brahmā，色界天的天神）圍繞梵天王（Brahmadeva），忉利天（Trāyastriṃśa，欲界第二天）圍繞帝釋天（Śakra），檀林（candana-vana，旃檀樹林）中的獅子也是類似的道理。」 天華香等稱為「供」（pūjā，供養），以資養佛陀為目的稱為「養」（bhṛtya，奉養），謙遜畏懼困難稱為「恭」（ādara，恭敬），推崇其智慧德行稱為「敬」（sat-kara，尊敬），一切眾生中沒有能比得上佛陀的稱為「尊」（guru，尊重），依賴仰仗之心超過天地覆蓋承載之恩稱為「重」（gaurava，器重），讚美其實際德行稱為「贊」（stuti，讚美），讚美猶嫌不足又稱揚宣導之稱為「嘆」（praśaṃsā，嘆頌）。雖然有四句，但不超出三業（trīṇi karmāṇi，身、口、意）：前二句為身業，中間一句為意業，讚歎是口業，這些都是《無量義經》（Amitārtha-sūtra）中的內容。該經說「以天香等供養」，「大莊嚴王菩薩（Mahāvyūharāja Bodhisattva）合手恭敬尊重」，如說七言偈頌讚嘆佛陀，就是讚歎。集經者略微採擷該經的意旨，以開發此經的教義。 「為諸菩薩說大乘經」以下，是第二部分，說經序。此章的來由有二種意義：一者、望前文而言，具備了三事：爾時世尊（Bhagavān，佛陀的尊稱）即是化主（dharmasvāmin，教化之主），四眾以下說明稟受教義之人，說《無量義經》是教門。教主如同良醫，稟教之人

【English Translation】 English version 'Wise people are divided into two categories: those who remain at home are called Brahmins (Brahmin, Hindu priests), while those who leave home are known as Śrāmaṇas (Śrāmaṇa, practitioners of Buddhism or other religions).' Since the Buddha is the teacher of gods and humans (deva-manuṣyānām, teachers of gods and humans), he mentions these four assemblies (catasraḥ pariṣadaḥ, monks, nuns, laymen, and laywomen). Chan Master Yi said: 'First, the Shadow Assembly, referring to those who sit in silence; second, the Teaching Assembly, referring to those who initiate Buddhist teachings, such as Śāriputra and Maitreya; third, the Receptive Assembly, referring to those who are currently receiving the teachings and gaining insight; fourth, the Connection Assembly, referring to those who hear the Dharma but do not yet understand, merely forming a distant connection for future liberation.' It is now considered that in terms of this scripture, there are two types of four assemblies: first, there are two types of sages, namely Śrāvakas (Śrāvaka, those who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas (Bodhisattva, those who practice to become Buddhas to save sentient beings); there are two types of ordinary people, namely the new guests and the original old members. These are the four assemblies. As listed in the following text, there are two assemblies each for the monastic and lay communities. The term 'surrounded,' the Śāstra (Mahāprajñāpāramitopadeśa, Great Treatise on the Perfection of Wisdom) says, 'The multitude surrounding makes the Buddha's virtue even more venerable. Since they respect this person, they will surely accept his teachings, so it explains the surrounding. This is like the Brahma gods (brahmā, gods of the Form Realm) surrounding the Brahma King (Brahmadeva), the Trāyastriṃśa Heaven (Trāyastriṃśa, the second heaven of the Desire Realm) surrounding Śakra (Śakra), and the lion in the sandalwood forest (candana-vana, sandalwood forest) is also similar.' Heavenly flowers, incense, etc., are called 'offerings' (pūjā, offering), and the purpose of nourishing the Buddha is called 'nurturing' (bhṛtya, serving). Being humble and fearing difficulties is called 'respect' (ādara, respect), and praising his wisdom and virtue is called 'reverence' (sat-kara, reverence). Among all sentient beings, there is no one who can compare to the Buddha, so he is called 'honorable' (guru, respect). The heart of reliance and dependence exceeds the kindness of heaven and earth covering and carrying, so it is called 'esteem' (gaurava, esteem). Praising his actual virtues is called 'praise' (stuti, praise), and praising is not enough, so it is also called 'exclamation' (praśaṃsā, exclamation). Although there are four sentences, they do not exceed the three karmas (trīṇi karmāṇi, body, speech, and mind): the first two sentences are bodily karma, the middle sentence is mental karma, and praise is verbal karma. These are all contents from the Amitārtha-sūtra (Amitārtha-sūtra). The sutra says, 'Offering with heavenly incense, etc.,' and 'Bodhisattva Mahāvyūharāja (Mahāvyūharāja Bodhisattva) joined his palms in reverence and respect.' For example, praising the Buddha with a seven-character verse is praise. The compiler of the sutra slightly extracts the meaning of that sutra to develop the teachings of this sutra. The following section, 'For the Bodhisattvas, he preached the Great Vehicle Sutra,' is the second part, the introduction to the sutra. There are two meanings to the origin of this chapter: first, looking at the previous text, it has three things: the World-Honored One (Bhagavān, the Buddha's honorific title) at that time is the teaching master (dharmasvāmin, master of teaching), the four assemblies below explain the people who receive the teachings, and preaching the Amitārtha-sūtra is the teaching. The teaching master is like a good doctor, and the people who receive the teachings

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喻病者，教門譬良藥，具此三事則生死有邊，不具此三則迴流無際。如《四百觀論》中說「真法及說者聽者難得故，如是則生死非有邊無邊」。又上明三業供養則生物之福，今說大乘經生其智慧，福慧具足而佛道可成。二者、望后即六序中第二名說經序也。由說《無量義經》方得說于《法華》，是故說經名之為序。「為諸菩薩」者，此明教所為人也。

問：

上云四眾圍繞，今云何偏為菩薩？

答：

今言為諸菩薩者，密欲顯唯有菩薩無有二乘為法華序也。

「說大乘經」者，明能被之教也。龍樹《十二門論》以六義釋于大乘：一、出二乘之上故名為大；二、諸佛最大是乘能至故名為大；三、諸佛大人之所乘故故名為大；四、滅眾生大苦與大利樂故名為大；五、觀音彌勒等之所乘故故名為大；六、能盡諸法邊底故故名為大。依《地持論》七義釋大：一者、法大，謂大乘經。二、發心大，因大乘經發菩提心。三、解行大，即道種性菩薩解行成就。四、凈心大，即初地菩薩也。五、眾具大，有福德智慧二種具足。六者、時大，謂三阿僧祇劫行行。七者、果大，謂大菩提果。故云大乘經也。

「名無量義」者，大乘是其通名，無量義是其別稱。所以標大乘者，密欲顯唯有于大乘無有小

【現代漢語翻譯】 現代漢語譯本： 比喻就像病人，教法就像良藥，具備這三者（病人、教法、良藥）生死輪迴就有終結的時候，不具備這三者，生死輪迴就無邊無際。正如《四百觀論》中所說：『真正的佛法以及說法的人和聽法的人都難以遇到，因此生死既不是有邊也不是無邊。』前面說明用身口意三業供養能產生福報，現在說講大乘經典能產生智慧，福報和智慧都具備了，佛道就可以成就。第二點，從六序（六種序分）來看，這是其中的第二種，名為說經序。因為說了《無量義經》（The Sutra of Immeasurable Meanings）才能說到《法華經》（The Lotus Sutra），所以說經被稱為序。『為諸菩薩』（For the Bodhisattvas）這句話，說明教法所針對的對象是菩薩（Bodhisattvas）。 問： 上面說四眾圍繞，現在為什麼偏偏說是爲了菩薩？ 答： 現在說爲了諸菩薩，是暗中想要表明只有菩薩而沒有二乘（聲聞和緣覺）作為《法華經》的序分。 『說大乘經』（Speaking the Great Vehicle Sutra）這句話，說明所宣講的教法是大乘。龍樹（Nagarjuna）的《十二門論》（The Twelve Gate Treatise）用六個方面來解釋大乘：第一，超出二乘之上，所以稱為大；第二，諸佛最大，大乘能夠到達佛的境界，所以稱為大；第三，諸佛大人所乘坐的，所以稱為大；第四，滅除眾生的大苦，給予眾生大利益，所以稱為大；第五，觀音（Avalokitesvara）、彌勒（Maitreya）等菩薩所乘坐的，所以稱為大；第六，能夠窮盡諸法的邊際和底蘊，所以稱為大。依據《地持論》（Bodhisattvabhumi Sutra）用七個方面來解釋大：第一，法大，指的是大乘經典。第二，發心大，因為大乘經典而發起菩提心。第三，解行大，指的是道種性菩薩的理解和修行成就。第四，凈心大，指的是初地菩薩。第五，眾具大，具有福德和智慧兩種資糧。第六，時大，指的是三大阿僧祇劫的修行。第七，果大，指的是大菩提果。所以稱為大乘經。 『名無量義』（Named Immeasurable Meanings）這句話，大乘是它的通名，無量義是它的別稱。之所以標明大乘，是暗中想要表明只有大乘而沒有小乘。

【English Translation】 English version: It is like a sick person, the teaching is like good medicine. Having these three things (patient, teaching, good medicine), the cycle of birth and death will have an end. Not having these three, the cycle of birth and death will be boundless. As it is said in the Four Hundred Verses on the Middle Way (Catuḥśataka-śāstra): 'True Dharma, as well as the speaker and the listener, are difficult to obtain, therefore, birth and death are neither finite nor infinite.' The above explains that offering with the three karmas of body, speech, and mind generates blessings. Now it is said that expounding the Mahayana sutras generates wisdom. With both blessings and wisdom complete, the Buddha path can be achieved. Secondly, looking at the six prefaces, this is the second one, named the Preface to the Sutra Exposition. Because the Sutra of Immeasurable Meanings (Wuliangyi Jing) is expounded, the Lotus Sutra (Fahua Jing) can then be spoken, therefore, the sutra exposition is called a preface. 'For the Bodhisattvas' (wei zhu pusa) indicates that the teaching is intended for Bodhisattvas (pusa). Question: Above it says the four assemblies are surrounding, why does it now specifically say it is for Bodhisattvas? Answer: Saying 'for the Bodhisattvas' now, secretly intends to reveal that only Bodhisattvas and not the Two Vehicles (Shravakas and Pratyekabuddhas) are the preface to the Lotus Sutra. 'Speaking the Great Vehicle Sutra' (shuo dacheng jing) clarifies that the teaching being expounded is the Mahayana. Nagarjuna's (Longshu) Twelve Gate Treatise (Shiermen Lun) explains the Mahayana in six ways: First, it is above the Two Vehicles, therefore it is called Great; second, the Buddhas are the greatest, and the Vehicle can reach the Buddha's realm, therefore it is called Great; third, it is ridden by the great beings, the Buddhas, therefore it is called Great; fourth, it extinguishes the great suffering of sentient beings and gives them great benefit and joy, therefore it is called Great; fifth, it is ridden by Bodhisattvas such as Avalokitesvara (Guanyin) and Maitreya (Mile), therefore it is called Great; sixth, it can exhaust the boundaries and depths of all dharmas, therefore it is called Great. According to the Bodhisattvabhumi Sutra (Dichilun), the Great is explained in seven ways: First, the Dharma is great, referring to the Mahayana sutras. Second, the aspiration is great, because the Bodhi mind is aroused by the Mahayana sutras. Third, the understanding and practice are great, referring to the accomplishment of understanding and practice of Bodhisattvas of the lineage of the path. Fourth, the pure mind is great, referring to the Bodhisattvas of the first ground. Fifth, the accumulation is great, having both blessings and wisdom complete. Sixth, the time is great, referring to the practice of three great asamkhya kalpas. Seventh, the fruit is great, referring to the great Bodhi fruit. Therefore, it is called the Great Vehicle Sutra. The phrase 'Named Immeasurable Meanings' (ming wuliangyi), Great Vehicle is its general name, and Immeasurable Meanings is its specific name. The reason for specifying the Great Vehicle is to secretly indicate that there is only the Great Vehicle and not the Small Vehicle.

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乘為法華序也。「無量義」者，解釋不同，印法師云：「此經辨無量萬善也。以現在行無量萬善，故來世成佛。」問：若說萬善成佛，與《法華》何異？彼答云：此中但覆相明萬善成佛，不言萬善之外無別三乘義，此但是顯實，未開權也。故與《法華》為異，稱之為序也。基法師解云：「無量義者所謂空也。若是有法即有分限名為有量，空義深廣稱為無量。」問：若爾，與第二時大品教何異？彼答云：前教明空為三乘行本，不得為法華序；此中明空為大乘行本，故得為法華序，是故為異也。《名僧傳》云「基公聽竺道生講，善於《法華》雖有二判，無以取決」。次注《無量義經》云「其無量義經雖《法華》首載，而中夏未睹其說，每臨講肆，未嘗不廢談而欽見於斯文，忽有武當山比丘慧表，生自羌曹，偽帝姚略從子，國破之日為晉軍河澹之所得，數歲聰黠，澹之字曰螟蛉，養為假子。俄放出家，便勤苦求道，南北遊尋不擇夷險，以齊建元三年復訪奇[狂-王+復]秘，遠至嶺南于廣州朝亭寺遇中天竺沙門曇摩伽陀耶舍，手能隸書、口解齊音，言欲傳此經未知其所授。慧表便慇勤致請，心形相俱到，淹歷旬月僅得一本，仍還嵩北高入武當山，以今永明三年九月十八日頂載出山，見授弘通。奉覿真文，欣敬兼誠詠歌不足，

【現代漢語翻譯】 現代漢語譯本 『乘為法華序也』。「無量義」（immeasurable meanings）者，解釋不同，印法師說：『此經辨明無量萬善。因為現在修行無量萬善，所以來世能夠成佛。』 問：如果說萬善能夠成佛，與《法華經》（Lotus Sutra）有什麼不同？他回答說：『此經中只是表面上說明萬善能夠成佛，沒有說萬善之外沒有其他三乘（Three Vehicles）的意義，這只是顯現真實，還沒有開顯權巧。』 所以與《法華經》不同，稱之為序。基法師解釋說：『無量義，所說的就是空。如果是有法，就有分限，稱為有量，空的意義深廣，所以稱為無量。』 問：如果這樣，與第二時大品般若經（Perfection of Wisdom Sutra）的教義有什麼不同？他回答說：『之前的教義說明空是三乘修行的根本，不能作為《法華經》的序；此經中說明空是大乘修行的根本，所以可以作為《法華經》的序，因此是不同的。』 《名僧傳》記載『基公聽竺道生講解，精通《法華經》，雖然有兩種不同的判釋，但無法決斷』。後來註釋《無量義經》說：『這部《無量義經》雖然在《法華經》中首先提到，但在中原地區還沒有見到它的說法，每次講經的時候，沒有不停止談論而欽佩地瞻仰這部經文的。』 忽然有武當山的比丘慧表，出生在羌曹，是偽帝姚略的從子，國家滅亡的時候被晉軍河澹之所得，幾歲的時候就非常聰明，河澹之給他取名叫螟蛉，收養為義子。不久就讓他出家，於是勤苦地求道，南北遊歷不選擇險夷，在齊建元三年再次尋訪奇[狂-王+復]秘，遠到嶺南，在廣州朝亭寺遇到了中天竺的沙門曇摩伽陀耶舍（Dharmaghatayaśas），他能用隸書書寫，能用齊地的語言講解，說想要傳這部經，不知道應該傳給誰。慧表於是慇勤地請求，身心都非常到位，經過十幾天才得到一本經書，然後回到嵩山北面的武當山，在永明三年九月十八日頭頂著經書下山，獻出來弘揚流通。奉讀真正的經文，欣喜敬佩之情難以言表，

【English Translation】 English version 'The preface to the Lotus Sutra is based on the Immeasurable Meanings Sutra.' The term 'Immeasurable Meanings' has different interpretations. Dharma Master Yin said, 'This sutra elucidates immeasurable myriad virtues. Because one practices immeasurable myriad virtues in the present, one will attain Buddhahood in the future.' Question: If it is said that myriad virtues lead to Buddhahood, how is it different from the Lotus Sutra? He replied, 'This sutra only superficially explains that myriad virtues lead to Buddhahood, without stating that there are no other Three Vehicle meanings outside of myriad virtues. This only reveals the real, without opening the expedient.' Therefore, it is different from the Lotus Sutra and is called a preface. Dharma Master Ji explained, 'Immeasurable meaning refers to emptiness. If there is a dharma, it has limitations and is called measurable. The meaning of emptiness is profound and vast, so it is called immeasurable.' Question: If so, how is it different from the teachings of the Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra) in the second period? He replied, 'The previous teachings explain emptiness as the basis for the practice of the Three Vehicles and cannot be the preface to the Lotus Sutra. This sutra explains emptiness as the basis for the practice of the Mahayana, so it can be the preface to the Lotus Sutra, therefore it is different.' The 'Biographies of Eminent Monks' records, 'Master Ji listened to Zhu Daosheng's explanation and was proficient in the Lotus Sutra. Although there were two different interpretations, he could not decide.' Later, in his commentary on the Immeasurable Meanings Sutra, he said, 'Although this Immeasurable Meanings Sutra is mentioned first in the Lotus Sutra, its teachings have not been seen in the Central Plains. Every time I lecture on the sutras, I never fail to stop talking and admire this text.' Suddenly, there was a Bhikshu Huibiao from Mount Wudang, born in Qiang Cao, who was a cousin of the pseudo-emperor Yao Lue. When the country was destroyed, he was captured by the Jin army He Tan. At a few years old, he was very clever. He Tan gave him the name Mingling and adopted him as a foster son. Soon he was allowed to leave home, so he diligently sought the Way, traveling north and south, not choosing between dangerous and easy paths. In the third year of Jianyuan in Qi, he again sought out the strange [狂-王+復] secrets, traveling far to Lingnan. At Chaoting Temple in Guangzhou, he met the Shramana Dharmaghatayaśas from Central India, who could write in clerical script and explain in the Qi language, saying that he wanted to transmit this sutra but did not know who to give it to. Huibiao then earnestly requested, with both body and mind fully present. After more than ten days, he obtained a copy of the sutra and then returned to Mount Wudang north of Mount Song. On the eighteenth day of the ninth month of the third year of Yongming, he carried the sutra on his head down the mountain and presented it for propagation and circulation. Upon reading the true text, his joy and reverence were beyond words.

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手舞莫宣。遂便註解云：正以空為無量義。」基覽經本，便謂解與經符。而印師執固不移，云明空無量義經者，別是余時說耳，非法華前辨無量義經也。法華前無量義經正明萬善成佛，不來此土。乃至光宅法師猶存印師之解也。

今以五義證此《無量義經》是《法華》前《無量義經》：一者、處同。同在王舍城鷲山所說故。二者、眾數大同。謂萬二千聲聞、八萬菩薩故。三者、時節同。《法華》云「成道以來四十餘年說之」，《無量義經》亦云「我成道以來四十餘年未說實相法」。四者、義同。雖未彰言明開三顯一，而旨趣密開一乘也。五者、翻經之人中天竺沙門自云是法華前說，宜應用之也。

今明無量義者，凡有二種，一者、實相之體不可限量，謂體無量；二者、從實相一法出一切教，謂用無量。此之體用並有深所，以故稱為義。

問：

何以知無相一法廣生諸教？

答：

如彼經說，始從《華嚴》之會終竟《法華》之前集，若大若小、世間出世間，一切諸教皆從無相一法所出生也。非但無相一法生一切教，亦從無相一法生一切身，故有凡聖、有情無情一切諸身皆從無相一法出生也。

問：

云何無相一法生一切教、一切身耶？

答：

無相一法

【現代漢語翻譯】 現代漢語譯本： 手舞莫宣對此進行了註解，說：『正是因為空才是無量義。』窺基（Kuiji）檢視經書原本，便認為他的解釋與經文相符。但印法師（Yin Fashi）固執己見，不肯改變，說闡明空無量義的經是其他時候說的，不是《法華經》（Lotus Sutra）前所說的《無量義經》（Sutra of Immeasurable Meanings）。《法華經》前的《無量義經》正是闡明萬善成就佛果，不來此土。甚至光宅法師（Guangzhai Fashi）仍然保留印法師的解釋。 現在用五個理由來證明這部《無量義經》（Sutra of Immeasurable Meanings）就是《法華經》（Lotus Sutra）前的《無量義經》（Sutra of Immeasurable Meanings）：第一，地點相同。都在王舍城（Rajagrha）鷲峰山（Vulture Peak）所說。第二，聽眾數量大致相同。都有一萬二千聲聞（Sravakas）、八萬菩薩（Bodhisattvas）。第三，時間相同。《法華經》（Lotus Sutra）說『成道以來四十餘年說之』，《無量義經》（Sutra of Immeasurable Meanings）也說『我成道以來四十餘年未說實相法』。第四，意義相同。雖然沒有明確地說開三顯一，但旨趣是秘密地開啟一乘（Ekayana）。第五，翻譯經書的天竺（India）沙門（Sramana）自己說是《法華經》（Lotus Sutra）前所說，應該採用他的說法。 現在闡明無量義，大致有兩種：第一，實相（Reality）的本體不可測量，稱為體無量；第二，從實相（Reality）一法出生一切教法，稱為用無量。這體和用都具有深刻的含義，因此稱為義。 問： 憑什麼知道無相（Lakshana）一法廣泛地產生各種教法？ 答： 正如那部經所說，從《華嚴經》（Avatamsaka Sutra）的集會開始，到《法華經》（Lotus Sutra）之前的集會結束，無論是大乘（Mahayana）還是小乘（Hinayana）、世間還是出世間，一切教法都從無相（Lakshana）一法所出生。不僅無相（Lakshana）一法產生一切教法，也從無相（Lakshana）一法產生一切身，所以有凡夫和聖人、有情和無情的一切身都從無相（Lakshana）一法出生。 問： 如何理解無相（Lakshana）一法產生一切教法、一切身呢？ 答： 無相（Lakshana）一法

【English Translation】 English version: Shou Wu Mo Xuan then annotated, saying: 'It is precisely because of emptiness that there is immeasurable meaning.' Kuiji (窺基) examined the original scripture and believed that his interpretation matched the text. However, Dharma Master Yin (印法師) stubbornly refused to change his view, saying that the scripture clarifying the immeasurable meaning of emptiness was spoken at another time, not the 'Sutra of Immeasurable Meanings' (無量義經) spoken before the 'Lotus Sutra' (法華經). The 'Sutra of Immeasurable Meanings' (無量義經) before the 'Lotus Sutra' (法華經) precisely elucidates the attainment of Buddhahood through myriad virtues, without coming to this land. Even Dharma Master Guangzhai (光宅法師) still retained Dharma Master Yin's interpretation. Now, I will use five reasons to prove that this 'Sutra of Immeasurable Meanings' (無量義經) is the 'Sutra of Immeasurable Meanings' (無量義經) before the 'Lotus Sutra' (法華經): First, the location is the same. Both were spoken at Vulture Peak (鷲峰山) in Rajagrha (王舍城). Second, the number of attendees is largely the same. Both had twelve thousand Sravakas (聲聞) and eighty thousand Bodhisattvas (菩薩). Third, the time is the same. The 'Lotus Sutra' (法華經) says, 'Spoken more than forty years since enlightenment,' and the 'Sutra of Immeasurable Meanings' (無量義經) also says, 'For more than forty years since my enlightenment, I have not spoken the true aspect of reality.' Fourth, the meaning is the same. Although it does not explicitly state the opening of the three and revealing the one, the purpose is to secretly open the One Vehicle (Ekayana). Fifth, the Indian (天竺) Sramana (沙門) who translated the scripture himself said that it was spoken before the 'Lotus Sutra' (法華經), and his statement should be adopted. Now, clarifying immeasurable meaning, there are roughly two types: First, the substance of Reality (實相) is immeasurable, called the immeasurable substance; second, from the one Dharma of Reality (實相), all teachings arise, called the immeasurable function. Both the substance and function have profound meanings, therefore it is called meaning. Question: How do we know that the one Dharma of No-form (Lakshana) widely produces various teachings? Answer: As that scripture says, starting from the assembly of the 'Avatamsaka Sutra' (華嚴經) and ending before the assembly of the 'Lotus Sutra' (法華經), whether Mahayana (大乘) or Hinayana (小乘), worldly or other-worldly, all teachings arise from the one Dharma of No-form (Lakshana). Not only does the one Dharma of No-form (Lakshana) produce all teachings, but also from the one Dharma of No-form (Lakshana) all bodies arise, so all bodies of ordinary beings and sages, sentient and non-sentient beings, arise from the one Dharma of No-form (Lakshana). Question: How does the one Dharma of No-form (Lakshana) produce all teachings and all bodies? Answer: The one Dharma of No-form (Lakshana)

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即是法身，由法身故示一切身、說一切教也。

「教菩薩法」者，即說無相一法生一切法，以教根熟菩薩也。菩薩修於此法，則行與佛相應，故為佛所護念。遮凡夫二乘外惡為護，令生中道正觀爲念。

問：

今說《法華》何故前說《無量義經》？

答：

《法華》者會一切乘同入一乘，今將明收入之義，故前辨出生，以從一法生一切法，故一切法還歸一法，所以將辨收入前明出生，是故前說出生為收入之序也。

問：

何故將明收入前說出生耶？

答：

由四十餘年封執三教，忽聞歸一心即驚疑，是故先明一切諸教本從一生，寧不歸一耶？

問：

但一切教從一生是故歸一，亦一切眾生從一生以歸一耶？

答：

彼經明一切眾生失一道清凈故成種種道，諸佛無緣大悲欲令眾生歸於一道，是故從一道出無量教耳。

問：

若爾，與《法華》何異？

答：

彼經直明眾生失一道成種種道，亦直明諸佛為失一道眾生故說從一道出一切教，正明緣之與教並從一道生，而方言未明緣教並歸一也。

問：

緣教並歸一道，何者為正意？

答：

緣為正也。以一道本性清凈，而眾生虛妄失於

【現代漢語翻譯】 現代漢語譯本 這就是法身（Dharmakaya），因為是法身，所以能示現一切身相，宣說一切教法。

『教菩薩法』，就是宣說無相的一法能生出一切法，以此來教導根器成熟的菩薩。菩薩修習此法，那麼他的行為就與佛相應，所以會被佛所護念。『遮』是遮止凡夫、二乘（聲聞乘和緣覺乘）和外道的邪惡，作為『護』；使他們生起中道正觀，作為『念』。

問： 現在要說《法華經》（Lotus Sutra），為什麼之前要說《無量義經》（Sutra of Immeasurable Meanings）？

答： 《法華經》是要會合一切乘（yana），共同進入一乘（ekayana），現在將要闡明收入的意義，所以先辨別出生的意義，因為從一法生出一切法，所以一切法最終迴歸一法，因此將要辨別收入之前先闡明出生，所以之前說出生是作為收入的序言。

問： 為什麼要將要闡明收入之前先說出生呢？

答： 因為四十多年來，人們固守執著於三教（聲聞乘、緣覺乘、菩薩乘），突然聽到歸於一心就會感到驚疑，所以先闡明一切諸教本來是從一生出來的，難道不應該歸於一嗎？

問： 只是因為一切教是從一生出來的，所以要歸於一，那麼一切眾生也是從一生出來，所以要歸於一嗎？

答： 那部經闡明一切眾生失去一道清凈，所以成就種種道，諸佛以無緣大悲想要讓眾生歸於一道，所以才從一道生出無量教法。

問： 如果這樣，與《法華經》有什麼不同？

答： 那部經只是闡明眾生失去一道而成就種種道，也只是闡明諸佛爲了失去一道的眾生，所以宣說從一道生出一切教法，只是闡明緣（眾生的根器）和教（佛的教法）都從一道生出，而方纔還沒有闡明緣和教都歸於一。

問： 緣和教都歸於一道，哪個是真正的意義？

答： 緣是真正的意義。因為一道的本性是清凈的，而眾生虛妄地失去了它

【English Translation】 English version It is the Dharmakaya (法身), and because of the Dharmakaya, it manifests all forms and expounds all teachings.

『Teaching the Bodhisattva Dharma』 means expounding that the one Dharma of no-form generates all Dharmas, in order to teach Bodhisattvas whose roots are mature. When a Bodhisattva cultivates this Dharma, their conduct corresponds with the Buddha, and therefore they are protected and mindful by the Buddha. 『Shielding』 means shielding ordinary people, the two vehicles (Shravakayana and Pratyekabuddhayana), and external evils as protection; causing them to generate the Middle Way's correct view as mindfulness.

Question: Now that we are about to discuss the Lotus Sutra (法華經), why did we first discuss the Sutra of Immeasurable Meanings (無量義經)?

Answer: The Lotus Sutra is to converge all yanas (乘) into the one yana (一乘). Now, we are about to clarify the meaning of convergence, so we first distinguish the meaning of origination. Because all Dharmas originate from one Dharma, all Dharmas ultimately return to one Dharma. Therefore, before clarifying convergence, we first clarify origination. Thus, the previous discussion of origination serves as the preface to convergence.

Question: Why do we discuss origination before clarifying convergence?

Answer: Because for more than forty years, people have been clinging to the three teachings (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana). Suddenly hearing about returning to one mind, they become surprised and doubtful. Therefore, we first clarify that all teachings originally come from one, shouldn't they return to one?

Question: Is it only because all teachings originate from one that they should return to one, or do all sentient beings also originate from one and therefore should return to one?

Answer: That sutra clarifies that all sentient beings lose the purity of the one path, thus accomplishing various paths. The Buddhas, with causeless great compassion, desire to have sentient beings return to the one path, so they generate immeasurable teachings from the one path.

Question: If so, how is it different from the Lotus Sutra?

Answer: That sutra only clarifies that sentient beings lose the one path and accomplish various paths. It also only clarifies that the Buddhas, for the sake of sentient beings who have lost the one path, expound that all teachings originate from the one path. It only clarifies that the conditions (sentient beings' capacities) and the teachings (Buddha's teachings) both originate from the one path, but it has not yet clarified that both conditions and teachings return to one.

Question: That conditions and teachings both return to one path, which is the true meaning?

Answer: Conditions are the true meaning. Because the nature of the one path is pure, but sentient beings falsely lose it.

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一道故成六道，今還欲令悟一道，故說從一法出一切教耳。若不明眾生本失一道者，雖說一切教從一法出，終不能令歸一道也。此義是《法華》會三歸一之正意，又是令一切眾生作佛之正意。若不先明此意，《法華》不得說一切眾生皆作佛也。二者、《法華》明於一乘，今將辨一乘故先明乘本，乘本者即是實相，要由悟于實相發生波若，由波若故行無不成、累無不盡，故能出三界至薩波若，乘義方成。故《十二門論》云「大分深義所謂空也」。若通達是義則通達大乘，具足六波羅蜜無所障礙；若不悟于實相，雖復廣修萬善，皆是有所得，顛倒不動不出，即乘義不成也。三者、《無量義經》密顯於一、密破於三，《法華》顯明於一、顯破於三。良以三執難傾、一乘難信，今示說《法華》由漸，故前密后顯也。

問：

云何名為密顯義耶？

答：

既從一生多，既密顯一為多本，故即多必歸一，故即是顯唯有一乘無有三乘。四者、彼經說「如水是一，約井泉不同，法水是一，約眾生得道為異」。然法既一，得道不應有異。今動彼疑情，使聞後於一說三、會三歸一即便信解。五者、大明佛化凡有四門：一者、一會一說，此例甚多。二者、多會多說，如《華嚴》七處八會。三者、多會一說，《釋論》

【現代漢語翻譯】 現代漢語譯本：因為一道演變成六道，現在想要讓眾生領悟一道，所以說一切教法都從一法而出。如果不明白眾生本來失去了一道，即使說一切教法從一法而出，最終也不能讓眾生迴歸一道。這個意義是《法華經》（Lotus Sutra）會三歸一的真正含義，也是讓一切眾產生佛的真正含義。如果不先明白這個意義，《法華經》就不能說一切眾生都能成佛。第二，《法華經》闡明一乘（Ekayana），現在將要闡述一乘，所以先闡明乘的根本，乘的根本就是實相（Tathata），一定要通過領悟實相才能生起般若（Prajna），因為有了般若，所以一切行為沒有不成就的，一切業障沒有不消除的，所以能夠出離三界（Trailokya）到達薩波若（Sarvajna），乘的意義才能成立。所以《十二門論》（Dvadasanikaya Sastra）說：『大乘深奧的意義就是空。』如果通達這個意義，就通達了大乘，具足六波羅蜜（Six Paramitas），沒有任何障礙；如果不領悟實相，即使廣泛地修習各種善行，都是有所得，都是顛倒不動搖，不能出離，那麼乘的意義就不能成立。第三，《無量義經》（Amitartha Sutra）秘密地顯示一，秘密地破除三，《法華經》顯明地顯示一，顯明地破除三。這是因為三種執著難以傾覆，一乘難以相信，現在爲了宣說《法華經》而採取漸進的方式，所以前面秘密，後面顯明。

問：

什麼是密顯義呢？

答：

既然從一生多，既然秘密地顯示一為多的根本，所以即多必定歸一，所以就是顯明只有一乘，沒有三乘。第四，那部經說：『比如水是一樣的，只是因為井和泉的不同而不同，法水是一樣的，只是因為眾生得道的方式不同而不同。』然而法既然是一樣的，得道就不應該有不同。現在引發他們的疑慮，使他們聽到後面關於一說三、會三歸一的說法，就能相信理解。第五，大體上說明佛陀教化眾生有四種方式：第一種，一次法會一次說法，這樣的例子很多。第二種，多次法會多次說法，比如《華嚴經》（Avatamsaka Sutra）的七處八會。第三種，多次法會一次說法，《釋論》（Mahaprajnaparamita-sastra）

【English Translation】 English version: Because the One Vehicle (Ekayana) evolved into the Six Realms (Sadgati), now we want to enable sentient beings to realize the One Vehicle, therefore it is said that all teachings come from the One Dharma. If one does not understand that sentient beings originally lost the One Vehicle, even if it is said that all teachings come from the One Dharma, it will ultimately not be possible to return sentient beings to the One Vehicle. This meaning is the true meaning of the Lotus Sutra (Saddharma Pundarika Sutra) converging the Three Vehicles into the One, and it is also the true meaning of enabling all sentient beings to become Buddhas. If this meaning is not understood first, the Lotus Sutra cannot say that all sentient beings can become Buddhas. Second, the Lotus Sutra clarifies the One Vehicle, and now we will explain the One Vehicle, so first clarify the root of the Vehicle, the root of the Vehicle is Suchness (Tathata), it is necessary to realize Suchness to generate Prajna (Wisdom), because of Prajna, all actions are accomplished, and all karmic obstacles are eliminated, so it is possible to leave the Three Realms (Trailokya) and reach Sarvajna (Omniscience), and the meaning of the Vehicle can be established. Therefore, the Twelve Gate Treatise (Dvadasanikaya Sastra) says: 'The profound meaning of the Great Vehicle is emptiness.' If one understands this meaning, one understands the Great Vehicle, and is complete with the Six Paramitas (Six Perfections) without any obstacles; if one does not realize Suchness, even if one extensively cultivates all kinds of good deeds, they are all with attainment, inverted and unmoving, and cannot be liberated, then the meaning of the Vehicle cannot be established. Third, the Infinite Meaning Sutra (Amitartha Sutra) secretly reveals the One and secretly refutes the Three, while the Lotus Sutra clearly reveals the One and clearly refutes the Three. This is because the three attachments are difficult to overturn and the One Vehicle is difficult to believe, so now we adopt a gradual approach to explain the Lotus Sutra, so the former is secret and the latter is clear.

Question:

What is the meaning of secret revelation?

Answer:

Since one gives rise to many, since secretly revealing the One as the root of the many, therefore the many must return to the One, so it is clear that there is only the One Vehicle and not the Three Vehicles. Fourth, that sutra says: 'For example, water is the same, but it is different because of the difference between wells and springs, Dharma water is the same, but it is different because of the different ways sentient beings attain enlightenment.' However, since the Dharma is the same, the attainment of enlightenment should not be different. Now, arouse their doubts, so that when they hear the later explanation of the One speaking of the Three and the convergence of the Three into the One, they can believe and understand. Fifth, generally speaking, there are four ways in which the Buddha teaches sentient beings: First, one assembly, one teaching, there are many such examples. Second, many assemblies, many teachings, such as the seven locations and eight assemblies of the Avatamsaka Sutra (Flower Garland Sutra). Third, many assemblies, one teaching, the Shastra (Mahaprajnaparamita-sastra)

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云「波若非一時一會說，故前得悟者已去，後來者更復為說」。以會有前後故名多會，而波若無異故云一說也。四者、一會多說者，如說《凈名》前說《普集經》，又即如此經將說《法華》前說《無量義經》也。此之四事皆是適緣所宜，不應責其所由也。六者、《法華》既開會三一，似如相說，恐聞之起著，故前說《無量義》明於無相。大莊嚴王問佛：「行何等法速得菩提？」佛答：「行無相一法疾得菩提。」如《涅槃經》「有所得是二乘，無所得為菩薩」。亦如今於一一句中不作字相、不作聞相，以無相故得無上菩提，故將說《法華》而前說《無量義》。

問：

《大品》等是《法華》前說，已明無相，何故說《無量義》明無相耶？

答：

《無量義》明無相，復明一法，有似《法華》，故前說之。

「佛說是經已」下，第三、入定序，有四句：初、結前生后明入定時節也。「結跏趺坐」者，明入定之緣也。

問：

坐法不同，何故結跏趺坐耶？

答：

作此坐者不同俗人，又異外道，外道等常立或翹足，以身既不端心則不正。結跏趺坐是諸佛常坐之法，作此坐者身端而心正也。將欲靜心故先端身。又作此坐取道則易，魔生怖心故跏趺坐也。

「入

【現代漢語翻譯】 現代漢語譯本：有人說，『般若』（Prajna，智慧）不是一次集會一次說法，所以先前領悟的人已經離去，後來的人再為他們解說。因為集會有先後，所以稱為多次集會，而般若的道理沒有差異，所以說是一次說法。第四種情況，一次集會多次說法，例如宣講《凈名經》（Vimalakirti Sutra）之前先說《普集經》（Samgraha Sutra），又如這部經將要宣講《法華經》（Lotus Sutra）之前先說《無量義經》（Sutra of Immeasurable Meanings）。這四種情況都是適應因緣的需要，不應該追究其中的原因。第六種情況，《法華經》既然開示會三歸一，似乎是互相解說，恐怕聽聞的人產生執著，所以在前面宣說《無量義經》，闡明無相的道理。大莊嚴王問佛：『修行什麼法能夠迅速證得菩提？』佛回答：『修行無相一法，迅速證得菩提。』如同《涅槃經》（Nirvana Sutra）所說：『有所得是二乘，無所得為菩薩。』也像現在於一句一句中不作字相、不作聞相，因為無相的緣故，才能證得無上菩提，所以將要宣講《法華經》之前，先說《無量義經》。 問： 《大品般若經》（Mahaprajnaparamita Sutra）等是《法華經》之前宣說的，已經闡明無相的道理，為什麼還要說《無量義經》來闡明無相呢？ 答： 《無量義經》闡明無相，又闡明一法，有些類似《法華經》，所以先宣說它。 『佛說是經已』以下，第三部分是入定序，有四句話：首先，總結前面，引出後面，說明入定的時節。『結跏趺坐』，說明入定的因緣。 問： 坐禪的方法不同，為什麼採用結跏趺坐呢？ 答： 採用這種坐姿不同於世俗之人，也不同於外道，外道常常站立或者翹著腳，因為身體不端正，所以心也不正。結跏趺坐是諸佛常常採用的坐法，採用這種坐姿，身體端正而心也正。將要靜心，所以先端正身體。而且採用這種坐姿容易得道，魔會產生恐懼之心，所以採用跏趺坐。

【English Translation】 English version: Someone says, 'Prajna (Wisdom) is not explained in one assembly and one discourse, so those who attained enlightenment earlier have already left, and later people explain it again for them.' Because the assemblies have a sequence, it is called multiple assemblies, but the principle of Prajna is no different, so it is said to be one discourse. The fourth situation, one assembly with multiple discourses, such as explaining the 'Vimalakirti Sutra' before explaining the 'Samgraha Sutra', and like this sutra, before explaining the 'Lotus Sutra' (Lotus Sutra), first explaining the 'Sutra of Immeasurable Meanings' (Sutra of Immeasurable Meanings). These four situations are all adapted to the needs of circumstances, and one should not investigate the reasons for them. The sixth situation, since the 'Lotus Sutra' reveals the convergence of the three vehicles into one, seemingly explaining each other, fearing that those who hear it will develop attachments, so the 'Sutra of Immeasurable Meanings' is explained beforehand, clarifying the principle of non-form. King Great Adornment asked the Buddha, 'Practicing what Dharma can quickly attain Bodhi?' The Buddha replied, 'Practicing the one Dharma of non-form quickly attains Bodhi.' Just as the 'Nirvana Sutra' (Nirvana Sutra) says, 'What is attained is for the two vehicles, what is not attained is for the Bodhisattva.' Also, like now, in each and every sentence, do not create the form of words, do not create the form of hearing, because of non-form, one can attain unsurpassed Bodhi, so before explaining the 'Lotus Sutra', first explain the 'Sutra of Immeasurable Meanings'. Question: The 'Mahaprajnaparamita Sutra' (Mahaprajnaparamita Sutra) and others were explained before the 'Lotus Sutra', already clarifying the principle of non-form, why still explain the 'Sutra of Immeasurable Meanings' to clarify non-form? Answer: The 'Sutra of Immeasurable Meanings' clarifies non-form and also clarifies the one Dharma, somewhat similar to the 'Lotus Sutra', so it is explained beforehand. 『The Buddha finished speaking this sutra』 below, the third part is the introduction to entering Samadhi, with four sentences: First, summarizing the previous and introducing the following, explaining the time of entering Samadhi. 『Sitting in full lotus posture』 indicates the cause for entering Samadhi. Question: The methods of sitting in meditation are different, why adopt the full lotus posture? Answer: Adopting this posture is different from ordinary people, and also different from externalists, externalists often stand or cross their feet, because the body is not upright, so the mind is also not upright. Sitting in full lotus posture is the method that all Buddhas often adopt, adopting this posture, the body is upright and the mind is also upright. About to quiet the mind, so first straighten the body. Moreover, adopting this posture makes it easier to attain the Way, demons will develop fear, so sit in full lotus posture.

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于無量義處三昧」，第三句、正明入定。

問：

諸佛未曾出入，何因緣故入三昧？

答：

須識此中三種說《法華經》：一者、說《無量義》明直說一道清凈，名說《法華》。二者、佛入一道清凈三昧說《法華》。三者、現瑞即相說《法華》。今入定正有二意：一、入三昧現瑞，使時眾疑，待文殊決疑方得起定。二、入無量義定者，表佛語默常住一道清凈也。若泛依諸經例者，略明十義：一者根緣所宜，謂出入適緣動靜應物。二者、為欲現瑞是故入定，則顯定為瑞本，若不入定則瑞無所由。又不入定而現瑞者，或恐非佛現瑞，為是義故須入定也。三者、夫欲赴緣說法，必須審法察機，今將演一乘故入定也。四者、欲令眾生尊人重法故，以法相微妙佛欲說之尚須入定，故知此法不可思議也。五者、六師等謂一切時常有智慧，佛破此執故明諸法因緣成，由定發慧故靜極則鑑明也。六者、示佛定圓慧滿，入定故顯佛定圓，起定說法彰佛慧滿，若不入定則定門不顯，若不說法則慧義不彰也。七者、為末世模軌，佛欲說法尚入定靜心，況復餘人散心欲說法耶？故須皆學佛慧也。八者、欲示聰明人相，能善思惟能善說法也。九者、入定現瑞生后三問答所由，便得略開古佛已說《法華》，使時眾聞不生疑

【現代漢語翻譯】 現代漢語譯本： 『于無量義處三昧』，第三句，明確說明入定。

問： 諸佛未曾有出入，因何緣故要入三昧？（諸佛從來沒有離開過真如本性，為什麼還要進入三昧呢？）

答： 須要知道這其中有三種說法《法華經》的方式：第一種，是說《無量義經》，闡明直接通往一道清凈的道路，這叫做說《法華經》。第二種，是佛進入一道清凈三昧來說《法華經》。第三種，是顯現瑞相，通過瑞相來說《法華經》。現在入定主要有兩個用意：一是，進入三昧顯現瑞相，使當時的聽眾產生疑問，等待文殊菩薩解答疑問后才能出定。二是，進入無量義定，表示佛的言語和沉默都常住在唯一清凈的道路上。如果廣泛地依據其他經典的例子，可以略微說明十個意義：一是，適合眾生的根性和因緣，即出定入定適應不同的因緣，動靜都應合事物。二是，爲了顯現瑞相所以入定，這樣就顯示了禪定是瑞相的根本，如果不入定，那麼瑞相就沒有產生的根源。而且不入定就顯現瑞相，恐怕人們會懷疑這不是佛顯現的瑞相，爲了這個緣故需要入定。三是，想要應合因緣說法，必須審察佛法，觀察眾生的根機，現在將要演說一乘佛法，所以入定。四是，想要讓眾生尊重人，重視佛法，因為佛法的體相微妙，佛想要宣說它尚且需要入定，所以可知這個佛法是不可思議的。五是，六師外道等認為自己任何時候都有智慧，佛爲了破除這種執著，所以說明諸法是因緣和合而成的，通過禪定才能啓發智慧，所以達到極度的清凈就能明察一切。六是，顯示佛的禪定圓滿，智慧具足，入定所以顯示佛的禪定圓滿，出定說法彰顯佛的智慧具足，如果不入定，那麼禪定之門就不能顯現，如果不說法，那麼智慧的意義就不能彰顯。七是，為後世樹立榜樣，佛想要說法尚且要入定靜心，更何況其他人以散亂的心想要說法呢？所以都需要學習佛的智慧。八是，想要顯示聰明人的相貌，能夠很好地思考，能夠很好地說法。九是，入定顯現瑞相，產生後面的三個問答，從而能夠略微開啟過去諸佛已經說過的《法華經》，使當時的聽眾聽了不產生懷疑。

【English Translation】 English version: 'Samadhi of the Abode of Immeasurable Meaning', the third sentence, clearly states entering into Samadhi.

Question: The Buddhas have never entered or exited; what is the cause and condition for entering Samadhi? (The Buddhas have never departed from the true nature, why do they need to enter Samadhi?)

Answer: It is necessary to know that there are three ways of expounding the 'Lotus Sutra' here: First, expounding the 'Sutra of Immeasurable Meanings' (Wu Liang Yi Jing) clarifies the direct path to the one pure way, which is called expounding the 'Lotus Sutra' (Fa Hua Jing). Second, the Buddha enters the Samadhi of the one pure way to expound the 'Lotus Sutra'. Third, manifesting auspicious signs, using the auspicious signs to expound the 'Lotus Sutra'. Now, entering Samadhi mainly has two intentions: First, entering Samadhi to manifest auspicious signs, causing the audience at that time to have doubts, and only after Manjushri (Wen Shu) Bodhisattva resolves the doubts can the Buddha emerge from Samadhi. Second, entering the Samadhi of Immeasurable Meaning indicates that the Buddha's speech and silence constantly abide in the one pure way. If broadly based on examples from other sutras, ten meanings can be briefly explained: First, it is suitable for the roots and conditions of sentient beings, that is, entering and exiting Samadhi adapts to different conditions, and movement and stillness respond to things. Second, it is to manifest auspicious signs that the Buddha enters Samadhi, thus revealing that Samadhi is the root of auspicious signs; if one does not enter Samadhi, then the auspicious signs have no source. Moreover, manifesting auspicious signs without entering Samadhi may cause people to doubt that these are not auspicious signs manifested by the Buddha; for this reason, it is necessary to enter Samadhi. Third, wanting to expound the Dharma in accordance with conditions, one must examine the Dharma and observe the faculties of sentient beings; now, the Buddha is about to expound the One Vehicle Dharma, so he enters Samadhi. Fourth, wanting to cause sentient beings to respect the person and value the Dharma, because the form of the Dharma is subtle, and the Buddha still needs to enter Samadhi to expound it, so it can be known that this Dharma is inconceivable. Fifth, the Six Heretical Teachers (Liu Shi Wai Dao) and others believe that they always have wisdom at all times; the Buddha, in order to break this attachment, explains that all dharmas are formed by the aggregation of causes and conditions, and wisdom can only be inspired through Samadhi, so reaching the extreme of stillness can illuminate everything. Sixth, it shows that the Buddha's Samadhi is complete and wisdom is full; entering Samadhi shows that the Buddha's Samadhi is complete, and expounding the Dharma after emerging from Samadhi demonstrates that the Buddha's wisdom is full; if one does not enter Samadhi, then the gate of Samadhi cannot be revealed, and if one does not expound the Dharma, then the meaning of wisdom cannot be demonstrated. Seventh, it sets an example for future generations; the Buddha still needs to enter Samadhi to quiet the mind when he wants to expound the Dharma, let alone others who want to expound the Dharma with a scattered mind? Therefore, everyone needs to learn the Buddha's wisdom. Eighth, it is to show the appearance of intelligent people, who can think well and expound the Dharma well. Ninth, entering Samadhi to manifest auspicious signs gives rise to the subsequent three questions and answers, thereby being able to slightly open up the 'Lotus Sutra' that the Buddhas of the past have already expounded, so that the audience at that time will not have doubts after hearing it.

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怖。十者、三密利物，謂意密入定、身密放光、口密說法也。又即寂而用為出，即用而寂為入，此是寂用無礙，故有出入之名也。《論》云「入三昧者，明離一切障隨自在力。此力有二：一者、隨順眾生對治攝取覺菩提分，此是無上菩提，謂良藥也。二者、為對治無量世來堅執煩惱，即三乘執病也。即亦令知病識藥義也。」「三昧」者，此云正心行處，又云調直定也。

問：

何故不入法華三昧乃入無量義定耶？

答：

有人言：既是《法華》序分，未是正經故不入也。有人言：若入法華三昧者，彌勒等即能測知，今欲令不能忖度，是故不入法華三昧也。今明此經大宗凡有二門：一者、於一佛乘分別說三，謂從本起末。二、會三歸一，則攝末歸本，上《無量義經》明出生義，即顯《法華》從本起末，今還入無量義處定者，即顯此經明攝末歸本。此二既是經之始終，故為開發序也。又上說《無量義經》，謂從一生多即是說一法，今入無量義處定，還入一法，則出入皆是一道清凈，顯《法華》亦爾，故為法華序。

問：

何故語默皆住一耶？

答：

顯唯有一道更無有二，故若語若默皆住一也。又佛敕弟子常行二事：一、聖說法；二、聖默然。聖說法者，從實相觀出，

【現代漢語翻譯】 現代漢語譯本： 怖。十者，三密利物，謂意密入定、身密放光、口密說法也。又即寂而用為出，即用而寂為入，此是寂用無礙，故有出入之名也。《論》云：『入三昧者，明離一切障隨自在力。此力有二：一者，隨順眾生對治攝取覺菩提分（覺悟菩提的組成部分），此是無上菩提（最高的覺悟），謂良藥也。二者，為對治無量世來堅執煩惱，即三乘（聲聞乘、緣覺乘、菩薩乘）執病也。即亦令知病識藥義也。』『三昧（Samadhi）』者，此云正心行處，又云調直定也。 問： 何故不入法華三昧（Lotus Samadhi）乃入無量義定（Samadhi of Immeasurable Meanings）耶？ 答： 有人言：既是《法華經（Lotus Sutra）》序分，未是正經故不入也。有人言：若入法華三昧（Lotus Samadhi）者，彌勒（Maitreya）等即能測知，今欲令不能忖度，是故不入法華三昧（Lotus Samadhi）也。今明此經大宗凡有二門：一者，於一佛乘（Buddha Vehicle）分別說三，謂從本起末。二、會三歸一，則攝末歸本，上《無量義經（Sutra of Immeasurable Meanings）》明出生義，即顯《法華經（Lotus Sutra）》從本起末，今還入無量義處定者，即顯此經明攝末歸本。此二既是經之始終，故為開發序也。又上說《無量義經（Sutra of Immeasurable Meanings）》，謂從一生多即是說一法，今入無量義處定，還入一法，則出入皆是一道清凈，顯《法華經（Lotus Sutra）》亦爾，故為法華序。 問： 何故語默皆住一耶？ 答： 顯唯有一道更無有二，故若語若默皆住一也。又佛敕弟子常行二事：一、聖說法；二、聖默然。聖說法者，從實相觀出。

【English Translation】 English version: Fear. Tenth, the three mysteries benefit beings, which means the mind mystery enters Samadhi (deep meditative state), the body mystery emits light, and the mouth mystery expounds the Dharma. Furthermore, stillness is used for emergence, and use is stilled for entry. This is unobstructed stillness and use, hence the names of entry and exit. The Treatise says: 'Entering Samadhi (deep meditative state) means clearly departing from all obstacles and following the power of freedom. This power has two aspects: first, to accord with sentient beings, counteract and gather the components of enlightenment, which is supreme Bodhi (enlightenment), like a good medicine. Second, to counteract the firmly held afflictions from countless lifetimes, which are the diseases of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). It also allows one to know the meaning of recognizing the disease and knowing the medicine.' 'Samadhi (deep meditative state)' means the place of right mind practice, also called adjusting and straightening concentration. Question: Why not enter the Lotus Samadhi (Lotus Samadhi) but enter the Samadhi of Immeasurable Meanings (Samadhi of Immeasurable Meanings)? Answer: Some say: Since it is the introductory section of the Lotus Sutra (Lotus Sutra), it is not the main text, so it is not entered. Some say: If one enters the Lotus Samadhi (Lotus Samadhi), Maitreya (Maitreya) and others would be able to fathom it. Now, to prevent them from guessing, the Lotus Samadhi (Lotus Samadhi) is not entered. Now, it is clear that this sutra has two main themes: first, to separately explain the three within the One Buddha Vehicle (Buddha Vehicle), meaning from the origin to the end. Second, to converge the three into one, thus gathering the end back to the origin. The Sutra of Immeasurable Meanings (Sutra of Immeasurable Meanings) above explains the meaning of emergence, which reveals the Lotus Sutra (Lotus Sutra) from the origin to the end. Now, returning to the Samadhi of Immeasurable Meanings (Samadhi of Immeasurable Meanings), it reveals that this sutra explains gathering the end back to the origin. These two are the beginning and end of the sutra, hence it is the introductory section. Furthermore, the Sutra of Immeasurable Meanings (Sutra of Immeasurable Meanings) above speaks of one giving rise to many, which is speaking of one Dharma. Now, entering the Samadhi of Immeasurable Meanings (Samadhi of Immeasurable Meanings), returning to one Dharma, then entry and exit are all one path of purity, revealing that the Lotus Sutra (Lotus Sutra) is also like this, hence it is the introduction to the Lotus Sutra. Question: Why do both speech and silence abide in one? Answer: It reveals that there is only one path and no other, hence whether speaking or silent, all abide in one. Furthermore, the Buddha instructs disciples to always practice two things: first, the sage expounds the Dharma; second, the sage is silent. The sage expounds the Dharma, emerging from the contemplation of reality.

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說實相法也。聖默然者，說實相竟，還入實相觀也。故動靜語默皆應實相，實相即一道清凈。上說《無量義經》謂聖說法，今還入此定謂聖默然也。

問：

前云《無量義經》，今何故複名三昧？

答：

照而常寂名定，寂而常照名慧，慧發於外名經，靜極于內稱定，身心不動者結上二義也。以身不動結上身端，以心不動結上心靜，至人體實相而有身心，雖身不身身不動也。雖心不心，心不動也，故身同枯木、心若死灰。又身心不動，顯佛起定未期，生后疑問。

「是時天雨曼陀羅華」下，第四、現瑞序。

問：

即應說法，何故須現瑞？

答：

此是相說《法華》，雨華動地表所化成佛相，放光表能化說法華相也。又既說奇特之法必感非常之瑞，蓋是理數之然也。又率爾而說不生尊敬，須驚耳目方乃渴仰。又現瑞發其信心，說法生其悟解。又現瑞令其種福，說法使其植慧。又即是衣裓、機案二種出子，衣裓以譬神通，機案喻之說法也。佛初成道既不得用，今將去世始得用之。

問：

瑞有幾種？

答：

光宅云：「前現六瑞於此土，次現六瑞於他方，合十二瑞也。現六瑞於此土者：一、說法，二、入定，三、雨華，四、動地，五

【現代漢語翻譯】 現代漢語譯本： 這是在講述實相法。聖人之所以默然，是因為說完實相法后，又回到實相的觀照中。所以，動靜語默都應契合實相，實相即是一道清凈。前面講《無量義經》（Wuliangyi Jing，無量義經）時說聖人在說法，現在回到這個禪定狀態，就是說聖人默然不語。

問： 前面說是《無量義經》（Wuliangyi Jing，無量義經），現在為什麼又叫三昧（Sanmei，三昧）？

答： 觀照而常寂靜叫做定，寂靜而常觀照叫做慧。慧在外面顯現叫做經，靜到極點在內叫做定。身心不動是總結上面的兩種含義。用身體不動來總結上面的身端正，用心不動來總結上面的心平靜，達到人體實相而有身心，即使身不執著于身，身也是不動的。即使心不執著於心，心也是不動的，所以身如同枯木，心如同死灰。又身心不動，顯示佛陀從禪定中出來的時間還沒到，產生後面的疑問。

『是時天雨曼陀羅華』（Shi shi tian yu mantuoluo hua，這時天上降下曼陀羅花）以下，是第四部分，現瑞序。

問： 本應說法，為什麼需要先顯現祥瑞？

答： 這是用現象來說明《法華經》（Fahua Jing，法華經），降花動地表示所教化眾產生佛的徵兆，放光表示能教化眾生說《法華經》（Fahua Jing，法華經）的徵兆。又因為說了奇特的法，必定會感應到非常的祥瑞，這大概是理所當然的。又如果貿然就說，不會產生尊敬，需要用驚人的景象才能使人渴望仰慕。又顯現祥瑞是爲了引發他們的信心，說法是爲了讓他們產生領悟。又顯現祥瑞是爲了讓他們種福田，說法是爲了使他們種植智慧。又這就像衣裓（yige，衣裓）和機案（jian，機案）這兩種出子的方式，衣裓（yige，衣裓）比喻神通，機案（jian，機案）比喻說法。佛陀剛成道時不能用，現在將要去世時才開始用。

問： 祥瑞有幾種？

答： 光宅（Guangzhai，光宅寺）說：『前面在此土顯現六種祥瑞，接著在他方顯現六種祥瑞，合起來是十二種祥瑞。在此土顯現六種祥瑞是：一、說法，二、入定，三、降花，四、動地，五

【English Translation】 English version: This is speaking about the true aspect of reality. The reason the sage is silent is that after speaking about the true aspect, he returns to the contemplation of the true aspect. Therefore, movement, stillness, speech, and silence should all accord with the true aspect, which is one pure path. The previous discussion of the Wuliangyi Jing (無量義經, Sutra of Immeasurable Meanings) said that the sage was expounding the Dharma; now, returning to this samadhi (Sanmei, 三昧) means the sage is silent.

Question: Previously, it was called the Wuliangyi Jing (無量義經, Sutra of Immeasurable Meanings); why is it now called samadhi (Sanmei, 三昧)?

Answer: Illuminating while constantly being tranquil is called dhyana (定, concentration); being tranquil while constantly illuminating is called prajna (慧, wisdom). Wisdom manifesting externally is called a sutra; extreme stillness internally is called dhyana (定, concentration). The immobility of body and mind summarizes the two meanings above. Using the immobility of the body to summarize the uprightness of the body, and using the immobility of the mind to summarize the tranquility of the mind, one attains the true aspect of the human body, which possesses both body and mind. Even though the body does not cling to the body, the body is still immobile. Even though the mind does not cling to the mind, the mind is still immobile. Therefore, the body is like withered wood, and the mind is like dead ashes. Furthermore, the immobility of body and mind reveals that the Buddha's time to arise from samadhi (Sanmei, 三昧) has not yet arrived, giving rise to later questions.

'At that time, the heavens rained mandarava flowers' (Shi shi tian yu mantuoluo hua, 是時天雨曼陀羅華) below, is the fourth part, the preface of manifesting auspicious signs.

Question: One should be expounding the Dharma immediately; why is it necessary to manifest auspicious signs first?

Answer: This is using phenomena to explain the Fahua Jing (法華經, Lotus Sutra). The raining of flowers and the shaking of the earth represent the signs of those being transformed attaining Buddhahood. The emitting of light represents the signs of being able to transform beings and expound the Fahua Jing (法華經, Lotus Sutra). Furthermore, because a unique Dharma is being expounded, extraordinary auspicious signs will inevitably be felt; this is probably the natural order of things. Also, if one speaks rashly, respect will not arise; one needs astonishing sights and sounds to make people thirst for and admire it. Furthermore, manifesting auspicious signs is to inspire their faith, and expounding the Dharma is to generate their understanding. Furthermore, manifesting auspicious signs is to enable them to plant fields of merit, and expounding the Dharma is to enable them to plant wisdom. Furthermore, this is like the two ways of producing offspring: the yige (衣裓, garment bag) and the jian (機案, low table). The yige (衣裓, garment bag) is a metaphor for supernatural powers, and the jian (機案, low table) is a metaphor for expounding the Dharma. The Buddha could not use them when he first attained enlightenment, but now he is about to pass away and is beginning to use them.

Question: How many kinds of auspicious signs are there?

Answer: Guangzhai (光宅, Guangzhai Temple) said: 'Previously, six auspicious signs were manifested in this land, and then six auspicious signs were manifested in other lands, totaling twelve auspicious signs. The six auspicious signs manifested in this land are: 1. Expounding the Dharma, 2. Entering samadhi (Sanmei, 三昧), 3. Raining flowers, 4. Shaking the earth, 5.

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、眾歡喜，六、放光。束此六瑞以為三雙：說經是趣機作教，入定是靜鑒前理，此動靜一雙也。上即天雨四華，下即地六種動，上下一雙也。時會內心歡喜，如來外放光明，內外一雙也。」今謂六句之中三句非瑞。何以知然？《釋論》云「佛入王三昧，現七種瑞相不數入定」，故知入定非瑞。時眾睹瑞歡喜，如《大品》時眾睹動地瑞心生和悅，故知眾喜亦非瑞也。說經乃是赴緣之教，亦不名瑞，若說經是瑞，彌勒何故不問說經意也？入定等亦同此責。今明六種之中但三是瑞，謂雨華、動地及放光也。《智度論》云「佛入王三昧現七種瑞」，今入無量義三昧現三種瑞。

問：

何故但現三瑞耶？

答：

今明盡理之法故有窮大之瑞，言其大者不出三種：天為其瑞、地為其瑞，佛為天地之主復示徴祥。其猶惡之大者，即天為其災、地示其禍、神現其怪也。又表三世諸佛同說一乘，三根眾生咸歸不二，故現三瑞也。

問：

《書》云「明主以孝慈訓世，即赤烏翔而老人現；仁德育物，即醴湶涌嘉禾生；一角獸出即天下太平，治得人心連李生，故德充于內瑞發於外。」今此三瑞各何所表耶？

答：

欲表聲聞四眾同歸一乘，故天雨四華；人天六趣並皆成佛，故地六種動。此

【現代漢語翻譯】 現代漢語譯本：

'眾歡喜，六、放光。束此六瑞以為三雙：說經是趣機作教，入定是靜鑒前理，此動靜一雙也。上即天雨四華，下即地六種動，上下一雙也。時會內心歡喜，如來外放光明，內外一雙也。'今謂六句之中三句非瑞。何以知然？《釋論》云『佛入王三昧，現七種瑞相不數入定』，故知入定非瑞。時眾睹瑞歡喜，如《大品》時眾睹動地瑞心生和悅，故知眾喜亦非瑞也。說經乃是赴緣之教，亦不名瑞，若說經是瑞，彌勒（Maitreya）何故不問說經意也？入定等亦同此責。今明六種之中但三是瑞，謂雨華、動地及放光也。《智度論》云『佛入王三昧現七種瑞』，今入無量義三昧現三種瑞。 問： 何故但現三瑞耶？ 答： 今明盡理之法故有窮大之瑞，言其大者不出三種：天為其瑞、地為其瑞，佛為天地之主復示徴祥。其猶惡之大者，即天為其災、地示其禍、神現其怪也。又表三世諸佛同說一乘，三根眾生咸歸不二，故現三瑞也。 問： 《書》云『明主以孝慈訓世，即赤烏翔而老人現；仁德育物，即醴湶涌嘉禾生；一角獸出即天下太平，治得人心連李生，故德充于內瑞發於外。』今此三瑞各何所表耶？ 答： 欲表聲聞四眾同歸一乘，故天雨四華；人天六趣並皆成佛，故地六種動。此

【English Translation】 English version:

'The assembly rejoiced, six, emitting light. These six auspicious signs are grouped into three pairs: expounding the sutra is teaching according to the capacity of the audience, entering samadhi is quietly contemplating the preceding principle, this is a pair of movement and stillness. Above, the sky rains down four types of flowers, below, the earth shakes in six ways, this is a pair of above and below. At that time, the assembly rejoices inwardly, the Tathagata (如來) emits light outwardly, this is a pair of inside and outside.' Now it is said that three of the six phrases are not auspicious signs. How is this known? The Shilun (釋論) says, 'When the Buddha enters the King Samadhi, seven auspicious signs appear, but entering samadhi is not counted,' therefore it is known that entering samadhi is not an auspicious sign. At that time, the assembly rejoices upon seeing the auspicious signs, just as in the Mahaprajnaparamita Sutra (大品), the assembly's mind is filled with joy upon seeing the earth shake, therefore it is known that the assembly's joy is also not an auspicious sign. Expounding the sutra is teaching according to conditions, and is also not called an auspicious sign. If expounding the sutra is an auspicious sign, why didn't Maitreya (彌勒) ask about the meaning of expounding the sutra? The same criticism applies to entering samadhi. Now it is clear that among the six, only three are auspicious signs, namely raining flowers, the earth shaking, and emitting light. The Mahaprajnaparamita-sastra (智度論) says, 'When the Buddha enters the King Samadhi, seven auspicious signs appear,' now entering the Samadhi of Immeasurable Meaning, three auspicious signs appear. Question: Why do only three auspicious signs appear? Answer: Now it is clear that because the Dharma (法) is exhaustive, there are auspicious signs that exhaust the great. When speaking of the great, it does not go beyond three types: the sky is an auspicious sign, the earth is an auspicious sign, and the Buddha, as the lord of heaven and earth, further shows signs. It is like the greatest of evils, where the sky brings disaster, the earth shows calamity, and the gods manifest strange phenomena. It also represents that the Buddhas of the three times all speak of the One Vehicle (一乘), and beings of the three roots all return to non-duality, therefore three auspicious signs appear. Question: The Book of Documents (書) says, 'When an enlightened ruler instructs the world with filial piety and compassion, red birds soar and old people appear; when benevolence and virtue nurture beings, sweet springs gush forth and auspicious grains grow; when a unicorn appears, the world is at peace, and governing gains the hearts of the people, even plums grow together, therefore virtue fills within and auspicious signs manifest without.' What do these three auspicious signs each represent? Answer: It is to represent that the four groups of Sravakas (聲聞) all return to the One Vehicle, therefore the sky rains down four types of flowers; beings of the six realms of humans and gods all attain Buddhahood, therefore the earth shakes in six ways. This

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二成佛必籍說《法華》，故放光表之。又天雨四華表四乘眾生並皆作佛，地六種動表六趣眾生同悟不二，此二成佛皆由說《法華》，故光瑞表之。又天雨四華表上天眾生應悟一乘，地六種動表下地含識同階不二，上天下地同悉悟者，並由佛說《法華》，故光瑞表之。又天雨華表說一乘使天靈歡喜，下地振動表敷不二即地祇踴躍，喜躍所由皆藉于佛，故放光表之也。

就文為四：第一、雨華動地瑞；第二、明時眾睹瑞歡喜；第三、佛放光瑞；第四、時眾睹光瑞。此即雨感雨應為二雙也。前明雨華，次明地動。「是時」者，雨華時也，正是四眾聞經悟一乘時。「天雨」者，雨華處也。據事而言，既說非常之法，致感諸天供養，故文殊偈云「天雨曼陀華，天鼓自然鳴，諸天龍鬼神，供養人中尊」。約理而談者，天者凈也，四眾封執之心既凈，故得聞經成佛。「曼陀羅華」者，正明所雨四華名字。但雨四華者，正表四眾成佛：前二華表出家二眾成佛，后二華表在家二眾成佛。又昔不明四乘成佛，今並會歸佛乘，故但雨四華。亦前二是白華，表聲聞緣覺無漏善成佛；后二赤華，表人天有漏善亦成佛。四華之內皆前雨小后雨大者，表修行從小以至大、自淺以入深也。「曼陀羅華」者，河西道朗云：「天華名也。中國亦有之，

【現代漢語翻譯】 現代漢語譯本：二乘（聲聞乘和緣覺乘）成佛必定憑藉宣說《法華經》，所以用放光來表示。又有天降四種花，表示四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）眾生都能夠成佛；大地六種震動，表示六道眾生共同領悟不二之理。這二乘成佛都是由於宣說《法華經》，所以用光瑞來表示。又有天降四種花，表示上界天眾應該領悟一乘（唯一佛乘）；大地六種震動，表示地獄眾生共同進入不二之境。上界和地獄眾生共同領悟，都是由於佛陀宣說《法華經》，所以用光瑞來表示。又有天降花，表示宣說一乘佛法使天神歡喜；地獄震動，表示闡述不二之理使地神踴躍，這些喜悅的緣由都憑藉于佛陀，所以用放光來表示。

就經文內容分為四個部分：第一、天降花、大地震動的祥瑞；第二、說明當時大眾看到祥瑞而歡喜；第三、佛陀放出光明的祥瑞；第四、當時的大眾看到光明祥瑞。這也就是天降花和大眾的反應，是兩組對應的關係。前面說明天降花，接下來說明大地震動。「是時」是指天降花的時候，也正是四眾（比丘、比丘尼、優婆塞、優婆夷）聽聞佛經領悟一乘佛法的時候。「天雨」是指天降花的處所。從事實上來說，既然宣說了非常之法，就感得諸天供養，所以文殊菩薩的偈頌說「天雨曼陀羅華，天鼓自然鳴，諸天龍鬼神，供養人中尊」。從理上來說，天代表清凈，四眾封閉執著的心既然清凈了，所以能夠聽聞佛經成就佛果。「曼陀羅華」正是說明所降四種花的名字。只降四種花，正是表示四眾成就佛果：前兩種花表示出家二眾（比丘、比丘尼）成就佛果，后兩種花表示在家二眾（優婆塞、優婆夷）成就佛果。又從前不明白四乘能夠成佛，現在都匯歸於佛乘，所以只降四種花。而且前兩種是白色的花，表示聲聞、緣覺的無漏善成就佛果；后兩種是紅色的花，表示人天有漏善也能夠成就佛果。四種花之內都是先降小的后降大的，表示修行從小到大、從淺入深。「曼陀羅華」，河西道朗說：「是天上的花名。中國也有這種花，」

【English Translation】 English version: The attainment of Buddhahood by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) must rely on the exposition of the 'Lotus Sūtra', hence the emanation of light symbolizes this. Furthermore, the rain of four types of flowers signifies that beings of the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna) can all attain Buddhahood; the six types of earth tremors signify that beings of the Six Realms together awaken to the principle of non-duality. These attainments of Buddhahood by the Two Vehicles are all due to the exposition of the 'Lotus Sūtra', hence the auspicious light symbolizes this. Moreover, the rain of four types of flowers signifies that beings in the upper heavens should awaken to the One Vehicle (Ekayāna); the six types of earth tremors signify that sentient beings in the lower realms together enter the state of non-duality. The joint awakening of beings in the upper and lower realms is all due to the Buddha's exposition of the 'Lotus Sūtra', hence the auspicious light symbolizes this. Furthermore, the rain of flowers signifies that the exposition of the One Vehicle Dharma makes the celestial beings rejoice; the tremors in the lower realms signify that the elucidation of non-duality makes the earth deities leap with joy. The cause of this joy and leaping all relies on the Buddha, hence the emanation of light symbolizes this.

The text can be divided into four parts: First, the auspicious signs of raining flowers and earth tremors; second, clarifying that the assembly at that time saw the auspicious signs and rejoiced; third, the Buddha emitting auspicious light; fourth, the assembly at that time seeing the auspicious light. This is a pair of cause and effect regarding the raining of flowers and the assembly's response. The preceding explains the raining of flowers, and the following explains the earth tremors. 'At that time' refers to the time of the raining of flowers, which is also the time when the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) heard the sūtra and awakened to the One Vehicle Dharma. 'Heaven rained' refers to the place where the flowers rained down. Factually speaking, since the extraordinary Dharma was expounded, it induced offerings from the heavens, hence Mañjuśrī's verse says, 'Heaven rained 'mandārava' flowers, heavenly drums sounded spontaneously, gods, dragons, ghosts, and spirits, made offerings to the honored one among humans.' From the perspective of principle, heaven represents purity; since the closed and attached minds of the four assemblies were purified, they were able to hear the sūtra and attain Buddhahood. 'Mandārava flowers' precisely explains the names of the four types of flowers that rained down. The raining of only four types of flowers precisely represents the four assemblies attaining Buddhahood: the first two types of flowers represent the two monastic assemblies (bhikṣus, bhikṣuṇīs) attaining Buddhahood, and the latter two types of flowers represent the two lay assemblies (upāsakas, upāsikās) attaining Buddhahood. Moreover, previously it was not understood that the Four Vehicles could attain Buddhahood, but now they all converge into the Buddha Vehicle, hence only four types of flowers rained down. Furthermore, the first two are white flowers, representing the Śrāvakas' and Pratyekabuddhas' attainment of Buddhahood through undefiled good deeds; the latter two are red flowers, representing humans' and gods' attainment of Buddhahood through defiled good deeds. Within the four types of flowers, the smaller ones rained down first, followed by the larger ones, representing cultivation progressing from small to large, from shallow to deep. 'Mandārava flowers,' Dao Lang of Hexi said, 'are the names of heavenly flowers. China also has these flowers.'

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其色似赤而黃，如青而紫，如綠而紅。」「曼殊沙華」者，亦天華名也。其色鮮白，無白能為喻。《注經》云「如意華，隨諸天意出生，故以為名」也。「大曼陀羅華」者，大如意華，此出《正法華經》也。《道行》翻云成意華也。「曼殊沙華」者，是圓華也。次是大圓華也。光宅云：「初二赤圓華、大赤圓華，后二白圓華、大白圓華。」

「散佛及大眾」者，據事而言，供養于佛及眾也。約所表者，明大眾行因必得成佛也。

「普佛世界六種震動」者，第二、明動地瑞。從天至地即為次第也。約所表義者，此經雖會四乘同歸一極，而教宗所起正為聲聞緣覺，傍及人天二乘，故前雨四華表聲聞四眾入于佛乘，后及人天六趣同歸不二。故〈譬喻品〉云「為諸聲聞說大乘經名妙法蓮華」，不正言為人天說，即其證也。「普佛世界」者，釋迦所王之土皆動故云普也，故下文云「而此世界六種震動」。亦可十方佛土皆動名之為普，故文殊偈云「一切諸佛土即時大震動」。又《大品》云「其土最在邊是釋迦所度因緣邊」，今明普義是可度因緣普也。

「六種動」者，謂二種六也：一、六時動，謂降胎、初生、出家、成道、說法併入涅槃，今是六中之一，謂轉大法輪，故大動也。又六種動：一動、二起、三踴、

【現代漢語翻譯】 現代漢語譯本 『它的顏色像紅色又像黃色，像青色又像紫色，像綠色又像紅色。』『曼殊沙華』（Manjusaka）是指天上的花的名字。它的顏色鮮艷潔白，沒有可以比擬的白色。《注經》中說『如意華，隨著諸天的意願而出生，因此得名』。『大曼陀羅華』（Mahamanadarava）是指大的如意華，這出自《正法華經》。《道行》翻譯為成意華。『曼殊沙華』（Manjusaka）是指圓華。其次是大圓華。光宅說：『最初是兩種赤圓華、大赤圓華，然後是兩種白圓華、大白圓華。』

『散佛及大眾』是指，就事相而言，供養佛和大眾。從所要表達的意義來說，說明大眾修行因地必定能夠成就佛果。

『普佛世界六種震動』，第二，說明震動大地的祥瑞。從天上到地下就是次第。從所要表達的意義來說，這部經雖然會合了四乘，共同歸於一極，但是教義所興起的，主要是聲聞乘和緣覺乘，附帶包括人天二乘，所以前面降下四種花，表示聲聞四眾進入佛乘，後面包括人天六道，共同歸於不二之境。所以《譬喻品》中說『為諸聲聞說大乘經名妙法蓮華』，沒有直接說為人天說，這就是證明。『普佛世界』是指，釋迦牟尼佛所統治的國土都震動了，所以稱為普。所以下文說『而此世界六種震動』。也可以說十方佛土都震動了，稱為普，所以文殊菩薩的偈頌說『一切諸佛土即時大震動』。又《大品般若經》說『其土最在邊是釋迦所度因緣邊』，現在說明普義是可以度化的因緣普遍。

『六種動』是指，兩種六種動：第一種是六時動，指降生、初生、出家、成道、說法以及進入涅槃，現在是六種動中的一種，指轉大法輪，所以大地震動。又六種動：一動、二起、三踴、

【English Translation】 English version 'Its color is like red and yellow, like blue and purple, like green and red.' 'Manjusaka' (heavenly flower) is the name of a heavenly flower. Its color is bright white, and there is no white that can be compared to it. The Commentary on the Sutra says, 'The wish-fulfilling flower is born according to the wishes of the devas, hence the name.' 'Mahamanadarava' (great heavenly flower) refers to the great wish-fulfilling flower, which comes from the Saddharma Pundarika Sutra. The Daoxing translates it as the 'intention-fulfilling flower.' 'Manjusaka' (heavenly flower) refers to the round flower. Next is the great round flower. Guangzhai says: 'First are the two red round flowers, the great red round flower, then the two white round flowers, the great white round flower.'

'Scattering to the Buddhas and the assembly' refers, in terms of events, to making offerings to the Buddhas and the assembly. In terms of what it represents, it clarifies that the causes practiced by the assembly will surely lead to the attainment of Buddhahood.

'The entire Buddha world shakes in six ways,' secondly, explains the auspicious sign of the earth shaking. From the heavens to the earth is the order. In terms of what it represents, although this sutra unites the Four Vehicles, all returning to the One Ultimate, the doctrine primarily arises for the Sravakas (voice-hearers) and Pratyekabuddhas (solitary realizers), with the addition of the humans and devas of the Two Vehicles. Therefore, the previous rain of four types of flowers represents the four assemblies of Sravakas entering the Buddha Vehicle, and later includes the humans and devas of the six realms, all returning to non-duality. Therefore, the Parable Chapter says, 'For the Sravakas, he speaks the Great Vehicle Sutra called the Wonderful Dharma Lotus Flower Sutra,' not directly speaking for humans and devas, which is the proof. 'The entire Buddha world' refers to the fact that the land ruled by Sakyamuni Buddha all shakes, hence it is called 'entire.' Therefore, the following text says, 'And this world shakes in six ways.' It can also be said that the Buddha lands of the ten directions all shake, which is called 'entire,' therefore, Manjusri's verse says, 'All the Buddha lands immediately greatly shake.' Also, the Mahaprajnaparamita Sutra says, 'Its land is most at the edge, it is the edge of the conditions that Sakyamuni saves,' now clarifying that the meaning of 'entire' is that the conditions that can be saved are universal.

'The six kinds of shaking' refers to two kinds of six: the first is the six times of shaking, referring to conception, birth, renunciation, enlightenment, teaching, and entering Nirvana. Now it is one of the six, referring to turning the great Dharma wheel, hence the great shaking. Also, the six kinds of shaking: first, shaking; second, rising; third, leaping;

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四震、五覺、六吼也。搖飏不安為動，鱗壟凹凸為踴，自下升高爲起，隱隱有聲為震，碎磕發向為吼，令眾生覺悟為覺。一一各三，為十八相動。《大品》就踴中開為六，即動等各六，便六六三十六。今文略舉震與動也。

「爾時會中」下，第二、睹瑞歡喜也。文為二：前明睹瑞之人，初辨四眾者，上四華正表四眾悟入一乘，故今明四眾睹瑞歡喜。「及諸天龍」者，上地六種動表人天六趣普皆成佛，故今列六道之眾歡喜也。不列菩薩睹瑞歡喜者，自昔以來已說菩薩作佛故無瑞表之。所以不明菩薩歡喜，昔未會四乘成佛故有瑞表之，所以言四乘之人睹瑞歡喜也。「人非人」者，八部鬼神本悉非人而變作人形來聽說法，故云人非人也。「是諸大眾」下，正明歡喜。「合掌」表形無異用，「一心」明意無他緣。夫喜敬交集，實合渴仰之情；異瑞並興，疑有非常之說也。

「爾時佛放眉間光」此下，第三、次現光瑞。

問：

雨華、動地、放光何故不合為一類，而前明兩瑞后明睹瑞，今復現光，瑞后明睹瑞耶？

答：

瑞雖有三，義門唯二，前之二瑞表于所化，故明所化睹於二瑞；今辨放光即能化之瑞，故前明光瑞后辨睹瑞。又前二是依果瑞，后是正果瑞；又前是意業現瑞，后是身業現

【現代漢語翻譯】 現代漢語譯本：四震、五覺、六吼，指的是十八相動。搖動不安叫做『動』，地面如魚鱗般凹凸不平叫做『踴』，從下向上升高叫做『起』，隱隱約約有聲音叫做『震』，碎裂碰撞發出聲響叫做『吼』，使眾生覺悟叫做『覺』。每一種各有三種，合起來就是十八相動。《大品般若經》在『踴』中開出六種，也就是『動』等等各有六種，這樣就是六六三十六種。現在這段經文只是簡略地提到了『震』和『動』。 『爾時會中』以下，是第二部分，講述了見到祥瑞后的歡喜。這段文字分為兩部分：前面說明了見到祥瑞的人，首先辨別四眾弟子，因為前面的四種華代表四眾弟子悟入一乘佛法，所以現在說明四眾弟子見到祥瑞后的歡喜。『及諸天龍』，是因為前面的六種地動代表人天六道普遍都能成佛，所以現在列出六道眾生的歡喜。沒有列出菩薩見到祥瑞后的歡喜，是因為過去已經說過菩薩能夠成佛，所以沒有祥瑞來表示。之所以沒有說明菩薩的歡喜，是因為過去沒有講過四乘人能夠成佛，所以有祥瑞來表示，因此說四乘人見到祥瑞后的歡喜。『人非人』，指的是天龍八部鬼神，他們本來不是人，而是變化成人形來聽佛說法，所以叫做『人非人』。『是諸大眾』以下，正式說明了歡喜的情形。『合掌』表示身體沒有其他動作，『一心』表明心意沒有其他雜念。喜悅和敬意交織在一起，實在是因為內心充滿了渴望和仰慕之情；各種奇異的祥瑞同時出現，讓人懷疑將有非常重要的說法出現。 『爾時佛放眉間光』以下，是第三部分，依次展現光明祥瑞。 問： 為什麼雨華、動地、放光不合併爲一類，而是先說明兩種祥瑞，然後說明見到祥瑞后的歡喜，現在又展現光明祥瑞，祥瑞之後又說明見到祥瑞后的歡喜呢？ 答： 祥瑞雖然有三種，但從意義上來說只有兩種，前面的兩種祥瑞代表所教化的人，所以說明所教化的人見到這兩種祥瑞；現在說明的放光是能教化者的祥瑞，所以先說明光明祥瑞，然後辨別見到祥瑞后的歡喜。而且前面的兩種是依果祥瑞，後面的是正果祥瑞；而且前面是意業顯現的祥瑞，後面是身業顯現的祥瑞。

【English Translation】 English version: 'Four Shakings, Five Awakenings, Six Roars' refer to the eighteen aspects of movement. Unstable trembling is called 'Movement' (動, dòng), the ground being uneven like fish scales is called 'Surging' (踴, yǒng), rising from below upwards is called 'Rising' (起, qǐ), a faint sound is called 'Shaking' (震, zhèn), fragmented collisions producing sound is called 'Roaring' (吼, hǒu), and causing sentient beings to awaken is called 'Awakening' (覺, jué). Each of these has three aspects, totaling eighteen aspects of movement. The Mahaprajnaparamita Sutra expands the 'Surging' into six types, meaning 'Movement' etc. each have six types, thus six sixes are thirty-six. The current text briefly mentions 'Shaking' and 'Movement'. 'At that time in the assembly' below, is the second part, describing the joy of seeing auspicious signs. This text is divided into two parts: the first part explains the people who saw the auspicious signs, first distinguishing the fourfold assembly, because the previous four types of flowers represent the fourfold assembly's enlightenment and entry into the One Vehicle (Ekayana) Dharma, so now it explains the joy of the fourfold assembly upon seeing the auspicious signs. 'And the various Devas (天, tiān) and Nagas (龍, lóng)', is because the previous six types of earth shaking represent that beings in the six realms of humans and Devas can universally become Buddhas, so now it lists the joy of the beings in the six realms. Bodhisattvas (菩薩, Púsà) are not listed as rejoicing upon seeing the auspicious signs, because it has been said in the past that Bodhisattvas can become Buddhas, so there are no auspicious signs to represent this. The reason why the joy of Bodhisattvas is not explained is because it was not previously said that people of the Four Vehicles (四乘, sìchéng) could become Buddhas, so there are auspicious signs to represent this, therefore it is said that people of the Four Vehicles rejoice upon seeing the auspicious signs. 'Non-humans' (人非人, rén fēi rén) refers to the eight classes of gods and spirits (天龍八部, tiānlóng bābù), who are originally not human but transform into human form to listen to the Buddha's teachings, so they are called 'Non-humans'. 'These great assemblies' below, formally explains the joy. 'Joining palms' indicates that the body has no other actions, 'One-mind' indicates that the mind has no other distractions. Joy and reverence intertwine, truly because the heart is filled with longing and admiration; various extraordinary auspicious signs appear simultaneously, causing one to suspect that a very important teaching will be given. 'At that time, the Buddha emitted light from between his eyebrows' below, is the third part, sequentially displaying the auspicious signs of light. Question: Why are raining flowers, shaking the earth, and emitting light not combined into one category, but instead, the two auspicious signs are explained first, then the joy of seeing the auspicious signs is explained, and now the auspicious signs of light are displayed again, followed by explaining the joy of seeing the auspicious signs? Answer: Although there are three auspicious signs, there are only two meanings. The previous two auspicious signs represent those who are to be taught, so it explains that those who are to be taught see these two auspicious signs; the emitting of light now explained is the auspicious sign of the one who can teach, so it first explains the auspicious sign of light, then distinguishes the joy of seeing the auspicious signs. Moreover, the previous two are auspicious signs based on the resultant fruit, and the latter is the auspicious sign of the direct fruit; moreover, the former is the auspicious sign manifested by mental karma, and the latter is the auspicious sign manifested by physical karma.

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瑞。今欲分二瑞不同、兩見亦異，故不一處同辨也。依《法華論》，生起者，初入定現瑞，大眾睹瑞渴仰欲聞法，故佛放光，故有此章來也。「爾時」者，放光時也。「佛」者，放光人也。「眉間」者，放光處也。下不以足、上不以頂，眉間放光者，表一乘是中道法也。「白毫」者，表理顯明稱白，教無纖隱為毫。《智度論》出小乘人解白毫相云「舒之即長五尺，卷之即如旋螺」。《觀佛三昧經》云「為太子時長五尺，樹下時長一丈四尺五寸，成道時一丈五尺，舒之表裡有清徹白凈光明，置之便失凈光，而捲縮在兩眉之間」。經或言右旋宛轉如日正中，或言如天白寶。「光明」者，正放光也。表平等大慧智炬將暉，故身光前曜。光有二義：一、能顯物，喻此經顯一乘之理。二、能滅闇，表此經能滅二乘之惑。「照于東方」下，光所照處也。唯照一方不照九方者，唯有一乘無有餘乘也。於十方中但照東方者，東方為諸方之本，表一乘為三乘之本，故昔從一說三，今收三歸一也。「萬八千世界」者，表說一乘之果已滿如萬，一乘之因未圓如八千。又表一乘真實故義即具足如萬，三乘是方便未具足故如八千。又釋世界有定數者，此明感應相同也。眾生之感既其不遍，諸佛之應亦不普也。「靡不周遍」者，乘有十義，十相表之

【現代漢語翻譯】 現代漢語譯本：瑞相。現在想要區分兩種瑞相的不同，兩種見解也有差異，所以不在同一處共同辨析。依照《法華論》，生起的原因是，最初入定時顯現瑞相，大眾看到瑞相后渴求仰慕想要聽聞佛法，所以佛才放光，因此才有這一章的到來。「爾時」指的是放光的時候。「佛」指的是放光的人。「眉間」指的是放光的地方。不在腳下，也不在頭頂，在眉間放光，表示一乘是中道之法。「白毫」表示理體顯明稱為白，教法沒有絲毫隱瞞稱為毫。《智度論》中小乘人的解釋白毫相是「舒展開來有五尺長，捲起來就像右旋的螺」。《觀佛三昧經》說「作為太子時有五尺長，在樹下時有一丈四尺五寸，成道時有一丈五尺，舒展開來表裡有清澈白凈的光明，放置后便失去凈光，而捲縮在兩眉之間」。經中或者說右旋宛轉如日正中，或者說像天上的白寶。「光明」指的是正在放光。表示平等大慧的智慧火炬將要照耀，所以身光先放出來。光有兩種含義：一是能夠顯現事物，比喻此經顯現一乘的道理。二是能夠滅除黑暗，表示此經能夠滅除二乘的迷惑。「照于東方」以下，是光明所照耀的地方。只照耀一方而不照耀其他九方，是因為只有一乘而沒有其他乘。在十方中只照耀東方，是因為東方是諸方的根本，表示一乘是三乘的根本，所以過去從一說三，現在收三歸一。「萬八千世界」表示說一乘的果已經圓滿如萬，一乘的因還沒有圓滿如八千。又表示一乘真實所以意義具足如萬，三乘是方便所以沒有具足如八千。又解釋世界有定數，這是說明感應相同。眾生的感應既然不普遍，諸佛的應化也不普遍。「靡不周遍」表示乘有十種意義，用十種相來表示它。

【English Translation】 English version: Auspicious signs. Now, I want to distinguish the differences between two kinds of auspicious signs, and the two views are also different, so they are not analyzed together in one place. According to the Shastra on the Lotus Sutra, the reason for the arising is that initially, when entering samadhi, auspicious signs appear. The assembly, seeing the auspicious signs, thirsts and yearns to hear the Dharma, so the Buddha emits light, hence the arrival of this chapter. 'At that time' refers to the time of emitting light. 'Buddha' refers to the one who emits light. 'Between the eyebrows' refers to the place where the light is emitted. Not from the feet below, nor from the crown above, emitting light from between the eyebrows indicates that the One Vehicle is the Middle Way. 'White hair-curl' indicates that the principle is clearly revealed, called 'white,' and the teachings have no subtle concealment, called 'hair-curl.' The Mahaprajnaparamita Shastra explains the characteristic of the white hair-curl according to the Hinayana perspective, saying, 'When stretched, it is five feet long; when curled, it is like a spiral.' The Contemplation of Buddha Samadhi Sutra says, 'When he was a prince, it was five feet long; under the tree, it was fourteen feet five inches long; at the time of enlightenment, it was fifteen feet long. When stretched, it has clear, white, and pure light inside and out; when placed down, it loses its pure light and curls up between the eyebrows.' The sutra sometimes says it spirals to the right, like the sun at its zenith, or like a white treasure in the sky. 'Light' refers to the actual emitting of light. It indicates that the torch of equal great wisdom is about to shine, so the body's light shines forth first. Light has two meanings: first, it can reveal things, symbolizing that this sutra reveals the principle of the One Vehicle; second, it can eliminate darkness, indicating that this sutra can eliminate the delusions of the Two Vehicles. 'Shining upon the Eastern' below refers to the place where the light shines. Only shining upon one direction and not the other nine is because there is only the One Vehicle and no other vehicles. Among the ten directions, only shining upon the East is because the East is the root of all directions, indicating that the One Vehicle is the root of the Three Vehicles, so in the past, from One, Three were spoken, and now the Three are gathered back into One. 'Eighteen thousand worlds' indicates that the fruit of speaking of the One Vehicle is already complete like ten thousand, and the cause of the One Vehicle is not yet complete like eight thousand. It also indicates that the One Vehicle is real, so its meaning is complete like ten thousand, and the Three Vehicles are expedient, so they are not complete like eight thousand. Furthermore, explaining that the worlds have a fixed number, this clarifies that the responses are the same. Since the sentient beings' responses are not universal, the Buddhas' manifestations are also not universal. 'Universally pervading' indicates that the Vehicle has ten meanings, which are represented by ten characteristics.

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：一、有最上義，以頭表之。二、有中道義，以眉間表之。三、有顯明義，以白表之。四、有無纖翳義，以毫表之。五、有破闇義，以光表之。六、有不二義，以一方表之。七、有根本義，以東方表之。八、有果乘具足義，以萬表之。九、有因乘未具足義，以八千表之。十、說因果理盡義，以周遍表之。「下至阿鼻地獄上至阿迦尼吒天」者，上辨橫照，顯諸佛事；今明豎照，顯眾生事。照地獄，明苦之可愍；照有頂，顯樂亦無常。既是苦無常，令厭眾生事悟入佛事也。

「於此世界悉見彼土」下，第四、明時眾睹光瑞，凡有七句：一、見六趣；二、見化主；三、聞教門；四、見四眾；五、見菩薩；六、見涅槃；七、見起塔。

問：

佛何故令眾見此七事？

答：

七事是他方諸佛一化始終究竟法門，今欲將彼顯此釋迦說于《法華》。亦辨一化始終究竟，由佛光照見他方一化始終之事，即表由釋迦說《法華經》故得顯一化始終究竟也。

問：

云何七事攝一化始終耶？

答：

如《大品經》云「諸法無所有，如是有諸法」。無所有者，一切諸法本性寂滅。如是有者，諸法雖無所有，于眾生顛倒成有，故有六趣生死。既無所有于眾產生有，今欲令其悟有無所有，

【現代漢語翻譯】 現代漢語譯本：一、具有最上之義，用佛的頭來表示。二、具有中道之義，用眉間白毫來表示。三、具有顯明之義，用白毫來表示。四、具有沒有絲毫塵翳之義，用白毫來表示。五、具有破除黑暗之義，用毫光來表示。六、具有不二之義，用一方（指佛光普照一方）來表示。七、具有根本之義，用東方來表示。八、具有果乘（證果之乘）具足之義，用萬（指萬行）來表示。九、具有因乘（修因之乘）未具足之義，用八千（指八千聲聞弟子）來表示。十、說明因果道理完盡之義，用周遍（指佛光周遍照耀）來表示。「下至阿鼻地獄（Avici hell，八大地獄中最下層），上至阿迦尼吒天（Akanistha heaven，色界頂層天）」這句話，向上辨明橫向照耀，顯示諸佛的事業；現在說明豎向照耀，顯示眾生的事情。照耀地獄，說明苦難值得憐憫；照耀有頂天，顯示快樂也是無常的。既然是苦和無常，就使人厭離眾生之事，領悟進入佛的事業。 『於此世界悉見彼土』以下，第四點，說明當時大眾都看到了佛光瑞相，總共有七句：一、見到六趣（六道輪迴）；二、見到化主（教化之主，指佛）；三、聽到教門（佛法）；四、見到四眾（比丘、比丘尼、優婆塞、優婆夷）；五、見到菩薩（菩提薩埵，發心求菩提的眾生）；六、見到涅槃（Nirvana，寂滅）；七、見到起塔（建造佛塔）。 問： 佛為什麼讓大眾見到這七件事？ 答： 這七件事是他方諸佛一生教化的始終和究竟的法門，現在想要用它來彰顯釋迦牟尼佛所說的《法華經》。也是爲了辨明一生教化的始終和究竟，由於佛光照見他方一生教化的始終之事，就表示由於釋迦牟尼佛說《法華經》的緣故，才能夠彰顯一生教化的始終和究竟。 問： 如何用這七件事來概括一生教化的始終呢？ 答： 如《大品經》（《摩訶般若波羅蜜經》）所說：『諸法無所有，如是有諸法』。『無所有』是指一切諸法的本性是寂滅的。『如是有』是指諸法雖然本性是空無所有的，但在眾生的顛倒妄想中卻成了『有』，所以才有六趣生死。既然本性是空無所有的，卻在眾生心中成了『有』，現在想要讓他們領悟到『有』其實是『無所有』的。

【English Translation】 English version: 1. It has the meaning of the supreme, represented by the head of the Buddha. 2. It has the meaning of the Middle Way, represented by the white hair between the eyebrows. 3. It has the meaning of clarity, represented by the white hair. 4. It has the meaning of being without the slightest impurity, represented by the white hair. 5. It has the meaning of breaking through darkness, represented by the light of the hair. 6. It has the meaning of non-duality, represented by one direction (referring to the Buddha's light shining in one direction). 7. It has the meaning of the root, represented by the East. 8. It has the meaning of the fruit vehicle (the vehicle of attaining enlightenment) being complete, represented by ten thousand (referring to the myriad practices). 9. It has the meaning of the cause vehicle (the vehicle of cultivating causes) not being complete, represented by eight thousand (referring to the eight thousand Sravaka disciples). 10. It explains the meaning of the complete exhaustion of the principles of cause and effect, represented by pervasiveness (referring to the Buddha's light shining everywhere). The phrase 'down to Avici hell (Avici hell, the lowest level of the eight great hells), up to Akanistha heaven (Akanistha heaven, the highest heaven in the Form Realm)' clarifies the horizontal illumination, revealing the deeds of all Buddhas; now it explains the vertical illumination, revealing the affairs of sentient beings. Illuminating the hells, it shows that suffering is worthy of compassion; illuminating the highest heaven, it shows that happiness is also impermanent. Since it is suffering and impermanence, it causes people to be disgusted with the affairs of sentient beings and awaken to the affairs of the Buddha. 'From this world, all see those lands' below, the fourth point, explains that at that time, the assembly all saw the auspicious signs of the Buddha's light, totaling seven sentences: 1. Seeing the six realms (the six paths of reincarnation); 2. Seeing the transformation lord (the lord of teaching, referring to the Buddha); 3. Hearing the teachings (the Buddha's Dharma); 4. Seeing the four assemblies (bhikkhus, bhikkhunis, upasakas, and upasikas); 5. Seeing the Bodhisattvas (Bodhisattva, beings who aspire to Bodhi); 6. Seeing Nirvana (Nirvana, extinction); 7. Seeing the erection of stupas (building pagodas). Question: Why did the Buddha cause the assembly to see these seven things? Answer: These seven things are the beginning, middle, and ultimate Dharma gates of the Buddhas of other lands throughout their lives of teaching, and now they want to use it to highlight the 'Lotus Sutra' spoken by Sakyamuni Buddha. It is also to clarify the beginning, middle, and ultimate of a lifetime of teaching. Because the Buddha's light illuminates the beginning and end of a lifetime of teaching in other lands, it indicates that because Sakyamuni Buddha spoke the 'Lotus Sutra', the beginning, middle, and ultimate of a lifetime of teaching can be revealed. Question: How can these seven things encompass the beginning and end of a lifetime of teaching? Answer: As the 'Perfection of Wisdom Sutra' ('Mahaprajnaparamita Sutra') says: 'All dharmas are without inherent existence, thus there are these dharmas'. 'Without inherent existence' means that the nature of all dharmas is quiescent extinction. 'Thus there are' means that although dharmas are without inherent existence, they become 'existent' in the inverted delusions of sentient beings, so there are the six realms of birth and death. Since the nature is without inherent existence, it becomes 'existent' in the minds of sentient beings, now they want to make them realize that 'existence' is actually 'without inherent existence'.

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故第二次明有佛出世。既有化主即說教門，既有所稟之教故便有稟教之人，如稟三乘之教后皆成菩薩，既併成菩薩即一化事竟便般涅槃，為利物故次明起塔，故云七事明一化始終究竟也。一方之佛既具此七事，十方三世佛義亦同然，故現彼土之事為此土說經之相也。然義雖有七，不過二事：初一是眾生事，后六是諸佛事。然諸佛事既有六，眾生事亦有六即六趣也，故離成十二事也。所以《法華論》云「煩惱差別，清凈差別，煩惱差別故有六趣，清凈差別故有諸佛六事」。今前見六趣眾生者，明眾生是七事之本，故先見之。又逐文勢相接，上光明前橫照諸佛土，次豎照眾生事，今續此文故前明見眾生也。

「又見彼土現在諸佛」下，第二、見化主也。「及聞諸佛所說經法」下，第三、聞教門也。「並見彼諸」下，第四、見稟教人也。修行得道者雖有四眾，不出因果，修三學之行為因，得四果之道為果也。「又見彼諸菩薩」下，第五、見稟一乘教人成菩薩也。菩薩無邊，略以三門總攝一切：「種種因緣」者，過去習因為因，外值善友為緣，而內因不同、外緣非一，故云種種，即因緣門攝菩薩也。「種種信解」者，始名為信、終稱為解。又鈍根名信、利根名解。上既明入道各有由藉，故今明入道有始終利鈍，故以信解

【現代漢語翻譯】 現代漢語譯本：因此，在第二次光明出現時，有佛出世。既然有了教化之主，就會宣說教法。既然有了所稟受的教法，自然就有了稟受教法之人。例如，稟受三乘教法之後，最終都能成就菩薩。既然都成就了菩薩，那麼一次教化之事就結束了，佛便入般涅槃。爲了利益眾生，接下來就建造佛塔。所以說，這七件事說明了一次教化的始終究竟。一方之佛既然具備這七件事，十方三世諸佛的意義也是一樣的。所以在彼土發生的事情，就成為在此土宣說經典的表相。雖然意義上有七件事，但不過是兩件事：第一件是眾生之事，后六件是諸佛之事。然而，諸佛之事既然有六件，眾生之事也有六件，即六道。所以，合起來就是十二件事。因此，《法華論》說：『煩惱的差別，清凈的差別。因為煩惱的差別，所以有六道；因為清凈的差別，所以有諸佛的六事。』現在先看到六道眾生，說明眾生是七件事的根本，所以先看到他們。而且，按照文勢的銜接，上面光明先前橫向照耀諸佛國土，接著豎向照耀眾生之事，現在繼續這段文字，所以先說明見到眾生。

『又見彼土現在諸佛』以下，是第二、見到教化之主。『及聞諸佛所說經法』以下，是第三、聽到教法。『並見彼諸』以下，是第四、見到稟受教法之人。修行得道的人雖然有四眾，但不超出因果。修三學的行為是因，得到四果之道是果。『又見彼諸菩薩』以下，是第五、見到稟受一乘教法之人成就菩薩。菩薩無邊無際，略微用三門總括一切：『種種因緣』，過去習以為因，外在遇到善友為緣，而內在的因不同，外在的緣也不一樣，所以說是種種，即因緣門攝菩薩。『種種信解』，開始稱為信，最終稱為解。又鈍根的人稱為信，利根的人稱為解。上面已經說明入道各有原因，所以現在說明入道有始終利鈍，所以用信解來概括。

【English Translation】 English version: Therefore, in the second manifestation of light, a Buddha appears in the world. Since there is a teaching master, he will expound the Dharma. Since there is a Dharma to be received, there will naturally be those who receive the Dharma. For example, after receiving the teachings of the Three Vehicles, they will all eventually become Bodhisattvas. Since they all become Bodhisattvas, then one teaching event concludes, and the Buddha enters Parinirvana. For the benefit of beings, next, stupas are erected. Therefore, it is said that these seven things illustrate the beginning, middle, and ultimate conclusion of a single teaching event. Since a Buddha in one direction possesses these seven things, the meaning is the same for Buddhas in the ten directions and three times. Therefore, the events that occur in that land become the appearance of expounding the scriptures in this land. Although there are seven things in meaning, they are no more than two things: the first is the affairs of sentient beings, and the latter six are the affairs of all Buddhas. However, since there are six affairs of all Buddhas, there are also six affairs of sentient beings, namely the six realms. Therefore, together they are twelve things. Therefore, the Treatise on the Lotus Sutra says: 'The differences in afflictions, the differences in purity. Because of the differences in afflictions, there are the six realms; because of the differences in purity, there are the six affairs of all Buddhas.' Now, first seeing the sentient beings of the six realms indicates that sentient beings are the root of the seven things, so they are seen first. Moreover, according to the connection of the text, the light above previously shone horizontally on the Buddha lands, then vertically on the affairs of sentient beings. Now, continuing this text, it first explains seeing sentient beings.

'Moreover, seeing the Buddhas present in that land' below, is the second, seeing the teaching master. 'And hearing the sutras and dharmas spoken by the Buddhas' below, is the third, hearing the Dharma. 'And seeing those' below, is the fourth, seeing those who receive the Dharma. Although there are four assemblies of those who cultivate and attain the Way, they do not go beyond cause and effect. The practice of the Three Learnings is the cause, and attaining the Way of the Four Fruits is the effect. 'Moreover, seeing those Bodhisattvas' below, is the fifth, seeing those who receive the teachings of the One Vehicle and become Bodhisattvas. Bodhisattvas are boundless, and everything is briefly encompassed by three doors: 'Various causes and conditions', past habitual actions are the cause, and encountering good friends externally is the condition. However, the internal causes are different, and the external conditions are not the same, so it is said to be various, which is the door of causes and conditions that encompasses Bodhisattvas. 'Various faith and understanding', initially it is called faith, and ultimately it is called understanding. Also, those with dull roots are called faith, and those with sharp roots are called understanding. The above has already explained that there are various reasons for entering the Way, so now it explains that entering the Way has a beginning, an end, sharpness, and dullness, so it is summarized by faith and understanding.

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門攝菩薩也。「種種相貌」者，菩薩修行必有相貌表彰，身口之行外彰為相，意業之行顯明稱貌，故以相貌門攝菩薩也。「行菩薩道」者，總上三事名行菩薩道。《法華論》云「以四攝法攝取眾生名行菩薩道」。

「又見諸佛般涅槃」者，第六、見般涅槃。般之云入，即入涅槃也。「又見諸佛般涅槃后」，第七、起塔。◎◎「爾時彌勒菩薩」下，第五、疑問序。所以疑問者，既睹奇特之瑞，知說非常之法，但未測所由，故生疑問也。

問：

《涅槃》、《大品》皆亦現瑞，何故不辨瑞之因緣？

答：

適化不同，非一方也。又《大品》皆是出定現瑞，佛既將說非久，故眾所不疑。若如《仁王》之與此經，並是定內現瑞，佛既三昧正受，恐起定未由，是以推瑞意也。

問：

此經佛何故入定現瑞不起定耶？

答：

三執難傾、一乘難信，故入定現瑞發其疑端，然後令彌勒發問、文殊解釋，明古佛說之於前、釋迦敷之於后，開信解之漸、塞疑謗之情，釋迦方得起定說法也。

就文為二：一、疑念；二、發問。初明彌勒疑，次辨大眾疑。彌勒疑內凡有三句：第一、疑佛何故現瑞。就中初牒、次疑。「今者世尊現神變相」，此句牒也。陰陽不測為神，改常之事

【現代漢語翻譯】 現代漢語譯本： 『門攝菩薩』也。（『門攝』：通過某種途徑或方法來攝受、引導菩薩）『種種相貌』者，菩薩修行必然有相貌表彰，身口之行外在表現爲相，意業之行顯明稱為貌，所以用相貌門攝菩薩也。（『相貌』：菩薩外在的行為和內在的意念）『行菩薩道』者，總括以上三事名為行菩薩道。《法華論》說：『以四攝法攝取眾生名為行菩薩道』。（『四攝法』：佈施、愛語、利行、同事）

『又見諸佛般涅槃』者，第六、見般涅槃。（『般涅槃』：入滅，指佛陀的逝世）『又見諸佛般涅槃后』，第七、起塔。（『起塔』：建造佛塔）◎◎『爾時彌勒菩薩』下，第五、疑問序。之所以疑問，是因為既已見到奇特的祥瑞，知道將要宣說非常之法，但還未測知原因，所以產生疑問。

問：

《涅槃經》、《大品般若經》也都顯現祥瑞，為什麼不辨明祥瑞的因緣？

答：

適應教化不同，不是同一個方面的原因。而且《大品般若經》都是出定后顯現祥瑞，佛既然將要說法為時不遠，所以大眾沒有疑惑。如果像《仁王經》和此經一樣，都是在禪定中顯現祥瑞，佛既然正在三昧正受中，恐怕出定沒有緣由，所以要推究祥瑞的用意。

問：

此經佛為什麼入定顯現祥瑞而不出定呢？

答：

因為三種執著難以傾覆、一乘佛法難以置信，所以入定顯現祥瑞，引發他們的疑端，然後讓彌勒（Maitreya）菩薩發問、文殊（Manjusri）菩薩解釋，闡明過去佛已經說過、釋迦（Sakyamuni）佛在後面敷演，開啟信解的漸進過程、堵塞疑惑誹謗的情緒，釋迦佛才能出定說法。

就文分為二：一、疑念；二、發問。先說明彌勒的疑惑，其次辨明大眾的疑惑。彌勒的疑惑內里有三句：第一、疑惑佛為什麼顯現祥瑞。其中先是牒述、其次是疑惑。『今者世尊現神變相』，這句是牒述。陰陽難以測度叫做神，改變常態的事情

【English Translation】 English version: 『Door-embracing Bodhisattva』 it is. (『Door-embracing』: to embrace and guide Bodhisattvas through a certain path or method.) 『Various appearances』 means that a Bodhisattva's practice must have outward manifestations. The actions of body and speech are outwardly expressed as 『appearances,』 and the manifestations of mental actions are called 『features.』 Therefore, Bodhisattvas are embraced through the door of appearances. (『Appearances』: the external actions and internal thoughts of a Bodhisattva.) 『Practicing the Bodhisattva path』 is a general term for the above three things. The Mahayana Treatise says, 『Embracing sentient beings with the Four Embracing Dharmas is called practicing the Bodhisattva path.』 (『Four Embracing Dharmas』: giving, kind speech, beneficial action, and cooperation.)

『Also seeing all Buddhas enter Parinirvana』 refers to the sixth, seeing Parinirvana. 『Parinirvana』 means entering extinction, referring to the passing away of the Buddha. 『Also seeing the erection of stupas after all Buddhas enter Parinirvana』 refers to the seventh, erecting stupas. (『Erecting stupas』: building pagodas.) ◎◎ 『At that time, Maitreya Bodhisattva』 below, the fifth, the preface of questions. The reason for questioning is that having seen the extraordinary auspicious signs and knowing that an extraordinary Dharma will be preached, but not yet knowing the reason, doubts arise.

Question:

The Nirvana Sutra and the Large Perfection of Wisdom Sutra also manifested auspicious signs. Why are the causes and conditions of the auspicious signs not explained?

Answer:

Adapting to different teachings is not the same reason. Moreover, the Large Perfection of Wisdom Sutra manifests auspicious signs after emerging from Samadhi. Since the Buddha is about to preach the Dharma soon, the assembly has no doubts. If it is like the Benevolent Kings Sutra and this sutra, both manifest auspicious signs within Samadhi. Since the Buddha is in the midst of Samadhi, there is concern that there is no reason to emerge from Samadhi, so the intention of the auspicious signs must be investigated.

Question:

Why does the Buddha in this sutra enter Samadhi to manifest auspicious signs without emerging from Samadhi?

Answer:

Because the three attachments are difficult to overturn and the One Vehicle Dharma is difficult to believe, the Buddha enters Samadhi to manifest auspicious signs, arousing their doubts. Then, Maitreya (Maitreya) Bodhisattva is allowed to ask questions, and Manjusri (Manjusri) Bodhisattva explains, clarifying that the Buddhas of the past have already spoken of it, and Sakyamuni (Sakyamuni) Buddha elaborates on it later, opening the gradual process of faith and understanding, and blocking the emotions of doubt and slander. Only then can Sakyamuni Buddha emerge from Samadhi and preach the Dharma.

The text is divided into two parts: first, doubts; second, questions. First, explain Maitreya's doubts, and then distinguish the doubts of the assembly. There are three sentences within Maitreya's doubts: first, doubting why the Buddha manifests auspicious signs. Among them, first is the statement, and then the doubt. 『Now, the World Honored One manifests miraculous signs,』 this sentence is the statement. What is difficult to fathom is called miraculous, and changing the norm is

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為變，有所表彰稱相。「以何因緣」者，正生疑也。「今佛世尊入於三昧」者，第二、訪覓釋疑之人，此疑從佛入三昧生，亦前牒后疑。「今佛世尊入於三昧」者，佛既三昧正受，恐起定未由，故不得咨佛也。「是不可思議」者，此現瑞甚深，非心能所思、非口能所議，故自不能解也。「現希有事」者，曠世所無故言希有，以其希有必須知之。此三句牒欲問他之所由也。「今當問誰」者，正訪覓質疑之人也。將扣智慧之門，誰堪郢匠之選也。

「復作是念」下，第三、得釋疑之人也。以得釋疑之人，故第二疑即斷也。亦有二句：初、序嘆文殊有堪決疑之德。「我當問」下，正明問。

問：

何故問文殊？

答：

既明佛果一乘，唯佛能了，佛既入定不得問佛，文殊是過去佛，能達佛事，是故問之。二者、如觀音等亦是古佛，但問文殊者，以彌勒與文殊等昔同在燈明佛所，故得問之。三者、問文殊得開發二分經：文殊引燈明佛現瑞等事，得開發乘權乘實經；文殊為燃燈之師，得開身權身實經。以下將開近顯遠，今先敘以近覆遠也。又前辨燈明佛事略是開三顯一，后明文殊略開近顯遠。文殊昔是師，今方便為弟子，即顯釋迦是燃燈弟子，亦是方便為師也。

「爾時四部眾」下，第二

【現代漢語翻譯】 現代漢語譯本 為變，有所表彰稱相。（'以何因緣'者），正是產生疑問的地方。（'今佛世尊入於三昧'者），第二，尋找能夠解釋疑問的人，這個疑問是從佛陀進入三昧而產生的，也是前面疑問的延續。（'今佛世尊入於三昧'者），佛陀既然進入三昧正受，恐怕出定沒有時機，所以不能請教佛陀。（'是不可思議'者），這是顯現的瑞相非常深奧，不是心所能思量、口所能議論的，所以自己不能理解。（'現希有事'者），曠世所沒有的所以說是稀有，因為稀有所以必須瞭解它。這三句是陳述想要詢問他人的緣由。（'今當問誰'者），正是尋找可以解答疑問的人。將要叩開智慧之門，誰能勝任郢匠的選擇呢？

（'復作是念'下），第三，找到了能夠解釋疑問的人。因為找到了能夠解釋疑問的人，所以第二個疑問就斷了。也有兩句：第一句，敘述讚歎文殊菩薩具有能夠決斷疑問的德行。（'我當問'下），正式說明要請問。

問：

為什麼要問文殊菩薩？

答：

既然已經闡明佛果唯一佛乘，只有佛才能完全瞭解，佛現在入定不能請問，文殊菩薩是過去佛，能夠通達佛的事情，所以請問他。第二，像觀音菩薩等也是古佛，但是隻問文殊菩薩，是因為彌勒菩薩與文殊菩薩等過去一同在燈明佛（Dipamkara Buddha）處，所以可以請問他。第三，問文殊菩薩可以開發二分經：文殊菩薩引用燈明佛顯現瑞相等事情，得以開發乘權乘實經；文殊菩薩是燃燈佛（Dipamkara Buddha）的老師，得以開啟身權身實經。以下將要開近顯遠，現在先敘述用近的事情來覆蓋遠的事情。又前面辨別燈明佛的事情略微是開三顯一，後面說明文殊菩薩略微是開近顯遠。文殊菩薩過去是老師，現在方便作為弟子，就顯示釋迦牟尼佛（Sakyamuni Buddha）是燃燈佛的弟子，也是方便作為老師。

（'爾時四部眾'下），第二

【English Translation】 English version It is a transformation, with something manifested and named as a characteristic. ('What is the cause and condition?') This is precisely where the doubt arises. ('Now the World-Honored One, the Buddha, has entered Samadhi') Secondly, it is about seeking someone who can resolve the doubt. This doubt arises from the Buddha entering Samadhi, and it also continues the previous doubt. ('Now the World-Honored One, the Buddha, has entered Samadhi') Since the Buddha is in Samadhi, it is feared that there is no opportunity to emerge from it, so one cannot consult the Buddha. ('This is inconceivable') This manifestation of auspicious signs is very profound, beyond what the mind can conceive or the mouth can discuss, so one cannot understand it oneself. ('Manifesting rare events') It is said to be rare because it has not occurred for ages, and because it is rare, it must be understood. These three sentences state the reason for wanting to ask others. ('Who should I ask now?') This is precisely seeking someone who can answer the doubt. About to knock on the door of wisdom, who can be chosen as a master craftsman?

('Then he thought again,' below) Thirdly, it is about finding someone who can resolve the doubt. Because someone who can resolve the doubt has been found, the second doubt is resolved. There are also two sentences: The first sentence describes and praises Manjushri (Manjusri Bodhisattva) for having the virtue of being able to resolve doubts. ('I should ask,' below) It clearly states the intention to ask.

Question:

Why ask Manjushri?

Answer:

Since it has been clarified that the Buddha-fruit is the One Vehicle, which only the Buddha can fully understand, and the Buddha is now in Samadhi and cannot be asked, Manjushri is a past Buddha who can understand the affairs of the Buddha, so he is asked. Secondly, although Avalokiteshvara (Avalokitesvara Bodhisattva) and others are also ancient Buddhas, Manjushri is asked because Maitreya (Maitreya Bodhisattva) and Manjushri were once together at Dipamkara Buddha's place, so he can be asked. Thirdly, asking Manjushri can develop the two parts of the Sutra: Manjushri cites the manifestation of auspicious signs by Dipamkara Buddha, which allows for the development of the provisional and real aspects of the Vehicle; Manjushri is the teacher of Dipamkara Buddha, which allows for the opening of the provisional and real aspects of the body. What follows will reveal the near and manifest the far, and now it first narrates using near events to cover far events. Furthermore, the previous explanation of Dipamkara Buddha's affairs is roughly about revealing the One by opening the Three, and the later explanation of Manjushri is roughly about revealing the far by opening the near. Manjushri was a teacher in the past, and now conveniently acts as a disciple, which shows that Sakyamuni Buddha is a disciple of Dipamkara Buddha, and also conveniently acts as a teacher.

('At that time, the fourfold assembly,' below) Secondly

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、時眾生疑也。彌勒道高知有釋疑之人，餘眾德劣但有疑佛瑞相，不知釋疑之人也。

「爾時彌勒」下，第二、正發問也。前序問意，次發言正問。正問為二：前正問，次請答。正問為二：前長行略問，次偈頌廣問。長行之中復開為二：一者、合問初二瑞；二者、問后光瑞。以前二瑞並是外瑞，又是依果又是意業所現，故云神通之相，所以總為一問也。放光是內瑞，又是正果又是身業，故復為一。就光瑞中前明現瑞，悉見下明睹瑞也。「於是彌勒」下，第二、明偈頌廣問也。

問：

何故諸經有長行與偈？

答：

長行與偈略明十體五例。言十體者，龍樹《十地毗婆沙》云：一者、隨國法不同。如震旦有序銘之文，天竺有散華貫華之說也。二者、好樂為異。彼論云「或有樂長行，或有樂偈頌，或有樂雜說莊嚴章句者」，所好各不同，我隨而不捨。三者、取悟非一。或有聞長行不了、聞偈便悟，或各聞俱迷，或合聞方解，故雙明之。四者、示根有利鈍。利根之人一聞即悟，鈍根不了再說方解。五者、欲表諸佛尊重正法，慇勤之至，一言之中而覆再說也。六者、使後人于經生信。尋長行不解或恐經謬，見后偈同前，方知自惑。七者、欲易奪言辭轉勢說法，其猶將息病人故回變食味也。八者

【現代漢語翻譯】 現代漢語譯本：當時，眾生心存疑惑。彌勒菩薩（Maitreya）道行高深，知道有人能夠解釋這些疑惑，而其他人的德行不足，只是對佛陀的瑞相感到疑惑，並不知道誰能解釋這些疑惑。

『爾時彌勒』以下，第二部分是正式提問。前面的序文表達了提問的意圖，接下來是正式的提問。正式的提問分為兩個部分：先是正式提問，然後是請求回答。正式提問又分為兩個部分：先是長行（散文）的簡略提問，然後是偈頌（韻文）的詳細提問。長行中又分為兩個部分：一是合併提問最初的兩種瑞相；二是提問後面的光瑞。因為前面的兩種瑞相都是外在的瑞相，又是依報的果報，又是意業所顯現的，所以說是神通之相，因此總合為一個問題。而放光是內在的瑞相，又是正報的果報，又是身業所顯現的，所以又單獨成為一個問題。在光瑞中，先說明顯現的瑞相，『悉見』以下說明所見到的瑞相。『於是彌勒』以下，第二部分是說明用偈頌詳細提問。

問： 為什麼各種經典中既有長行又有偈頌？

答： 長行和偈頌是爲了簡要說明十種體例和五種例證。《十地毗婆沙論》（Dasabhumika-vibhasa）中龍樹菩薩（Nagarjuna）說：一是，隨著各國的風俗習慣不同而不同。比如震旦（古代中國）有像序和銘這樣的文章，天竺（古代印度）有散華和貫華的說法。二是，愛好不同。該論中說：『有的人喜歡長行，有的人喜歡偈頌，有的人喜歡用各種說法來莊嚴章句』，每個人的喜好都不同，我隨順而不捨棄。三是，領悟的方式不一。有的人聽了長行不明白，聽了偈頌就明白了，有的人聽了都迷惑，有的人合起來聽才明白，所以兩種都說明。四是，顯示根器的利鈍。利根的人一聽就明白，鈍根的人不明白，再說一遍才明白。五是，想要表明諸佛尊重正法，非常慇勤，一句話重複再說。六是，使後人對經典產生信心。尋找長行不明白，或許懷疑經典有錯，看到後面的偈頌和前面一樣，才知道是自己迷惑了。七是，想要容易改變言辭，轉換語氣說法，就像照顧病人一樣，所以改變食物的味道。八是

【English Translation】 English version: At that time, the beings were filled with doubt. Maitreya (Maitreya), with his profound spiritual attainment, knew that there were those who could dispel these doubts, while the others, lacking in virtue, merely wondered at the auspicious signs of the Buddha and did not know who could explain them.

『Then Maitreya』 below, the second part is the formal questioning. The preceding introduction expressed the intention of questioning, followed by the formal questioning. The formal questioning is divided into two parts: first, the formal question, and then the request for an answer. The formal question is further divided into two parts: first, the concise question in prose (long lines), and then the detailed question in verse (gatha). The prose section is further divided into two parts: one, combining the questions about the first two auspicious signs; and two, questioning the subsequent radiant light. Because the preceding two auspicious signs are both external and are the result of dependent origination, as well as manifestations of mental karma, they are said to be signs of supernatural power, and therefore combined into one question. The radiant light, on the other hand, is an internal auspicious sign, as well as the result of direct retribution, and a manifestation of physical karma, so it becomes a separate question. Within the radiant light, the manifested auspicious sign is first explained, and 『seeing all』 below explains the auspicious sign that is seen. 『Therefore, Maitreya』 below, the second part explains the detailed questioning in verse.

Question: Why do various sutras contain both prose and verse?

Answer: Prose and verse are used to briefly explain ten styles and five examples. Nagarjuna (Nagarjuna) in the Dasabhumika-vibhasa (Dasabhumika-vibhasa) says: First, it varies according to the customs of different countries. For example, in Zhendan (ancient China) there are writings like prefaces and inscriptions, while in Tianzhu (ancient India) there are sayings of scattering flowers and stringing flowers. Second, preferences differ. The treatise says: 『Some people like prose, some people like verse, and some people like to adorn sentences with various sayings,』 each person's preferences are different, and I follow them without abandoning them. Third, the ways of understanding are not the same. Some people do not understand after hearing prose, but understand after hearing verse, some people are confused by both, and some people only understand when they hear them together, so both are explained. Fourth, it shows the sharpness or dullness of faculties. Those with sharp faculties understand as soon as they hear, while those with dull faculties do not understand and only understand after hearing it again. Fifth, it is to show that the Buddhas respect the Dharma, and are very diligent, repeating a sentence again and again. Sixth, it is to give later people faith in the sutras. If they do not understand the prose, they may suspect that the sutra is wrong, but when they see that the verse is the same as the preceding prose, they know that they are confused themselves. Seventh, it is to easily change the wording and shift the tone of the teaching, just like taking care of a patient, so the taste of the food is changed. Eighth,

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、示義味無量故，長行已明其一，而偈頌復顯其二。九者、表至人內有無礙之智、外有無方之說，故能卷舒自在散束適緣也。十者、明眾集前後，故有長行與偈，如《涅槃》所辨。

問：

如余經偈與長行不必皆備，何故此經貫華散華一一相主？

答：

適化所宜，已如前說。但此經正反二乘之初、明一乘之始，難信難解，故慇勤再說。又余大乘經化于菩薩，菩薩利根但須一說，此經偏為二乘，二乘根鈍故須重明也。

五例者：一者、廣略四句，長行廣而偈略，為易持故；長行略而偈廣，為解義故；長行與偈俱廣俱略，為鈍根人重說故，及為後來眾故。二者、有無四句，長行有而偈無，長行無而偈有，長行與偈俱有俱無也。

問：

有無即是廣略，云何復更辨耶？

答：

有無異廣略也。如長行略而偈中廣，自有長行全無而偈方有也。

三者、離合四句，長行合而偈離，長行離而偈合，長行與偈俱合俱離也。四者、前後四句，長行明義在前，偈明之在後；長行明義在後，而偈辨之在前；長行與偈俱前俱后也。五者、質文四句，長行質而偈文，長行文而偈質，俱文俱質，欲以文質相間使聽者心悅也。后五例者乃是易奪言辭轉勢說法也。用前十體及后五例

貫通眾部，非直《法華》也。

偈有二種：一、首盧偈，凡三十二字，蓋是外國數經之法。數經之法者，莫問長行與偈，但具三十二字便名一首盧也。二、結句偈，要以四句備足然後為偈，莫問四言乃至七言，必須四句。故《涅槃經》云「四句為偈，是名句世」。句世者，世間流佈以四句為偈也。句世有二種：一、伽陀，謂孤起偈亦名不等頌。二、路伽，謂頌長行偈。有人言，外國稱祇夜或名偈夜，今略彼夜字直稱為偈，此間翻為句也頌也。有人言，偈是此間語，以其明義竭盡故稱為偈也。

就文凡有五十四偈，開為二別，前有四偈，合頌長行三瑞並及睹瑞；次有五十偈，頌光瑞及以睹瑞。所以開為二頌者，初三現瑞於此土，次一現瑞於他方，故開為二頌。

問：

何故現瑞於此土及現他方耶？

答：

欲表釋迦為此土眾生說一乘法故現瑞於此土。三執難傾、一乘難信受，恐此土眾生不信，今欲將彼顯此，故現瑞於他方。初是正說瑞，次是證說瑞也。

就現瑞於此土為二：第一、頌現瑞；第二、頌睹瑞。頌現瑞為三：一、頌光瑞；二、頌雨華；三、頌動地。

問：

長行何故前明雨華、動地后、放光明，今何故前頌放光，后頌雨華、動地？

答：

【現代漢語翻譯】 現代漢語譯本： 貫通所有經典，不僅僅是《法華經》。

偈頌有兩種：第一種是首盧偈（śloka），通常是三十二個字，這大概是外國計算經文的方法。計算經文的方法是，不論是長行文還是偈頌，只要具備三十二個字就稱為一首盧。第二種是結句偈，一定要用四句來構成完整的偈頌，不論是四言還是七言，都必須是四句。所以《涅槃經》（Nirvana Sutra）說：『四句為偈，是名句世』。句世的意思是，世間流傳以四句為偈。句世有兩種：第一種是伽陀（gāthā），指孤起偈，也叫不等頌。第二種是路伽（loka），指頌長行文的偈頌。有人說，外國稱祇夜（geya）或者偈夜（giti），現在省略『夜』字，直接稱為偈，這裡翻譯為『句』或『頌』。也有人說，『偈』是這裡的說法，因為它能詳盡地闡明意義，所以稱為偈。

從文義上來看，總共有五十四個偈頌，分為兩個部分，前面有四個偈頌，合起來讚頌長行文中的三瑞相以及見到瑞相；後面有五十個偈頌，讚頌光明瑞相以及見到瑞相。之所以分為兩個部分來讚頌，是因為最初的三種瑞相出現在此土，之後的一種瑞相出現在他方，所以分為兩個部分來讚頌。

問：

為什麼瑞相既出現在此土，又出現在他方呢？

答：

爲了表明釋迦牟尼佛（Śākyamuni）是爲了此土的眾生宣說一乘佛法，所以瑞相出現在此土。由於三種執著難以傾覆，一乘佛法難以令人信受，恐怕此土的眾生不相信，現在想要用彼方的瑞相來彰顯此方的瑞相，所以瑞相也出現在他方。最初是正說瑞相，之後是印證所說的瑞相。

就瑞相出現在此土而言，分為兩個部分：第一，讚頌瑞相的顯現；第二，讚頌見到瑞相。讚頌瑞相的顯現又分為三個部分：第一，讚頌光明瑞相；第二，讚頌天雨妙華；第三，讚頌大地震動。

問：

為什麼長行文中先說明天雨妙華、大地震動，然後是佛陀放光，而現在偈頌中卻先讚頌佛陀放光，然後讚頌天雨妙華、大地震動呢？

答：

【English Translation】 English version: It penetrates all the teachings, not just the Lotus Sutra (法華經 - Fǎ Huā Jīng).

There are two types of gāthās (偈): First, the śloka (首盧偈), which generally consists of thirty-two characters. This is probably a foreign method of counting scriptures. The method of counting scriptures is that, regardless of whether it is prose or a gāthā, as long as it has thirty-two characters, it is called a śloka. Second, the concluding gāthā, which must be complete with four lines to be considered a gāthā, regardless of whether it is four or seven characters per line, it must have four lines. Therefore, the Nirvana Sutra (涅槃經 - Niè pán jīng) says, 'Four lines make a gāthā, this is called gāthā-loka (句世)'. Gāthā-loka means that the world circulates four lines as a gāthā. There are two types of gāthā-loka: First, gāthā (伽陀), which refers to isolated gāthās, also known as unequal verses. Second, loka (路伽), which refers to gāthās that praise prose. Some say that foreigners call it geya (祇夜) or giti (偈夜), but now the character 'night' (夜 - yè) is omitted, and it is directly called gāthā, which is translated here as 'phrase' or 'verse'. Others say that 'gāthā' (偈) is a local term, because it exhaustively clarifies the meaning, it is called a gāthā.

In terms of the text, there are a total of fifty-four gāthās, divided into two parts. The first four gāthās collectively praise the three auspicious signs and the witnessing of the auspicious signs in the prose. The next fifty gāthās praise the auspicious sign of light and the witnessing of the auspicious signs. The reason for dividing it into two parts is that the first three auspicious signs appeared in this land, and the next auspicious sign appeared in another land, so it is divided into two parts to praise.

Question:

Why did the auspicious signs appear in this land and also appear in other lands?

Answer:

To show that Śākyamuni (釋迦牟尼佛 - Shìjiāmóunífó) Buddha spoke the One Vehicle Dharma for the beings of this land, so the auspicious signs appeared in this land. Because the three attachments are difficult to overturn and the One Vehicle Dharma is difficult to believe, fearing that the beings of this land would not believe, now wanting to use the auspicious signs of that land to highlight the auspicious signs of this land, so the auspicious signs also appeared in other lands. The first is the direct explanation of the auspicious signs, and the next is the verification of the auspicious signs.

Regarding the appearance of auspicious signs in this land, it is divided into two parts: First, praising the manifestation of auspicious signs; second, praising the witnessing of auspicious signs. Praising the manifestation of auspicious signs is further divided into three parts: First, praising the auspicious sign of light; second, praising the rain of flowers; third, praising the earth shaking.

Question:

Why does the prose first explain the rain of flowers and the earth shaking, and then the Buddha emitting light, while now the gāthās first praise the Buddha emitting light, and then praise the rain of flowers and the earth shaking?

Answer:

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偈與長行各示一義，長行從所化以至能化，雨華、動地正表所化眾產生佛，故前明雨華、動地；所化成佛必由能化說經，故次辨放光。偈文從能化以至所化，要由能化說經，所化方得成佛，故前頌放光，后頌雨華、動地。又與文勢相接，彌勒問中最後問光，故逐近前頌光也。「栴檀香風」者，雨華表生一乘之解，香風表滅二乘之惑。天華淹其穢，香風滅其臭，故外地嚴凈也。表一乘解生、二乘惑滅，內心嚴凈也。

「眉間光明」下，第二、頌現瑞於他方也。

問：

前已問光，今何故復問光耶？

答：

長行直明一光通照彼此，彌勒今欲開之，故明二光。前明光照此土，今頌光照他方，約照此彼故分成二光。故下偈云「佛放一光，我及眾會見此國界種種殊妙」，即此土光也。又云「放一凈光照無量國」，謂他土光也。

問：

何故此土具有三瑞，他方但有光瑞？

答：

釋迦一期出世，眾生道緣應熟，故為說一乘，故有能化所化之瑞；他方國土眾生非釋迦所化，故無三瑞，但欲將彼顯此放光照之，故唯有光瑞。

就文亦有二：前頌光瑞，次頌睹瑞。「皆如金色」者，他方雖有七事，同爲明道無二，將彼之一色顯此說一乘也。又彼此道同，故得此光

【現代漢語翻譯】 現代漢語譯本：偈頌和長行各自闡釋一個義理。長行從被教化者到能教化者，雨華、動地正是表示被教化的眾產生佛，所以前面說明雨華、動地；被教化者成佛必定由能教化者說法，所以接著辨明放光。偈文從能教化者到被教化者，要由能教化者說法，被教化者才能成佛，所以前面讚頌放光，後面讚頌雨華、動地。又與文章的勢頭相銜接，彌勒（Maitreya，未來佛）的提問中最後問到光，所以就近讚頌光。「栴檀香風（Sandalwood scented wind）」表示，雨華表示產生一乘（Ekāyana，唯一佛乘）的理解，香風表示滅除二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的迷惑。天華淹沒污穢，香風滅除臭氣，所以外在的土地莊嚴清凈。表示一乘的理解產生，二乘的迷惑滅除，內心莊嚴清凈。 「眉間光明」以下，第二部分，讚頌在其他世界顯現祥瑞。 問： 前面已經問過光，現在為什麼又要問光呢？ 答： 長行直接說明一道光普遍照耀此方和彼方，彌勒現在想要展開說明，所以說明兩種光。前面說明光照耀此土，現在讚頌光照耀他方，根據照耀此方和彼方，所以分成兩種光。所以下面的偈頌說「佛放一道光，我和大眾看到這個國界種種殊勝美妙」，就是此土的光。又說「放一道清凈的光照耀無量國土」，說的是他土的光。 問： 為什麼此土具有三種祥瑞，他方只有光瑞？ 答： 釋迦（Śākyamuni，釋迦牟尼佛）一生出世，眾生的得道因緣應該成熟，所以為他們說一乘，所以有能教化和被教化的祥瑞；他方國土的眾生不是釋迦所教化的，所以沒有三種祥瑞，只是想要用他們來彰顯此土，所以放光照耀他們，所以只有光瑞。 就文義來說也有兩部分：前面讚頌光瑞，接著讚頌看到祥瑞。「都像金色」表示，他方雖然有七寶（seven treasures），同樣是爲了闡明真理沒有分別，用他們的同一種顏色來彰顯此土宣說一乘。又此方和彼方所證之道相同，所以能得到這道光明。

【English Translation】 English version: The verses and prose each illustrate a different meaning. The prose progresses from those being transformed to those who can transform. The rain of flowers and the shaking of the earth precisely signify the enlightenment of the beings being transformed. Therefore, the rain of flowers and the shaking of the earth are explained first. The enlightenment of those being transformed must come from the teaching of the Dharma by those who can transform. Therefore, the emitting of light is discussed next. The verses progress from those who can transform to those being transformed. It is necessary for those who can transform to teach the Dharma so that those being transformed can attain enlightenment. Therefore, the emitting of light is praised first, and the rain of flowers and the shaking of the earth are praised later. Furthermore, it connects with the momentum of the text. Maitreya's (Maitreya, the future Buddha) question last asks about light, so the praise of light is placed nearby. 'Sandalwood scented wind' indicates that the rain of flowers represents the arising of understanding of the One Vehicle (Ekāyana, the only Buddha Vehicle), and the scented wind represents the extinguishing of the delusions of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle). The heavenly flowers submerge the filth, and the scented wind extinguishes the stench, so the external land is adorned and purified. It represents the arising of understanding of the One Vehicle and the extinguishing of the delusions of the Two Vehicles, so the inner mind is adorned and purified. Below 'Light from between the eyebrows' is the second part, praising the manifestation of auspicious signs in other worlds. Question: The light has already been asked about before, so why ask about the light again now? Answer: The prose directly explains that one light universally illuminates this and other realms. Maitreya now wants to elaborate on it, so he explains two lights. The previous explanation was about the light illuminating this land, and now the praise is about the light illuminating other lands. Based on the illumination of this and other realms, it is divided into two lights. Therefore, the following verse says, 'The Buddha emits one light, and I and the assembly see the various wonderful things in this realm,' which is the light of this land. It also says, 'Emitting one pure light illuminates immeasurable lands,' which refers to the light of other lands. Question: Why does this land have three auspicious signs, while other lands only have the auspicious sign of light? Answer: Śākyamuni (Śākyamuni, the historical Buddha)'s appearance in the world in this lifetime is because the conditions for sentient beings to attain the Way should be ripe, so he speaks of the One Vehicle for them, so there are the auspicious signs of those who can transform and those being transformed. The sentient beings in other lands are not transformed by Śākyamuni, so there are no three auspicious signs, but it is only intended to use them to highlight this land, so the light is emitted to illuminate them, so there is only the auspicious sign of light. In terms of the text, there are also two parts: the first part praises the auspicious sign of light, and the next part praises seeing the auspicious sign. 'All like gold color' indicates that although other lands have the seven treasures, they are the same in that they illuminate the truth without difference, using their same color to highlight the preaching of the One Vehicle in this land. Furthermore, the paths attained in this and other lands are the same, so this light can be obtained.

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照彼，將彼證此也。「從阿鼻獄上至有頂」，前頌橫照諸佛事，今頌豎照眾生事。長行雲阿迦尼吒今稱有頂者，《樓炭經》云「阿迦尼吒在有色之頂也」。

「諸世界中」下，第二、頌睹瑞，長行有七事，今但頌五：頌教門兼頌四眾，頌起塔兼頌涅槃，頌餘五事。彌勒開為三門：初頌眾生、化主、教門三事；第二結前生后；第三頌菩薩起塔二事。所以頌前三事者，六道是所化，諸佛為化主。次頌于教門，所化是病人，化主為良醫，教門為妙藥，此三事必相成，故須一類頌也。又六道即是能感，化主、教門即是形聲兩應，能感不出六趣，能應莫離形聲也。又六趣為聽者，諸佛為說者，教門為真法，得此三事故生死有邊，故但頌三也。「諸世界中」者，器世界也。「六道眾生」者，眾生世間也。此是依正一雙也。「生死所趣善惡業緣」者，因也。「受報好醜」者，果也。即是因果一雙也。「於此悉見」者，上明能照之光及所照之事，悉是所見，大眾是能見，謂能所一雙也。以見眾生事訖，故將「悉見」結之。

「又睹諸佛聖主師子」，第二、頌化主。《中論》云「聖有三種：一、外道五通，二、辟支羅漢，三、法身菩薩。」佛於三聖中最大故稱聖主，既是三聖之主，復為六道之師，于凡聖自在無畏故稱師子。

【現代漢語翻譯】 現代漢語譯本 照亮那裡，是爲了證明那裡存在。『從阿鼻地獄上至有頂天』，前一個偈頌橫向照耀諸佛之事，這個偈頌縱向照耀眾生之事。長行文中說的阿迦尼吒天，現在稱為有頂天，《樓炭經》中說：『阿迦尼吒天在有色界的頂端』。

『諸世界中』以下，是第二部分，讚頌祥瑞，長行中有七件事，現在只讚頌五件：讚頌教門兼讚頌四眾弟子，讚頌建造佛塔兼讚頌涅槃，讚頌其餘五件事。彌勒菩薩將其分為三部分：首先讚頌眾生、化主、教門三件事；第二部分總結前文，引出後文；第三部分讚頌菩薩建造佛塔兩件事。之所以讚頌前三件事，是因為六道是所教化的對象，諸佛是教化的主導者。其次讚頌教門，所教化的是病人，化主是良醫，教門是妙藥，這三件事必然相互成就，所以需要歸為一類來讚頌。另外，六道是能感應的，化主和教門是形態和聲音的迴應，能感應的不超出六道，能迴應的不離開形態和聲音。還有，六道是聽法者，諸佛是說法者，教門是真正的佛法，得到這三件事，生死輪迴才能有盡頭，所以只讚頌這三件事。『諸世界中』，指的是器世界。『六道眾生』，指的是眾生世間。這是依報和正報的一對。『生死所趣善惡業緣』，指的是因。『受報好醜』，指的是果。這是因和果的一對。『於此悉見』，上面說明了能照耀的光芒以及所照耀的事物，全部都是所見到的，大眾是能見者，這是能見和所見的一對。因為見到了眾生的事情，所以用『悉見』來總結。

『又睹諸佛聖主師子』，是第二部分，讚頌化主。《中論》中說：『聖有三種：一、外道五通，二、辟支佛阿羅漢，三、法身菩薩。』佛在三種聖人中最大，所以稱為聖主，既是三種聖人之主，又是六道眾生的老師，對於凡人和聖人自在無畏，所以稱為師子（simha）。

【English Translation】 English version Illuminating there is to prove its existence. 'From Avici Hell up to the Peak of Existence (abhavagra)', the previous verse horizontally illuminates the affairs of all Buddhas, while this verse vertically illuminates the affairs of sentient beings. The prose text mentions Akanistha (Akanistha heaven), now called the Peak of Existence, the Loutan Sutra says: 'Akanistha is at the peak of the Realm of Form'.

'In all the worlds' below, is the second part, praising auspicious signs. The prose text has seven matters, but now only five are praised: praising the teachings and also praising the fourfold assembly, praising the building of stupas and also praising Nirvana, and praising the remaining five matters. Maitreya (Maitreya Bodhisattva) divides it into three parts: first, praising the three matters of sentient beings, the transforming lord, and the teachings; the second part summarizes the previous and introduces the following; the third part praises the two matters of Bodhisattvas building stupas. The reason for praising the first three matters is that the six realms are the objects to be transformed, and the Buddhas are the leaders of transformation. Secondly, praising the teachings, the transformed are the patients, the transforming lord is the good doctor, and the teachings are the wonderful medicine. These three matters necessarily accomplish each other, so they need to be praised as a single category. In addition, the six realms are what can be sensed, and the transforming lord and the teachings are the response of form and sound. What can be sensed does not go beyond the six realms, and what can respond does not leave form and sound. Also, the six realms are the listeners, the Buddhas are the speakers, and the teachings are the true Dharma. Obtaining these three matters, the cycle of birth and death can have an end, so only these three matters are praised. 'In all the worlds' refers to the world of vessels (bhajana-loka). 'The sentient beings of the six realms' refers to the world of sentient beings (sattva-loka). This is a pair of dependent and principal. 'The karmic conditions of good and evil that lead to birth and death' refers to the cause. 'The good and bad of receiving retribution' refers to the effect. This is a pair of cause and effect. 'All are seen here', the above explains the light that can illuminate and the things that are illuminated, all of which are seen. The assembly is the seer, this is a pair of seer and seen. Because the affairs of sentient beings have been seen, 'all are seen' is used to conclude.

'Also seeing all the Buddhas, the holy lords, the lions (simha)', is the second part, praising the transforming lord. The Madhyamaka-karika says: 'There are three kinds of holy ones: first, the heretics with five supernatural powers, second, the Pratyekabuddhas and Arhats, third, the Dharmakaya Bodhisattvas.' The Buddha is the greatest among the three holy ones, so he is called the holy lord. Being the lord of the three holy ones and the teacher of the six realms, he is free and fearless among ordinary people and saints, so he is called a lion (simha).

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「演說經典」下，第三、頌教門。就文為二：初、頌一乘根本法輪；次、頌三乘支末法輪。東方諸佛既有此二教，將彼顯此，明釋迦說《法華》之前亦有此二，故《華嚴》為根本法輪，次說三乘謂支末之教。頌根本法輪有三別：初：明一方佛說一乘；次、辨處異法同，例一切佛；三、明說教之意，即總明一切佛也。「演說經典」者，能詮一乘之教也。「微妙第一」者，所詮一乘之理也。「其聲清凈出柔軟音」者，嘆能宣教之聲也。能拂塵垢為清凈，隨順根緣名柔軟，此是聲之用也。又佛音不濁曰清，佛語不鬧為凈，佛語至和為柔，離剛為軟。「教諸菩薩」者，教所被緣，根本法輪不雜三乘，故但稱菩薩也。說於一乘要具四事，即上能詮之文、所詮之理、能宣之聲、所化菩薩也。

「梵音深妙」者，第二、處異說同。前嘆佛聲清軟，謂教稱于緣；今明眾所樂聞，明機稱于教。「各於世界」者，明其處彌異也。「講說正法」者，明其道彌同也。

「種種因緣」下，第三、明說教意也。上半序佛說教，說教有二：一法，二喻。下半明佛說教意，佛說教意亦有二種：一者上弘，二者下利。據佛而言者，教能顯理如燈照明，理是所詮稱為佛法，開悟眾生者謂下利也。一切眾生悉有佛性，以無明為扉、邪疑為

【現代漢語翻譯】 現代漢語譯本 『演說經典』下，第三部分是頌教門。從文義上分為兩部分：首先，讚頌一乘（Ekayana，唯一佛乘）的根本法輪（Dharmacakra，佛法之輪）；其次，讚頌三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的支末法輪。東方諸佛既然有這兩種教法，就將彼（三乘）顯此（一乘），說明釋迦牟尼佛在說《法華經》（Lotus Sutra）之前也有這兩種教法，所以《華嚴經》（Avatamsaka Sutra）是根本法輪，其次所說的三乘是支末之教。讚頌根本法輪有三個方面：首先，說明一方佛說一乘；其次，辨明處所不同而法相同，以此為例說明一切佛都是如此；第三，說明說教的用意，也就是總括地說明一切佛都是如此。『演說經典』，是指能夠詮釋一乘之教的經典。『微妙第一』，是指所詮釋的一乘之理。『其聲清凈出柔軟音』，是讚歎能夠宣揚教義的聲音。能夠拂去塵垢稱為清凈，隨順眾生的根器和因緣稱為柔軟，這是聲音的作用。此外，佛的聲音不渾濁叫做清，佛的語言不喧鬧叫做凈，佛的語言至為平和叫做柔，遠離剛強叫做軟。『教諸菩薩』，說明教化所針對的根器，根本法輪不雜有三乘，所以只稱菩薩。宣說一乘要具備四個方面，就是上面的能詮之文、所詮之理、能宣之聲、所化的菩薩。

『梵音深妙』，是第二方面，說明處所不同而說法相同。前面讚歎佛的聲音清凈柔軟，是說教法適合眾生的根器；現在說明大眾樂於聽聞，是說明眾生的根器適合教法。『各於世界』，說明他們所處的處所非常不同。『講說正法』，說明他們所說的道理完全相同。

『種種因緣』下，是第三方面，說明說教的用意。前半部分敘述佛說教，說教有兩種方式：一是法說，二是譬喻。後半部分說明佛說教的用意，佛說教的用意也有兩種：一是向上弘揚，二是向下利益。從佛的角度來說，教法能夠顯現真理，如同燈能照明，真理是教法所詮釋的內容，稱為佛法，開悟眾生就是向下利益。一切眾生都有佛性（Buddha-nature），因為無明（ignorance）作為門扉，邪見和疑惑作為

【English Translation】 English version Under 『Expounding the Classics,』 the third section is the Gate of Praising the Teachings. Structurally, it is divided into two parts: first, praising the fundamental Dharma wheel (Dharmacakra) of the One Vehicle (Ekayana); second, praising the branch-end Dharma wheels of the Three Vehicles (Triyana). Since the Buddhas of the East have these two teachings, they reveal the One Vehicle by contrasting it with the Three Vehicles, clarifying that Shakyamuni Buddha also had these two teachings before expounding the Lotus Sutra. Therefore, the Avatamsaka Sutra is the fundamental Dharma wheel, and the subsequent teachings of the Three Vehicles are branch-end teachings. There are three aspects to praising the fundamental Dharma wheel: first, clarifying that a Buddha in one direction expounds the One Vehicle; second, distinguishing that although the locations differ, the Dharma is the same, exemplifying that all Buddhas are like this; third, clarifying the intention of teaching, which is to generally clarify that all Buddhas are like this. 『Expounding the Classics』 refers to the classics that can explain the teachings of the One Vehicle. 『Subtle and Supreme』 refers to the principle of the One Vehicle that is being explained. 『Their voices are pure, emitting gentle sounds』 praises the voice that can proclaim the teachings. Being able to dispel dust and defilements is called pure, and being in accordance with the faculties and conditions of beings is called gentle; this is the function of the voice. Furthermore, the Buddha's voice is not turbid, so it is called pure; the Buddha's speech is not noisy, so it is called clean; the Buddha's speech is supremely harmonious, so it is called gentle; being free from rigidity is called soft. 『Teaching the Bodhisattvas』 clarifies the beings to whom the teachings are directed; the fundamental Dharma wheel is not mixed with the Three Vehicles, so it is only referred to as Bodhisattvas. Expounding the One Vehicle requires four aspects: the text that can explain, the principle that is being explained, the voice that can proclaim, and the Bodhisattvas who are being transformed.

『Brahma-like sounds, profound and subtle』 is the second aspect, clarifying that although the locations differ, the teachings are the same. The previous praise of the Buddha's voice as pure and gentle means that the teachings are suitable for the faculties of beings; now, clarifying that the masses are happy to hear means that the faculties of beings are suitable for the teachings. 『In each of their worlds』 clarifies that the locations where they are situated are very different. 『Expounding the Correct Dharma』 clarifies that the principles they are speaking are completely the same.

『Various causes and conditions』 is the third aspect, clarifying the intention of teaching. The first half narrates the Buddha's teaching, and there are two ways of teaching: one is by Dharma explanation, and the other is by parables. The second half clarifies the Buddha's intention of teaching, and there are also two intentions: one is to propagate upwards, and the other is to benefit downwards. From the Buddha's perspective, the teachings can reveal the truth, just as a lamp can illuminate; the truth is what the teachings explain, and it is called the Buddha Dharma; enlightening sentient beings is benefiting downwards. All sentient beings have Buddha-nature, with ignorance (Avidya) as the door, and wrong views and doubts as

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關故不悟佛性，諸佛扸邪疑關、開無明扉，令見佛性，故稱悟也。

「若人遭苦」下，第二、明三乘教，即支末法輪。東方諸佛為小根性不堪受一故於一說三，即顯釋迦《法華》之前亦爾也。一乘法輪有三句，今三乘法輪亦三句也。舊經師云：以前三句總明教，后三句別明教。蓋是不識本末二輪失教旨也。然雖是一章經實是大事，若《法華》中有《華嚴》即成甚深經；若依四時釋者，即成淺近教也。

「文殊師利」下，第二、結前生后。三句結前，三句生后。

問：

何故不依長行七句次第問之，而結前生后耶？

答：

彌勒欲顯他方佛《法華》之前有其三事：一者、有六道眾生；二者、有諸佛出世；三者、說本末法輪。將彼顯此，明釋迦《法華》之前亦具三事：一、有所化眾生，二、有釋迦出世，三、說《華嚴》之本教、三乘之末輪。以三句結前，即顯上《法華》前事，三句生后，顯他方佛從《法華》去已後事。《法華》之前有本末二輪，《法華》以去乃至《涅槃》皆收末歸本一乘法輪也。若不結前生后，即不得顯《法華》前後二時教門。「今當略說」者，上是事廣而言略，事廣者謂六道、化主、教門三事也。言略者，偈頌少也。今是事略而言廣，事略謂菩薩、起塔二事也。

【現代漢語翻譯】 現代漢語譯本：因為被遮蔽所以不能領悟佛性，諸佛劈開邪見的屏障、打開無明的門扉，使眾生得見佛性，因此稱為領悟。 『若人遭苦』以下，第二點，闡明三乘教法，即枝末法輪。東方諸佛因為小根性的眾生無法接受唯一佛法，所以在唯一佛法中說三乘，這表明釋迦牟尼佛在宣講《法華經》（Lotus Sutra）之前也是如此。一乘法輪有三句話，現在三乘法輪也有三句話。舊時的經師說：前面的三句話總括地說明教義，後面的三句話分別地說明教義。這大概是不認識本末二輪而失去了教義的宗旨。然而，雖然只是一章經，實際上是一件大事，如果在《法華經》中包含《華嚴經》（Avatamsaka Sutra）的內容，就成為甚深的經典；如果按照四季來解釋，就成為淺顯的教義。 『文殊師利（Manjusri）』以下，第二點，總結前文，引出後文。三句話總結前文，三句話引出後文。 問： 為什麼不按照長行七句的順序來提問，而是總結前文，引出後文呢？ 答： 彌勒（Maitreya）想要顯示他方世界的佛在《法華經》之前有這三件事：第一，有六道眾生；第二，有諸佛出世；第三，宣說本末法輪。用他方世界的情況來顯示這個世界的情況，表明釋迦牟尼佛在宣講《法華經》之前也具備這三件事：第一，有需要教化的眾生；第二，有釋迦牟尼佛出世；第三，宣說《華嚴經》的根本教義和三乘的枝末法輪。用三句話總結前文，就是爲了顯示上面所說的《法華經》之前的事情；用三句話引出後文，是爲了顯示他方世界的佛從《法華經》之後的事情。《法華經》之前有本末二輪，《法華經》之後乃至《涅槃經》（Nirvana Sutra）都將枝末歸於根本，成為一乘法輪。如果不總結前文，引出後文，就不能夠顯示《法華經》前後兩個時期的教義。『今當略說』，上面是事情廣博而言語簡略，事情廣博是指六道、教化之主、教義這三件事。言語簡略是指偈頌很少。現在是事情簡略而言語廣博，事情簡略是指菩薩、起塔這兩件事。

【English Translation】 English version: Because of being obscured, one cannot realize the Buddha-nature. The Buddhas cleave through the barriers of wrong views and open the doors of ignorance, enabling beings to see the Buddha-nature, hence it is called realization. 『If people encounter suffering』 below, the second point clarifies the Three Vehicle teachings, which are the branch-end Dharma wheel. The Buddhas of the Eastern direction, because beings of small capacity cannot accept the One Vehicle, therefore speak of the Three Vehicles within the One Vehicle. This indicates that Shakyamuni (釋迦牟尼) Buddha was also like this before expounding the Lotus Sutra (法華經). The One Vehicle Dharma wheel has three sentences, and now the Three Vehicle Dharma wheel also has three sentences. Old sutra masters say: the first three sentences generally explain the teachings, and the latter three sentences separately explain the teachings. This is probably because they do not recognize the root and branch two wheels and have lost the essence of the teachings. However, although it is only one chapter of the sutra, it is actually a major event. If the Avatamsaka Sutra (華嚴經) is contained within the Lotus Sutra, it becomes a very profound scripture; if it is explained according to the four seasons, it becomes a shallow teaching. 『Manjusri (文殊師利)』 below, the second point summarizes the preceding and introduces the following. Three sentences summarize the preceding, and three sentences introduce the following. Question: Why not ask according to the order of the seven sentences in the prose passage, but instead summarize the preceding and introduce the following? Answer: Maitreya (彌勒) wants to show that the Buddhas of other worlds have these three things before the Lotus Sutra: first, there are beings in the six realms; second, there are Buddhas appearing in the world; third, they expound the root and branch Dharma wheels. Using the situation of other worlds to reveal the situation of this world, it shows that Shakyamuni Buddha also possesses these three things before expounding the Lotus Sutra: first, there are beings to be taught; second, there is Shakyamuni Buddha appearing in the world; third, he expounds the root teachings of the Avatamsaka Sutra and the branch-end Dharma wheel of the Three Vehicles. Using three sentences to summarize the preceding is to show the events before the Lotus Sutra mentioned above; using three sentences to introduce the following is to show the events after the Lotus Sutra of the Buddhas of other worlds. Before the Lotus Sutra there are the root and branch two wheels, and after the Lotus Sutra up to the Nirvana Sutra (涅槃經), all branches are returned to the root, becoming the One Vehicle Dharma wheel. If one does not summarize the preceding and introduce the following, one cannot reveal the teachings of the two periods before and after the Lotus Sutra. 『Now I will briefly explain』, above it is that the matter is broad but the words are brief, the broad matter refers to the three things of the six realms, the teaching master, and the teachings. The brief words refer to the few verses. Now it is that the matter is brief but the words are broad, the brief matter refers to the two things of Bodhisattvas and raising stupas.

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言廣者，偈多也。蓋是對上以明廣略。次、直就后以明廣略者，所見菩薩及起塔事多，今但略說，蓋是對見廣明說略，故稱略也，故前文云「及千億事如是眾多」，即是事多，「今當略說」，所謂言略也。

「我見彼土」下，第三、次頌菩薩及起塔二事。初事為二：一、總頌；二、別頌。總頌如文。就別頌菩薩中略以三門攝之。東方菩薩雖復無窮，不出三種：一者：六度次第行菩薩；二者：三業利益行菩薩；三者：六度無方行菩薩。初頌上種種因緣，次頌上種種相貌，後門頌上種種信解。

問：

何故唯頌菩薩耶？

答：

欲明東方諸佛說三乘之後唯說一乘，將彼顯此釋迦說三乘之後亦說一乘。既說一乘即是但教菩薩，故《法華經》名「教菩薩法佛所護念」。至此以來凡頌三種菩薩，上云「教諸菩薩無數億萬」，謂根本法輪菩薩；次「若有佛子修種種行」，此是支末法輪三乘中菩薩。今謂攝末歸本一乘菩薩。

問：

三種菩薩云何廣狹？

答：

前二輪中但有直往菩薩，攝末歸本具直往、回小入大二菩薩也。

問：

已知但頌菩薩，何故明於六度？

答：

菩薩所行不出六度，六度即是因乘之體，故《智度論》云「六波羅蜜名為乘

【現代漢語翻譯】 現代漢語譯本 所謂『言廣』，指的是偈頌很多。這是相對於前面的內容來說明什麼是廣、什麼是略。接下來，直接就後面的內容來說明什麼是廣、什麼是略，指的是所見到的菩薩以及建造佛塔的事情很多，現在只是簡略地說說，這是相對於見到的廣博而言說明敘述的簡略，所以稱之為『略』。因此，前面的經文說『及千億事如是眾多』，就是指事情很多，『今當略說』，就是所謂的『言略』。

『我見彼土』以下，第三部分，依次讚頌菩薩以及建造佛塔這兩件事。首先是讚頌菩薩，分為兩個部分：一是總的讚頌；二是分別讚頌。總的讚頌如經文所示。就分別讚頌菩薩而言，可以概括為三個方面。東方的菩薩雖然無窮無盡，但不超出三種：第一種是：按照六度（dana-paramita, sila-paramita, ksanti-paramita, virya-paramita, dhyana-paramita, prajna-paramita）次第修行的菩薩；第二種是：以身、口、意三業利益眾生的菩薩；第三種是：不執著於六度的菩薩。第一種讚頌前面所說的種種因緣，第二種讚頌前面所說的種種相貌，第三種讚頌前面所說的種種信解。

問： 為什麼只讚頌菩薩呢？

答： 想要說明東方諸佛在宣說三乘（sravakayana, pratyekabuddhayana, bodhisattvayana）之後，只說一乘（ekayana），用他們來顯明釋迦牟尼佛（Sakyamuni）在宣說三乘之後也說一乘。既然說一乘，就是隻教導菩薩，所以《法華經》（Lotus Sutra）名為『教菩薩法佛所護念』。到這裡為止，總共讚頌了三種菩薩，前面說『教諸菩薩無數億萬』，指的是根本法輪（dharma-cakra）的菩薩；其次『若有佛子修種種行』，這是支末法輪三乘中的菩薩。現在說的是攝末歸本的一乘菩薩。

問： 這三種菩薩的範圍如何區分廣狹呢？

答： 前兩個法輪中只有直接趨向菩薩道的菩薩，而攝末歸本的一乘菩薩，則兼具直接趨向菩薩道和回小向大的兩種菩薩。

問： 已經知道只是讚頌菩薩，為什麼還要說明六度呢？

答： 菩薩所修行的不超出六度，六度就是因乘（hetu-yana）的本體，所以《智度論》（Mahaprajnaparamita-sastra）說『六波羅蜜（sat-paramita）名為乘』。

【English Translation】 English version 『Speaking broadly』 refers to many verses. This is in relation to the previous content to clarify what is broad and what is concise. Next, directly using the subsequent content to clarify what is broad and what is concise refers to seeing many Bodhisattvas and the construction of stupas. Now, it is only briefly mentioned, which is in relation to the broadness of what is seen to clarify the conciseness of the description, hence it is called 『concise』. Therefore, the previous text says 『and a thousand billion things, so many』, which means there are many things, 『now I will speak briefly』, which is what is called 『concise speech』.

『I see that land』 below, the third part, successively praises the two matters of Bodhisattvas and the construction of stupas. First is the praise of Bodhisattvas, divided into two parts: one is general praise; the other is separate praise. The general praise is as the text shows. Regarding the separate praise of Bodhisattvas, it can be summarized into three aspects. Although the Bodhisattvas of the East are endless, they do not exceed three types: the first is: Bodhisattvas who practice according to the sequence of the Six Perfections (dana-paramita, sila-paramita, ksanti-paramita, virya-paramita, dhyana-paramita, prajna-paramita); the second is: Bodhisattvas who benefit sentient beings with the three karmas of body, speech, and mind; the third is: Bodhisattvas who are not attached to the Six Perfections. The first praises the various causes and conditions mentioned earlier, the second praises the various appearances mentioned earlier, and the third praises the various beliefs and understandings mentioned earlier.

Question: Why only praise Bodhisattvas?

Answer: It is to clarify that the Buddhas of the East, after expounding the Three Vehicles (sravakayana, pratyekabuddhayana, bodhisattvayana), only speak of the One Vehicle (ekayana), using them to show that Sakyamuni Buddha (Sakyamuni) also speaks of the One Vehicle after expounding the Three Vehicles. Since the One Vehicle is spoken of, it is only teaching Bodhisattvas, so the 『Lotus Sutra』 (Lotus Sutra) is named 『The Dharma of Teaching Bodhisattvas, Protected and Kept in Mind by the Buddhas』. Up to this point, three types of Bodhisattvas have been praised in total. The previous saying 『teaching countless billions of Bodhisattvas』 refers to the Bodhisattvas of the fundamental Dharma Wheel (dharma-cakra); next, 『if there are Buddha-sons who cultivate various practices』, these are the Bodhisattvas in the Three Vehicles of the branch-end Dharma Wheel. Now it refers to the One Vehicle Bodhisattvas who gather the branches back to the root.

Question: How are the scopes of these three types of Bodhisattvas distinguished in terms of broadness and narrowness?

Answer: In the first two Dharma Wheels, there are only Bodhisattvas who directly tend towards the Bodhisattva path, while the One Vehicle Bodhisattvas who gather the branches back to the root possess both the Bodhisattvas who directly tend towards the Bodhisattva path and those who turn from the Small Vehicle to the Great Vehicle.

Question: Having already known that it is only praising Bodhisattvas, why still clarify the Six Perfections?

Answer: The practices of Bodhisattvas do not exceed the Six Perfections, and the Six Perfections are the essence of the Causal Vehicle (hetu-yana), so the 『Great Perfection of Wisdom Treatise』 (Mahaprajnaparamita-sastra) says 『the Six Paramitas (sat-paramita) are called the Vehicle』.

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體」。今欲令菩薩乘是寶車直至道場，是故明六度行也。就檀度為二：初明外施，次明內施。外易內難故從易至難。外施為二：初明一切施，次明妙物施。初一行三句正明施行。「歡喜佈施」此明施位。故地前十行初名歡喜行，初地行檀名歡喜地，故知是明位也。

問：

云何歡喜施耶？

答：

猶如慈父與子之物心生歡喜，菩薩亦爾。又如世人知火必燒舍，逆出財物，舍雖被燒而物不失，宅主歡喜；知身必滅，以財佈施，心喜亦然也。

「迴向佛道」者，上明施行，今明轉行。轉行者，回此施善向于佛道，故名轉行。

問：

何故須迴向耶？

答：

《凈名經》云「迴向為大利，若向三有二乘，得利即少。今回此善向于佛道，其利即大」故須迴向。又回此善向一切眾生亦名大利，善若向已其福即少，回善與他，他既無邊其利亦大。又回此善向于實相亦名大利。所以然者，不向實相則成住著不動不出，不名為乘，其利則少；若知佈施即是實相，實相無邊，施符實相之理，福亦無邊。迴向雖多要須此三也。

「愿得是乘」者，上明施行，今辨發願。施行如車，愿如御者。

問：

何故云愿得是乘三界第一？

答：

頌他土一乘

之愿，作此方菩薩行一乘之相也。即是將彼顯此密說一乘。

「或有菩薩」下，第二、明妙物施。

問：

上明施車，今何故更明施車？

答：

將彼顯此明一乘之相也。亦名最後施，如須太拿太子施物已窮，最後唯余自所乘車，有人乞之，菩薩亦舍。

「軒飾」者，大夫車曰軒(居言反)，又覆車為軒(居晚反)，今既言軒飾，必知覆車物也。

「復見菩薩」下，第二、內施，亦開為二：初明輕施，次辨重施。所以明內施者，前通別兩施外財已盡，唯有自身及與妻子，故明身肉及妻子施。言身肉者，但以肉施，如尸毗王；但以身施，如長壽王。昔有王，國破，身隱窮林，有人來乞，以身施之令送敵國。

「又見菩薩」下，次明重施。如光明王千頭佈施，提婆菩薩以眼佈施，摩訶薩埵以身佈施。「欣樂施與」者，如人以瓦器換得寶瓶心生欣樂，舍此肉身得於法身義亦如是。

問：

何故無內外施耶？

答：

經中或但明內外施攝一切施，或明三施，一內、二外、三亦內外。內外者如菩薩吐其所食施與餓鬼。

問：

《金剛波若》明三種檀，今是何檀？

答：

彼以檀行攝於六度，初一為資生檀，次兩名無畏檀，

【現代漢語翻譯】 現代漢語譯本： 這是菩薩爲了實現一乘佛法的願望，在此方世界所展現的菩薩行的一乘之相。也就是將彼方世界的殊勝，來顯明此方世界秘密宣說的一乘佛法。

『或有菩薩』以下，第二部分，說明以珍妙之物佈施。

問：

前面已經說明了佈施車乘，現在為什麼還要再次說明佈施車乘？

答：

這是爲了將彼方世界的殊勝，來顯明此方世界的一乘之相。也可以稱為最後的佈施，就像須達拿（Sudatta）太子佈施完所有財物后，最後只剩下自己乘坐的車，有人來乞討，菩薩也捨棄了。

『軒飾』，大夫的車叫做軒（居言反），覆蓋車子的也叫做軒（居晚反），現在既然說了『軒飾』，必定知道是覆蓋車子的物品。

『復見菩薩』以下，第二部分，說明內施，也分為兩部分：先說明輕微的佈施，再辨別重大的佈施。之所以要說明內施，是因為前面通於別施的兩種外財已經佈施完了，只剩下自身以及妻子，所以說明佈施身肉以及妻子。說到身肉，有隻佈施肉的，如尸毗（Śibi）王；有隻佈施身體的，如長壽王。過去有位國王，國家被攻破，自身隱居在偏遠的樹林里，有人來乞討，國王就把自己佈施給他，讓他送到敵國去。

『又見菩薩』以下，接下來說明重大的佈施。如光明王千頭佈施，提婆（Deva）菩薩以眼睛佈施，摩訶薩埵（Mahāsattva）以身體佈施。『欣樂施與』，就像人用瓦器換得寶瓶，心中感到欣喜快樂，捨棄這個肉身而得到法身，道理也是這樣。

問：

為什麼沒有內外施呢？

答：

經中或者只說明內外施就涵蓋了一切佈施，或者說明三種佈施，一是內施，二是外施，三是內外施。內外施就像菩薩吐出自己所吃的食物佈施給餓鬼。

問：

《金剛般若》（Vajracchedikā Prajñāpāramitā Sūtra）說明三種佈施，現在這是哪種佈施？

答：

《金剛般若》用佈施這一行為來涵蓋六度，最初一種是資生檀，後面兩種是無畏檀。

【English Translation】 English version: This is the manifestation of the Bodhisattva's practice of the One Vehicle (Ekayāna) in this world, aspiring to realize the One Vehicle Dharma. It means revealing the excellence of that world to illuminate the secret teachings of the One Vehicle in this world.

『Or there are Bodhisattvas』 below, the second part, explaining the giving of wonderful things.

Question:

Having already explained the giving of vehicles, why explain the giving of vehicles again now?

Answer:

This is to reveal the excellence of that world to illuminate the aspect of the One Vehicle in this world. It can also be called the final giving, like Prince Sudatta, having given away all his possessions, finally only had his own vehicle left. When someone came to beg for it, the Bodhisattva also gave it away.

『Adorned carriages (Xuānshì)』: the carriages of high officials are called Xuān, and the covering of a carriage is also called Xuān. Since it is now said 『adorned carriages』, it must be known that it refers to the items covering the carriage.

『Again, seeing Bodhisattvas』 below, the second part, explaining internal giving, which is also divided into two parts: first explaining light giving, then distinguishing heavy giving. The reason for explaining internal giving is that the two kinds of external wealth, common and specific, have already been given away, leaving only oneself and one's wife, so it explains the giving of one's own flesh and wife. Speaking of flesh, there are those who only give flesh, like King Śibi; there are those who only give their body, like King Long-Shou. In the past, there was a king whose country was destroyed, and he hid himself in a remote forest. Someone came to beg, and the king gave himself to him, asking him to be sent to the enemy country.

『Again, seeing Bodhisattvas』 below, next explaining heavy giving. Such as King Light-Radiance giving a thousand heads, Bodhisattva Deva giving his eyes, and Mahāsattva giving his body. 『Joyfully giving』 is like a person exchanging a clay pot for a treasure vase, feeling joyful in their heart. Giving up this physical body to obtain the Dharma body is also like this.

Question:

Why is there no giving of both internal and external?

Answer:

In the sutras, either only internal and external giving is explained to encompass all giving, or three kinds of giving are explained: first, internal giving; second, external giving; and third, both internal and external. Internal and external giving is like a Bodhisattva spitting out the food they have eaten to give to hungry ghosts.

Question:

The Vajracchedikā Prajñāpāramitā Sūtra explains three kinds of dāna (giving), which dāna is this now?

Answer:

The Vajracchedikā Prajñāpāramitā Sūtra uses the act of giving to encompass the Six Perfections (Six Pāramitās). The first is sustenance giving, and the latter two are fearlessness giving.

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后三名為法檀。今既別有六度，但是資生檀也。

問：

以何為施體？

答：

《毗曇》「無貪相應思及起身口業」用為檀體。有人言：諸心數內別有舍數名為檀體。有人言：施心財物及以受者因緣和合名為施體。

「文殊師利」下，第二、明戒。前是在家菩薩，今是出家菩薩；前辨行善，今明息惡。昔有五王相問，各陳所好，一好園林華果，一好婦女美色，一好軍馬兵甲，一好田獵遊戲。有一大王次第為說過患，華果即有彫零枯折，婦女即有恩愛別離，軍有鬥戰相殺，田獵乖傷慈悲，不如厭老病死求常樂涅槃。四王聞之皆詣佛所出家修道。明菩薩有三種戒：一、息一切惡，謂攝律儀戒；二、修一切善，謂攝善法戒；三、度一切眾生，謂度眾生戒。此文既是菩薩出家，必具受三戒，而未行餘二，正明是攝律儀也。

問：

三戒以何為體？

答：

有人言：初戒以止惡為體，后二以行善為體。今明不爾，若后二以行善為體，初受戒時未修行度人，即應但受得一戒，菩薩之戒便不具足。今明三戒並以止惡為體，初戒止息威儀之惡，次止不行善之惡，后止不度人之惡，故初受戒時具得三戒，但后時修行善法及度眾生耳。

問：

何故但明三戒？

【現代漢語翻譯】 現代漢語譯本： 后三名是法檀（Dharmadāna，佛法佈施）。現在既然已經有了六度（paramita，六種波羅蜜），這些就只是資生檀（āmiṣadāna，物質佈施）了。

問： 以什麼作為佈施的本體？

答： 《毗曇》（Abhidhamma，阿毗達摩）說：『與無貪相應的思以及起身口的行為』作為佈施的本體。有人說：在各種心所法中，有一種特別的『舍』心所，名為佈施的本體。有人說：佈施的心、財物以及接受佈施的人，這些因緣和合，名為佈施的本體。

『文殊師利（Mañjuśrī）』以下，第二部分是闡明戒。前面講的是在家菩薩，現在講的是出家菩薩；前面辨別行善，現在闡明止惡。過去有五位國王互相詢問，各自陳述自己的愛好，一位喜歡園林華美的花果，一位喜歡婦女的美色，一位喜歡軍馬兵甲，一位喜歡田獵遊戲。有一位大王依次為他們講述這些愛好的過患，花果會有凋零枯萎，婦女會有恩愛別離，軍隊會有戰鬥相殺，田獵會乖離傷害慈悲之心，不如厭棄衰老病死，尋求常樂涅槃（Nirvana）。四位國王聽了之後，都前往佛陀處出家修道。闡明菩薩有三種戒：一、息一切惡，稱為攝律儀戒（Prātimokṣa-śīla）；二、修一切善，稱為攝善法戒（Kuśala-dharma-saṃgraha-śīla）；三、度一切眾生，稱為饒益有情戒（Sattvārtha-kriyā-śīla）。這段經文既然是關於菩薩出家，必定具足受持三種戒，但尚未修行其餘兩種，所以正是闡明攝律儀戒。

問： 三種戒以什麼為本體？

答： 有人說：初戒以止惡為本體，后兩種戒以行善為本體。現在說明並非如此，如果后兩種戒以行善為本體，那麼最初受戒時，尚未修行度化眾生，就應該只能受得一種戒，菩薩的戒就不具足了。現在說明三種戒都以止惡為本體，初戒止息威儀方面的惡，其次止息不行善的惡，最後止息不度化眾生的惡，所以最初受戒時就具足得到三種戒，只是之後才修行善法以及度化眾生罷了。

問： 為什麼只闡明三種戒？

【English Translation】 English version: The last three are called Dharma-dāna (法檀, Dharma giving). Now that there are already six pāramitās (六度, perfections), these are merely Āmiṣa-dāna (資生檀, material giving).

Question: What is the substance of giving?

Answer: The Abhidhamma (毗曇) says: 'The thought associated with non-greed, as well as the actions of body and speech,' are taken as the substance of giving. Some say: Among all mental factors, there is a special mental factor of 'relinquishment' called the substance of giving. Some say: The mind of giving, wealth, and the recipient, these causes and conditions combined are called the substance of giving.

Following 'Mañjuśrī (文殊師利),' the second part elucidates precepts. The previous section was about lay Bodhisattvas, and this section is about monastic Bodhisattvas; the previous section distinguished good deeds, and this section elucidates ceasing evil. In the past, five kings asked each other, each stating their preferences: one liked gardens with beautiful flowers and fruits, one liked the beauty of women, one liked military horses and armor, and one liked hunting and games. One great king successively explained the faults of these preferences to them: flowers and fruits will wither and decay, love between men and women will lead to separation, armies will engage in fighting and killing, and hunting will deviate from and harm compassion. It is better to be weary of old age, sickness, and death, and seek the constant joy of Nirvana (涅槃). Upon hearing this, the four kings all went to the Buddha to become monks and cultivate the path. It elucidates that Bodhisattvas have three kinds of precepts: first, ceasing all evil, called Prātimokṣa-śīla (攝律儀戒, the precept of restraining from evil); second, cultivating all good, called Kuśala-dharma-saṃgraha-śīla (攝善法戒, the precept of accumulating good dharmas); third, benefiting all beings, called Sattvārtha-kriyā-śīla (饒益有情戒, the precept of benefiting sentient beings). Since this passage is about a Bodhisattva becoming a monk, he must fully receive the three precepts, but has not yet practiced the other two, so it is precisely elucidating the Prātimokṣa-śīla.

Question: What is the substance of the three precepts?

Answer: Some say: The first precept takes ceasing evil as its substance, and the latter two take cultivating good as their substance. Now it is explained that this is not so. If the latter two precepts took cultivating good as their substance, then at the time of initially receiving the precepts, without yet cultivating the practice of liberating beings, one should only be able to receive one precept, and the Bodhisattva's precepts would not be complete. Now it is explained that all three precepts take ceasing evil as their substance. The first precept ceases evil in terms of deportment, the second ceases the evil of not cultivating good, and the last ceases the evil of not liberating beings. Therefore, at the time of initially receiving the precepts, one fully obtains all three precepts, but only later cultivates good dharmas and liberates beings.

Question: Why only elucidate the three precepts?

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答：

息一切惡戒，后得累無不盡果，行一切善戒，后得法身德無不圓，度眾生戒亦令他得此二，故持於三戒自他俱證法身。

問：

戒以何為體？

答：

《毗曇》以色為體，《成論》非色非心為體，《譬喻》、《僧祇》明離思無報因、離受無報果，故以心為戒體。今明大乘適緣所宜無有定執，若有定執即成諍論趣向闡提。

「或見菩薩」下，此明忍度。持戒即自不造惡，忍行忍他打罵。忍有三種：一、他不饒益忍；二、安受苦忍；三、法思惟忍。今云獨處閑靜，遠離五欲抑制六情，是安受苦忍及法思惟忍也。

「又見菩薩」下，頌精進行。精進有三：一、弘誓精進，出生大愿故。二、集善精進，自修諸善故。三、利益眾生精進，度眾生故。今是前二精進也。「又見離欲」下兩行，頌于禪定行。禪有三種：一、現法樂禪，內心寂靜故。二、出生功德禪，生四等五通故。三、利益眾生禪，度眾生故。今文未明度于眾生，但是前二禪也。初偈明修禪得果，次偈明動靜不二。小乘但明修四禪方能發通，大乘明一切禪定皆能發通。經或云「菩薩得於五通或得六通」，凡有二義：言得五者，一、始行菩薩但得五通，二、法身菩薩得於六通。又菩薩煩惱已盡，形凡夫未已盡，故言

【現代漢語翻譯】 現代漢語譯本： 答： 止息一切惡戒，之後能獲得沒有窮盡的果報；奉行一切善戒，之後能獲得法身功德圓滿無缺；以度化眾生的戒律也能令他人獲得這兩種果報，所以持守這三種戒律，自己和他人都能證得法身。 問： 戒以什麼作為本體？ 答： 《毗曇》（Abhidharma，論藏）認為色法是戒的本體，《成實論》（Satyasiddhi Shastra）認為非色非心是戒的本體，《譬喻師》（Dārṣṭāntika）和《僧祇律》（Mahāsāṃghika Vinaya）闡明遠離思惟就沒有無報的因，遠離領受就沒有無報的果，所以認為心是戒的本體。現在闡明大乘佛教適應各種因緣，不應有固定的執著，如果有了固定的執著，就會形成爭論，走向斷善根者（icchantika）。 『或見菩薩』以下，這裡闡明忍辱度。持戒就是自己不造惡，忍辱是忍受他人打罵。忍辱有三種：一、他人不饒益忍；二、安受苦忍；三、法思惟忍。現在說獨自一人處於閑靜之處，遠離五欲，抑制六情，這是安受苦忍和法思惟忍。 『又見菩薩』以下，讚頌精進。精進有三種：一、弘誓精進，因為發起廣大的誓願。二、集善精進，因為自己修習各種善法。三、利益眾生精進，因為度化眾生。現在說的是前兩種精進。『又見離欲』以下兩行，讚頌禪定行。禪定有三種：一、現法樂禪，因為內心寂靜。二、出生功德禪，因為產生四禪八定和五神通。三、利益眾生禪，因為度化眾生。現在文中沒有闡明度化眾生，所以只是前兩種禪定。第一個偈頌闡明修禪能得到果報，第二個偈頌闡明動與靜不是對立的。小乘佛教只闡明修習四禪才能發起神通，大乘佛教闡明一切禪定都能發起神通。經文中或者說『菩薩得到五神通或者得到六神通』，總共有兩種含義：說得到五神通的，一、初行菩薩只能得到五神通，二、法身菩薩能得到六神通。另外，菩薩的煩惱已經斷盡，但凡夫的形相還沒有斷盡，所以說。

【English Translation】 English version: Answer: Cessation of all evil precepts results in inexhaustible rewards; practicing all good precepts results in the complete perfection of the virtues of the Dharmakaya (法身, Dharma Body); the precept of liberating sentient beings also enables others to attain these two rewards. Therefore, upholding these three precepts allows both oneself and others to realize the Dharmakaya. Question: What is the substance of precepts? Answer: The Abhidharma (毗曇, Abhidharma) considers form (色, rupa) as the substance, the Tattvasiddhi Shastra (成實論, Satyasiddhi Shastra) considers neither-form-nor-mind as the substance, and the Dārṣṭāntika (譬喻師) and Mahāsāṃghika Vinaya (僧祇律) clarify that without thought there is no unrewarded cause, and without reception there is no unrewarded effect, thus considering mind as the substance of precepts. Now, the Mahayana (大乘, Great Vehicle) clarifies that it adapts to conditions and should not have fixed attachments; if there are fixed attachments, it will lead to disputes and head towards the icchantika (闡提, one who has severed their roots of good). 『Or seeing a Bodhisattva』 below, this clarifies the perfection of patience. Upholding precepts means not creating evil oneself, and patience means enduring others' beatings and scoldings. There are three types of patience: 1. Patience with others' lack of benefit; 2. Patience in enduring suffering; 3. Patience in contemplating the Dharma. Now, it says being alone in a quiet place, away from the five desires, and suppressing the six senses, which is patience in enduring suffering and patience in contemplating the Dharma. 『Again seeing a Bodhisattva』 below, this praises diligence. There are three types of diligence: 1. Diligence in making great vows, because of giving rise to great vows. 2. Diligence in accumulating good, because of cultivating all kinds of good oneself. 3. Diligence in benefiting sentient beings, because of liberating sentient beings. Now, it refers to the first two types of diligence. The two lines below 『Again seeing detachment from desire』 praise the practice of meditation. There are three types of meditation: 1. Meditation of present bliss, because of inner tranquility. 2. Meditation that gives rise to merit, because of generating the four immeasurables (四等, four immeasurables) and the five supernormal powers (五通, five supernormal powers). 3. Meditation that benefits sentient beings, because of liberating sentient beings. Now, the text does not clarify liberating sentient beings, so it is only the first two types of meditation. The first verse clarifies that cultivating meditation can attain rewards, and the second verse clarifies that movement and stillness are not dualistic. The Hinayana (小乘, Lesser Vehicle) only clarifies that cultivating the four dhyanas (四禪, four dhyanas) can give rise to supernormal powers, while the Mahayana clarifies that all meditations can give rise to supernormal powers. The sutra may say 『A Bodhisattva attains the five supernormal powers or attains the six supernormal powers』, which has two meanings in total: saying that one attains the five supernormal powers, 1. A Bodhisattva in the initial stages of practice can only attain the five supernormal powers, 2. A Dharmakaya Bodhisattva can attain the six supernormal powers. Furthermore, a Bodhisattva's afflictions have been exhausted, but the form of a common person has not been exhausted, so it says.

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得六；余有習氣，比佛未盡，故言得五通。次偈明動靜不二者，即靜能動故，心安禪定、運身合掌、口贊法王，故《凈名》云「不起滅定而現諸威儀」也。秦人有識梵書者云：外國名安禪，此翻為合掌，故此彼雙舉，乃屬慧行所收，非禪門攝也。今謂不必爾。若此彼雙說，即文成煩重，假令欲成偈者，正應云恭敬合掌耳，不應一事兩陳也。

「復見菩薩」下，第六、頌于慧行。慧有三種：初、第一義慧；次、知五明世諦慧；三、度眾生慧。今文意乃應具明於三，而未辨度物。

「又見佛子」下，第二、明三業利益行。有人言：猶屬波若度攝，但前明上問諸佛，今辨下利眾生，六度之中廣其初后、略其中間也。有人言：前明波若竟，今辨方便波羅蜜。何以知之？如《大品．發趣品》云「第七地名等定慧地，第七地即屬方便」。今文定慧具足，即是定慧平等，故知屬方便也。今依前說，謂三業利益行，即頌上種種相貌，以身口外彰為相，意業內亦顯為貌。初有兩偈明聖說法，即口業利益物；次有一偈明聖默然，即是意業利益物；次有一偈處林放光，身業拔濟。又此三業利三品人：初利菩薩謂上品，次益天龍謂中品，后濟地獄謂下品。又初二大慈與樂，后一大悲拔苦。又初二上利人天，后一下濟惡趣。「定慧具

【現代漢語翻譯】 現代漢語譯本：得到六種神通；還有殘餘的習氣，比佛陀還差一些，所以說得到五種神通。接下來的偈頌說明動靜不二的道理，就是因為靜止時也能發揮作用，內心安於禪定，身體合掌，口中讚美法王，所以《維摩詰經》說『不從滅盡定起而顯現各種威儀』。秦地有人認識梵文書寫的人說：外國稱『安禪』，這裡翻譯為『合掌』，所以這裡兩者並舉，是屬於慧行所包含的，不是禪門所攝。現在認為不一定這樣。如果這裡兩者都說，那麼文字就顯得繁瑣重複，假如想要寫成偈頌，就應該說恭敬合掌，不應該一件事陳述兩次。

『復見菩薩』以下，第六部分，讚頌慧行。智慧有三種：第一，第一義慧（證悟空性的智慧）；第二，了知五明（聲明、工巧明、醫方明、因明、內明）的世俗諦慧；第三，度化眾生的智慧。現在文中的意思應該是全面闡明這三種智慧，但沒有辨析度化眾生的方面。

『又見佛子』以下，第二部分，闡明三業（身、口、意）利益眾生的行為。有人說：仍然屬於般若（智慧）度的範疇，只是前面闡明向上請問諸佛，現在辨析向下利益眾生，在六度（佈施、持戒、忍辱、精進、禪定、般若）之中，擴充套件了最初和最後，省略了中間。有人說：前面闡明般若完畢，現在辨析方便波羅蜜（善巧方便）。憑什麼知道呢？如《大品般若經·發趣品》說『第七地名為等定慧地，第七地就屬於方便』。現在文中定慧具足，就是定慧平等，所以知道屬於方便。現在依照前面的說法，認為三業利益眾生的行為，就是讚頌上面種種相貌，以身口外在彰顯為相，意業內在也顯現為貌。開始有兩偈頌說明聖人說法，就是口業利益眾生；其次有一偈頌說明聖人默然，這就是意業利益眾生；其次有一偈頌處在樹林中放光，身業救濟眾生。又這三業利益三種人：最初利益菩薩，是上品；其次利益天龍，是中品；最後救濟地獄眾生，是下品。又最初兩個是慈予樂，最後一個是大悲拔苦。又最初兩個是向上利益人天，最後一個是向下救濟惡趣。『定慧具』

【English Translation】 English version: Gaining six supernormal powers; still having residual habits, being less than a Buddha, therefore it is said to have gained five supernormal powers. The following verse explains the principle of non-duality of movement and stillness, that is, because stillness can also function, the mind is at peace in meditation, the body joins the palms, and the mouth praises the Dharma King, so the 『Vimalakirti Sutra』 says 『Without rising from the extinction samadhi, manifesting all kinds of dignified conduct.』 Someone from Qin who knew Sanskrit writing said: Foreign countries call 『Anchan』, which is translated here as 『joining palms』, so here both are mentioned together, which belongs to the wisdom practice, not included in the Zen school. Now it is considered not necessarily so. If both are mentioned here, then the text will appear cumbersome and repetitive. If you want to write a verse, you should say respectful joining of palms, and you should not state one thing twice.

『Again seeing Bodhisattvas』 below, the sixth part, praises the practice of wisdom. There are three types of wisdom: first, the wisdom of the first principle (wisdom of realizing emptiness); second, the worldly truth wisdom of knowing the five sciences (sound science, craftsmanship, medicine, logic, inner science); third, the wisdom of liberating sentient beings. Now the meaning in the text should be to fully explain these three types of wisdom, but it does not distinguish the aspect of liberating sentient beings.

『Again seeing Buddha's children』 below, the second part, explains the actions of the three karmas (body, speech, and mind) benefiting sentient beings. Some say: It still belongs to the category of Prajna (wisdom) perfection, but the previous explanation is to ask the Buddhas upwards, and now it distinguishes benefiting sentient beings downwards, in the six perfections (generosity, discipline, patience, diligence, meditation, wisdom), it expands the beginning and the end, and omits the middle. Some say: The previous explanation of Prajna is complete, and now it distinguishes skillful means (Upaya) Paramita. How do you know? As the 『Mahaprajnaparamita Sutra, Chapter on Initiation』 says 『The seventh ground is called the ground of equal samadhi and wisdom, and the seventh ground belongs to skillful means.』 Now the text has both samadhi and wisdom complete, which is equal samadhi and wisdom, so it is known to belong to skillful means. Now according to the previous statement, it is considered that the actions of the three karmas benefiting sentient beings are praising the various appearances above, with the body and speech externally manifesting as appearances, and the mind internally also manifesting as appearances. At the beginning, there are two verses explaining the sage's Dharma teaching, which is the speech karma benefiting sentient beings; secondly, there is one verse explaining the sage's silence, which is the mind karma benefiting sentient beings; secondly, there is one verse being in the forest emitting light, the body karma saving sentient beings. Also, these three karmas benefit three types of people: the first benefits Bodhisattvas, which is the superior type; the second benefits Devas and Nagas, which is the middle type; and the last saves hell beings, which is the inferior type. Also, the first two are loving-kindness giving joy, and the last one is great compassion relieving suffering. Also, the first two are benefiting humans and Devas upwards, and the last one is saving evil realms downwards. 『Samadhi and wisdom complete』

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足」者，寂照圓滿，即內具說法之德。「以無量喻」者，內既寂照圓滿，外有無礙辨才。「欣樂說法教諸菩薩」者，欣己所得、樂益同行也。「破魔兵眾而擊法鼓」者，上利益正人，今破于邪眾。魔謂四魔，兵眾即是十軍也。菩薩說法令人得道，破煩惱魔；得法身故，破于陰魔；得道及法身二事，故破死魔；得不動三昧，故破天魔。十軍者，欲心是初軍，乃至自高蔑人為十。以教為桴，以理為鼓，以言宣之為擊。

「又見佛子未嘗睡眠」下，第三、明六度無方行，頌上種種信解。言無方者凡有二義：一者、適緣所宜前後無定；二者、根性非一自行不同故也。明六度即六，初有一行明精進行，精進是眾德之本，菩薩聞此之事故發始即行也。《成實論》云「身心昏重曰睡，攝心離覺名眠」。《毗曇》云「別有睡眠數，睡著前境為睡，身心昏昧略緣境界曰眠」。大乘以一切住著昏闇皆名睡眠。菩薩心無染著名未嘗睡眠，不動而遊行故曰經行也。唸唸常習無生正觀，故名精進也。

問：

上辨精進與今何異？

答：

上明勤策，今辨離過；上明靜坐，今說經行。

「又見具戒」下，第二、明戒行，精進遍策眾行，戒為萬德之基，此中防凡夫二乘及有所得惡故名為戒。持于性重故言具戒，

【現代漢語翻譯】 現代漢語譯本：『足』，指的是寂靜、照了、圓滿，即自身具備說法的功德。『以無量喻』，指的是內在既寂靜照了圓滿，外在又有無礙的辯才。『欣樂說法教諸菩薩』，指的是欣喜自己所得到的，樂於利益同行的菩薩。『破魔兵眾而擊法鼓』，指的是上面利益正人，現在破除邪眾。魔指的是四魔，兵眾即是十軍。菩薩說法使人得道，破除煩惱魔；得到法身，破除陰魔；得到道和法身這兩件事，所以破除死魔；得到不動三昧，所以破除天魔。十軍指的是，欲心是第一軍，乃至自高輕蔑他人為第十。用教義作為木筏，用真理作為鼓，用言語宣講作為敲擊。

『又見佛子未嘗睡眠』以下，第三、說明六度沒有固定的方式，讚頌上面種種的信解。說沒有固定方式，大概有兩種含義：一是、適應因緣，前後沒有定規；二是、眾生的根性不一樣，各自修行的道路也不同。說明六度就是六個方面，開始有一行說明精進行，精進是各種功德的根本，菩薩聽到這件事的緣故，開始就修行。《成實論》說『身心昏沉沉重叫做睡，收攝心念離開覺照叫做眠』。《毗曇》說『另外有睡眠的數，睡著於前面的境界叫做睡，身心昏昧略微攀緣境界叫做眠』。大乘認為一切的住著昏暗都叫做睡眠。菩薩心中沒有染著，所以未曾睡眠，不移動而行走，所以叫做經行。唸唸常常修習無生的正觀，所以叫做精進。

問：

上面辨析的精進和現在說的有什麼不同？

答：

上面說明勤勉策勵，現在辨析遠離過失；上面說明行走，現在說明經行。

『又見具戒』以下，第二、說明戒行，精進普遍策勵各種修行，戒是各種功德的基礎，這裡防止凡夫、二乘以及有所得的惡，所以叫做戒。持守本性上的重戒，所以說具戒。

【English Translation】 English version: 'Foot' refers to stillness, illumination, and completeness, meaning one possesses the virtue of expounding the Dharma. 'With immeasurable metaphors' means that internally there is stillness, illumination, and completeness, while externally there is unobstructed eloquence. 'Rejoicing in expounding the Dharma and teaching all Bodhisattvas' refers to rejoicing in what one has attained and being happy to benefit fellow practitioners. 'Breaking the hosts of Mara's armies and striking the Dharma drum' means benefiting upright people above and now destroying evil beings. Mara refers to the four Maras, and the hosts of armies are the ten armies. Bodhisattvas expound the Dharma to enable people to attain the Way, breaking the Mara of afflictions; attaining the Dharmakaya, breaking the Mara of the skandhas; attaining both the Way and the Dharmakaya, thus breaking the Mara of death; attaining the immovable Samadhi, thus breaking the Mara of the heavens. The ten armies refer to desire as the first army, and so on, up to arrogance and contempt for others as the tenth. Using the teachings as a raft, using truth as a drum, and using words to proclaim as striking.

'Again, seeing Buddha's disciples never sleeping' below, thirdly, explains that the six paramitas (six perfections) have no fixed method, praising the various beliefs and understandings above. Saying there is no fixed method has roughly two meanings: first, adapting to conditions, there is no fixed rule before and after; second, the nature of beings is not the same, and their paths of practice are also different. Explaining the six paramitas is six aspects, and at the beginning, there is one line explaining diligent progress. Diligent progress is the root of all virtues. Because Bodhisattvas hear of this matter, they begin to practice immediately. The Chengshi Lun (Tattvasiddhi Shastra) says, 'The heaviness of body and mind is called sleep, and gathering the mind and leaving awareness is called slumber.' The Vibhasa says, 'There is another number of sleep, sleeping on the previous state is called sleep, and the faint connection of body and mind with the environment is called slumber.' The Mahayana considers all attachments and darkness as sleep. The Bodhisattva's mind has no attachment, so he never sleeps, and walking without moving is called Jingxing (walking meditation). Constantly practicing the correct view of non-birth, therefore it is called diligent progress.

Question:

What is the difference between the diligent progress explained above and the one explained now?

Answer:

The above explains diligence and encouragement, and now analyzes the separation from faults; the above explains walking, and now explains Jingxing (walking meditation).

'Again, seeing those who are fully disciplined' below, secondly, explains the practice of precepts. Diligent progress universally encourages various practices, and precepts are the foundation of all virtues. Here, preventing the evil of ordinary people, Sravakas (two vehicles), and those who have attachments, is called precepts. Upholding the heavy precepts of nature is called being fully disciplined.

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不犯譏嫌稱威儀無闕。于戒有三：一、清凈義如珠；二、圓正無闕故如珠；三、戒可寶重故如珠。

問：

上明戒度與此何異？

答：

上明難捨能捨，故舍居家；今明難持能持，威儀無闕。又出家為始、持戒為終。又上別據國王，今遍通一切。

「又見佛子住忍辱力」下，第三、明忍度。此中明菩薩忍辱者，以見有眾生為可恥辱，知眾生畢竟無生名為無生忍，法忍亦爾。《阿含經》云「有六種力，小兒以啼為力，欲有所索要必先啼；女人以瞋為力，欲有所索要必前瞋；國王以憍豪為力；羅漢以精進為力；諸佛以大悲為力；比丘以忍辱為力。」「增上慢人惡罵捶打」者，蜜破小也。以保執小乘自謂究竟，名增上慢。馬鞭木名之為捶。

問：

上忍與今何異？

答：

上明抑制內情，謂安苦忍；今明外緣不動，謂他不饒益忍。上別據比丘，今遍通道俗；上棲止林泉，今通住山邑。「又見菩薩」下，次明禪度。「離諸戲笑」者，離散亂緣也。「及癡眷屬」者，眾生未可度也。此二句明身離也。「一心除亂」者，謂心離也。「億千萬歲」下，修禪定意。此中明禪者，如《凈名》云「不於三界現身意，是大士禪」，以達身心本來四絕，故不見身意、不為身意所動亂也

【現代漢語翻譯】 現代漢語譯本 不做出會招致批評和指責的行為，威儀沒有缺失。關於戒律有三重含義：一、清凈的意義如同寶珠；二、圓滿正直沒有缺失，所以像寶珠一樣；三、戒律可以被珍視看重，所以像寶珠一樣。

問： 上面所說的佈施（度）與這裡所說的持戒（度）有什麼不同？

答： 上面說明了難以捨棄的（東西）能夠捨棄，所以捨棄居家生活；現在說明了難以持守的（戒律）能夠持守，威儀沒有缺失。而且出家是開始，持戒是終結。而且上面特別針對國王，現在普遍適用於一切人。

『又見佛子住忍辱力』以下，第三部分，說明忍辱（度）。這裡說明菩薩的忍辱，是因為見到有眾生是可被輕視侮辱的，知道眾生畢竟沒有生滅的自性，這叫做無生忍，法忍也是這樣。《阿含經》說：『有六種力量，小孩以哭鬧為力量，想要得到什麼東西一定要先哭鬧；女人以嗔怒為力量，想要得到什麼東西一定要先發怒；國王以驕傲自大為力量；阿羅漢以精進為力量；諸佛以大悲為力量；比丘以忍辱為力量。』『增上慢人惡罵捶打』，就像蜜被打碎一樣。因為保執小乘的見解，自認為已經達到究竟的境界，叫做增上慢。用馬鞭或木棒抽打叫做捶打。

問： 上面所說的忍辱與這裡所說的忍辱有什麼不同？

答： 上面說明了抑制內心的情緒，叫做安受苦忍；現在說明了外在的因緣不能使內心動搖，叫做他人不饒益忍。上面特別針對比丘，現在普遍適用於在家和出家之人；上面是居住在山林泉水之間，現在普遍適用於居住在山村城鎮之中。『又見菩薩』以下，接下來說明禪定（度）。『離諸戲笑』，是遠離散亂的因緣。『及癡眷屬』，是指眾生還沒有被度化。這兩句說明了身體的遠離。『一心除亂』，是說內心的遠離。『億千萬歲』以下，是修習禪定的意思。這裡說明的禪定，如《維摩詰經》所說：『不在三界中顯現身意，這是大士的禪定』，因為通達身心本來就是四種斷絕（生、老、病、死）的，所以不見身意，不為身意所動亂。

【English Translation】 English version Not committing actions that invite criticism or blame, with flawless deportment. Regarding precepts, there are three meanings: 1. The meaning of purity is like a pearl; 2. Being complete and upright without deficiency, hence like a pearl; 3. Precepts are precious and worthy of respect, hence like a pearl.

Question: How does the previously mentioned giving (pāramitā) differ from the precepts (pāramitā) discussed here?

Answer: The previous section explained the ability to relinquish what is difficult to relinquish, hence renouncing household life; this section explains the ability to uphold what is difficult to uphold, with flawless deportment. Moreover, ordination is the beginning, and upholding precepts is the end. Furthermore, the previous section specifically addressed kings, while this section applies universally to everyone.

『Again, seeing a Buddha's child abiding in the power of patience』 below, the third part explains patience (pāramitā). Here, the patience of a Bodhisattva is explained because they see beings as worthy of contempt and insult, knowing that beings ultimately have no arising or ceasing nature, which is called the patience of non-origination (anutpattika-dharma-kṣānti), and so is the patience of dharma. The Āgama Sutra says: 『There are six kinds of strength: children use crying as strength, wanting something, they must first cry; women use anger as strength, wanting something, they must first be angry; kings use arrogance as strength; Arhats use diligence as strength; Buddhas use great compassion as strength; Bhikshus use patience as strength.』 『Those with increased pride revile and beat,』 it's like honey being broken. Because they cling to the views of the Small Vehicle (Hinayana), considering themselves to have reached the ultimate state, this is called increased pride (adhimāna). Beating with a horsewhip or wooden stick is called 『chui』 (捶).

Question: How does the previously mentioned patience differ from the patience discussed here?

Answer: The previous section explained suppressing inner emotions, called enduring suffering; this section explains that external conditions do not disturb the mind, called patience against those who do not benefit. The previous section specifically addressed Bhikshus, while this section applies universally to both lay and ordained people; the previous section was about dwelling in forests and springs, while this section applies universally to dwelling in mountain villages and towns. 『Again, seeing a Bodhisattva』 below, next explains meditation (dhyāna pāramitā). 『Leaving behind all frivolity and laughter』 means leaving behind the causes of distraction. 『And foolish relatives』 refers to beings who have not yet been liberated. These two sentences explain physical detachment. 『With one mind eliminating disturbances』 refers to mental detachment. 『For billions of years』 below, is the meaning of cultivating meditation. The meditation explained here, as the Vimalakirti Sutra says: 『Not manifesting body and mind in the three realms, this is the meditation of a great being,』 because they understand that body and mind are originally fourfold cessation (birth, old age, sickness, and death), therefore they do not see body and mind, and are not disturbed by body and mind.

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。與上禪度異者，上明修禪得果，今但辨習靜因行；上辨利智見理，今明鈍根憑師。

「或見菩薩」下，第五、明檀度。《涅槃經》云「若起二乘心無佈施，是破戒邪見。若以凡夫心見有三事，亦破戒邪見」。今了三事宛然而常寂滅乃超凡聖，是持戒正見施也。開為五別：一、明藥食施；二、明衣服施；三、明臥具施；四、明園林施；五、一偈總結施意。言「肴膳」者，肉食為肴，細劈肉也。菜食總名餗(速音)。此經未制斷肉，故明菩薩施肉，《涅槃．四相品》去已斷肉，至〈大眾問品〉純陀持諸肴膳來者，為純陀從〈哀嘆品〉還家，不聞〈四相品〉制故爾。〈大眾問品〉云「所食無異者，同化成菜食也」。「名衣上服價直千萬」者，迦葉袈裟直十萬兩金，以施佛，祇域奉佛染摩羯簸衣亦堪十萬兩金，佛敕阿難割截作袈裟耳。與上檀度異者，前明佈施四生，今明供養三寶；上具明內外二施，今但辨財檀。

「或有菩薩說寂滅法」下，第六、明般若度。凡有三人：初、明說寂滅法，即是此經一乘妙法，故〈方便品〉云「諸法從本來常自寂滅相」。「種種教詔」者，如曇無竭菩薩以六百萬億法門為常啼說之。又如《凈名》三階辨于不二：一者、諸菩薩歷泯諸二明於不二，未辨不二無言。二者、文殊雖明不二

【現代漢語翻譯】 現代漢語譯本：與之前的禪定波羅蜜（Dhyana Paramita）不同，之前闡明了修習禪定以證得果位，現在只是辨析習靜的因行；之前辨析了憑藉利根智慧見理，現在闡明了鈍根之人依靠師教。

『或見菩薩』以下，第五、闡明佈施波羅蜜（Dana Paramita）。《涅槃經》說：『如果生起二乘之心而沒有佈施，就是破戒邪見。如果以凡夫之心認為有能施、受施、施物這三事，也是破戒邪見。』現在了達這三事宛然而常寂滅，就超越了凡夫和聖人，這是持戒正見的佈施。分為五種：一、闡明醫藥飲食的佈施；二、闡明衣服的佈施；三、闡明臥具的佈施；四、闡明園林的佈施；五、用一偈總結佈施的意義。說到『肴膳』，肉食稱為肴，是細切的肉。菜食總稱為餗（sù 音）。這部經還沒有制定斷肉的戒律，所以闡明菩薩佈施肉食。《涅槃經·四相品》之後已經斷肉，到《大眾問品》中純陀拿著各種肴膳來，是因為純陀從《哀嘆品》回到家，沒有聽到《四相品》的戒律的緣故。《大眾問品》說：『所食沒有差異，都同化成菜食。』『名衣上服價直千萬』，迦葉（Kasyapa）的袈裟價值十萬兩黃金，用來佈施佛陀，祇域（Jivaka）奉獻給佛陀染色的摩羯簸衣（Makara-prapata）也值十萬兩黃金，佛陀敕令阿難（Ananda）割截製作成袈裟。與之前的佈施波羅蜜不同，之前闡明了佈施給四生，現在闡明了供養三寶；之前詳細闡明了內外二施，現在只是辨析財施。

『或有菩薩說寂滅法』以下，第六、闡明般若波羅蜜（Prajna Paramita）。總共有三種人：首先，闡明宣說寂滅法，這就是這部經的一乘妙法，所以《方便品》說：『諸法從本來常自寂滅相。』『種種教詔』，例如曇無竭（Dharmodgata）菩薩用六百萬億法門為常啼（Sadaprarudita）菩薩宣說。又如《維摩詰經》（Vimalakirti Sutra）用三個階段來辨析不二法門：第一，諸菩薩經歷泯滅諸二來闡明不二，但沒有辨析不二的無言境界。第二，文殊（Manjusri）雖然闡明不二

【English Translation】 English version: Different from the previous Dhyana Paramita (Perfection of Meditation), the previous one elucidated the practice of meditation to attain fruition, while this one only analyzes the causal practices of cultivating stillness; the previous one analyzed relying on sharp wisdom to see the truth, while this one elucidates that those with dull roots rely on the teachings of a teacher.

Following 'Or seeing Bodhisattvas,' the fifth section elucidates Dana Paramita (Perfection of Giving). The Nirvana Sutra states, 'If one generates the mind of the Two Vehicles without giving, it is a violation of precepts and a heretical view. If one, with the mind of an ordinary person, perceives the three aspects of giving (giver, receiver, and object given), it is also a violation of precepts and a heretical view.' Now, realizing that these three aspects are distinctly present yet constantly in quiescence transcends both ordinary beings and sages; this is giving with precepts and right view. It is divided into five aspects: first, elucidating the giving of medicine and food; second, elucidating the giving of clothing; third, elucidating the giving of bedding; fourth, elucidating the giving of gardens; fifth, summarizing the meaning of giving with a verse. When speaking of 'delicacies,' meat dishes are called yao, which is finely chopped meat. Vegetable dishes are generally called su (pronounced sù). This sutra has not yet established the prohibition of meat, so it elucidates Bodhisattvas giving meat. After the Four Aspects chapter of the Nirvana Sutra, meat has already been prohibited. In the Mass Assembly Question chapter, when Cunda (a lay disciple) brings various delicacies, it is because Cunda returned home from the Lamentation chapter and did not hear the precepts of the Four Aspects chapter. The Mass Assembly Question chapter states, 'What is eaten is no different, all transformed into vegetable food.' 'Famous clothes and superior garments worth tens of millions': Kasyapa's (Kasyapa) kasaya (robe) was worth 100,000 taels of gold, used to offer to the Buddha. Jivaka (Jivaka) offered the Buddha a dyed Makara-prapata (Makara-prapata) garment, also worth 100,000 taels of gold. The Buddha ordered Ananda (Ananda) to cut it and make it into a kasaya. Different from the previous Dana Paramita, the previous one elucidated giving to the four types of beings, while this one elucidates offering to the Three Jewels; the previous one detailed both internal and external giving, while this one only analyzes material giving.

Following 'Or there are Bodhisattvas who speak of the Dharma of Quiescence,' the sixth section elucidates Prajna Paramita (Perfection of Wisdom). There are three types of people in general: first, elucidating the speaking of the Dharma of Quiescence, which is the wonderful Dharma of the One Vehicle in this sutra. Therefore, the Expedient Means chapter states, 'All dharmas from the beginning are constantly in the aspect of quiescence.' 'Various teachings and instructions': for example, Dharmodgata (Dharmodgata) Bodhisattva used six million billion Dharma gates to explain to Sadaprarudita (Sadaprarudita) Bodhisattva. Also, like the Vimalakirti Sutra (Vimalakirti Sutra), it uses three stages to analyze the non-dual Dharma gate: first, the Bodhisattvas experience the annihilation of all dualities to elucidate non-duality, but do not analyze the wordless state of non-duality. Second, Manjusri (Manjusri), although elucidating non-duality

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無言，而猶言于不二。三者、凈名辨不二無言，而能無言于不二，故云種種教詔。第二、偈明觀法行，以一切法本性無二，即是顯唯有一乘也。第三、偈明無著行，無著者，前明顯一，今破著三。又前明不二，今明亦不著不二。故《華嚴》云「不著不二法，以無一二故」。又合三人為二：初、明說波若人，次兩行明行般若人。說中不出三階，如入不二法門，行中不出二觀：一不二觀，二無著觀。上是聖說法，今是聖默。然上明波若直明問佛能持，今具此三種。

問：

經云十度，與六度云何同異？

答：

經在二文：一者方便，伴前三度，次以三度伴后三度：以愿伴精進，以力伴禪，以智伴慧。通稱度者，一是時度，謂三阿僧祇劫滿；二果度，謂得菩提果；三清凈度，謂窮實相。一一度有四句：一、是施非度，初二僧祇劫行施也。二、是度非施，第三僧祇余行也。三、亦施亦度，第三僧祇劫施行也。四、非施非度，初二僧祇劫餘行也。

「文殊師利」下，第二、頌起塔菩薩。

問：

何故前後二段並言菩薩？

答：

欲顯從《法華》以去竟《涅槃》皆是攝末歸本無五乘之異，故皆是菩薩也。

問：

何故前明菩薩今辨涅槃？

答：

【現代漢語翻譯】 現代漢語譯本 無言，卻又在不二之境中言說。三重含義：第一，維摩詰（Vimalakirti，一位著名的在家菩薩）辨析不二法門，他能于不二之境無言，所以說是種種教誨。第二，偈頌闡明觀法修行，因為一切法的本性都是無二的，這便是彰顯唯一的佛乘。第三，偈頌闡明無著修行，所謂無著，前面是明顯的一，現在是破除對三的執著。而且前面闡明不二，現在闡明也不執著于不二。《華嚴經》（Avatamsaka Sutra）說：『不執著于不二法，因為沒有一和二的分別』。又將三人合為二：首先，闡明宣說般若（Prajna，智慧）的人，其次兩行闡明修行般若的人。宣說中沒有超出三階，如進入不二法門，修行中沒有超出二觀：一是不二觀，二是無著觀。上面是聖人的說法，現在是聖人的沉默。然而上面闡明般若直接闡明問佛能受持，現在具備這三種。 問： 經中說十度（Paramita，到達彼岸），與六度（Six Perfections）有何相同和不同？ 答： 經文分為兩部分：一是方便，伴隨前三度，其次用三度伴隨後三度：用愿伴隨精進，用力伴隨禪定，用智伴隨智慧。通稱為度，一是時度，指三大阿僧祇劫（asamkhya kalpas，極長的時間單位）圓滿；二是果度，指獲得菩提果（Bodhi，覺悟）；三是清凈度，指窮盡實相（Reality）。每一度都有四句：一是施捨但不是度，指最初二阿僧祇劫的施捨行為。二是度但不是施捨，指第三阿僧祇劫的其他修行。三是既是施捨又是度，指第三阿僧祇劫的施捨行為。四是非施捨非度，指最初二阿僧祇劫的其他修行。 『文殊師利（Manjusri，智慧菩薩）』下，第二，讚頌起塔菩薩。 問： 為何前後兩段都說菩薩？ 答： 想要彰顯從《法華經》（Lotus Sutra）開始到《涅槃經》（Nirvana Sutra）結束，都是攝末歸本，沒有五乘（Five Vehicles）的差異，所以都是菩薩。 問： 為何前面闡明菩薩，現在辨析涅槃（Nirvana，寂滅）？ 答：

【English Translation】 English version Speechlessness, yet speaking in the realm of non-duality. There are three meanings: First, Vimalakirti (Vimalakirti, a famous lay bodhisattva) discerns the non-dual Dharma, and he can be speechless in the realm of non-duality, so it is said to be various teachings. Second, the verses clarify the practice of contemplation, because the nature of all dharmas is non-dual, which is to reveal the only Buddha Vehicle. Third, the verses clarify the practice of non-attachment. The so-called non-attachment, the previous is the obvious one, and now it is to break the attachment to the three. Moreover, the previous clarifies non-duality, and now it clarifies that one is not attached to non-duality either. The Avatamsaka Sutra (Avatamsaka Sutra) says: 'Not attached to the non-dual Dharma, because there is no one or two.' Also, combine the three people into two: First, clarify the person who speaks of Prajna (Prajna, wisdom), and then the two lines clarify the person who practices Prajna. In speaking, there is no exceeding the three stages, such as entering the non-dual Dharma gate, and in practice, there is no exceeding the two contemplations: one is the non-dual contemplation, and the other is the non-attachment contemplation. The above is the teaching of the sages, and now it is the silence of the sages. However, the above clarifies Prajna directly clarifying that asking the Buddha can uphold it, and now it possesses these three. Question: The sutra says ten Paramitas (Paramita, to reach the other shore), what are the similarities and differences with the Six Perfections (Six Perfections)? Answer: The sutra is divided into two parts: one is skillful means, accompanying the first three perfections, and then using three perfections to accompany the last three perfections: using vows to accompany diligence, using strength to accompany meditation, and using wisdom to accompany wisdom. Generally called 'crossing over', one is the crossing over of time, referring to the completion of three asamkhya kalpas (asamkhya kalpas, extremely long units of time); the second is the crossing over of fruit, referring to obtaining the fruit of Bodhi (Bodhi, enlightenment); the third is the crossing over of purity, referring to exhausting reality (Reality). Each perfection has four sentences: one is giving but not crossing over, referring to the act of giving in the first two asamkhya kalpas. The second is crossing over but not giving, referring to other practices in the third asamkhya kalpa. The third is both giving and crossing over, referring to the act of giving in the third asamkhya kalpa. The fourth is neither giving nor crossing over, referring to other practices in the first two asamkhya kalpas. Below 'Manjusri (Manjusri, wisdom bodhisattva)', second, praise the bodhisattva who raises the stupa. Question: Why do both the previous and subsequent paragraphs mention bodhisattvas? Answer: Wanting to show that from the Lotus Sutra (Lotus Sutra) to the end of the Nirvana Sutra (Nirvana Sutra), all are returning to the root, and there is no difference between the Five Vehicles (Five Vehicles), so all are bodhisattvas. Question: Why does the previous clarify bodhisattvas, and now discern Nirvana (Nirvana, extinction)? Answer:

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有三義：一、欲明菩薩行因得涅槃果；二、欲顯《法華》是究竟教，說究竟教既畢便入涅槃；三者、說《法華》竟便入涅槃，令時眾生戀慕，聞后一乘即便信受。

問：

何故有二章菩薩？

答：

初明佛在世時修行菩薩，今明佛滅度后修行菩薩，略舉二門總攝一切行。

就七行偈開為二別：初一行，明供養舍利者，如釋迦入涅槃后，從娑羅雙樹舉佛尸，于天冠寺七日供養佛全身待迦葉來，七日後方阇維之。供養碎身方乃起塔供養也。又供養舍利有二種：一者、直供養不起塔，以七寶函盛之如供養佛身；二、起塔供養也。

次有六行明起塔廟。

問：

凡夫俗人亦起塔，與今何異？

答：

大士知塔是因緣成即寂滅性，雖復運用實無起作，即具四智也。

六行之中開為二別：初有四行正明起塔，次有二行釋疑。初為四：第一一行，正明起塔。次一行，序塔形量，縱廣者縱(音居松反)廣(居朗反)。次有一偈，明塔莊嚴。次有一偈，明供養塔。菩薩起塔凡有二義：一、供養舍利；二、利益眾生也。上三行明供養舍利。今一行明天龍供養，即利眾生也。

次、釋疑者，上明莊嚴國界，若爾起塔乃是為莊嚴國界非供養法身，故今明正為供養

【現代漢語翻譯】 現代漢語譯本：有三種含義：第一，想要闡明菩薩通過修行因地而證得涅槃果位；第二，想要彰顯《法華經》是最究竟的教法，宣說最究竟的教法完畢后便入涅槃；第三，宣說《法華經》完畢后便入涅槃，令當時的眾生戀慕不捨，聽聞后的一乘佛法便立即信受。

問： 為什麼有兩章關於菩薩的內容？

答： 最初說明佛陀在世時修行的菩薩，現在說明佛陀滅度后修行的菩薩，簡略地舉出兩種途徑總括一切修行。

就七行偈頌展開為兩種區別：第一行，說明供養舍利的人，就像釋迦牟尼佛入涅槃后，從娑羅雙樹舉起佛陀的遺體，在天冠寺七日供養佛陀的全身，等待迦葉（Kasyapa，佛陀十大弟子之一）前來，七日後才進行火化。供養碎身舍利之後才開始建造佛塔進行供養。另外，供養舍利有兩種方式：第一種，直接供養而不建造佛塔，用七寶函盛放舍利就像供養佛陀的真身一樣；第二種，建造佛塔進行供養。

接下來有六行說明建造塔廟。

問： 凡夫俗人也建造佛塔，與現在（菩薩建造佛塔）有什麼不同？

答： 大士（Mahasattva，偉大的菩薩）知道佛塔是由因緣和合而成，其自性是寂滅的，雖然有所運用，實際上並沒有任何造作，這便具足了四智（指大圓鏡智、平等性智、妙觀察智、成所作智）。

六行偈頌中展開為兩種區別：最初四行，正式說明建造佛塔；接下來兩行，解釋疑問。最初四行分為四部分：第一行，正式說明建造佛塔。接下來一行，敘述佛塔的形狀和尺寸，縱廣是指長度和寬度。接下來有一偈，說明佛塔的莊嚴。接下來有一偈，說明供養佛塔。菩薩建造佛塔一般有兩種含義：第一，供養舍利；第二，利益眾生。前面三行說明供養舍利。現在這一行說明天龍（Devas and Nagas，天神和龍）供養佛塔，就是利益眾生。

接下來，解釋疑問，前面說明莊嚴國土，如果這樣，建造佛塔就是爲了莊嚴國土而不是供養法身（Dharmakaya，佛的法性之身），所以現在說明（建造佛塔）正是爲了供養法身。

【English Translation】 English version: There are three meanings: First, to clarify that Bodhisattvas attain the fruit of Nirvana through the cause of practice; second, to reveal that the 'Lotus Sutra' is the ultimate teaching, and upon completing the exposition of the ultimate teaching, one enters Nirvana; third, upon completing the exposition of the 'Lotus Sutra', one enters Nirvana, causing beings of that time to feel longing and immediately believe and accept the One Vehicle (Ekayana) teaching upon hearing it.

Question: Why are there two chapters about Bodhisattvas?

Answer: The first explains the Bodhisattvas who practiced when the Buddha was in the world, and the second explains the Bodhisattvas who practice after the Buddha's Parinirvana. Briefly, these two approaches encompass all practices.

The seven-line verse is divided into two distinctions: The first line explains those who make offerings to the relics, just as after Shakyamuni (Sakyamuni, the historical Buddha) entered Nirvana, the Buddha's body was raised from the Sala trees and offered for seven days at Tianguan Temple, awaiting Kasyapa (Kasyapa, one of the Buddha's ten great disciples) to arrive, and only after seven days was it cremated. Only after offering the fragmented relics was a stupa built for offering. Furthermore, there are two types of offering to relics: first, direct offering without building a stupa, placing the relics in a seven-jeweled casket as if offering to the Buddha's body; second, building a stupa for offering.

The next six lines explain the construction of stupas and temples.

Question: Ordinary people also build stupas, what is the difference between that and this?

Answer: A Mahasattva (Mahasattva, a great Bodhisattva) knows that a stupa is formed by conditions and its nature is quiescence. Although it is utilized, there is actually no creation, thus possessing the Four Wisdoms (referring to the Great Perfect Mirror Wisdom, the Wisdom of Equality, the Wisdom of Wonderful Observation, and the Wisdom of Accomplishing Actions).

The six-line verse is divided into two distinctions: The first four lines formally explain the construction of the stupa; the next two lines explain the doubts. The first four lines are divided into four parts: The first line formally explains the construction of the stupa. The next line describes the shape and dimensions of the stupa, 'longitudinal and latitudinal' refers to length and width. The next verse explains the adornment of the stupa. The next verse explains the offering to the stupa. Bodhisattvas build stupas generally for two meanings: first, to offer to the relics; second, to benefit sentient beings. The previous three lines explain offering to the relics. The current line explains the Devas and Nagas (Devas and Nagas, gods and dragons) offering to the stupa, which is to benefit sentient beings.

Next, to explain the doubts, the previous explanation was about adorning the country, if so, building the stupa is for adorning the country and not for offering to the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), so now it is explained that (building the stupa) is precisely for offering to the Dharmakaya.

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舍利尊重法身，而國界自然殊特妙好也。「如天樹王」者，譬喻釋也。華開本為結實，而樹自然莊嚴；起塔本為供養佛身，國土自然華麗也。又釋，樹開華無心令人愛樂，而人自然愛樂；起塔無心莊嚴國土，而國土自然莊嚴也。又釋，此譬直釋上殊特妙好一句文耳。樹王開華即端嚴可愛，國土有塔亦殊特妙好也。

「佛放一光」下，第二大段，請答。文為二：第一、睹瑞生疑故請；二、忖瑞未了故請。所以有此二者，一往見聞不了是故致請，第二意地忖量復未能解是故重請，以有斯二義故分兩請：初一、見聞不了，該通大眾；二、忖量未解，專據彌勒。以大眾未能忖量，彌勒以彷彿其相，但事猶未決，是故請也。以有二人故分兩請也。又所以開此二義者，初自下凡終於補處，睹瑞生疑及忖量未了，方知瑞為非常，表所說必大，即驚駭物情使生難遭之想，令后聞道之流望岸即信也。

就初文中復聞三意：初有三偈，正標所疑事致請；次、一偈，騰眾意請；第三、一偈，催答請。初文兩偈半，標所疑之事，半偈正請也。上現三瑞，今偏標光者，為光中所見事多。又光是瑞中之本故也。

問：

何故牒二光耶？

答：

欲顯三瑞有其通別，雨華、動地但現此土，放光一瑞該通彼此。

【現代漢語翻譯】 現代漢語譯本： 舍利尊重法身（佛的真身），因此國界自然顯得特別美好。『如天樹王』，這是一種譬喻解釋。花開的根本是爲了結果實，而樹木自然顯得莊嚴；建造佛塔的根本是爲了供養佛身，國土自然變得華麗。又一種解釋是，樹木開花並非有意讓人喜愛，但人們自然會喜愛；建造佛塔並非有意莊嚴國土，但國土自然會變得莊嚴。還有一種解釋，這譬喻直接解釋了上面『殊特妙好』一句。樹王開花就顯得端莊可愛，國土有塔也顯得特別美好。 『佛放一光』以下，是第二大段，關於請問和回答。內容分為兩部分：第一，因為看到祥瑞而產生疑惑所以請問；第二，因為揣測祥瑞但未能完全理解所以請問。之所以有這兩種情況，一是初次見聞未能完全明白所以請問，二是經過思考揣測仍然不能理解所以再次請問。因為有這兩種含義，所以分為兩次請問：第一次是見聞未能明白，涵蓋所有大眾；第二次是揣測未能理解，專門針對彌勒（Maitreya，未來佛）。因為大眾未能揣測，彌勒只是彷彿知道一些情況，但事情仍然沒有確定，所以請問。因為有兩個人，所以分為兩次請問。另外，之所以展開這兩種含義，是從凡夫到補處菩薩（即將成佛的菩薩），看到祥瑞產生疑惑以及揣測未能理解，才知道祥瑞非常不同尋常，表明所說的法必定非常偉大，從而使人們感到震驚，產生難得一遇的想法，讓後來聽聞佛法的人能夠立即相信。 就第一次請問的內容中又包含三重含義：首先是三句偈頌，正是標明所疑惑的事情而請問；其次是一句偈頌，表達大眾的意願而請問；第三是一句偈頌，催促佛陀回答而請問。第一次請問的內容用兩句半偈頌，標明所疑惑的事情，用半句偈頌正式請問。上面已經出現了三種祥瑞，現在偏偏標明佛光，是因為在佛光中所見到的事情很多。而且佛光是祥瑞中的根本。 問： 為什麼要重複提到兩次佛光呢？ 答： 想要顯示三種祥瑞有其共通之處和不同之處，天雨妙華、大地震動只出現在此土，而佛光這一祥瑞則能照耀十方。

【English Translation】 English version: Revering the Sarira (relics) reveres the Dharmakaya (the true body of the Buddha), and therefore the Buddha-land naturally appears especially wonderful and beautiful. 'Like the King of Heavenly Trees' is a metaphor for explanation. The fundamental purpose of flowers blooming is to bear fruit, and the tree naturally appears dignified; the fundamental purpose of building pagodas is to make offerings to the Buddha's body, and the land naturally becomes magnificent. Another explanation is that the tree blooms flowers without intending to please people, but people naturally love it; building pagodas does not intentionally adorn the land, but the land naturally becomes adorned. Yet another explanation is that this metaphor directly explains the phrase 'especially wonderful and beautiful' above. The King of Trees blooming flowers appears dignified and lovely, and the land with pagodas also appears especially wonderful and beautiful. From 'The Buddha emits a ray of light' onwards, is the second major section, concerning questions and answers. The content is divided into two parts: first, asking because of doubts arising from seeing auspicious signs; second, asking because of speculating on the auspicious signs but failing to fully understand. The reason for these two situations is that, firstly, the initial seeing and hearing failed to fully understand, hence the question; secondly, after thinking and speculating, still unable to understand, hence the repeated question. Because there are these two meanings, the questions are divided into two parts: the first time is because seeing and hearing failed to understand, covering all the assembly; the second time is because speculation failed to understand, specifically directed at Maitreya (the future Buddha). Because the assembly failed to speculate, Maitreya only vaguely knows some situations, but the matter is still not certain, hence the question. Because there are two people, the questions are divided into two parts. In addition, the reason for elaborating on these two meanings is that, from ordinary beings to Bodhisattvas awaiting Buddhahood, seeing auspicious signs and doubting, as well as speculating but failing to understand, they realize that the auspicious signs are very unusual, indicating that the Dharma being spoken must be very great, thereby shocking people and creating the idea of a rare encounter, allowing those who hear the Dharma later to believe immediately. Within the content of the first question, there are three meanings: first, three verses, which precisely state the matters of doubt and ask the question; second, one verse, expressing the intentions of the assembly and asking the question; third, one verse, urging the Buddha to answer and asking the question. The content of the first question uses two and a half verses to state the matters of doubt, and half a verse to formally ask the question. Three auspicious signs have already appeared above, but now the Buddha's light is specifically mentioned, because there are many things seen in the Buddha's light. Moreover, the Buddha's light is the root of the auspicious signs. Question: Why repeat the mention of the two lights? Answer: Wanting to show that the three auspicious signs have their commonalities and differences, the rain of wonderful flowers and the earth shaking only appear in this land, while the auspicious sign of the Buddha's light can illuminate all directions.

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問：

雨華、動地偏現此方，有異義不？

答：

據文而言，雨華止及此會，故云「而散佛上及諸大眾」，動地即云「而此世界六種震動」，放光即通照彼此。若然，華瑞最局，動地次，放光偏廣。

問：

何故有此三品耶？

答：

今說《法華》正令此會四眾悟道，故華止雨一會，傍及釋迦所王娑婆人天六道亦令悟道，故一世界六種震動；欲將彼顯此，故光照他方。

問：

何故此文偏嘆一光？

答：

凡有二義：一、欲嘆佛神通希有，即是嘆于佛乘令四乘之人欣慕；二者、欲表說一乘故嘆一光也。

「四眾欣仰」下，第二、騰眾意請。以眾意瞻仁及我，故我今問，愿仁答之。下云「何所饒益」，責放光何所下利？今疑何故放斯光明，問放光何所上弘。

「佛子時答」下，第三、作利益請。以疑是解津，釋便得益，故請時答也。「佛坐道場」下，第二、彌勒忖瑞請。若彌勒都不知者，即與凡夫二乘及下位菩薩更無有異，今既是補處，忖量應說大法，但未知說何物大法，故請答之。文亦開三：初、明忖瑞所表應說大法；次、明忖能表之瑞非為小緣；三、明未敢決之，重請答也。「佛坐道場所得妙法」者，謂一乘果也。「為當

【現代漢語翻譯】 現代漢語譯本： 問： 雨華（從天上降下的花朵）、動地（大地震動）偏偏顯現在這個地方，有什麼特別的含義嗎？ 答： 根據經文來看，雨華只侷限於這次法會，所以說『散在佛和所有大眾之上』，動地則說『而這個世界發生了六種震動』，放光（佛光普照）則是普遍照耀彼此。這樣看來，華瑞（花朵祥瑞）的範圍最小，動地其次，放光最為廣闊。 問： 為什麼會有這三種不同的現象呢？ 答： 現在宣講《法華經》，正是爲了讓這次法會上的四眾弟子（比丘、比丘尼、優婆塞、優婆夷）開悟得道，所以雨華只降在法會現場；同時，也爲了讓釋迦牟尼佛所統治的娑婆世界（我們所居住的世界）的人天六道眾生也能開悟得道，所以一個世界發生了六種震動；爲了以彼方（其他世界）來彰顯此方（我們所居住的世界），所以佛光照耀其他世界。 問： 為什麼這段經文特別讚歎佛光呢？ 答： 總共有兩種含義：第一，想要讚歎佛的神通稀有難得，也就是讚歎佛乘（成佛的教法），讓聲聞乘、緣覺乘、菩薩乘、佛乘這四乘根性的人心生欣慕；第二，想要表明佛宣說的是一乘（唯一成佛之道），所以讚歎佛光。 『四眾欣仰』下面，是第二部分，表達大眾的心意，請求佛陀開示。因為大眾的心意都在瞻仰仁者（指彌勒菩薩）和我（指彌勒菩薩自己），所以我現在提問，希望仁者能夠回答。下面說『何所饒益』，是責問放光能帶來什麼利益？現在是疑惑為什麼會放出這種光明，詢問放光能弘揚什麼。 『佛子時答』下面，是第三部分，請求佛陀給予利益。因為疑問是解開迷惑的途徑，解釋了疑問就能得到利益，所以請求佛陀及時回答。『佛坐道場』下面，是第二部分，彌勒菩薩揣測祥瑞的含義並請求佛陀開示。如果彌勒菩薩什麼都不知道，那就和凡夫、二乘（聲聞乘和緣覺乘）以及下位菩薩沒有什麼區別了，現在既然是補處菩薩（下一尊佛），揣測應該宣說大法，但不知道宣說的是什麼大法，所以請求佛陀回答。這段經文也分為三部分：第一，說明揣測祥瑞所代表的是應該宣說大法；第二，說明揣測所能代表的祥瑞不是小因緣；第三，表明自己不敢確定，再次請求佛陀回答。『佛坐道場所得妙法』，指的是一乘的果位（成佛的果位）。 為當（是）

【English Translation】 English version: Question: The rain of flowers (falling flowers from the sky) and the earth shaking (earthquake) particularly appearing in this place, is there a special meaning? Answer: According to the text, the rain of flowers is limited to this assembly, hence it says 'scattered upon the Buddha and all the assembly.' The earth shaking says 'and this world experienced six kinds of tremors.' The radiating light (Buddha's light shining universally) illuminates both here and there. If so, the flower auspiciousness is the most limited, the earth shaking is next, and the radiating light is the most extensive. Question: Why are there these three different phenomena? Answer: Now, speaking the Lotus Sutra, it is precisely to enable the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) at this gathering to awaken to the Way. Therefore, the rain of flowers only falls on the assembly. Furthermore, it is also to enable the beings in the human and heavenly realms of the Saha world (the world we live in) ruled by Shakyamuni Buddha to awaken to the Way. Therefore, one world experiences six kinds of tremors. In order to reveal this place by means of the other place (other worlds), the light shines on other worlds. Question: Why does this passage particularly praise the light? Answer: There are generally two meanings: First, it is to praise the Buddha's rare and wonderful spiritual powers, which is to praise the Buddha Vehicle (teachings to become a Buddha), causing those of the four vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, and Buddha Vehicle) to rejoice and admire. Second, it is to indicate that the Buddha is speaking of the One Vehicle (the only path to Buddhahood), therefore the light is praised. Below 'the four assemblies rejoice and look up,' is the second part, expressing the intention of the assembly, requesting the Buddha to enlighten. Because the minds of the assembly are all looking up to the benevolent one (referring to Maitreya Bodhisattva) and me (referring to Maitreya Bodhisattva himself), I am now asking, hoping that the benevolent one can answer. Below it says 'what benefit is there,' questioning what benefit the radiating light can bring? Now, there is doubt as to why this light is emitted, asking what the radiating light can propagate. Below 'the Buddha then answers,' is the third part, requesting the Buddha to bestow benefits. Because questions are the path to resolving confusion, and resolving confusion brings benefits, therefore requesting the Buddha to answer in a timely manner. Below 'the Buddha sits at the bodhi tree,' is the second part, Maitreya Bodhisattva surmises the meaning of the auspicious signs and requests the Buddha to enlighten. If Maitreya Bodhisattva knew nothing, then he would be no different from ordinary people, the two vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), and lower-level Bodhisattvas. Now, since he is a successor Bodhisattva (the next Buddha), he surmises that the great Dharma should be spoken, but he does not know what great Dharma is being spoken, therefore he requests the Buddha to answer. This passage is also divided into three parts: First, it explains that the surmised auspicious signs represent that the great Dharma should be spoken. Second, it explains that the auspicious signs that can be surmised are not small causes and conditions. Third, it indicates that he is not sure, and again requests the Buddha to answer. 'The wonderful Dharma attained by the Buddha sitting at the bodhi tree' refers to the fruit of the One Vehicle (the fruit of becoming a Buddha). For when (is)

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授記」，明一乘因也。又「佛坐道場」明顯一也。「為當授記」為破三也。

問：

彌勒忖量與現瑞相符以不？

答：

正相符也。放光表說平等大慧果，故今明佛坐道場所得妙法也。雨華動地表所化成佛，故今明授記，三週中授三根人記，〈法師品〉通授一切凡夫記也。然放光正表說道場所得果法，光宅不應言初分經明因，失光瑞意也。能表瑞中初現佛依果，及見諸佛，此明正果，能表之瑞明佛依正兩果，即表正說佛果，非明因之義，故所表因果一雙，能表依正兩種。

第三、結請中三句重騰眾意，一句定於瑞宗。光宅云：「文殊有四種伏難以遮請，慈氏釋四難以申疑情。」今謂此四伏難意淺文迂，宜應廢也。彌勒道劣尚可鑑眾疑，文殊德高何容不達？彌勒自疑兼騰眾惑，正是會理，何繁難通？若此文是釋難者，下身子請云時為如實說，亦應是釋難也。彼既不爾，今何由然也。

「爾時文殊師利」下，第六、答問序。前明將彼顯此，今明文殊以古證今。將彼顯此者，釋迦之放光、彌勒之偈頌，將他方七事以顯此土應說一乘。文殊將古以證今說者，明古佛說之前、釋迦順同於后。

問：

何故將彼顯此、以古證今？

答：

將彼顯此，欲顯十方諸佛道

【現代漢語翻譯】 現代漢語譯本

『授記』（vyākaraṇa，預言成佛），闡明了一乘（ekayāna，唯一佛乘）之因。『佛坐道場』（bodhimaṇḍa，菩提樹下的證悟之地）明顯地闡明了一乘之果。『為當授記』是爲了破除聲聞、緣覺、菩薩三乘（triyāna）之見。 問：

彌勒（Maitreya，慈氏菩薩）的忖量與所呈現的瑞相相符嗎？ 答：

完全相符。放光表示宣說平等大慧之果，所以現在闡明佛陀在道場所得的妙法。雨華動地表示所教化者成就佛果，所以現在闡明授記，在三週說法中為三種根器的人授記，《法師品》（Saddharmapuṇḍarīka-dharma-bhāṇaka-parivarta，法師品）中普遍為一切凡夫授記。然而，放光主要表示宣說道場所得的果法，光宅（指吉藏大師）不應該說初分經闡明因，這失去了光瑞的意義。能夠表示瑞相中最初顯現佛陀的依報果和正報果，以及見到諸佛，這闡明了正果，能夠表示的瑞相闡明了佛陀的依報和正報兩種果報，即表示正在宣說佛果，並非闡明因的意義，所以所表示的因果是一雙，能夠表示的依報和正報是兩種。 第三，結請中三句重複地表達了大眾的意願，一句確定了瑞相的宗旨。光宅說：『文殊（Mañjuśrī，文殊菩薩）有四種伏難來遮止請法，彌勒解釋四種難以申述疑問。』現在認為這四種伏難意義淺顯，文辭迂迴，應該廢棄。彌勒道力淺薄尚且可以瞭解大眾的疑惑，文殊的德行高尚怎麼會不明白？彌勒自己疑惑並且表達大眾的迷惑，這正是契合真理，為何要繁瑣地解釋？如果這段文字是解釋疑問的，那麼下文舍利弗（Śāriputra，舍利弗尊者）的請法說『時為如實說』，也應該是解釋疑問了。既然那裡不是這樣，那麼這裡又怎麼會是這樣呢？ 『爾時文殊師利』以下，是第六、答問序。前面闡明用彼方的事蹟來顯明此方的事蹟，現在闡明文殊用古代的事蹟來證明現在的事蹟。用彼方的事蹟來顯明此方的事蹟，是指釋迦（Śākyamuni，釋迦牟尼佛）的放光、彌勒的偈頌，用他方世界的七種瑞相來顯明此土應該宣說一乘。文殊用古代的事蹟來證明現在的事蹟，是闡明古代佛陀宣說在前，釋迦順同於后。 問：

為什麼用彼方的事蹟來顯明此方的事蹟、用古代的事蹟來證明現在的事蹟？ 答：

用彼方的事蹟來顯明此方的事蹟，是爲了顯明十方諸佛的道

【English Translation】 English version

'Vyākaraṇa' (授記, prediction of Buddhahood) clarifies the cause of the 'Ekayāna' (一乘, the One Vehicle). 'The Buddha sitting at the Bodhimaṇḍa' (佛坐道場, the place of enlightenment under the Bodhi tree) clearly elucidates the fruit of the One Vehicle. 'For the sake of bestowing predictions' (為當授記) is to dispel the views of the Three Vehicles (triyāna) of Śrāvakas, Pratyekabuddhas, and Bodhisattvas. Question:

Does Maitreya's (彌勒, the Bodhisattva of Loving-Kindness) contemplation align with the auspicious signs that have appeared? Answer:

They align perfectly. The emanation of light signifies the proclamation of the fruit of equal great wisdom; therefore, it now clarifies the wonderful Dharma attained by the Buddha at the Bodhimaṇḍa. The raining of flowers and the shaking of the earth signify the attainment of Buddhahood by those who are being taught; therefore, it now clarifies the bestowing of predictions. In the three rounds of teachings, predictions are bestowed upon beings of three different capacities. The 'Teacher of the Law' chapter (法師品, Saddharmapuṇḍarīka-dharma-bhāṇaka-parivarta) universally bestows predictions upon all ordinary beings. However, the emanation of light primarily signifies the fruit-Dharma attained at the Bodhimaṇḍa. Guangzhai (光宅, referring to Master Jizang) should not say that the initial part of the sutra clarifies the cause, as this loses the meaning of the auspicious light. What can represent the initial manifestation of the Buddha's resultant environment and body in the auspicious signs, as well as the sight of all Buddhas, clarifies the true fruit. The auspicious signs that can represent clarify the Buddha's two types of results, the resultant environment and body, which means it is representing the direct teaching of the Buddha's fruit, not clarifying the meaning of the cause. Therefore, the cause and effect that are represented are a pair, and the resultant environment and body that can represent are two types. Thirdly, the three sentences in the conclusion of the request reiterate the intentions of the assembly, and one sentence establishes the purpose of the auspicious signs. Guangzhai says: 'Mañjuśrī (文殊, the Bodhisattva of Wisdom) has four hidden difficulties to prevent the request for Dharma, and Maitreya explains the four difficulties to express the doubts.' Now, it is believed that these four hidden difficulties are shallow in meaning and circuitous in wording, and should be discarded. Maitreya's power is weak, yet he can discern the doubts of the assembly; how could Mañjuśrī's virtue be so high that he would not understand? Maitreya himself doubts and expresses the bewilderment of the assembly, which is precisely in accordance with the truth. Why should there be such a complicated explanation? If this passage is to explain the difficulties, then Śāriputra's (舍利弗, one of the Buddha's foremost disciples) request below, saying 'Now is the time to speak truthfully,' should also be an explanation of the difficulties. Since that is not the case there, how could it be the case here? Following 'At that time, Mañjuśrī,' is the sixth, the introduction to the answer. Previously, it was clarified that using events from elsewhere to illuminate events here; now, it is clarified that Mañjuśrī uses ancient events to prove present events. Using events from elsewhere to illuminate events here refers to Śākyamuni's (釋迦, the historical Buddha) emanation of light and Maitreya's verses, using the seven auspicious signs from other worlds to illuminate that this land should proclaim the One Vehicle. Mañjuśrī using ancient events to prove present events is to clarify that the ancient Buddhas proclaimed it first, and Śākyamuni followed suit. Question:

Why use events from elsewhere to illuminate events here, and use ancient events to prove present events? Answer:

Using events from elsewhere to illuminate events here is to reveal the path of all Buddhas in the ten directions.

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同；引古證今，明三世佛法無異。所以辨十方佛道同、三世法不異者，以小情難改、大法難信故也。

問：

何故釋迦放光、彌勒疑問、文殊答耶？

答云：

釋迦現瑞謂現在佛也。彌勒疑問謂當來佛也。文殊答問謂過去佛也。三聖同會靈山，共開發一乘道也。三佛次第者，要現在佛現瑞，表說究竟果乘；彌勒是當來因位之人，猶未達果乘事，故當來佛疑問；必須古佛方達古事，故過去佛釋疑也。雖有三佛，但有二事：現在佛現瑞就神通輪門，彌勒之問、文殊之答就說法輪門，即是衣裓機案以出諸子也。又初是佛方便，正明欲說教，后二是菩薩方便，為發起教也。又釋迦是和上，文殊為阿阇梨，彌勒為教授師，此三是二世眾生菩薩戒師，共弘一乘之道以利物也。又此三師過去共就燈明佛學法華經，今欲報佛法恩故共開一乘也。

就文為二：第一、正答；第二、兩偈開獎物心，明佛后自說，「諸人今當知」下，是也。初又二：前長行，后偈頌。長行為四：一、謙讓門答；二、引事略答；三、廣引古證今；四、分明結答。此答並是從微至著次第相釋也。彌勒既高而推文殊，文殊必須謙讓，雖言自惟忖而知未有事證，故引過去事答。但總引過去事，未知的是何佛，故別出燈明。將引古證今，

今何必同古？故第四分明結答也。所言謙讓門答者，文殊跡居因位智猶未滿，今欲以下測高故須謙讓。又彌勒懷疑文殊惟忖，即知所表事大增眾敬心。又大人之法示不自高，斥矜慢之徒，故雖解而讓。「文殊師利」者，標能答之主也。「語彌勒」者，對質疑之人也。「及諸大士」者，彌勒以下八萬之流也。「善男子等」者，聲聞四眾、天龍八部也。「如我惟忖」下，正明謙讓也。惟謂思惟，忖名尋忖，如伏惟伏度之例也。「今佛世尊」下，出所惟忖之事也。舊云，初后二句皆一法說也，中間三句即為譬。「欲說大法」者，初段經開三顯一也。「演大法義」者，後段經開近顯遠也。又「欲說大法」者，初段略開三顯一，后說段略開近顯遠，「演大法義」者，初廣開三顯一，后廣開近顯遠也。「雨大法雨」者三句，譬說也。亦有二義：「吹螺」以改號，譬說改三乘之號；「擊鼓」誡兵使其齊一，譬明一實之理。改三乘之號，即開方便門；明一實之理，即顯真實之義。後段改近之號，顯遠之理也。「雨大法雨」者，潤二乘枯槁，即生長一乘之解，通上二段也。今明謹依經文合此五句為三：初句明大法體，次三句明大法用，后一句明大法義。但明此三者，凡說法要具三：一、教體；二、教用；三、教所表理，故但明三也。明大

法體者，謂佛欲說乘方便、乘真實，身方便、身真實之大法也。「雨大法雨」者，明大法用也。三譬有四用：雨譬有能生、能滅二用，螺鼓有遠聞、歡喜二用。所言大雨者，小乘之法教即未圓、理非究竟，其由種植待于灌灑常苦不足。大乘之法教無不圓理無不極，其由時雨普降無不沾洽普皆如願。此皆對小以明大，故言雨大法雨。雨有二義：一者、能滅；二者、能生。言能生者，時雨未降，地雖有種而不得生也；已生之牙而不增長，非但不長亦乃枯椊。法雨既降，未發大心即便發心，即回小入大之人是也。已發心者即得增長，直往之人是也。已增長者即便成就，八生一生當得佛者也。又應退者而不墮落，即菩薩疑網皆已除也。言能滅者，譬如大雨能滅四種：一、淹塵土；二、滅諸毒；三、除熱氣；四、止惡風。法雨亦爾，一、能滅凡夫二乘有所得惡覺觀塵土；二、能滅凡夫二乘有所得愛見諸毒；三、除凡夫二乘有所得邪師等熱氣；四、止凡夫二乘有所得邪教惡風。「吹大法螺擊大法鼓」者，上嘆大法有能生能滅之用，今嘆大法有遠聞稱機之能。外國以螺鼓為俗樂，凡有二義：一者、歡適。歡適有二義：一、暢十方佛心，如今我喜無畏；二、稱悅根性，如三根聲聞及彌勒十二種人得益歡喜。二、螺鼓遠聞之義，顯大法有

【現代漢語翻譯】 現代漢語譯本 『法體』，是指佛陀想要宣說的關於『乘方便』（以方便法門引導）和『乘真實』（直指真實本體）的身方便和身真實的大法。『雨大法雨』，是闡明大法的功用。三種譬喻有四種功用：雨的譬喻有能生長、能滅除兩種功用，螺和鼓有遠播、令人歡喜兩種功用。所說的大雨，是指小乘的法教不夠圓滿，理義並非究竟，如同種植需要經常灌溉卻總是不夠。大乘的法教沒有不圓滿的道理，沒有不窮盡的道理，如同及時的雨水普遍降下，沒有不能沾濕的，普遍都能如願。這些都是通過對比小乘來闡明大乘，所以說『雨大法雨』。雨有兩種含義：一是能滅除；二是能生長。說能生長，是指及時雨沒有降下時，土地即使有種子也不能生長；已經生長的幼苗也不能增長，非但不能增長還會枯萎。法雨降下後，沒有發起大菩提心的人就會發起大菩提心，這就是從小乘轉入大乘的人。已經發起菩提心的人就能得到增長，這就是勇往直前的人。已經增長的人就能成就，這就是八生或一生就能成佛的人。又能使應該退轉的人不墮落，這就是菩薩的疑慮和迷惑都已消除。說能滅除，譬如大雨能滅除四種：一、淹沒塵土；二、滅除各種毒害；三、消除熱氣；四、止息惡風。法雨也是如此，一、能滅除凡夫和二乘人有所得的惡覺觀的塵土；二、能滅除凡夫和二乘人有所得的愛見等各種毒害；三、能消除凡夫和二乘人有所得的邪師等熱氣；四、能止息凡夫和二乘人有所得的邪教惡風。『吹大法螺擊大法鼓』，上面讚歎大法有能生長能滅除的功用，現在讚歎大法有遠播和應機的能力。外國用螺和鼓作為世俗的音樂，一般有兩種含義：一是歡快舒適。歡快舒適有兩種含義：一是使十方諸佛的心暢快，就像現在我歡喜無畏；二是使眾生的根性感到喜悅，如三根的聲聞以及彌勒等十二種人得到利益而歡喜。二是螺和鼓遠播的含義，顯示大法有。

【English Translation】 English version 『Dharma Body』 refers to the Buddha's intention to expound the great Dharma of 『Expedient Vehicle』 (guiding through expedient means) and 『Real Vehicle』 (directly pointing to the true essence), both in terms of body-expedient and body-real. 『Raining the Great Dharma Rain』 clarifies the function of the great Dharma. The three metaphors have four functions: the metaphor of rain has two functions, namely, the ability to generate and the ability to eliminate; the conch and drum have two functions, namely, far-reaching sound and causing joy. The so-called great rain refers to the fact that the teachings of the Small Vehicle are not complete and the principles are not ultimate, like planting crops that always need irrigation but are never satisfied. The teachings of the Great Vehicle are complete in every principle and exhaustive in every aspect, like timely rain falling universally, wetting everything and fulfilling everyone's wishes. All these are to clarify the Great Vehicle by contrasting it with the Small Vehicle, hence the saying 『Raining the Great Dharma Rain.』 Rain has two meanings: first, the ability to eliminate; second, the ability to generate. The ability to generate means that when timely rain has not fallen, the land, even with seeds, cannot produce anything; and the sprouts that have already grown cannot increase, and not only do they not grow, but they also wither. When the Dharma rain falls, those who have not aroused the great Bodhi mind will arouse it, and these are the people who turn from the Small Vehicle to the Great Vehicle. Those who have already aroused the Bodhi mind will be able to grow, and these are the people who go straight ahead. Those who have already grown will be able to achieve, and these are the people who will become Buddhas in eight lifetimes or one lifetime. It can also prevent those who should regress from falling, and this means that the doubts and confusions of the Bodhisattvas have all been eliminated. The ability to eliminate means that the great rain can eliminate four things: first, it submerges dust; second, it eliminates all kinds of poisons; third, it removes heat; fourth, it stops evil winds. The Dharma rain is also like this: first, it can eliminate the dust of the evil perceptions and views of ordinary people and those of the Two Vehicles who have attachments; second, it can eliminate the various poisons of attachment and views of ordinary people and those of the Two Vehicles; third, it can remove the heat of evil teachers and the like that ordinary people and those of the Two Vehicles are attached to; fourth, it can stop the evil winds of heretical teachings that ordinary people and those of the Two Vehicles are attached to. 『Blowing the Great Dharma Conch and Striking the Great Dharma Drum,』 the above praises the great Dharma for having the function of generating and eliminating, and now praises the great Dharma for having the ability to spread far and respond to the occasion. Foreign countries use the conch and drum as secular music, generally with two meanings: first, joy and comfort. Joy and comfort have two meanings: first, to delight the hearts of the Buddhas of the ten directions, just as I am now joyful and fearless; second, to please the faculties of sentient beings, such as the Hearers of the Three Roots and the twelve types of people like Maitreya who receive benefits and rejoice. Second, the meaning of the conch and drum spreading far shows that the great Dharma has.

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廣被之能。如三會說，初令靈山一會聞法，次凈土會聞，次十方通達無礙十方得聞，乃至未來得聞。

「演大法義」者，第三、明大法義。

問：

上明大法，與今何異？

答：

上明教法，今明理法。教法但稱為法，教所表理即稱為義。

問：

何以知然？

答：

如法無礙、義無礙，即是明於教理。又如《涅槃經》釋七善，知法者知十二部經，知義者知十二部經所表之義。

問：

云何名法？云何名義？

答：

大乘之教，能詮二權二實之文名之為教，所詮二權二實之理深有所以目之為義。又二權二實並皆是教，非權非實、非一非二寂滅之道微妙甚深，故名之為義，蓋是一經之大宗也。故下文云「究竟涅槃常寂滅相終歸於空」，與《大涅槃》更無有異，故知《法華》是究竟教也。

「諸善男子」下，第二、舉事略答。時眾疑雲：何以知欲說大法？故今釋云：於過去世曾見此事，故知欲說大法，以懼其不信故指事答之。又猶是釋謙讓義，文殊雖復明達，不言其現知，但推往事以答其問，即是釋謙讓也。又前用現智知當說法，今用宿命智知當說法。就文為二：一者、引古證今；二者、將今類古。「是故當知」下，引今類古。

【現代漢語翻譯】 現代漢語譯本 廣被之能：如三會所說，最初讓靈山一會（Lingshan assembly，佛陀在靈鷲山舉行的法會）聽聞佛法，其次是凈土會（Pure Land assembly，在凈土世界舉行的法會）聽聞，再次是十方通達無礙，十方眾生都能聽聞，乃至未來世也能聽聞。

『演大法義』：第三，闡明大法的義理。

問：

前面已經闡明了大法，與現在所說的大法有什麼不同？

答：

前面闡明的是教法，現在闡明的是理法。教法只稱為『法』，教法所表達的真理就稱為『義』。

問：

憑什麼知道是這樣呢？

答：

如法無礙、義無礙，就是闡明教理。又如《涅槃經》（Nirvana Sutra）解釋七善，知法者知道十二部經（Twelve Divisions of the Teachings），知義者知道十二部經所表達的義理。

問：

什麼叫做『法』？什麼叫做『義』？

答：

大乘的教法，能夠詮釋二權二實（Two Expedient and Two Real）的文字叫做『教』，所詮釋的二權二實的道理深刻而有根據，稱之為『義』。又二權二實都屬於教法，非權非實、非一非二的寂滅之道微妙而深奧，所以稱之為『義』，這正是一部經的大綱。所以下文說『究竟涅槃常寂滅相終歸於空』，與《大涅槃經》（Mahaparinirvana Sutra）沒有任何差異，所以知道《法華經》（Lotus Sutra）是究竟的教法。

『諸善男子』以下，第二，舉例簡略地回答。當時大眾疑惑：憑什麼知道要說大法？所以現在解釋說：在過去世曾經見過這件事，所以知道要說大法，因為害怕他們不相信，所以舉例來回答。這仍然是解釋謙讓的含義，文殊（Manjusri，智慧菩薩）雖然明達，也不說自己現在知道，只是推說過去的事情來回答他們的問題，這就是解釋謙讓。前面是用現在的智慧知道將要說法，現在是用宿命的智慧知道將要說法。就文義來說分為兩部分：一是引用古事來證明現在的事；二是將現在的事與古事相比。『是故當知』以下，是將現在的事與古事相比。

【English Translation】 English version The ability to universally benefit: As the Three Assemblies (Three Assemblies, referring to the assemblies where the Buddha taught) say, first, the assembly at Vulture Peak (Lingshan assembly, the assembly held by the Buddha on Vulture Peak) heard the Dharma, then the Pure Land Assembly (Pure Land assembly, the assembly held in the Pure Land) heard, and then the ten directions were unobstructed, and beings in the ten directions could hear, and even future generations could hear.

'Expounding the Great Dharma Meaning': Third, clarifying the meaning of the Great Dharma.

Question:

What is the difference between the Great Dharma explained earlier and the Great Dharma explained now?

Answer:

What was explained earlier was the Dharma of teaching, and what is explained now is the Dharma of principle. The Dharma of teaching is only called 'Dharma,' and the truth expressed by the teaching is called 'Meaning.'

Question:

How do you know this is the case?

Answer:

Such as Dharma without obstruction, Meaning without obstruction, which is to clarify the teaching and principle. Also, as the Nirvana Sutra (Nirvana Sutra) explains the Seven Goodnesses, those who know the Dharma know the Twelve Divisions of the Teachings (Twelve Divisions of the Teachings), and those who know the Meaning know the meaning expressed by the Twelve Divisions of the Teachings.

Question:

What is called 'Dharma'? What is called 'Meaning'?

Answer:

The teachings of the Mahayana, the words that can explain the Two Expedient and Two Real (Two Expedient and Two Real) are called 'Teaching,' and the principles of the Two Expedient and Two Real that are explained are profound and have a basis, and are called 'Meaning.' Also, the Two Expedient and Two Real all belong to the teaching, the path of extinction that is neither expedient nor real, neither one nor two, is subtle and profound, so it is called 'Meaning,' which is the outline of a sutra. Therefore, the following text says 'Ultimate Nirvana is the constant and quiescent aspect that ultimately returns to emptiness,' which is no different from the Mahaparinirvana Sutra (Mahaparinirvana Sutra), so we know that the Lotus Sutra (Lotus Sutra) is the ultimate teaching.

Below 'Good Men,' second, giving examples to answer briefly. At that time, the assembly doubted: How do you know that you want to speak the Great Dharma? So now it is explained: In the past, I have seen this matter, so I know that I want to speak the Great Dharma, because I am afraid that they will not believe it, so I give an example to answer. This is still explaining the meaning of humility. Although Manjusri (Manjusri, the Bodhisattva of Wisdom) is enlightened, he does not say that he knows now, but only pushes the past to answer their questions, which is to explain humility. The former uses present wisdom to know that the Dharma will be spoken, and now uses the wisdom of past lives to know that the Dharma will be spoken. In terms of the meaning of the text, it is divided into two parts: one is to cite ancient events to prove the present; the other is to compare the present with the ancient. Below 'Therefore, know,' is to compare the present with the ancient.

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「鹹得聞知」者，聞謂聞教，知謂知理。「難信之法」者，若言低頭舉手皆成佛者，何難信之有耶？假令羅漢作佛亦非難信，今明一切世間心行有所得，聞無所得即乖反其心，故多有恐難信。言無所得者，尚未曾一，云何守三？以心不染三一，故名難信也。又講《法華》，人聞未曾有三一，便謂是真諦非是一乘，亦言一乘便云萬善，故起有無二見名有所得也。若能離此諸見名無所得，即信解一乘。

「諸善男子」下，第三、廣引過去事釋答。釋答者，上雖引過去事，未知的是何佛，故今別出其事。上即是總標為章門，今廣引即釋章門。就文亦二：第一、明過去佛說《法華》前事；第二、明說《法華》已去事。所以分此二事者，上明東方現在諸佛，彌勒開為二事；今文殊引過去佛，亦有二事，欲顯釋迦亦有斯二事也。

此二章中各開兩別。初文二者：一、明初佛；二、辨一切佛。初文有三：一、時節；二、化主；三、教門。《地持論》明劫有二種：一、日月歲數不可數名小阿僧祇劫，菩薩能超之。二、大劫不可數名大阿僧祇劫，菩薩不能超之。

問：

何故不引近事而乃明久劫耶？

答：

欲顯一乘是古舊法，令物信解之也。又此時中釋迦、文殊、彌勒共在其中，余時不必同處也

【現代漢語翻譯】 現代漢語譯本 『鹹得聞知』，『聞』是指聽聞教法，『知』是指理解義理。『難信之法』，如果說低頭、舉手都能成佛，那有什麼難以相信的呢？ 假設羅漢成佛，也不是難以相信的事。現在說明一切世間的心行都有所得，聽到無所得就違揹他們的心意，所以很多人恐怕難以相信。說無所得，是尚未曾經歷過『一』，又怎麼能守住『三』呢？因為心不執染于『三』和『一』，所以稱為難信。又比如講《法華經》，人們聽到前所未有的『三』和『一』，就認為是真諦，而不是一乘；又說一乘就認為是萬善，所以生起有和無的二種見解，這就是有所得。如果能離開這些見解，就稱為無所得，就能信解一乘。

『諸善男子』以下，第三部分是廣泛引用過去的事例來解釋回答。解釋回答，是說上面雖然引用了過去的事例，但不知道是哪尊佛，所以現在特別指出這件事。上面是總的標明作為章節的綱要，現在廣泛引用就是解釋章節的綱要。就文義來說也分為兩部分：第一，說明過去佛說《法華經》之前的事；第二，說明說《法華經》之後的事。之所以要分這兩件事，是因為上面說明東方現在諸佛時，彌勒菩薩分爲了兩件事；現在文殊菩薩引用過去佛的事例，也有兩件事，想要顯示釋迦牟尼佛也有這兩種情況。

這兩章中各自展開為兩個部分。第一章分為兩個部分：一是說明最初的佛；二是辨別一切佛。最初的佛這一部分有三個方面：一是時節；二是教化之主；三是教法。《地持論》說明劫有兩種：一是日月歲數不可數，稱為小阿僧祇劫（small asamkhya kalpa），菩薩能夠超越它。二是大劫不可數，稱為大阿僧祇劫（great asamkhya kalpa），菩薩不能超越它。

問：

為什麼不引用近的事例，而要說明久遠的劫數呢？

答：

想要顯示一乘是古老的法，讓眾生信解它。而且此時釋迦牟尼佛（Sakyamuni）、文殊菩薩（Manjusri）、彌勒菩薩（Maitreya）共同在其中，其餘的時間不一定都在一起。

【English Translation】 English version 『All were able to hear and know』 means 『hear』 refers to hearing the teachings, and 『know』 refers to understanding the principles. 『A Dharma difficult to believe』 – if it were said that bowing one's head or raising one's hand could lead to Buddhahood, what would be difficult to believe? Even if an Arhat (one who is worthy) were to become a Buddha, it would not be difficult to believe. Now, it is explained that all worldly minds have attachments and gains; upon hearing of non-attainment, they contradict their own minds, so many fear it is difficult to believe. Saying 『non-attainment』 means they have not even experienced 『one』; how can they then guard 『three』? Because the mind is not tainted by 『three』 and 『one』, it is called difficult to believe. Furthermore, when lecturing on the Lotus Sutra, people hear of the unprecedented 『three』 and 『one』 and immediately think it is the ultimate truth, not the One Vehicle; or they say that the One Vehicle is equivalent to all good deeds, thus giving rise to the dualistic views of existence and non-existence, which is called 『attainment』. If one can abandon these views, it is called 『non-attainment』, and one can then believe and understand the One Vehicle.

『All good men』 – the third part is to broadly cite past events to explain the answer. 『Explain the answer』 means that although past events were cited above, it was not known which Buddha it was, so now this event is specifically pointed out. The above was a general indication as the outline of the chapter; now, the broad citation explains the outline of the chapter. In terms of the text, it is also divided into two parts: first, explaining the events before the past Buddha preached the Lotus Sutra; second, explaining the events after preaching the Lotus Sutra. The reason for dividing these two events is that when the Bodhisattva Maitreya explained the Buddhas of the present in the East above, he divided them into two events; now, when Manjusri (Bodhisattva of Wisdom) cites the past Buddha's events, there are also two events, wanting to show that Sakyamuni (the current Buddha) also has these two situations.

Each of these two chapters is further divided into two parts. The first chapter is divided into two parts: first, explaining the initial Buddha; second, distinguishing all Buddhas. The initial Buddha part has three aspects: first, the time; second, the teaching master; third, the teachings. The Yogacarabhumi-sastra explains that there are two types of kalpas (aeons): first, the number of days, months, and years is uncountable, called a small asamkhya kalpa (small incalculable aeon), which a Bodhisattva can transcend. Second, the great kalpa is uncountable, called a great asamkhya kalpa (great incalculable aeon), which a Bodhisattva cannot transcend.

Question:

Why not cite recent events but instead explain distant kalpas?

Answer:

Wanting to show that the One Vehicle is an ancient Dharma, so that beings will believe and understand it. Moreover, at this time, Sakyamuni (the current Buddha), Manjusri (Bodhisattva of Wisdom), and Maitreya (the future Buddha) are together in it; at other times, they may not necessarily be in the same place.

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「佛名日月燈明」，第二、化主。就文為二：前明別號，次辨通號。別號明諸佛跡異，通號顯諸佛法身本同。又別號顯諸佛應跡優劣，通號明諸佛眾德齊等。「名日月燈明」者，注經解云「聖人無名借義以立稱，仁者見謂之仁，智者見謂之智，上根因之以得明如日，中根因之以得明如月，下根因之以得明如燈，三根資之以得明故言日月燈明。」有人言：日陽而動以喻方便慧，月陰而靜喻于實慧，以二慧益物如世間燈明。又日月喻定慧，以定慧為燈明。有人言：此佛出世身光如日月，常照世間為世燈明。次明十號者，經說不同，通即稱號，號令天下顯化他之義；別即稱名，名以定體，即是自行。又通別皆稱為號、並稱為名，故言號日月燈明，名為如來應供也。

問：

號以何為體？

答

號是名字，依《成實論》，名號是音聲性法入攝，《毗曇》別有非色非心名字句，與聲和合故有名號。若此十種為至人立號，即以至人為體。若依于極德以立十號，以福慧為體。

問：

云何為十耶？

答：

經論不同。《瓔珞經》云「一如來乃至第十佛世尊」，以佛世尊合為一號。《智度論》云「第十是佛也。世尊是十數外總號也」。《成實論》云「具上九號名為世尊」

【現代漢語翻譯】 現代漢語譯本 『佛名日月燈明』，這是第二部分，關於教化的主導者。從文義上分為兩部分：前面說明特別的稱號，後面辨別共同的稱號。特別的稱號說明諸佛的示現各不相同，共同的稱號顯示諸佛的法身本質相同。此外，特別的稱號顯示諸佛應化事蹟的優劣，共同的稱號說明諸佛的各種功德齊等。『名日月燈明』，註釋經典的人解釋說：『聖人沒有固定的名字，只是借用意義來建立稱謂，仁者見到就稱之為仁，智者見到就稱之為智，上等根器的人因此而得到像太陽一樣的光明，中等根器的人因此而得到像月亮一樣的光明，下等根器的人因此而得到像燈一樣的光明，三種根器的人都依靠它而得到光明，所以說日月燈明。』有人說：太陽是陽性的，運動的，用來比喻方便的智慧；月亮是陰性的，靜止的，用來比喻真實的智慧，用這兩種智慧利益眾生，就像世間的燈明一樣。又有人用日月來比喻定慧，用定慧作為燈明。還有人說：這位佛出世時，身光就像日月一樣，經常照耀世間，作為世間的燈明。接下來解釋十號，經典中的說法不同，通號就是稱號，是號令天下，顯揚教化的意思；別號就是稱名，名字用來確定本體，就是自身的修行。此外，通號和別號都可以稱為號，也可以都稱為名，所以說號是日月燈明，名是如來應供。

問： 號以什麼作為本體？

答： 號是名字，根據《成實論》，名號是音聲，屬於性法所攝，而《毗曇》中另外有非色非心的名字句，與聲音和合，所以有名號。如果這十種是為至人（指達到極高境界的人）設立的稱號，那麼就以至人為本體。如果依據極高的功德來設立十號，就以福慧為本體。

問： 什麼是十號呢？

答： 經典和論著中的說法不同。《瓔珞經》中說『一如來乃至第十佛世尊』，將佛和世尊合為一個稱號。《智度論》中說『第十是佛。世尊是十數之外的總號』。《成實論》中說『具備以上九號就稱為世尊』。

【English Translation】 English version 『The Buddha's name is Sun Moon Light Lamp,』 this is the second part, concerning the leader of transformation. In terms of the text, it is divided into two parts: the former explains the special epithets, and the latter distinguishes the common epithets. The special epithets explain that the manifestations of the Buddhas are different, and the common epithets show that the Dharmakaya essence of the Buddhas is the same. In addition, the special epithets show the superiority and inferiority of the Buddhas' manifested deeds, and the common epithets explain that the various virtues of the Buddhas are equal. 『Named Sun Moon Light Lamp,』 the commentary on the scriptures explains: 『Sages have no fixed names, but borrow meanings to establish titles. The benevolent see it as benevolence, the wise see it as wisdom. People of superior faculties thus obtain light like the sun, people of medium faculties thus obtain light like the moon, and people of inferior faculties thus obtain light like a lamp. All three faculties rely on it to obtain light, so it is called Sun Moon Light Lamp.』 Some say: the sun is yang and moving, used to metaphorize expedient wisdom; the moon is yin and still, used to metaphorize true wisdom. Using these two wisdoms to benefit sentient beings is like the light of lamps in the world. Others use the sun and moon to metaphorize Samadhi (定) and Prajna (慧), using Samadhi and Prajna as the light of lamps. Still others say: when this Buddha appeared in the world, his body light was like the sun and moon, constantly illuminating the world, serving as the light of the world. Next, explaining the ten titles, the statements in the scriptures are different. The common title is the epithet, which means to command the world and manifest teachings; the special title is the name, which is used to determine the essence, which is one's own practice. In addition, both the common and special titles can be called epithets, and they can also be called names, so it is said that the epithet is Sun Moon Light Lamp, and the name is Tathagata (如來) Arhat (應供).

Question: What is the essence of the epithet?

Answer: The epithet is a name. According to the Tattvasiddhi Shastra (成實論), the name is a sound, belonging to the nature of Dharma. The Abhidharma (毗曇) separately has non-form and non-mind name sentences, which combine with sound, so there are epithets. If these ten are titles established for the Atimanusa (至人, one who has reached the highest state), then the Atimanusa is the essence. If the ten titles are established based on the highest merit, then merit and wisdom are the essence.

Question: What are the ten?

Answer: The statements in the scriptures and treatises are different. The Inrakasutra (瓔珞經) says 『One Tathagata (如來) up to the tenth Buddha World Honored One (佛世尊),』 combining Buddha and World Honored One into one title. The Mahaprajnaparamita Shastra (智度論) says 『The tenth is Buddha. World Honored One is the general title outside the ten numbers.』 The Tattvasiddhi Shastra (成實論) says 『Having the above nine titles is called World Honored One.』

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「演說正法」下，第三、辨教門。就文為二：初、明一乘教；次、辨三乘教。如上將彼顯此，《法華》之前有二種教；將古證今，《法華》之前亦有二教。

問：

何故三世諸佛將說《法華》明二種教耶？

答：

《法華》既會三歸一，必須前明於一說三，如三世諸佛欲說《法華》說《無量義經》，入無量義定欲顯出生收入之義、設教之始終也。

「演說正法」者，演一乘之法名為正法。彌勒敘東方佛法輪已廣明，今但略說法也。次明七善者，良由具七善故名為正法，故舉七善釋正法也。七善通大小乘，今明大乘七善也。如《涅槃．名字功德品》以七善嘆《涅槃經》，今亦以七善嘆根本法輪也。數七善不同。有人言：合初開后故名為七，合初三總名為時善，第二義善，第三語善，第四純一無雜，第五具足，第六清凈調柔，第七梵行之相，此是《成論》文意也。有人言：開初合後，開初三為三時善，第四義，第五語，第六純一無雜，第七具足，清白梵行之相還屬純一無雜所攝，此是《智度論》及注經所釋意也。三時善者，《成論．三善品》云「少年說法為初善，中年說法為中善，老年說法為后善」。又言「初舍罪，中舍福，后一切舍」。《智度論》云「讚歎檀度為初善，次嘆

【現代漢語翻譯】 現代漢語譯本 『演說正法』之下，第三部分是辨教門。就文義而言分為兩部分：首先，闡明一乘教；其次，辨析三乘教。如同前面所說，將彼（三乘）顯此（一乘），在《法華經》（妙法蓮華經）之前存在兩種教說；將古（過去的教說）來驗證今（現在的教說），在《法華經》之前也存在兩種教說。

問： 為什麼三世諸佛將要宣說《法華經》時，要先闡明兩種教說呢？

答： 因為《法華經》要會三乘歸於一乘，所以必須先闡明在一乘的基礎上說三乘，如同三世諸佛想要宣說《法華經》時，先宣說《無量義經》，進入無量義定，是爲了顯現出生、收入的意義，以及設教的始終。

『演說正法』，演說一乘的法就叫做正法。彌勒（Maitreya）菩薩在敘述東方佛的法輪時已經詳細闡明，現在只是簡略地說一下。接下來闡明七善，是因為具備七善才叫做正法，所以舉出七善來解釋正法。七善通於大乘和小乘，現在闡明的是大乘的七善。如同《涅槃經．名字功德品》用七善來讚歎《涅槃經》，現在也用七善來讚歎根本法輪。七善的數目說法不同。有人說：合併最初和展開最後，所以叫做七。合併最初的三種，總稱為時善，第二是義善，第三是語善，第四是純一無雜，第五是具足，第六是清凈調柔，第七是梵行之相，這是《成實論》的文意。有人說：展開最初和合並最後，展開最初的三種為三種時善，第四是義善，第五是語善，第六是純一無雜，第七是具足，清白梵行之相還是屬於純一無雜所包含的，這是《智度論》以及註釋經文所解釋的意義。三種時善，《成實論．三善品》說：『少年說法為初善，中年說法為中善，老年說法為后善』。又說：『最初舍罪，中間舍福，最後一切都舍』。《智度論》說：『讚歎佈施為初善，其次讚歎』

【English Translation】 English version Under 『Expounding the Correct Dharma,』 the third section is the Gate of Discriminating Teachings. Structurally, it is divided into two parts: first, clarifying the One Vehicle teaching; second, distinguishing the Three Vehicle teachings. As mentioned above, it involves revealing this (One Vehicle) by contrasting it with that (Three Vehicles). Before the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), there existed two types of teachings; using the ancient to verify the present, there are also two teachings before the Lotus Sutra.

Question: Why do the Buddhas of the Three Times clarify two types of teachings when they are about to expound the Lotus Sutra?

Answer: Because the Lotus Sutra aims to converge the Three Vehicles into the One Vehicle, it is necessary to first clarify that the Three Vehicles are taught based on the One Vehicle. Just as the Buddhas of the Three Times, when they want to expound the Lotus Sutra, first expound the Infinite Meanings Sutra (Amitārtha Sūtra), entering the Samadhi of Infinite Meanings to reveal the meaning of arising and entering, as well as the beginning and end of establishing teachings.

『Expounding the Correct Dharma』 means that expounding the Dharma of the One Vehicle is called the Correct Dharma. Maitreya (the future Buddha) has already extensively clarified this when narrating the Dharma wheel of the Buddhas of the East; now it is only briefly mentioned. Next, clarifying the Seven Goodnesses is because possessing the Seven Goodnesses is what makes it called the Correct Dharma, so the Seven Goodnesses are cited to explain the Correct Dharma. The Seven Goodnesses are common to both the Mahayana and Hinayana, but now we are clarifying the Mahayana's Seven Goodnesses. Just as the Nirvana Sutra, in the chapter on 『Names and Merits,』 praises the Nirvana Sutra with the Seven Goodnesses, now we also use the Seven Goodnesses to praise the fundamental Dharma wheel. The enumeration of the Seven Goodnesses differs. Some say: combining the beginning and unfolding the end is why it is called seven. Combining the first three is generally called the Goodness of Time, the second is the Goodness of Meaning, the third is the Goodness of Speech, the fourth is Pure and Unmixed, the fifth is Complete, the sixth is Pure and Gentle, and the seventh is the Aspect of Pure Conduct. This is the meaning of the Tattvasiddhi Shastra. Some say: unfolding the beginning and combining the end, unfolding the first three into three Goodnesses of Time, the fourth is Meaning, the fifth is Speech, the sixth is Pure and Unmixed, and the seventh is Complete. The aspect of pure and white pure conduct still belongs to what is encompassed by Pure and Unmixed. This is the meaning explained by the Mahaprajnaparamita Shastra and the commentaries on the sutras. The three Goodnesses of Time, the Tattvasiddhi Shastra, in the chapter on 『Three Goodnesses,』 says: 『Explaining the Dharma in youth is the initial goodness, explaining the Dharma in middle age is the middle goodness, explaining the Dharma in old age is the final goodness.』 It also says: 『Initially abandoning sins, in the middle abandoning blessings, and finally abandoning everything.』 The Mahaprajnaparamita Shastra says: 『Praising generosity is the initial goodness, next praising』

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尸羅為中善，是二波羅蜜所得果報，若生諸佛前及作人天名為后善」。又說「聲聞為初善，緣覺為中善，菩薩為后善」。依《寶篋經》聲聞菩薩各有三善，聲聞三者，初即從他聞法，中即如說修行，后即得聖正見。又初即見苦斷集，中即修道，后即證滅。菩薩三善，初即發菩提心，中即不念二乘，后即迴向一切智。又初行施等六度，中破慳等六弊，后迴向一切智。依文釋者，謂根本法輪一部之內序、正、流通為三善也。以大乘一部具此三也。若望教始終者，初即根本法輪，中即支末法輪，后即攝末歸本法輪。

「其義深遠其語巧妙」者，自有語雖巧妙而義淺近，自有義雖深遠言即粗拙，自有俱無也俱有。佛法豎不得其底，謂絕四句為深，橫不見其邊，越百非稱遠。又心行滅故為深，言語斷故為遠，正是根本法輪義如此也。注云「探賾不可究曰深，綿邈不可及曰遠」。「其語巧妙」者，言能稱機曰巧，語能顯理云妙。注云「方圓無所差曰巧，幽求不可睹曰妙」。純一無雜者根本法輪，純明一道清凈不雜說五乘之法也。《智度論》云「離三毒垢故云純一，但說正法不雜非法故名無雜」，亦是清凈也。《成論》云獨法，獨法者佛有此法。又獨行佛教得道耳。「具足」者，根本法輪教圓理滿也。又「通明」者，佛法無短

【現代漢語翻譯】 現代漢語譯本：持戒是中等的善，是兩種波羅蜜（paramita，到彼岸）所獲得的果報，如果出生在諸佛之前以及做人天，就稱為后善。又說『聲聞（sravaka，聽聞佛法而修道者）為初善，緣覺（pratyekabuddha，無師自悟者）為中善，菩薩（bodhisattva，追求覺悟的眾生）為后善』。依據《寶篋經》，聲聞菩薩各有三種善。聲聞的三種善是：最初是從他人聽聞佛法，中間是如所說的那樣修行，最後是獲得聖者的正見。又最初是見到苦而斷除集（苦的原因），中間是修道，最後是證得滅（涅槃）。菩薩的三種善是：最初是發起菩提心（bodhicitta，覺悟之心），中間是不念二乘（聲聞乘和緣覺乘），最後是將功德迴向一切智慧（sarvajna）。又最初是實行佈施等六度（六種到達彼岸的方法），中間是破除慳吝等六種弊病，最後是將功德迴向一切智慧。依據經文解釋，根本法輪（dharma-cakra，佛陀初轉法輪）一部經的序分、正宗分、流通分為三種善。因為大乘（Mahayana）一部經具備這三種分。如果從教法的始終來看，最初是根本法輪，中間是枝末法輪，最後是攝末歸本法輪。 『其義深遠其語巧妙』，意思是，有的言語雖然巧妙但意義淺近，有的意義雖然深遠但言語粗拙，有的兩者都沒有，有的兩者都有。佛法豎著探不到底，是因為超越了四句（四種邏輯判斷）而顯得深奧，橫著看不到邊際，是因為超越了一切非議而顯得遙遠。又因為心行滅除所以深奧，因為言語斷絕所以遙遠，這正是根本法輪的意義所在。註釋說『探究不到底就叫做深，綿延遙遠不可及就叫做遠』。『其語巧妙』，意思是，言語能夠適應根機就叫做巧，言語能夠顯明真理就叫做妙。註釋說『方圓沒有絲毫差錯就叫做巧，幽深探求不到就叫做妙』。純一沒有雜染的是根本法輪，純粹明瞭一道清凈而不雜說五乘（五種不同的修行道路）的法。《智度論》（Mahaprajnaparamita Sastra）說『遠離三種毒垢所以叫做純一，只說正法不雜非法所以叫做無雜』，也就是清凈。《成實論》（Tattvasiddhi Sastra）說是獨法，獨法是指佛才有的法。又只有修行佛教才能得道。『具足』，意思是，根本法輪教法圓滿，道理完備。又『通明』，意思是，佛法沒有缺陷。

【English Translation】 English version: 'Sila (moral conduct) is the middle good, it is the fruit of the two paramitas (perfections), if one is born before the Buddhas and acts as humans and devas (gods), it is called the later good.' It is also said, 'Sravaka (disciple who hears the teachings) is the initial good, Pratyekabuddha (solitary Buddha) is the middle good, Bodhisattva (enlightenment being) is the later good.' According to the 'Baoqie Jing' (Ratnakaranda Sutra), both Sravakas and Bodhisattvas have three goods each. The three goods of Sravakas are: initially, hearing the Dharma (teachings) from others; in the middle, practicing as taught; and finally, attaining the holy right view. Also, initially, seeing suffering and cutting off the accumulation (of suffering); in the middle, cultivating the path; and finally, realizing cessation (Nirvana). The three goods of Bodhisattvas are: initially, generating Bodhicitta (the mind of enlightenment); in the middle, not thinking of the Two Vehicles (Sravakayana and Pratyekabuddhayana); and finally, dedicating merit to all wisdom (Sarvajna). Also, initially, practicing the six paramitas (perfections) such as giving; in the middle, breaking the six faults such as stinginess; and finally, dedicating merit to all wisdom. According to the interpretation of the text, the introduction, main body, and circulation sections within a complete Dharma-cakra (Wheel of Dharma) are the three goods. This is because a complete Mahayana (Great Vehicle) scripture possesses these three sections. If viewed from the beginning to the end of the teachings, the initial is the fundamental Dharma-cakra, the middle is the branch and end Dharma-cakra, and the final is the Dharma-cakra that gathers the ends back to the root. 'Its meaning is profound and its language is skillful,' meaning that some language is skillful but its meaning is shallow, some meaning is profound but its language is crude, some have neither, and some have both. The Buddha-dharma cannot be fathomed vertically because it transcends the four propositions (tetralemma), making it profound; it cannot be seen horizontally because it surpasses all criticisms, making it distant. Also, it is profound because the activity of the mind ceases, and it is distant because language is cut off; this is precisely the meaning of the fundamental Dharma-cakra. The commentary says, 'That which cannot be fully explored is called profound, and that which is continuous and far-reaching is called distant.' 'Its language is skillful,' meaning that language that can suit the capacity of beings is called skillful, and language that can reveal the truth is called wonderful. The commentary says, 'That which has no deviation in square or round is called skillful, and that which is hidden and cannot be seen is called wonderful.' Pure and unmixed is the fundamental Dharma-cakra, purely illuminating the one path of purity without mixing the teachings of the five vehicles (different paths of practice). The 'Mahaprajnaparamita Sastra' says, 'It is called pure because it is free from the three poisons, and it is called unmixed because it only speaks of the right Dharma and does not mix with non-Dharma,' which is also purity. The 'Tattvasiddhi Sastra' says it is the unique Dharma, the unique Dharma being the Dharma that only the Buddha has. Also, only by practicing the Buddha's teachings can one attain the path. 'Complete' means that the teachings of the fundamental Dharma-cakra are complete and the principles are perfect. Also, 'thoroughly clear' means that the Buddha-dharma has no shortcomings.

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缺也。《智度論》云「八聖道分、六波羅蜜備」，故名為具足也。「清白」者，上明純一正法不雜非法，即明教體也。今明根本法輪教能令離凡夫二乘煩惱垢故名清凈，謂教用也。「梵行之相」者，梵名涅槃，即根本法輪大涅槃也。行即萬行，到大涅槃也；若依小乘名小涅槃；行謂八正，修於八正能到涅槃，而此八正為涅槃家相，故云梵行之相。又梵名涅槃，行涅槃行為梵行，行義顯彰為相；教是梵行之緣，緣中說果故云梵行之相。又釋，教能詮梵行，即是梵行家相也。

「為求聲聞」者，第二、明三乘教。古佛之緣亦有不堪受一，故於一說三。依毗曇宗，三乘行行乃異，而同見四諦以成三乘果。依成論宗，三乘同見一滅諦以成三乘果。言緣覺觀因緣者，此是因時習觀悟道遠緣耳。依大乘，三乘同觀實相，故《正觀論》云「得實相者有三種，但根有利鈍、見空淺深，故開三也」。今文云「說應四諦法」者，機教相稱故言應也。

「次復有佛」下，第二、明餘一切佛也。

問：

何故具列二萬佛耶？

答：

欲引過去多佛為證，使聞一乘信受也。文有四句，合為兩雙。初、明道名俗姓同也。「日月燈明」，道名也，「姓頗羅墮」，俗姓也。真諦三藏云：「翻為利根仙人，六姓波羅

門中一姓也。又翻為辨才。又翻為滿，滿正也。余親聞天竺僧云爾滿也。」「彌勒當知」下，明十號之人、七善之法，人法一雙同也。又道名、俗姓、十號，此三句明人同；七善是法同也。所以明諸事同者，同體一極之道，引古例今，欲顯今佛欲說一極之道也。

「其最後佛」下，第二、正明《法華》已去事。就文亦二：第一、明《法華》事；第二、明涅槃事。《法華》事有二：前明序說，次明正說。序說為六：一、眾集序；二、說經序；三、入定序；四、現瑞序；五、疑問序；六、答問序。

問：

過去諸佛皆說《法華》，何故偏引最後燈明佛耶？

答：

凡有二義：一者、釋迦、文殊、彌勒三聖於時皆在燈明佛之坐，而三聖復共聞經，今欲令彌勒自證驗之，故引燈明佛；余過去佛，三人不必在坐，故不引之。二者、八王子中第八王子即燃燈佛，亦在燈明之坐，而釋迦既從燃燈受記，此即是以近覆遠，今欲開近顯遠，故須引燃燈事來也；若引余佛，第八、燃燈不必在坐，故不引之。

問：

何故初引八王子耶？

答：

八王子即是《法華》之緣，如大通智勝佛，十六王子請說《法華》也。

就文有二：初列八王子之數。「是八王子」下，次嘆其德。

【現代漢語翻譯】 現代漢語譯本 「門中一姓也。又翻譯為辨才。又翻譯為滿，滿是正的意思。我親自聽天竺僧人這樣說爾滿。」「彌勒當知」以下，說明具有十種稱號的人、七種善法，人和法一雙相同。又道名、俗姓、十號，這三句說明人相同；七善是法相同。所以說明諸事相同的原因，是因為同體一極的道理，引用古代的例子來證明現在，想要顯示現在的佛想要說一極的道理。 「其最後佛」以下，第二、正式說明《法華經》以後的事情。就文義來說也有兩點：第一、說明《法華經》的事情；第二、說明涅槃的事情。《法華經》的事情有兩點：前面說明序說，其次說明正說。序說有六個方面：一、眾集序；二、說經序；三、入定序；四、現瑞序；五、疑問序；六、答問序。 問： 過去諸佛都說過《法華經》，為什麼偏偏引用最後一位燈明佛（Dipamkara Buddha）呢？ 答： 大概有兩個原因：一是，釋迦（Sakyamuni）、文殊（Manjusri）、彌勒（Maitreya）三位聖者當時都在燈明佛的座位上，而且三位聖者共同聽聞了這部經，現在想要讓彌勒親自驗證這件事，所以引用燈明佛；其餘過去的佛，這三位聖者不一定在座位上，所以不引用他們。二是，八王子中的第八王子就是燃燈佛（Dipamkara Buddha），也在燈明佛的座位上，而且釋迦已經從燃燈佛那裡接受了授記，這也就是用近的事情來覆蓋遠的事情，現在想要開啟近的事情來顯現遠的事情，所以必須引用燃燈佛的事情；如果引用其他的佛，第八王子燃燈佛不一定在座位上，所以不引用他們。 問： 為什麼一開始要引用八王子呢？ 答： 八王子就是《法華經》的因緣，如同大通智勝佛（Mahabhijna-jnanabhibhu Buddha），十六王子請他說《法華經》一樣。 就文義來說有兩點：首先列出八王子的數量。「是八王子」以下，其次讚歎他們的德行。

【English Translation】 English version 'It is a single family within the gate. It is also translated as Eloquence. It is also translated as Full, Full meaning correct. I personally heard a Tianzhu (India) monk say 'Erman' like this.' 'Maitreya, you should know' below, it explains the person with ten titles and the seven good dharmas, the person and the dharma are a pair that are the same. Also, the Dharma name, the common surname, and the ten titles, these three sentences explain that the person is the same; the seven good deeds are the same in Dharma. The reason for explaining that all things are the same is because of the principle of the same body and one ultimate, citing ancient examples to prove the present, wanting to show that the present Buddha wants to speak of the principle of one ultimate. 'The last Buddha' below, secondly, it formally explains the events after the Lotus Sutra. In terms of the text, there are also two points: first, explaining the events of the Lotus Sutra; second, explaining the events of Nirvana. There are two points regarding the events of the Lotus Sutra: first, explaining the introductory discourse, and second, explaining the main discourse. The introductory discourse has six aspects: first, the introduction of the assembly; second, the introduction of the sutra discourse; third, the introduction of entering samadhi; fourth, the introduction of manifesting auspicious signs; fifth, the introduction of questions; sixth, the introduction of answering questions. Question: Since all the Buddhas of the past have spoken the Lotus Sutra, why specifically cite the last Dipamkara Buddha (Dipamkara Buddha)? Answer: There are roughly two reasons: one is that Sakyamuni (Sakyamuni), Manjusri (Manjusri), and Maitreya (Maitreya), the three sages, were all in the seat of Dipamkara Buddha at that time, and the three sages jointly heard this sutra. Now, we want Maitreya to personally verify this matter, so we cite Dipamkara Buddha; the other Buddhas of the past, these three sages were not necessarily in the seat, so we do not cite them. Second, the eighth prince among the eight princes is Dipamkara Buddha (Dipamkara Buddha), who was also in the seat of Dipamkara Buddha, and Sakyamuni has already received the prediction from Dipamkara Buddha. This is using near events to cover far events. Now, we want to open up near events to reveal far events, so we must cite the events of Dipamkara Buddha; if we cite other Buddhas, the eighth prince Dipamkara Buddha is not necessarily in the seat, so we do not cite them. Question: Why cite the eight princes at the beginning? Answer: The eight princes are the cause of the Lotus Sutra, just like Mahabhijna-jnanabhibhu Buddha (Mahabhijna-jnanabhibhu Buddha), the sixteen princes requested him to speak the Lotus Sutra. In terms of the text, there are two points: first, list the number of the eight princes. 'These eight princes' below, secondly, praise their virtues.

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前嘆在俗治化之德；「是諸王子」下，嘆出家德。「亦隨出家」者，前明身離也；「發大乘意」，次明心離也。初明菩提心也。「常修梵行」者，行菩薩道也。「已於千萬佛所」者，前嘆現德，今美往因也。

「是時日月燈明佛」下，第二、說經序。

「佛說是經已」下，第三、入定序。

「是時天雨」下，第四、現瑞序。現瑞序為四：一、雨花動地瑞；二、睹瑞；三、放光瑞；「如今所見是諸佛土」下，第四、睹光瑞。亦應具列七事，而例上可知也。

「彌勒當知」下，第五、疑問序。

「時有菩薩名曰妙光」下，第六、答問序。有人言：燈明因妙光說《法華》，釋迦因藥王說《法華》。今謂不爾。燈明因妙光說、釋迦因文殊說，以文殊引古證今釋時眾之疑，如來方得起定說法，故知因文殊也。

問：

今但云時有菩薩名曰妙光，何以知是答問序耶？

答：

上明如今所見是諸佛土，古見與今見既同，當知昔答與今答無異，故直標其人、略答辭也。又古人今人更無異人，即今答古答猶是一答，但標其人即答可知矣。今發問既是彌勒，將今例古，昔問應是德藏菩薩也。

問：

何故復云八百弟子？

答：

欲述彌勒本緣也。以往昔

【現代漢語翻譯】 現代漢語譯本 前文讚歎在俗之人修身養性的功德；從『是諸王子』以下，讚歎出家修行的功德。『亦隨出家』，前面說明了身離塵世；『發大乘意』，接著說明了心離塵世。首先闡明了菩提心（Bodhi-citta，覺悟之心）。『常修梵行』，是修行菩薩道（Bodhisattva-path，通往覺悟的道路）。『已於千萬佛所』，前面讚歎了今生的功德，現在讚美往昔的因緣。 『是時日月燈明佛』以下，第二部分，是說經的序言。 『佛說是經已』以下，第三部分，是入定的序言。 『是時天雨』以下，第四部分，是顯現祥瑞的序言。顯現祥瑞的序言分為四部分：第一，天降花雨，大地震動的祥瑞；第二，目睹祥瑞；第三，佛身放光的祥瑞；『如今所見是諸佛土』以下，第四，目睹光明祥瑞。也應該完整地列出七種祥瑞，但可以參照前面的例子來理解。 『彌勒當知』以下，第五部分，是疑問的序言，由彌勒菩薩（Maitreya，未來佛）提問。 『時有菩薩名曰妙光』以下，第六部分，是回答問題的序言。有人說：燈明佛（Dipamkara Buddha，過去佛）因為妙光菩薩（Wonderful Light Bodhisattva）而宣說《法華經》（Lotus Sutra）；釋迦牟尼佛（Sakyamuni Buddha，現在佛）因為藥王菩薩（Bhaisajyaraja Bodhisattva）而宣說《法華經》。我現在認為不是這樣。燈明佛因為妙光菩薩而宣說，釋迦牟尼佛因為文殊菩薩（Manjusri Bodhisattva，智慧的象徵）而宣說，因為文殊菩薩引用古代的事例來證明現在的情況，以此消除當時聽眾的疑惑，如來（Tathagata，佛的稱號）才能夠從禪定中起身說法，所以知道是因為文殊菩薩的緣故。 問： 現在只說當時有位菩薩名叫妙光，怎麼知道這是回答問題的序言呢？ 答： 上面說明現在所見到的諸佛國土，古代所見到的和現在所見到的既然相同，應當知道過去所回答的和現在所回答的沒有差異，所以直接標明了那個人的名字，省略了回答的言辭。而且古人和今人沒有不同的人，也就是現在回答的和過去回答的仍然是一個回答，只要標明了那個人，回答的內容就可以知道了。現在提問的是彌勒菩薩，用現在的情況來比照古代的情況，過去提問的應該是德藏菩薩（Virtue Treasury Bodhisattva）。 問： 為什麼又說有八百弟子呢？ 答： 想要敘述彌勒菩薩的本源因緣。因為往昔的緣故。

【English Translation】 English version Previously, it praised the virtues of cultivating oneself while living in the secular world; from 『These princes』 onwards, it praises the virtues of leaving home to practice. 『Also left home』 indicates the separation from the physical world; 『Aroused the great vehicle mind』 then indicates the separation from the mental world. First, it elucidates the Bodhi-citta (mind of enlightenment). 『Always cultivated pure conduct』 is practicing the Bodhisattva-path (path to enlightenment). 『Already at millions of Buddhas』 places』 previously praised present virtues, now it praises past causes. 『At that time, Buddha Sun Moon Light』 onwards, the second part is the preface to the sutra. 『The Buddha finished speaking this sutra』 onwards, the third part is the preface to entering Samadhi (deep meditation). 『At that time, the heavens rained』 onwards, the fourth part is the preface to manifesting auspicious signs. The preface to manifesting auspicious signs is divided into four parts: first, the auspicious sign of raining flowers and the earth shaking; second, witnessing the auspicious signs; third, the auspicious sign of emitting light from the Buddha's body; 『Now what is seen is the Buddha land』 onwards, fourth, witnessing the auspicious sign of light. It should also fully list the seven auspicious signs, but it can be understood by referring to the previous examples. 『Maitreya should know』 onwards, the fifth part is the preface of questions, asked by Maitreya (the future Buddha). 『At that time, there was a Bodhisattva named Wonderful Light』 onwards, the sixth part is the preface to answering questions. Some say: Dipamkara Buddha (the past Buddha) spoke the 『Lotus Sutra』 because of Wonderful Light Bodhisattva; Sakyamuni Buddha (the present Buddha) spoke the 『Lotus Sutra』 because of Bhaisajyaraja Bodhisattva. I now think it is not so. Dipamkara Buddha spoke because of Wonderful Light Bodhisattva, Sakyamuni Buddha spoke because of Manjusri Bodhisattva (symbol of wisdom), because Manjusri Bodhisattva cited ancient examples to prove the present situation, thereby eliminating the doubts of the audience at that time, the Tathagata (title of the Buddha) was able to rise from Samadhi and speak the Dharma, so it is known that it was because of Manjusri Bodhisattva. Question: Now it only says that at that time there was a Bodhisattva named Wonderful Light, how do we know that this is the preface to answering questions? Answer: The above explains that what is seen now is the Buddha land, since what was seen in the past and what is seen now are the same, it should be known that what was answered in the past and what is answered now are no different, so it directly indicates the name of that person, omitting the words of the answer. Moreover, the people of the past and the people of the present are not different people, that is, the present answer and the past answer are still one answer, as long as that person is indicated, the content of the answer can be known. Now the one asking the question is Maitreya Bodhisattva, using the present situation to compare with the ancient situation, the one who asked the question in the past should be Virtue Treasury Bodhisattva. Question: Why does it say there are eight hundred disciples again? Answer: Wanting to narrate the original causes and conditions of Maitreya Bodhisattva. Because of past causes.

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與文殊既為師資，故今世還須問答也。

「是時日月燈明」下，第二、正說《法華》也。上來至此凡有三同：從初至「所可說法初中后善」，謂曾見與曾見同。從「其最後佛」至「八百弟子」，明曾見與現見同。從此文去竟后，明曾見與當見同。「六十小劫不起于座」者，《智度論》云「小乘法中無不可思議事，唯大乘法中有之，如六十小劫說《法華經》謂如食頃。」

問：

文殊何故引此語來耶？

答：

有二：一者、此事不可思議，小教所無唯大乘中有，欲令大眾聞佛說《法華經》起奇特想也。二者、欲顯《法華》義富文廣，故須長時說之。亦是嘆《法華》以發物敬信也。

問：

實是六十小劫，云何能令如食頃耶？

答：

長若定長，不可促長令短；短若定短，不可延短使長。以長短無有定性，因短故長長名短長，由長故短短名長短，以長名短長故長可為短，以短名長短短可為長。所以然者，以道既無二即長短不二，不二即長短無礙，可得促長為短也。

問：

雖有此言，其相猶難顯，云何示之？

答：

如一夕之眠，夢經百年之事，而百年之長宛然一夕之短，如故，即其事也。《注經》云「維摩能申七日以為一劫，促一劫

【現代漢語翻譯】 現代漢語譯本 因為與文殊菩薩（Manjusri Bodhisattva，智慧的象徵）有師資關係，所以今世還需要通過問答來探討佛法。

從『是時日月燈明』開始，是第二部分，正式宣講《法華經》（Lotus Sutra）的內容。從開始到這裡，總共有三個相同之處：從最初到『所可說法初中后善』，說明曾經見到（佛）與曾經見到（佛）相同。從『其最後佛』到『八百弟子』，說明曾經見到（佛）與現在見到（佛）相同。從這段經文開始到最後，說明曾經見到（佛）與將來見到（佛）相同。『六十小劫不起于座』，《智度論》（Mahaprajnaparamita Sastra）中說：『小乘佛法中沒有不可思議的事情，只有大乘佛法中有，比如六十小劫宣說《法華經》，就像吃一頓飯的時間一樣。』

問：

文殊菩薩（Manjusri Bodhisattva）為什麼引用這句話呢？

答：

有兩個原因：一是這件事不可思議，小乘教法中沒有，只有大乘教法中有，想要讓大眾聽聞佛陀宣說《法華經》（Lotus Sutra）時，產生奇特之想。二是想要顯示《法華經》（Lotus Sutra）的義理豐富，文辭廣博，所以需要長時間宣說。這也是讚歎《法華經》（Lotus Sutra），以引發聽眾的敬信之心。

問：

真的是六十小劫，怎麼能讓人覺得像一頓飯的時間呢？

答：

長如果是確定的長，就不能縮短增長；短如果是確定的短，就不能延長縮短。因為長短沒有固定的性質，因為短的緣故，長也被稱為短長；由於長的緣故，短也被稱為長短。因為以長來稱呼短長，所以長可以變為短；以短來稱呼長短，所以短可以變為長。之所以這樣，是因為道既然沒有二元對立，那麼長短也就不是二元對立的，不二元對立，那麼長短就沒有障礙，就可以縮短長的時間變為短的時間。

問：

即使有這種說法，它的現象仍然難以顯現，如何來展示它呢？

答：

就像一個晚上的睡眠，夢中經歷了百年的事情，而百年的漫長宛如一個晚上的短暫，和原來一樣，就是這個道理。《注經》中說：『維摩詰（Vimalakirti）能夠延長七天成為一劫，縮短一劫』

【English Translation】 English version Having a teacher-student relationship with Manjusri (Manjusri Bodhisattva, symbol of wisdom), we still need to engage in questions and answers in this life to explore the Dharma.

Starting from 'At that time, the Buddha Sun Moon Light,' is the second part, formally expounding the content of the Lotus Sutra. From the beginning to here, there are three similarities: from the beginning to 'what can be said is good in the beginning, middle, and end,' it indicates that having seen (the Buddha) before is the same as having seen (the Buddha) before. From 'the last Buddha' to 'eight hundred disciples,' it indicates that having seen (the Buddha) before is the same as seeing (the Buddha) now. From this passage to the end, it indicates that having seen (the Buddha) before is the same as seeing (the Buddha) in the future. 'Without rising from his seat for sixty small kalpas,' the Mahaprajnaparamita Sastra says: 'There are no inconceivable things in the Hinayana teachings, only in the Mahayana teachings, such as expounding the Lotus Sutra for sixty small kalpas, like the time it takes to eat a meal.'

Question:

Why did Manjusri (Manjusri Bodhisattva) quote this statement?

Answer:

There are two reasons: First, this matter is inconceivable, not found in the Hinayana teachings, only in the Mahayana teachings, wanting to make the audience have a peculiar thought when hearing the Buddha expound the Lotus Sutra. Second, wanting to show that the meaning of the Lotus Sutra is rich and the text is extensive, so it needs to be expounded for a long time. This is also praising the Lotus Sutra to evoke the audience's respect and faith.

Question:

It is really sixty small kalpas, how can it make people feel like it's the time of a meal?

Answer:

If long is definitely long, it cannot be shortened to increase; if short is definitely short, it cannot be extended to shorten. Because long and short do not have a fixed nature, because of the short, long is also called short-long; because of the long, short is also called long-short. Because calling short-long as long, so long can become short; calling long-short as short, so short can become long. The reason for this is that since the Tao has no duality, then long and short are not dualistic, without duality, then long and short have no obstacles, and it is possible to shorten the long time to become a short time.

Question:

Even if there is this statement, its phenomenon is still difficult to manifest, how to demonstrate it?

Answer:

Like a night's sleep, experiencing a hundred years of events in a dream, and the length of a hundred years is like the shortness of a night, as before, that is the principle. The Commentary on the Sutra says: 'Vimalakirti (Vimalakirti) can extend seven days to become a kalpa, shorten a kalpa'

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以為七日，況玄匠開真一之門，何為不能長劫為短時耶？」但或言借義以標名，未必是神通之實事耳。世有重一言而賤千金、惜寸影而遺尺璧者，雖復俄頃之談，實過累劫之宴。若依唯識者，長短以心為體，故長短無定，如世有稱意人共語者不覺夜長等也。故知身心不動足知一日為千載矣。

「日月燈明佛」下，第二、明《法華》後事。就文為六：一、唱滅；二、授記；三、正滅；四、妙光弘宣；五、匠成八子；六、述彌勒本緣。所以唱滅者，欲明此經辨二實二權理已究竟，所應度者皆已度訖，故唱滅也。

問：

燈明佛說此經竟即取滅度，釋迦何故更說涅槃？

答：

有人言：燈明佛說《法華》竟亦說《涅槃》，但文隱一邊，故言不說耳。今明不爾。注經云「朝說經竟夜即入滅」，故知不說《涅槃》。又迦葉佛時雖有《涅槃》，以人根利不須說之。燈明亦爾。釋迦出於惡世，利根聞《法華》已悟，故《涅槃》指《法華》云「八千聲聞得授記別成大果實，如秋收冬藏更無所作」，故知《法華》明義已圓，利根早悟但鈍根未解，故更說《涅槃》也。

「時有菩薩名曰德藏」，第二、明授記。大眾既聞涅槃咸生戀慕，今欲止彼哀情，故次明授記，前佛雖謝、后佛續興，不須哀也。

【現代漢語翻譯】 現代漢語譯本： 『僅僅七天』，更何況玄妙的工匠開啟了真一之門（指證悟的途徑），為什麼不能將漫長的劫數變為短暫的時間呢？」但或許有人說這是借用義理來標榜名聲，未必是神通的真實事件。世上有看重一句話而輕視千金、珍惜一寸光陰而捨棄一尺美玉的人，即使是片刻的談話，實際上也勝過累劫的宴飲。如果依照唯識宗的觀點，長短以心為本體，所以長短沒有定論，就像世上有稱心如意的人一起交談，不覺得夜晚漫長一樣。所以知道身心不動，就足以明白一日如同千年了。

『日月燈明佛』以下，第二部分，闡明《法華經》之後的事情。就文義分為六個方面：一、唱滅（預言滅度）；二、授記（給予授記）；三、正滅（正式滅度）；四、妙光弘宣（妙光菩薩弘揚佛法）；五、匠成八子（培養成就八個兒子）；六、述彌勒本緣（敘述彌勒菩薩的本生因緣）。之所以預言滅度，是想說明此經辨明二實二權（真實與權宜）的道理已經究竟，所應該度化的人都已經度化完畢，所以預言滅度。

問：

燈明佛說完此經后就入滅，釋迦牟尼佛為什麼還要再說《涅槃經》？

答：

有人說：燈明佛說完《法華經》后也說了《涅槃經》，只是經文隱藏了一部分，所以說沒有說而已。我現在說明不是這樣。注經書上說『早上說完經，晚上就入滅』，所以知道沒有說《涅槃經》。又如迦葉佛時代雖然有《涅槃經》，因為人們根器銳利，不需要說它。燈明佛也是這樣。釋迦牟尼佛出現在惡世，利根的人聽了《法華經》已經領悟，所以《涅槃經》指著《法華經》說『八千聲聞得到授記，成就大的果實，如同秋收冬藏，再也沒有什麼可做的』，所以知道《法華經》闡明的義理已經圓滿，利根的人早已領悟，只是鈍根的人還不理解，所以才又說《涅槃經》。

『當時有一位菩薩名叫德藏』，第二部分，闡明授記。大眾聽聞涅槃都產生戀慕之情，現在想要止息他們的哀傷之情，所以接著闡明授記，前佛雖然謝世，后佛繼續興起，不需要悲哀。

【English Translation】 English version: 『Merely seven days,』 how much more so when the profound artisan opens the gate of true oneness (referring to the path to enlightenment), why can't a long kalpa be turned into a short time?' But perhaps some say this is borrowing meaning to flaunt fame, and not necessarily a real event of supernatural power. In the world, there are those who value a single word and despise a thousand gold pieces, cherish an inch of time and abandon a foot of jade; even a moment's conversation is actually better than a banquet lasting for many kalpas. If according to the Yogacara school, length is based on the mind as its substance, so length is not fixed, just as there are people who are happy to talk with each other and do not feel the night is long. Therefore, knowing that the body and mind are not moving is enough to understand that one day is like a thousand years.

Following 『Sun Moon Light Buddha,』 the second part explains the events after the Lotus Sutra. In terms of the text, it is divided into six aspects: 1. Announcing extinction; 2. Bestowing predictions; 3. Actual extinction; 4. Wonderful Light widely proclaiming; 5. Crafting and completing eight sons; 6. Narrating the original causes and conditions of Maitreya (Maitreya Bodhisattva). The reason for announcing extinction is to clarify that the principles of the two truths and two expedient means (two kinds of truth and expedient methods) in this sutra have been thoroughly explained, and all those who should be saved have been saved, so extinction is announced.

Question:

After the Sun Moon Light Buddha finished speaking this sutra, he entered extinction. Why did Shakyamuni Buddha speak the Nirvana Sutra again?

Answer:

Some say: After the Sun Moon Light Buddha finished speaking the Lotus Sutra, he also spoke the Nirvana Sutra, but the text concealed a part, so it is said that he did not speak it. Now I clarify that this is not the case. The commentary on the sutra says, 『After speaking the sutra in the morning, he entered extinction in the evening,』 so we know that he did not speak the Nirvana Sutra. Also, although there was a Nirvana Sutra in the time of Kashyapa Buddha, because people's faculties were sharp, it was not necessary to speak it. The same is true for Sun Moon Light Buddha. Shakyamuni Buddha appeared in an evil age, and those with sharp faculties have already understood after hearing the Lotus Sutra, so the Nirvana Sutra refers to the Lotus Sutra, saying, 『Eight thousand shravakas (hearers) received predictions and achieved great fruits, like autumn harvest and winter storage, there is nothing more to do,』 so we know that the meaning explained by the Lotus Sutra is already complete, and those with sharp faculties have already understood, but those with dull faculties do not yet understand, so the Nirvana Sutra is spoken again.

『At that time, there was a Bodhisattva named Virtue Treasury,』 the second part clarifies the bestowing of predictions. The assembly, having heard of nirvana, all developed feelings of longing. Now, wanting to stop their feelings of sorrow, the bestowing of predictions is then clarified, although the previous Buddha has passed away, the later Buddhas continue to arise, there is no need to be sad.

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問：

《華嚴經》云「欲令眾生生歡喜善故現王宮生，欲令眾生生戀慕善示雙林滅」，今云何止戀慕之情耶？

答：

唱滅生其戀慕之善，止哀息其亂道之惡，前後義異，無相違也。

「號曰凈身」者，累無不盡為凈，德無不圓稱身，廣說十號則舉此土之名，略說三號即存彼國之稱。如來為人，應供為斷，正遍知為智。人具智斷在義略圓，故但三也。

「佛授記已」下，第三、正滅。言「無餘涅槃」者凡有三義：一、約小乘明余無餘，煩惱盡為有餘，望后猶有餘身智在。約后別前，名前以為有餘涅槃，身智盡竟，望后更無餘身智在，故曰無餘。二、就大乘說余無餘，五住因盡為有餘，二生死果盡為無餘。若小乘前得有餘后得無餘，大乘一時而得，但舉佛果望於二患，無因患邊說為有餘，無果患邊說為無餘。又依《攝大乘》、七卷《金光明》意，前得法身究竟名無餘，應化兩身非究竟為有餘。〈三身品〉又云「三身合論即是無住處涅槃，應化二身不住涅槃，法身亦不般涅槃。不般涅槃者，法身本來常寂滅故不入涅槃，即是法身不住生死名無住處涅槃也」。三者、明大小乘合辨余無餘，以小乘為有餘，大乘明無餘。如《勝鬘經》說「生死有二：有為、無為。涅槃亦有二：有餘、無餘

【現代漢語翻譯】 現代漢語譯本 問： 《華嚴經》（Avatamsaka Sutra）中說：『爲了讓眾生生起歡喜的善念，所以示現於王宮中誕生；爲了讓眾生生起戀慕的善念，所以示現於雙林中滅度』。現在為什麼要阻止戀慕之情呢？ 答： 示現滅度是爲了生起戀慕的善念，阻止哀傷是爲了止息擾亂正道的惡念。前後意義不同，沒有互相違背。 『名號為凈身』，意思是說，累積的功德沒有不窮盡的，稱為『凈』；德行沒有不圓滿的，稱為『身』。如果廣說如來的十種名號，那麼就舉此土（娑婆世界）的名號；如果略說如來的三種名號，那麼就保留彼國（凈土）的稱謂。如來是為人天所敬仰的，應供是斷除煩惱的，正遍知是具有智慧的。人天具備智慧和斷除煩惱的能力，在意義上是簡略而圓滿的，所以只說三種名號。 『佛授記已』以下，是第三部分，正式的滅度。說到『無餘涅槃』，凡有三種含義：第一，從小乘的角度來說明有餘和無餘。煩惱斷盡稱為有餘，因為相對於之後的境界來說，仍然有身智存在。相對於之後的境界來區別之前的境界，稱之前的境界為有餘涅槃。身智完全斷盡，相對於之後的境界來說，不再有剩餘的身智存在，所以稱為無餘。第二，就大乘來說明有餘和無餘。五住地煩惱斷盡稱為有餘，二種生死果報斷盡稱為無餘。如果小乘是先得到有餘涅槃，后得到無餘涅槃，那麼大乘是一次性得到的。只是從佛果的角度來看待二種患難，沒有因患的一邊，就說是『有餘』，沒有果患的一邊，就說是『無餘』。又根據《攝大乘論》（Mahāyānasaṃgraha）和七卷本的《金光明經》（Suvarṇaprabhāsa Sūtra）的意義，先得到法身究竟，名為無餘，應化二身不是究竟，名為有餘。《三身品》中又說：『如果將三身合起來討論，就是無住處涅槃，應化二身不住于涅槃，法身也不入涅槃。不入涅槃的原因是，法身本來就是常寂滅的，所以不入涅槃，也就是法身不住于生死，名為無住處涅槃』。第三，說明大小乘合起來辨別有餘和無餘，以小乘為有餘，大乘為無餘。如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）所說：『生死有二種：有為、無為。涅槃也有二種：有餘、無餘』。

【English Translation】 English version Question: The Avatamsaka Sutra (Hua Yan Jing) says, 'To cause sentient beings to generate joyful goodness, [the Buddha] manifests birth in a royal palace; to cause sentient beings to generate longing goodness, [the Buddha] demonstrates extinction in the twin Sala trees.' Why, then, do we now stop the emotion of longing? Answer: Demonstrating extinction generates the goodness of longing, while stopping sorrow extinguishes the evil of disturbing the path. The meanings before and after are different and not contradictory. 'Named Pure Body' means that accumulated merits are without exhaustion, hence 'Pure'; virtues are without imperfection, hence 'Body.' If the ten titles of the Tathagata (Ru Lai) are explained extensively, then the names of this land (Saha world) are used; if the three titles of the Tathagata are explained briefly, then the designations of that land (Pure Land) are retained. Tathagata is revered by humans and devas, Arhat (Ying Gong) is the severance of afflictions, and Samyaksaṃbuddha (Zheng Bian Zhi) is the possession of wisdom. Humans and devas possess the ability to sever wisdom and afflictions, which is concise and complete in meaning, hence only three titles are mentioned. From 'The Buddha having bestowed the prediction' onwards, is the third part, the formal extinction. Speaking of 'Nirvana without remainder,' there are generally three meanings: First, from the perspective of the Hinayana, 'with remainder' and 'without remainder' are explained. The exhaustion of afflictions is called 'with remainder,' because in relation to the later state, there is still the body and wisdom remaining. Differentiating the previous state in relation to the later state, the previous state is called Nirvana with remainder. The complete exhaustion of body and wisdom, in relation to the later state, means that there is no remaining body and wisdom, hence it is called 'without remainder.' Second, from the perspective of the Mahayana, 'with remainder' and 'without remainder' are explained. The exhaustion of the five abodes of affliction is called 'with remainder,' and the exhaustion of the two fruits of birth and death is called 'without remainder.' If the Hinayana first attains Nirvana with remainder and then attains Nirvana without remainder, then the Mahayana attains it all at once. It is only from the perspective of the fruit of Buddhahood that the two sufferings are viewed. The side without the cause of suffering is said to be 'with remainder,' and the side without the fruit of suffering is said to be 'without remainder.' Furthermore, according to the meaning of the Mahāyānasaṃgraha and the seven-fascicle Suvarṇaprabhāsa Sūtra, first attaining the ultimate Dharmakaya (Fa Shen) is called 'without remainder,' while the manifested and responsive bodies are not ultimate and are called 'with remainder.' The Chapter on the Three Bodies also says, 'If the three bodies are discussed together, it is Nirvana without abiding. The manifested and responsive bodies do not abide in Nirvana, and the Dharmakaya also does not enter Nirvana. The reason for not entering Nirvana is that the Dharmakaya is originally always tranquil and extinct, so it does not enter Nirvana, which is the Dharmakaya not abiding in birth and death, called Nirvana without abiding.' Third, it explains the combination of Hinayana and Mahayana to distinguish between 'with remainder' and 'without remainder,' with the Hinayana being 'with remainder' and the Mahayana explaining 'without remainder.' As the Śrīmālādevī Siṃhanāda Sūtra says, 'There are two kinds of birth and death: conditioned and unconditioned. There are also two kinds of Nirvana: with remainder and without remainder.'

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。凡夫生死名曰有為，聖人生死名曰無為。除分段生死名有餘，以前望后余有生死在、余有涅槃在故名有餘。無有生死之處所得涅槃名曰無餘，望后無餘生死故。又亦無其餘涅槃故名無餘也。」所言入者凡有三種：一、就實論入，入由證也，以證於三德涅槃故名為入。二、就應辨入，跡身在為有餘，滅跡已歸無餘，即舍有入無名之為入。三、真應合名入，謂息應歸真。三種入中，今是第三入也。

「佛滅度后」下，第四、妙光弘經。以昔有弘經之能，用顯今有釋疑之德。前明授記，謂未來有佛；今辨妙光，現在有師。以兩世有人可憑、有法可覺，哀情方止，故辨妙光弘經。又上明於佛有緣者聞燈明說《法華》，今于菩薩有緣者聞妙光之說。又欲辨燃燈遠緣開后壽量之義，故須明文殊弘法。

「日月燈明佛八子」下，第五、明匠成八子。初文列八子，為說《法華》之緣，開釋迦初分經也。今明八子意在燃燈，以開釋迦遠壽之義開後分經也。所以然者，燃燈授釋迦記，妙光化八子，即知文殊是釋迦九世之祖師也。此即是以近覆遠。而文殊今遂為釋迦弟子，即欲顯釋迦為文殊之師，故知久已成佛，便是開近顯遠之義也。又後分經既開近顯遠，今前牒以近覆遠也。

「八百弟子中有一人」者，第六、明彌勒

【現代漢語翻譯】 現代漢語譯本：凡夫的生死叫做『有為』，聖人的生死叫做『無為』。去除分段生死叫做『有餘』，因為從之前來看，還有生死存在，還有涅槃存在，所以叫做『有餘』。沒有生死的地方所得到的涅槃叫做『無餘』，因為從之後來看，沒有剩餘的生死。而且也沒有其餘的涅槃，所以叫做『無餘』。』所說的『入』有三種：第一，從實際來說的『入』，『入』是因為證悟，因為證悟了三德涅槃，所以叫做『入』。第二，就應身來說的『入』，應身存在時是有餘，滅跡之後歸於無餘，就是捨棄有進入無，叫做『入』。第三，真身和應身合起來叫做『入』，就是停止應身迴歸真身。這三種『入』中，現在說的是第三種『入』。 『佛滅度后』以下，第四部分，是妙光弘揚佛經。因為過去有弘揚佛經的能力，用來顯示現在有解釋疑惑的功德。前面說明授記，是說未來有佛；現在辨明妙光，是說現在有老師。因為兩世都有人可以依靠，有佛法可以覺悟，哀傷之情才能停止，所以辨明妙光弘揚佛經。而且上面說明與佛有緣的人聽聞日月燈明佛說《法華經》，現在說明與菩薩有緣的人聽聞妙光菩薩的說法。而且想要辨明燃燈佛的久遠因緣開啟後來壽量品的意義，所以必須說明文殊菩薩弘揚佛法。 『日月燈明佛八子』以下，第五部分，說明大匠成就八個兒子。最初的經文列出八個兒子，是爲了宣說《法華經》的因緣，開啟釋迦牟尼佛最初一部分的經文。現在說明八個兒子的意義在於燃燈佛，用來開啟釋迦牟尼佛久遠壽命的意義，開啟後面一部分的經文。之所以這樣說，是因為燃燈佛給釋迦牟尼佛授記，妙光菩薩教化八個兒子，就知道文殊菩薩是釋迦牟尼佛第九世的祖師。這就是用近的事情來覆蓋遠的事情。而文殊菩薩現在成為釋迦牟尼佛的弟子，就是想要顯示釋迦牟尼佛是文殊菩薩的老師，所以知道（釋迦牟尼佛）早就已經成佛，這就是開啟近處顯示遠處的意義。而且后一部分的經文既然開啟近處顯示遠處，現在前面就用近的事情來覆蓋遠的事情。 『八百弟子中有一人』，第六部分，說明彌勒菩薩。

【English Translation】 English version: The cycle of birth and death of ordinary beings is called 'conditioned' (有為, yǒu wéi), while the cycle of birth and death of sages is called 'unconditioned' (無為, wú wéi). The removal of segmented birth and death is called 'with remainder' (有餘, yǒu yú), because looking from the past, there is still birth and death existing, and there is still Nirvana existing, hence it is called 'with remainder'. The Nirvana attained in a place without birth and death is called 'without remainder' (無餘, wú yú), because looking from the future, there is no remaining birth and death. Moreover, there is no other Nirvana remaining, hence it is called 'without remainder.' The so-called 'entering' (入, rù) has three types: First, 'entering' in terms of reality, 'entering' is due to realization, because of realizing the Nirvana of the three virtues, hence it is called 'entering'. Second, 'entering' in terms of the manifested body, the manifested body existing is 'with remainder', after the traces are extinguished, it returns to 'without remainder', which is abandoning existence and entering non-existence, called 'entering'. Third, the combination of the true body and the manifested body is called 'entering', which is ceasing the manifested body and returning to the true body. Among these three types of 'entering', we are now talking about the third type of 'entering'. Following 'After the Buddha's Parinirvana' (佛滅度后, Fó miè dù hòu), the fourth part is Wonderful Light (妙光, Miào guāng) propagating the sutra. Because in the past he had the ability to propagate the sutra, it is used to show that now he has the virtue of resolving doubts. The previous explanation of prediction is saying that in the future there will be a Buddha; now clarifying Wonderful Light is saying that now there is a teacher. Because in both lifetimes there are people to rely on and Dharma to awaken to, the feeling of sorrow can stop, hence clarifying Wonderful Light propagating the sutra. Moreover, the above explains that those who have affinity with the Buddha hear the Buddha Sun Moon Light Lamp (日月燈明佛, Rì yuè dēng míng fó) speak the 'Lotus Sutra' (法華經, Fǎ huá jīng), now explaining that those who have affinity with the Bodhisattva hear the teachings of Bodhisattva Wonderful Light. Moreover, wanting to clarify the meaning of the distant cause of Burning Lamp Buddha (燃燈佛, Rán dēng fó) opening the later chapter of the duration of life, it is necessary to explain Manjushri (文殊, Wén shū) propagating the Dharma. Following 'The eight sons of the Buddha Sun Moon Light Lamp' (日月燈明佛八子, Rì yuè dēng míng fó bā zǐ), the fifth part explains the great craftsman accomplishing eight sons. The initial text lists eight sons, for the cause of proclaiming the 'Lotus Sutra', opening the initial part of Shakyamuni Buddha's (釋迦牟尼佛, Shì jiā móu ní fó) sutra. Now explaining the meaning of the eight sons lies in Burning Lamp Buddha, used to open the meaning of Shakyamuni Buddha's long life, opening the later part of the sutra. The reason for this is that Burning Lamp Buddha gives Shakyamuni Buddha the prediction, Bodhisattva Wonderful Light transforms eight sons, then we know that Manjushri is the ninth-generation ancestor of Shakyamuni Buddha. This is using near events to cover far events. And Manjushri now becomes a disciple of Shakyamuni Buddha, which is wanting to show that Shakyamuni Buddha is the teacher of Manjushri, so we know that (Shakyamuni Buddha) has long since become a Buddha, which is opening the near and revealing the far meaning. Moreover, since the later part of the sutra opens the near and reveals the far, now the front part uses the near to cover the far. 『Among the eight hundred disciples, there was one person』 (八百弟子中有一人, Bā bǎi dì zǐ zhōng yǒu yī rén), the sixth part, explains Maitreya (彌勒, Mí lè).

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本緣也。自上已來答彌勒問，明釋迦說法華經事竟。今此文別釋疑。疑雲：彌勒既是補處，云何問文殊？是故今明過去本是師資，所以今有問答。文殊望彌勒是第十世師也。

「今見此瑞」下，第四，分明結酬其問。雖有四門，不出標、釋、結。初標欲說大法，次再引古證今，謂釋欲說大法，今結欲說大法也。

「爾時文殊師利」下，第二、偈頌。彌勒說偈不言大眾者，欲顯文殊明見往事，巧釋眾疑益於大眾，故言大眾。彌勒不爾，故不言大眾。又顯事分明是公灼之說，故稱大眾也。彌勒為賓，既有長行與偈；文殊為主，事亦同然。

四十三偈頌長行者，長行四門：一、謙讓門，二、略引往事答門，此二猶未分明，今略不頌也。但頌第三、廣引過去事答門，第四、分明答門。長行就初門為二：一、明《法華》前事；二、明《法華》已去事。今頌此二即二也。《法華》前事又二：一、明初佛；二、辨餘一切佛。今合頌之，凡有四句：初半行明時節，半行明化主，一句辨教門，三句序徒眾。化主，良醫也。教門，良藥也。徒眾，服藥病癒也。攝事既周，但明三事也。

「佛未出家時」下，第二、頌《法華》已去事。長行有二：一、明法華事；二、明涅槃。今還頌此二也。長行序有六，今但頌五：

【現代漢語翻譯】 現代漢語譯本：這是關於本緣的解釋。從上文開始，回答了彌勒菩薩的提問，闡明了釋迦牟尼佛宣講《法華經》的事情已經結束。現在這段文字是另外解釋疑問。疑問是：彌勒菩薩既然是補處菩薩（指下一尊將成佛的菩薩），為什麼還要向文殊菩薩提問？因此，現在說明過去他們之間是師資關係，所以現在才有問答。文殊菩薩相對於彌勒菩薩來說，是第十世的老師。 『今見此瑞』以下，是第四部分，明確地總結回答他的提問。雖然有四種方式，但不超出標、釋、結（標示、解釋、總結）。首先標示想要宣說大法，其次再次引用古事來證明現在，說的是宣說大法，現在總結想要宣說大法。 『爾時文殊師利』以下，是第二部分，偈頌。彌勒菩薩說偈沒有提到大眾，是因為想要彰顯文殊菩薩明瞭地見到過去的事情，巧妙地解釋了大眾的疑惑，利益了大眾，所以提到大眾。彌勒菩薩不是這樣，所以沒有提到大眾。又彰顯這件事分明是公開明確的說法，所以稱作大眾。彌勒菩薩作為賓客，既有長行文也有偈頌；文殊菩薩作為主人，事情也同樣如此。 四十三偈頌長行文，長行文有四種方式：一、謙讓門，二、簡略地引用往事回答門，這兩種方式還不夠明確，現在簡略地不頌揚。只頌揚第三、廣泛地引用過去的事情回答門，第四、明確地回答門。長行文就第一個方式分為兩種：一、說明《法華經》之前的事情；二、說明《法華經》之後的事情。現在頌揚這兩種也就是兩種。《法華經》之前的事情又分為兩種：一、說明最初的佛；二、辨別其餘一切佛。現在合起來頌揚，總共有四句：最初半行說明時節，半行說明教化之主，一句辨別教法，三句敘述徒眾。教化之主，是良醫。教法，是良藥。徒眾，是服用藥物后病癒的人。概括事情已經周全，只說明這三件事。 『佛未出家時』以下，是第二部分，頌揚《法華經》之後的事情。長行文有兩部分：一、說明法華的事情；二、說明涅槃。現在還是頌揚這兩部分。長行文的序言有六個方面，現在只頌揚五個：

【English Translation】 English version: This explains the origin and causes. From the preceding text, the questions of Maitreya (the future Buddha) have been answered, clarifying that the events of Shakyamuni (the current Buddha) preaching the Lotus Sutra are complete. This passage now separately explains doubts. The doubt is: Since Maitreya is a Bodhisattva destined to succeed Shakyamuni, why does he ask Manjushri (Bodhisattva of wisdom)? Therefore, it is now explained that in the past they had a teacher-student relationship, so now there is this question and answer. Manjushri, in relation to Maitreya, is the teacher of the tenth generation. 『Now seeing these auspicious signs』 below, is the fourth part, clearly concluding the response to his question. Although there are four approaches, they do not go beyond indication, explanation, and conclusion. First, it indicates the desire to expound the Great Dharma; second, it again cites ancient events to prove the present, saying that it is expounding the Great Dharma; now it concludes the desire to expound the Great Dharma. 『At that time, Manjushri』 below, is the second part, the verses. Maitreya's verses do not mention the assembly because he wants to highlight that Manjushri clearly sees past events, skillfully explains the doubts of the assembly, and benefits the assembly, so he mentions the assembly. Maitreya is not like this, so he does not mention the assembly. It also highlights that this matter is clearly a public and explicit statement, so it is called the assembly. Maitreya, as a guest, has both prose and verses; Manjushri, as the host, is the same. The forty-three verses praise the prose, which has four approaches: first, the door of humility; second, the door of briefly citing past events to answer. These two are not yet clear, so they are briefly not praised. Only the third, the door of extensively citing past events to answer, and the fourth, the door of clearly answering, are praised. The prose is divided into two based on the first approach: first, explaining events before the Lotus Sutra; second, explaining events after the Lotus Sutra. Now praising these two is also two. The events before the Lotus Sutra are again divided into two: first, explaining the initial Buddha; second, distinguishing all other Buddhas. Now they are praised together, totaling four lines: the first half line explains the time, the half line explains the master of transformation, one line distinguishes the teachings, and three lines narrate the disciples. The master of transformation is a good doctor. The teachings are good medicine. The disciples are those who recover from illness after taking the medicine. Summarizing the matter is already complete, only these three things are explained. 『When the Buddha had not yet left home』 below, is the second part, praising the events after the Lotus Sutra. The prose has two parts: first, explaining the events of the Lotus Sutra; second, explaining Nirvana. Now these two parts are still praised. The preface to the prose has six aspects, but now only five are praised:

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初一行頌眾集序；次一行頌說經序；次一行頌入定序；「天雨曼陀華」下，頌現瑞序。長行為四：一、雨華動地；二、時眾睹瑞；三、現光瑞；四、睹光瑞。蓋是兩感兩應以相著也。今偈中轉勢頌之：三瑞並是能化事，故為一類；二睹瑞是所化事，復為一類，故以能所為一類也。一行頌雨華瑞，半行頌動地瑞，一行半頌放光瑞。「諸天龍鬼神供養人中尊」者，長行直明雨華，今釋雨華所由，謂諸天供養佛也。

問：

既是諸天供養，云何是佛現瑞？

答：

以佛神力及說《法華》之力，能感諸天供養也。「又見諸佛土」下，此頌睹光瑞也。長行前明睹雨華動地瑞，后明睹光瑞。今偈文轉勢頌之，前逐近頌睹光瑞，次頌見雨華動地瑞。頌睹光瑞為六：一行偈頌見國土，一行頌見人物，一行半頌見化主，半行頌聞教門，二行頌見聲聞，三行頌見菩薩。此六即次第，要前有國土故初明見國土，有國土故有人物，有人物故有化主，有化主故說教門，前稟小教故有聲聞，后稟大教故成菩薩。頌化主中半行嘆佛德，一行美佛形。「爾時四部眾」下一行，頌睹雨華動地瑞。「各各自相問」下半行，頌第五、疑問序。以昔答今，答更無有異人，故略無答問序也。「天人所奉尊」下四行，頌正說《法華》也。「

【現代漢語翻譯】 現代漢語譯本 初一行頌揚大眾聚集的緣起；接下來一行頌揚宣說經典的緣起；再下一行頌揚入定的緣起；在『天雨曼陀華』之後，頌揚顯現祥瑞的緣起。長行部分有四點：一、天雨妙華，大地震動；二、當時在場的大眾親眼目睹祥瑞；三、佛陀顯現光明祥瑞；四、大眾親眼目睹光明祥瑞。這大概是兩種感應相互交織。現在用偈頌的形式轉換角度來讚頌：三種祥瑞都是能教化的事，所以歸為一類；兩種目睹祥瑞是所教化的事，又歸為一類，所以用能教化和所教化來分類。一行頌揚天雨妙華的祥瑞，半行頌揚大地震動的祥瑞，一行半頌揚佛陀放光的祥瑞。『諸天龍鬼神供養人中尊』，長行部分直接說明天雨妙華，現在解釋天雨妙華的緣由，是諸天供養佛陀。

問： 既然是諸天供養，為什麼說是佛陀顯現祥瑞？

答： 因為佛陀的神力以及宣說《法華經》（Lotus Sutra）的力量，能夠感應諸天前來供養。『又見諸佛土』之後，這是頌揚目睹光明祥瑞。長行部分前面說明目睹天雨妙華、大地震動的祥瑞，後面說明目睹光明祥瑞。現在偈文轉換角度來讚頌，前面緊接著讚頌目睹光明祥瑞，接著讚頌見到天雨妙華、大地震動的祥瑞。頌揚目睹光明祥瑞分為六個方面：一行偈頌讚頌見到諸佛國土，一行頌揚見到其中的人物，一行半頌揚見到教化之主（化主），半行頌揚聽聞教法，兩行頌揚見到聲聞（Śrāvaka），三行頌揚見到菩薩（Bodhisattva）。這六個方面是按照次第排列的，因為首先要有國土，所以先說明見到國土，有了國土才有人物，有人物才有教化之主，有了教化之主才宣說教法，之前接受小乘教法所以有聲聞，之後接受大乘教法所以成就菩薩。頌揚教化之主的部分，半行讚歎佛陀的功德，一行讚美佛陀的形相。『爾時四部眾』下一行，頌揚目睹天雨妙華、大地震動的祥瑞。『各各自相問』下半行，頌揚第五、疑問的緣起。因為過去已經回答過現在的問題，回答的內容沒有不同，所以省略了回答疑問的緣起。『天人所奉尊』下四行，頌揚正式宣說《法華經》。

【English Translation】 English version The first line praises the cause of the assembly of the multitude; the next line praises the cause of expounding the Sutra; the next line praises the cause of entering Samadhi; after 'The heavens rained down Mandarava flowers,' it praises the cause of manifesting auspicious signs. The prose section has four points: 1. Raining down flowers and shaking the earth; 2. The assembly at that time witnessing the auspicious signs; 3. Manifesting the auspicious signs of light; 4. Witnessing the auspicious signs of light. This is probably two kinds of responses intertwined. Now, the verses praise it from a different perspective: the three auspicious signs are all acts of teaching, so they are classified as one; the two instances of witnessing the auspicious signs are the objects of teaching, and are classified as another, so they are classified by the ability to teach and the object of teaching. One line praises the auspicious sign of raining down flowers, half a line praises the auspicious sign of shaking the earth, and one and a half lines praise the auspicious sign of emitting light. 'The gods, dragons, ghosts, and spirits make offerings to the honored one among humans,' the prose section directly states the raining down of flowers, now explaining the reason for the raining down of flowers, which is that the gods are making offerings to the Buddha.

Question: Since it is the offerings of the gods, why is it said to be the Buddha manifesting auspicious signs?

Answer: Because the Buddha's divine power and the power of expounding the Lotus Sutra (法華經), can inspire the gods to come and make offerings. After 'Also seeing the Buddha lands,' this praises the witnessing of the auspicious signs of light. The prose section first explains witnessing the auspicious signs of raining down flowers and shaking the earth, and later explains witnessing the auspicious signs of light. Now the verses praise it from a different perspective, first closely praising the witnessing of the auspicious signs of light, then praising seeing the auspicious signs of raining down flowers and shaking the earth. Praising the witnessing of the auspicious signs of light is divided into six aspects: one line of verses praises seeing the Buddha lands, one line praises seeing the people within them, one and a half lines praise seeing the lord of teaching (化主), half a line praises hearing the teachings, two lines praise seeing the Śrāvakas (聲聞), and three lines praise seeing the Bodhisattvas (菩薩). These six aspects are arranged in order, because first there must be lands, so first it explains seeing the lands, with lands there are people, with people there is a lord of teaching, with a lord of teaching there is the expounding of teachings, previously receiving the Hīnayāna teachings so there are Śrāvakas, later receiving the Mahāyāna teachings so Bodhisattvas are achieved. In the section praising the lord of teaching, half a line praises the Buddha's virtues, and one line praises the Buddha's form. The next line, 'At that time, the fourfold assembly,' praises witnessing the auspicious signs of raining down flowers and shaking the earth. The next half line, 'Each asking each other,' praises the fifth, the cause of the questions. Because the past has already answered the present questions, and the answers are no different, the cause of answering the questions is omitted. The next four lines, 'The honored one revered by gods and humans,' praise the formal expounding of the Lotus Sutra.

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讚妙光菩薩」者，以妙光善決眾疑，逆杜謗情、預開信解，即是世間眼也。「一切所歸信」者，前嘆決疑之能即開發《法華》，今嘆持法證法，預明佛滅后弘經之德也。持謂解語，證謂解義，具斯二德可以弘經也。以妙光既于佛滅后弘經，令物信受故嘆斯兩事也。「佛說是法華」下，此第二、頌涅槃事。長行有六：一、唱滅；二、授記；三、正滅；四、弘宣；五、匠成八子；六、述彌勒本緣。今還頌此六也。長行略明唱滅，偈文廣釋之。即長行為章門，偈解釋也。此中有四：初二行唱滅，次一行誡勸，一行時眾悲哀，一行安慰。初二行為二：初一行半明唱滅意，次半行正唱滅。初有二意：令眾歡喜已謂利物畢，半行諸法實相義，明說教周，為此二事故宜應取滅。次半行正唱滅，如文。「是德藏菩薩」下一行半，頌授記。初三句明堪授記之德，次三句正明授記，亦是偈釋長行。「佛此夜滅度」下二行，頌第三正滅。二行為三：半行明正滅，半行明在家人起塔以生福，一行明出家人修道以生慧，即辨滅度之利益。前明唱滅生戀慕之善，今明正滅生福慧之益。「如薪盡火滅」者，依小乘義，以身為薪、智慧為火，故智慧依于身、身盡智便滅。又以煩惱為薪，以身為火，佛煩惱既盡身永不生，故異凡夫滅也。就大乘釋者，薪喻

于感，火喻于應，眾生感盡、諸佛應息故。「是妙光法師」下一行，頌第四弘經。「是諸八王子」下三行，頌匠成八子。「是妙光法師」下六行，頌彌勒本緣，開之為三：兩行半頌彌勒之失，兩行半頌彌勒之得，一行頌結會古今。

「我見燈明佛」下二行，頌第四、分明結答。半行明將古類今，半行將今類古，半行釋古佛現瑞意，半行釋今佛放光意也。

「諸人今當知」下兩行，第二大段，開獎物心。初行明好事應來，即是一乘解生；次行明惡事應去，即三乘惑滅。佛說一乘，而有生解、滅惡之兩益也。又一乘解生遂致成佛，謂德無不圓；三乘惑斷，即累無不盡。斯二事最大，宜豫欣也。「合掌一心待」者，令住二儀待佛后說。合掌住身正威儀，謂身無別用；一心住心正威儀，謂意無他緣。「充足求道者」，昔說小乘，教猶未圓、理猶未滿，故生解不足。今與此相違，名為充足，充足者證得法身果也。次偈上半牒三乘人疑，下半明佛為除斷也。

法華義疏卷第二 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第三

胡吉藏撰

方便品第二之一

有四重門：一、來意門，二、釋名門，三、同異門，四、通別門。

問：

此經玄音始唱嘆佛

【現代漢語翻譯】 感應猶如火與迴應，眾生之感若盡，諸佛之應則息。『是妙光法師』（即妙光菩薩，是持日月燈明佛末法時期弘揚《法華經》的法師）下一行，讚頌第四弘經。『是諸八王子』（指持日月燈明佛的八個兒子，他們後來都出家修行併成為法師）下三行，讚頌匠人成就八子。『是妙光法師』下六行，讚頌彌勒（即彌勒菩薩，未來佛）的本緣，分為三部分：兩行半讚頌彌勒之失，兩行半讚頌彌勒之得，一行讚頌總結古今因緣。 『我見燈明佛』下二行，讚頌第四、分明地總結回答。半行說明將古代比作今天，半行將今天比作古代，半行解釋古代佛顯現瑞相的意義，半行解釋今天佛放光的意義。 『諸人今當知』下兩行，第二大段，開啟獎賞的物心。初行說明好事應當到來，即是一乘（唯一佛乘）的理解產生；次行說明惡事應當離去，即三乘（聲聞乘、緣覺乘、菩薩乘）的迷惑消滅。佛說一乘，而有產生理解、消滅惡事的兩種益處。又一乘的理解產生最終導致成佛，謂功德無不圓滿；三乘的迷惑斷除，即累贅無不消除。這兩件事最大，應該預先欣喜。『合掌一心待』，是令眾生安住身心，等待佛陀接下來的說法。合掌端正身體的威儀，謂身體沒有其他用處；一心端正內心的威儀，謂內心沒有其他緣慮。『充足求道者』，過去說小乘（聲聞乘、緣覺乘），教法猶未圓滿、道理猶未充足，所以產生理解不足。現在與此相反，名為充足，充足是指證得法身果位。其次的偈頌上半部分陳述三乘人的疑惑，下半部分說明佛陀爲了消除斷除這些疑惑。 《法華義疏》卷第二 大正藏第 34 冊 No. 1721 《法華義疏》 《法華義疏》卷第三 胡吉藏 撰 方便品第二之一 有四重門：一、來意門，二、釋名門，三、同異門，四、通別門。 問： 此經玄妙之音開始唱嘆佛陀

【English Translation】 Analogy of feeling is like fire and response, when the feelings of sentient beings are exhausted, the responses of all Buddhas cease. The line following 『Shi Miaoguang Fashi』 (是妙光法師) (referring to Bodhisattva Miaoguang, the Dharma master who propagated the Lotus Sutra during the Dharma-ending age of Buddha Riyuedengming), praises the fourth propagation of the sutra. The three lines following 『Shi Zhu Bawangzi』 (是諸八王子) (referring to the eight sons of Buddha Riyuedengming, who later renounced the world and became Dharma masters), praise the craftsman who accomplished eight sons. The six lines following 『Shi Miaoguang Fashi』 (是妙光法師), praise the original causes and conditions of Maitreya (彌勒) (referring to Bodhisattva Maitreya, the future Buddha), divided into three parts: two and a half lines praise Maitreya's loss, two and a half lines praise Maitreya's gain, and one line praises the conclusion of past and present causes and conditions. The two lines following 『Wo Jian Dengming Fo』 (我見燈明佛), praise the fourth point, clearly concluding the answer. Half a line explains comparing the ancient to the present, half a line compares the present to the ancient, half a line explains the meaning of the ancient Buddha manifesting auspicious signs, and half a line explains the meaning of the present Buddha emitting light. The two lines following 『Zhu Ren Jin Dang Zhi』 (諸人今當知), the second major section, opens the reward of material and mental. The first line explains that good things should come, which is the arising of understanding of the Ekayana (一乘) (the One Buddha Vehicle); the second line explains that bad things should leave, which is the extinguishing of delusions of the Three Vehicles (三乘) (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The Buddha speaks of the Ekayana, which has the two benefits of generating understanding and eliminating evil. Furthermore, the arising of understanding of the Ekayana ultimately leads to Buddhahood, meaning that virtues are all perfected; the severing of delusions of the Three Vehicles means that burdens are all eliminated. These two things are the greatest, and one should rejoice in advance. 『He Zhang Yixin Dai』 (合掌一心待), is to have sentient beings dwell in body and mind, waiting for the Buddha's subsequent teachings. Joining palms straightens the demeanor of the body, meaning that the body has no other use; focusing the mind straightens the demeanor of the mind, meaning that the mind has no other concerns. 『Chongzu Qiudao Zhe』 (充足求道者), in the past, speaking of the Hinayana (小乘) (Śrāvakayāna, Pratyekabuddhayāna), the teachings were not yet complete, and the principles were not yet sufficient, so the generation of understanding was insufficient. Now, in contrast to this, it is called sufficient, and sufficient means attaining the Dharmakaya fruit. The first half of the following verse states the doubts of the people of the Three Vehicles, and the second half explains that the Buddha is eliminating and severing these doubts. Annotations on the Lotus Sutra, Volume 2 Taisho Tripitaka Volume 34, No. 1721, Annotations on the Lotus Sutra Annotations on the Lotus Sutra, Volume 3 Composed by Huiji Zang Chapter 2, Expedient Means, Part 1 There are four layers of entry: 1. The purpose of coming, 2. Explanation of the name, 3. Similarities and differences, 4. General and specific. Question: The profound sound of this sutra begins by praising the Buddha

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智甚深，多寶贊善稱大慧平等，故文雖七軸宗歸一乘。今以何義初明方便？

答：

將欲顯一乘為真實，必須前明三乘為方便，若不前明三乘為方便，即不得顯一乘為真實。故此經云「開方便門示真實相」也。《注經》云「既唱擬一之端，宜前辨分三之意」，並其證也。

釋名門者，外國稱傴和拘舍羅，傴和稱為方便，拘舍羅名為勝智，謂方便勝智也。但方便之名有離有合。所言離者凡有三義：一者、就理教釋之，理正曰方，言巧稱便，即是其義深遠、其語巧妙，文義合舉故云方便。此釋通於大小，不專據三乘。二者、眾生所緣之域為方，如來適化之法稱便，蓋欲因病授藥，籍方施便，機教兩舉故名方便。此亦通於大小，非專據於三乘。三者、履險得安稱方，稟教獲利稱便，五濁之險非三乘則不安，故云履險得安，稟三乘教則便獲利，故以教為方以益為便，教益雙舉故云方便。此亦通於大小，非專據三乘。次合釋者凡有三義：一者、方便是善巧之名，善巧者智用也。理實無三，以方便力是故說三，故名善巧。

問：

無三說三，云何名善巧？

答：

由無三說三眾生遂得實益，故名善巧。

問：

既得實益應名為實，云何乃言方便？

答：

就

【現代漢語翻譯】 現代漢語譯本： 智慧深奧，多寶佛讚歎釋迦牟尼佛善於宣說，稱其為具有大智慧且能平等對待一切眾生。因此，《法華經》雖然有七軸之多，但其宗旨最終歸於一乘（Ekayana，唯一佛乘）。現在請問，為何首先要闡明方便法（Upaya，權宜之法）的意義？

回答：

爲了彰顯一乘才是真實的，必須先說明三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）是方便法。如果不先說明三乘是方便法，就無法彰顯一乘的真實性。所以此經說『開方便門，示真實相』。《注經》中說『既然唱導歸於一乘的開端，就應該先辨明分說三乘的用意』，這就是證明。

解釋『方便』這個名稱的含義：在外國（印度）被稱為『傴和拘舍羅』，『傴和』稱為方便，『拘舍羅』名為勝智，意思是方便勝智。但是『方便』這個名稱有分開解釋和合起來解釋兩種方式。分開解釋有三種含義：第一，從理和教的角度解釋，理正稱為『方』，言語巧妙稱為『便』，即是說其義理深遠、其言語巧妙，文和義合在一起稱為方便。這種解釋通用於大乘和小乘，不專門指三乘。第二，眾生所攀緣的境界為『方』，如來適應教化的方法稱為『便』，大概是想根據眾生的病癥給予藥物，憑藉『方』來施行『便』，根機和教法兩者並舉，所以名為方便。這種解釋也通用於大乘和小乘，不專門指三乘。第三，脫離危險得到安穩稱為『方』，接受教導獲得利益稱為『便』，五濁惡世的危險，如果不是通過三乘就無法得到安穩，所以說脫離危險得到安穩；接受三乘的教導就能獲得利益，所以用教法作為『方』，用利益作為『便』，教法和利益兩者並舉，所以稱為方便。這種解釋也通用於大乘和小乘，不專門指三乘。其次是合起來解釋，也有三種含義：第一，方便是善巧的意思，善巧就是智慧的運用。實際上沒有三乘，因為方便力的緣故才說有三乘，所以名為善巧。

提問：

明明沒有三乘卻說有三乘，怎麼能稱為善巧呢？

回答：

因為明明沒有三乘卻說有三乘，眾生因此得以獲得實際的利益，所以稱為善巧。

提問：

既然得到了實際的利益，應該稱為『實』，為什麼反而說是『方便』呢？

回答：

就……

【English Translation】 English version: The wisdom is profound, and Many Treasures Buddha praises Shakyamuni Buddha for his skillful teachings, calling him one with great wisdom and able to treat all beings equally. Therefore, although the Lotus Sutra has seven chapters, its ultimate purpose is to return to the One Vehicle (Ekayana). Now, what is the meaning of first explaining expedient means (Upaya)?

Answer:

In order to reveal that the One Vehicle is the true reality, it is necessary to first explain that the Three Vehicles (Triyana: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are expedient means. If the Three Vehicles are not first explained as expedient means, then the reality of the One Vehicle cannot be revealed. Therefore, this sutra says, 'Opening the gate of expedient means to show the true aspect.' The Commentary on the Sutra says, 'Since it initiates the idea of returning to the One, it is appropriate to first distinguish the intention of dividing into Three,' which is the proof.

Explaining the meaning of the name 'Upaya': In foreign countries (India), it is called 'Upaya-kausalya'. 'Upaya' is called expedient means, and 'kausalya' is called superior wisdom, meaning expedient means and superior wisdom. However, there are two ways to explain the name 'Upaya': separately and together. There are three meanings when explained separately: First, from the perspective of principle and teaching, correct principle is called 'Upaya' (means), and skillful speech is called 'kausalya' (expedient), which means that its meaning is profound and its language is skillful. The text and meaning together are called Upaya. This explanation applies to both Mahayana and Hinayana, not specifically to the Three Vehicles. Second, the realm that sentient beings cling to is called 'Upaya' (means), and the method by which the Tathagata adapts to teach is called 'kausalya' (expedient), probably wanting to give medicine according to the illness, relying on 'Upaya' to implement 'kausalya', both the capacity and the teaching are mentioned, so it is called Upaya. This explanation also applies to both Mahayana and Hinayana, not specifically to the Three Vehicles. Third, escaping danger and obtaining peace is called 'Upaya' (means), and receiving teachings and obtaining benefits is called 'kausalya' (expedient). The danger of the five defilements cannot be escaped without the Three Vehicles, so it is said that escaping danger and obtaining peace; receiving the teachings of the Three Vehicles can obtain benefits, so the teaching is used as 'Upaya' and the benefit is used as 'kausalya', both teaching and benefit are mentioned, so it is called Upaya. This explanation also applies to both Mahayana and Hinayana, not specifically to the Three Vehicles. Next, there are also three meanings when explained together: First, Upaya means skillful means, and skillful means is the use of wisdom. In reality, there are no Three Vehicles, but because of the power of expedient means, it is said that there are Three Vehicles, so it is called skillful means.

Question:

Clearly there are no Three Vehicles, yet you say there are Three Vehicles, how can this be called skillful means?

Answer:

Because even though there are no Three Vehicles, by saying there are Three Vehicles, sentient beings are able to obtain actual benefits, so it is called skillful means.

Question:

Since actual benefits are obtained, it should be called 'real', why is it instead called 'expedient'?

Answer:

Regarding...

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益而言亦得稱實，今望理實無三假名說三，據理望教故名方便。

二者、說於三乘為令眾生悟入一乘，故此三乘為趣一乘之由漸，故名方便。如下文云「我設是方便令得入佛慧」，又云「我此九部法入大乘為本」，故說三乘為一乘之方便也。三者、合前二義圓成一旨，所以無三說三者，欲令因三悟不三，是以二言合成一意也。

問：

三乘方便有幾種？

答：

凡有三種：一、身方便，如現作二乘及垢衣長者、樹王之佛。二、口方便，則無三說三，謂虛指門外明有三車。三、意方便，則二思惟也：一、思惟尋念過去佛；二、思惟我出濁惡世。此則上同古佛下順眾生，二種因緣起方便智，謂意方便也。

同異門者，

問：

舊亦明三乘為方便、一乘為真實，與今何異？

答：

今序經始終凡有四意：一、以三乘為方便以、一乘為真實。所以立此義者，昔稟教之人執三為實，不知三是方便，為欲行之故，明三是方便、一為真實，令舍三以入一乘也。二者、稟教之徒雖復舍三遂封一實，粗惑雖去細染尋生，為對彼故明三之與一皆是方便、非三非一乃稱為實。三者、稟教之流乃識二是方便，更封兩非為理極，是故今明三一為二、非三非一名為不二，二與不二皆

【現代漢語翻譯】 現代漢語譯本：

從利益的角度來說，也可以稱之為真實，但如果從究竟真理的角度來看，本來沒有三乘之分，卻假名為說三乘，這是根據真理而施設的教化，所以稱為方便。

第二，宣說三乘是爲了讓眾生領悟進入一乘（Ekayana），因此這三乘是通往一乘的途徑和漸進過程，所以稱為方便。如下文所說：『我設立這些方便，是爲了讓他們能夠進入佛的智慧』，又說：『我這九部經典，都以大乘（Mahayana）為根本』，所以說宣說三乘是爲了通往一乘的方便。

第三，綜合前兩種含義，圓滿地成就一個宗旨，所以本來沒有三乘卻宣說三乘，是爲了讓人們通過三乘領悟到非三乘的境界，因此這兩種說法合成為一個意思。

問：

三乘方便有幾種？

答：

總共有三種：第一，身方便，例如示現為二乘（聲聞乘、緣覺乘）以及示現為垢衣長者、樹王之佛。第二，口方便，就是本來沒有三乘卻宣說三乘，比如用空手指著門外，說有三輛車。第三，意方便，就是兩種思惟：一是思惟尋念過去的佛；二是思惟我出現在污濁惡劣的世間。這就像上面傚法過去的佛，下面順應現在的眾生，這兩種因緣生起方便智慧，這就是意方便。

同異門：

問：

過去也闡明三乘是方便，一乘是真實，這和現在所說的有什麼不同？

答：

現在解釋這部經的始終，總共有四種含義：第一，以三乘為方便，以一乘為真實。之所以確立這個含義，是因為過去接受教導的人執著於三乘是真實的，不知道三乘是方便，爲了糾正這種執著，所以闡明三乘是方便，一乘是真實，使他們捨棄三乘而進入一乘。第二，接受教導的人雖然捨棄了三乘，卻又固守一乘的真實，粗淺的迷惑雖然去除了，細微的染著又產生了，爲了對治這種情況，所以闡明三乘和一乘都是方便，非三非一才稱為真實。第三，接受教導的人認識到三乘和一乘都是方便，又固守非三非一為最高的真理，所以現在闡明三乘和一乘是二，非三非一稱為不二，二和不二都

【English Translation】 English version:

From the perspective of benefit, it can also be called 'real,' but if viewed from the ultimate truth, there is fundamentally no division of the Three Vehicles (Triyana), yet they are nominally spoken of. This is teaching established based on truth, hence it is called 'expedient means' (upaya).

Second, the teaching of the Three Vehicles is to enable sentient beings to awaken and enter the One Vehicle (Ekayana). Therefore, these Three Vehicles are the path and gradual process towards the One Vehicle, hence they are called 'expedient means.' As the text below says, 'I establish these expedient means to enable them to enter the Buddha's wisdom,' and also says, 'These nine divisions of my teachings are rooted in the Mahayana.' Therefore, teaching the Three Vehicles is an expedient means to the One Vehicle.

Third, combining the previous two meanings, we perfectly accomplish one purpose. Therefore, the reason for speaking of the Three Vehicles when there are fundamentally no Three Vehicles is to enable people to realize the non-Three Vehicle state through the Three Vehicles. Thus, these two statements combine into one meaning.

Question:

How many kinds of expedient means of the Three Vehicles are there?

Answer:

There are generally three kinds: First, bodily expedient means, such as appearing as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and appearing as the Buddha of the Elder with Dirty Clothes and the King of Trees. Second, verbal expedient means, which is speaking of the Three Vehicles when there are fundamentally no Three Vehicles, such as pointing vaguely outside the door and saying there are three carts. Third, mental expedient means, which are two kinds of contemplation: First, contemplating and recollecting the Buddhas of the past; second, contemplating that I have emerged in a defiled and evil world. This is like emulating the Buddhas of the past above and according with sentient beings of the present below. These two conditions give rise to expedient wisdom, which is mental expedient means.

On the Gate of Similarities and Differences:

Question:

The old teachings also clarified that the Three Vehicles are expedient means and the One Vehicle is the truth. How is this different from what is being said now?

Answer:

Now, explaining the beginning and end of this sutra, there are a total of four meanings: First, taking the Three Vehicles as expedient means and the One Vehicle as the truth. The reason for establishing this meaning is that those who received the teachings in the past clung to the Three Vehicles as real, not knowing that the Three Vehicles are expedient means. To correct this clinging, it is clarified that the Three Vehicles are expedient means and the One Vehicle is the truth, so that they abandon the Three Vehicles and enter the One Vehicle. Second, although those who received the teachings abandoned the Three Vehicles, they then clung to the reality of the One Vehicle. Although the coarse delusions were removed, subtle defilements arose again. To counter this situation, it is clarified that both the Three Vehicles and the One Vehicle are expedient means, and neither Three nor One is called the truth. Third, those who received the teachings recognized that both the Three Vehicles and the One Vehicle are expedient means, and then clung to neither Three nor One as the ultimate truth. Therefore, it is now clarified that the Three and the One are two, and neither Three nor One is called non-duality. Both duality and non-duality are

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是方便、非二非不二乃是為真實。四者、二與不二乃至非二非不二猶是四句，未免名言，並稱方便，諸法寂滅相不可以言宣乃為真實也。乘方便、乘真實既有四階，身方便、身真實亦有四句也。一、以短為方便、長為真實。二者、以長短併爲方便、非長非短為真實。三者、長短為二、非長非短為不二，二與不二並是方便、非二非不二乃名真實。四者、二與不二非二非不二猶是四句，未離名言，併名方便，如來法身四句斯忘百非皆絕乃稱真實。故〈壽量品〉釋法身云「非實非虛非如非異，具足十不」，如彼文說之。

通別門者，據別而言，正以三乘為方便，就通論之，方便是善巧為義，善巧通今昔也。今欲融會三一之所由，稱歎諸佛之善巧，所以然者，昔辨三教、今說一乘，前後相違義成鉾楯，則物不生信，故會釋云，所以昔三今一者，蓋是深照物機善巧施教，故不相違也。故方便是三一之總名，今昔之通稱，是以命初題「方便品」。但此義難明，今以四句顯之：一者、昔開今覆。謂昔開三、今覆三。二者、昔覆今開。謂昔覆一、今開一。三者、今昔俱覆。昔覆一、今覆三。四者、今昔俱開。昔開三、今開一。所以有此四句者，皆是如來知機識法善巧為緣，無相違背，故悉名方便。所以方便通今昔也。次舉無方便

【現代漢語翻譯】 現代漢語譯本：方便、非二非不二才是真實。二與不二乃至非二非不二仍然是四句分別，未能免除名言的束縛，都稱為方便，諸法的寂滅相是無法用言語表達的，這才是真實。憑藉方便，憑藉真實，既然有四種階梯，身方便、身真實也有四句分別。第一，以短為方便，長為真實。第二，以長短並列為方便，非長非短為真實。第三，長短為二，非長非短為不二，二與不二都是方便，非二非不二才稱為真實。第四，二與不二、非二非不二仍然是四句分別，沒有脫離名言的範疇，都稱為方便，如來的法身超越四句，忘卻一切對立，才能稱為真實。所以《壽量品》（指《妙法蓮華經·壽量品》）解釋法身時說『非實非虛非如非異，具足十不』，就像那段經文所說的那樣。 通別門，從個別的角度來說，正是以三乘為方便，從普遍的角度來說，方便是善巧的意思，善巧貫通過去和現在。現在想要融合三（乘）和一（乘）的由來，稱讚諸佛的善巧，之所以這樣說，是因為過去辨別三教，現在說一乘，前後矛盾，意義上就像矛和盾一樣，那麼人們就不會相信，所以解釋說，過去說三，現在說一，是因為深刻地觀察眾生的根機，善巧地施行教化，所以不矛盾。所以方便是三（乘）和一（乘）的總稱，是過去和現在的通稱，因此在開始的品題中命名為『方便品』。但是這個意義難以明白，現在用四句來顯明它：第一，過去開顯，現在覆蓋。意思是過去開顯三（乘），現在覆蓋三（乘）。第二，過去覆蓋，現在開顯。意思是過去覆蓋一（乘），現在開顯一（乘）。第三，過去和現在都覆蓋。過去覆蓋一（乘），現在覆蓋三（乘）。第四，過去和現在都開顯。過去開顯三（乘），現在開顯一（乘）。所以有這四句，都是如來了解眾生的根機，認識佛法，善巧地作為因緣，沒有互相違背，所以都稱為方便。所以方便貫通過去和現在。接下來舉出沒有方便的情況。

【English Translation】 English version: 'Expedient means (Upaya), neither duality nor non-duality, is the truth.' The four possibilities of 'duality and non-duality, even neither duality nor non-duality' are still four phrases, not free from conceptual language, and are all called expedient means. The quiescent nature of all dharmas cannot be expressed in words; this is the truth. Since there are four stages of relying on expedient means and relying on truth, there are also four phrases for 'body as expedient means' and 'body as truth.' First, shortness is expedient means, and length is truth. Second, both length and shortness are expedient means, and neither length nor shortness is truth. Third, length and shortness are duality, and neither length nor shortness is non-duality. Both duality and non-duality are expedient means, and neither duality nor non-duality is called truth. Fourth, the four possibilities of 'duality and non-duality, neither duality nor non-duality' are still four phrases, not free from conceptual language, and are all called expedient means. The Tathagata's (Thus Come One) Dharmakaya (Dharma body) transcends these four phrases, and all hundreds of negations are eliminated; only then is it called truth. Therefore, the 'Chapter on the Duration of Life of the Tathagata' (Juryo-hon) explains the Dharmakaya as 'neither real nor unreal, neither thus nor otherwise, possessing the ten nots' as described in that text. Regarding the 'General and Specific' aspect, specifically speaking, the Three Vehicles (Triyana) are expedient means. Generally speaking, expedient means is defined as skillful means, which connects the past and the present. Now, we want to integrate the origin of the three (vehicles) and the one (vehicle), praising the skillful means of all Buddhas. The reason for this is that in the past, the three teachings were distinguished, but now the One Vehicle is taught. The contradiction between the past and the present would be like a spear and a shield, and people would not believe it. Therefore, it is explained that the reason for the past three and the present one is that the Tathagata deeply observes the faculties of beings and skillfully teaches them, so there is no contradiction. Therefore, expedient means is the general name for the three (vehicles) and the one (vehicle), and it is a common term for the past and the present. That is why the initial chapter is titled 'Expedient Means Chapter.' However, this meaning is difficult to understand, so now we use four phrases to clarify it: First, the past is revealed, and the present is covered. This means that the three (vehicles) were revealed in the past, but now they are covered. Second, the past is covered, and the present is revealed. This means that the one (vehicle) was covered in the past, but now it is revealed. Third, both the past and the present are covered. The one (vehicle) was covered in the past, and the three (vehicles) are covered now. Fourth, both the past and the present are revealed. The three (vehicles) were revealed in the past, and the one (vehicle) is revealed now. The reason for these four phrases is that the Tathagata understands the faculties of beings, recognizes the Dharma, and skillfully acts as a cause, without contradicting each other, so they are all called expedient means. Therefore, expedient means connects the past and the present. Next, we will discuss the absence of expedient means.

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四句對顯之：一者、昔緣執三覆佛一，不知說三為開一。二者、今緣執一覆佛三，不知雖一不失三。三者、執自性三覆佛因緣之一三。四者、執自性一覆佛因緣之三一。如此昔執皆是無方便，故無方便亦通今昔也。

問：

何文明方便通今昔耶？

答：

下三請文云「諸佛第一方便」，夫三乘是方便不名第一，一乘是第一不名方便，今言第一方便，則知是諸佛善巧智名第一方便，有此巧智故能說一三也。

問：

亦得云一乘名方便，故言方便品以不？

答：

亦得爾也。故《勝鬘經》云「一乘大方便」，即是諸佛大善巧。《勝鬘》明一乘而題稱一乘大方便，《法華》開宗之首亦宜用一乘為方便也。

問：

何故用一乘為方便耶？

答：

如《百論》依空舍福，而《論》文云「用無相舍福」，釋言以是方便則能捨福，若舍有而滯空不名為方便，舍有不著空故名為方便。《智度論》云「破常而著無常名無方便無常，破常不著無常名有方便無常」，又云「破二不著一是名為法忍」。今亦爾，為破二乘故明於一，亦不令著一，故此一名方便。所以然者，生死以取相為源，入道用無著為本，故下文云「我以無數方便引導眾生令離諸著」。

問

【現代漢語翻譯】 現代漢語譯本： 用四句話來對照顯明：第一，過去因為執著於三（三乘，Sravakayana, Pratyekabuddhayana, Bodhisattvayana），反而遮蔽了佛的一乘（Ekayana），不知道說三乘是爲了開顯一乘。第二，現在因為執著於一乘，反而遮蔽了佛的三乘，不知道雖然說一乘，但並不失去三乘。第三，執著于自性（svabhava）的三乘，反而遮蔽了佛以因緣（hetu-pratyaya）而有的一三之分。第四，執著于自性的一乘，反而遮蔽了佛以因緣而有的三一之別。像這樣，過去的執著都是因為沒有善巧方便，所以沒有善巧方便也同樣適用於現在。 問： 什麼叫做善巧方便能夠貫通過去和現在呢？ 答： 《法華經》下文的三請文（指佛陀三次勸請諸菩薩弘揚《法華經》）中說『諸佛第一方便』，三乘是方便但不稱為第一，一乘是第一但不稱為方便，現在說第一方便，就知道這是諸佛善巧智慧的名稱，叫做第一方便，有了這種善巧智慧，所以能夠說一說三。 問： 也可以說一乘名為方便，所以《方便品》這樣命名嗎？ 答： 也可以這樣說。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說『一乘大方便』，就是諸佛的大善巧。《勝鬘經》闡明一乘，而經題稱為一乘大方便，《法華經》開宗明義之初，也應該用一乘作為方便。 問： 為什麼用一乘作為方便呢？ 答： 比如《百論》（Śataśāstra）依靠空性（sunyata）來捨棄福報，而《論》文中說『用無相（animitta）捨棄福報』，解釋說用這種方法才能捨棄福報，如果捨棄有（bhava）而執著于空（sunyata），不叫做方便，捨棄有而不執著于空，才叫做方便。《智度論》（Mahāprajñāpāramitāśāstra）說『破除常（nitya）而執著于無常（anitya），叫做沒有善巧方便的無常，破除常而不執著于無常，叫做有善巧方便的無常』，又說『破除二（dvaya）而不執著於一（ekatva），這叫做法忍（dharma-ksanti）』。現在也是這樣，爲了破除二乘（Sravakayana, Pratyekabuddhayana）的執著，所以闡明一乘，也不讓人執著於一乘，所以這叫做方便。之所以這樣，是因為生死以取相（nimitta-graha）為根源，入道以無著（anupalambha）為根本，所以下文說『我以無數方便引導眾生令離諸著』。

【English Translation】 English version: Use four sentences to contrast and reveal: First, in the past, due to clinging to the Three Vehicles (Triyana), one obscured the One Vehicle (Ekayana) of the Buddha, not knowing that speaking of the Three Vehicles was to reveal the One Vehicle. Second, now, due to clinging to the One Vehicle, one obscures the Three Vehicles of the Buddha, not knowing that although speaking of the One Vehicle, the Three Vehicles are not lost. Third, clinging to the Three Vehicles as having inherent existence (svabhava), one obscures the one and three aspects of the Buddha's causal conditions (hetu-pratyaya). Fourth, clinging to the One Vehicle as having inherent existence, one obscures the three and one aspects of the Buddha's causal conditions. Like this, past clinging is all due to the lack of skillful means (upaya), so the lack of skillful means also applies to the present. Question: What is meant by skillful means that can connect the past and the present? Answer: The text below, in the Three Requests (referring to the Buddha's three exhortations to the Bodhisattvas to propagate the Lotus Sutra), says 'The foremost skillful means of the Buddhas.' The Three Vehicles are skillful means but are not called foremost; the One Vehicle is foremost but is not called skillful means. Now, saying 'foremost skillful means' indicates that this is the name of the Buddhas' skillful wisdom, called 'foremost skillful means.' Having this skillful wisdom, one can speak of one and three. Question: Can it also be said that the One Vehicle is called skillful means, hence the name 'Skillful Means Chapter'? Answer: That can also be said. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says 'The great skillful means of the One Vehicle,' which is the great skill of the Buddhas. The Śrīmālādevī Sūtra elucidates the One Vehicle, and its title calls it the great skillful means of the One Vehicle. At the beginning of the Lotus Sutra, it is also appropriate to use the One Vehicle as skillful means. Question: Why is the One Vehicle used as skillful means? Answer: For example, the Śataśāstra relies on emptiness (sunyata) to relinquish merit, and the text of the Śāstra says 'Use non-appearance (animitta) to relinquish merit,' explaining that this method is used to relinquish merit. If one relinquishes existence (bhava) and clings to emptiness (sunyata), it is not called skillful means. Relinquishing existence without clinging to emptiness is called skillful means. The Mahāprajñāpāramitāśāstra says 'Destroying permanence (nitya) and clinging to impermanence (anitya) is called impermanence without skillful means; destroying permanence without clinging to impermanence is called impermanence with skillful means.' It also says 'Destroying duality (dvaya) without clinging to oneness (ekatva) is called dharma-ksanti (acceptance of the Dharma).' It is the same now. In order to destroy the clinging of the Two Vehicles, the One Vehicle is elucidated, but one is not made to cling to the One Vehicle, so this is called skillful means. The reason for this is that birth and death have their source in grasping at characteristics (nimitta-graha), and entering the path has its foundation in non-attachment (anupalambha), so the text below says 'I guide sentient beings with countless skillful means, causing them to be free from all attachments.'

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：

《勝鬘》、《大品》及此經皆明方便，有何異耶？

答：

凡有四句：一、合乘合慧，如《勝鬘》合五乘為一乘，故云合乘；若權若實總名大方便，故名合慧。二、開乘開慧，如《法華》云「照一為權、照一為實」。三、開乘合慧，亦如此經序昔二今一，故名開乘；此之三一皆是如來知機識法善巧方便，故名合慧。四、合乘開慧，如《大品》總說一切乘皆入大乘，如〈會宗品〉云「若佛法菩薩法二乘法皆入摩訶衍」，故名合乘也。就大乘中自開空有二慧，故名開慧。

問：

《大品》已明一切法皆入大乘，與《法華》何異？

答：

《大品》已會於法但未會人。會法者，欲明大乘無法不攝，故《大品》云「若有實語攝一切善法者，波若是也」。未會人者，但二乘人至《大品》時大機未熟，故未會人。《法華》則人法俱會，會人故同名菩薩，會法名為一乘。又《攝大乘論》云「有二種會，一、顯會；二、密會」。密會者如《大品》明一切諸法皆入大乘，《顯會》者如法華會人也。又有二會：一、理會；二、教會。理會者如《大品》明一切諸法皆入實相，實相既無二，豈有三乘異耶？七卷《金光明經》云「法界無二故乘無有三」，但未會三教，故不名教會。《法華》理、

【現代漢語翻譯】 現代漢語譯本：

問：

《勝鬘經》、《大品般若經》和這部經都闡明了方便法門，它們之間有什麼區別呢？

答：

總共有四種情況：第一種是合乘合慧，例如《勝鬘經》將五乘歸為一乘，所以說是『合乘』；無論是權巧之法還是真實之法，都總稱為大方便，所以說是『合慧』。第二種是開乘開慧，例如《法華經》說『照一』是權巧，『照一』是真實。第三種是開乘合慧，也像這部經序言中所說的過去二是現在一，所以說是『開乘』；這三一之說是如來了解眾生根機、認識佛法、善於運用巧妙方便，所以說是『合慧』。第四種是合乘開慧，例如《大品般若經》總括地說一切乘都歸入大乘，就像〈會宗品〉所說的『如果佛法、菩薩法、二乘法都歸入摩訶衍（Mahayana，大乘）』，所以說是『合乘』。在大乘中又開出空有二種智慧，所以說是『開慧』。

問：

《大品般若經》已經闡明一切法都歸入大乘，這與《法華經》有什麼不同呢？

答：

《大品般若經》已經會歸了法，但還沒有會歸人。所謂會歸法，是要說明大乘沒有哪種法不能涵蓋，所以《大品般若經》說『如果有真實之語能夠涵蓋一切善法，那就是般若（Prajna，智慧）』。所謂沒有會歸人，是因為二乘人在聽《大品般若經》時，大乘的根機尚未成熟，所以沒有會歸人。《法華經》則是人和法都得到會歸，會歸人所以都同名為菩薩（Bodhisattva，菩薩），會歸法名為一乘。此外，《攝大乘論》說『有兩種會歸，一是顯會，二是密會』。密會就像《大品般若經》闡明一切諸法都歸入大乘，顯會就像《法華經》會歸人。還有兩種會歸：一是理會，二是教會。理會就像《大品般若經》闡明一切諸法都歸入實相，實相既然沒有二，哪裡會有三乘的差別呢？七卷本的《金光明經》說『法界沒有二，所以乘也沒有三』，但沒有會歸三教，所以不能稱為教會。《法華經》在理、

【English Translation】 English version:

Question:

Since the Shrimala Sutra (《勝鬘經》), the Mahaprajnaparamita Sutra (《大品般若經》), and this sutra all elucidate skillful means (upaya), what are the differences among them?

Answer:

There are generally four categories: First, uniting the vehicles and uniting wisdom, such as the Shrimala Sutra uniting the five vehicles into one vehicle, hence it is called 'uniting the vehicles'; whether provisional or real, all are collectively called great skillful means, hence it is called 'uniting wisdom'. Second, opening the vehicles and opening wisdom, such as the Lotus Sutra saying 'illuminating one' is provisional, 'illuminating one' is real. Third, opening the vehicles and uniting wisdom, also like this sutra's introduction stating that the past two are now one, hence it is called 'opening the vehicles'; this three-in-one is all the Tathagata's (如來, Thus Come One) skillful means of understanding beings' capacities, recognizing the Dharma (佛法, the teachings), and being adept at expedient means, hence it is called 'uniting wisdom'. Fourth, uniting the vehicles and opening wisdom, such as the Mahaprajnaparamita Sutra generally saying that all vehicles enter the Mahayana (摩訶衍, Great Vehicle), like the chapter 'Meeting of Schools' saying 'if the Buddha Dharma, Bodhisattva Dharma (菩薩法, Bodhisattva teachings), and Two Vehicle Dharma all enter the Mahayana', hence it is called 'uniting the vehicles'. Within the Mahayana, it opens up the two wisdoms of emptiness and existence, hence it is called 'opening wisdom'.

Question:

Since the Mahaprajnaparamita Sutra has already elucidated that all dharmas enter the Mahayana, what is the difference between it and the Lotus Sutra?

Answer:

The Mahaprajnaparamita Sutra has already united the Dharma but has not yet united the people. Uniting the Dharma means clarifying that there is no Dharma that the Mahayana cannot encompass, hence the Mahaprajnaparamita Sutra says 'if there is a true word that can encompass all good dharmas, that is Prajna (般若, wisdom)'. Not yet uniting the people means that when the Two Vehicle practitioners heard the Mahaprajnaparamita Sutra, their capacity for the Mahayana was not yet mature, hence they were not united. The Lotus Sutra, however, unites both people and Dharma, uniting the people so that they are all called Bodhisattvas (菩薩, enlightenment being), uniting the Dharma is called the One Vehicle. Furthermore, the Mahayana-samgraha (《攝大乘論》) says 'there are two kinds of uniting, one is explicit uniting, and the other is implicit uniting'. Implicit uniting is like the Mahaprajnaparamita Sutra clarifying that all dharmas enter the Mahayana, explicit uniting is like the Lotus Sutra uniting the people. There are also two kinds of uniting: one is uniting in principle, and the other is uniting in teaching. Uniting in principle is like the Mahaprajnaparamita Sutra clarifying that all dharmas enter the Reality Mark (實相, true nature of reality), since the Reality Mark has no duality, how can there be differences among the Three Vehicles? The seven-fascicle Suvarnaprabhasa Sutra (《金光明經》) says 'the Dharma Realm has no duality, therefore the vehicles are not three', but it does not unite the three teachings, therefore it cannot be called uniting in teaching. The Lotus Sutra in principle,

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教俱會。

問：

三乘是方便，亦得名為實不？

答：

凡有四句：一者、于昔為實、於今為權，謂對今一以望昔三是也。二者、今昔俱實，昔以三為實，今以一為實。三者、三一俱權，望正道為論，未曾三一，三一皆為開道名為道門，故皆權也。四者、今實昔權，今以一為實，于昔為非實義名為權。

問：

人天乘亦是方便以不？

答：

若說三十三天常樂我凈，指黃葉為真金亦是方便，若直說五戒十善感人天身，不名方便。

次開文句者，從此品去至〈分別功德品〉格量偈以來十五品半經，名為正說。大開為二，凡有十種：一者、從初品至〈法師品〉凡有九品，明乘方便、乘真實；次從〈寶塔品〉竟後有六品半經，明身方便、身真實。昔日三乘謂乘方便也，今明一乘謂乘真實也。昔日生滅之身謂身方便也，今無生滅身謂身真實也。

所以雙開此二者，釋迦一化凡有三時：一者、雙說；二者、雙覆；三者、雙開。言雙說者，佛初成道《華嚴》之會，為諸大士說究竟法、明圓滿身，故長者居師子坐羅列寶物，即是其事，故說雙說。但小器未堪，故鹿苑之會隱一明三、覆本開跡，是以長者止於傍使更遣餘人，脫珍御服著弊垢衣，即是其事，謂雙覆也。至

【現代漢語翻譯】 現代漢語譯本 教俱會（教義聚集之處）。

問：

三乘（聲聞乘、緣覺乘、菩薩乘）是方便法門，也可以稱為真實嗎？

答：

總共有四種說法：第一種，過去是真實，現在是方便，這是指相對於現在的一佛乘來說，過去的聲聞、緣覺、菩薩三乘是方便。第二種，過去和現在都是真實，過去以三乘為真實，現在以一乘為真實。第三種，三乘和一乘都是方便，如果從究竟的正道來看，本來就沒有三乘和一乘的分別，三乘和一乘都是爲了引導眾生進入正道而設立的，所以都是方便。第四種，現在是真實，過去是方便，現在以一乘為真實，相對於過去的三乘來說，就不是真實的意義，而是方便。

問：

人天乘（修善業以得人道和天道）也是方便法門嗎？

答：

如果說三十三天（佛教宇宙觀中欲界六天之一）是常樂我凈的，就像指著黃葉說是真金一樣，這就是方便。如果直接說持守五戒十善可以感得人天果報，這就不稱為方便。

接下來解釋文句，從這一品（《方便品》）到《分別功德品》格量偈，共十五品半的經文，稱為正說。大體上分為兩種，共有十個方面：第一，從初品到《法師品》，共有九品，說明乘的方便和乘的真實；第二，從《寶塔品》到後面，共有六品半的經文，說明身的方便和身的真實。過去所說的三乘是乘的方便，現在所說的一乘是乘的真實。過去所說的生滅之身是身的方便，現在所說的無生滅之身是身的真實。

之所以要同時開顯這兩種方便和真實，是因為釋迦牟尼佛一生的教化有三個階段：第一，同時宣說；第二，同時覆蓋；第三，同時開顯。所謂同時宣說，是指佛陀最初成道時在《華嚴經》的法會上，為諸大菩薩宣說究竟的佛法、闡明圓滿的佛身，所以長者坐在師子座上陳列各種寶物，就是這種情況，所以說是同時宣說。但是小根器的眾生無法接受，所以在鹿野苑的法會上隱沒一乘而宣說三乘，覆蓋了根本而開顯了事跡，因此長者停止在旁邊侍奉，而改派其他人，脫下珍貴的御服而穿上破舊的衣服，就是這種情況，這叫做同時覆蓋。到了...

【English Translation】 English version The Assembly of Teachings.

Question:

Are the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) expedient means, or can they also be called real?

Answer:

There are four statements in general: First, in the past it was real, but now it is expedient. This refers to the fact that compared to the One Vehicle of today, the Three Vehicles of the past are expedient. Second, both past and present are real. In the past, the Three Vehicles were considered real, and now the One Vehicle is considered real. Third, both the Three Vehicles and the One Vehicle are expedient. If viewed from the perspective of the ultimate Right Path, there is fundamentally no distinction between the Three Vehicles and the One Vehicle. The Three Vehicles and the One Vehicle are all established to guide sentient beings onto the Right Path, so they are all expedient. Fourth, the present is real, and the past is expedient. Now the One Vehicle is considered real, and compared to the Three Vehicles of the past, it is not the real meaning, but rather expedient.

Question:

Is the Human-Celestial Vehicle (cultivating good karma to attain rebirth in the human and celestial realms) also an expedient means?

Answer:

If it is said that the Trayastrimsa Heaven (one of the six heavens of the Desire Realm in Buddhist cosmology) is characterized by permanence, bliss, self, and purity, like pointing to a yellow leaf and calling it real gold, then it is an expedient. If it is directly said that upholding the Five Precepts and practicing the Ten Virtuous Deeds can result in rebirth in the human and celestial realms, then it is not called an expedient.

Next, explaining the text, from this chapter (the 'Expedient Means' Chapter) to the verse of comparison in the 'Distinctions in Benefits' Chapter, a total of fifteen and a half chapters of the sutra, are called the Correct Teaching. Broadly speaking, it is divided into two, with ten aspects in general: First, from the initial chapter to the 'Teacher of the Dharma' Chapter, a total of nine chapters, explaining the expedience of the Vehicle and the reality of the Vehicle; Second, from the 'Treasure Tower' Chapter to the end, a total of six and a half chapters of the sutra, explaining the expedience of the Body and the reality of the Body. The Three Vehicles spoken of in the past are the expedience of the Vehicle, and the One Vehicle spoken of now is the reality of the Vehicle. The body of birth and death spoken of in the past is the expedience of the Body, and the body without birth and death spoken of now is the reality of the Body.

The reason for simultaneously revealing these two expedients and realities is that Shakyamuni Buddha's teachings throughout his life had three stages: First, simultaneous teaching; Second, simultaneous covering; Third, simultaneous revealing. The so-called simultaneous teaching refers to the fact that when the Buddha first attained enlightenment, at the assembly of the 'Avatamsaka Sutra', he proclaimed the ultimate Dharma and elucidated the perfect Body to the great Bodhisattvas. Therefore, the elder sitting on the lion throne displaying various treasures is precisely this situation, hence it is called simultaneous teaching. However, beings of lesser capacity were unable to accept it, so at the Deer Park assembly, the One Vehicle was concealed and the Three Vehicles were proclaimed, the root was covered and the traces were revealed. Therefore, the elder stopped serving by the side and instead sent others, taking off his precious royal garments and putting on tattered clothes, which is precisely this situation, and is called simultaneous covering. Arriving at...

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《法華》之會俱開二權、雙示兩實，謂雙開也。初之雙說謂根本法輪，次之雙覆謂支末之教，后之雙開謂收末歸本。此之三門非但釋迦一化，總攝一切諸佛教門。《法華》結會終始具足三門，但對昔雙覆故言雙開耳。

二者、大明佛化凡有三門：《法華》之前攝一切邪歸五乘之正，謂攝邪歸正門。此經初分會五乘之異同歸一道，謂攝異歸同門。此經後分明法身之果，謂引因趣果門。此之三門無教不收、無人不化，斯經對昔但有二門，若結會終始具三門也。如《玄義》序之。

三者、大明佛事凡有三輪：一、知他心，二、現神力，三、說教門。此之三輪無佛事而不收、無群生而不化，但初分經會五乘之教歸於一乘，謂說法輪。後分之經明延促自在修短適化，則神通輪。故前文云「說佛智慧故諸佛出於世」，后章經云「如來秘密神通之力」，則其證也。

四者、大明佛德凡有三種：一者、法身；二者、波若；三者、解脫。以正法為身故曰法身，無境不照名為波若，無累不盡故稱解脫。所以佛德但明三者，法身、波若無德不圓，解脫一門無累不盡。但德無不圓復開為二：一者、法身；二者、智慧。如世間人有身有智。又法身為體，智慧為用。又內智無不照為波若，外感無不應，功由法身也。又為對生死但

【現代漢語翻譯】 現代漢語譯本: 《法華經》（Lotus Sutra）的集會全部開啟了二權（two provisional teachings）、同時展示了兩實（two real teachings），這叫做雙開（dual opening）。最初的雙說（dual exposition）指的是根本法輪（fundamental Dharma wheel），其次的雙覆（dual covering）指的是支末之教（branch-end teachings），最後的雙開（dual opening）指的是收末歸本（returning the branches to the root）。這三重門（three gates）不僅涵蓋了釋迦（Shakya）一生的教化，也總攝了一切諸佛的教門。《法華經》（Lotus Sutra）總結集會，從始至終完備了三重門（three gates），只是因為針對過去的雙覆（dual covering），所以才說雙開（dual opening）。

其次，闡明佛的教化總共有三重門（three gates）：《法華經》（Lotus Sutra）之前，攝一切邪見歸於五乘（five vehicles）之正見，這叫做攝邪歸正門（gate of gathering the heterodox into the orthodox）。此經的初分，會合五乘（five vehicles）的異同歸於一道（one path），這叫做攝異歸同門（gate of gathering the different into the same）。此經的後分，闡明法身（Dharmakaya）之果，這叫做引因趣果門（gate of leading from cause to effect）。這三重門（three gates）沒有哪種教義不包含，沒有哪個人不被教化，這部經針對過去只有二重門（two gates），如果總結集會，從始至終就完備了三重門（three gates）。如《玄義》（Profound Meaning）序文所說。

再次，闡明佛的事業總共有三輪（three wheels）：一、知他心（knowing the minds of others），二、現神力（manifesting supernatural powers），三、說教門（expounding the teachings）。這三重輪（three wheels）沒有哪種佛事不包含，沒有哪個眾生不被教化，只是初分經會合五乘（five vehicles）的教義歸於一乘（one vehicle），這叫做說法輪（Dharma wheel）。後分的經闡明延促自在、修短適化，這就是神通輪（supernatural power wheel）。所以前文說『說佛智慧故諸佛出於世』，后章經說『如來秘密神通之力』，這就是證明。

第四，闡明佛的功德總共有三種：一者、法身（Dharmakaya）；二者、般若（Prajna）；三者、解脫（Liberation）。以正法為身所以叫做法身（Dharmakaya），沒有哪個境界不照耀叫做般若（Prajna），沒有哪個累贅不消除所以叫做解脫（Liberation）。所以佛的功德只闡明這三種，法身（Dharmakaya）、般若（Prajna）沒有哪個功德不圓滿，解脫（Liberation）一門沒有哪個累贅不消除。只是功德沒有不圓滿的，又可以分為兩種：一者、法身（Dharmakaya）；二者、智慧（Wisdom）。就像世間人有身有智。又法身（Dharmakaya）是體，智慧（Wisdom）是用。又內在的智慧沒有哪個不照耀，是般若（Prajna），外在的感應沒有哪個不迴應，功勞在於法身（Dharmakaya）啊。又是爲了針對生死，所以...

【English Translation】 English version: The assembly of the 'Lotus Sutra' (Fahua) fully opens the two provisional teachings (er quan), and simultaneously reveals the two real teachings (liang shi), which is called 'dual opening' (shuang kai). The initial 'dual exposition' (shuang shuo) refers to the fundamental Dharma wheel (genben falun), the subsequent 'dual covering' (shuang fu) refers to the branch-end teachings (zhi mo zhi jiao), and the final 'dual opening' (shuang kai) refers to returning the branches to the root (shou mo gui ben). These three gates (san men) not only encompass Shakya's (Shijia) teachings throughout his life, but also comprehensively include the teachings of all Buddhas. The 'Lotus Sutra' (Fahua) concludes the assembly, fully equipped with the three gates (san men) from beginning to end, but it is only called 'dual opening' (shuang kai) because it is directed towards the past 'dual covering' (shuang fu).

Secondly, it elucidates that the Buddha's teachings have a total of three gates (san men): Before the 'Lotus Sutra' (Fahua), it gathers all heterodox views into the orthodox views of the five vehicles (wu cheng), which is called the 'gate of gathering the heterodox into the orthodox' (she xie gui zheng men). The initial part of this sutra unites the differences and similarities of the five vehicles (wu cheng) into one path (yi dao), which is called the 'gate of gathering the different into the same' (she yi gui tong men). The latter part of this sutra elucidates the fruit of the Dharmakaya (fashen), which is called the 'gate of leading from cause to effect' (yin yin qu guo men). These three gates (san men) include all teachings and transform all beings. This sutra only has two gates (liang men) in relation to the past. If it concludes the assembly, it will be fully equipped with the three gates (san men), as stated in the preface of 'Profound Meaning' (Xuanyi).

Thirdly, it elucidates that the Buddha's activities have a total of three wheels (san lun): 1. Knowing the minds of others (zhi ta xin), 2. Manifesting supernatural powers (xian shen li), 3. Expounding the teachings (shuo jiao men). These three wheels (san lun) include all Buddha activities and transform all sentient beings. The initial part of the sutra unites the teachings of the five vehicles (wu cheng) into the one vehicle (yi cheng), which is called the Dharma wheel (shuo fa lun). The latter part of the sutra elucidates the freedom of extending or shortening life, and adapting cultivation to suit transformation, which is the supernatural power wheel (shentong lun). Therefore, the previous text says, 'Because the Buddhas expound the wisdom of the Buddha, they appear in the world,' and the later chapter of the sutra says, 'The secret supernatural power of the Tathagata,' which is the proof.

Fourthly, it elucidates that the Buddha's virtues have a total of three types: 1. Dharmakaya (fashen); 2. Prajna (banruo); 3. Liberation (jietuo). Because the body is the true Dharma, it is called Dharmakaya (fashen). Because there is no realm that it does not illuminate, it is called Prajna (banruo). Because there is no burden that it does not eliminate, it is called Liberation (jietuo). Therefore, the Buddha's virtues only elucidate these three. Dharmakaya (fashen) and Prajna (banruo) have no virtue that is not complete, and the gate of Liberation (jietuo) has no burden that is not eliminated. However, since the virtues are all complete, they can also be divided into two: 1. Dharmakaya (fashen); 2. Wisdom (zhihui). Just like worldly people have body and wisdom. Also, Dharmakaya (fashen) is the substance, and Wisdom (zhihui) is the function. Furthermore, the inner wisdom illuminates everything, which is Prajna (banruo), and the external responses are all answered, which is due to the Dharmakaya (fashen). Also, it is in response to birth and death, so...

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有於三：以對生死報障故說法身；對生死業障故說解脫；對煩惱障明於波若。又總十二因緣不出三道：謂苦道、業道及煩惱道。如來登中道第一義山頂，與無明父母別，故永免三道、具於三德。又對二乘三德未圓，明如來三德圓。又有法身明如來身業，有于波若辨如來口業，辨于解脫顯如來意業，如〈四相品〉說。今此經亦具明三德所以稱妙，以凡夫二乘不具三德故名為粗，但初分經明於波若，後分之說辨於法身，斯二無累即是解脫。

問：

後分明法身其文可見，初分云何辨于波若？

答：

如前云，釋迦玄音始唱嘆佛智甚深，多寶稱善贊大慧平等，即是其事。

問：

何處有明解脫德耶？

答：

〈譬喻品〉云「二乘但離虛妄名為解脫，其實未得一切解脫」。但離虛妄名為解脫者，但免三界分段及見思之惑，若具斷五住備傾二死名一切解脫。正用此法簡異二乘，令舍保三歸於一極。

五者、總談大小諸教，不出因果法門。但大乘因果凡有二門：一、通因通果；二、別因別果。通因通果者，通明十方三世諸佛同行不二之因，同得一極之果。初分經文正明斯法，謂通因通果。次明別因別果者，別明釋迦久已成佛，過去行長遠之因，未來證不滅常住之果，後段

【現代漢語翻譯】 現代漢語譯本 有三種對應關係：爲了對應生死的業報障礙，所以宣說法身（Dharmakaya，佛的法性之身）；爲了對應生死的行業障礙，所以宣說解脫（Moksha，從輪迴中解脫）；爲了對應煩惱的障礙，闡明般若（Prajna，智慧）。 此外，總括十二因緣，不出三種道：即苦道、業道和煩惱道。如來登上中道第一義山頂，與無明（Avidya，無知）的父母告別，所以永遠免除三種道，具足三種德。又因為二乘（Sravakas and Pratyekabuddhas，聲聞和緣覺）的三德不圓滿，所以闡明如來的三德圓滿。還有，法身闡明如來的身業，般若辨析如來的口業，解脫彰顯如來的意業，如《四相品》所說。現在這部經也完全闡明三德，所以稱為妙，因為凡夫和二乘不具足三德，所以稱為粗。但初分經文闡明般若，後分經文辨析法身，這二者沒有累贅就是解脫。 問： 後分闡明法身，其文句可以見到，初分如何辨析般若？ 答： 如前面所說，釋迦（Sakyamuni，釋迦牟尼佛）玄妙的聲音開始唱誦，讚歎佛的智慧甚深，多寶（Prabhutaratna，多寶如來）稱讚善哉，讚歎大智慧平等，這就是這件事。 問： 哪裡有闡明解脫德呢？ 答： 《譬喻品》說：『二乘只是遠離虛妄，名為解脫，其實沒有得到一切解脫』。只是遠離虛妄名為解脫，只是免除三界的分段生死以及見思惑，如果完全斷除五住地煩惱，完全傾覆二種死，才名為一切解脫。正是用這種方法來區分二乘，讓他們捨棄保三，歸於一極。 第五，總的來說，大小乘的各種教義，都不出因果法門。但大乘的因果凡有二門：一、通因通果；二、別因別果。通因通果，是普遍闡明十方三世諸佛同行不二的因，共同得到一個極果。初分經文正是闡明這種法，稱為通因通果。其次闡明別因別果，是分別闡明釋迦很久以前就已經成佛，過去行持長遠的因，未來證得不滅常住的果，後段經文...

【English Translation】 English version There are three correspondences: To counter the karmic obstacles of birth and death, the Dharmakaya (Buddha's Dharma body) is expounded; to counter the karmic obstacles of birth and death, liberation (Moksha, freedom from Samsara) is expounded; to clarify the obstacles of afflictions, Prajna (wisdom) is elucidated. Furthermore, the totality of the twelve links of dependent origination does not go beyond the three paths: namely, the path of suffering, the path of karma, and the path of affliction. The Tathagata (Buddha) ascends to the summit of the Middle Way's First Principle, bids farewell to the parents of ignorance (Avidya), and thus is forever freed from the three paths, possessing the three virtues. Moreover, because the three virtues of the Two Vehicles (Sravakas and Pratyekabuddhas, Hearers and Solitary Realizers) are not complete, the Tathagata's complete three virtues are elucidated. Furthermore, the Dharmakaya elucidates the Tathagata's bodily karma, Prajna distinguishes the Tathagata's verbal karma, and liberation reveals the Tathagata's mental karma, as described in the 'Chapter on the Four Aspects'. Now, this Sutra also fully elucidates the three virtues, hence it is called wonderful, because ordinary beings and the Two Vehicles do not possess the three virtues, hence they are called coarse. However, the first part of the Sutra elucidates Prajna, and the latter part of the Sutra distinguishes the Dharmakaya; these two without encumbrance are liberation. Question: The latter part elucidates the Dharmakaya, its text can be seen, how does the first part distinguish Prajna? Answer: As mentioned earlier, Sakyamuni's (Sakyamuni Buddha) profound voice began to chant, praising the Buddha's wisdom as extremely profound, Prabhutaratna (Many Treasures Buddha) praised 'Excellent!', praising great wisdom as equal, that is the matter. Question: Where is the virtue of liberation elucidated? Answer: The 'Parable Chapter' says: 'The Two Vehicles only depart from illusion and are called liberation, but in reality, they have not attained complete liberation'. Merely departing from illusion is called liberation, merely avoiding the segmented life and death of the Three Realms and the delusions of views and thoughts; if one completely cuts off the five dwelling-places of affliction and completely overturns the two kinds of death, that is called complete liberation. It is precisely using this method to distinguish the Two Vehicles, causing them to abandon preserving the three and return to the one ultimate. Fifth, generally speaking, the various teachings of the Great and Small Vehicles do not go beyond the Dharma gate of cause and effect. However, the cause and effect of the Great Vehicle have two aspects: first, the common cause and common effect; second, the distinct cause and distinct effect. The common cause and common effect is the universal elucidation of the non-dual cause practiced by all Buddhas of the ten directions and three times, commonly attaining one ultimate effect. The first part of the Sutra precisely elucidates this Dharma, called the common cause and common effect. Secondly, elucidating the distinct cause and distinct effect is the separate elucidation that Sakyamuni had already become a Buddha long ago, practicing the cause of distant past, and in the future will realize the imperishable and permanent effect, the latter section...

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經意正明斯法，謂別因別果也。

六者、總明諸佛不出權實二智、真應兩身。照三乘之智為權，鑒一乘之智為實。初分之經正說斯二智。王宮現生、伽耶成道為應身也；無始無終非生非滅為真身也。後段之經盛談斯義，故辨於二身。

七者、此經秤妙法者，即是一乘。故〈譬喻品〉云「是乘微妙清凈第一，于諸世間為無有上」。但乘有二種：一、所乘之法；二、能乘之人。具能乘所乘則乘義始圓。初分辨所乘之法，即是法妙；次〈現塔〉以去明能乘之人，謂人妙也。何以知然？如〈方便品〉云「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生」，則所乘之法也。〈見塔〉以去正釋如來常無常義，故辨能乘之人。如此人法更無二體，則一正觀兩義說之。統御之義為人，可軌之義為法，然正觀未曾人法，為眾生故強稱人法也。

八者、總論眾生迷倒凡有二種：一者、迷因；二者、迷果。初分之經破于迷因，後分之經斥于迷果。所言迷因者，昔於一佛乘分別說三，則指大因為小果，封教之徒遂執小果以為究竟，不知小果則是大因，故是迷因。今明汝等所行是菩薩道，還指小果為彼大因，破其自保究竟之執，故是破迷因也。後分之經斥迷果者，如來之身實無生滅，凡夫二乘謂是生滅無常，故破彼迷情辨

【現代漢語翻譯】 現代漢語譯本： 第六，總的說明諸佛不會超出權智和實智這兩種智慧，以及真身和應身這兩種身。照亮三乘（聲聞乘、緣覺乘、菩薩乘）的智慧是權智，鑑察一乘（唯一佛乘）的智慧是實智。《法華經》的前半部分主要講述這兩種智慧。在王宮顯現出生，在伽耶（Gaya）成道是應身；無始無終、非生非滅是真身。《法華經》的後半部分著重談論這個道理，所以要分辨這兩種身。 第七，這部經用來衡量妙法的是一乘。所以《譬喻品》中說：『這個乘微妙、清凈、第一，在所有世間中是無上的。』但是乘有兩種：一是所乘之法；二是能乘之人。具備能乘的人和所乘的法，那麼乘的意義才圓滿。首先分辨所乘之法，這就是法妙；其次從《現寶塔品》開始說明能乘之人，這就是人妙。為什麼知道是這樣呢？比如《方便品》中說：『佛安住在（唯一）大乘中，依照他所證得的法，用禪定和智慧的力量來莊嚴自己，用這個來度化眾生』，這就是所乘之法。《見寶塔品》之後主要解釋如來常與無常的意義，所以要分辨能乘之人。這樣，人和法沒有兩個實體，那麼就用一種正觀來講述兩種意義。統御的意義是人，可以作為準則的意義是法，然而正觀本來就沒有人和法，爲了眾生的緣故勉強稱之為人法。 第八，總的來說，眾生的迷惑顛倒總共有兩種：一是迷惑于因；二是迷惑于果。《法華經》的前半部分破除迷惑于因，後半部分駁斥迷惑于果。所說的迷惑于因，是指過去對於一佛乘分別說成三乘，這是指大的因當成小的果，那些固守宗派的人就執著于小的果位以為是究竟，不知道小的果位其實是大的因，所以這是迷惑于因。現在說明你們所行的是菩薩道，還是指小的果位是那個大的因，破除他們自以為保住了究竟的執著，所以這是破除迷惑于因。後半部分的經文駁斥迷惑于果，如來的身實際上沒有生滅，凡夫和二乘人認為是生滅無常，所以破除他們迷惑的情識，分辨如來常住不滅的真身。

【English Translation】 English version: Sixth, it generally clarifies that all Buddhas do not go beyond the two wisdoms of provisional and true, and the two bodies of true and responsive. The wisdom that illuminates the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) is provisional wisdom, and the wisdom that discerns the One Vehicle (the only Buddha Vehicle) is true wisdom. The first part of the Lotus Sutra mainly discusses these two wisdoms. Appearing to be born in the royal palace and attaining enlightenment in Gaya (Gaya) are responsive bodies; being without beginning or end, neither born nor extinguished, is the true body. The latter part of the Lotus Sutra emphasizes this principle, so it distinguishes between these two bodies. Seventh, what this sutra uses to measure the wonderful Dharma is the One Vehicle. Therefore, the Parable Chapter says: 'This vehicle is subtle, pure, and foremost, unsurpassed in all the world.' But there are two kinds of vehicle: first, the Dharma that is ridden; second, the person who rides it. When both the person who rides and the Dharma that is ridden are complete, then the meaning of the vehicle is complete. First, distinguish the Dharma that is ridden, which is the wonderfulness of the Dharma; second, from the Emergence of the Treasure Tower Chapter onwards, explain the person who rides, which is the wonderfulness of the person. How do we know this is so? For example, the Expedient Means Chapter says: 'The Buddha abides in the Great Vehicle, adorns himself with the power of meditation and wisdom according to the Dharma he has attained, and uses this to liberate sentient beings,' which is the Dharma that is ridden. From the Seeing the Treasure Tower Chapter onwards, it mainly explains the meaning of the Tathagata's permanence and impermanence, so it distinguishes the person who rides. In this way, the person and the Dharma do not have two entities, so one correct view is used to explain two meanings. The meaning of governing is the person, and the meaning of being a standard is the Dharma. However, correct view originally has neither person nor Dharma, but for the sake of sentient beings, it is勉強 called person and Dharma. Eighth, generally speaking, there are two kinds of delusion and inversion in sentient beings: first, delusion about the cause; second, delusion about the effect. The first part of the Lotus Sutra breaks through delusion about the cause, and the latter part refutes delusion about the effect. What is meant by delusion about the cause is that in the past, the One Buddha Vehicle was separately spoken of as the Three Vehicles, which refers to taking a great cause as a small effect. Those who adhere to their sects cling to the small fruit as the ultimate, not knowing that the small fruit is actually a great cause, so this is delusion about the cause. Now it is explained that what you are practicing is the Bodhisattva path, which still refers to the small fruit as that great cause, breaking through their clinging to the idea that they have preserved the ultimate, so this is breaking through delusion about the cause. The latter part of the sutra refutes delusion about the effect. The Tathagata's body actually has no birth or death, but ordinary people and those of the Two Vehicles think it is subject to birth and death and is impermanent, so it breaks through their deluded emotions and distinguishes the true body of the Tathagata that is permanent and does not perish.

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法身常住，所以斥迷果也。

問：

昔說大因為小果，今還指小果為大因者，亦得昔說法身為生滅，今還指生滅為法身耶？

答：

斯義不類。昔覆相說如來身有為生滅，今開方便門顯真實義，故辨生滅為應跡，無生滅為法身。但封教之流執跡迷本，故開真應兩身，而小果大因更無二法，與此非類也。

九者、總收惑倒凡有二種：一者、自倒；二者、他倒。初分之經斥于自倒，後分之經破於他倒。自倒者，二乘之人實非究竟，以顛倒故自謂究竟，故身子云「我今自於智，疑惑不能了，為是究竟法，為是所行道」，則其事也。後分之經破於他倒者，如來果德於二乘為他，自惑己身既入無餘，謂如來身亦同灰斷，故是他倒。今二段之經雙破兩倒，初段之經顯二乘非究竟除其自倒，後段之經明法身常住破其他倒。既自他倒除則一切惑盡，便改小志發於大心。又初段經破其自倒，令二乘人知彼涅槃非是常住，則破其常倒，後段經文破其他倒，顯如來常身破其無常之倒。二倒既除則應期悟道。

問：

初分經破常倒，備破四倒不？

答：

具破也。二乘之人自謂彼涅槃為常則有樂凈，雖無人我而有法我亦有我倒，故知初經具破常等四倒。後分經備破二乘人，謂佛是無常

【現代漢語翻譯】 法身是常住不滅的，所以要駁斥那些迷惑于（佛）果位的人。

問：

過去（佛經）說大因是小果，現在又說小果是大因，那麼是否也可以說過去（佛經）說法身是生滅的，現在又說生滅是法身呢？

答：

這兩種情況並不相似。過去（佛經）從表面上說如來身是有為生滅的，現在開啟方便之門，顯現真實的意義，所以分辨生滅是應化之跡，無生滅才是法身。只是那些拘泥於教條的人執著于應跡而迷惑了根本，所以才開示真身和應身兩種身。而小果和大因並不是兩種不同的法，所以與此不同。

第九，總括起來，迷惑顛倒的凡夫有兩種：一是自倒，二是他倒。前一部分的經文駁斥自倒，后一部分的經文破斥他倒。自倒，是指二乘（聲聞乘和緣覺乘）之人實際上並沒有達到究竟的境界，因為顛倒的緣故，自己卻認為已經達到了究竟，所以舍利弗（Śāriputra）說：『我現在對於智慧，疑惑不能瞭解，不知這是究竟之法，還是所修行的道路』，說的就是這種情況。后一部分的經文破斥他倒，是指如來的果德對於二乘來說是『他』，他們自己迷惑，認為自己已經進入無餘涅槃（nirvāṇa），就認為如來身也像灰燼一樣斷滅了，這就是他倒。現在這兩段經文同時破斥這兩種顛倒，前一段經文說明二乘並沒有達到究竟，從而去除他們的自倒，后一段經文闡明法身常住不滅，從而破除他們的他倒。既然自倒和他倒都除去了，那麼一切迷惑就都消盡了，就會改變小乘的志向，發起大乘的菩提心。而且，前一段經文破除他們的自倒，讓二乘之人知道他們的涅槃不是常住的，這就破除了他們的常倒；后一段經文破除他們的他倒，顯現如來常身，破除他們的無常之倒。兩種顛倒都除去了，就應該期望他們能夠覺悟得道。

問：

前一部分的經文破除常倒，是否也完全破除了四倒（常、樂、我、凈）呢？

答：

完全破除了。二乘之人自己認為他們的涅槃是常，那麼就會有樂和凈，雖然沒有人我，但有法我，也有我倒，所以知道前一部分的經文完全破除了常等四倒。后一部分的經文完全破除了二乘之人認為佛是無常的觀點。

【English Translation】 The Dharmakāya (法身) is eternally abiding, therefore it refutes those who are deluded about the fruit (of Buddhahood).

Question:

In the past, it was said that the great cause is a small fruit. Now, it is said that the small fruit is a great cause. Can it also be said that in the past, the Dharmakāya (法身) was said to be subject to birth and death, and now birth and death are said to be the Dharmakāya (法身)?

Answer:

These two meanings are not similar. In the past, superficially, it was said that the Tathāgata's (如來) body is conditioned and subject to birth and death. Now, the door of expedient means is opened to reveal the true meaning, so birth and death are distinguished as traces of manifestation, and non-birth and non-death are the Dharmakāya (法身). It is only those who are attached to the teachings who cling to the traces and are deluded about the root. Therefore, the two bodies of true body and response body are revealed. But the small fruit and the great cause are not two different dharmas, so it is not similar to this.

Ninth, to summarize, there are two kinds of deluded inversions among ordinary beings: first, self-inversion; second, other-inversion. The first part of the sutra refutes self-inversion, and the second part of the sutra refutes other-inversion. Self-inversion refers to those of the Two Vehicles (二乘) (Śrāvakayāna (聲聞乘) and Pratyekabuddhayāna (緣覺乘)) who have not actually reached the ultimate state, but because of their inversion, they think they have reached the ultimate state. Therefore, Śāriputra (舍利弗) said, 'Now I am in doubt about wisdom, unable to understand whether this is the ultimate dharma or the path that is being practiced.' This is the situation. The second part of the sutra refutes other-inversion, which refers to the fruit-virtues of the Tathāgata (如來) being 'other' to those of the Two Vehicles (二乘). They are deluded and think that they have entered Nirvāṇa (涅槃) without remainder, and they think that the Tathāgata's (如來) body is also extinguished like ashes. This is other-inversion. Now, these two sections of the sutra refute both inversions simultaneously. The first section of the sutra explains that the Two Vehicles (二乘) have not reached the ultimate state, thereby removing their self-inversion. The second section of the sutra clarifies that the Dharmakāya (法身) is eternally abiding, thereby refuting their other-inversion. Since both self-inversion and other-inversion are removed, then all delusions are exhausted, and they will change their small aspirations and generate the great Bodhicitta (菩提心). Moreover, the first section of the sutra refutes their self-inversion, letting those of the Two Vehicles (二乘) know that their Nirvāṇa (涅槃) is not eternally abiding, thereby refuting their inversion of permanence. The second section of the sutra refutes their other-inversion, revealing the Tathāgata's (如來) eternal body, thereby refuting their inversion of impermanence. Once both inversions are removed, they should expect to awaken and attain the path.

Question:

Does the first part of the sutra, which refutes the inversion of permanence, also completely refute the four inversions (permanence, bliss, self, purity)?

Answer:

It completely refutes them. Those of the Two Vehicles (二乘) think that their Nirvāṇa (涅槃) is permanent, then there will be bliss and purity. Although there is no self of person, there is self of dharma, and there is also the inversion of self. Therefore, it is known that the first part of the sutra completely refutes the four inversions of permanence, etc. The second part of the sutra completely refutes the view of those of the Two Vehicles (二乘) that the Buddha is impermanent.

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苦空無我不凈，亦具破四倒。此經始終既具破八倒，則是說涅槃竟，所應悟者並皆得道。燈明佛不須說涅槃，意在於斯。但釋迦為鈍根之人未悟，更廣說《法華》后為說《涅槃》之教耳。

問：

前文何處破常倒耶？

答：

〈譬喻品〉云「但盡生死其實未滅」，既稱未滅，豈是常耶？后破無常者，其文易顯。

問：

二乘俱迷因果自他兩倒，是何惑耶也？

答：

其人四住已傾，但有無明故生斯謬。

十者、大明說法凡有二門：一者、直說；二、相成說。初分之經名為直說，直說者，明理無二極唯一道清凈，故稱為妙。是故文云「唯有一門而復挾小」。所言一者，無九十六種之別，亦無五乘之異，唯有一道清凈，故名為一；至妙虛通秤之為門；不容凡夫愛見之心故名為挾；亦不受二乘斷常之見，秤之為小。初分之經正明一道清凈，斥凡夫愛見二乘斷常，故名直說。後分之經稱相成說者，前雖言一道清凈，未知此一為是無常、為是常住？若是無常猶同九十六種，還同四乘之異，乃是粗法不名為妙；以一道清凈常恒不變故，超前兩異，故名為妙。然所體之法既其是常，能證之人亦是常住。故《涅槃》云「諸佛所歸所謂法也」，以法常故諸佛亦常，仍以後常成前

【現代漢語翻譯】 現代漢語譯本： 苦、空、無我、不凈，也具備破除四顛倒的功用。這部經從頭到尾都具備破除八顛倒的功用，這就是說已經講完了涅槃，所有應該覺悟的人都能夠得道。燈明佛不需要再說涅槃，意圖就在這裡。只是釋迦牟尼佛爲了根器遲鈍還沒有覺悟的人，才更廣泛地說了《法華經》，之後又說了《涅槃經》的教義。

問： 前面的經文中哪裡破除了常顛倒呢？

答： 《譬喻品》中說：『但盡生死其實未滅』，既然稱作未滅，怎麼能說是常呢？後面破除無常顛倒的地方，文句很容易明白。

問： 二乘（聲聞乘和緣覺乘）都迷惑于因果、自他兩種顛倒，這是什麼迷惑呢？

答： 這些人四住煩惱（見一處住地，欲愛住地，色愛住地，有愛住地）已經減弱，只是因為還有無明，所以才產生這種錯誤。

十、大明說法大概有兩種方式：一是直接說，二是相成說。前一部分的經文叫做直接說。直接說，是說明道理沒有兩種極端，只有唯一的一條清凈之道，所以稱作『妙』。因此經文說：『唯有一門而復挾小』。所說的一，是沒有九十六種外道的區別，也沒有五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）的差異，只有一條清凈之道，所以叫做『一』；至妙虛通，可以稱作『門』；不容許凡夫的愛見之心，所以叫做『挾』；也不接受二乘斷滅和常恒的見解，可以稱作『小』。前一部分的經文正是說明一條清凈之道，斥責凡夫的愛見和二乘的斷常，所以叫做直接說。后一部分的經文稱作相成說，是因為前面雖然說了一條清凈之道，卻不知道這一條是無常的，還是常住的？如果是無常的，就和九十六種外道相同，還和四乘（聲聞乘、緣覺乘、菩薩乘、佛乘，不含人天乘）的差異一樣，就是粗淺的法，不能稱作『妙』；因為一條清凈之道是常恒不變的，所以超越了前面的兩種差異，因此叫做『妙』。然而所體證的法既然是常，能夠證悟的人也是常住的。所以《涅槃經》說：『諸佛所歸所謂法也』，因為法是常的，所以諸佛也是常的，仍然用後面的常來成就前面的常。

【English Translation】 English version: Suffering, emptiness, non-self, and impurity also possess the function of destroying the four inversions. This sutra, from beginning to end, possesses the function of destroying the eight inversions, which means that Nirvana has been completely explained, and all those who should awaken can attain the Way. Dipamkara Buddha (the Buddha who preceded Shakyamuni Buddha) did not need to speak of Nirvana again, the intention lies here. It is only because Shakyamuni Buddha spoke the Lotus Sutra more extensively for those of dull faculties who had not yet awakened, and then spoke the teachings of the Nirvana Sutra.

Question: Where in the previous text was the inversion of permanence destroyed?

Answer: The Parable Chapter says: 'Only the end of birth and death, in reality, has not ceased.' Since it is called 'not ceased,' how can it be permanent? The place where impermanence is destroyed later is easily understood in the text.

Question: Both the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are confused about the inversions of cause and effect, self and other. What is this confusion?

Answer: These people's four abodes (the four attachments: attachment to views, attachment to desire, attachment to form, attachment to existence) have already weakened, but because there is still ignorance, this error arises.

Ten, the Great Illumination's way of teaching generally has two methods: first, direct teaching; second, mutually complementary teaching. The first part of the sutra is called direct teaching. Direct teaching means that there are no two extremes in explaining the principle, only the one pure path, so it is called 'wonderful'. Therefore, the text says: 'There is only one gate, but it also contains the small.' The 'one' that is spoken of is without the distinction of the ninety-six kinds of heretical paths, nor is there the difference of the Five Vehicles (human and deva vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, Buddhahāna), only one pure path, so it is called 'one'; supremely wonderful and all-pervading, it can be called a 'gate'; it does not allow the loving and prejudiced mind of ordinary people, so it is called 'containing'; it also does not accept the views of annihilation and permanence of the Two Vehicles, it can be called 'small'. The first part of the sutra precisely explains the one pure path, rebuking the love and prejudice of ordinary people and the annihilation and permanence of the Two Vehicles, so it is called direct teaching. The latter part of the sutra is called mutually complementary teaching, because although the one pure path was spoken of earlier, it is not known whether this one is impermanent or permanent? If it is impermanent, it is the same as the ninety-six kinds of heretical paths, and it is still the same as the difference of the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, Buddhahāna, excluding human and deva vehicle), which is a coarse Dharma and cannot be called 'wonderful'; because the one pure path is constant and unchanging, it transcends the previous two differences, so it is called 'wonderful'. However, since the Dharma that is embodied is permanent, the person who can realize it is also permanent. Therefore, the Nirvana Sutra says: 'What the Buddhas return to is called Dharma', because the Dharma is permanent, so the Buddhas are also permanent, still using the later permanence to complete the former permanence.

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獨一，妙義始彰，故為相成說也。

此之十義皆是大判為言，其前章非無後意，后章非無前意，但一往示其起盡從多為論，故作此分之。

問：

開為二段如上十門，如其不開云何識教？

答：

經名「妙法蓮華」者，始終皆辨中道不二正觀故名為妙；無得無依、無所染著故云蓮華。凡夫著有、二乘滯空、菩薩著中道，如是一之與三、常無常乃至一毫取著皆是粗法，不名為妙，併爲染累非是蓮華。今但令得一正觀則具一切佛法，正觀微妙故名妙法，至人用此為身名為法身，諸佛以此為性故名佛性，獨一自在名為一乘，無境不照稱為波若，無累不寂名為涅槃，故云「波若是一法，佛說種種名，隨諸眾生類，為之立異字」。故學者但須觀心清凈，是以文云「大事因緣出現於世，謂開佛知見」，佛知見者則正觀也。雖有十義，今且依乘方便乘真實、身方便身真實以開二段文也。

問：

初段明乘真實者，為正明因、為正明果？

答：

初段略說、廣說及后證說，並嘆佛慧，則正明果乘義也。所以然者凡有二義：一者、果乘德無不圓累無不盡故稱為妙，可喻蓮華。蓮華者以其臺葉具足如德無不圓，清凈無染如累無不盡，故云「是乘微妙清凈第一」，故以果乘為正。因

【現代漢語翻譯】 現代漢語譯本： 獨一的真理，因其精妙的意義開始顯現，所以說是相互成就的道理。 這十種意義都是從大的方面來講述，前面的章節並非沒有後面的意思，後面的章節也並非沒有前面的意思，只是一方面爲了表明它的起始和終結，從多個角度進行論述，所以才這樣劃分。 問： 如果將經文分為如上所述的十個方面，如果不是這樣劃分，又該如何理解教義呢？ 答： 經名『妙法蓮華』，始終都在闡明中道不二的正觀，所以稱為『妙』；沒有所得、沒有依賴、沒有染著，所以稱為『蓮華』。凡夫執著于有，二乘滯留于空，菩薩執著于中道，像這樣的一與三、常與無常，乃至一絲一毫的執著，都是粗淺的法，不能稱為『妙』，都是染污的累贅，不是『蓮華』。現在只要能夠得到一個正觀，就具備一切佛法，正觀微妙所以稱為『妙法』，修行人用它作為自身，稱為法身，諸佛用它作為本性，所以稱為佛性，獨一自在稱為一乘，沒有境界不能照見稱為般若（Prajna，智慧），沒有牽累不能寂靜稱為涅槃（Nirvana，寂滅），所以說：『般若是一法，佛說種種名，隨諸眾生類，為之立異字』。所以學習的人只要觀心清凈就可以了，因此經文說：『大事因緣出現於世，謂開佛知見』，佛知見就是正觀。雖然有十種意義，現在且依據乘方便、乘真實、身方便、身真實來劃分這兩段經文。 問： 第一段闡明乘真實，是主要闡明因，還是主要闡明果？ 答： 第一段的略說、廣說以及後面的證說，都讚歎佛的智慧，所以是主要闡明果乘的意義。之所以這樣，有兩個原因：一是，果乘的功德沒有不圓滿的，業障沒有不消除的，所以稱為『妙』，可以比喻為蓮華。蓮華是因為它的臺和葉都具足，就像功德沒有不圓滿的，清凈沒有染污，就像業障沒有不消除，所以說：『是乘微妙清凈第一』，所以以果乘為主要。

【English Translation】 English version: The uniqueness, the wonderful meaning begins to manifest, therefore it is said to be the principle of mutual accomplishment. These ten meanings are all explained from a broad perspective. The previous chapters are not without the meaning of the later ones, and the later chapters are not without the meaning of the previous ones. It's just that, on the one hand, to show its beginning and end, it is discussed from multiple perspectives, so it is divided in this way. Question: If the sutra is divided into the above ten aspects, if it is not divided in this way, how should the teachings be understood? Answer: The sutra's name 'Myoho-Renge-Kyo' (Saddharma Puṇḍarīka Sūtra, Lotus Sutra) always elucidates the correct view of the Middle Way of non-duality, so it is called 'Myo' (Wonderful); without attainment, without reliance, without attachment, so it is called 'Renge' (Lotus). Ordinary people are attached to existence, the two vehicles are stuck in emptiness, and Bodhisattvas are attached to the Middle Way. Like this, one and three, permanence and impermanence, even the slightest attachment, are all coarse dharmas, which cannot be called 'Myo', and are all defiled burdens, not 'Renge'. Now, as long as one can obtain a correct view, one possesses all the Buddha-dharma. The correct view is subtle, so it is called 'Myoho' (Wonderful Dharma). Practitioners use it as their own body, called Dharmakaya (Dharmakāya, Dharma Body), and Buddhas use it as their nature, so it is called Buddha-nature. The unique and independent is called Ekayana (Ekāyana, One Vehicle), no realm cannot be illuminated is called Prajna (Prajñā, Wisdom), no burden cannot be tranquil is called Nirvana (Nirvāṇa, extinction), so it is said: 'Prajna is one dharma, the Buddha speaks of various names, according to the various kinds of sentient beings, different words are established for them'. Therefore, learners only need to observe the purity of their minds. Therefore, the text says: 'A great cause and condition appears in the world, which is to open the Buddha's knowledge and vision', and the Buddha's knowledge and vision is the correct view. Although there are ten meanings, now we will divide these two paragraphs of scripture according to the expedient means of the vehicle, the reality of the vehicle, the expedient means of the body, and the reality of the body. Question: The first section elucidates the reality of the vehicle, is it mainly elucidating the cause, or mainly elucidating the effect? Answer: The brief explanation, the detailed explanation, and the subsequent proof in the first section all praise the Buddha's wisdom, so it mainly elucidates the meaning of the fruit vehicle. There are two reasons for this: First, the merits of the fruit vehicle are all complete, and the karmic obstacles are all eliminated, so it is called 'Myo', which can be compared to a lotus. The lotus is because its platform and leaves are complete, just like the merits are all complete, and it is pure and without defilement, just like the karmic obstacles are all eliminated, so it is said: 'This vehicle is subtle, pure, and the first', so the fruit vehicle is the main one.

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乘德猶未圓累未盡故不得稱妙，闕斯兩義故不得喻如蓮華也。二者、初分之經正明二乘果是方便，故明一佛乘為真實，則令舍小果求大乘果，故明果乘為正也。既明一佛果乘，則以二乘之果攝屬因乘，令彼修于佛因以求佛果也。

就前後二段各開四別。初文四者：第一、略開三顯一動執生疑；第二、執動疑生申疑致請；第三、廣開三顯一斷疑生信；第四、辨流通。所以有此四段者，今日時眾宜大機已動，應開一乘之說，但執三來久未得廣明，且略開三顯一以動執生疑也。稟教之流忽聞非常之說，故執動疑生、申疑致請。執動有可除之義，疑生有可解之理，既其有請故受請廣說，破彼三執、斷其一疑、生於信解，此一週說竟。欲遠被未來，故次辨流通。

示文處者，從此品初盡長行與偈第一段也。從「爾時大眾中」竟身子三請，第二文也。從「爾時世尊告舍利弗」竟〈授學無學人記品〉七品半，第三文也。〈法師〉一品，第四文也。

就初文為二：第一、因嘆二智彷彿開宗；第二、分明略說。所以前彷彿開宗、後分明略說者，正言一實之理不可直說，三執不可頓排，今欲悟物以斷疑，故嘆佛二智非二乘所知。嘆佛二智則彷彿顯實，明二乘不知則彷彿開權。前章既以彷彿，故后稍漸分明，但未得廣陳，

【現代漢語翻譯】 現代漢語譯本：因為所乘之德行尚未圓滿，累積的功德也未達到極致，所以不能稱之為『妙』。由於缺少這兩個方面的意義，因此不能比喻為蓮花。第二點，經文的初分明確說明二乘（聲聞乘和緣覺乘）的果位只是方便之說，因此闡明一佛乘才是真實的，從而使人捨棄小果，追求大乘的果位，所以說果乘是正道。既然闡明了一佛果乘，那麼就將二乘的果位歸屬於因乘，使他們修習佛的因行，以求得佛的果位。 就前後兩段經文，各自分為四個部分。第一段經文包含四個部分：第一，略微開顯三乘，從而顯示一乘，以此來動搖執著，產生疑惑；第二，因為執著被動搖，疑惑產生，所以進一步申述疑惑，懇請佛陀開示；第三，廣泛開顯三乘，從而顯示一乘，斷除疑惑，產生信心；第四，辨明流通。之所以有這四個部分，是因為今日此時的聽眾，其根機已經成熟，應該宣說一乘之理，但是由於執著於三乘已經很久，未能廣泛闡明，所以先略微開顯三乘，從而顯示一乘，以此來動搖執著，產生疑惑。聽聞佛陀教誨的人，忽然聽到非常之說，所以執著被動搖，疑惑產生，於是申述疑惑，懇請佛陀開示。執著被動搖，有可以去除的意義；疑惑產生，有可以解釋的道理。既然他們有所請求，所以接受請求，廣泛地解說，破除他們的三種執著，斷除他們的疑惑，產生信心和理解。這一週的說法完畢。爲了使佛法能夠流傳到遙遠的未來，所以接下來辨明流通。 顯示經文段落的地方：從這一品的開頭到長行和偈頌的結束，是第一段。從『爾時大眾中』到身子（Śāriputra）三次請求，是第二段經文。從『爾時世尊告舍利弗（Śāriputra）』到《授學無學人記品》七品半，是第三段經文。《法師品》，是第四段經文。 就第一段經文分為兩個部分：第一，因為讚歎佛的兩種智慧，彷彿開顯了宗要；第二，分明地略微解說。之所以前面彷彿開顯宗要，後面分明地略微解說，是因為真實之理不可直接宣說，三種執著不可立刻排除，現在想要啓發眾生，斷除疑惑，所以讚歎佛的兩種智慧，不是二乘所能知曉的。讚歎佛的兩種智慧，就彷彿顯示了真實，說明二乘不能知曉，就彷彿開顯了方便。前一章已經用彷彿的方式，所以後面稍微逐漸分明，但是還不能夠廣泛地陳述。

【English Translation】 English version: Because the virtues one rides upon are not yet complete, and the accumulated merits have not reached their limit, it cannot be called 'wonderful' (妙). Lacking these two meanings, it cannot be compared to a lotus flower. Secondly, the initial part of the sutra clearly states that the fruits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are merely expedient means. Therefore, it clarifies that the One Buddha Vehicle is the true reality, thereby causing people to abandon the small fruits and seek the great fruit of the Mahāyāna, so it is said that the Fruit Vehicle is the correct path. Since the One Buddha Fruit Vehicle is clarified, the fruits of the Two Vehicles are subsumed under the Causal Vehicle, causing them to cultivate the causes of Buddhahood in order to seek the fruit of Buddhahood. Regarding the preceding and following sections, each is divided into four parts. The first section contains four parts: First, slightly revealing the Three Vehicles to manifest the One Vehicle, thereby shaking attachments and generating doubts; Second, because attachments are shaken and doubts arise, further stating the doubts and earnestly requesting clarification from the Buddha; Third, extensively revealing the Three Vehicles to manifest the One Vehicle, cutting off doubts and generating faith; Fourth, distinguishing the transmission. The reason for these four parts is that the audience of today is ready, their capacities are mature, and the doctrine of the One Vehicle should be proclaimed. However, due to long-standing attachment to the Three Vehicles, it has not been possible to extensively clarify it. Therefore, first slightly revealing the Three Vehicles to manifest the One Vehicle, thereby shaking attachments and generating doubts. Those who receive the Buddha's teachings suddenly hear extraordinary doctrines, so attachments are shaken and doubts arise, thus stating the doubts and earnestly requesting clarification from the Buddha. Shaken attachments have the meaning of being removable; arising doubts have the reason of being explainable. Since they have made a request, the request is accepted, and an extensive explanation is given, breaking their three attachments, cutting off their doubts, and generating faith and understanding. This cycle of teachings is completed. In order to transmit the Dharma to the distant future, the transmission is then distinguished. The places where the sutra passages are shown: From the beginning of this chapter to the end of the prose and verses is the first section. From 'At that time, in the great assembly' to Śāriputra's three requests is the second section. From 'At that time, the World-Honored One told Śāriputra' to the seven and a half chapters of the 'Prophecy of the Arhats with Learning and Without Learning' is the third section. The 'Teacher of the Dharma' chapter is the fourth section. The first section is divided into two parts: First, because of praising the Buddha's two wisdoms, it seems to reveal the essence; Second, clearly and briefly explaining. The reason why the essence is seemingly revealed first and then clearly and briefly explained is that the truth cannot be directly proclaimed, and the three attachments cannot be immediately eliminated. Now, wanting to enlighten beings and cut off doubts, the Buddha's two wisdoms are praised, which are not knowable by the Two Vehicles. Praising the Buddha's two wisdoms seems to reveal the truth, and explaining that the Two Vehicles cannot know seems to reveal the expedient means. Since the previous chapter has used the method of seeming, the following gradually becomes clearer, but it is not yet possible to extensively state it.

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所以略說。

就初段又二：第一、長行；第二、偈頌。長行有二：初、寄言嘆二智；二、止言加嘆二智。初又二：一、嘆諸佛二智；二、嘆釋迦二智。初嘆諸佛二智又二：前經家序佛從定起及出對揚之人，次正嘆二智。「爾時世尊」者，佛入三昧所作事訖，今是說法時至，故從定起也。三業而言：入定，意業利益；放光是身業利益；今欲明口業利益，故從定起也。「安祥」者，示大人之相，欲明大法，故先示大人相。又安祥者，動寂無礙也。故《論》云「顯如來定力自在無人驚動，故稱安祥」。「告舍利弗」者，出對揚之人也。

問：

何故不告菩薩也？

答：

聲聞自保究竟，今欲斥之，是故告也。菩薩無有此患，故不告菩薩。

問：

何故不告緣覺？

答：

《法華》之會無緣覺果人，雖有緣覺因人，不及利根聲聞，故不告也。

問：

此經開宗告身子，與《大品》何異？

答：

《大品》密告，以密令小人而學大也。此經顯告，顯令聲聞修菩薩道，故顯告也。

問：

若爾，何得《智度論》云《大品》非秘密《法華》為秘密？

答：

《大品》不明二乘作佛，但明菩薩作佛，其義易解，如用藥為藥

【現代漢語翻譯】 現代漢語譯本： 所以簡單地說。

就第一段又分為兩部分：第一部分是長行（散文）；第二部分是偈頌（韻文）。長行部分又分為兩部分：第一，寄託言語讚歎二智（兩種智慧）；第二，停止言語更加讚歎二智。第一部分讚歎諸佛的二智又分為兩部分：前面經文敘述佛從禪定中起身以及出現應答的人，接下來正式讚歎二智。『爾時世尊』，佛陀進入三昧（Samadhi，禪定）所做的事情完畢，現在是說法的時間到了，所以從禪定中起身。從身口意三業來說：入定，是意業的利益；放光是身業的利益；現在想要闡明口業的利益，所以從禪定中起身。『安祥』，顯示大丈夫的相貌，想要闡明大法，所以先顯示大丈夫相。而且安祥，是動與寂靜沒有障礙。所以《論》中說：『顯示如來的定力自在，沒有人能夠驚動，所以稱為安祥』。『告舍利弗（Sariputra）』，指出應答的人。

問：

為什麼不告訴菩薩（Bodhisattva）呢？

答：

聲聞（Śrāvaka）自認為已經達到究竟，現在想要斥責這種觀念，所以告訴聲聞。菩薩沒有這種弊病，所以不告訴菩薩。

問：

為什麼不告訴緣覺（Pratyekabuddha）呢？

答：

《法華經》的法會上沒有證得緣覺果位的人，即使有修緣覺因的人，也不及利根的聲聞，所以不告訴緣覺。

問：

這部經開宗明義告訴舍利弗（Sariputra），與《大品般若經》有什麼不同？

答：

《大品般若經》是秘密地告知，用秘密的方式讓小根器的人學習大的法門。這部經是顯明地告知，顯明地讓聲聞修習菩薩道，所以是顯明地告知。

問：

如果這樣，為什麼《智度論》說《大品般若經》不是秘密，而《法華經》是秘密呢？

答：

《大品般若經》沒有明確說明二乘（聲聞和緣覺）可以成佛，只是說明菩薩可以成佛，其意義容易理解，就像用藥只是爲了治病一樣。

【English Translation】 English version: So, to put it briefly.

The initial section is further divided into two parts: first, the prose (long lines); second, the verses (gāthās). The prose section is again divided into two parts: first, entrusting words to praise the two wisdoms (two kinds of wisdom); second, ceasing words to further praise the two wisdoms. The first part, praising the two wisdoms of all Buddhas, is divided into two parts: the preceding sutra narrates the Buddha rising from Samadhi (meditative absorption) and the appearance of a respondent, followed by the formal praise of the two wisdoms. 'At that time, the World-Honored One,' the Buddha's actions in entering Samadhi are completed, and now the time for teaching the Dharma has arrived, so he rises from Samadhi. In terms of the three karmas of body, speech, and mind: entering Samadhi is the benefit of mental karma; emitting light is the benefit of bodily karma; now wanting to elucidate the benefit of verbal karma, so he rises from Samadhi. 'Serenely,' displaying the appearance of a great person, wanting to elucidate the great Dharma, so first displaying the appearance of a great person. Moreover, 'serenely' means that movement and stillness are without obstruction. Therefore, the Treatise says: 'Revealing the Tathagata's (如來) power of Samadhi, being undisturbed by anyone, therefore it is called serene.' 'Telling Sariputra (舍利弗),' indicating the respondent.

Question:

Why not tell the Bodhisattvas (菩薩)?

Answer:

Śrāvakas (聲聞) consider themselves to have reached the ultimate, and now wanting to rebuke this view, so telling the Śrāvakas. Bodhisattvas do not have this fault, so not telling the Bodhisattvas.

Question:

Why not tell the Pratyekabuddhas (緣覺)?

Answer:

In the assembly of the Lotus Sutra, there are no people who have attained the fruit of Pratyekabuddha, even if there are people cultivating the cause of Pratyekabuddha, they are not as sharp-witted as the Śrāvakas, so not telling the Pratyekabuddhas.

Question:

This sutra, at the outset, tells Sariputra (舍利弗), how is it different from the Mahāprajñāpāramitā Sutra (大品般若經)?

Answer:

The Mahāprajñāpāramitā Sutra tells it secretly, using a secret way to let people of small capacity learn the great Dharma. This sutra tells it explicitly, explicitly letting the Śrāvakas cultivate the Bodhisattva path, so it is explicitly telling.

Question:

If so, why does the Mahāprajñāpāramitopadeśa (智度論) say that the Mahāprajñāpāramitā Sutra is not secret, while the Lotus Sutra is secret?

Answer:

The Mahāprajñāpāramitā Sutra does not explicitly state that the two vehicles (Śrāvakas and Pratyekabuddhas) can become Buddhas, but only states that Bodhisattvas can become Buddhas, its meaning is easy to understand, just like using medicine only to cure illness.

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，故不名秘密。《法華》明二乘作佛，望昔為難解，如用毒作藥，故稱秘密。

問：

此經就誰為難易？

答：

《大品》望昔教，阿難易解，以菩薩是大人，還明大人作佛，故阿難解之，所以《大品》付囑阿難。《法華》明二乘作佛，異於昔教，于聲聞難解，故《法華》不付囑阿難。

所以告聲聞者，依《法華論》意凡有五義：一、令聲聞人修行大因；二、令取大果；三、令聲聞人修行大因與于大果心不怯弱；四、者為欲令餘人善思念，故明佛對小心尚令作佛，餘人豈不求作佛耶？五者、令聲聞人不起所作已辦心，故前令取大果，今令棄小果。

問：

何故不告餘聲聞獨告身子？

答：

身子根緣先熟最初領悟，又是逐佛轉法輪大將。又今說平等第一智慧，宜對智慧之人。又根緣所宜故也。

「諸佛智慧甚深無量」者，第二、正嘆諸佛二智也。無有人請而佛自說者，有二義：一者、示如來大悲純至，機動則說不待他請。肇公云「真友不待請，如慈母之赴嬰兒」。二者、欲顯理深玄無人能問，故自說也。如下偈云「道場所得法無能發問者」也。所言智慧者，經說不同，或但一果智謂如實智，以因中惑猶未盡、所照未真實，果地惑無不凈故智無不實也。

【現代漢語翻譯】 現代漢語譯本： 因此不稱為秘密。《法華經》闡明二乘（聲聞乘和緣覺乘）也能成佛，相對於以往的教義來說，這是難以理解的，就像用毒藥來製作藥物一樣，所以稱為秘密。

問： 這部經對於誰來說是容易理解，對於誰來說是難以理解的？

答： 《大品般若經》相對於以往的教義來說，阿難（Ananda）容易理解，因為菩薩（Bodhisattva）是大人，仍然闡明大人可以成佛，所以阿難能夠理解，因此《大品般若經》咐囑阿難。《法華經》闡明二乘也能成佛，這與以往的教義不同，對於聲聞（Śrāvaka）來說難以理解，所以《法華經》沒有咐囑阿難。

所以告訴聲聞的原因，依據《法華經論》的意義，凡有五種意義：第一，令聲聞人修行大的因；第二，令取得大的果；第三，令聲聞人修行大的因，並得到大的果時，內心不怯弱；第四，是爲了讓其他人好好地思念，所以闡明佛對小心的人尚且令其成佛，其他人難道不應該求成佛嗎？第五，令聲聞人不起所作已辦之心，所以前面令其取得大的果，現在令其捨棄小的果。

問： 為什麼不告訴其他的聲聞，而只告訴舍利弗（Śāriputra）？

答： 舍利弗的根機和因緣先成熟，最初領悟，又是跟隨佛轉法輪的大將。而且現在說的是平等第一的智慧，應該對有智慧的人說。而且也是因為根機和因緣適合的緣故。

『諸佛智慧甚深無量』，第二，正是讚歎諸佛的兩種智慧。沒有人請問而佛自己說，有兩種意義：第一，顯示如來（Tathāgata）的大悲純粹至極，機緣發動就說，不等待他人請求。肇公說：『真正的朋友不需要請求，就像慈母奔向嬰兒一樣。』第二，想要顯示道理深奧玄妙，沒有人能夠問，所以自己說。如下面的偈子所說：『道場所得法，無能發問者。』所說的智慧，經書的說法不同，或者只是一種果智，稱為如實智，因為因地中的迷惑還沒有完全消除，所照見的還沒有真實，果地中的迷惑沒有不乾淨的，所以智慧沒有不真實的。

【English Translation】 English version: Therefore, it is not called secret. The Lotus Sūtra clarifies that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can also attain Buddhahood, which is difficult to understand compared to previous teachings, like using poison to make medicine, hence it is called secret.

Question: For whom is this Sūtra easy to understand, and for whom is it difficult?

Answer: Compared to previous teachings, The Large Perfection of Wisdom Sūtra is easy for Ananda (Ananda) to understand, because Bodhisattvas (Bodhisattva) are great beings, and it still clarifies that great beings can attain Buddhahood, so Ananda can understand it, therefore The Large Perfection of Wisdom Sūtra is entrusted to Ananda. The Lotus Sūtra clarifies that the Two Vehicles can also attain Buddhahood, which is different from previous teachings, and difficult for Śrāvakas (Śrāvaka) to understand, so the Lotus Sūtra is not entrusted to Ananda.

The reason for telling the Śrāvakas, according to the meaning of the Treatise on the Lotus Sūtra, is fivefold: First, to make the Śrāvakas cultivate great causes; Second, to make them obtain great results; Third, to make the Śrāvakas not be timid in their hearts when cultivating great causes and obtaining great results; Fourth, it is to make others think well, so it is clarified that the Buddha even makes those with small minds attain Buddhahood, shouldn't others seek to attain Buddhahood? Fifth, to prevent the Śrāvakas from giving rise to the thought that what has been done is finished, so previously they were made to obtain great results, and now they are made to abandon small results.

Question: Why not tell the other Śrāvakas, but only tell Śāriputra (Śāriputra)?

Answer: Śāriputra's roots and conditions are mature first, and he is the first to understand, and he is also a great general who follows the Buddha in turning the Dharma wheel. Moreover, what is being said now is equal and supreme wisdom, which should be spoken to a wise person. And it is also because the roots and conditions are suitable.

'The wisdom of all Buddhas is profound and immeasurable,' secondly, it is precisely praising the two wisdoms of all Buddhas. There are two meanings to the fact that the Buddha speaks without being asked: First, it shows that the Tathāgata's (Tathāgata) great compassion is pure and ultimate, and when the opportunity arises, he speaks without waiting for others to ask. Zhao Gong said: 'True friends do not need to be asked, just like a loving mother rushing to a baby.' Second, it is to show that the principle is profound and mysterious, and no one can ask, so he speaks himself. As the following verse says: 'The Dharma obtained in the Bodhi-mandala, no one can ask.' The wisdom that is spoken of is described differently in the scriptures, or it is only one kind of fruition wisdom, called true suchness wisdom, because the delusions in the causal ground have not been completely eliminated, and what is illuminated is not yet true, and in the fruition ground there is no delusion that is not pure, so there is no wisdom that is not true.

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或開二智照空為一切智，鑒有為一切種智，此從所照二諦為名，以法莫離於真俗，故智唯開於二也。或開三智，如此經〈囑累品〉說「佛智、如來智、自然智」。佛智一切種智也，如來智即一切智也，自然智則無功用智。上之二智任運而知，不須作意故稱自然。又云四智，如〈譬喻品〉說，前三同于上，第四稱無師智。無師智者，上三智不從師得也。此四智是經之正宗，故稱諸佛智慧也。

就文為三：初、雙標；次、雙釋；后、雙結。「諸佛智慧」者，標佛實智也。「甚深無量」者，嘆佛實智，然凡夫二乘及以菩薩不能測量佛智源底，故名甚深，亦不能測量佛智邊岸，故稱無量。如《無量壽經》云「如來智慧海，深廣無崖底，二乘非所測，唯佛獨明瞭」。《法華論》明甚深有五種：一、義甚深，謂佛果德有無量義。二、體甚深，謂平等法身無有差別。三、內證甚深，謂佛證於法身與法身相應名內證也。四、依止甚深，十方佛同依止法身故。五、無上甚深，無上菩提是佛所證。果德要具此五也。又甚深者，四句莫得其底故曰甚深，百非不測其邊故曰無量。

問：

應但言深，何故云甚深？

答：

深中之甚故云甚深。然如來妙觀未曾愚智，為對二乘之愚強嘆爲智；亦非深淺量與無量，為

【現代漢語翻譯】 現代漢語譯本：或者開立兩種智慧，照見空性為一切智，鑑別有為法為一切種智。這是從所照的真諦和俗諦兩種層面來命名的，因為法不離真俗二諦，所以智慧也只是開立這兩種。

或者開立三種智慧，如此經〈囑累品〉所說：『佛智、如來智、自然智』。佛智就是一切種智，如來智就是一切智，自然智則是無需功用的智慧。上面的兩種智慧任運而知，不需要特別用意，所以稱為自然。

又說四智，如〈譬喻品〉所說，前三種與上面相同，第四種稱為無師智。無師智是指，上面的三種智慧不是從老師那裡學來的。這四種智慧是此經的正宗，所以稱為諸佛智慧。

就文義而言，分為三部分：首先是雙重標示；其次是雙重解釋；最後是雙重總結。『諸佛智慧』，是標示佛的真實智慧。『甚深無量』，是讚歎佛的真實智慧，然而凡夫、二乘以及菩薩都不能測量佛智的源頭和底蘊，所以名為甚深，也不能測量佛智的邊際和岸涯，所以稱為無量。如《無量壽經》所說：『如來智慧海，深廣無崖底，二乘非所測，唯佛獨明瞭』。《法華論》闡明甚深有五種：一、義甚深，指佛果的功德有無量意義。二、體甚深，指平等法身沒有差別。三、內證甚深，指佛證悟法身與法身相應，名為內證。四、依止甚深，十方諸佛共同依止法身。五、無上甚深，無上菩提是佛所證悟的。果德要具備這五種。

又，甚深是指，用四句都無法探究其底蘊，所以說甚深；用百種否定都無法測量其邊際，所以說無量。

問：

應該只說『深』，為什麼說『甚深』？

答：

是深之又深，所以說『甚深』。然而如來的妙觀從未有過愚昧和智慧的分別，爲了針對二乘的愚昧，才勉強讚歎為智慧；也不是用深淺來衡量量與無量，而是爲了……

【English Translation】 English version: Or opening two wisdoms, illuminating emptiness is 'Sarvajna' (all-knowing wisdom), discerning conditioned dharmas is 'Sarvakarajnana' (wisdom of all aspects). This is named from the two truths illuminated, because dharma cannot be separated from the relative and absolute, therefore wisdom only opens to these two.

Or opening three wisdoms, as the 〈Chapter on Entrustment〉 of this sutra says: 'Buddha-jnana (Buddha-wisdom), Tathagata-jnana (Tathagata-wisdom), Sahaja-jnana (innate wisdom)'. Buddha-jnana is Sarvakarajnana, Tathagata-jnana is Sarvajna, and Sahaja-jnana is wisdom without effort. The above two wisdoms are known spontaneously, without needing intention, therefore called Sahaja (innate).

Also, it speaks of four wisdoms, as the 〈Chapter on Parables〉 says, the first three are the same as above, the fourth is called 'Anasrava-jnana' (wisdom without a teacher). Anasrava-jnana means that the above three wisdoms are not obtained from a teacher. These four wisdoms are the main principle of this sutra, therefore called the wisdom of all Buddhas.

In terms of the text, it is divided into three parts: first, double indication; second, double explanation; and third, double conclusion. 'The wisdom of all Buddhas' indicates the real wisdom of the Buddha. 'Profound and immeasurable' praises the real wisdom of the Buddha, but ordinary people, the two vehicles (Sravakas and Pratyekabuddhas), and even Bodhisattvas cannot measure the source and depth of the Buddha's wisdom, therefore it is called profound, nor can they measure the edge and shore of the Buddha's wisdom, therefore it is called immeasurable. As the 《Infinite Life Sutra》 says: 'The Tathagata's wisdom sea is deep and vast without shore or bottom, the two vehicles cannot fathom it, only the Buddha alone understands it clearly'. The 《Treatise on the Lotus Sutra》 clarifies that profound has five aspects: 1. Profound in meaning, meaning that the Buddha's fruit virtue has immeasurable meanings. 2. Profound in essence, meaning that the equal Dharmakaya (Dharma body) has no difference. 3. Profound in inner realization, meaning that the Buddha's realization of the Dharmakaya corresponds to the Dharmakaya, called inner realization. 4. Profound in reliance, because the Buddhas of the ten directions rely on the Dharmakaya together. 5. Supremely profound, meaning that Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) is what the Buddha realizes. The fruit virtue must possess these five aspects.

Also, profound means that the bottom cannot be reached with four sentences, therefore it is called profound; immeasurable means that the edge cannot be measured with a hundred negations, therefore it is called immeasurable.

Question:

It should just be called 'deep', why is it called 'very deep'?

Answer:

It is the deepest of the deep, therefore it is called 'very deep'. However, the Tathagata's wonderful observation has never had foolishness or wisdom, and in order to address the foolishness of the two vehicles, it is reluctantly praised as wisdom; it is also not using depth to measure quantity and immeasurability, but for...

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對二乘之流不能測量故云無量。故《華嚴》云「法界非有量亦復非無量，牟尼悉超越有量及無量」也。

又偏嘆佛二智者，意欲明唯佛智究竟、余智未究竟，此是顯究竟以密斥二乘非究竟也。《論》又云「為諸大眾生尊重心畢竟欲聞如來說」故，所以嘆佛智也。又說法有二門：一、嘆藥門；二、授藥門。今略說是嘆藥門，后廣說是授藥門。

問：

佛德無窮，何故偏嘆智慧？

答：

一乘以萬德為體，于萬德之內慧為其主，故偏嘆慧也。

「其智慧門」，第二、標權智嘆權智也。「其智慧」者則牒上智慧也，「門」者權智。說一切教為通佛智，故以一切教為佛智慧門，故正取一切教為門。如〈藥草喻品〉云「於一切法以智方便而演說之，其所說法皆悉到於一切智地」，則其證也。又教能通生觀解，為解為門。然教能生實解，與實解為門；亦令識權，與權解為門。「難解難入」者，始不能知為難解，終不能悟為難入。「一切聲聞辟支佛所不能知」者，出不解之人也。上嘆佛智甚深，為欲顯一也。其智慧門難解難入乃至二乘不能知，為欲斥二乘也。二乘所以不能知者，如來於一說三，為令因三通一，故三為一門；二乘遂住於三，不能因三以悟一，是故不能知三也。二乘既不解三，又

【現代漢語翻譯】 現代漢語譯本：對於二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）之流，無法測量其境界，所以稱為無量。因此，《華嚴經》（Avataṃsaka Sūtra）說：『法界（Dharmadhātu，一切法的總稱）非有量也非無量，牟尼（Muni，佛的尊稱）悉超越有量及無量』。

又偏重讚歎佛的二智（兩種智慧）的原因，是想表明只有佛的智慧才是究竟圓滿的，其餘的智慧還未達到究竟。這是通過彰顯究竟來暗中否定二乘的非究竟。《論》（指相關論著）又說：『爲了使大眾生起尊重心，最終想要聽聞如來說法』，所以才讚歎佛智。說法有兩種途徑：一、讚歎藥的途徑；二、給予藥的途徑。現在簡略地說的是讚歎藥的途徑，後面詳細地說的是給予藥的途徑。

問：

佛的功德無窮無盡，為什麼偏偏讚歎智慧？

答：

一乘（Ekāyana，唯一的成佛之道）以萬德為本體，在萬德之中，智慧是主導，所以偏重讚歎智慧。

『其智慧門』，第二部分，標明權智（方便智慧）並讚歎權智。『其智慧』是指前面所說的智慧，『門』指的是權智。宣說一切教法是爲了通達佛智，所以用一切教法作為佛智慧的門徑，因此正式選取一切教法作為門。如《藥草喻品》（一個佛經的章節名）所說：『對於一切法，以智慧方便來演說，其所說的法都能夠到達一切智地（佛的智慧境界）』，這就是證明。而且教法能夠引導產生觀解，作為理解的門徑。然而教法能夠產生真實的理解，與真實的理解作為門徑；也能夠使人認識權巧方便，與權巧方便的理解作為門徑。『難解難入』，開始不能理解叫做難解，最終不能領悟叫做難入。『一切聲聞辟支佛所不能知』，指出不能理解的人。上面讚歎佛智非常深奧，是爲了彰顯一乘。其智慧門難以理解難以進入，乃至二乘不能知曉，是爲了貶斥二乘。二乘之所以不能知曉，是因為如來在一乘之中宣說三乘（三種不同的修行道路），爲了使通過三乘通達一乘，所以三乘是一乘的門徑；二乘於是停留在三乘，不能通過三乘來領悟一乘，因此不能知曉三乘。二乘既然不理解三乘，又

【English Translation】 English version: Regarding the followers of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle), their realm cannot be measured, hence it is called immeasurable. Therefore, the Avataṃsaka Sūtra (Flower Garland Sutra) says: 'The Dharmadhātu (the totality of all dharmas) is neither finite nor infinite; the Muni (an epithet for the Buddha) completely transcends both finitude and infinitude.'

Furthermore, the reason for particularly praising the Buddha's Two Wisdoms (two types of wisdom) is to clarify that only the Buddha's wisdom is ultimately complete, while other wisdoms have not yet reached ultimate completion. This is to implicitly criticize the non-ultimate nature of the Two Vehicles by highlighting the ultimate. The Treatise (referring to relevant commentaries) also says: 'For the sake of all sentient beings, to inspire respect and ultimately desire to hear the Tathagata's (another epithet for the Buddha) teachings,' hence the praise of the Buddha's wisdom. There are two approaches to teaching the Dharma: first, the approach of praising the medicine; second, the approach of administering the medicine. What is briefly discussed now is the approach of praising the medicine; what will be discussed in detail later is the approach of administering the medicine.

Question:

The Buddha's virtues are infinite, why is wisdom particularly praised?

Answer:

The One Vehicle (Ekāyana, the single path to Buddhahood) takes myriad virtues as its essence, and among the myriad virtues, wisdom is the leader, hence the particular praise of wisdom.

'Its Wisdom Gate,' the second part, identifies expedient wisdom (skillful means) and praises expedient wisdom. 'Its Wisdom' refers to the wisdom mentioned above, and 'Gate' refers to expedient wisdom. Expounding all teachings is to attain the Buddha's wisdom, so all teachings are used as the gateway to the Buddha's wisdom; therefore, all teachings are formally selected as the gate. As the 'Medicinal Herbs Parable' (a chapter in a Buddhist scripture) says: 'Regarding all dharmas, they are expounded with wisdom and skillful means, and the teachings all lead to the ground of all-knowing wisdom (the state of Buddha's wisdom),' this is the proof. Moreover, the teachings can guide the generation of contemplation and understanding, serving as a gateway to understanding. However, the teachings can generate true understanding, serving as a gateway to true understanding; they can also enable people to recognize skillful means, serving as a gateway to the understanding of skillful means. 'Difficult to understand and difficult to enter' means that initially, not being able to understand is called difficult to understand, and ultimately, not being able to realize is called difficult to enter. 'Not knowable by all Hearers and Solitary Realizers' points out those who cannot understand. The above praise of the Buddha's profound wisdom is to reveal the One Vehicle. Its Wisdom Gate is difficult to understand and difficult to enter, even the Two Vehicles cannot know it, which is to criticize the Two Vehicles. The reason why the Two Vehicles cannot know it is that the Tathagata expounds the Three Vehicles (three different paths of practice) within the One Vehicle, in order to enable the attainment of the One Vehicle through the Three Vehicles, so the Three Vehicles are the gateway to the One Vehicle; the Two Vehicles then remain in the Three Vehicles, unable to realize the One Vehicle through the Three Vehicles, therefore they cannot know the Three Vehicles. Since the Two Vehicles do not understand the Three Vehicles, and

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不入一，則住在門外，故下偈云「在門外立」。

問：

上既明難解難入，何故但言不能知耶？

答：

二乘尚不能知說三以表一，何況能因三以入一耶？

「所以者何」下，此第二雙、釋諸佛二智也。所以實智甚深無量、權智難解難入者，以行因既積故果深妙、難解難入也。亦應對二乘，所以不解者，殖因既近果智便鈍故不能解也。此文二句：初句明值佛既多，次句明修行久積。修行久積中二句次第：初句正明修一切行，次句明雖復修行而精勤勇猛。前句明所策之行，次句則是能策之勤。「名稱普聞」者，德樹于內故名流於外。又所以知備修眾行及精勤勇猛者，以修行諸行時名稱普聞，故證知爾也。又依《攝大乘論》明四種修者，「供養無量百千諸佛」者，值佛既多經時必久，謂長時修也。「盡行諸佛無量道法」者，無一行而不修，謂無餘修也。「勇猛」者，修行之時心不悠悠至到勇猛，謂尊重修也。「精進」者，唸唸善法相續，不令余念間之，謂無間修。前是頓方便，今是常方便也。此之四修則是內德，以內德既備故外名普聞。

「成就甚深」下，第三雙、結二智。前結實智隨宜所說，次結權智。所以復須結者，以義有三門，謂標、釋、結，方乃具足故也。「舍利弗吾從成

【現代漢語翻譯】 現代漢語譯本： 如果不能進入『一』（Eka, 唯一真理），就會停留在門外，所以下面的偈頌說『在門外站立』。 問： 上面已經說明了難以理解和進入，為什麼只說不能知曉呢？ 答： 二乘（Śrāvaka-yāna and Pratyekabuddha-yāna, 聲聞乘和緣覺乘）尚且不能理解用三種方便來說明『一』（Eka, 唯一真理），更何況能通過三種方便進入『一』（Eka, 唯一真理）呢？ 『所以者何』（Tasmāt kim manyase, 這是什麼緣故）以下，這是第二組，解釋諸佛的兩種智慧。之所以實智（real wisdom）甚深無量、權智（upāya-jñāna, 方便智）難以理解和進入，是因為修行的因積累深厚，所以果實深妙、難以理解和進入。這也是爲了迴應二乘（Śrāvaka-yāna and Pratyekabuddha-yāna, 聲聞乘和緣覺乘），他們不理解的原因是，他們種下的因時間較短，所以果智遲鈍，因此不能理解。這段文字有兩句：第一句說明值遇佛陀很多，第二句說明修行積累很久。修行積累很久中，兩句有先後順序：第一句正面說明修一切行，第二句說明即使修行也精勤勇猛。前一句說明所策勵的修行，后一句則是能策勵的精勤。『名稱普聞』（prasiddha, 名聲遠揚）是指德行積累于內，所以名聲流傳於外。又，之所以知道具備修行眾行及精勤勇猛，是因為修行諸行時名稱普聞，所以可以證明這一點。又，依照《攝大乘論》（Mahāyānasaṃgraha, 解釋大乘教義的論著）說明四種修行者，『供養無量百千諸佛』（anekakoṭibuddha-pūjā, 供養無數百千諸佛）是指值遇佛陀很多，經歷的時間必定很久，是長時修。『盡行諸佛無量道法』（ananta-buddhakṣetra-gamana, 遍游無量佛土）是指沒有一行不修，是無餘修。『勇猛』（vīrya, 精進）是指修行之時心不懈怠，至心勇猛，是尊重修。『精進』（satataṃ samitābhiyukta, 持續不斷地努力）是指唸唸善法相續，不讓其他念頭摻雜其中，是無間修。前面是頓方便，現在是常方便。這四種修行是內在的德行，以內在的德行完備，所以外在的名聲普聞。 『成就甚深』（gambhirārtha-pakṣa, 成就甚深義）以下，是第三組，總結兩種智慧。前面總結實智（real wisdom）隨宜所說，後面總結權智（upāya-jñāna, 方便智）。之所以還需要總結，是因為義理有三個方面，即標、釋、結，這樣才算完備。『舍利弗（Śāriputra, 佛陀十大弟子之一）吾從成

【English Translation】 English version: If one does not enter the 『One』 (Eka, the sole truth), then one dwells outside the gate, hence the following verse says 『standing outside the gate』. Question: Since it has already been clarified above that it is difficult to understand and enter, why is it only said that one cannot know? Answer: The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, Hearer Vehicle and Solitary Buddha Vehicle) are not even able to understand explaining the 『One』 (Eka, the sole truth) by means of three expedients, how much less are they able to enter the 『One』 (Eka, the sole truth) by means of three expedients? 『Soi zhe he』 (Tasmāt kim manyase, What is the reason for this) below, this is the second pair, explaining the two wisdoms of the Buddhas. The reason why the Real Wisdom (real wisdom) is profoundly immeasurable and the Expedient Wisdom (upāya-jñāna, wisdom of skillful means) is difficult to understand and enter is that the cause of practice has been accumulated deeply, so the fruit is profound and wonderful, difficult to understand and enter. This is also in response to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, Hearer Vehicle and Solitary Buddha Vehicle), the reason why they do not understand is that the cause they planted is recent, so the wisdom of the fruit is dull, therefore they cannot understand. This passage has two sentences: the first sentence explains that one has encountered many Buddhas, and the second sentence explains that one has accumulated practice for a long time. Within the accumulation of practice for a long time, the two sentences have an order: the first sentence directly explains practicing all practices, and the second sentence explains that even if one practices, one is diligent and courageous. The previous sentence explains the practice that is encouraged, and the next sentence is the diligence that can encourage. 『Name is universally heard』 (prasiddha, famous) refers to virtue being accumulated internally, so fame flows externally. Also, the reason why one knows that one is equipped with practicing many practices and being diligent and courageous is that when practicing various practices, the name is universally heard, so one can prove this. Also, according to the Mahāyānasaṃgraha (Mahāyānasaṃgraha, a treatise explaining the doctrines of Mahayana) explaining the four types of practitioners, 『offering to immeasurable hundreds of thousands of Buddhas』 (anekakoṭibuddha-pūjā, offering to countless hundreds of thousands of Buddhas) refers to encountering many Buddhas, and the time experienced must be long, which is long-term practice. 『Exhaustively practicing the immeasurable Dharma of all Buddhas』 (ananta-buddhakṣetra-gamana, traveling through immeasurable Buddha lands) refers to not omitting a single practice, which is exhaustive practice. 『Courageous』 (vīrya, vigor) refers to the mind not being lax during practice, being wholeheartedly courageous, which is respectful practice. 『Diligent』 (satataṃ samitābhiyukta, constantly and continuously striving) refers to the continuous succession of good dharmas in every thought, not allowing other thoughts to intermingle, which is uninterrupted practice. The former is sudden expedient, and the latter is constant expedient. These four practices are internal virtues, and because internal virtues are complete, external fame is universally heard. 『Accomplishing profound』 (gambhirārtha-pakṣa, accomplishing profound meaning) below, is the third pair, summarizing the two wisdoms. The previous summarizes the Real Wisdom (real wisdom) as spoken according to suitability, and the latter summarizes the Expedient Wisdom (upāya-jñāna, wisdom of skillful means). The reason why it is necessary to summarize again is that the meaning has three aspects, namely, marking, explaining, and concluding, so that it is complete. 『Śāriputra (Śāriputra, one of the ten great disciples of the Buddha) I from ac

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佛以來」下，依《法華論》，上來明妙法功德門，謂如來所證妙法甚深、難解難入；今嘆如來法師功德，以佛成就諸功德，故能化眾生。二者、上嘆諸佛二智，今第二嘆釋迦二智也。所以前明諸佛、后辨釋迦者，示悟物以漸也。前辨諸佛開宗，后明釋迦隨順，則使執三之流不生疑謗。就文亦三：一、嘆權智；二、嘆實智；三、重嘆權智。

問：

今嘆釋迦二智，與上何異？

答：

凡有三義：一者、上略嘆二智，今廣嘆眾德，初略后廣為解義故。二智是一乘之主，故初略嘆二智；果乘無德不備，故后廣贊眾德。二者、嘆諸佛，明從實起權；嘆釋迦，以權通實。三者、嘆諸佛，舉因釋果；嘆釋迦，舉果釋果。

「吾從成佛已來」者，嘆權智也。前嘆權智凡有二義：一、如上釋諸佛從實起權，今從權起實。二者、遂文勢相接，上略明權智辨難解難入，故今廣釋權智明難解難入之意也。「吾從成佛已來」者，此言成道，凡有二義：一者、王宮現生伽耶成道，從此已來施方便。二者、依下經文，明久已成佛，從此已來施於方便，此明用權智之時節也。

「種種因緣」者，第二、正明用權智也。「因緣」謂三乘人所度因緣也。明其入道不同、由籍各異，故云「種種」也。「種種譬喻」者，

【現代漢語翻譯】 現代漢語譯本：

在『佛以來』之後，依據《法華論》，上面闡明了妙法功德之門，意思是如來所證悟的妙法非常深奧，難以理解和進入；現在讚歎如來法師的功德，因為佛成就了各種功德，所以能夠教化眾生。其次，上面讚歎了諸佛的兩種智慧，現在第二點是讚歎釋迦（釋迦牟尼佛，Sakyamuni Buddha）的兩種智慧。之所以先闡明諸佛，后辨析釋迦，是爲了表明開悟眾生要循序漸進。前面辨析諸佛是開創宗派，後面闡明釋迦是隨順宗派，這樣就能使執著於三乘（聲聞乘，緣覺乘，菩薩乘，Three Vehicles）的人不產生懷疑和誹謗。從文義上來說，也分為三部分：第一，讚歎權智（Upaya-kausalya-jnana，Expedient Wisdom）；第二，讚歎實智（Tathata-jnana，Real Wisdom）；第三，再次讚歎權智。

問：

現在讚歎釋迦的兩種智慧，與上面有什麼不同？

答：

總共有三種含義：第一，上面是簡略地讚歎兩種智慧，現在是廣泛地讚歎各種功德，先簡略后廣泛是爲了解釋義理。兩種智慧是一乘（Ekayana，One Vehicle）的主導，所以開始簡略地讚歎兩種智慧；果乘（Buddha Vehicle，佛乘）的功德沒有不完備的，所以在後面廣泛地讚揚各種功德。第二，讚歎諸佛，是闡明從實智生起權智；讚歎釋迦，是用權智通達實智。第三，讚歎諸佛，是舉因來解釋果；讚歎釋迦，是舉果來解釋果。

『吾從成佛已來』，是讚歎權智。前面讚歎權智總共有兩種含義：第一，如同上面解釋諸佛從實智生起權智，現在是從權智生起實智。第二，順著文勢相連線，上面簡略地闡明權智難以理解和進入，所以現在廣泛地解釋權智難以理解和進入的含義。『吾從成佛已來』，這裡說的是成道，總共有兩種含義：第一，在王宮顯現出生，在伽耶（Bodh Gaya）成道，從此以後施行方便。第二，依據下面的經文，闡明很久以前就已經成佛，從此以後施行方便，這是闡明運用權智的時節。

『種種因緣』，第二點，正是闡明運用權智。『因緣』指的是三乘人所度的因緣。闡明他們進入佛道的方式不同，所憑藉的也各自不同，所以說『種種』。『種種譬喻』，

【English Translation】 English version:

Following 'since I attained Buddhahood,' according to the Shastra on the Lotus Sutra (Lotus Sutra), the above elucidates the gate of the meritorious virtues of the Wonderful Dharma, meaning that the Wonderful Dharma realized by the Tathagata (如來，Tathagata) is extremely profound, difficult to understand and enter; now we praise the merits and virtues of the Tathagata Dharma Master, because the Buddha has accomplished all kinds of merits and virtues, and therefore can transform sentient beings. Secondly, the above praises the two wisdoms of all Buddhas, and now the second point is to praise the two wisdoms of Sakyamuni (釋迦牟尼佛，Sakyamuni Buddha). The reason why the Buddhas are elucidated first and Sakyamuni is analyzed later is to show that enlightening beings should be gradual. The previous analysis of the Buddhas is to establish the sect, and the later elucidation of Sakyamuni is to follow the sect, so that those who are attached to the Three Vehicles (聲聞乘，緣覺乘，菩薩乘，Three Vehicles) will not generate doubts and slanders. In terms of the meaning of the text, it is also divided into three parts: first, praising expedient wisdom (Upaya-kausalya-jnana，Expedient Wisdom); second, praising real wisdom (Tathata-jnana，Real Wisdom); and third, praising expedient wisdom again.

Question:

What is the difference between praising Sakyamuni's two wisdoms now and the above?

Answer:

There are three meanings in total: first, the above is a brief praise of the two wisdoms, and now it is a broad praise of various merits and virtues. The reason for being brief first and broad later is to explain the meaning. The two wisdoms are the main guide of the One Vehicle (Ekayana，One Vehicle), so the two wisdoms are briefly praised at the beginning; the merits and virtues of the Buddha Vehicle (Buddha Vehicle，佛乘) are all complete, so various merits and virtues are widely praised later. Second, praising the Buddhas is to explain that expedient wisdom arises from real wisdom; praising Sakyamuni is to use expedient wisdom to penetrate real wisdom. Third, praising the Buddhas is to explain the result by citing the cause; praising Sakyamuni is to explain the result by citing the result.

'Since I attained Buddhahood,' is praising expedient wisdom. There are two meanings in total for praising expedient wisdom earlier: first, as explained above, the Buddhas generate expedient wisdom from real wisdom, and now it is generating real wisdom from expedient wisdom. Second, following the connection of the text, the above briefly explains that expedient wisdom is difficult to understand and enter, so now it widely explains the meaning of expedient wisdom being difficult to understand and enter. 'Since I attained Buddhahood,' here it refers to attaining the Way, and there are two meanings in total: first, appearing to be born in the royal palace and attaining the Way in Bodh Gaya (伽耶，Bodh Gaya), and from then on, practicing expedient means. Second, according to the following scriptures, it explains that one has already attained Buddhahood a long time ago, and from then on, practicing expedient means, which explains the timing of using expedient wisdom.

'Various causes and conditions,' the second point is precisely explaining the use of expedient wisdom. 'Causes and conditions' refers to the causes and conditions by which people of the Three Vehicles are saved. It explains that their ways of entering the Buddhist path are different, and what they rely on is also different, so it is said 'various.' 'Various parables,'

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凡有二義：一者、為三乘人各說譬喻，如《智度論》云「佛於三藏中為諸聲聞說種種譬喻，但不說揵闥婆城喻，乃至為諸菩薩廣說十種喻」等也。三藏中所以不說揵闥婆城喻者，為三藏不說一切法本性空，干城喻辨能成之因、所成之果本無所有，故三藏中不說也。而《成實論》亦有此喻者，引菩薩藏中譬就小乘法中釋耳。二者、三乘人合喻，如三鳥出網、三獸度河也。「廣演言教」者，上喻今法也。「無數方便」者，上之法譬皆是善巧故名方便。又上法譬皆是口業，今明身業現神通，意業密化，謂無數方便也。《法華論》云「方便者從生睹率天乃至現大般涅槃故」也。又云「無數方便示現外道邪法顯其過失，示現正法功德」。又有四種方便：一、令入諸善法；二、令斷疑；三、令入增上勝智；四者、依四攝法攝取眾生。明八相是正方便，今是示邪方便也。「引導眾生令離諸著」者，此明用權意也。所以用無數方便者，為令眾生離著故也。以眾生染著三界，欲令離之故說三乘，不言實有三乘究竟，汝還遂保執三乘究竟，故不解佛意，故上云「難解難入」也。又我設方便本令離著，今遂保執三乘，此則是著于無著，故不識佛意也。《法華論》云「著有四種：一、著界，則著三界。二者、著地，謂從著初禪乃至非非想及滅盡

【現代漢語翻譯】 現代漢語譯本 凡是有兩種含義：第一種，是為聲聞乘（Sravaka-yana，聽聞佛法而修行的乘）、緣覺乘（Pratyekabuddha-yana，通過自身觀察因緣而覺悟的乘）和菩薩乘（Bodhisattva-yana，發菩提心，利益眾生的乘）的人分別宣說譬喻，如《智度論》（Mahaprajnaparamita-sastra）所說：『佛在三藏（Tripitaka，佛教經典的總稱）中為諸聲聞說種種譬喻，但不說乾闥婆城（Gandharva-nagara，海市蜃樓）的譬喻，乃至為諸菩薩廣說十種譬喻』等等。三藏中之所以不說乾闥婆城譬喻，是因為三藏不說一切法本性空，而乾闥婆城譬喻辨明能成就的原因、所成就的結果本來都是沒有的，所以三藏中不說這個譬喻。而《成實論》（Tattvasiddhi-sastra）也有這個譬喻，是引用菩薩藏中的譬喻，就小乘法（Hinayana，又稱聲聞乘）中解釋罷了。第二種，是三乘人合用一個譬喻，如三鳥出網、三獸渡河的譬喻。 『廣演言教』，是用上面的譬喻來比喻現在的佛法。 『無數方便』，是說上面的法和譬喻都是善巧，所以叫做方便。而且上面的法和譬喻都是口業，現在說明身業顯現神通，意業秘密教化，這就是所謂的無數方便。《法華論》（Saddharma-pundarika-sastra）說：『方便是從降生兜率天（Tusita，欲界天之一，彌勒菩薩所在）乃至示現大般涅槃（Maha-parinirvana，佛陀的最終涅槃）』。 又說：『無數方便示現外道邪法，顯露他們的過失，示現正法的功德』。還有四種方便：第一，使人進入各種善法；第二，使人斷除疑惑；第三，使人進入增上殊勝的智慧；第四，依靠四攝法（Catur-samgraha-vastu，佈施、愛語、利行、同事）來攝取眾生。說明八相成道（Buddha's Eight Acts，指佛陀一生中的八個重要事件）是正方便，現在是示現邪方便。 『引導眾生令離諸著』，這是說明運用權宜之計的用意。之所以運用無數方便，是爲了使眾生離開執著。因為眾生染著三界（Tri-dhatu，欲界、色界、無色界），想要讓他們離開，所以說三乘，並不是說真的有三乘究竟，你還執著三乘究竟，所以不理解佛的用意，所以上面說『難解難入』。 而且我設立方便本來是爲了讓人離開執著，現在卻執著三乘，這就是執著于無執著，所以不認識佛的用意。《法華論》說：『執著有四種：第一，執著界，就是執著三界。第二，執著地，就是從執著初禪（Prathama-dhyana，色界初禪天）乃至非想非非想處（Naivasamjna-nasamjnayatana，無色界最高禪定）及滅盡定（Nirodha-samapatti，一種高級禪定狀態）』。

【English Translation】 English version There are two meanings to this: First, it refers to the various parables spoken to the followers of the Three Vehicles (Triyana): the Sravaka-yana (the vehicle of hearers), the Pratyekabuddha-yana (the vehicle of solitary Buddhas), and the Bodhisattva-yana (the vehicle of Bodhisattvas). As stated in the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom): 'The Buddha, within the Three Pitakas (Tripitaka, the three collections of Buddhist scriptures), speaks various parables to the Sravakas, but does not speak of the parable of the Gandharva-nagara (Gandharva-nagara, mirage), and extensively speaks of ten types of parables for the Bodhisattvas.' The reason why the parable of the Gandharva-nagara is not spoken of in the Three Pitakas is that the Three Pitakas do not speak of the emptiness of the inherent nature of all dharmas (phenomena). The parable of the Gandharva-nagara clarifies that the cause of what is accomplished and the result of what is accomplished are originally without substance. Therefore, this parable is not spoken of in the Three Pitakas. The Tattvasiddhi-sastra (Treatise on the Establishment of Truth) also contains this parable, but it is merely quoting a parable from the Bodhisattva-pitaka and explaining it within the context of the Hinayana (Hinayana, Lesser Vehicle) teachings. Second, it refers to a parable that is used for all three vehicles, such as the parable of the three birds escaping the net or the three animals crossing the river. 'Extensively expounding the teachings' refers to using the above parables to illustrate the present Dharma. 'Countless expedient means' refers to the fact that the above Dharma and parables are skillful, hence they are called expedient means. Moreover, the above Dharma and parables are all verbal karma (actions of speech). Now, it is explained that physical karma manifests supernatural powers, and mental karma secretly transforms, which is what is meant by countless expedient means. The Saddharma-pundarika-sastra (Lotus Sutra Treatise) states: 'Expedient means are from being born in the Tusita Heaven (Tusita, one of the heavens in the desire realm, where Bodhisattva Maitreya resides) to manifesting the Great Parinirvana (Maha-parinirvana, the final Nirvana of the Buddha).' It also states: 'Countless expedient means are used to demonstrate the heretical teachings of external paths, revealing their faults, and demonstrating the merits of the correct Dharma.' There are also four types of expedient means: First, to lead beings into various wholesome dharmas; second, to help them sever doubts; third, to lead them into superior and supreme wisdom; fourth, to gather beings by relying on the Four Sangraha-vastus (Catur-samgraha-vastu, the four means of gathering: giving, kind speech, beneficial action, and cooperation). It is explained that the Eight Acts of a Buddha (Buddha's Eight Acts, referring to the eight important events in the Buddha's life) are correct expedient means, while the present is demonstrating incorrect expedient means. 'Guiding beings to leave all attachments' explains the intention of using provisional means. The reason for using countless expedient means is to enable beings to leave attachments. Because beings are attached to the Three Realms (Tri-dhatu, the desire realm, the form realm, and the formless realm), the intention is to enable them to leave these attachments. Therefore, the Three Vehicles are spoken of, but it is not said that there are truly three ultimate vehicles. If you still cling to the Three Vehicles as ultimate, then you do not understand the Buddha's intention, which is why it is said above that it is 'difficult to understand and difficult to enter'. Moreover, I established expedient means originally to enable people to leave attachments, but now you cling to the Three Vehicles. This is clinging to non-attachment, so you do not recognize the Buddha's intention. The Lotus Sutra Treatise states: 'There are four types of attachment: First, attachment to realms, which is attachment to the Three Realms. Second, attachment to grounds, which is attachment from the first Dhyana (Prathama-dhyana, the first Dhyana heaven in the form realm) to the Realm of Neither Perception Nor Non-Perception (Naivasamjna-nasamjnayatana, the highest state of meditation in the formless realm) and Cessation of Perception and Sensation (Nirodha-samapatti, an advanced meditative state).'

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定。三者、著分，謂在家分出家分。在家分者謂著己同類作種種業及邪見故，著出家分者著名聞利養種種煩惱諸覺故也。四者、著乘，謂著小乘及大乘也。」「所以者何」下，釋權智也。以內德既圓故外用善巧能利物也。

「舍利弗如來知見」下，第二、嘆實智也。上以方便標知見故是權智，今直稱知見廣大深遠，名為實智。初句標知見下以四義嘆之：照無不遍稱「廣」，超二乘之表為「大」，豎不見其底曰「深」，橫莫究其邊稱「遠」。「無量無礙」，舊云四等為無量，四辨為無礙，今依《法華論》說無障無礙。上標知見，次以二門嘆之：一、廣大深遠嘆智無不圓；二、無障無礙嘆累無不盡。「力無所畏」者，從品初至此文，雖有諸佛及以釋迦，但是嘆智慧義也。從此文下具嘆一切諸德，非獨智慧甚深，一切諸德亦甚深無量。所以具嘆一切德者，有二種義：一者、以眾德為乘。今欲讚歎一乘，故備嘆一切諸德。二者、惑者聞嘆佛智甚深，謂余德不爾，故稱歎余德皆是甚深，非二乘所知也。十力是佛內德故初嘆之，以知根識藥故說十力，以內了十境故外說無懼，故次顯無畏。「力無畏」者，嘆佛智慧。「禪定解脫三昧」，嘆佛功德。「禪」謂四禪，「定」謂四無色定，「解脫」則八解脫，「三昧」則是空無相無

【現代漢語翻譯】 現代漢語譯本： 『定。三者、著分，謂在家分出家分。在家分者謂著己同類作種種業及邪見故，著出家分者著名聞利養種種煩惱諸覺故也。』意思是說，第三種是執著于身份，即執著于在家身份和出家身份。執著于在家身份，是因為執著于與自己同類的人，做各種各樣的行業，以及持有邪見；執著于出家身份，是因為追求名聲、利益供養，以及各種各樣的煩惱和知覺。 『四者、著乘，謂著小乘及大乘也。』意思是說，第四種是執著于乘，即執著于小乘和大乘。 『所以者何』下，釋權智也。因為內在的德行已經圓滿，所以外在的運用巧妙，能夠利益眾生。

『舍利弗如來知見』下，第二、讚歎實智。前面用方便來標示知見，所以那是權智，現在直接稱知見廣大深遠，名為實智。第一句標示知見，下面用四個方面來讚歎它：照耀無所不遍，稱為『廣』；超越二乘的境界，稱為『大』；豎直方向看不到底，叫做『深』；橫向無法窮盡它的邊際，稱為『遠』。『無量無礙』，過去有人說四等是無量，四辯是無礙，現在依照《法華論》的說法，是無障無礙。上面標示知見，接著用兩個方面來讚歎它：一是廣大深遠，讚歎智慧無所不圓；二是無障無礙，讚歎業障無所不盡。 『力無所畏』，從品開始到這段文字，雖然有諸佛以及釋迦（Sakyamuni）佛，但是都是讚歎智慧的意義。從這段文字以下，全面讚歎一切諸德，不僅僅是智慧甚深，一切諸德也甚深無量。之所以要全面讚歎一切德行，有兩種意義：一是，以眾德為乘。現在想要讚歎一乘，所以要完備地讚歎一切諸德。二是，迷惑的人聽到讚歎佛智甚深，認為其他的德行不是這樣，所以稱讚其他的德行都是甚深，不是二乘所能瞭解的。十力是佛的內在德行，所以首先讚歎它，因為知道根、識、藥，所以說十力，因為內在明瞭十境，所以外在說無所畏懼，所以接著顯示無畏。『力無畏』，是讚歎佛的智慧。『禪定解脫三昧』，是讚歎佛的功德。『禪』指的是四禪，『定』指的是四無色定，『解脫』指的是八解脫，『三昧』指的是空無相無愿三昧。

【English Translation】 English version: 『Fixed. The third is attachment to divisions, referring to the divisions of householders and renunciants. Attachment to the householder division means being attached to those of one's own kind, engaging in various activities and holding wrong views. Attachment to the renunciant division means being attached to fame, profit, offerings, various afflictions, and perceptions.』 This means that the third is attachment to identity, that is, attachment to the identity of householders and the identity of renunciants. Attachment to the identity of householders is because of attachment to people of their own kind, engaging in various industries, and holding wrong views; attachment to the identity of renunciants is because of pursuing fame, profit, offerings, and various afflictions and perceptions. 『The fourth is attachment to vehicles, referring to attachment to the Small Vehicle and the Great Vehicle.』 This means that the fourth is attachment to the vehicle, that is, attachment to the Small Vehicle (Hinayana) and the Great Vehicle (Mahayana). 『Why is this so?』 below, explains expedient wisdom. Because the inner virtues are already complete, the external application is skillful and can benefit sentient beings.

『Sariputra (舍利弗) the Tathagata's (如來) knowledge and vision』 below, the second praises true wisdom. The previous use of expedient means to indicate knowledge and vision is expedient wisdom, now directly calling knowledge and vision vast and profound is called true wisdom. The first sentence indicates knowledge and vision, and below it praises it in four aspects: illuminating everything without exception is called 『vast』; surpassing the realm of the Two Vehicles is called 『great』; vertically, one cannot see its bottom is called 『deep』; horizontally, one cannot exhaust its boundaries is called 『far』. 『Immeasurable and unobstructed』, in the past some said that the Four Immeasurables are immeasurable, and the Four Eloquences are unobstructed, now according to the Treatise on the Lotus Sutra, it means without hindrance and unobstructed. Above, it indicates knowledge and vision, and then it praises it in two aspects: first, vast and profound, praising that wisdom is complete in everything; second, without hindrance and unobstructed, praising that karmic obstacles are exhausted in everything. 『Powers and Fearlessness』, from the beginning of the chapter to this text, although there are Buddhas and Sakyamuni (釋迦牟尼) Buddha, they are all praising the meaning of wisdom. From this text onwards, it fully praises all virtues, not only is wisdom profound, but all virtues are also profound and immeasurable. There are two meanings for fully praising all virtues: first, to take the multitude of virtues as the vehicle. Now wanting to praise the One Vehicle, it is necessary to fully praise all virtues. Second, those who are confused hear the praise of the Buddha's wisdom as profound, and think that other virtues are not like this, so it praises that other virtues are all profound, not understandable by the Two Vehicles. The Ten Powers are the Buddha's inner virtues, so it is praised first, because it knows the roots, consciousnesses, and medicines, so it speaks of the Ten Powers, because it internally understands the Ten Realms, so it externally speaks of fearlessness, so it then reveals fearlessness. 『Powers and Fearlessness』 is praising the Buddha's wisdom. 『Dhyana (禪), Samadhi (定), Liberation (解脫), Samadhi (三昧)』, is praising the Buddha's merits. 『Dhyana』 refers to the Four Dhyanas, 『Samadhi』 refers to the Four Formless Samadhis, 『Liberation』 refers to the Eight Liberations, 『Samadhi』 refers to the Empty, Signless, and Wishless Samadhis.

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愿。此之四門則是次第，初得四禪，次得四空定具足八禪，次得八解，以得八解之定故能證三空門也。然此中諸科皆是一體，隨義分之。功德積聚故名為禪，斂攝不散稱之為定，萬累都夷故名解脫，其心正直故云三昧。「深入無際」者，上別列八科諸德，今總嘆之。於一一德佛皆窮其邊底，餘人不知其際畔故云無際。「成就一切未曾有法」者，上正嘆八科德猶未盡，故今總結嘆也。

「舍利弗！如來能種種分別」下，第三、次重嘆權智也。接上文生，上明成就一切未曾有法，以內德既圓故外巧說法，外巧說法有二種：一者、巧說法，二、巧稱機。「言辭柔軟」，上嘆四無礙智，今贊五種音聲。與上嘆權智異者，前明說權意，謂令離諸著，令其不著小則是舍小；今贊佛巧說之德，令其欣大也。「舍利弗！取要言之」下，如來非但有巧說一能，取要言之具一切希有勝用也。

「止舍利弗」下，第二、寄止言如嘆二智也。上雖稱歎甚深無量，猶涉名言，未窮稱歎之美；至人之智心行已斷言語又滅，嘆所不能嘆，乃窮嘆美之極，故寄止言嘆名加嘆二智也。又止言者，則卷束上文歸無名相也。上開諸佛二智、釋迦權實，美實智為甚深，嘆權智為難解，此皆是無名相中假名相說耳。然諸法實相未曾有諸佛之與釋迦、深

【現代漢語翻譯】 現代漢語譯本：愿。這裡的四門指的是次第，首先獲得四禪（色界四種禪定），然後獲得四空定（無色界四種禪定），具足八禪，接著獲得八解（八種解脫），因為獲得八解的禪定，所以能夠證得三空門（空、無相、無愿）。然而，這其中的各個部分都是一體的，只是根據意義來劃分。功德積聚所以稱為禪，收斂攝持不散亂稱為定，各種牽累都平息所以名為解脫，其心正直所以說三昧（正定）。『深入無際』，上面分別列舉了八科諸德，現在總括地讚歎它們。對於每一種德行，佛都窮盡其邊底，其他人不知道它的邊際，所以說無際。『成就一切未曾有法』，上面正式讚歎八科德行還沒有窮盡，所以現在總結地讚歎。 『舍利弗（佛陀十大弟子之一，以智慧著稱）！如來能種種分別』以下，第三、再次著重讚歎權智（方便智慧）。承接上文而來，上面說明成就一切未曾有法，因為內在的德行已經圓滿，所以外在巧妙說法，外在巧妙說法有兩種：一是巧妙說法，二是巧妙應機。『言辭柔軟』，上面讚歎四無礙智（辯才無礙、法義無礙、辭句無礙、樂說無礙），現在讚美五種音聲（具足清凈、柔軟、和調、易解、悅耳）。與上面讚歎權智不同的是，前面說明說權的意圖，是使人離開各種執著，使人不執著于小乘則是捨棄小乘；現在讚美佛巧妙說法的德行，是使人欣慕大乘。『舍利弗（佛陀十大弟子之一，以智慧著稱）！取要言之』以下，如來不僅僅有巧妙說法這一種能力，總而言之，具備一切希有殊勝的作用。 『止舍利弗（佛陀十大弟子之一，以智慧著稱）』以下，第二、借用停止言語來讚歎二智（權智和實智）。上面雖然稱讚甚深無量，仍然涉及名言，沒有窮盡稱讚的美好；至人的智慧，心行已經斷絕，言語也已滅盡，讚歎所不能讚歎的，才窮盡了讚美的極致，所以借用停止言語來讚歎，實際上是加倍地讚歎二智。又說停止言語，就是收束上文，歸於無名相。上面開示諸佛的二智、釋迦（釋迦牟尼佛）的權實，認為實智最為甚深，讚歎權智為難以理解，這些都是在無名相中假借名相來說的。然而諸法的實相，未曾有諸佛與釋迦（釋迦牟尼佛）、深

【English Translation】 English version: Wish. These four doors refer to the sequence: first, attaining the four Dhyanas (four meditative states in the Form Realm); then, attaining the four formless concentrations (four meditative states in the Formless Realm), fully possessing the eight Dhyanas; and then, attaining the eight liberations (eight kinds of liberation). Because of attaining the samadhi of the eight liberations, one is able to realize the three emptiness doors (emptiness, signlessness, and desirelessness). However, all the parts within this are one entity, merely divided according to meaning. Merit and virtue accumulate, therefore it is called Dhyana; restraining and gathering without scattering is called Samadhi; all burdens are pacified, therefore it is called liberation; the mind is upright, therefore it is called Samadhi (right concentration). 'Profoundly entering without limit' refers to the fact that the eight categories of virtues were listed separately above, and now they are praised collectively. For each virtue, the Buddha exhausts its boundaries, while others do not know its limits, therefore it is said to be without limit. 'Accomplishing all unprecedented Dharmas' refers to the fact that the formal praise of the eight categories of virtues above is not yet exhausted, so now it is praised in summary. 'Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)! The Tathagata (another name for the Buddha) is able to variously distinguish' below, thirdly, again emphasizing the praise of expedient wisdom (skillful means). Continuing from the previous text, the above explains the accomplishment of all unprecedented Dharmas, because the inner virtues are already complete, so the external skillful speech is present. There are two kinds of external skillful speech: one is skillful speech, and the other is skillful adaptation to the occasion. 'Words are gentle and soft', the above praises the four unobstructed wisdoms (unobstructed eloquence, unobstructed understanding of meaning, unobstructed expression, and unobstructed joyful speaking), now praising the five kinds of sounds (complete purity, softness, harmony, easy understanding, and pleasing to the ear). Different from the above praise of expedient wisdom is that the former explains the intention of speaking expediently, which is to make people leave all attachments, and to make them not attached to the Small Vehicle is to abandon the Small Vehicle; now praising the Buddha's virtue of skillful speech is to make people admire the Great Vehicle. 'Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)! To put it briefly' below, the Tathagata (another name for the Buddha) not only has the ability of skillful speech, but in short, possesses all rare and excellent functions. 'Stop, Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)' below, secondly, using the cessation of speech to praise the two wisdoms (expedient wisdom and true wisdom). Although the above praises are very deep and immeasurable, they still involve names and words, and have not exhausted the beauty of praise; the wisdom of the perfect person, the mind's activity has been cut off, and speech has also ceased, praising what cannot be praised, only then exhausting the ultimate of praise, so using the cessation of speech to praise is actually doubling the praise of the two wisdoms. Furthermore, saying to stop speaking is to gather up the above text and return to no name and no form. The above reveals the two wisdoms of the Buddhas, the expedient and the true of Shakyamuni (Shakyamuni Buddha), considering true wisdom to be the most profound, and praising expedient wisdom as difficult to understand, all of these are speaking of names and forms borrowed from no name and no form. However, the true nature of all Dharmas, there has never been the Buddhas and Shakyamuni (Shakyamuni Buddha), deep

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與不深、權之與實。故《波若》云「諸法非深非妙乃至非智非愚、非權非實」也。又止言者，欲令大眾於法起尊重心，生后三請故。又欲令五千之徒離法座故。又依《法華論》云「示法器眾生心已滿足故」，此意明大利根菩薩聞上所說，已得了悟不須更說，故止言。依此意，略說一週正為菩薩，以菩薩利根聞略說則便領解；聲聞根鈍未能了悟，是故三請聞廣說方解。故略說通為大小二乘，而菩薩前解，廣說偏為聲聞。古亦有此一釋。

就文為兩：一、標止言，二、釋止言。初如文。「所以者何」下，第二、釋止言，為二：初、明法妙，眾生不解，故不可言。次、明唯佛能解，故不須言。不言之意唯此兩也。

問：

由來云此經照三乘為方便，照一乘為實智，體終是有法，何得名絕言耶？

答：

他云，一乘之智絕三乘之言也。難曰：雖絕三乘之言，猶有一乘之言，何名絕言？又若一乘絕三乘之言名絕言者，三乘亦絕一乘之言，應是絕言。若三一不得互絕，亦應牛馬不得互無也。今所明者此中正嘆佛智，故下文云「我所得智慧微妙最第一」，又云「是法不可示，言辭相寂滅」。故如來之智非有非無、不三不一，離人離法、絕觀絕緣，一切名言所不能及，故名絕言。《大品》云「佛初成道

【現代漢語翻譯】 現代漢語譯本： 關於不深與深，權宜之說與真實之說。《波若經》說：『諸法非深奧也非玄妙，乃至非智慧也非愚昧，非權宜也非真實』。又說停止言說，是爲了讓大眾對佛法生起尊重之心，從而引發後面的三次請求說法。也是爲了讓五千人離開法座。又根據《法華論》所說，『顯示了法器眾生的心意已經滿足』，這個意思說明大利根的菩薩聽了上面所說的，已經得了悟，不需要再說了，所以停止言說。根據這個意思，略說一週主要是爲了菩薩，因為菩薩根器銳利，聽了略說就能領會；聲聞根器遲鈍，不能領悟，所以需要三次請求，聽了廣說才能理解。所以略說普遍適用於大小乘，而菩薩在前就能理解，廣說則偏向于聲聞。古人也有這樣的解釋。

從文義上分為兩部分：一、標明停止言說，二、解釋停止言說。第一部分如文所示。『所以者何』以下，第二部分解釋停止言說，分為兩點：首先，說明佛法玄妙，眾生不能理解，所以不可說。其次，說明只有佛才能理解，所以不需要說。不說的意思只有這兩點。

問：

向來說此經照耀三乘是方便，照耀一乘是真實智慧，最終還是有法存在，怎麼能稱為絕言呢？

答：

他們說，一乘的智慧超越了三乘的言語。反駁說：即使超越了三乘的言語，仍然有一乘的言語，怎麼能稱為絕言？又如果一乘超越三乘的言語就稱為絕言，那麼三乘也超越一乘的言語，應該也是絕言。如果三乘和一乘不能互相超越，也應該像牛和馬不能互相不存在一樣。現在所要說明的是，這裡正是讚歎佛的智慧，所以下文說『我所得智慧微妙最第一』，又說『是法不可示，言辭相寂滅』。所以如來的智慧非有非無、不三不一，遠離人也遠離法，超越觀想也超越因緣，一切名言都不能達到，所以稱為絕言。《大品經》說『佛初成道』

【English Translation】 English version: Regarding 'not deep' and 'deep,' 'expedient' and 'real.' The Prajna Sutra says, 'All dharmas are neither deep nor profound, nor wise nor foolish, nor expedient nor real.' Furthermore, the cessation of speech is intended to inspire respect for the Dharma among the assembly, thereby prompting the subsequent three requests for teachings. It is also to cause the five thousand to depart from the Dharma seat. Moreover, according to the Lotus Sutra Treatise, 'Showing that the minds of beings who are vessels for the Dharma are already satisfied,' this means that great sharp-witted Bodhisattvas, upon hearing what was said above, have already attained enlightenment and do not need further explanation, hence the cessation of speech. According to this meaning, the brief explanation primarily serves the Bodhisattvas, as Bodhisattvas have sharp faculties and can comprehend upon hearing a brief explanation; the Shravakas (hearers) have dull faculties and cannot comprehend, so they need three requests and a detailed explanation to understand. Therefore, the brief explanation is universally applicable to both the Hinayana (Small Vehicle) and Mahayana (Great Vehicle), with Bodhisattvas understanding it beforehand, while the detailed explanation is primarily for the Shravakas. This is also an ancient interpretation.

The text can be divided into two parts: first, indicating the cessation of speech; second, explaining the cessation of speech. The first part is as it appears in the text. Following 'What is the reason for this,' the second part explains the cessation of speech, divided into two points: first, clarifying that the Dharma is profound and beings cannot understand it, so it cannot be spoken. Second, clarifying that only the Buddha can understand it, so it is not necessary to speak. The meaning of not speaking lies only in these two points.

Question:

It has always been said that this sutra illuminates the Three Vehicles as expedient means and illuminates the One Vehicle as real wisdom, ultimately still having existing dharmas. How can it be called 'cessation of speech' (jue yan)?

Answer:

Others say that the wisdom of the One Vehicle transcends the speech of the Three Vehicles. Objection: Even if it transcends the speech of the Three Vehicles, there is still the speech of the One Vehicle. How can it be called 'cessation of speech'? Furthermore, if the One Vehicle transcending the speech of the Three Vehicles is called 'cessation of speech,' then the Three Vehicles also transcend the speech of the One Vehicle, so it should also be 'cessation of speech.' If the Three and One cannot mutually transcend, then it should be like cows and horses cannot mutually not exist. What is being clarified here is precisely praising the Buddha's wisdom, so the following text says, 'The wisdom I have attained is subtle and foremost,' and also says, 'This Dharma cannot be shown; words and speech are extinguished.' Therefore, the Tathagata's (如來) wisdom is neither existent nor nonexistent, neither three nor one, separate from people and separate from dharmas, transcending contemplation and transcending conditions, beyond the reach of all names and words, so it is called 'cessation of speech.' The Mahaprajnaparamita Sutra (《大品經》) says, 'When the Buddha first attained enlightenment'

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常樂默然不樂說法」。所以不說者，肇師云「言之者失其真，知之者反其愚，有之者乖其性，無之者傷其軀」，以是義故不可言也。

「唯佛與佛」下，第二、明唯佛解故不須言。《釋論》云「若兩佛相對則無所言」，則其事也。「諸法實相」者，《法華論》云「謂如來藏法身之體不變，故此亦名實相亦名佛性」。正法，正觀之異名也。「所謂諸法如是相」者，前標實相謂一相門，此下十事標差別相門。所以明此二門者，明諸法不出差別、無差別二境，諸佛之智亦不出差別、無差別二智。知無差別名一切智，則如來智；照於差別名一切種智，則是佛智。今既嘆佛智，故舉境顯之。

問：

何以得知差別、無差別二義耶？

答：

后偈文具顯兩義。「如是大果報種種性相義」謂差別門也。「是法不可示言辭相寂滅」此無差別門也。今言差別、無差別者，差別宛然而無差別，故云不壞假名而說實相；雖無差別而宛然差別，故云不動真際建立諸法。如此了悟，唯是佛能，故嘆佛智也。

問：

前句云唯佛與佛乃能究盡諸法實相，今稱所謂相性，還是釋前實相，云何言前是無差別、后是差別耶？

答：

前標實相、后明性相者，欲明差別、無差別，故舉差別釋無差別

【現代漢語翻譯】 現代漢語譯本：『常樂默然不樂說法』。所以不說的原因，肇師（鳩摩羅什的弟子僧肇）說：『說出來就失去了它的真諦，知道它反而顯得愚笨，擁有它就違背了它的本性，沒有它就傷害了它的軀體』，因為這個緣故，所以不可言說。 『唯佛與佛』以下，第二點，說明只有佛才能理解，所以不需要言說。《釋論》（《大智度論》）說：『如果兩尊佛相對，那就沒有什麼可說的了』，說的就是這件事。『諸法實相』，《法華論》說：『指的是如來藏（Tathagatagarbha）法身（Dharmakaya）的本體不變，所以這也叫做實相（Reality），也叫做佛性（Buddha-nature）』。正法，是正觀的另一種稱呼。『所謂諸法如是相』，前面標明實相，說的是一相門（門指法門），這裡以下面的十件事標明差別相門。之所以要說明這兩個法門，是因為要說明諸法不出差別、無差別這兩種境界，諸佛的智慧也不出差別、無差別這兩種智慧。瞭解無差別叫做一切智（Sarvajna），就是如來智（Tathagatajnana）；照見差別叫做一切種智（Sarvakarajnana），就是佛智（Buddhajñana）。現在既然讚歎佛智，所以舉出境界來彰顯它。 問： 為什麼能夠得知差別、無差別這兩種含義呢？ 答： 後面的偈文完全顯示了這兩種含義。『如是大果報種種性相義』說的是差別門。『是法不可示言辭相寂滅』說的是無差別門。現在說差別、無差別，差別清清楚楚卻又沒有差別，所以說不破壞假名（conventional designation）而說實相；雖然沒有差別卻又清清楚楚地存在差別，所以說不移動真際（ultimate reality）而建立諸法。如此領悟，只有佛才能做到，所以讚歎佛智。 問： 前面說只有佛與佛才能徹底瞭解諸法實相，現在又稱作所謂的相性，還是解釋前面的實相，為什麼說前面是無差別，後面是差別呢？ 答： 前面標明實相、後面說明性相，是爲了說明差別、無差別，所以舉出差別來解釋無差別。

【English Translation】 English version: 『Constantly joyful, silent, and not delighting in expounding the Dharma.』 The reason for not speaking is, as Master Zhao (Sengzhao, a disciple of Kumarajiva) said: 『To speak of it is to lose its truth; to know it is to appear foolish; to possess it is to violate its nature; to lack it is to harm its body.』 It is for this reason that it cannot be spoken. Following 『Only a Buddha with a Buddha,』 the second point explains that only the Buddha understands, hence there is no need to speak. The Shilun (Mahaprajnaparamita-sastra) says: 『If two Buddhas are face to face, then there is nothing to say,』 which refers to this matter. 『The true aspect of all dharmas,』 the Fahua Lun (Saddharma-pundarika-sastra) says: 『Refers to the unchanging essence of the Tathagatagarbha (Buddha-womb) Dharmakaya (Dharma-body), hence this is also called Reality (Reality) and also called Buddha-nature (Buddha-nature).』 Right Dharma is another name for Right Contemplation. 『The so-called suchness of all dharmas,』 the preceding marks Reality, referring to the One Aspect Gate (Gate refers to Dharma-gate), and here below, the ten matters mark the Differential Aspect Gate. The reason for explaining these two gates is to clarify that all dharmas do not go beyond the two realms of difference and non-difference, and the wisdom of all Buddhas does not go beyond the two wisdoms of difference and non-difference. Knowing non-difference is called Sarvajna (all-knowing), which is Tathagatajnana (Tathagata-wisdom); illuminating difference is called Sarvakarajnana (knowledge of all aspects), which is Buddhajñana (Buddha-wisdom). Now, since we praise Buddha-wisdom, we cite the realm to manifest it. Question: How can we know the two meanings of difference and non-difference? Answer: The verse below fully reveals these two meanings. 『Such great karmic rewards, various natures and characteristics』 refers to the Differential Gate. 『This Dharma cannot be shown, its verbal expression is quiescent』 refers to the Non-differential Gate. Now, when we speak of difference and non-difference, difference is clearly present yet there is no difference, hence it is said that without destroying conventional designation (conventional designation), we speak of Reality; although there is no difference, difference is clearly present, hence it is said that without moving ultimate reality (ultimate reality), we establish all dharmas. Such realization can only be achieved by the Buddha, hence we praise Buddha-wisdom. Question: The previous sentence says that only a Buddha with a Buddha can thoroughly understand the true aspect of all dharmas, and now it is called the so-called aspects and nature, is it still explaining the previous Reality? Why do you say that the former is non-difference and the latter is difference? Answer: The preceding marks Reality, and the following explains aspects and nature, in order to clarify difference and non-difference, hence we cite difference to explain non-difference.

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也。

問：

此文十句明何法耶？

答：

通而言之，即明一切法皆具十門。故《智度論》顯一切法皆有九種，與此大同。《法華論》略明五法，通一切法。今依后偈文，且就佛因果明於十法，故偈云「如是大果報種種性相義」，故知約佛因果，明性相義也。佛因果，通具萬行萬德，今且寄波若因果顯之。「如是相如是性」者，波若以無著為「相」。無著之相體不可改，故稱為「性」。波若以正觀為「體」也。波若有斷惑之功故名為「力」。波若有照境之用故稱為「作」。從習無所得觀生故稱為「因」，則四緣中因緣也。由實相境發實相智名之為「緣」，則四緣中緣緣義也。「如是果如是報」者，有人言，一體義異耳。遂因力為果，酬因義為報。依毗曇義，果通報別，有為無為皆稱為果，報但有為；果通有漏無漏，報但有漏；果通三性，報但無記。依《涅槃經》云「無漏之法但從因生，更不作因名之為果；有漏之法更能生果稱之為報」。《攝大乘論》云「生義名果，熟義名報，共用為果，獨用為報」。今且依佛因果義釋者，波若為因，薩婆若為果；五度為因，福德莊嚴為報。又佛德酬因為果，更起應用義為報。又法身為果，報身為報。故《涅槃》云「涅槃無因而體是果，則是法身本有；修因

【現代漢語翻譯】 現代漢語譯本：

問： 這十句經文闡明了什麼法？

答： 總的來說，它闡明了一切法都具備十個方面。因此，《智度論》（Mahāprajñāpāramitāśāstra）闡明一切法都具有九種，與此大同。《法華論》（Saddharma-puṇḍarīka-śāstra）簡略地闡明了五法，貫通一切法。現在依據後面的偈文，暫且就佛的因果來闡明這十法，所以偈文說『如是大果報種種性相義』，因此可知是就佛的因果，闡明性相之義。佛的因果，普遍具備萬行萬德，現在暫且借用般若（Prajñā，智慧）的因果來闡明。『如是相如是性』，般若以無著為『相』。無著之相，其體不可改變，所以稱為『性』。般若以正觀為『體』。般若有斷除迷惑的功用，所以名為『力』。般若有照亮境界的作用，所以稱為『作』。從修習無所得的觀行而產生，所以稱為『因』，這是四緣中的因緣。由實相境引發實相智，名之為『緣』，這是四緣中的緣緣義。『如是果如是報』，有人說，只是一體之義不同罷了。於是以因為力，以酬因為報。依據毗曇（Abhidharma）的意義，果是通用的，報是特別的，有為法和無為法都可以稱為果，報只有有為法；果貫通有漏和無漏，報只有有漏；果貫通三性，報只有無記。依據《涅槃經》（Nirvana Sutra）所說，『無漏之法只是從因產生，不再作為因，名為果；有漏之法還能產生果，稱之為報』。《攝大乘論》（Mahāyānasaṃgraha）說，『生義名為果，熟義名為報，共同作用為果，單獨作用為報』。現在暫且依據佛的因果之義來解釋，般若為因，薩婆若（Sarvajña，一切智）為果；五度（Pāramitā，六波羅蜜中的前五度）為因，福德莊嚴為報。又佛的功德酬謝因為果，更產生應用之義為報。又法身為果，報身為報。所以《涅槃經》說『涅槃沒有因而體是果，這是法身本有；修因

【English Translation】 English version:

Question: What Dharma (law, teaching) is clarified by these ten sentences?

Answer: Generally speaking, it clarifies that all Dharmas possess ten aspects. Therefore, the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) clarifies that all Dharmas have nine kinds, which is largely the same as this. The Saddharma-puṇḍarīka-śāstra (Lotus Sutra Treatise) briefly clarifies five Dharmas, which pervade all Dharmas. Now, according to the subsequent verse, let us temporarily clarify these ten Dharmas based on the Buddha's cause and effect. Therefore, the verse says, 'Such great result and retribution, various natures and characteristics.' Thus, it is known that it clarifies the meaning of nature and characteristics based on the Buddha's cause and effect. The Buddha's cause and effect universally possess myriad practices and virtues. Now, let us temporarily use the cause and effect of Prajñā (wisdom) to clarify it. 'Such appearance, such nature,' Prajñā takes non-attachment as its 'appearance.' The appearance of non-attachment is immutable in its essence, so it is called 'nature.' Prajñā takes correct contemplation as its 'essence.' Prajñā has the function of severing delusions, so it is called 'power.' Prajñā has the function of illuminating realms, so it is called 'action.' It arises from practicing the contemplation of non-attainment, so it is called 'cause,' which is the causal condition among the four conditions. Realizing real wisdom from the realm of true reality is called 'condition,' which is the condition of conditionality among the four conditions. 'Such result, such retribution,' some say that it is only a difference in the meaning of oneness. Thus, cause is taken as power, and rewarding cause is taken as retribution. According to the meaning of Abhidharma, result is universal and retribution is specific. Conditioned and unconditioned Dharmas can both be called result, but retribution only has conditioned Dharmas; result pervades defiled and undefiled, but retribution only has defiled; result pervades the three natures, but retribution only has indeterminate. According to the Nirvana Sutra, 'Undefiled Dharmas only arise from cause and do not act as cause again, so they are called result; defiled Dharmas can still produce result, so they are called retribution.' The Mahāyānasaṃgraha (Compendium of the Mahayana) says, 'The meaning of arising is called result, the meaning of ripening is called retribution, common use is result, and exclusive use is retribution.' Now, let us temporarily explain it according to the meaning of the Buddha's cause and effect. Prajñā is the cause, Sarvajña (all-knowing wisdom) is the result; the five Pāramitās (perfections, the first five of the six perfections) are the cause, and the adornment of merit and virtue is the retribution. Furthermore, the Buddha's virtue rewards cause as result, and further arises the meaning of application as retribution. Also, the Dharmakāya (Dharma body) is the result, and the Sambhogakāya (enjoyment body) is the retribution. Therefore, the Nirvana Sutra says, 'Nirvana has no cause, and its essence is the result, which is the inherent Dharmakāya; cultivating cause

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所得故稱為報」。「如是本末」者，波若為因名本，薩婆若為果名末；亦得云由薩婆若故說波若，故薩婆若為本、波若為末。故《智度論》云「波若為佛生因，佛為波若說因」。《十地經》云「如是十地義諸佛之根本」，則十地為本，佛為其末。又言「如是十地義從佛智慧出」，則佛為本，十地為末也。「究竟等」者，攝上因果歸於非因非果不二之理。故〈藥草喻品〉云「究竟涅槃常寂滅相終歸於空」。

偈文為二：初、頌寄言嘆二智；次、頌止言加嘆二智。長行寄言嘆二智為二：初、嘆諸佛；次、嘆釋迦。今偈轉勢頌之，開為二別：初二偈，頌嘆佛二智；次兩偈，釋嘆二智。初兩偈開為四雙釋之：一者、初偈嘆諸佛二智，次偈嘆釋迦二智。二者、初偈總嘆佛德，次偈別嘆佛德。故偈云「佛力無所畏」，此明佛實智，「及佛諸餘法」謂佛權智，以權智唯為化他故名余法。三者、初偈嘆至人，故云「世雄不可量」，次偈嘆極德，謂「佛力無所畏」也。四者、初偈嘆無差別智，謂內外並冥、緣觀俱寂；次偈嘆差別智明於境智，如十力照十境等。

「本從無數佛」下，第二兩偈，舉因釋果。二偈為二：初偈舉諸佛因以釋諸佛果，次偈舉釋迦因以釋釋迦果。又初偈舉因釋果，明果深妙眾生不解；次偈舉因釋果，明

【現代漢語翻譯】 現代漢語譯本：因此，所得的結果就被稱為『報』（果報）。『如是本末』的意思是，般若（Prajna，智慧）是因，所以稱為『本』，薩婆若（Sarvajna，一切智）是果，所以稱為『末』；也可以說因為有薩婆若才宣說般若，所以薩婆若是『本』，般若是『末』。所以《智度論》說：『般若是佛的出生之因，佛是般若的宣說之因。』《十地經》說：『如是十地的意義是諸佛的根本』，那麼十地就是『本』，佛就是『末』。又說：『如是十地的意義是從佛的智慧中產生』，那麼佛就是『本』，十地就是『末』。『究竟等』的意思是，將上面的因果歸於非因非果的不二之理。所以〈藥草喻品〉說：『究竟涅槃（Nirvana）常寂滅相，最終歸於空』。

偈文分為兩部分：第一部分，讚頌寄託之言，讚歎二智；第二部分，讚頌止息之言，更加讚歎二智。長行中讚頌寄託之言，讚歎二智，又分為兩部分：第一部分，讚歎諸佛；第二部分，讚歎釋迦（Sakyamuni）。現在用偈頌的形式來轉述，分為兩個部分：最初的兩句偈頌，讚歎佛的二智；接下來的兩句偈頌，解釋讚歎二智。最初的兩句偈頌又分為四對來解釋：第一，第一句偈頌讚嘆諸佛的二智，第二句偈頌讚嘆釋迦的二智。第二，第一句偈頌總的讚歎佛的功德，第二句偈頌分別讚歎佛的功德。所以偈頌說『佛力無所畏』，這是說明佛的實智，『及佛諸餘法』是指佛的權智，因為權智只是爲了教化他人，所以稱為『余法』。第三，第一句偈頌讚嘆至人，所以說『世雄不可量』，第二句偈頌讚嘆極高的功德，就是『佛力無所畏』。第四，第一句偈頌讚嘆無差別智，意思是內外都泯滅，緣觀都寂靜；第二句偈頌讚嘆差別智，能夠明瞭境智，如十力照耀十境等。

『本從無數佛』以下，第二部分的兩句偈頌，舉出因來解釋果。這兩句偈頌分為兩部分：第一句偈頌舉出諸佛的因來解釋諸佛的果，第二句偈頌舉出釋迦的因來解釋釋迦的果。而且，第一句偈頌舉出因來解釋果，說明果的深妙，眾生不能理解；第二句偈頌舉出因來解釋果，說明

【English Translation】 English version: Therefore, what is obtained is called 『retribution』 (報, reward). 『Such is the root and branch』 (如是本末) means that Prajna (般若, wisdom) is the cause, so it is called 『root』 (本), and Sarvajna (薩婆若, all-knowing wisdom) is the result, so it is called 『branch』 (末); it can also be said that because of Sarvajna, Prajna is spoken, so Sarvajna is the 『root』 and Prajna is the 『branch』. Therefore, the Mahaprajnaparamita-sastra (《智度論》) says: 『Prajna is the cause of the birth of Buddhas, and Buddhas are the cause of the speaking of Prajna.』 The Dasabhumika Sutra (《十地經》) says: 『Such is the meaning of the ten grounds, the root of all Buddhas,』 then the ten grounds are the 『root』 and the Buddhas are the 『branch』. It also says: 『Such is the meaning of the ten grounds, which comes from the wisdom of the Buddhas,』 then the Buddhas are the 『root』 and the ten grounds are the 『branch』. 『Ultimately equal』 (究竟等) means that the above cause and effect are attributed to the non-dual principle of neither cause nor effect. Therefore, the 〈Parable of the Medicinal Herbs〉 chapter (藥草喻品) says: 『Ultimate Nirvana (涅槃) is the constant, tranquil, and extinguished form, ultimately returning to emptiness.』

The verse is divided into two parts: the first part praises the entrusted words, praising the two wisdoms; the second part praises the words of cessation, further praising the two wisdoms. The prose praising the entrusted words, praising the two wisdoms, is also divided into two parts: the first part praises the Buddhas; the second part praises Sakyamuni (釋迦). Now, using the form of verses to retell it, it is divided into two parts: the first two verses praise the two wisdoms of the Buddhas; the next two verses explain the praise of the two wisdoms. The first two verses are further divided into four pairs to explain: first, the first verse praises the two wisdoms of the Buddhas, and the second verse praises the two wisdoms of Sakyamuni. Second, the first verse generally praises the virtues of the Buddhas, and the second verse separately praises the virtues of the Buddhas. Therefore, the verse says 『The Buddha's power is without fear,』 this explains the Buddha's real wisdom, 『and all the other dharmas of the Buddha』 refers to the Buddha's expedient wisdom, because expedient wisdom is only for teaching others, so it is called 『other dharmas』. Third, the first verse praises the perfect person, so it says 『The hero of the world is immeasurable,』 and the second verse praises the highest virtue, which is 『The Buddha's power is without fear.』 Fourth, the first verse praises non-discriminating wisdom, meaning that both inside and outside are extinguished, and both conditioned observation and stillness are achieved; the second verse praises discriminating wisdom, which can clearly understand the realm of wisdom, such as the ten powers illuminating the ten realms, etc.

『Originally from countless Buddhas』 (本從無數佛) below, the second part of the two verses uses the cause to explain the effect. These two verses are divided into two parts: the first verse uses the cause of the Buddhas to explain the effect of the Buddhas, and the second verse uses the cause of Sakyamuni to explain the effect of Sakyamuni. Moreover, the first verse uses the cause to explain the effect, explaining the profoundness of the effect, which sentient beings cannot understand; the second verse uses the cause to explain the effect, explaining

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唯佛能解。又初偈正辨于佛所行因，故果義甚深；次偈明行因得果，故果義微妙。

「如是大果報」下，第二、頌上止言加嘆二智。長行前標止言、次釋止言；今但頌釋止言。長行釋止言為二：前明眾生不解，次辨唯佛解；今還頌此二。有十三偈半，開為四章：初一行偈，頌唯佛能解章門；次一偈半，頌眾生不解章門；三有九行半，釋眾生不解章門；次一行半，釋唯佛能解章門。長行前明眾生不解，后明唯佛能解。今偈欲接前偈文，故前明唯佛能解。上半標所解之法，下半出能解之人也。「如是大果報」者，頌十事中果報二句也。性相頌因中二句也。果中有法報二身，因中有外相內性也。

「是法不可示」下，第二，明眾生不解。上半出所不解之法，下半明不解之人。而言是法不可示者，則上大果報之法，言辭相寂滅，故不可示也。上明無名相中假名相說，故開因果二，然開因果二為欲令悟非因非果不二，故云寂滅。下半明不解之人也。「除諸菩薩眾信力堅固」者，此半行偈為欲釋疑及斥二乘也。言釋疑者，前偈明唯佛能解，次偈云除佛已還一切眾生悉不能解。眾生何由悟佛智耶？是故釋云，除諸菩薩信力堅固能信解耳。至佛之時乃名證解，此如《涅槃經》云「十地菩薩名聞見佛性，唯佛得名眼見佛性」

【現代漢語翻譯】 現代漢語譯本：只有佛才能理解。而且第一個偈頌正是辨明佛所修行的因，所以果的意義非常深奧；第二個偈頌闡明修行因得到果報，所以果的意義非常微妙。

『如是大果報』以下，第二部分，讚頌上面所說的止言和加嘆二智。長行部分先標出止言，然後解釋止言；現在只是用偈頌來解釋止言。長行解釋止言分為兩部分：前面說明眾生不理解，後面辨明只有佛才能理解；現在還是用偈頌來讚頌這兩點。共有十三偈半，分為四個章節：第一個一行偈頌，讚頌只有佛才能理解的章節；第二個一偈半，讚頌眾生不理解的章節；第三個有九行半，解釋眾生不理解的章節；第四個一行半，解釋只有佛才能理解的章節。長行部分前面說明眾生不理解，後面說明只有佛才能理解。現在的偈頌想要承接前面的偈頌文，所以前面先說明只有佛才能理解。上半部分標明所理解的法，下半部分說明能理解的人。『如是大果報』，是讚頌十事中的果報兩句。性相是讚頌因中的兩句。果中有法身（Dharmakaya）和報身（Sambhogakaya）兩種身，因中有外相和內性。

『是法不可示』以下，第二部分，說明眾生不理解。上半部分說明不能理解的法，下半部分說明不理解的人。說這種法不可示，是因為上面所說的大果報之法，言辭相寂滅，所以不可示。上面說明在無名相中假名相說，所以分開因果二者，然而分開因果二者是爲了讓人領悟非因非果的不二，所以說寂滅。下半部分說明不理解的人。『除諸菩薩眾信力堅固』，這半行偈頌是爲了解釋疑惑以及駁斥二乘（Sravakas and Pratyekabuddhas）。說解釋疑惑，是因為前面的偈頌說明只有佛才能理解，後面的偈頌說除了佛以外一切眾生都不能理解。眾生如何才能領悟佛的智慧呢？所以解釋說，除了那些信力堅固的菩薩才能相信和理解。到成佛的時候才叫做證解，這就像《涅槃經》（Nirvana Sutra）里說的『十地菩薩名為聞見佛性，唯佛得名眼見佛性』。

【English Translation】 English version: Only the Buddha can understand. Moreover, the first verse precisely elucidates the cause practiced by the Buddha, hence the meaning of the fruit is extremely profound; the second verse clarifies that the fruit is obtained from the practice of the cause, hence the meaning of the fruit is extremely subtle.

Below 『Such great fruit and retribution,』 the second part praises the 『cessation of speech』 and 『admiration』 of the two wisdoms mentioned above. The prose section first marks the 『cessation of speech,』 then explains the 『cessation of speech』; now it only uses verses to explain the 『cessation of speech.』 The prose section explains the 『cessation of speech』 in two parts: the first explains that sentient beings do not understand, and the second clarifies that only the Buddha understands; now it still uses verses to praise these two points. There are thirteen and a half verses in total, divided into four chapters: the first one-line verse praises the chapter that only the Buddha can understand; the second one-and-a-half verses praise the chapter that sentient beings do not understand; the third has nine-and-a-half lines, explaining the chapter that sentient beings do not understand; the fourth one-and-a-half lines explain the chapter that only the Buddha can understand. The prose section first explains that sentient beings do not understand, and then explains that only the Buddha can understand. The current verses want to connect to the previous verse text, so it first explains that only the Buddha can understand. The first half marks the Dharma (law, teaching) that is understood, and the second half explains the person who can understand. 『Such great fruit and retribution』 praises the two sentences of fruit and retribution in the ten matters. 『Nature and characteristics』 praises the two sentences in the cause. In the fruit, there are two bodies, Dharmakaya (Dharma body) and Sambhogakaya (Enjoyment body), and in the cause, there are external characteristics and internal nature.

Below 『This Dharma cannot be shown,』 the second part explains that sentient beings do not understand. The first half explains the Dharma that cannot be understood, and the second half explains the person who does not understand. Saying that this Dharma cannot be shown is because the Dharma of great fruit and retribution mentioned above, the characteristics of words are silent and extinguished, so it cannot be shown. The above explains the provisional naming in the nameless, so it separates the cause and effect into two, but separating the cause and effect into two is to make people realize the non-duality of non-cause and non-effect, so it is called extinction. The second half explains the person who does not understand. 『Except for the Bodhisattva (Enlightenment being) assembly with firm faith,』 this half-line verse is to explain doubts and refute the Two Vehicles (Sravakas and Pratyekabuddhas). Saying to explain doubts is because the previous verse explained that only the Buddha can understand, and the following verse said that all sentient beings except the Buddha cannot understand. How can sentient beings understand the Buddha's wisdom? So it explains that only Bodhisattvas with firm faith can believe and understand. Only at the time of becoming a Buddha is it called 'realized understanding,' just like the Nirvana Sutra says, 'The ten-ground Bodhisattvas are named as hearing and seeing the Buddha-nature, only the Buddha is named as seeing the Buddha-nature with the eye.'

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，佛性則是諸佛智慧。故《涅槃》云「佛性者名第一義空，第一義空名為智慧也」。言斥二乘者，既言唯菩薩能信，則顯二乘不能信也。欲令二乘改不信以得信也。

「諸佛弟子眾」下，第三、逐近前釋眾生不解章門。就文為三：第一、明聲聞人不解；二、明緣覺不解；三、明菩薩不解。三聖尚不解，何況六趣？故自忘言。又最初偈以明六趣不解，故今但辨三乘不解。合而言之，三乘六趣九道眾生並不能知佛智也。所以然者，如來之智非聖非凡、絕緣絕觀，故聖凡眾生不能解也。就聲聞不解開為三章：初、明鈍根聲聞不解；次、明利根聲聞不解；三、明利鈍共思量亦不解也。初，「其力所不堪」者有二種義：一者、對前菩薩能信解，今總序利鈍一切聲聞不能信解，故云其力所不堪。二者、欲明鈍根聲聞不能解于佛智，故云不堪。次兩段，如文易知。「辟支佛利智」下，第二、明緣覺不解。聲聞具舉利鈍，緣覺但舉利者。《智度論》云「鈍根緣覺不及舍利弗等」，故不須舉之。「新發意菩薩」下，第三、明菩薩不解。就文為二：初、明始行菩薩不解，如文。「不退諸菩薩」下，第二、明不退已上菩薩不解。亦得開為二人：初、明小乘人不解，小乘之內有聲聞、緣覺。次、明大乘人不解，大乘之中有初心之與終行。

【現代漢語翻譯】 現代漢語譯本：佛性是諸佛的智慧。所以《涅槃經》說：『佛性名為第一義空，第一義空名為智慧。』說斥責二乘，既然說只有菩薩才能相信，就顯示二乘不能相信。想要讓二乘改變不信而得到相信。

『諸佛弟子眾』以下，第三，緊接著前面的內容解釋眾生不理解（佛）智慧之門。從文義上分為三部分：第一，說明聲聞人不理解；第二，說明緣覺不理解；第三，說明菩薩不理解。三聖尚且不理解，何況六道眾生？所以（佛）自己不再說什麼。而且最初的偈頌已經說明六道眾生不理解，所以現在只辨析三乘不理解。總而言之，三乘六道九道眾生都不能瞭解佛的智慧。之所以這樣，是因為如來的智慧非聖非凡、斷絕因緣和觀想，所以聖凡眾生不能理解。關於聲聞不理解，分為三章：第一，說明鈍根聲聞不理解；第二，說明利根聲聞不理解；第三，說明利根和鈍根共同思量也不能理解。第一，『其力所不堪』有兩種含義：一是，對照前面菩薩能夠相信理解，現在總說利根和鈍根一切聲聞不能相信理解，所以說他們的力量不能勝任。二是，想要說明鈍根聲聞不能理解佛的智慧，所以說不堪勝任。接下來兩段，如文義容易理解。『辟支佛利智』以下，第二，說明緣覺不理解。聲聞既舉了利根也舉了鈍根，緣覺只舉了利根。《智度論》說『鈍根緣覺不如舍利弗（Śāriputra）等』，所以不需要舉鈍根。『新發意菩薩』以下，第三，說明菩薩不理解。從文義上分為兩部分：第一，說明剛開始修行的菩薩不理解，如文義。『不退諸菩薩』以下，第二，說明不退轉以上的菩薩不理解。也可以分為兩種人：第一，說明小乘人不理解，小乘之內有聲聞、緣覺。第二，說明大乘人不理解，大乘之中有初心和終行。

【English Translation】 English version: 'Buddha-nature' is the wisdom of all Buddhas. Therefore, the Nirvana Sutra says, 'Buddha-nature is called the ultimate emptiness, and the ultimate emptiness is called wisdom.' To rebuke the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), since it is said that only Bodhisattvas can believe, it shows that the Two Vehicles cannot believe. (The Buddha) wants to make the Two Vehicles change from disbelief to belief.

Following 'Disciples of all Buddhas,' the third part explains why sentient beings do not understand the gate of (Buddha's) wisdom, following the previous content. In terms of the text, it is divided into three parts: first, explaining that Śrāvakas (聲聞, 'voice-hearers') do not understand; second, explaining that Pratyekabuddhas (緣覺, 'solitary Buddhas') do not understand; third, explaining that Bodhisattvas (菩薩, beings striving for enlightenment) do not understand. If even the Three Sages (三聖, referring to Śrāvakas, Pratyekabuddhas, and Bodhisattvas) do not understand, how much less the Six Realms (六趣, realms of existence)? Therefore, (the Buddha) ceases to speak further. Moreover, the initial verse has already explained that the beings of the Six Realms do not understand, so now only the non-understanding of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) is analyzed. In summary, beings of the Three Vehicles, Six Realms, and Nine Paths (九道, another way of categorizing realms of existence) are all unable to understand the wisdom of the Buddha. The reason for this is that the wisdom of the Tathāgata (如來, 'Thus-gone One') is neither saintly nor mundane, and it transcends conditions and contemplation, so sentient beings, whether saintly or mundane, cannot understand it. Regarding the non-understanding of the Śrāvakas, it is divided into three sections: first, explaining that Śrāvakas of dull faculties do not understand; second, explaining that Śrāvakas of sharp faculties do not understand; third, explaining that even if both sharp and dull faculties contemplate together, they still do not understand. First, 'their strength is insufficient' has two meanings: one is, in contrast to the Bodhisattvas who can believe and understand, now it is generally stated that all Śrāvakas, whether of sharp or dull faculties, cannot believe and understand, so it is said that their strength is insufficient. The second is, wanting to explain that Śrāvakas of dull faculties cannot understand the wisdom of the Buddha, so it is said that they are insufficient. The next two paragraphs are easily understood from the text. Following 'Pratyekabuddhas of sharp wisdom,' the second part explains that Pratyekabuddhas do not understand. Śrāvakas include both sharp and dull faculties, while Pratyekabuddhas only include sharp faculties. The Mahāprajñāpāramitāśāstra (智度論) says, 'Pratyekabuddhas of dull faculties are inferior to Śāriputra (舍利弗) and others,' so there is no need to mention dull faculties. Following 'Newly aspiring Bodhisattvas,' the third part explains that Bodhisattvas do not understand. In terms of the text, it is divided into two parts: first, explaining that Bodhisattvas who have just begun their practice do not understand, as the text says. Following 'Non-regressing Bodhisattvas,' the second part explains that Bodhisattvas who are above the stage of non-regression do not understand. It can also be divided into two types of people: first, explaining that people of the Small Vehicle (小乘, Hīnayāna) do not understand, and within the Small Vehicle are Śrāvakas and Pratyekabuddhas. Second, explaining that people of the Great Vehicle (大乘, Mahāyāna) do not understand, and within the Great Vehicle are those of initial aspiration and those of final practice.

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並上六道，合十人也。

問：

二乘及菩薩何故不解也？

答：

前已釋之，今當更說。二乘所以不解者，以斷常有所得心豈解諸佛不斷不常無所得正觀也？

問：

二乘亦有不斷不常，云何言皆是斷常？

答：

二乘乃無凡夫外道斷常，若望諸佛菩薩，裁起心則墮斷常。故《中論》云「若有所受法則墮于斷常」也。言菩薩不解者，直云「因人不知果」，其言易信。今明如《涅槃》云「十住菩薩有所住故見不了了，諸佛如來無所住故見則了了」。

「又告舍利弗，無漏不思議」，第四、釋唯佛能解章門。「無漏不思議」者，上明二乘無漏者，猶是《成實》、《毗曇》無漏，今總上二乘及菩薩皆名有漏，以有所得心未凈故；今無此諸漏，故云無漏。不思議者，心行斷故不可思，言語滅故不可議，以佛智慧不思議故，凡聖大小所不能解，則釋上義也。下半偈明唯總別二佛所能解也。

「舍利弗當知」下，第二大段、分明略說。對前彷彿故云分明，形后廣文稱為略說。此文接上來者，上明九道眾生不解佛智，十方佛能解，恐二乘人自絕不生信受，故今略明權實二智令其生信，故有此文來也。

就文為二：初、就諸佛以顯一；次、約釋迦以開三。二章各

【現代漢語翻譯】 現代漢語譯本： 總括六道，合為十種人。

問： 二乘（聲聞乘和緣覺乘）以及菩薩為什麼不能理解呢？

答： 前面已經解釋過了，現在再進一步說明。二乘不能理解的原因，是因為他們執著于斷見和常見，有所得之心，怎麼能理解諸佛不斷不常、無所得的正觀呢？

問： 二乘也有不斷不常的說法，為什麼說他們都是斷見和常見呢？

答： 二乘是沒有凡夫外道的斷見和常見，但如果與諸佛菩薩相比，只要稍微動念，就落入了斷見和常見。《中論》說：『如果有所執受的法則，就會墮入斷常。』說菩薩不理解，可以直接說『因為只知其因而不知其果』，這樣更容易讓人相信。現在說明，如《涅槃經》所說：『十住菩薩因為有所執住，所以見解不夠明瞭；諸佛如來因為無所執住，所以見解非常明瞭。』

『又告訴舍利弗，無漏不可思議』，這是第四部分，解釋唯有佛才能理解的章節。『無漏不可思議』，前面說二乘的無漏，還是《成實論》、《毗曇論》所說的無漏，現在總括二乘和菩薩都稱為有漏，因為有所得之心沒有清凈的緣故；現在沒有這些煩惱，所以稱為無漏。不可思議，是因為心行斷絕，所以不可思；言語止息，所以不可議。因為佛的智慧不可思議，所以凡夫、聖人、小乘、大乘都不能理解，這就是解釋上面的含義。下半偈說明只有總佛和別佛才能理解。

『舍利弗當知』以下，是第二大段，分明而略說。相對於前面的彷彿，所以說是分明；相對於後面的廣文，所以說是略說。這段文字承接上文，上面說明九道眾生不能理解佛的智慧，十方佛能夠理解，恐怕二乘之人因此自絕而不生信受，所以現在略微說明權實二智，讓他們生起信心，所以有這段文字。

就文義分為兩部分：首先，就諸佛來顯示一；其次，以釋迦牟尼佛來開顯三。分為兩個章節。

【English Translation】 English version: Combining the six realms, they amount to ten types of beings.

Question: Why can't the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and Bodhisattvas understand?

Answer: I have already explained this before, and now I will explain it further. The reason why the Two Vehicles cannot understand is that they are attached to views of permanence and annihilation, and have minds that seek attainment. How can they understand the Buddhas' correct view of neither permanence nor annihilation, and non-attainment?

Question: The Two Vehicles also have the teaching of neither permanence nor annihilation, so why do you say they are all about permanence and annihilation?

Answer: The Two Vehicles do not have the permanence and annihilation views of ordinary people and externalists, but compared to the Buddhas and Bodhisattvas, as soon as they have a thought, they fall into permanence and annihilation. Therefore, the Mūlamadhyamakakārikā says, 'If there is a dharma that is grasped, one will fall into permanence and annihilation.' To say that Bodhisattvas do not understand, one can simply say, 'Because they only know the cause and not the result,' which is easier to believe. Now, as the Nirvana Sutra says, 'Bodhisattvas of the Ten Abodes have incomplete understanding because they have something to abide in; the Tathāgatas have complete understanding because they have nothing to abide in.'

'Furthermore, tell Śāriputra, the unconditioned is inconceivable,' this is the fourth section, explaining the chapter on only the Buddha can understand. 'The unconditioned is inconceivable,' earlier it was said that the unconditioned of the Two Vehicles is still the unconditioned of the Tattvasiddhi Śāstra and Abhidharma. Now, the Two Vehicles and Bodhisattvas are all called conditioned, because their minds of attainment are not yet purified. Now, there are no such defilements, so it is called unconditioned. Inconceivable, because the activity of the mind is cut off, so it cannot be conceived; speech is extinguished, so it cannot be discussed. Because the Buddha's wisdom is inconceivable, ordinary people, sages, the Small Vehicle, and the Great Vehicle cannot understand it, which explains the above meaning. The second half of the verse explains that only the Total Buddha and the Distinct Buddha can understand it.

'Śāriputra, you should know' below, is the second major section, clearly and briefly explaining. Compared to the previous vagueness, it is called clear; compared to the later extensive text, it is called brief. This text connects to the above, which explained that beings of the nine realms cannot understand the Buddha's wisdom, and the Buddhas of the ten directions can understand it. Fearing that people of the Two Vehicles would cut themselves off and not generate faith and acceptance, now it briefly explains the provisional and real wisdoms to generate faith in them, so this text comes about.

Regarding the text, it is divided into two parts: first, using the Buddhas to reveal the One; second, using Śākyamuni Buddha to reveal the Three. Divided into two chapters.

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三。

初章三者：第一、半行，標諸佛說同；次、半行，勸信；后、半行，正顯實。「諸佛語無異」者，以理既不二，教表于理故教亦無異。又佛恐時眾疑昔三今一語有差別，是故今明佛語無異。又昔說於三非是真實可有迥異，今一乘既是真實則語無迥異也。「當生大信力」者，昔信三乘名為小信，今信一乘名為大信也。「要當說真實」者，諸佛說法適緣不同，或始終俱小、或初后並大、或始小終大、或初大后小，究竟而言，在於后時必定說大，以無有永住四乘、必當成佛，是故在後要說一乘。斯事則決定，故言要當也。

次、約釋迦以開三者，初一偈明所對之人，次半行正開權，後半行釋開權意。言「處處著」者，則三界處，以眾生著三界處，故假說三乘引之令出，蓋是為出三界故明三乘，不言道理有三說於三也。又有此文來者，時眾疑雲：道理既無三，何故說三？則釋云：為眾生處處著，引之令得出，故說三也。

「爾時大眾中」下，第二大段、執動疑生申疑致請。就文為二：第一、明生疑；第二、明請說。

初文有二：前明疑眾，如文。「各作是念」下，第二、明眾疑。就眾疑為三：一、牒今；二、騰昔；三、今昔互相疑。「何故慇勤稱歎方便」者，上佛具嘆權實、今偏疑方便者，正

【現代漢語翻譯】 現代漢語譯本 三。

初章的三個要點：第一，前半行，標明諸佛所說相同；第二，後半行，勸人相信；第三，後半行，正式闡明真實。「諸佛語無異」的意思是，因為真理不是二元的，教義是真理的表達，所以教義也沒有差異。另外，佛恐怕當時的大眾懷疑過去的三乘和現在的一乘說法有差別，所以現在說明佛語沒有差異。而且，過去所說的三乘不是真實存在的，可能有很大差異，現在的一乘既然是真實的，那麼說法就沒有差異了。「當生大信力」的意思是，過去相信三乘稱為小信，現在相信一乘稱為大信。「要當說真實」的意思是，諸佛說法適應不同根器的眾生，或者始終都是小乘，或者開始和後來都是大乘，或者開始是小乘後來是大乘，或者開始是大乘後來是小乘，但最終而言，在後面的階段必定說大乘，因為沒有永遠停留在四乘的，必定會成佛，所以在後面一定要說一乘。這件事是確定的，所以說「要當」。

其次，根據釋迦牟尼佛開示三乘的情況，首先用一個偈頌說明所針對的人，然後用半行文字正式開示權宜之法，最後用半行文字解釋開示權宜之法的用意。說「處處著」的意思是，三界之處，因為眾生執著於三界之處，所以假說三乘引導他們出來，這實際上是爲了讓他們脫離三界才說明三乘，而不是說道理有三種才說三乘。還有一種解釋是，當時的大眾懷疑說：道理既然沒有三種，為什麼說三種？於是解釋說：爲了眾生處處執著，引導他們出來，所以說三種。

「爾時大眾中」以下，是第二大段，執著、動搖、疑惑產生，提出疑問請求開示。從文義上分為兩部分：第一，說明產生疑惑；第二，說明請求開示。

第一部分有兩點：前面說明疑惑的大眾，如經文所示。「各作是念」以下，第二，說明大眾的疑惑。大眾的疑惑分為三點：一、照應現在；二、援引過去；三、今昔互相疑惑。「何故慇勤稱歎方便」的意思是，上面佛陀既讚歎權宜之法又讚歎真實之法，現在偏偏疑惑權宜之法，正是...

【English Translation】 English version Three.

The three points of the initial chapter: First, the first half-line indicates that the Buddhas' teachings are the same; second, the next half-line encourages faith; third, the last half-line explicitly reveals the truth. 'The Buddhas' words are not different' means that since the principle is not dualistic, and the teachings are an expression of the principle, the teachings are also not different. Furthermore, the Buddha feared that the assembly might doubt the difference between the past teaching of the Three Vehicles and the present teaching of the One Vehicle, so he now clarifies that the Buddhas' words are not different. Moreover, the past teaching of the Three Vehicles is not truly existent and may have great differences, while the present One Vehicle is truly existent, so the teachings have no differences. 'One should generate great faith' means that believing in the Three Vehicles in the past was called small faith, while believing in the One Vehicle now is called great faith. 'One must speak the truth' means that the Buddhas' teachings adapt to the different capacities of beings, either being always of the Small Vehicle, or both beginning and end being of the Great Vehicle, or beginning with the Small Vehicle and ending with the Great Vehicle, or beginning with the Great Vehicle and ending with the Small Vehicle, but ultimately, in the later stages, the Great Vehicle must be taught, because no one remains permanently in the Four Vehicles and all will attain Buddhahood, so in the later stages, the One Vehicle must be taught. This matter is certain, so it is said 'one must'.

Secondly, according to Shakyamuni Buddha's (釋迦牟尼佛) explanation of the Three Vehicles, first, a verse explains the people being addressed, then half a line formally explains the expedient means, and finally half a line explains the intention of explaining the expedient means. Saying 'attached everywhere' means the places of the Three Realms (三界), because beings are attached to the places of the Three Realms, so the Three Vehicles are provisionally taught to guide them out, which is actually to explain the Three Vehicles in order to liberate them from the Three Realms, not to say that there are three kinds of principles and therefore three Vehicles are taught. Another explanation is that the assembly at that time doubted, saying: Since there are not three kinds of principles, why are three Vehicles taught? So it is explained: Because beings are attached everywhere, to guide them out, so three Vehicles are taught.

From 'At that time, in the great assembly' onwards, is the second major section, attachment, wavering, and doubt arise, and questions are raised to request explanation. From the meaning of the text, it is divided into two parts: First, explaining the arising of doubt; second, explaining the request for explanation.

The first part has two points: The first explains the doubting assembly, as the text shows. From 'Each made this thought' onwards, the second explains the doubts of the assembly. The doubts of the assembly are divided into three points: First, corresponding to the present; second, citing the past; third, mutual doubts between the present and the past. 'Why earnestly praise expedient means' means that above, the Buddha (佛) praised both expedient means and the truth, but now they specifically doubt the expedient means, which is precisely...

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用方便破二乘執三乘是實故也。又欲前明開方便門、后示真實相，故前疑方便也。又逐近生疑，上偈文最後云「佛以方便力示以三乘教」，今接此文，故前疑方便也。「而作是言」者，此牒上內證實智也。「有所言說」者，牒上智慧門難解也。此二句牒上所不解之法。「一切聲聞辟支佛」者，牒上不解之人。「佛說一解脫」者，第二、牒昔也。昔說三乘同斷煩惱、得有餘一解脫，同滅身智、得無餘一解脫也。「而今不知是義所趣」者，第三、正明今生疑。疑有三：一、疑教；二、疑人；三、自疑。疑教者，今昔互相疑也。昔說三乘所得同，今說大小乘優劣異；昔說三乘所得同大小俱真實，今說大小優劣異，大實小是權。未知昔非而今是，為今非而昔是，為今昔俱非，為今昔並是？故云「而今不知是義所趣」。二、疑人者，所說之教既相違，能說之人應是魔也。三、自疑者，疑所得法，如身子云「我今自於智，疑惑不能了，為是究竟法，為是所行道」也。

問：

上具動三乘之執、生三乘之疑，故佛以方便力示以三乘教。下文云「菩薩聞是法疑網皆已除」，今何故唯二乘生疑、不明菩薩疑？

答：

以此文責光宅，既明別有偏行六度菩薩，足二乘為三者，何故不明菩薩疑耶？若言略故不說者，

【現代漢語翻譯】 現代漢語譯本： 用方便法門來破除二乘（聲聞乘和緣覺乘）的執著，說明三乘（聲聞乘、緣覺乘和菩薩乘）是真實的。另外，爲了前面闡明開啟方便之門，後面顯示真實之相，所以前面才會對方便法門產生疑惑。又因為追逐近期的教法而產生疑惑，上面的偈文最後說『佛以方便力示以三乘教』，現在緊接著這段文字，所以前面才會對方便法門產生疑惑。『而作是言』，這是承接上面內心證實的智慧。『有所言說』，這是承接上面智慧之門難以理解。這兩句是承接上面所不理解的法。『一切聲聞辟支佛』，這是承接上面不理解的人。『佛說一解脫』，第二，這是承接過去。過去說三乘共同斷除煩惱，得到有餘涅槃這一解脫，共同滅除身智，得到無餘涅槃這一解脫。『而今不知是義所趣』，第三，正是表明現在產生疑惑。疑惑有三種：一、疑惑教法；二、疑惑說法之人；三、自我懷疑。疑惑教法，是今昔互相疑惑。過去說三乘所得相同，現在說大乘小乘優劣不同；過去說三乘所得相同，大小乘都是真實的，現在說大小乘優劣不同，大乘是真實的，小乘是權宜的。不知道過去是錯的而現在是對的，還是現在是錯的而過去是對的，還是今昔都是錯的，還是今昔都是對的？所以說『而今不知是義所趣』。二、疑惑說法之人，所說的教法既然互相矛盾，那麼能說之人應該是魔。三、自我懷疑，懷疑自己所得到的法，就像舍利弗（Śāriputra）說『我今自於智，疑惑不能了，為是究竟法，為是所行道』。

問：

上面已經引發了二乘的執著，產生了對三乘的疑惑，所以佛才用方便力來顯示三乘教法。下文說『菩薩聞是法疑網皆已除』，現在為什麼只有二乘產生疑惑，而不說明菩薩的疑惑？

答：

用這段文字來責問光宅法師，既然已經說明另外有偏向修習六度（六波羅蜜，Six Pāramitās）的菩薩，足以使二乘成為三乘，為什麼不說明菩薩的疑惑呢？如果說是爲了省略所以不說，那麼，

【English Translation】 English version: Using expedient means to break the attachments of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and to explain that the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are real. Furthermore, in order to first clarify the opening of the gate of expedient means and then reveal the true aspect, there is doubt about the expedient means in the beginning. Also, because of pursuing recent teachings and generating doubts, the last verse above says, 'The Buddha uses the power of expedient means to show the teachings of the three vehicles.' Now, following this text, there is doubt about the expedient means in the beginning. 'And said these words,' this is to connect with the wisdom confirmed internally above. 'Something is said,' this is to connect with the wisdom gate that is difficult to understand above. These two sentences connect with the Dharma that is not understood above. 'All Śrāvakas and Pratyekabuddhas,' this is to connect with the people who do not understand above. 'The Buddha speaks of one liberation,' secondly, this is to connect with the past. In the past, it was said that the three vehicles jointly cut off afflictions and attained the liberation of Nirvana with remainder, and jointly extinguished body and wisdom and attained the liberation of Nirvana without remainder. 'But now I do not know where this meaning leads,' thirdly, it is precisely to show that doubts arise now. There are three kinds of doubts: first, doubt about the teachings; second, doubt about the person who speaks the Dharma; and third, self-doubt. Doubting the teachings is doubting the past and present mutually. In the past, it was said that the three vehicles attained the same, but now it is said that the superiority and inferiority of the Mahāyāna and Hīnayāna are different; in the past, it was said that the three vehicles attained the same, and both the Mahāyāna and Hīnayāna are real, but now it is said that the superiority and inferiority of the Mahāyāna and Hīnayāna are different, the Mahāyāna is real, and the Hīnayāna is expedient. I don't know whether the past is wrong and the present is right, or whether the present is wrong and the past is right, or whether both the past and present are wrong, or whether both the past and present are right? Therefore, it is said, 'But now I do not know where this meaning leads.' Second, doubting the person who speaks the Dharma, since the teachings spoken are contradictory, then the person who can speak should be a demon. Third, self-doubt, doubting the Dharma one has attained, just as Śāriputra said, 'I am now in wisdom, doubting that I cannot understand, whether it is the ultimate Dharma, or whether it is the path to be followed.'

Question:

Above, the attachments of the two vehicles have been triggered, and doubts about the three vehicles have arisen, so the Buddha uses the power of expedient means to show the teachings of the three vehicles. The following text says, 'Bodhisattvas, hearing this Dharma, have all removed the net of doubt,' now why do only the two vehicles have doubts, and the doubts of the Bodhisattvas are not explained?

Answer:

Use this text to question Dharma Master Guangzhai, since it has been explained that there are other Bodhisattvas who are inclined to practice the Six Pāramitās, which is enough to make the two vehicles become the three vehicles, why not explain the doubts of the Bodhisattvas? If it is said that it is not said because of omission, then,

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菩薩正為偏執之大，何故略大而存小耶？又下三週中皆明三根聲聞得悟，不明菩薩受解，以此推之，知無偏行六度之人也。今所明者，二乘人昔有自保究竟之執，忽聞三非究竟是故生疑，所以此中列之。菩薩之人無有此執，是故今文不列菩薩疑也。

問：

若爾，何故云「菩薩聞是法疑網皆已除」耶？

答：

下明菩薩疑者，《玄意》中已釋此義，非是自執究竟聞非究竟是故生疑，但疑如來昔何故說三、今何故說一？以菩薩疑與二乘疑異，聞上略說疑心已除，故此中不列。又上偈中唯告二人：一者聲聞，二求緣覺眾，故但二人生疑。

「爾時舍利弗」下，第二、身子騰疑致請。

問：

現瑞何故彌勒生疑？正說之中身子騰請？

答：

現瑞通表說一經因果之義，唯佛能了，故窮學未知，所以疑也。正說中偏對身子，是執異之端，故生疑致請也。

問：

何故須請耶？

答：

《法華論》明有三種義：一者、欲令大眾推覓甚深佛境界故。二者、欲大眾生尊重心畢竟欲聞故。三者、欲令增上慢人離席而去故也。然始終為論，有三止、三請。言三止者：第一、嘆法深妙，通明九道眾生不解，唯佛能解故止。九道者，六道及三乘人也。第二

【現代漢語翻譯】 現代漢語譯本：菩薩如果真正存在偏執，執著于大的方面，為什麼只稍微提及大的方面而保留小的方面呢？而且在下面的三週說法中，都闡明了三種根器的聲聞（Śrāvaka，聽聞佛法而悟道的修行者）能夠證悟，卻沒有說明菩薩（Bodhisattva，以利益眾生為目標而修行的人）獲得理解，由此推斷，可知沒有隻偏重於修行六度（Pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）的人。現在所闡明的是，二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）人過去有自認為已經達到究竟的執著，突然聽到『三』並非究竟，因此產生疑惑，所以在這裡列舉了他們的疑惑。菩薩之人沒有這種執著，所以現在的經文中沒有列舉菩薩的疑惑。

問： 如果這樣，為什麼說『菩薩聞是法疑網皆已除』呢？

答： 下面闡明菩薩的疑惑，《玄意》（Xuanyi，天臺宗的重要著作）中已經解釋了這個含義，並非是菩薩自己執著于究竟，聽到『非究竟』而產生疑惑，只是疑惑如來（Tathāgata，佛的稱號）過去為什麼說『三』，現在為什麼說『一』？因為菩薩的疑惑與二乘的疑惑不同，聽到上面略微地說明，疑心就已經消除了，所以這裡沒有列舉。而且上面的偈頌中只告訴了兩種人：一是聲聞，二是求緣覺（Pratyekabuddha，通過自身努力而悟道的修行者）的眾生，所以只有這兩種人產生疑惑。

『爾時舍利弗』下，第二、舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）因為疑惑而請求。

問： 為什麼出現瑞相的時候，是彌勒（Maitreya，未來佛）產生疑惑？在正式說法的時候，是舍利弗請求呢？

答： 出現瑞相普遍地表示宣說『一』乘經的因果之義，只有佛才能完全瞭解，所以窮盡所學也無法得知，因此產生疑惑。正式說法中，特別針對舍利弗，因為他是執著於差異的開端，所以產生疑惑而請求。

問： 為什麼需要請求呢？

答： 《法華論》（Saddharma-puṇḍarīka-śāstra，世親菩薩對《妙法蓮華經》的註釋）中闡明有三種意義：一是、想要讓大眾推求甚深的佛境界。二是、想要讓大眾生起尊重心，最終想要聽聞佛法。三是、想要讓增上慢（Adhimāna，未證得實際的成就，卻自認為已經證得）的人離開座位。然而從始至終來看，《法華經》中有三止、三請。所說的三止是：第一、讚歎佛法深奧微妙，普遍說明九道眾生不理解，只有佛才能理解，所以停止。九道是指六道（地獄、餓鬼、畜生、阿修羅、人、天）以及三乘人。

【English Translation】 English version: If Bodhisattvas (Bodhisattva, beings who strive for enlightenment for the benefit of all) truly have attachments, clinging to the great aspects, why only slightly mention the great while retaining the small? Moreover, in the following three weeks of teachings, it is clarified that Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) of the three roots can attain enlightenment, but there is no mention of Bodhisattvas gaining understanding. From this, it can be inferred that there are no individuals who are biased towards practicing the six Pāramitās (Pāramitā, perfections of giving, morality, patience, diligence, concentration, and wisdom). What is being clarified now is that those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the vehicles of disciples and solitary realizers) formerly had the attachment of believing they had reached ultimate attainment. Suddenly hearing that the 'three' are not ultimate, they therefore have doubts, so their doubts are listed here. Bodhisattvas do not have this attachment, so the current text does not list the doubts of Bodhisattvas.

Question: If that is the case, why is it said that 'the Bodhisattvas, hearing this Dharma, have all their nets of doubt removed'?

Answer: The following clarifies the doubts of Bodhisattvas. The 'Xuanyi' (Xuanyi, a key text of the Tiantai school) has already explained this meaning. It is not that Bodhisattvas themselves are attached to the ultimate, hearing 'non-ultimate' and therefore having doubts, but rather they doubt why the Tathāgata (Tathāgata, an epithet of the Buddha) spoke of 'three' in the past and why he speaks of 'one' now. Because the doubts of Bodhisattvas are different from the doubts of the Two Vehicles, hearing the brief explanation above, their doubts have already been eliminated, so they are not listed here. Moreover, the verses above only addressed two types of people: first, Śrāvakas; second, those seeking to become Pratyekabuddhas (Pratyekabuddha, solitary realizers who attain enlightenment through their own efforts), so only these two types of people have doubts.

Following 'At that time, Śāriputra,' the second part is Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) making a request due to his doubts.

Question: Why is it that when auspicious signs appear, Maitreya (Maitreya, the future Buddha) has doubts? And during the formal teaching, Śāriputra makes the request?

Answer: The appearance of auspicious signs universally indicates the meaning of the cause and effect of expounding the 'One' Vehicle Sutra, which only the Buddha can fully understand. Therefore, exhausting one's learning is not enough to know it, hence the doubt. In the formal teaching, it is specifically directed towards Śāriputra because he is the origin of clinging to differences, so he has doubts and makes a request.

Question: Why is it necessary to make a request?

Answer: The 'Saddharma-puṇḍarīka-śāstra' (Saddharma-puṇḍarīka-śāstra, Vasubandhu's commentary on the Lotus Sutra) clarifies that there are three meanings: first, to cause the assembly to seek the profound realm of the Buddha; second, to cause the assembly to generate respect and ultimately desire to hear the Dharma; third, to cause those with Adhimāna (Adhimāna, false pride in one's attainments) to leave their seats. However, from beginning to end, there are three cessations and three requests in the Lotus Sutra. The three cessations are: first, praising the Dharma as profound and subtle, universally explaining that beings of the nine realms do not understand, only the Buddha can understand, so it ceases. The nine realms refer to the six realms (hell, hungry ghosts, animals, asuras, humans, and devas) and the people of the Three Vehicles.

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、明凡夫人天驚疑故止。第三、明增上慢二乘人誹謗故止。此謂人天乘及聲聞、緣覺四種眾生，聞說一乘不能信受。所以然者，人天起愛、二乘起見，愛見障隔正觀，故不信一乘。又人天著生死樂、二乘著涅槃樂，皆是保于小樂、不堪受佛樂，故須止也。又人天滯有、二乘著空，二見在心不堪受中道法，是故止也。

問：

上何故明九道眾生不解故須止，今但明四乘不解故須止耶？

答：

上嘆佛智甚深，除佛以下九道眾生悉不能測量佛智，是故須止。今將說一乘，四乘眾生不能信受，是故須止。

言三請者：第一、有疑故請。第二、明大眾過去世種善根，聞即不生疑，故請說。第三、明大眾現在有堪聞之德，聞必信受，是故致請。然既有三請，三止則應不說，但初止在於請前，故唯有二止；酬第三請則便說也。

三請二止則為五段。就初請文凡有二別：初、辨生疑；次、明正請。生疑之中前明眾疑，次自疑，如文。「而白佛言」下，申疑致請，則為二別：長行與偈。長行中，前申疑，次請決。就申疑中，前申自疑，后申眾疑。申自疑中，前疑今，次疑昔。

問：

何故稱為第一方便？

答：

唯佛獨有善巧。十地已下雖有化物之能，未窮善巧之極，

【現代漢語翻譯】 現代漢語譯本： 停止講述的原因有三個：第一，凡夫俗子和天人感到驚疑，所以停止。第二，增上慢的聲聞乘和緣覺乘修行者誹謗，所以停止。這裡說的是人天乘以及聲聞乘、緣覺乘這四種眾生，聽聞宣說一乘佛法時不能信受。原因是，人天沉溺於愛慾，二乘執著于見解，愛慾和見解障礙了正確的觀察，所以不相信一乘佛法。而且，人天執著于生死之樂，二乘執著于涅槃之樂，都是保守于小的快樂，不能承受佛的快樂，所以需要停止宣講。此外，人天滯留在有，二乘執著于空，有和空這兩種見解存在於心中，不能接受中道之法，因此停止宣講。 問： 為什麼前面說九道眾生不理解所以需要停止，現在只說四乘不理解所以需要停止呢？ 答： 前面是讚歎佛的智慧非常深奧，除了佛以外的九道眾生都不能測量佛的智慧，所以需要停止宣講。現在將要宣說一乘佛法，四乘眾生不能信受，所以需要停止宣講。 所說的三請，第一，因為有疑問所以請求。第二，說明大眾過去世種下了善根，聽聞后就不會產生懷疑，所以請求宣說。第三，說明大眾現在有堪能聽聞的德行，聽聞后必定信受，所以才懇請宣說。既然有三次請求，那麼三次停止就應該不宣說了，但是第一次停止在請求之前，所以只有兩次停止；迴應第三次請求就宣說了。 三次請求兩次停止，總共分為五個部分。就第一次請求的文句來說，大概分為兩個部分：首先，辨別產生疑問的原因；其次，闡明正式的請求。在產生疑問的原因中，先說明大眾的疑問，然後是自身的疑問，就像文中所說。「而白佛言」以下，陳述疑問並懇請解答，分為兩個部分：長行和偈頌。長行中，先陳述疑問，然後請求解答。在陳述疑問中，先陳述自身的疑問，后陳述大眾的疑問。在陳述自身的疑問中，先疑問現在，后疑問過去。 問： 為什麼稱為第一方便（Upaya）？ 答： 只有佛（Buddha）才具有善巧方便。十地（Bhumi）以下的菩薩雖然有化度眾生的能力，但還沒有窮盡善巧方便的極致。

【English Translation】 English version: There are three reasons for stopping: First, ordinary people and Devas (gods) are surprised and doubtful, so it stops. Second, Sravakas (hearers) and Pratyekabuddhas (solitary realizers) with increased arrogance slander, so it stops. Here, it refers to the four types of beings: Devas and humans, as well as Sravakas and Pratyekabuddhas, who cannot believe and accept when hearing the exposition of the Ekayana (One Vehicle). The reason is that Devas and humans are attached to love and desire, and the two vehicles are attached to views. Love, desire, and views obstruct correct observation, so they do not believe in the One Vehicle. Moreover, Devas and humans are attached to the pleasures of Samsara (cycle of rebirth), and the two vehicles are attached to the pleasures of Nirvana (liberation), both of which are preserving small pleasures and are unable to receive the Buddha's (Buddha) bliss, so it needs to stop. In addition, Devas and humans are attached to existence, and the two vehicles are attached to emptiness. These two views are in the mind and cannot accept the Middle Way, so it stops. Question: Why did it say earlier that the beings of the nine realms do not understand, so it needs to stop, but now it only says that the four vehicles do not understand, so it needs to stop? Answer: Earlier, it praised the Buddha's wisdom as being very profound, and the beings of the nine realms other than the Buddha cannot measure the Buddha's wisdom, so it needs to stop. Now, it is about to expound the One Vehicle, and the beings of the four vehicles cannot believe and accept it, so it needs to stop. The so-called three requests: First, because there are doubts, so they request. Second, it explains that the assembly has planted good roots in past lives, and upon hearing it, they will not have doubts, so they request the exposition. Third, it explains that the assembly now has the virtue to be able to hear, and upon hearing it, they will surely believe and accept it, so they earnestly request the exposition. Since there are three requests, then the three stops should mean there is no exposition, but the first stop is before the request, so there are only two stops; responding to the third request, then it is expounded. Three requests and two stops are divided into five sections. Regarding the text of the first request, it is roughly divided into two parts: First, distinguishing the reasons for generating doubts; second, clarifying the formal request. Among the reasons for generating doubts, first, explain the doubts of the assembly, and then one's own doubts, just as the text says. Below 'And said to the Buddha', stating the doubts and requesting a resolution, which is divided into two parts: prose and verse. In the prose, first state the doubts, then request a resolution. In stating the doubts, first state one's own doubts, then state the doubts of the assembly. In stating one's own doubts, first doubt the present, then doubt the past. Question: Why is it called the foremost Upaya (skillful means)? Answer: Only the Buddha (Buddha) possesses skillful means. Although the Bodhisattvas below the ten Bhumis (stages) have the ability to transform beings, they have not exhausted the ultimate of skillful means.

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餘人所無故稱第一。又佛乘為第一，昔說三乘為令悟一，則與第一為方便，故名第一也。

問：

前明疑中何故初明眾疑、後序自疑？今申疑中前自疑、后騰眾疑耶？

答：

上明欲示先人後己。今辨要先自解縛然後解他人。

「今者四眾」下，第二、騰眾疑也。「唯愿世尊」下，第二、請決。為二：初、正請。「世尊」下，騰所請事。正以甚深是故請耳；若是淺近我亦知之，不請說也。就偈文為二：初八行，頌生疑；次頌請決。初文又二：前三行半，牒所疑事；次四行半，正明生疑。「慧日大聖尊」者，請說之中皆有三嘆三請，初文明慧日大聖尊者，嘆佛有堪決疑之德。日有二義：一、能滅無明之闇；二、能顯一實之理也。此眾會中凡有三聖：一、五通諸仙，謂下聖也。二、諸羅漢等，謂中聖也。三、法身菩薩，謂大聖也。佛於三聖中最大，故言大聖尊。若非大聖，無以能決三聖之疑也。如象沒泥要須象拔之。「久乃說是法」者，上嘆決疑人，今嘆法為希有也。「自說得如是」下，正牒所疑事也。初、牒自說、自嘆二種章門；次、釋二章門。「自說得如是」等三句，牒自說章門也。「不可思議法」者，牒自嘆章門也。「道場所得法」下，釋二章門也。初有五句，釋自說章門；次有三

【現代漢語翻譯】 現代漢語譯本：因為沒有其他人擁有，所以被稱為第一。此外，佛乘（Buddha-yana）是第一，過去說三乘（Triyana）是爲了領悟一乘（Ekayana），因此與第一乘是方便法門，所以名為第一。

問：

前面闡明疑問時，為什麼先說明大眾的疑問，后敘述自己的疑問？現在陳述疑問時，為什麼先是自己的疑問，然後引發大眾的疑問呢？

答：

前面闡明是爲了顯示先人後己的謙遜。現在辨析，是因為要先解開自己的束縛，然後才能解開他人的束縛。

『今者四眾』以下，是第二部分，引發大眾的疑問。『唯愿世尊』以下，是第二部分，請求決斷。分為兩個部分：首先是正式的請求。『世尊』以下，陳述所請求的事情。正是因為甚深，所以才請求；如果是淺顯的，我自己也知道，就不請求說了。就偈文來說，分為兩個部分：前八行，頌揚產生疑問；後面頌揚請求決斷。前面的部分又分為兩個部分：前三行半，陳述所疑問的事情；後面四行半，正式說明產生疑問。『慧日大聖尊』，請求說法之中都有三嘆三請，開始說明『慧日大聖尊』，是讚歎佛具有能夠決斷疑問的德行。『日』有兩種含義：一是能夠滅除無明的黑暗；二是能夠顯現一實的真理。這次集會中有三類聖人：一是五通諸仙（Panca-abhijna），指下聖。二是諸羅漢（Arhat）等，指中聖。三是法身菩薩（Dharmakaya-Bodhisattva），指大聖。佛在三聖中最大，所以說大聖尊。如果不是大聖，就無法決斷三聖的疑問。就像大象陷入泥中，需要大象才能拔出來。『久乃說是法』，前面讚歎決斷疑問的人，現在讚歎佛法是稀有的。『自說得如是』以下，正式陳述所疑問的事情。首先，陳述自說、自嘆兩種章門；其次，解釋兩種章門。『自說得如是』等三句，陳述自說章門。『不可思議法』，陳述自嘆章門。『道場所得法』以下，解釋兩種章門。開始有五句，解釋自說章門；其次有三句

【English Translation】 English version: It is called 'first' because no one else possesses it. Moreover, the Buddha-yana (佛乘) is the first, and the past teaching of the Three Vehicles (三乘, Triyana) was to enable the realization of the One Vehicle (一乘, Ekayana), thus it is a skillful means to the first, hence it is named 'first'.

Question:

In the previous explanation of doubts, why was the doubt of the assembly explained first, and then one's own doubt narrated? Now, in stating the doubts, why is one's own doubt presented first, and then the doubt of the assembly raised?

Answer:

The previous explanation was to show humility by putting others before oneself. Now, the distinction is made because one must first untie one's own bonds before untying the bonds of others.

The section beginning with 'Now, the four assemblies (四眾)' is the second part, raising the doubts of the assembly. The section beginning with 'Only wish that the World Honored One (世尊, Lokanatha)' is the second part, requesting a resolution. It is divided into two parts: first, the formal request. The section beginning with 'World Honored One' states the matter being requested. It is precisely because it is profound that the request is made; if it were shallow, I would know it myself and would not request it to be spoken. Regarding the verse, it is divided into two parts: the first eight lines, praising the arising of doubt; the following lines, praising the request for resolution. The first part is further divided into two parts: the first three and a half lines, stating the matters doubted; the following four and a half lines, formally explaining the arising of doubt. 'Sun of Wisdom, Great Honored One (慧日大聖尊)', within the request for explanation, there are three praises and three requests. The beginning explanation of 'Sun of Wisdom, Great Honored One' praises the Buddha for having the virtue of being able to resolve doubts. 'Sun' has two meanings: first, it can extinguish the darkness of ignorance; second, it can reveal the truth of the One Reality. Within this assembly, there are three types of sages: first, the various immortals with five supernatural powers (五通諸仙, Panca-abhijna), referring to the lower sages. Second, the various Arhats (諸羅漢) and others, referring to the middle sages. Third, the Dharmakaya Bodhisattvas (法身菩薩), referring to the great sages. The Buddha is the greatest among the three sages, hence the term 'Great Honored One'. If not for a great sage, there would be no way to resolve the doubts of the three sages. Just as an elephant stuck in mud requires an elephant to pull it out. 'After a long time, this Dharma (法) is spoken', the previous praised the person who resolves doubts, now it praises the Dharma as rare. 'Speaking for oneself, one has attained thus', formally stating the matters doubted. First, stating the two chapter headings of self-speaking and self-praising; second, explaining the two chapter headings. The three sentences beginning with 'Speaking for oneself, one has attained thus' state the chapter heading of self-speaking. 'Inconceivable Dharma (不可思議法)', states the chapter heading of self-praising. The section beginning with 'The Dharma attained in the Bodhi-mandala (道場所得法)' explains the two chapter headings. It begins with five sentences, explaining the chapter heading of self-speaking; next, there are three sentences.

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句，釋自嘆章門。初半行偈，明佛自說實智；「我意難可測」下，明佛自說權智。「無問而自說」者，此句結成上義也。以初從定起時無人能問佛權實二智，故佛自說也。自嘆三句中，初句明自嘆因，下兩句明自嘆果。佛初從定起自說所得權實二智，自嘆所行因果。身子欲為大眾釋佛自說自嘆之意，明佛初從定起時無人能問、無人能嘆，是故如來自說自嘆也。

「無漏諸羅漢」下，第二、次辨生疑。又開兩別：初、頌眾疑；次、頌自疑。頌眾疑內又開三別：初一行，頌聲聞眾疑；次半行，頌緣覺眾疑；「諸天龍鬼神」下，頌凡夫眾疑。此三眾則為次第，聲聞眾中有羅漢人，故前頌之；緣覺但有出家因人，是故第二；天龍既劣前二眾，故后列之。「于諸聲聞眾」下，第二、頌自疑，若望昔教則是究竟法，望今則是所行道。

「佛口所生子」下，第二、頌請決。亦開為二：初一行，明聲聞緣覺二眾別請。「時為如實說」者，昔說既其不實請，今如實為說。「諸天龍鬼神」下，第二、合明三眾樂聞請說也。「欲聞具足道」者，昔說二乘既為半字名不具足，今請說一乘滿字教門稱為具足。

「爾時佛告舍利弗」下，此第一止也。

問：

但應一止，何故再稱止止？

答：

《智度

【現代漢語翻譯】 句，解釋自嘆章門。開始半行偈頌，闡明佛陀自述的實智；『我意難可測』之後，闡明佛陀自述的權智。『無問而自說』，這句話總結了上面的含義。因為最初從禪定中起身時，沒有人能夠詢問佛陀的權智和實智，所以佛陀自己宣說。在自嘆的三句中，第一句闡明自嘆的原因，下面兩句闡明自嘆的結果。佛陀最初從禪定中起身，自己宣說所獲得的權智和實智，自嘆所行的因果。舍利弗（Śāriputra）想要為大眾解釋佛陀自說自嘆的用意，說明佛陀最初從禪定中起身時，沒有人能夠詢問、沒有人能夠讚歎，因此如來（Tathāgata）自己宣說自己讚歎。 『無漏諸羅漢（arhat）』之後，第二，依次辨別產生疑惑。又分為兩個部分：首先，頌揚大眾的疑惑；其次，頌揚自身的疑惑。頌揚大眾的疑惑又分為三個部分：第一行，頌揚聲聞眾的疑惑；其次半行，頌揚緣覺眾的疑惑；『諸天龍鬼神』之後，頌揚凡夫眾的疑惑。這三眾是按照次第排列的，聲聞眾中有阿羅漢，所以先頌揚他們；緣覺只有出家的因地之人，所以排在第二位；天龍（Nāga）既不如前兩眾，所以排在最後。『于諸聲聞眾』之後，第二，頌揚自身的疑惑，如果從以前的教法來看，那就是究竟法，從現在來看，那就是所修行的道路。 『佛口所生子』之後，第二，頌揚請求決斷。也分為兩個部分：第一行，闡明聲聞和緣覺二眾分別請求。『時為如實說』，以前所說的既然是不真實的，那麼現在請您如實地為我們宣說。『諸天龍鬼神』之後，第二，合併闡明三眾樂於聽聞並請求宣說。『欲聞具足道』，以前所說的二乘法既然是半字，名稱不具足，那麼現在請您宣說一乘圓滿的教法，稱為具足。 『爾時佛告舍利弗』之後，這是第一次制止。 問： 只應該制止一次，為什麼再次稱『止止』？ 答： 《智度（Mahāprajñāpāramitāśāstra）

【English Translation】 Verse, explaining the chapter on self-admiration. The first half-line of the verse clarifies the Buddha's self-declaration of true wisdom; after 'My intention is difficult to fathom,' it clarifies the Buddha's self-declaration of expedient wisdom. 'Without being asked, he speaks for himself,' this sentence concludes the meaning above. Because initially, when arising from Samadhi, no one could ask the Buddha about his expedient and true wisdom, the Buddha spoke for himself. In the three sentences of self-admiration, the first sentence clarifies the cause of self-admiration, and the following two sentences clarify the result of self-admiration. The Buddha initially arose from Samadhi, self-declaring the expedient and true wisdom he had attained, and admiring the causes and results of his actions. Śāriputra wanted to explain to the assembly the Buddha's intention of self-declaration and self-admiration, clarifying that when the Buddha initially arose from Samadhi, no one could ask, no one could admire, therefore the Tathāgata spoke for himself and admired himself. After 'The undefiled Arhats,' secondly, distinguishing the arising of doubts in order. It is further divided into two parts: first, praising the doubts of the assembly; second, praising one's own doubts. Praising the doubts of the assembly is further divided into three parts: the first line, praising the doubts of the Śrāvaka assembly; the next half-line, praising the doubts of the Pratyekabuddha assembly; after 'The Devas, Nāgas, ghosts, and spirits,' praising the doubts of the ordinary people. These three assemblies are arranged in order, with Arhats in the Śrāvaka assembly, so they are praised first; the Pratyekabuddhas only have those who have taken the cause of renunciation, so they are second; the Devas and Nāgas are inferior to the previous two assemblies, so they are listed last. After 'Among the Śrāvaka assembly,' secondly, praising one's own doubts, if viewed from the past teachings, it is the ultimate Dharma, viewed from the present, it is the path being practiced. After 'Sons born from the Buddha's mouth,' secondly, praising the request for resolution. It is also divided into two parts: the first line, clarifying the separate requests of the Śrāvaka and Pratyekabuddha assemblies. 'Now speak truthfully,' since what was said in the past was not true, now please speak truthfully for us. After 'The Devas, Nāgas, ghosts, and spirits,' secondly, jointly clarifying that the three assemblies are happy to hear and request the teaching. 'Desiring to hear the complete path,' since the two vehicles spoken of in the past were half-words, the name is incomplete, now please speak of the one vehicle's complete teaching, called complete. After 'At that time, the Buddha told Śāriputra,' this is the first cessation. Question: There should only be one cessation, why is 'cessation, cessation' mentioned again? Answer: Mahāprajñāpāramitāśāstra

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論》云「喜之至也，重稱善哉！」今止之極也，再言止止。又二乘人不解故一止也，人天乘不解故一止。又悟理者將理惑教故一止，未悟理者將教惑理故一止。又依文判者，佛自釋云「以天之與人皆當驚疑」，故重言止也。

問：

驚疑有幾種？

答：

《法華論》云「總一經始終有五種：一者、損驚怖，謂小乘人執小乘涅槃究竟、謗大乘涅槃，以損於大，名損驚怖。二、多事驚怖，大乘人聞佛道時長行廣，起取小乘果心也。三、顛倒驚怖，則是外道計有我我所，聞此經人法二無我生驚怖心。四者、悔驚怖，如身子悔證小乘果，則此悔心名為驚怖。五者、誑驚怖，謂增上慢人作是念云：何佛誑惑我等耶？名誑驚怖。」此五攝大小凡聖內外事盡也。

「舍利弗」下，第二、請說。前、長行，次、偈。長行，前、正請。「所以者何」下，釋請。重言唯愿說者，還答上重言止也。二乘能信故稱一唯愿，人天堪受又稱唯愿。又已悟者因理識教稱一唯愿，未悟者藉教悟理又稱一唯愿。人天例此可知。「所以者何」下，舉過去世久殖善根以釋請也。就偈文為二：初句正嘆，下三句正請。言「法王」者，於今昔權實自在無礙，故稱為王。「唯說愿勿慮」下，正請也。初句標請，下兩句釋請。

【現代漢語翻譯】 現代漢語譯本： 《論》中說：『喜悅到了極點，所以重複稱讚「善哉」！』現在是停止到了極點，所以再次說「止止」。而且，二乘（聲聞乘和緣覺乘）之人不理解，所以說一個「止」；人天乘（人道和天道）之人不理解，所以說一個「止」。還有，領悟真理的人會因為真理而迷惑于教義，所以說一個「止」；沒有領悟真理的人會因為教義而迷惑于真理，所以說一個「止」。還有，依照文字來判斷的人，佛陀自己解釋說：『因為天人和人都會感到驚疑』，所以重複說「止」。

問：

驚疑有幾種？

答：

《法華論》（《妙法蓮華經論》）中說：『總括整部經的始終，有五種驚怖：第一種是損驚怖，指小乘（聲聞乘）之人執著于小乘的涅槃是究竟的，誹謗大乘（菩薩乘）的涅槃，因為損害了大乘，所以叫做損驚怖。第二種是多事驚怖，大乘之人聽到佛道需要長時間修行，範圍廣大，就生起追求小乘果位的心。第三種是顛倒驚怖，就是外道（佛教以外的學說）計較有『我』（ātman）和『我所』（ātmanīya），聽到這部經講人法二無我（人無我、法無我）而產生驚怖心。第四種是悔驚怖，比如舍利弗（Śāriputra）後悔證得小乘果位，這種後悔心就叫做驚怖。第五種是誑驚怖，指增上慢（未證得聖果卻自認為證得）的人這樣想：為什麼佛陀要欺騙迷惑我們呢？叫做誑驚怖。』這五種驚怖涵蓋了大小乘、凡夫聖人、內外道的所有事情。

『舍利弗（Śāriputra）』以下，是第二部分，請求佛陀宣說。前面是長行（散文），接下來是偈頌（韻文）。長行部分，前面是正式的請求。『所以者何』以下，是解釋請求的原因。重複說『唯愿說』，是迴應上面重複說的『止』。二乘（聲聞乘和緣覺乘）之人能夠相信，所以稱一個『唯愿』，人天（人道和天道）能夠接受，又稱『唯愿』。還有，已經領悟的人因為真理而認識教義，所以稱一個『唯愿』，沒有領悟的人藉助教義來領悟真理，又稱一個『唯愿』。人天乘可以參照這個來理解。『所以者何』以下，是舉出過去世積累的深厚善根來解釋請求的原因。就偈頌的文句來說，分為兩部分：第一句是正式的讚歎，下面三句是正式的請求。說『法王』，是因為對於過去和現在的權巧方便和真實義理能夠自在無礙地運用，所以稱為王。『唯說愿勿慮』以下，是正式的請求。第一句標明請求，下面兩句解釋請求的原因。

【English Translation】 English version: The 『Treatise』 says, 『The joy is extreme, hence the repeated praise of 「Excellent!」』 Now, the cessation is ultimate, hence the repeated saying of 「Stop, stop.」 Moreover, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not understand, hence one 「Stop」; the vehicles of humans and gods (the paths of humans and gods) do not understand, hence one 「Stop.」 Furthermore, those who have realized the principle will be confused about the teachings because of the principle, hence one 「Stop」; those who have not realized the principle will be confused about the principle because of the teachings, hence one 「Stop.」 Moreover, those who judge according to the text, the Buddha himself explains, 『Because both gods and humans will be surprised and doubtful,』 hence the repeated saying of 「Stop.」

Question:

How many kinds of surprise and doubt are there?

Answer:

The 『Treatise on the Lotus Sutra』 (Miaofa Lianhua Jing Lun) says, 『In summary, throughout the entire sutra, there are five kinds of surprise and fear: The first is diminishing surprise and fear, referring to those of the Small Vehicle (Śrāvakayāna) who cling to the Nirvāṇa of the Small Vehicle as ultimate, and slander the Nirvāṇa of the Great Vehicle (Mahāyāna), thus diminishing the Great Vehicle, hence it is called diminishing surprise and fear. The second is the surprise and fear of many affairs, where those of the Great Vehicle, upon hearing that the path to Buddhahood requires long practice and is vast in scope, give rise to the mind of seeking the fruit of the Small Vehicle. The third is the surprise and fear of inversion, which refers to the heretics (non-Buddhist doctrines) who calculate that there is 『self』 (ātman) and 『what belongs to self』 (ātmanīya), and upon hearing this sutra speak of the non-self of both persons and dharmas (pudgala-nairātmya and dharma-nairātmya), they give rise to a mind of surprise and fear. The fourth is the surprise and fear of regret, such as Śāriputra regretting attaining the fruit of the Small Vehicle; this regretful mind is called surprise and fear. The fifth is the surprise and fear of deception, referring to those with increased arrogance (thinking they have attained what they have not) who think, 「Why does the Buddha deceive and confuse us?」 This is called surprise and fear of deception.』 These five encompass all matters of the Great and Small Vehicles, ordinary beings and sages, and internal and external paths.

『Śāriputra』 below is the second part, requesting the Buddha to speak. Before is the prose (long lines), next is the verse (gāthā). In the prose section, the first part is the formal request. 『What is the reason』 below explains the reason for the request. The repeated saying of 『Only wish to speak』 responds to the repeated saying of 『Stop』 above. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are able to believe, hence one 『Only wish』; humans and gods (the paths of humans and gods) are capable of receiving, hence another 『Only wish.』 Furthermore, those who have already realized recognize the teachings through the principle, hence one 『Only wish』; those who have not realized use the teachings to realize the principle, hence another 『Only wish.』 The vehicles of humans and gods can be understood by analogy. 『What is the reason』 below cites the deep roots of goodness cultivated in past lives to explain the reason for the request. Regarding the verses, there are two parts: the first line is the formal praise, and the following three lines are the formal request. Saying 『King of Dharma』 (法王) is because he is free and unhindered in his use of skillful means and true meaning in the past and present, hence he is called King. 『Only speak, wish, do not worry』 below is the formal request. The first line states the request, and the following two lines explain the reason for the request.

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「佛復止舍利弗」下，第二止請也。前長行，次偈。長行，前、標止。但有一止者，意正主增上慢比丘不能信受，故但有一止也。「若說是事」下，釋止。前顯凡夫三善道驚疑故止，次辨增上慢四眾將墜大坑故止。雖舉二人，意在增上慢也。大坑有三：第一、謗法邪見坑，二、謗法業坑。此二為因。三、無間地獄坑，此一為果。如來將說，是故將墜，如其正說必當正墜。偈頌為二，初句標止，三句釋止。偈再言止止者，一止止天人，一止止增上慢。又一止明法妙，一止為鈍根。三句釋止為二，初、明法妙，二句、明鈍根。

「爾時舍利弗」下，第三請。前長行，次偈。長行，前、標請，次、釋請。重言唯愿者，佛為天人驚疑及增上慢起謗故重止者，今為二人故應說之：一者、如我能解故應為說，二者、自我之外諸餘大眾亦能信解故唯愿說之。「今此會中」下，釋請。前明「如我」者，身子上根應前得悟也。「等比」者，身子以外等取中下根人及凡夫比，例亦能信也。「世世已曾從佛受化」者，釋上如我等比能信解也。過去因淺尚受佛化，況現在因深必堪信解也。又不信者少、順教者多，以多言之故應說也。又如來具有口密及以神通，以口密言之則同坐不聞，以神通辨之宜令避席，進退而言不得不說也。

【現代漢語翻譯】 現代漢語譯本：『佛復止舍利弗』之後，是第二次勸止請求。前面是長行文，後面是偈頌。長行文中，先標明勸止。只有一次勸止，是因為佛認為主要是那些有增上慢（認為自己已經證悟，但實際上沒有）的比丘不能相信和接受，所以只有一次勸止。『若說是事』之後，是解釋勸止的原因。前面說明凡夫在三善道（天道、人道、阿修羅道）中會驚恐疑惑，所以勸止；後面辨明有增上慢的四眾（比丘、比丘尼、優婆塞、優婆夷）將會墜入大坑，所以勸止。雖然只舉了兩種人，但重點在於有增上慢的人。大坑有三種：第一，誹謗佛法的邪見坑；第二，誹謗佛法的業坑。這兩種是原因。第三，無間地獄坑，這一個是結果。如來將要宣說，所以說他們將要墜入，如果如來真的宣說，他們必定會真正墜入。偈頌分為兩部分，第一句標明勸止，後面三句解釋勸止的原因。偈頌中再次說『止止』，一次是勸止天人，一次是勸止有增上慢的人。又一次說明佛法微妙，一次是為鈍根之人。三句解釋勸止的原因分為兩部分，首先說明佛法微妙，後面兩句說明鈍根之人。 『爾時舍利弗』之後，是第三次請求。前面是長行文，後面是偈頌。長行文中，先標明請求，然後解釋請求的原因。重複說『唯愿』，是因為佛考慮到天人的驚疑以及有增上慢的人會產生誹謗，所以多次勸止。現在爲了這兩種人，所以應該宣說：第一，像我這樣能夠理解的人，所以應該為我們宣說；第二，在我之外的其他大眾也能相信和理解，所以懇請宣說。『今此會中』之後，是解釋請求的原因。前面說『如我』，是指舍利弗自身是上根之人，應該先前已經領悟了。『等比』，是指舍利弗之外，包括中下根器的人以及凡夫，他們也同樣能夠相信。『世世已曾從佛受化』，是解釋上面所說的像我這樣的人以及其他的人能夠相信和理解的原因。過去因緣淺薄尚且能夠接受佛的教化，更何況現在因緣深厚，必定能夠相信和理解。而且不相信的人少，順從教誨的人多，因為多數人的緣故，所以應該宣說。而且如來具有口密和神通，從口密來說，同樣坐在一起的人也聽不到；用神通來分辨，應該讓他們避開座位，無論進退都不得不宣說。

【English Translation】 English version: After 『The Buddha again stopped Shariputra』 (舍利弗), this is the second instance of dissuasion. First, there is the prose section, followed by the verse. In the prose section, the dissuasion is stated first. The reason there is only one dissuasion is that the Buddha believes that mainly those Bhikshus (比丘) with increased arrogance (thinking they have attained enlightenment but have not) cannot believe and accept it, so there is only one dissuasion. After 『If this matter is spoken,』 is the explanation of the dissuasion. First, it explains that ordinary people in the three good realms (heavenly realm, human realm, Asura realm) will be frightened and doubtful, so he dissuades; then it clarifies that the four assemblies (Bhikshus, Bhikshunis (比丘尼), Upasakas (優婆塞), Upasikas (優婆夷)) with increased arrogance will fall into a great pit, so he dissuades. Although only two types of people are mentioned, the focus is on those with increased arrogance. There are three types of great pits: first, the pit of heretical views that slander the Dharma (佛法); second, the pit of karma from slandering the Dharma. These two are the causes. Third, the pit of the Avici Hell (無間地獄), this one is the result. The Tathagata (如來) is about to speak, so it is said that they are about to fall; if the Tathagata truly speaks, they will surely truly fall. The verse is divided into two parts, the first line states the dissuasion, and the following three lines explain the reason for the dissuasion. The verse says 『Stop, stop』 again, once to dissuade the Devas (天人), and once to dissuade those with increased arrogance. Also, one time to explain the subtlety of the Dharma, and one time for those with dull roots. The three lines explaining the dissuasion are divided into two parts, first explaining the subtlety of the Dharma, and the following two lines explaining those with dull roots. After 『At that time, Shariputra,』 is the third request. First, there is the prose section, followed by the verse. In the prose section, the request is stated first, and then the reason for the request is explained. Repeating 『Only wishing』 is because the Buddha considers the fear and doubt of the Devas and the slander that those with increased arrogance will produce, so he dissuades many times. Now, for these two types of people, it should be spoken: first, like me, who can understand, so it should be spoken for us; second, the other masses besides me can also believe and understand, so I earnestly request that it be spoken. After 『Now in this assembly,』 is the explanation of the reason for the request. The previous saying 『like me』 refers to Shariputra himself being a person of superior faculties, who should have already realized it earlier. 『Similar to』 refers to those outside of Shariputra, including people of medium and inferior faculties and ordinary people, who can also believe similarly. 『Lifetimes after lifetimes, they have received teachings from the Buddha』 explains the reason why those like me and others mentioned above can believe and understand. In the past, even with shallow causes, they were able to receive the Buddha's teachings, let alone now with deep causes, they will surely be able to believe and understand. Moreover, there are few who do not believe, and many who follow the teachings, so because of the majority, it should be spoken. Furthermore, the Tathagata possesses the secret of speech and supernatural powers. From the perspective of the secret of speech, those sitting together cannot hear; using supernatural powers to distinguish, they should be asked to avoid the seats, so whether advancing or retreating, it is necessary to speak.

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偈分為二：初句、稱歎，第二、正請。「無上兩足尊」者，既為兩足之尊，必應為天人說；如其不說，何名兩足尊耶？「愿說第一法」者，第二、正請。就文為二：第一、標請；第二、釋請。言「愿說第一法」者，標請也。佛乘於三乘之內為第一也。「我為佛長子」，第二、頌上釋請。就文開為二：初二行，頌上身子與大眾堪能信解；第二一行半，明身子大眾渴仰欲聞。就初文又三：半行，頌身子親能信解；又半行，以頌大眾亦能信解；一行，舉古況今釋身子大眾能信解義。長行舉世世受化故請，偈舉世世化物釋請。「我等千二百」下，第二、明身子與大眾渴仰欲聞，亦開三別：初半行，雙牒兩眾；次半行，重請說；後半行，明樂聞法故生大歡喜。聞說一乘並皆成佛，故三根聲聞及分別功德諸大士皆明大喜。

「爾時世尊告舍利弗」下，大段第三。有此文來者，今此以六雙序之：一者、上明略說為利根菩薩，今廣說通為三乘人，謂所為人利鈍一雙也。二者、上略開三顯一動執生疑，今廣開三顯一斷疑生信，謂廣略一雙也。三者、上總動執生疑，今別說斷疑生信，謂總別一雙也。所言總動執生疑者，總動三根人執並令生疑；所言別斷疑生信者，別為三根人三週說法，令三疑斷、三解生。動執生疑則易，故但有一說

【現代漢語翻譯】 現代漢語譯本 偈頌分為兩部分：第一句是稱讚，第二句是正式請求。「無上兩足尊」（Anuttara-dvipada-varah，無上兩足之尊）既然是兩足之尊，必定應該為天人和人說法；如果祂不說，又怎麼能稱為兩足尊呢？「愿說第一法」是第二部分，正式請求。從文義上分為兩部分：第一是標明請求，第二是解釋請求。說「愿說第一法」就是標明請求。佛乘在三乘之中是第一。「我為佛長子」，第二部分，讚頌並解釋請求。從文義上分為兩部分：前兩行，讚頌舍利弗（Sariputra）與大眾能夠相信和理解；后一行半，說明舍利弗和大眾渴望聽聞。就前面的文義又分為三部分：半行，讚頌舍利弗親自能夠相信和理解；又半行，讚頌大眾也能夠相信和理解；一行，用古代的事例比況現在，解釋舍利弗和大眾能夠相信和理解的含義。長行中舉出世世代代接受教化，所以請求；偈頌中舉出世世代代教化眾生，解釋請求。「我等千二百」以下，第二部分，說明舍利弗與大眾渴望聽聞，也分為三個部分：開始的半行，同時提到兩類聽眾；接下來的半行，再次請求說法；最後半行，說明因為樂於聽聞佛法而生起極大的歡喜。聽聞宣說一乘法最終都能成佛，所以三根器的聲聞（Sravaka）以及分別功德的諸位大士都明顯地感到極大的歡喜。 「爾時世尊告舍利弗」以下，是第三大段。出現這段文字的原因是，現在用六雙來敘述：一是，上面說明略說，是爲了利根的菩薩（Bodhisattva），現在廣說，是爲了普遍的三乘人，這是所教化的人根器利鈍的一雙。二是，上面略微開顯三乘，顯示一乘，引發執著產生疑惑，現在廣泛開顯三乘，顯示一乘，斷除疑惑產生信心，這是廣略的一雙。三是，上面總的引發執著產生疑惑，現在分別解說斷除疑惑產生信心，這是總別的一雙。所說的總的引發執著產生疑惑，是總的引發三根器的人產生執著並使他們產生疑惑；所說的分別解說斷除疑惑產生信心，是分別為三根器的人進行三週說法，使他們斷除三種疑惑，產生三種理解。引發執著產生疑惑比較容易，所以只有一種說法。

【English Translation】 English version The verses are divided into two parts: the first line is praise, and the second is a formal request. 'The Unsurpassed Two-Footed Honored One' (Anuttara-dvipada-varah), since being the Honored One of the two-footed, must speak for gods and humans; if He does not speak, how can He be called the Two-Footed Honored One? 'May you speak the foremost Dharma' is the second part, a formal request. In terms of the text, it is divided into two parts: the first is to state the request, and the second is to explain the request. Saying 'May you speak the foremost Dharma' is to state the request. The Buddha Vehicle is the foremost among the Three Vehicles. 'I am the Buddha's eldest son,' the second part, praises and explains the request. In terms of the text, it is divided into two parts: the first two lines praise Sariputra (Sariputra) and the assembly for being able to believe and understand; the latter one and a half lines explain that Sariputra and the assembly are eager to hear. The preceding text is further divided into three parts: half a line praises Sariputra for being able to believe and understand personally; another half line praises the assembly for also being able to believe and understand; one line uses ancient examples to compare with the present, explaining the meaning of Sariputra and the assembly being able to believe and understand. The prose section cites generations of receiving teachings, so they request; the verses cite generations of teaching sentient beings, explaining the request. 'We, the one thousand two hundred' and below, the second part, explains that Sariputra and the assembly are eager to hear, and is also divided into three parts: the beginning half line mentions both types of listeners simultaneously; the following half line requests the Dharma again; the last half line explains that they generate great joy because they are happy to hear the Dharma. Hearing the exposition of the One Vehicle Dharma, they will all eventually become Buddhas, so the Sravakas (Sravaka) of the three roots and the great beings who distinguish merits all clearly feel great joy. 'At that time, the World Honored One told Sariputra' and below, is the third major section. The reason for the appearance of this passage is that it is now narrated with six pairs: first, the above explanation is brief, for Bodhisattvas (Bodhisattva) of sharp faculties, now the broad explanation is for the common three vehicle people, this is a pair of sharp and dull faculties of the people being taught. Second, the above slightly reveals the three vehicles, revealing the one vehicle, causing attachment and generating doubt, now broadly revealing the three vehicles, revealing the one vehicle, cutting off doubt and generating faith, this is a pair of broad and brief. Third, the above generally causes attachment and generates doubt, now separately explaining cutting off doubt and generating faith, this is a pair of general and specific. The so-called general causing attachment and generating doubt is the general causing people of the three faculties to generate attachment and causing them to generate doubt; the so-called separate explanation of cutting off doubt and generating faith is the separate explanation for people of the three faculties for three weeks, causing them to cut off three doubts and generate three understandings. Causing attachment and generating doubt is easier, so there is only one explanation.

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；斷疑生信則難，故有三週說也。四者、上就稱歎門說，今就授法門說。良醫治病要具二門：一、嘆藥門；二、授藥門。諸佛說法亦有二門：初、讚歎一乘門，今正說一乘門，謂嘆授一雙也。五者、上密顯一密開三，謂密說門，今明顯開三顯明一，謂顯說門，則顯密一雙也。六者、總判諸佛說法儀式，凡有三門：一、但自說，如《大品經》，現瑞眾集既竟，無有人問而佛自說。二者、一向因他說，如《涅槃》等經，現瑞眾集已竟，要待他問然後乃說。三者、亦自說亦因他說，如《十地》等經，初自說十地名，后因他請廣說十地義。此經亦爾，初明自說，今是因他說，謂自他一雙也。

問：

初何故自說，后何故因他說？

答：

《十地論》云「初若不自說，不知為說不說？」故要須自說。后欲令大眾慇勤三請，故因他說。又欲示法深妙無能問者，是故自說。如身子云「道場所得法無能發問者」，我意難可測亦無能問者，故十二部中用無問自說經以開宗也。后因他說者，欲令大眾尊人重法故待請方說。

就此大章開為三段：第一、法說；第二、譬說；第三、亦法亦譬說。所以有此三說者，法為譬本故前明法說；未解法說故舉喻顯之，故次明譬說；各聞法譬猶未得解，具辨二門方乃取悟，

【現代漢語翻譯】 現代漢語譯本： 斷除疑惑，生起信心是困難的，所以有三週說法（San Zhou Shuo）的說法。第四點，前面是從稱歎門（Chengtan Men）來說，現在是從授法門（Shoufa Men）來說。好的醫生治療疾病需要具備兩個方面：一是稱讚藥物的功效；二是給予藥物。諸佛說法也有兩個方面：一是讚歎一乘（Yicheng）之門，現在正式宣說一乘之門，這是讚歎和授予成雙成對。第五點，前面是秘密地顯示一乘，秘密地開顯三乘，這是密說門（Mishuo Men），現在是明顯地開顯三乘，顯明一乘，這是顯說門（Xianshuo Men），這是顯密成雙成對。第六點，總的來說，諸佛說法的儀式，凡有三種：一是隻自己說，如《大品經》（Da Pin Jing），顯現瑞相，大眾聚集完畢后，沒有人提問而佛自己說。二是一直因為他人說，如《涅槃經》（Nirvana Jing）等經，顯現瑞相，大眾聚集完畢后，要等待他人提問然後才說。三是既自己說也因為他人說，如《十地經》（Shi Di Jing）等經，開始自己說十地的名稱，後來因為他人請求而廣泛地宣說十地的意義。這部經也是這樣，開始是自己說，現在是因為他人說，這是自說和他說成雙成對。

問： 開始為什麼自己說，後來為什麼因為他人說？

答： 《十地論》（Shi Di Lun）說：『開始如果不自己說，不知道是說還是不說？』所以必須要自己說。後來想要讓大眾慇勤地三番請求，所以因為他人說。又想要顯示佛法深奧微妙，沒有人能夠提問，所以自己說。如舍利弗（Shenzi）說：『在道場中得到的佛法，沒有人能夠發問』，我的心意難以測度，也沒有人能夠提問，所以在十二部經（Shi Er Bu Jing）中使用無問自說經（Wuwen Zishuo Jing）來開宗。後來因為他人說，想要讓大眾尊重佛法，重視佛法，所以等待請求才說。

就這個大的章節分為三段：第一，法說（Fashuo）；第二，譬說（Pishuo）；第三，亦法亦譬說（Yi Fa Yi Pi Shuo）。之所以有這三種說法，是因為法是譬喻的根本，所以前面說明法說；因為不理解法說，所以舉出譬喻來顯明它，所以接著說明譬說；各自聽聞法說和譬說仍然沒有理解，完全辨別這兩個方面才能領悟。

【English Translation】 English version: Cutting off doubt and generating faith is difficult, hence the saying of the Three Periods of Teaching (San Zhou Shuo). Fourth, the previous was from the perspective of the Gate of Praise (Chengtan Men), now it is from the perspective of the Gate of Bestowing the Dharma (Shoufa Men). A good doctor needs two aspects to treat illness: first, praising the efficacy of the medicine; second, giving the medicine. The Buddhas' teaching of the Dharma also has two aspects: first, praising the Gate of the One Vehicle (Yicheng); now, formally expounding the Gate of the One Vehicle, which is praise and bestowal as a pair. Fifth, the previous was secretly revealing the One Vehicle and secretly opening up the Three Vehicles, which is the Gate of Secret Teaching (Mishuo Men); now, it is openly revealing the Three Vehicles and clearly illuminating the One Vehicle, which is the Gate of Manifest Teaching (Xianshuo Men), thus manifest and secret are a pair. Sixth, generally judging the rituals of the Buddhas' teaching, there are three types: first, only speaking by oneself, such as the Mahaprajnaparamita Sutra (Da Pin Jing), after the auspicious signs appear and the assembly gathers, the Buddha speaks by himself without anyone asking. Second, always speaking because of others, such as the Nirvana Sutra (Nirvana Jing) and other sutras, after the auspicious signs appear and the assembly gathers, one must wait for others to ask before speaking. Third, both speaking by oneself and because of others, such as the Ten Bhumi Sutra (Shi Di Jing) and other sutras, initially speaking the names of the Ten Bhumis oneself, and later extensively expounding the meaning of the Ten Bhumis because of others' requests. This sutra is also like this, initially speaking by oneself, now it is because of others, thus self-speaking and other-speaking are a pair.

Question: Why initially speak by oneself, and later speak because of others?

Answer: The Ten Bhumi Treatise (Shi Di Lun) says: 'If one does not speak by oneself initially, one does not know whether to speak or not?' Therefore, one must speak by oneself. Later, wanting to cause the assembly to earnestly request three times, therefore speaking because of others. Also, wanting to show that the Dharma is profound and subtle, and no one is able to ask, therefore speaking by oneself. As Shariputra (Shenzi) said: 'The Dharma attained in the Bodhi-mandala, no one is able to ask', my intention is difficult to fathom, and no one is able to ask, therefore the sutras of self-spoken without being asked (Wuwen Zishuo Jing) are used to establish the doctrine among the twelve divisions of scriptures (Shi Er Bu Jing). Later, speaking because of others, wanting to cause the assembly to respect the Dharma and value the Dharma, therefore waiting for a request before speaking.

This large chapter is divided into three sections: first, Dharma teaching (Fashuo); second, parable teaching (Pishuo); third, both Dharma and parable teaching (Yi Fa Yi Pi Shuo). The reason for these three teachings is that the Dharma is the basis of the parable, therefore the Dharma teaching is explained first; because the Dharma teaching is not understood, parables are used to illustrate it, therefore the parable teaching is explained next; each having heard the Dharma teaching and the parable teaching still not understanding, fully distinguishing these two aspects is the only way to attain enlightenment.

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故〈化城〉之前名為法說，〈化城〉之後稱為譬說。又示諸佛內有無礙之智、外有無方之辨，能於一義作種種說，所說雖多不出法之與譬及亦法亦譬。又眾生悟入不同故適化多種，或有樂從法說門入，或有樂從譬說門入，或有樂具從二門入。又初說生大乘聞慧，次說生於思慧，后說生於修慧。又初說上根人得悟，次說中根人得悟，后說下根人得悟。所以然者，上根人一聞則解，中根人再說方悟，下根人三說始解也。

問：

以何惑障三根不解？

答：

此非九十八使。何以知之？羅漢之人四住惑傾而猶未解一實，故知非九十八使也。五住之中正是無明住地，二障之中為智障惑。就此惑中開為三品：輕品之惑障于上根，次品之惑障于中根，重品之惑障于下根。

問：

此惑云何障三根耶？

答：

由有此惑迷於權實，故不識三乘是權、一乘為實，亦迷一乘本有、二乘本無，故名障三根也。

三說義中別自有科，如彼廣說。就法說中開為四段：第一、從此文去竟〈方便品〉正明法說；第二、〈譬喻品〉初一長行一偈明上根人領解；第三、從「爾時佛告舍利弗」竟「為諸聲聞說大乘經，名妙法蓮華經，佛所護念」，明如來述成；第四、從「舍利弗！汝于未來世」竟

【現代漢語翻譯】 現代漢語譯本 因此，『化城喻品』（Huacheng Yu Pin，Transformation City Parable Chapter）之前的內容稱為法說（fashuo，direct explanation of the Dharma），『化城喻品』之後的內容稱為譬說（pishuo，explanation through parables）。這表明諸佛（zhufuo，all Buddhas）內在具有無礙之智（wuai zhi，unobstructed wisdom），外在具有無方之辨（wufang zhi bian，unlimited eloquence），能夠對同一個義理作出種種不同的解說，但所有的解說都離不開法（fa，Dharma）、譬（pi，parable）以及亦法亦譬（yi fa yi pi，both Dharma and parable）。又因為眾生（zhongsheng，sentient beings）的領悟能力不同，所以教化方式也多種多樣，有些人喜歡從法說的途徑進入，有些人喜歡從譬說的途徑進入，有些人喜歡同時從兩種途徑進入。此外，最初的解說產生大乘（dacheng，Mahayana）的聞慧（wenhui，wisdom from hearing），接下來的解說產生思慧（sihui，wisdom from thinking），最後的解說產生修慧（xiuhui，wisdom from practice）。而且，最初的解說讓上根人（shanggen ren，people with superior faculties）得以領悟，接下來的解說讓中根人（zhonggen ren，people with intermediate faculties）得以領悟，最後的解說讓下根人（xiagen ren，people with inferior faculties）得以領悟。之所以如此，是因為上根人一聽就能理解，中根人需要再次解說才能領悟，下根人需要三次解說才能理解。 問： 是什麼樣的迷惑障礙（mihuo zhangai）阻礙了上、中、下三根之人無法理解？ 答： 這並非九十八使（jiushiba shi，ninety-eight defilements）。為什麼這麼說呢？因為阿羅漢（Luohan，Arhat）已經傾覆了四住地惑（sizhu dihuo，delusions of the four abodes），但仍然無法理解一實（yishi，the one reality），所以可知並非九十八使。在五住地惑（wuzhu dihuo，delusions of the five abodes）中，正是無明住地（wuming zhudi，abode of ignorance），在二障（erzhang，two hindrances）中，是智障惑（zhizhang huo，hindrance of wisdom）。就此迷惑而言，可以分為三品：輕品的迷惑障礙上根之人，次品的迷惑障礙中根之人，重品的迷惑障礙下根之人。 問： 這種迷惑是如何障礙上、中、下三根之人的呢？ 答： 由於存在這種迷惑，人們會迷失於權（quan，expedient）與實（shi，real），因此無法認識到三乘（sancheng，three vehicles）是權宜之說，一乘（yicheng，one vehicle）才是真實之說，也迷失於一乘本有（yicheng benyou，the one vehicle is inherently existent），二乘本無（ercheng benwu，the two vehicles are not inherently existent），所以說這種迷惑障礙了上、中、下三根之人。 關於三次解說的意義，另有專門的科判，如彼處廣說。就法說而言，可以分為四個部分：第一，從本文開始到『方便品』（Fangbian Pin，Expedient Means Chapter）結束，正是闡明法說；第二，『譬喻品』（Piyu Pin，Parables Chapter）開頭的一長行和一偈，闡明上根之人領悟；第三，從『爾時佛告舍利弗』（Ershi Fo gao Shelifu，Then the Buddha told Shariputra）到『為諸聲聞說大乘經，名妙法蓮華經，佛所護念』（wei zhu shengwen shuo dacheng jing, ming Miaofa Lianhua Jing, Fo suo hunian，for the sravakas to expound the Great Vehicle Sutra, named the Lotus Sutra of the Wonderful Dharma, protected and kept in mind by the Buddha），闡明如來（Rulai，Tathagata）的述成；第四，從『舍利弗！汝于未來世』（Shelifu! Ru yu weilai shi，Shariputra! In a future age）到結束

【English Translation】 English version Therefore, what precedes the 『Transformation City Parable Chapter』 (Huacheng Yu Pin) is called 『Dharma Explanation』 (fashuo), and what follows the 『Transformation City Parable Chapter』 is called 『Parable Explanation』 (pishuo). This shows that all Buddhas (zhufuo) internally possess unobstructed wisdom (wuai zhi) and externally possess unlimited eloquence (wufang zhi bian), capable of giving various explanations for the same principle, but all explanations are inseparable from Dharma (fa), parable (pi), and both Dharma and parable (yi fa yi pi). Furthermore, because sentient beings (zhongsheng) have different capacities for understanding, the methods of teaching are also diverse. Some prefer to enter through the path of Dharma explanation, some prefer to enter through the path of parable explanation, and some prefer to enter through both paths simultaneously. In addition, the initial explanation generates wisdom from hearing (wenhui) of the Mahayana (dacheng), the subsequent explanation generates wisdom from thinking (sihui), and the final explanation generates wisdom from practice (xiuhui). Moreover, the initial explanation allows people with superior faculties (shanggen ren) to understand, the subsequent explanation allows people with intermediate faculties (zhonggen ren) to understand, and the final explanation allows people with inferior faculties (xiagen ren) to understand. The reason for this is that people with superior faculties understand upon hearing once, people with intermediate faculties understand after being explained again, and people with inferior faculties understand only after being explained three times. Question: What kind of delusion and hindrance (mihuo zhangai) obstructs the three types of people with superior, intermediate, and inferior faculties from understanding? Answer: This is not the ninety-eight defilements (jiushiba shi). How do we know this? Because an Arhat (Luohan) has already overturned the delusions of the four abodes (sizhu dihuo), but still cannot understand the one reality (yishi), so we know it is not the ninety-eight defilements. Among the delusions of the five abodes (wuzhu dihuo), it is precisely the abode of ignorance (wuming zhudi), and among the two hindrances (erzhang), it is the hindrance of wisdom (zhizhang huo). Regarding this delusion, it can be divided into three grades: the light grade of delusion obstructs people with superior faculties, the intermediate grade of delusion obstructs people with intermediate faculties, and the heavy grade of delusion obstructs people with inferior faculties. Question: How does this delusion obstruct the three types of people with superior, intermediate, and inferior faculties? Answer: Because of the existence of this delusion, people are lost in the expedient (quan) and the real (shi), and therefore cannot recognize that the three vehicles (sancheng) are expedient teachings and the one vehicle (yicheng) is the true teaching. They are also lost in the notion that the one vehicle is inherently existent (yicheng benyou) and the two vehicles are not inherently existent (ercheng benwu). Therefore, it is said that this delusion obstructs the three types of people with superior, intermediate, and inferior faculties. Regarding the meaning of the three explanations, there is a separate classification, as explained extensively elsewhere. Regarding the Dharma explanation, it can be divided into four parts: first, from this text to the end of the 『Expedient Means Chapter』 (Fangbian Pin), it precisely elucidates the Dharma explanation; second, the long passage and verse at the beginning of the 『Parables Chapter』 (Piyu Pin) elucidate the understanding of people with superior faculties; third, from 『Then the Buddha told Shariputra』 (Ershi Fo gao Shelifu) to 『for the sravakas to expound the Great Vehicle Sutra, named the Lotus Sutra of the Wonderful Dharma, protected and kept in mind by the Buddha』 (wei zhu shengwen shuo dacheng jing, ming Miaofa Lianhua Jing, Fo suo hunian), it elucidates the Tathagata's (Rulai) statement of accomplishment; fourth, from 『Shariputra! In a future age』 (Shelifu! Ru yu weilai shi) to the end.

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「盡迴向佛道」，明授上根人記。

就初又二：第一、正為上根人法說；第二、從「汝等舍利弗聲聞及菩薩」下，勸弘經。初正說令發菩提心，勸弘經令其修菩薩行。如《華嚴》善財童子詣善知識所皆明二事：一云發菩提心，二修菩薩行。此經稱教菩薩法，亦具二事：初法說，令改小信大，謂發菩提心；后明既得如實悟，還令如實說，令修菩薩行。又初說滅其小執生於大解，謂智慧門；后令弘經則是修慈悲，謂福德門。此經令二乘人具修大乘福慧，故名教菩薩法。

就初為二：一、長行；二、偈頌。長行為二：一、緣起；二、正說。緣起有三：初、許說誡聽；二、簡不凈眾；三、嘆凈眾。初有三句：初句明不得不說。以請既會理稱機，佛若不說則乖理失機，故云「豈得不說」。「汝今諦聽」下，第二、誡聽也。「諦聽」令生聞慧，「善思」令生思慧，「念之」令生修慧。又「諦聽」令離散亂心如不覆器，「善思」令其悟解如不臭器，「念之」令其憶持如不漏器。「吾當為汝」下，第三、許為說也。

「說此語時」下，第二，簡不凈眾也。就文亦三：第一句、正明罪人退席。「所以者何」下，第二、釋起去所由。凡有二義：一者、罪根深重；二者、有增上慢。又有二義：一者、大乘中有失；二者、小

【現代漢語翻譯】 『盡迴向佛道』，明白地授予了上根之人記別（對根器上等的人的授記）。

就第一部分又分為兩部分：第一、正是為上根之人說法；第二、從『汝等舍利弗聲聞及菩薩』下，勸勉弘揚此經。最初是正式說法，使他們發起菩提心，勸勉弘揚此經，使他們修菩薩行。如《華嚴經》中善財童子拜訪善知識，都闡明這兩件事：一是發起菩提心，二是修菩薩行。此經稱為教菩薩法，也具備這兩件事：最初的法說，使他們改變小乘的信為大乘的信，即發起菩提心；後面說明既然得到了如實的領悟，還讓他們如實地宣說，使他們修菩薩行。又最初說滅除他們的小執著，生起大的理解，這是智慧門；後面讓他們弘揚此經，則是修慈悲，這是福德門。此經使二乘人具足修習大乘的福慧，所以名為教菩薩法。

就第一部分分為兩部分：一、長行（散文）；二、偈頌（韻文）。長行分為兩部分：一、緣起（敘述經文的起因）；二、正說（正式說法）。緣起有三部分：初、允許說法並告誡聽眾；二、簡擇不清凈的聽眾；三、讚歎清凈的聽眾。最初有三句：初句說明不得不說。因為請法既符合道理又契合時機，佛如果不說就違背了道理，錯失了時機，所以說『豈得不說』。『汝今諦聽』下，第二、告誡聽眾要認真聽講。『諦聽』使人產生聞慧，『善思』使人產生思慧，『念之』使人產生修慧。又『諦聽』使人遠離散亂心，如同不倒扣的器皿；『善思』使人領悟理解，如同不腐臭的器皿；『念之』使人憶持不忘，如同不滲漏的器皿。『吾當為汝』下，第三、答應為他們說法。

『說此語時』下，第二，簡擇不清凈的聽眾。就文義也有三部分：第一句、正式說明罪人退席。『所以者何』下，第二、解釋他們離去的原因。總共有兩個含義：一是罪根深重；二是有增上慢。又有兩個含義：一是大乘法中有缺失；二是小乘法中有缺失。

【English Translation】 『Dedicate entirely to the Buddha path,』 clearly bestowing prediction upon those of superior faculties.

The first part is further divided into two: first, the Dharma is taught specifically for those of superior faculties; second, starting from 『You, Shariputra (舍利弗), disciples and Bodhisattvas,』 encouraging the propagation of the sutra. Initially, the Dharma is formally taught to inspire the Bodhi mind, and the propagation of the sutra is encouraged to cultivate the Bodhisattva conduct. As in the Avatamsaka Sutra (《華嚴經》), when Sudhana (善財童子) visits the wise teachers, both aspects are clarified: one is to inspire the Bodhi mind, and the other is to cultivate the Bodhisattva conduct. This sutra, called the Dharma for Teaching Bodhisattvas, also includes these two aspects: the initial Dharma teaching transforms the small faith into great faith, which is to inspire the Bodhi mind; later, it clarifies that once one has attained true understanding, one should also speak truthfully, which is to cultivate the Bodhisattva conduct. Furthermore, the initial teaching eradicates their small attachments and generates great understanding, which is the gate of wisdom; later, encouraging the propagation of the sutra is to cultivate loving-kindness and compassion, which is the gate of merit. This sutra enables those of the two vehicles to fully cultivate the merit and wisdom of the Mahayana, hence it is called the Dharma for Teaching Bodhisattvas.

The first part is divided into two: one, prose; two, verses. The prose is divided into two: one, the introduction (緣起); two, the main teaching (正說). The introduction has three parts: first, permission to speak and admonishment to listen; second, selection of the impure assembly; third, praise of the pure assembly. The first has three sentences: the first sentence clarifies that it is imperative to speak. Because the request aligns with reason and suits the occasion, if the Buddha does not speak, it would violate reason and miss the opportunity, hence it says 『How could I not speak?』 Following 『You now listen attentively,』 the second, is the admonishment to listen carefully. 『Listen attentively』 enables the generation of learning wisdom, 『think well』 enables the generation of thinking wisdom, 『remember it』 enables the generation of cultivation wisdom. Furthermore, 『listen attentively』 enables one to be free from a scattered mind, like an uncovered vessel; 『think well』 enables understanding and comprehension, like a non-stinking vessel; 『remember it』 enables one to retain it without forgetting, like a non-leaking vessel. Following 『I shall for you,』 the third, is the promise to speak.

Following 『When this was spoken,』 the second, is the selection of the impure assembly. The text also has three parts: the first sentence, formally clarifying the departure of the sinful people. Following 『Why is that?,』 the second, explains the reason for their departure. There are two meanings in total: one is that the roots of their sins are deep and heavy; the other is that they have arrogance. There are also two meanings: one is that there is deficiency in the Mahayana Dharma; the other is that there is deficiency in the Small Vehicle.

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乘中有失。所言「罪」者，定執小乘謂為究竟，乖大乘理故稱為罪。故《涅槃經》云「求二乘者名為不善」。所言「根」者凡有二義：一者、過去修習小乘故稱為根；二者、因此執小遂生謗大故名為根。所言「深重」者，為釋疑故來，若封執小乘遂障隔大者，三根聲聞亦執小乘應隔于大，何故五千獨去而三根住耶？是故釋云：五千罪根深重，十方諸佛不能拔濟，是故退席。三根之人雖習小乘，罪根輕淺故獨住也。

「及增上慢」者，第二，上明執小有障大之失，此明於小乘內自復有失，實未得小乘道果，謂得小乘道果故名為失。又罪根深重者，明過去世失，以於過去障他聽說大乘，是故現在不聞正法；及增上慢謂現在之失，于現在世值釋迦佛修習小乘，未得小果謂得小果，復謂此果以為究竟，不受大法故名為失。又以此失簡諸餘聲聞，諸餘聲聞但有執小之失，無有未得小果謂得小果，是故餘人在坐、五千退席。未得道諦謂得道諦，未證滅諦謂證滅諦，故言「未得謂得、未證謂證」，則釋上增上慢義。「有如此失者」，總結上二失也。「世尊默然而不制止」者，第三句，以住即有二損，故佛不制之。一者、聞則起謗墮惡道，二者、未來當作障隔大乘因緣。

「爾時佛告舍利弗」下，第三、嘆凈眾。文有四句

【現代漢語翻譯】 現代漢語譯本：在乘法中也有損失。所說的『罪』，是指那些固執于小乘，認為小乘就是究竟的人，因為他們違背了大乘的道理，所以稱為罪。因此，《涅槃經》說：『追求二乘的人被稱為不善』。所說的『根』，一般有兩種含義：一是過去修習小乘的習氣，所以稱為根；二是因此執著于小乘，進而誹謗大乘，所以稱為根。所說的『深重』，是爲了解釋疑惑而說的。如果固守小乘，從而阻礙大乘，那麼三根聲聞（三種根器的聲聞）也執著于小乘，也應該被阻礙於大乘，為什麼五千人獨自退席，而三根聲聞卻留下呢？所以解釋說：五千人的罪根深重，十方諸佛都無法救拔，所以退席。三根之人雖然修習小乘，但罪根輕微，所以留了下來。 『及增上慢』，第二點，上面說明執著于小乘有阻礙大乘的過失，這裡說明在小乘內部自身也有過失，實際上沒有得到小乘的道果，卻自認為得到了小乘的道果，所以稱為過失。另外，罪根深重，說明過去世的過失，因為在過去世阻礙他人聽聞大乘，所以現在聽不到正法；及增上慢，是指現在的過失，在現在世值遇釋迦牟尼佛（Sakyamuni Buddha），修習小乘，沒有得到小果卻自認為得到了小果，又認為這個果位就是究竟，不接受大法，所以稱為過失。又用這個過失來區分其他的聲聞，其他的聲聞只有執著于小乘的過失，沒有未得小果卻自認為得到小果的過失，所以其他人在座，五千人退席。沒有得到道諦（道之真諦）卻自認為得到了道諦，沒有證得滅諦（寂滅之真諦）卻自認為證得了滅諦，所以說『未得謂得、未證謂證』，這是解釋上面的增上慢的含義。『有如此失者』，總結上面的兩種過失。『世尊默然而不制止』，第三句，因為留下就會有兩方面的損害，所以佛（Buddha）不制止他們。一是聽了就會起誹謗，墮入惡道，二是未來會成為阻礙大乘的因緣。 『爾時佛告舍利弗（Sariputra）』下，第三，讚歎清凈的聽眾。文中有四句。

【English Translation】 English version: There is loss even within the vehicle. The so-called 'sin' refers to those who are attached to the Small Vehicle (Hinayana), considering it to be the ultimate, and are therefore called sinful because they go against the principles of the Great Vehicle (Mahayana). Thus, the Nirvana Sutra says, 'Those who seek the Two Vehicles are called unwholesome.' The so-called 'root' generally has two meanings: first, the habitual practice of the Small Vehicle in the past is called the root; second, because of this attachment to the Small Vehicle, they then slander the Great Vehicle, so it is called the root. The so-called 'deep and heavy' is said to resolve doubts. If one clings to the Small Vehicle, thereby obstructing the Great Vehicle, then the sravakas (hearers) of the three roots also cling to the Small Vehicle and should also be obstructed from the Great Vehicle. Why did the five thousand leave alone, while the sravakas of the three roots remained? Therefore, it is explained that the five thousand had deep and heavy sinful roots, which the Buddhas (Buddha) of the ten directions could not save, so they withdrew. Although the people of the three roots practiced the Small Vehicle, their sinful roots were light, so they remained. 'And increased arrogance,' the second point, the above explains that attachment to the Small Vehicle has the fault of obstructing the Great Vehicle, this explains that within the Small Vehicle itself there are also faults, in reality not having attained the fruit of the Small Vehicle, but thinking that they have attained the fruit of the Small Vehicle, so it is called a fault. In addition, deep and heavy sinful roots, explain the faults of the past life, because in the past life they hindered others from hearing the Great Vehicle, so now they do not hear the true Dharma; and increased arrogance, refers to the faults of the present, in the present life encountering Sakyamuni Buddha (Sakyamuni Buddha), practicing the Small Vehicle, not having attained the small fruit but thinking that they have attained the small fruit, and thinking that this fruit is the ultimate, not accepting the Great Dharma, so it is called a fault. And use this fault to distinguish the other sravakas, the other sravakas only have the fault of attachment to the Small Vehicle, not having the fault of not attaining the small fruit but thinking that they have attained the small fruit, so the others are seated, the five thousand withdrew. Not having attained the marga-satya (truth of the path) but thinking that they have attained the marga-satya, not having realized nirodha-satya (truth of cessation) but thinking that they have realized nirodha-satya, so it is said 'not attained but thinking attained, not realized but thinking realized,' this is to explain the meaning of the above increased arrogance. 'Those who have such faults,' summarize the above two faults. 'The World Honored One (Buddha) remained silent and did not stop them,' the third sentence, because staying would have two kinds of harm, so the Buddha (Buddha) did not stop them. First, hearing it would give rise to slander and fall into evil paths, second, in the future it would become a cause for obstructing the Great Vehicle. 'At that time, the Buddha (Buddha) told Sariputra (Sariputra),' below, the third, praises the pure audience. There are four sentences in the text.

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：一、嘆凈眾；二、毀不凈眾；三、誡聽；四者、受旨。《智度論》云「枝葉不堪為用，如五千人無法器用，雖能聞一乘，不能發菩提心修菩薩行紹佛業，是故無用。貞實堪有柱樑之用，如凈眾是法器，聞經堪有紹佛業用」。「舍利弗如是」下，毀不凈眾，上明住則有二損，今明去有兩益：一、現在無起謗法之罪，未來不招苦報。二者、聞上略說作未來信解因也。復誡聽者有二義：一者、五千起席大眾擾動，故重令諦聽。二者、既是凈器，堪聞法故令諦聽也。次、受旨，如文易知。

問：

五千之徒既不堪聞《法華》，何故不從定起則以神力令其起去？

答：

初從定起則以神力令其起去，便不得聞于略說作未來得度因緣，若聞于廣說則起誹謗現在無益，以佛明見三世，故有遣不遣也。又初嘆佛二智，身子未請，無因緣故不得遣之。今待請后許說，宜須簡眾方始得遣也。

問：

若佛知住起謗故不為說者，《釋論》明喜根、勝意二人，勝意執小、喜根悟大，遂為勝意說大乘，而勝意便誹謗墮大地獄，未來因此畢苦果而得解脫。今何不為說耶？

答：

去住俱起誹謗者則應為說，如喜根知勝意聞說與不說終自起謗，故為其說，法作未來得度因緣也。今去則有益、住則

【現代漢語翻譯】 現代漢語譯本：一、讚歎清凈的聽眾；二、斥責不清凈的聽眾；三、告誡（清凈聽眾）諦聽；四、接受旨意。《智度論》說：『枝葉不能用來做什麼，就像五千人不是法器，即使能聽聞一乘佛法，也不能發起菩提心修菩薩行來繼承佛的志業，所以沒有用處。貞實的木材可以用來做柱樑，就像清凈的聽眾是法器，聽聞佛經可以用來繼承佛的志業。』『舍利弗，像這樣』以下，是斥責不清凈的聽眾，上面說明不清凈的聽眾留下會有兩種損害，現在說明他們離去有兩種益處：一、現在沒有產生誹謗佛法的罪過，未來不會招致痛苦的果報。二、聽聞上面略說的內容，可以作為未來信解的因緣。再次，告誡（清凈聽眾）諦聽，有兩種含義：一、五千（不清凈的）人離席，大眾可能會擾動，所以再次命令（清凈聽眾）諦聽。二、既然是清凈的法器，堪能聽聞佛法，所以命令（清凈聽眾）諦聽。接下來是接受旨意，如經文所說，容易理解。

問： 五千人既然不堪聽聞《法華經》，為什麼不從入定中起身，用神通力讓他們離開？

答： 如果一開始從入定中起身，用神通力讓他們離開，就不能聽聞（佛）略說，作為未來得度的因緣。如果聽聞廣說，就會產生誹謗，現在沒有益處。因為佛能明見過去、現在、未來三世，所以有遣送和不遣送的情況。而且，一開始讚歎佛的兩種智慧，舍利弗（Śāriputra）還沒有請求，沒有因緣，所以不能遣送（五千人）。現在等待舍利弗請求之後，允許（佛）宣說，應該先簡擇聽眾，才能遣送（不清凈的聽眾）。

問： 如果佛知道（不清凈的聽眾）留下會產生誹謗，所以不為他們宣說，《釋論》中說明喜根（Hsigeng）和勝意（Shengyi）兩個人，勝意執著于小乘，喜根領悟了大乘，於是為勝意宣說大乘，而勝意就誹謗（大乘佛法），墮入大地獄，未來因此結束痛苦的果報而得到解脫。現在為什麼不（為不清凈的聽眾）宣說呢？

答： 離去和留下都會產生誹謗的情況，就應該為他們宣說，就像喜根知道勝意聽了（大乘佛法）或者不聽（大乘佛法），最終都會產生誹謗，所以為勝意宣說（大乘佛法），（讓）佛法作為未來得度的因緣。現在（不清凈的聽眾）離去就有益處，留下就（有害處）。

【English Translation】 English version: First, praising the pure assembly; second, criticizing the impure assembly; third, admonishing (the pure assembly) to listen attentively; fourth, receiving the decree. The Mahāprajñāpāramitāupadeśa (智度論) says: 'Branches and leaves are not suitable for use, just like the five thousand people are not vessels for the Dharma. Even if they can hear the One Vehicle (Ekayana), they cannot arouse the Bodhi mind, cultivate the Bodhisattva path, and inherit the Buddha's work. Therefore, they are useless. Honest timber can be used as pillars and beams, just like the pure assembly is a vessel for the Dharma. Hearing the scriptures can be used to inherit the Buddha's work.' 'Śāriputra, like this' below, is criticizing the impure assembly. The above explains that staying will have two harms, and now it explains that leaving has two benefits: first, there is no sin of slandering the Dharma now, and there will be no suffering retribution in the future. Second, hearing the above brief explanation can be a cause for future faith and understanding. Again, admonishing (the pure assembly) to listen attentively has two meanings: first, the five thousand (impure) people left their seats, and the assembly may be disturbed, so they are ordered to listen attentively again. Second, since they are pure vessels for the Dharma and are capable of hearing the Dharma, they are ordered to listen attentively. Next is receiving the decree, which is easy to understand as the text says.

Question: Since the five thousand are not capable of hearing the Lotus Sutra, why not rise from Samadhi and use supernatural power to make them leave?

Answer: If one were to rise from Samadhi and use supernatural power to make them leave at the beginning, they would not be able to hear the (Buddha's) brief explanation, which serves as a cause for future liberation. If they were to hear the extensive explanation, they would generate slander, which would be of no benefit now. Because the Buddha can clearly see the past, present, and future three times, there are cases of sending away and not sending away. Moreover, at the beginning, the Buddha's two wisdoms were praised, and Śāriputra (舍利弗) had not yet requested, so there was no cause and condition to send away (the five thousand people). Now, after waiting for Śāriputra to request, permission is granted to speak, and the assembly should be selected before (the impure assembly) can be sent away.

Question: If the Buddha knows that (the impure assembly) will generate slander if they stay, so he does not speak for them, the Mahāprajñāpāramitāupadeśa explains that there were two people, Hsigeng (喜根) and Shengyi (勝意). Shengyi was attached to the Hinayana, and Hsigeng understood the Mahayana, so he spoke the Mahayana for Shengyi, and Shengyi slandered (the Mahayana Dharma) and fell into the great hell. In the future, he will end the suffering retribution and be liberated because of this. Why not speak (for the impure assembly) now?

Answer: In cases where both leaving and staying will generate slander, one should speak for them, just like Hsigeng knew that whether Shengyi heard (the Mahayana Dharma) or did not hear (the Mahayana Dharma), he would eventually generate slander, so he spoke the (Mahayana Dharma) for Shengyi, (allowing) the Dharma to serve as a cause for future liberation. Now, (the impure assembly) leaving has benefits, and staying has (harms).

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有損，故遣令去也。以理言之可有三句：一、聞而起謗故不為說，如五千之徒。二、聞必起謗而為說，如常不輕也。三、知其起謗亦說亦不說，如五千是也。初為生未來善，故令其聞略開三顯一；畏其現在謗，故不為廣說也。

問：

聞略說何故不起謗？

答：

有三種人：一者、上根，菩薩聞略說則解。二、中根，則聲聞人，聞略說生疑，疑是解津堪聞廣說。三、下根，謂五千之徒，聞略說冥然不解，聞廣說則起疑謗。又有三品人：一、俱不聞廣，略謂下品人也。二、聞略不聞廣，謂中品人也。三、廣略俱聞，謂上品人也。

問：

如《華嚴》五百聲聞，雖覆在座不見不聞，今何不爾耶？

答：

適緣不同，可得兩經互現，而今明眾起去者，欲證佛語不虛。上既言皆當驚疑，及增上慢人將墜于大坑，故今明五千之徒則其人也。二者、欲增住眾敬心，明預聞之徒殖因已久宜應欣慶。又罪重之人不堪聞法，則是嘆法深妙。然此眾可具二義：一者、或是實行之人；二者、是化眾，如《涅槃》現童子及金剛神也。

問：

何因緣故，同稟小乘教有得聞《法華》信解，有不聞耶？

答：

可具四句：一者、始習學大乘終亦聞大乘，此人懸信。二者

、始習大乘，中志斯意，故初為其說小，小心稍改故終為說大，此人聞《法華》亦信。三者、本學大乘而後聞說大乘便退取小，如《大品》六十菩薩成羅漢。又至《涅槃經》，雖聞有佛性而猶成羅漢。以此例之，聞《法華》亦有成羅漢者，如此之人聞大亦信也。四者、有始學小乘而終聞說大，此人多不生信，以其習小乘日久，若聞大乘乖其本心故不生信也。

「佛告舍利弗如是妙法」下，前第一明緣起，則是凈器；今第二、正說，明授妙法也。非凈器無以受妙法，非妙法無以授凈器，故此二種必須相稱。就正說文凡有四門：初、辨一乘真實門；二、明二乘方便門；三、示得失門；四、勸信受奉持門。所以明此四門者，靈山之會大機已熟應聞大法，故辨一乘真實門；既示今一乘為真實，宜開昔三為方便，故辨三乘方便門。初門明今一乘真實，後門序昔三為方便，蓋是明一化始終理無不極，若能信一實三權則是得非失，如其不信則是失非得，故有第三得失門也。得失之理既彰，次勸舍失從得信受奉持，故有第四勸信門也。又有此四門者，一乘真實門謂根本法輪，諸佛出世但為明一大事因緣，謂一道清凈則根本法輪也。但眾生薄福鈍根不堪受一道，是故於一佛乘方便說三，謂支末法輪。既從一起三還欲令籍三通一，若

【現代漢語翻譯】 現代漢語譯本：開始學習大乘佛法，中間也立志于這個意思，所以起初為他們說小乘佛法，小心地逐漸改變他們的觀念，最終為他們說大乘佛法，這種人聽聞《法華經》也會相信。第三種人，本來學習大乘佛法，後來聽聞大乘佛法反而退回到小乘佛法，就像《大品般若經》中的六十位菩薩成了阿羅漢。甚至到了《涅槃經》，雖然聽聞有佛性，仍然成了阿羅漢。以此類推，聽聞《法華經》也有成為阿羅漢的，這樣的人聽聞大乘佛法也會相信。第四種人，有的人開始學習小乘佛法，最終聽聞大乘佛法，這種人大多不相信，因為他們學習小乘佛法很久了，如果聽聞大乘佛法違背了他們原本的觀念，所以不相信。

『佛告舍利弗如是妙法』下面，前面第一部分說明緣起，這是清凈的器皿；現在第二部分，正式宣說，說明授予妙法。不是清凈的器皿無法接受妙法，沒有妙法無法授予清凈的器皿，所以這兩種必須相稱。就正式宣說的文句來說，總共有四個方面：第一，辨明一乘真實之門；第二，闡明二乘方便之門；第三，揭示得失之門；第四，勸導信受奉持之門。之所以要闡明這四個方面，是因為靈山法會上，眾生的根機已經成熟，應該聽聞大法，所以辨明一乘真實之門；既然揭示了現在的一乘是真實的，就應該開顯過去的三乘是方便的，所以辨明三乘方便之門。第一部分說明現在的一乘是真實的，後面一部分敘述過去的三乘是方便的，這大概是說明佛陀一生的教化，道理沒有不窮盡的，如果能夠相信一是真實，三是權巧，那就是得而非失，如果不能相信，那就是失而非得，所以有第三個得失之門。得失的道理既然彰顯，接著勸導捨棄失去而聽從得到，信受奉持，所以有第四個勸信之門。還有這四個方面，一乘真實之門指的是根本法輪，諸佛出世只是爲了闡明一大事因緣，指的是一道清凈，這是根本法輪。但是眾生福薄根鈍，不能夠接受一道，所以在一佛乘上方便地說三乘，指的是枝末法輪。既然從一而起三，還想要憑藉三通達一，如果

【English Translation】 English version: Those who initially study the Mahayana (Great Vehicle), and are committed to this meaning, are first taught the Hinayana (Small Vehicle) to gradually change their minds, and are eventually taught the Mahayana. These people will also believe when they hear the Lotus Sutra. The third type are those who originally studied the Mahayana, but upon hearing the Mahayana, regress to the Hinayana, like the sixty Bodhisattvas in the Mahaprajnaparamita Sutra who became Arhats (worthy ones). Even in the Nirvana Sutra, although they hear of Buddha-nature, they still become Arhats. By analogy, some who hear the Lotus Sutra will also become Arhats. Such people will also believe when they hear the Mahayana. The fourth type are those who initially study the Hinayana and eventually hear the Mahayana. These people often do not believe, because they have studied the Hinayana for a long time. If they hear the Mahayana, it goes against their original mind, so they do not believe.

『The Buddha told Shariputra (one of the principal disciples of the Buddha), this wonderful Dharma (teachings of the Buddha)』 below, the first part explains the causes and conditions, which is a pure vessel; now the second part, the actual teaching, explains the bestowal of the wonderful Dharma. A non-pure vessel cannot receive the wonderful Dharma, and without the wonderful Dharma, a pure vessel cannot be bestowed, so these two must be compatible. Regarding the actual teaching, there are four aspects: first, distinguishing the gate of the one vehicle's (Ekayana) reality; second, clarifying the gate of the two vehicles' (Sravakayana and Pratyekabuddhayana) expediency; third, showing the gate of gain and loss; fourth, encouraging the gate of faith, acceptance, and upholding. The reason for clarifying these four aspects is that at the assembly on Vulture Peak (Grdhrakuta Mountain), the faculties of beings were ripe and they should hear the great Dharma, so the gate of the one vehicle's reality is distinguished; since it is shown that the one vehicle is real, the past three vehicles should be revealed as expedient, so the gate of the three vehicles' expediency is clarified. The first part explains that the one vehicle is real, and the latter part narrates that the past three vehicles are expedient, which roughly explains that the Buddha's entire teaching is exhaustive in its principles. If one can believe that the one is real and the three are expedient, then it is gain rather than loss; if one cannot believe, then it is loss rather than gain, so there is the third gate of gain and loss. Since the principles of gain and loss are manifested, then encourage abandoning loss and following gain, believing, accepting, and upholding, so there is the fourth gate of encouragement to faith. There are also these four aspects: the gate of the one vehicle's reality refers to the fundamental Dharma wheel (Dharmacakra), the Buddhas appear in the world only to clarify the one great event and cause, which refers to the one path of purity, this is the fundamental Dharma wheel. However, beings have little merit and dull roots, unable to receive the one path, so the one Buddha vehicle expediently speaks of three vehicles, which refers to the branch and end Dharma wheel. Since it arises from one and becomes three, it also wants to rely on the three to penetrate the one, if

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能知三為歸一則是得非失，如其保三不受一是失而非得，故得失門明收末歸本法輪。既序始終一化三輪事周，然後始得勸物信受，故有第四勸信門也。

就一乘真實門又開三別：一、釋迦自說一乘真實門，亦云自開宗門；二、引諸佛證釋門；三、明釋迦順同門。所以有此三門者，釋迦當今教主故前自開宗，恐物不信故引諸佛為證，證明事竟然後始得順同也。就初章之內又開三門：一、讚歎門；二、不虛門；三、顯教意門。所以有此三門者，讚歎令生信解，不虛抑其誹謗，開解杜惑。緣由既竟，故正明顯教意也。初文二句，一法、二譬。「如是妙法」者，此顯一部之旨歸，則是先明一乘真實，題以示之也。妙有二種：一者、體妙，謂非一非三言忘慮絕。二者、用妙，非三非一，不知何以美之，為對昔三強嘆爲一。故《注法華經》云「非三非一盡相為妙，非大非小通物為法」也。蓋是什肇舊宗，非今新釋也。「時乃說之」者，嘆法希逢，增敬信之情也。遠而言之，如後文說億億萬劫至不可議諸佛世尊時說是經，近而言之，釋迦一化四十餘年之所未說今始說之，故知希有。「如優曇缽華時一現耳」者，此譬上時乃說之言也。河西道朗云：「此言靈瑞華，又云空起華。天竺有樹而無其華，若輪王出世此華則現。」明眾生

【現代漢語翻譯】 現代漢語譯本 能明白三乘歸於一乘，就是得到了真理而避免了謬誤。如果堅持三乘而不接受一乘，那就是迷失了真理而陷入了謬誤。因此，『得失門』闡明了收攝枝末迴歸根本的法輪。既然已經敘述了從始至終，一化為三乘法輪的周全事理，然後才能勸導眾生信受，所以有了第四個『勸信門』。

在一乘真實門中，又開出三個部分：一、釋迦牟尼佛親自宣說一乘真實門，也可以說是自開宗門；二、引用諸佛來證明釋迦牟尼佛所說的一乘真實門；三、闡明釋迦牟尼佛順同眾生的根性的方便之門。之所以有這三個部分，是因為釋迦牟尼佛是當今的教主，所以首先自己開宗立說。又恐怕眾生不相信，所以引用諸佛作為證明。證明完畢之後，才能順應眾生的根性而施教。在最初的章節中，又開出三個部分：一、讚歎門；二、不虛門；三、顯教意門。之所以有這三個部分，是因為讚歎是爲了讓眾生生起信心和理解，『不虛』是爲了抑制眾生的誹謗，開解是爲了消除眾生的疑惑。各種因緣已經完備，所以正式地闡明教義。最初的文句分為兩部分，一部分是法，一部分是譬喻。「如是妙法」這句話，顯示了整部經的宗旨歸宿，也就是首先闡明一乘真實，用題目來揭示它。『妙』有兩種含義：一是本體上的妙，指非一非三，言語無法表達，思慮無法企及。二是作用上的妙，指非三非一，不知道用什麼來讚美它，爲了針對過去的三乘，所以勉強讚歎為一乘。所以《注法華經》中說：『非三非一，窮盡諸法實相，就是妙；非大非小，普遍包含萬物，就是法。』這大概是鳩摩羅什和僧肇的舊說，不是現在新的解釋。「時乃說之」這句話，是讚歎佛法難得，增加恭敬和信心的情感。從長遠來說，就像後文所說的，經過億億萬劫，直到不可思議的諸佛世尊才宣說這部經。從近處來說，釋迦牟尼佛一生教化四十多年都沒有說過，現在才開始說，所以知道它是稀有難得的。「如優曇缽華（Udumbara flower，祥瑞之花）時一現耳」這句話，是用比喻來說明上面『時乃說之』這句話。河西道朗說：『這說的是靈瑞之花，又叫空起之花。在天竺有這種樹，但是沒有花，如果轉輪王出世，這種花才會出現。』說明眾生

【English Translation】 English version To understand that the Three Vehicles return to the One Vehicle is to gain truth and avoid error. To adhere to the Three Vehicles and not accept the One Vehicle is to lose truth and fall into error. Therefore, the 'Gate of Gain and Loss' clarifies the Dharma wheel of collecting branches and returning to the root. Now that the complete matter of the Three Vehicles transforming into One Vehicle from beginning to end has been described, then one can persuade beings to believe and accept it. Therefore, there is the fourth 'Gate of Persuasion and Faith'.

Within the One Vehicle of Truth, three separate aspects are opened: First, Shakyamuni (釋迦牟尼) Buddha personally proclaims the One Vehicle of Truth, which can also be called self-establishing the doctrine; Second, citing all Buddhas to prove Shakyamuni (釋迦牟尼) Buddha's One Vehicle of Truth; Third, clarifying Shakyamuni (釋迦牟尼) Buddha's expedient means of conforming to the dispositions of beings. The reason for these three aspects is that Shakyamuni (釋迦牟尼) Buddha is the current teaching master, so he first establishes the doctrine himself. Fearing that beings may not believe, he cites all Buddhas as proof. After the proof is complete, he can then teach in accordance with the dispositions of beings. Within the initial chapter, three aspects are opened: First, the Gate of Praise; Second, the Gate of Non-Falsehood; Third, the Gate of Revealing the Teaching's Intent. The reason for these three aspects is that praise is to generate faith and understanding in beings, 'Non-Falsehood' is to suppress beings' slander, and explanation is to eliminate beings' doubts. With all conditions fulfilled, the teaching's intent is formally clarified. The initial sentences are divided into two parts, one part is the Dharma, and one part is the metaphor. The phrase 'Such Wonderful Dharma' reveals the purpose and destination of the entire sutra, which is to first clarify the One Vehicle of Truth and reveal it with the title. 'Wonderful' has two meanings: One is the wonder of the essence, referring to neither one nor three, beyond the reach of words and thoughts. The second is the wonder of the function, referring to neither three nor one, not knowing how to praise it, and in order to address the past Three Vehicles, it is reluctantly praised as the One Vehicle. Therefore, the 'Commentary on the Lotus Sutra' says: 'Neither three nor one, exhausting the true form of all dharmas, is wonderful; neither large nor small, universally encompassing all things, is Dharma.' This is probably the old theory of Kumarajiva (鳩摩羅什) and Sengzhao (僧肇), not the new explanation of today. The phrase 'Then it is spoken' praises the rarity of the Dharma and increases the emotion of reverence and faith. In the long term, as the following text says, after billions of kalpas, until the inconceivable Buddhas and World Honored Ones speak this sutra. In the near term, Shakyamuni (釋迦牟尼) Buddha did not speak it during his forty years of teaching, and now he begins to speak it, so we know it is rare and difficult to obtain. The phrase 'Like the Udumbara (優曇缽華) flower appearing only once in a while' is a metaphor to explain the above phrase 'Then it is spoken'. Daolang (道朗) of Hexi (河西) said: 'This refers to the auspicious flower, also called the flower that arises from emptiness. In India, there is this tree, but there is no flower. If a Chakravartin (轉輪王) appears in the world, this flower will appear.' This explains that beings

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若應聞一乘教成法輪王者，諸佛世尊乃說是經，故靈瑞華為輪王之相，《法華》為成佛之徴。「舍利弗！汝等當信」下，第二、明不虛門。將明昔三今一則言似相違，恐物不信，是故今明佛語不虛，勸物信受。「舍利弗！諸佛隨宜」下，第三、明顯教意門。上之二句乃是緣由，今此一章始明正說。就顯教意復開二別：一、明眾生不解教意門；二、明唯佛能解教意門。「隨宜所說意趣難解」者，此標二章門也：初、標隨宜所說門；次、標意趣難解門。諸佛說法隨二種說：一、隨現實說；二、隨機宜說。說一乘者，謂隨理實說也。說三乘者，謂隨機宜說也。理實無三而說三者，隨機宜說也。「意趣難解」者，上明隨宜所說教，今明教所表理也。言三意若三，斯不名難解，良由言三意不三，言近而意遠，是故意趣難解。又意若住不三，亦不名難解，今言不三者，明其非是三，非謂是非三，斯則心無所寄乃契玄宗，故名難解。「所以者何」下，釋上二門也。初、釋隨宜門；次、釋意趣難解門也。「我以無數方便」者，或邪或正、或順或違，悉是善巧故名方便。又悉令悟入一道清凈示種種化，為一道作緣由階漸，故名方便。「種種因緣」者，所以示邪正不同、違順等化者，是良由眾生根性非一、入道各有由籍故也，故云「種種因

【現代漢語翻譯】 現代漢語譯本 若應聞一乘教成法輪王者，諸佛世尊乃說是經，故靈瑞華為輪王之相，《法華》（《妙法蓮華經》的簡稱）為成佛之徴。 『舍利弗（佛陀十大弟子之一，以智慧著稱）！汝等當信』下，第二、明不虛門。將明昔三今一則言似相違，恐物不信，是故今明佛語不虛，勸物信受。 『舍利弗（佛陀十大弟子之一，以智慧著稱）！諸佛隨宜』下，第三、明顯教意門。上之二句乃是緣由，今此一章始明正說。就顯教意復開二別：一、明眾生不解教意門；二、明唯佛能解教意門。 『隨宜所說意趣難解』者，此標二章門也：初、標隨宜所說門；次、標意趣難解門。諸佛說法隨二種說：一、隨現實說；二、隨機宜說。說一乘者，謂隨理實說也。說三乘者，謂隨機宜說也。理實無三而說三者，隨機宜說也。 『意趣難解』者，上明隨宜所說教，今明教所表理也。言三意若三，斯不名難解，良由言三意不三，言近而意遠，是故意趣難解。又意若住不三，亦不名難解，今言不三者，明其非是三，非謂是非三，斯則心無所寄乃契玄宗，故名難解。 『所以者何』下，釋上二門也。初、釋隨宜門；次、釋意趣難解門也。 『我以無數方便』者，或邪或正、或順或違，悉是善巧故名方便。又悉令悟入一道清凈示種種化，為一道作緣由階漸，故名方便。 『種種因緣』者，所以示邪正不同、違順等化者，是良由眾生根性非一、入道各有由籍故也，故云『種種因』

【English Translation】 English version If one should hear the One Vehicle teaching and become a Wheel-Turning King, the Buddhas and World-Honored Ones would then preach this Sutra. Therefore, the auspicious flower is a sign of a Wheel-Turning King, and the Lotus Sutra (short for Saddharma Puṇḍarīka Sūtra) is a sign of attaining Buddhahood. Following 『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! You should believe,』 is the second section, explaining the Gate of Non-Falsehood. Because explaining the past three and present one seems contradictory, fearing that beings will not believe, therefore now it is explained that the Buddha's words are not false, encouraging beings to believe and accept. Following 『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! The Buddhas, according to what is suitable,』 is the third section, explaining the Gate of Manifest Teaching Intent. The preceding two sentences are the reason, and this chapter begins to explain the correct teaching. Regarding the manifest teaching intent, two distinctions are further opened: first, explaining the Gate of Beings Not Understanding the Teaching Intent; second, explaining the Gate of Only the Buddha Can Understand the Teaching Intent. 『What is spoken according to suitability is difficult to understand in its intended meaning,』 this marks the gates of two chapters: first, marking the Gate of Speaking According to Suitability; second, marking the Gate of the Intended Meaning Being Difficult to Understand. The Buddhas' teachings follow two kinds of speaking: first, speaking according to reality; second, speaking according to suitability. Speaking of the One Vehicle means speaking according to the truth of reality. Speaking of the Three Vehicles means speaking according to suitability. Speaking of three when in reality there is no three means speaking according to suitability. 『The intended meaning is difficult to understand,』 the above explains the teaching spoken according to suitability, and now explains the principle expressed by the teaching. If the three words meant three intentions, this would not be called difficult to understand. Because the three words do not mean three intentions, the words are near but the meaning is far, therefore the intended meaning is difficult to understand. Also, if the intention dwells in not-three, it would also not be called difficult to understand. Now, saying not-three means clarifying that it is not three, not that it is not not-three. This means the mind has no place to rest and thus accords with the profound principle, therefore it is called difficult to understand. 『What is the reason for this,』 explains the above two gates. First, explaining the Gate of Suitability; second, explaining the Gate of the Intended Meaning Being Difficult to Understand. 『I use countless expedient means,』 whether deviant or correct, compliant or contrary, all are skillful means, therefore called expedient means. Also, all are made to awaken and enter the One Vehicle of purity, showing various transformations, making causes and gradual steps for the One Vehicle, therefore called expedient means. 『Various causes and conditions,』 the reason for showing different transformations such as deviant and correct, contrary and compliant, is because the nature of beings is not one, and each has its own path to enter the Way, therefore it is said 『various causes』

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緣」也。「譬喻言辭演說諸法」者，上明無數方便總明八相成道之正，及示九十六術之邪，或作調達、善星之違，或示阿難、羅云之順，故總明一切善巧。今別明說法一事。說法之內不出二門：一者、種種譬喻；二者、種種言辭。從「無數方便」至「種種說法」，總攝釋迦一切教也。「是法非思量分別之所能解」者，此釋意趣難解章門也。如來說一切教，為令眾生悟入一道。故下文云「於一切法以智方便而演說之」，其所說法皆悉到於一切智地，稟三乘教者思量分別於三，終不解三教意也。又五乘以五心分別，終不解言五意不五，故言非思量分別之所能解。又有所得心名思量分別，故《攝大乘論》云「分別是菩薩煩惱也」。

「唯有諸佛乃能知之」者，上來明眾生不解教意門，此第二、明唯佛能解門。亦初、標唯佛能解。「所以者何」下，釋諸佛能解。釋意云：諸佛唯為一大事故出現世，是故說一切教皆為顯一也。「舍利弗！云何名諸佛」下，前舉一大事以釋教意，今次傳釋一大事，將欲釋之故提起為章門也。次、明開示悟入四句釋章門也。釋此四門不同，今略明三義；一者、依舊解云，初開佛知見謂明道理，次後三句悟前道理髮生三慧，故有示悟入也。二、就《法華論》釋之。所言「開」者，明無上義，唯除

【現代漢語翻譯】 現代漢語譯本： 『緣』也是。『譬喻言辭演說諸法』，上面說明了無數方便，總括說明了八相成道（指佛陀一生經歷的八個重要階段）的正道，以及顯示九十六術（古印度外道的各種修行方法）的邪道，或者示現提婆達多（Devadatta，佛陀的堂兄弟，常與佛作對）、善星比丘（一個曾經跟隨佛陀但後來背叛他的人）的違逆，或者示現阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）、羅睺羅（Rāhula，佛陀的兒子）的順從，所以總括說明一切善巧。現在特別說明說法這一件事。說法的內容不出兩個方面：一是種種譬喻；二是種種言辭。從『無數方便』到『種種說法』，總括了釋迦牟尼佛（釋迦，Śākya，佛陀的姓氏）的一切教法。『是法非思量分別之所能解』，這是解釋意趣難解的章節。如來說一切教法，是爲了讓眾生悟入唯一的道路。所以下文說『於一切法以智方便而演說之』，其所說的法都到達一切智地（指佛的智慧），稟受三乘教法（聲聞乘、緣覺乘、菩薩乘）的人思量分別於三乘，終究不能理解三乘教法的真意。又用五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）以五種心（持戒、佈施、忍辱、精進、禪定）分別，終究不能理解言語的意義並非僅僅是五種，所以說不是思量分別所能理解的。又有執著于所得的心，就叫做思量分別，所以《攝大乘論》（Mahāyānasaṃgraha）說『分別是菩薩的煩惱』。

『唯有諸佛乃能知之』，上面說明了眾生不能理解教義的方面，這裡第二點，說明只有佛才能理解。首先標明只有佛才能理解。『所以者何』以下，解釋諸佛能夠理解的原因。解釋的意思是：諸佛唯獨爲了一個大因緣（指眾生開悟成佛）才出現於世，所以說一切教法都是爲了顯明這一個目的。『舍利弗！云何名諸佛』以下，前面舉出一個大因緣來解釋教義，現在接著解釋一個大因緣，將要解釋它，所以提出來作為章節。其次，說明開示悟入四句來解釋章節。解釋這四個方面有所不同，現在簡略說明三種意義：一是按照舊的解釋，最初的『開佛知見』是說明道理，其次後面的三句，領悟前面的道理，發生三慧（聞慧、思慧、修慧），所以有示、悟、入。二是根據《法華論》（Saddharma-puṇḍarīka-śāstra）來解釋。所說的『開』，是說明無上的意義，唯獨...

【English Translation】 English version: It is also called 『condition』 (緣, 緣). 『Explaining all dharmas through metaphors and words』 refers to the above explanation of countless skillful means, comprehensively illustrating the correctness of the eight stages of attaining Buddhahood (八相成道, bā xiàng chéng dào, referring to the eight important phases in the life of the Buddha), and revealing the incorrectness of the ninety-six arts (九十六術, jiǔshíliù shù, various practices of ancient Indian heretics). It either demonstrates the opposition of Devadatta (提婆達多, Típó Dáduō, the Buddha's cousin who often opposed him) and the monk Good Star (善星比丘, Shànxīng bǐqiū, a monk who once followed the Buddha but later betrayed him), or shows the obedience of Ānanda (阿難, Ānán, one of the Buddha's ten great disciples, known for his strong memory) and Rāhula (羅睺羅, Luóhóuluó, the Buddha's son). Therefore, it comprehensively explains all skillful means. Now, it specifically explains the single matter of teaching the Dharma. The content of teaching the Dharma does not go beyond two aspects: first, various metaphors; second, various words. From 『countless skillful means』 to 『various teachings,』 it encompasses all the teachings of Śākyamuni Buddha (釋迦牟尼佛, Shìjiā Mónífó, Śākya, the Buddha's family name). 『This Dharma is not understandable by thinking and discrimination』 is the explanation of the chapter on the difficulty of understanding the intended meaning. The Thus Come One (如來, Rúlái, another name for the Buddha) speaks all teachings to enable sentient beings to awaken and enter the one path. Therefore, the following text says, 『expounding all dharmas with wisdom and skillful means,』 and the Dharma spoken reaches the ground of all-knowing wisdom (一切智地, yīqiè zhì dì, referring to the wisdom of the Buddha). Those who receive the teachings of the Three Vehicles (三乘, sān shèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) think and discriminate within the Three Vehicles, and ultimately cannot understand the true meaning of the Three Vehicles' teachings. Furthermore, using the Five Vehicles (五乘, wǔ shèng, Human-Deva Vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna) to distinguish with the five minds (五心, wǔ xīn, Precepts, Giving, Patience, Diligence, and Meditation), one ultimately cannot understand that the meaning of the words is not merely five, so it is said that it cannot be understood by thinking and discrimination. Furthermore, a mind attached to attainment is called thinking and discrimination, so the Mahāyānasaṃgraha (攝大乘論, Shè Dàchéng Lùn) says, 『Discrimination is the affliction of Bodhisattvas.』

『Only Buddhas can know it』 refers to the above explanation of how sentient beings cannot understand the teachings. This second point explains that only Buddhas can understand. First, it indicates that only Buddhas can understand. 『Why is that so?』 below explains why Buddhas can understand. The meaning of the explanation is: Buddhas appear in the world solely for one great cause (指眾生開悟成佛, zhǐ zhòngshēng kāiwù chéngfó, referring to sentient beings awakening and becoming Buddhas), so all teachings are spoken to reveal this one purpose. 『Śāriputra! What is meant by Buddhas?』 below, the previous section used one great cause to explain the teachings, and now it continues to explain one great cause, intending to explain it, so it is brought up as a chapter. Next, it explains the chapter with the four phrases of opening, showing, awakening, and entering (開示悟入, kāi shì wù rù). The explanation of these four aspects is different, and now three meanings are briefly explained: First, according to the old explanation, 『opening the Buddha's knowledge and vision』 (開佛知見, kāi fó zhījiàn) initially explains the principle, and then the following three phrases, comprehending the previous principle, generate the three wisdoms (三慧, sān huì, hearing wisdom, thinking wisdom, and cultivation wisdom), so there are showing, awakening, and entering. Second, it is explained according to the Saddharma-puṇḍarīka-śāstra (法華論, Fǎhuá Lùn). The so-called 『opening』 explains the unsurpassed meaning, only...

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如來一切智慧更無餘事，故言開佛知見，令眾生知得清凈故。如來知見者，謂如來能證如實義故。如〈壽量品〉云「如來如實知見三界之相，無有生死若退若出，亦無在世及滅度者，非實非虛非如非異」，此則如來法界也。所言「示」者，明同義，謂聲聞、辟支佛及佛法身平等。法身平等者，三乘佛性法身更無差別故。所言「悟」者，明不知義，以二乘人不知究竟唯一佛乘，故今欲令知故言悟。所言「入」者，為令證不退轉地示現與無量智業故。詳論此意，四門則為次第：初明開佛知見，則嘆佛知見為無上；雖嘆佛知見為無上，或謂獨佛有此知見二乘所無，是故第二次明三乘人同有佛性法身，但佛悟佛性故名法身，二乘猶隱故稱佛性；雖三乘人同有佛性法身，但二乘人不知唯有一乘無有二乘，今欲令知故次說悟佛知見；既知唯一佛性無有二乘則證不退轉，故次說入佛知見。《論》又兩番釋后三句：所言示者，為諸菩薩有疑心者令知如實修行故。又復入者，未發菩提心者令發心故，已發心者令入大法故。又復入者，令舍聲聞果入大菩提故。又復悟者，令外道眾生生覺悟故。此釋意與前異者，前四句並約化聲聞，今意明化菩薩及外道。此經正化聲聞，次化菩薩並及外道，化此三人則總收一切令同歸佛乘也。今次依《智度論

【現代漢語翻譯】 現代漢語譯本 如來的一切智慧沒有遺漏，所以說『開佛知見』（開啟佛的智慧和見解），是爲了讓眾生能夠知曉並獲得清凈的緣故。所謂的『如來知見』，是指如來能夠證悟如實的真義。如《壽量品》（《妙法蓮華經·如來壽量品》）所說：『如來如實知見三界之相，沒有生死、退轉或出現，也沒有在世或滅度，非實非虛，非如非異』，這就是如來的法界。所說的『示』（指示），是表明同一的意義，指的是聲聞（聽聞佛法而悟道者）、辟支佛（無師自通的覺悟者）以及佛的法身是平等的。法身平等，是因為三乘（聲聞乘、緣覺乘、菩薩乘）的佛性法身沒有差別。所說的『悟』（領悟），是表明不知曉的意義，因為二乘人（聲聞和辟支佛）不知道究竟唯一的是佛乘，所以現在想要讓他們知道，因此說『悟』。所說的『入』（進入），是爲了讓他們證得不退轉地，示現無量的智慧事業。詳細討論這個意思，這四門（開、示、悟、入）是具有次第的：首先說明『開佛知見』，是讚歎佛的知見是無上的；雖然讚歎佛的知見是無上的，或許有人認為只有佛才有這種知見，二乘沒有，所以第二次說明三乘人共同具有佛性法身，只是佛覺悟了佛性所以稱為法身，二乘仍然隱藏所以稱為佛性；雖然三乘人共同具有佛性法身，但是二乘人不知道只有一乘沒有二乘，現在想要讓他們知道，所以接著說『悟佛知見』；既然知道唯一佛性沒有二乘，就證得不退轉，所以接著說『入佛知見』。《論》（《大智度論》）又兩次解釋后三句：所說的『示』，是爲了讓那些有疑心的菩薩知道如實修行的方法。又說『入』，是爲了讓未發菩提心（立志成佛的心）的人發起菩提心，已經發菩提心的人進入大法。又說『入』，是爲了讓他們捨棄聲聞果，進入大菩提（無上智慧）。又說『悟』，是爲了讓外道眾生生起覺悟。這個解釋的意思與前面不同，前面的四句都是針對教化聲聞，現在的意思是說明教化菩薩以及外道。這部經（《妙法蓮華經》）主要教化聲聞，其次教化菩薩以及外道，教化這三種人就總括了一切，讓他們一同歸向佛乘。現在接著依據《智度論》（《大智度論》）。

【English Translation】 English version The Tathagata's (如來, one of the titles of a Buddha) complete wisdom has nothing left undone, hence it is said 'opening the Buddha's knowledge and vision' (開佛知見), to enable sentient beings to know and attain purity. The so-called 'Tathagata's knowledge and vision' refers to the Tathagata's ability to realize the true meaning of reality. As the (壽量品, Chapter 16 of the Lotus Sutra) says, 'The Tathagata truly knows and sees the characteristics of the Triple Realm (三界, the realm of desire, the realm of form, and the formless realm), without birth, death, regression, or emergence, nor being in the world or passing into extinction, neither real nor unreal, neither thus nor different.' This is the Tathagata's Dharma Realm (法界, the realm of ultimate reality). The term 'showing' (示) indicates the same meaning, referring to the equality of Sravakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (辟支佛, solitary Buddhas who attain enlightenment on their own), and the Dharmakaya (法身, the body of the Dharma) of the Buddha. The Dharmakaya is equal because the Buddhanature Dharmakaya of the Three Vehicles (三乘, Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) has no difference. The term 'awakening' (悟) indicates the meaning of not knowing, because those of the Two Vehicles (二乘, Sravaka Vehicle and Pratyekabuddha Vehicle) do not know that the ultimate is the One Buddha Vehicle (唯一佛乘), so now it is desired to let them know, hence it is said 'awakening'. The term 'entering' (入) is to enable them to attain the stage of non-retrogression, demonstrating immeasurable wisdom and activities. Discussing this meaning in detail, these four gates (opening, showing, awakening, entering) are sequential: First, explaining 'opening the Buddha's knowledge and vision' is to praise the Buddha's knowledge and vision as supreme; although praising the Buddha's knowledge and vision as supreme, some may think that only the Buddha has this knowledge and vision, which the Two Vehicles do not have, so the second time it is explained that the people of the Three Vehicles commonly possess the Buddhanature Dharmakaya, but the Buddha awakened to the Buddhanature, so it is called Dharmakaya, while the Two Vehicles are still hidden, so it is called Buddhanature; although the people of the Three Vehicles commonly possess the Buddhanature Dharmakaya, the people of the Two Vehicles do not know that there is only One Vehicle and no Two Vehicles, now it is desired to let them know, so it is then said 'awakening to the Buddha's knowledge and vision'; since it is known that there is only One Buddhanature and no Two Vehicles, one attains non-retrogression, so it is then said 'entering the Buddha's knowledge and vision'. The (論, likely referring to the Mahaprajnaparamita Sastra or 大智度論) also explains the last three sentences twice: The term 'showing' is to let those Bodhisattvas (菩薩, beings who seek enlightenment for all) who have doubts know the method of true practice. Again, 'entering' is to cause those who have not generated Bodhicitta (菩提心, the mind of enlightenment) to generate it, and to cause those who have already generated it to enter the Great Dharma. Again, 'entering' is to let them abandon the fruit of Sravaka and enter the Great Bodhi (大菩提, supreme enlightenment). Again, 'awakening' is to cause non-Buddhist beings to generate awakening. The meaning of this explanation is different from the previous one; the previous four sentences are all about transforming Sravakas, while the current meaning is about explaining the transformation of Bodhisattvas and non-Buddhists. This Sutra (經, scripture, likely referring to the Lotus Sutra or 妙法蓮華經) mainly transforms Sravakas, and secondly transforms Bodhisattvas and non-Buddhists, transforming these three types of people encompasses everything, causing them to all return to the Buddha Vehicle. Now, following the (智度論, another name for the Mahaprajnaparamita Sastra or 大智度論).

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》及《涅槃經》，言雖有四句不出二門，初之二句明能化門，后之二句明所化門。能化門中有大開之與曲示，所化門中有始悟之與終入，故此四門無義不攝。所言開者，眾生佛性名佛知見，佛性亦名一乘。《涅槃經》言「畢竟有二種：一者莊嚴畢竟，二者究竟畢竟。莊嚴畢竟者謂六波羅蜜，究竟畢竟者一切眾生所得一乘。一乘者名為佛性，以是義故我說一切眾生悉有佛性、一切眾生悉有一乘，以無明覆故不能得見。」為眾生故說佛性名之為開，既為眾生說則是為眾生開，所以開佛性者，令眾生除無明煩惱、使得清凈。開佛性，則是德無不圓，使得清凈謂累無不盡。所言示者，曲示五性差別之義，故名為示。如《涅槃》云「掘出金藏故，普示眾生諸覺寶藏」，故名示也。所言悟者，大開曲示二門既竟，今次知有佛性名之為悟，修行證之故稱為入。知有佛性謂十信以上也，證入佛性謂妙覺地已還也。舉始及終位無不攝。次、結章，如文。

問：

已知開示悟入，云何名諸佛知見？

答：

上已略明，今次廣述。蓋是波若異名、正觀別目。今依此經則是四智：一者、一切智；二、一切種智；三、自然智；四、無師智。言一切智者，知六道眾生本來寂滅、一切眾生本來是佛也。言一切種智者，雖知本

【現代漢語翻譯】 現代漢語譯本： 《及涅槃經》說，雖然有四句話，但都離不開兩個方面：前兩句說明能教化之門，后兩句說明被教化之門。在能教化之門中，有大開顯和委婉指示；在被教化之門中，有初始領悟和最終證入。因此，這四個方面涵蓋了所有意義。所謂『開』，是指眾生的佛性，也稱為佛的知見，佛性也稱為一乘（Ekayana，唯一乘）。《涅槃經》說：『最終有兩種：一是莊嚴最終，二是究竟最終。莊嚴最終指的是六波羅蜜（Six Paramitas，六種達到彼岸的方法），究竟最終指的是一切眾生所獲得的一乘。一乘被稱為佛性，因此我說一切眾生都有佛性，一切眾生都有一乘，因為被無明（Avidya，無知）覆蓋而無法看見。』爲了眾生而說佛性，這稱為『開』，既然是爲了眾生而說，那就是為眾生開顯，所以開顯佛性，是爲了讓眾生去除無明煩惱，從而獲得清凈。開顯佛性，就是功德無不圓滿，獲得清凈就是累贅無不消除。所謂『示』，是委婉地指示五性差別（Five Natures，五種根性）的意義，所以稱為『示』。如《涅槃經》所說：『如同挖掘出金礦，普遍向眾生展示各種覺悟的寶藏』，所以稱為『示』。所謂『悟』，是大開顯和委婉指示兩個方面已經說完，現在知道有佛性，這稱為『悟』，通過修行來證得它，所以稱為『入』。知道有佛性，指的是十信（Ten Faiths，十種信心）以上；證入佛性，指的是妙覺地（Wonderful Enlightenment Ground，最高覺悟的境界）及以前。舉出初始和最終，所有位次都包含在內。接下來是總結章節，如經文所示。

問：

已經知道了開示悟入，為什麼稱為諸佛知見（Buddhas' Knowledge and Vision，佛的知見）？

答：

上面已經簡略說明，現在詳細闡述。這實際上是般若（Prajna，智慧）的另一個名稱，是正觀（Right View，正確的觀察）的另一個稱謂。現在根據這部經，這是四智（Four Wisdoms，四種智慧）：一是、一切智（Sarvajna，對一切法的總體認識）；二是、一切種智（Sarvakarajnana，對一切法的各個方面和種類的認識）；三是、自然智（Spontaneous Wisdom，不需學習就能獲得的智慧）；四是、無師智（Uninstructed Wisdom，沒有老師指導也能獲得的智慧）。所謂一切智，是知道六道眾生（Six Realms of Existence，六種輪迴的境界）本來寂滅，一切眾生本來是佛。

【English Translation】 English version: The《and Nirvana Sutra》states that although there are four sentences, they all revolve around two aspects: the first two sentences explain the door of being able to transform, and the last two sentences explain the door of being transformed. Within the door of being able to transform, there is great revelation and subtle indication; within the door of being transformed, there is initial realization and ultimate entry. Therefore, these four aspects encompass all meanings. What is meant by 'opening' refers to the Buddha-nature of sentient beings, also known as the Buddha's knowledge and vision, and Buddha-nature is also called the Ekayana (One Vehicle). The《Nirvana Sutra》says: 'Ultimately, there are two kinds: one is the ultimate of adornment, and the other is the ultimate of ultimate. The ultimate of adornment refers to the Six Paramitas (Six Perfections), and the ultimate of ultimate refers to the Ekayana attained by all sentient beings. The Ekayana is called Buddha-nature, therefore I say that all sentient beings have Buddha-nature, and all sentient beings have the Ekayana, but they cannot see it because they are covered by Avidya (ignorance).' Speaking of Buddha-nature for the sake of sentient beings is called 'opening,' and since it is spoken for the sake of sentient beings, it is opening for sentient beings. Therefore, opening Buddha-nature is to enable sentient beings to remove ignorance and afflictions, thereby attaining purity. Opening Buddha-nature means that merits are all perfected, and attaining purity means that burdens are all eliminated. What is meant by 'showing' is subtly indicating the meaning of the differences in the Five Natures, so it is called 'showing.' As the《Nirvana Sutra》says: 'Like digging out a gold mine, universally showing sentient beings the treasures of various enlightenments,' so it is called 'showing.' What is meant by 'awakening' is that the two aspects of great revelation and subtle indication have been explained, and now knowing that there is Buddha-nature is called 'awakening,' and attaining it through practice is called 'entering.' Knowing that there is Buddha-nature refers to the Ten Faiths and above; entering Buddha-nature refers to the Wonderful Enlightenment Ground and before. Mentioning the beginning and the end includes all positions. Next is the concluding chapter, as the text shows.

Question:

Having already understood opening, showing, awakening, and entering, why is it called the Buddhas' Knowledge and Vision?

Answer:

It has been briefly explained above, and now it will be elaborated in detail. This is actually another name for Prajna (wisdom), and another term for Right View. Now, according to this sutra, these are the Four Wisdoms: first, Sarvajna (knowledge of all phenomena in general); second, Sarvakarajnana (knowledge of all aspects and kinds of phenomena); third, Spontaneous Wisdom (wisdom that arises naturally without learning); and fourth, Uninstructed Wisdom (wisdom attained without a teacher's guidance). What is meant by Sarvajna is knowing that the Six Realms of Existence are originally quiescent, and all sentient beings are originally Buddhas.

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來寂滅，于眾生常不寂滅，故於道未始二、于緣未始一。于道未始二，故六道常法身；于緣未始一，故法身常六道。六道常法身，名為一切智；法身常六道，名為一切種智。任運知此二法，名為自然智。此三不從師得，稱無師智。此之四智，為三世諸佛心，一切眾生宜應恒以此四為觀行，則是初心佛也。

「諸佛如來但教化菩薩事」者，上明唯為一道故出世，今明唯教一人也。

問：

諸佛教化五乘眾生，云何唯教菩薩一人耶？

答：

雖說五教為顯一理，雖教五人亦為成一人，是為言托於五、意在於一。又所求之道既一，求道之人亦一，故言但教菩薩也。

「諸有所作常為一事」者，上明說於一理、為教一人，據口業也。今明諸有所作者，謂動靜四儀及以三業一切所作，皆為顯一理、悉為教一人也。「如來但以一佛乘故為眾生說法，無有餘乘若二若三」者，所以有此文來者，為釋成上三句義也。良由道理唯一、道理無三，是故諸佛唯為一事故出世、唯為教一人，乃至諸有所作皆為顯一事也。此文有二句：第一句明道理唯有一，故諸佛依於一理但說一乘，故云「但以一佛乘為眾生說法」也。「無有餘乘若二若三」者，上明道理唯有一佛乘，今明道理無有餘乘。余乘者則緣覺、聲

聞乘也。緣覺乘為第二，聲聞乘為第三，故言無有餘乘若二若三。

問：

何故知然？

答：

數之次第謂一二三，上既言但以一佛乘，是故今明無有第二乘、第三乘，此是從上數以至下，故為次第。所以前明佛乘有者，為欲釋成上唯有一事，故前明唯有一也。文相歷然，不應更有異釋。有人言：若二者，聲聞、緣覺二乘也；若三者，謂三乘之中大乘也。有人言：若二者，大、小二乘也。有人言：若二者，人、天乘也；若三者，謂三乘也。此悉非解，不須破之。「一切十方諸佛法亦如是」者，所以有此文來者，上明唯有一乘，無有餘乘若二若三。時眾謂釋迦獨作此判則不信受，是故今引十方諸佛為證，非獨我明唯有一乘無有餘乘，十方諸佛亦如是說也。

「過去諸佛」下，第二、引證門說。就文為二：初、別引三世諸佛為證；次、總引三世諸佛為證。一一門皆具三句：一、化主；二、教門；三、稟教人。此三則是良醫、妙藥及以病人。又化主則佛寶，教門為法寶，稟教人則是僧寶。就教中有二句：初、總序一切教也。《法華論》云「因緣者，謂三乘法，三乘法但有名字無有實義也。譬喻者，如從牛出乳，乳喻小乘；從乳出醍醐，醍醐喻大乘也。」「是法皆為一佛乘故」，第二句、明教

【現代漢語翻譯】 現代漢語譯本： 聽聞乘法也是如此。緣覺乘（Pratyekabuddha-yana，獨自覺悟者的乘法）是第二乘，聲聞乘（Śrāvakayāna，聽聞佛陀教誨者的乘法）是第三乘，所以說沒有其他的乘法，無論是第二乘還是第三乘。

問： 為什麼能知道是這樣呢？

答： 數的次序就是一、二、三。上面既然說了『但以一佛乘』，所以現在說明沒有第二乘、第三乘。這是從上往下數，所以說是次序。之所以前面說明佛乘是有的，是爲了解釋併成就上面所說的『唯有一事』，所以前面說明唯有一乘。文句的意義很明顯，不應該有其他的解釋。有人說：『若二』，是指聲聞乘、緣覺乘這二乘；『若三』，是指三乘之中的大乘（Mahāyāna）。有人說：『若二』，是指大乘、小乘（Hīnayāna）這二乘。有人說：『若二』，是指人乘、天乘這二乘；『若三』，是指三乘。這些都不是正確的解釋，不需要駁斥。『一切十方諸佛法亦如是』，之所以有這句話，是因為上面說明唯有一乘，沒有其他的乘法，無論是第二乘還是第三乘。當時聽眾認為釋迦牟尼佛（Śākyamuni）獨自作出這樣的判斷，不會信受，所以現在引用十方諸佛作為證明，不是隻有我說明唯有一乘沒有其他的乘法，十方諸佛也是這樣說的。

『過去諸佛』以下，是第二部分，引用證據來說明。從文句上分為兩部分：首先，分別引用過去、現在、未來三世諸佛作為證明；其次，總括引用三世諸佛作為證明。每一部分都包含三句話：一、教化之主；二、教法；三、接受教法的人。這三者就是良醫、妙藥以及病人。教化之主是佛寶（Buddha-ratna），教法是法寶（Dharma-ratna），接受教法的人是僧寶（Saṃgha-ratna）。在教法中包含兩句話：首先，總括地敘述一切教法。《法華論》（Saddharma-puṇḍarīka-śāstra）中說：『因緣，是指三乘法，三乘法只是有名字而沒有實際意義。譬喻，就像從牛身上產出乳，乳比喻小乘；從乳中提煉出醍醐，醍醐比喻大乘。』『是法皆為一佛乘故』，第二句話，說明教法。

【English Translation】 English version: The hearing vehicle is also like this. The Pratyekabuddha-yana (the vehicle of solitary Buddhas) is the second, and the Śrāvakayāna (the vehicle of those who hear the Buddha's teachings) is the third, hence it is said that there are no other vehicles, neither a second nor a third.

Question: How is it known to be so?

Answer: The order of numbers is one, two, three. Since it was said above 'but with one Buddha vehicle', therefore it is now clarified that there is no second vehicle, no third vehicle. This is counting from top to bottom, hence it is an order. The reason for clarifying that the Buddha vehicle exists is to explain and accomplish what was said above, 'only one thing', hence it was clarified earlier that there is only one vehicle. The meaning of the text is clear, there should be no other interpretation. Some say: 'If two' refers to the two vehicles of Śrāvakayāna and Pratyekabuddha-yana; 'If three' refers to the Mahāyāna (Great Vehicle) among the three vehicles. Some say: 'If two' refers to the two vehicles of Mahāyāna and Hīnayāna (Lesser Vehicle). Some say: 'If two' refers to the vehicles of humans and gods; 'If three' refers to the three vehicles. These are all incorrect interpretations and need not be refuted. 'All the Buddhas' teachings in the ten directions are also like this', the reason for this statement is that it was clarified above that there is only one vehicle, no other vehicles, neither a second nor a third. At that time, the audience thought that Śākyamuni (the historical Buddha) was making this judgment alone and would not believe it, so now the Buddhas of the ten directions are cited as proof, it is not only I who clarify that there is only one vehicle and no other vehicles, the Buddhas of the ten directions also say the same.

Below 'Past Buddhas' is the second part, citing evidence to explain. From the sentences, it is divided into two parts: first, separately citing the Buddhas of the past, present, and future three times as proof; second, collectively citing the Buddhas of the three times as proof. Each part contains three sentences: one, the master of teaching; two, the teaching; three, the person who receives the teaching. These three are the good doctor, the wonderful medicine, and the patient. The master of teaching is the Buddha-ratna (Buddha Jewel), the teaching is the Dharma-ratna (Dharma Jewel), and the person who receives the teaching is the Saṃgha-ratna (Saṃgha Jewel). In the teaching, there are two sentences: first, a general introduction to all teachings. The Saddharma-puṇḍarīka-śāstra (Lotus Sutra Treatise) says: 'Conditions refer to the three vehicle teachings, the three vehicle teachings only have names and no real meaning. The analogy is like milk produced from a cow, milk is an analogy for the Hīnayāna; from milk is extracted ghee, ghee is an analogy for the Mahāyāna.' 'This Dharma is all for the sake of one Buddha vehicle', the second sentence, explaining the teaching.

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所表理也。稟教人亦二句，始則聞五乘等教，終則得於一切種智。「舍利弗！是諸佛但教化菩薩」，上別明三世諸佛教意，今總明三世諸佛教意。所以有此文來者，上釋迦開宗門明但為教一人、唯為顯一理；三世佛教門未作此說，故今明之也。

「舍利弗！我今亦復如是」下，此第三、明順同門，以三世諸佛既作此說，釋迦順而同之亦作此說，以理既無二故諸佛道同，若不信釋迦之言則違三世佛教，罪之太也；若信釋迦之言則信三世佛說，則福之深也。為明勸信故辨順同也。就文為兩：初、明顯一；次、明破二。顯一之中，初、明教門；次、辨教所表理。「知諸眾生有種種欲」者，五乘欲樂不同也。「深心所著」者，習五乘欲深，是故著於五乘也。「隨其本性」者，習欲既深則便成性，性不可改隨而說之。「以種種因緣」者，上明知機，今明順機說教也。「舍利弗！如此皆為得一佛乘」者，上明教門，今謂教所表理也。「十方世界中尚無二乘何況有三」者，上明有一，今明無二也。二乘不知唯有一，是故明有一；不知無有二，是故今破二。又欲發後方便說三，是故先明道理無三也。但此經破二凡有三門：一者、用一破二。如前云「唯有一佛乘，無有餘乘若二若三」，后偈亦云「唯有一事實，餘二則非真」，是為

【現代漢語翻譯】 現代漢語譯本： 所要表達的道理。『稟教人亦二句』，開始是聽聞五乘（人天乘、聲聞乘、緣覺乘、菩薩乘）等教法，最終獲得一切種智（佛的智慧）。『舍利弗！是諸佛但教化菩薩』，上面分別說明過去、現在、未來三世諸佛的教化意圖，現在總括說明三世諸佛的教化意圖。之所以有這段經文，是因為前面釋迦牟尼佛開宗明義，說明只為教化一人，只為闡明一個道理；而三世諸佛的教化之門沒有這樣說，所以現在說明這一點。 『舍利弗！我今亦復如是』以下，這是第三部分，說明順同教門，因為三世諸佛已經這樣說了，釋迦牟尼佛順應並認同他們，也這樣說，因為道理本來就沒有兩種，所以諸佛的道是相同的。如果不相信釋迦牟尼佛的話，就是違背三世諸佛的教誨，罪過太大了；如果相信釋迦牟尼佛的話，就是相信三世諸佛所說，那麼福報就非常深厚。爲了勸人相信，所以辨明順同的道理。從經文來看，分為兩部分：第一，明顯唯一；第二，破除二。在明顯唯一中，首先，說明教門；其次，辨明教法所要表達的道理。『知諸眾生有種種欲』，是指五乘眾生的慾望和喜好不同。『深心所著』，是指修習五乘的慾望很深，所以執著於五乘。『隨其本性』，是指修習慾望既然很深，就變成了習性，習性不可改變，所以順應他們的習性而說法。『以種種因緣』，上面說明了解眾生的根機，現在說明順應眾生的根機而說法。『舍利弗！如此皆為得一佛乘』，上面說明教門，現在說的是教法所要表達的道理。『十方世界中尚無二乘何況有三』，上面說明只有一乘，現在說明沒有二乘。二乘人不知道只有一乘，所以要說明有一乘；不知道沒有二乘，所以現在要破除二乘。又想在後面方便地宣說三乘，所以先說明道理上沒有三乘。但是這部經破除二乘，總共有三個方面：第一，用一乘來破除二乘。如前面所說『唯有一佛乘，無有餘乘若二若三』，後面的偈頌也說『唯有一事實，餘二則非真』，這就是用一乘來破除二乘。

【English Translation】 English version: What is being expressed in principle. 'Those who receive teachings are also two sentences,' initially hearing the teachings of the Five Vehicles (Human-Deva Vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and ultimately attaining omniscience (Buddha's wisdom). 'Śāriputra! These Buddhas only teach and transform Bodhisattvas,' above separately clarifying the teaching intentions of the Buddhas of the three times (past, present, and future), now collectively clarifying the teaching intentions of the Buddhas of the three times. The reason for this passage is that Śākyamuni Buddha opened the doctrine earlier, clarifying that it is only to teach one person and only to explain one principle; the teaching gate of the Buddhas of the three times did not say this, so now it is clarified. 'Śāriputra! I am also like this now' below, this is the third part, explaining the conformity to the teaching gate, because the Buddhas of the three times have already said this, Śākyamuni Buddha conforms and agrees with them, also saying this, because the principle originally does not have two kinds, so the paths of the Buddhas are the same. If you do not believe the words of Śākyamuni Buddha, you are violating the teachings of the Buddhas of the three times, the sin is too great; if you believe the words of Śākyamuni Buddha, you are believing what the Buddhas of the three times said, then the blessings are very deep. In order to persuade people to believe, the principle of conformity is clarified. From the perspective of the scripture, it is divided into two parts: first, clearly showing the one; second, refuting the two. In clearly showing the one, first, explaining the teaching gate; second, clarifying the principle that the teaching expresses. 'Knowing that all beings have various desires,' refers to the different desires and preferences of beings in the Five Vehicles. 'Deeply attached in their hearts,' refers to the deep desire to practice the Five Vehicles, so they are attached to the Five Vehicles. 'According to their inherent nature,' refers to the fact that since the practice of desire is very deep, it becomes a habit, and the habit cannot be changed, so the Dharma is spoken in accordance with their habits. 'With various causes and conditions,' above explains understanding the faculties of beings, now explains speaking the Dharma in accordance with the faculties of beings. 'Śāriputra! All of this is to attain the One Buddha Vehicle,' above explains the teaching gate, now it is talking about the principle that the teaching expresses. 'In the ten directions of the world, there are not even Two Vehicles, let alone Three,' above explains that there is only One Vehicle, now explains that there are no Two Vehicles. Those of the Two Vehicles do not know that there is only One Vehicle, so it is necessary to explain that there is One Vehicle; not knowing that there are no Two Vehicles, so now it is necessary to refute the Two Vehicles. Also wanting to expediently proclaim the Three Vehicles later, so first explain that there are no Three Vehicles in principle. However, this scripture refutes the Two Vehicles in a total of three aspects: first, using the One Vehicle to refute the Two Vehicles. As mentioned earlier, 'There is only One Buddha Vehicle, there are no other Vehicles, neither Two nor Three,' and the verse later also says 'There is only one truth, the other two are not real,' this is using the One Vehicle to refute the Two Vehicles.

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以一破二。二者、以二破三。則如今文「尚無二乘何況有三」，二乘者緣覺也，三乘者聲聞也。緣覺為勝於理尚無，聲聞為劣豈當得有？此意明至理尚不可有二，何況有三耶？又作此破者，法華之會乃通為三乘而正破聲聞，故〈譬喻品〉云「為諸聲聞說大乘經」，是以今舉無緣覺之勝指斥聲聞之劣，此名以二破三也。三者、以三破二。明於一佛乘方便說三，三既是權，二豈是實耶？前之二門以無斥有，后之一門以權破實。

「舍利弗！諸佛出於世」下，第二、明三乘方便門。所以有此文來者，有近、遠二義。所言遠者，上之三門既明一乘是真實，則宜辨昔三為方便，蓋明今昔始終權實兩教意也。次明近相生者，從前以一破二及借二破三，時眾疑雲：道理唯一，尚無有二何況有三者。如來是體理之人，初出世則應宣說唯有一理無有三乘，何因緣故道理有一而不說一？無有三乘而說三耶？豈非無而言有、有而言無，欺誑我耶？是故釋云：雖道理有一無三，但為汝等五濁障深不堪受一，是故諸佛方便說三；過在眾生，咎非諸佛也。令二乘人深自悔責歸仰如來。

二者、為釋成上道理唯一。以由五濁故方便說三，故知道理唯一也。就文為三：初、總標諸佛出五濁世；次、別列五濁名；三者、釋。「劫濁」者，謂惡

【現代漢語翻譯】 現代漢語譯本：以一破二。二者，以二破三。則如今文『尚無二乘何況有三』，二乘者緣覺（Pratyekabuddha，獨自覺悟者）也，三乘者聲聞（Śrāvaka，通過聽聞佛法而證悟者）也。緣覺為勝於理尚無，聲聞為劣豈當得有？此意明至理尚不可有二，何況有三耶？又作此破者，法華之會乃通為三乘而正破聲聞，故〈譬喻品〉云『為諸聲聞說大乘經』，是以今舉無緣覺之勝指斥聲聞之劣，此名以二破三也。三者，以三破二。明於一佛乘方便說三，三既是權，二豈是實耶？前之二門以無斥有，后之一門以權破實。 『舍利弗（Śāriputra，佛陀的十大弟子之一）！諸佛出於世』下，第二、明三乘方便門。所以有此文來者，有近、遠二義。所言遠者，上之三門既明一乘是真實，則宜辨昔三為方便，蓋明今昔始終權實兩教意也。次明近相生者，從前以一破二及借二破三，時眾疑雲：道理唯一，尚無有二何況有三者。如來（Tathāgata，如實而來者，佛的稱號之一）是體理之人，初出世則應宣說唯有一理無有三乘，何因緣故道理有一而不說一？無有三乘而說三耶？豈非無而言有、有而言無，欺誑我耶？是故釋云：雖道理有一無三，但為汝等五濁障深不堪受一，是故諸佛方便說三；過在眾生，咎非諸佛也。令二乘人深自悔責歸仰如來。 二者、為釋成上道理唯一。以由五濁故方便說三，故知道理唯一也。就文為三：初、總標諸佛出五濁世；次、別列五濁名；三者、釋。『劫濁』者，謂惡

【English Translation】 English version: Using one to refute two. Secondly, using two to refute three. As the current text says, 'There isn't even a Two Vehicle, how much less a Three Vehicle,' the Two Vehicle refers to Pratyekabuddhas (those who attain enlightenment on their own), and the Three Vehicle refers to Śrāvakas (those who attain enlightenment by hearing the Dharma). If Pratyekabuddhas, who are superior in understanding, do not exist, how can Śrāvakas, who are inferior, possibly exist? This means that even the ultimate truth cannot have two, how much less three? Furthermore, this refutation is made because the assembly at the Lotus Sutra universally teaches the Three Vehicles while specifically refuting the Śrāvakas. Therefore, the 'Parable Chapter' says, 'Expounding the Great Vehicle Sutra for all the Śrāvakas.' Thus, by citing the non-existence of the superior Pratyekabuddhas to point out the inferiority of the Śrāvakas, this is called using two to refute three. Thirdly, using three to refute two. It clarifies that the Three Vehicles are expediently taught within the One Buddha Vehicle. Since the three are provisional, how can the two be real? The previous two approaches use non-existence to refute existence, while the latter approach uses the provisional to refute the real. 『Śāriputra (one of the ten great disciples of the Buddha)! The Buddhas appear in the world』 below, secondly, explaining the expedient gate of the Three Vehicles. The reason for this passage is twofold: near and far. The far meaning is that since the above three approaches have clarified that the One Vehicle is the true reality, it is appropriate to distinguish the past three as expedient, thus clarifying the meaning of the provisional and real teachings from past to present, from beginning to end. The near meaning arises from the previous use of one to refute two and the borrowing of two to refute three, causing the assembly to doubt: 'The principle is only one, there isn't even a two, how much less a three.' The Tathāgata (one of the titles of the Buddha, meaning 'Thus Come One') is one who embodies the principle, so upon first appearing in the world, he should have proclaimed that there is only one principle and no Three Vehicles. For what reason is it that although the principle is one, he does not speak of one? And although there are no Three Vehicles, he speaks of three? Isn't this speaking of existence when there is none, and speaking of non-existence when there is existence, deceiving us?' Therefore, it is explained: 'Although the principle is one and there are no three, it is because your five defilements are deep and you are incapable of receiving the one, therefore the Buddhas expediently speak of three; the fault lies with sentient beings, not with the Buddhas.' This causes those of the Two Vehicles to deeply repent and take refuge in the Tathāgata. Secondly, to explain and establish that the above principle is only one. Because of the five defilements, the three are expediently spoken of, thus knowing that the principle is only one. The text is divided into three parts: first, a general statement that the Buddhas appear in the world of the five defilements; second, a separate listing of the names of the five defilements; and third, an explanation. 'The defilement of the kalpa' refers to evil.

---

時也。

問：

何故先明劫濁？

答：

《法華論》云「正為釋疑。疑雲：諸佛於何時中說三乘是方便？為斷彼疑，諸佛出五濁惡世，謂劫濁等，故初明劫濁也」。又劫濁通，于劫濁中分五濁耳。若以法辨時，應言濁劫；今以時目法，故云劫濁耳。次、「煩惱濁」者，成前劫濁及眾生濁也。次眾生濁，后明見濁者，眾生必起煩惱、不必起見，欲明前是在家起愛眾生、今是出家起見外道，故明見濁。故下偈中皆先明愛后辨見。具起愛見者，去三小劫近，是短命眾生，故后辨命濁。經列此五，則次第也。煩惱與見正是濁體，此二成眾生，故名眾生濁。故經云「心垢故眾生垢」也。

問：

五濁與三障何異？

答：

三障障礙聖道及聖道方便，此義則重，故有三障者不得入于聖道；五濁則通，故諸佛為五濁眾生說三乘教。

問：

既有業障，云何無業濁？

答：

如《毗尼母經》云「亦說業濁沒于見濁，屬煩惱濁攝」，今明則眾生濁是業濁也。所以然者，既有愛見煩惱則起身口意三種惡業，故名業濁。何以知然？若但意地有諸煩惱不起身口業者，非惡眾生，不名眾生濁也。故知眾生濁則是業濁。

問：

五濁俱障一三，何故說三不

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The doubt is: When did the Buddhas say that the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are expedient means? To dispel this doubt, the Buddhas appear in the evil world of the Five Turbidities (five defilements of the age), namely the Kalpa Turbidity, etc. Therefore, the Kalpa Turbidity is explained first.' Moreover, the Kalpa Turbidity is all-encompassing; the Five Turbidities are divided from within the Kalpa Turbidity. If time is distinguished by the Dharma, it should be called 'Turbid Kalpa'; now, time is used to refer to the Dharma, so it is called 'Kalpa Turbidity'. Next, 'Klesha Turbidity' (煩惱濁, turbidity of afflictions) is the cause of the preceding Kalpa Turbidity and Sattva Turbidity (眾生濁, turbidity of beings). Furthermore, the reason for explaining the Drishti Turbidity (見濁, turbidity of views) after the Sattva Turbidity is that beings will inevitably generate afflictions, but they will not necessarily develop wrong views. 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Therefore, the scripture says: 'Because the mind is defiled, beings are defiled.'", "", "Question:", "What is the difference between the Five Turbidities (five defilements) and the Three Obstacles (three obstacles)?", "", "Answer:", "The Three Obstacles obstruct the Noble Path (noble path) and the means to the Noble Path. This meaning is more serious, so those with the Three Obstacles cannot enter the Noble Path. The Five Turbidities, however, are universal, so the Buddhas preach the Three Vehicle teachings for beings in the Five Turbidities.", "", "Question:", "Since there is Karma Obstacle (karma obstacle), why is there no Karma Turbidity (karma turbidity)?", "", "Answer:", "As the Vinaya-mātṛka (毗尼母經, Mother of the Vinaya) states: 'It is also said that Karma Turbidity is submerged in Drishti Turbidity and is included within Klesha Turbidity.' Now, it is explained that Sattva Turbidity is Karma Turbidity. Why is this so? Since there are afflictions of desire and wrong views, the three evil karmas of body, speech, and mind will arise. Therefore, it is called Karma Turbidity. How do we know this is the case? If there are only various afflictions in the mind and no karmas of body and speech arise, then they are not evil beings and cannot be called Sattva Turbidity. Therefore, it is known that Sattva Turbidity is Karma Turbidity.", "", "Question:", "Since the Five Turbidities all obstruct the One Vehicle and the Three Vehicles, why does it say that the Three do not" ] }

---

說一？

答：

一深三淺，雖有五濁得說三乘，然有四句：一者、有五濁障一乘，則昔聲聞人不堪聞一乘是也。二者、五濁不障一乘，謂凡夫人有五濁得聞一乘教是也。

問：

同有五濁，何故有得聞一乘、不得聞一乘？

答：

雖同五濁，但有一乘機則聞，無則不聞。

三者、無五濁得聞一乘，則法華會聲聞是也。

四者無五濁不聞一乘，謂不聞法華聲聞是也。

問：

同無五濁，何故有聞不聞？

答：

雖同無五濁，但有一乘機則聞，無則不聞。

問：

有一乘機則聞、無則不聞，云何五濁障一乘不障一乘耶？

答：

五濁必障一乘，但一乘機強、五濁障弱，是故得聞。

問：

三根聲聞大通智勝佛所已聞一乘則有一乘機，得阿羅漢后何故不聞《法華》？

答：

雖有一乘機，但三執既強、一乘機弱，要待聞諸方等經陶練其心，方堪聞《法華》也。

問：

云何名濁？

答：

濁是不凈義，譬如濁水不能見物，眾生心濁不能知見一乘理，故名濁也。(《薩遮尼健經》有十二濁：一示現劫濁、二示現時濁、三示現眾生濁、四示現煩惱濁、五示現命濁、六示

【現代漢語翻譯】 現代漢語譯本 問：什麼是『一』？

答：

教法有深有淺，雖然處於五濁惡世，也可以宣說三乘教法。但其中有四種情況：第一種，有五濁的障礙而不能聽聞一乘教法，就像過去的聲聞人無法聽聞一乘教法。第二種，五濁不能障礙一乘教法，指的是凡夫俗子身處五濁惡世也能聽聞一乘教法。

問：同樣處於五濁惡世，為什麼有人能聽聞一乘，有人不能聽聞一乘？

答：

雖然同樣處於五濁惡世，但如果有接受一乘教法的根機就能聽聞，沒有就不能聽聞。

第三種，沒有五濁的障礙而能聽聞一乘教法，就像《法華經》法會上聽法的聲聞眾。第四種，沒有五濁的障礙卻不能聽聞一乘教法，指的是沒有聽聞《法華經》的聲聞眾。

問：同樣沒有五濁的障礙，為什麼有人能聽聞，有人不能聽聞？

答：

雖然同樣沒有五濁的障礙，但如果有接受一乘教法的根機就能聽聞，沒有就不能聽聞。

問：如果說有接受一乘教法的根機就能聽聞，沒有就不能聽聞，那麼為什麼又說五濁會障礙一乘，有時又不障礙一乘呢？

答：

五濁必定會障礙一乘教法，但如果接受一乘教法的根機強大，五濁的障礙就顯得微弱，所以就能聽聞。

問：過去三根聲聞在大通智勝佛（Dàtōng Zhìshèng fó）那裡已經聽聞過一乘教法，應該具有接受一乘教法的根機，為什麼證得阿羅漢果后反而不能聽聞《法華經》（Fǎ Huá Jīng）呢？

答：

雖然具有接受一乘教法的根機，但由於執著於三乘教法的觀念強烈，接受一乘教法的根機就顯得微弱，需要等待聽聞諸方等經（Zhū Fāngděng Jīng）來陶冶他們的心性，才能堪能聽聞《法華經》。

問：什麼是『濁』？

答：

『濁』是不清凈的意思，譬如渾濁的水不能照見物體，眾生的心如果污濁就不能知見一乘的道理，所以稱為『濁』。《薩遮尼健經》（Sàzhē Níjiàn Jīng）中有十二種濁：一是示現劫濁（shìxiàn jié zhuó），二是示現時濁（shìxiàn shí zhuó），三是示現眾生濁（shìxiàn zhòngshēng zhuó），四是示現煩惱濁（shìxiàn fánnǎo zhuó），五是示現命濁（shìxiàn mìng zhuó），六是示

【English Translation】 English version Question: What is 『One』?

Answer:

The teachings are deep and shallow. Although in the Five Defilements Age, the Three Vehicles can be taught. However, there are four situations: First, the Five Defilements obstruct the One Vehicle, so the 『Śrāvakas』 (聲聞, Hearers) of the past were unable to hear the One Vehicle. Second, the Five Defilements do not obstruct the One Vehicle, meaning that ordinary people in the Five Defilements Age can hear the teaching of the One Vehicle.

Question: Why is it that some can hear the One Vehicle and some cannot, even though they are in the same Five Defilements Age?

Answer:

Although they are in the same Five Defilements Age, they can hear if they have the capacity for the One Vehicle, and they cannot hear if they do not.

Third, without the Five Defilements, one can hear the One Vehicle, like the 『Śrāvakas』 (聲聞, Hearers) at the 『Lotus Sutra』 (法華經) assembly. Fourth, without the Five Defilements, one cannot hear the One Vehicle, referring to the 『Śrāvakas』 (聲聞, Hearers) who did not hear the 『Lotus Sutra』 (法華經).

Question: Why is it that some can hear and some cannot, even though they are without the Five Defilements?

Answer:

Although they are without the Five Defilements, they can hear if they have the capacity for the One Vehicle, and they cannot hear if they do not.

Question: If one can hear if they have the capacity for the One Vehicle, and cannot hear if they do not, then why is it said that the Five Defilements obstruct the One Vehicle and sometimes do not obstruct the One Vehicle?

Answer:

The Five Defilements will definitely obstruct the One Vehicle, but if the capacity for the One Vehicle is strong and the obstruction of the Five Defilements is weak, then one can hear.

Question: The 『Śrāvakas』 (聲聞, Hearers) of the Three Roots had already heard the One Vehicle from 『Great Universal Wisdom Excellence Buddha』 (大通智勝佛, Dàtōng Zhìshèng fó), so they should have the capacity for the One Vehicle. Why could they not hear the 『Lotus Sutra』 (法華經, Fǎ Huá Jīng) after attaining 『Arhatship』 (阿羅漢果)?

Answer:

Although they have the capacity for the One Vehicle, their attachment to the Three Vehicles is strong, and the capacity for the One Vehicle is weak. They need to wait to hear the 『Vaipulya Sutras』 (諸方等經, Zhū Fāngděng Jīng) to refine their minds before they can be capable of hearing the 『Lotus Sutra』 (法華經).

Question: What is meant by 『Defilement』?

Answer:

『Defilement』 means impurity. Just as muddy water cannot reflect objects, if the minds of sentient beings are defiled, they cannot know and see the principle of the One Vehicle, so it is called 『Defilement』. The 『Saccakanirgrantha Sutra』 (薩遮尼健經, Sàzhē Níjiàn Jīng) has twelve defilements: first, the manifestation of the 『Kalpa Defilement』 (示現劫濁, shìxiàn jié zhuó); second, the manifestation of the 『Time Defilement』 (示現時濁, shìxiàn shí zhuó); third, the manifestation of the 『Sentient Being Defilement』 (示現眾生濁, shìxiàn zhòngshēng zhuó); fourth, the manifestation of the 『Affliction Defilement』 (示現煩惱濁, shìxiàn fánnǎo zhuó); fifth, the manifestation of the 『Life Defilement』 (示現命濁, shìxiàn mìng zhuó); sixth, the manifestation of

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現三乘差別濁、七示現不凈國土濁、八示現難化眾生濁、九示現說種種煩惱濁、十示現外道亂濁、十一示現魔濁、十二示現魔業濁)

「劫濁亂時」者，釋五濁義而起三乘教。五濁之中偏言劫濁亂時者，以近三小劫時眾生煩惱並皆增盛，故言劫濁亂時眾生垢重。慳貪嫉妒者，出垢重事也。貪是三毒中一毒，慳嫉是十纏中二纏，所以別舉此三者，凡有二義：一者、此三既重但在欲界，故偏說重也。二者、慳貪是貧窮業，嫉妒是下賤因，貧窮業中惜自物故慳，引取他物故為貪；下賤業中忌他外財為嫉，忌他內正報為妒。貧窮下賤之因，尚不得人天乘，何況佛乘？以佛乘是富貴乘故也。於五乘中最上故為貴，具足萬德故為富，故下文云「豪貴如是有大勢力」，大富長者即是如來。「成就諸不善根」者，上別明一使兩纏，即是在家眾生，謂煩惱濁，即〈譬喻品〉云毒蟲也。今總明二不善根及諸纏垢，即出家外道，謂見濁，〈譬喻品〉中惡鬼也。「故諸佛於一佛乘分別說三」者，上明五濁增盛不堪受一，故今明方便說三也。

「若我弟子自謂」者，第三、示得失門。上來明道理唯一，次明五濁方便有三，權實有無皎然可信，如其不信即是惡人，故次明得失。然能被之教不出實之與權，稟教之人亦唯有得之與失，斯事

【現代漢語翻譯】 現代漢語譯本： （現三乘差別濁（現在顯現聲聞乘、緣覺乘、菩薩乘三種不同的教法，是由於眾生的根器不同所致），七示現不凈國土濁（佛菩薩爲了度化眾生，示現所處的國土是不清凈的），八示現難化眾生濁（佛菩薩示現眾生難以教化），九示現說種種煩惱濁（佛菩薩示現宣說種種煩惱），十示現外道亂濁（佛菩薩示現有外道擾亂佛法），十一示現魔濁（佛菩薩示現有魔來障礙修行），十二示現魔業濁（佛菩薩示現種種魔的作為））

『劫濁亂時』，解釋五濁的意義而興起三乘教法。五濁之中特別說劫濁擾亂的時候，是因為接近三小劫的時候，眾生的煩惱都增盛，所以說劫濁擾亂的時候眾生的業障深重。慳貪嫉妒，是說明業障深重的事例。貪是三毒（貪、嗔、癡）中的一種，慳吝和嫉妒是十纏（無慚、無愧、嫉、慳、悔、睡眠、掉舉、昏沉、嗔忿、覆）中的兩種，所以特別舉出這三種，大概有兩種意義：一是，這三種既嚴重又只在欲界存在，所以特別說其嚴重。二是，慳貪是貧窮的業因，嫉妒是的因，貧窮的業因中，吝惜自己的財物所以慳吝，引取他人的財物所以貪婪；的業因中，忌妒他人身外的財富為嫉，忌妒他人內在的正報為妒。貧窮**的因，尚且不能得到人天乘，更何況是佛乘？因為佛乘是富貴的乘。在五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）中最上等所以為貴，具足萬種功德所以為富，所以下文說『豪貴如是有大勢力』，大富長者就是如來。『成就諸不善根』，上面分別說明一種煩惱和兩種纏縛，這是指在家眾生，稱為煩惱濁，就像〈譬喻品〉中說的毒蟲。現在總括說明兩種不善根以及各種纏縛垢染，這是指出家外道，稱為見濁，就像〈譬喻品〉中的惡鬼。『故諸佛於一佛乘分別說三』，上面說明五濁增盛不能接受一佛乘，所以現在說明方便說三乘。

『若我弟子自謂』，第三、顯示得失之門。上面說明道理只有一個，其次說明五濁熾盛所以方便說三乘，權巧和真實、有和無，清楚明白可以相信，如果他不相信就是惡人，所以接著說明得失。然而能夠施行的教法不出真實和權巧，接受教法的人也只有得到利益和失去利益，這件事

【English Translation】 English version: (Now the turbidity of the three vehicles' differences (the present manifestation of the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna, three different teachings, is due to the different capacities of sentient beings), seven, the turbidity of showing impure lands (Buddhas and Bodhisattvas, in order to liberate sentient beings, manifest that the lands they dwell in are impure), eight, the turbidity of showing difficult-to-transform sentient beings (Buddhas and Bodhisattvas manifest that sentient beings are difficult to teach), nine, the turbidity of showing the speaking of various afflictions (Buddhas and Bodhisattvas manifest the speaking of various afflictions), ten, the turbidity of showing externalist disturbances (Buddhas and Bodhisattvas manifest that there are externalists disturbing the Buddhadharma), eleven, the turbidity of showing Māras (Buddhas and Bodhisattvas manifest that there are Māras obstructing practice), twelve, the turbidity of showing Māra's deeds (Buddhas and Bodhisattvas manifest various deeds of Māras))

'When the kalpa is turbid and chaotic', explains the meaning of the five turbidities and gives rise to the teachings of the three vehicles. Among the five turbidities, it is specifically said that when the kalpa is turbid and chaotic, it is because when approaching the three small kalpas, the afflictions of sentient beings all increase, therefore it is said that when the kalpa is turbid and chaotic, the defilements of sentient beings are heavy. Stinginess, greed, and jealousy are examples of explaining the heaviness of defilements. Greed is one of the three poisons (greed, hatred, and delusion), stinginess and jealousy are two of the ten entanglements (shamelessness, lack of embarrassment, jealousy, stinginess, regret, sleep, restlessness, drowsiness, anger, concealment), so these three are specifically mentioned, there are roughly two meanings: one is that these three are both serious and only exist in the desire realm, so it is specifically said that they are serious. Second, stinginess and greed are the karmic causes of poverty, and jealousy is the cause of . Among the karmic causes of poverty, one is stingy with one's own possessions, so one is stingy, and one takes others' possessions, so one is greedy; among the karmic causes of , one is jealous of others' external wealth, and one is jealous of others' internal positive retribution. The cause of poverty and **, one cannot even attain the human and deva vehicles, let alone the Buddha vehicle? Because the Buddha vehicle is the vehicle of wealth and nobility. It is the most superior among the five vehicles (human vehicle, deva vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), so it is noble, and it is complete with ten thousand virtues, so it is rich, therefore the following text says 'The wealthy and noble are like this, having great power', the great wealthy elder is the Tathāgata. 'Accomplishing all unwholesome roots', above, it is separately explained that one affliction and two entanglements, this refers to lay people, called the turbidity of afflictions, like the poisonous insects mentioned in the 〈Parable Chapter〉. Now, it is generally explained that the two unwholesome roots and various entanglements and defilements, this refers to renunciate externalists, called the turbidity of views, like the evil ghosts in the 〈Parable Chapter〉. 'Therefore, the Buddhas separately speak of the three in the one Buddha vehicle', above, it is explained that the five turbidities are increasing and cannot accept the one Buddha vehicle, so now it is explained that it is convenient to speak of the three vehicles.

'If my disciples claim', third, showing the gate of gain and loss. Above, it is explained that the principle is only one, and secondly, it is explained that the five turbidities are flourishing, so it is convenient to speak of the three vehicles, the expedient and the real, the existence and non-existence, are clear and understandable and can be believed, if he does not believe, he is an evil person, so next it is explained the gain and loss. However, the teachings that can be practiced do not go beyond the real and the expedient, and the people who receive the teachings only have the gain and loss, this matter

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攝一化事竟矣。就文為二：前明失，次明得。得失各有二人，合成四人也。失中二人者，第一是未得小乘謂已得小乘，不信《法華》，第二已得小乘果而小乘果非究竟自謂究竟，不追求大，亦名為失。初是凡失，后是聖失，此二總攝一切失事盡也。「若我弟子自謂阿羅漢等」者，上明一乘是真實、三乘是方便，今失此二意，蓋明執小是實、迷三是權也。此明未得小乘究竟果謂得小乘究竟果，此敘小乘中之失，即五千之徒是也。「不聞不知諸佛如來但教化菩薩」者，此文辨不知同歸一乘，即迷於一乘真實也。是敘大乘中之失也。不聞者，不聞教也。不知者，不知理也。上五千人不聞廣說一乘真實，故云不聞不知也。「此非佛弟子」下，前兩句牒謂情，今此文判得失也。五千之徒未得小乘究竟謂得究竟，保執小乘則小乘不攝，而不聞不知但教化菩薩，此人迷大則大乘不攝，故非佛弟子，以非佛弟子明非內凡夫，下明非七聖人也。「又舍利弗」下，第二、明聖失也。亦有三句：初句、明已得羅漢，自保究竟執三乘教，不識權也。「不進求」下，第二、明不識一乘真實也。「當知此輩」下，第三句、判得失也。羅漢望大乘，實非究竟自謂究竟，自謂究竟故不進求佛道，當知亦是增上慢人也。

問：

今明增上慢，

{ "translations": [ "現代漢語譯本\n攝一化（將一切事物歸於統一）的事情已經結束了。就文義而言，分為兩部分：前面闡述『失』，後面闡述『得』。『得』與『失』各有兩種人，合起來就是四種人。『失』中的兩種人，第一種是未證得小乘果位卻自認為已證得小乘果位，不相信《法華經》；第二種是已證得小乘果位，卻認為小乘果位就是究竟，不追求大乘，這也叫做『失』。前者是凡夫的『失』，後者是聖人的『失』，這兩種『失』總括了一切『失』的情況。『若我弟子自謂阿羅漢等』，上面闡明一乘是真實的，三乘是方便的，現在喪失了這兩種認識，說明執著小乘是真實的，迷惑於三乘是權宜的。這是說明未證得小乘究竟果位卻自認為證得小乘究竟果位，這是敘述小乘中的『失』，就像五千退席之徒那樣。『不聞不知諸佛如來但教化菩薩』，這段文字辨析了不知最終歸於一乘，也就是迷惑於一乘真實。這是敘述大乘中的『失』。『不聞』，是不聽聞教法；『不知』，是不瞭解道理。之前的五千人不聽聞廣說一乘真實，所以說『不聞不知』。『此非佛弟子』以下，前面兩句是陳述他們的情狀，現在這段文字是判斷他們的得失。五千退席之徒未證得小乘究竟果位卻自認為證得究竟果位，保執小乘，這樣小乘不攝受他們；而且他們不聽聞也不知道諸佛如來只是教化菩薩，這些人迷惑于大乘，這樣大乘也不攝受他們，所以他們不是佛弟子，用『非佛弟子』來說明他們不是內凡夫，下面會說明他們也不是七賢聖人。『又舍利弗（Śāriputra）』以下，第二部分，闡明聖人的『失』。也有三句：第一句，闡明已證得阿羅漢（Arhat）果位，卻自認為已經究竟，執著於三乘教法，不認識權宜之說。『不進求』以下，第二句，闡明不認識一乘真實。『當知此輩』以下，第三句，判斷得失。阿羅漢（Arhat）相對於大乘來說，實際上並非究竟卻自認為究竟，因為自認為究竟所以不進求佛道，應當知道這些人也是增上慢人。現在闡明增上慢，", "English version\nThe matter of unifying all things is now complete. In terms of the text, it is divided into two parts: the first explains 'loss,' and the second explains 'gain.' There are two types of people in 'gain' and two types in 'loss,' making a total of four types. Among the two types in 'loss,' the first is those who have not attained the fruit of the Small Vehicle (Śrāvakayāna) but claim to have attained it, and do not believe in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra); the second is those who have attained the fruit of the Small Vehicle (Śrāvakayāna), but believe that the fruit of the Small Vehicle (Śrāvakayāna) is ultimate, and do not pursue the Great Vehicle (Mahāyāna), which is also called 'loss.' The former is the 'loss' of ordinary people, and the latter is the 'loss' of sages. These two types of 'loss' encompass all situations of 'loss.' 'If my disciples claim to be Arhats (Arhat) etc.,' above it was explained that the One Vehicle (Ekayāna) is real and the Three Vehicles (Triyāna) are expedient, but now they have lost these two understandings, indicating that they cling to the Small Vehicle (Śrāvakayāna) as real and are confused about the Three Vehicles (Triyāna) being provisional. This explains those who have not attained the ultimate fruit of the Small Vehicle (Śrāvakayāna) but claim to have attained it, which describes the 'loss' in the Small Vehicle (Śrāvakayāna), like the five thousand who withdrew. 'Not hearing or knowing that all Buddhas and Tathāgatas only teach Bodhisattvas,' this passage distinguishes those who do not know that they ultimately return to the One Vehicle (Ekayāna), which is to be confused about the reality of the One Vehicle (Ekayāna). This describes the 'loss' in the Great Vehicle (Mahāyāna). 'Not hearing' means not hearing the teachings; 'not knowing' means not understanding the principles. The previous five thousand did not hear the extensive explanation of the reality of the One Vehicle (Ekayāna), so it is said 'not hearing or knowing.' 'These are not disciples of the Buddha' below, the previous two sentences stated their situation, and now this passage judges their gains and losses. The five thousand who withdrew have not attained the ultimate fruit of the Small Vehicle (Śrāvakayāna) but claim to have attained it, clinging to the Small Vehicle (Śrāvakayāna), so the Small Vehicle (Śrāvakayāna) does not include them; and they do not hear or know that all Buddhas and Tathāgatas only teach Bodhisattvas, these people are confused about the Great Vehicle (Mahāyāna), so the Great Vehicle (Mahāyāna) does not include them either, so they are not disciples of the Buddha, using 'not disciples of the Buddha' to explain that they are not inner ordinary people, and below it will be explained that they are not the seven sages. 'Also, Śāriputra (Śāriputra)' below, the second part, explains the 'loss' of sages. There are also three sentences: the first sentence explains those who have attained the Arhat (Arhat) fruit, but believe that they have already reached the ultimate, clinging to the Three Vehicles (Triyāna) teachings, and do not recognize the expedient teachings. 'Not advancing to seek' below, the second sentence explains not recognizing the reality of the One Vehicle (Ekayāna). 'Know that these people' below, the third sentence judges gains and losses. Arhats (Arhat), in relation to the Great Vehicle (Mahāyāna), are actually not ultimate but claim to be ultimate, and because they claim to be ultimate, they do not advance to seek the Buddha path, and it should be known that these people are also those with increased arrogance. Now explaining increased arrogance," "現代漢語譯本\n現在闡明增上慢，" ], "english_translations": [ "English version\nNow explaining increased arrogance," ] }

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與前增上慢有何異？

答：

上已釋竟。今更明異者，初人有二種增上慢：一者、未得小究竟謂得小究竟，是小乘增上慢；二者、保此妄情復不進求大乘，謂大乘增上慢也。後人已得小果，但小果望大乘，非究竟謂究竟，但有大中增上慢，無小中慢也。

問：

何以得知有兩人耶？

答：

後文明人異於前人，是故知二人異也。又前文判凡失，非佛弟子、非阿羅漢辟支佛，故知是凡夫失也。後文判失，直云是增上慢也。其既是羅漢，不得非佛弟子及非羅漢，但自謂究竟不志求佛，故與其增上慢名也。

問：

此的是何物人耶？

答：

通說一切自謂究竟羅漢，而正主三根聲聞是也。故舍利弗云「爾時心自謂得至於滅度」，乃至迦葉中根亦作此執，現〈信解品〉及〈化城品〉也。

問：

凡夫人未得羅漢自謂究竟，聖人實得羅漢亦自謂究竟，兩人何異？

答：

兩人未聞《法華》，自謂略同，若聞《法華》則五千凡夫不生信受，聖人則生信，故文云「若實得羅漢，若不信此法，無有是處也」。

「所以者何」下，第二、舉得釋失即明得也。亦有二人：初、明佛在世羅漢為得；次、明佛滅度后羅漢為得。初佛在世羅漢得者

【現代漢語翻譯】 現代漢語譯本 問：與之前的增上慢（Adhimāna，未證得更高境界卻自認為已證得）有何不同？ 答： 之前已經解釋過了。現在進一步說明不同之處，最初的人有兩種增上慢：第一種，未證得小的究竟境界卻自認為證得了小的究竟境界，這是小乘的增上慢；第二種，保持這種虛妄的認知，不再進一步追求大乘，這可以稱為大乘的增上慢。後面的人已經證得了小果位，但是小果位相對於大乘來說，並非究竟，卻自認為是究竟，這只是在大乘中的增上慢，沒有小乘中的增上慢。 問： 如何得知是兩種人呢？ 答： 後面的經文明確說明了后一種人與前一種人的不同，因此可知是兩種不同的人。而且前面的經文判定為凡夫的過失，說他們不是佛的弟子，也不是阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）或辟支佛（Pratyekabuddha，無師自悟的聖者），因此可知這是凡夫的過失。後面的經文判定為過失，直接說是增上慢。既然已經是阿羅漢，就不可能不是佛的弟子或不是阿羅漢，只是自認為已經達到究竟境界，不再立志追求佛果，因此給予他們增上慢的名稱。 問： 這裡說的到底是什麼樣的人呢？ 答： 普遍來說，是指所有自認為已經達到究竟境界的阿羅漢，而主要指的是具有三種根器的聲聞（Śrāvaka，聽聞佛法而證悟的修行者）。所以舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說『當時心中自認為已經達到了滅度』，乃至迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）中等根器的人也持有這種執著，這在《信解品》和《化城品》中有所體現。 問： 凡夫人未證得阿羅漢果位，卻自認為已經達到究竟境界，聖人確實證得了阿羅漢果位，也自認為已經達到究竟境界，這兩種人有什麼不同？ 答： 這兩種人在未聽聞《法華經》（Lotus Sūtra）之前，自認為大致相同，如果聽聞了《法華經》，那麼五千凡夫不會生起信心和接受，而聖人則會生起信心，所以經文中說『如果確實證得了阿羅漢果位，卻不相信這部經，這是不可能的』。 『所以者何』以下，第二部分，通過舉出證得和失去來說明證得。這裡也有兩種人：第一種，說明佛在世時證得阿羅漢果位的人；第二種，說明佛滅度后證得阿羅漢果位的人。首先說佛在世時證得阿羅漢果位的人

【English Translation】 English version Question: How does this differ from the previous Adhimāna (false pride, thinking one has attained what one has not)? Answer: The previous explanation has already been given. Now, to further clarify the difference, the initial individuals have two types of Adhimāna: first, those who have not attained a small ultimate state but believe they have, which is the Adhimāna of the Small Vehicle (Hīnayāna); second, those who maintain this false notion and do not further seek the Great Vehicle (Mahāyāna), which can be called the Adhimāna of the Great Vehicle. The latter individuals have already attained a small fruit, but this small fruit, compared to the Great Vehicle, is not ultimate, yet they consider it so. This is merely Adhimāna within the Great Vehicle, without the Adhimāna within the Small Vehicle. Question: How do we know there are two types of people? Answer: The later text clearly states that the latter type of person is different from the former, thus we know there are two different types of people. Moreover, the previous text judges it as the fault of ordinary people, saying they are not disciples of the Buddha, nor Arhats (one who has destroyed all defilements and entered Nirvana) or Pratyekabuddhas (a solitary Buddha who attains enlightenment without a teacher), thus we know it is the fault of ordinary people. The later text judges it as a fault, directly calling it Adhimāna. Since they are already Arhats, they cannot be non-disciples of the Buddha or non-Arhats, but they consider themselves to have reached the ultimate state and do not aspire to Buddhahood, hence they are given the name of Adhimāna. Question: What kind of people are being referred to here? Answer: Generally speaking, it refers to all those who consider themselves to be ultimate Arhats, but primarily it refers to Śrāvakas (listeners who attain enlightenment by hearing the Buddha's teachings) with three types of faculties. Therefore, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'At that time, in their minds, they thought they had reached extinction,' and even Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices), with his medium faculties, also held this view, as seen in the 'Faith Discernment' chapter and the 'Imaginary City' chapter. Question: Ordinary people who have not attained Arhatship mistakenly believe they have reached the ultimate state, and saints who have actually attained Arhatship also believe they have reached the ultimate state. What is the difference between these two types of people? Answer: Before hearing the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), these two types of people consider themselves to be roughly the same. If they hear the Lotus Sūtra, then the five thousand ordinary people will not generate faith and acceptance, while the saints will generate faith. Therefore, the text says, 'If one has truly attained Arhatship but does not believe in this Dharma, there is no such possibility.' In the section beginning with 'What is the reason for this?', the second part explains attainment by citing attainment and loss. Here, there are also two types of people: first, those who attained Arhatship while the Buddha was alive; second, those who attained Arhatship after the Buddha's passing. First, regarding those who attained Arhatship while the Buddha was alive

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，凡有二義：一者、斥凡；二者、擊聖。言斥凡者，明若實得羅漢，聞一乘必信受，則知第一人不信《法華》，非羅漢也。故是舉得以斥初失。言擊聖者，明實得羅漢必信此法，如其不信便非羅漢。即用此文擊第二實得羅漢人，令舍小果進求大道也。「除佛滅度后現前無佛」者，第二、明佛滅度后羅漢得，前亦是聞《法華》羅漢得，今是不聞《法華》羅漢得也。此文為釋疑故來。疑者云：叵有羅漢亦不聞不知但教化菩薩事以不？又有阿羅漢不信權實以不？因前二文生此二疑也。是故釋云：佛在世，羅漢聞《法華》必信，唯除滅度后現前無佛，此之羅漢不信一乘，故《法華論》云「亦為釋疑。疑雲：從佛聞法起謗心，云何佛不成不堪說法人？為斷此疑，除佛滅度后現前無佛，故起謗耳。所以者何？釋上羅漢不信一乘義也。以佛滅度后《法華經》難聞難解，阿羅漢作佛此人難得。」《智度論》云「《法華》明羅漢作佛，義最甚深，羅漢作佛唯佛能解，論者正可論其餘事」。龍樹尚云不解，故知唯佛能解。所以此人難得，以不值人法兩緣故。此羅漢不信一乘，《涅槃．現病品》云「如佛所說阿羅漢，一切皆當至涅槃，如此甚深佛行處，凡夫下愚不能知」，故羅漢作佛最為難解，唯佛知之，故稱難得也。「若遇余佛於此法中便

【現代漢語翻譯】 現代漢語譯本： 這段經文包含兩種含義：第一，否定凡夫；第二，警醒聖者。說到否定凡夫，意思是說如果某人真正證得了阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）果位，聽聞一乘佛法（Ekayana，唯一能引導眾產生佛的教法）必定會信受。因此，如果有人不信《法華經》（Lotus Sutra），那就可以知道他並非真正的阿羅漢。所以，這是舉出一種情況來否定最初的失誤。說到警醒聖者，意思是說真正證得阿羅漢果位的人必定會相信此法，如果他不相信，那就不是真正的阿羅漢。這就是用這段經文來警醒那些自以為證得阿羅漢果位的人，讓他們捨棄小乘果位，進而尋求大道。『除佛滅度后現前無佛』，這是第二點，說明佛陀滅度后阿羅漢才證得果位。前面說的是聽聞《法華經》后證得阿羅漢果位，這裡說的是沒有聽聞《法華經》而證得阿羅漢果位。這段經文是爲了消除疑惑而說的。疑惑是：難道有阿羅漢不聽聞、不知道，只是教化菩薩的事情嗎？難道有阿羅漢不相信權教和實教嗎？因為前面的兩段經文產生了這兩種疑惑。所以解釋說：佛陀在世時，阿羅漢聽聞《法華經》必定會相信，只有在佛陀滅度后，沒有佛陀住世的情況下，這樣的阿羅漢才不會相信一乘佛法。所以《法華論》（Sutra Commentary）說『這也是爲了消除疑惑。疑惑是：從佛陀那裡聽聞佛法卻生起誹謗之心，為什麼佛陀不能成就，不能成為堪能說法之人呢？爲了斷除這個疑惑，說明只有在佛陀滅度后，沒有佛陀住世的情況下，才會產生誹謗。』這是什麼原因呢？這是爲了解釋上面所說的阿羅漢不相信一乘佛法的含義。因為佛陀滅度后，《法華經》難以聽聞、難以理解，阿羅漢成佛這件事很難做到。《智度論》（Mahaprajnaparamita-sastra）說『《法華經》闡明阿羅漢成佛，這個道理非常深奧，阿羅漢成佛只有佛陀才能理解，論者只能討論其他的事情』。龍樹菩薩（Nagarjuna）尚且說不理解，所以知道只有佛陀才能理解。所以這種人很難得，因為不具備人和法兩種因緣。這種阿羅漢不相信一乘佛法。《涅槃經．現病品》（Nirvana Sutra）說『如佛所說阿羅漢，一切皆當至涅槃，如此甚深佛行處，凡夫下愚不能知』，所以阿羅漢成佛最為難以理解，只有佛陀才能知道，所以稱之為難得。『若遇余佛於此法中便』

【English Translation】 English version: This passage has two meanings: first, to refute the ordinary; second, to awaken the saints. To refute the ordinary means that if someone truly attains the Arhat (Arhat, a saint who has extinguished all afflictions and entered Nirvana) state, they will surely believe and accept the One Vehicle (Ekayana, the only teaching that can guide all beings to Buddhahood) upon hearing it. Therefore, if someone does not believe in the Lotus Sutra (Lotus Sutra), then it can be known that they are not a true Arhat. So, this is raising a situation to refute the initial mistake. To awaken the saints means that someone who has truly attained the Arhat state will surely believe in this Dharma, and if they do not believe, then they are not a true Arhat. This is using this passage to awaken those who think they have attained the Arhat state, so that they abandon the Hinayana fruit and seek the Mahayana path. 'Except after the Buddha's Parinirvana, when there is no Buddha present,' this is the second point, explaining that Arhats attain the fruit after the Buddha's Parinirvana. The previous passage spoke of attaining the Arhat fruit after hearing the Lotus Sutra, and this passage speaks of attaining the Arhat fruit without hearing the Lotus Sutra. This passage is spoken to dispel doubts. The doubts are: Could there be Arhats who do not hear or know, but only teach the affairs of Bodhisattvas? Could there be Arhats who do not believe in expedient and true teachings? These two doubts arise from the previous two passages. Therefore, the explanation is: When the Buddha is in the world, Arhats will surely believe upon hearing the Lotus Sutra, except after the Buddha's Parinirvana, when there is no Buddha present, such Arhats will not believe in the One Vehicle. Therefore, the Sutra Commentary says, 'This is also to dispel doubts. The doubt is: Having heard the Dharma from the Buddha, how can one give rise to slander, and how can the Buddha not be able to accomplish and not be a capable speaker of Dharma? To cut off this doubt, it is explained that slander only arises after the Buddha's Parinirvana, when there is no Buddha present.' What is the reason for this? This is to explain the meaning of the Arhats mentioned above not believing in the One Vehicle. Because after the Buddha's Parinirvana, the Lotus Sutra is difficult to hear and difficult to understand, and it is difficult for Arhats to become Buddhas. The Mahaprajnaparamita-sastra says, 'The Lotus Sutra elucidates that Arhats become Buddhas, this principle is very profound, only Buddhas can understand Arhats becoming Buddhas, commentators can only discuss other matters.' Even Nagarjuna Bodhisattva said that he did not understand, so it is known that only Buddhas can understand. Therefore, such a person is difficult to obtain, because they do not have both the human and Dharma conditions. Such Arhats do not believe in the One Vehicle. The Nirvana Sutra says, 'As the Buddha said, Arhats will all attain Nirvana, such a profound place of the Buddha's practice, ordinary and foolish people cannot know,' so Arhats becoming Buddhas is the most difficult to understand, only Buddhas can know it, so it is called difficult to obtain. 'If they encounter other Buddhas in this Dharma, then'

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得決了」者，此文亦為釋疑故來。疑者云：此羅漢既不得值《法華》及解義人，何時當信一乘耶？是故釋云：此羅漢生三界外凈土中，更遇余佛，聞《法華經》方得決了。決了者，知三一有無及權實也。

問：

佛滅度后，羅漢不值解義人，直聞《法華經》亦得信解不？

答：

此事難明。設使遇經，不值解義人者，亦不得了了分明解也。是故文云「若遇余佛方乃決了」。

「舍利弗」下，第四、勸信奉持門。所以有此文來者，凡有三義：一者：釋疑。疑雲：初說三乘后說一乘則成妄語，云何可信？為釋此疑故勸信。二者、上示一乘真實、三乘方便及顯得失，今次明勸信，即令舍失從得信受奉持。三者、近接上生，若遇余佛便得決了文生，終無有畢竟永住羅漢，必須聞《法華經》后當作佛，汝等大眾及今值佛復得聞經，早須信受也。

問：

上已明勸信，與今何異？

答：

上直明勸信，今明法之權實、人之真偽既竟，勸物信解受持，故與上為異。

法華義疏卷第三

永仁甲午姑洗盡日，因中觀宗師之勸化，雕《法華義疏》之第三。庶幾比丘尼正禪藤氏娘幽儀，乘此寶車直到凈剎，乃至四恩三有利潤無窮而已。

都干緣沙門　　素

【現代漢語翻譯】 現代漢語譯本 關於『得決了』（最終領悟）的說法，這段文字是爲了解釋疑惑而來的。有人疑惑：這些阿羅漢（Arhat，已證得阿羅漢果位的修行者）既然沒有遇到《法華經》（Lotus Sutra）以及能夠解釋其義理的人，那麼他們什麼時候才能相信一乘（Ekayana，唯一佛乘）的教義呢？因此解釋說：這些阿羅漢往生到三界（Trailokya，欲界、色界、無色界）之外的凈土（Pure Land）中，再次遇到其他的佛，聽聞《法華經》才能最終領悟。『決了』（最終領悟）指的是，瞭解三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）和一乘的有無，以及權巧方便（Upaya，方便法門）和真實（Reality）的道理。

問： 佛（Buddha）滅度（Parinirvana，圓寂）后，阿羅漢沒有遇到能夠解釋義理的人，直接聽聞《法華經》也能信解嗎？

答： 這件事很難說明。假設遇到了經，但沒有遇到能夠解釋義理的人，也不能完全明白地理解。所以經文中說『若遇余佛方乃決了』（如果遇到其他的佛才能最終領悟）。

『舍利弗』（Sariputra，佛陀的十大弟子之一，以智慧著稱）以下，是第四部分，勸信奉持門。之所以有這段文字，總共有三個意義：一是解釋疑惑。有人疑惑：最初說三乘，後來又說一乘，那就成了妄語，怎麼能相信呢？爲了解釋這個疑惑，所以勸人相信。二是，上面已經展示了一乘的真實、三乘的方便，以及顯現了得失，現在接著說明勸信，就是要讓人們捨棄失去的，從而得到信受奉持。三是，緊接著上面關於往生的內容，如果遇到其他的佛就能最終領悟，最終不會有永遠停留在阿羅漢果位的人，必須聽聞《法華經》后才能成佛，你們大眾現在遇到佛，又能夠聽聞經，應該及早信受。

問： 上面已經說明了勸信，和現在有什麼不同？

答： 上面只是說明了勸信，現在是說明了法的權巧方便和真實，人的真和偽已經說完，勸人相信理解並受持，所以和上面不同。

《法華義疏》卷第三

永仁甲午年三月盡頭之日，因為中觀宗師的勸化，雕刻《法華義疏》的第三卷。希望比丘尼（Bhikkhuni，受過具足戒的出家女性）正禪藤氏娘幽儀，乘坐這輛寶車直接到達凈土，乃至對四恩（父母恩、眾生恩、國王恩、三寶恩）和三有（欲有、色有、無色有）的利益無窮無盡。

都干緣沙門 素

【English Translation】 English version The statement about 『being resolved』 (得決了, dé juéliǎo, ultimately understanding) comes to clarify doubts. Someone doubts: Since these Arhats (阿羅漢, Āluóhàn, enlightened disciples) have not encountered the Lotus Sutra (法華經, Fǎhuá Jīng) and those who can explain its meaning, when will they believe in the Ekayana (一乘, Yīchéng, the One Vehicle) doctrine? Therefore, it is explained that these Arhats are reborn in the Pure Land (凈土, Jìngtǔ) outside the Three Realms (三界, Sānjiè, realms of desire, form, and formlessness), and only when they encounter other Buddhas (佛, Fó) and hear the Lotus Sutra can they ultimately understand. 『Being resolved』 (決了, juéliǎo, ultimately understanding) refers to understanding the existence or non-existence of the Three Vehicles (三乘, Sānshèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the principles of expedient means (權巧方便, quánqiǎo fāngbiàn, skillful means) and reality (真實, zhēnshí, ultimate truth).

Question: After the Buddha's (佛, Fó) Parinirvana (滅度, mièdù, passing away), can Arhats who have not encountered someone who can explain the meaning, but directly hear the Lotus Sutra, also believe and understand?

Answer: This matter is difficult to explain. Suppose one encounters the Sutra, but does not encounter someone who can explain the meaning, one cannot fully and clearly understand it. Therefore, the text says, 『If they encounter other Buddhas, then they will be resolved』 (若遇余佛方乃決了, ruò yù yú Fó fāng nǎi juéliǎo).

Below 『Sariputra』 (舍利弗, Shèlìfú, one of the Buddha's chief disciples, known for his wisdom) is the fourth part, the gate of encouraging faith and upholding. There are three meanings for this passage: First, to resolve doubts. Someone doubts: Initially, it speaks of the Three Vehicles, and later it speaks of the One Vehicle, which would be a false statement. How can it be believed? To resolve this doubt, faith is encouraged. Second, above, it has shown the reality of the One Vehicle, the expediency of the Three Vehicles, and revealed the gains and losses. Now, it explains encouraging faith, which is to make people abandon what is lost and thereby gain faith and uphold it. Third, it closely follows the content above about rebirth. If one encounters other Buddhas, one will be ultimately resolved. Ultimately, there will be no Arhats who remain permanently in the Arhat state. They must hear the Lotus Sutra and then become Buddhas. You, the assembly, now encounter the Buddha and are able to hear the Sutra, so you should believe and accept it early.

Question: Above, encouraging faith has already been explained. How is it different from now?

Answer: Above, it simply explained encouraging faith. Now, it explains that the expediency and reality of the Dharma (法, Fǎ), and the truth and falsehood of people have been fully discussed, encouraging people to believe, understand, and uphold it, so it is different from above.

Annotations on the Lotus Sutra, Volume 3

On the last day of the third month of the year Yǒngrén jiǎwǔ (永仁甲午), encouraged by the master of the Madhyamaka (中觀, Zhōngguān) school, the third volume of Annotations on the Lotus Sutra was carved. May the Bhikkhuni (比丘尼, Bǐqiūní, a fully ordained female monastic) Zhèngchán Téngshìniáng Yōuyí (正禪藤氏娘幽儀) ride this precious vehicle directly to the Pure Land, and may the benefits to the Four Kinds of Kindness (四恩, Sì'ēn, kindness of parents, sentient beings, the ruler, and the Three Jewels) and the Three Realms of Existence (三有, Sānyǒu, realms of desire, form, and formlessness) be infinite.

Dūgān Yuán Shāmén Sù (都干緣沙門 素)

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慶　謹志 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第四

胡吉藏撰

方便品之二

「比丘比丘尼有懷」下，第二、偈頌。有一百一十四行，分為二：初四行，頌緣起；次一百一十行，頌正說。上緣起有三，今略不頌許說誡聽也，頌第二毀不凈眾，頌第三嘆于凈眾。但頌此二凡有兩義：一者、欲證佛及身子止及請說。以頌不凈眾顯佛止請不虛，次頌凈眾明身子請之不謬也。二者、頌不凈眾，誡未來眾生勿佛執小乘障于大法；次頌于凈眾，為勸一切眾生習行大乘也。初一行攝四眾為三過，出家二眾同有增上慢過。所以然者，出家二眾專心道果，多獲禪定，故得四禪時謂得四果名增上慢。有人言：慢中之增、慢之上名增上慢。今謂增上是增勝之法，未得增勝之法謂得增勝之法，恃此自高名增上慢。

問：

與邪慢何異？

答：

真諦三藏云：「都未得聖法而恃怙邪法以起慢，名為邪慢；若得小許法如得四禪等謂是究竟，名增上慢。」

問：

何故名為有懷？

答：

《注經》云「若無心而進德者然後會理耳，有懷于增上之道，所以為慢也」。有懷者謂心有所懷，則是有所得也。

「優婆塞我慢」者，其人亦是

【現代漢語翻譯】 現代漢語譯本

慶 謹志 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第四

胡吉藏 撰

方便品之二

『比丘(bhiksu，出家男子)比丘尼(bhiksuni，出家女子)有懷』下，第二、偈頌。有一百一十四行，分為二：初四行，頌緣起；次一百一十行，頌正說。上緣起有三，今略不頌許說誡聽也，頌第二毀不凈眾，頌第三嘆于凈眾。但頌此二凡有兩義：一者、欲證佛及身子(Sariputra)止及請說。以頌不凈眾顯佛止請不虛，次頌凈眾明身子請之不謬也。二者、頌不凈眾，誡未來眾生勿佛執小乘障于大法；次頌于凈眾，為勸一切眾生習行大乘也。初一行攝四眾為三過，出家二眾同有增上慢過。所以然者，出家二眾專心道果，多獲禪定，故得四禪時謂得四果名增上慢。有人言：慢中之增、慢之上名增上慢。今謂增上是增勝之法，未得增勝之法謂得增勝之法，恃此自高名增上慢。

問：

與邪慢何異？

答：

真諦三藏云：『都未得聖法而恃怙邪法以起慢，名為邪慢；若得小許法如得四禪等謂是究竟，名增上慢。』

問：

何故名為有懷？

答：

《注經》云『若無心而進德者然後會理耳，有懷于增上之道，所以為慢也』。有懷者謂心有所懷，則是有所得也。

『優婆塞(upasaka，在家男居士)我慢』者，其人亦是

【English Translation】 English version

Respectfully inscribed by Qing Tripitaka No. 1721, Volume 34, Dharma Lotus Sutra Commentary

Dharma Lotus Sutra Commentary, Volume 4

Written by Huijizang

Chapter Two: Expedient Means

Following 『Bhiksus (bhiksu, ordained monks) and Bhiksunis (bhiksuni, ordained nuns) with conceits,』 is the second part, the Gatha. It consists of one hundred and fourteen lines, divided into two sections: the first four lines praise the causes and conditions; the subsequent one hundred and ten lines praise the main discourse. The preceding causes and conditions have three aspects; now, we briefly omit praising the permission to speak, the admonition, and the listening. We praise the second aspect, which is the criticism of the impure assembly, and the third aspect, which is the praise of the pure assembly. Praising these two aspects has two meanings: first, to verify the Buddha's (Buddha) and Sariputra's (Sariputra) stopping and requesting to speak. By praising the impure assembly, it shows that the Buddha's stopping and the request were not in vain; next, praising the pure assembly clarifies that Sariputra's request was not mistaken. Second, praising the impure assembly serves as a warning to future beings not to cling to the Hinayana (Small Vehicle) and obstruct the Great Dharma; next, praising the pure assembly is to encourage all beings to practice the Mahayana (Great Vehicle). The first line encompasses the four assemblies into three faults, with the two monastic assemblies sharing the fault of increased arrogance. The reason for this is that the two monastic assemblies are focused on the fruit of the path and often attain meditative states. Therefore, when they attain the four Dhyanas (meditative states), they claim to have attained the four fruits, which is called increased arrogance. Some say that 『increased』 in arrogance, or 『above』 arrogance, is called increased arrogance. Now, we say that 『increased』 refers to superior Dharma. Not having attained superior Dharma but claiming to have attained it, and relying on this to become conceited, is called increased arrogance.

Question:

How is it different from wrong arrogance?

Answer:

Tripitaka Master Paramartha (Paramartha) said: 『Not having attained any sacred Dharma but relying on wrong Dharma to become arrogant is called wrong arrogance; if one attains a small amount of Dharma, such as the four Dhyanas, and considers it the ultimate, it is called increased arrogance.』

Question:

Why is it called 『with conceits』?

Answer:

The Commentary on the Sutra says, 『If one advances in virtue without attachment, then one will understand the principle. Having conceits about the path of increase is the reason for arrogance.』 『With conceits』 means that the mind has something it clings to, which means it has something it has attained.

『Upasakas (upasaka, lay male devotees) with arrogance』 also...

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未得謂得，但既是丈夫守志不移故言我慢。《注經》云「雖知無我而以無我為我，亦慢也」。此意謂我能解無我，故名我慢也。「優婆夷不信」者，然四眾通是不信大乘，就不信中更開三：出家二眾則有增上慢故不信；優婆塞既是丈夫，自謂雄干決斷守志，我從來已通道理羅漢究竟，今何容改志，故稱我慢；次既是女人，更無餘義直稱不信。《注經》云「雖信非有之言，而以非有為信，是曰不信」。肇公云：「言其非有者，明其非是有，非謂是非有」，但女子遂執非有，故名不信。「如是」下，明眾數也。「不自見其過」者，夫有過而能知過，此謂智人也。今有封言之過而不自知，謂愚人也。「于戒有缺漏」者，上明無小乘究竟解而謂有解，今一句明無小乘究竟行而謂有究竟行。又上未得小乘究竟果而謂已得究竟果，又不受大，以不能防此二惡，故名于戒有缺漏。以破此戒故名為缺，而信心漏出故稱為漏。又戒是堤塘，防遮煩惱之水，戒既缺漏，煩惱便出也。「護惜其瑕疵」者，此為釋疑故來。疑雲：既無行解又不自見其過，佛大慈心何不示之而令其離席？是故釋云：不自見過、護惜瑕疵，不可化也。玉內之病為瑕，喻意地無解謂有解；玉外病為疵，喻身口無行謂有行。又過去罪根深重為瑕，現在有增上慢如疵也。又

【現代漢語翻譯】 現代漢語譯本 『未得謂得，但既是丈夫守志不移故言我慢。』意思是說，那些沒有證得卻說自己證得的人，特別是那些固執己見的男子，會產生我慢（認為自己了不起的傲慢）。《注經》中說：『即使知道無我（anatman），卻以無我為我，這也是一種我慢。』 這句話的意思是，自認為能夠理解無我，因此產生我慢。『優婆夷不信』，是因為四眾弟子普遍不相信大乘佛法，而在不信的人中又分為三種情況：出家的比丘和比丘尼因為有增上慢（未證得聖果卻自認為證得）而不相信；優婆塞（居士男）因為是男子，自認為雄才大略、果斷堅守自己的信念，認為自己一直以來都相信羅漢的道理，已經達到了究竟的境界，現在怎麼能輕易改變自己的想法呢？因此也屬於我慢；而優婆夷（居士女）則沒有其他含義，直接稱為不信。《注經》中說：『即使相信非有（否定存在）的說法，卻把非有當作真正的信仰，這叫做不信。』 肇公解釋說：『說它非有，是說明它不是通常意義上的有，而不是說它不是非有。』 但是女子往往執著于非有，所以稱為不信。『如是』以下，說明了大眾的情況。『不自見其過』，一個人有了過錯卻能夠認識到自己的過錯，這可以稱作是智者。現在有了封閉自己言路的過錯卻不自知，可以說是愚人。『于戒有缺漏』，上面說明了沒有對小乘佛法獲得究竟的理解卻自認為已經理解，現在這一句說明了沒有小乘佛法的究竟修行卻自認為已經有了究竟的修行。還有，上面是沒有證得小乘佛法的究竟果位卻自認為已經證得，又不接受大乘佛法，因為不能防止這兩種惡行，所以說在戒律上有缺漏。因為破壞了戒律所以稱為『缺』，而信心從缺口漏出所以稱為『漏』。戒律就像堤壩，用來防止煩惱之水，戒律一旦有了缺漏，煩惱就會涌出。『護惜其瑕疵』，這是爲了解釋疑惑而說的。有人會疑惑：既然他們沒有正確的修行和理解，又不自知自己的過錯，佛陀如此慈悲，為什麼不指點他們，讓他們離開座位呢？所以解釋說：因為他們不自知自己的過錯，並且還護著自己的缺點，所以無法教化。玉石內部的毛病叫做瑕，比喻內心沒有正確的理解卻自認為有；玉石外部的毛病叫做疵，比喻身口沒有正確的行為卻自認為有。還有，過去世的罪業根深蒂固叫做瑕，現在世的增上慢就像疵一樣。

【English Translation】 English version 'Claiming attainment when there is none, especially by men who are steadfast in their own opinions, is called arrogance.' This refers to those who have not attained enlightenment but claim to have done so, particularly men who are stubborn in their views, thus giving rise to 'I-conceit' (thinking oneself superior). The Sutra Commentary states: 'Even knowing there is no self (anatman), yet taking that no-self as self, is also arrogance.' This means that one thinks they understand no-self, hence the arising of I-conceit. 'Upasikas (female lay devotees) do not believe' because the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) generally do not believe in Mahayana Buddhism. Among those who do not believe, there are three categories: the ordained monks and nuns (bhikshus and bhikshunis) do not believe because of their 'superiority complex' (claiming to have attained what they have not). Upasakas (male lay devotees), being men, consider themselves to be capable and decisive, firmly holding onto their beliefs, thinking they have always believed in the teachings of the Arhats and have reached the ultimate state, so how can they easily change their minds? Therefore, they also have I-conceit. As for Upasikas (female lay devotees), there is no other reason; they are simply called 'not believing.' The Sutra Commentary states: 'Even believing in the statement of non-existence, yet taking non-existence as true belief, is called non-belief.' Zhao Gong explains: 'Saying it is non-existent means it is not existent in the usual sense, not that it is not non-existent.' However, women often cling to non-existence, hence they are called 'not believing.' 'Thus,' below, explains the situation of the assembly. 'Not seeing their own faults' means that if someone has faults but can recognize them, they can be called wise. Now, having the fault of closing off their own path to understanding but not realizing it, they can be called foolish. 'Having deficiencies in precepts' means that above, it was explained that they do not have a complete understanding of Hinayana Buddhism but claim to have it. Now, this sentence explains that they do not have complete practice of Hinayana Buddhism but claim to have complete practice. Furthermore, above, they have not attained the ultimate fruit of Hinayana Buddhism but claim to have attained it, and they do not accept Mahayana Buddhism because they cannot prevent these two evils, so it is said that they have deficiencies in precepts. Because they break the precepts, it is called 'deficiency,' and because faith leaks out from the deficiency, it is called 'leakage.' Precepts are like dikes, used to prevent the water of afflictions. Once the precepts have deficiencies, afflictions will flow out. 'Cherishing their flaws' is said to explain doubts. Someone might doubt: Since they do not have correct practice and understanding, and they do not realize their own faults, why doesn't the Buddha, with his great compassion, point them out and have them leave their seats? Therefore, it is explained: Because they do not see their own faults and cherish their flaws, they cannot be transformed. Internal flaws in jade are called 'blemishes,' which are metaphors for not having correct understanding in the mind but claiming to have it. External flaws in jade are called 'defects,' which are metaphors for not having correct actions of body and speech but claiming to have them. Furthermore, deep-rooted sins from past lives are called 'blemishes,' and present-life I-conceit is like a 'defect.'

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內心執小不捨為瑕，外聞說大不受為疵。覆短為護，吝非為惜也。「眾中之糟糠」者，此文釋疑故來。此五千人入佛法中何所得耶？是故釋云：五千人失中道真味，但得斷常之糟耳。三乘之名如米外之糠，一乘之理如糠內之米，但得三乘之名、不知三乘之義，故云糠也。又凈眾堪用譬同酒米，罪人不堪用喻如糟糠也。「佛威德故去」者，《注經》云「風起則塵沙自飛，日出則黑白自別，此謂非遣而為遣也」。「斯人鮮福德」者，上長行明有罪根，今頌顯其無福也。前偈明其執小故去，今辨其不堪受大乘。

「此眾無枝葉」者，第二、頌凈眾也。「舍利弗善聽」下，第二、頌上正說。上有四門：初、一乘真實門；次、三乘方便門；三、得失門；四、勸信門。今偈頌轉勢說法亦有四門：初、頌一乘真實門；二、頌三乘方便門；三、明讚歎門；四、明勸信門。所以有此四門者：初、明一乘真實，次、明三乘方便。此二明一化始終故。第三、讚歎，以讚歎竟勸物信受。初一乘真實門有三：一、釋迦自說門；二、引證門；三、順同門。今頌此三則為三段也。上長行釋迦自說門有三：一、稱歎門；二、不虛門；三、顯教意門。今偈轉勢頌之亦開三門：一、顯教意門；二、釋疑門；三、勸信門。初、正明說教大意，明為歸一乘

【現代漢語翻譯】 現代漢語譯本：內心執著于細小而不願捨棄，這便是『瑕』（xiá，玉上的斑點，比喻缺點）；對外聽說大法卻不能接受，這便是『疵』（cī，毛病，缺點）。掩蓋自己的短處是護短，吝嗇不施捨卻說成是愛惜。『眾中之糟糠』，這是爲了解釋疑惑而說的。這五千人進入佛法中得到了什麼呢？因此解釋說：這五千人失去了中道真味，只得到了斷見和常見這些糟粕。三乘（sān shèng，聲聞乘、緣覺乘、菩薩乘）之名就像米外的糠皮，一乘（yī shèng，唯一佛乘）之理就像糠內的米，他們只得到了三乘之名，卻不知道三乘的真義，所以說是糟糠。還有，清凈的僧眾可以比作釀酒的米，有罪的人不堪造就，可以比作酒糟。『佛威德故去』，《注經》（zhù jīng，註釋經典）中說：『風起則塵沙自然飛揚，太陽出來則黑白自然分明，這叫做非遣而為遣。』『斯人鮮福德』，前面的長行文說明他們有罪根，現在用偈頌來顯示他們沒有福德。前面的偈頌說明他們執著于小乘所以離去，現在辨明他們不堪接受大乘。

『此眾無枝葉』，這是第二部分，讚頌清凈的僧眾。『舍利弗（Shè lì fú）善聽』以下，這是第二部分，讚頌前面的正說。前面有四門：第一，一乘真實門；第二，三乘方便門；第三，得失門；第四，勸信門。現在的偈頌轉勢說法也有四門：第一，頌一乘真實門；第二，頌三乘方便門；第三，明讚歎門；第四，明勸信門。之所以有這四門：首先，闡明一乘真實，其次，闡明三乘方便。這二者闡明了佛陀教化自始至終都是爲了一個目的。第三，讚歎，通過讚歎來勸導眾生信受。最初的一乘真實門有三：第一，釋迦（Shì jiā）自說門；第二，引證門；第三，順同門。現在的偈頌將這三門轉述為三段。前面的長行文中，釋迦自說門有三：第一，稱歎門；第二，不虛門；第三，顯教意門。現在的偈頌轉勢讚頌它，也開出三門：第一，顯教意門；第二，釋疑門；第三，勸信門。首先，正面闡明說法的大意，表明是爲了歸於一乘。

【English Translation】 English version: Holding onto small things internally and being unwilling to let go is a 'flaw' (xiá, a blemish on jade, a metaphor for a defect); hearing about the Great Dharma externally but being unable to accept it is a 'blemish' (cī, a fault, a defect). Covering up one's shortcomings is protecting faults, and being stingy and unwilling to give is called being thrifty. 'The dregs among the assembly,' this is said to explain doubts. What did these five thousand people gain by entering the Buddha Dharma? Therefore, it is explained: These five thousand people lost the true taste of the Middle Way and only obtained the dregs of eternalism and annihilationism. The name of the Three Vehicles (sān shèng, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is like the husk outside the rice, and the principle of the One Vehicle (yī shèng, Ekayāna) is like the rice inside the husk. They only obtained the name of the Three Vehicles but did not know the true meaning of the Three Vehicles, so they are called dregs. Furthermore, the pure assembly can be compared to rice for brewing wine, and sinful people are unsuitable for cultivation and can be compared to dregs. 'Departed due to the Buddha's majesty,' the commentary says, 'When the wind rises, dust and sand will naturally fly, and when the sun comes out, black and white will naturally be distinguished. This is called being dismissed without being dismissed.' 'These people have little merit,' the preceding prose passage explained that they had sinful roots, and now the verse reveals that they have no merit. The previous verse explained that they left because they were attached to the Small Vehicle, and now it clarifies that they are incapable of receiving the Great Vehicle.

'This assembly has no branches or leaves,' this is the second part, praising the pure assembly. 'Śāriputra (Shè lì fú), listen carefully' below, this is the second part, praising the preceding correct teaching. There are four gates in the preceding section: first, the gate of the reality of the One Vehicle; second, the gate of the expedient means of the Three Vehicles; third, the gate of gain and loss; fourth, the gate of exhortation to believe. The current verse, which shifts the emphasis in the teaching, also has four gates: first, praising the gate of the reality of the One Vehicle; second, praising the gate of the expedient means of the Three Vehicles; third, clarifying the gate of praise and admiration; fourth, clarifying the gate of exhortation to believe. The reason for having these four gates is: first, to clarify the reality of the One Vehicle, and second, to clarify the expedient means of the Three Vehicles. These two clarify that the Buddha's teaching is for one purpose from beginning to end. Third, praise, to encourage beings to believe and accept through praise. The initial gate of the reality of the One Vehicle has three aspects: first, Śākyamuni (Shì jiā)'s own explanation; second, the gate of citing evidence; third, the gate of conformity. The current verse transforms these three gates into three sections. In the preceding prose passage, Śākyamuni's own explanation has three aspects: first, the gate of praise; second, the gate of non-falsity; third, the gate of revealing the intention of the teaching. The current verse transforms and praises it, also opening three gates: first, the gate of revealing the intention of the teaching; second, the gate of resolving doubts; third, the gate of exhortation to believe. First, it directly clarifies the main idea of the teaching, indicating that it is for returning to the One Vehicle.

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。二、明時眾疑，若但為歸一乘者，何故不前說於一而前說三耶？為釋此疑，明前三后一所以，故次辨釋疑門。教意既彰、前後又顯，故第三勸信。初門又二：一、明說昔教意，則頌上長行隨宜所說意趣難解。二、明今教意，頌上長行為一大事因緣故出現於世。就初門又二：第一、明昔說小乘教意；二、明昔說大乘教意。初門有二：第一、明昔說小乘教，即頌上長行隨宜所說意趣難解；次、頌昔說教所表意，即頌上唯有諸佛乃能知之。初門又二：第一、敘昔說人天教；第二、敘昔說二乘教。初中有三門：第一偈，頌嘆佛權智有巧說之功。第二偈，頌嘆佛智內照根性。「佛悉知是已」下，第三，有四偈，正明佛說教。所以昔教但有此三門者，初嘆佛權智，謂良醫也；次知根性，謂識病也；后說教，授藥也。初偈云「諸佛所得法」，謂實智也。「無量方便力」，謂權智也。次、內具此二，外能為物說法也。第二偈，上三句知現在性慾，下一句明照過去業因，以現欲由於往業，故次頌之。次四偈為二：初一偈，總明赴緣說教、教稱于緣；次三偈，別明教門。前總、后別，為解義故。別明說教中，初一行半，明九部經謂教法也；次一行半，明涅槃果法也。小乘法中說九部之教，令得涅槃之果，則是次第。又九部通於四乘，果法

但明二乘教也。昔說雖多，不出斯二。又九部謂人天教，次說涅槃謂二乘教。然經論不同凡有四句：一、大小俱廣，大乘具足十二，小乘隨分十二。所以但明十二者，以十二是一數之圓，又治眾生十二緣病故也。二、大小俱略，同明九部，所以但明九部者，亦是一數之圓，又為九道眾生故說九部。小乘約法淺故除三：以小乘法淺狹故無方廣；授佛記非小乘之宗，又小乘人無補佛處義故除授記；小乘法淺有人能問故除無問自說。又大士能為眾生作不請之友故有無問自說，小乘不能濟物要待請方說故無無問自說。大乘約人根利故除三：大乘人根利直說則解，不須因緣及以譬喻，亦不假論義，故略以此三部也。第三句、小廣而大略，如《地持論》說，菩薩藏名方廣經，聲聞藏謂十一部。此意明大乘十二為明方廣之理，從所詮之理為名故十二部悉名方廣；小乘十二部不為明方廣之理，故存其十一部名，沒方廣之稱也。第四句、大廣小略，顯大乘是滿字故具足十二部；小乘是半字故唯有九部，則如今文說，正是《法華》宗也。十二部通以言教為體，故《涅槃經》明知法知義，知法者知十二部經法，故知是教也。次開為二者，雖有十二部不出長行與偈也。亦得開三：修多羅、祇夜、伽陀。此三就教制名，則以教為此三部體，余之九

【現代漢語翻譯】 現代漢語譯本： 但這闡明了二乘（Śrāvakayāna and Pratyekabuddhayāna）的教義。過去所說的雖然很多，但都離不開這二乘。此外，九部（anga，佛經的九種分類）指的是人天教，接下來所說的涅槃（Nirvāṇa）指的是二乘教。然而，經論的說法不同，總共有四種情況：

第一、大乘（Mahāyāna）和小乘（Śrāvakayāna）都廣，大乘具足十二部（dvādaśāṅga），小乘隨分具足十二部。之所以只闡明十二部，是因為十二是一個數字的圓滿，又爲了醫治眾生十二因緣（dvādaśāṅga-pratītyasamutpāda）的病。

第二、大乘和小乘都略，都闡明九部。之所以只闡明九部，也是一個數字的圓滿，又爲了九道眾生而說九部。小乘因為教法淺顯，所以去除三種：因為小乘的教法淺薄狹隘，所以沒有方廣（vaipulya）；授佛記（vyākaraṇa）不是小乘的宗旨，而且小乘人沒有補佛處（成為佛）的意義，所以去除授記；小乘教法淺顯，有人能夠提問，所以去除無問自說（udāna）。此外，大菩薩（mahāsattva）能夠為眾生做不請之友，所以有無問自說，小乘不能救濟眾生，一定要等待請求才說，所以沒有無問自說。大乘因為眾生根器銳利，所以去除三種：大乘人根器銳利，直接說就能理解，不需要因緣（nidāna）以及譬喻（avadāna），也不需要論義（upadeśa），所以省略這三部。

第三句、小乘廣而大乘略，如《地持論》（Bodhisattvabhumi）所說，菩薩藏（bodhisattva-piṭaka）名為方廣經，聲聞藏（śrāvaka-piṭaka）稱為十一部。這個意思是說，大乘十二部是爲了闡明方廣的道理，從所詮釋的道理來命名，所以十二部都稱為方廣；小乘十二部不是爲了闡明方廣的道理，所以保留其十一部的名稱，而沒有方廣的稱謂。

第四句、大乘廣而小乘略，顯示大乘是滿字教，所以具足十二部；小乘是半字教，所以只有九部，那麼如今文中所說，正是《法華經》（Saddharma Puṇḍarīka Sūtra）的宗旨。十二部都以言教為體，所以《涅槃經》（Nirvāṇa Sūtra）闡明知法知義，知法者知道十二部經法，所以知道這是教。

其次，展開為二者，雖然有十二部，但都離不開長行（sūtra）與偈頌（geya）。也可以展開為三：修多羅（sūtra）、祇夜（geya）、伽陀（gāthā）。這三種就教法體制命名，那麼以教法作為這三部的體，其餘的九部。

【English Translation】 English version: But this clarifies the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Although much has been said in the past, it does not go beyond these Two Vehicles. Furthermore, the Nine Angas (anga, the nine-fold classification of Buddhist scriptures) refer to the teachings for humans and gods, and the Nirvana (Nirvāṇa) mentioned next refers to the teachings of the Two Vehicles. However, the scriptures and treatises differ, with a total of four situations:

First, both the Mahayana (Mahāyāna) and Śrāvakayāna (Śrāvakayāna) are extensive. The Mahayana fully possesses the Twelve Angas (dvādaśāṅga), while the Śrāvakayāna possesses the Twelve Angas according to its capacity. The reason for only clarifying the Twelve Angas is that twelve is a complete number, and also to cure the disease of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) of sentient beings.

Second, both the Mahayana and Śrāvakayāna are abbreviated, both clarifying the Nine Angas. The reason for only clarifying the Nine Angas is also that it is a complete number, and also to speak the Nine Angas for the sentient beings of the nine realms. The Śrāvakayāna removes three because its teachings are shallow: because the teachings of the Śrāvakayāna are shallow and narrow, there is no Vaipulya (vaipulya); the prediction of Buddhahood (vyākaraṇa) is not the doctrine of the Śrāvakayāna, and the Śrāvakayāna does not have the meaning of supplementing the Buddha's position (becoming a Buddha), so the prediction is removed; the teachings of the Śrāvakayāna are shallow, and someone can ask questions, so the Udāna (udāna) is removed. In addition, the great Bodhisattva (mahāsattva) can be an uninvited friend to sentient beings, so there is Udāna, and the Śrāvakayāna cannot save sentient beings and must wait for a request before speaking, so there is no Udāna. The Mahayana removes three because the faculties of sentient beings are sharp: the faculties of Mahayana people are sharp, and they can understand by speaking directly, without the need for Nidāna (nidāna) and Avadāna (avadāna), nor Upadeśa (upadeśa), so these three are omitted.

Third, the Śrāvakayāna is extensive while the Mahayana is abbreviated, as stated in the Bodhisattvabhumi (Bodhisattvabhumi), the Bodhisattva-piṭaka (bodhisattva-piṭaka) is called Vaipulya Sūtra, and the Śrāvaka-piṭaka (śrāvaka-piṭaka) is called the Eleven Angas. This means that the Twelve Angas of the Mahayana are to clarify the principle of Vaipulya, and are named from the principle being explained, so all Twelve Angas are called Vaipulya; the Twelve Angas of the Śrāvakayāna are not to clarify the principle of Vaipulya, so the name of its Eleven Angas is retained, and there is no title of Vaipulya.

Fourth, the Mahayana is extensive while the Śrāvakayāna is abbreviated, showing that the Mahayana is a full-word teaching, so it fully possesses the Twelve Angas; the Śrāvakayāna is a half-word teaching, so it only has Nine Angas, so what is said in the text now is precisely the doctrine of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). The Twelve Angas all take verbal teachings as their substance, so the Nirvana Sutra (Nirvāṇa Sūtra) clarifies knowing the Dharma and knowing the meaning, and those who know the Dharma know the Dharma of the Twelve Angas, so they know that this is the teaching.

Secondly, expanding into two, although there are twelve parts, they are inseparable from prose (sūtra) and verses (geya). It can also be expanded into three: Sutra (sūtra), Geya (geya), and Gāthā (gāthā). These three are named according to the teaching system, so the teaching is taken as the substance of these three parts, and the remaining nine.

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部從別事受名，亦不離此三也。修多羅者，《成論》及《智度論》明直說語言為修多羅，謂別相修多羅也。《涅槃經》從如是至奉行，謂通相修多羅也。三藏中修多羅豎長橫狹，豎長故攝於十二，橫狹故但一藏也。十二部中修多羅橫闊豎短，不攝十一故豎短，攝三藏故為橫闊也。伽陀者第二部，謂不等偈也。

問：

諸經論列十二部第二云祇夜，今何故乃明伽陀？

答：

欲明佛說法無定故改於常規，以昔說九部為明小，今明九部乃為通大，欲顯不定之義故亂說也。又今合此九部為五雙：初、長行與偈一雙。諸佛或為眾生直說修多羅，或命初則偈說故名伽陀，以經並標或字，則知修多羅未必在前、伽陀不必在後。本事、本生，此第二、自他一雙。本事說他過去世事，如〈藥王本事品〉等，說自過去世事為本生。未曾有、因緣，此明善惡事一雙。未曾有謂善事，如青牛行缽、白狗聽經、大地震動、諸天身量；因緣謂起罪本末事，而說名因緣經。譬喻、祇夜，法喻一雙。具足應雲路伽祇夜、伽陀祇夜，上存別略通，今存通略別。優婆提舍稱為論義，則是能論，上八部四雙名為所論，謂能論所論一雙也。

問：

大小俱稱方廣，有何異耶？

答：

大是具足方廣，小是隨

【現代漢語翻譯】 現代漢語譯本

部類的命名取決於不同的事情，但都不會脫離這三藏（修多羅、毗奈耶、阿毗達摩）。修多羅（Sūtra，經）：《成實論》（Tattvasiddhi Shastra）和《大智度論》（Mahāprajñāpāramitāśāstra）闡明，直接敘述語言的為修多羅，這是指別相修多羅。《涅槃經》（Nirvana Sutra）中從『如是』到『奉行』，指的是通相修多羅。在三藏中，修多羅是豎長橫狹的，因為豎長所以能包含十二部，因為橫狹所以只屬於一藏。十二部中的修多羅是橫闊豎短的，不能包含其餘十一部所以豎短，包含三藏所以橫闊。伽陀（Gāthā，偈頌）是第二部，指不等偈。

問：

諸經論列出的十二部中，第二部稱為祇夜（Geya，重頌），現在為什麼說是伽陀？

答：

爲了說明佛陀說法沒有固定模式，所以改變常規。過去說九部是爲了闡明小乘，現在說九部是爲了通達大乘，爲了顯示不定的意義，所以打亂順序來說。現在將這九部合併爲五對：第一對是長行和偈頌。諸佛或者為眾生直接說修多羅，或者命令先以偈頌說，所以稱為伽陀。因為經文都標有『或』字，就知道修多羅未必在前，伽陀不必在後。本事（Itivṛttaka）和本生（Jātaka），這是第二對，自身和他身。本事說的是他人過去世的事情，如《藥王本事品》等，本生說的是自己過去世的事情。未曾有（Adbhūta-dharma）和因緣（Nidāna），這闡明善惡之事一對。未曾有指的是善事，如青牛行缽、白狗聽經、大地震動、諸天身量；因緣指的是產生罪過的本末事情，所以稱為因緣經。譬喻（Avadāna）和祇夜，法喻一對。完整地說應該是路伽祇夜（Lokageya）和伽陀祇夜（Gāthāgeya），上面是保留別名而省略通名，現在是保留通名而省略別名。優婆提舍（Upadeśa）被稱為論義，是能論，上面八部四對稱為所論，這是能論和所論一對。

問：

大小乘都稱為方廣（Vaipulya），有什麼不同？

答：

大乘是具足方廣，小乘是隨順方廣。 English version

The naming of categories depends on different matters, but none of them deviate from these three Piṭakas (Sūtra, Vinaya, Abhidharma). Sūtra (經): The Tattvasiddhi Shastra (成實論) and the Mahāprajñāpāramitāśāstra (大智度論) clarify that directly narrating language is Sūtra, which refers to the specific characteristic Sūtra. In the Nirvana Sutra (涅槃經), from 'Thus have I heard' to 'practice accordingly,' it refers to the general characteristic Sūtra. Among the three Piṭakas, Sūtra is vertically long and horizontally narrow, because it is vertically long, it can encompass the twelve divisions; because it is horizontally narrow, it only belongs to one Piṭaka. Among the twelve divisions, Sūtra is horizontally broad and vertically short, unable to encompass the remaining eleven divisions, hence vertically short; encompassing the three Piṭakas, hence horizontally broad. Gāthā (偈頌) is the second division, referring to unequal verses.

Question:

In the twelve divisions listed in various scriptures and treatises, the second division is called Geya (重頌), why is it now said to be Gāthā?

Answer:

To illustrate that the Buddha's teaching has no fixed pattern, the convention is changed. In the past, saying nine divisions was to clarify the Hinayana (小乘), now saying nine divisions is to understand the Mahayana (大乘); to show the meaning of uncertainty, the order is deliberately disrupted. Now, these nine divisions are combined into five pairs: the first pair is prose and verses. Buddhas either directly speak Sūtras for sentient beings, or command to first speak in verses, hence it is called Gāthā. Because the scriptures all mark the word 'or,' it is known that Sūtra is not necessarily in the front, and Gāthā is not necessarily in the back. Itivṛttaka (本事) and Jātaka (本生), this is the second pair, self and others. Itivṛttaka speaks of the past lives of others, such as the Bhaisajyarāja-pūrvayoga (藥王本事品), Jātaka speaks of one's own past lives. Adbhūta-dharma (未曾有) and Nidāna (因緣), this clarifies a pair of good and evil deeds. Adbhūta-dharma refers to good deeds, such as the blue ox walking with a bowl, the white dog listening to the scriptures, the great earthquake, and the body size of the devas; Nidāna refers to the origin and end of the cause of sins, hence it is called Nidāna Sutra. Avadāna (譬喻) and Geya, a pair of Dharma and metaphor. It should be fully called Lokageya (路伽祇夜) and Gāthāgeya (伽陀祇夜), the above retains the specific name and omits the general name, now it retains the general name and omits the specific name. Upadeśa (優婆提舍) is called treatise, which is the ability to discuss; the above eight divisions and four pairs are called what is discussed, this is a pair of the ability to discuss and what is discussed.

Question:

Both the Mahayana and Hinayana are called Vaipulya (方廣), what is the difference?

Answer:

The Mahayana is fully Vaipulya, the Hinayana is in accordance with Vaipulya.

【English Translation】 English version

The naming of categories depends on different matters, but none of them deviate from these three Piṭakas (Sūtra, Vinaya, Abhidharma). Sūtra (經): The Tattvasiddhi Shastra (成實論) and the Mahāprajñāpāramitāśāstra (大智度論) clarify that directly narrating language is Sūtra, which refers to the specific characteristic Sūtra. In the Nirvana Sutra (涅槃經), from 'Thus have I heard' to 'practice accordingly,' it refers to the general characteristic Sūtra. Among the three Piṭakas, Sūtra is vertically long and horizontally narrow, because it is vertically long, it can encompass the twelve divisions; because it is horizontally narrow, it only belongs to one Piṭaka. Among the twelve divisions, Sūtra is horizontally broad and vertically short, unable to encompass the remaining eleven divisions, hence vertically short; encompassing the three Piṭakas, hence horizontally broad. Gāthā (偈頌) is the second division, referring to unequal verses.

Question:

In the twelve divisions listed in various scriptures and treatises, the second division is called Geya (重頌), why is it now said to be Gāthā?

Answer:

To illustrate that the Buddha's teaching has no fixed pattern, the convention is changed. In the past, saying nine divisions was to clarify the Hinayana (小乘), now saying nine divisions is to understand the Mahayana (大乘); to show the meaning of uncertainty, the order is deliberately disrupted. Now, these nine divisions are combined into five pairs: the first pair is prose and verses. Buddhas either directly speak Sūtras for sentient beings, or command to first speak in verses, hence it is called Gāthā. Because the scriptures all mark the word 'or,' it is known that Sūtra is not necessarily in the front, and Gāthā is not necessarily in the back. Itivṛttaka (本事) and Jātaka (本生), this is the second pair, self and others. Itivṛttaka speaks of the past lives of others, such as the Bhaisajyarāja-pūrvayoga (藥王本事品), Jātaka speaks of one's own past lives. Adbhūta-dharma (未曾有) and Nidāna (因緣), this clarifies a pair of good and evil deeds. Adbhūta-dharma refers to good deeds, such as the blue ox walking with a bowl, the white dog listening to the scriptures, the great earthquake, and the body size of the devas; Nidāna refers to the origin and end of the cause of sins, hence it is called Nidāna Sutra. Avadāna (譬喻) and Geya, a pair of Dharma and metaphor. It should be fully called Lokageya (路伽祇夜) and Gāthāgeya (伽陀祇夜), the above retains the specific name and omits the general name, now it retains the general name and omits the specific name. Upadeśa (優婆提舍) is called treatise, which is the ability to discuss; the above eight divisions and four pairs are called what is discussed, this is a pair of the ability to discuss and what is discussed.

Question:

Both the Mahayana and Hinayana are called Vaipulya (方廣), what is the difference?

Answer:

The Mahayana is fully Vaipulya, the Hinayana is in accordance with Vaipulya.

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分方廣。又大乘理正曰方，義富稱廣，文詮方廣之理名為方廣經。小乘語正曰方，文多稱廣也。

「鈍根樂小法」下一行半，明小乘果法。又前明九部謂人天教，今明二乘教。人天雖異不出九部，二乘雖異同求涅槃，故人天教中前舒人天機、次明九部教，今亦前敘二乘機、次明敘二乘教。

問：

既云樂小法，何故復言貪著于生死？

答：現在機緣樂於小法，過去久遠貪著生死。又約機樂於小法，據情則貪著生死也。又樂小法則是貪于生死，以小涅槃則是大乘生死，故為是說涅槃第二明小乘教也。「我設是方便」下，上明昔二種教，今明二種教意。前逐近明說小乘教意，明昔說涅槃法者意令得入佛慧故也。「決定說大乘」者，昔日言說于小意在於大，教不稱意不名決定；今言意俱顯稱為決定。又《大品》等經顯教菩薩、密化二乘，于菩薩是決定，於二乘未得決定；今顯教菩薩、顯教二乘故名決定。又大乘是決定法，如《涅槃經》師子吼者名決定說，謂諸眾生悉有佛性；今亦決定說于眾生悉有一乘也。以道理無有餘、性唯有佛性故，說佛性名決定說，一乘亦爾。

「我此九部法」下，第二、明說九部教法意。上半明隨宜說教法，下半明說教意。說九部為令悟入大乘、與解大乘為本意，故

言入大乘為本。「有佛子心凈」下，上明昔說小乘教意，今第二明昔說大乘教意。若五乘論之，上說四乘，今辨第五大乘教也。若作三教次第者：一、人天為下教；次、二乘為中教；今、大乘為上教，文正作此意，一一文中皆先明機次辨教，觀文即現也。有人言：上明昔說小乘是方便，今明昔日三乘中大乘亦是方便，將欲會三乘歸一乘故，前明小乘今辨大乘也。今謂不然，前明小乘，而文辨小乘為方便，若昔大乘是方便者，亦應前列大乘次明大乘為方便。而文不爾，直明昔日大乘，不言是方便，故知昔小乘是方便，昔大非方便也。又為偏行六度菩薩說大乘，可是方便耳。而文云「佛子無量諸佛所行深妙道」，非則是假名偏行之人，則知是真實大乘也。又《中論》云「前為聲聞說生滅十二因緣，次為已習行有大心堪受深妙法者說十二因緣不生不滅」，若爾此大小應並是方便，而《中論》明前說小是方便、后說大是真實，今文亦爾也。

問：

但應明昔小是方便，何故今文明昔大乘耶？

答：

此文雙序如來大小二藏，從《華嚴》已來至靈山已前大小二乘一切諸教。所以雙序二教者，序小乘教意，明回小入大。菩薩鈍根，昔未得悟今方領解；序大乘教意，嘆直往菩薩從《華嚴》以來至靈山之前大

【現代漢語翻譯】 現代漢語譯本：

這段經文以歸入大乘為根本。「有佛子心凈」之後，前面闡明過去所說的小乘教義，現在第二部分闡明過去所說的大乘教義。如果按照五乘來論述，前面講的是四乘，現在辨析第五大乘教義。如果按照三教的次第來說：一、人天乘為下教；二、聲聞、緣覺二乘為中教；現在，大乘為上教，經文正是這個意思，每一段經文中都先闡明根機，再辨析教義，觀察經文就能明白。有人說：前面闡明過去所說的小乘是方便法門，現在闡明過去三乘中的大乘也是方便法門，想要會歸三乘為一乘，所以前面闡明小乘，現在辨析大乘。我認為不是這樣，前面闡明小乘，經文辨析小乘是方便，如果過去的大乘是方便，也應該先列出大乘，再闡明大乘是方便。而經文不是這樣，直接闡明過去的大乘，沒有說是方便，所以知道過去的小乘是方便，過去的大乘不是方便。又為偏重修習六度（Paramita，菩薩的六種主要修行）的菩薩說大乘，這可以說是方便。而經文說『佛子無量諸佛所行深妙道』，不是假名偏重修行的人，就知道這是真實的大乘。又《中論》（Madhyamaka-karika，龍樹菩薩的論著）說『先前為聲聞（Sravaka，聽聞佛法之弟子）說生滅十二因緣（Pratītyasamutpāda，佛教關於事物如何產生的理論），其次為已經習行有大心堪能接受深妙法的人說十二因緣不生不滅』，如果這樣，那麼這大小乘都應該是方便，而《中論》闡明先前說小乘是方便，後來所說的大乘是真實，現在的經文也是這樣。

問：

只應該闡明過去的小乘是方便，為什麼現在要闡明過去的大乘呢？

答：

這段經文同時敘述如來（Tathagata，佛的稱號）的大小二藏（Pitaka，佛教經典的總稱），從《華嚴經》（Avatamsaka Sutra）以來到靈山（鷲峰山，釋迦牟尼佛說法之地）之前的大小二乘一切諸教。之所以同時敘述二教，是因為敘述小乘教義，是爲了闡明回小向大。菩薩根器遲鈍，過去沒有領悟，現在才領解；敘述大乘教義，是爲了讚歎直往菩薩從《華嚴經》以來到靈山之前的大乘教義。

【English Translation】 English version:

This passage takes entering the Mahayana (Great Vehicle) as its foundation. Following 'If a Buddha-son's mind is pure,' the preceding section clarifies the meaning of the Sravaka-yana (Vehicle of Hearers, i.e., the Small Vehicle) teachings of the past. Now, the second section clarifies the meaning of the Mahayana teachings of the past. If we discuss it in terms of the Five Vehicles, the preceding section discusses the four vehicles, and now we analyze the fifth, the Mahayana teaching. If we consider it in terms of the order of the Three Teachings: first, the Human and Deva Vehicle is the lower teaching; second, the Two Vehicles (Sravaka and Pratyekabuddha) are the middle teaching; now, the Mahayana is the upper teaching. The text precisely intends this meaning; in each passage, it first clarifies the capacity of the audience and then analyzes the teaching. Observing the text reveals this. Some say: the preceding section clarifies that the Small Vehicle of the past was a provisional means (upaya), and now it clarifies that the Mahayana within the Three Vehicles of the past was also a provisional means, intending to unite the Three Vehicles into the One Vehicle. Therefore, the preceding section clarifies the Small Vehicle, and now it analyzes the Mahayana. I say this is not so. The preceding section clarifies the Small Vehicle, and the text analyzes the Small Vehicle as a provisional means. If the Mahayana of the past was a provisional means, it should also first list the Mahayana and then clarify that the Mahayana is a provisional means. But the text is not like this; it directly clarifies the Mahayana of the past, without saying it is a provisional means. Therefore, we know that the Small Vehicle of the past was a provisional means, and the Mahayana of the past was not a provisional means. Furthermore, speaking the Mahayana for Bodhisattvas who exclusively practice the Six Perfections (Paramita, the six main practices of a Bodhisattva) could be considered a provisional means. But the text says 'Buddha-sons practice the immeasurable, profound path walked by all Buddhas,' not those who are nominally focused on practice. Therefore, we know this is the true Mahayana. Also, the Madhyamaka-karika (Treatise on the Middle Way, a work by Nagarjuna) says 'Previously, for the Sravakas (Sravaka, disciples who hear the Buddha's teachings) , the twelve links of dependent origination (Pratītyasamutpāda, the Buddhist theory of how things arise) with arising and ceasing were taught; next, for those who have already practiced and have a great mind capable of receiving profound Dharma, the twelve links of dependent origination without arising and ceasing were taught.' If so, then both the Small and Great Vehicles should be provisional means. But the Madhyamaka-karika clarifies that the Small Vehicle taught previously was a provisional means, and the Great Vehicle taught later was the truth. The current text is also like this.

Question:

It should only clarify that the Small Vehicle of the past was a provisional means. Why does it now clarify the Mahayana of the past?

Answer:

This text simultaneously narrates the two treasuries (Pitaka, the collection of Buddhist scriptures) of the Tathagata (Tathagata, an epithet of the Buddha), the Small and Great Vehicles, all the teachings from the Avatamsaka Sutra (Flower Garland Sutra) up to before Vulture Peak (Grdhrakuta, where Shakyamuni Buddha taught). The reason for simultaneously narrating the two teachings is that narrating the Small Vehicle teaching is to clarify turning from the Small to the Great. Bodhisattvas with dull faculties did not understand in the past, and now they understand. Narrating the Mahayana teaching is to praise the direct-path Bodhisattvas and the Mahayana teachings from the Avatamsaka Sutra up to before Vulture Peak.

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機早就利根早悟，此乃是數以嘆菩薩之先達、嗟聲聞之後悟耳。非關昔大為方便也。

問：

何以知然？

答：

以二文為證：一者〈涌出品〉云「是諸眾生始見我身聞我所說，即便得入如來之慧」，此明直往菩薩早悟佛慧也。次云「除先修習學小乘者，如是等人我今亦令得聞是經入于佛慧」，此明回小入大菩薩晚方悟也。二者、則此經文明聲聞，晚習大乘、晚聞大乘、晚得授記、晚生歡喜；既是真實教者，菩薩早習大乘、早聞大乘、早得授記、早生歡喜，亦是真實教也。若今文明菩薩早聞大乘、早得授記，是方便者，《華嚴》等經悉是方便，則是謗法之甚也。

問：

若昔大乘明菩薩授記作佛，既是真實教者，聲聞藉《波若》等經調柔其心，然後始得悟入《法華》，則知《波若》為《法華》方便，豈是真實教？

答：

《波若》顯教菩薩、密化二乘，二乘之人藉菩薩真實教調柔其心故得入于《法華》，斯乃是假他先達而得後進，豈可言先達之教是方便說耶？

問：

此大乘亦得是方便不？

答：

望道未曾大小，赴大小緣故無名相中假名相說，故大小俱是方便，非但大小俱是方便，亦三一俱是方便。但今大小相對，小乘是未了故是方便

【現代漢語翻譯】 現代漢語譯本： 根機敏銳的人很早就領悟，這是嘆息菩薩是先覺者，而聲聞是後覺者。這與過去是否大乘方便無關。

問： 憑什麼知道是這樣呢？

答： 以兩段經文為證：一是《涌出品》中說：『這些眾生最初見到我的身相，聽到我所說的法，就能進入如來的智慧』，這說明直往菩薩很早就領悟了佛的智慧。接著又說：『除了先前修習小乘的人，這些人我現在也讓他們聽聞這部經，進入佛的智慧』，這說明回小向大的菩薩較晚才領悟。二是，這部經文明白地說聲聞，較晚才學習大乘、較晚才聽聞大乘、較晚才得到授記、較晚才生起歡喜；既然這是真實教，那麼菩薩很早就學習大乘、很早就聽聞大乘、很早就得到授記、很早就生起歡喜，也應該是真實教。如果現在說菩薩很早就聽聞大乘、很早就得到授記，是方便之說，那麼《華嚴經》等經就都是方便之說，那就是誹謗佛法了。

問： 如果過去的大乘經典明確說菩薩得到授記成佛，既然是真實教，那麼聲聞憑藉《般若》（Prajna）等經典調柔他們的心，然後才得以悟入《法華》（Lotus Sutra），那麼就知道《般若》是《法華》的方便，難道不是方便之說嗎？

答： 《般若》顯教菩薩，暗中化度二乘，二乘之人憑藉菩薩的真實教調柔他們的心，所以才得以進入《法華》，這乃是憑藉他人先覺的引導而得以進步，怎麼能說先覺者的教法是方便之說呢？

問： 這大乘也可以說是方便嗎？

答： 從道的角度來看，本來就沒有大小之分，爲了適應大小不同的根器，所以在沒有名相中假立名相來說，所以大小乘都是方便，不僅大小乘都是方便，三乘和一乘也都是方便。但現在大小乘相對而言，小乘是因為沒有究竟了悟才是方便。

【English Translation】 English version: Those with sharp faculties awaken early; this is lamenting that Bodhisattvas are early awakeners, while Sravakas are late awakeners. This is not related to whether the past was a Great Vehicle expedient.

Question: How do we know this is so?

Answer: We can prove it with two passages: First, in the 『Emerging from the Earth』 chapter, it says, 『These beings, upon first seeing my body and hearing what I say, will immediately enter the wisdom of the Tathagata (Thus Come One)』, which clarifies that direct-path Bodhisattvas awaken to the Buddha's wisdom early. Next, it says, 『Except for those who have previously cultivated and studied the Small Vehicle, I will now also enable these people to hear this Sutra and enter the Buddha's wisdom,』 which clarifies that Bodhisattvas who turn from the Small Vehicle to the Great Vehicle awaken later. Second, this Sutra clearly states that Sravakas (Hearers) learn the Great Vehicle late, hear the Great Vehicle late, receive predictions late, and generate joy late; since this is the true teaching, then Bodhisattvas learn the Great Vehicle early, hear the Great Vehicle early, receive predictions early, and generate joy early, which should also be the true teaching. If we now say that Bodhisattvas hearing the Great Vehicle early and receiving predictions early is an expedient, then the Avatamsaka Sutra (Flower Garland Sutra) and other Sutras are all expedients, which would be a grave slander of the Dharma.

Question: If the Great Vehicle Sutras of the past clearly stated that Bodhisattvas receive predictions of Buddhahood, and this is the true teaching, then Sravakas, relying on the Prajna (Wisdom) Sutras and other Sutras to tame their minds, are then able to awaken and enter the Lotus Sutra, then we know that the Prajna is an expedient for the Lotus Sutra, isn't it an expedient teaching?

Answer: The Prajna Sutras openly teach Bodhisattvas and secretly transform the Two Vehicles. People of the Two Vehicles rely on the true teachings of the Bodhisattvas to tame their minds, and therefore they are able to enter the Lotus Sutra. This is relying on the guidance of those who awakened earlier to progress later. How can we say that the teachings of those who awakened earlier are expedient teachings?

Question: Can this Great Vehicle also be considered an expedient?

Answer: From the perspective of the Path, there has never been a distinction between large and small. To accommodate the different capacities of large and small, we provisionally establish names and forms where there are no names and forms. Therefore, both the Small Vehicle and the Great Vehicle are expedients. Not only are both the Small Vehicle and the Great Vehicle expedients, but the Three Vehicles and the One Vehicle are also expedients. But now, in relation to the Small Vehicle and the Great Vehicle, the Small Vehicle is an expedient because it is not the ultimate understanding.

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，大乘已了稱為真實也。

就此文為二：第一、嘆菩薩福德利根有七種早義，即顯聲聞薄福鈍根有七種晚義。第二、結昔說大乘意。「有佛子心凈」，第一嘆菩薩現在早有堪聞之德，則顯聲聞晚有堪聞之義。離凡夫二乘有所得心故稱凈也。「柔軟」者，有無所得信心，順從諸佛不違大乘，如濕牛皮易可屈折。「利根」者，信為其始、慧為其終，略舉五根之初后。又是大乘法海信為能入、智為能度，故舉此二也。「無量諸佛所」下，第二、嘆菩薩早習大因，值佛既多修行亦積，則顯聲聞修大乘因晚也。「為是諸佛子」下，第三、嘆早為菩薩說大乘，即顯晚為聲聞說大乘也。而云「說是大乘經」者，是大乘經即《法華》也。昔為直往菩薩早說《法華》竟。故〈涌出品〉云「是諸眾生始見我身聞我所說即入佛慧」，佛慧則《法華》平等大慧，但昔作《華嚴》、《波若》之名耳。今為回小入大之人作《法華》之說，故知大乘顯道義同，故云「波若是一法佛說種種名，隨諸眾生力為之立異字」。《智度論》又云「《法華經》者是《波若》異名」，則明證也。「我記如是人來世成佛道」者，第四、嘆早與菩薩授記，即顯聲聞晚得記也。「以深心念佛」，第五、嘆菩薩早修正解故早得佛記，則顯二乘之晚修正解故晚得佛記。「

【現代漢語翻譯】 現代漢語譯本： 大乘已經通達了，就稱為真實。

就這段經文分為兩部分：第一、讚歎菩薩的福德和利根，具有七種『早』的含義，從而顯示聲聞的薄福和鈍根，具有七種『晚』的含義。第二、總結過去宣說大乘的用意。「有佛子心凈」，第一是讚歎菩薩現在早就具備了堪能聽聞大乘佛法的德行，也就顯示了聲聞要晚才能具備堪能聽聞的資格。因為遠離了凡夫和二乘有所得的心，所以稱為『凈』。「柔軟」是指具有無所得的信心，順從諸佛，不違背大乘，就像濕牛皮一樣容易彎曲。「利根」是指以信為開始，以慧為終結，這裡簡略地提到了五根的開始和結尾。而且大乘法海以信為能入，以智為能度，所以提到了信和慧這二者。「無量諸佛所」以下，第二是讚歎菩薩早早地修習廣大的因，值遇的佛很多，修行也積累了很多，也就顯示了聲聞修習大乘之因很晚。「為是諸佛子」以下，第三是讚歎很早就為菩薩宣說大乘佛法，也就顯示了很晚才為聲聞宣說大乘佛法。而說『說是大乘經』，這裡的大乘經就是《法華經》。過去為直往菩薩很早就宣說了《法華經》完畢。所以《涌出品》中說『是諸眾生始見我身聞我所說即入佛慧』，佛慧就是《法華經》的平等大慧，只不過過去稱作《華嚴》、《般若》的名字罷了。現在為回小向大的人宣說《法華經》，所以知道大乘顯道的意義相同，所以說『般若是一法佛說種種名，隨諸眾生力為之立異字』。《智度論》又說『《法華經》者是《般若》異名』，這就是明確的證據。「我記如是人來世成佛道」是第四，讚歎很早就給菩薩授記，也就顯示了聲聞很晚才得到授記。「以深心念佛」，第五是讚歎菩薩很早就修正確的理解，所以很早就得到佛的授記，也就顯示了二乘因為很晚才修正確的理解，所以很晚才得到佛的授記。

【English Translation】 English version: The Mahayana having been understood is called reality.

This passage is divided into two parts: First, praising the blessings and sharp faculties of Bodhisattvas, having seven kinds of 'early' meanings, thus showing the meager blessings and dull faculties of Sravakas, having seven kinds of 'late' meanings. Second, concluding the intention of speaking about Mahayana in the past. 'Having a pure mind of a Buddha-son', the first is praising that Bodhisattvas now already possess the virtue of being able to hear the Mahayana Dharma, which also shows that Sravakas will be late in possessing the qualification to hear it. Because they are far from the grasping minds of ordinary people and the Two Vehicles, it is called 'pure'. 'Soft' refers to having a non-grasping faith, following the Buddhas, and not violating the Mahayana, just like wet cowhide that is easily bent. 'Sharp faculties' refers to taking faith as the beginning and wisdom as the end, briefly mentioning the beginning and end of the five roots. Moreover, the Mahayana Dharma sea takes faith as the ability to enter and wisdom as the ability to cross over, so these two are mentioned. 'In the presence of countless Buddhas' below, the second is praising that Bodhisattvas early cultivated vast causes, encountered many Buddhas, and accumulated much practice, which also shows that Sravakas cultivate the cause of Mahayana late. 'For these Buddha-sons' below, the third is praising that the Mahayana Dharma was preached to Bodhisattvas early, which also shows that the Mahayana Dharma was preached to Sravakas late. And saying 'This is the Mahayana Sutra', this Mahayana Sutra is the 'Lotus Sutra'. In the past, the 'Lotus Sutra' was preached early to Bodhisattvas who went straight to enlightenment. Therefore, in the 'Emerging from the Earth' chapter, it says 'These beings, seeing my body for the first time and hearing what I say, immediately enter the Buddha's wisdom', Buddha's wisdom is the equal and great wisdom of the 'Lotus Sutra', but in the past it was called 'Avatamsaka' and 'Prajna'. Now the 'Lotus Sutra' is preached for those who turn from the Small Vehicle to the Great Vehicle, so we know that the meaning of the Mahayana's revealing the path is the same, so it is said 'Prajna is one Dharma spoken by the Buddha with various names, establishing different words according to the power of all beings'. The 'Mahaprajnaparamita Sastra' also says 'The Lotus Sutra is another name for Prajna', which is clear evidence. 'I predict that such people will become Buddhas in the future' is the fourth, praising that Bodhisattvas were predicted to become Buddhas early, which also shows that Sravakas will be predicted to become Buddhas late. 'With a deep mind contemplating the Buddha', the fifth is praising that Bodhisattvas early corrected their understanding, so they received the Buddha's prediction early, which also shows that the Two Vehicles corrected their understanding late, so they received the Buddha's prediction late.

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以深心念佛」者，了悟如來無生滅身也。如《華嚴經》云「一切法不生一切法不滅，若能如是解諸佛常現前」。又《大品》云「云何名唸佛？謂無憶故是爲念佛」，此則內外並冥、緣觀俱寂，為真唸佛也。「修持凈戒故」者，第六、嘆菩薩早修正行故早得佛記，不持不犯離凡夫二乘有所得戒故名凈戒，然行解更無二體，則一正觀義分，離惑為解，離過為行。「此等聞得佛」下，第七、嘆菩薩早生歡喜，用斥聲聞后得記方喜。世間三禪之樂名遍身樂，猶是小喜。今蒙佛記即得佛樂故名「大喜」，悟此身心本性寂滅名為「遍身」。

「佛知彼心行」下，第二、結昔說大教意。佛初成道知菩薩福德利根，故早為說大乘也。

「聲聞若菩薩」下，第二、顯今教意，則是頌上唯以一大事因緣故出現於世。長行有三種意：一、明為大事故出世，二、但為教菩薩，三、明十方佛土唯有一無二，釋成前之二事。今文轉勢頌之，亦開三別：初、明但為教一人，次、明道理有一無二，后、辨佛出世大意。所以前明唯教一人者，為對昔二教各赴二緣故；今明二緣同稟一教。昔聲聞大機未熟故為之說小，菩薩大機早熟故為之說大，是以二教各赴二緣。今至靈山之會聲聞菩薩大機並熟，是故二緣同聞一教並皆成佛，為此因緣故前明但

【現代漢語翻譯】 現代漢語譯本：以『深心念佛』者，是了悟如來沒有生滅之身。如《華嚴經》（Huayan Sutra）所說：『一切法不生一切法不滅，若能如是解，諸佛常現前』。又《大品》（Dapin）說：『云何名唸佛？謂無憶故是爲念佛』，這便是內外皆冥、緣觀俱寂，是為真正的唸佛。『修持凈戒故』者，第六、讚歎菩薩早修正行，所以早得佛的授記，不持不犯，遠離凡夫二乘有所得的戒，所以名為凈戒，然而行解更無二體，則是一正觀義分，離惑為解，離過為行。『此等聞得佛』下，第七、讚歎菩薩早生歡喜，用以反駁聲聞后得授記才歡喜。世間三禪之樂名為遍身樂，仍然是小喜。如今蒙佛授記，即得佛樂，所以名為『大喜』，悟到此身心本性寂滅，名為『遍身』。 『佛知彼心行』下，第二、總結過去所說大教的意義。佛初成道，知道菩薩福德利根，所以早為他們說大乘佛法。 『聲聞若菩薩』下，第二、彰顯現在的教義，這是頌揚上面所說的唯以一大事因緣的緣故出現在世間。長行有三種意義：一、說明爲了大事的緣故出世，二、只是爲了教導菩薩，三、說明十方佛土唯有一乘沒有二乘，解釋成就前面的兩件事。現在本文轉換氣勢來頌揚它，也分開為三個部分：初、說明只是爲了教導一人，次、說明道理是唯一沒有二致的，后、辨明佛出世的大意。所以前面說明唯獨教導一人，是爲了對應過去二教各自赴二緣的緣故；現在說明二緣共同稟受一教。過去聲聞的根機尚未成熟，所以為他們說小乘佛法，菩薩的根機早已成熟，所以為他們說大乘佛法，因此二教各自赴二緣。如今到了靈山法會，聲聞菩薩的根機都已成熟，所以二緣共同聽聞一教，都能夠成佛，為此因緣，所以前面說明唯獨

【English Translation】 English version: 『Those who recite the Buddha's name with a profound mind』 realize that the Tathagata (如來, Thus Come One) has no birth or death. As the Huayan Sutra (《華嚴經》, Flower Garland Sutra) says, 『All dharmas (法, teachings/phenomena) are neither born nor extinguished. If one can understand this way, all Buddhas will constantly appear before them.』 Furthermore, the Dapin (《大品》, Great Perfection of Wisdom Sutra) says, 『What is called reciting the Buddha's name? It is called reciting the Buddha's name because there is no recollection.』 This is when both the internal and external are in darkness, and both conditioned views are still, which is true recitation of the Buddha's name. 『Because they cultivate pure precepts』 is the sixth point, praising the Bodhisattvas (菩薩, enlightenment being) for cultivating correct practices early, so they receive the Buddha's prediction early. They neither uphold nor violate, and are far from the precepts of ordinary people and the two vehicles (聲聞 and 緣覺) that have attachments, so they are called pure precepts. However, practice and understanding are not two separate entities, but one correct view. Separating from delusion is understanding, and separating from faults is practice. 『These who hear and attain Buddhahood』 is the seventh point, praising the Bodhisattvas for generating joy early, using it to refute the Shravakas (聲聞, Hearers) who only rejoice after receiving the prediction. The joy of the third Dhyana (禪, meditative state) in the world is called joy pervading the body, but it is still a small joy. Now, receiving the Buddha's prediction is attaining the Buddha's joy, so it is called 『great joy.』 Realizing that the inherent nature of this body and mind is stillness and extinction is called 『pervading the body.』 『The Buddha knows their mental conduct』 is the second point, summarizing the meaning of the great teachings spoken in the past. When the Buddha first attained enlightenment, he knew that the Bodhisattvas had meritorious virtues and sharp faculties, so he spoke the Mahayana (大乘, Great Vehicle) teachings for them early. 『Shravakas or Bodhisattvas』 is the second point, revealing the present teachings, which is praising the above statement that the Buddha appears in the world solely for the sake of one great cause and condition. The prose section has three meanings: first, explaining that he appears in the world for the sake of a great event; second, only to teach Bodhisattvas; third, explaining that the Buddha lands in the ten directions only have one vehicle and not two, explaining and accomplishing the previous two matters. Now, this text changes the momentum to praise it, also dividing it into three parts: first, explaining that it is only to teach one person; second, explaining that the principle is unique and without difference; and third, distinguishing the great intention of the Buddha's appearance in the world. The reason why it was previously explained that he only teaches one person is to correspond to the past two teachings each going to two conditions; now it is explained that the two conditions commonly receive one teaching. In the past, the faculties of the Shravakas were not yet mature, so the Small Vehicle teachings were spoken for them. The faculties of the Bodhisattvas were already mature, so the Great Vehicle teachings were spoken for them. Therefore, the two teachings each went to two conditions. Now, at the assembly on Vulture Peak, the faculties of both Shravakas and Bodhisattvas are mature, so the two conditions commonly hear one teaching, and all can attain Buddhahood. For this reason, it was previously explained that it was only

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教一人也。「無疑」者，昔說三乘，即聲聞無進道、菩薩有退路；今明有一無三，則聲聞有進道、菩薩無退路，故云無疑也。「十方佛土中」，第二、明道理有一無二也。良由道理唯有一乘無有二乘，是故聲聞菩薩聞《法華》一偈並皆成佛，即以今文釋成上意也。「除佛方便說」者，疑者云：既有一無二，昔何故說有二乘？是故釋云：上據理故無二，唯除方便說有二耳。「但以假名字」者，疑者既聞除方便說有二，或謂有二乘微毫法體。是故釋云：畢竟無有二乘法體，但假名字說耳。「引導諸眾生」者，疑者云：既無法體，何用說此虛名？是故釋云：為欲導示眾生引出火宅，因此空名獲于實利故名善巧。如經云「我初得成佛時空拳度一切」也。「說佛智慧故」下，第三、明佛出世大意。以道理有大無小，諸佛是體理之人，以道理有大故唯為大事故出世，道理無小故不為小故出世，是故接前道理后明出世大意也。

就文為二：第一、先明諸佛唯為大事故出世不為小事，第二、引證釋成。初文又二：前開兩章門，次釋兩章門。前一偈標唯為大事出世章門，次半行明不為小事出章門。前偈上半標為大事故出世，下半舉真偽釋成。以唯一事實餘二則非真，是故諸佛但為一事故出世。

問：

上言無二無三，

【現代漢語翻譯】 現代漢語譯本： 教化一個人也是如此。『無疑』指的是，過去說有三乘，即聲聞沒有進步的道路，菩薩有退步的可能；現在闡明只有一乘而沒有三乘，那麼聲聞就有進步的道路，菩薩沒有退步的可能，所以說『無疑』。『十方佛土中』，第二點，闡明道理只有一乘而沒有二乘。正因為道理上只有一乘而沒有二乘，所以聲聞和菩薩聽聞《法華經》中的一偈都能成佛，這是用現在的經文來解釋上面的意思。『除佛方便說』，有人疑惑說：既然只有一乘而沒有二乘，過去為什麼說有二乘呢？所以解釋說：上面是從道理上來說沒有二乘，只是爲了方便才說有二乘。『但以假名字』，有人聽聞爲了方便才說有二乘，或許認為有二乘微小的法體。所以解釋說：實際上沒有二乘的法體，只是假借名字來說而已。『引導諸眾生』，有人疑惑說：既然沒有法體，為什麼要說這些虛假的名字呢？所以解釋說：爲了引導眾生脫離火宅，因此用空名獲得實際的利益，所以稱為善巧。如經中所說『我初成佛時，空拳度一切』。『說佛智慧故』以下，第三點，闡明佛陀出世的重大意義。因為道理上有大而無小，諸佛是體悟真理的人，因為道理上有大，所以只為大事因緣出世，道理上沒有小，所以不為小事因緣出世，因此接著前面的道理來闡明出世的重大意義。 就經文來說分為兩部分：第一，先闡明諸佛只為大事因緣出世而不為小事因緣，第二，引用證據來解釋說明。第一部分又分為兩點：前面開啟兩個章節，然後解釋這兩個章節。前面一偈標明只為大事因緣出世的章節，後面半行闡明不為小事因緣出世的章節。前面的偈頌上半部分標明為大事因緣出世，下半部分舉出真實和虛偽來解釋說明。因為只有一件事是真實的，其餘兩件事則不是真實的，所以諸佛只為一件事因緣出世。 問： 上面說沒有二乘沒有三乘，

【English Translation】 English version: It is the same when teaching one person. 'Without doubt' refers to the past teaching of the Three Vehicles (Triyana), where the Sravakas (hearers) have no path for advancement and the Bodhisattvas have a path for regression. Now, it is clarified that there is only One Vehicle (Ekayana) without the Three Vehicles, then the Sravakas have a path for advancement and the Bodhisattvas have no path for regression, hence 'without doubt'. 'In the Buddha-lands of the ten directions', secondly, it clarifies that in principle, there is only One Vehicle without Two Vehicles. Because in principle there is only One Vehicle without Two Vehicles, therefore Sravakas and Bodhisattvas who hear a verse from the Lotus Sutra all attain Buddhahood. This uses the current text to explain the above meaning. 'Except the Buddha's expedient teachings', someone doubts: Since there is only One Vehicle without Two Vehicles, why were Two Vehicles taught in the past? Therefore, it is explained: The above refers to the principle that there are no Two Vehicles, except for the expedient teachings that there are Two Vehicles. 'But with provisional names', someone, having heard that Two Vehicles are taught for convenience, might think that there are subtle Dharma-bodies of the Two Vehicles. Therefore, it is explained: Ultimately, there are no Dharma-bodies of the Two Vehicles, but they are spoken of with provisional names. 'To guide all living beings', someone doubts: Since there are no Dharma-bodies, why speak of these empty names? Therefore, it is explained: In order to guide sentient beings out of the burning house (suffering), thus obtaining real benefits from empty names, hence it is called skillful means. As the sutra says, 'When I first attained Buddhahood, I delivered all with empty fists'. 'Because of the Buddha's wisdom' below, thirdly, it clarifies the great meaning of the Buddha's appearance in the world. Because in principle there is great but no small, the Buddhas are those who embody the principle, because in principle there is great, therefore they appear in the world only for great causes, in principle there is no small, therefore they do not appear in the world for small causes, therefore, following the previous principle, the great meaning of appearance in the world is clarified. In terms of the text, it is divided into two parts: first, it clarifies that the Buddhas only appear in the world for great causes and not for small causes; second, it cites evidence to explain and illustrate. The first part is further divided into two points: first, it opens two chapters; then, it explains these two chapters. The previous verse marks the chapter of appearing in the world only for great causes, and the following half-line clarifies the chapter of not appearing in the world for small causes. The first half of the previous verse marks appearing in the world for great causes, and the second half cites truth and falsehood to explain and illustrate. Because only one thing is true, and the other two are not true, therefore the Buddhas only appear in the world for one cause. Question: Above it says there are no Two Vehicles and no Three Vehicles,

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今何故乃云二非真耶？

答：

前明無二謂無緣覺，無三明無聲聞，則是今文二非真實，但上明其俱無，今明方便說有但非真實有耳。

「終不以小乘」下，此半行標不為小事出世章門，亦得唯此一事實，釋上為大事故出世章門，餘二則非真，釋成不為小事出世章門，以餘二非真故，終不以小乘度物也。「佛自住大乘」下，第二、釋兩章門也。初一行釋佛為大事出世章門，以佛自住大乘，還以佛所得法度物也。

問：

定慧則是大乘，云何言莊嚴大乘？

答：

一寂一照以別嚴總，亦是以法嚴人。而云力者，以能度物故稱力。又但明定慧者，累無不寂為定，德無不圓為慧。又累無不寂為定則涅槃果果，境無不照為菩提果，此二總攝果乘故明之也。

「自證無上道」下，第二、釋上不為小事故出世章門。若自住大乘平等之法，以小度物，便有二過：一、乖大乘平等，二、則墮慳貪之失。自貪于大不與物故名慳貪，一不可平等之理，二不可諸佛之心，故云「此事為不可」。「若人信歸佛」下，第二、證成上為大不為小故。出世凡有三證：一、引他證，二、引自證，三、引昔證。引他證者，謂信心歸依佛之人知如來言不欺誑，自住真法以偽乘與物故名為欺。用此誘他稱之

【現代漢語翻譯】 現代漢語譯本： 問：現在為什麼又說二乘不是真實的呢？（二：指聲聞乘和緣覺乘，乘：佛教用語，指運載眾生到達解脫彼岸的工具或方法）

答：前面說『無二』，是指沒有緣覺乘；說『無三』，是指沒有聲聞乘。那麼現在文中的『二非真實』，只是上面說明了它們都沒有，現在說明方便說有，但不是真實的有罷了。

『終不以小乘』以下，這半行標明了『不為小事出世』的章門（章門：佛教術語，指經文的綱要或要點），也可以理解為只有這一件事是真實的。解釋上面『為大事故出世』的章門，其餘二乘則不是真實的，解釋成為『不為小事出世』的章門，因為其餘二乘不是真實的，所以終究不用小乘來度化眾生。『佛自住大乘』以下，第二部分，解釋這兩個章門。開頭一行解釋佛『為大事出世』的章門，因為佛自己安住于大乘，還用佛所證得的法來度化眾生。

問：定慧（定：禪定，慧：智慧）就是大乘，為什麼說莊嚴大乘呢？

答：一寂一照（寂：寂靜，照：照了）是爲了區別總相和別相，也是用法來莊嚴人。而說『力』，是因為能夠度化眾生所以稱為力。又只是說明定慧，是說累積沒有不寂靜的為定，功德沒有不圓滿的為慧。又累積沒有不寂靜的為定，就是涅槃（涅槃：佛教術語，指解脫生死輪迴的境界）的果，境沒有不照了的為菩提（菩提：佛教術語，指覺悟的智慧）果，這二者總攝了果乘，所以說明它們。

『自證無上道』以下，第二部分，解釋上面『不為小事故出世』的章門。如果自己安住于大乘平等之法，卻用小乘來度化眾生，便有兩個過失：一是違背了大乘的平等，二是墮入了慳貪的過失。自己貪戀于大乘而不給予眾生，所以叫做慳貪，一是不可平等之理，二是不可諸佛之心，所以說『此事為不可』。『若人信歸佛』以下，第二部分，證明上面『為大不為小』的緣故。出世凡有三種證明：一是引他人之證，二是引自己之證，三是引過去之證。引他人之證，是說信心歸依佛的人知道如來的話不欺騙誑語，自己安住于真法卻用虛偽的乘與人，所以叫做欺騙。用這個來誘導他人稱之為...

【English Translation】 English version: Question: Why do you now say that the Two Vehicles are not real? (Two Vehicles: referring to the Śrāvakayāna and Pratyekabuddhayāna. Vehicle: a Buddhist term, referring to the means or method of transporting beings to the other shore of liberation)

Answer: Earlier, 'no two' meant there is no Pratyekabuddhayāna; 'no three' meant there is no Śrāvakayāna. So, the 'two are not real' in the current text only means that the above explained that they do not exist, and now it explains that they are said to exist as a provisional means, but they are not truly existent.

'Ultimately not by the Small Vehicle' below, this half-line marks the chapter gate of 'not appearing in the world for small matters,' and it can also be understood that only this one thing is real. Explaining the chapter gate of 'appearing in the world for great matters,' the other two vehicles are not real, explaining the chapter gate of 'not appearing in the world for small matters,' because the other two vehicles are not real, so ultimately not using the Small Vehicle to liberate beings. 'The Buddha dwells in the Great Vehicle' below, the second part, explains these two chapter gates. The opening line explains the Buddha's chapter gate of 'appearing in the world for great matters,' because the Buddha himself dwells in the Mahāyāna (Great Vehicle), and also uses the Dharma (law, teaching) attained by the Buddha to liberate beings.

Question: Samādhi (concentration) and Prajñā (wisdom) are the Mahāyāna, why say adorning the Mahāyāna?

Answer: One quiescence and one illumination are to distinguish the general and specific aspects, and it is also to adorn people with the Dharma. And saying 'power' is because it can liberate beings, so it is called power. Also, only explaining Samādhi and Prajñā means that accumulating without non-quiescence is Samādhi, and merit without non-perfection is Prajñā. Also, accumulating without non-quiescence is Samādhi, which is the fruit of Nirvāṇa (the state of liberation from the cycle of birth and death), and the realm without non-illumination is the fruit of Bodhi (enlightened wisdom), these two encompass the fruit vehicle, so explain them.

'Self-realizing the unsurpassed path' below, the second part, explains the above chapter gate of 'not appearing in the world for small matters.' If one dwells in the equal Dharma of the Mahāyāna, but uses the Small Vehicle to liberate beings, there will be two faults: one is violating the equality of the Mahāyāna, and the other is falling into the fault of stinginess. Being greedy for the Mahāyāna and not giving it to beings is called stinginess, one is the principle of non-equality, and the other is the mind of all Buddhas, so it is said 'this matter is impossible.' 'If people believe and return to the Buddha' below, the second part, proves the reason for 'for the great, not for the small' above. There are three proofs for appearing in the world: one is citing the proof of others, the second is citing one's own proof, and the third is citing the proof of the past. Citing the proof of others means that people who believe and return to the Buddha know that the words of the Tathāgata (another name for the Buddha) are not deceptive, and one dwells in the true Dharma but uses a false vehicle to give to people, so it is called deception. Using this to entice others is called...

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為誑。佛自住真乘還以與物故不欺誑。「亦無貪嫉意」者，所以外言欺誑，良由內心貪嫉，自貪真乘嫉妒眾生故與偽法，所以欺誑，佛無貪嫉故不欺誑也。「斷諸法中惡」者，非但無有貪嫉，悉斷一切諸法中惡，以內有惡觸處生畏，以佛無諸惡故於十方獨無所畏。「我以相嚴身」下，第二、引自為證。凡有四句：一、以我有此相好之身，則知內無貪嫉外無欺誑。二、我尚以身光照世間，則知身益物，故內無貪嫉外不欺誑。三、明為無量眾所尊仰，故非貪嫉欺誑之人。四、明為人說于實相印定諸法，則知自住大乘亦令他住大乘也。又前偈明佛無惡，此偈辨佛有善，並釋成佛自住大乘、與物大乘。「舍利弗當知」下，第三、引昔誓願證。初偈引佛昔愿，第二偈明昔愿滿。明初發心時尚愿令一切人悉皆成佛，況今得佛而自住于大、與物小耶？

問：

如來初發心時愿一切成佛，今並未成佛，云何稱願已滿耶？

答：

靈山一會回小入大菩薩同入一乘，自爾已前令直往菩薩授記作佛，一期出世唯此二人普令作佛，則是一期愿滿，如上引〈涌出品〉文證之。正意者，法華之前但得為菩薩一人說佛乘，則佛愿未滿；今併爲五乘六道眾生並令成佛，故佛愿滿。又為人說一乘即是暢佛意，亦名為滿也。

【現代漢語翻譯】 現代漢語譯本 『為誑』。佛陀安住于真實的佛乘，並且用它來利益眾生，所以不會欺騙。「亦無貪嫉意」是指，之所以會有外在的欺騙行為，根本原因是內心的貪婪和嫉妒，自己貪戀真實的佛乘，嫉妒其他眾生，所以才給予虛假的教法，因此產生欺騙。佛陀沒有貪婪和嫉妒，所以不會欺騙。「斷諸法中惡」是指，不僅沒有貪婪和嫉妒，而且斷除了一切諸法中的惡，因為內心有惡，接觸事物就會產生恐懼。佛陀沒有各種惡念，所以在十方世界獨自無所畏懼。「我以相嚴身」以下，第二點，引用自身作為證明。總共有四句：第一，因為我擁有如此殊勝的相好之身，就可以知道我內心沒有貪婪和嫉妒，外在沒有欺騙。第二，我甚至用自身的光芒照耀世間，就可以知道我用自身利益眾生，所以內心沒有貪婪和嫉妒，外在沒有欺騙。第三，說明我被無量的眾生所尊敬仰慕，所以不是貪婪嫉妒和欺騙的人。第四，說明我為人們宣說實相，印證諸法，就可以知道自己安住于大乘，也令他人安住于大乘。此外，前面的偈頌說明佛陀沒有惡，這個偈頌辨明佛陀具有善，並且解釋成就佛陀自己安住于大乘，給予眾生大乘。「舍利弗（Śāriputra）當知」以下，第三點，引用過去的誓願作為證明。第一個偈頌引用佛陀過去的願望，第二個偈頌說明過去的願望已經實現。說明最初發心的時候，尚且希望令一切人都能夠成佛，更何況現在已經成佛，反而自己安住于大乘，給予眾生小乘呢？ 問： 如來（Tathāgata）最初發心的時候，希望一切眾生都能夠成佛，現在還沒有全部成佛，怎麼能說願望已經實現了呢？ 答： 在靈山法會上，回小向大的菩薩們一同進入一乘，從那以後，為那些可以直接成佛的菩薩授記，預言他們未來成佛。一期出世，只有這兩種人普遍可以成佛，這樣就是一期願望的圓滿，就像上面引用的〈涌出品〉的經文所證明的那樣。真正的意思是，在《法華經》之前，只能為一位菩薩宣說佛乘，那麼佛陀的願望就沒有圓滿；現在為五乘六道的眾生都宣說佛乘，令他們都能夠成佛，所以佛陀的願望就圓滿了。此外，為人們宣說一乘，就是暢達佛陀的本意，也可以稱之為圓滿。

【English Translation】 English version 'To deceive.' The Buddha dwells in the true Great Vehicle (Mahāyāna) and uses it to benefit beings, so he does not deceive. 'Also without greed or jealousy' means that external deception arises from inner greed and jealousy. One is greedy for the true Great Vehicle and jealous of other beings, so one gives false teachings, thus deceiving. The Buddha has no greed or jealousy, so he does not deceive. 'Cutting off evil in all dharmas' means not only having no greed or jealousy, but also cutting off all evil in all dharmas, because with evil in the heart, contact with things will cause fear. The Buddha has no evil, so he alone is fearless in the ten directions. 'I adorn my body with marks' below, the second point, citing oneself as proof. There are four sentences in total: First, because I have such an excellent body adorned with marks, it can be known that I have no greed or jealousy in my heart and no deception outwardly. Second, I even use the light of my body to illuminate the world, so it can be known that I benefit beings with my body, so I have no greed or jealousy in my heart and no deception outwardly. Third, it shows that I am respected and admired by countless beings, so I am not a greedy, jealous, and deceptive person. Fourth, it shows that I proclaim the reality and confirm all dharmas for people, so it can be known that I dwell in the Great Vehicle and also cause others to dwell in the Great Vehicle. In addition, the previous verse explained that the Buddha has no evil, and this verse distinguishes that the Buddha has goodness, and explains that the Buddha himself dwells in the Great Vehicle and gives the Great Vehicle to beings. 'Śāriputra, you should know' below, the third point, citing past vows as proof. The first verse cites the Buddha's past vows, and the second verse explains that the past vows have been fulfilled. It shows that when he first made the vow, he still hoped to enable all beings to become Buddhas, let alone now that he has become a Buddha, but instead dwells in the Great Vehicle himself and gives the Small Vehicle to beings? Question: When the Tathāgata first made the vow, he hoped that all beings could become Buddhas, but now not all have become Buddhas, so how can it be said that the vow has been fulfilled? Answer: At the assembly on Vulture Peak (Gṛdhrakūṭa), the Bodhisattvas who turned from the Small Vehicle to the Great Vehicle all entered the One Vehicle (Ekāyana), and from then on, those Bodhisattvas who could directly become Buddhas were given predictions, foretelling their future Buddhahood. In one lifetime, only these two types of people can universally become Buddhas, so this is the fulfillment of the vow in one lifetime, just as the text of the 'Emerging from the Earth' chapter cited above proves. The real meaning is that before the Lotus Sutra, the Buddha-vehicle could only be preached to one Bodhisattva, then the Buddha's vow was not fulfilled; now the Buddha-vehicle is preached to beings in the Five Vehicles and Six Realms, enabling them all to become Buddhas, so the Buddha's vow is fulfilled. In addition, preaching the One Vehicle to people is to express the Buddha's intention, which can also be called fulfillment.

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「若我遇眾生」下，第二、釋疑門。此文來意有近有遠：所言遠者，上來一章皆明所說諸教為表一乘並令眾生普成佛，若爾如來何不為一切人皆說一耶？二者近，從上本誓願生，昔既發願令一切成佛，今滿本願，初出世時何故說三不即說一，今方說一耶？為釋此意故有此章來也。就文有四：初、明不得普為一切說於一乘；二、釋不得說一所以；三、明既不得說一故方便說三；四、明雖復說三終為顯一。「若我遇眾生儘教以佛道」者，此上半牒難情，假設遇眾生便說於一也。下半明有損無益，凡有三過：一者、機小教大有錯亂之失；二者、鈍根迷教惑理之過；三者、不信有誹謗之咎。「我知此眾生」下，第二、釋不得說一所以。不得說一凡有二義：一、知眾生無有善本；二、知眾生有諸惡根。則用二義釋無智錯亂等三失。「無善本」者，未曾修行無所得善為菩提本，故此眾生不信解一。「堅著於五欲」下，第二、明眾生有于惡根。就文為二：初、明有愛惡；次、明有見惡。所以偏明有愛見者，此二總攝一切諸煩惱故。又在家人多起愛，出家外道多起諸見。又眾魔樂生死故起愛，外道著諸見故起見。又愛是舊行煩惱，見是新起之惑。一切眾生雖併成就三界愛見，而愛多現行，若值邪師方乃起見。又愛煩惱名為一失，諸外

【現代漢語翻譯】 現代漢語譯本： 『若我遇眾生』之後，是第二部分，解釋疑問。這段文字的意圖有遠有近：從長遠來看，上一章都在說明所說的各種教法是爲了彰顯一乘（Ekayana，唯一佛乘），並使眾生普遍成佛，如果這樣，如來為什麼不為所有人只說一乘呢？從近處來看，這是從之前的本誓願產生的疑問，既然過去發願要讓一切眾產生佛，現在要圓滿本願，為什麼當初出世時說三乘（Triyana）而不直接說一乘，現在才說一乘呢？爲了解釋這個疑問，才有了這一章。 這段文字分為四個部分：首先，說明不能普遍地為一切眾生說一乘；第二，解釋不能說一乘的原因；第三，說明既然不能說一乘，所以方便地說三乘；第四，說明即使說了三乘，最終是爲了彰顯一乘。 『若我遇眾生儘教以佛道』，這上半部分是針對疑問的假設，假設遇到眾生就說一乘。下半部分說明這樣做有損害而無益處，總共有三個過失：第一，根機小而教法大，會有錯亂的過失；第二，遲鈍的根器會迷惑于教法，困惑于道理；第三，不相信會有誹謗的罪過。 『我知此眾生』之後，是第二部分，解釋不能說一乘的原因。不能說一乘有兩個原因：第一，知道眾生沒有善的根本；第二，知道眾生有各種惡的根源。用這兩個原因來解釋無智慧的錯亂等三個過失。 『無善本』，指的是未曾修行，沒有獲得可以作為菩提（Bodhi，覺悟）根本的善，因此這些眾生不相信和理解一乘。 『堅著於五欲』之後，是第二部分，說明眾生有惡的根源。分為兩個部分：首先，說明有愛慾之惡；其次，說明有見解之惡。之所以特別說明愛慾和見解，是因為這二者總攝了一切煩惱。而且，在家之人多起愛慾，出家外道多起各種見解。另外，眾魔喜歡生死輪迴，所以生起愛慾，外道執著于各種見解，所以生起見解。一切眾生雖然都成就了三界（Trailokya）的愛慾和見解，但愛慾多表現出來，如果遇到邪師才會生起見解。而且，愛慾煩惱被稱為一個過失，各種外道

【English Translation】 English version: Following 『If I meet living beings,』 is the second section, Explaining Doubts. The intention of this passage has both near and far aspects: In the long term, the previous chapter explained that the various teachings spoken of are to manifest the Ekayana (One Vehicle, the Buddha Vehicle) and enable all beings to universally attain Buddhahood. If that is the case, why doesn't the Tathagata (如來，Thus Come One) speak only of the One Vehicle for everyone? In the near term, this arises from the previous fundamental vow. Since the vow was made in the past to enable all beings to attain Buddhahood, and now that the fundamental vow is to be fulfilled, why did he speak of the Triyana (三乘，Three Vehicles) instead of directly speaking of the One Vehicle when he first appeared in the world, and only now speaks of the One Vehicle? This chapter exists to explain this doubt. This passage is divided into four parts: First, it explains that the One Vehicle cannot be universally spoken to all beings; second, it explains the reason why the One Vehicle cannot be spoken; third, it explains that since the One Vehicle cannot be spoken, the Three Vehicles are spoken expediently; fourth, it explains that even though the Three Vehicles are spoken, it is ultimately to manifest the One Vehicle. 『If I meet living beings, I will teach them the Buddha-path entirely,』 this first half is a hypothetical response to the doubt, assuming that one speaks of the One Vehicle upon meeting living beings. The second half explains that doing so is harmful and not beneficial, with a total of three faults: First, if the capacity is small and the teaching is great, there will be the fault of confusion; second, dull faculties will be deluded by the teaching and confused by the principle; third, disbelief will lead to the fault of slander. Following 『I know these living beings,』 is the second part, explaining the reason why the One Vehicle cannot be spoken. There are two reasons why the One Vehicle cannot be spoken: First, knowing that living beings have no roots of goodness; second, knowing that living beings have various roots of evil. These two reasons are used to explain the three faults of ignorance and confusion, etc. 『No roots of goodness』 refers to not having cultivated before, not having obtained goodness that can be the root of Bodhi (菩提，Enlightenment), therefore these beings do not believe and understand the One Vehicle. Following 『Firmly attached to the five desires,』 is the second part, explaining that living beings have roots of evil. It is divided into two parts: First, explaining the evil of attachment to desires; second, explaining the evil of views. The reason why attachment to desires and views are specifically explained is because these two encompass all afflictions. Moreover, householders mostly give rise to attachment to desires, while renunciate heretics mostly give rise to various views. In addition, demons enjoy the cycle of birth and death, so they give rise to attachment to desires, while heretics are attached to various views, so they give rise to views. Although all beings have both attachment to desires and views of the three realms (Trailokya, 三界), attachment to desires is more manifest, and views only arise when encountering evil teachers. Moreover, the affliction of attachment to desires is called one fault, and various heretics

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道等以有愛惑而於其中更復起見，是為失中更復起失，為此因緣明愛見也。就明愛內開為二章：一、辨愛因；二、明愛果。「堅著於五欲」者，起愛之處，出所愛事也。「癡愛故生惱」者，所以愛五欲者，由癡故起愛也。如《涅槃》云「誑故生貪」，如《凈名》云「從癡有愛則我病生」。惱者，明從愛因生於現惱，所謂以愛因緣令身心惱，或自惱惱他故也。故癡是愛因，惱為愛果。「以諸欲因緣」下，上明生惱謂現報也，從此以下明生后二報也。

就文為二：初、辨通報；次、明別報。初半行明得生報，下半明後報也。既語輪迴，則三報相續也。「受胎之微形」下，第二、別明受報，謂人報也。所以偏明人報者，佛生人中多化人故也。人報具於八苦，上半略明生苦，以生苦為八苦之初；下半總明眾苦也。「世世常增長」者，細論胎內時分不同，為世世增長。又大期為一世，生生常如此，即從今生生後世是增長義也。

問：

眾生托胎，何故有男女不同？

答：

父精多母精少則成男，母精多父精少則成女，父母等精者則成黃門二根也。

「入邪見稠林」下，第二、明起見。就文亦二：初、明見因；次、明見果。「入邪見稠林」者，此中有一見二見乃至六十二見。言一見者，總名

【現代漢語翻譯】 現代漢語譯本：如果對於『道』等事物因為有愛戀迷惑，而於其中又生起種種見解，這就是迷失了中道，又產生了新的迷失，因此才要闡明愛和見。對於闡明『愛』的部分，分為兩個章節：第一，辨析愛的起因；第二，闡明愛的結果。「堅著於五欲」是指產生愛戀的地方，以及所愛的事物。「癡愛故生惱」是指之所以愛戀五欲，是因為愚癡而產生愛戀。如同《涅槃經》所說『因為虛誑所以產生貪婪』，如同《維摩詰經》所說『從愚癡有愛，那麼我的病就產生了』。『惱』，是說明從愛的起因產生現在的煩惱，也就是因為愛的原因，使身心煩惱，或者自己煩惱，或者使他人煩惱。所以愚癡是愛的起因，煩惱是愛的結果。「以諸欲因緣」以下，上面說明產生煩惱是指現世的果報，從這裡以下說明產生後世的兩種果報。 就文分為兩部分：首先，辨析共同的果報；其次，闡明個別的果報。前半行說明得到轉生的果報，下半行說明後世的果報。既然說到輪迴，那麼三種果報是相續不斷的。「受胎之微形」以下，第二，個別地說明所受的果報，指的是人道的果報。之所以偏重說明人道的果報，是因為佛陀降生在人間，多是爲了教化人類。「人報」包含了八苦，上半部分簡略地說明了生苦，因為生苦是八苦的開端；下半部分總括地說明了各種苦難。「世世常增長」是指，詳細地討論胎內時分的不同，是世世增長。又以大的期限為一世，生生常常如此，也就是從今生到後世都是增長的意思。 問：眾生托胎，為什麼會有男女的不同？ 答：父親的精多，母親的精少，就成為男子；母親的精多，父親的精少，就成為女子；父母的精相等，就成為黃門二根（指陰陽人）。 「入邪見稠林」以下，第二，闡明產生邪見。就文也分為兩部分：首先，闡明邪見的起因；其次，闡明邪見的果報。「入邪見稠林」是指，這裡面有一見、二見乃至六十二見。說『一見』，是總的名稱。

【English Translation】 English version: If, with regard to 『the Path』 (道) and other things, one develops love and delusion, and further generates various views within them, this is losing the Middle Way and creating new losses. Therefore, it is necessary to clarify love and views. The clarification of 『love』 is divided into two sections: first, to distinguish the cause of love; second, to clarify the result of love. 『Firmly attached to the five desires』 refers to the place where love arises and the objects of love. 『Affliction arises from foolish love』 means that the reason for loving the five desires is that love arises from ignorance. As the Nirvana Sutra says, 『Greed arises from deception,』 and as the Vimalakirti Sutra says, 『From ignorance comes love, then my illness arises.』 『Affliction』 clarifies that present affliction arises from the cause of love, that is, because of love, the body and mind are afflicted, either self-inflicted or causing affliction to others. Therefore, ignorance is the cause of love, and affliction is the result of love. 『Because of the causes of various desires』 below, the above explains that the arising of affliction refers to present retribution; from here below, it explains the two retributions that arise in the future. The text is divided into two parts: first, to distinguish the common retribution; second, to clarify the separate retribution. The first half line explains obtaining the retribution of rebirth, and the second half explains the retribution of the future. Since it speaks of reincarnation, the three retributions are continuous. 『The subtle form of conception』 below, second, separately explains the retribution received, referring to the retribution of the human realm. The reason for emphasizing the retribution of the human realm is that the Buddha is born among humans and mostly transforms humans. The retribution of humans includes the eight sufferings. The first half briefly explains the suffering of birth, because the suffering of birth is the beginning of the eight sufferings; the second half generally explains all sufferings. 『Constantly increasing in every life』 refers to the different time divisions within the womb, which increase in every life. Also, a large period is one life, and life after life is always like this, that is, from this life to the next life, it is the meaning of increase. Question: When sentient beings are conceived, why are there differences between male and female? Answer: If the father's sperm is more and the mother's sperm is less, it becomes a male; if the mother's sperm is more and the father's sperm is less, it becomes a female; if the parents' sperm are equal, it becomes a hermaphrodite (黃門二根). 『Entering the dense forest of wrong views』 below, second, clarifies the arising of wrong views. The text is also divided into two parts: first, to clarify the cause of wrong views; second, to clarify the result of wrong views. 『Entering the dense forest of wrong views』 refers to the one view, two views, and even sixty-two views within it. Saying 『one view』 is a general name.

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外道諸見為一邪見，邪見眾多譬如密林，故云稠林也。「若有若無等」者，此明二見也。《智度論》云「愛多者著有故起有見，見多者著無故起無見」。又云「四見多者著有，邪見多者著無也」。「依止此諸見具足六十二」者，明六十二見。《大品》「譬如我見攝六十二見」，則我見為六十二見本。《大品》又云「一異為本」，此經以有無為本，此三不相違也。由計有我故生諸見，則我為其本，以有我故計我與陰一、我與陰異，故以一異為本。我與陰一則陰滅我滅，便起斷見。我與陰異則陰滅我存，故起于常見。斷常則是有無，故以有無為本。有無謂邊見，為六十二見本，我為邊見之本也。「六十二見」者，《大品．佛母品》開十四難為六十二。十四難者：神及世間常無常等四，神及世間邊無邊等四，死後如去不如去等四，合為十二，及身與神一、身與神異合為十四。常無常內約五陰作之，一陰具常無常四句，故成二十；邊無邊亦約五陰，故成二十；如去不如去亦成二十，合為六十，一異為本合為六十二。又釋，即色是我，離色有我，我住色中，色住我中，一陰有四，五陰二十，約三世為六十，斷常為本合六十二。十六為即陰，四十六為離陰。又釋，一陰上計有無二種，五陰便成十見，三世為三十，凡夫五陰有三十見

【現代漢語翻譯】 現代漢語譯本 外道的各種見解是一種邪見，邪見眾多就像茂密的森林，所以說是稠林。『若有若無等』，這裡說明了兩種見解。《智度論》說：『愛慾多的人執著于『有』，所以產生『有見』；知見多的人執著于『無』，所以產生『無見』。』又說：『四見多的人執著于『有』，邪見多的人執著于『無』。』『依止這些見解，就具備了六十二見』，說明了六十二見。《大品般若經》說：『譬如我見涵蓋了六十二見』，那麼我見就是六十二見的根本。《大品般若經》又說『一異為本』，這部經以有無為本，這三者並不矛盾。由於計較有我，所以產生各種見解，那麼『我』就是這些見解的根本。因為有『我』，所以計較『我』與五陰是一體還是異體，所以以『一異』為根本。如果『我』與五陰是一體，那麼五陰滅亡時『我』也滅亡，就產生了斷見。如果『我』與五陰是異體，那麼五陰滅亡時『我』仍然存在，就產生了常見。斷見和常見就是有和無，所以以有無為根本。有無稱為邊見，是六十二見的根本，『我』是邊見的根本。 『六十二見』，《大品般若經·佛母品》將十四難展開為六十二見。十四難是：神（ātman）及世間是常、無常等四種，神及世間是有邊、無邊等四種，死後如去、不如去等四種，合起來是十二種，加上身與神是一體、身與神是異體，合起來是十四種。常無常在五陰（pañca-skandha）上進行推論，每一陰都具有常、無常四句，所以形成二十種；邊無邊也根據五陰進行推論，所以形成二十種；如去不如去也形成二十種，合起來是六十種，加上一異為根本，合起來是六十二種。另一種解釋是，即色是我，離開色有我，我在色中，色在我中，一陰有四種，五陰有二十種，根據三世（過去、現在、未來）來推論，就是六十種，以斷常為根本，合起來是六十二種。十六種是即陰，四十六種是離陰。還有一種解釋，在一陰上計較有和無兩種，五陰就形成十種見解，三世就是三十種，凡夫的五陰有三十種見解。

【English Translation】 English version The various views of the heretics are a kind of wrong view, and the many wrong views are like a dense forest, hence the name 'dense forest'. 'If there is or is not, etc.' This explains the two views. The Mahāprajñāpāramitopadeśa (智度論) says: 'Those who have much attachment are attached to 'existence', so they produce the 'view of existence'; those who have much knowledge are attached to 'non-existence', so they produce the 'view of non-existence'.' It also says: 'Those who have many four views are attached to 'existence', and those who have many wrong views are attached to 'non-existence'.' 'Relying on these views, one possesses the sixty-two views', which explains the sixty-two views. The Mahāprajñāpāramitā Sūtra (大品般若經) says: 'For example, the view of self encompasses the sixty-two views', so the view of self is the root of the sixty-two views. The Mahāprajñāpāramitā Sūtra also says 'one and different are the root', this sutra takes existence and non-existence as the root, these three are not contradictory. Because of calculating that there is a self, various views arise, so the 'self' is the root of these views. Because there is a 'self', one calculates whether the 'self' and the five skandhas (pañca-skandha) are one or different, so 'one and different' is taken as the root. If the 'self' and the five skandhas are one, then when the five skandhas perish, the 'self' also perishes, and the annihilation view arises. If the 'self' and the five skandhas are different, then when the five skandhas perish, the 'self' still exists, and the eternal view arises. The annihilation view and the eternal view are existence and non-existence, so existence and non-existence are taken as the root. Existence and non-existence are called extreme views, which are the root of the sixty-two views, and the 'self' is the root of the extreme views. The 'sixty-two views', the Mahāprajñāpāramitā Sūtra, Mother of Buddhas Chapter (大品般若經·佛母品), expands the fourteen difficulties into sixty-two views. The fourteen difficulties are: the ātman (神) and the world are permanent, impermanent, etc., four kinds; the ātman and the world are finite, infinite, etc., four kinds; after death, going or not going, etc., four kinds, totaling twelve kinds, plus the body and the ātman are one, the body and the ātman are different, totaling fourteen kinds. Permanence and impermanence are reasoned on the five skandhas (pañca-skandha), each skandha has four sentences of permanence and impermanence, so twenty kinds are formed; finiteness and infiniteness are also reasoned according to the five skandhas, so twenty kinds are formed; going or not going also forms twenty kinds, totaling sixty kinds, plus one and different as the root, totaling sixty-two kinds. Another explanation is that the form is the self, there is a self apart from the form, I am in the form, the form is in me, one skandha has four kinds, five skandhas have twenty kinds, according to the three times (past, present, future) to reason, it is sixty kinds, with annihilation and permanence as the root, totaling sixty-two kinds. Sixteen kinds are identical to the skandhas, and forty-six kinds are separate from the skandhas. Another explanation is that there are two kinds of existence and non-existence on one skandha, and five skandhas form ten views, and the three times are thirty kinds, and the five skandhas of ordinary people have thirty kinds of views.

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，聖人五陰亦三十，合有六十，涅槃非三世攝，但計涅槃有無二，合成六十二見也。

問：

五見攝六十二見不？

答：

我見為六十二見本，邪見撥無，而六十二計有，故不攝邪見。見取以六十二見為第一，戒取謂六十二見為道，則四見非六十二攝，而六十二見屬邊見也。

「深著虛妄法」者，前明從愛起見，今從見更生於愛。虛妄法者謂諸見也。深著此見故名愛也。又佛初出世不能頓拔此見，則說一乘故名深著。又既以此見為好，則為是于見上更生見，謂見取見也。「我慢自矜高」者，恃此諸見舉我自高也。即顯諸外道佛初出世不受一乘之道故也。「諂曲心不實」者，上來從正使生正使，今從正使生於纏垢，諂即六垢之一也。《雜心》云「從見生諂垢」，以起見必是利根人，方能諂曲，鈍人不能也。上明我慢不受佛化，今明諂曲化彼門徒。「于千萬億劫」，第二、明見所得果。以愛為受生之本故下招六趣，見乖于正理故上隔三尊，是以二文明愛見果異也。「如是人難度」者，總此愛見眾生難可以一乘法度之。

問：

此敘何處愛見眾生？

答：

佛初出世有此愛見眾生，故不得說一乘也。

「是故舍利弗」下，第三、明不得說一故方便說三也。「

【現代漢語翻譯】 現代漢語譯本：聖人執著於五陰（色、受、想、行、識五種構成要素）也有三十種見解，加起來共有六十種。涅槃（佛教追求的解脫境界）不屬於過去、現在、未來三世所包含，但如果只考慮涅槃的有和無兩種情況，就構成了六十二種錯誤的見解。

問： 五見（身見、邊見、邪見、見取見、戒禁取見）是否能涵蓋六十二見？

答： 我見（認為存在永恒不變的『我』的錯誤見解）是六十二見的根本。邪見是否定因果，否定一切，而六十二見是執著于『有』，所以五見不能涵蓋邪見。見取見認為六十二見是最好的，戒禁取見認為六十二見是通往解脫的道路，因此這四種見解不包含六十二見，而六十二見屬於邊見（執著于極端觀點的見解）。

『深著虛妄法』，前面說明了從愛慾產生見解，現在說明從見解更產生愛慾。虛妄法指的是各種錯誤的見解。深深執著于這些見解，所以稱為愛慾。而且佛陀最初出世時不能立刻去除這些見解，所以（只能）說三乘法，這叫做深著。又因為認為這些見解是好的，所以是在見解上又產生了見解，這叫做見取見（執著于自己見解的見解）。『我慢自矜高』，是依仗這些見解，抬高自己，自以為是。這顯示了外道在佛陀最初出世時，不接受一乘之道的原因。『諂曲心不實』，上面是從正使（貪、嗔、癡）產生正使，現在是從正使產生纏垢（無慚、無愧、嫉妒、慳吝、追悔、睡眠、掉舉、昏沉、忿、覆）。諂是六垢之一。《雜心論》說『從見生諂垢』，因為產生見解的一定是聰明人，才能諂媚偽裝，愚鈍的人做不到。上面說明我慢的人不接受佛陀的教化，現在說明諂曲的人迷惑他的門徒。『于千萬億劫』，第二，說明見解所得到的果報。因為愛慾是受生的根本，所以向下招感六道輪迴，見解違背正理，所以向上隔絕三寶（佛、法、僧），因此這兩段說明愛慾和見解的果報不同。『如是人難度』，總結來說，這些被愛慾和見解束縛的眾生，難以用一乘法來度化。

問： 這裡敘述的是什麼地方的愛見眾生？

答： 佛陀最初出世時，就有這些被愛慾和見解束縛的眾生，所以不能說一乘法。

『是故舍利弗（佛陀的十大弟子之一，以智慧著稱）』下，第三，說明因為不能說一乘法，所以方便地說三乘法。

【English Translation】 English version: The saints also have thirty views attached to the five skandhas (form, feeling, perception, mental formations, and consciousness), totaling sixty. Nirvana (the state of liberation sought in Buddhism) is not included in the three times (past, present, and future), but if only the existence and non-existence of Nirvana are considered, sixty-two wrong views are formed.

Question: Do the five views (self-view, extreme view, wrong view, view of holding to views, and view of holding to precepts) cover the sixty-two views?

Answer: The self-view (the wrong view that there is a permanent and unchanging 'self') is the root of the sixty-two views. Wrong view denies cause and effect, denying everything, while the sixty-two views are attached to 'existence', so the five views cannot cover the wrong view. The view of holding to views considers the sixty-two views to be the best, and the view of holding to precepts considers the sixty-two views to be the path to liberation, so these four views do not include the sixty-two views, and the sixty-two views belong to the extreme view (views attached to extreme viewpoints).

'Deeply attached to false dharmas', the previous section explained that views arise from desire, and now it explains that desire arises from views. False dharmas refer to various wrong views. Deeply attached to these views is called desire. Moreover, when the Buddha first appeared in the world, he could not immediately remove these views, so he (could only) speak of the Three Vehicles, which is called deep attachment. Also, because they think these views are good, they generate views on top of views, which is called the view of holding to views (the view of being attached to one's own views). 'Arrogant and conceited', they rely on these views to elevate themselves and be self-righteous. This shows why the non-Buddhists did not accept the One Vehicle path when the Buddha first appeared in the world. 'Flattering and insincere', the above is from the primary afflictions (greed, hatred, delusion) generating primary afflictions, and now it is from the primary afflictions generating entanglements (shamelessness, lack of remorse, jealousy, stinginess, regret, sleepiness, restlessness, torpor, anger, concealment). Flattery is one of the six defilements. The Abhidharma-samuccaya says 'Flattery arises from views', because those who generate views must be intelligent people, who can flatter and disguise themselves, which dull people cannot do. The above explains that arrogant people do not accept the Buddha's teachings, and now it explains that flattering people confuse his disciples. 'For millions of kalpas', secondly, it explains the consequences of views. Because desire is the root of rebirth, it attracts the six realms of reincarnation downwards, and views violate the correct principle, so they block the Three Jewels (Buddha, Dharma, Sangha) upwards, so these two sections explain the different consequences of desire and views. 'Such people are difficult to save', in summary, these beings bound by desire and views are difficult to save with the One Vehicle Dharma.

Question: Where are these beings of desire and views being described?

Answer: When the Buddha first appeared in the world, there were these beings bound by desire and views, so he could not speak of the One Vehicle Dharma.

'Therefore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)', thirdly, it explains that because the One Vehicle Dharma cannot be spoken, the Three Vehicle Dharma is spoken expediently.

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說諸盡苦道」謂道諦也。「示之以涅槃」即滅諦，略舉出世因果。

問：

上云起邪見眾生千萬劫不聞佛名字亦不聞正法，今云何得為說涅槃耶？

答：

住此邪見則不得聞，但此邪見眾生過去曾習小乘有小根性，中途起于邪見，以小機將發、邪見正傾，故得為說小教。

「我雖說涅槃」下，第四、明雖復說三終為顯一也。初句開方便門，故云非真滅也。「諸法從本來」下，有人言：涅槃有三種，初教以灰斷無為為寂滅，般若教以四諦平等為寂滅，此經明寶所俗外涅槃為寂滅也。今是辨因之時，未得明言說寶所之滅，且用《大品經》滅以斥彼事斷無為。有人言：萬善之法本來寂滅、無三乘之相故云寂滅。今明此二都非釋也。今文正簡大小二涅槃也。小乘之滅非是真滅，大涅槃滅方是真滅。所以然者，小乘前有因果二患，故滅之以得無為，則是斷常二見。故《大品》云「若法前有今無，諸佛菩薩則有過罪」，今對小乘非真滅，故明因果兩患本來寂滅，則是大涅槃滅也。

問：

今明一乘，何故乃辨大小二涅槃異耶？

答：

良由今果異昔果，故得今因異昔因耳。又昔小滅非真滅，今大滅是真滅，方得勸舍小滅以求大滅，蓋正是一乘之大宗也。

問：

【現代漢語翻譯】 現代漢語譯本：『說諸盡苦道』指的是道諦（Dukkha-nirodha-gamini-patipada-magga，導向滅苦的道路）。『示之以涅槃』即是滅諦（Nirodha，寂滅），這裡簡略地提出了出世間的因和果。

問：

前面說，產生邪見的眾生，在千萬劫中聽不到佛的名字，也聽不到正法，現在為什麼又能為他們說涅槃呢？

答：

如果一直執著于這種邪見，當然聽不到。但是這些產生邪見的眾生，過去曾經修習過小乘佛法，具有小乘的根性，只是中途產生了邪見。因為他們的小乘根機即將成熟，而邪見正在消退，所以可以為他們宣說小乘的教義。

『我雖說涅槃』以下，第四點，說明雖然說了三種教法，最終是爲了彰顯一乘佛法。第一句開啟了方便之門，所以說不是真正的寂滅。『諸法從本來』以下，有人說：涅槃有三種，最初的教義認為以灰身泯智的斷滅無為為寂滅，般若教義認為以四諦平等為寂滅，這部經說明寶所（Ratnakara，珍寶聚集之地）俗世之外的涅槃為寂滅。現在是辨別因的時候，還不能明確地說寶所的寂滅，暫且用《大品經》（Mahaprajnaparamita Sutra）的寂滅來駁斥那種斷滅無為的觀點。有人說：萬善之法本來就是寂滅的，沒有三乘的相狀，所以說是寂滅。我認為這兩種解釋都不是佛陀的本意。現在本文正是要區分大小乘的兩種涅槃。小乘的寂滅不是真正的寂滅，大乘涅槃才是真正的寂滅。之所以這樣說，是因為小乘在前有因果兩種過患，所以要滅除它以獲得無為，這實際上是斷見和常見兩種錯誤的見解。所以《大品經》說『如果一個法之前有而現在沒有，那麼諸佛菩薩就會有過失』，現在針對小乘的非真寂滅，所以說明因果兩種過患本來就是寂滅的，這才是大涅槃的寂滅。

問：

現在闡明一乘佛法，為什麼還要辨別大小乘兩種涅槃的差異呢？

答：

正是因為現在的果和過去的果不同，所以現在的因才和過去的因不同。而且過去小乘的寂滅不是真正的寂滅，現在大乘的寂滅才是真正的寂滅，這樣才能勸人捨棄小乘的寂滅而追求大乘的寂滅，這正是唯一佛乘的大宗旨。

問：

【English Translation】 English version: 『Speaking of the path that leads to the cessation of all suffering』 refers to the Truth of the Path (Dukkha-nirodha-gamini-patipada-magga, the path leading to the cessation of suffering). 『Showing them Nirvana』 is the Truth of Cessation (Nirodha, cessation), briefly presenting the supramundane cause and effect.

Question:

Earlier it was said that beings with wrong views would not hear the name of the Buddha or the True Dharma for countless kalpas. How is it possible to speak of Nirvana to them now?

Answer:

If they remain attached to these wrong views, they will not be able to hear it. However, these beings with wrong views have practiced the Hinayana (Small Vehicle) in the past and possess Hinayana roots. They developed wrong views midway. Because their Hinayana potential is about to mature and their wrong views are declining, it is possible to teach them the Hinayana teachings.

『Although I speak of Nirvana』 below, the fourth point clarifies that although three teachings are expounded, the ultimate aim is to reveal the One Vehicle. The first sentence opens the gate of expedient means, so it is said that it is not true cessation. 『All dharmas from the beginning』 below, some say: There are three types of Nirvana. The initial teaching considers the cessation of activity and the annihilation of consciousness as quiescence. The Prajna (Wisdom) teaching considers the equality of the Four Noble Truths as quiescence. This sutra explains Nirvana beyond the mundane world of the Treasure Trove (Ratnakara, place of gathering treasures) as quiescence. Now is the time to distinguish the cause, and it is not yet possible to clearly speak of the cessation of the Treasure Trove. For now, the cessation in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) is used to refute the view of annihilation and inactivity. Some say: The dharmas of myriad virtues are inherently quiescent, without the characteristics of the Three Vehicles, so they are said to be quiescent. I believe that neither of these explanations is the Buddha's true intention. Now, this text is precisely distinguishing between the two Nirvanas of the Hinayana and Mahayana. The cessation of the Hinayana is not true cessation; the Nirvana of the Mahayana is true cessation. The reason for this is that the Hinayana has two faults in the past, cause and effect, so it is extinguished to attain non-action, which is actually the two wrong views of annihilationism and eternalism. Therefore, the Mahaprajnaparamita Sutra says, 『If a dharma exists before and does not exist now, then the Buddhas and Bodhisattvas will have faults.』 Now, in response to the non-true cessation of the Hinayana, it is explained that the two faults of cause and effect are inherently quiescent, which is the quiescence of the Great Nirvana.

Question:

Now that the One Vehicle is being elucidated, why is it still necessary to distinguish between the differences between the two Nirvanas of the Hinayana and Mahayana?

Answer:

It is precisely because the present fruit is different from the past fruit that the present cause is different from the past cause. Moreover, the past cessation of the Hinayana is not true cessation, and the present cessation of the Mahayana is true cessation. Only in this way can people be persuaded to abandon the cessation of the Hinayana and pursue the cessation of the Mahayana, which is precisely the great principle of the One Vehicle.

Question:

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大小二涅槃有幾種異？

答：

此經始末凡有三異：一、小乘滅狹，但滅四住及分段生死，大乘具滅五住及二死，此經現〈譬喻品〉末，故彼云「但離虛妄名為解脫，其實未得一切解脫」。二者、小乘前有煩惱及以身智然後滅之，故非本來寂滅。大乘明煩惱及以身智本性寂滅，不復更滅。故《大品》云「若法前有後無，諸佛則有過罪」，二乘前有今無，則是過罪之人，故《涅槃》云「若以聲聞言無佈施，是則名為破戒邪見」，則其證也。三者、二乘但見於空、不見不空，即但見於滅、不見不滅。大乘明見空及與不空，則是具見於滅及與不滅。故〈譬喻品〉云「皆以如來滅度而滅度之」，則是滅義。又云「悉與諸佛禪定智慧」，謂不滅義也。故《法華論》云「正以大涅槃為一乘」也。

問：

《大品》等經已明本來寂滅，何故聲聞不得悟耶？

答：

《大品》雖明本來寂滅，未開小滅非真滅，是故聲聞不得悟也。今明小滅非直滅，則開方便門；本來寂滅相，謂顯真實義，是故聲聞方得悟也。

「我有方便力」下，第三、勸信門。初偈重牒所信之法，第二偈正明勸信也。初偈上半寄釋迦以明權，下半就諸佛以顯一。第二偈上半誡令除疑，下半勸信佛語。

「過去無

【現代漢語翻譯】 現代漢語譯本 問：大小乘兩種涅槃有什麼區別？ 答： 這部經從始至終有三種不同：第一，小乘的『滅』是狹隘的，僅僅滅除四住地煩惱（指見惑、修惑、無明惑、根本無明惑）以及分段生死（指在欲界、色界、無色界中，眾生因善惡業所感，其壽命有長短、形體有大小的生死），大乘則能完全滅除五住地煩惱（四住地煩惱加上塵沙惑）以及兩種死（分段生死和變易生死，變易生死指菩薩因智慧漸深，境界逐漸提升，而產生的微細生死變化）。這部經在〈譬喻品〉的結尾處有所體現，所以那裡說『只是離開了虛妄，名為解脫，其實並沒有得到一切解脫』。 第二，小乘修行者先有煩惱以及身智，然後才滅除它們，所以不是本來就寂滅的。大乘則闡明煩惱以及身智的本性就是寂滅的，不需要再去滅除。所以《大品般若經》（《摩訶般若波羅蜜經》的簡稱）說『如果法是先有後無的，那麼諸佛就會有過失』，二乘修行者所證得的涅槃是先有後無，那就是有過失的人。所以《涅槃經》說『如果用聲聞乘的觀點來說沒有佈施，那就是破戒的邪見』，這就是證明。 第三，二乘修行者只見到空性，沒有見到不空，也就是隻見到滅，沒有見到不滅。大乘則闡明既見到空性，也見到不空，也就是既見到滅，也見到不滅。所以〈譬喻品〉說『都以如來的滅度而滅度之』，這就是滅的含義。又說『完全具有諸佛的禪定智慧』，這就是不滅的含義。所以《法華論》說『正是以大涅槃為一乘』。 問：《大品般若經》等經典已經闡明了本來寂滅的道理，為什麼聲聞乘的修行者不能領悟呢？ 答：《大品般若經》雖然闡明了本來寂滅的道理，但是沒有開示小乘所證的『滅』並非真正的滅，所以聲聞乘的修行者不能領悟。現在闡明小乘所證的『滅』並非徹底的滅，這就是開啟了方便之門；本來寂滅的相，就是顯示真實的意義，所以聲聞乘的修行者才能領悟。 『我有方便力』以下，是第三部分，勸信門。第一個偈頌重複強調所要信受的法，第二個偈頌正式闡明勸人信受。第一個偈頌的上半部分借釋迦牟尼佛來闡明權巧方便，下半部分就諸佛來顯示唯一真理。第二個偈頌的上半部分告誡人們消除疑惑，下半部分勸人相信佛所說的話。 『過去無』

【English Translation】 English version Question: What are the differences between the two Nirvanas, the Great and the Small? Answer: This Sutra has three differences from beginning to end: First, the 'extinction' of the Hinayana (Small Vehicle) is narrow, only extinguishing the Four Abodes of Afflictions (referring to the afflictions of views, practice, ignorance, and fundamental ignorance) and the Segmented Birth and Death (referring to the birth and death of beings in the Desire Realm, Form Realm, and Formless Realm, due to good and evil karma, where their lifespans are long or short, and their bodies are large or small). The Mahayana (Great Vehicle) completely extinguishes the Five Abodes of Afflictions (the Four Abodes of Afflictions plus the Affliction of Dust and Sand) and the Two Deaths (Segmented Birth and Death and Variable Birth and Death, where Variable Birth and Death refers to the subtle changes in birth and death that occur as Bodhisattvas' wisdom deepens and their realms gradually elevate). This is reflected at the end of the Chapter of Parables (〈譬喻品〉), so it says there, 'Only leaving behind falsehood is called liberation, but in reality, one has not attained complete liberation.' Second, Hinayana practitioners first have afflictions and body-wisdom, and then extinguish them, so it is not originally quiescent. The Mahayana clarifies that the nature of afflictions and body-wisdom is originally quiescent, and there is no need to extinguish them again. Therefore, the Mahaprajnaparamita Sutra (Dapin般若經 - abbreviation for Mahāprajñāpāramitā Sūtra) says, 'If a dharma exists before and does not exist later, then the Buddhas would have faults.' The Nirvana attained by the Two Vehicles (Hinayana) exists before and does not exist now, so they are people with faults. Therefore, the Nirvana Sutra (涅槃經) says, 'If one says there is no giving from the perspective of the Hearers (Śrāvakas), then that is called breaking the precepts and having wrong views,' this is the proof. Third, Hinayana practitioners only see emptiness and do not see non-emptiness, that is, they only see extinction and do not see non-extinction. The Mahayana clarifies that one sees both emptiness and non-emptiness, that is, one sees both extinction and non-extinction. Therefore, the Chapter of Parables (〈譬喻品〉) says, 'All are extinguished by the Nirvana of the Tathagata,' this is the meaning of extinction. It also says, 'All are endowed with the Samadhi and wisdom of the Buddhas,' this is the meaning of non-extinction. Therefore, the Treatise on the Lotus Sutra (法華論) says, 'Precisely because the Great Nirvana is the One Vehicle.' Question: The Mahaprajnaparamita Sutra (大品般若經) and other scriptures have already clarified the principle of original quiescence, why can't the Hearers (Śrāvakas) realize it? Answer: Although the Mahaprajnaparamita Sutra (大品般若經) clarifies the principle of original quiescence, it has not revealed that the 'extinction' attained by the Hinayana is not true extinction, so the Hearers (Śrāvakas) cannot realize it. Now clarifying that the 'extinction' attained by the Hinayana is not complete extinction, this is opening the door of expedient means; the aspect of original quiescence is revealing the true meaning, so the Hearers (Śrāvakas) can then realize it. The following section, 'I have expedient power,' is the third part, the Gate of Encouraging Faith. The first verse repeatedly emphasizes the dharma to be believed, and the second verse formally clarifies the encouragement to believe. The first half of the first verse borrows Shakyamuni Buddha to clarify expedient means, and the second half uses all the Buddhas to reveal the one truth. The first half of the second verse warns people to eliminate doubts, and the second half encourages people to believe the words of the Buddha. 'In the past, there was no'

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數劫」下，第二、頌引證門。頌三世佛則為三段。上長行一一佛皆有三門：一、化主；二、教門；三、徒眾。今還頌此三也。上半乃舉多劫多佛者，良以一劫一佛未足為證，故舉多劫多佛生眾生信心。下半明諸佛化儀不同而同說一乘之道也。「如是諸世尊」下，第二、頌上教門。上長行略，但有一週明教門；今偈頌廣，開為二週：第一、就法說門明教意，第二、就神通門明教意。二門各三。初門三者：一行明說教，半行明教意，半行明益緣。「又諸大聖主」下，第二，一行半，就神通門明教意也。亦開三別：一行辨知機，一句現通，一句明現通意。「更以異方便」者，有人言：上明三乘方便，今明人天乘異上三乘故名異方便。有人言：上明小乘方便，今明大乘異上之小故云異方便。今謂不爾，前文明說法為方便，今文不云說法乃是神通，神通異上說法名異方便。以說法現通略攝過去諸佛教門事盡，直明若說法、若現通皆為顯一乘也。

問：

云何現通？

答：

如昔滅火、伏龍令外道心醉，今放光、現瑞使內侍發請，則其事也。故序品云「今相如本瑞，是諸佛方便」，今佛放光明助發實相義，即此文之意也。

問：

前明說法方便，與神通方便何異？

答：

今文

【現代漢語翻譯】 現代漢語譯本 『數劫』下，第二是頌引證門。頌揚過去、現在、未來三世諸佛，分為三個段落。前面長行文中，每一尊佛都有三個方面：一、教化的主導者；二、所傳授的教法；三、跟隨的徒眾。現在用偈頌來讚頌這三個方面。上半部分列舉了多劫以來的眾多佛陀，因為僅以一劫一位佛陀不足以作為證據，所以列舉多劫多佛，以增強眾生的信心。下半部分說明諸佛教化的方式雖然不同，但都同樣宣說一乘的道理。「如是諸世尊」以下，第二是頌揚前面的教法。前面的長行文比較簡略，只有一週說明教法；現在的偈頌則更加廣泛，分為兩週：第一，從法說的角度闡明教義；第二，從神通的角度闡明教義。這兩個方面各有三個小方面。第一個方面有三個小方面：一行說明佛陀的教說，半行說明教說的意旨，半行說明受益的因緣。「又諸大聖主」以下，第二，用一行半的篇幅，從神通的角度闡明教義。也分為三個小方面：一行辨別眾生的根機，一句說明示現神通，一句說明示現神通的意圖。「更以異方便」是指，有人說：前面說明了三乘的方便法門，現在說明人天乘不同於前面的三乘，所以稱為『異方便』。也有人說：前面說明了小乘的方便法門，現在說明大乘不同於前面的小乘，所以稱為『異方便』。我認為不是這樣，前面的經文說明說法是方便，現在的經文沒有說說法而是指神通，神通不同於前面的說法，所以稱為『異方便』。用說法和示現神通來概括過去諸佛的教法，直接說明無論是說法還是示現神通，都是爲了彰顯一乘的道理。

問： 如何示現神通？

答： 就像過去熄滅火焰、降伏惡龍，使外道心悅誠服；現在佛陀放光、示現祥瑞，使宮中的內侍發起請法的意願，就是這樣的事。所以《序品》中說『今相如本瑞，是諸佛方便』，現在佛陀放光明，幫助闡發實相的意義，就是這段經文的意思。

問： 前面說明說法的方便，與神通的方便有什麼不同？

答： 現在的經文...

【English Translation】 English version Following 『countless kalpas』, the second is the section of verses citing evidence. The verses praising the Buddhas of the three times (past, present, and future) are divided into three segments. In the preceding prose section, each Buddha has three aspects: 1. The leader of the teaching; 2. The doctrine taught; 3. The assembly of followers. Now, these verses praise these three aspects. The first half lists the many Buddhas of many kalpas, because one Buddha in one kalpa is not sufficient as evidence, so listing many Buddhas of many kalpas increases the faith of sentient beings. The second half explains that although the methods of teaching of the Buddhas are different, they all equally proclaim the doctrine of the One Vehicle. 『Such are all the World Honored Ones』 below, the second is praising the preceding teachings. The preceding prose section is brief, with only one cycle explaining the teachings; the current verses are more extensive, divided into two cycles: first, explaining the meaning of the teachings from the perspective of Dharma-speaking; second, explaining the meaning of the teachings from the perspective of supernormal powers. Each of these two aspects has three sub-aspects. The first aspect has three sub-aspects: one line explains the Buddha's teachings, half a line explains the intent of the teachings, and half a line explains the benefiting conditions. 『And all the Great Holy Lords』 below, the second, uses one and a half lines to explain the meaning of the teachings from the perspective of supernormal powers. It is also divided into three sub-aspects: one line discerns the faculties of sentient beings, one phrase describes manifesting supernormal powers, and one phrase explains the intention of manifesting supernormal powers. 『Further, with different expedient means』 refers to, some say: the preceding explained the expedient means of the Three Vehicles, now explaining that the Human and Deva Vehicle is different from the preceding Three Vehicles, so it is called 『different expedient means』. Others say: the preceding explained the expedient means of the Small Vehicle, now explaining that the Great Vehicle is different from the preceding Small Vehicle, so it is called 『different expedient means』. I believe this is not the case, the preceding text explained that Dharma-speaking is an expedient means, the current text does not mention Dharma-speaking but refers to supernormal powers, supernormal powers are different from the preceding Dharma-speaking, so it is called 『different expedient means』. Using Dharma-speaking and manifesting supernormal powers to summarize the teachings of the past Buddhas, directly explaining that whether it is Dharma-speaking or manifesting supernormal powers, it is all to reveal the doctrine of the One Vehicle.

Question: How are supernormal powers manifested?

Answer: Just like in the past, extinguishing flames and subduing dragons, causing the heretics to be sincerely convinced; now the Buddha emits light and manifests auspicious signs, causing the palace attendants to initiate the desire to request the Dharma, these are such events. Therefore, the 『Introduction Chapter』 says 『The present signs are like the original auspicious signs, these are the expedient means of the Buddhas』, now the Buddha emits light, helping to elucidate the meaning of true reality, this is the meaning of this passage.

Question: What is the difference between the expedient means of Dharma-speaking and the expedient means of supernormal powers?

Answer: The current text...

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現通開發正說之由漸故名方便，前明說法門以無三說三故名方便。

「第一義」者，一實之道，理極莫過為第一，深有所以稱為義也。

「若有眾生類」下，第三、頌長行稟教之眾。就文為三：第一、明於過去世佛現在時修行得益；第二、明於過去佛滅后修行得益；第三、雙明二世修行得益也。教門不出說法、現通二種，修行不出三時不同，此意欲攝過去能化所化事盡也。上長行初明聞法終得種智，今此偈頌前明修行終皆成佛。初則是六度行也。以六度是成佛之本，故初說之也。「種種修福德」者，四乘之行也。

「諸佛滅度已」下，第二、明佛滅度后修行成佛。就文為五：第一、明見佛涅槃起戀慕心故得成佛；二、明供養舍利；三、明起塔；四、明造像；五、明三業供養故得成佛。此五則成次第，初見佛涅槃心生戀慕，涅槃已后為供養舍利，供養已后次明起塔，欲表代尊像故須造像，造像竟次辨三業供養也。言「若人善軟心」者，謂戀慕心也。又則是信心隨順諸佛、不違教門，故名善軟也。「諸佛滅度已」下，第二、明供養舍利。「起萬億種塔」下，第三、明起塔。外國名塔婆，或名偷婆，或名數斗婆，此云方墳亦名冢也。《增一阿含》云「有四事得梵福：一、無塔處立塔，二、和合聖眾，三、

【現代漢語翻譯】 現代漢語譯本 現通開發正說之由，逐漸演變故名為方便，前面闡明說法之門，因為沒有三種說法的三種情況，所以名為方便。 『第一義』，是指唯一真實的道路，道理達到極致，沒有超過它的，所以稱為第一，深刻而有意義，所以稱為義。 『若有眾生類』以下，第三部分是偈頌，讚頌領受教誨的眾生。從文義上分為三部分：第一，闡明在過去世佛陀住世時修行獲得利益；第二，闡明在過去佛陀滅度后修行獲得利益；第三，同時闡明兩個時期修行獲得利益。教法不外乎說法和神通兩種，修行不外乎過去、現在、未來三時不同，這裡的意思是要涵蓋過去能教化和所教化的一切事物。前面長行經文首先闡明聽聞佛法最終獲得一切種智（sarvajñāna），現在這段偈頌首先闡明修行最終都能成佛。最初說的是六度（ṣaṭpāramitā）之行。因為六度是成佛的根本，所以首先說它。『種種修福德』，是指聲聞乘、緣覺乘、菩薩乘、佛乘四乘的修行。 『諸佛滅度已』以下，第二部分闡明佛陀滅度后修行成佛。從文義上分為五部分：第一，闡明見到佛陀涅槃（nirvāṇa）而生起戀慕之心，因此得以成佛；第二，闡明供養舍利（śarīra）；第三，闡明建造佛塔（stūpa）；第四，闡明塑造佛像；第五，闡明通過身、口、意三業供養而得以成佛。這五部分構成一個次第，最初見到佛陀涅槃，心中生起戀慕，涅槃之後是供養舍利，供養之後接著闡明建造佛塔，爲了表達替代尊像，所以需要塑造佛像，塑造佛像完畢後接著辨明三業供養。說到『若人善軟心』，是指戀慕之心。又指對佛有信心，隨順諸佛，不違背教法，所以稱為善軟。『諸佛滅度已』以下，第二部分闡明供養舍利。『起萬億種塔』以下，第三部分闡明建造佛塔。外國稱塔為塔婆（stūpa），或稱偷婆（stūpa），或稱數斗婆（stūpa），這裡稱為方墳，也稱為冢。《增一阿含經》說：『有四件事可以獲得梵福：一、沒有塔的地方建立塔，二、和合聖眾，三、』

【English Translation】 English version The reason why the present understanding develops into correct teaching is gradually evolved, hence the name 'expedient means' (upāya). The previous explanation of the Dharma gate is called 'expedient means' because there are no three kinds of speaking in three situations. 『First Principle』 (paramārtha) refers to the one true path. The principle reaches its ultimate point, beyond which there is nothing, hence it is called 'first'. It is profound and meaningful, hence the term 'principle'. 『If there are sentient beings』 (yadi santi sattvāḥ) and below, the third part is a verse praising the beings who receive the teachings. In terms of the text, it is divided into three parts: first, clarifying the benefits of practicing during the time when Buddhas were present in the past; second, clarifying the benefits of practicing after the Buddhas passed away in the past; third, clarifying the benefits of practicing in both periods. The teachings are nothing more than two types: Dharma teaching and miraculous powers. Practice is nothing more than different in the three times: past, present, and future. The intention here is to encompass all the events of those who can be taught and those who are taught in the past. The preceding prose text first clarifies that hearing the Dharma ultimately leads to the attainment of all-knowing wisdom (sarvajñāna), and now this verse first clarifies that all practices ultimately lead to Buddhahood. The first is the practice of the six perfections (ṣaṭpāramitā). Because the six perfections are the foundation of becoming a Buddha, they are mentioned first. 『Various kinds of meritorious deeds』 refers to the practices of the four vehicles: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna. 『After the Buddhas have passed away』 (buddhānāṃ parinirvāṇe) and below, the second part clarifies the attainment of Buddhahood through practice after the Buddhas have passed away. In terms of the text, it is divided into five parts: first, clarifying that seeing the Nirvana (nirvāṇa) of the Buddhas and giving rise to longing leads to the attainment of Buddhahood; second, clarifying the offering of relics (śarīra); third, clarifying the building of stupas (stūpa); fourth, clarifying the making of Buddha images; fifth, clarifying that offering through the three karmas of body, speech, and mind leads to the attainment of Buddhahood. These five parts form a sequence: first, seeing the Nirvana of the Buddhas and giving rise to longing in the heart; after Nirvana, offering relics; after offering, then clarifying the building of stupas; in order to express the replacement of the honored image, it is necessary to make Buddha images; after making the images, then distinguishing the offering of the three karmas. When it says 『If a person has a kind and gentle heart』, it refers to a longing heart. It also refers to having faith in the Buddhas, following the Buddhas, and not violating the teachings, hence it is called kind and gentle. 『After the Buddhas have passed away』 and below, the second part clarifies the offering of relics. 『Building hundreds of millions of stupas』 and below, the third part clarifies the building of stupas. Foreign countries call stupas as stūpa, or thūpa, or stupa, here it is called square tomb, also called mound. The Ekottara Agama Sutra says: 『There are four things that can obtain Brahma bliss: first, building a stupa where there is no stupa, second, harmonizing the holy assembly, third,』

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修治破寺，四、佛初成道請轉法輪。」梵福者，四天下眾生至六慾天，不及一梵天福也。廟者貌也。寺塔供養對之如神在，有狀貌也。木樒者，形似白檀微有香氣，長安親見之。「若人為佛故」下，第四、明造像。《優婆塞經》不許用膠，有釋云：不許用皮膠，得用木膠。有釋云：開遮有異意也。「若人于塔廟」下，第五、明三業供養。

「于諸過去佛」下，第三、合明二世修行成佛。「聞是法」者，則是聞上來所說法皆得成佛也。

問：

低頭舉手善云何成佛？

答：

昔竺道生著《善不受報論》，明一毫之善並皆成佛、不受生死之報，今見《瓔珞經》亦有此意。成論師云：一念善有習、報兩因，報因則感於人天，習因牽性相生作佛。今明此義併成難解。經云「有所得善不動不出」，凡夫習因之善既有所得，云何得成佛耶？則以此言還責生法師也。今明善因有受報、不受報義，有所得善受有所得報，無所得善受無所得報，謂受報義也。有所得善不受無所得報，無所得善不受有所得報，謂不受報義。故《大品》云「有所得善不動不出，無所得善能動能出」，即是證也。

問：

人天善根既是有所得，云何此經明皆成佛耶？

答

人天善根蓋是得佛之遠緣，故

【現代漢語翻譯】 現代漢語譯本：修繕破敗的寺廟，屬於四種福報之一；佛陀初次證悟時，請求他轉法輪，也屬於四種福報之一。梵福（Brahmā's merit）是指，四天下（caturyoni）的眾生乃至六慾天（Six Desire Heavens）的福報，都比不上一個梵天（Brahmā）的福報。廟宇是莊嚴的處所。寺廟和佛塔的供養，要像神靈就在眼前一樣，因為它們具有佛的形貌。木樒（species of tree）這種樹木，形狀像白檀（white sandalwood），略帶香氣，我在長安親眼見過。『若人為佛故』以下，第四點是說明造像的功德。《優婆塞經》（Upasaka Sutra）不允許使用膠，有一種解釋說：不允許使用皮膠，可以使用木膠。另一種解釋說：開許和遮止有不同的含義。『若人于塔廟』以下，第五點是說明身、口、意三業的供養。 『于諸過去佛』以下，第三點是總括說明過去和現在修行成佛的道理。『聞是法』是指，聽聞以上所說的法，都能成就佛果。 問： 低頭、舉手這些微小的善行，為什麼能夠成佛？ 答： 過去竺道生（Zhu Daosheng）著有《善不受報論》，闡明即使是極小的善行，最終都能成就佛果，不會承受生死輪迴的果報。現在看到《瓔珞經》（Yingluo Sutra）也有類似的含義。成論師（Cheng Theory Master）說：一念善有習因和報因兩種因，報因感得人天福報，習因牽引自性，最終成就佛果。現在闡明這個道理，仍然難以理解。《瓔珞經》（Yingluo Sutra）說『有所得善不動不出』，凡夫通過習因產生的善是有所得的，怎麼能夠成佛呢？這可以用同樣的話來反駁生法師（Sengfashi）。現在說明善因有受報和不受報兩種含義，有所得的善會得到有所得的果報，無所得的善會得到無所得的果報，這是指受報的含義。有所得的善不會得到無所得的果報，無所得的善不會得到有所得的果報，這是指不受報的含義。所以《大品》（Dapin）說『有所得善不動不出，無所得善能動能出』，這就是證明。 問： 人天善根既然是有所得的，為什麼這部經說都能成佛呢？ 答： 人天善根大概是成就佛果的遙遠因緣，所以這樣說。

【English Translation】 English version: Repairing dilapidated temples is one of the four blessings; requesting the Buddha to turn the Dharma wheel when he first attained enlightenment is also one of the four blessings. Brahmā's merit (梵福) refers to the merit of sentient beings in the four continents (四天下, caturyoni) up to the Six Desire Heavens (六慾天), which is not comparable to the merit of one Brahmā (梵天). Temples are solemn places. Offerings to temples and pagodas should be made as if the deities are present, because they have the appearance of the Buddha. The mokumitsu tree (木樒, species of tree) resembles white sandalwood (白檀, white sandalwood) and has a slight fragrance; I have seen it in Chang'an. The fourth point, 'If a person does this for the Buddha' (若人為佛故), explains the merit of making images. The Upasaka Sutra (優婆塞經) does not allow the use of glue; one explanation is that it does not allow the use of hide glue, but wood glue is allowed. Another explanation is that permission and prohibition have different meanings. The fifth point, 'If a person at a pagoda or temple' (若人于塔廟), explains the offerings of the three karmas of body, speech, and mind. The third point, 'Regarding all Buddhas of the past' (于諸過去佛), summarizes the principle of attaining Buddhahood through practice in the past and present. 'Hearing this Dharma' (聞是法) means that hearing the Dharma spoken above can lead to the attainment of Buddhahood. Question: How can bowing the head and raising the hand, these small acts of goodness, lead to Buddhahood? Answer: In the past, Zhu Daosheng (竺道生) wrote the Treatise on Good Deeds Not Receiving Retribution (善不受報論), explaining that even the smallest good deeds can ultimately lead to Buddhahood and will not be subject to the retribution of birth and death. Now I see that the Yingluo Sutra (瓔珞經) also has a similar meaning. The Cheng Theory Master (成論師) said: A single thought of goodness has two causes: the habitual cause and the retributive cause. The retributive cause leads to blessings in the human and heavenly realms, while the habitual cause draws out the inherent nature, ultimately leading to Buddhahood. Explaining this principle now is still difficult to understand. The Yingluo Sutra (瓔珞經) says, 'Goodness with attachment does not move or emerge' (有所得善不動不出). How can the goodness produced by ordinary people through habitual causes, which is with attachment, lead to Buddhahood? This can be used to refute Sengfashi (生法師). Now I explain that good causes have two meanings: receiving retribution and not receiving retribution. Goodness with attachment receives retribution with attachment, and goodness without attachment receives retribution without attachment; this refers to the meaning of receiving retribution. Goodness with attachment does not receive retribution without attachment, and goodness without attachment does not receive retribution with attachment; this refers to the meaning of not receiving retribution. Therefore, the Mahaprajnaparamita Sutra (大品) says, 'Goodness with attachment does not move or emerge, goodness without attachment can move and emerge' (有所得善不動不出，無所得善能動能出); this is the proof. Question: Since the roots of goodness in the human and heavenly realms are with attachment, why does this sutra say that they can all lead to Buddhahood? Answer: The roots of goodness in the human and heavenly realms are probably distant causes for attaining Buddhahood, so it is said that way.

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云成佛耳。《大品》明其近、不取其遠，故無所得善能動能出，有所得善不動不出。此經近遠通說，故並云成佛。

問：

人天善根云何遠成佛耶？

答：

人天善根有二種：一者習因，二者報因。報因則感人天身，以有習因值佛菩薩，聞說大乘生一念無所得信，此無所得信是佛道種子，藉前有所得生后無所得。故《智度論》云「有所得者是無所得初門」，故云是遠緣。

問：

此習、報二因與成論師解何異？

答：

彼明一念善具二因，今明有所得善，前後相生義自是習因，感報之義是報因，此之習報並是不成佛。故《法華論》釋「童子聚沙為佛塔皆已成佛」者，要是發菩提心方得成佛，非謂凡夫善根及決定聲聞善根得成佛也。《中論》云「雖復勤精進修行菩提道，若前非佛性終不得成佛」也。

問：

既是有所得善根，云何能生無所得耶？

答：

有所得若決定性者不能生無所得，良由諸法無決定性故，值佛菩薩悟此有所得本無所有便生無所得也。

問：

無所得亦有習、報二因不？

答：

亦有二因。習無所得生無所得亦是習因，行無所得因感無所得報稱為報因。故《大品》云「報得無生法忍，報得六波

【現代漢語翻譯】 現代漢語譯本：

關於『云成佛耳』（最終成佛）的問題。《大品般若經》（Mahaprajnaparamita Sutra）闡明了其『近』（快速），而不取其『遠』（緩慢），因此『無所得』（非佔有）的智慧能夠推動和產生作用，而『有所得』（佔有）的智慧則不能推動和產生作用。此經既講『近』也講『遠』，所以都說可以成佛。

問：

人天（人和天人）的善根如何能『遠』（緩慢）成佛呢？

答：

人天善根有兩種：一是『習因』（習慣性原因），二是『報因』（果報性原因）。『報因』導致感得人天之身，而憑藉『習因』遇到佛菩薩，聽聞大乘佛法，生起一念『無所得』的信心。這『無所得』的信心是成佛的種子，通過先前的『有所得』而產生後來的『無所得』。所以《智度論》（Mahaprajnaparamita-sastra）說：『有所得是無所得的入門』，因此說是『遠緣』（間接原因）。

問：

這『習因』、『報因』兩種原因與成論師（佛教理論家）的解釋有什麼不同？

答：

他們闡明一念善念同時具備兩種原因，而我們現在闡明『有所得』的善，前後相生，其意義自然是『習因』，而感得果報的意義是『報因』。這『習因』和『報因』都不是成佛的直接原因。所以《法華論》（Saddharma-pundarika-sastra）解釋『童子聚沙為佛塔皆已成佛』，關鍵在於發菩提心（bodhicitta，覺悟之心）才能成佛，而不是說凡夫的善根以及決定性的聲聞（sravaka，聽聞佛法者）的善根就能成佛。《中論》（Mulamadhyamakakarika）說：『即使勤奮精進地修行菩提道，如果先前沒有佛性（Buddha-nature），最終也不能成佛』。

問：

既然是『有所得』的善根，為什麼能產生『無所得』的智慧呢？

答：

如果『有所得』是決定性的，就不能產生『無所得』的智慧。正是因為諸法沒有決定性，所以遇到佛菩薩，領悟到這『有所得』的本質本無所有，便能產生『無所得』的智慧。

問：

『無所得』也有『習因』、『報因』兩種原因嗎？

答：

也有兩種原因。習慣性地修習『無所得』而產生『無所得』，這也是『習因』；通過『無所得』的因行而感得『無所得』的果報，這稱為『報因』。所以《大品般若經》說：『果報中獲得無生法忍（anutpattika-dharma-ksanti，對事物不生不滅的領悟），果報中獲得六波羅蜜（paramita，六種完美）』。

【English Translation】 English version:

Regarding the question of 'eventually attaining Buddhahood'. The Mahaprajnaparamita Sutra (The Great Perfection of Wisdom Sutra) clarifies its 'nearness' (quickness), not adopting its 'farness' (slowness), therefore the wisdom of 'non-attainment' (non-possession) can motivate and produce effects, while the wisdom of 'attainment' (possession) cannot motivate and produce effects. This sutra speaks of both 'nearness' and 'farness', so it says that both can attain Buddhahood.

Question:

How can the good roots of humans and devas (gods and humans) 'distantly' (slowly) attain Buddhahood?

Answer:

The good roots of humans and devas have two types: one is 'habitual cause' (habitual cause), and the other is 'retributive cause' (causal cause of retribution). 'Retributive cause' leads to the sensation of human and deva bodies, while relying on 'habitual cause' to encounter Buddhas and Bodhisattvas, hearing the Mahayana Dharma, and generating a single thought of 'non-attainment' faith. This 'non-attainment' faith is the seed of Buddhahood, producing later 'non-attainment' through previous 'attainment'. Therefore, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says: 'Attainment is the entry point of non-attainment', therefore it is said to be a 'distant cause' (indirect cause).

Question:

What is the difference between these two causes, 'habitual cause' and 'retributive cause', and the explanation of the Sastra masters (Buddhist theorists)?

Answer:

They clarify that a single thought of goodness simultaneously possesses two causes, while we now clarify that the goodness of 'attainment', arising one after another, its meaning is naturally 'habitual cause', and the meaning of sensing retribution is 'retributive cause'. These 'habitual cause' and 'retributive cause' are not the direct cause of attaining Buddhahood. Therefore, the Saddharma-pundarika-sastra (Lotus Sutra Treatise) explains that 'children gathering sand to make Buddha stupas have all attained Buddhahood', the key lies in generating bodhicitta (the mind of enlightenment) to attain Buddhahood, not saying that the good roots of ordinary people and the good roots of determined sravakas (listeners of the Dharma) can attain Buddhahood. The Mulamadhyamakakarika (Fundamental Verses on the Middle Way) says: 'Even if one diligently cultivates the Bodhi path, if one did not previously have Buddha-nature, one will ultimately not attain Buddhahood'.

Question:

Since it is the good root of 'attainment', how can it produce the wisdom of 'non-attainment'?

Answer:

If 'attainment' is definitive, it cannot produce the wisdom of 'non-attainment'. It is precisely because all dharmas do not have definitive nature, so encountering Buddhas and Bodhisattvas, realizing that the essence of this 'attainment' is originally non-existent, then the wisdom of 'non-attainment' can be produced.

Question:

Does 'non-attainment' also have two causes, 'habitual cause' and 'retributive cause'?

Answer:

There are also two causes. Habitually practicing 'non-attainment' to produce 'non-attainment', this is also 'habitual cause'; sensing the retribution of 'non-attainment' through the causal action of 'non-attainment', this is called 'retributive cause'. Therefore, the Mahaprajnaparamita Sutra says: 'In retribution, one obtains the Anutpattika-dharma-ksanti (patience with the unarisen dharma, the realization of the non-arising and non-ceasing of things), in retribution, one obtains the six paramitas (six perfections)'.

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羅蜜」。

問：

何故云皆已成佛道耶？

答：

佛照過去眾生修行善根，已得成佛也。

問：

今明過去佛教意，與前偈明釋迦自開宗辨，教意何異？

答：

上正明二乘眾生並皆成佛，今通明五乘眾生並皆成佛。以破昔謂行五乘之因別得五乘之果，是故今明因無異感、果無別酬，故並皆成佛。所以前明二乘成佛、后明五乘成佛者，凡有二義：一者、此教之興正為二乘，傍及人天，故前明也。二者、舉人天乘破二乘保執義，佛言我以佛眼見過去，人天一念善根尚並已成佛竟，故知無有灰身滅智同於大虛畢竟永住二乘不成佛也。

「未來世諸佛」下，第二、頌上未來世諸佛。就文凡有二週：第一、略頌上三事，第二、廣釋未來諸佛教意。二門各三。初門三者：半行頌化主，一行半頌教意，半行頌稟教得益也。「諸佛本誓願」下，第二、廣頌未來教意，亦開三門：初一行，辨本願愿為明一；次一行，辨說法為明一；次兩行，就諸佛所證為明一。初二偈，如文也。「諸佛兩足尊」者，第三、舉所證明一。上過去佛門通說有得無得一切諸善並皆趣成佛，今文但示根本無所得善方乃成佛，則釋成上義也。兩足尊者，或以戒定為二足，或以權實為二足，或以福慧為二足

【現代漢語翻譯】 羅蜜（Pāramitā，意為「到達彼岸」）」。

問：

為何說一切眾生都已成佛道呢？

答：

佛以佛眼照見過去眾生所修的善根，已經可以成就佛果。

問：

現在所說的過去諸佛的教義，與前面偈頌中釋迦牟尼（Śākyamuni）佛自己開宗立派所闡述的教義，有什麼不同呢？

答：

前面是著重說明二乘（聲聞乘和緣覺乘）的眾生都能夠成佛，現在是普遍說明五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的眾生都能夠成佛。這是爲了破除過去認為修行五乘之因，分別得到五乘之果的說法。所以現在說明因沒有不同的感應，果沒有不同的酬報，因此一切眾生都能夠成佛。之所以前面說明二乘成佛，後面說明五乘成佛，大概有兩層含義：一是，這種教義的興起，主要是爲了二乘，同時也兼顧到人天乘，所以前面先說明二乘。二是，舉出人天乘來破除二乘的保守執著。佛說，我以佛眼看到過去，人天即使只有一念善根，也已經可以成就佛果，由此可知，沒有灰身滅智，如同大虛空一樣畢竟永遠停留在二乘，不能成佛的情況。

『未來世諸佛』以下，第二部分是讚頌未來世的諸佛。就文義而言，大概有兩週：第一週，簡略地讚頌上面所說的三件事；第二週，廣泛地解釋未來諸佛的教義。每部分又分為三小部分。第一部分的三小部分是：半行讚頌教化之主，一行半讚頌教義，半行讚頌接受教義所獲得的利益。『諸佛本誓願』以下，第二部分是廣泛地讚頌未來教義，也分為三小部分：第一行，說明本願是爲了闡明『一』；第二行，說明說法是爲了闡明『一』；接下來的兩行，就諸佛所證悟的境界來闡明『一』。前兩偈，就像經文所說的那樣。『諸佛兩足尊』，第三部分是舉出所證悟的『一』。前面過去佛門普遍地說，無論是有所得還是無所得，一切善行都趨向于成就佛果，現在經文只是揭示根本上無所得的善行才能成就佛果，這是爲了解釋併成就上面的含義。『兩足尊』，有的人認為戒和定是兩足，有的人認為權和實是兩足，有的人認為福和慧是兩足。

【English Translation】 『Pāramitā』 (meaning 『to the other shore』 or 『perfection』).

Question:

Why is it said that all have already attained Buddhahood?

Answer:

The Buddha, with his Buddha-eye, sees the past good roots cultivated by sentient beings, which have already enabled them to attain Buddhahood.

Question:

How does the meaning of the past Buddhas' teachings, as explained now, differ from the teachings of Śākyamuni Buddha himself in the previous verses?

Answer:

Previously, it was emphasized that beings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) could all attain Buddhahood. Now, it is universally stated that beings of the Five Vehicles (human, deva, Śrāvaka, Pratyekabuddha, and Bodhisattva) can all attain Buddhahood. This is to refute the past notion that cultivating the causes of the Five Vehicles separately leads to the fruits of the Five Vehicles. Therefore, it is now explained that there is no different response to the cause, and no different reward for the fruit, hence all can attain Buddhahood. The reason for explaining the Buddhahood of the Two Vehicles first and then the Buddhahood of the Five Vehicles is twofold: first, the rise of this teaching is mainly for the Two Vehicles, while also considering the human and deva vehicles, hence the explanation of the Two Vehicles first. Second, the human and deva vehicles are cited to break the conservative attachment of the Two Vehicles. The Buddha said, 'I see with my Buddha-eye that even a single thought of good root in humans and devas can already lead to the attainment of Buddhahood.' From this, it is known that there is no such thing as extinguishing the body and annihilating wisdom, remaining forever in the Two Vehicles like the great void, and being unable to attain Buddhahood.

Following 『Future Buddhas,』 the second part praises the Buddhas of the future. In terms of the text, there are roughly two cycles: the first cycle briefly praises the three matters mentioned above; the second cycle extensively explains the teachings of the future Buddhas. Each part is further divided into three sub-parts. The three sub-parts of the first part are: half a line praises the teaching master, one and a half lines praise the teachings, and half a line praises the benefits gained from receiving the teachings. Following 『The original vows of the Buddhas,』 the second part extensively praises the future teachings, also divided into three sub-parts: the first line explains that the original vow is to clarify 『One』; the second line explains that the Dharma teaching is to clarify 『One』; the next two lines clarify 『One』 based on the enlightenment attained by the Buddhas. The first two verses are as the text states. 『The Buddhas, the Two-Footed Honored Ones,』 the third part cites the 『One』 that is realized. Previously, the past Buddha's teachings universally stated that all good deeds, whether with or without attainment, lead to the attainment of Buddhahood. Now, the text only reveals that the good deeds of fundamental non-attainment can lead to the attainment of Buddhahood, which is to explain and accomplish the meaning above. 『Two-Footed Honored One』 is sometimes considered to be the two feet of morality and concentration, or the two feet of skillful means and reality, or the two feet of merit and wisdom.

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，或以解行為二足，此皆內德之二足也。外形以天人為二足，佛是天人二足之尊也。「知法常無性」者，知一切法無自性也。而言常者，非是破性故言無性，性本常無故云常無性也。「佛種從緣起」者，種子有三：一、以一乘教為種子，故〈譬喻品〉云「斷佛種故」，則是破教也。二、以菩提心為種子，故《華嚴》云「下佛種子于眾生田生正覺牙」。三、以如來藏佛性為種子。今初偈正以菩提心為種子。上明無性，今辨因緣。佛種者，則是無所得菩提心為佛種子也。此菩提心假緣而起，起則發也。「是故說一乘」者，以菩提心假緣而起，故佛為說一乘令發菩提心，一乘教則是發菩提心緣也。又明唯有一乘無有二乘，則菩提心唯有進無有退路也。「是法住法位」者，上明菩提心為種子，今明本有佛性以為佛種。若無佛性，雖說一乘教及發菩提心，終不得成佛，是故須明佛性也。凡有三句：初半偈正敘佛性，謂法住法位，法住法位是佛性異名，亦是一乘別稱也。「世間相常住」者，世間眾生本有佛性，故佛性常住。故〈壽量品〉云「如來如實知見三界之相，無有生死乃至非實非虛」，則是如來藏法身常住也。「于道場知已」者，第二句，明知佛性。謂坐道場時始見佛性也。「導師方便說」者，第三句，明說佛性。然佛性絕

【現代漢語翻譯】 現代漢語譯本： 或者說，以理解和行動作為（成佛的）兩足，這些都是內在功德的兩足。外在形象以天人和合為兩足，佛是天人兩足中最尊貴的。「知法常無性」的意思是，知道一切法沒有自性。而說『常』，不是因為要破除自性才說無性，而是因為自性本來就是沒有的，所以說『常無性』。「佛種從緣起」的意思是，種子有三種：第一，以一乘教（Ekayana，唯一佛乘的教義）為種子，所以《譬喻品》中說『斷佛種故』，這就是破滅教義。第二，以菩提心（Bodhi-citta，覺悟之心）為種子，所以《華嚴經》（Avatamsaka Sutra）中說『下佛種子于眾生田生正覺牙』。第三，以如來藏（Tathagatagarbha，如來藏）佛性為種子。現在最初的偈頌正是以菩提心為種子。上面說明無自性，現在辨明因緣。佛種，就是無所得的菩提心作為佛的種子。這菩提心憑藉因緣而生起，生起就是發起。「是故說一乘」的意思是，因為菩提心憑藉因緣而生起，所以佛為眾生說一乘教義，使他們發起菩提心，一乘教義就是發起菩提心的因緣。又說明只有一乘，沒有二乘，那麼菩提心就只有前進沒有退路。「是法住法位」的意思是，上面說明菩提心為種子，現在說明本有的佛性作為佛種。如果沒有佛性，即使說了 一乘教義以及發起菩提心，最終也不能成佛，所以必須說明佛性。總共有三句：前半偈正是敘述佛性，說『法住法位』，『法住法位』是佛性的異名，也是一乘教義的別稱。「世間相常住」的意思是，世間眾生本來就有佛性，所以佛性是常住的。所以《壽量品》中說『如來如實知見三界之相，無有生死乃至非實非虛』，這就是如來藏法身常住。「于道場知已」是第二句，說明證悟佛性。說的是在道場（Bodhimanda，覺悟之地）證悟時才見到佛性。「導師方便說」是第三句，說明宣說佛性。然而佛性是絕...

【English Translation】 English version: Or, to say that understanding and action are the two feet (for achieving Buddhahood), these are the two feet of inner virtue. The external form takes the union of Devas (celestial beings) and humans as the two feet, and the Buddha is the most honored of those with two feet of Devas and humans. 'Knowing that dharmas are always without self-nature' means knowing that all dharmas have no self-nature. And to say 'always' is not to say without self-nature because one wants to eliminate self-nature, but because self-nature is originally non-existent, hence it is said 'always without self-nature'. 'The Buddha-seed arises from conditions' means that there are three kinds of seeds: first, taking the Ekayana (One Vehicle) teaching as the seed, therefore the 'Parable Chapter' says 'because the Buddha-seed is cut off', which means destroying the teaching. Second, taking Bodhi-citta (the mind of enlightenment) as the seed, therefore the Avatamsaka Sutra says 'Planting the Buddha-seed in the field of sentient beings, the sprout of right enlightenment grows'. Third, taking the Tathagatagarbha (Womb of the Thus Come One) Buddha-nature as the seed. Now the initial verse precisely takes Bodhi-citta as the seed. Above, it clarifies no self-nature; now, it distinguishes the causes and conditions. The Buddha-seed is the unobtainable Bodhi-citta as the Buddha-seed. This Bodhi-citta arises by relying on conditions, and arising means initiating. 'Therefore, the One Vehicle is taught' means that because Bodhi-citta arises by relying on conditions, the Buddha teaches the One Vehicle to enable sentient beings to initiate Bodhi-citta, and the One Vehicle teaching is the condition for initiating Bodhi-citta. It also clarifies that there is only the One Vehicle and no Two Vehicles, then Bodhi-citta only has progress and no retreat. 'This dharma abides in the position of dharma' means that above, it clarifies Bodhi-citta as the seed; now, it clarifies the inherent Buddha-nature as the Buddha-seed. If there is no Buddha-nature, even if the One Vehicle teaching is taught and Bodhi-citta is initiated, one will ultimately not attain Buddhahood, therefore it is necessary to clarify Buddha-nature. There are a total of three phrases: the first half of the verse precisely narrates Buddha-nature, saying 'dharma abides in the position of dharma', 'dharma abides in the position of dharma' is another name for Buddha-nature, and also another name for the One Vehicle teaching. 'The characteristics of the world constantly abide' means that sentient beings in the world inherently have Buddha-nature, therefore Buddha-nature constantly abides. Therefore, the 'Lifespan Chapter' says 'The Tathagata truly knows and sees the characteristics of the three realms, without birth and death, even to the point of neither real nor unreal', this is the constantly abiding Tathagatagarbha Dharmakaya (Dharma Body). 'Having known in the Bodhimanda (place of enlightenment)' is the second phrase, clarifying the realization of Buddha-nature. It refers to seeing Buddha-nature when realizing enlightenment in the Bodhimanda. 'The Guide expediently speaks' is the third phrase, clarifying the teaching of Buddha-nature. However, Buddha-nature is beyond...

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四句超百非實不可說，但無名相中為眾生故假名相說，故云方便。此異上三乘方便，亦異神通方便，故此經有多種方便也。

「天人所供養」下，第三、頌現在佛門。凡有二週。一行半略頌上三事：一行頌化主，一句頌所化，一句頌教門。「知第一寂滅」下，第二三偈廣頌上三事：初一行明三種法輪，「知第一寂滅」謂根本法輪，「以方便力故」謂枝末法輪，則從本起末，「其實為佛乘」謂攝末歸本法輪。「知眾生諸行」者，第二兩偈，廣明枝末法輪。「今我亦如是」下，第三兩行偈，明釋迦順同門。兩偈為二：初偈、順同諸佛明攝末歸本法輪，第二偈、順同諸佛明從本起末法輪。攝末歸本謂攝用歸體，從本起末謂從體起用，此二雖略，攝教事周。「安穩眾生故」者，凡夫滯有，住在三界火宅；二乘著空，未免五百由旬惡道，悉非安穩。故《中論》云「淺智見諸法若有若無等」，是則不能見滅見安穩法。今說中道一乘，令離凡夫、二乘有無二見，故名安穩。「以種種法門」，出安穩之方，令入于佛道，置安穩之處也。第二偈中上半知機，第三句說教，第四句得益。

「舍利弗當知」下，自上已來頌一乘真實門竟。今是大段第二，頌三乘方便門。上長行文，略總辨諸佛出五濁世方便說三；今文廣釋之，明釋

【現代漢語翻譯】 現代漢語譯本：四句超越了『是』、『非』、『亦是亦非』、『非是亦非』這四種實在，是不可言說的。但在沒有名稱和相狀的境界中，爲了眾生的緣故，假借名稱和相狀來說明，所以稱為方便。這種方便不同於前面所說的三乘方便，也不同於神通方便，因此這部經有多種方便的說法。

『天人所供養』以下，是第三部分，讚頌現在佛的教門。總共有兩週。用一行半簡略地讚頌了前面的三件事：一行讚頌教化之主（佛），一句讚頌所教化之對象（眾生），一句讚頌教法之門。『知第一寂滅』以下，第二部分用三偈廣泛地讚頌了前面的三件事：最初一行說明三種法輪，『知第一寂滅』是指根本法輪，『以方便力故』是指枝末法輪，這是從根本生起枝末；『其實為佛乘』是指攝末歸本法輪。『知眾生諸行』，第二部分用兩偈，廣泛地說明枝末法輪。『今我亦如是』以下，第三部分用兩行偈，說明釋迦牟尼佛順同於其他諸佛的教門。兩偈分為兩部分：初偈，順同諸佛，說明攝末歸本法輪；第二偈，順同諸佛，說明從根本生起枝末法輪。攝末歸本是指攝用歸體，從本起末是指從體起用，這兩點雖然簡略，但已經涵蓋了教法的所有方面。『安穩眾生故』，凡夫執著于『有』，住在三界火宅之中；二乘執著于『空』，未能免除五百由旬的惡道，這些都不是安穩之處。所以《中論》說：『淺薄的智慧看到諸法，不是認為『有』就是認為『無』等等』，這樣就不能見到寂滅，不能見到安穩之法。現在宣說中道一乘，使眾生遠離凡夫和二乘的『有』和『無』二見，所以稱為安穩。『以種種法門』，是爲了指出安穩的方法，使眾生進入佛道，安置在安穩的境地。第二偈中，上半部分是瞭解眾生的根機，第三句是宣說教法，第四句是眾生獲得利益。

『舍利弗（Śāriputra）當知』以下，從上面開始是讚頌一乘真實門完畢。現在是大的第二段，讚頌三乘方便門。上面的長行文，簡略地總括辨明諸佛出現在五濁惡世，方便地說三乘；現在的經文廣泛地解釋它，說明釋迦牟尼佛（Śākyamuni）

【English Translation】 English version: The four phrases that transcend 'is', 'is not', 'both is and is not', and 'neither is nor is not' are beyond description. However, in the realm without names and forms, for the sake of sentient beings, names and forms are borrowed to explain, hence it is called expedient means (upāya). This expedient means is different from the expedient means of the aforementioned Three Vehicles (Triyāna), and also different from the expedient means of supernatural powers (abhijñā). Therefore, this sutra has various kinds of expedient means.

The section beginning with 'Worshipped by gods and humans' is the third part, praising the current Buddha's teachings. It consists of two cycles. The first one and a half lines briefly praise the preceding three matters: one line praises the teaching master (Buddha), one phrase praises the object of teaching (sentient beings), and one phrase praises the gate of the teachings. The section beginning with 'Knowing the first extinction' uses three verses to extensively praise the preceding three matters: the first line explains the three turnings of the Dharma wheel (Dharmacakra), 'Knowing the first extinction' refers to the fundamental Dharma wheel, 'Because of the power of expedient means' refers to the branch-end Dharma wheel, which arises from the root; 'In reality, it is the Buddha Vehicle' refers to the Dharma wheel of gathering the branches back to the root. 'Knowing the various actions of sentient beings', the second part uses two verses to extensively explain the branch-end Dharma wheel. The section beginning with 'Now I am also like this' uses two lines of verses to explain that Śākyamuni (釋迦牟尼) Buddha follows the same teachings as other Buddhas. The two verses are divided into two parts: the first verse, following the same teachings as other Buddhas, explains the Dharma wheel of gathering the branches back to the root; the second verse, following the same teachings as other Buddhas, explains the Dharma wheel of arising from the root. Gathering the branches back to the root refers to gathering the function back to the essence, and arising from the root refers to arising from the essence to the function. Although these two points are brief, they encompass all aspects of the teachings. 'For the sake of securing sentient beings', ordinary people are attached to 'existence' and dwell in the burning house of the Three Realms (Trailokya); those of the Two Vehicles (Dvayāna) are attached to 'emptiness' and cannot avoid the evil paths of five hundred yojanas, none of which are secure places. Therefore, the Mūlamadhyamakakārikā says: 'Shallow wisdom sees phenomena as either existent or non-existent, etc.', thus they cannot see extinction, cannot see the Dharma of security. Now, the Middle Way One Vehicle (Ekāyana) is taught, enabling sentient beings to be free from the two views of 'existence' and 'non-existence' of ordinary people and the Two Vehicles, hence it is called security. 'With various Dharma gates' is to point out the method of security, enabling sentient beings to enter the Buddha path and be placed in a secure state. In the second verse, the first half is understanding the capacity of sentient beings, the third phrase is expounding the teachings, and the fourth phrase is sentient beings obtaining benefits.

The section beginning with 'Śāriputra (舍利弗), you should know' marks the end of praising the true gate of the One Vehicle from above. Now is the second major section, praising the expedient means gate of the Three Vehicles. The preceding prose text briefly summarizes and distinguishes that the Buddhas appear in the world of the five defilements (pañcakaṣāya), expediently speaking of the Three Vehicles; the current text extensively explains it, explaining that Śākyamuni (釋迦牟尼) Buddha

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迦出五濁世，一期所化凡有四門：第一、居法身之地，見五濁眾生有苦無樂，故起大悲心。第二、悲心內充以本垂跡，初成道時欲說一乘拔物極苦與其極樂，但聖雖能授物物不能受，是故息一化。第三、既不堪受一化故，於一佛乘方便說三調柔其心。第四、明會三歸一。此之四門皆起五濁，故是釋上五濁章門。初見五濁故起大悲心，以有五濁不堪受一化，由有五濁故方便說三，五濁障消故后為說一，是故四章皆起五濁也。

問：

何因緣故但明四章耶？

答：

釋迦出五濁世，一期始終唯有此四門，譬如父母見子病苦，初深生愍惻；二者則欲以妙藥授之令子病頓差，但子病重不堪服藥也；三者既不堪授妙藥權以粗藥治子重病；四者重病既除還堪授妙藥病便除差。父除子身病唯此四門不得增減，佛治眾生心病亦唯此四不得增減，是故一期出世但明四門也。非但釋迦一期出世備此四門，一切諸佛亦不出此四門。然此四門則為后火宅四譬為本：初門為生后長者見火譬；第二門生后救子不得譬；第三門生后三車救子得譬；第四門生后等賜大車譬。然前後法譬其文相主，唯有此四不應更復生於異釋。若言有十譬本、六譬本，並不與文相應。末世既不見佛意，唯依佛為師，不應生穿鑿也。

問：

【現代漢語翻譯】 現代漢語譯本： 釋迦牟尼佛出於充滿五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的世界，一生所教化的眾生，總共有四個方面：第一，處於法身（Dharmakaya）的境界，見到五濁世界的眾生有苦無樂，因此生起大悲心。第二，大悲心充滿內心，從而示現應化之身，最初成道時想要宣說一佛乘（Ekayana），拔除眾生極端的痛苦，給予他們極端的快樂，但是聖人的教法雖然能夠給予，眾生的根器卻不能接受，所以停止了最初的教化。第三，既然不能接受一佛乘的教化，因此方便地宣說三乘（Triyana），調柔眾生的心。第四，闡明三乘最終會歸於一乘。這四個方面都源於五濁，所以這是解釋前面五濁章節的要點。最初見到五濁，所以生起大悲心；因為有五濁，所以不能接受一佛乘的教化；由於有五濁，所以方便地宣說三乘；五濁的障礙消除，所以後來為眾生宣說一佛乘，因此這四個方面都源於五濁。

問： 因為什麼緣故只闡明這四個方面呢？

答： 釋迦牟尼佛出於五濁世界，一生始終只有這四個方面。譬如父母見到孩子生病受苦，最初深深地憐憫；其次就想用妙藥給孩子服用，讓孩子的病立刻痊癒，但是孩子的病太重，不能服用妙藥；再次，既然不能服用妙藥，就暫時用粗藥來治療孩子的重病；最後，重病既然消除，就能夠服用妙藥，病就痊癒了。父母解除孩子身上的病，只有這四個方面，不能增加或減少。佛陀醫治眾生的心病，也只有這四個方面，不能增加或減少，所以一生出世只闡明這四個方面。不僅釋迦牟尼佛一生出世具備這四個方面，一切諸佛也不會超出這四個方面。然而這四個方面是後來火宅四譬（出自《法華經》）的根本：第一方面是生起後來長者見到火的譬喻；第二方面是生起後來救孩子卻救不出來的譬喻；第三方面是生起後來用三車救出孩子的譬喻；第四方面是生起後來平等賜予大車的譬喻。然而前後經文和譬喻，它們的文義相互呼應，只有這四個方面，不應該再生出其他的解釋。如果說有十個譬喻的根本、六個譬喻的根本，都不與經文相應。末法時代既然不能見到佛的本意，只能依靠佛的教導為師，不應該隨意穿鑿附會。

問：

【English Translation】 English version: Sakyamuni Buddha, emerging from the world filled with the Five Turbidities (referring to the Turbidity of the Age, the Turbidity of Views, the Turbidity of Afflictions, the Turbidity of Beings, and the Turbidity of Life), throughout his life, taught beings through four aspects: First, residing in the realm of the Dharmakaya (Body of the Law), he saw the suffering and lack of joy of beings in the world of the Five Turbidities, and thus arose great compassion. Second, filled with great compassion, he manifested an incarnate body, initially desiring to proclaim the One Buddha Vehicle (Ekayana), to eradicate the extreme suffering of beings and grant them extreme joy. However, although the teachings of the Sage could be given, the capacity of beings was insufficient to receive them, so he ceased the initial teaching. Third, since they were unable to receive the teaching of the One Buddha Vehicle, he expediently proclaimed the Three Vehicles (Triyana), to tame the minds of beings. Fourth, he elucidated that the Three Vehicles ultimately return to the One Vehicle. These four aspects all originate from the Five Turbidities, so this explains the key points of the preceding chapter on the Five Turbidities. Initially seeing the Five Turbidities, he arose great compassion; because of the Five Turbidities, they were unable to receive the teaching of the One Buddha Vehicle; due to the Five Turbidities, he expediently proclaimed the Three Vehicles; with the obstacles of the Five Turbidities eliminated, he later proclaimed the One Buddha Vehicle for beings. Therefore, these four aspects all originate from the Five Turbidities.

Question: For what reason are only these four aspects elucidated?

Answer: Sakyamuni Buddha, emerging from the world of the Five Turbidities, throughout his life, only had these four aspects. For example, when parents see their child suffering from illness, they initially feel deep compassion; secondly, they want to give the child wonderful medicine to take, so that the child's illness will be cured immediately, but the child's illness is too severe to take the wonderful medicine; thirdly, since they cannot take the wonderful medicine, they temporarily use coarse medicine to treat the child's serious illness; finally, since the serious illness has been eliminated, they are able to take the wonderful medicine, and the illness is cured. Parents relieve the child's physical illness, only through these four aspects, which cannot be increased or decreased. The Buddha heals the mental illnesses of beings, also only through these four aspects, which cannot be increased or decreased, so throughout his life, he only elucidates these four aspects. Not only does Sakyamuni Buddha possess these four aspects throughout his life, but all Buddhas do not go beyond these four aspects. However, these four aspects are the foundation for the later four parables of the Burning House (from the Lotus Sutra): the first aspect gives rise to the parable of the elder seeing the fire; the second aspect gives rise to the parable of trying to save the children but failing; the third aspect gives rise to the parable of saving the children with the three carts; the fourth aspect gives rise to the parable of equally bestowing great carts. However, the preceding and following scriptures and parables, their meanings correspond to each other, and there are only these four aspects, and no other interpretations should be generated. If it is said that there are ten roots of parables, or six roots of parables, they do not correspond to the scriptures. Since the Buddha's original intention cannot be seen in the Dharma-ending Age, one can only rely on the Buddha's teachings as a teacher, and should not arbitrarily interpret them.

Question:

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后譬既有六，今云何但有四耶？

答：

前長行明五濁但有一章，今偈轉勢說法遂有四門；此品法說有四，后品譬說明六，亦是轉勢說法。若言后說還同前者，三週之經是一週意，蓋是講經師大失也。至〈譬喻品〉當廣說之，

問：

此之四門具幾種身？

答：

具三身也。初、明居法身之地見物有苦無樂起大悲心。次、初成道時為諸菩薩說華嚴教，則盧舍那身。第三門、為諸聲聞說三乘教，謂釋迦身也。初謂佛所見身，次是菩薩所見身，后是二乘所見身。又初是法身，次是應身，后是化身。第四門聞一乘了悟始終教意，具有三身，故《法華論》釋〈壽量品〉具明於三身。

問：

此之四門具幾種教？

答：

此之四門具足三教。如來居法身之地，照五濁眾生一期始終根性應具堪聞三種教門，次以本垂跡為眾生故說三種教：初成道時為諸菩薩說根本法輪；第二門、不堪受根本法輪故從本起末明枝末法輪；第三門、會三歸一故明攝末歸本法輪。

問：

既有三種法輪，亦得明三身不？

答：

亦得爾也。初、為諸菩薩現盧舍那身則根本身；次、明二乘不堪見此身，故隱本垂跡起枝末身，故〈信解品〉云「脫珍御服著弊垢

【現代漢語翻譯】 現代漢語譯本 問：既然前面的譬喻有六種，為什麼這裡只說了四種呢？ 答： 前面的長行經文中，闡明五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）時只有一章，現在偈頌轉換說法的方式，於是就有了四種門徑；此品（指《方便品》）的法說有四種，後面品（指《譬喻品》）的譬喻說明有六種，這也是轉換說法的方式。如果說後面的說法和前面的相同，那麼三週說法的經典就成了一週的意思，這實在是講經說法者的大過失。到《譬喻品》時，會詳細說明。 問：這四種門徑包含了哪幾種身（指法身、報身、應身）？ 答： 包含了三種身。第一，說明安住於法身之地，見到眾生的苦難而沒有快樂，生起大悲心。第二，最初成道時，為諸菩薩宣說《華嚴經》的教義，這是盧舍那（Locana）（報身佛）身。第三門，為諸聲聞（Śrāvaka）宣說三乘（指聲聞乘、緣覺乘、菩薩乘）教義，這是釋迦（Śākya）身（應身佛）。最初是佛所見之身，其次是菩薩所見之身，最後是二乘所見之身。又，最初是法身，其次是應身，最後是化身。第四門，聽聞一乘（Ekayāna）教義，了悟始終的教義，具有三種身，所以《法華論》（Saddharma-puṇḍarīka-śāstra）解釋《壽量品》（Jules d'Étendard）時，詳細闡明了三身。 問：這四種門徑包含了哪幾種教（指化法四教：藏、通、別、圓）？ 答： 這四種門徑具足三種教。如來（Tathāgata）安住於法身之地，照見五濁眾生一期始終的根性，應該具備能夠聽聞的三種教門。其次，以本垂跡（從根本的佛身垂示應跡）的方式，爲了眾生的緣故宣說三種教：最初成道時，為諸菩薩宣說根本法輪（Dharmacakra）；第二門，因為不堪承受根本法輪，所以從本起末，闡明枝末法輪；第三門，會三歸一，所以闡明攝末歸本法輪。 問：既然有三種法輪，也可以說明三種身嗎？ 答： 也可以這樣說。最初，為諸菩薩顯現盧舍那身，這是根本身；其次，說明二乘不堪見此身，所以隱本垂跡，示現枝末身，所以《信解品》（Adhimukti-parivarta）說：『脫去珍貴的御服，穿上破舊的衣服。』

【English Translation】 English version Question: Since there were six parables mentioned earlier, why are there only four here? Answer: In the preceding prose section, the exposition on the Five Turbidities (referring to the Turbidity of the Age, View, Affliction, Sentient Beings, and Life) had only one chapter. Now, the verses shift the mode of expression, resulting in four approaches. The Dharma exposition in this chapter (referring to the 'Expedients' chapter) has four aspects, while the parable explanation in the subsequent chapter (referring to the 'Parables' chapter) has six. This is also a shift in the mode of expression. If one were to say that the later explanation is the same as the former, then the sutra expounded in three rounds would be reduced to the meaning of one round, which would be a great error on the part of the sutra lecturer. This will be elaborated upon in the 'Parables' chapter. Question: Which kinds of bodies (referring to Dharmakāya, Sambhogakāya, and Nirmāṇakāya) are contained within these four approaches? Answer: They contain three bodies. First, it explains abiding in the ground of the Dharmakāya (Dharma-body), seeing the suffering of beings without joy, and arousing great compassion. Second, at the time of initial enlightenment, the teaching of the Avataṃsaka Sūtra is expounded for the Bodhisattvas, which is the Locana (Reward body Buddha) body. The third approach is expounding the Three Vehicles (referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) teaching for the Śrāvakas (Hearers), which is the Śākya (Response body Buddha) body. The first is the body seen by the Buddha, the second is the body seen by the Bodhisattvas, and the last is the body seen by the Two Vehicles. Furthermore, the first is the Dharmakāya, the second is the Sambhogakāya, and the last is the Nirmāṇakāya. The fourth approach, hearing the One Vehicle (Ekayāna) teaching and understanding the beginning-to-end meaning of the teaching, possesses the three bodies. Therefore, the Saddharma-puṇḍarīka-śāstra (Treatise on the Lotus Sutra) explains the three bodies in detail when interpreting the 'Lifespan' chapter (Jules d'Étendard). Question: Which kinds of teachings (referring to the Four Teachings of Transformation: Tripiṭaka, Common, Distinct, and Perfect) are contained within these four approaches? Answer: These four approaches fully contain three teachings. The Tathāgata (Thus Come One), abiding in the ground of the Dharmakāya, illuminates the nature of sentient beings in the Five Turbidities from beginning to end, and should possess three teaching approaches that can be heard. Second, using the method of 'manifesting traces from the original' (showing traces from the fundamental Buddha body), for the sake of sentient beings, three teachings are expounded: at the time of initial enlightenment, the fundamental Dharma-wheel (Dharmacakra) is expounded for the Bodhisattvas; the second approach, because they are unable to receive the fundamental Dharma-wheel, explains the branch-end Dharma-wheel from the original to the end; the third approach, uniting the three and returning to the one, explains the Dharma-wheel of gathering the ends and returning to the origin. Question: Since there are three Dharma-wheels, can the three bodies also be explained? Answer: It can also be explained that way. First, the Locana body is manifested for the Bodhisattvas, which is the fundamental body; second, it is explained that the Two Vehicles are unable to see this body, so the original is concealed and traces are manifested, giving rise to the branch-end body. Therefore, the 'Faith Discernment' chapter (Adhimukti-parivarta) says: 'Taking off their precious garments and putting on tattered robes.'

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衣」；第三、既立一廢三，亦息跡歸本，則應云脫弊垢衣還著珍御服也。故教既有三，身亦如是。

就此四門各有三段，合成十二章經也。初門三者：第一、明能見；二、明所見；三、起悲心。「我以佛眼觀」者，明能見也。五眼有二門：一、就應身論五眼。佛托父母身故有肉眼，次在道樹下得於四眼：以有遠見故有天眼，照三乘根性故有法眼，照于實相故有慧眼，照佛境界故有佛眼。次、就法身論五眼者，照五種境界故有五眼：照障內境名為肉眼，照障外境名為天眼，餘三如上。

問：

若約五境論五眼者，今照六道應是天眼，何故名為佛眼耶？

答：

五眼有二門：一者、因中名四眼，果地名佛眼。謂人有肉眼，天有天眼，聲聞慧眼，菩薩法眼，佛有佛眼，故四眼入佛眼中悉名佛眼。今是因果相對，故言佛眼見眾生，不名天眼也。佛眼中約境論其五用，故有五眼者見六道眾生則屬天眼也。又佛眼無所不知、無所不見，亦見六道眾生也。

問：

五眼得名凡有幾種？

答：

肉、慧兩眼就體得名，以肉為眼故名肉眼，以慧為眼故名慧眼也。法眼則從境立名，以其見法名為法眼、天眼、佛眼得名不定，所以然者，天眼得名凡有三種：一、從人立稱，又從義得

【現代漢語翻譯】 現代漢語譯本： 『衣』；第三、既然確立了一個廢除三個，也就停止了追逐外在現象，迴歸到根本，那麼就應該說脫下破舊的衣服，換上珍貴的御用服裝。所以教法既然有三種，身也是如此。

就這四門各有三個階段，合成了十二章經。初門三者：第一、說明能見；第二、說明所見；第三、生起悲心。『我以佛眼觀』，說明能見。五眼有兩方面：一、就應身來論五眼。佛依託父母之身，所以有肉眼，其次在菩提樹下得到其餘四眼：因為有遠見，所以有天眼，照見三乘根性，所以有法眼，照見實相，所以有慧眼，照見佛的境界，所以有佛眼。其次、就法身來論五眼，照見五種境界，所以有五眼：照見障礙之內的境界，稱為肉眼，照見障礙之外的境界，稱為天眼，其餘三種如上所述。

問：

如果按照五境來論五眼，那麼現在照見六道眾生應該是天眼，為什麼稱為佛眼呢？

答：

五眼有兩方面：一者，在因地時稱為四眼，在果地時稱為佛眼。就是說人有肉眼，天有天眼，聲聞有慧眼，菩薩有法眼，佛有佛眼，所以四眼進入佛眼中都稱為佛眼。現在是因果相對，所以說佛眼見到眾生，不稱為天眼。佛眼中按照境界來論其五種作用，所以有五眼，見到六道眾生就屬於天眼。而且佛眼無所不知、無所不見，也能見到六道眾生。

問：

五眼的得名總共有幾種？

答：

肉眼、慧眼兩種眼就其本體而得名，因為以肉為眼，所以稱為肉眼，以慧為眼，所以稱為慧眼。法眼則從境界來立名，因為它能見到法，所以稱為法眼。天眼、佛眼得名不確定，之所以這樣，是因為天眼的得名總共有三種：一、從人來立稱，又從意義上得名。

【English Translation】 English version: 'Clothing'; third, since establishing one and abolishing three also means ceasing the pursuit of external phenomena and returning to the root, then it should be said to take off the worn-out clothes and put on precious imperial garments. Therefore, since there are three teachings, the body is also the same.

Regarding these four gates, each has three sections, forming the twelve-chapter sutra. The three aspects of the first gate are: first, clarifying the ability to see; second, clarifying what is seen; and third, arousing compassion. 'I observe with the Buddha Eye' clarifies the ability to see. The Five Eyes have two aspects: first, discussing the Five Eyes in terms of the Response Body (應身). Because the Buddha relies on the body of parents, he has the physical eye (肉眼), and then under the Bodhi tree, he attains the other four eyes: because he has far-reaching vision, he has the divine eye (天眼), illuminating the roots of the Three Vehicles, he has the Dharma eye (法眼), illuminating the true nature, he has the wisdom eye (慧眼), and illuminating the realm of the Buddha, he has the Buddha eye (佛眼). Second, discussing the Five Eyes in terms of the Dharma Body (法身), he illuminates the five kinds of realms, so he has the Five Eyes: illuminating the realm within obstacles is called the physical eye, illuminating the realm outside obstacles is called the divine eye, and the remaining three are as described above.

Question:

If the Five Eyes are discussed in terms of the Five Realms, then now illuminating the Six Realms should be the divine eye, why is it called the Buddha Eye?

Answer:

The Five Eyes have two aspects: first, in the causal stage, they are called the Four Eyes, and in the fruition stage, they are called the Buddha Eye. That is to say, humans have the physical eye, gods have the divine eye, Hearers (聲聞) have the wisdom eye, Bodhisattvas have the Dharma eye, and Buddhas have the Buddha Eye, so the Four Eyes entering the Buddha Eye are all called the Buddha Eye. Now it is a relative comparison of cause and effect, so it is said that the Buddha Eye sees sentient beings, not called the divine eye. The Buddha Eye discusses its five functions according to the realm, so there are Five Eyes, and seeing sentient beings in the Six Realms belongs to the divine eye. Moreover, the Buddha Eye knows everything and sees everything, and can also see sentient beings in the Six Realms.

Question:

How many kinds of names are there for the Five Eyes?

Answer:

The physical eye and the wisdom eye are named according to their substance, because the flesh is the eye, so it is called the physical eye, and wisdom is the eye, so it is called the wisdom eye. The Dharma eye is named from the realm, because it can see the Dharma, so it is called the Dharma eye. The naming of the divine eye and the Buddha Eye is uncertain, the reason for this is that there are three kinds of names for the divine eye: first, it is named from humans, and also named from meaning.

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目。諸佛菩薩名為凈天，生在人中報得眼根徹見大千世界，從彼凈天以立其名故名天眼。二者、就趣得名。始從四王上至非想通是天趣，生彼天中報得眼根，能遠照矚，故名天眼。三者、從因受名。如《地持》說，一切禪定於三住中名為天住，依此天住修得凈眼，從因得名故云天眼。佛眼得名凡有二種：一、從人得名，佛是人名，人有此眼故名佛眼；二、佛名覺，則此覺能照故名為佛眼。

問：

五眼以何為體？

答：

若據法身，以智為體，智有五用故名五眼。若就應身，天、肉既是報名，則以色法為體；餘三以智為體。若言天眼通，依毗曇義亦以智為體。

問：

五眼與《華嚴》十眼云何相攝耶？

答：

言十眼者，一是肉眼，見一切色；二是天眼，見諸眾生死此生彼；三是慧眼，見諸眾生根性差別；四法眼，見諸法真實之相，謂見諸法第一義相；五是佛眼，見佛十力；六是智眼，分別了知一切種法；七是明眼，謂見一切諸佛光明；八出生死眼，見涅槃法；九是無礙眼，見一切法無有障礙；十是普眼，謂見法界平等法門。初一是前肉眼亦兼天眼，見粗細遠近是天眼故；第二天眼是前天眼；第三慧眼、第五佛眼、第六智眼、第七明眼、第八齣生死眼、第九無礙眼

【現代漢語翻譯】 現代漢語譯本： 目。諸佛菩薩名為凈天（凈潔的天界），生在人中，因果報應而得到眼根，能夠徹底看見大千世界，因為從那凈天而建立名稱，所以叫做天眼。第二種，從所到達的境界而得名。從四王天向上直到非想非非想處天，都屬於天道，生在這些天界中，因果報應而得到眼根，能夠遙遠地照看，所以叫做天眼。第三種，從因緣而接受名稱。如《地持經》所說，一切禪定在三種安住狀態中被稱為天住，依靠這天住修得清凈的眼睛，從因緣而得名，所以稱為天眼。佛眼的得名大概有兩種：一種，從人而得名，佛是人的名稱，人有這種眼睛所以叫做佛眼；第二種，佛的意思是覺悟，那麼這種覺悟能夠照亮一切，所以叫做佛眼。

問： 五眼以什麼作為本體？

答： 如果根據法身來說，以智慧作為本體，智慧有五種作用，所以叫做五眼。如果就應身來說，天眼、肉眼既然是果報的名稱，那麼就以色法作為本體；其餘三種以智慧作為本體。如果說天眼通，依據毗曇的意義也是以智慧作為本體。

問： 五眼與《華嚴經》中的十眼如何相互包含呢？

答： 所說的十眼，一是肉眼，看見一切顏色；二是天眼，看見各種眾生死去後又在何處出生；三是慧眼，看見各種眾生的根性和差別；四是法眼，看見諸法真實的相狀，就是看見諸法第一義的相狀；五是佛眼，看見佛的十種力量；六是智眼，分別瞭解一切種類的法；七是明眼，就是看見一切諸佛的光明；八是出生死眼，看見涅槃的法；九是無礙眼，看見一切法都沒有障礙；十是普眼，就是看見法界平等的法門。第一個肉眼是前面的肉眼，也兼有天眼的作用，看見粗細遠近，這是天眼的作用；第二天眼就是前面的天眼；第三慧眼、第五佛眼、第六智眼、第七明眼、第八齣生死眼、第九無礙眼

【English Translation】 English version: Regarding the 'eye'. The Buddhas and Bodhisattvas are called Pure Heavens (pure celestial realms). Being born among humans, they receive as karmic retribution the root of the eye, enabling them to see through the great thousand world system. Because the name is established from those Pure Heavens, it is called the Heavenly Eye (Tianyan). Second, the name is derived from the realm attained. Starting from the Four Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception, these belong to the heavenly realm. Being born in those heavens, they receive as karmic retribution the root of the eye, enabling them to see far and wide, hence it is called the Heavenly Eye. Third, the name is received from the cause. As the Bodhisattvabhumi Sutra says, all meditative stabilizations (dhyana) are called Heavenly Abodes (Tianzhu) among the three abodes. Relying on these Heavenly Abodes, one cultivates and attains the pure eye, and the name is derived from the cause, hence it is called the Heavenly Eye. There are roughly two ways the Buddha Eye (Foyan) is named: first, the name is derived from the person. Buddha is the name of a person, and because the person has this eye, it is called the Buddha Eye; second, Buddha means enlightenment, then this enlightenment can illuminate everything, hence it is called the Buddha Eye.

Question: What is the substance of the Five Eyes?

Answer: If based on the Dharmakaya (Dharmakāya), it takes wisdom (prajna) as its substance, because wisdom has five functions, hence it is called the Five Eyes. If based on the Nirmāṇakāya (Nirmanakaya), since the Heavenly Eye and the Physical Eye are names of karmic retribution, then they take form (rupa) as their substance; the remaining three take wisdom as their substance. If speaking of the Heavenly Eye's supernatural power (abhijna), according to the Abhidharma (Abhidharma) meaning, it also takes wisdom as its substance.

Question: How do the Five Eyes relate to the Ten Eyes in the Avatamsaka Sutra (Huayan Jing)?

Answer: The so-called Ten Eyes are: first, the Physical Eye (flesh eye), which sees all colors; second, the Heavenly Eye, which sees where various beings are born after death; third, the Wisdom Eye (prajna eye), which sees the different natures of various beings; fourth, the Dharma Eye, which sees the true nature of all dharmas, that is, sees the aspect of the first principle of all dharmas; fifth, the Buddha Eye, which sees the ten powers of the Buddha; sixth, the Intelligence Eye, which distinguishes and understands all kinds of dharmas; seventh, the Bright Eye, which sees the light of all Buddhas; eighth, the Eye of Escape from Birth and Death, which sees the Dharma of Nirvana; ninth, the Unobstructed Eye, which sees that all dharmas have no obstruction; tenth, the Universal Eye, which sees the equal Dharma-gate of the Dharma Realm. The first, the Physical Eye, is the aforementioned Physical Eye, and also includes the function of the Heavenly Eye, seeing what is coarse, fine, far, and near, which is the function of the Heavenly Eye; the second, the Heavenly Eye, is the aforementioned Heavenly Eye; the third, the Wisdom Eye; the fifth, the Buddha Eye; the sixth, the Intelligence Eye; the seventh, the Bright Eye; the eighth, the Eye of Escape from Birth and Death; the ninth, the Unobstructed Eye.

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，此之六種是前法眼；第四法眼是前慧眼，見真諦故；第十普眼是前佛眼，普見平等真法界故也。

「見六道眾生」者，第二、明所見。就所見內為二：初、總明見六道；次、別明見有無也。

問：

《大品》云「五眼不見眾生」，今云何言見？

答：

《凈名經》云「有佛世尊得真天眼，悉見諸佛國不以二相」，不以二相者，見宛然而無所見，雖無所見而無所不見，故見不見不二。《大品》明見無所見，此經明不見而見，故不相違。

問：

既見六道，與六道見何異？

答：

佛見不六而六，知六無所六，六道作六六而見，故〈壽量品〉云「不如三界見於三界」，《華嚴》云「隨順眾生故普入諸世間，智慧常寂然不同世所見」也。又眾生有二：一、顛倒性眾生，二、因緣假名眾生。《大品》明不見者，道理之中畢竟無性實眾生故不見，此經明因緣眾生故佛眼見，故前文具二義：「人天兩足尊知法常無性」即是不見性義，「佛種從緣起」謂見因緣義也。又《中論》云「諸法無決定性，佛有無量方便，或說一切實不實等四句」，亦應云法無決定性，隨眾生故或說見不見等四句。故《論》云「諸佛或說我，或說于無我，諸法實相中非我非無我」，亦應云諸佛或說

【現代漢語翻譯】 現代漢語譯本： 這六種眼是之前的法眼（Dharma-eye）；第四種法眼是之前的慧眼（Wisdom-eye），因為它能見到真諦；第十種普眼（Universal-eye）是之前的佛眼（Buddha-eye），因為它能普遍地見到平等真實的法界。

『見到六道眾生』，第二點，說明所見。在所見的內容中分為兩部分：首先，總的說明見到六道；其次，分別說明見到有和無。

問：

《大品般若經》（Mahāprajñāpāramitā Sūtra）說『五眼不見眾生』，現在為什麼說能見到呢？

答：

《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說『有佛世尊得到真實的天眼（divine-eye），完全見到諸佛的國土，不以二相（duality）』。『不以二相』的意思是，見到宛然存在，但實際上沒有見到什麼；雖然沒有見到什麼，但實際上沒有什麼是見不到的，所以見與不見不是對立的。《大品般若經》說明見到的是無所見，這部經說明的是不見而見，所以兩者不矛盾。

問：

既然佛能見到六道，那麼這和六道自己所見有什麼不同？

答：

佛的見解是不執著於六道而又能瞭解六道，知道六道實際上並沒有什麼可執著的。六道眾生則是執著於六道而見，所以《壽量品》（chapter on the duration of life）說『不如三界見於三界』，《華嚴經》（Avataṃsaka Sūtra）說『隨順眾生所以普遍進入各個世間，智慧卻常常寂靜，不同於世俗所見』。而且眾生有兩種：一是顛倒性的眾生，二是因緣假名的眾生。《大品般若經》說明不見，是因為從道理上來說，畢竟沒有真實存在的眾生，所以不見。這部經說明見到因緣和合的眾生，所以佛眼能見。因此，前面的經文包含了兩種含義：『人天兩足尊知道法常常沒有自性』，這就是不見自性的含義；『佛種從因緣而生起』，這就是見到因緣的含義。而且，《中論》（Mūlamadhyamakakārikā）說『諸法沒有決定性，佛有無量的方便，或者說一切是實、不實等四句』，也應該說，法沒有決定性，隨順眾生，所以或者說見、不見等四句。所以，《論》說『諸佛或者說我，或者說無我，諸法的實相中非我非無我』，也應該說

【English Translation】 English version: These six eyes are the previous Dharma-eye; the fourth Dharma-eye is the previous Wisdom-eye, because it sees the true reality; the tenth Universal-eye is the previous Buddha-eye, because it universally sees the equal and true Dharma-realm.

『Seeing the beings of the six realms,』 the second point, explains what is seen. Within what is seen, there are two parts: first, a general explanation of seeing the six realms; second, a separate explanation of seeing existence and non-existence.

Question:

The Mahāprajñāpāramitā Sūtra says 『The five eyes do not see beings,』 so why do you now say that they can see?

Answer:

The Vimalakīrti Nirdeśa Sūtra says 『There is a Buddha, World-Honored One, who has obtained the true divine-eye, and completely sees the Buddha-lands, not with duality.』 『Not with duality』 means seeing what appears to be there, but actually not seeing anything; although not seeing anything, there is actually nothing that is not seen, so seeing and not seeing are not opposed. The Mahāprajñāpāramitā Sūtra explains seeing what is not seen, and this sutra explains not seeing but seeing, so the two are not contradictory.

Question:

Since the Buddha can see the six realms, what is the difference between this and what the six realms themselves see?

Answer:

The Buddha's view is to understand the six realms without being attached to them, knowing that there is actually nothing to be attached to in the six realms. The beings of the six realms are attached to the six realms and see them as such, so the chapter on the duration of life says 『It is not as good as the three realms seeing the three realms,』 and the Avataṃsaka Sūtra says 『In accordance with beings, they universally enter all worlds, but wisdom is always still and different from what the world sees.』 Moreover, there are two kinds of beings: one is beings with inverted natures, and the other is beings with conditioned and provisional names. The Mahāprajñāpāramitā Sūtra explains not seeing, because, in terms of principle, there are ultimately no real beings, so they are not seen. This sutra explains seeing beings arising from conditions, so the Buddha-eye can see them. Therefore, the previous text contains two meanings: 『The two-legged honored one of humans and gods knows that the Dharma is always without self-nature,』 which is the meaning of not seeing self-nature; 『The Buddha-seed arises from conditions,』 which means seeing the meaning of conditions. Moreover, the Mūlamadhyamakakārikā says 『All dharmas have no fixed nature, the Buddha has limitless expedient means, or says that everything is real, unreal, etc., the four statements,』 it should also be said that the Dharma has no fixed nature, in accordance with beings, so it may be said that there are seeing, not seeing, etc., the four statements. Therefore, the Treatise says 『The Buddhas either speak of self, or speak of no-self, in the true nature of all dharmas, it is neither self nor no-self,』 it should also be said

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見或說于不見，諸法實相中非見非不見。

「貧窮無福慧」下，第二、別明見有無。初明見無謂無福無慧也。然雖行有所得福慧，望道言之，終是無福慧耳。故《大品》云「有所得者無道無果」。「入生死險道」下，此明見有也。上見無福無慧有二種無，今見苦果苦因二種有也。初、明見苦果，亦乘上文以無福慧資糧故入生死險道，致令眾生苦果相續也。「深著於五欲」者，此明見苦因也。又前入生死險道行苦因得苦果，今于苦果上更造苦因。苦因有二：初愛、次見。深著於五欲者，正是愛也。三界煩惱通名為欲，以染著性，故《成論》云「羅漢斷三界欲」也。言深著者，以有所得見五欲決定有實，然後著之，所以為深也。「如牦牛愛尾」者，牦牛以癡故愛尾，眾生以癡故起愛。又由愛尾故為人所得而遂害之，故愛尾是害身之具。眾生愛五欲故備受眾苦，故《龍樹傳》云「欲為禍本，眾惡之原，敗德危身皆由此起；吾若得脫，誓當出家」也。「以貪愛自蔽」者，上明由癡起愛，今明愛功用也。愛有二力：一、感生死苦；二、迷境障智。前明入生死險道，謂感生死苦，今明迷境障智，以愛覆心所以障慧。「盲瞑無所見」，謂迷境也。「不求大勢佛」者，深著五欲謂病人也。大勢佛者，佛有大勢力能斷眾生愛病，謂

【現代漢語翻譯】 現代漢語譯本 見或說于不見，在諸法實相中，既不是見，也不是不見。

『貧窮無福慧』之後，第二點，分別說明見有和見無。首先說明見無，意味著沒有福報和智慧。然而，即使行為上有所得，獲得了福報和智慧，從道的角度來說，最終還是沒有福報和智慧。《大品般若經》說：『有所得者，無道無果』。

『進入生死險道』之後，這裡說明見有。上面說見無福無慧有兩種『無』，現在說見苦果和苦因兩種『有』。首先，說明見苦果，也是承接上文，因為沒有福慧資糧，所以進入生死險道，導致眾生苦果相續。『深深執著於五欲』，這是說明見苦因。而且，前面進入生死險道，行苦因得苦果，現在在苦果上更加造苦因。苦因有兩種：一是愛，二是見。深深執著於五欲，正是愛。三界煩惱統稱為欲，因為有染著的性質，所以《成實論》說：『羅漢斷三界欲』。說『深深執著』，是因為以有所得之心，認為五欲決定是真實存在的，然後才執著它，所以說是『深』。『如牦牛愛尾』，牦牛因為愚癡而愛自己的尾巴，眾生因為愚癡而生起愛。而且，因為愛尾巴，所以被人抓住而最終被殺害，所以愛尾巴是害身之具。眾生因為愛五欲而備受眾苦，所以《龍樹傳》說：『欲為禍本，眾惡之源，敗德危身皆由此起；吾若得脫，誓當出家』。

『以貪愛自蔽』，上面說明由愚癡生起愛，現在說明愛的功用。愛有兩種力量：一是感召生死之苦；二是迷惑境界，障礙智慧。前面說進入生死險道，是說感召生死之苦，現在說明迷惑境界，障礙智慧，因為愛覆蓋了心，所以障礙了智慧。『盲瞑無所見』，是說迷惑境界。『不求大勢佛（Mahasthamaprapta Buddha）』，深深執著五欲，是說病人。大勢佛（Mahasthamaprapta Buddha），佛有大勢力，能斷除眾生愛病，是說

【English Translation】 English version Seeing or speaking of non-seeing, in the true nature of all dharmas, it is neither seeing nor non-seeing.

Following 『poverty without blessings and wisdom,』 the second point is to separately clarify seeing existence and seeing non-existence. First, clarifying seeing non-existence means lacking blessings and wisdom. However, even if one gains blessings and wisdom through actions, from the perspective of the path, one ultimately lacks blessings and wisdom. Therefore, the Mahaprajnaparamita Sutra says, 『Those who have attainment have no path and no fruit.』

Following 『entering the perilous path of birth and death,』 this clarifies seeing existence. Above, seeing non-existence has two types of 『non-existence』; now, seeing suffering results and suffering causes has two types of 『existence.』 First, clarifying seeing suffering results, also continuing from the previous text, because there are no resources of blessings and wisdom, one enters the perilous path of birth and death, leading to the continuous suffering results of sentient beings. 『Deeply attached to the five desires,』 this clarifies seeing suffering causes. Moreover, previously, entering the perilous path of birth and death, one performs suffering causes and obtains suffering results; now, on top of suffering results, one further creates suffering causes. There are two types of suffering causes: first, love; second, views. Deeply attached to the five desires is precisely love. The afflictions of the three realms are collectively called desire, because of their nature of attachment, so the Tattvasiddhi Shastra says, 『Arhats sever the desires of the three realms.』 Saying 『deeply attached』 is because, with a mind of attainment, one believes that the five desires are definitely real, and then one becomes attached to them, so it is called 『deep.』 『Like the yak loving its tail,』 the yak loves its tail because of ignorance, and sentient beings arise love because of ignorance. Moreover, because of loving its tail, it is caught by people and ultimately killed, so loving its tail is a tool for harming oneself. Sentient beings suffer all kinds of suffering because of loving the five desires, so the Nagarjuna's Biography says, 『Desire is the root of misfortune, the source of all evils, ruining virtue and endangering the body all arise from this; if I can escape, I vow to leave home.』

『Covering oneself with greed and love,』 above it clarifies that love arises from ignorance, now it clarifies the function of love. Love has two powers: first, to attract the suffering of birth and death; second, to delude the realm and obstruct wisdom. Previously, entering the perilous path of birth and death is referring to attracting the suffering of birth and death, now it clarifies deluding the realm and obstructing wisdom, because love covers the mind, so it obstructs wisdom. 『Blind and without sight』 is referring to deluding the realm. 『Not seeking Mahasthamaprapta Buddha,』 deeply attached to the five desires is referring to the sick person. Mahasthamaprapta Buddha, the Buddha has great power and can sever the sickness of love in sentient beings, is referring to

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良醫也。「斷苦法」者謂平等大慧，則良藥也。眾生以愛覆心盲無所見，不知貪愛是病，又不識佛為良醫、法為妙藥也。

「深入諸邪見」下，第二、明見因。「以苦欲舍苦」者，如諸外道計三界苦為涅槃；檀提婆羅門指腹為涅槃，則計欲界苦為涅槃；阿羅羅外道計無想為涅槃，即計色界苦以為舍苦；郁頭監弗計非想為涅槃，則以無色苦而欲捨生死苦也。即是釋上邪見義也。此是通邪見，於五見內非樂凈見樂凈，是獨頭見取也。

問：

計生死為涅槃，為迷生死為迷涅槃耶？

答：

正迷生死為涅槃，如迷機為人。

「為是眾生故」下，第三、明起悲也。遠悲者，愍其無福慧二善、有苦因果兩惡；近悲者，悲諸外道計非道為道、道為非道也。

「我始坐道場」下，第二、以眾生有五濁，故初成道時一乘化不得也。上既大悲內充，今明方便外救。但聖人雖能救，物不能受。就文亦三：第一、明不得說一乘；第二、諸天勸請；第三、違請。初文又三：半行，明思惟處；次半行，明思惟時；后一行半，正明思惟事也。「我始坐道場」者，摩竭提界寂滅道場初成正覺也。「觀樹亦經行」者，有人言：因名以表意，樹者欲樹立眾生於大乘善根也，行者欲表如來必行樹立之事也。有人

【現代漢語翻譯】 現代漢語譯本： 良醫也。『斷苦法』指的是平等大慧，那就是良藥。眾生因為愛慾矇蔽內心，盲昧無知，看不到貪愛是病，也不認識佛是良醫，佛法是妙藥。 『深入諸邪見』以下，第二點，闡明見解的根源。『以苦欲舍苦』，例如各種外道認為三界之苦就是涅槃；檀提婆羅門認為腹部是涅槃，那就是把欲界之苦當作涅槃；阿羅羅外道認為無想是涅槃，就是以苦來捨棄苦；郁頭監弗認為非想是涅槃，那就是用無色界的苦來捨棄生死之苦。這正是解釋了前面所說的邪見的含義。這是普遍的邪見，在五見之中，不是把樂當作苦，把凈當作不凈，而是獨立的見取見。 問： 把生死當作涅槃，是迷惑了生死，還是迷惑了涅槃呢？ 答： 正是迷惑了生死，把它當作了涅槃，就像把機器誤認作人一樣。 『為是眾生故』以下，第三點，闡明生起悲心的原因。遠悲，是憐憫眾生沒有福德和智慧這兩種善，只有苦因和苦果這兩種惡；近悲，是悲憫各種外道把非正道當作正道，把正道當作非正道。 『我始坐道場』以下，第二點，因為眾生有五濁，所以最初成道時不能用一乘佛法來教化他們。上面已經充分表達了大悲心，現在闡明用方便法門來救度眾生。但是聖人雖然能夠救度，眾生卻不能接受。從文義上來看，又分為三個部分：第一，闡明不能說一乘佛法；第二，諸天勸請；第三，違背勸請。第一部分又分為三個小部分：前半行，闡明思惟的處所；接下來半行，闡明思惟的時間；最後一行半，正式闡明思惟的事情。『我始坐道場』，指的是在摩揭陀（Magadha）地區的寂滅道場最初成就正覺。『觀樹亦經行』，有人說：用名稱來表達意義，樹，是想要幫助眾生在大乘佛法中建立善根；行，是想要表明如來必定會實行建立善根的事情。也有人說：

【English Translation】 English version: A good doctor. 『The method of severing suffering』 refers to impartial great wisdom, which is the good medicine. Sentient beings are blinded by love covering their hearts, unable to see that craving is a disease, nor do they recognize the Buddha as a good doctor and the Dharma as a wonderful medicine. 『Deeply immersed in various wrong views』 below, the second point clarifies the origin of views. 『Using suffering to abandon suffering,』 for example, various non-Buddhist paths consider the suffering of the three realms to be Nirvana (liberation); the Dandibrahmanas consider the abdomen to be Nirvana, thus regarding the suffering of the desire realm as Nirvana; the Arara (Arada Kalama) non-Buddhists consider non-thought to be Nirvana, thus using suffering to abandon suffering; the Uddaka Ramaputta (Udraka Ramaputra) consider neither thought nor non-thought to be Nirvana, thus using the suffering of the formless realm to abandon the suffering of birth and death. This precisely explains the meaning of the aforementioned wrong views. This is a common wrong view; among the five views, it is not mistaking pleasure for suffering or purity for impurity, but rather an independent clinging to views. Question: Is it confusing birth and death for Nirvana, or confusing Nirvana for birth and death? Answer: It is precisely confusing birth and death for Nirvana, like mistaking a machine for a person. 『For the sake of these sentient beings』 below, the third point clarifies the reason for arousing compassion. Distant compassion is pitying sentient beings for lacking the two virtues of merit and wisdom, and having the two evils of the cause and effect of suffering; near compassion is pitying various non-Buddhists for considering the wrong path as the right path and the right path as the wrong path. 『When I first sat at the Bodhi-mandala』 below, the second point is that because sentient beings have the five defilements, they cannot be taught with the One Vehicle (Ekayana) Dharma when first attaining enlightenment. Having fully expressed great compassion above, now clarifying the use of expedient means to save sentient beings. However, although the sage is able to save, sentient beings are unable to receive. From the perspective of the text, it is further divided into three parts: first, clarifying the inability to speak of the One Vehicle Dharma; second, the exhortation of the devas (gods); third, rejecting the exhortation. The first part is further divided into three smaller parts: the first half-line clarifies the place of contemplation; the next half-line clarifies the time of contemplation; the last one and a half lines formally clarify the matter of contemplation. 『When I first sat at the Bodhi-mandala,』 refers to initially attaining perfect enlightenment at the Bodhi-mandala (place of enlightenment) in the Magadha (ancient Indian kingdom) region. 『Observing the trees and also walking,』 some say: using the name to express the meaning, the tree is wanting to help sentient beings establish good roots in the Mahayana (Great Vehicle) Dharma; walking is wanting to indicate that the Tathagata (Buddha) will certainly carry out the matter of establishing good roots. Others say:

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言：如來在此樹下成道，念于樹恩故觀樹也；行者向為取道故坐，今得道竟是故經行，即欲行善利物報樹恩也。解云此解出經。有人言：此是隨從世法，即世界悉檀也。世人思惟凡有二種：一、觀物思惟，二、經行思惟。今隨從世法亦作此二。《注經》云「樹以靜為體，行以動為相，欲發思惟之兆，決語默之機也」。「於三七日中」者，第二、明思惟時也。《彌沙塞律》云「三昧七日」，此與《十地論》同。彼論問云「本為利物成道，何故七日思惟不說？」答云「顯示自受大法樂故。顯己法樂，為令眾生於如來所增長愛敬心故；復舍如是妙樂，悲愍眾生為說法故，此則初七日不說、第二七日方始說法。」此經明過三七日方說；律中及薩婆多傳過六七四十二日方說；《十二由經》成道竟第二年方度五人，則一年不說。《智度論》云「五十七日不說法」，或可則是五十七日，或是五十個七日，計近一年，與《十二由經》相應，適緣見聞，不須會也。《薩婆多論》云「何故六七四十二日不說？一者梵天未來請故，又陳如等善根未熟故，又前自安身然後始說故，又令眾生生尊重故」。今明如來久知應說不說，但為示法深妙、眾生鈍根，隨從世法故，示三思而後說耳。七是一數之窮，三思是俗之常法，故有三七之言也。

【現代漢語翻譯】 現代漢語譯本： 有人說：如來在菩提樹下悟道，因為感念樹的恩德所以觀看此樹；修行者過去爲了求道才靜坐，現在已經得道完畢所以才經行，也就是想要行善利益眾生來報答樹的恩德。解釋說，這種解釋出自經文。有人說：這是隨順世俗的法則，也就是世界悉檀（lokasiddhanta，世間共許的道理）。世人的思維方式一般有兩種：一是觀察事物進行思惟，二是經行時進行思惟。現在（如來）隨順世俗的法則也這樣做。《注經》中說：『樹以靜止為本體，經行以動作為表相，想要發起思惟的開端，決斷說話或沉默的時機』。『在三七日中』，這是第二點，說明思惟的時間。《彌沙塞律》（Mahīśāsaka Vinaya）中說『三昧七日』，這與《十地論》（Daśabhūmika Sūtra）相同。該論中問道：『（佛）本來是爲了利益眾生才成就佛道，為什麼七天都在思惟而不說法呢？』回答說：『這是爲了顯示自己領受大法之樂的緣故。顯示自己的法樂，是爲了讓眾生對如來增長愛敬之心；又捨棄如此美妙的快樂，悲憫眾生而為他們說法，因此最初的七天不說法，第二個七天才開始說法。』這部經說明經過三七二十一天才開始說法；《律》中以及薩婆多部（Sarvāstivāda）的傳承說經過六七四十二天才開始說法；《十二因緣經》（Dvādaśāṅga Sūtra）中說成道后第二年才度化五比丘，也就是一年都沒有說法。《智度論》（Mahāprajñāpāramitopadeśa）中說『五十七天不說法』，或許是五十七天，或許是五十個七天，計算起來接近一年，與《十二因緣經》相應，（這些說法）只是適逢其時所見所聞，不需要強行會通。《薩婆多論》中說：『為什麼六七四十二天不說法？一是梵天（Brahmā）還沒有來勸請，二是陳如（Kauṇḍinya）等人的善根還沒有成熟，三是先讓自己安身然後才開始說法，四是爲了讓眾生生起尊重心』。現在說明如來早就知道應該說而不說，只是爲了顯示佛法的深奧微妙、眾生的根器遲鈍，隨順世俗的法則，所以才示現三次思惟然後才說法。七是一個數字的終結，三次思惟是世俗的常規做法，所以才有三七之說。

【English Translation】 English version: Someone says: The Tathagata (如來，Thus Come One) attained enlightenment under the Bodhi tree, and out of gratitude for the tree's kindness, he observed it; practitioners in the past sat in meditation to seek the path, but now that he has completed his enlightenment, he engages in walking meditation, which is to perform good deeds to benefit sentient beings and repay the tree's kindness. The explanation says that this interpretation comes from the sutra. Someone says: This is following worldly customs, which is the Lokasiddhanta (世界悉檀，worldly truth). Worldly people generally have two types of thinking: one is to contemplate objects and think, and the other is to think while walking. Now (the Tathagata) follows worldly customs and does both. The Commentary on the Sutra says: 'The tree takes stillness as its essence, and walking takes movement as its appearance, wanting to initiate the beginning of thinking, and deciding the timing of speaking or remaining silent.' 'Within three seven days' is the second point, explaining the time of thinking. The Mahīśāsaka Vinaya (彌沙塞律) says 'Samadhi for seven days,' which is the same as the Daśabhūmika Sūtra (十地論). That treatise asks: '(The Buddha) originally attained Buddhahood to benefit sentient beings, so why did he think for seven days without speaking?' The answer is: 'This is to show that he is receiving the joy of the great Dharma. Showing his Dharma joy is to make sentient beings increase their love and respect for the Tathagata; and then abandoning such wonderful joy, he has compassion for sentient beings and speaks the Dharma for them, so he did not speak for the first seven days, and only began to speak in the second seven days.' This sutra explains that he began to speak after three seven days; the Vinaya and the Sarvāstivāda (薩婆多部) tradition say that he began to speak after six seven days, or forty-two days; the Dvādaśāṅga Sūtra (十二因緣經) says that he converted the five bhikshus in the second year after enlightenment, which means he did not speak for a year. The Mahāprajñāpāramitopadeśa (智度論) says 'He did not speak for fifty-seven days,' perhaps it was fifty-seven days, or perhaps it was fifty seven-day periods, which is close to a year, corresponding to the Dvādaśāṅga Sūtra. (These statements) are just what was seen and heard at the time, and there is no need to force them together. The Sarvāstivāda treatise says: 'Why did he not speak for six seven days, or forty-two days? One is because Brahma (梵天) had not yet come to request him, two is because the good roots of Kauṇḍinya (陳如) and others had not yet matured, three is because he first established himself and then began to speak, and four is to make sentient beings generate respect.' Now it is explained that the Tathagata knew long ago that he should speak but did not speak, only to show the profound and subtle nature of the Dharma, and the dullness of sentient beings' faculties, following worldly customs, so he demonstrated thinking three times before speaking. Seven is the end of a number, and thinking three times is the common practice of the world, so there is the saying of three sevens.

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問：

七日云何是一數之窮？

答：

內外之法七日改異，胎內七日則變，揣食之身七日不食便死故也。

「思惟如是事」下，第三、明思惟事。有人言：初七日思惟佛智微妙，二七日思惟眾生鈍根，三七日思惟不可以妙慧授鈍根也。有人言：初七日欲法說一乘無機即止，二七日思惟欲譬說一乘無機即止，三七日欲宿世因緣說一乘無機即止，以覓下中上三機悟一乘不得，故三七日也。又云，初七日以勸門說大乘不得，二七日誡門說大乘不得，三七日誡勸合說不得也。今明如上辨，隨從世法故有三七之言。「我所得智慧」者，今文直出所思惟之三事：一、佛慧微妙，二、眾生鈍根，三、不可以妙慧授鈍根。佛慧微妙者，非愚非智、絕觀絕緣，故稱微妙也。「眾生諸根鈍」者，明慧根鈍也。「著樂癡所盲」者，非直鈍根，復有二失：一者、著樂，所謂愛也；二、愚癡，謂無明也。《毗婆沙》云「譬如人，縛其手足、以物覆眼，安蕀林中不能得出；眾生為愛所縛、無明所覆，故不能出生死稠林。」「如斯之等類」下，第三、不可以妙慧授鈍根也。

「爾時諸梵王」下，第二、諸天請說。就文亦三：初一行半，明能請之人；次一句，明請之儀則；后一句，正明請。《智度論》云「諸天儀法不同

【現代漢語翻譯】 現代漢語譯本 問： 七日如何算作一個數字的終結？ 答： 無論是內在還是外在的事物，都會在七日內發生改變。在母胎中，每七日就會有變化；如果靠食物維持的身體七日不進食，就會死亡。這就是原因。 『思惟如是事』之後，第三部分，闡明所思之事。有人說：第一個七日思惟佛的智慧微妙難測，第二個七日思惟眾生的根器遲鈍，第三個七日思惟不能用微妙的智慧教導遲鈍的根器。也有人說：第一個七日想要說法，直接說一乘佛法，但沒有根器接受就停止了；第二個七日思惟想要用譬喻來說明一乘佛法，但沒有根器接受就停止了；第三個七日想要用宿世因緣來說明一乘佛法，但沒有根器接受就停止了。因為尋找下、中、上三種根器來領悟一乘佛法而不得，所以用了三個七日。還有一種說法，第一個七日用勸導的方式說大乘佛法，但行不通；第二個七日用告誡的方式說大乘佛法，但行不通；第三個七日將勸導和告誡結合起來說，還是行不通。現在闡明如上所述，因為隨順世俗的法則，所以有三個七日的說法。『我所得智慧』，這段經文直接點明所思惟的三件事：一、佛的智慧微妙難測；二、眾生的根器遲鈍；三、不能用微妙的智慧教導遲鈍的根器。佛的智慧微妙難測，不是愚昧也不是智慧，超越了觀察和緣起，所以稱為微妙。『眾生諸根鈍』，說明智慧的根器遲鈍。『著樂癡所盲』，不僅僅是根器遲鈍，還有兩種缺失：一是貪著享樂，也就是愛；二是愚癡，也就是無明。《毗婆沙》（Vipasha）中說：『譬如一個人，手腳被捆綁，眼睛被遮蓋，被放在長滿荊棘的樹林中，無法逃脫；眾生被愛所束縛，被無明所遮蔽，所以無法脫離生死的稠林。』『如斯之等類』之後，第三部分，說明不能用微妙的智慧教導遲鈍的根器。 『爾時諸梵王』之後，第二部分，諸天（Devas）請求說法。從經文來看，也分為三部分：開頭一行半，說明能請求說法的人；接下來一句，說明請求的儀則；最後一句，正式說明請求。《智度論》（Mahaprajnaparamita-sastra）中說：『諸天的儀法各不相同』

【English Translation】 English version Question: How is seven days considered the end of a number? Answer: Both internal and external phenomena change within seven days. In the womb, changes occur every seven days; if a body sustained by food does not eat for seven days, it will die. This is the reason. Following 'Reflecting on these matters,' the third part clarifies the matters contemplated. Some say: on the first seven days, he contemplated the subtle and profound wisdom of the Buddha (Buddha); on the second seven days, he contemplated the dull faculties of sentient beings; on the third seven days, he contemplated that subtle wisdom cannot be taught to dull faculties. Others say: on the first seven days, he wanted to teach the One Vehicle (Ekayana) directly, but stopped when there were no receptive faculties; on the second seven days, he contemplated using parables to explain the One Vehicle, but stopped when there were no receptive faculties; on the third seven days, he wanted to explain the One Vehicle through past life karmic connections, but stopped when there were no receptive faculties. Because he could not find the inferior, intermediate, and superior faculties to awaken to the One Vehicle, he spent three seven-day periods. Another explanation is that on the first seven days, he tried to teach the Mahayana (Great Vehicle) through encouragement, but it did not work; on the second seven days, he tried to teach the Mahayana through admonishment, but it did not work; on the third seven days, he combined encouragement and admonishment, but it still did not work. Now, as explained above, because it follows worldly customs, there is the saying of three seven-day periods. 'The wisdom I have attained' directly points out the three matters contemplated in this passage: first, the subtle and profound wisdom of the Buddha; second, the dull faculties of sentient beings; and third, that subtle wisdom cannot be taught to dull faculties. The subtle and profound wisdom of the Buddha is neither ignorance nor wisdom, transcending observation and conditions, hence it is called subtle. 'The faculties of sentient beings are dull' indicates that the faculties of wisdom are dull. 'Blinded by attachment to pleasure and ignorance' indicates that there are not only dull faculties, but also two shortcomings: first, attachment to pleasure, which is love; and second, ignorance, which is ignorance. The Vibhasha says: 'It is like a person whose hands and feet are bound, whose eyes are covered, and who is placed in a thorny forest, unable to escape; sentient beings are bound by love and covered by ignorance, so they cannot escape the dense forest of birth and death.' Following 'Such kinds of beings,' the third part explains that subtle wisdom cannot be taught to dull faculties. Following 'At that time, the Brahma Kings,' the second part is about the Devas requesting the teaching. From the text, it is also divided into three parts: the first one and a half lines explain who is requesting the teaching; the next sentence explains the etiquette of the request; and the last sentence formally explains the request. The Mahaprajnaparamita-sastra says: 'The etiquette of the Devas is different.'

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，凈居天勸令出家，四天王奉缽，梵王請轉法輪」。

問：

佛為眾生故出世，自應說法，何事待請耶？

答：

《論》云「佛雖不須請，而令請者獲福」。七卷《金光明》云「請佛轉法輪，能滅謗十二部經罪」。又先請后說，諸佛法爾。又不請而說則外道譏呵。又外道多事梵天，梵天既請則外道心伏，又若不請而說則應答十四難，以待請方說故不答也。

問：

何故諸天請，不明人請耶？

答：

天勝人故明天請。又人不能請，天有智慧知佛成道故明天請。又佛山林獨處成道，此中無人故人不請也。

問：

大通智勝佛何故十六王子先請後方梵王請，今何故但明天請不明王子請耶？

答：

《注法華》云「前佛出好世，紹父業濃；今釋迦佛出惡世，子紹義薄也。

「我即自思惟」下，第三、明違請息化。就文亦三：第一、明假設欲說一乘；第二、明無益有損；三、明息化。

問：

上思惟與今思惟何異？

答：

上明不可以妙慧授鈍根，今思惟假設受梵王請強說一乘者，則有損無益也。「眾生沒在苦」下，第二、明無益有損。「我寧不說法」下，第三、明違請息化。初以本垂跡說於一乘為欲利物，今說

【現代漢語翻譯】 現代漢語譯本：『凈居天（Suddhāvāsa Devas，色界天中的最高層天）勸請佛陀出家，四大天王（Four Heavenly Kings，佛教的護法神）奉上缽，梵天（Brahmā，印度教和佛教中的創造之神）請求佛陀轉法輪』。

問：

佛陀爲了眾生的緣故出世，自然應該說法，為什麼還要等待請求呢？

答：

《論》中說：『佛陀雖然不需要請求，但讓請求者獲得福報』。《金光明經》第七卷說：『請佛轉法輪，能夠滅除誹謗十二部經的罪過』。而且先請求后說法，是諸佛的常法。如果不請求就說法，會被外道譏諷。而且外道大多崇拜梵天，梵天既然請求，外道的心就會被折服。而且如果不請求就說法，就要應答十四難（十四種難以回答的問題），因為等待請求才說法，所以不回答這些問題。

問：

為什麼是諸天請求，而不說是人請求呢？

答：

因為天比人殊勝，所以說是天請求。而且人不能請，天有智慧知道佛陀成道，所以說是天請求。而且佛陀在山林中獨自成道，這裡沒有人，所以人沒有請求。

問：

大通智勝佛（Mahābhijñājñānābhibhū Buddha，法華經中出現的一位古佛）為什麼是十六王子先請求，然後才是梵天請求，現在為什麼只說天請求，而不說王子請求呢？

答：

《注法華》中說：『過去的佛陀出現在好的時代，繼承父親的基業深厚；現在釋迦牟尼佛（Śākyamuni Buddha，佛教的創始人）出現在惡劣的時代，兒子繼承道義淺薄。』

『我即自思惟』以下，第三、說明違背請求而停止教化。就文義來說也有三點：第一、說明假設要說一乘（Ekayāna，通往解脫的唯一道路）；第二、說明沒有益處反而有害處；第三、說明停止教化。

問：

上面的思惟和現在的思惟有什麼不同？

答：

上面說明不能用微妙的智慧教導遲鈍的根器，現在思惟假設接受梵天的請求，勉強說一乘，就會有損害而沒有益處。『眾生沒在苦』以下，第二、說明沒有益處反而有害處。『我寧不說法』以下，第三、說明違背請求而停止教化。起初以本跡垂跡（從根本的佛性顯現出應化的事蹟）來說一乘是爲了利益眾生，現在說

【English Translation】 English version: 『The Śuddhāvāsa Devas (Pure Abodes Devas, the highest heavens in the Form Realm) urged him to renounce the household life, the Four Heavenly Kings (Lokapālas, the guardian gods in Buddhism) offered him bowls, and Brahmā (the creator god in Hinduism and Buddhism) requested him to turn the Wheel of Dharma.』

Question:

The Buddha appeared in the world for the sake of sentient beings, so he should naturally preach the Dharma. Why did he wait for a request?

Answer:

The Treatise says, 『Although the Buddha does not need to be requested, allowing those who request to gain merit.』 The seventh fascicle of the Golden Light Sutra says, 『Requesting the Buddha to turn the Wheel of Dharma can extinguish the sins of slandering the twelve divisions of the scriptures.』 Moreover, it is the Dharma of all Buddhas to request first and then preach. If he were to preach without being requested, he would be ridiculed by the non-Buddhists. Furthermore, most non-Buddhists worship Brahmā, so if Brahmā requests, the minds of the non-Buddhists will be subdued. Also, if he were to preach without being requested, he would have to answer the fourteen difficult questions; because he preaches only after being requested, he does not answer these questions.

Question:

Why is it that the devas request, and it is not said that humans request?

Answer:

Because the devas are superior to humans, it is said that the devas request. Moreover, humans are not capable of requesting, and the devas have the wisdom to know that the Buddha has attained enlightenment, so it is said that the devas request. Furthermore, the Buddha attained enlightenment alone in the mountains and forests, and there were no people there, so the people did not request.

Question:

Why is it that in the case of the Mahābhijñājñānābhibhū Buddha (a past Buddha mentioned in the Lotus Sutra), the sixteen princes requested first, and then Brahmā requested, but now why is it only said that the devas requested, and not that the princes requested?

Answer:

Commentary on the Lotus Sutra says, 『The former Buddha appeared in a good age, and the inheritance of the father's work was strong; now Śākyamuni Buddha (the founder of Buddhism) appeared in an evil age, and the sons' inheritance of righteousness is weak.』

『I then thought to myself』 below, third, explaining the cessation of transformation due to going against the request. In terms of the text, there are also three points: first, explaining the hypothetical desire to preach the One Vehicle (Ekayāna, the only path to liberation); second, explaining that there is no benefit but harm; third, explaining the cessation of transformation.

Question:

What is the difference between the above contemplation and the present contemplation?

Answer:

The above explains that subtle wisdom cannot be imparted to dull faculties; the present contemplation considers that if he were to accept Brahmā's request and forcibly preach the One Vehicle, there would be harm and no benefit. 『Sentient beings are immersed in suffering』 below, second, explaining that there is no benefit but harm. 『I would rather not preach the Dharma』 below, third, explaining the cessation of transformation due to going against the request. Initially, preaching the One Vehicle based on the fundamental and manifested traces (showing the manifested deeds from the fundamental Buddha-nature) was for the benefit of sentient beings; now preaching

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一乘則無益有損，故舍應歸真名入涅槃則無所損也。

「尋念過去佛」下，大段第三，明初成道時眾生既不堪受一乘故於一佛乘分別說三。

問：

佛為自說三乘、待請說耶？

答：

依《智度論》云「梵王初請說法，如來云佛法甚深眾生鈍根，違請不說。次梵王陳眾生有上中下根重請說法，佛受其重請故說三乘」。就文亦三：第一、明照眾生根性；二、正說三乘教；三、稟教得益。則生后三車化子得譬也。

初文有三：第一、明順同過去諸佛故說三乘；第二、受現在十方諸佛勸故說三乘；第三、受勸即隨順五濁眾生故說三乘。前二上同諸佛，后一下順眾生，即是三因緣故說三乘也。若取酬梵王請則有四緣也。初偈為二：上半思惟古佛，下半明釋迦順同古佛道法，一乘化眾生不得，故於一乘說三。釋迦信而好古，宜順同之。

「作是思惟時」下，第二、十方諸佛勸說三乘也。就文為二：第一稱歎，第二獎勸。初文為三：半行明十方諸佛現身。所以現身者，釋迦於一說三合理稱機，則數感諸佛應現身。次半行安慰讚歎。安慰者，隱其實德以貧所樂法度眾生，此是忍苦之事。今隨從世法故須安慰。次稱歎者，設三乘方便合理稱機，斯可嘆也。次一行正出嘆辭，事如文也。「我

【現代漢語翻譯】 一乘（Ekayana，唯一佛乘）如果對眾生沒有利益反而有害處，那麼捨棄它而歸於真如自性，名為入涅槃（Nirvana，寂滅），則不會有任何損害。

『尋念過去佛』以下，是第三大段，闡明釋迦牟尼佛初成道時，因為眾生無法接受一佛乘，所以才分別宣說了三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。

問：

佛是自己宣說三乘，還是等待請法才宣說呢？

答：

依據《智度論》（Mahaprajnaparamita-sastra）所說：『梵天（Brahma）最初請佛說法，如來說佛法甚深，眾生根器遲鈍，所以違背了梵天的請求，沒有說法。之後梵天陳述眾生有上、中、下三種根器，再次懇請說法，佛接受了梵天的再次請求，所以宣說了三乘』。就經文來看，也有三個方面：第一，闡明佛照見眾生的根性；第二，正式宣說三乘教法；第三，眾生接受教法而得到利益。這就好比後來用三車來化度化城中的孩子們。

最初的經文有三個方面：第一，闡明佛順同過去諸佛的教法，所以宣說三乘；第二，接受現在十方諸佛的勸請，所以宣說三乘；第三，接受勸請后，隨順五濁惡世的眾生，所以宣說三乘。前兩個方面是上同諸佛，后一個方面是下順眾生，這就是宣說三乘的三種因緣。如果加上酬謝梵天請法，那麼就有四種因緣了。最初的偈頌分為兩部分：上半部分是思惟過去諸佛的教法，下半部分是闡明釋迦牟尼佛順同過去諸佛的道法，用一乘教化眾生行不通，所以才在一乘的基礎上宣說三乘。釋迦牟尼佛信奉並愛好古代的教法，所以應該順同他們。

『作是思惟時』以下，是第二部分，闡明十方諸佛勸請釋迦牟尼佛宣說三乘。就經文來看，分為兩個方面：第一是稱歎，第二是獎勸。最初的經文分為三個方面：前半行闡明十方諸佛現身。之所以現身，是因為釋迦牟尼佛在一乘的基礎上宣說三乘，符合眾生的根機，所以感應到諸佛應時顯現。接下來的半行是安慰讚歎。安慰是因為佛隱藏了真實的功德，用眾生喜聞樂見的法門來度化眾生，這是一種忍受痛苦的行為。現在隨順世間的法則，所以需要安慰。接下來的稱歎，是說佛設立三乘的方便法門，合理且符合眾生的根機，這是值得讚歎的。接下來的一行是正式發出讚歎之辭，內容如同經文所說。『我』

【English Translation】 If the Ekayana (One Vehicle) is not beneficial but harmful, then abandoning it and returning to the true nature, called entering Nirvana (extinction), will not cause any harm.

From 'Reflecting on the Buddhas of the Past' onwards, is the third major section, clarifying that when Shakyamuni Buddha first attained enlightenment, because sentient beings were unable to receive the One Buddha Vehicle, he separately expounded the Three Vehicles (Triyana: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle).

Question:

Did the Buddha himself expound the Three Vehicles, or did he expound them after being requested?

Answer:

According to the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom), 'Brahma (the Great Brahma King) initially requested the Buddha to teach the Dharma. The Tathagata (Thus Come One) said that the Buddha-dharma is profound and sentient beings have dull faculties, so he declined the request and did not teach. Later, Brahma stated that sentient beings have superior, middling, and inferior faculties, and earnestly requested the Dharma again. The Buddha accepted Brahma's repeated request and therefore expounded the Three Vehicles.' In terms of the text, there are also three aspects: first, clarifying that the Buddha illuminates the faculties of sentient beings; second, formally expounding the teachings of the Three Vehicles; third, sentient beings receive the teachings and obtain benefits. This is like the later analogy of using three carts to transform the children in the illusory city.

The initial text has three aspects: first, clarifying that the Buddha follows the teachings of the Buddhas of the past, so he expounds the Three Vehicles; second, accepting the exhortation of the Buddhas of the ten directions in the present, so he expounds the Three Vehicles; third, after accepting the exhortation, he complies with the sentient beings of the five defilements, so he expounds the Three Vehicles. The first two aspects are in accordance with the Buddhas above, and the last aspect is in accordance with sentient beings below. These are the three causes and conditions for expounding the Three Vehicles. If we add repaying Brahma's request for the Dharma, then there are four causes and conditions. The initial verse is divided into two parts: the first half is reflecting on the teachings of the Buddhas of the past, and the second half is clarifying that Shakyamuni Buddha follows the Dharma of the Buddhas of the past. It is not feasible to transform sentient beings with the One Vehicle, so he expounds the Three Vehicles based on the One Vehicle. Shakyamuni Buddha believes in and loves the ancient teachings, so he should follow them.

From 'When he was contemplating this' onwards, is the second part, clarifying that the Buddhas of the ten directions exhort Shakyamuni Buddha to expound the Three Vehicles. In terms of the text, it is divided into two aspects: first is praise, and second is encouragement. The initial text is divided into three aspects: the first half of the line clarifies that the Buddhas of the ten directions manifest their bodies. The reason for manifesting their bodies is that Shakyamuni Buddha's expounding of the Three Vehicles based on the One Vehicle is reasonable and in accordance with the faculties of sentient beings, so it resonates with the Buddhas and they manifest in response. The next half of the line is comforting and praising. Comforting is because the Buddha hides his true merits and uses Dharma doors that sentient beings like to hear and see to transform sentient beings, which is an act of enduring suffering. Now, in accordance with worldly laws, it is necessary to comfort him. The next praise is saying that the Buddha's establishment of the expedient means of the Three Vehicles is reasonable and in accordance with the faculties of sentient beings, which is worthy of praise. The next line is the formal expression of praise, and the content is as stated in the text. 'I'

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等亦皆得」下，第二、明諸佛自敘，則是獎勸。就文為三：第一、明現在諸佛上同過去佛方便說三；第二偈，明現在諸佛下順根性是故說三；第三半行，明說三之意。

「舍利弗當知」下，第三、明釋迦歡喜受勸。就文為二：初一偈，明歡喜酬上諸佛稱歎；次偈，明受勸酬上諸佛獎勸也。「南無」者，歸命也，救我也。歸命者以命歸投十方諸佛也。諸佛獎勸說於三乘，則延眾生慧命，便是延釋迦命，是故釋迦以命歸投諸佛；諸佛勸說三乘，既是救濟眾生，即是救濟釋迦，故稱救我也。

「復作如是念我出濁惡世」下，第三、順五濁眾生故說三也。「我即自思惟」者，二章經始末有四思惟：不說一乘有二思惟，如前釋之：說於三乘亦二思惟，所以有二思惟者，隨順世法再思方決也。又初思惟同古佛行，次思惟順今佛。又初思惟上同諸佛，后思惟下順根性。而言「濁惡世」者，雖有十方佛勸，若出好世亦不說三，今自省釋迦出於惡世，故宜受勸說三也。

「思惟是事已」下，第二、正說小乘，文有七句。前明欲說三乘時，謂再思已決宜應說三。「即趣波羅捺」，第二、明說三乘處。波羅捺此云鹿林，昔在王以林施鹿故云鹿林。《毗婆沙》云「仙人園」，昔有仙人在此處住，因以為名。又翻為繞河城，城

【現代漢語翻譯】 現代漢語譯本： 在『等亦皆得』之後，第二部分，闡明諸佛的自我敘述，這是一種讚揚和勸勉。從文義上來看，分為三個部分：第一，闡明現在諸佛在說法上與過去佛相同，都方便地說三乘；第二偈，闡明現在諸佛順應眾生的根性，所以說三乘；第三半行，闡明說三乘的用意。

在『舍利弗當知』之後，第三部分，闡明釋迦牟尼佛歡喜地接受勸勉。從文義上來看，分為兩個部分：第一偈，闡明歡喜地迴應上面諸佛的稱讚；第二偈，闡明接受勸勉，迴應上面諸佛的獎勸。『南無』（Namo）的意思是歸命，救我。歸命的意思是以生命歸投十方諸佛。諸佛獎勸宣說三乘，是爲了延續眾生的慧命，也就是延續釋迦牟尼佛的生命，所以釋迦牟尼佛以生命歸投諸佛；諸佛勸說三乘，既然是救濟眾生，也就是救濟釋迦牟尼佛，所以稱之為救我。

在『復作如是念我出濁惡世』之後，第三部分，爲了順應五濁眾生而說三乘。『我即自思惟』，在兩章經文的開始和結尾有四種思惟：不說一乘有兩種思惟，如前面解釋的那樣；宣說三乘也有兩種思惟，之所以有兩種思惟，是爲了隨順世間的法則，再三思考才做決定。而且，最初的思惟與過去的佛相同，第二次思惟順應現在的佛。而且，最初的思惟與上面的諸佛相同，後面的思惟順應下面的根性。說到『濁惡世』，即使有十方佛勸說，如果出生在好的世界也不會說三乘，現在自己反省釋迦牟尼佛出生在惡世，所以應該接受勸說，宣說三乘。

在『思惟是事已』之後，第二部分，正式宣說小乘，文中有七句。前面闡明想要宣說三乘時，是說再三思索已經決定應該宣說三乘。『即趣波羅捺』，第二，闡明宣說三乘的地點。波羅捺（Varanasi）這裡叫做鹿林，過去國王把樹林施捨給鹿，所以叫做鹿林。《毗婆沙》（Vibhasa）中說『仙人園』，過去有仙人在這裡居住，因此得名。又翻譯為繞河城，城

【English Translation】 English version: Following '...and all will attain,' the second part clarifies the Buddhas' self-narration, which is a form of praise and encouragement. Structurally, it is divided into three parts: first, clarifying that the present Buddhas, like the past Buddhas, expediently teach the Three Vehicles; second verse, clarifying that the present Buddhas comply with beings' capacities, hence teaching the Three Vehicles; third half-line, clarifying the intention behind teaching the Three Vehicles.

Following 'Shariputra, you should know,' the third part clarifies Shakyamuni's joyful acceptance of the encouragement. Structurally, it is divided into two parts: first verse, clarifying the joyful response to the praise of the Buddhas above; second verse, clarifying the acceptance of the encouragement, responding to the reward from the Buddhas above. 'Namo' means taking refuge, save me. Taking refuge means entrusting one's life to the Buddhas of the ten directions. The Buddhas' encouragement to preach the Three Vehicles extends the wisdom-life of beings, which is extending Shakyamuni's life, hence Shakyamuni entrusts his life to the Buddhas; the Buddhas' encouragement to preach the Three Vehicles is saving beings, which is saving Shakyamuni, hence it is called save me.

Following 'Again, I thought thus: I have come forth into this turbid and evil world,' the third part explains teaching the Three Vehicles to accord with the beings of the Five Turbidities. 'I then reflected,' at the beginning and end of these two chapters, there are four reflections: not speaking of the One Vehicle involves two reflections, as explained earlier; speaking of the Three Vehicles also involves two reflections. The reason for having two reflections is to comply with worldly customs, deciding only after repeated consideration. Moreover, the initial reflection aligns with the actions of ancient Buddhas, while the second reflection complies with the present Buddhas. Furthermore, the initial reflection aligns with the Buddhas above, while the subsequent reflection complies with the capacities below. As for 'turbid and evil world,' even with the encouragement of the Buddhas of the ten directions, the Three Vehicles would not be taught if born in a good world. Now, reflecting on himself, Shakyamuni was born in an evil world, hence he should accept the encouragement and teach the Three Vehicles.

Following 'Having reflected on this matter,' the second part formally teaches the Small Vehicle, with seven phrases. The preceding clarifies that when intending to teach the Three Vehicles, it means that after repeated consideration, it has been decided that the Three Vehicles should be taught. 'Immediately I went to Varanasi (Deer Park),' second, clarifying the location for teaching the Three Vehicles. Varanasi (Deer Park) is called Deer Park here because in the past, a king donated the forest to the deer, hence it is called Deer Park. The Vibhasa says 'Hermit's Garden,' because in the past, hermits lived here, hence the name. It is also translated as the city around the river, the city

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有水繞。今謂波羅捺是其通處，鹿林是其別處。迦毗羅國正是天竺之中央，諸國皆在四方也。波羅捺在迦毗羅之西相去九百六十里，佛轉法輪處在波羅捺之北相去二十里，樹名香凈。

問：

何故住此處初說法耶？

答：

眾生待時待處以得悟故聖人化之耳，處無定也。今明有二因緣故住彼處：一者、《毗婆沙》云「有五處定，謂生處、出家處、成道處、說法處、滅度處」，三世諸佛常於此處說法故云處定。

問：

何以知處定？

答：

佛未出世有轉輪王，將兵眾欲從此道過，而兵眾即住不行，空中雲「此是古佛說法處，王須避之」，故知處定。

二者、五人退不還國，畏凈飯王誅之，進不給侍太子，謂佛無道，故頓止鹿林。《毗婆沙》云「三人計苦行得道，二人計受樂得道，二人見佛苦行，便謂佛無道，故往鹿園。三人二年供養佛，后見佛食乳麋，復謂佛受樂故無道，亦舍佛往鹿園。佛受請竟，則自念云：甘露門開，誰應先聞？自念阿羅羅、郁頭藍弗聰明利根應前得道。諸天報云：一仙命終已七日，一仙昨夜命終。佛復念云誰應得聞？則知前五人應次受道，故往彼化之也。

「諸法寂滅相」下，第三句，將辨三乘之權，故前明方便之本。方便之本

【現代漢語翻譯】 現代漢語譯本 有水環繞。現在所說的波羅捺（Bārāṇasī，古印度城市名）是其交通要道，鹿林（Mrigadāva，也稱鹿野苑，佛陀初轉法輪之地）是其別處。迦毗羅國（Kapilavastu，釋迦牟尼佛的故鄉）正位於天竺（印度古稱）的中央，其他各國都在它的四方。 波羅捺在迦毗羅國的西方，相距九百六十里。佛陀初轉法輪的地方在波羅捺的北方，相距二十里，那裡的樹名叫香凈。

問： 為什麼佛陀選擇在這裡初次說法呢？

答： 因為眾生需要等待時機和地點才能領悟，所以聖人（佛陀）才教化他們，地點並非固定不變。現在說明有兩個因緣，所以佛陀住在那處：第一，《毗婆沙》（Vibhasa，佛教論書）中說：『有五個地方是固定的，即出生地、出家地、成道地、說法地、滅度地』，過去、現在、未來三世諸佛通常都在這些地方說法，所以說是固定的地方。

問： 憑什麼知道這些地方是固定的呢？

答： 佛陀未出世時，有轉輪王（Chakravartin，擁有統治世界的理想君主），率領軍隊想從這條路經過，但軍隊卻停住不前，空中傳來聲音說：『這是過去佛說法的地方，大王您應該避開這裡』，因此知道這些地方是固定的。

第二、當初的五個人離開佛陀后沒有回國，因為害怕凈飯王（Śuddhodana，釋迦牟尼佛的父親）的懲罰，但也不想繼續侍奉太子（指釋迦牟尼佛），認為佛陀沒有得道，所以就停留在鹿林。《毗婆沙》中說：『五人中，三人認為苦行才能得道，二人認為享受安樂才能得道。這二個人看到佛陀苦行，就認為佛陀沒有得道，所以去了鹿野苑。之後，三人供養佛陀兩年，後來看到佛陀食用乳糜，又認為佛陀貪圖安樂所以沒有得道，也捨棄佛陀去了鹿野苑。佛陀接受供養完畢后，就自己想：甘露之門已經開啟，誰應該先聽到呢？他想到阿羅羅·迦摩（Ārāḍa Kālāma）和郁陀迦·羅摩子（Udraka Rāmaputra）聰明且根器銳利，應該最先得道。諸天告訴佛陀：阿羅羅仙人已經去世七天，郁陀迦仙人昨晚去世。佛陀又想誰應該聽聞佛法呢？於是知道之前的五個人應該依次接受教化，所以前往鹿野苑教化他們。

『諸法寂滅相』（Sarva-dharmāḥ śāntāḥ，一切法寂靜涅槃之相）下面，第三句，將要辨明三乘（聲聞乘、緣覺乘、菩薩乘）的權巧方便，所以前面先說明方便的根本。方便的根本

【English Translation】 English version There is water surrounding it. What is now called Bārāṇasī (an ancient Indian city) is its thoroughfare, and Mrigadāva (also known as the Deer Park, where the Buddha first turned the Wheel of Dharma) is its separate location. Kapilavastu (the birthplace of Shakyamuni Buddha) is precisely in the center of India (anciently called Tianzhu), with all other countries located in its four directions. Bārāṇasī is located to the west of Kapilavastu, a distance of nine hundred and sixty li. The place where the Buddha first turned the Wheel of Dharma is located to the north of Bārāṇasī, a distance of twenty li, and the tree there is named Fragrant Purity (Xiang Jing).

Question: Why did the Buddha choose to preach the Dharma for the first time at this place?

Answer: Because sentient beings need to wait for the right time and place to attain enlightenment, that is why the sage (Buddha) teaches them; the place is not fixed. Now, it is explained that there are two reasons why the Buddha stayed at that place: First, the Vibhasa (a Buddhist treatise) says, 'There are five fixed places, namely the place of birth, the place of renunciation, the place of enlightenment, the place of teaching, and the place of passing away.' The Buddhas of the past, present, and future usually preach the Dharma at these places, so it is said to be a fixed place.

Question: How do we know that these places are fixed?

Answer: Before the Buddha appeared in the world, there was a Chakravartin (an ideal monarch who possesses the world), who led his troops and wanted to pass through this road, but the troops stopped and would not move forward. A voice came from the sky saying, 'This is the place where past Buddhas preached the Dharma, Your Majesty should avoid it.' Therefore, we know that these places are fixed.

Second, the initial five individuals did not return to their country after leaving the Buddha because they feared punishment from King Śuddhodana (the father of Shakyamuni Buddha), but they also did not want to continue serving the prince (referring to Shakyamuni Buddha), believing that the Buddha had not attained the Way, so they stayed in the Deer Park. The Vibhasa says, 'Among the five, three believed that ascetic practices were necessary to attain the Way, and two believed that enjoying pleasure was necessary to attain the Way. These two saw the Buddha practicing asceticism and thought that the Buddha had not attained the Way, so they went to the Deer Park. Later, the three offered food to the Buddha for two years, but then saw the Buddha eating milk porridge and thought that the Buddha was indulging in pleasure and therefore had not attained the Way, so they also abandoned the Buddha and went to the Deer Park. After the Buddha accepted the offering, he thought to himself: The gate of nectar has been opened, who should hear it first? He thought of Ārāḍa Kālāma and Udraka Rāmaputra, who were intelligent and had sharp faculties, and should be the first to attain the Way. The devas (gods) told the Buddha: Ārāḍa Kālāma had passed away seven days ago, and Udraka Rāmaputra passed away last night. The Buddha then thought, who should hear the Dharma? Then he knew that the previous five individuals should receive the teachings in order, so he went to the Deer Park to teach them.

Below 'All dharmas are of a nature of stillness and extinction' (Sarva-dharmāḥ śāntāḥ), the third sentence, is about to distinguish the skillful means of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), so the fundamental basis of skillful means is explained beforehand. The fundamental basis of skillful means

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即是佛所得法，故非觀非緣、不三不一，名不可以言宣也。「以方便力故」下，第四句，明從實起權，非三非一權說三也。「為五比丘說」者，第五句，明所為人也。言五人者，一陳如，二十力迦葉，三頞鞞，四跋提，五摩男拘利。言「比丘」者，說法竟方有比丘，五人據其初，比丘語其後。

問：

何故前為五人說法耶？

答：

經出不同。一云迦葉佛時有同學九人，四人利根前得道，五人鈍根，自誓釋迦出世要先得道。又經云，釋迦過去于饑饉世作大魚，身自誓云：前食我肉者當先度之。五人前來食之，故前度也。又經云，過去世有六人，五人取稻華供養佛，一人云待之稻熟供養，故五人前悟、須跋后悟也。「是名轉法輪」下，第六句，結說教名字。若據自他而言，佛初成道自轉法輪謂初自轉也。今為他說法則他轉之初也。「便有涅槃音」下，第七句，結教旨歸也。雖轉四諦宗歸一滅，故大乘有四諦與一諦，小乘亦明四諦一諦。說三乘法要，具上來七章也。

「及以阿羅漢」下，第三、明稟教得益。就文為二：初、明得益；次、釋疑。前明轉四諦法輪，今辨三寶現世。「阿羅漢」者，佛寶也。《律》云，佛為五人說法，五人喚佛為羅漢也。

問：

陳如初得道，餘四

【現代漢語翻譯】 現代漢語譯本：

佛陀所證悟的法，既非觀照所得，也非因緣所生，不可以用『三』或『一』來概括，是無法用言語表達的。『以方便力故』之後，第四句說明從真實之處生起權巧之用，『非三非一』是權巧之說，而『說三』則是真實。『為五比丘說』，第五句說明所教化的對象。這五人分別是：阿若憍陳如（Ajñāta Kauṇḍinya），十力迦葉（Daśabala Kāśyapa），頞鞞（Aśvajit），跋提（Bhaddiya），摩男拘利（Mahānāman）。『比丘』一詞，是在佛陀說法之後才有的，稱這五人為『比丘』，是就他們後來的身份而言。 問：

為什麼佛陀最初是為這五人說法呢？ 答：

不同的經典有不同的說法。一種說法是，在迦葉佛（Kāśyapa Buddha）時期，有九個同學，其中四人根器銳利，先證得了道果，其餘五人根器遲鈍，發誓要在釋迦牟尼佛（Śākyamuni Buddha）出世時首先得道。還有一種說法是，釋迦牟尼佛在過去饑荒的年代，曾化作一條大魚，發誓說：先吃我肉的人，我當先度化他們。這五人曾吃過他的肉，所以佛陀先度化他們。還有一種說法是，過去世有六個人，其中五個人用稻花供養佛，另一個人說要等稻子成熟了再供養，所以這五個人先開悟，須跋（Subhadra）后開悟。『是名轉法輪』之後，第六句總結了說法教化的名稱。如果從自身和他人的角度來說，佛陀最初成道時自己轉法輪，是為『初自轉』。現在為他人說法，則是他人轉法輪的開始。『便有涅槃音』之後，第七句總結了教法的歸宿。雖然轉四諦（Four Noble Truths），最終歸於寂滅，所以大乘佛教（Mahāyāna Buddhism）有四諦與一諦之說，小乘佛教（Hīnayāna Buddhism）也闡明四諦與一諦。以上七個部分，完整地說明了三乘佛法的要義。 『及以阿羅漢』之後，第三部分說明接受教法所獲得的利益。從文義上分為兩部分：首先說明所得利益；其次解釋疑問。前面說明了轉四諦法輪，現在辨明三寶（Three Jewels）顯現於世。『阿羅漢』，指的是佛寶（Buddha Jewel）。《律藏》（Vinaya）中說，佛陀為五人說法，這五人稱佛陀為阿羅漢（Arhat）。 問：

阿若憍陳如最初得道，其餘四位

【English Translation】 English version:

The Dharma attained by the Buddha is neither something obtained through observation nor something arising from conditions; it cannot be described as 'three' or 'one.' It is beyond expression in words. Following 'by means of skillful power,' the fourth sentence explains that skillful means arise from reality; 'neither three nor one' is a skillful expression, while 'speaking of three' is the reality. 'For the five Bhikkhus,' the fifth sentence explains the objects of teaching. These five are: Ajñāta Kauṇḍinya, Daśabala Kāśyapa, Aśvajit, Bhaddiya, and Mahānāman. The term 'Bhikkhu' (monk) came into being after the Buddha's teaching; calling these five 'Bhikkhus' refers to their later status. Question:

Why did the Buddha initially teach these five? Answer:

Different scriptures have different explanations. One explanation is that during the time of Kāśyapa Buddha, there were nine fellow students, four of whom had sharp faculties and attained enlightenment first, while the other five had dull faculties and vowed to be the first to attain enlightenment when Śākyamuni Buddha appeared in the world. Another explanation is that Śākyamuni Buddha, in a past age of famine, transformed into a large fish and vowed: 'Those who eat my flesh first, I shall liberate them first.' These five had eaten his flesh, so the Buddha liberated them first. Another explanation is that in a past life, there were six people, five of whom offered rice flowers to the Buddha, while one said they would wait until the rice ripened before offering it. Therefore, the five attained enlightenment first, and Subhadra attained enlightenment later. Following 'This is called turning the Dharma wheel,' the sixth sentence summarizes the name of the teaching. From the perspective of oneself and others, the Buddha's initial turning of the Dharma wheel upon attaining enlightenment is called 'initial self-turning.' Now, teaching the Dharma to others is the beginning of others turning the Dharma wheel. Following 'Then there was the sound of Nirvana,' the seventh sentence summarizes the ultimate goal of the teaching. Although the Four Noble Truths (catvāri āryasatyāni) are taught, they ultimately return to extinction, so Mahāyāna Buddhism has the doctrine of the Four Truths and the One Truth, and Hīnayāna Buddhism also elucidates the Four Truths and the One Truth. The above seven parts fully explain the essentials of the Three Vehicles (triyāna). Following 'and with Arhats,' the third part explains the benefits gained from receiving the teaching. It is divided into two parts in the text: first, explaining the benefits gained; second, explaining doubts. The previous section explained the turning of the Dharma wheel of the Four Noble Truths; now, it clarifies the manifestation of the Three Jewels (triratna) in the world. 'Arhat' (arhant) refers to the Buddha Jewel (Buddha-ratna). The Vinaya (Vinaya) says that when the Buddha taught the five, the five called the Buddha Arhat (arhant). Question:

Ajñāta Kauṇḍinya attained enlightenment first, the other four

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人住在何位？

答：

《婆沙》云「四人住燸等四善根，至夏初方得道」。

問：

八萬天得道，是何天耶？

答：

《正法念經》云是炎摩天子。

問：

《智度論》云「八萬天子得無生法忍」，余經云得法眼凈，此事云何？

答：

小乘法眼凈即是小乘無生法忍也。從「始坐道場」至此文，皆是引《轉法輪經》事來也。「從久遠劫來」下，第二、釋疑密開壽量，明釋迦久解於一說三，非受諸佛勸始能說涅槃。又明從久遠以來有此方便利物非今新制，汝勿疑之，欲以勸信故作是說。從上來明方便事竟，故豫制物疑也。

「舍利弗當知」下，第四、明說一乘教。就文為三：初、見大乘機發；二、正為說一乘；三、聞一乘得悟解。前說三乘亦唯此三意，此三即生下等賜大車譬，第一機發生后索車譬，第二為說一乘生后等賜大車譬，第三聞教悟解生后得車歡喜譬。初章又有四：第一兩偈，明見大機發；第二一偈，念欲興教；第三一偈，舉無機之失顯有機之得；第四一句，見有機發故歡喜也。「我見佛子等」者，大機既發，有紹繼之能，為佛子義也。機發者非一，故云千萬億也。「咸以恭敬心」者，據事而論，既到佛所聽法，必尊人而重法也。就根緣

【現代漢語翻譯】 現代漢語譯本

人住在什麼位置？

回答：

《婆沙論》（Vibhasa，佛教論書名）中說：『四個人住在暖位（Usma，四善根之一）、頂位（Murddha，四善根之一）等四善根（四種生起無漏智慧的修行階段），到夏季開始才能得道』。

提問：

八萬天人得道，是哪個天界的天人？

回答：

《正法念處經》（Saddharma-smrtyupasthana Sutra，佛教經典名）中說是炎摩天子（Yama，欲界第三天的天王）。

提問：

《智度論》（Mahaprajnaparamita-sastra，佛教論書名）中說：『八萬天子得到無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的體悟）』，其他經典中說得到法眼凈（dharma-caksu-visuddhi，證悟佛法的清凈之眼），這件事怎麼解釋？

回答：

小乘的法眼凈就是小乘的無生法忍。從『開始坐在菩提道場』到這段文字，都是引用《轉法輪經》（Dharmacakra Pravartana Sutra，佛陀初轉法輪的經典）的事情。『從久遠劫來』以下，第二點是解釋疑惑，秘密地開顯佛的壽命長遠，說明釋迦牟尼佛（Sakyamuni，佛教創始人）很久以來就瞭解『一佛乘』而說『三乘』，不是接受諸佛的勸請才開始說涅槃（Nirvana，解脫）。又說明從久遠以來就有這種方便來利益眾生，不是現在才新制定的，你們不要懷疑，爲了勸信的緣故才這樣說。從上面說明方便的事情結束，所以預先制止眾生的疑惑。

『舍利弗（Sariputra，佛陀十大弟子之一），你應該知道』以下，第四點是說明宣說一乘的教義。就文義來說分為三部分：首先，見到大乘根機的眾生髮起；其次，正式為他們宣說一乘；第三，聽聞一乘而得到悟解。前面說三乘也只是這三種意思，這三種意思就是生下等賜予大車的比喻，第一是根機發起后索要車子的比喻，第二是為他們宣說一乘后平等賜予大車的比喻，第三是聽聞教義悟解后得到車子歡喜的比喻。第一章又有四點：第一是兩句偈頌，說明見到大根機的眾生髮起；第二是一句偈頌，想到要興起教化；第三是一句偈頌，舉出沒有根機的過失來顯示有根機的利益；第四是一句話，見到有根機的眾生髮起所以歡喜。『我見佛子等』，大根機既然已經發起，有能夠繼承佛法的能力，所以說是佛子的意義。根機發起的人不是一個，所以說是千萬億。『都以恭敬心』，就事論事，既然來到佛的處所聽法，必定尊重人和重視法。就根器和因緣來說

【English Translation】 English version

Where do people reside?

Answer:

The Vibhasa (a Buddhist treatise) says, 'Four people reside in the four good roots such as Usma (heat, one of the four good roots), Murddha (peak, one of the four good roots), and attain the path at the beginning of summer.'

Question:

Which heavenly beings are those eighty thousand who attained the path?

Answer:

The Saddharma-smrtyupasthana Sutra (a Buddhist scripture) says they are the Yama (the king of the third heaven of desire realm) heavenly beings.

Question:

The Mahaprajnaparamita-sastra (a Buddhist treatise) says, 'Eighty thousand heavenly beings attained anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas),' while other scriptures say they attained dharma-caksu-visuddhi (purity of the Dharma-eye). How should this be explained?

Answer:

The dharma-caksu-visuddhi of the Hinayana (Small Vehicle) is the same as the anutpattika-dharma-ksanti of the Hinayana. From 'beginning to sit at the Bodhi-mandala' to this passage, all are quoting the events of the Dharmacakra Pravartana Sutra (the Sutra of the Turning of the Wheel of Dharma, the first sutra preached by the Buddha). Below 'From countless kalpas,' the second point is to explain doubts and secretly reveal the Buddha's long lifespan, explaining that Sakyamuni (the founder of Buddhism) has long understood the One Vehicle and speaks of the Three Vehicles, not that he only began to speak of Nirvana (liberation) after being urged by the Buddhas. It also explains that this expedient means of benefiting beings has existed since long ago, not newly created now. Do not doubt it; it is said in order to encourage faith. The explanation of expedient means ends above, so it preemptively prevents the doubts of beings.

Below 'Sariputra (one of the ten great disciples of the Buddha), you should know,' the fourth point is to explain the teaching of the One Vehicle. In terms of the text, it is divided into three parts: first, seeing the potential of beings with the Mahayana (Great Vehicle) root arise; second, formally speaking of the One Vehicle for them; third, hearing the One Vehicle and attaining understanding. The previous speaking of the Three Vehicles is also only these three meanings. These three meanings are the analogy of giving great carts after giving inferior carts, the first is the analogy of asking for carts after the potential arises, the second is the analogy of equally giving great carts after speaking of the One Vehicle, the third is the analogy of rejoicing at obtaining carts after hearing the teaching and attaining understanding. The first chapter also has four points: first, two verses explaining seeing the potential of beings with great roots arise; second, one verse thinking of arising teaching; third, one verse citing the faults of those without potential to show the benefits of those with potential; fourth, one sentence, seeing the potential of beings with roots arise, therefore rejoicing. 'I see the Buddha-sons, etc.,' since the great potential has already arisen, there is the ability to inherit the Buddha-dharma, therefore it is the meaning of Buddha-sons. Those whose potential has arisen are not one, therefore it is said to be countless billions. 'All with respectful minds,' speaking in terms of events, since they have come to the Buddha's place to listen to the Dharma, they must respect the person and value the Dharma. In terms of roots and conditions

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而言，必有舍小崇大之理，故云恭敬心。「皆來至佛所」者，即事而言，靈山之會也。理中機發扣聖名來也。「曾從諸佛聞方便所說法」者，序過去曾稟方便之教也。昔不知是方便，今教起始名之為方便。所以辨昔方便者，良以昔聞三乘柔伏其心，為入大乘之方便也。「我則作是念」，第二、既照大乘機發念欲興教也。「舍利弗當知」下，第三、明無機之失也。凡有四失：一者、以不知因三悟一故名鈍根，如守指忘月。二者、樂二乘法稱為小智，則但得人無我故也。三、封執小教名為著相。四、保小究竟不信一乘名為憍慢。如此之人已離法席，汝等住者內有實德不同彼人。「今我喜無畏」下，第四、見有機故歡喜無畏。說一乘法暢于佛心故名為喜，如《涅槃經》云「心喜說真諦」，故知眾生必能信受，無謗法之畏。

「于諸菩薩中」下，第二、正明說一乘也，指三乘人名為菩薩。「正直舍方便」者，廢權教，顯露廢權名為正直。昔在鹿園之會正立於權，未得明舍，亦是意舍言不捨；至付財之時但是密舍，未得稱于正直。又昔執三是實為邪，今遂舍之為正；三乘望佛道迂迴稱曲，今廢三乘則直至佛道故云直也。「但說無上道」者，明立實也。昔廢實立權，今廢權立實也。

「菩薩聞是法」下，第三、聞一乘

【現代漢語翻譯】 現代漢語譯本：就道理而言，必定有捨棄小的而崇尚大的道理，所以說恭敬心。「皆來至佛所」指的是事相上，是靈山法會。從理上說，是根機成熟而呼喚聖名而來。「曾從諸佛聞方便所說法」是敘述過去曾經稟受方便之教。過去不知道那是方便，現在開始教導才稱之為方便。之所以要辨別過去的方便，是因為過去聽聞三乘之法是爲了調伏他們的心，作為進入大乘的方便。「我則作是念」是第二點，已經照見大乘根機成熟，心念想要興起教化。「舍利弗當知」以下是第三點，說明沒有根機的過失。總共有四個過失：一是，因為不知道因三乘而悟一乘，所以稱為鈍根，就像守著手指而忘記了月亮。二是，樂於二乘之法稱為小智，因為只證悟了人無我。三是，封閉執著于小乘教法稱爲著相。四是，保持小乘的究竟而不相信一乘，稱為憍慢。這樣的人已經離開了法會，你們這些留下的人內心有真實的德行，和那些人不同。「今我喜無畏」以下是第四點，因為見到有根機所以歡喜無畏。宣說一乘之法暢快佛的心意，所以稱為喜，如《涅槃經》所說『心喜說真諦』，所以知道眾生必定能夠信受，沒有誹謗佛法的畏懼。 「于諸菩薩中」以下，是第二點，正式說明宣說一乘，指三乘人為菩薩。「正直舍方便」是廢除權巧之教，顯露廢除權巧稱為正直。過去在鹿野苑法會正是立於權巧，沒有明確地說捨棄，也只是意念上舍棄，言語上沒有捨棄；到給予財物的時候只是秘密地捨棄，沒有稱得上正直。又過去執著三乘是真實而認為是邪，現在就捨棄它而認為是正；三乘相對於佛道迂迴曲折，現在廢除三乘就直接通向佛道，所以說直。「但說無上道」是說明建立真實。過去廢除真實而建立權巧，現在廢除權巧而建立真實。 「菩薩聞是法」以下，是第三點，聽聞一乘。

【English Translation】 English version: In terms of principle, there must be the reason of abandoning the small and honoring the great, hence the term 'reverent mind.' 'All came to the Buddha' refers to the event, the assembly at Vulture Peak (Griddhrakuta). In terms of principle, it is the arising of the potential and calling upon the holy name. 'Having heard the expedient teachings from the Buddhas' narrates the past having received the expedient teachings. In the past, they did not know it was expedient, but now that the teaching begins, it is called expedient. The reason for distinguishing the past expedient is that hearing the Three Vehicles in the past was to subdue their minds, as an expedient for entering the Great Vehicle. 'I then made this thought' is the second point, having seen the potential of the Great Vehicle arise, the thought of wanting to initiate teaching. 'Shariputra (one of the Buddha's chief disciples), you should know' and below is the third point, explaining the fault of lacking potential. There are four faults in total: First, because they do not know that they awaken to the One Vehicle through the Three Vehicles, they are called dull-rooted, like guarding the finger and forgetting the moon. Second, being fond of the Two Vehicle Dharma is called small wisdom, because they only realize the absence of self in persons. Third, sealing and clinging to the Small Vehicle teachings is called attachment to appearances. Fourth, maintaining the ultimate of the Small Vehicle and not believing in the One Vehicle is called arrogance. Such people have already left the Dharma assembly; those of you who remain have real virtue within, different from those people. 'Now I am joyful and fearless' and below is the fourth point, because seeing the potential, they are joyful and fearless. Speaking the One Vehicle Dharma is pleasing to the Buddha's mind, hence the term joy, as the Nirvana Sutra says, 'The mind is joyful in speaking the true meaning,' so knowing that sentient beings will surely be able to believe and accept, without fear of slandering the Dharma. 'Among the Bodhisattvas' and below is the second point, formally explaining the speaking of the One Vehicle, referring to the people of the Three Vehicles as Bodhisattvas. 'Directly abandoning expedients' is abolishing the provisional teachings, revealing the abolishment of the provisional is called direct. In the past, at the Deer Park assembly, they were precisely established in the provisional, without clearly saying to abandon, it was only abandoning in thought, not abandoning in words; when giving wealth, it was only secretly abandoning, not deserving to be called direct. Also, in the past, clinging to the Three Vehicles as real was considered wrong, now abandoning it is considered right; the Three Vehicles are circuitous and winding relative to the Buddha path, now abolishing the Three Vehicles directly leads to the Buddha path, hence the term direct. 'Only speaking of the unsurpassed path' explains establishing the real. In the past, abolishing the real and establishing the provisional, now abolishing the provisional and establishing the real. 'Bodhisattvas hearing this Dharma' and below is the third point, hearing the One Vehicle.

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悟解也。菩薩稱疑除、羅漢云作佛者，互現文。又昔不明羅漢作佛，故今明羅漢作佛；昔已說菩薩作佛，故今不明作佛。但菩薩昔謂有三，今聞無三所以生疑，今知昔說三是方便，今說一是真實，故二說不相違，故疑除。又菩薩昔有舊疑，未知為進成佛道、為退作二乘？今知有一無二，故但進不退，故舊疑除也。「如三世諸佛」下，第三大段次明讚歎法。初段頌一乘真實門，次頌三乘方便門。於三乘方便門內廣序釋迦一期出世始終之事既已顯然，顯實開權皆《法華》經內之說。嘆法，令物信受故須稱歎，凡有六嘆：初一行，作合諸佛儀式，嘆諸佛皆先三后，一釋迦亦爾。又諸佛皆有根本、枝末、收末歸本，釋迦亦爾。故名「如諸佛儀式」也。次半行，嘆佛難值。俗聖易逢故云千年一聖，諸佛難值故劫數遙永。所以然者，眾生福少罪多故不見佛，設有餘功德多，無見佛善根，故佛于其人為難值也。下半明佛則易值，嘆《法華《難說。所以然者，有人值佛四十餘年而不聞說一乘，則知一乘難聞、佛易值。所以然者，眾生多有凡夫二乘善根，少修中道正觀種子，故不感佛說一乘也。次半行，明汝等無量劫來聞之則難，如從大通智勝佛所至今方能得聞。次半行，明聞之則易，專心聽受生信為難。「譬如優曇華」下，明聽之則易

【現代漢語翻譯】 現代漢語譯本 悟解方面，菩薩被稱為能消除疑惑者，阿羅漢則被認為能夠成佛，這是互相顯現的說法。過去不明白阿羅漢也能成佛，所以現在闡明阿羅漢可以成佛；過去已經說過菩薩可以成佛，所以現在不再明確說明。只是菩薩過去認為有三乘，現在聽聞只有一乘，因此產生疑惑，現在知道過去所說的三乘是方便之說，現在說的一乘是真實之說，所以兩種說法並不矛盾，因此疑惑消除。另外，菩薩過去有舊的疑惑，不知道是應該前進成就佛道，還是退轉成為二乘？現在知道只有一乘，沒有二乘，所以只有前進沒有退轉，因此舊的疑惑也消除了。 『如三世諸佛』以下，第三大段接著闡明讚歎佛法。第一小段讚頌一乘的真實之門，第二小段讚頌三乘的方便之門。在三乘方便之門中，廣泛敘述了釋迦牟尼佛一生出世的始終之事，已經很明顯地表明瞭顯真實、開方便都是《法華經》中的說法。讚歎佛法，是爲了讓眾生信受，所以必須稱揚讚歎，總共有六種讚歎：最初一行，是傚法諸佛的儀式，讚歎諸佛都是先說三乘后說一乘，釋迦牟尼佛也是這樣。而且諸佛都有根本、枝末，最終收末歸本，釋迦牟尼佛也是這樣。所以稱為『如諸佛儀式』。 接下來半行，讚歎佛陀難以值遇。世俗的聖人容易遇到，所以說千年才出一個聖人，而諸佛難以值遇，所以要經過漫長的劫數。之所以這樣，是因為眾生福報少而罪業多，所以見不到佛，即使有剩餘的功德，也沒有見佛的善根，所以佛對於他們來說是難以值遇的。下面半行說明佛容易值遇，讚歎《法華經》難以宣說。之所以這樣，是因為有人值遇佛陀四十年以上卻沒有聽聞佛陀宣說一乘，那麼就知道一乘難以聽聞，而佛陀容易值遇。之所以這樣，是因為眾生大多具有凡夫和二乘的善根，很少修習中道正觀的種子，所以不能感得佛陀宣說一乘。 接下來半行，說明你們在無量劫以來聽聞一乘是很困難的，就像從大通智勝佛（Dàtōng Zhìshèng Fó）[過去佛名]至今才能聽聞。接下來半行，說明聽聞一乘很容易，但專心聽受並生起信心卻很難。『譬如優曇華』以下，說明聽聞一乘很容易。

【English Translation】 English version Regarding understanding, Bodhisattvas are known as those who dispel doubts, and Arhats are considered capable of attaining Buddhahood; these are mutually revealing statements. In the past, it was not understood that Arhats could become Buddhas, so now it is clarified that Arhats can become Buddhas. In the past, it was already said that Bodhisattvas could become Buddhas, so now it is not explicitly stated. It is just that Bodhisattvas formerly believed in the Three Vehicles, but now hear of only One Vehicle, thus giving rise to doubt. Now it is known that the Three Vehicles spoken of in the past were expedient teachings, and the One Vehicle now spoken of is the true teaching, so the two teachings do not contradict each other, and thus the doubt is dispelled. Furthermore, Bodhisattvas had an old doubt, not knowing whether to advance to achieve the Buddha path or to regress to become Two Vehicles? Now it is known that there is only One Vehicle, not Two Vehicles, so there is only advancement and no regression, and thus the old doubt is also dispelled. Following 『Like the Buddhas of the Three Worlds,』 the third major section continues to elucidate the praise of the Dharma. The first subsection praises the true gate of the One Vehicle, and the second subsection praises the expedient gate of the Three Vehicles. Within the expedient gate of the Three Vehicles, the entire life of Shakyamuni Buddha's (Shìjiāmóuní Fó) [the Buddha's name] appearance in the world has been extensively narrated, clearly indicating that revealing the truth and opening the expedient are both teachings within the Lotus Sutra. Praising the Dharma is to cause beings to believe and accept it, so it is necessary to extol and praise it, and there are six praises in total: The first line is to emulate the rituals of all Buddhas, praising that all Buddhas first speak of the Three Vehicles and then the One Vehicle, and Shakyamuni Buddha is also like this. Moreover, all Buddhas have a root, branches, and ultimately return the branches to the root, and Shakyamuni Buddha is also like this. Therefore, it is called 『Like the rituals of all Buddhas.』 The next half-line praises that the Buddha is difficult to encounter. Secular sages are easy to encounter, so it is said that a sage appears once every thousand years, while Buddhas are difficult to encounter, so it takes countless eons. The reason for this is that beings have little merit and much sin, so they do not see the Buddha, and even if they have remaining merit, they do not have the good roots to see the Buddha, so the Buddha is difficult for them to encounter. The following half-line explains that the Buddha is easy to encounter, praising that the Lotus Sutra is difficult to expound. The reason for this is that some people encounter the Buddha for more than forty years but do not hear the Buddha expound the One Vehicle, so it is known that the One Vehicle is difficult to hear, while the Buddha is easy to encounter. The reason for this is that most beings have the good roots of ordinary people and the Two Vehicles, and few cultivate the seeds of the Middle Way's correct contemplation, so they cannot be moved by the Buddha to expound the One Vehicle. The next half-line explains that it is difficult for you to hear the One Vehicle in countless eons, just like being able to hear it from the Great Universal Wisdom Excellence Buddha (Dàtōng Zhìshèng Fó) [name of a past Buddha] until now. The next half-line explains that it is easy to hear the One Vehicle, but it is difficult to listen attentively and generate faith. Following 『Like the Udumbara flower,』 it explains that it is easy to hear the One Vehicle.

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，聞解歡喜此則為難。「聞解歡喜」者，以聞法悟解，內心歡喜、外發言稱歎，三世諸佛同行此道，今歡喜稱歎，稱合聖心，即是法供養三世佛，如此之人過優曇華也。輪王出世有優曇華，而聞《法華》作法輪王，故云過也。長行舉此華嘆法，今舉此華嘆人也。

「汝等勿有疑」下，第四大段，明勸信也。稱歎既竟，故勸除疑信受也。「汝等舍利弗」下，大段第二示上根人弘經方法，上一週說竟。今勸傳示未聞。又身子得悟則成菩薩，故應弘道利人。又上明說法則是燃燈，今明弘經令傳燈也。又法說一週亦得別開三段：初、簡眾，謂緣起；次、明正說；今是流通。就文為二：初四行，通示弘經方法；次三行，示得失。就初又二：前一行，嘆所弘之經；次三行，正明弘經方法。昔不說故稱之為秘，所言「秘」者蓋是稱歎之辭，如世秘方千金不傳，今亦爾也。所言「要」者，宗歸一也。又正明作佛也。次三行，弘經方法，為三：初二行，誡令非器莫傳；次一行，勸令是器宜授。初二偈中，前偈誡令勿為起愛人說，次偈誡令勿為起見人說也。初是凡夫，見小樂而忘大樂人，次是保執小乘人，必逆拒大法。「有慚愧清凈」者，第二、勸是器應授。亦有二人：慚愧是始行人，起于愛見及凡夫二乘心即改悔慚愧也。清凈者，

【現代漢語翻譯】 現代漢語譯本：聽聞佛法而理解並心生歡喜，這實在是難能可貴。『聞解歡喜』是指聽聞佛法后領悟理解，內心充滿歡喜，並由衷地發出讚歎，過去、現在、未來三世諸佛都是這樣做的。如今我們歡喜地稱揚讚歎，這與諸佛的心意相合，就是以佛法供養三世諸佛，這樣的人比優曇花還要稀有。轉輪聖王出世時才有優曇花，而聽聞《法華經》的人能成為轉法輪的聖王，所以說比優曇花還要稀有。前面的長行經文是用優曇花來讚歎佛法，現在是用優曇花來讚歎能夠理解佛法的人。 『汝等勿有疑』以下，是第四大段，說明勸人信受。因為已經稱揚讚歎過了，所以勸人消除疑慮，信受奉行。 『汝等舍利弗』以下，是第二大段，指示上根利智之人弘揚佛經的方法，這是上一週說法完畢后的內容。現在勸勉他們傳授給尚未聽聞的人。而且舍利弗尊者領悟佛法后就能成為菩薩，所以應當弘揚佛法，利益眾生。前面說明說法就是燃燈，現在說明弘揚佛經就是讓佛法的光明得以傳遞。而且，法說一週也可以分為三個部分：首先是簡擇聽眾，說明緣起；其次是正式宣說佛法；現在是流通分。從經文來看，可以分為兩部分：前四行是總的指示弘揚佛經的方法；后三行是說明弘揚佛經的得失。就前四行來說，又可以分為兩部分：前一行是讚歎所要弘揚的經典；后三行是正式說明弘揚佛經的方法。過去不輕易宣說，所以稱之為秘，所說的『秘』，大概是稱揚讚歎的說法，就像世間的秘方價值千金也不輕易傳授，現在也是這樣。所說的『要』，是指最終歸於成佛這一目標。也就是正式說明能夠成就佛果。后三行，說明弘揚佛經的方法，分為三個方面：前兩行，告誡不要傳授給不適合的根器；后一行，勸勉應該傳授給適合的根器。在前兩句偈頌中，前一句偈頌告誡不要為生起貪愛之心的人宣說，后一句偈頌告誡不要為生起邪見的人宣說。前者是凡夫，貪圖小的快樂而忘記大的快樂的人，後者是執著于小乘佛法的人，必定會抗拒大法。『有慚愧清凈』，第二，勸勉應該傳授給適合的根器。也有兩種人：慚愧之人是剛剛開始修行的人，對於生起的貪愛邪見以及凡夫二乘之心，能夠立即改正並感到慚愧；清凈之人是。

【English Translation】 English version: To hear, understand, and rejoice in the Dharma is truly rare and precious. 'Hearing, understanding, and rejoicing' refers to hearing the Dharma, comprehending it, feeling joy in one's heart, and expressing praise outwardly. The Buddhas of the past, present, and future all follow this path. Now, we joyfully praise and extol, which aligns with the minds of the Buddhas, and is thus offering the Dharma to the Buddhas of the three times. Such a person is rarer than the Udumbara flower (auspicious flower that blooms rarely). The Udumbara flower appears when a Chakravartin (wheel-turning king) is born, but one who hears the Lotus Sutra can become a Dharma-wheel-turning king, so it is said to be even rarer. The preceding prose used the Udumbara flower to praise the Dharma, now it uses the flower to praise the person who can understand the Dharma. From 'You all, Shariputra (one of the Buddha's chief disciples, known for his wisdom), have no doubt' onwards, is the fourth major section, explaining the exhortation to believe. Because praise has already been given, it encourages people to dispel doubts and accept and practice. From 'You all, Shariputra' onwards, is the second major section, instructing those of superior faculties on the method of propagating the Sutra, which is the content after the previous week's teaching. Now it exhorts them to transmit it to those who have not yet heard it. Moreover, Shariputra, upon realizing the Dharma, can become a Bodhisattva, so he should propagate the Dharma and benefit sentient beings. The previous explanation of teaching the Dharma is like lighting a lamp, now explaining the propagation of the Sutra is like allowing the light of the Dharma to be transmitted. Furthermore, the week of Dharma teaching can also be divided into three parts: first, selecting the audience, explaining the causes and conditions; second, formally expounding the Dharma; now is the circulation section. From the perspective of the text, it can be divided into two parts: the first four lines are a general instruction on the method of propagating the Sutra; the last three lines explain the gains and losses of propagating the Sutra. Regarding the first four lines, they can be further divided into two parts: the first line praises the Sutra to be propagated; the last three lines formally explain the method of propagating the Sutra. In the past, it was not easily spoken, so it is called secret. The so-called 'secret' is probably a way of praising and extolling, just like a secret recipe in the world is worth a thousand gold and is not easily passed on, and it is the same now. The so-called 'essential' refers to ultimately returning to the goal of attaining Buddhahood. That is, formally explaining that one can attain Buddhahood. The last three lines explain the method of propagating the Sutra, divided into three aspects: the first two lines warn against transmitting it to those who are not suitable vessels; the last line encourages transmitting it to those who are suitable vessels. In the first two verses, the first verse warns against speaking to those who give rise to attachment, and the second verse warns against speaking to those who give rise to wrong views. The former are ordinary people, who are greedy for small pleasures and forget great pleasures, and the latter are those who are attached to the Hinayana (small vehicle) Dharma, and will definitely resist the Mahayana (great vehicle) Dharma. 'Those who are ashamed and pure', secondly, encourages transmitting it to those who are suitable vessels. There are also two types of people: those who are ashamed are those who have just begun to practice, and can immediately correct and feel ashamed of the attachment and wrong views that arise, as well as the minds of ordinary people and those of the two vehicles; those who are pure are.

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久行人也，久習大乘無所得正觀，無復愛見及凡夫二乘之垢，故云清凈。如上云「有佛子心凈」是矣。「舍利弗當知」下，第二、示得失。初一行半，舉不習學之失；次一行半，嘆身子習學之得。「諸佛法如是」者，要先權后實，此示所學之摸軌。次半行，明不學此經則不知之。「諸佛世之師」者，身子初聞略說謂佛是魔，聞后廣說方知是世大師，此半行明識人之邪正。次一句，嘆領法之權實。下句，無疑總結，決了人法也。次半行，明二疑既除欣成一極。

法華義疏卷第四

永仁甲午仲呂初三，為造板畢功，先妣得果也。爰沙彌道尊水叔孝未終十三忌景將滿，風樹悲幾許，千萬愁緒在誰。烏呼！擔劫石不磷之恩，遇浮木未朽之幸，仍刊《義疏》第四，盛流行無窮乃至有頂，阿鼻濟度無邊而已。

都干緣沙門　素慶謹志 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷五

胡吉藏撰

譬喻品第三

所以有此品來者，斯經文雖七軸，宗歸平等大慧。但入此大慧有種種門，或從法說門入，或從譬說門入，或從亦法亦譬門入，若因此三門悟入大慧，則三種是門；若因此三門不得悟入則三種非門。故《涅槃經》云「或有服甘露，壽命得長存，或有服甘露，傷命

【現代漢語翻譯】 現代漢語譯本：

這是說修行者已經長期修行，長期修習大乘佛法，達到了無所得的正觀境界，不再有愛見（貪愛和邪見）以及凡夫和二乘（聲聞和緣覺）的垢染，所以說是清凈的。就像前面所說的『有佛子心凈』就是這個意思。

『舍利弗當知』以下，第二部分是說明得失。開始的一行半，是指出不學習此經的過失；接下來的一行半，是讚歎舍利弗學習此經的收穫。『諸佛法如是』，意思是說，佛法總是先用權巧方便，后說真實究竟，這是指示所學佛法的模範和軌跡。接下來半行，說明不學習此經就無法瞭解這些道理。『諸佛世之師』，意思是說，舍利弗最初聽佛略說時，認為佛是魔，聽了詳細的解說后，才知道佛是世間的大導師，這半行說明了辨識人邪正的方法。接下來一句，讚歎領悟佛法的權巧和真實。下一句，是毫無疑問的總結，決斷了人法（修行者和佛法）的道理。接下來半行，說明兩種疑惑消除后，欣然成就最高的境界。

《法華義疏》卷第四

永仁甲午年仲呂（陰曆五月）初三，爲了製造木板而完成工作，先母得到了果報。沙彌道尊水叔孝的十三週年忌日將滿，風吹樹木，悲傷有多少，千萬愁緒在誰那裡？唉！承擔劫石不磷（即使經歷無數劫，石頭也不會磨損）的恩情，遇到浮木未朽（即使漂浮很久，木頭也不會腐爛）的幸運，仍然刊刻《義疏》第四卷，希望它盛行流傳無窮無盡，乃至到達有頂天（三界之頂），救度阿鼻地獄（八大地獄中最苦之處）的眾生沒有邊際。

都干緣沙門 素慶 謹志 《大正藏》第34冊 No. 1721 《法華義疏》

《法華義疏》卷第五

胡吉藏 撰

《譬喻品》第三

之所以有這一品，是因為這部經文雖然有七軸，但宗旨歸於平等大慧（佛的智慧）。但是進入這種大慧有種種門徑，或者從法說門進入，或者從譬說門進入，或者從亦法亦譬門進入，如果因此三種門悟入大慧，那麼這三種就是門徑；如果因此三種門不得悟入，那麼這三種就不是門徑。所以《涅槃經》說『或者有人服用甘露，壽命得以長存，或者有人服用甘露，反而傷了性命』。

【English Translation】 English version:

This refers to a practitioner who has been practicing for a long time, cultivating the Mahayana (Great Vehicle) Dharma for a long time, and has attained the correct view of non-attainment, free from the defilements of attachment and wrong views (love and views) as well as those of ordinary people and the Two Vehicles (Śrāvakas and Pratyekabuddhas), hence it is said to be pure. As mentioned above, 'There are Buddha-sons whose minds are pure' is the meaning.

'Śāriputra, you should know' below, the second part explains gains and losses. The first one and a half lines point out the loss of not studying this sutra; the next one and a half lines praise Śāriputra's gains from studying this sutra. 'The Buddhas' Dharma is like this' means that the Buddhas' teachings always use skillful means first, then reveal the true and ultimate reality, indicating the model and trajectory of what is being learned. The next half line explains that without studying this sutra, one cannot understand these principles. 'The teachers of the world, the Buddhas' means that when Śāriputra first heard the Buddha's brief explanation, he thought the Buddha was a demon, but after hearing the detailed explanation, he realized that the Buddha was the great teacher of the world, this half line explains the method of distinguishing between right and wrong people. The next sentence praises the understanding of the skillful means and the true reality of the Buddhas' teachings. The next sentence is an undoubted conclusion, resolving the principles of people and Dharma (practitioners and the Dharma). The next half line explains that after the two doubts are eliminated, one joyfully achieves the highest state.

The Annotations on the Lotus Sutra, Volume 4

On the third day of the fifth lunar month (仲呂) of the year 甲午 (Yongren era), the work of making woodblocks was completed, and my late mother attained the fruit. The thirteenth anniversary of the death of Śrāmaṇera Dōson Suishuku Kō is approaching, the wind blows through the trees, how much sorrow is there, where are the myriad sorrows? Alas! Bearing the kindness of the indestructible Kalpa-stone (劫石不磷, even after countless kalpas, the stone will not wear away), encountering the fortune of the unrotted driftwood (浮木未朽, even after floating for a long time, the wood will not rot), still engraving the fourth volume of The Annotations, hoping it will flourish and spread endlessly, even reaching the highest heaven (有頂天, the summit of the Three Realms), saving the beings of Avīci Hell (阿鼻地獄, the most painful of the Eight Great Hells) without limit.

Respectfully inscribed by Śramaṇa Suqing, the manager of affairs. Taishō Tripiṭaka, Volume 34, No. 1721, The Annotations on the Lotus Sutra

The Annotations on the Lotus Sutra, Volume 5

Written by Huijizang

Chapter 3: Parables

The reason for this chapter is that although this sutra has seven scrolls, its purpose is to return to equal great wisdom (平等大慧, the wisdom of the Buddha). However, there are various paths to enter this great wisdom, either entering from the Dharma-speaking gate, or entering from the parable-speaking gate, or entering from the gate of both Dharma and parable, if one awakens to great wisdom through these three gates, then these three are the paths; if one cannot awaken through these three gates, then these three are not the paths. Therefore, the Nirvana Sutra says, 'Some who take nectar (甘露) gain long life, while others who take nectar harm their lives.'

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而早夭，無礙智甘露，所謂大乘典，如是大乘典，亦名雜毒藥」。但上根之人聞法說已解，無待譬喻，故涅槃經云「乃為利根人說大乘九部經略于譬喻」，即其事也。中根之徒未能忘言領法，故聞法說不解，而能虛心待譬，故為說譬喻。又隨風俗演教不同，震旦言多約法，天竺語多引譬類。昔張騫尋河源至大月氏國，見天竺使來而問之曰：彼土風俗其事云何？使答曰：彼國斗則乘象，言多引譬類。佛出天竺，隨彼風俗，故立譬喻也。

問：

譬與喻何異耶？

答：

經論之中或稱為譬或稱為喻，故知譬喻是眼目異名。亦得有異義者，譬者類也，喻者曉也。假借近事以況遠理，曉諸未悟謂之譬喻。《注經》云「譬以標事言心，喻以言心及事」也。但經論之內有四句不同：一、假近喻遠，如此經云「大富長者即是如來」。二、假遠喻近，如《涅槃經》云「譬如涅槃非有非無，罪亦如是非有非無」。三、以近喻近，如《中論》云「國無鍮石，譬之如金」。四者、以遠喻遠，如《大品》明云何如實際？謂如法性。以法性喻實際也。

問：

第二週譬喻說既名「譬喻品」，初周就法說應名「法說品」，初周既別題「方便品」，今復受何名耶？

答：

通而為論互現皆得，但上

【現代漢語翻譯】 現代漢語譯本：如果有人根器不夠，卻聽聞了這種甚深微妙的教法，反而會因此早夭，無法獲得無礙智慧的甘露。這裡所說的大乘經典，就像是摻雜了毒藥的食物一樣。只有上等根器的人聽聞佛法后，無需譬喻就能理解，所以《涅槃經》說：『乃是為利根之人宣說大乘九部經，簡略使用譬喻』，就是這個道理。中等根器的人還不能忘卻語言文字而直接領悟佛法，所以聽聞佛法后不能理解，但能夠虛心接受譬喻，所以才為他們說譬喻。而且，隨著各地風俗不同，弘揚佛法的方式也不同。震旦（中國）的語言多偏重於直接闡述佛法，而天竺（印度）的語言多引用譬喻。過去張騫尋找黃河源頭到達大月氏國，看到天竺使者前來，就問他們：『貴國的風俗習慣是怎樣的？』使者回答說：『我們國家打仗時乘坐大象，說話時多引用譬喻。』佛陀出生在天竺，所以也隨順當地的風俗，設立了譬喻。

問： 『譬』和『喻』有什麼區別呢？

答： 在經論中，有時稱為『譬』，有時稱為『喻』，由此可知『譬』和『喻』是眼目的不同名稱。也可以說它們有不同的含義，『譬』是比類，『喻』是曉喻。借用身邊的事物來比況深遠的道理，使那些尚未領悟的人明白，這就叫做譬喻。《注經》中說：『譬是用來說明事相和心念的，喻是用來說明心念和事相的。』但在經論中有四種不同的情況：第一種，用身邊的事物比喻遙遠的事理，比如這部經中說：『大富長者就是如來』。第二種，用遙遠的事理比喻身邊的事物，比如《涅槃經》中說：『譬如涅槃非有非無，罪也像這樣非有非無』。第三種，用身邊的事物比喻身邊的事物，比如《中論》中說：『國家沒有白銅，就像沒有黃金一樣』。第四種，用遙遠的事理比喻遙遠的事理，比如《大品般若經》中說明什麼是如實際？說是如法性。用如法性來比喻實際。

問： 第二週的譬喻說既然名為『譬喻品』，那麼初周的就法宣說應該名為『法說品』，初周已經別立題目為『方便品』，現在又應該叫什麼名字呢？

答： 總的來說，相互顯現都可以，但是……

【English Translation】 English version: If someone's capacity is insufficient and they hear this profound and subtle teaching, it may cause them to die prematurely and prevent them from obtaining the nectar of unobstructed wisdom. The Mahayana scriptures mentioned here are like food mixed with poison. Only those with superior faculties can understand the Dharma upon hearing it without needing parables. Therefore, the Nirvana Sutra says, 'It is for those with sharp faculties that the nine divisions of the Mahayana scriptures are explained, with parables used sparingly.' This is the reason. Those of middling capacity cannot forget words and directly grasp the Dharma, so they do not understand the Dharma upon hearing it, but they can humbly accept parables. Therefore, parables are spoken for them. Moreover, the methods of teaching vary with local customs. The language of Zhendan (China) tends to focus on directly explaining the Dharma, while the language of Tianzhu (India) often uses parables. In the past, Zhang Qian, while searching for the source of the Yellow River, arrived at the country of Dayuezhi and saw envoys from Tianzhu coming. He asked them, 'What are the customs of your country?' The envoys replied, 'In our country, we ride elephants in battle, and we often use parables in our speech.' The Buddha was born in Tianzhu, so he followed the local customs and established parables.

Question: What is the difference between pī (譬) and yù (喻)?

Answer: In the sutras and treatises, sometimes it is called pī and sometimes it is called yù. From this, we know that pī and yù are different names for the eyes. It can also be said that they have different meanings. Pī means to classify, and yù means to make known. Using familiar things to compare distant principles, making those who have not yet understood understand, this is called pīyù (譬喻, parable). The Commentary on the Sutra says, ' Pī is used to explain events and thoughts, and yù is used to explain thoughts and events.' However, within the sutras and treatises, there are four different situations: First, using near things to symbolize distant things, such as this sutra says, 'The great wealthy man is the Tathagata (如來, Thus Come One).' Second, using distant things to symbolize near things, such as the Nirvana Sutra says, 'For example, Nirvana (涅槃, extinction of suffering) is neither existent nor non-existent, and sin is also like this, neither existent nor non-existent.' Third, using near things to symbolize near things, such as the Madhyamaka-karika (中論, Middle Treatise) says, 'A country without brass is like gold.' Fourth, using distant things to symbolize distant things, such as the Mahaprajnaparamita Sutra (大品般若經, Great Perfection of Wisdom Sutra) explains, what is like the bhūtatathatā (實際, ultimate reality)? It is said to be like dharmatā (法性, the nature of phenomena). Using dharmatā to symbolize bhūtatathatā.

Question: Since the parable explanation in the second week is called the 'Parable Chapter', the Dharma explanation in the first week should be called the 'Dharma Explanation Chapter'. Since the first week already has a separate title, 'Expedient Means Chapter', what should it be called now?

Answer: Generally speaking, mutual manifestation is possible, but...

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就別以題名，今據通以標目。所言別者，法說語通，方便名別，故從別為稱。今言譬喻，其語則通，故從通為目，斯則法喻雙舉、通別互題也。

問：

《大經》云「喻有八種」，今是明何譬耶？

答：

若前品是法、今譬上法者，則先法后譬，謂后喻也。若就此品而言，未有法說，前明於譬，是前喻也。又今火宅喻是遍喻也。八種喻中可含三也。但法譬二名其義不定，人多謂譬但為事、法定是理，此實不然。《大經》云「譬如涅槃」，則涅槃為譬；「喻如金剛」，則金剛為譬，故知法譬之名義無定也。以不定故，可得法以為譬、譬以為法，以譬為法則法非定法，以法為譬則譬非定譬，當知非法非譬強名法譬。故因此法譬為令眾生了悟正道非法非譬，故上文言「是法不可示言辭相寂滅」，寄言題品令悟無言，故云「譬喻品」也。立品名應從「爾時舍利弗白佛言，我今無復疑悔」文安之。而卷初身子領解如來述成及與授記，此之三章未是譬喻。而忽在此立品名者，有人言：上根人領解，望下立「信解品」，應別立品名，但文少不足別題，故寄〈譬喻品〉初說也。今明身子要由解前法說方能請后譬喻，故后譬由前領法，所以立譬喻品在領解之初也。

「爾時舍利弗」下，此是法說中第二大

【現代漢語翻譯】 不以題名，現在根據通用的意義來標明標題。所說的『別』，是指佛法的解說和語言是相通的，只是爲了方便而名稱不同，所以用『別』來稱呼。現在說的譬喻，它的語言是通用的，所以用『通』來作為標題，這就是佛法和譬喻雙重並舉，通用和個別互相作為標題。

問：

《大經》（指《妙法蓮華經》）說『譬喻有八種』，現在這裡說明的是哪種譬喻呢？

答：

如果前面的品是講佛法，現在用譬喻來比喻前面的佛法，那麼就是先講佛法後用譬喻，這叫做『后喻』。如果就這一品來說，還沒有佛法的解說，先說明譬喻，這就是『前喻』。而且現在的火宅喻是『遍喻』。八種譬喻中可以包含這三種。但是『法』和『譬』這兩個名稱，它們的意義是不確定的，很多人認為譬喻只是事情，佛法一定是道理，這實際上是不對的。《大經》說『譬如涅槃（Nirvana，佛教術語，指解脫后的境界）』，那麼涅槃就是譬喻；『喻如金剛（Vajra，佛教術語，指堅固不壞的智慧）』，那麼金剛就是譬喻，所以知道『法』和『譬』這兩個名稱的意義是不確定的。因為不確定，就可以用佛法作為譬喻，用譬喻作為佛法，用譬喻作為佛法，那麼佛法就不是固定的佛法，用佛法作為譬喻，那麼譬喻就不是固定的譬喻，應當知道既不是佛法也不是譬喻，只是勉強稱為佛法和譬喻。所以因為這個佛法和譬喻，是爲了讓眾生了解正道既不是佛法也不是譬喻，所以上文說『這個佛法不可用言辭來表示，它的本體是寂滅的』，用言語來命名這一品，是爲了讓人領悟不可言說，所以叫做『譬喻品』。設立品名應該從『爾時舍利弗（Sariputra，佛陀的十大弟子之一）白佛言，我今無復疑悔』這句話來安排。而這一卷開頭舍利弗領悟理解，如來敘述成就以及給予授記，這三章還不是譬喻。而突然在這裡設立品名，有人說：上根器的人領悟理解，希望下面設立『信解品』，應該另外設立品名，但是文字太少不足以另外命名，所以寄託在〈譬喻品〉的開頭來說。現在說明舍利弗一定要通過理解前面的佛法解說，才能請求後面的譬喻，所以後面的譬喻是由前面領悟佛法而來，所以設立譬喻品在領悟理解的開頭。

『爾時舍利弗』以下，這是佛法解說中的第二大段。

【English Translation】 Without using a title based on specific terms, I now rely on a general meaning to mark the heading. The so-called 'specific' refers to the fact that the explanation of the Dharma and language are interconnected, but the names are different for the sake of convenience, so it is called 'specific'. The metaphors now spoken of have a common language, so 'general' is used as the title, which is a dual reference to both Dharma and metaphor, with general and specific terms used interchangeably.

Question:

The Great Sutra (referring to the Lotus Sutra) says 'there are eight kinds of metaphors'. Which metaphor is being explained here?

Answer:

If the previous chapter was about the Dharma, and now metaphors are used to illustrate the previous Dharma, then it is Dharma first and then metaphor, which is called a 'later metaphor'. If we consider this chapter alone, there is no Dharma explanation yet, and the metaphor is explained first, which is a 'prior metaphor'. Moreover, the current parable of the burning house is a 'universal metaphor'. The eight kinds of metaphors can include these three. However, the meanings of the two terms 'Dharma' and 'metaphor' are not fixed. Many people think that metaphors are just events, and the Dharma must be reason, which is actually not true. The Great Sutra says 'like Nirvana (Nirvana, a Buddhist term, referring to the state after liberation)', then Nirvana is a metaphor; 'like Vajra (Vajra, a Buddhist term, referring to solid and indestructible wisdom)', then Vajra is a metaphor, so we know that the meanings of the two terms 'Dharma' and 'metaphor' are not fixed. Because it is not fixed, the Dharma can be used as a metaphor, and the metaphor can be used as the Dharma. If the metaphor is used as the Dharma, then the Dharma is not a fixed Dharma. If the Dharma is used as a metaphor, then the metaphor is not a fixed metaphor. It should be known that it is neither Dharma nor metaphor, but is forcibly called Dharma and metaphor. Therefore, because of this Dharma and metaphor, it is to enable sentient beings to understand that the right path is neither Dharma nor metaphor. Therefore, the previous text says 'this Dharma cannot be expressed in words, its essence is quiescent', using words to name this chapter is to make people realize the unspeakable, so it is called 'Parable Chapter'. The establishment of the chapter name should be arranged from the sentence 'Then Sariputra (Sariputra, one of the Buddha's ten great disciples) said to the Buddha, I now have no more doubts and regrets'. However, at the beginning of this volume, Sariputra's understanding, the Buddha's narration of accomplishment, and the giving of prediction are not metaphors. And suddenly establishing a chapter name here, some people say: people with superior roots understand, hoping to establish a 'Belief and Understanding Chapter' below, a separate chapter name should be established, but there are too few words to name it separately, so it is entrusted to the beginning of the to say. Now it is explained that Sariputra must understand the previous Dharma explanation before he can request the later metaphor, so the later metaphor comes from the previous understanding of the Dharma, so the Parable Chapter is established at the beginning of understanding.

'Then Sariputra' below, this is the second major section in the Dharma explanation.

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段，上根人領解。所以得領解者，以教是緣教，故言教稱緣；緣是教緣，故言緣稱教。教稱緣故應病授藥，緣稱教故如法服行，是故上根即便領悟也。

問：

何故眾經得道不陣領悟，此教受解而自敘耶？

答：

為是義故眾教不同，若須一類，何名多部？又《法華》之前大小分流，《法華》之後三一已會。此經既是大小交際，反三之始、歸一之初，以義難明，故須述解。又小乘之人而信大法，雖言已解容有僻謬；今欲自陳請佛印定，故須述解也。又自陳領解即是重敷一乘，使守迷之徒因此得曉。又若上根人不序領悟，則中下之流便謂無人得解，教便虛設則望崖而退，為欲誨引迷情故須述解也。又佛上自說則是大人化小人，今身子陳悟則是小人化小人。又上父化于子，今是子化子，以義兼二化，故取信不難。又是大人稟大教而悟大，小人稟小教而悟小，此皆稱其理分不足述解。今忽小人悟大，蓋是教所希聞，故須述解；若不述解，容言小人終不悟大，無得佛理則還同昔經，則今教空設也。又自述領解，擊彼迷徒，令守隅之人專情自策，伊既已解我何猶迷？為是因緣故須自述也。又上品末佛示弘經之方，勸上根人秉解傳化；今既述解，則從佛前命也。

就文為二：初、長行；次、偈頌。

【現代漢語翻譯】 現代漢語譯本：對於上根器的人來說，他們能夠立即領悟。之所以能夠領悟，是因為教義是促成領悟的因緣，所以說『教』被稱為『緣』；而『緣』是教義的因緣，所以說『緣』被稱為『教』。因為『教』被稱為『緣』，所以能夠應病授藥；因為『緣』被稱為『教』，所以能夠如法修行。因此，上根器的人能夠立即領悟。

問： 為什麼其他的經典中證得道果的人不陳述自己的領悟，而這部經典接受教義后卻要自己敘述呢？

答： 因為這個緣故，不同的經典各有不同。如果需要完全一樣，又何必分為許多部呢？而且，《法華經》（Saddharma-puṇḍarīka-sūtra）之前，大小乘佛法分流；《法華經》之後，三乘歸於一乘已經匯合。這部經既是大小乘交匯之處，是捨棄三乘的開始，迴歸一乘的開端，因為義理難以明白，所以需要敘述理解。而且，小乘根器的人相信大乘佛法，雖然說已經理解，但可能存在偏差謬誤；現在想要自己陳述，請佛陀印證確定，所以需要敘述理解。而且，自己陳述領悟，就是重新闡述一乘佛法，使執迷不悟的人因此而明白。而且，如果上根器的人不敘述領悟，那麼中下根器的人就會認為沒有人能夠理解，教義就成了空設，就會望而卻步。爲了教誨引導迷惑的情感，所以需要敘述理解。而且，佛陀親自宣說，是大人教化小人；現在舍利弗（Śāriputra）陳述領悟，是小人教化小人。而且，前者是父親教化兒子，現在是兒子教化兒子，因為義理兼具兩種教化，所以取得信任不難。而且，大人稟受大乘教義而悟得大道，小人稟受小乘教義而悟得小道，這些都符合他們的根器和能力，所以不需要敘述理解。現在忽然小人悟得大道，這實在是教義中很少聽聞的，所以需要敘述理解；如果不敘述理解，就會有人說小乘根器的人終究不能悟得大道，無法獲得佛理，那就和以前的經典一樣了，那麼現在的教義就成了空設。而且，自己陳述領悟，是爲了敲擊那些迷惑的人，使那些固守一隅的人專心自勉，他既然已經理解，我為什麼還迷惑呢？因為這些因緣，所以需要自己陳述。而且，在《法華經》上品末尾，佛陀開示了弘揚經典的方便，勸勉上根器的人秉持理解去傳揚教化；現在既然敘述理解，就是遵從佛陀的命令。

就文義而言，分為兩部分：第一部分是長行（散文）；第二部分是偈頌（韻文）。

【English Translation】 English version: For those with superior faculties, they can immediately comprehend. The reason they can comprehend is that the teachings are the condition for comprehension, hence 'teaching' is called 'condition'; and 'condition' is the condition for the teachings, hence 'condition' is called 'teaching'. Because 'teaching' is called 'condition', medicine can be prescribed according to the illness; because 'condition' is called 'teaching', one can practice according to the Dharma. Therefore, those with superior faculties can immediately comprehend.

Question: Why is it that in other sutras, those who attain the path do not narrate their comprehension, while in this teaching, after receiving the teachings, one narrates their own understanding?

Answer: It is for this reason that different teachings are different. If they all had to be the same, why would there be so many divisions? Moreover, before the Lotus Sutra (Saddharma-puṇḍarīka-sūtra), the Great and Small Vehicles flowed separately; after the Lotus Sutra, the Three Vehicles have already converged into One. This sutra is at the intersection of the Great and Small Vehicles, the beginning of abandoning the Three Vehicles, and the start of returning to the One Vehicle. Because the meaning is difficult to understand, it is necessary to narrate one's understanding. Moreover, those of the Small Vehicle who believe in the Great Vehicle, although they say they understand, may have biases and errors; now they want to state their understanding and ask the Buddha to confirm it, so it is necessary to narrate their understanding. Moreover, narrating one's own comprehension is to re-expound the One Vehicle, so that those who are attached to delusion can thereby understand. Moreover, if those with superior faculties do not narrate their comprehension, then those of middle and lower faculties will think that no one can understand, and the teachings will be in vain, and they will retreat in the face of difficulty. In order to teach and guide confused minds, it is necessary to narrate one's understanding. Moreover, when the Buddha speaks, it is a great person teaching small people; now when Śāriputra narrates his enlightenment, it is a small person teaching small people. Moreover, the former is a father teaching his son, and the latter is a son teaching his son. Because the meaning encompasses both types of teaching, it is not difficult to gain trust. Moreover, great people receive the Great Vehicle teachings and attain great enlightenment, and small people receive the Small Vehicle teachings and attain small enlightenment. These all correspond to their faculties and abilities, so there is no need to narrate their understanding. Now, suddenly, a small person attains great enlightenment, which is rarely heard in the teachings, so it is necessary to narrate their understanding; if they do not narrate their understanding, people might say that those of the Small Vehicle can never attain great enlightenment and cannot obtain the Buddha's principles, then it would be the same as the previous sutras, and the current teachings would be in vain. Moreover, narrating one's own comprehension is to strike at those who are deluded, causing those who cling to a corner to focus on self-improvement. 'Since he has already understood, why am I still confused?' Because of these conditions, it is necessary to narrate one's own understanding. Moreover, at the end of the 'Superior Practices' chapter, the Buddha showed the way to propagate the sutra, encouraging those with superior faculties to uphold their understanding and transmit the teachings; now that they are narrating their understanding, they are following the Buddha's command.

In terms of the text, it is divided into two parts: first, the prose (long lines); second, the verses (gāthās).

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長行又兩：初、經家序其喜敬；次、發言自述領解。前有二句：一者、內心歡喜；二者、外形致敬。內心歡喜者，歡喜從信解而發，故示于喜貌以表信解。身子歡喜凡有二義：一、有所除故喜；二、有所得故喜。有所除故喜有二義：一者、昔舊疑悔除；二、今新疑悔除。此二憂除，是故歡喜。有所得故喜亦有二義：一者、聞上法說，得未曾有解故喜；二者、聞上總記，豫欣得記是故歡喜。此二是喜中之極，故稱踴躍。《注經》云「疑慮外除、喜心內發，不覺舞蹈，是故踴躍也。」

問：

《成實論》云「無憂無喜，羅漢功德」。今經何故云羅漢歡喜耶？

答：

有人言：羅漢實無喜，為欲引物是故示喜。有人言：本就六心判聲聞緣覺，羅漢由是外凡豈無憂喜？此據理釋也。若就教釋此即無也，《成論》云「憂喜要從想分別生」，羅漢斷正使盡無復執惑，豈有憂喜耶？而經言有者，此義說慶悅之心為喜，例如義說無漏觀智為任放樂也。今明小乘內說羅漢無憂喜，就大乘論之則有喜也。例如凡夫五欲不能動迦葉，菩薩音樂則不能自安也。

「即起合掌」第二、外形致敬。將欲自陳領解，仰瞻如來請為印定，是故避席表其敬誠也。又上即是意業歡喜，今謂身業致敬也。「瞻仰尊顏」者，以仰

【現代漢語翻譯】 現代漢語譯本： 長行文又分為兩部分：第一部分，經書編纂者敘述大眾的喜悅和敬意；第二部分，身子（Śarīputra，舍利弗）自己陳述領悟和理解。前一部分包含兩層含義：一是內心的歡喜；二是外在的敬意。內心的歡喜，是從信解而產生的，因此通過喜悅的表情來表達信解。身子的歡喜通常有兩種含義：一是因有所去除而歡喜；二是因有所獲得而歡喜。因有所去除而歡喜，又包含兩層含義：一是過去舊有的疑惑和後悔被去除；二是現在新產生的疑惑和後悔被去除。這兩種憂慮被去除，所以感到歡喜。因有所獲得而歡喜，也包含兩層含義：一是聽聞了殊勝的佛法，獲得了前所未有的理解而歡喜；二是聽聞了殊勝的授記，預先欣喜自己將獲得授記而歡喜。這兩種歡喜是歡喜中的極致，所以稱之為踴躍。《注經》中說：『疑慮從外去除，喜悅從內心生髮，不由自主地舞蹈，所以稱之為踴躍。』 問： 《成實論》（Tattvasiddhi-śāstra）中說：『無憂無喜，是阿羅漢（Arhat）的功德』。現在這部經中為什麼說阿羅漢歡喜呢？ 答： 有人說：阿羅漢實際上沒有喜悅，爲了引導眾生，所以示現歡喜。有人說：本來就用六心來區分聲聞（Śrāvaka）和緣覺（Pratyekabuddha），阿羅漢由此還是外凡，怎麼會沒有憂愁和喜悅呢？這是從理上解釋。如果從教義上解釋，這就沒有了。《成實論》中說：『憂愁和喜悅，一定要從想和分別產生』，阿羅漢斷除了所有的煩惱，沒有了執著和迷惑，怎麼會有憂愁和喜悅呢？而經書上說有，這是說慶幸和喜悅的心情可以稱為喜，例如用比喻來說明無漏的觀智可以稱為任放樂。現在說明小乘內部說阿羅漢沒有憂愁和喜悅，如果從大乘的觀點來看，則是有喜悅的。例如凡夫的五欲不能動搖迦葉（Kāśyapa），菩薩的音樂則不能讓他自己安寧。 『即起合掌』，這是第二部分，外在的敬意。將要親自陳述領悟和理解，仰望如來（Tathāgata）請求印證，所以離開座位，表達敬意和誠意。而且上面說的是意業的歡喜，現在說的是身業的敬意。『瞻仰尊顏』，是以仰

【English Translation】 English version: The long passage is further divided into two parts: first, the compilers of the scripture narrate the joy and reverence of the assembly; second, Śarīputra (身子, one of the chief disciples of the Buddha) himself describes his understanding and comprehension. The former part contains two layers of meaning: one is inner joy; the other is outward reverence. Inner joy arises from faith and understanding, so it is expressed through a joyful expression to show faith and understanding. Śarīputra's joy usually has two meanings: one is joy because something has been removed; the other is joy because something has been gained. Joy because something has been removed contains two meanings: one is that past doubts and regrets have been removed; the other is that new doubts and regrets have been removed. These two worries are removed, so there is joy. Joy because something has been gained also contains two meanings: one is joy because one has heard the supreme Dharma and gained unprecedented understanding; the other is joy because one has heard the supreme prophecy and is pleased in advance that one will receive the prophecy. These two joys are the ultimate in joy, so they are called 'leaping for joy'. The Commentary on the Sutra says: 'Doubts and worries are removed from the outside, and joy arises from the inside, involuntarily dancing, so it is called leaping for joy.' Question: The Tattvasiddhi-śāstra (成實論) says: 'Without sorrow and joy, is the merit of an Arhat (羅漢, one who has attained enlightenment)'. Why does this sutra now say that an Arhat is joyful? Answer: Some say: Arhats actually have no joy, but they manifest joy in order to guide sentient beings. Some say: Originally, the Śrāvaka (聲聞, a disciple of the Buddha) and Pratyekabuddha (緣覺, one who attains enlightenment on their own) were distinguished by the six minds, and Arhats are still ordinary beings in that sense, so how can they not have sorrow and joy? This is an explanation from the perspective of principle. If explained from the perspective of doctrine, then this is not the case. The Tattvasiddhi-śāstra says: 'Sorrow and joy must arise from thought and discrimination', Arhats have cut off all afflictions and have no attachments or delusions, so how can they have sorrow and joy? But the sutra says that they do, this means that the feeling of rejoicing and joy can be called joy, for example, to illustrate that the uncontaminated wisdom can be called effortless joy. Now it is explained that within the Theravada tradition, Arhats have no sorrow and joy, but from the perspective of Mahayana, they do have joy. For example, the five desires of ordinary people cannot move Kāśyapa (迦葉, one of the principal disciples of the Buddha), but the music of Bodhisattvas cannot let him be at peace. 'Immediately arose and joined palms', this is the second part, outward reverence. About to personally describe the understanding and comprehension, looking up to the Tathāgata (如來, the 'Thus-Gone One', a title of the Buddha) to request confirmation, so leaving the seat to express reverence and sincerity. Moreover, the above refers to the joy of mental action, and now it refers to the reverence of physical action. 'Gazing upon the venerable countenance', is to look up

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瞻尊顏思候可言之時也。

「而白佛言」下，第二、發言自敘領解，候得其機乃敢發言也。又上是身心喜敬，今則口述領解也。就文為三：初、標喜；二、釋喜；三、結喜。標中二句：一、標得喜之由；二、正明得喜。「聞此法音」者，即〈方便品〉「同歸一音」，謂得解之由也。「心懷踴躍」，第二、正明喜也。既聞所未聞，故稱得未曾有也。「所者何」下，第二、釋喜。以喜義未彰故宜釋所以。就文為二：初、序昔迷故致憂；二、明今解故喜。初文復開為二：一、序昔悔；二、明昔疑。以失大故悔、取小故疑，疑悔既生則內心不悅，故須明此二也。然取小既疑，失大亦爾，失大既悔亦悔取小，此義互通也。「我昔從佛聞如是法」者，總敘昔日聞法也。「見諸菩薩授記作佛」者，別明所聞事也。又向序聞法、此敘見人，一會之中備有人法，故具陳也。然見諸菩薩受記作佛可通大小，大乘中論《波若》已上、竟《法華》之前，皆明授菩薩記；然三藏中亦有此說，《釋論》云「中本末阿含經，記彌勒作佛，明土凈人華神德無量」，身子見此便起悔心也。「而我等不預斯事甚自感傷」者，哀傷己等不預勝流也。「失於如來無量知見」者，既失偶于同朋，又喪果於無量，何苦如之？所以傷嘆也。

「世尊我常獨

【現代漢語翻譯】 現代漢語譯本： 瞻仰世尊的尊容，思量著可以發言的時機。

在『而白佛言』之後，第二部分是發言者自己敘述領悟，等待合適的時機才敢發言。前面是身心喜悅恭敬，現在則是用口述說出領悟。從文義上分為三部分：首先，標明喜悅；其次，解釋喜悅；最後，總結喜悅。在標明喜悅的部分有兩句：一句是標明得到喜悅的原因；另一句是正面說明得到喜悅。『聞此法音』，就是指〈方便品〉中的『同歸一音』，說明得到理解的原因。『心懷踴躍』，第二句，正面說明喜悅。因為聽到了前所未聞的道理，所以說是得到了前所未有的體驗。『所者何』之後，第二部分，解釋喜悅。因為喜悅的含義還不明顯，所以應該解釋原因。從文義上分為兩部分：首先，敘述過去迷惑導致憂愁；其次，說明現在理解所以喜悅。第一部分又分為兩部分：一是敘述過去的後悔；二是說明過去的疑惑。因為失去大的而後悔，選取小的而疑惑，疑惑和後悔既然產生，那麼內心就不快樂，所以需要說明這兩點。然而選取小的既然疑惑，失去大的也是一樣，失去大的既然後悔，也後悔選取小的，這個意義是互通的。『我昔從佛聞如是法』，總的敘述過去聽聞佛法。『見諸菩薩授記作佛』，分別說明所聽聞的事情。前面敘述聽聞佛法，這裡敘述見到他人，一次法會之中具備人與法，所以詳細陳述。然而見到諸位菩薩被授記作佛可以通於大乘和小乘，大乘中從《般若》以上，到《法華》之前，都說明了授菩薩記；然而三藏中也有這種說法，《釋論》說『中本末阿含經，記彌勒（Maitreya，未來佛）作佛，說明國土清凈，人民美好，神通功德無量』，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）見到這些便產生了後悔之心。『而我等不預斯事甚自感傷』，哀傷自己等人沒有參與到殊勝的行列之中。『失於如來無量知見』，既然錯失了與同伴為伍的機會，又喪失瞭如來的無量智慧見解，有什麼痛苦比這更甚？所以傷心嘆息。

『世尊我常獨 English version: Gazing upon the venerable countenance of the World-Honored One, I pondered the opportune moment to speak.

Following 『And then spoke,』 the second part is the speaker's own narration of understanding, daring to speak only when the time is right. The previous part was joy and reverence in body and mind; now, it is verbally expressing understanding. Structurally, it is divided into three parts: first, marking joy; second, explaining joy; and third, concluding joy. The part marking joy consists of two sentences: one marking the cause of obtaining joy, and the other directly stating the obtaining of joy. 『Hearing this Dharma-sound』 refers to 『all converging to one sound』 in the 〈Expedient Means Chapter〉, indicating the cause of understanding. 『My heart leaps with joy,』 the second sentence, directly states the joy. Because one has heard what has never been heard before, it is said to be obtaining what has never been had before. After 『What is it that,』 the second part, explains the joy. Because the meaning of joy is not yet clear, it is appropriate to explain the reason. Structurally, it is divided into two parts: first, narrating past delusion leading to sorrow; and second, explaining present understanding leading to joy. The first part is further divided into two parts: one is narrating past regret, and the other is explaining past doubt. Because of losing the great, one regrets; because of choosing the small, one doubts. Since doubt and regret have arisen, the inner mind is not happy, so it is necessary to explain these two points. However, since choosing the small is doubtful, losing the great is also the same; since losing the great is regretful, one also regrets choosing the small. This meaning is interconnected. 『I formerly heard such Dharma from the Buddha,』 generally narrates hearing the Dharma in the past. 『Seeing the Bodhisattvas being conferred predictions of Buddhahood,』 specifically explains what was heard. The previous part narrated hearing the Dharma, and this part narrates seeing others. In one assembly, both people and Dharma are present, so it is described in detail. However, seeing the Bodhisattvas being conferred predictions of Buddhahood can apply to both the Mahayana and Hinayana. In the Mahayana, from the 《Prajna》 and above, until before the 《Lotus Sutra》, the conferring of predictions to Bodhisattvas is explained. However, there is also such a saying in the Tripitaka. The 《Shilun》 says, 『The Middle, Beginning, and End Agama Sutras record Maitreya (the future Buddha) becoming a Buddha, explaining that the land is pure, the people are beautiful, and the spiritual powers and merits are immeasurable.』 Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) saw these and then arose a heart of regret. 『And we do not participate in this matter, feeling very saddened,』 lamenting that they are not participating in the superior ranks. 『Losing the immeasurable knowledge and vision of the Tathagata,』 since they have missed the opportunity to be with companions and have lost the immeasurable wisdom and insight of the Tathagata, what suffering is greater than this? Therefore, they are saddened and sigh.

『World-Honored One, I often alone』

【English Translation】 English version: Gazing upon the venerable countenance of the World-Honored One, I pondered the opportune moment to speak.

Following 『And then spoke,』 the second part is the speaker's own narration of understanding, daring to speak only when the time is right. The previous part was joy and reverence in body and mind; now, it is verbally expressing understanding. Structurally, it is divided into three parts: first, marking joy; second, explaining joy; and third, concluding joy. The part marking joy consists of two sentences: one marking the cause of obtaining joy, and the other directly stating the obtaining of joy. 『Hearing this Dharma-sound』 refers to 『all converging to one sound』 in the 〈Expedient Means Chapter〉, indicating the cause of understanding. 『My heart leaps with joy,』 the second sentence, directly states the joy. Because one has heard what has never been heard before, it is said to be obtaining what has never been had before. After 『What is it that,』 the second part, explains the joy. Because the meaning of joy is not yet clear, it is appropriate to explain the reason. Structurally, it is divided into two parts: first, narrating past delusion leading to sorrow; and second, explaining present understanding leading to joy. The first part is further divided into two parts: one is narrating past regret, and the other is explaining past doubt. Because of losing the great, one regrets; because of choosing the small, one doubts. Since doubt and regret have arisen, the inner mind is not happy, so it is necessary to explain these two points. However, since choosing the small is doubtful, losing the great is also the same; since losing the great is regretful, one also regrets choosing the small. This meaning is interconnected. 『I formerly heard such Dharma from the Buddha,』 generally narrates hearing the Dharma in the past. 『Seeing the Bodhisattvas being conferred predictions of Buddhahood,』 specifically explains what was heard. The previous part narrated hearing the Dharma, and this part narrates seeing others. In one assembly, both people and Dharma are present, so it is described in detail. However, seeing the Bodhisattvas being conferred predictions of Buddhahood can apply to both the Mahayana and Hinayana. In the Mahayana, from the 《Prajna》 and above, until before the 《Lotus Sutra》, the conferring of predictions to Bodhisattvas is explained. However, there is also such a saying in the Tripitaka. The 《Shilun》 says, 『The Middle, Beginning, and End Agama Sutras record Maitreya (the future Buddha) becoming a Buddha, explaining that the land is pure, the people are beautiful, and the spiritual powers and merits are immeasurable.』 Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) saw these and then arose a heart of regret. 『And we do not participate in this matter, feeling very saddened,』 lamenting that they are not participating in the superior ranks. 『Losing the immeasurable knowledge and vision of the Tathagata,』 since they have missed the opportunity to be with companions and have lost the immeasurable wisdom and insight of the Tathagata, what suffering is greater than this? Therefore, they are saddened and sigh.

『World-Honored One, I often alone』

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處」下，第二、明舊疑，即謂佛賜偏也。失於大果，由佛授小，故妄咎于佛。「我常獨處山林樹下」者，前明在會見聞之時，此敘獨處思惟之日也。「每作是念」下，正出所疑也。「同入法性」者，法性即是實相，三乘得道莫不由之。《中論．觀法品》云「得實相者有三種，謂三乘人」，《大經》云「觀中道者有三種」，皆是其事，故言同入法性也。

問：

身子何處聞法性而悟耶？

答：

身子入法性有三時：一者、初遇頞鞞即聞空法，故云息心達本源故名為沙門。本源者即法性也。以聞此言得法眼凈，所以入也。二者、身子得初果已，后聞佛與長爪論義，責不忍之見墮粗細兩負，明諸法空。身子聞於此言便成羅漢，又是同入法性也。三者、從得羅漢已后歷聞《大品》及方等眾經，皆明三乘同入法性，故始末言之凡有三時同聞法性。

「云何如來以小乘法而見濟度」者，同入法性，明所證是同，以小乘法而見濟度，明所得為異。實由見法性有淺深，而謂佛授有大小，不自省過而疑佛賜偏也。「是我等咎非世尊也」下，第二、明昔疑悔既除，今得解歡喜也。就文為兩：初、標章門；次、釋章門。向不審思妄咎于佛，今三複尋究失在於我，故云是我等咎非世尊也。「所以者何」下，釋章

【現代漢語翻譯】 現代漢語譯本： 『處』字之後，第二點是解釋過去的疑惑，也就是認為佛陀有所偏頗。未能獲得大乘的果實，是因為佛陀傳授了小乘，所以錯誤地歸咎於佛陀。『我常獨處山林樹下』，前面說明是在法會上聽聞的時候，這裡敘述的是獨自思惟的日子。『每作是念』之後，正是提出所疑惑的內容。『同入法性』，法性就是實相，三乘（聲聞乘、緣覺乘、菩薩乘）得道沒有不是通過它的。《中論．觀法品》說：『證得實相的有三種人，就是三乘人』，《大般涅槃經》說：『觀察中道有三種』，都是指這件事，所以說同入法性。

問：

舍利弗（Śāriputra）在何處聽聞法性而開悟呢？

答：

舍利弗（Śāriputra）證入法性有三個時期：第一，最初遇到頞鞞（Aśvajit）就聽聞了空法，所以說息滅妄心，通達本源，因此名為沙門（Śrāmaṇa）。本源就是法性。因為聽聞此言而得到法眼凈，所以證入。第二，舍利弗（Śāriputra）得到初果之後，後來聽聞佛陀與長爪梵志（Dīghanakha）辯論，責備不忍之見，墮入粗細兩邊的過失，闡明諸法皆空。舍利弗（Śāriputra）聽聞此言便成就阿羅漢（Arhat），這也是同入法性。第三，從證得阿羅漢（Arhat）之後，經歷聽聞《大品般若經》以及方等部的眾多經典，都闡明三乘共同證入法性，所以從始至終說來總共有三個時期聽聞法性。

『云何如來以小乘法而見濟度』，共同證入法性，說明所證悟的境界是相同的，以小乘法而得到濟度，說明所得的果位是不同的。實際上是因為對法性的理解有深淺，卻認為佛陀傳授有大小，不反省自己的過失而懷疑佛陀有所偏頗。『是我等咎非世尊也』之後，第二點是說明過去的疑惑和後悔已經消除，現在得到理解而歡喜。就文義分為兩部分：首先，標明章節的主旨；其次，解釋章節的內容。過去沒有仔細思考，錯誤地歸咎於佛陀，現在反覆尋思探究，過失在於我們自己，所以說『是我等咎非世尊也』。『所以者何』之後，是解釋章節的內容。

【English Translation】 English version: Following 『處』 (chù, place), the second point is to clarify past doubts, namely, the perception that the Buddha was biased. Failure to attain the great fruit (Mahāyāna attainment) was attributed to the Buddha's teaching of the small vehicle (Hinayāna), thus wrongly blaming the Buddha. 『I often dwell alone in mountain forests under trees』 – the former describes the time of hearing and seeing at the assembly, while this narrates the days of solitary contemplation. After 『每作是念』 (měi zuò shì niàn, I often thought), the content of the doubt is directly presented. 『同入法性』 (tóng rù fǎ xìng, together enter the Dharma-nature) – Dharma-nature is the true reality (bhūtatathatā), and the attainment of the three vehicles (Triyāna) is invariably through it. The Mūlamadhyamakakārikā, Chapter on Examination of the Nature of Things, states: 『Those who attain true reality are of three kinds, namely, the people of the three vehicles.』 The Mahāparinirvāṇa Sūtra states: 『Those who contemplate the Middle Way are of three kinds.』 These all refer to the same matter, hence the saying 『together enter the Dharma-nature.』

Question:

Where did Śāriputra (舍利弗) hear the Dharma-nature and attain enlightenment?

Answer:

Śāriputra (舍利弗) entered the Dharma-nature at three times: First, upon initially encountering Aśvajit (頞鞞), he heard the Dharma of emptiness (śūnyatā), hence the saying 『extinguishing the mind and reaching the source is called a Śrāmaṇa (沙門).』 The source is the Dharma-nature. Because of hearing these words, he attained the pure Dharma-eye (dharma-cakṣus), thus entering. Second, after Śāriputra (舍利弗) attained the first fruit (Sotāpanna), he later heard the Buddha debating with Dīghanakha (長爪梵志), rebuking the view of intolerance, falling into the faults of both coarse and subtle, clarifying that all dharmas are empty. Śāriputra (舍利弗), upon hearing these words, became an Arhat (羅漢), and this is also entering the Dharma-nature. Third, after attaining Arhatship (羅漢), he successively heard the Mahāprajñāpāramitā Sūtra and various Vaipulya Sūtras, all of which clarify that the three vehicles together enter the Dharma-nature. Therefore, from beginning to end, there are three times of hearing the Dharma-nature.

『云何如來以小乘法而見濟度』 (yún hé rú lái yǐ xiǎo shèng fǎ ér jiàn jì dù, Why does the Tathāgata use the small vehicle to liberate?) – together entering the Dharma-nature clarifies that the attained realm is the same; being liberated by the small vehicle clarifies that the attained fruits are different. In reality, it is because the understanding of the Dharma-nature has depths, yet it is thought that the Buddha's teaching has sizes, not reflecting on one's own faults but doubting the Buddha's bias. After 『是我等咎非世尊也』 (shì wǒ děng jiù fēi shì zūn yě, It is our fault, not the World-Honored One's), the second point is to clarify that past doubts and regrets have been eliminated, and now understanding is attained and joy arises. The text is divided into two parts: first, stating the main point of the chapter; second, explaining the content of the chapter. In the past, without careful consideration, we wrongly blamed the Buddha; now, after repeated contemplation and investigation, the fault lies with ourselves, hence the saying 『It is our fault, not the World-Honored One's.』 After 『所以者何』 (suǒ yǐ zhě hé, Why is this so?), it is the explanation of the content of the chapter.

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門也。凡有二句：初、明不待說大故失於大，次、明自取于小是故證小。此二並是自失，非佛過也。「若我等待說所因」者，待謂當待之待，所因者謂學地六度等諸行，六度等諸行並是成極果之因，故謂諸行為所因也。若我當待斯說者，如來必用大乘以濟我苦海而勉累縛，故云若待說所因則成三菩提，必以大乘而得度脫也。

問：

何以知然耶？

答：

上文云「諸人今當知合掌一心待」，待后佛起定說法也。又經云「待處待時待人」必是后時事也。「然我等不解方便隨宜所說」下，此第二、明自取于小。明由我不解故自取小，則咎在己、過非佛。

問：

方便隨宜此有何異？

答：

方便者顯法非真實，隨宜者隨前人機宜，人法不同是以兩出也。又方便與隨宜二事各別，方便者階漸為義，如七方便之流，謂教有大小而匠者說法自有階漸，說小應先、明大宜后，為化宜爾即名隨宜。「我若解者便應棄先之小待后之大」，由我不知便謂小為理極故信受取證，失大之過所以在己也。

問：

五人是初聞佛法，身子何得稱初聞耶？

答：

此言初聞者，不云身子在眾人之初。但身子本學外道，初從頞鞞始聞佛道即證初果，鬢髮墮落便成沙門。

【現代漢語翻譯】 現代漢語譯本： 這是關於『門』的解釋。總共有兩句話：第一句，說明不等待佛陀宣說大法，是由於自身在大處有所缺失；第二句，說明是自己選擇了小法，因此只證得了小果。這兩種情況都是自身的過失，不是佛陀的過錯。『若我等待說所因』，這裡的『待』是等待的『待』，『所因』指的是在學習階段的六度（Lục độ，六種達到彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）等各種修行。六度等修行都是成就最終佛果的原因，所以說這些修行為『所因』。如果我當時等待佛陀宣說這些，如來（Như Lai，佛陀的稱號之一）一定會用大乘佛法（Đại Thừa Phật Pháp，一種佛教流派，強調普度眾生）來救度我脫離苦海，勉勵我解除累世的束縛，所以說如果等待佛陀宣說『所因』，就能成就三菩提（Tam Bồ Đề，正覺），必定能以大乘佛法而得到解脫。

問： 憑什麼知道是這樣呢？

答： 上文說『諸人今當知合掌一心待』，意思是說，等待佛陀入定后說法。而且經書上說『待處待時待人』，必定是後來的事情。『然我等不解方便隨宜所說』，這是第二點，說明是自己選擇了小法。說明由於我們不理解佛法，所以自己選擇了小法，那麼過錯在於自己，不是佛陀的過錯。

問： 『方便』和『隨宜』有什麼不同？

答： 『方便』是指佛法並非絕對真實，『隨宜』是指隨順聽法者的根器。因為人和法不同，所以分兩種說法。而且『方便』和『隨宜』是兩件不同的事，『方便』有階梯漸進的意思，比如七方便之流，意思是說教法有大小，而說法的人自有階梯漸進的方式，應該先說小法，后說明大法，爲了教化才這樣做的，這就叫做『隨宜』。『我若解者便應棄先之小待后之大』，因為我們不明白，就認為小法是真理的極致，所以信受並證得了小果，失去證得大果的機會，過錯在於自己。

問： 五比丘（Năm Tỳ Kheo，佛教最早的五位出家弟子）是最初聽聞佛法的人，舍利弗（Xá Lợi Phất，佛陀的十大弟子之一，以智慧著稱）為什麼也被稱為最初聽聞佛法的人呢？

答： 這裡說最初聽聞佛法，並不是說舍利弗在所有人之前。只是舍利弗原本學習外道，最初從頞鞞（Át Bệ，人名）那裡開始聽聞佛道，就證得了初果（Sơ quả，聲聞乘修行的第一個階段），頭髮脫落，就成了沙門（Sa môn，出家人的通稱）。

【English Translation】 English version: This passage explains the meaning of 'the gate'. It consists of two sentences: The first explains that failing to wait for the Buddha to expound the Great Dharma is due to one's own deficiency in the greater aspects; the second explains that choosing the Lesser Dharma oneself results in attaining only the Lesser Fruit. Both of these situations are one's own fault, not the Buddha's. 'If I had waited for the explanation of the cause (所因 suǒ yīn)'—here, 'wait' means to await, and 'cause' refers to the various practices such as the Six Perfections (六度 Lục độ, six ways to reach the other shore: generosity, morality, patience, diligence, concentration, and wisdom) in the learning stage. The Six Perfections and other practices are the cause of attaining the ultimate Buddhahood, so these practices are called 'cause'. If I had waited for the Buddha to expound these, the Tathagata (如來 Như Lai, one of the titles of the Buddha) would surely have used the Mahayana Dharma (大乘佛法 Đại Thừa Phật Pháp, a Buddhist school emphasizing universal salvation) to save me from the sea of suffering and encourage me to break free from the bonds of countless lifetimes. Therefore, it is said that if one waits for the explanation of the 'cause', one can attain the Three Bodhis (三菩提 Tam Bồ Đề, perfect enlightenment) and surely be liberated by the Mahayana Dharma.

Question: How do we know this is the case?

Answer: The previous text says, 'All of you should know to put your palms together and wait with one mind,' meaning to wait for the Buddha to enter Samadhi and then expound the Dharma. Moreover, the scriptures say, 'Wait for the place, wait for the time, wait for the person,' which must refer to later events. 'However, we do not understand the expedient and appropriate teachings'—this is the second point, explaining that one chooses the Lesser Dharma oneself. It explains that because we do not understand the Dharma, we choose the Lesser Dharma ourselves, so the fault lies with ourselves, not with the Buddha.

Question: What is the difference between 'expedient (方便)' and 'appropriate (隨宜)'?

Answer: 'Expedient' means that the Dharma is not absolutely real, and 'appropriate' means to accord with the capacity of the listener. Because people and Dharma are different, there are two different ways of speaking. Moreover, 'expedient' and 'appropriate' are two different things. 'Expedient' has the meaning of gradual progression, such as the stream of the Seven Expedients, meaning that the teachings have greater and lesser aspects, and the speaker has a gradual way of speaking, first speaking the Lesser Dharma and then explaining the Greater Dharma. This is done for the sake of teaching, and this is called 'appropriate'. 'If I had understood, I should have abandoned the Lesser Dharma first and waited for the Greater Dharma later.' Because we do not understand, we think that the Lesser Dharma is the ultimate truth, so we believe in it and attain the Lesser Fruit, losing the opportunity to attain the Greater Fruit. The fault lies with ourselves.

Question: The Five Bhikkhus (五比丘 Năm Tỳ Kheo, the first five ordained disciples of the Buddha) were the first to hear the Dharma. Why is Shariputra (舍利弗 Xá Lợi Phất, one of the Buddha's ten great disciples, known for his wisdom) also called the first to hear the Dharma?

Answer: Here, saying 'the first to hear the Dharma' does not mean that Shariputra was before everyone else. It is just that Shariputra originally studied external paths, and he first heard the Buddha's path from Aruṇeya (頞鞞 Át Bệ, a person's name), and then attained the First Fruit (Sơ quả, the first stage of the Śrāvakayāna path), his hair fell out, and he became a Shramana (沙門 Sa môn, a general term for renunciates).

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問：

《成論》云「取衣時有煩惱，取衣已無煩惱」，身子大利根人，何故不即成羅漢而證初果耶？

答：

《婆沙》云「波羅蜜聲聞必前證初果后成羅漢，法如是故」。有人言：身子博學多聞，於世俗智慧勝、于入道智慧劣，故不及取衣時有煩惱、取衣已無煩惱人也。

「我從昔來」下，第三、結歡喜也。將結喜故重牒昔憂也。「我從昔來終日竟夜」並牒上二處文也。牒前在會、騰后獨思，明無時不爾，故云我從昔來也。于日則終、于夜又竟，每自克責，豈有悅時也。「而今從佛聞所未聞」者，此正明今喜也。

問：

但應明喜，何故前辨憂也？

答：

身子喜，從憂除故喜生，昔既疑悔所以生憂，今疑悔除故歡喜也。又據益物言者，前序迷憂，示我同物；今悟故喜，引物同我。又此二事併爲引物，身子于聲聞中最為第一，取小失大既生疑悔，諸餘羅漢道劣身子寧得保小不欣大耶？

問：

疑悔通今昔不？

答：

疑通今昔、悔但據昔，昔失大故悔，今明不失大則無悔也。疑通今昔，者昔以教理相疑，理既唯一教不應三。今疑者，今昔兩教相疑也。昔教說三，今何由辨一？如三請中說也。「身意泰然快得安穩」者，憂悔塞心所以

不泰，疑搖其慮故不安穩也。此文具含二喜：一、舊疑悔除故喜，二、今疑悔除故喜也。「真是佛子」者，明佛子有二門：一者、小乘有五佛子，謂四果及緣覺；二者、大小合明五佛子，謂四果及法身菩薩。今云真是佛子者，對小乘五種佛子並非真子，今悟解一乘、堪紹繼佛種，始為真佛子。《勝鬘經》別有〈真子章〉，如彼釋也。「從佛口生」者，上對小乘之偽，總明今大乘為真子。此下別約三慧以釋真子也。從佛教生聞慧解，故云從佛口生。「從法化生」者，從理法生思慧解也。「得佛法分」者，生修慧解也。故《毗曇》云「聞慧一向從教生，修慧一向理生，思慧或時從理或時從教」。依今文，思修二慧並從理生也。《智度論》云「外書明婆羅門從梵天口生，於四姓眾生中最勝」，今隨俗嘆從佛口生。佛是真梵天，從佛口生為最勝也。「從法化生」者，亦是借譬嘆也。如諸天等從父母膝上忽然化生，於四生內為最勝，今從極法而化生乃是勝也。「得佛法分」者，此亦簡嘆也。入佛法有二人：一、貪名利謂取財分，二、悟解佛法名取法分。今對昔者取小乘分，不名取于佛法，若取大乘名取佛法。如下文云「不失如來知見寶藏之分」即其事也。

第二、偈頌，頌上標、釋、結即為三也。頌標喜為二：初一行半，

正頌歡喜；次一行，稱歎于佛。就初有三：初一句，頌得喜所由；次半行，正頌歡喜也。「疑網皆已除」下，釋歡喜意也。喜有二事：一、疑除故喜；二、有所得故喜也。「不失於大乘」者，解昔所得即是大乘，昔說大因為小果名於一說三，今悟小果即是大因故不失於大乘也。又前一句明疑網除，此半行明悔息，疑悔已除故歡喜也。「佛音甚希有」下，第、二稱歎于佛。以解由佛得故嘆佛也。上半嘆佛能除三界內眾生憂惱。「我以得漏盡」者，自序身子無復三界煩惑所惱，但有失大之憂、取小之惱，今聞佛教亦得除也。又上半嘆昔教有能除之功，下半行辨今教有遣惑之用也。「我處於山谷」下，第二、頌上釋歡喜義也。從此章去序身子三時憂除故喜：一者、序得道后疑悔除故喜。二者、序是初得道時執見除故喜。三、頌從今聞《法華》教疑除故喜。此三收攝始終，一教意盡矣。前二即是昔舊疑悔，從初得道竟《法華》之前也。次、新疑，從聞《法華》始生也。

問：

此三頌何處耶？

答：

舊經師一向望長行以釋偈，都失偈意也。今明偈頌者意乃大同，但偈望長行多是轉勢說法也。欲頌前者：初一，頌上疑悔文也；次一，頌上初聞佛法遇便信受文也；第三，頌上「而今從佛聞所未聞未曾有

【現代漢語翻譯】 現代漢語譯本：首先讚頌歡喜之情；接下來一行，是稱讚佛陀。在最初的部分有三點：第一句，讚頌獲得歡喜的原因；接下來的半行，是直接讚頌歡喜之情。「疑網皆已除」以下，解釋歡喜的含義。歡喜包含兩件事：一是疑慮消除而感到歡喜；二是因為有所得而感到歡喜。「不失於大乘（Mahayana，大乘）」是指，解釋過去所證得的即是大乘，過去說大因是爲了小果，名為一說三，現在領悟到小果即是大因，所以沒有失去大乘。另外，前一句說明疑慮消除，這半行說明悔恨止息，疑慮和悔恨都已消除，所以感到歡喜。「佛音甚希有」以下，第二點是稱讚佛陀。因為明白是由佛陀而得，所以讚歎佛陀。前半部分讚歎佛陀能夠消除三界內眾生的憂愁煩惱。「我以得漏盡」是指，這是舍利弗（Sariputra）自述自身不再受三界煩惱所困擾，只是有失去大乘的憂慮、取著小乘的煩惱，現在聽聞佛陀的教誨，這些也能消除。另外，前半部分讚歎過去的教法有消除煩惱的功用，後半行說明現在的教法有遣除迷惑的作用。「我處於山谷」以下，第二點是讚頌上面解釋的歡喜之義。從這一章開始，敘述舍利弗三個時期的憂愁消除而感到歡喜：一是敘述得道后疑慮和悔恨消除而感到歡喜；二是敘述最初得道時執著的見解消除而感到歡喜；三是讚頌從現在聽聞《法華經（Lotus Sutra）》的教誨，疑慮消除而感到歡喜。這三點收攝了始終，一個教法的意義就完整了。前兩點是過去舊有的疑慮和悔恨，從最初得道到《法華經》之前。接下來是新的疑慮，從聽聞《法華經》開始產生。 問：這三首頌偈對應的是哪裡呢？ 答：舊的經師總是希望用長行來解釋偈頌，完全失去了偈頌的意義。現在說明偈頌的意義大致相同，只是偈頌相對於長行來說，更多的是轉變說法的方式。想要讚頌前面的內容：第一首，讚頌上面疑慮和悔恨的文字；第二首，讚頌上面最初聽聞佛法就遇到並信受的文字；第三首，讚頌上面「而今從佛聞所未聞未曾有（現在我從佛陀那裡聽聞了前所未聞、未曾有過的教法）」

【English Translation】 English version: First, praise the joy; the next line is to praise the Buddha. In the beginning, there are three points: the first sentence praises the reason for obtaining joy; the next half line directly praises the joy. 'Doubts and nets are all removed' below explains the meaning of joy. Joy includes two things: first, joy because doubts are eliminated; second, joy because something is gained. 'Not losing the Mahayana (Mahayana)' means explaining that what was attained in the past is the Mahayana; in the past, saying a great cause was for a small result was called saying one thing as three, now realizing that a small result is a great cause, so the Mahayana is not lost. In addition, the previous sentence explains that doubts are eliminated, and this half line explains that regret ceases; doubts and regrets have been eliminated, so there is joy. 'The Buddha's voice is very rare' below, the second point is to praise the Buddha. Because it is understood that it is obtained from the Buddha, the Buddha is praised. The first half praises the Buddha's ability to eliminate the worries and troubles of sentient beings within the Three Realms. 'I have attained the exhaustion of outflows' refers to Sariputra (Sariputra) narrating that he is no longer troubled by the afflictions of the Three Realms, but only has the worry of losing the Mahayana and the trouble of clinging to the Hinayana. Now, hearing the Buddha's teachings, these can also be eliminated. In addition, the first half praises the past teachings for having the function of eliminating afflictions, and the second half line explains that the current teachings have the function of dispelling confusion. 'I am in the mountains and valleys' below, the second point is to praise the meaning of joy explained above. From this chapter onwards, it narrates that Sariputra's worries were eliminated in three periods, and he felt joy: first, it narrates that doubts and regrets were eliminated after enlightenment, and he felt joy; second, it narrates that the clinging views at the time of initial enlightenment were eliminated, and he felt joy; third, it praises that from now on, hearing the teachings of the Lotus Sutra (Lotus Sutra), doubts are eliminated, and he feels joy. These three points encompass the beginning and the end, and the meaning of a teaching is complete. The first two points are the old doubts and regrets of the past, from the initial enlightenment to before the Lotus Sutra. Next are the new doubts, which arise from hearing the Lotus Sutra. Question: Where do these three verses correspond to? Answer: The old sutra masters always hoped to use long prose to explain the verses, completely losing the meaning of the verses. Now it is explained that the meaning of the verses is roughly the same, but the verses, relative to the long prose, are more of a way of changing the way of speaking. Wanting to praise the previous content: the first one praises the words of doubt and regret above; the second one praises the words above that upon first hearing the Buddha's teachings, one encountered and believed; the third one praises 'And now I have heard from the Buddha what has never been heard before (Now I have heard from the Buddha teachings that have never been heard before)'

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法」以去文也。就初文為三：第一，頌上失大故悔，第二，頌悔後生疑，為失大乘為不失大？第三，明疑悔除。初又二：第一、明獨處思惟生悔，第二、明在會見聞故生悔。與上長行翻者，亦是轉勢說法，欲明聞不止乎一會、思不止乎一時，是以互其前後以表之也。「我處於山谷」下半行，頌悔處也。「若坐若經行」下半行，頌悔時也。「嗚呼深自責」，正出悔辭，即是悔體。嗚呼深自責者，總標自傷自嘆之辭，自作自誤故云自欺也。「我等亦佛子」下，別出自傷之事也。「同入無漏法」者，頌長行同入法性之言也。無漏者，法性無為無漏也。又長行明法性舉其境，今明無漏舉其智，非智則不境、非境則不智，以互共相成，故前後兩說也。「不能于未來」下，上明其現同，今傷其當果異，此半行明失化他果也。「金色三十二」下，此二行明失自德果也。又上是口密德，今是身意兩密德。兩偈為異者，初偈舉佛小乘生法二身，次偈舉佛大乘生法二身。何以知然？《智度論》云「小乘中生身不說八十種好，法身中不說十八不共法」。今以小大為類，明身子俱失也。又初舉三十二相為外、十力為內，略嘆佛內外二德；次偈舉八十種好為外、十八不共法為內，廣嘆內外德也。以廣略為類，故二偈不同也。「同共一法中而不得此

【現代漢語翻譯】 現代漢語譯本 『法』是爲了去除文字的束縛。就最初的文字內容分為三部分：第一，是歌頌因為失去大利益而產生的後悔；第二，是歌頌後悔之後產生的疑惑，即是否失去了大乘佛法？第三，闡明疑惑和後悔的消除。第一部分又分為兩點：第一，闡明獨自思考而產生後悔；第二，闡明在法會上見聞而產生後悔。與前面長篇敘述的翻譯不同，這裡是轉換角度來說法，想要表明聽聞佛法不只侷限於一次法會，思考也不只侷限於一個時辰，因此將前後順序互相調換來表達這個意思。「我處於山谷」的後半句，是歌頌後悔的地點。「若坐若經行」的後半句，是歌頌後悔的時間。「嗚呼深自責」，正是說出後悔的言辭，也就是後悔的本體。『嗚呼深自責』，總括了自我傷感和嘆息的言辭，因為自己造作自己耽誤，所以說是自欺。「我等亦佛子」以下，分別說出自傷的事情。「同入無漏法」是歌頌長篇敘述中『同入法性』的說法。『無漏』，指的是法性無為而沒有煩惱。而且長篇敘述中闡明法性，著重於它的境界；現在闡明『無漏』，著重於它的智慧。沒有智慧就不能認識境界，沒有境界就不能產生智慧，兩者互相成就，所以前後兩種說法。「不能于未來」以下，上面闡明他們現在相同，現在感傷他們未來所得的果報不同，這半句是闡明失去了教化他人的果報。「金色三十二」以下，這兩句是闡明失去了自身的功德果報。而且上面是口密的功德，現在是身密和意密兩種功德。兩首偈頌不同的原因是，第一首偈頌舉出了佛的小乘應化身和法身，第二首偈頌舉出了佛的大乘應化身和法身。為什麼知道是這樣呢？《智度論》中說：『小乘中應化身不說八十種好，法身中不說十八不共法。』現在用小乘和大乘來分類，說明舍利弗都失去了。而且第一首偈頌舉出三十二相為外在的功德，十力為內在的功德，簡略地讚歎了佛的內外兩種功德；第二首偈頌舉出八十種好為外在的功德，十八不共法為內在的功德，廣泛地讚歎了內外兩種功德。因為用簡略和廣博來分類，所以兩首偈頌不同。「同共一法中而不得此（指佛的功德）」

【English Translation】 English version 『Dharma』 is to remove the constraints of words. The initial text is divided into three parts: first, a eulogy for the regret arising from losing great benefits; second, a eulogy for the doubts arising after regret, namely, whether the Mahayana Dharma has been lost; and third, clarifying the elimination of doubts and regrets. The first part is further divided into two points: first, clarifying the regret arising from solitary contemplation; and second, clarifying the regret arising from seeing and hearing at the Dharma assembly. Different from the previous lengthy narrative translation, this is a change of perspective to expound the Dharma, wanting to show that hearing the Dharma is not limited to one Dharma assembly, and contemplation is not limited to one moment, therefore, the order is mutually reversed to express this meaning. The second half of 『I am in the mountain valley』 is a eulogy for the location of regret. The second half of 『Whether sitting or walking』 is a eulogy for the time of regret. 『Alas, deeply reproach myself』 is precisely expressing the words of regret, which is the essence of regret. 『Alas, deeply reproach myself』 encompasses the words of self-sorrow and lament, because one creates and delays oneself, therefore it is called self-deception. 『We are also Buddha's children』 below, separately states the matters of self-sorrow. 『Together entering the unconditioned Dharma』 is a eulogy for the statement of 『together entering the Dharma-nature』 in the lengthy narrative. 『Unconditioned』 refers to the Dharma-nature being unconditioned and without afflictions. Moreover, the lengthy narrative clarifies the Dharma-nature, focusing on its realm; now clarifying 『unconditioned』, focusing on its wisdom. Without wisdom, one cannot recognize the realm, and without the realm, wisdom cannot arise, the two mutually accomplish each other, therefore, the two statements are different. 『Unable to in the future』 below, the above clarifies that they are the same now, now lamenting that the fruits they will obtain in the future are different, this half-sentence clarifies the loss of the fruit of transforming others. 『Golden thirty-two』 below, these two sentences clarify the loss of the fruits of one's own merits. Moreover, the above is the merit of speech-secrecy, now it is the two merits of body-secrecy and mind-secrecy. The reason why the two verses are different is that the first verse cites the Buddha's Nirmanakaya (應化身) (transformation body) and Dharmakaya (法身) (Dharma body) in the Hinayana, and the second verse cites the Buddha's Nirmanakaya and Dharmakaya in the Mahayana. How do we know this is the case? The Mahaprajnaparamita Shastra says: 『In the Hinayana, the Nirmanakaya does not speak of the eighty minor marks, and in the Dharmakaya, it does not speak of the eighteen unshared dharmas.』 Now using Hinayana and Mahayana to classify, it shows that Shariputra has lost both. Moreover, the first verse cites the thirty-two major marks as external merits and the ten powers as internal merits, briefly praising the Buddha's internal and external merits; the second verse cites the eighty minor marks as external merits and the eighteen unshared dharmas as internal merits, extensively praising the internal and external merits. Because classifying by brevity and extensiveness, the two verses are different. 『Together in one Dharma, yet not obtaining this (referring to the Buddha's merits)』

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事」者，或言同一佛法中，或言同一法性中，故言同共一法中也。所以舉同者，明悔之甚也。若所行有異、所得殊者，則不悔也。良以所入是同、所得為異，是故悔耳。此頌長行中失於如來無量知見也。

問：

長行明見諸菩薩受記作佛是故生悔，此明事中生悔也。次明同入法性云何如來以小乘法而見濟度，此明於理生疑。今偈頌明同入法性而失佛果德，此據理中生悔，何故爾耶？

答：

理事俱得生於疑悔，但偈長行互現文耳。「我獨經行時」下，此頌長行中在會見聞故悔，接前偈來者，上明失於德果，今明失名聞果。前辨三密故是德果，今云名聞滿十方謂名聞果。又前辨失上弘之德，故云不能于未來演說無上道，今辨失下利之能，故云廣饒益眾生，是故異也。

問：

既言我獨經行時，云何復言見佛在大眾？

答：

有人言：此舉上之獨行就下之在會，總明兩處失諸勝德耳。有人言：身子不在佛會，但遙見佛在會，故自傷耳。

「自惟失此利我為自欺誑」者，從「嗚呼深自責云何而自欺」，標自傷章門也。「我等亦佛子」下，釋自傷章門也。今半行結自傷也。「我常于日夜」下，自上已來皆頌昔悔，此二行偈，第二、頌于悔後生疑，兩偈為二：初偈、獨

【現代漢語翻譯】 現代漢語譯本

關於『事』，有人說是同一佛法中，有人說是同一法性中，所以說是同共一法中。之所以要強調『同』，是爲了表明後悔的程度之深。如果所行不同、所得各異，就不會後悔了。正因為所入相同、所得不同，所以才後悔。這首偈頌對應長行文中失去如來無量知見的內容。 問： 長行文中說明見到諸菩薩受記作佛，因此產生後悔，這是說明因『事』而生悔。接下來說明同入法性，為何如來用小乘法來濟度，這是說明對『理』產生懷疑。現在偈頌說明同入法性卻失去了佛果之德，這是根據『理』而生悔，為什麼這樣說呢？ 答： 『事』和『理』都可以產生疑惑和後悔，只不過偈頌和長行文互相顯現而已。『我獨經行時』以下，這部分偈頌對應長行文中在法會見聞而產生後悔，承接前面的偈頌，前面說明失去德果，現在說明失去名聞果。前面辨析三密，所以是德果，現在說名聞傳遍十方，指的是名聞果。而且前面辨析失去上弘之德，所以說不能在未來演說無上道，現在辨析失去下利之能，所以說廣泛饒益眾生，因此有所不同。 問： 既然說『我獨經行時』，為什麼又說見到佛在大眾之中？ 答： 有人說：這是舉上面的獨自修行，對應下面的在法會之中，總共說明兩處都失去了各種殊勝功德。有人說：舍利弗（Sariputra）不在佛會之中，只是遙遙地見到佛在法會，所以自己感到傷感。 『自惟失此利我為自欺誑』，從『嗚呼深自責云何而自欺』，標明自傷的章節。「我等亦佛子」以下，解釋自傷的章節。現在這半行總結自傷。『我常于日夜』以下，從上面開始都是歌頌過去的後悔，這兩行偈，第二，歌頌後悔之後產生懷疑，兩句偈分為二：第一句，獨自（獨）

【English Translation】 English version

Regarding 『events,』 some say it is within the same Buddha-dharma, others say it is within the same Dharma-nature, hence it is said to be within the same shared Dharma. The reason for emphasizing 『same』 is to show the depth of regret. If the practice is different and the attainment is distinct, there would be no regret. It is precisely because the entry is the same and the attainment is different that there is regret. This verse corresponds to the loss of the immeasurable knowledge and vision of the Tathagata (Thus Come One) in the prose section. Question: The prose section explains that seeing the Bodhisattvas (Enlightenment Beings) receive predictions of becoming Buddhas (Enlightened Ones) leads to regret, thus explaining regret arising from 『events.』 Next, it explains that entering the same Dharma-nature, how does the Tathagata use the Small Vehicle (Hinayana) to deliver beings, thus explaining doubt arising from 『reason.』 Now, the verse explains that entering the same Dharma-nature yet losing the virtues of the Buddha-fruit, this is regret arising from 『reason,』 why is this so? Answer: Both 『events』 and 『reason』 can give rise to doubt and regret, but the verses and prose manifest them differently. 『When I walk alone』 below, this part of the verse corresponds to the regret arising from seeing and hearing in the assembly in the prose section, following the previous verse, which explained the loss of virtuous fruit, now explaining the loss of the fruit of fame. The previous analysis of the Three Secrets (body, speech, and mind) is the virtuous fruit, now saying that fame spreads in all directions refers to the fruit of fame. Moreover, the previous analysis of losing the virtue of upholding the Dharma, hence saying that one cannot expound the unsurpassed path in the future, now analyzing the loss of the ability to benefit beings, hence saying to widely benefit sentient beings, therefore they are different. Question: Since it says 『When I walk alone,』 why does it also say seeing the Buddha in the assembly? Answer: Some say: This refers to the above solitary practice corresponding to the below being in the assembly, altogether explaining that both places have lost various excellent merits. Some say: Sariputra (舍利弗) was not in the Buddha's assembly, but only remotely saw the Buddha in the assembly, so he felt sad for himself. 『Reflecting on losing this benefit, I am deceiving myself,』 from 『Alas, deeply blaming myself, how can I deceive myself,』 marking the chapter on self-reproach. 『We are also Buddha's children』 below, explaining the chapter on self-reproach. Now this half-line concludes self-reproach. 『I constantly day and night』 below, from above, all are praising past regrets, these two lines of verse, secondly, praising the doubts arising after regret, the two verses are divided into two: the first verse, alone (獨)

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處生疑；次偈、在會生疑。上悔有獨處之與在會二時，今疑亦然。又獨處生疑，疑喪果德；在會生疑，疑失因行。疑事雖多，不出斯二也。

問：

身子既見理同而教異，為是已知同歸故名同，為未知同歸故名同？

答：

搖法師注云：「已見同歸之理，但以理疑教、以教疑理，互推所以生疑。順理而推教不應三，就教而言理不應一，故回惶理教之間。」眾師並同此說，今謂不然。若身子利根懸知理教同異者，亦應懸鑒理教權實，知理為實、識教是權，權實何故難知？同異而言易識？又問，既已知理一教三者，未說《法華》執根已動，略說之言更動何執耶？又若已知理一教三者，下何故云「初聞佛所說心中大驚疑」。若爾，唯有舊驚更無新怖。搖公云「初聞佛所說心中大驚疑者，初聞三請前說，定知理一，以教惑理此疑即斷，更后驚疑佛昔何故違理說三？由有以理惑教之疑，從正說文去第二，疑即斷難。」曰是亦不然。三請之文始是執動疑生，實未斷也。又新疑之文總明三一相違、今昔鉾楯，亦不偏主以理惑教也。今所釋者，蓋是知法性空理同耳，非知一乘理同也。《大品》及此文自分明，以體法性同故三乘果異，是故以理惑教、以教惑理，自教而觀應是永失，自理而觀應由不失，故悵怏遲

【現代漢語翻譯】 現代漢語譯本：獨處時產生疑惑；其次是偈語，在集會中產生疑惑。前面後悔有獨處和集會兩種情況，現在疑惑也是這樣。而且獨處時產生疑惑，是疑惑會喪失果德；在集會中產生疑惑，是疑惑會失去因行。疑惑的事情雖然很多，但都離不開這兩種情況。

問：

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）既然見到真理相同而教法不同，是因為已經知道最終歸宿相同所以才說相同，還是因為不知道最終歸宿相同所以才說相同？

答：

搖法師註解說：『已經見到歸宿相同的道理，只是用真理來懷疑教法，用教法來懷疑真理，互相推演所以產生疑惑。順著真理來推演，教法不應該是三乘，就教法而言，真理不應該是一乘，所以在真理和教法之間徘徊不定。』很多法師都同意這種說法，但我認為不對。如果舍利弗是利根，預先知道真理和教法的同異，也應該預先明鑑真理和教法的權實，知道真理是實，認識到教法是權，權實為什麼難以知曉？同異的說法反而容易理解？又問，既然已經知道真理是一乘而教法是三乘，在沒有說《法華經》（Saddharma Puṇḍarīka Sūtra，又稱《妙法蓮華經》，大乘佛教的重要經典）之前，執念已經動搖，略微的說法更能動搖什麼執念呢？又如果已經知道真理是一乘而教法是三乘，下面為什麼說『初次聽聞佛所說，心中大為驚疑』。如果這樣，只有舊的驚疑，沒有新的恐懼。搖公說『初次聽聞佛所說，心中大為驚疑，是初次聽聞三請之前所說，確定知道真理是一乘，用教法迷惑真理，這個疑惑就斷了，之後更加驚疑佛陀過去為什麼違背真理說三乘？因為有以真理迷惑教法的疑惑，從正式說法開始，第二個疑惑就難以斷除。』我說這也是不對的。三請的說法才開始是執念動搖，疑惑產生，實際上並沒有斷除。而且新的疑惑總共說明三乘和一乘相互違背、今昔說法相互矛盾，也不偏重於用真理迷惑教法。我現在所解釋的是，大概是知道法性空（Dharmata-śūnyatā，一切事物本性的空性）的道理相同罷了，不是知道一乘（Ekayāna，唯一佛乘）的道理相同。《大品經》（Mahāprajñāpāramitā Sūtra，般若經的別稱）和這段經文自己分明，因為體悟法性相同，所以三乘的果報不同，因此用真理迷惑教法，用教法迷惑真理，從教法的角度來看，應該是永遠失去，從真理的角度來看，應該由於沒有失去，所以悵然遲疑。

【English Translation】 English version: Doubt arises in solitude; secondly, in the verses, doubt arises in the assembly. Previously, regret existed in both solitude and assembly, and now doubt is the same. Moreover, doubt arising in solitude leads to the loss of the fruit of virtue; doubt arising in the assembly leads to the loss of the cause of practice. Although there are many matters of doubt, they do not go beyond these two.

Question:

Since Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) saw that the principle was the same but the teachings were different, was it because he already knew that the ultimate destination was the same, hence the name 'same,' or was it because he did not know that the ultimate destination was the same, hence the name 'same'?

Answer:

Dharma Master Yao annotated, 'He has already seen the principle of the same destination, but he uses the principle to doubt the teachings, and uses the teachings to doubt the principle, inferring each other, thus generating doubt. Following the principle, the teachings should not be three vehicles; in terms of the teachings, the principle should not be one vehicle, so he hesitates between principle and teachings.' Many masters agree with this view, but I think it is not correct. If Śāriputra was of sharp faculties and knew in advance the similarities and differences between principle and teachings, he should also have foreseen the provisional and real aspects of principle and teachings, knowing that the principle is real and recognizing that the teachings are provisional. Why is it difficult to know the provisional and real? Why is it easier to understand the similarities and differences? Also, if he already knew that the principle is one vehicle and the teachings are three vehicles, before the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, an important scripture of Mahayana Buddhism) was spoken, the attachment had already been shaken. What attachment could be further shaken by a brief statement? Furthermore, if he already knew that the principle is one vehicle and the teachings are three vehicles, why does it say below, 'When I first heard what the Buddha said, I was greatly astonished and doubtful'? If so, there would only be old astonishment and no new fear. Master Yao said, 'When I first heard what the Buddha said, I was greatly astonished and doubtful, it was the first time I heard what was said before the three requests, and I knew for sure that the principle was one vehicle. Using the teachings to confuse the principle, this doubt was cut off, and later I was even more astonished and doubtful as to why the Buddha had previously spoken of three vehicles contrary to the principle? Because there was doubt about using the principle to confuse the teachings, from the formal statement onwards, the second doubt was difficult to cut off.' I say this is also not correct. The statement of the three requests was only the beginning of the attachment being shaken and doubt arising, but it was not actually cut off. Moreover, the new statement of doubt generally clarifies the contradiction between the three vehicles and the one vehicle, and the contradiction between past and present statements, and does not particularly emphasize using the principle to confuse the teachings. What I am explaining now is that it is probably only knowing that the principle of Dharmata-śūnyatā (the emptiness of the nature of all things) is the same, not knowing that the principle of Ekayāna (the One Vehicle) is the same. The Mahāprajñāpāramitā Sūtra (another name for the Prajñāpāramitā Sutra) and this passage clearly distinguish that because the embodiment of the nature of Dharma is the same, the fruits of the three vehicles are different. Therefore, using the principle to confuse the teachings and using the teachings to confuse the principle, from the perspective of the teachings, it should be lost forever, from the perspective of the principle, it should be due to not being lost, so there is regret and hesitation.

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回意由未決，故云為失為不失。第二偈，見佛讚揚菩薩，由有窺窬之望，未知為永住聲聞？亦成菩薩？故言以是于日夜籌量如此事也。

「今聞佛音聲」下，自上已來都是序二疑二悔故憂，此一行偈聞今教疑悔得除故信解。上半領開方便門，下半領顯真實義，以領此二義故疑悔便息也。「無漏難思議令眾至道場」者，三乘無漏就教而言各住三果，考而論之並歸成佛也。說三至三可是思議，今說三乘無漏乃令同歸道場故不可思議也。

「我本著邪見為諸梵志師」者，第二、頌初得道時執心除故喜。

問：

何故不先頌初得道執見除耶？

答：

得道以後見聞勝事，疑失佛果所以生憂，今知不失是故歡喜，所以先頌也。初得道未有失果之憂則無今日之喜，故不前頌。但后之疑悔由初保執，故舉執情釋上疑悔所由也。就文為三：初、序執見；二、明悟解；三、述解所由。初半行，身子自敘。「我本著邪見」者，身子本仕外道刪阇夜為弟子也。「為諸梵志師」者，刪阇夜去世，以二百五十人門徒付囑身子，為諸梵志師也。「世尊知我心」此下半行，序佛授其小法也。《智度論》云「頞鞞初將入王舍城乞食時，佛語之云：『汝今日若見非常之人，勿廣說法。』」即是世尊知其心也。「拔邪

【現代漢語翻譯】 現代漢語譯本：因為心意尚未決定，所以說『為失為不失』。第二首偈頌，是見到佛讚揚菩薩，因為（我）有窺探揣測的期望，不知道（我）是永遠停留在聲聞（Sravaka，聽聞佛法而悟道的修行者）的境界，還是也能成就菩薩（Bodhisattva，立志普度眾生的修行者）的果位？所以說『以是于日夜籌量如此事也』（因此日日夜夜思量此事）。 『今聞佛音聲』以下，從上面開始都是序述兩種疑惑和兩種後悔，所以憂愁。這一行偈頌聽到如今的教誨，疑惑和後悔得以消除，所以信受理解。上半句領悟了開啟方便之門（Upaya，引導眾生進入佛道的權巧方法），下半句領悟了顯現真實義（Paramartha，究竟真實的意義），因為領悟了這兩種意義，所以疑惑和後悔便止息了。『無漏難思議令眾至道場』，三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的無漏（Anasrava，斷絕煩惱，不再受輪迴之苦）是就教法而言，各自安住於三果（Srotaapanna, Sakrdagamin, Anagamin，聲聞乘修行的三個階段），考察其根本則最終都歸於成佛（Buddha，覺悟者）之道。說三至三是可以思議的，如今說三乘無漏乃至於一同歸於道場，所以不可思議。 『我本著邪見為諸梵志師』，第二，頌揚最初得道時執著的心念消除，所以歡喜。 問： 為什麼不先頌揚最初得道時執著的見解消除呢？ 答： 因為得道以後見到聽聞殊勝之事，疑惑失去佛果，所以產生憂愁，如今知道不會失去，所以歡喜，因此先頌揚。最初得道時沒有失去佛果的憂愁，也就沒有今日的歡喜，所以不先頌揚。但是後來的疑惑和後悔，是由最初的保持執著引起的，所以舉出執著的情感來解釋上面疑惑和後悔的緣由。就文義來說分為三部分：第一，敘述執著的見解；第二，闡明領悟理解；第三，敘述理解的緣由。最初半行，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）自己敘述。『我本著邪見』，舍利弗原本侍奉外道刪阇夜（Sanjaya），做他的弟子。『為諸梵志師』，刪阇夜去世后，將二百五十人的門徒託付給舍利弗，（舍利弗）成為各位梵志（Brahmana，古印度婆羅門教的修行者）的老師。『世尊知我心』這以下半行，敘述佛陀（Buddha，覺悟者）傳授給他小乘佛法。《智度論》（Mahaprajnaparamita Sastra，解釋《大般若經》的論著）中說：『頞鞞（Ajita，彌勒菩薩的別名）最初將要進入王舍城（Rajagrha）乞食時，佛陀告訴他說：『你今日如果見到非常之人，不要廣泛說法。』』這就是世尊知道他的心意。

【English Translation】 English version: Because the intention was undecided, it is said 'to lose or not to lose'. The second verse is seeing the Buddha praising the Bodhisattvas (Bodhisattva, beings who are on the path to Buddhahood), because (I) have the expectation of peeking and guessing, not knowing whether (I) will forever remain in the realm of Sravakas (Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings), or also achieve the fruit of a Bodhisattva? Therefore, it is said 'Therefore, I ponder over this matter day and night'. From 'Now hearing the Buddha's voice' onwards, from the beginning, it is all about narrating two doubts and two regrets, hence the sorrow. This line of verse, hearing the present teachings, the doubts and regrets are eliminated, hence the belief and understanding. The first half comprehends the opening of the expedient means (Upaya, skillful means to guide beings to the Buddha's path), the second half comprehends the manifestation of the true meaning (Paramartha, ultimate truth), because of comprehending these two meanings, the doubts and regrets cease. 'Anasrava (Anasrava, freedom from outflows, no longer subject to the suffering of reincarnation) beyond comprehension leads all to the Bodhimanda (Bodhimanda, the place of enlightenment)', the Anasrava of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) is in terms of the teachings, each abiding in the three fruits (Srotaapanna, Sakrdagamin, Anagamin, three stages of the Sravaka path), examining its root, they all ultimately return to the path of Buddhahood (Buddha, the awakened one). Saying three to three is conceivable, now saying the Anasrava of the Three Vehicles leads to the same Bodhimanda, therefore it is inconceivable. 『I was originally attached to wrong views, being a teacher of Brahmanas (Brahmana, practitioners of Brahmanism in ancient India)』, secondly, praising the elimination of clinging thoughts when first attaining the Way, hence the joy. Question: Why not first praise the elimination of clinging views when first attaining the Way? Answer: Because after attaining the Way, seeing and hearing excellent things, doubting the loss of the Buddha fruit, hence the sorrow, now knowing that it will not be lost, hence the joy, therefore first praising. When first attaining the Way, there was no sorrow of losing the Buddha fruit, so there is no joy today, therefore not praising first. However, the later doubts and regrets are caused by the initial holding on to attachments, therefore citing the clinging emotions to explain the reasons for the above doubts and regrets. In terms of the text, it is divided into three parts: first, narrating the clinging views; second, clarifying the understanding; third, narrating the reasons for the understanding. The first half line, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) narrates himself. 'I was originally attached to wrong views', Sariputra originally served the heretic Sanjaya (Sanjaya), as his disciple. 'Being a teacher of Brahmanas', after Sanjaya passed away, he entrusted the two hundred and fifty disciples to Sariputra, (Sariputra) became the teacher of the Brahmanas. 'The World Honored One (Buddha, the awakened one) knew my mind', the following half line, narrates the Buddha imparting the Hinayana (Hinayana, the 'small vehicle' of Buddhism) Dharma to him. The Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra, a treatise explaining the Mahaprajnaparamita Sutra) says: 'When Ajita (Ajita, another name for Maitreya Bodhisattva) was first about to enter Rajagrha (Rajagrha) to beg for food, the Buddha told him: 'If you see an extraordinary person today, do not widely preach the Dharma.' This is the World Honored One knowing his mind.

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說涅槃」者，頞鞞說偈云「諸法因緣生，是法緣及盡，我師大聖主，是義如是說」，此偈明三諦，諸法因緣生謂苦諦，是法緣謂集諦，及盡謂滅諦，雖有三諦正為明滅諦涅槃，故云「拔邪說涅槃」也。「我悉除邪見」下，此一行陳昔悟小乘也。上半明身子斷邪見得初果時，下半明身子聞長爪論義得羅漢時，故邪中有二時，正中亦二時也。「而今乃自覺非是實滅度」者，上來序執迷，今陳得悟也。「若得作佛時」下，前半行領識迷，即領開方便門。今領顯真實義，既知昔滅之未極，即知當極之有在，故言「是時乃可謂永盡滅無餘」也。「佛于大眾中」者，第三、一行稱歎佛，即序得悟之由也。

「初聞佛所說」下，第三、頌新疑除故喜。前二並是昔舊疑悔除故喜。就文有三：初、一偈，述新疑；第二、明疑除；第三、身子自悔過。初「聞佛所說」者，謂初聞略開三顯一動執生疑所說也。「心中大驚疑」者，于開宗之始執動生疑也。「將非魔作佛」者，心既生疑，爾時意中密謂佛是魔。所以然者，魔之為性有而言無無而言有、一而言三三而言一，故似魔之妄談也。「惱亂我心耶」者，上半是教亂，下半是明形亂也。

問：

新疑與舊疑何異？

答：

舊疑但就正生疑，新疑邪正合生疑。舊

【現代漢語翻譯】 現代漢語譯本： 關於『說涅槃』，頞鞞（Arabi，人名）說偈語道：『諸法因緣生，是法緣及盡，我師大聖主，是義如是說。』這偈語闡明了三諦：諸法因緣生，指的是苦諦；是法緣，指的是集諦；及盡，指的是滅諦。雖然有三諦，但主要是爲了闡明滅諦涅槃，所以說『拔邪說涅槃』。『我悉除邪見』以下，這一行陳述了過去領悟小乘的情況。前半部分說明舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）斷除邪見證得初果的時候，後半部分說明舍利弗聽了長爪梵志（Dirghanakha，一位著名的辯論家）的論義證得阿羅漢果的時候，所以邪見中有兩個時期，正見中也有兩個時期。『而今乃自覺非是實滅度』，上面是敘述執迷，現在陳述得到領悟。『若得作佛時』以下，前半行領會認識到迷，即領會開啟方便之門。現在領會顯現真實義，既然知道過去所證的滅並非究竟，就知道應當有究竟的滅存在，所以說『是時乃可謂永盡滅無餘』。『佛于大眾中』，第三行稱讚佛，即敘述得到領悟的緣由。

『初聞佛所說』以下，第三部分，頌揚新疑消除后的喜悅。前面兩部分都是過去舊的疑惑後悔消除后的喜悅。就文義來說有三點：第一，一偈，敘述新的疑惑；第二，闡明疑惑消除；第三，舍利弗自己懺悔過錯。最初『聞佛所說』，指的是最初聽到佛略微開啟三乘而顯一乘，觸動執著而產生疑惑所說的話。『心中大驚疑』，對於開宗明義的開始，執著于動搖而產生疑惑。『將非魔作佛』，心中既然產生疑惑，那時心裡暗自認為佛是魔。之所以這樣認為，是因為魔的特性是有說成無，無說成有，一說成三，三說成一，所以像是魔的胡說八道。『惱亂我心耶』，上半句是教義混亂，下半句是說明形態混亂。

問：

新疑和舊疑有什麼不同？

答：

舊疑只是就正見產生疑惑，新疑是邪見和正見混合產生疑惑。舊疑

English version: Regarding 『speaking of Nirvana,』 Arabi (a person's name) said in a verse: 『All dharmas arise from causes and conditions; this dharma is the cause and the cessation; my teacher, the Great Holy Lord, explains the meaning thus.』 This verse clarifies the Three Truths: 『All dharmas arise from causes and conditions』 refers to the Truth of Suffering (Dukkha); 『this dharma is the cause』 refers to the Truth of Origin (Samudaya); and 『and cessation』 refers to the Truth of Cessation (Nirodha). Although there are Three Truths, the main purpose is to clarify the Truth of Cessation, Nirvana, hence the saying 『uprooting the heterodox to speak of Nirvana.』 『I have completely eliminated heterodox views』 below, this line states the past understanding of Hinayana. The first half explains when Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) eliminated heterodox views and attained the first fruit, and the second half explains when Sariputra heard Dirghanakha's (Dirghanakha, a famous debater) arguments and attained Arhatship. Therefore, there are two periods in heterodox views, and there are also two periods in correct views. 『But now I realize that it is not true liberation,』 the above is a narration of delusion, and now it is a statement of enlightenment. 『If I attain Buddhahood,』 the first half of the line comprehends the recognition of delusion, that is, comprehending the opening of the gate of expedient means. Now comprehending the manifestation of the true meaning, since it is known that the cessation attained in the past was not ultimate, it is known that there should be an ultimate cessation, hence the saying 『then it can be said to be eternal cessation without remainder.』 『The Buddha in the assembly,』 the third line praises the Buddha, that is, narrating the reason for attaining enlightenment.

『Having first heard what the Buddha said,』 the third part, praises the joy after the new doubt is eliminated. The previous two parts are all the joy after the old doubts and regrets of the past are eliminated. In terms of the meaning of the text, there are three points: first, one verse, narrating the new doubt; second, clarifying the elimination of doubt; third, Sariputra himself repents of his mistakes. Initially, 『having heard what the Buddha said,』 refers to initially hearing the Buddha slightly opening the Three Vehicles and revealing the One Vehicle, touching attachment and generating doubt in what was said. 『Great doubt arose in my heart,』 regarding the beginning of revealing the doctrine, being attached to wavering and generating doubt. 『Is it not a demon becoming a Buddha,』 since doubt arose in the heart, at that time, it was secretly thought that the Buddha was a demon. The reason for thinking this is because the nature of a demon is to say that existence is non-existence, and non-existence is existence, to say that one is three, and three is one, so it is like the nonsense of a demon. 『Is he disturbing my mind,』 the first half of the sentence is doctrinal confusion, and the second half is explaining the confusion of form.

Question:

What is the difference between new doubt and old doubt?

Answer:

Old doubt only arises from correct views, new doubt arises from a mixture of heterodox and correct views. Old doubt

【English Translation】 Modern Chinese Translation: Regarding 'speaking of Nirvana,' Arabi (a person's name) said in a verse: 'All dharmas arise from causes and conditions; this dharma is the cause and the cessation; my teacher, the Great Holy Lord, explains the meaning thus.' This verse clarifies the Three Truths: 'All dharmas arise from causes and conditions' refers to the Truth of Suffering (Dukkha); 'this dharma is the cause' refers to the Truth of Origin (Samudaya); and 'and cessation' refers to the Truth of Cessation (Nirodha). Although there are Three Truths, the main purpose is to clarify the Truth of Cessation, Nirvana, hence the saying 'uprooting the heterodox to speak of Nirvana.' 'I have completely eliminated heterodox views' below, this line states the past understanding of Hinayana. The first half explains when Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) eliminated heterodox views and attained the first fruit, and the second half explains when Sariputra heard Dirghanakha's (Dirghanakha, a famous debater) arguments and attained Arhatship. Therefore, there are two periods in heterodox views, and there are also two periods in correct views. 'But now I realize that it is not true liberation,' the above is a narration of delusion, and now it is a statement of enlightenment. 'If I attain Buddhahood,' the first half of the line comprehends the recognition of delusion, that is, comprehending the opening of the gate of expedient means. Now comprehending the manifestation of the true meaning, since it is known that the cessation attained in the past was not ultimate, it is known that there should be an ultimate cessation, hence the saying 'then it can be said to be eternal cessation without remainder.' 'The Buddha in the assembly,' the third line praises the Buddha, that is, narrating the reason for attaining enlightenment.

'Having first heard what the Buddha said,' the third part, praises the joy after the new doubt is eliminated. The previous two parts are all the joy after the old doubts and regrets of the past are eliminated. In terms of the meaning of the text, there are three points: first, one verse, narrating the new doubt; second, clarifying the elimination of doubt; third, Sariputra himself repents of his mistakes. Initially, 'having heard what the Buddha said,' refers to initially hearing the Buddha slightly opening the Three Vehicles and revealing the One Vehicle, touching attachment and generating doubt in what was said. 'Great doubt arose in my heart,' regarding the beginning of revealing the doctrine, being attached to wavering and generating doubt. 'Is it not a demon becoming a Buddha,' since doubt arose in the heart, at that time, it was secretly thought that the Buddha was a demon. The reason for thinking this is because the nature of a demon is to say that existence is non-existence, and non-existence is existence, to say that one is three, and three is one, so it is like the nonsense of a demon. 'Is he disturbing my mind,' the first half of the sentence is doctrinal confusion, and the second half is explaining the confusion of form.

Question:

What is the difference between new doubt and old doubt?

Answer:

Old doubt only arises from correct views, new doubt arises from a mixture of heterodox and correct views. Old doubt

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疑就正生疑者，昔理教俱是佛法，而用理教互相疑，故是正中生疑也。今邪正合生疑者，身子謂昔教是佛說、今教魔說，故名邪正合生疑。斷昔疑故，即識大乘為實、小乘為權，斷今疑故即知一乘是正說非是邪說。故前章簡一乘是實而非權故異於小乘，此章簡一乘是正說而非邪說，以除此二疑即一切疑斷、一乘義圓也。

「佛以種種緣」者，第二、明疑除。就文為二：初四偈，正辨疑除；次一偈，結于邪正。四偈為三：初一行，領長行自開宗說；次兩行，領長行引證門說；后一行，領上順同門說。初半偈正領佛說教，下半辨于疑除也。「其心安如海」者，夫虛危假誑必心神睒爍，而今安定惔靜即知非魔，安者如山之安、如海之曠，心神既同山海，則知非魔，故疑斷也。身子聞初自開宗說便以領悟，次兩偈引證，如文也。

「如今者世尊」下，第三、領順同門。

問：

但應言釋迦亦開三顯一，何故乃舉初生、出家、得道、說法耶？

答：

所以遠言此四事者，尋跡由來自古至今始終皆是一佛，故知非魔惑亂也。又身子非但悟解三乘方便、一乘真實，亦知從初生說法皆是方便。所以然者，道理唯一而方便說三，亦道理無生而方便說生，出家得道義亦類然也。

問：

【現代漢語翻譯】 現代漢語譯本：

『疑就正生疑者』，過去（昔）的理和教義（理教）都是佛法，卻用理和教義互相懷疑，所以這是從正中產生懷疑。

『今邪正合生疑者』，舍利弗（身子）認為過去的教義是佛說的，現在的教義是魔說的，所以叫做邪正合在一起產生懷疑。斷除對過去的懷疑，就能認識到大乘是真實的，小乘是方便的；斷除對現在的懷疑，就能知道一乘是正確的說法，不是邪惡的說法。所以前一章簡別一乘是真實的而不是方便的，不同於小乘；這一章簡別一乘是正確的說法而不是邪惡的說法，消除了這兩種懷疑，一切懷疑就都斷除了，一乘的意義也就圓滿了。

『佛以種種緣』，第二，說明疑慮消除。從文義上分為兩部分：前四句偈，正面辨明疑慮消除；后一句偈，總結邪正的問題。四句偈又分為三部分：第一行，總領長行，從佛自己開宗明義說起；第二、三行，總領長行，引用證據來說明；最後一行，總領上文，順應認同的方面來說明。最初半句偈，總領佛所說的教義，下半句辨明疑慮消除。『其心安如海』，虛假欺騙的東西必定使人心神不定，而現在內心安定平靜，就知道不是魔的作為。安定就像山一樣穩固，像大海一樣廣闊，心神既然如同山海，就知道不是魔，所以疑慮就消除了。舍利弗聽了最初佛自己開宗明義的說法，就領悟了。接下來的兩句偈引用證據，就像經文所說的那樣。

『如今者世尊』下，第三，總領順應認同的方面。

問：

只應該說釋迦牟尼佛（釋迦）也開三顯一，為什麼還要舉出初生、出家、得道、說法這些事呢？

答：

之所以要追溯到這四件事，是因為要尋找佛的足跡，從過去到現在，從始至終都是同一位佛，所以知道不是魔的迷惑擾亂。而且舍利弗不僅領悟了三乘是方便，一乘是真實，也知道從初生到說法都是方便。之所以這樣說，是因為道理只有一個，而方便地說了三乘；道理本來沒有生，而方便地說有生；出家得道的意義也與此類似。

【English Translation】 English version:

'Doubting arises from the correct' refers to the past (昔), both principle and teachings (理教) were Buddha's teachings, yet they used principle and teachings to doubt each other, hence doubt arises from the correct.

'Now, doubt arises from the combination of the heretical and the correct' refers to Shariputra (身子) believing that the past teachings were spoken by the Buddha, while the present teachings were spoken by demons, hence it is called doubt arising from the combination of the heretical and the correct. By severing the doubt about the past, one can recognize that the Mahayana is real and the Hinayana is expedient; by severing the doubt about the present, one can know that the One Vehicle (一乘) is the correct teaching and not a heretical teaching. Therefore, the previous chapter distinguished the One Vehicle as real and not expedient, different from the Hinayana; this chapter distinguishes the One Vehicle as the correct teaching and not a heretical teaching. By eliminating these two doubts, all doubts are severed, and the meaning of the One Vehicle is perfected.

'The Buddha, through various causes' (佛以種種緣), secondly, explains the elimination of doubt. In terms of the text, it is divided into two parts: the first four verses directly clarify the elimination of doubt; the last verse concludes on the issue of the heretical and the correct. The four verses are further divided into three parts: the first line summarizes the prose section, starting with the Buddha himself revealing the doctrine; the second and third lines summarize the prose section, citing evidence to explain; the last line summarizes the above, explaining from the aspect of agreement and conformity. The first half-verse summarizes the teachings spoken by the Buddha, and the second half clarifies the elimination of doubt. 'Their minds are as peaceful as the sea' (其心安如海): falsehood and deception will surely make people's minds restless, but now the mind is stable and tranquil, so one knows it is not the work of demons. Stability is like the stability of a mountain, like the vastness of the sea. Since the mind is like a mountain and sea, one knows it is not a demon, so doubt is eliminated. Shariputra understood upon hearing the Buddha's initial revelation of the doctrine. The following two verses cite evidence, as the text says.

'Now, the World-Honored One' (如今者世尊) below, thirdly, summarizes the aspect of agreement and conformity.

Question:

One should only say that Shakyamuni Buddha (釋迦) also reveals the One Vehicle through the three, why mention the initial birth, renunciation, enlightenment, and teaching?

Answer:

The reason for tracing back to these four events is to seek the Buddha's footprints. From the past to the present, from beginning to end, it is the same Buddha, so one knows it is not the bewilderment and disturbance of demons. Moreover, Shariputra not only understood that the Three Vehicles are expedient and the One Vehicle is real, but also knew that from the initial birth to the teaching, all are expedient. The reason for this is that the principle is only one, but expediently three vehicles are spoken; the principle is originally without birth, but expediently birth is spoken; the meaning of renunciation and enlightenment is similar.

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未說壽量，云何以領真應耶？

答：

據跡而言，身子利根聞一知二，既解教之權實即領身之真應，若就本擇者，身子既是大權助佛揚化，前以廣領教之權實，令時眾舍三悟一，今略開身之真應，亦令時眾不執跡迷本也。

「世尊說實道」下，第二、結于邪正。所以結正者，為令時眾識一乘是佛說非魔說也。上半明佛有實、魔無實，即判有無也。下半結於是非也。「我墮疑網故」者，第三、此半偈身子引過歸已自悔責也。

「聞佛柔軟音」，此第三、頌長行結歡喜也。就文為三：初三句，嘆佛；次三句，明歡喜；后一偈，明自慶。三句嘆佛者，初兩句嘆能宣之聲，后一句明所說之法。三句明歡喜者：初一句正明歡喜，次兩句舉得離以釋歡喜。后一偈明自慶者，初兩句明作佛謂生物之福，后兩句明說法生物之慧也。

「爾時佛告舍利弗」下，第三大段，明如來述成，述成其領解不謬也。又將欲為其授記，恐時眾疑雲：若行大因可得大果，身子既修小行遂得作佛，將非因小而果大？欲斷此疑，故述其往行，明修因既積便得大果，無所疑也。又身子本是小學今遂悟大者，此亦可疑。所以然者，諸大乘經皆令怖畏二乘之人遂得授記作佛者，墮於二乘地何所畏耶？是故釋云：身子久修佛慧故得悟

【現代漢語翻譯】 現代漢語譯本：

問：既然沒有說如來的壽命長短，怎麼能領悟到如來的真身和應化身呢？

答：

如果從應化事蹟來說，舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）根性銳利，聞一便知二，既然理解了佛陀教法的權巧方便和真實義，也就領悟了佛陀的真身和應化身。如果從本源上選擇，舍利弗既然是大權菩薩，幫助佛陀弘揚教化，之前已經廣泛領悟了教法的權巧方便和真實義，讓當時的大眾捨棄聲聞、緣覺、菩薩三乘，悟入佛乘，現在略微開示佛陀的真身和應化身，也是爲了讓當時的大眾不要執著于應化事蹟而迷惑于根本。

『世尊說實道』以下，第二部分是總結邪正。之所以要總結正法，是爲了讓當時的大眾認識到一乘佛道是佛陀所說，而不是魔所說。前半部分說明佛有真實，魔無真實，這是判斷有無。後半部分總結是非。『我墮疑網故』，第三部分是舍利弗引過歸於自己，自我懺悔。

『聞佛柔軟音』，這是第三部分，讚頌長行經文總結的歡喜。從文義上分為三部分：最初三句是讚歎佛陀；其次三句是說明歡喜；最後一句偈頌是說明自我慶幸。三句讚歎佛陀，最初兩句是讚歎佛陀能宣說的聲音，后一句是說明所說的法。三句說明歡喜，第一句是正面說明歡喜，其次兩句是舉出遠離（疑惑）來解釋歡喜。后一偈說明自我慶幸，最初兩句是說明作佛是謂生物的福報，后兩句是說明說法生物的智慧。

『爾時佛告舍利弗』以下，第三大段，說明如來述說成就，述說成就舍利弗的領悟理解沒有錯誤。又將要為舍利弗授記，恐怕當時的大眾疑惑說：如果修行大的因才能得到大的果，舍利弗既然修行小的行，卻能作佛，難道不是因為因小而果大嗎？爲了斷除這種疑惑，所以述說他往昔的修行，說明修因已經積累，便能得到大的果報，沒有什麼可疑惑的。又舍利弗本來是學習小乘，現在卻悟入大乘，這也是可以疑惑的。之所以這樣，是因為諸大乘經典都令人怖畏二乘之人，難道已經授記作佛，墮於二乘之地還有什麼可畏懼的嗎？所以解釋說：舍利弗長久地修習佛的智慧，所以能夠覺悟。

【English Translation】 English version:

Question: Since the Buddha's lifespan (壽量, Śūnyatā) was not discussed, how can one comprehend the true and manifested bodies (真應, Zhenying) of the Tathagata?

Answer:

From the perspective of manifested traces (跡, Jī), Śāriputra (舍利弗, Śāriputra), with his sharp faculties, understands two things upon hearing one. Having understood the expedient means (權, Quán) and the true reality (實, Shí) of the teachings, he also comprehends the true and manifested bodies of the Buddha. If one chooses from the fundamental perspective (本, Běn), Śāriputra, being a Bodhisattva of great power, assists the Buddha in propagating the teachings. Previously, he broadly understood the expedient means and true reality of the teachings, enabling the assembly to abandon the Three Vehicles (三乘, Sānchéng) and awaken to the One Vehicle (一乘, Yīchéng). Now, by briefly revealing the true and manifested bodies of the Buddha, he also prevents the assembly from clinging to the manifested traces and being deluded about the fundamental.

'The World-Honored One speaks the true path' (世尊說實道) below, the second part concludes on what is right and wrong (邪正, Xiézhèng). The reason for concluding on the right is to enable the assembly to recognize that the One Vehicle is spoken by the Buddha and not by demons. The first half clarifies that the Buddha has truth, while demons have no truth, which is judging existence and non-existence (有無, Yǒuwú). The second half concludes on right and wrong. 'I have fallen into a net of doubt' (我墮疑網故), the third part is Śāriputra taking the blame upon himself, repenting and reproaching himself.

'Hearing the Buddha's gentle voice' (聞佛柔軟音), this is the third part, praising the joy concluded by the prose passage. In terms of the text, it is divided into three parts: the first three lines praise the Buddha; the next three lines explain the joy; and the last verse explains self-congratulation. The three lines praising the Buddha, the first two lines praise the voice that can proclaim, and the last line clarifies the Dharma that is spoken. The three lines explaining the joy, the first line directly explains the joy, and the next two lines cite the attainment of detachment to explain the joy. The last verse explains self-congratulation, the first two lines clarify that becoming a Buddha is the blessing of benefiting beings, and the last two lines clarify the wisdom of speaking the Dharma to benefit beings.

'At that time, the Buddha told Śāriputra' (爾時佛告舍利弗) below, the third major section clarifies the Tathagata's (如來, Rúlái) statement of accomplishment, stating that Śāriputra's understanding is not mistaken. Furthermore, intending to bestow a prediction of Buddhahood (授記, Shòujì) upon him, fearing that the assembly would doubt, saying: 'If one cultivates great causes, one can obtain great results. Since Śāriputra cultivates small practices, he attains Buddhahood. Isn't this because the cause is small, but the result is great?' To dispel this doubt, he recounts his past practices, clarifying that the cultivation of causes has already accumulated, and one can obtain great results, without any doubt. Furthermore, Śāriputra originally studied the Small Vehicle (小學, Xiǎoxué), but now awakens to the Great Vehicle (大, Dà), which is also questionable. The reason for this is that all the Great Vehicle sutras cause fear in those of the Two Vehicles (二乘, Èrchéng), so what is there to fear if one has already been predicted to become a Buddha and fallen into the ground of the Two Vehicles? Therefore, it is explained that Śāriputra has long cultivated the Buddha's wisdom, so he is able to awaken.

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解耳。若實證小乘則難悟大道。故《釋論》云「羅漢生凈土根鈍，于佛道迂迴稽留，不如直往菩薩，故諸大乘經令怖畏二乘也。就文為二：初、明於大眾中宣說者，昔教權誘事等私言，今開密藏義如公灼，是以告眾。又授記有四種，今將欲現前授記使自他俱知，故告大眾也。又身子昔行大乘因，現在悟大、未來成佛，亦令大眾現在修因未來作佛，故告眾也。

「我昔曾於二萬億佛所」者，第二、述其往因也。就文明身子始終凡有三時：一、過去學大乘時；二、中途取小時；三、今還為說大乘時。明過去學大乘時者，明於二萬億佛所修學大也。「汝亦長夜隨我受學」者，上明教被緣，今明緣受教。世間有一夕之眠稱為短夜，則有一日之覺稱為短日，亦有無明昏寢稱為長夜，朗然大悟稱為長日。「我以方便引導汝故生我法中」者，前明於二萬億佛所而教化之，今釋身子得就釋迦佛法受學之義也。「舍利弗」下，上明身子本學大時，今第二、辨中途棄大取小時。初句明棄大。「而便自謂」下，辨取小。《智度論》云「身子由施眼故不能度佈施河」，故棄大取小也。「我今還欲」下，此第三、明今為說大時，初憶念本願，謂菩提心所行道故謂菩薩行，欲令聲聞續菩提心還修菩薩行，故說《法華》也。《法華》稱教菩薩法

【現代漢語翻譯】 現代漢語譯本 理解了就好。如果實際證得了小乘，就難以領悟大道。所以《釋論》中說：『阿羅漢（Arhat，小乘佛教修行證果者）往生凈土后根器遲鈍，對於成佛之道迂迴遲留，不如直接前往的菩薩（Bodhisattva，發願普度眾生的修行者），所以諸部大乘經典令（修行者）怖畏二乘（聲聞乘和緣覺乘）。』就文義分為兩部分：第一，說明在大眾中宣說的原因，過去（佛）用權巧方便誘導，（所說）事情等同於私下言語，現在開啟秘密藏義如同公開昭示，因此告訴大眾。另外，授記有四種，現在將要現前授記，使自己和他人都能知曉，所以告訴大眾。還有，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）過去行大乘因，現在領悟大乘、未來成佛，也是爲了讓大眾現在修（大乘之）因，未來成佛。

『我昔曾於二萬億佛所』，第二，敘述他的往昔因緣。就文義說明舍利弗始終凡有三個時期：一、過去學習大乘時；二、中途取小乘時；三、現在還為他說大乘時。說明過去學習大乘時，表明在二萬億佛所修學大乘。『汝亦長夜隨我受學』，上面說明教法被（眾生）接受的因緣，現在說明（眾生）接受教法的因緣。世間有一晚上的睡眠稱為短夜，那麼就有一天覺悟稱為短日，也有無明昏昧沉睡稱為長夜，豁然大悟稱為長日。『我以方便引導汝故生我法中』，前面說明在二萬億佛所教化，現在解釋舍利弗得以在釋迦佛（Sakyamuni，佛教創始人）的佛法中受學的意義。

『舍利弗』下，上面說明舍利弗原本學習大乘，現在第二，辨析（他）中途捨棄大乘而取小乘。第一句說明捨棄大乘。『而便自謂』下，辨析（他）取小乘。《智度論》中說：『舍利弗因為施捨眼睛的緣故，不能度過佈施之河』，所以捨棄大乘而取小乘。『我今還欲』下，這是第三，說明現在為他說大乘時，首先憶念本來的願望，（因為）菩提心（Bodhi-citta，覺悟之心）所行之道，所以稱為菩薩行（Bodhisattva-caryā，菩薩的修行），想要讓聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）延續菩提心，還修菩薩行，所以說《法華經》（Lotus Sutra）。《法華經》稱為教菩薩法。

【English Translation】 English version Understanding is key. If one truly realizes the Small Vehicle (Hinayana), it's difficult to comprehend the Great Path. Therefore, the Shilun (Commentary) says: 'Arhats (those who have attained the fruition of the Small Vehicle) born in the Pure Land are dull-rooted, and they detour and linger on the Buddha path, which is not as good as directly going as a Bodhisattva (a being who aspires to attain Buddhahood for the benefit of all beings). Therefore, the Great Vehicle (Mahayana) sutras cause fear in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' Regarding the text, there are two parts: first, explaining why it is proclaimed among the assembly. In the past, the Buddha used skillful means to induce, and the matters (spoken) were like private words. Now, opening the secret treasury of meaning is like a public declaration, so it is told to the assembly. Also, there are four types of prediction (Vyākaraṇa), and now the prediction is about to be given in the present, so that both oneself and others can know, so it is told to the assembly. Furthermore, Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom) in the past practiced the cause of the Great Vehicle, now understands the Great Vehicle, and will become a Buddha in the future, also to cause the assembly to cultivate the cause now and become Buddhas in the future.

'I once, in the presence of two hundred million Buddhas,' is the second, narrating his past causes. Regarding the text, Sariputra has three periods: first, when he studied the Great Vehicle in the past; second, when he took the Small Vehicle midway; third, now when he speaks of the Great Vehicle again. Explaining when he studied the Great Vehicle in the past, it shows that he studied the Great Vehicle in the presence of two hundred million Buddhas. 'You also followed me and studied for a long night,' the above explains the conditions under which the teachings were received, now explaining the conditions under which the teachings are received. In the world, one night's sleep is called a short night, then one day's awakening is called a short day, and there is also ignorance and drowsiness called a long night, and clear enlightenment is called a long day. 'I guided you with skillful means, therefore you were born in my Dharma,' the previous explains the teachings at two hundred million Buddhas, now explaining the meaning of Sariputra being able to study in the Dharma of Sakyamuni Buddha (the founder of Buddhism).

'Sariputra,' below, the above explains that Sariputra originally studied the Great Vehicle, now the second, distinguishing that he abandoned the Great Vehicle and took the Small Vehicle midway. The first sentence explains abandoning the Great Vehicle. 'And then thought to himself,' below, distinguishing that he took the Small Vehicle. The Prajñāpāramitāśāstra (Treatise on the Great Perfection of Wisdom) says: 'Sariputra, because of giving away his eyes, could not cross the river of giving,' so he abandoned the Great Vehicle and took the Small Vehicle. 'I now want to again,' this is the third, explaining that now he speaks of the Great Vehicle, first recalling the original vow, (because) the path practiced by the Bodhi-citta (the mind of enlightenment), so it is called Bodhisattva-caryā (the practice of a Bodhisattva), wanting to cause the Śrāvakas (disciples who hear the Buddha's teachings and practice) to continue the Bodhi-citta and still practice the Bodhisattva path, so he speaks of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). The Lotus Sutra is called the teaching of the Bodhisattva Dharma.

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者，令聲聞人發大心修大行也。

問：

說《法華》通為五乘，何故言偏教聲聞耶？

答：

三週說法正為聲聞、傍及四乘。故《智度論》云「《法華經》是秘密教，明阿羅漢授記作佛。所以然者，聲聞人不知一有三無、三權一實，今正對之，故偏為也」。

「汝于未來世」下，第四大段，為身子授記。

問：

何因緣故為聲聞授記？

答：

略明六義：一者、證其所述信解是實，解若不實則不得記，由解實故得記也。故下文云「我今無復疑悔，親于佛前得三菩提記」。二者、受記之言即是重明會三歸一，以聲聞作佛得知佛乘是實，佛乘既實則聲聞為權。三者、用此引物，明有信心故便得受記者，欲得受記宜生信心。四者、欲令身子欣果行因。五者、下文天龍八部乃至中下根人皆藉得記之言以為成信旨歸，故與受記。六者、發物往生凈土之志，既于凈土成佛並愿隨從往生也。

問：

身子引何人生凈土耶？

答：

身子是七眾依止、八部大師，師既于凈土作佛，眷屬悉愿往生。但身子引物凡有三時，初、從外道引入佛法，二、從小乘引入大乘，三、從穢土引令趣凈土也。

問：

授聲聞記與菩薩何異？

答：

【現代漢語翻譯】 現代漢語譯本： 這是爲了讓聲聞乘的人發起大心，修習大行。

問： 既然說《法華經》普遍適用於五乘，為什麼又說是專門教化聲聞乘的呢？

答： 三週說法主要是爲了聲聞乘，同時也兼顧到其他四乘。《智度論》中說：『《法華經》是秘密教，闡明阿羅漢被授記成佛。』之所以這樣說，是因為聲聞乘人不知道一有三無、三權一實的道理，現在正是針對他們而說，所以說是專門為聲聞乘而說的。

『汝于未來世』以下，是第四大段，為舍利弗（Śāriputra）授記。

問： 因為什麼因緣要為聲聞乘授記呢？

答： 簡略地說有六個意義：第一，證明他們所說的信解是真實的，如果理解不真實就不能得到授記，因為理解真實所以才能得到授記。所以下文說：『我現在沒有疑惑後悔，親自在佛前得到三菩提的授記。』第二，授記的話就是再次闡明會三歸一，因為聲聞乘成佛，就知道佛乘是真實的，佛乘既然是真實的，那麼聲聞乘就是權宜之法。第三，用這個來引導眾生，說明有信心就能得到授記，想要得到授記就應該生起信心。第四，想要讓舍利弗（Śāriputra）欣慕佛果而修行佛因。第五，下文的天龍八部乃至中下根器的人，都憑藉得到授記的話語作為成就信心的宗旨歸宿，所以給予授記。第六，發起眾生往生凈土的志向，既然在凈土成佛，就希望跟隨往生。

問： 舍利弗（Śāriputra）引導什麼人往生凈土呢？

答： 舍利弗（Śāriputra）是七眾所依止的對象，也是天龍八部的大師，老師既然在凈土成佛，眷屬都希望往生。但是舍利弗（Śāriputra）引導眾生總共有三個階段，最初，從外道引入佛法，第二，從小乘引入大乘，第三，從穢土引導他們前往凈土。

問： 給聲聞乘授記和給菩薩授記有什麼不同？

答：

【English Translation】 English version: This is to enable those of the Śrāvakayāna (Hearer Vehicle) to generate great aspiration and cultivate great practices.

Question: Since the Lotus Sūtra is said to be universally applicable to the Five Vehicles, why is it said to specifically teach the Śrāvakayāna (Hearer Vehicle)?

Answer: The three rounds of teachings are primarily for the Śrāvakayāna (Hearer Vehicle), while also extending to the other four vehicles. The Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom) states: 'The Lotus Sūtra is a secret teaching, clarifying that Arhats receive predictions of Buddhahood.' The reason for this is that those of the Śrāvakayāna (Hearer Vehicle) do not understand the principles of 'one existence with three non-existences' and 'three expedient means leading to one reality.' Now, it is being taught directly to them, so it is specifically for the Śrāvakayāna (Hearer Vehicle).

From 'You in a future age' onwards, is the fourth major section, predicting the enlightenment of Śāriputra (舍利弗).

Question: What is the reason for giving predictions to those of the Śrāvakayāna (Hearer Vehicle)?

Answer: Briefly, there are six meanings: First, to prove that their stated faith and understanding are real. If the understanding is not real, they cannot receive a prediction. Because the understanding is real, they can receive a prediction. Therefore, the following text says: 'Now I have no more doubts or regrets, and I have personally received the prediction of Anuttarā-Samyak-Sambodhi (supreme perfect enlightenment) before the Buddha.' Second, the words of prediction are a restatement of the convergence of the three into one. Because those of the Śrāvakayāna (Hearer Vehicle) become Buddhas, it is known that the Buddha Vehicle is real. Since the Buddha Vehicle is real, then the Śrāvakayāna (Hearer Vehicle) is an expedient means. Third, to use this to guide beings, showing that having faith leads to receiving a prediction. Those who wish to receive a prediction should generate faith. Fourth, to encourage Śāriputra (舍利弗) to rejoice in the fruit of Buddhahood and practice the causes. Fifth, the heavenly dragons and the eight classes of beings (Devas, Nāgas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas) mentioned later, even those of middle and lower capacities, all rely on the words of prediction as the ultimate guide to achieving faith, so predictions are given. Sixth, to inspire beings with the aspiration to be reborn in the Pure Land. Since they become Buddhas in the Pure Land, they hope to follow and be reborn there.

Question: Whom does Śāriputra (舍利弗) guide to be reborn in the Pure Land?

Answer: Śāriputra (舍利弗) is the one whom the seven assemblies rely on, and is also a great teacher of the eight classes of beings. Since the teacher becomes a Buddha in the Pure Land, the retinue all hope to be reborn there. However, Śāriputra (舍利弗)'s guidance of beings occurs in three stages: first, leading them from external paths into the Buddha Dharma; second, leading them from the Small Vehicle into the Great Vehicle; and third, leading them from impure lands to aspire to the Pure Land.

Question: What is the difference between giving predictions to those of the Śrāvakayāna (Hearer Vehicle) and giving predictions to Bodhisattvas?

Answer:

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《法華論》云「授聲聞記者，令聲聞得決定心，非謂聲聞成就法性故。以如來法身與聲聞法身無異故與授記，非即具足修行功德故，菩薩具足功德是故得記。」就文為二：初、明授上根人記，二、明大眾歡喜供養稱歎。初又二：前長行，次偈頌。長行為二：前辨行因，后辨得果。行因者謂三世行因也。前長行初明二萬億佛，所謂過去修因也。次云「我今還欲令汝憶念本願」下，明現在修因也。今文明未來修因也。就文為二：初、明修因時節；二、正辨修因。《涅槃經》云「有旃陀羅一發心於此賢劫成佛」，而身子云無量劫成佛者，就教則久近適時，約悟無生亦久近隨意，以悟無生不見久近相異，亦不見成不成異。故《經》云「無量劫一念，一念無量劫，無來無積聚，而現諸劫事」，則知了久近不二亦未曾久近。如《大品》云「生死道長，眾生性多，菩薩應如是正憶念，生死邊如虛空，眾生性邊亦如虛空，是中無生死往來亦無解脫者」，故久近非久近也。「供養若干」下，第二、正明修因。初明供養佛以植福，奉持正法以修慧，具足菩薩總結行成。

「當得作佛」下，第二、明得果。凡有八果：一、化主果；二、國土果；三、教門果；四、時節果；五、眷屬果；六、壽命果；七、紹繼果；八、住持果也。「

【現代漢語翻譯】 現代漢語譯本 《法華論》中說：『為聲聞授記，是爲了讓聲聞獲得決定的信心，而不是說聲聞已經成就了法性。因為如來的法身與聲聞的法身沒有差別，所以才為他們授記，並非因為他們已經完全具備了修行的功德。菩薩具備了完全的功德，所以才能得到授記。』就這段文字來說，可以分為兩部分：第一，說明為上根器的人授記；第二，說明大眾歡喜供養和稱讚。第一部分又分為兩部分：前面是長行，後面是偈頌。長行又分為兩部分：前面辨明修行的因，後面辨明得到的果。修行的因是指三世的修行之因。前面的長行首先說明二萬億佛（指過去修行的因）。接著說『我現在還要讓你們憶念本來的誓願』以下，說明現在修行的因。現在說明未來修行的因。就這段文字來說，可以分為兩部分：第一，說明修行之因的時節；第二，正式辨明修行的因。《涅槃經》中說：『有旃陀羅（賤民）一旦發心，就在此賢劫成佛』，而身子（舍利弗）說要無量劫才能成佛，就教義來說，時間長短適宜，就領悟無生來說，時間長短隨意，因為領悟了無生，就看不到時間長短的差別，也看不到成佛與不成佛的差別。所以《經》中說：『無量劫就是一念，一念就是無量劫，沒有來處，沒有積聚，卻顯現出諸劫的事情』，由此可知，瞭解了時間長短的不二，也就未曾有過時間長短。如同《大品般若經》中說：『生死之道漫長，眾生的習性繁多，菩薩應當這樣正確地憶念，生死的邊際如同虛空，眾生的習性邊際也如同虛空，其中沒有生死的往來，也沒有解脫的人』，所以時間長短並非真正的時間長短。『供養若干』以下，第二，正式說明修行的因。首先說明供養佛以培植福德，奉持正法以修習智慧，具足菩薩的修行，總結成就。 『當得作佛』以下，第二，說明得到的果報。總共有八種果報：第一，化主果；第二，國土果；第三，教門果；第四，時節果；第五，眷屬果；第六，壽命果；第七，紹繼果；第八，住持果。

【English Translation】 English version The Lotus Sutra Treatise states, 'Granting predictions to śrāvakas (voice-hearers) is to enable them to attain a determined mind, not because they have already achieved dharmatā (the nature of reality). Because the Tathāgata's (Thus Come One's) dharmakāya (dharma body) is no different from the śrāvaka's dharmakāya, predictions are given, not because they have fully accumulated the merits of practice. Bodhisattvas (enlightenment beings) possess complete merit, therefore they receive predictions.' Regarding this passage, it can be divided into two parts: first, clarifying the prediction given to those of superior capacity; second, clarifying the joy, offerings, and praises of the assembly. The first part is further divided into two: the prose section first, followed by the verse section. The prose section is divided into two: first, distinguishing the cause of practice; second, distinguishing the result obtained. The cause of practice refers to the cause of practice in the three times (past, present, and future). The preceding prose section first clarifies the two hundred billion Buddhas (referring to the cause cultivated in the past). Next, the passage 'I now wish to cause you to recall your original vows' and below clarifies the cause cultivated in the present. Now, it clarifies the cause cultivated in the future. Regarding this passage, it can be divided into two parts: first, clarifying the timing of the cause of practice; second, formally distinguishing the cause of practice. The Nirvana Sutra states, 'If a caṇḍāla (outcaste) generates a single thought of enlightenment, they will attain Buddhahood in this Fortunate Aeon,' while Śāriputra (one of the Buddha's chief disciples) says it will take countless kalpas (aeons) to attain Buddhahood. In terms of doctrine, the length of time is appropriate; in terms of realizing non-origination, the length of time is arbitrary, because having realized non-origination, one does not see the difference between long and short periods of time, nor does one see the difference between attaining Buddhahood and not attaining Buddhahood. Therefore, the Sutra states, 'Countless kalpas are a single thought, a single thought is countless kalpas, there is no coming, no accumulation, yet the events of all kalpas appear.' Thus, it is known that understanding the non-duality of long and short periods of time means that there has never been long or short periods of time. As the Perfection of Wisdom Sutra states, 'The path of saṃsāra (cyclic existence) is long, the nature of beings is vast, bodhisattvas should thus correctly recollect that the boundary of saṃsāra is like space, the boundary of the nature of beings is also like space, within which there is no coming and going of saṃsāra, nor is there anyone who is liberated.' Therefore, long and short periods of time are not truly long and short periods of time. 'Offering such and such' and below, second, formally clarifying the cause of practice. First, clarifying offering to the Buddha to cultivate merit, upholding the Dharma (teachings) to cultivate wisdom, fully possessing the practice of a bodhisattva, summarizing the accomplishment. 'Will attain Buddhahood' and below, second, clarifying the result obtained. There are a total of eight results: first, the result of being a teaching master; second, the result of a Buddha-land; third, the result of a teaching tradition; fourth, the result of timing; fifth, the result of retinue; sixth, the result of lifespan; seventh, the result of succession; eighth, the result of upholding the Dharma.

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號曰華光」者，或可從時事以立名，如《智論》釋〈往生品〉明三百比丘脫衣上佛舉手為相，得成佛時名為大相。又千天子見佛土莊嚴而發凈心，得記之時名莊嚴王佛。又釋〈舌相品〉云「十萬億人見十方菩薩來以華供養，而發心得記，故劫名華積，佛號覺華」，如此皆因時事以立佛名。身子聞《法華經》，最初領悟故，得佛時名為華光。華即法華，光謂信解，境智合目故號華光也。

問：

三根聲聞悉悟《法華》，應併名華光耶？

答：

身子最初得悟，故受華光之名，例同阿若憍陳如最初悟無而生智慧，餘人后悟別受異名也。

問：

諸經授記，何故但授應身記，不授法身記？

答：

授應身記即是授法身記，修因既滿便證法身，方能以本垂跡，托凈穢國土成佛化人，但法身猶如虛空無所不在，引物不便故不授法身記。應身有國土、徒眾、化主、教門，引物義便故記之也。

「國名離垢」下，第二、明國土果也。然土未曾凈穢，由眾生心凈穢故土有凈穢耳。身子昔日無凡夫穢心，今悟一乘后離二乘之垢，既離凡聖二垢故得佛之時土名離垢。然心亦不曾垢凈，約迷故稱垢，約悟故稱凈。「其土平正」下，上標土名、今出土體。文又二：前、總明土體；次、

【現代漢語翻譯】 現代漢語譯本：

關於『華光』這個名號，或許可以根據當時發生的事情來命名，例如《智度論》解釋〈往生品〉時，說明三百比丘脫下衣服獻給佛，舉手作為標誌，他們成佛時名為大相。又如一千個天子見到佛土莊嚴而生起清凈之心，得到授記時名為莊嚴王佛。又如解釋〈舌相品〉時說：『十萬億人見到十方菩薩前來用鮮花供養，因而生起道心並得到授記，所以劫名為華積，佛號覺華』，這些都是因為當時發生的事情來建立佛的名號。舍利弗（Śāriputra）聽聞《法華經》，最初領悟，所以成佛時名為華光。華即是法華，光是指信解，境和智合二為一，所以號為華光。

問：

三根（上、中、下三種根器）的聲聞都領悟了《法華經》，應該都名為華光嗎？

答：

舍利弗（Śāriputra）最初得到領悟，所以接受華光這個名號，如同阿若憍陳如（Ājñāta Kauṇḍinya）最初領悟無而生起智慧，其餘的人後來領悟，所以另外接受不同的名號。

問：

各部經典中（佛）的授記，為什麼只授應身（Nirmāṇakāya）的記，不授法身（Dharmakāya）的記？

答：

授應身（Nirmāṇakāya）的記就是授法身（Dharmakāya）的記，修行的因緣圓滿便證得法身（Dharmakāya），才能以根本而垂示應跡，依託清凈或污穢的國土成就佛道，教化世人，但是法身（Dharmakāya）猶如虛空無所不在，引導眾生不方便，所以不授法身（Dharmakāya）的記。應身（Nirmāṇakāya）有國土、徒眾、教化之主、教法，引導眾生方便，所以授應身（Nirmāṇakāya）的記。

『國名離垢』以下，第二、說明國土的果報。然而國土未曾有清凈或污穢，由於眾生的心有清凈或污穢，所以國土才有清凈或污穢。舍利弗（Śāriputra）過去沒有凡夫的污穢之心，現在領悟一乘之後脫離二乘的垢染，既然脫離凡夫和聖人的兩種垢染，所以在成佛的時候國土名為離垢。然而心也不曾有垢染或清凈，依迷惑來說稱為垢染，依領悟來說稱為清凈。『其土平正』以下，上面標明國土的名稱，現在說明國土的本體。文義又分為二：前、總的說明國土的本體；次、……

【English Translation】 English version:

The name 'Huaguang' (Splendor of Light), perhaps can be established based on events at the time, such as in the Mahāprajñāpāramitopadeśa (智度論), the explanation of the mentions that three hundred Bhikshus took off their robes and offered them to the Buddha, raising their hands as a sign, and when they attained Buddhahood, they were named Great Sign. Also, a thousand sons of gods, seeing the adornments of the Buddha-land, generated pure minds, and when they received prediction, they were named Adornment King Buddha. Furthermore, the explanation of the says, 'Ten trillion people saw Bodhisattvas from the ten directions coming to offer flowers, and thus generated the aspiration for enlightenment and received prediction, therefore the kalpa (劫) is named Flower Accumulation, and the Buddha is named Awakened Flower.' All of these are based on events at the time to establish the Buddha's name. Śāriputra (舍利弗), upon hearing the Lotus Sutra (法華經), initially attained enlightenment, so when he becomes a Buddha, he will be named Huaguang (華光). 'Hua' (華) is the Lotus Sutra, and 'Guang' (光) refers to faith and understanding; the object and wisdom are combined, hence the name Huaguang.

Question:

Since all Śrāvakas (聲聞) of the three roots (三根) (superior, middling, and inferior faculties) understand the Lotus Sutra (法華經), should they all be named Huaguang (華光)?

Answer:

Śāriputra (舍利弗) was the first to attain enlightenment, so he received the name Huaguang (華光), similar to how Ājñāta Kauṇḍinya (阿若憍陳如) initially understood non-being and generated wisdom, while others who attained enlightenment later received different names.

Question:

In the predictions given in various sutras, why are only predictions of the Nirmāṇakāya (應身) (transformation body) given, and not predictions of the Dharmakāya (法身) (dharma body)?

Answer:

Giving a prediction of the Nirmāṇakāya (應身) is the same as giving a prediction of the Dharmakāya (法身). When the causes of cultivation are fulfilled, one attains the Dharmakāya (法身), and then one can manifest traces from the fundamental, relying on pure or impure lands to achieve Buddhahood and transform people. However, the Dharmakāya (法身) is like empty space, omnipresent, and it is inconvenient to guide beings, so predictions of the Dharmakāya (法身) are not given. The Nirmāṇakāya (應身) has a Buddha-land, disciples, a teaching master, and teachings, which are convenient for guiding beings, so predictions are given for the Nirmāṇakāya (應身).

'The land is named Free from Defilement' below, secondly, it explains the fruition of the Buddha-land. However, the land has never been pure or impure; it is because the minds of sentient beings are pure or impure that the land is pure or impure. Śāriputra (舍利弗) in the past had no defiled mind of an ordinary person, and now, after understanding the One Vehicle, he is free from the defilement of the Two Vehicles. Since he is free from the two defilements of ordinary beings and sages, the land is named Free from Defilement when he becomes a Buddha. However, the mind has never been defiled or pure; it is called defiled in terms of delusion, and it is called pure in terms of enlightenment. 'Its land is level and upright' below, above it marks the name of the land, now it explains the substance of the land. The text is further divided into two parts: first, a general explanation of the substance of the land; second,...

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別明地處莊嚴。總明土體中又二：前明土體，次辨人物。離高下故稱平，非尖邪故名正，無穢惡名清凈，有眾寶為嚴飾也。「安穩」下，明人物也。離刀兵劫故為安穩，離飢餓劫故為豐樂，離疾病劫故為熾盛。「琉璃為地」者，別明地莊嚴也。「有八交道」者別明道莊嚴也。此文從廣至狹凡有三句也：初、總明土；次、別明地；后、別明道。

「華光如來亦以三乘教化」下，第三、明教門果也。「以本願故說三乘」者，此為釋疑。〈方便品〉云「諸佛出五濁惡世故說三乘」，身子今出於凈土，何故亦說三乘？所以釋云：彼佛出時雖非惡世，以本願故說三乘法。是則釋迦出穢土故說三乘，身子以本願故說三乘，各有其所以也。

問：

身子何故本願說三乘？

答：

身子於三乘中得悟一乘，還學釋迦，故施此化也。

問：

于凈土說三，化三乘眾生不？

答：

可具二義：一者、被三緣故說三教。眾生往昔曾居穢土，備縈眾苦故厭之愿滅，厭之愿滅而性不可回，雖生凈國，稱其本性為說三乘。如厭釋迦之穢國、生彌勒之凈土，穢心雖改、三性不移，故彌勒出於凈土亦說三乘。二者、身子之土雖無三緣，但為菩薩傳化余方，故說三乘之教也。雖有二義，以後義為

【現代漢語翻譯】 現代漢語譯本 別明地處莊嚴，是指特別說明那片土地的莊嚴之處。總明土體中又分為兩部分：首先說明土地的本體，其次辨別其中的人物。因為沒有高低不平，所以稱為『平』；因為不是尖銳歪斜的，所以名為『正』；沒有污穢邪惡，所以是『清凈』的；因為有各種珍寶，所以是『嚴飾』的。『安穩』以下，是說明其中的人物。遠離刀兵劫難，所以是『安穩』的；遠離飢餓劫難，所以是『豐樂』的；遠離疾病劫難，所以是『熾盛』的。『琉璃為地』，是特別說明土地的莊嚴。『有八交道』，是特別說明道路的莊嚴。這段文字從廣到狹，總共有三句話：首先，總括地說明土地；其次，分別說明土地；最後，分別說明道路。 『華光如來亦以三乘教化』以下，第三點，說明教法和果報。『以本願故說三乘』，這是爲了解釋疑惑。《方便品》中說『諸佛出現在五濁惡世，所以說三乘』，身子（Śāriputra）現在出現在凈土，為什麼也說三乘呢？所以解釋說：那位佛出現的時候雖然不是惡世，但因為本來的願力，所以說三乘法。這樣看來，釋迦（Śākyamuni）出現在污穢的土地，所以說三乘；身子（Śāriputra）因為本來的願力，所以說三乘，各有各的原因。 問： 身子（Śāriputra）為什麼本願要說三乘？ 答： 身子（Śāriputra）在三乘中領悟了一乘，然後學習釋迦（Śākyamuni），所以施行這種教化。 問： 在凈土說三乘，能教化三乘的眾生嗎？ 答： 可以包含兩種含義：第一，因為有三乘的因緣，所以說三乘的教法。眾生過去曾經居住在污穢的土地，飽受各種痛苦，所以厭惡它並希望滅除，厭惡的心願可以滅除，但是本性卻無法改變，即使生在凈土，也根據他們本來的根性為他們說三乘。就像厭惡釋迦（Śākyamuni）的穢土，而生在彌勒（Maitreya）的凈土，污穢的心雖然改變了，但是三乘的根性卻沒有改變，所以彌勒（Maitreya）出現在凈土也說三乘。第二，身子（Śāriputra）的國土雖然沒有三乘的因緣，但是爲了菩薩（Bodhisattva）向其他地方傳播教化，所以說三乘的教法。雖然有兩種含義，以後一種含義為主。

【English Translation】 English version Specifically, 'distinguished and bright, the place is adorned' means specifically explaining the adornments of that land. 'In the overall bright land body, there are two parts:' First, explain the essence of the land; second, distinguish the beings within it. Because there are no ups and downs, it is called 'flat'; because it is not sharp or crooked, it is named 'upright'; without filth or evil, it is 'pure'; because there are various treasures, it is 'adorned'. 'Peaceful and secure' below, explains the beings within it. Far from the calamities of war, it is 'peaceful and secure'; far from the calamities of famine, it is 'prosperous and joyful'; far from the calamities of disease, it is 'flourishing'. 'Lapis lazuli as the ground' specifically explains the adornment of the land. 'Having eight intersecting paths' specifically explains the adornment of the paths. This passage goes from broad to narrow, with three sentences in total: First, generally explaining the land; second, specifically explaining the land; finally, specifically explaining the paths. 'The Tathāgata (Tathāgata) Huarang also teaches with the Three Vehicles' below, the third point, explains the teachings and the fruits. 'Because of the original vow, he speaks of the Three Vehicles', this is to resolve doubts. The 'Expedient Means' chapter says 'The Buddhas appear in the evil world of the Five Turbidities, therefore they speak of the Three Vehicles'. Śāriputra (Śāriputra) now appears in a pure land, why does he also speak of the Three Vehicles? Therefore, it is explained: Although that Buddha appeared not in an evil world, because of his original vow, he speaks of the Three Vehicle Dharma. Thus, Śākyamuni (Śākyamuni) appears in a defiled land, therefore he speaks of the Three Vehicles; Śāriputra (Śāriputra), because of his original vow, speaks of the Three Vehicles, each with its own reason. Question: Why did Śāriputra (Śāriputra) vow to speak of the Three Vehicles? Answer: Śāriputra (Śāriputra) realized the One Vehicle within the Three Vehicles, and then learned from Śākyamuni (Śākyamuni), so he implements this teaching. Question: Speaking of the Three Vehicles in a pure land, can it transform beings of the Three Vehicles? Answer: It can include two meanings: First, because there are causes and conditions for the Three Vehicles, the teachings of the Three Vehicles are spoken. Beings in the past once lived in defiled lands, suffering various pains, so they detest it and wish to eliminate it. The wish to eliminate it can be fulfilled, but the nature cannot be changed. Even if they are born in a pure land, the Three Vehicles are spoken according to their original nature. Just like detesting the defiled land of Śākyamuni (Śākyamuni) and being born in the pure land of Maitreya (Maitreya), although the defiled mind has changed, the nature of the Three Vehicles has not changed, so Maitreya (Maitreya) also speaks of the Three Vehicles when he appears in a pure land. Second, although Śāriputra's (Śāriputra) land does not have the causes and conditions for the Three Vehicles, it is for Bodhisattvas (Bodhisattva) to spread the teachings to other places, so the teachings of the Three Vehicles are spoken. Although there are two meanings, the latter meaning is the main one.

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正，故下但列菩薩無三乘眾也。

「其劫名大寶莊嚴」下，第四、明時節果。釋迦名賢劫，賢者善也。此劫內有千佛善人出世，從化主立名故稱賢劫。今從所化菩薩受稱故名大寶，不以珠碧為珍，但用賢哲為寶。

「彼諸菩薩」下，第五、明眷屬果。初標菩薩數。「若欲行時」下，嘆菩薩德。「如是菩薩充滿其國」者，總結菩薩眾也。

「舍利弗！華光佛壽」下，第六、壽命果。除為王子未作佛時者，如釋迦佛若道俗合論則年八十，若論佛壽但有五十，今亦然也。

問：

何故穢土佛壽短、人壽長，凈土佛壽長、人壽短耶？

答：

佛壽長短無有定相，但穢土感佛業弱故佛壽短，感生死業強故人壽長；凈土感佛業強故佛壽長，感生死業弱故人壽短。

「華光如來過十二小劫」下，第七、明紹繼果。此勸悅往生者心也。華光雖沒而堅滿續興，則佛佛相次，豈可不願往生耶？「號曰華足安行」者，寶華承足安祥而行也。「其佛國土亦復如是」者，雖有異佛興世而凈土不改，亦是悅往生者之心也。

「是華光佛滅度之後」下，第八、明住持果。大論佛法凡有四時：一、佛在世時；二、佛雖去世法儀未改謂正法時；三、佛去世久道化訛替謂像法時；四、轉復微末謂末

【現代漢語翻譯】 現代漢語譯本： 這是正確的，因此下面只列出菩薩，沒有聲聞、緣覺、菩薩三乘的說法。

『其劫名大寶莊嚴』以下，第四部分，說明時節的果報。釋迦牟尼佛所處的劫名為賢劫，賢的意思是善。此劫中有千佛和善人出世，從教化之主立名，所以稱為賢劫。現在從所教化的菩薩接受名稱，所以名為大寶，不以珍珠美玉為珍貴，只用賢哲作為寶物。

『彼諸菩薩』以下，第五部分，說明眷屬的果報。首先標明菩薩的數量。『若欲行時』以下，讚歎菩薩的德行。『如是菩薩充滿其國』，總結菩薩大眾。

『舍利弗！華光佛壽』以下，第六部分，說明壽命的果報。除了作為王子尚未成佛的時候，例如釋迦牟尼佛如果道俗合起來說，壽命是八十年，如果只論佛的壽命只有五十年，這裡也是這樣。

問：

為什麼穢土的佛壽命短、人壽命長，凈土的佛壽命長、人壽命短呢？

答：

佛的壽命長短沒有一定的相狀，只是因為穢土眾生感得佛的業力弱，所以佛的壽命短；感得生死的業力強，所以人的壽命長。凈土眾生感得佛的業力強，所以佛的壽命長；感得生死的業力弱，所以人的壽命短。

『華光如來過十二小劫』以下，第七部分，說明紹繼的果報。這是勸勉希望往生的人。華光佛雖然示現滅度，但有堅滿佛繼續興盛佛法，這樣佛佛相繼，怎麼可以不發願往生呢？『號曰華足安行』，意思是寶華承托雙足，安詳地行走。『其佛國土亦復如是』，意思是雖然有不同的佛出世，但凈土不會改變，這也是爲了使希望往生的人感到欣悅。

『是華光佛滅度之後』以下，第八部分，說明住持的果報。《大智度論》說佛法有四個時期：一、佛在世的時候；二、佛雖然去世，但法儀沒有改變，稱為正法時期；三、佛去世很久，佛法教化訛誤衰退，稱為像法時期；四、更加衰微沒落，稱為末法時期。

【English Translation】 English version: This is correct, hence only Bodhisattvas are listed below, without mentioning the Three Vehicles of Śrāvakas, Pratyekabuddhas, and Bodhisattvas.

『Its kalpa (劫) is named Great Treasure Adornment』 below, the fourth part, explains the fruition of the time. The kalpa in which Śākyamuni Buddha appears is called the Bhadrakalpa (賢劫), where 『bhadra』 means 『good.』 Within this kalpa, a thousand Buddhas and virtuous beings appear in the world. It is named Bhadrakalpa based on the master of transformation. Now, it receives its name from the Bodhisattvas being transformed, hence it is called Great Treasure. It does not regard pearls and jade as treasures, but only uses the wise and virtuous as treasures.

『Those Bodhisattvas』 below, the fifth part, explains the fruition of the retinue. First, it indicates the number of Bodhisattvas. 『When they wish to walk』 below, it praises the virtues of the Bodhisattvas. 『Such Bodhisattvas fill that country,』 summarizes the assembly of Bodhisattvas.

『Śāriputra! The lifespan of Flower Light Buddha』 below, the sixth part, explains the fruition of lifespan. Except for when he was a prince and had not yet become a Buddha, such as Śākyamuni Buddha, if both lay and monastic lives are considered together, the lifespan is eighty years, but if only the Buddha's lifespan is discussed, it is only fifty years. The same applies here.

Question:

Why is it that in the impure lands, the Buddha's lifespan is short and people's lifespans are long, while in the pure lands, the Buddha's lifespan is long and people's lifespans are short?

Answer:

The length of a Buddha's lifespan has no fixed characteristic. It is simply that in the impure lands, beings experience weak karmic forces from the Buddha, so the Buddha's lifespan is short; they experience strong karmic forces of birth and death, so people's lifespans are long. In the pure lands, beings experience strong karmic forces from the Buddha, so the Buddha's lifespan is long; they experience weak karmic forces of birth and death, so people's lifespans are short.

『After Flower Light Tathāgata passes through twelve small kalpas』 below, the seventh part, explains the fruition of succession. This encourages those who wish to be reborn there. Although Flower Light Buddha manifests extinction, there is Firm Full Buddha who continues to flourish the Dharma. Thus, Buddhas succeed one another. How can one not aspire to be reborn there? 『He is named Flower Foot Peaceful Conduct,』 meaning that precious flowers support the feet, and one walks peacefully. 『His Buddha-land is also like this,』 meaning that although different Buddhas appear in the world, the pure land does not change. This is also to make those who wish to be reborn feel joyful.

『After that Flower Light Buddha passes away』 below, the eighth part, explains the fruition of upholding. The Mahāprajñāpāramitāśāstra (大智度論) says that the Buddha-dharma has four periods: 1. When the Buddha is in the world; 2. Although the Buddha has passed away, the Dharma practices have not changed, called the Dharma-image period (正法時期); 3. The Buddha has been gone for a long time, and the Dharma teachings have become corrupted and declined, called the Semblance Dharma period (像法時期); 4. Even more weakened and declined, called the End of the Dharma period (末法時期).

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法時。今但舉初二攝末屬像也。

問：

既是凈土，何故有小劫起耶？

答：

今但論時節小大，非三災之小劫。

就偈頌為二：初、正頌授記；第二、釋授記意。就初為三：第一、總標授記；二、釋；三、結。總標如文。「供養無數佛」下，釋授記也。初一行，頌上行因；次八行，頌得果。得果中，初半行頌時節果，一行半頌世界果，二行頌眷屬果，一行頌化主果，一行頌壽命果，二行頌住持果。「華光佛所為」下，半行，第三、總結也。「其兩足聖尊」下，第二、釋授記之意。所以授記者，令其自慶欣果行因也。不頌上教門及紹繼二果，偈與長行廣略互現。「爾時四部眾」下，第二、明大眾歡喜悟解。

問：

此中四眾八部並是凡夫，上中下根為屬何攝耶？

答：

望經始終謂上品也。身子初領解既是上根，彼前得悟故亦是上根。

問：

既是上根，聞〈方便品〉何不即解，見今授記方得悟耶？

答：

聞〈方便品〉已彷彿玄宗，睹今授記驗理必爾。授身子記意在於斯。

問：

凡夫初聞尚能領解，中下羅漢云何未悟？

答：

二乘自謂究竟，其病則重，故由未得解；凡夫無有斯疾，故初聞即悟。三

【現代漢語翻譯】 現代漢語譯本： 法時。現在只舉出最初的兩個攝（指攝受），末尾的屬於像法時期。

問： 既然是凈土，為什麼會有小劫的生起呢？

答： 現在只是討論時節的長短大小，不是三災的小劫。

就偈頌分為兩部分：第一，正式頌揚授記；第二，解釋授記的意義。就第一部分分為三點：第一，總的標明授記；第二，解釋；第三，總結。總的標明就像經文所說。「供養無數佛」以下，是解釋授記。最初一行，頌揚上行的因；接下來的八行，頌揚得到的果。得到的果中，最初半行頌揚時節的果，一行半頌揚世界（國土）的果，兩行頌揚眷屬的果，一行頌揚化主（教化之主）的果，一行頌揚壽命的果，兩行頌揚住持（佛法住世）的果。「華光佛所為」以下，半行，是第三，總結。「其兩足聖尊」以下，是第二，解釋授記的意義。之所以要授記，是爲了讓他們自己慶幸欣慰果行之因。沒有頌揚上教門以及紹繼的兩種果，偈頌與長行在廣略上互相顯現。「爾時四部眾」以下，是第二，說明大眾歡喜悟解。

問： 這裡面的四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）都是凡夫，上中下根的人屬於哪一類呢？

答： 從經的始終來看，都屬於上品。舍利弗（Śāriputra）最初領悟理解，已經是上根之人，那些在他之前得到領悟的，也是上根之人。

問： 既然是上根之人，聽聞〈方便品〉為什麼沒有立刻理解，要等到今天授記才得以領悟呢？

答： 聽聞〈方便品〉時已經彷彿明白了玄妙的宗旨，看到今天授記，驗證了道理必然如此。給舍利弗授記的意義就在於此。

問： 凡夫最初聽聞尚且能夠領悟理解，中下根的阿羅漢（Arhat）為什麼還沒有領悟呢？

答： 二乘（聲聞乘和緣覺乘）之人自認為已經達到了究竟，他們的病癥就比較嚴重，所以沒有得到理解；凡夫沒有這種毛病，所以最初聽聞就領悟了。三

【English Translation】 English version: At the time of the Dharma. Now, only the initial two 'śravaṇas' (hearings/intakes) are mentioned, with the latter belonging to the semblance Dharma period.

Question: Since it is a Pure Land, why does a minor kalpa (aeon) arise?

Answer: Now, we are only discussing the length and size of time periods, not the minor kalpa of the three calamities.

The verse is divided into two parts: first, formally praising the prediction; second, explaining the meaning of the prediction. The first part is divided into three points: first, generally stating the prediction; second, explaining; third, concluding. The general statement is as the text says. 'Offering to countless Buddhas' and below, is the explanation of the prediction. The first line praises the cause of the superior practice; the next eight lines praise the attainment of the result. In the attainment of the result, the first half-line praises the result of the time period, one and a half lines praise the result of the world (Buddha-field), two lines praise the result of the retinue, one line praises the result of the teaching host, one line praises the result of the lifespan, and two lines praise the result of the upholding (of the Dharma). 'What the Flower Light Buddha did' and below, half a line, is the third, conclusion. 'The two-legged honored one' and below, is the second, explaining the meaning of the prediction. The reason for giving the prediction is to let them rejoice and be pleased with the cause of the practice that leads to the result. There is no praise for the superior teaching or the two results of succession; the verses and prose manifest each other in terms of breadth and brevity. 'At that time, the fourfold assembly' and below, is the second, explaining that the great assembly rejoiced and understood.

Question: The four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) and eight classes (devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas) here are all ordinary beings. To which category do those of superior, middling, and inferior faculties belong?

Answer: Considering the beginning and end of the sutra, they all belong to the superior category. Śāriputra's initial understanding is already that of a superior faculty; those who attained understanding before him are also of superior faculty.

Question: Since they are of superior faculty, why did they not immediately understand upon hearing the 'Expedient Means' (Upāya) chapter, and only now attain understanding upon receiving the prediction?

Answer: Upon hearing the 'Expedient Means' chapter, they vaguely understood the profound principle; seeing the prediction today, they verified that the principle must be so. The meaning of giving the prediction to Śāriputra lies in this.

Question: Ordinary beings are able to understand upon first hearing, why have the Arhats (worthy ones) of middling and inferior faculties not yet understood?

Answer: Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) consider themselves to have reached the ultimate, so their illness is severe, and therefore they have not attained understanding; ordinary beings do not have this ailment, so they understand upon first hearing. Three

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毒輕重則聖勝於凡，若信一乘難易則凡勝於聖。又此中凡聖多是權行影向，共弘道利人，自陳領悟用引物也。

就文為二：初、總明大眾歡喜供養；次、別明諸天供養稱歎。初文四句：第一、明四眾八部列歡喜之人。「見舍利弗」下，第二、明歡喜之緣。「心大歡喜」下，第三、正明歡喜。凡有二義：一者、聞未曾有法心得悟解現生歡喜；二者、見身子得記想已亦得預生歡喜。「各各脫身」下，第四、供養。信解之生本由佛說，仰感法慧故獻財上佛。比丘脫衣上佛者，《大品》三百比丘脫衣上佛。《論》云「十二年前未制戒故不犯衣戒，今《法華》時成道四十餘年以製衣戒，既聞一乘悟解得正法戒，衣是息世譏嫌戒，故舍衣無罪。」外國比丘但被袈裟內無別衣，今以衣施佛，則是舍三衣中一二也。露身但聞法踴躍，不以此事為羞耳。「釋提桓因」下，第二、別明諸天供養稱歎。前明財供養，次辨法供養。「衣住虛空中」者，表心離有也。「而自迴轉」者，亦不停空，表心離空也。既不染空有，便解入一乘。又昔協異解于理為背，今信理同則轉背成向，內心既轉外物亦回。又身既舞踴，外物迴轉。

「而作是言」下，第二、明法供養。前長行，次偈。偈為二：初三行半，明聞法歡喜；次三行，預欣得記故歡

【現代漢語翻譯】 現代漢語譯本：毒藥的輕重決定了聖人勝過凡人，如果相信一乘佛法的難易程度，那麼凡人勝過聖人。而且這裡所說的凡人和聖人，大多是權宜示現的形象，共同弘揚佛法利益眾生，各自陳述領悟，用來引導他人。

就經文內容分為兩部分：首先，總的說明大眾歡喜供養；其次，分別說明諸天供養稱讚。第一部分有四句：第一句，說明四眾八部排列，都是歡喜之人。「見舍利弗（智慧第一的佛陀十大弟子之一）」以下，第二句，說明歡喜的因緣。「心大歡喜」以下，第三句，正式說明歡喜。其中有兩層含義：一是，聽聞前所未有的佛法，內心得到領悟和理解，產生現世的歡喜；二是，看到舍利弗（智慧第一的佛陀十大弟子之一）得到授記，想到自己也能預先得到授記而歡喜。「各各脫身」以下，第四句，供養。信解的產生本來就是由於佛陀的說法，仰慕和感謝佛法的智慧，所以獻上財物供養佛陀。比丘脫下衣服供養佛陀，在《大品般若經》中，有三百比丘脫下衣服供養佛陀。《論》中說：「十二年前佛陀尚未制定戒律，所以不犯衣戒，現在《法華經》時，佛陀成道已經四十多年，已經制定了衣戒，既然聽聞一乘佛法，領悟和理解，得到正法戒，衣服是用來止息世人的譏嫌的，所以捨棄衣服沒有罪過。」外國的比丘只披著袈裟，裡面沒有別的衣服，現在用衣服施捨給佛陀，就是捨棄三衣中的一二件。裸露身體只是因為聽聞佛法而踴躍歡喜，不認為這件事是羞恥的。「釋提桓因（佛教的護法神，即帝釋天）」以下，第二部分，分別說明諸天供養稱讚。前面說明財物供養，接下來辨明佛法供養。「衣住虛空中」表示心不執著于有。「而自迴轉」表示不停留在空，表示心不執著于空。既然不染著空和有，就能理解進入一乘佛法。又從前協從不同的見解，在道理上是相背離的，現在相通道理相同，那麼轉變背離為嚮往，內心既然轉變，外物也迴轉。又身體既然舞動，外物也迴轉。

「而作是言」以下，第二，說明佛法供養。前面是長行文，接下來是偈頌。偈頌分為兩部分：前三行半，說明聽聞佛法歡喜；后三行，預先欣喜得到授記。

【English Translation】 English version: The severity of poison determines whether a sage surpasses a mortal, but if one believes in the ease or difficulty of the One Vehicle (Ekayana), then a mortal surpasses a sage. Moreover, the mortals and sages mentioned here are mostly expedient manifestations, jointly propagating the Dharma to benefit beings, each expressing their understanding to guide others.

The text can be divided into two parts: First, a general description of the assembly's joy and offerings; second, a separate description of the devas' (gods) offerings and praises. The first part has four sentences: The first sentence describes the four assemblies and eight classes, all of whom are joyful. 'Seeing Shariputra (one of the Buddha's ten great disciples, known for his wisdom)' and below, the second sentence explains the cause of joy. 'Greatly rejoicing in their hearts' and below, the third sentence formally describes the joy. There are two meanings: First, hearing the unprecedented Dharma, their minds gain understanding and comprehension, producing joy in this life; second, seeing Shariputra (one of the Buddha's ten great disciples, known for his wisdom) receive prediction of enlightenment, they anticipate receiving prediction themselves and rejoice. 'Each taking off their robes' and below, the fourth sentence describes the offerings. The arising of faith and understanding is originally due to the Buddha's teachings, admiring and grateful for the wisdom of the Dharma, so they offer wealth to the Buddha. The monks taking off their robes to offer to the Buddha, in the 'Great Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra), there are three hundred monks who took off their robes to offer to the Buddha. The 'Treatise' (Shastra) says: 'Twelve years ago, the Buddha had not yet established precepts, so there was no violation of the robe precept. Now, at the time of the 'Lotus Sutra' (Saddharma Pundarika Sutra), the Buddha has been enlightened for more than forty years, and the robe precept has been established. Since they have heard the One Vehicle Dharma, understood and comprehended, and obtained the Right Dharma precepts, the robe is to stop worldly criticism, so there is no fault in giving up the robe.' Foreign monks only wear the kasaya (outer robe), with no other clothes inside, now offering the robe to the Buddha is to give up one or two of the three robes. Exposing the body is only because they are joyful and elated upon hearing the Dharma, and do not consider this a shameful matter. 'Shakra (the lord of the devas, also known as Indra)' and below, the second part, separately describes the devas' offerings and praises. The previous section described material offerings, and the next section distinguishes Dharma offerings. 'The robes stayed in the empty sky' indicates that the mind is not attached to existence. 'And turned around' indicates that it does not stop in emptiness, indicating that the mind is not attached to emptiness. Since they are not attached to emptiness and existence, they can understand and enter the One Vehicle Dharma. Also, in the past, agreeing with different views was contrary to reason, now believing that the principles are the same, then turning away becomes longing, and since the inner mind has turned, external things also turn. Also, since the body is dancing, external things also turn.

'And saying thus' and below, the second, explains the Dharma offering. The previous is prose, and the next is verse. The verse is divided into two parts: the first three and a half lines explain the joy of hearing the Dharma; the last three lines, anticipate the joy of receiving prediction.

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喜。初領〈方便品〉，次領身子得記，蓋是一週之始終，故領此二也。又初是聞法歡喜則籍法為緣，后是見人得記故喜謂假人為緣，悟道之由唯有人法二緣。二文各四：初文四者：第一偈，明昔小為粗；第二偈，嘆今大為妙；第三偈，嘆今教為希有；第四半偈，正明領解歡喜也。「五眾之生滅」者，古經為立陰，釋道安云：「應云五陰，非是立也」。羅什后翻皆云「五眾」，以五法和聚義稱五眾。又一一陰法各眾多，故云眾也。《雜心》云「積聚是陰義」，即是羅什意也。「生滅」者，通目四諦也。苦為所生，集為能生，斯則五陰生也。滅則是五陰滅，道為能滅，故生目苦集，滅據滅道，言約義周巧說之謂也。

問：

何故不言界、入生滅？

答：

界、入含無為，不得並云生滅也。

「今復轉無上」下，第二、對昔小嘆今大也。問：

何故《大品》、《思益》、《涅槃》、《法華》皆舉昔教嘆耶？答：

眾經並是舉小對大嘆，故知諸大乘經顯道無二，不得作五時四宗之釋也。

問：

云何舉小嘆大耶？

答：

昔明五眾既是生滅，今明五眾則不生不滅。不生故非苦集，不滅故非滅道，故名一實諦即無生滅觀也。二乘既是四諦，名生滅觀。

【現代漢語翻譯】 現代漢語譯本：喜。首先領悟〈方便品〉，其次領悟舍利弗（Śāriputra）得受記，這概括了一週的始終，所以領悟這兩個方面。而且，最初是聽聞佛法而歡喜，因此憑藉佛法作為因緣；後來是見到他人得受記而歡喜，這說明憑藉人為因緣，領悟真理的原因唯有人和法兩種因緣。這兩段文字各有四點：第一段文字有四點：第一偈，說明過去的小乘是粗糙的；第二偈，讚歎現在的大乘是精妙的；第三偈，讚歎現在的教法是稀有的；第四半偈，正是說明領悟理解后的歡喜。「五眾之生滅」：古經譯為「立陰」，釋道安說：「應該說『五陰』，不是『立』」。鳩摩羅什（Kumārajīva）後來的翻譯都說「五眾」，因為五法和合聚集的意義稱為五眾。而且，每一個陰法各自眾多，所以稱為「眾」。《雜心論》說「積聚是陰的意義」，這就是鳩摩羅什的意思。「生滅」：總括四諦。苦是所生，集是能生，這就是五陰生。滅就是五陰滅，道是能滅，所以生指苦集，滅指滅道，言語簡練而意義周全，這就是巧妙的說法。

問： 為什麼不說界、入的生滅？

答： 因為界、入包含無為法，不能一起說生滅。

「今復轉無上」以下，第二、對照過去的小乘，讚歎現在的大乘。問： 為什麼《大品般若經》、《思益經》、《涅槃經》、《法華經》都舉出過去的教法來讚歎呢？ 答： 各種經典都是舉小乘來對照大乘進行讚歎，所以知道各種大乘經典所闡明的道理沒有差別，不能用五時判教或四宗判教來解釋。

問： 怎樣舉小乘來讚歎大乘呢？

答： 過去說明五眾既是生滅，現在說明五眾則是不生不滅。不生所以不是苦集，不滅所以不是滅道，所以稱為一實諦，也就是無生滅觀。二乘既然是四諦，就稱為生滅觀。

【English Translation】 English version: Joy. First, he understands the 'Expedient Means' chapter, and then he understands Śāriputra's (舍利弗) [one of the Buddha's chief disciples, known for his wisdom] prediction of enlightenment, which encompasses the beginning and end of a cycle, hence understanding these two aspects. Moreover, initially, there is joy from hearing the Dharma, thus relying on the Dharma as a condition; later, there is joy from seeing others receive predictions of enlightenment, which indicates relying on people as a condition. The reasons for enlightenment lie solely in the two conditions of people and Dharma. These two passages each have four points: the first passage has four points: the first verse explains that the past Small Vehicle is coarse; the second verse praises that the present Great Vehicle is exquisite; the third verse praises that the present teaching is rare; the fourth half-verse precisely explains the joy of understanding. 'The arising and ceasing of the Five Aggregates': ancient scriptures translated it as 'establishing the skandhas', and Shi Dao'an (釋道安) said: 'It should be said 'Five Skandhas', not 'establishing'.' Kumārajīva's (鳩摩羅什) [a famous translator of Buddhist texts into Chinese] later translations all say 'Five Aggregates', because the meaning of the five dharmas harmonizing and gathering is called the Five Aggregates. Moreover, each skandha dharma is numerous, hence it is called 'Aggregates'. The Abhidharma-samuccaya says 'Accumulation is the meaning of skandha', which is Kumārajīva's meaning. 'Arising and ceasing': generally encompasses the Four Noble Truths. Suffering is what arises, accumulation is what causes arising, this is the arising of the Five Skandhas. Cessation is the ceasing of the Five Skandhas, the path is what causes cessation, therefore arising refers to suffering and accumulation, and ceasing refers to cessation and the path. Concise words with complete meaning, this is called skillful speech.

Question: Why not speak of the arising and ceasing of the realms and entrances?

Answer: Because the realms and entrances contain the unconditioned, they cannot be spoken of together as arising and ceasing.

'Now again turning the unsurpassed' below, secondly, in contrast to the past Small Vehicle, it praises the present Great Vehicle. Question: Why do the Mahāprajñāpāramitā Sūtra, the Vimalakīrti Nirdeśa Sūtra, the Nirvana Sutra, and the Lotus Sutra all cite past teachings to praise? Answer: Various sutras all use the Small Vehicle to contrast and praise the Great Vehicle, therefore knowing that the principles elucidated by various Mahayana sutras are not different, one cannot use the five periods of teaching or the four schools of thought to explain them.

Question: How does one use the Small Vehicle to praise the Great Vehicle?

Answer: In the past, it was explained that the Five Aggregates are both arising and ceasing, now it is explained that the Five Aggregates are neither arising nor ceasing. Not arising, therefore it is not suffering or accumulation; not ceasing, therefore it is not cessation or the path, therefore it is called the One True Reality, which is the view of no arising and no ceasing. The Two Vehicles, since they are the Four Noble Truths, are called the view of arising and ceasing.

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問：

何以知此經明五眾不生不滅？

答：

前文既明昔教說五眾是生滅，即知今教明五眾不生不滅。故〈方便品〉云「諸法從本來，常自寂滅相」。又《中論》云「為聲聞人說十二因緣是生滅，為菩薩說十二因緣不生不滅」，故大小二乘，有生滅、無生滅二觀義也。

問：

無量四聖諦亦有生滅，何得言小乘作生滅觀也？

答：

菩薩了無量四聖諦亦本來不生不滅，故無明體性本自不有，妄想因緣和合而生。既言妄想因緣而生，有集為能生、苦為所生，此即是無生滅生滅，雖生滅不生滅也，故與二乘不同。又言五眾生滅者，小乘人言五眾無常苦空無我，今略舉無常故云生滅。又云有觀為生、空觀為滅，故云生滅。又二乘未得有餘有煩惱生，得有餘則煩惱滅，未入無餘則身智生，入無餘則身智滅。今明煩惱之與身智本自不生，今亦無滅。故《智度論》第十九複次云「昔說五眾是生滅無常，今欲就異門說五眾不生不滅、非常非無常」。

問：

何故聞一乘及受記，而言五眾生滅耶？

答：

此領開方便門、顯真實義，昔明五眾生滅者，此是方便說耳；今明五眾不生不滅者，乃是真實說耳。以昔見五眾是生滅故守小迷大，今知本不生滅則改二執

【現代漢語翻譯】 現代漢語譯本 問： 如何得知此經闡明五眾（色、受、想、行、識）不生不滅的道理？ 答： 前文已經闡明過去的教義說五眾是生滅的，由此可知現在的教義闡明五眾是不生不滅的。所以《方便品》中說：『諸法從本來，常自寂滅相。』又《中論》中說：『為聲聞人說十二因緣是生滅，為菩薩說十二因緣不生不滅。』因此，大小二乘，有生滅、無生滅兩種觀點的差異。 問： 無量四聖諦也有生滅，為何說小乘作生滅觀呢？ 答： 菩薩了悟無量四聖諦本來也是不生不滅的，所以無明（avidyā）的體性本來就不存在，是妄想因緣和合而生。既然說是妄想因緣而生，有集（samudaya）為能生，苦（duhkha）為所生，這就是無生滅中的生滅，雖是生滅卻是不生滅，所以與二乘不同。又說五眾生滅，小乘人說五眾是無常、苦、空、無我的，現在略舉無常，所以說是生滅。又說有觀為生，空觀為滅，所以說是生滅。而且二乘未得有餘涅槃（sopadhisesa-nirvana）時有煩惱生，得有餘涅槃時煩惱滅；未入無餘涅槃（anupadhisesa-nirvana）時有身智生，入無餘涅槃時身智滅。現在闡明煩惱和身智本來不生，現在也沒有滅。所以《智度論》第十九卷又說：『過去說五眾是生滅無常，現在想要用不同的角度來說五眾是不生不滅、非常非無常。』 問： 為何聽聞一乘（ekayana）和受記（vyākarana），卻說五眾生滅呢？ 答： 這是領悟開啟方便之門，顯現真實之義。過去說五眾生滅，這只是方便之說；現在說五眾不生不滅，才是真實之說。因為過去認為五眾是生滅的，所以固守小乘而迷惑于大乘，現在知道五眾本來不生不滅，就改變了兩種執著。

【English Translation】 English version Question: How do we know that this sutra clarifies that the five skandhas (pañca-skandha) (form, feeling, perception, mental formations, and consciousness) are neither produced nor destroyed? Answer: The previous text has already clarified that the past teachings stated that the five skandhas are subject to production and destruction. From this, we know that the current teachings clarify that the five skandhas are neither produced nor destroyed. Therefore, the 『Upaya (Skillful Means)』 chapter says: 『All dharmas (phenomena) from the beginning, constantly have the characteristic of quiescence.』 Also, the Madhyamaka-karika (Fundamental Verses on the Middle Way) says: 『For the sravakas (hearers), the twelve links of dependent origination (dvadasanga-pratityasamutpada) are said to be subject to production and destruction; for the bodhisattvas, the twelve links of dependent origination are said to be neither produced nor destroyed.』 Therefore, the two vehicles, the Hinayana (Small Vehicle) and the Mahayana (Great Vehicle), have two different views: production and destruction, and non-production and non-destruction. Question: The immeasurable Four Noble Truths (arya-satya) also have production and destruction, so why is it said that the Hinayana practices the view of production and destruction? Answer: Bodhisattvas realize that the immeasurable Four Noble Truths are also originally neither produced nor destroyed. Therefore, the nature of ignorance (avidyā) originally does not exist; it arises from the combination of deluded thoughts and conditions. Since it is said to arise from deluded thoughts and conditions, with accumulation (samudaya) as the producer and suffering (duhkha) as the produced, this is production and destruction within non-production and non-destruction. Although it is production and destruction, it is non-production and non-destruction, so it is different from the two vehicles. Furthermore, when it is said that the five skandhas are subject to production and destruction, the Hinayana practitioners say that the five skandhas are impermanent, suffering, empty, and without self. Now, we briefly mention impermanence, so it is said to be production and destruction. Also, it is said that the view of existence is production, and the view of emptiness is destruction, so it is said to be production and destruction. Moreover, before the two vehicles attain the Nirvana with remainder (sopadhisesa-nirvana), afflictions arise; when they attain the Nirvana with remainder, afflictions cease. Before entering the Nirvana without remainder (anupadhisesa-nirvana), the body and wisdom arise; when they enter the Nirvana without remainder, the body and wisdom cease. Now, it is clarified that afflictions and the body and wisdom are originally not produced, and now there is also no cessation. Therefore, the nineteenth chapter of the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says again: 『In the past, it was said that the five skandhas are subject to production and destruction and are impermanent. Now, we want to use a different perspective to say that the five skandhas are neither produced nor destroyed, neither permanent nor impermanent.』 Question: Why, upon hearing the One Vehicle (ekayana) and receiving prediction of Buddhahood (vyākarana), is it said that the five skandhas are subject to production and destruction? Answer: This is to understand the opening of the expedient gate and the manifestation of the true meaning. In the past, it was said that the five skandhas are subject to production and destruction; this was merely an expedient teaching. Now, it is said that the five skandhas are neither produced nor destroyed; this is the true teaching. Because in the past, it was seen that the five skandhas are subject to production and destruction, they clung to the Small Vehicle and were deluded about the Great Vehicle. Now, knowing that the five skandhas are originally neither produced nor destroyed, they change their two attachments.

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。

問：

諸大乘經亦明五眾是生滅，故經云「諸行無常是生滅法」，何得言五眾生滅是小乘耶？

答：

《智度論》明四悉檀通十二部經、八萬法藏，言五眾生滅者，為對治悉檀耳。若第一義悉檀，即說五眾不生不滅。若悟第一義悉檀則生實觀，實觀即是妙慧，妙慧即是妙法，妙法即是一乘，是故說五眾不生不滅也。

「大智舍利弗」下，第二、明預欣得記歡喜。亦開為四：初半偈，牒舍利弗已得記。第二一偈，自陳己當得記。第三半偈，述得解相。「佛道叵思議」領顯真實義，「方便隨宜說」解開方便門。次一偈，明發愿修行。此四段為兩雙：初二段已得當得一雙，后二段明解行一雙也。

「爾時舍利弗」下，第二大段，正明譬說。亦開為四：從此竟品正明譬說，第二、〈信解品〉中根人領悟，第三、〈藥草喻品〉如來述成，第四、〈授記品〉明為其授記。所以有四段者，中根之人聞上法說未解，更轉勢說法故舉譬喻曉之。既聞前法說復稟后譬喻即得信解，故有第二〈信解品〉。以所解是實，故如來舉藥草喻述成。領解於前、述成於后，心得決了行與佛相應，則當果可期，故為授記。

初文又二：第一、身子請說；第二、佛受請為說。就初又三：第一、自陳己解；第

【現代漢語翻譯】 現代漢語譯本：

問：

諸大乘經典也闡明五眾（色、受、想、行、識五種聚合）是生滅變化的，所以經典上說『諸行無常是生滅法』，怎麼能說認為五眾生滅變化是小乘的觀點呢？

答：

《智度論》闡明四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）貫通十二部經、八萬四千法藏，說五眾生滅變化，是爲了對治悉檀的緣故。如果是第一義悉檀，就說五眾不生不滅。如果領悟第一義悉檀，就會產生真實的觀照，真實的觀照就是妙慧，妙慧就是妙法，妙法就是一乘（唯一的成佛之道），所以說五眾不生不滅。

『大智舍利弗』以下，第二部分，闡明預先欣喜得到授記的歡喜。也可以分為四個部分：最初半偈，敘述舍利弗已經得到授記。第二一偈，陳述自己將要得到授記。第三半偈，敘述得到理解的相狀。『佛道叵思議』領會並彰顯真實義，『方便隨宜說』解開方便之門。接下來一偈，闡明發願修行。這四個段落分為兩對：最初兩段是已得和當得一對，後面兩段闡明理解和修行一對。

『爾時舍利弗』以下，第二大段，正式闡明譬喻解說。也可以分為四個部分：從這一品結束正式闡明譬喻解說，第二、《信解品》中根器的人領悟，第三、《藥草喻品》如來敘述成就，第四、《授記品》闡明為他們授記。之所以有四個部分，是因為中等根器的人聽了前面的法說沒有理解，所以轉變方式用譬喻來使他們明白。既然聽了前面的法說又接受了後面的譬喻，就能夠產生信解，所以有第二《信解品》。因為所理解的是真實的，所以如來用藥草的比喻來敘述成就。領悟理解在先，敘述成就在後，心中得到決斷，行為與佛相應，那麼成就佛果就可以期待，所以為他們授記。

最初的文又分為兩部分：第一、舍利弗請求解說；第二、佛接受請求為他解說。就第一部分又分為三部分：第一、自己陳述已經理解；第

【English Translation】 English version:

Question:

The Great Vehicle Sutras also clarify that the five skandhas (form, feeling, perception, mental formations, and consciousness) are subject to arising and ceasing. Therefore, the sutra says, 'All conditioned things are impermanent, they are subject to arising and ceasing.' How can it be said that considering the five skandhas as arising and ceasing is a Hinayana (Small Vehicle) view?

Answer:

The Mahaprajnaparamita Shastra (智度論) clarifies that the four siddhantas (worldly siddhanta, individual siddhanta, remedial siddhanta, and ultimate siddhanta) penetrate the twelve divisions of the scriptures and the eighty-four thousand dharmas. Saying that the five skandhas arise and cease is for the sake of the remedial siddhanta. If it is the ultimate siddhanta, then it is said that the five skandhas neither arise nor cease. If one realizes the ultimate siddhanta, then genuine contemplation arises. Genuine contemplation is wondrous wisdom, wondrous wisdom is wondrous dharma, and wondrous dharma is the One Vehicle (the sole path to Buddhahood). Therefore, it is said that the five skandhas neither arise nor cease.

Following 'Great Wisdom Shariputra' (大智舍利弗), the second part explains the joy of anticipating receiving prediction of enlightenment. It can also be divided into four parts: the first half-verse recounts that Shariputra has already received prediction. The second verse states that he himself will receive prediction. The third half-verse describes the aspect of obtaining understanding. 'The Buddha-path is inconceivable' (佛道叵思議) comprehends and reveals the true meaning, and 'expediently speaks according to the occasion' (方便隨宜說) unlocks the gate of expedient means. The next verse clarifies making vows and cultivating practice. These four sections are divided into two pairs: the first two sections are the pair of already obtained and to be obtained, and the latter two sections clarify the pair of understanding and practice.

Following 'At that time, Shariputra' (爾時舍利弗), the second major section formally explains the parable. It can also be divided into four parts: from the end of this chapter, the parable is formally explained; second, in the Faith and Understanding Chapter (信解品), people of middling capacity realize; third, in the Herbs Parable Chapter (藥草喻品), the Tathagata (如來) narrates the accomplishment; fourth, the Prediction Chapter (授記品) clarifies giving them prediction of enlightenment. The reason there are four parts is that people of middling capacity did not understand after hearing the preceding Dharma talk, so the method is changed to use a parable to make them understand. Since they have heard the preceding Dharma talk and also received the subsequent parable, they are able to generate faith and understanding, so there is the second Faith and Understanding Chapter. Because what is understood is real, the Tathagata uses the parable of herbs to narrate the accomplishment. Comprehending understanding comes first, and narrating accomplishment comes later. If the mind obtains resolution and the conduct corresponds with the Buddha, then the attainment of Buddhahood can be expected, so prediction of enlightenment is given to them.

The initial text is further divided into two parts: first, Shariputra requests explanation; second, the Buddha accepts the request and explains to him. The first part is further divided into three parts: first, he himself states that he has already understood; the

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二、騰眾未解；第三、請佛為說。所以須自陳己解者，凡有二義：一者、若不自陳己解，則為物之意不彰，容謂假他而實自未悟，則上授記不成、陳解亦謬，故須自述己解。二者、欲為他請法，須得彼意；若未有解，請容落漠也。

問：

中根之徒自有疑悔，何不自請、假他請耶？

答：

既無先悟之能，又非對揚之主，雖復未解，待他質疑也。自陳己解有二句：「我今無復疑悔」者，領〈方便品〉也。「親于佛前得授記」者，領上得記文也。舉始括終故標此二也。又「我今無復疑悔」此明惑滅，「親于佛前得記」明解生，斯二為要，所以述也。又「無復疑悔」正序得解，「親于佛前得記」證解是實，故得記耳。

問：

直云得記便足，何故云親于佛前？

答：

授記有二種：一、不現前得記，由未有解；二、親于佛前得記，必有解也。

「是諸千二百」下，第二、騰眾未悟。就文為三：初、牒昔；二、騰今；三、今昔互相疑。牒昔有二：初、牒無學人二執，二、明學無學人二執。初標無學人二執者，一、「離老病死」，謂離果患也；「究竟涅槃」者，執無餘也。學無學人二執者，離諸見謂因患盡也；謂得涅槃者，執有餘也。所以二文不同者，無學人必離果

【現代漢語翻譯】 現代漢語譯本 二、眾人未能理解；第三、請佛陀解說。之所以需要自己陳述自己的理解，凡是有兩個意義：一是，如果不自己陳述自己的理解，那麼對於事物的理解就不明確，容易被認為假借他人之意而實際上自己並未領悟，那麼佛陀的授記就不能成立，陳述的理解也是錯誤的，所以需要自己陳述自己的理解。二是，想要替他人請法，必須瞭解他們的想法；如果沒有理解，那麼請法就容易顯得冷漠。

問： 中等根器的人自有疑惑後悔，為什麼不自己請教，而要假借他人請教呢？

答： 因為他們既沒有先於他人領悟的能力，又不是善於應對提問的人，即使沒有理解，也等待他人提出疑問。自己陳述自己的理解有兩句話：『我今無復疑悔』，是領會了《方便品》（Upaya Chapter）的內容。『親于佛前得授記』，是領會了前面得到授記的文字。舉出開始和結尾，所以標明這兩點。另外，『我今無復疑悔』，這說明迷惑已經消除，『親于佛前得記』，說明理解已經產生，這兩點是重要的，所以要陳述。還有，『無復疑悔』，正是敘述得到理解，『親于佛前得記』，證明理解是真實的，所以才得到授記。

問： 直接說得到授記就足夠了，為什麼還要說『親于佛前』呢？

答： 授記有兩種：一種是不在佛陀面前得到的授記，因為還沒有理解；另一種是親自在佛陀面前得到的授記，必定是有理解的。

『是諸千二百』以下，第二，是眾人未能領悟。就文義來說分為三部分：第一，追述過去；第二，提出現在；第三，現在和過去互相疑惑。追述過去分為兩部分：第一，追述無學之人的兩種執著，第二，說明有學和無學之人的兩種執著。首先標明無學之人的兩種執著，一是『離老病死』，是指脫離了果報的苦患；『究竟涅槃』，是執著于無餘涅槃。有學和無學之人的兩種執著是，脫離各種見解，是指因地的苦患已經消除；認為得到涅槃，是執著于有餘涅槃。之所以這兩段文字不同，是因為無學之人必定脫離果報的苦患。

【English Translation】 English version II. The assembly did not understand; III. Requesting the Buddha to explain. There are two reasons why one must state one's own understanding: First, if one does not state one's own understanding, then the understanding of things will not be clear, and it will be easily assumed that one is borrowing from others while not actually understanding oneself. In that case, the Buddha's prediction would not be valid, and the stated understanding would also be wrong. Therefore, one must state one's own understanding. Second, to request the Dharma for others, one must understand their thoughts; if there is no understanding, then the request for Dharma will easily seem indifferent.

Question: Those of middling capacity have their own doubts and regrets. Why don't they ask for themselves, but instead ask through others?

Answer: Because they have neither the ability to understand before others, nor are they masters of answering questions. Even if they do not understand, they wait for others to raise questions. Stating one's own understanding has two sentences: 'I now have no more doubts or regrets,' which is understanding the content of the Upaya Chapter (Upaya Chapter). 'Personally receiving the prediction before the Buddha,' which is understanding the text of the previous prediction. Highlighting the beginning and the end, therefore these two points are marked. In addition, 'I now have no more doubts or regrets,' this explains that delusion has been eliminated. 'Personally receiving the prediction before the Buddha,' explains that understanding has arisen. These two points are important, so they are stated. Also, 'No more doubts or regrets,' is precisely narrating the attainment of understanding. 'Personally receiving the prediction before the Buddha,' proves that the understanding is real, so one receives the prediction.

Question: It would be sufficient to say directly that one has received the prediction. Why say 'personally before the Buddha'?

Answer: There are two types of prediction: one is receiving the prediction not in the presence of the Buddha, because there is no understanding yet; the other is personally receiving the prediction before the Buddha, which definitely means there is understanding.

'These twelve hundred,' below, secondly, is that the assembly did not understand. In terms of the text, it is divided into three parts: first, recalling the past; second, presenting the present; third, the present and the past mutually doubting. Recalling the past is divided into two parts: first, recalling the two attachments of those who are beyond learning (no-more-to-learn); second, explaining the two attachments of those who are learning and those who are beyond learning. First, marking the two attachments of those who are beyond learning, one is 'departing from old age, sickness, and death,' which refers to being free from the suffering of karmic consequences; 'ultimately Nirvana (Nirvana),' which is attachment to Nirvana without remainder. The two attachments of those who are learning and those who are beyond learning are, departing from all views, which means the suffering of the causes has been eliminated; thinking that one has attained Nirvana, which is attachment to Nirvana with remainder. The reason why these two passages are different is because those who are beyond learning must be free from the suffering of karmic consequences.

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患，若離因患可通學無學人。前列人別故所離亦別，后列人通故所離亦通。

問：

實斷九十八使，何故但離諸見耶？

答：

無學之人可具斷九十八使，而今舉離諸見者，學無學人皆斷之也。我見為眾見之本故偏說之。故《大品》云「譬如我見攝六十二見」，有無見即是斷常，謂邊見也。等者等取餘三見也。又等取三見及余鈍使也。

「而今於世尊前」下，第二、騰今也。「皆墮疑惑」者，第三、正生疑也。小大互決、今昔相徴，故成疑也。昔明已離兩患無復可離，得二涅槃無復更得；今云由應更離方復更得，今昔相違故墮疑悔也。

「善哉世尊」下，第三、正請。所以請者，身子是遂佛轉法輪將軍，有未解者常為請說。又既已得悟即成菩薩，菩薩以濟物為懷，須為物請。又既同是聲聞，昔俱稟偏化而自已得解、餘人未解，愍其同朋故須為請。又〈方便品〉末佛勸弘經，今為眾請即是受旨。又上授記明身子行因未來得佛，今為眾請即是行因也。所言「愿說因緣」者，因緣謂三一之所以也。有何所以故說三？有何所以故說一？辨此因緣釋疑除悔，故名為「善哉」。就佛受請說中復開為三：第一、緣起。第二、從「若國邑」至下偈云「以是因緣十方諦求」，名為正說。第三、從「

【現代漢語翻譯】 現代漢語譯本 患，如果遠離『因患』（因為迷惑而產生的煩惱），可通於有學和無學之人。前文所列之人，因為所離的煩惱各不相同，所以『離』也有區別；後文所列之人，因為所離的煩惱相同，所以『離』也相同。

問：

既然已經斷除了九十八使（九十八種煩惱），為什麼只說遠離各種見解呢？

答：

無學之人可以完全斷除九十八使，而現在只說遠離各種見解，是因為有學和無學之人都能斷除這些見解。我見（認為『我』真實存在的錯誤見解）是各種見解的根本，所以特別說明。所以《大品般若經》說：『譬如我見，能涵蓋六十二種見解』。有見和無見，就是斷見和常見，也就是邊見（執著於事物極端方面的見解）。『等』字，是等同於其餘三種見解（邪見、見取見、戒禁取見）。也等同於三種見解以及其餘的鈍使（較難斷除的煩惱）。

『而今於世尊前』以下，是第二部分，騰今（表明現在的情況）。『皆墮疑惑』，是第三部分，真正產生疑惑。因為小的和大的互相爭論，過去和現在互相矛盾，所以產生疑惑。過去說已經遠離兩種『患』（指煩惱），沒有可以再遠離的；已經證得二種涅槃（有餘涅槃和無餘涅槃），沒有可以再證得的；現在卻說應該再次遠離，才能再次證得，現在和過去互相違背，所以陷入疑惑和後悔。

『善哉世尊』以下，是第三部分，正式請求。之所以請求，是因為舍利弗（Sariputra）是跟隨佛陀轉法輪的將軍，有不理解的地方常常為大眾請求佛陀解說。而且既然已經覺悟，就成爲了菩薩，菩薩以救濟眾生為懷，所以需要為眾生請求。而且既然同是聲聞（Sravaka），過去一同接受片面的教化，而自己已經理解，其他人還沒有理解，憐憫自己的同伴，所以需要為他們請求。而且在《方便品》的末尾，佛陀勸勉弘揚佛經，現在為大眾請求，就是接受佛陀的旨意。而且上面授記說明舍利弗過去的行為是未來成佛的因，現在為大眾請求，就是實踐成佛的因。所說的『愿說因緣』，『因緣』是指三（三乘）和一（一佛乘）的所以然。有什麼原因要說三乘？有什麼原因要說一佛乘？辨明這個因緣，解釋疑惑，消除後悔，所以稱為『善哉』。在佛陀接受請求並開始說法中，又可以分為三部分：第一、緣起。第二、從『若國邑』到下面的偈頌『以是因緣十方諦求』，稱為正說。第三、從

【English Translation】 English version 『Suffering』 (患), if one is free from the 『suffering of causes』 (因患) (the afflictions arising from delusion), it is accessible to both learners (有學, those still learning) and non-learners (無學, those who have completed their learning). For those listed earlier, because the afflictions they have abandoned are different, the 『abandonment』 (離) is also different; for those listed later, because the afflictions they have abandoned are the same, the 『abandonment』 is also the same.

Question:

Since one has already severed the ninety-eight bonds (使, afflictions), why only speak of abandoning various views (見)?

Answer:

A non-learner can completely sever the ninety-eight bonds, but now we only speak of abandoning various views because both learners and non-learners can abandon these views. The 『view of self』 (我見, the mistaken view that a 『self』 truly exists) is the root of all views, so it is specifically mentioned. Therefore, the Mahaprajnaparamita Sutra (《大品般若經》) says: 『For example, the view of self encompasses sixty-two views.』 The view of existence and the view of non-existence are the views of permanence and annihilation, which are the extreme views (邊見, views that cling to extreme aspects of things). The word 『etc.』 (等) includes the other three views (邪見, wrong views; 見取見, views of attachment to views; 戒禁取見, views of attachment to precepts and prohibitions). It also includes the three views and the remaining dull afflictions (鈍使, afflictions that are more difficult to sever).

『Now, before the World-Honored One』 (而今於世尊前) below is the second part, 『presenting the current situation』 (騰今). 『All fall into doubt』 (皆墮疑惑) is the third part, 『genuinely giving rise to doubt』 (正生疑). Because the small and the large dispute with each other, and the past and the present contradict each other, doubt arises. The past says that one has already abandoned the two 『sufferings』 (患, referring to afflictions), and there is nothing more to abandon; one has already attained the two nirvanas (涅槃, cessation of suffering) (with remainder and without remainder), and there is nothing more to attain; but now it is said that one should abandon again in order to attain again, so the present contradicts the past, and one falls into doubt and regret.

『Excellent, World-Honored One』 (善哉世尊) below is the third part, 『formal request』 (正請). The reason for the request is that Sariputra (身子) is a general who follows the Buddha in turning the wheel of the Dharma (法輪), and he often requests the Buddha to explain what is not understood for the sake of the assembly. Moreover, since he has already awakened, he has become a bodhisattva (菩薩), and a bodhisattva cherishes the aspiration to save beings, so he needs to request for the sake of beings. Moreover, since they are both sravakas (聲聞, hearers of the Buddha's teachings), they both received partial teachings in the past, but he himself has understood, while others have not, so he pities his companions and needs to request for their sake. Moreover, at the end of the 『Expedient Means』 chapter (〈方便品〉), the Buddha encouraged the propagation of the sutra, and now requesting for the sake of the assembly is accepting the Buddha's intention. Moreover, the prediction above stated that Sariputra's past actions are the cause for becoming a Buddha in the future, and now requesting for the sake of the assembly is practicing the cause for becoming a Buddha. The words 『wishing to hear the causes and conditions』 (愿說因緣), 『causes and conditions』 (因緣) refer to the reason for the three (three vehicles) and the one (one Buddha vehicle). What is the reason for speaking of the three vehicles? What is the reason for speaking of the one Buddha vehicle? Clarifying these causes and conditions, explaining doubts, and eliminating regrets, is why it is called 『excellent.』 In the Buddha's acceptance of the request and beginning to teach, it can be divided into three parts: first, the arising of conditions (緣起). Second, from 『If in a country or town』 (若國邑) to the verse below 『With these causes and conditions, diligently seek in the ten directions』 (以是因緣十方諦求), is called the 『correct explanation』 (正說). Third, from

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告舍利弗汝諸人等」，勸其弘經。此三亦得是子章序正流通也。

初緣起中復開為二：第一、騰前法；第二、許后譬。騰前法者，良以後譬還喻前法故也。前說雖多，略騰二種要句而示悟之。二要句者，所謂教一及緣一也。教一者，前明眾教雖多所表無二，次緣一者，以教無異表則緣無異人，故云皆教菩薩也。以教無異表緣無異人，則果無異，酬因無異感，略陳二門則備收一切。若爾久應以領，云何復疑？「然舍利弗」下，第二、許說后譬。然者雖然也。雖前已說而由未解，當用后譬以曉悟之。又言然者然許，雖前已說然許，其今由未悟解，更用譬喻以明上二義以曉悟之。「諸有智者以譬喻得解」者，明其未能忘言以悟旨，而能虛心以待譬。以望上根為愚人，望下根為智者。又望上根為愚人，比退席為智者。又騰前為指斥，許說名敦喻。指斥者，我前已說他人已悟，汝何事致迷？用此擊之令生憤礪。敦喻者，令其重欣慕道發其領解。

「舍利弗！若國邑」下，第二、正說。復開為二：一者長行；二者偈頌。長行為二：第一、受請正說；第二、最後以是因緣結酬身子之請。就正說又二：一、開譬；二、合譬。就開譬中，光宅法雲法師為十譬，于文義多違。今依古舊開為六譬：一、總譬，二、見火譬，三、救

【現代漢語翻譯】 『告訴舍利弗你們這些人』，勸他們弘揚佛經。這三點也可以看作是子章序的正宗和流通。

最初的緣起部分又分為兩部分：第一，承接前面的法；第二，允許後面的譬喻。承接前面的法，是因為後面的譬喻還是用來比喻前面的法。前面說的雖然很多，但略微承接兩種重要的語句來開示覺悟。兩種重要的語句，就是所謂的教一和緣一。教一，是說前面闡明眾多的教義雖然多，但所要表達的道理沒有兩樣；緣一，是因為教義沒有差異，所表達的因緣也沒有不同的人，所以說都是教導菩薩。因為教義沒有差異，所表達的因緣也沒有不同的人，那麼結果就沒有差異，酬報因果也沒有不同的感應，簡略地陳述這兩個方面就全部包括了。如果這樣，早就應該領悟了，為什麼還疑惑呢？『然而舍利弗』以下，第二，允許說後面的譬喻。『然』是雖然的意思。雖然前面已經說了，但因為還沒有理解，應當用後面的譬喻來曉悟他們。又說『然』是允許的意思，雖然前面已經說了，但允許現在還沒有領悟理解，再用譬喻來闡明上面的兩種含義，來曉悟他們。『諸有智者以譬喻得解』，說明他們還不能忘掉言語來領悟宗旨，而能夠虛心等待譬喻。相對於上根器的人來說，他們是愚人；相對於下根器的人來說，他們是智者。又相對於上根器的人來說，他們是愚人；比那些退席的人來說，他們是智者。承接前面的是指責，允許說是敦促譬喻。指責，是我前面已經說了，別人已經領悟了，你們為什麼還迷惑？用這個來敲打他們，讓他們產生憤慨和磨礪。敦促譬喻，是讓他們重新欣慕佛道，啓發他們的領悟理解。

『舍利弗！若國邑』以下，第二，正式宣說。又分為兩部分：一是長行；二是偈頌。長行分為兩部分：第一，接受請求正式宣說；第二，最後用這個因緣來總結酬謝舍利弗的請求。就正式宣說又分為兩部分：一是開譬；二是合譬。就開譬中，光宅法雲法師認為是十個譬喻，在文義上有很多違背的地方。現在按照古老的說法，分為六個譬喻：一、總譬，二、見火譬，三、救

【English Translation】 『Tell Shariputra (舍利弗, one of the principal disciples of the Buddha) and all of you,』 urging them to propagate the sutra. These three can also be seen as the introduction, main body, and circulation of the chapter.

The initial cause and condition is further divided into two parts: first, carrying forward the previous Dharma (法, the teachings of the Buddha); second, allowing the subsequent parables. Carrying forward the previous Dharma is because the subsequent parables are still used to illustrate the previous Dharma. Although much has been said before, briefly carrying forward two important sentences to enlighten them. The two important sentences are the so-called 'one teaching' and 'one condition'. 'One teaching' means that although many teachings have been explained before, the principle they express is not different; 'one condition' means that because the teachings are not different, the expressed conditions do not involve different people, so it is said that they are all teaching Bodhisattvas (菩薩, beings who are on the path to Buddhahood). Because the teachings are not different and the expressed conditions do not involve different people, then the result is not different, and the reward for cause and effect does not have different responses. Briefly stating these two aspects includes everything. If so, they should have understood long ago, why are they still doubting? 'However, Shariputra' below, second, allowing the telling of subsequent parables. 'However' means although. Although it has been said before, because they have not understood, subsequent parables should be used to enlighten them. Also, saying 'however' means allowing, although it has been said before, allowing that they have not yet understood, further using parables to clarify the above two meanings to enlighten them. 'Those who are wise understand through parables' indicates that they are not yet able to forget words to understand the purpose, but are able to humbly wait for parables. Compared to those of superior capacity, they are foolish; compared to those of inferior capacity, they are wise. Also, compared to those of superior capacity, they are foolish; compared to those who left the assembly, they are wise. Carrying forward the previous is a rebuke, allowing the telling is urging parables. Rebuke is, I have already said it before, others have already understood, why are you still confused? Use this to strike them, causing them to generate indignation and refinement. Urging parables is to make them revere the Buddha's path, inspiring their understanding.

『Shariputra! If in a country or town』 below, second, the formal exposition. It is further divided into two parts: first, prose; second, verses. The prose is divided into two parts: first, accepting the request and formally expounding; second, finally using this cause and condition to conclude and thank Shariputra's request. The formal exposition is further divided into two parts: first, opening the parables; second, combining the parables. In opening the parables, Dharma Master Guangzhai Fayun (光宅法雲法師) considers them to be ten parables, which are often contrary to the meaning of the text. Now, according to the ancient saying, they are divided into six parables: first, the general parable; second, the seeing fire parable; third, the rescue

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子不得譬，四、三車救子得譬，五、等賜大車譬，六、不虛譬。所以有此六譬者，總譬雖有六義而以化主為正，嘆如來德無不圓、累無不盡。德無不圓故解救患之方，累無不盡故能濟物之累，此為化物之本故先明之。父既德圓累盡，見子有累無德起大悲心，故有第二見火譬。雖大悲內充復須方便外救，故初成道時即欲拔其有累、濟其無德；但父雖能授、子未堪受，故有一乘化不得譬。雖大志未成，小機已動，故於一說三；應時即悟，故有三乘化子得譬。雖復說三終為歸一，是以還說實化之，故有等賜大車譬。許三與一似若妄談，但賜過所求，又本意與一，故非虛也，故有第六不虛譬。就此六譬合成五雙：初一為總，后五為別，謂總別一雙。聖人說法，前多總說、后則別說，故前總后別。就別中又開為二：初、見火譬明內起悲心，即是懸知機，后之四譬應緣說教，謂機教一雙。就后教中復開為二：初之一譬頓化不得，后之三譬明漸化得子，謂頓漸一雙。就后漸中又開為二：初之一譬為說三乘教，后之兩譬明一乘教，謂三一一雙。就一乘中又開為二，初之一譬正明說教，后不虛譬名為會教，謂教及會教一雙。

問：

此六譬從〈方便品〉何文生耶？

答：

有人言：皆從〈方便品〉文生。今明不

【現代漢語翻譯】 現代漢語譯本： 第一個譬喻是子不得譬（無法理解佛法真諦的譬喻），第二個譬喻是四、三車救子得譬（用四種或三種車來解救孩子的譬喻），第三個譬喻是等賜大車譬（平等賜予大車的譬喻），第四個譬喻是不虛譬（真實不虛的譬喻）。之所以有這六個譬喻，總的來說，雖然有六種含義，但以教化之主（佛陀）為核心，讚歎如來的功德無不圓滿，消除眾生的煩惱無不徹底。功德無不圓滿，所以能找到解救苦難的方法；煩惱無不徹底，所以能救濟眾生的苦難。這是教化的根本，所以首先要闡明這一點。父親（佛陀）既有圓滿的功德，又能徹底消除煩惱，看到孩子們（眾生）有煩惱而沒有功德，便生起大悲心，所以有第二個見火譬（看到火宅的譬喻）。雖然內心充滿大悲，還需要方便法門來救度，所以在最初成道時，就想拔除眾生的煩惱，救濟眾生缺失的功德；但父親（佛陀）雖然能給予，孩子們（眾生）卻無法接受，所以有一乘化不得譬（無法用一佛乘來教化的譬喻）。雖然弘揚大乘佛法的志向沒有立即實現，但小乘根基已經開始啟動，所以宣說了三乘佛法；應時開悟，所以有三乘化子得譬（用三乘佛法教化眾生並使之得度的譬喻）。雖然宣說了三乘佛法，最終還是要回歸一乘佛法，因此最終還是宣說真實的教化，所以有等賜大車譬（平等賜予大車的譬喻）。許諾三乘佛法，最終給予一乘佛法，似乎是虛妄之談，但所賜予的超過了所求，而且本意就是要給予一乘佛法，所以不是虛妄的，所以有第六個不虛譬（真實不虛的譬喻）。這六個譬喻可以組成五對：第一個是總說，後面五個是別說，這是總別一對。聖人說法，通常先總說，后別說，所以是前總后別。在別說中又可以分為兩部分：第一個見火譬（看到火宅的譬喻）說明內心生起大悲心，也就是預先知道眾生的根機；後面的四個譬喻是應眾生的根機而說法，這是機教一對。在後面的教化中又可以分為兩部分：第一個譬喻是頓悟的教化無法實現，後面的三個譬喻說明漸悟的教化可以使眾生得度，這是頓漸一對。在後面的漸悟中又可以分為兩部分：第一個譬喻是宣說三乘佛法，後面的兩個譬喻說明一乘佛法，這是三一一對。在一乘佛法中又可以分為兩部分，第一個譬喻是正面說明教化，後面的不虛譬（真實不虛的譬喻）稱為會教，這是教及會教一對。

問： 這六個譬喻是從《方便品》的哪段經文產生的呢？

答： 有人說：都是從《方便品》的經文產生的。現在說明不是。

【English Translation】 English version: The first parable is the parable of 'Zi Bu De Pi' (子不得譬) (the parable of not being able to understand the true meaning of the Buddha's teachings), the second parable is the parable of 'Si, San Che Jiu Zi De Pi' (四、三車救子得譬) (the parable of saving children with four or three carts), the third parable is the parable of 'Deng Ci Da Che Pi' (等賜大車譬) (the parable of equally bestowing great carts), and the fourth parable is the parable of 'Bu Xu Pi' (不虛譬) (the parable of truthfulness). The reason for these six parables is that, in general, although there are six meanings, the focus is on the master of teaching (the Buddha), praising the Tathagata's virtues as being complete in every way and eliminating the afflictions of sentient beings completely. Because virtues are complete in every way, there is a way to relieve suffering; because afflictions are completely eliminated, the suffering of sentient beings can be relieved. This is the foundation of teaching, so it must be clarified first. The father (the Buddha) has both complete virtues and can completely eliminate afflictions. Seeing that the children (sentient beings) have afflictions and no virtues, he arises with great compassion, so there is the second parable of 'Jian Huo Pi' (見火譬) (the parable of seeing a burning house). Although the heart is filled with great compassion, expedient means are also needed to save them, so at the beginning of enlightenment, he wanted to remove the afflictions of sentient beings and relieve the lack of merit of sentient beings; but although the father (the Buddha) can give, the children (sentient beings) cannot receive, so there is the parable of 'Yi Cheng Hua Bu De Pi' (一乘化不得譬) (the parable of not being able to teach with the One Vehicle). Although the ambition to promote the Mahayana Dharma was not immediately realized, the Hinayana foundation has been launched, so the Three Vehicles of Dharma were preached; upon enlightenment, there is the parable of 'San Cheng Hua Zi De Pi' (三乘化子得譬) (the parable of teaching sentient beings with the Three Vehicles and enabling them to attain liberation). Although the Three Vehicles of Dharma are preached, they will eventually return to the One Vehicle of Dharma, so in the end, the true teaching is preached, so there is the parable of 'Deng Ci Da Che Pi' (等賜大車譬) (the parable of equally bestowing great carts). Promising the Three Vehicles of Dharma and ultimately giving the One Vehicle of Dharma seems to be a false statement, but what is given exceeds what is asked for, and the original intention is to give the One Vehicle of Dharma, so it is not false, so there is the sixth parable of 'Bu Xu Pi' (不虛譬) (the parable of truthfulness). These six parables can be combined into five pairs: the first is the general statement, and the last five are the specific statements, which is a general-specific pair. When a sage preaches the Dharma, he usually first makes a general statement and then a specific statement, so it is general first and specific later. In the specific statement, it can be divided into two parts: the first parable of 'Jian Huo Pi' (見火譬) (the parable of seeing a burning house) illustrates the arising of great compassion in the heart, which is to know the roots of sentient beings in advance; the latter four parables are preaching according to the roots of sentient beings, which is a machine-teaching pair. In the latter teaching, it can be divided into two parts: the first parable is that the sudden enlightenment teaching cannot be realized, and the latter three parables illustrate that the gradual enlightenment teaching can enable sentient beings to attain liberation, which is a sudden-gradual pair. In the latter gradual enlightenment, it can be divided into two parts: the first parable is preaching the Three Vehicles of Dharma, and the latter two parables illustrate the One Vehicle of Dharma, which is a three-one pair. In the One Vehicle of Dharma, it can be divided into two parts: the first parable is a positive explanation of the teaching, and the latter parable of 'Bu Xu Pi' (不虛譬) (the parable of truthfulness) is called the assembly teaching, which is a teaching and assembly teaching pair.

Question: From which passage in the 'Expedient Means' chapter does these six parables arise?

Answer: Some say: They all arise from the text of the 'Expedient Means' chapter. Now it is clear that they do not.

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必爾也。此經有三週不同者，為根性各異，宜轉勢說法，故有三說不同也。若一一皆如上說者，則文成煩重、言非巧妙。又后不異前，聞前既惑、稟后亦迷，則聖說無益也。今明唯中間四譬大格從〈方便品〉四段文生。初總譬及后不虛譬，皆是今品義說，所言四譬從前生者，見火譬從前「我以佛眼觀見六道眾生」文生也。彼文明佛居法身地，見眾生有苦無樂起大悲心；今文明「長者在門外，見火起燒宅即大驚怖」，二文義同，故今文從上生也。次、長者救子不得譬，從上佛初成道一乘化眾生不得文生。第三、長者三車引子得譬，從上三乘化眾生得文生。第四、等賜大車譬，從〈方便品〉為說一乘文生。釋迦一期出五濁世，始法身地見機、終竟靈山之會說一乘法，唯有四章不得多少，是故今明始從見火終竟等賜大車，亦唯四譬不得增減，是故四譬從四法生。

問：

若爾，但有四譬，何故有初總譬及后不虛譬也？

答：

雖有初總譬，還不離上四義，但欲總明能化之德、所化過患，故有總譬。又示解義之方前總后別，又將明化物先嘆佛有化物之德，故說總譬耳。所以有第六不虛譬者，此譬亦無別體，還是料簡上前三后一之義耳。為此因緣故開六譬也。

就總譬中更開六譬：一、化主譬；

【現代漢語翻譯】 必爾也（當然如此）。這部經有三週不同的說法，是因為眾生的根性各有差異，適宜用應機的說法，所以有三種不同的說法。如果每一種說法都和前面一樣，那麼文字就會變得繁瑣重複，言語也顯得不夠巧妙。而且後面的說法如果和前面的沒有區別，聽了前面的已經迷惑，再聽後面的也會更加迷茫，那麼聖人的說法就沒有意義了。現在說明只有中間的四個譬喻大體上是從《方便品》的四段文字中產生的。最初的總譬喻和最後的不虛妄譬喻，都是現在這一品的意義闡述，所說的四個譬喻是從前面產生，例如火的譬喻是從前面『我以佛眼觀見六道眾生』的文字中產生的。那段文字說明佛處在法身之地，看到眾生有苦無樂而生起大悲心；現在說明『長者在門外，見火起燒宅即大驚怖』，這兩段文字的意義相同，所以現在的文字是從上面的文字中產生的。其次，長者救子不得的譬喻，是從上面佛最初成道用一乘佛法教化眾生而不能成功的文字中產生的。第三，長者用三車引誘兒子出來的譬喻，是從上面用三乘佛法教化眾生而成功的文字中產生的。第四，平等賜予大車的譬喻，是從《方便品》中為眾生宣說一乘佛法的文字中產生的。釋迦牟尼佛一生出現在五濁惡世，開始在法身之地觀察眾生的根機，最終在靈山法會上宣說一乘佛法，只有這四個章節不能增減，所以現在說明開始是從看見火，最終到平等賜予大車，也只有這四個譬喻不能增減，所以這四個譬喻是從四種佛法中產生的。

問：

如果這樣，只有四個譬喻，為什麼有最初的總譬喻和最後的不虛妄譬喻呢？

答：

雖然有最初的總譬喻，但還是沒有離開上面的四種意義，只是想要總括地說明能教化的佛的功德，以及所教化的眾生的過患，所以有總譬喻。又爲了顯示理解佛法的途徑是先總說後分別解說，又將要說明教化眾生之前先讚歎佛有教化眾生的功德，所以才說總譬喻。之所以有第六個不虛妄譬喻，是因為這個譬喻也沒有另外的本體，還是爲了簡別說明前面三個和後面一個的意義。因為這個因緣，所以才開出六個譬喻。

就總譬喻中再開出六個譬喻：一、教化之主（化主）的譬喻；

【English Translation】 Certainly. This sutra has three different teachings because sentient beings have different dispositions, and it is appropriate to use expedient teachings, so there are three different explanations. If each explanation were the same as the previous one, then the text would become cumbersome and repetitive, and the language would not be skillful. Moreover, if the later explanations were no different from the earlier ones, those who were already confused by the earlier ones would become even more bewildered by the later ones, and the Sage's teachings would be of no benefit. Now, it is clear that only the four parables in the middle are largely derived from the four sections of text in the 『Expedient Means』 (Upaya) chapter. The initial general parable and the final parable of non-deception are both explanations of the meaning of this present chapter. The four parables mentioned as arising from the previous chapter, for example, the parable of the fire, arises from the previous text, 『I, with my Buddha eye, see beings in the six realms.』 That text explains that the Buddha, residing in the Dharmakaya (法身) [Dharma body] realm, sees sentient beings suffering without joy and arises with great compassion. Now, it explains, 『The elder is outside the gate, and seeing the fire burning the house, he is greatly frightened.』 The meanings of these two texts are the same, so the present text arises from the above text. Secondly, the parable of the elder being unable to save his children arises from the text above, where the Buddha initially attained enlightenment and was unable to convert sentient beings with the One Vehicle (Ekayana) [一乘] teaching. Thirdly, the parable of the elder luring his children out with three carts arises from the text above, where he successfully converted sentient beings with the Three Vehicles (Triyana) [三乘] teaching. Fourthly, the parable of equally bestowing great carts arises from the text in the 『Expedient Means』 chapter, where the One Vehicle teaching is expounded for sentient beings. Shakyamuni Buddha appeared in the world of the five defilements (turbidities) [五濁惡世] in one lifetime, beginning by observing the faculties of sentient beings from the Dharmakaya realm, and finally expounding the One Vehicle teaching at the assembly on Vulture Peak (Grdhrakuta) [靈山]. Only these four sections cannot be increased or decreased. Therefore, it is now explained that beginning from seeing the fire and ending with equally bestowing great carts, there are also only these four parables that cannot be increased or decreased. Therefore, these four parables arise from the four Dharmas.

Question:

If that is the case, if there are only four parables, why are there the initial general parable and the final parable of non-deception?

Answer:

Although there is the initial general parable, it still does not depart from the above four meanings. It merely intends to comprehensively explain the virtues of the one who can teach and the faults of those who are taught, so there is the general parable. Furthermore, in order to show that the way to understand the Dharma is to first explain generally and then explain separately, and also because before explaining how to convert sentient beings, one must first praise the Buddha for having the virtue of converting sentient beings, that is why the general parable is spoken. The reason why there is the sixth parable of non-deception is because this parable also has no separate substance; it is still for the purpose of distinguishing and explaining the meanings of the first three and the last one. Because of this cause and condition, six parables are opened up.

Within the general parable, six more parables are opened up: 1. The parable of the master of conversion (化主) [the one who transforms/teaches];

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二、化處譬；三、教門譬；四、所化人譬；五、化意譬；六、根性譬。十方三世諸佛出世施化皆有此六，釋迦出五濁世亦明此六也。就此六中，化主、教門是能化事，余之四種是所化事。

問：

第一何故前明化主耶？

答：

雖有六義，然化主為正，故合譬中正合化主。所以前明化主者，以將欲化物，故前嘆如來有化物之德，又令物欣此德如法受化也。

就明化主凡有五句：一、明處大，二、辨位德重，三、序年高，四、嘆巨富，五、美多有眷屬，凡為大人必具此五。此五皆是嘆長者之德也。「若國邑聚落」者，明處大也。「若」者，《雜心》云「若其事」也。又若者，如也。如其事而說之。「國邑聚落」者，正譬化處也。但化處有四：一國、二邑、三聚、四落，所王之處有封疆墟域謂國也，邑者古人呼縣為邑，內村伍為聚，外墟畔為落。今將《釋論》解〈發趣品〉明一佛王化凡有四處：初、謂一佛世界；二、明一世界海；三、明世界種；四、一世界所度之分。一佛世界者，百億日月等名一大千，如是十方各一恒沙大千名一佛世界也。一世界海者，如是一佛世界數如十方恒沙名一世界海。如是佛世界海數如十方恒沙名一世界種也。如是世界種十方無量名一世界所度之分。總此四種合

【現代漢語翻譯】 現代漢語譯本：二、化處譬（比喻教化的場所）；三、教門譬（比喻教法）；四、所化人譬（比喻被教化的人）；五、化意譬（比喻教化的目的）；六、根性譬（比喻眾生的根器）。十方三世諸佛出世施教都有這六種譬喻，釋迦牟尼佛在五濁惡世說法也闡明這六種譬喻。在這六種譬喻中，化主（施教者）、教門（教法）是能教化的事物，其餘四種是被教化的事物。

問： 第一，為什麼先說明化主呢？

答： 雖然有六種意義，但化主是最重要的，所以在譬喻中主要對應化主。之所以先說明化主，是因為將要教化眾生，所以先讚歎如來具有教化眾生的功德，又讓眾生欣慕這種功德，如法接受教化。

在說明化主時，總共有五句話：一、說明場所廣大，二、辨明地位尊貴，三、敘述年齡高壽，四、讚歎財富巨大，五、讚美擁有眾多眷屬，凡是作為大人，必定具備這五種條件。這五種都是讚歎長者（有德之人）的德行。『若國邑聚落』，是說明場所廣大。『若』字，《雜心》中解釋為『若其事』。『若』字，又可以解釋為『如』，如實地敘述這件事。『國邑聚落』，正是比喻教化的場所。但教化的場所有四種：一國、二邑、三聚、四落，君王統治的地方有封地疆域稱為國，邑是古人稱縣為邑，內部的村莊稱為聚，外部的郊野稱為落。現在將《釋論》解釋〈發趣品〉，說明一佛的教化範圍有四個地方：首先，指一佛世界；其次，指一世界海；再次，指世界種；最後，指一世界所度化的部分。一佛世界，就是百億個日月等組成的大千世界，像這樣十方各有恒河沙數個大千世界，稱為一佛世界。一世界海，就是像這樣的一佛世界數量如同十方恒河沙數，稱為一世界海。像這樣的佛世界海數量如同十方恒河沙數，稱為一世界種。像這樣的世界種在十方有無量個，稱為一世界所度化的部分。總合這四種

【English Translation】 English version: Two, the simile of the place of transformation; three, the simile of the teaching; four, the simile of the people to be transformed; five, the simile of the intention of transformation; six, the simile of the disposition. All Buddhas of the ten directions and three times who appear in the world to teach have these six similes. Shakyamuni (the sage of the Shakya clan) also clarifies these six in the world of the five turbidities. Among these six, the transformer (the one who teaches) and the teaching are the things that can transform, and the other four are the things to be transformed.

Question: Why is the transformer explained first?

Answer: Although there are six meanings, the transformer is the most important, so in the simile, it mainly corresponds to the transformer. The reason why the transformer is explained first is because one is about to transform sentient beings, so first praise the Tathagata (the thus-come one) for having the merit of transforming sentient beings, and also let sentient beings admire this merit and accept the transformation according to the Dharma (the teachings).

In explaining the transformer, there are a total of five sentences: one, explaining the vastness of the place; two, distinguishing the nobility of the position; three, narrating the high age; four, praising the great wealth; five, praising the possession of many relatives. All adults must have these five conditions. These five are all praises of the virtues of the elder (a virtuous person). 'If a country, city, or village' indicates the vastness of the place. 'If', in the Miscellaneous Abhidharma Heart Shastra, is explained as 'if the matter'. 'If' can also be explained as 'like', describing the matter truthfully. 'Country, city, and village' are precisely metaphors for the place of transformation. However, there are four types of places of transformation: one, country; two, city; three, village; four, settlement. The place ruled by the king with territory and boundaries is called a country. City is what the ancients called a county. The inner villages are called villages, and the outer suburbs are called settlements. Now, the Treatise will explain the Chapter on Arousing Interest, clarifying that the scope of a Buddha's transformation has four places: first, referring to a Buddha-world; second, referring to a world-sea; third, referring to a world-seed; and finally, referring to the part of a world that is transformed. A Buddha-world is a great chiliocosm composed of one hundred million suns and moons, etc. Like this, each of the ten directions has as many great chiliocosms as the sands of the Ganges River, called a Buddha-world. A world-sea is a number of Buddha-worlds like this, as many as the sands of the Ganges River in the ten directions, called a world-sea. A world-seed is a number of Buddha-world-seas like this, as many as the sands of the Ganges River in the ten directions, called a world-seed. There are countless world-seeds like this in the ten directions, called the part of a world that is transformed. Combining these four types

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是一佛王化之域。國是其大處，喻一世界分域也；邑為其次，擬世界種也；落是墟畔之遠，擬世界海也；聚是村伍之近，擬一世界也。明長者在四處者，窮長者之美也。一家之大亦稱長者，於家之外未必皆大，若於四處為大可謂美之極；明佛亦然，義可知也。

問：

凡有名聞要從近至遠，今何故從遠至近耶？

答：

有二義：一者、欲驗長者之德使名實不虛，明此長者非但遠國揄揚乃至近邑稱歎，故從遠至近驗長者實德；如來亦爾，寄此四處定佛名德。二者、欲顯佛雖王化四處，今欲明一處之化，故從遠以至近，以此一方根緣感佛故也。

「有大長者」下，第二、次明位德重，世之長者凡有三種：一、有德長者；二、年高長者；三、巨富長者。有德長者，略明三義：一者有智，二者有德，三者清潔無瑕。以具此三義故居物之宗稱為長者。如來亦爾，一則照理周窮謂之波若，如長者有智；二、眾德斯備所謂法身，如長者有德；三、萬累永盡所謂解脫，如長者無瑕，三德既圓居在物表，稱為世尊也。

「其年衰邁」者，第三句、辨年高，即是耆年長者。前明其位德重，此譬于年高，以德重年高為物所敬。佛亦如是，一、備眾德，二、壽命無窮，以具此二義為物所尊也。此據法身為

【現代漢語翻譯】 現代漢語譯本：這是一個佛陀教化統治的區域。『國』（國家）是其中最大的單位，比喻一個世界的分割槽；『邑』（城鎮）是第二大的單位，相當於世界的種類；『落』（村落）是靠近廢墟的偏遠地方，相當於世界的海洋；『聚』（村莊）是靠近村伍的地方，相當於一個世界。說明長者在這四個地方都受人尊敬，是爲了窮盡長者的美德。一家之主也可以被稱為長者，但在家以外的地方未必都受人尊敬，如果在四個地方都受人尊敬，就可以說是美德的極致了；說明佛陀也是這樣，道理可以理解。

問：

一般來說，名聲要從近處傳到遠處，現在為什麼從遠處傳到近處呢？

答：

有兩個原因：一是，想要驗證長者的德行，使名聲與實際相符，說明這位長者不僅在遙遠的國家被稱讚，甚至在附近的城鎮也被稱頌，所以從遠處到近處來驗證長者的真實德行；如來（Tathagata）也是這樣，借用這四個地方來確定佛陀的名聲和德行。二是，想要顯示佛陀雖然教化統治這四個地方，現在想要說明一個地方的教化，所以從遠處到近處，因為這一方的眾生與佛有緣，所以感應到佛陀。

『有大長者』下面，第二點，進一步說明地位和德行都很重要，世間的長者一般有三種：一是有德行的長者；二是年高的長者；三是巨富的長者。有德行的長者，簡要說明三個方面：一是有智慧，二是有德行，三是清凈沒有瑕疵。因為具備這三個方面，所以居於萬物之首，被稱為長者。如來（Tathagata）也是這樣，一是照亮真理，周遍窮盡，這叫做般若（Prajna），就像長者有智慧；二是各種德行都具備，這叫做法身（Dharmakaya），就像長者有德行；三是永遠斷絕各種煩惱，這叫做解脫（vimoksha），就像長者沒有瑕疵，三種德行圓滿具備，居於萬物之上，被稱為世尊（Lokajyestha）。

『其年衰邁』，第三句，辨別年高，就是年老的耆年長者。前面說明他的地位和德行都很重要，這裡比喻年高，因為德行重要和年高，所以受人尊敬。佛陀也是這樣，一是具備各種德行，二是壽命無窮，因為具備這兩種特性，所以受人尊敬。這裡是根據法身（Dharmakaya）來說的。

【English Translation】 English version: This is a realm under the Buddha's (Buddha) teaching and rule. 'Guo' (country) is the largest unit, symbolizing a division of a world; 'Yi' (town) is the second largest unit, equivalent to the types of worlds; 'Luo' (village) is a remote place near ruins, equivalent to the oceans of the world; 'Ju' (hamlet) is a place near villages, equivalent to a world. Explaining that the elder is respected in these four places is to exhaust the virtues of the elder. The head of a household can also be called an elder, but may not be respected outside the home. If one is respected in all four places, it can be said to be the ultimate in virtue; explaining that the Buddha (Buddha) is also like this, the principle can be understood.

Question:

Generally speaking, fame should spread from near to far. Why does it spread from far to near now?

Answer:

There are two reasons: First, to verify the elder's virtue so that the reputation matches reality, indicating that this elder is not only praised in distant countries but also praised in nearby towns. Therefore, verifying the elder's true virtue from far to near; the Tathagata (Tathagata) is also like this, using these four places to establish the Buddha's (Buddha) reputation and virtue. Second, to show that although the Buddha (Buddha) teaches and rules these four places, now wanting to explain the teaching of one place, so from far to near, because the beings in this region have an affinity with the Buddha (Buddha), they are thus receptive to the Buddha.

Below 'There is a great elder,' the second point further explains that both status and virtue are important. There are generally three types of elders in the world: one is an elder with virtue; the second is an elder of old age; and the third is a wealthy elder. An elder with virtue briefly explains three aspects: one is having wisdom, two is having virtue, and three is being pure and without flaws. Because of possessing these three aspects, they reside at the head of all things and are called elders. The Tathagata (Tathagata) is also like this, one is illuminating truth, universally and exhaustively, which is called Prajna (Prajna), like an elder having wisdom; two is possessing all kinds of virtues, which is called Dharmakaya (Dharmakaya), like an elder having virtue; three is eternally cutting off all kinds of afflictions, which is called Vimoksha (Vimoksha), like an elder having no flaws. With the three virtues perfectly possessed, residing above all things, they are called Lokajyestha (Lokajyestha).

'Whose years are advanced,' the third sentence distinguishes old age, which is the elderly, aged elder. The previous explanation was that their status and virtue are important, here it is likened to old age, because of the importance of virtue and old age, they are respected. The Buddha (Buddha) is also like this, one is possessing all kinds of virtues, and two is having infinite lifespan. Because of possessing these two characteristics, they are respected. This is based on the Dharmakaya (Dharmakaya).

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譬，以法身壽不可盡。二者、借老人以譬應身，老人生途以窮余命無幾，譬如來此身最後無復餘生。故《釋論》云「我生胎分盡，是最末後身，我以得解脫，當復度眾生」。三者、取廢化來久作譬，昔為菩薩時教化諸子，諸子違教經于劫數，菩薩廢化已久故名為老，故〈信解品〉云「自念老朽無有子息」。四者、借最後應付子財為譬故稱老年。五者、老人在世既久，多所聞見諷誦今古，以譬如來具一切智者。六者、其年衰邁，衰邁之人不久住世，譬如來非是安住三界之人。七者、行行來久，譬老人之年積也。

「財富無量」者，第四、嘆巨富，即是大富長者，世之財寶能離苦得樂，法寶亦能離生死苦得大涅槃樂，福慧具足為財富，出用不窮名無量。又眾德圓滿為財富，異於因住稱無量。多有田宅，智斷具足能生物善為田，慈悲覆陰稱之為宅。又養命曰田，安身為宅。法寶亦然，能養物慧命若田，安物法身如宅，能安養者無窮故云多也。

「及諸僮僕」下，第五、明長者眷屬。舊云喻所化眾生也。學功微淺為僮，德行未高如仆。今謂下明五百人是通論所化，三十子是別論所化，則所化事盡，今不復喻之，但取譬神通以為僮僕，如后老弊使人也。世富長者凡有三種：一、內多珍寶，二、外多田宅，三、多諸僮

【現代漢語翻譯】 現代漢語譯本：例如，用『法身』（Dharmakaya，佛的真身）的壽命是無盡的來比喻。第二，借用老人的形象來比喻『應身』（Nirmanakaya，佛為度化眾生而示現的化身），老人一生走到盡頭，剩餘的壽命已經不多了，比喻如來此身是最後一次示現，不會再有來生。所以《釋論》（註釋）中說：『我生於輪迴的最後階段，這是我最後一次投生，我已獲得解脫，應當再次度化眾生』。第三，取菩薩廢棄教化已久這件事來作比喻，過去作為菩薩時教化諸子，諸子違背教誨經歷了漫長的劫數，菩薩停止教化已經很久了，所以稱為老，因此〈信解品〉中說：『自己想到年老衰朽，沒有子嗣』。第四，借用老人最後應付給兒子的財產來作比喻，所以稱為老年。第五，老人在世時間長久，多有見聞，諷誦古今，用來比喻如來具有一切智慧。第六，老人年老衰邁，衰邁之人不久於人世，比喻如來不是安住於三界（欲界、色界、無色界）之人。第七，行走的時間長久，比喻老人的年齡積累。 『財富無量』，第四，讚歎巨大的財富，就是大富長者，世間的財寶能夠使人脫離痛苦獲得快樂，佛法的珍寶也能使人脫離生死的痛苦獲得大涅槃的快樂，福德和智慧都具備稱為財富，取出使用不會窮盡稱為無量。又各種功德圓滿稱為財富，不同於因果報應的住所，稱為無量。擁有眾多的田地和住宅，智慧和決斷都具備，能夠產生善良的事物稱為田，慈悲覆蓋蔭庇稱為住宅。又養育生命叫做田，安身立命叫做宅。佛法的珍寶也是這樣，能夠養育萬物的智慧生命就像田地，安頓萬物的法身就像住宅，能夠安頓養育的事物是無窮無盡的，所以說多。 『以及各種僮僕』以下，第五，說明長者的眷屬。舊的說法比喻所教化的眾生。學習的功德微薄淺顯的稱為僮，德行沒有達到高尚境界的稱為仆。現在說下面說明的五百人是通論所教化的人，三十個兒子是分別論述所教化的人，那麼所教化的事情就說盡了，現在不再用比喻，只是取譬神通作為僮僕，就像後面年老衰敗的使喚之人。世間的富裕長者一般有三種：一、內部有很多珍寶，二、外部有很多田地和住宅，三、有很多僮僕。

【English Translation】 English version: For example, using the 'Dharmakaya' (the true body of the Buddha), whose lifespan is inexhaustible, as a metaphor. Second, using the image of an old man to represent the 'Nirmanakaya' (the manifested body of the Buddha to liberate sentient beings), an old man's life is coming to an end, and the remaining lifespan is not much, which is a metaphor for the Tathagata's (another name for Buddha) body being the last manifestation, and there will be no more rebirths. Therefore, the 'Shilun' (commentary) says: 'I am born in the last stage of reincarnation, this is my last rebirth, I have attained liberation, and I should liberate sentient beings again.' Third, taking the abandonment of teaching by the Bodhisattva (a being on the path to Buddhahood) for a long time as a metaphor, in the past, when he was a Bodhisattva, he taught his sons, but the sons disobeyed the teachings for countless kalpas (eons), and the Bodhisattva stopped teaching for a long time, so he is called old, therefore, in the 〈Faith and Understanding Chapter〉 it says: 'I think of myself as old and decayed, without offspring.' Fourth, using the property that the old man should finally pay to his sons as a metaphor, so it is called old age. Fifth, the old man has lived in the world for a long time, has many experiences, and recites the past and present, which is used to compare the Tathagata with all wisdom. Sixth, the old man is old and frail, and the frail person will not live long in the world, which is a metaphor that the Tathagata is not a person who lives in the Three Realms (Desire Realm, Form Realm, Formless Realm). Seventh, walking for a long time is a metaphor for the accumulation of the old man's age. 'Wealth immeasurable', fourth, praising the great wealth, that is, the great wealthy elder, worldly treasures can make people get rid of suffering and gain happiness, and the treasures of the Dharma (Buddhist teachings) can also make people get rid of the suffering of birth and death and gain the happiness of great Nirvana (liberation), both merit and wisdom are called wealth, and taking it out and using it will not be exhausted is called immeasurable. Also, the perfection of various merits is called wealth, which is different from the dwelling of cause and effect, and is called immeasurable. Having many fields and houses, both wisdom and decisiveness, being able to produce good things is called a field, and compassion covering and sheltering is called a house. Also, nurturing life is called a field, and settling down is called a house. The treasures of the Dharma are also like this, the wisdom life that can nurture all things is like a field, and the Dharmakaya that settles all things is like a house, and the things that can settle and nurture are endless, so it is said to be many. 'And various servants' below, fifth, explaining the elder's family members. The old saying is a metaphor for the sentient beings being taught. Those whose learning merits are weak and shallow are called servants, and those whose virtues have not reached a noble state are like servants. Now it is said that the five hundred people described below are a general discussion of the people being taught, and the thirty sons are a separate discussion of the people being taught, then the things being taught are all said, and now no longer use metaphors, but only take the supernatural powers as servants, just like the old and decayed people who are used later. There are generally three types of wealthy elders in the world: first, there are many treasures inside, second, there are many fields and houses outside, and third, there are many servants.

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仆，備此三種乃稱大富。佛亦如是，一、內備自德如多珍寶；二、外能生物之善及慈悲覆陰，譬多田宅；三、有神通運用，譬僮僕屈曲順從。

「其家廣大」者，第二、明化處。上國邑聚落舉處以嘆人，故長者為四處所崇仰；今舉人以明處，辨長者於一宅內有訓導之能。又上明四處，通辨佛在凈穢諸土化物；今明其家廣大，別序三界過患穢土之化也。三界彌曠名為「廣大」，六道所棲稱之為「家」。

「唯有一門」者，第三、序教門也。九十六種所說之教並不能出離生死，故名異門；唯依佛教方能出苦，稱「一門」也。此對外道為異，故銘佛教為一；此通喻大小乘教，總稱一佛教也。「多諸人眾」者，第四，明所化人也。三界含識品類滋繁，故云「多諸人眾」。「一百」譬天，「二百」譬人，「乃至五百」通取三途，修羅或開或合故稱「乃至」。

問：

《成論》及《智度論》明有六道，薩婆多部唯明五道，云何會之耶？

答：

有論師云：取其生報則修羅屬鬼神故明五道，取其受報即與天相似故分六道也。

問：

明五百便足，何故復明一百二百耶？

答：

人天堪受化，故所以別說也。

「止住其中」者，五道眾生樂居不捨故云止住。亦則

【現代漢語翻譯】 現代漢語譯本：譬如，如果一個人具備這三種條件，就可以稱為大富之人。佛陀也是如此：第一，內在具備自身的功德，如同擁有眾多的珍寶；第二，外在能夠產生利益眾生的善行以及慈悲的庇護，譬如擁有眾多的田地房產；第三，擁有神通的運用，譬如擁有僮僕的屈從順服。 『其家廣大』，這是第二點，說明教化之處。前面在描述國邑聚落時，是爲了讚歎長者這個人，所以說長者為四處所崇敬仰慕；現在用人來表明處所，說明長者在一個宅內就具備訓導的能力。而且前面說明四處，是通盤說明佛陀在清凈和污穢的各種國土教化眾生；現在說明『其家廣大』，是分別敘述在三界充滿過患的污穢國土進行教化。三界廣闊無邊，所以稱為『廣大』，六道眾生所居住的地方，稱之為『家』。 『唯有一門』，這是第三點，敘述教門。九十六種外道所說的教義並不能使人出離生死，所以稱為異門；只有依靠佛教才能脫離苦海，所以稱為『一門』。這是針對外道而言的差異，所以標明佛教為一；這裡是通指大乘和小乘的教義，總稱為一佛教。『多諸人眾』，這是第四點，說明所教化的人。三界包含的各類眾生非常繁多，所以說『多諸人眾』。『一百』譬喻天道，『二百』譬喻人道，『乃至五百』是概括地指三惡道，阿修羅道有時分開有時合併，所以說『乃至』。 問： 《成實論》（Chengshi Lun）和《智度論》（Zhi Du Lun）說明有六道，薩婆多部（Sarvastivada）只說明有五道，應該如何理解呢？ 答： 有論師說：如果從其所受的果報來看，阿修羅屬於鬼神，所以說五道；如果從其所感受的果報來看，阿修羅又與天人相似，所以分為六道。 問： 說明五百就足夠了，為什麼還要說明一百、二百呢？ 答： 因為人道和天道眾生堪能接受教化，所以特別說明。 『止住其中』，五道眾生安於所居之處而不願舍離，所以說止住。也表示...

【English Translation】 English version: For example, if one possesses these three qualities, they can be called very wealthy. The Buddha is also like this: First, internally possessing his own merits, like having many treasures; second, externally being able to generate good deeds that benefit sentient beings and the shelter of compassion, like having many fields and houses; third, possessing the application of supernatural powers, like having servants who are obedient and compliant. 『Its house is vast,』 this is the second point, explaining the place of teaching. Earlier, when describing countries, cities, and villages, it was to praise the elder, so it was said that the elder was revered and admired in four places; now, using people to indicate the place, it shows that the elder has the ability to instruct within a single house. Moreover, the previous explanation of the four places is a general explanation of the Buddha's transformation of beings in both pure and impure lands; now, explaining 『its house is vast,』 it separately narrates the transformation in the impure lands of the Three Realms filled with faults. The boundless expanse of the Three Realms is called 『vast,』 and the place where the six paths reside is called 『house.』 『There is only one gate,』 this is the third point, narrating the teaching gate. The teachings spoken by the ninety-six kinds of non-Buddhist paths cannot lead one out of birth and death, so they are called different gates; only by relying on Buddhism can one escape the sea of suffering, so it is called 『one gate.』 This is the difference in contrast to non-Buddhist paths, so Buddhism is marked as one; this refers generally to the teachings of both the Mahayana and Hinayana, collectively called one Buddhism. 『Many people,』 this is the fourth point, explaining the people who are transformed. The various kinds of sentient beings contained within the Three Realms are very numerous, so it is said 『many people.』 『One hundred』 is a metaphor for the path of gods (Deva), 『two hundred』 is a metaphor for the path of humans, 『even five hundred』 is a general reference to the three evil paths, the Asura path is sometimes separated and sometimes combined, so it is said 『even.』 Question: The Chengshi Lun (Tattvasiddhi Shastra) and the Zhi Du Lun (Mahaprajnaparamita Shastra) explain that there are six paths, while the Sarvastivada only explains that there are five paths. How should this be understood? Answer: Some teachers say: If viewed from the perspective of the retribution received, Asuras belong to the realm of ghosts and spirits, so there are five paths; if viewed from the perspective of the experience of retribution, Asuras are similar to gods, so there are six paths. Question: Explaining five hundred is sufficient, why is it also necessary to explain one hundred and two hundred? Answer: Because beings in the human and god realms are capable of receiving teachings, so they are specifically explained. 『Dwelling therein,』 the sentient beings of the five paths are content with their dwelling places and unwilling to leave, so it is said dwelling. It also indicates...

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是四十居止：八大地獄與餓鬼、畜生為十，四天下、六慾天覆為十，欲界合二十；色界有十六處，無色四處，合四十也。

「堂閣朽故」下，第五、明化意。就文為二：初、序宅相；二、明火起。序宅相為二：初、總明三界無常；次、別明三界無常。舊云：一重屋曰堂，二重以上稱閣；欲界在下喻堂，色無色界居上喻閣。今明公集之舍為堂，舍而重累稱閣，三界果報是眾生共有，而同聚其中譬之如堂，三界果報高下升沉如舍重累喻之如閣。無常衰謝義言朽故。「墻壁頹落」者，第二、別明三界無常也。前明色法無常，外都援為墻，內別障為壁，外四大成三界形域如墻，成內身四大如壁，色法衰謝義同頹落也。「柱根腐敗」者，舍之所以立為柱之所駐，果法所以存以命根之所持，既以陰身為舍，宜用命根為柱，命根勢稍窮報身將壞，其由柱根腐敗堂舍將倒。「樑棟傾危」者，身之維持寄在心識，屋之綱紀要由樑棟，柱根摧朽故樑棟傾危，命根欲窮則心識將落。

問：

何故但明三法無常耶？

答：

有為之法凡有三聚：一色、二心、三非色非心。「墻壁頹落」謂色法無常，「樑棟傾危」謂心法無常，「柱根腐敗」謂非色非心法無常。色法既粗無常相顯，故在初說之；心法微細無常相微，

【現代漢語翻譯】 現代漢語譯本 『是四十居止』：八大地獄與餓鬼、畜生合為十，四天下（四大部洲，即東勝身洲、南贍部洲、西牛貨洲、北俱盧洲）與六慾天（佛教欲界的六層天）又合為十，欲界共二十；有十六處，加上無色界的四處，合為四十。

『堂閣朽故』以下，第五，闡明變化之意。就文義分為二：首先，敘述住宅的樣貌；其次，說明火災的發生。敘述住宅樣貌又分為二：首先，總括說明三界（欲界、色界、無色界）的無常；其次，分別說明三界的無常。舊時說法：一重房屋稱為堂，二重以上的稱為閣；欲界在下，比喻為堂，色界和無色界居上，比喻為閣。現在說明，大眾聚集的住所為堂，住所重疊累積稱為閣，三界的果報是眾生共同擁有的，共同聚集在其中，好比是堂，三界的果報有高下升沉，好比住所重疊累積，比喻為閣。無常衰敗的意思就是朽故。『墻壁頹落』，第二，分別說明三界的無常。前面說明色法（物質現象）的無常，外圍的支撐稱為墻，內部的間隔稱為壁，外在的四大（地、水、火、風）構成三界的形體區域，好比墻，構成內在身體的四大，好比壁，色法衰敗的意思就是頹落。『柱根腐敗』，住所之所以能夠立起來，是因為有柱子的支撐，果報之法之所以能夠存在，是因為有命根的維持，既然以陰身（五蘊之身）為住所，就應該用命根作為柱子，命根的勢力稍微衰竭，報身（由過去業力所感的果報之身）將要壞滅，這就像柱根腐敗，堂舍將要倒塌。『樑棟傾危』，身體的維持寄託在心識，房屋的綱紀要依靠樑棟，柱根摧毀腐朽，所以樑棟傾斜傾危，命根將要窮盡，那麼心識也將要脫落。

問：

為什麼只說明三種法的無常呢？

答：

有為之法（由因緣和合而生的事物）總共有三類：一是色法，二是心法，三是非色非心法。『墻壁頹落』說的是色法的無常，『樑棟傾危』說的是心法的無常，『柱根腐敗』說的是非色非心法的無常。色法比較粗顯，無常的相狀明顯，所以在最開始說；心法微細，無常的相狀也微細。

【English Translation】 English version 'These are the forty abodes': The eight great hells, along with the pretas (hungry ghosts) and animals, make ten. The four continents (caturyadvipa, referring to the four major continents in Buddhist cosmology: Purva-videha, Jambudvipa, Aparagodaniya, and Uttarakuru) and the six desire realms (the six heavens of the desire realm) also make ten, totaling twenty in the desire realm. There are sixteen realms [in the form realm], plus the four formless realms, totaling forty.

Under 'The halls and pavilions are decayed and old,' the fifth point clarifies the meaning of transformation. In terms of the text, there are two parts: first, describing the appearance of the dwelling; second, explaining the occurrence of the fire. Describing the appearance of the dwelling is further divided into two: first, generally explaining the impermanence of the three realms (desire realm, form realm, and formless realm); second, specifically explaining the impermanence of the three realms. The old saying goes: a single-story building is called a hall, while those with two or more stories are called pavilions. The desire realm is below, likened to a hall, while the form and formless realms are above, likened to pavilions. Now, it is explained that the dwelling where the public gathers is a hall, and stacked dwellings are called pavilions. The karmic rewards of the three realms are shared by all sentient beings, gathering together within them, likened to a hall. The high and low, rising and falling of the karmic rewards of the three realms are like stacked dwellings, likened to a pavilion. The meaning of impermanence and decay is expressed as 'decayed and old.' 'The walls are crumbling' is the second part, specifically explaining the impermanence of the three realms. The previous explanation concerned the impermanence of form (rupa, material phenomena). The outer support is called a wall, and the inner partition is called a barrier. The outer four elements (earth, water, fire, and wind) form the shape and region of the three realms, like a wall, while the inner four elements form the body, like a barrier. The meaning of the decay of form is the same as 'crumbling.' 'The pillars are rotting at the base' means that the dwelling stands because of the support of the pillars, and the law of karmic reward exists because of the sustenance of the life force (jivitendriya). Since the skandha body (the body composed of the five aggregates) is the dwelling, the life force should be used as the pillar. When the strength of the life force weakens, the reward body (vipakakaya, the body resulting from past karma) will decay, just as the pillars rot at the base, and the hall will collapse. 'The beams and rafters are tilting and in danger' means that the sustenance of the body relies on consciousness (vijnana), and the framework of the house depends on the beams and rafters. Because the pillars are destroyed and rotten, the beams and rafters tilt and are in danger. When the life force is about to end, consciousness will also fall away.

Question:

Why only explain the impermanence of three dharmas?

Answer:

Conditioned dharmas (samskrta-dharma, phenomena that arise from causes and conditions) are generally of three types: first, form (rupa); second, mind (citta); third, neither form nor mind (naiva-rupa-nacitta). 'The walls are crumbling' refers to the impermanence of form. 'The beams and rafters are tilting and in danger' refers to the impermanence of mind. 'The pillars are rotting at the base' refers to the impermanence of neither form nor mind. Form is relatively coarse, and the appearance of impermanence is obvious, so it is explained first. Mind is subtle, and the appearance of impermanence is also subtle.

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故在後說；非色非心命根能連持色心，故在中間說也。

「周匝俱時歘然火起」下，第二、明火起燒宅。所言火者，謂眾苦也。

問：

常有三界則常有眾苦，亦應常有火宅常有火燃，何故前明火宅后辨火災耶？

答：

此譬可具通別二義：一者、通序。三界並皆轉變具受眾災，若爾既常有火宅亦常有火災，此二實是一時，但說成前後耳。前明舍宅序其無常，后辨火災明具眾苦，苦與無常是物所患故偏說之。二者、別譬。此會三根眾生昔日稟化，苦有暫息之義，佛既去世還起煩惱，以煩惱故受諸苦果，故前明火宅后辨火起。又已受陰身之苦譬如舍宅，新更起惑招苦名為火起，后之一義通二人也。

問：

何以知此譬具通別二義耶？

答：

列五百人復明三十子，五百人通譬五道眾生，三十子別明昔曾稟化也。所以具明通別二種眾生者，以具化二人故也。一者、別化中下根人，令識三一權實；二者、通為一切眾生、令知三界過患也。又此經令一切眾生離凡夫地復離二乘地，以說三界過患、故令物不貪三界，謂離凡夫地；后明諸子出門求車不得及等賜大車，令知二乘是空卷、一乘是真實，令離二乘地。以是因緣故具化二人也。

「周匝俱時」者，眾苦譬火

【現代漢語翻譯】 現代漢語譯本： 『故在後說；非色非心命根能連持色心，故在中間說也。』 因此放在後面說；不是色（rupa，物質）也不是心（citta，精神），而是命根（jivitindriya，生命力）能夠連線和維持色和心，所以放在中間說。 『周匝俱時歘然火起』下，第二、明火起燒宅。所言火者，謂眾苦也。 『周圍同時突然燃起大火』之後，第二點，說明火起焚燒房屋。這裡所說的火，指的是各種苦難。 問： 如果三界（trailokya，欲界、色界、無色界）總是存在，那麼眾苦也應該總是存在，也應該總是存在火宅（火宅，比喻充滿苦難的三界）和火的燃燒，為什麼前面說明火宅，後面辨析火災呢？ 答： 這個比喻可以同時包含普遍和個別兩種含義：第一，普遍地敘述。三界都經歷轉變，承受各種災難，如果是這樣，那麼總是存在火宅，也總是存在火災，這兩者實際上是同時發生的，只是敘述上有先後而已。前面說明房屋，是敘述它的無常（anitya，變化無常）；後面辨析火災，是說明它充滿各種苦難，苦難和無常是眾生所厭惡的，所以特別說明它們。第二，個別地比喻。這次法會上的三根（上根、中根、下根）眾生，過去曾經接受佛的教化，苦難有暫時停止的意義，佛既然已經去世，他們又重新生起煩惱，因為煩惱的緣故，承受各種苦果，所以前面說明火宅，後面辨析火起。又已經承受陰身（skandha，五蘊之身）的苦難，譬如房屋，新近又生起迷惑，招致苦難，叫做火起，後面這個意義適用於兩種人。 問： 憑什麼知道這個比喻同時包含普遍和個別兩種含義呢？ 答： 列出五百人，又說明三十個兒子，五百人普遍地比喻五道（天道、人道、阿修羅道、餓鬼道、地獄道）眾生，三十個兒子分別說明過去曾經接受教化。之所以要同時說明普遍和個別兩種眾生，是因為要教化兩種人。第一，分別教化中下根器的人，讓他們認識三乘（聲聞乘、緣覺乘、菩薩乘）歸一的權巧和真實；第二，普遍地為一切眾生說法，讓他們知道三界的過患。又這部經要讓一切眾生離開凡夫地，又離開二乘（聲聞乘和緣覺乘）地，因為說明三界的過患，所以讓眾生不貪戀三界，這是離開凡夫地；後面說明諸子出門求車不得，以及平等地賜予大車，讓他們知道二乘是空權，一乘（佛乘）是真實，這是離開二乘地。因為這個因緣，所以要教化兩種人。 『周匝俱時』者，眾苦譬火。

【English Translation】 English version: 'Therefore, it is discussed later; it is neither rupa (form/matter) nor citta (mind), but jivitindriya (life force) that can connect and sustain rupa and citta, hence it is discussed in the middle.' Therefore, it is discussed later; it is not rupa (matter) nor citta (mind), but jivitindriya (life-faculty) that can connect and sustain rupa and citta, hence it is discussed in the middle. Following '周匝俱時歘然火起 (All around, simultaneously, suddenly a fire arose),' the second point clarifies the fire arising and burning the house. The fire mentioned refers to all kinds of suffering. Following 'All around, simultaneously, suddenly a fire arose,' the second point clarifies the fire arising and burning the house. The fire mentioned refers to all kinds of suffering. Question: If the three realms (trailokya, the realm of desire, the realm of form, and the formless realm) always exist, then all kinds of suffering should also always exist, and there should always be a burning house (fire house, a metaphor for the suffering-filled three realms) and the burning of fire. Why is the burning house explained first, and then the fire disaster analyzed? If the three realms (trailokya, desire realm, form realm, and formless realm) always exist, then all sufferings should also always exist, and there should always be a fire house (a metaphor for the suffering-filled three realms) and the burning of fire. Why is the fire house explained first, and then the fire disaster analyzed? Answer: This metaphor can encompass both general and specific meanings: First, a general introduction. The three realms all undergo transformation and endure various disasters. If this is the case, then the burning house and the fire disaster always exist simultaneously; it's just that the narration has a sequence. The earlier explanation of the house describes its impermanence (anitya, transience); the later analysis of the fire disaster explains that it is filled with all kinds of suffering. Suffering and impermanence are what beings dislike, so they are specifically explained. Second, a specific metaphor. The beings of the three roots (superior, middling, and inferior faculties) in this assembly once received the Buddha's teachings, and their suffering had a temporary cessation. Now that the Buddha has passed away, they again generate afflictions, and because of these afflictions, they endure various suffering results. Therefore, the burning house is explained first, and then the fire arising is analyzed. Furthermore, having already endured the suffering of the skandha (five aggregates) body is like a house, and newly arising delusion that invites suffering is called the arising of fire. This latter meaning applies to both types of people. This metaphor can encompass both general and specific meanings: First, a general introduction. The three realms all undergo transformation and endure various disasters. If this is the case, then the fire house and the fire disaster always exist simultaneously; it's just that the narration has a sequence. The earlier explanation of the house describes its impermanence (anitya, transience); the later analysis of the fire disaster explains that it is filled with all kinds of suffering. Suffering and impermanence are what beings dislike, so they are specifically explained. Second, a specific metaphor. The beings of the three roots (superior, middling, and inferior faculties) in this assembly once received the Buddha's teachings, and their suffering had a temporary cessation. Now that the Buddha has passed away, they again generate afflictions, and because of these afflictions, they endure various suffering results. Therefore, the fire house is explained first, and then the fire arising is analyzed. Furthermore, having already endured the suffering of the skandha (five aggregates) body is like a house, and newly arising delusion that invites suffering is called the arising of fire. This latter meaning applies to both types of people. Question: How do we know that this metaphor encompasses both general and specific meanings? How do we know that this metaphor encompasses both general and specific meanings? Answer: Listing the five hundred people and then explaining the thirty sons, the five hundred people generally represent the beings of the five paths (deva, human, asura, preta, and naraka realms), and the thirty sons specifically explain those who once received teachings. The reason for explaining both general and specific types of beings is to teach two types of people. First, to separately teach those of middling and inferior faculties, allowing them to recognize the expedient and the true in the three vehicles (sravaka, pratyekabuddha, and bodhisattva vehicles) converging into one; second, to universally teach all beings, allowing them to know the faults of the three realms. Furthermore, this sutra aims to allow all beings to leave the ground of ordinary beings and also leave the ground of the two vehicles (sravaka and pratyekabuddha vehicles), because it explains the faults of the three realms, thus allowing beings not to crave the three realms, which is leaving the ground of ordinary beings; later, explaining that the sons went out seeking carts but could not find them, and then equally bestowing great carts, allowing them to know that the two vehicles are empty expedients, and the one vehicle (Buddha vehicle) is the truth, which is leaving the ground of the two vehicles. Because of this cause, it is necessary to teach both types of people. Listing the five hundred people and then explaining the thirty sons, the five hundred people generally represent the beings of the five paths (deva, human, asura, preta, and naraka realms), and the thirty sons specifically explain those who once received teachings. The reason for explaining both general and specific types of beings is to teach two types of people. First, to separately teach those of middling and inferior faculties, allowing them to recognize the expedient and the true in the three vehicles (sravaka, pratyekabuddha, and bodhisattva vehicles) converging into one; second, to universally teach all beings, allowing them to know the faults of the three realms. Furthermore, this sutra aims to allow all beings to leave the ground of ordinary beings and also leave the ground of the two vehicles (sravaka and pratyekabuddha vehicles), because it explains the faults of the three realms, thus allowing beings not to crave the three realms, which is leaving the ground of ordinary beings; later, explaining that the sons went out seeking carts but could not find them, and then equally bestowing great carts, allowing them to know that the two vehicles are empty expedients, and the one vehicle (Buddha vehicle) is the truth, which is leaving the ground of the two vehicles. Because of this cause, it is necessary to teach both types of people. '周匝俱時 (All around, simultaneously),' refers to the various sufferings being like fire.

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，無處不有義同「周匝」。三界俱苦，說為「一時」。出於橫造，故云「欻然」也。「焚燒舍宅」者，煩惱為火燒心善根，眾苦為火焚身樂受也。

「長者諸子若十二十或至三十」下，第六、辨三乘根性也。

問：

五百人已攝三乘根性，今何故重辨乎？

答：

前明五百通辨五道眾生，明有人天乘根性未必具三乘根性；今別明三十子，雖是五道所攝但別有三乘根性，故別說之。昔曾稟教生善，善從佛生，詺善為子。以善目人，人受子名也。舊云：「十」譬聲聞，「二」十譬緣覺，「三十」譬菩薩，聲聞德少故數少，菩薩德多故數多。又云：十子易得如聲聞根性易得，乃至三十子難得譬菩薩根性難得。今並不同此二義，以「十」譬菩薩，「二十」譬緣覺，「三十」譬聲聞。求大乘者少如一十，求緣覺稍多如二十，求聲聞者轉多如三十。此釋出《華嚴經．賢首品》。又即如此經三根人，上根得解者少如身子一人，中根稍多如四大聲聞，下根轉多乃至五百也。

問：

何故無有一乘根性耶？

答：

三乘中大乘即是一乘根性。又此中正明三乘機發，一乘機發在後，故今不說也。

問：

子有定數，何故言或至三十耶？

答：

凡有三義

【現代漢語翻譯】 現代漢語譯本 ，無處不有義同『周匝』（普遍）。三界（欲界、色界、無色界）俱苦，說為『一時』（同時）。出於橫造（突然發生），故云『欻然』（忽然）。『焚燒舍宅』者，煩惱如火，焚燒心的善根，眾苦如火，焚燒身體的樂受。 『長者諸子若十二十或至三十』下，第六、辨三乘（聲聞乘、緣覺乘、菩薩乘）根性也。 問： 五百人已攝三乘根性，今何故重辨乎？ 答： 前明五百通辨五道（地獄、餓鬼、畜生、人、天）眾生，明有人天乘根性未必具三乘根性；今別明三十子，雖是五道所攝但別有三乘根性，故別說之。昔曾稟教生善，善從佛生，詺善為子。以善目人，人受子名也。舊云：『十』譬聲聞，『二』十譬緣覺，『三十』譬菩薩，聲聞德少故數少，菩薩德多故數多。又云：十子易得如聲聞根性易得，乃至三十子難得譬菩薩根性難得。今並不同此二義，以『十』譬菩薩，『二十』譬緣覺，『三十』譬聲聞。求大乘者少如一十，求緣覺稍多如二十，求聲聞者轉多如三十。此釋出《華嚴經．賢首品》。又即如此經三根人，上根得解者少如身子（舍利弗）一人，中根稍多如四大聲聞，下根轉多乃至五百也。 問： 何故無有一乘根性耶？ 答： 三乘中大乘即是一乘根性。又此中正明三乘機發，一乘機發在後，故今不說也。 問： 子有定數，何故言或至三十耶？ 答： 凡有三義

【English Translation】 English version , '無處不有' (wú chù bù yǒu, everywhere) has the same meaning as '周匝' (zhōu zā, pervasive). The Three Realms (三界, Sānjiè - Desire Realm, Form Realm, Formless Realm) are all suffering, described as '一時' (yī shí, at one time). Because it arises suddenly, it is called '欻然' (chuā rán, suddenly). '焚燒舍宅' (fén shāo shè zhái, burning the house) means that afflictions are like fire, burning the roots of goodness in the heart, and suffering is like fire, burning the pleasant sensations of the body. The following section, '長者諸子若十二十或至三十' (zhǎng zhě zhū zǐ ruò shí èr shí huò zhì sān shí, the sons of the elder, whether ten, twenty, or up to thirty), is the sixth part, distinguishing the natures of the Three Vehicles (三乘, Sānshèng - Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Question: The five hundred people have already encompassed the natures of the Three Vehicles, so why distinguish them again now? Answer: The previous explanation of the five hundred generally distinguishes the beings of the Five Paths (五道, Wǔdào - hell, hungry ghosts, animals, humans, gods), clarifying that those with the nature of the human and heavenly vehicles do not necessarily possess the natures of the Three Vehicles. Now, the thirty sons are specifically mentioned, although they are included within the Five Paths, they have distinct natures of the Three Vehicles, so they are explained separately. In the past, they received teachings and generated goodness, and this goodness arose from the Buddha, so they are called sons. People are identified by their goodness, and thus receive the name of sons. The old explanation says: 'Ten' represents Śrāvakas, 'twenty' represents Pratyekabuddhas, and 'thirty' represents Bodhisattvas. Śrāvakas have less virtue, so the number is smaller, and Bodhisattvas have more virtue, so the number is larger. Another explanation says: ten sons are easily obtained, like the easily obtained nature of Śrāvakas, and thirty sons are difficult to obtain, like the difficult to obtain nature of Bodhisattvas. Now, I do not agree with either of these two meanings. 'Ten' represents Bodhisattvas, 'twenty' represents Pratyekabuddhas, and 'thirty' represents Śrāvakas. Those seeking the Mahāyāna are few, like ten; those seeking Pratyekabuddhahood are slightly more, like twenty; and those seeking Śrāvakayāna are even more, like thirty. This explanation comes from the 'Virtuous Leader' chapter of the Avataṃsaka Sūtra. Similarly, in this sutra, among the people of the three capacities, those of superior capacity who attain understanding are few, like Śāriputra (身子, Shēnzi) alone; those of middle capacity are slightly more, like the four great Śrāvakas; and those of inferior capacity are even more, up to five hundred. Question: Why is there no mention of the One Vehicle (一乘, Yīshèng) nature? Answer: The Mahāyāna within the Three Vehicles is the nature of the One Vehicle. Moreover, this section specifically clarifies the arising of the Three Vehicles, while the arising of the One Vehicle comes later, so it is not discussed now. Question: The number of sons is fixed, so why does it say 'or up to thirty'? Answer: There are generally three meanings.

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：一者、或開聲聞緣覺為二乘，或合為一小乘，以開合不定所以言或。例如上「一百二百乃至五百」，修羅或開或合故有「乃至」之言。二者、就昔三乘根性不定，如《大品》六十菩薩退為羅漢，迦葉本是緣覺根性，值佛故成聲聞，聲聞之人若不值佛即成緣覺，以不定故所以言或。三者、昔雖有三乘根性終併成菩薩，故復云「或」也。

「長者見是大火」下，第二、明見火譬。此譬所以來者，上嘆佛德無不圓、累無不盡，今見子累無不圓、德無不盡，故起大悲心也。

問：

見何等子起大悲耶？

答：

具見通別二子起大悲心：一者、通見五道眾生無樂有苦；二者、別見三十子昔曾稟化應得離苦，而背化起惑更受煮燒，故起悲也。

前〈方便品〉法說有三：一、能見；二、所見；三、起悲。今轉勢說法亦開為三：第一、明長者見火即大驚怖；二、自序己之已出；第三、傷子之未離。初有三句，一、能見；二、所見；三、驚怖也。「是長者見是」者，將欲救難故前明見，即譬如來居法身地，以佛眼見眾生無樂有苦也。「是大火」下，第二、明所見。普燒三界故稱「大火」也。「四面起」者，即是生老病死。《涅槃經》取譬四山，今譬之四面，生為東面，老為南面，病為西面，死為

【現代漢語翻譯】 現代漢語譯本：一、或者將聲聞（Śrāvakayāna，通過聽聞佛法而證悟的修行者）和緣覺（Pratyekabuddhayāna，通過自身努力證悟的修行者）分為二乘，或者合為一小乘，因為開合不定，所以用『或』字。例如前面所說『一百、二百乃至五百』，阿修羅（Asura，一種神道生物）或者分開或者合併，所以有『乃至』的說法。二、就過去三乘根性不定而言，如《大品般若經》中六十位菩薩退轉為阿羅漢（Arhat，已證悟的聖者），迦葉（Kāśyapa，佛陀的弟子）本來是緣覺的根性，遇到佛陀才成就聲聞，聲聞之人如果不遇到佛陀就會成為緣覺，因為不定，所以用『或』字。三、過去雖然有三乘根性，最終都歸於菩薩乘，所以又說『或』。 『長者見是大火』以下，第二，說明見火的比喻。這個比喻的由來是，前面讚歎佛的功德沒有不圓滿的，累積的功德沒有不窮盡的，現在看到孩子們累積的苦難沒有不圓滿的，功德沒有不窮盡的，所以生起大悲心。 問： 見到什麼樣的孩子而生起大悲心呢？ 答： 普遍見到通途和特別的兩種孩子而生起大悲心：一、普遍見到五道（五趣，即地獄、餓鬼、畜生、人、天）眾生沒有快樂只有痛苦；二、特別見到三十個孩子過去曾經接受教化應該可以脫離苦難，卻背離教化生起迷惑，更加遭受煮燒的痛苦，所以生起悲心。 前面《方便品》的法說有三：一、能見；二、所見；三、起悲。現在轉勢說法也分為三：第一、說明長者見到火就非常驚恐；二、自己敘述已經出離；第三、憐憫孩子們還沒有脫離。開始有三句，一、能見；二、所見；三、驚恐。『是長者見是』，將要救難所以前面先說明見到，就像如來（Tathāgata，佛陀的稱號）居住在法身（Dharmakāya，佛的法性之身）的境界，用佛眼見到眾生沒有快樂只有痛苦。『是大火』以下，第二，說明所見。普遍焚燒三界（欲界、色界、無色界）所以稱為『大火』。『四面起』，就是生老病死。《涅槃經》（Nirvana Sutra）用四座山來比喻，現在比喻為四面，生為東面，老為南面，病為西面，死為

【English Translation】 English version: First, Śrāvakayāna (the vehicle of those who attain enlightenment by hearing the teachings) and Pratyekabuddhayāna (the vehicle of those who attain enlightenment through their own efforts) are either divided into two vehicles or combined into one Hīnayāna (small vehicle), because the division and combination are not fixed, hence the word 'or'. For example, as mentioned above, 'one hundred, two hundred, up to five hundred', the Asuras (a type of deity or demigod) are either separated or combined, hence the saying 'up to'. Second, regarding the past three vehicles, the dispositions were not fixed. For example, in the Mahāprajñāpāramitā Sūtra, sixty Bodhisattvas regressed to Arhats (enlightened beings), Kāśyapa (one of the Buddha's disciples) originally had the disposition of a Pratyekabuddha, but he became a Śrāvaka because he encountered the Buddha. If a Śrāvaka does not encounter the Buddha, he will become a Pratyekabuddha, because it is not fixed, hence the word 'or'. Third, although there were three vehicles in the past, they all eventually become the Bodhisattva vehicle, so it is said 'or' again. Below 'The elder saw this great fire', the second point explains the metaphor of seeing the fire. The reason for this metaphor is that the Buddha's virtues are praised above as being complete in every way, and the accumulated merits are inexhaustible. Now, seeing the children's accumulated sufferings as complete in every way, and the merits as inexhaustible, the elder arises great compassion. Question: Seeing what kind of children does he arise great compassion? Answer: He universally sees both the common and the particular children and arises great compassion: First, he universally sees that beings in the five realms (hell, hungry ghosts, animals, humans, and gods) have no happiness but only suffering; Second, he particularly sees that the thirty children had previously received teachings and should have been able to escape suffering, but they turned away from the teachings, arose delusions, and suffered even more from being boiled and burned, so he arises compassion. In the previous Upāya-kauśalya (Skillful Means) chapter, the Dharma talk had three aspects: First, the ability to see; Second, what is seen; Third, the arising of compassion. Now, the Dharma talk is also divided into three aspects: First, explaining that the elder was greatly frightened upon seeing the fire; Second, narrating his own departure; Third, pitying the children who have not yet escaped. At the beginning, there are three phrases: First, the ability to see; Second, what is seen; Third, the fright. 'The elder saw this' means that he first explains seeing because he wants to rescue them from the difficulty, just like the Tathāgata (the 'Thus-Gone One', an epithet of the Buddha) dwells in the realm of the Dharmakāya (the 'Dharma-body', the body of the Buddha's teachings), and uses the Buddha-eye to see that beings have no happiness but only suffering. Below 'This great fire', the second point explains what is seen. It is called 'great fire' because it universally burns the three realms (the desire realm, the form realm, and the formless realm). 'Rising on all four sides' refers to birth, old age, sickness, and death. The Nirvana Sutra uses the metaphor of four mountains, but now it is likened to four sides, with birth as the east side, old age as the south side, sickness as the west side, and death as the

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北面。「即大驚怖」者，第三、明驚怖。別據三十子而言者，昔經受化不應致火，故驚；迷著苦境恐慧命將盡成一闡提，所以怖也。通就六道眾生釋者，一往怛愕曰驚，定知是可畏之事稱怖，譬慈心一往與樂稱驚，次起悲心拔苦為怖也。

「而作是念」下，第二、自序長者己之已出。所以自序之己出者，意在子之未免也。「所燒之門」者，明所出處也。此詺三界限域為門，故後文云「今此三車皆在門外」，即其證也。

問：

此與前唯有一門何異？

答：

前取佛教通人出於三界悟入理故名為門，如後文云「以佛教門出三界苦」；今將所燒之言簡異前門，故知詺三界以之為門。如世人總舉一宅名之為門，或稱一家或言一戶。今亦然也，以八苦為能燒，三界為所燒，故云「所燒之門」也。

「安穩得出」者，昔日行道營出之時無有傾墜，故云「安穩得出」。是以《經》云「吾獨反其本原，自免而特出」。又《智度論》云「三乘出法各異，如三人在獄，自有穿穴逾墻壁，怖畏而出非安穩出，謂二乘出也。菩薩破三界獄、殺諸獄，率與眾生共出，名安穩出也。

「而諸子等」下，第三、傷子之未免。「樂著」者，貪著五欲樂也。「嬉戲」者，貪著五欲無所克獲也。「不覺不知」

【現代漢語翻譯】 現代漢語譯本： 北面。「即大驚怖」指的是第三點，說明驚慌恐懼。特別針對三十個兒子來說，是因為過去已經接受教化不應該遭遇火災，所以感到驚慌；迷惑執著于痛苦的境界，恐怕智慧的生命將要終結成為斷善根的人，因此感到恐懼。從普遍意義上針對六道眾生解釋，一開始的驚愕稱為『驚』，確定知道是可怕的事情稱為『怖』，比如慈悲心一開始給予快樂稱為『驚』，接著生起悲心拔除痛苦稱為『怖』。

「而作是念」以下，是第二點，敘述長者自己已經出來。之所以敘述自己已經出來，意在說明兒子們還沒有脫離危險。「所燒之門」指的是，說明所出來的處所。這裡將三界的界限區域稱為『門』，所以後面的經文說『今此三車皆在門外』，就是證明。

問： 這和前面所說的『唯有一門』有什麼不同？

答： 前面所說的『門』是指佛教能夠讓修行者通達，從而脫離三界，悟入真理，所以稱為『門』，如後面的經文所說『以佛教門出三界苦』；現在所說的『所燒之門』，用『所燒』這個詞來區別於前面的『門』，因此可知這裡是將三界稱為『門』。如同世人總稱一個宅子為門，或者稱一家，或者說一戶。現在也是這樣，以八苦作為能燃燒的東西，三界作為被燃燒的東西，所以說『所燒之門』。

「安穩得出」指的是，過去修行得道出來的時候沒有傾斜墜落，所以說『安穩得出』。因此《經》中說『我獨自返回到本源，自己解脫出來』。另外，《智度論》中說『三乘的出離方法各不相同，如同三個人在監獄裡，各自穿洞、翻墻，懷著恐懼而出，不是安穩的出離，說的是二乘的出離。菩薩破除三界監獄、殺死獄卒，帶領眾生一起出來，稱為安穩出離』。

「而諸子等」以下，是第三點，感傷兒子們還沒有脫離危險。「樂著」指的是，貪戀執著於五欲的快樂。「嬉戲」指的是，貪戀執著於五欲而一無所獲。「不覺不知」

【English Translation】 English version: 『To the north. 「Immediately greatly frightened」』 refers to the third point, explaining the alarm and fear. Specifically addressing the thirty sons, it is because they had previously received teachings and should not have encountered a fire, hence the alarm; being deluded and attached to the realm of suffering, fearing that the life of wisdom would end and they would become those who have severed their roots of goodness (icchantika), hence the fear. Interpreting it generally for the beings in the six realms, the initial shock is called 『alarm,』 and knowing for certain that it is a fearful matter is called 『fear,』 just as the initial giving of joy with a compassionate heart is called 『alarm,』 and then arising with a compassionate heart to remove suffering is called 『fear.』

『And thinking thus』 below, is the second point, narrating that the elder himself has already come out. The reason for narrating that he himself has already come out is to indicate that his sons have not yet escaped danger. 『The burning gate』 refers to explaining the place from which he came out. Here, the boundaries of the Three Realms are called 『gate,』 so the later text says 『Now these three carts are all outside the gate,』 which is the proof.

Question: How is this different from the 『only one gate』 mentioned earlier?

Answer: The 『gate』 mentioned earlier refers to Buddhism enabling practitioners to understand and thus escape the Three Realms and awaken to the truth, so it is called 『gate,』 as the later text says 『Using the gate of Buddhism to escape the suffering of the Three Realms』; the 『burning gate』 now uses the term 『burning』 to distinguish it from the previous 『gate,』 so it can be known that here the Three Realms are called 『gate.』 Just as people generally call a house a gate, or call it a family, or call it a household. It is the same now, using the eight sufferings as what can burn, and the Three Realms as what is being burned, so it is said 『burning gate.』

『Safely escaped』 refers to having no tilting or falling when practicing the path and escaping in the past, so it is said 『safely escaped.』 Therefore, the Sutra says 『I alone returned to the original source, freeing myself and escaping especially.』 Also, the Mahaprajnaparamita Sastra says 『The methods of escape for the Three Vehicles are different, like three people in prison, each drilling holes and climbing over walls, escaping with fear, which is not a safe escape, referring to the escape of the Two Vehicles. The Bodhisattva destroys the prison of the Three Realms, kills the jailers, and leads sentient beings out together, called a safe escape.』

『And the sons, etc.』 below, is the third point, lamenting that the sons have not yet escaped danger. 『Delighting in』 refers to being greedy and attached to the pleasures of the five desires. 『Playing』 refers to being greedy and attached to the five desires without gaining anything. 『Not aware, not knowing』

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者，前樂著即是貪愛，不覺不知所謂無明故，癡愛是生死本也。不覺舍之垂崩，謂不覺無常也。不覺火起，謂不覺眾苦也。一往初不悟稱不覺，始終不悟稱不知，背失宿善為不驚，將殞慧命為不怖。又初不畏無常苦為不驚，始終不畏稱不怖也。「火來逼身苦痛切己」者，上為未受苦眾生作譬，今為受苦眾生設譬。老病死苦燒身為逼身，貪瞋癡燒心為切己。又遭外苦為逼身，受內苦為切己。外苦者謂寒熱打罵，內苦者謂四大不調百一病惱也。「心不厭患無求出意」者，總序二種眾生無有厭生死苦、求欲出三界也。

「是長者作是思惟」下，第三、救子不得譬。譬上一乘化眾生不得也。初總譬嘆佛有樂無苦，次見火譬序眾生有苦無樂，今第三欲拔眾生之苦同佛無苦、與眾生之樂同佛有樂，但聖人雖能授，物不能受，故有此譬來也。又為釋疑故來，一乘既是真實，佛初出世何不即說。是故釋云：佛初成道即欲為說，但聖雖能授、物不堪受，故咎在眾生、過非佛也。據身而言，上見火譬在法身地見眾生有苦無樂，今以本垂跡欲拔苦與樂也。據悲心悲事明者，上見火譬明大悲內充，今明旋還赴救即悲事也。凡夫二乘雖有悲心而無悲事故名少悲，今有悲心兼有悲事故名大悲也。以小悲故名假相悲，以大悲故名真實悲。上〈方

【現代漢語翻譯】 現代漢語譯本：前者，貪圖享樂就是貪愛，沒有察覺不知道，這就是所謂的無明（avidyā），因為愚癡的愛是生死的根本啊。沒有察覺到（身體）即將崩潰，這叫做沒有察覺到無常（anitya）。沒有察覺到火起，這叫做沒有察覺到眾苦（duhkha）。一開始不領悟叫做『不覺』，從始至終不領悟叫做『不知』，喪失了往昔的善根叫做『不驚』，即將喪失智慧的生命叫做『不怖』。或者說，一開始不畏懼無常和苦難叫做『不驚』，從始至終都不畏懼叫做『不怖』。『火來逼身苦痛切己』，上面是為尚未受苦的眾生作比喻，現在是為正在受苦的眾生設比喻。衰老、疾病、死亡的痛苦焚燒身體叫做『逼身』，貪婪、嗔恨、愚癡焚燒內心叫做『切己』。又，遭遇外在的痛苦叫做『逼身』，承受內在的痛苦叫做『切己』。外在的痛苦指的是寒冷、炎熱、打罵，內在的痛苦指的是四大（地、水、火、風）不調和，各種疾病的困擾。『心不厭患無求出意』，總的來說，這兩種眾生都沒有厭惡生死之苦，沒有尋求脫離三界（Trailokya）的意願。 『是長者作是思惟』以下，第三部分，救不了孩子是譬喻。譬喻一乘（Ekayana）教化眾生卻無法度化。起初總的譬喻是讚歎佛有快樂而沒有痛苦，其次看到火的譬喻是描述眾生有痛苦而沒有快樂，現在第三部分想要解除眾生的痛苦，使他們像佛一樣沒有痛苦，給予眾生快樂，使他們像佛一樣有快樂，但是聖人雖然能夠傳授，眾生卻不能接受，所以才有這個譬喻。這也是爲了解釋疑惑，一乘既然是真實的，佛陀最初出世為什麼不立即宣說？因此解釋說：佛陀最初成道時就想為他們宣說，但是聖人雖然能夠傳授，眾生卻不能接受，所以過錯在於眾生，不在於佛陀。就自身而言，上面看到火的譬喻是在法身（Dharmakāya）的境界看到眾生有痛苦而沒有快樂，現在以根本垂跡想要解除痛苦給予快樂。就悲心和悲憫的行為來說，上面看到火的譬喻說明大悲充滿內心，現在說明返回去救助就是悲憫的行為。凡夫和二乘（Śrāvakayāna and Pratyekabuddhayāna）雖然有悲心卻沒有悲憫的行為，所以叫做少悲，現在有悲心兼有悲憫的行為，所以叫做大悲。因為小悲所以叫做假相悲，因為大悲所以叫做真實悲。上面《方

【English Translation】 English version: That which precedes, delighting in pleasure, is greed and attachment. Not being aware and not knowing is what is called ignorance (avidyā), because foolish love is the root of birth and death. Not being aware that (the body) is about to collapse is called not being aware of impermanence (anitya). Not being aware that the fire is rising is called not being aware of suffering (duhkha). Initially not realizing is called 'not being aware,' and not realizing from beginning to end is called 'not knowing.' Losing past good deeds is called 'not being surprised,' and about to lose the life of wisdom is called 'not being afraid.' Or, initially not fearing impermanence and suffering is called 'not being surprised,' and not fearing from beginning to end is called 'not being afraid.' 'The fire comes and presses the body, the pain is intense,' the above is a metaphor for sentient beings who have not yet suffered, and now it is a metaphor for sentient beings who are suffering. The suffering of old age, sickness, and death burning the body is called 'pressing the body,' and greed, hatred, and delusion burning the mind is called 'cutting oneself.' Also, encountering external suffering is called 'pressing the body,' and enduring internal suffering is called 'cutting oneself.' External suffering refers to cold, heat, beatings, and scolding, and internal suffering refers to the disharmony of the four elements (earth, water, fire, and wind), and the troubles of various diseases. 'The mind does not loathe and has no intention to seek escape,' in general, these two kinds of sentient beings have no aversion to the suffering of birth and death, and have no desire to escape the three realms (Trailokya). 『The elder made this thought』 below, the third part, not being able to save the children is a metaphor. It is a metaphor for the One Vehicle (Ekayana) teaching sentient beings but being unable to liberate them. Initially, the general metaphor is praising the Buddha for having happiness and no suffering, secondly, seeing the fire metaphor is describing sentient beings having suffering and no happiness, now the third part wants to relieve the suffering of sentient beings, so that they are like the Buddha with no suffering, and give sentient beings happiness, so that they are like the Buddha with happiness, but although the sage can impart, sentient beings cannot receive, so there is this metaphor. This is also to explain doubts, since the One Vehicle is real, why didn't the Buddha immediately proclaim it when he first appeared in the world? Therefore, it is explained that when the Buddha first attained enlightenment, he wanted to proclaim it for them, but although the sage can impart, sentient beings cannot receive, so the fault lies with sentient beings, not with the Buddha. In terms of oneself, the above seeing the fire metaphor is seeing sentient beings in the realm of the Dharmakāya having suffering and no happiness, and now wanting to relieve suffering and give happiness by manifesting traces from the root. In terms of compassion and compassionate actions, the above seeing the fire metaphor explains that great compassion fills the heart, and now explaining that returning to rescue is a compassionate action. Ordinary people and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) although have compassion but have no compassionate actions, so it is called little compassion, now having compassion and also having compassionate actions, so it is called great compassion. Because of little compassion, it is called false compassion, because of great compassion, it is called true compassion. Above, the 'Square

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便品〉有三：初、明佛慧甚深、眾生根鈍，故不說法；二、梵王勸請；三、明假使欲說則有損無益，故違請息化。今轉勢說法開為二章：第一、作大乘勸門化眾生不得譬，第二、作大乘誡門化眾生不得譬。勸門者，謂嘆法身功德也；誡門者，謂說生死過患也。又勸門即是大慈與樂也；誡門謂大悲拔苦也。所以唯明二門者，佛則有樂無苦，眾生則無樂有苦，此既總攝聖凡故但明斯二也。就勸門內有二思惟開為兩別：第一思惟、明佛能授大乘；第二思惟、明物不能受。此與〈方便品〉二思惟異者，〈方便品〉初思惟不可以妙慧授與鈍根，第二思惟假使強授有損無益。以轉勢不同故法譬為異，經師不應謂后譬必同前法也。「是長者作是思惟」者，總標思惟也。「我身手有力」者，出所思惟事也。極智之體名為法身，即智之用稱之為手，能濟惑反本名為有力。

問：

何故身手有力？

答：

欲明佛初成道則能說一乘也。

「當以衣裓若以機案從捨出之」者，長者思惟身手有力，故能用衣裓及以機案從捨出子，如其無力則不能爾也。譬如來內有法身、智手外能，現通說法從三界舍引出眾生，此即譬三輪也。作是思惟身手有力謂他心輪也；當以衣裓謂神通輪也；若以機案謂說法輪也。故下合喻云

【現代漢語翻譯】 現代漢語譯本： 〈譬喻品〉有三部分：第一，闡明佛的智慧極其深奧，而眾生的根器遲鈍，因此不說法；第二，梵天勸請佛說法；第三，闡明即使佛想說法，也只會造成損害而無益處，所以違背勸請而停止教化。現在轉變方向說法，分為兩個章節：第一，作為大乘的勸導之門，教化眾生，但不能用譬喻；第二，作為大乘的告誡之門，教化眾生，但不能用譬喻。勸導之門，是指讚歎法身的功德；告誡之門，是指講述生死的過患。又，勸導之門就是以大慈給予快樂；告誡之門就是以大悲拔除痛苦。之所以只闡明這兩個門，是因為佛只有快樂而沒有痛苦，眾生只有痛苦而沒有快樂，這已經總括了聖人和凡人，所以只闡明這兩個方面。在勸導之門內，有兩種思惟，分為兩個部分：第一種思惟，闡明佛能夠傳授大乘佛法；第二種思惟，闡明眾生不能接受。這與〈方便品〉中的兩種思惟不同，〈方便品〉中第一種思惟是不能用微妙的智慧傳授給遲鈍的根器，第二種思惟是即使勉強傳授也會造成損害而無益處。因為轉變方向不同，所以法和譬喻也不同，講經的法師不應該認為後面的譬喻必定與前面的法相同。「是長者作是思惟」這句話，是總括地標明思惟。「我身手有力」這句話，是說出所思惟的事情。極智的本體名為法身（Dharmakāya），也就是智慧的運用稱之為手，能夠救濟迷惑，返回本源，名為有力。

問： 為什麼說身手有力？

答： 想要說明佛最初成道時就能說一乘（Ekāyana）佛法。

「當以衣裓若以機案從捨出之」這句話，是說長者思惟身手有力，所以能夠用衣裓以及機案從房子里把孩子們帶出來，如果他沒有力量就不能這樣做。譬如如來內在有法身（Dharmakāya）、智手，外在能夠顯現神通說法，從三界（Trailokya）的房子里引出眾生，這就是譬喻三輪。作是思惟身手有力，是說他心輪（Citta-cakra）；當以衣裓，是說神通輪（ṛddhi-cakra）；若以機案，是說法輪（Dharma-cakra）。所以下面合起來比喻說

【English Translation】 English version: The 『Parable Chapter』 has three parts: First, it clarifies that the Buddha's wisdom is extremely profound, while sentient beings' faculties are dull, therefore he does not teach the Dharma; second, Brahmā requests the Buddha to teach the Dharma; third, it clarifies that even if the Buddha wanted to teach, it would only cause harm and be of no benefit, so he goes against the request and ceases to teach. Now, changing direction to teach the Dharma, it is divided into two sections: First, acting as the gate of encouragement for the Mahāyāna (Great Vehicle), to teach sentient beings, but without using parables; second, acting as the gate of admonishment for the Mahāyāna, to teach sentient beings, but without using parables. The gate of encouragement refers to praising the merits of the Dharmakāya (Dharma Body); the gate of admonishment refers to speaking of the faults and sufferings of birth and death. Furthermore, the gate of encouragement is giving joy with great compassion; the gate of admonishment is removing suffering with great compassion. The reason for only clarifying these two gates is that the Buddha only has joy and no suffering, while sentient beings only have suffering and no joy. This already encompasses both sages and ordinary people, so only these two aspects are clarified. Within the gate of encouragement, there are two thoughts, divided into two parts: The first thought clarifies that the Buddha is able to impart the Mahāyāna Dharma; the second thought clarifies that beings are unable to receive it. This differs from the two thoughts in the 『Expedient Means Chapter』. The first thought in the 『Expedient Means Chapter』 is that subtle wisdom cannot be imparted to dull faculties, and the second thought is that even if it is forced, it will cause harm and be of no benefit. Because the change in direction is different, the Dharma and the parable are also different. The Dharma master explaining the scriptures should not assume that the later parable must be the same as the previous Dharma. 『The elder made this thought』 is a general indication of the thought. 『My body and hands have strength』 is stating the matter being thought about. The essence of ultimate wisdom is called Dharmakāya (Dharma Body), which is the function of wisdom called the hand, and the ability to save from delusion and return to the origin is called having strength.

Question: Why is it said that the body and hands have strength?

Answer: It is intended to explain that the Buddha was able to teach the Ekāyana (One Vehicle) Dharma when he first attained enlightenment.

『He should take them out of the house with a robe or a table』 means that the elder thought that his body and hands had strength, so he was able to use a robe and a table to bring the children out of the house. If he did not have the strength, he would not be able to do so. For example, the Tathāgata (Thus Come One) internally has the Dharmakāya (Dharma Body) and wisdom-hand, and externally can manifest supernatural powers and teach the Dharma, leading sentient beings out of the house of the Trailokya (Three Realms). This is a parable for the three wheels. Making the thought that the body and hands have strength refers to the Citta-cakra (Mind-reading Wheel); using a robe refers to the ṛddhi-cakra (Wheel of Psychic Power); using a table refers to the Dharma-cakra (Wheel of Dharma). Therefore, the following combined analogy says

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「當以神力及智慧力」，即其事也。

問：

何故前用神通、后明說法？

答：三世諸佛化物之宜，要前現通然後說法，是故此經序品之內明三輪前後，初入無量義定即他心輪，如身手有力；雨華動地放光現土即神通輪，謂衣裓也；從三昧起乃至一經竟即說法輪，謂機案也。明乘權、乘實是所乘之法，譬如機也。辨身權、身實是能乘之人，喻之案也。又二段經文各有衣裓機案，初章經現通為衣裓，一乘因如機，一乘果如案；后章經亦有衣裓機案，〈多寶〉、〈涌出〉二品是現通，謂衣裓；說長壽之因如機，說長壽之果如案也。又以二事配經兩段者，初明乘權乘實譬如機案，即說法輪；后辨身權身實短長適化，謂神通輪，譬如衣裓，衣裓者衣衿也。救子之苦出父衿裓，故前以衣衿為喻也。機案者，父足所履為機，父身之所憑為案也。

「復更思惟下」，第二，前思惟明聖能授，此思惟辨物不能受。又開三別：一、思惟理妙；二、思惟鈍根；三、思惟不可以妙理授與鈍根。初思惟理妙者，外譬長者思惟門，有三事：一、明唯有一門；二者、明門復窮狹；三、思惟門之極少。內合唯有一門者，唯一至理也。至理無二故稱為一，極妙虛通目之為門，不容凡夫愛見故稱為狹，不受二乘斷常目之為小。又

【現代漢語翻譯】 『當以神力及智慧力』，說的就是這件事。

問：

為什麼前面用神通，後面才闡明說法？

答：三世諸佛教化眾生的適宜方式，通常是先展現神通，然後才說法。因此這部經的序品中闡明了三輪的前後順序：最初進入無量義定，就是他心輪，好比身手有力；降雨寶華、震動大地、放光顯現凈土，就是神通輪，比作衣襟；從三昧中起身直到整部經結束，就是說法輪，比作幾案。闡明乘坐權法、乘坐實法，是所乘坐的法，譬如幾；辨別應化之身、真實之身，是能乘坐之人，比喻為案。而且兩段經文各有衣襟和幾案，初章經文展現神通為衣襟，一乘之因為幾，一乘之果為案；后章經文也有衣襟和幾案，《多寶品》、《涌出品》這兩品是展現神通，比作衣襟；宣說長壽之因為幾，宣說長壽之果為案。又用這兩件事來配合經文的兩段，前面闡明乘坐權法、乘坐實法，譬如幾案，就是說法輪；後面辨別應化之身、真實之身，用短壽和長壽來適應教化，就是神通輪，譬如衣襟，衣襟就是衣裳的領子。救助兒子的苦難要從父親的衣襟中拿出東西，所以前面用衣襟來比喻。幾案，是父親的腳所踩的地方為幾，父親身體所依靠的為案。

『復更思惟下』，這是第二部分，前面思惟闡明聖人能夠傳授，這裡思惟辨別眾生不能接受。又分為三個部分：一、思惟理的精妙；二、思惟眾生的根器遲鈍；三、思惟不能用精妙的道理傳授給根器遲鈍的眾生。最初思惟理的精妙，用外面的比喻來說，就像長者思惟門，有三件事：一、闡明只有一扇門；二、闡明門又極其狹窄；三、思惟門極其稀少。內在對應唯一的一扇門，就是唯一的至理。至理沒有第二個，所以稱為『一』，極其精妙虛通，稱之為『門』，不容許凡夫的愛見，所以稱為『狹』，不接受二乘的斷滅和常恒之見，所以稱為『小』。又

【English Translation】 『當以神力及智慧力』 (dang yi shen li ji zhi hui li) [Should use supernatural power and wisdom power], that is the matter.

Question:

Why is supernatural power used first, and then the explanation of the Dharma (teaching) clarified later?

Answer: The appropriate way for Buddhas of the three times to transform beings is to first manifest supernatural powers and then explain the Dharma. Therefore, within the introductory chapter of this Sutra, the order of the three wheels is clarified: initially entering the Samadhi of Immeasurable Meaning is the wheel of knowing others' minds, like the strength of hands and feet; raining down flowers, shaking the earth, emitting light and revealing pure lands is the wheel of supernatural power, likened to the 'yi ge' (衣裓) [a type of ancient garment]; arising from Samadhi until the end of the entire Sutra is the wheel of Dharma teaching, likened to a 'ji an' (機案) [desk and table]. Clarifying riding on expedient means and riding on the true means is the Dharma that is ridden upon, like a desk; distinguishing between the manifested body and the true body is the person who can ride, likened to a table. Moreover, each of the two sections of the Sutra has 'yi ge' (衣裓) [a type of ancient garment] and 'ji an' (機案) [desk and table]. In the initial chapter, manifesting supernatural powers is the 'yi ge' (衣裓) [a type of ancient garment], the cause of the One Vehicle is like a desk, and the fruit of the One Vehicle is like a table; the later chapter also has 'yi ge' (衣裓) [a type of ancient garment] and 'ji an' (機案) [desk and table]. The 'Chapter of Many Treasures' (多寶) [Duobao] and the 'Chapter of Emerging from the Earth' (涌出) [Yongchu] are the manifestation of supernatural powers, likened to 'yi ge' (衣裓) [a type of ancient garment]; explaining the cause of longevity is like a desk, and explaining the fruit of longevity is like a table. Furthermore, using these two matters to match the two sections of the Sutra, the initial clarification of riding on expedient means and riding on the true means is like a desk and table, which is the wheel of Dharma teaching; the later distinction between the manifested body and the true body, using short life and long life to adapt to transformation, is the wheel of supernatural power, likened to 'yi ge' (衣裓) [a type of ancient garment]. 'Yi ge' (衣裓) [a type of ancient garment] is the collar of the garment. Saving a child from suffering involves taking something from the father's 'yi ge' (衣裓) [a type of ancient garment], so the 'yi ge' (衣裓) [a type of ancient garment] is used as a metaphor earlier. 'Ji an' (機案) [desk and table] is where the father's feet tread is the 'ji' (機) [desk], and what the father's body leans on is the 'an' (案) [table].

『復更思惟下』 (fu geng si wei xia) [Again, further contemplate], this is the second part. The previous contemplation clarified that sages can impart, this contemplation distinguishes that beings cannot receive. It is further divided into three parts: first, contemplating the subtlety of the principle; second, contemplating the dullness of faculties; third, contemplating that subtle principles cannot be imparted to beings with dull faculties. The initial contemplation of the subtlety of the principle, using an external analogy, is like an elder contemplating the gate, with three aspects: first, clarifying that there is only one gate; second, clarifying that the gate is extremely narrow; third, contemplating that the gate is extremely rare. The internal correspondence to the one and only gate is the one ultimate truth. Because the ultimate truth is not twofold, it is called 『one』; it is extremely subtle and pervasive, and is called a 『gate』; it does not allow the love and views of ordinary beings, so it is called 『narrow』; it does not accept the annihilation and permanence views of the Two Vehicles, so it is called 『small』. Also

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不容凡夫二乘斷常故稱為狹，亦不受有所得大乘菩薩目為小也。此約人以釋狹小義也。又至理不容言語則言語道斷稱之為狹，不容心行則心行處滅目之為小。又橫絕百非故稱為狹，豎超四句目之為小也。「諸子幼稚未有所識戀著戲處」下，第二、思惟子。有三義：一者、幼稚；二、未有所識；三、戀著戲處。對上門亦有三義也：善根微弱為幼稚；未能識法身功德、生死過患名未有所識；纏綿五欲名戀著戲處。合此三句為二：初句、明有善；后二句、明有惡。善有二義：初發心為幼，觀解微弱稱稚也。惡有二義者，未有所識名之為癡，戀著戲處名之為愛，謂具癡愛也。「或當墮落為火所燒」者，第三、思惟明不得化也。門具三義，子亦具三義，若裹之以衣裓、擎之以機案，非唯不得子出，翻更令子墮落為火所燒，內合亦爾。至理微妙眾生鈍根，若以妙理授于鈍根則不能悟解，非但不出生死，反生誹謗也。

問：

佛知鈍根定謗大法，何故稱或當墮落耶？

答：

據初成道時大機未熟，是故起謗。至靈山之會改於小執則能信受，以根性不定故稱或也。

問：

今文辨唯有一門而復狹小，與前文唯有一門有何異耶？

答：

有人言：初總以大小教為一門，后但以大乘教為

【現代漢語翻譯】 現代漢語譯本： 不容凡夫和二乘（聲聞和緣覺）的斷見和常見，所以稱為『狹』，也不被執著于有所得的大乘菩薩所認可，所以稱為『小』。這是從人的角度來解釋狹小的含義。另外，至高的真理無法用言語表達，所以言語之道斷絕，稱之為『狹』；無法用心念去思量，所以心念的活動止息，稱之為『小』。又橫向斷絕一切錯誤觀點，所以稱為『狹』；縱向超越四句（有、無、亦有亦無、非有非無），所以稱為『小』。「諸子幼稚未有所識戀著戲處」以下，是第二、思惟子（思考孩子們的狀況）。有三種含義：一者、幼稚；二、未有所識；三、戀著戲處。對應上面的門也有三種含義：善根微弱為幼稚；未能認識法身功德、生死過患，名為未有所識；纏綿於五欲（色、聲、香、味、觸），名為戀著戲處。將這三句合為兩類：第一句，說明有善；后兩句，說明有惡。善有兩種含義：初發菩提心為幼，觀解微弱稱為稚。惡有兩種含義：未有所識，稱之為癡；戀著戲處，稱之為愛，意思是具有癡愛。「或當墮落為火所燒」者，是第三、思惟明不得化（思考明白孩子們無法被教化）。門具有三種含義，孩子也具有三種含義，如果用衣裓包裹他們，用機案抬著他們，非但不能讓孩子出來，反而更讓孩子墮落被火燒，內在的含義也是如此。至高的真理微妙，眾生根器遲鈍，如果用微妙的道理教導根器遲鈍的眾生，他們不能領悟理解，非但不能脫離生死，反而會產生誹謗。 問： 佛知道根器遲鈍的人一定會誹謗大法，為什麼說『或當墮落』呢？ 答： 根據最初成道時，廣大的根機尚未成熟，所以產生誹謗。到靈山法會上，改變了狹小的執著，就能信受，因為根性不定，所以說『或』。 問： 現在經文辨明只有一門，而且是狹小的，與前面經文說只有一門有什麼不同呢？ 答： 有人說：最初總的以大小乘教法為一門，後來只是以大乘教法為一門。

【English Translation】 English version: It does not accommodate the views of permanence or annihilation held by ordinary beings and those of the Two Vehicles (Śrāvakas and Pratyekabuddhas), hence it is called 'narrow'. Nor is it accepted by the Mahāyāna Bodhisattvas who cling to attainment, hence it is called 'small'. This explains the meaning of narrowness and smallness from the perspective of people. Furthermore, the ultimate truth cannot be expressed in words, so the path of language is cut off, which is called 'narrow'; it cannot be conceived by the mind, so the activity of the mind ceases, which is called 'small'. Also, it horizontally cuts off all wrong views, hence it is called 'narrow'; it vertically transcends the four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence), hence it is called 'small'. 'The children are young and ignorant, attached to their playthings' below, is the second, contemplating the children (thinking about the children's condition). It has three meanings: first, they are young; second, they are ignorant; third, they are attached to their playthings. Corresponding to the above gate, there are also three meanings: weak roots of goodness are youth; failing to recognize the merits of the Dharmakāya (Dharma body) and the suffering of birth and death is called ignorance; being entangled in the five desires (form, sound, smell, taste, touch) is called attachment to playthings. Combining these three sentences into two categories: the first sentence explains that there is good; the latter two sentences explain that there is evil. Good has two meanings: the initial arising of Bodhicitta (mind of enlightenment) is youth, and weak understanding is called immaturity. Evil has two meanings: not knowing is called ignorance; being attached to playthings is called love, meaning having ignorance and love. 'Or they may fall and be burned by fire' refers to the third, contemplating that they cannot be transformed. The gate has three meanings, and the children also have three meanings. If you wrap them in clothes and carry them on a table, not only will the children not be able to come out, but they will fall and be burned by fire. The inner meaning is the same. The ultimate truth is subtle, and sentient beings have dull roots. If you teach subtle principles to sentient beings with dull roots, they will not be able to understand, and not only will they not escape birth and death, but they will also give rise to slander. Question: The Buddha knows that those with dull roots will definitely slander the Great Dharma, why does he say 'or they may fall'? Answer: According to the time of the initial enlightenment, the vast potential was not yet mature, so slander arose. At the assembly on Vulture Peak (Gṛdhrakūṭa), changing the narrow attachments, they will be able to believe and accept, because the nature of the roots is uncertain, so it is said 'or'. Question: Now the text clarifies that there is only one gate, and it is narrow and small. How is this different from the previous text saying that there is only one gate? Answer: Some say: initially, both the teachings of the Small Vehicle and the Great Vehicle are considered as one gate, but later only the teachings of the Great Vehicle are considered as one gate.

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一門。有人言：今文辨一門亦具大小教，唯有一門與上義同，而復狹小別明大乘門也。如直是一門已難得出，況復狹小耶？直是佛法已難信解，況復大乘豈易了耶？今謂此二釋併成難解，衣裓機案既已譬教，云何復以一門喻教？復何得以衣裓機案之教從佛教門而出子耶？今明如前釋之，此中用理為門，以衣裓機案為教也。門既狹小，不可以衣裓機案從門出子；理既微妙，不可現通說法令物悟理也。

問：

長者身手有力，何故不提子出耶？

答：

身手譬內智照機，衣裓機案譬現通說法外用，但得以外用化物，不得用內智化物也。

「我當爲說怖畏之事」下，第二、明誡門說大乘化物不得也。就譬而言，以衣裓機案出子不得，今直說怖畏之事令子速出；前說法身功德既不信受，今說生死過患令出三界也。

問：

誡、勸二門，何故前勸后誡也？

答：

勸門為本，誡門為末，諸佛出世本為開佛知見，但眾生不解故後方辨生死過患也。又佛慧難解、生死過患易知，故前說所難，后陳所易。

此句總標欲說怖畏之事也。「此舍已燒宜時疾出」者，正明怖畏之事也。以有陰身，則以為老病死火燒身、三毒火燒心也，故言此舍以為大火所燒也。「無令為火之所

【現代漢語翻譯】 現代漢語譯本： 一門（ekayana）。有人說：『即使是今文所辨別的一門（ekayana），也具備大小乘的教義，只是這一門（ekayana）與之前的意義相同，但又狹小，特別闡明了大乘之門。』如果僅僅是一門（ekayana）就已經難以得出結論，更何況是狹小的門呢？僅僅是佛法就已經難以置信和理解，更何況是大乘，豈不是更容易迷惑嗎？現在我認為這兩種解釋都難以理解，衣裓（yige，一種小袋子）和機案（jī'àn，一種小桌子）既然已經比喻了教義，為什麼又用一門（ekayana）來比喻教義呢？又怎麼能讓衣裓（yige）和機案（jī'àn）的教義從佛教之門而出呢？現在我闡明如之前的解釋，這裡用理作為門，用衣裓（yige）和機案（jī'àn）作為教義。門既然狹小，就不可以用衣裓（yige）和機案（jī'àn）從門中取出孩子；理既然微妙，就不可以現通說法，讓事物領悟道理。 問： 長者身手有力，為什麼不把孩子提出來呢？ 答： 身手比喻內在的智慧照亮時機，衣裓（yige）和機案（jī'àn）比喻現通說法的外在作用，只能用外在作用來教化事物，不能用內在智慧來教化事物。 『我應當為（諸子）說怖畏之事』下，第二、闡明告誡之門，說明用大乘教化事物是不可行的。就比喻而言，用衣裓（yige）和機案（jī'àn）救出孩子是不可能的，現在直接說怖畏之事，讓孩子快速出來；之前說法身功德既然不被相信和接受，現在說生死過患，讓（諸子）出離三界。 問： 告誡和勸說兩門，為什麼先勸說后告誡呢？ 答： 勸說之門是根本，告誡之門是末端，諸佛出世本來是爲了開啟佛的知見，但是眾生不理解，所以後來才辨別生死過患。而且佛的智慧難以理解，生死的過患容易知道，所以先說難的，后陳述容易的。 此句總的標明想要說怖畏之事。『此舍已燒宜時疾出』，正是闡明怖畏之事。因為有陰身，就以為老病死之火燒身，三毒之火燒心，所以說此舍被大火所燒。

【English Translation】 English version: Ekayana (one vehicle). Some say: 'Even the Ekayana (one vehicle) distinguished by the present texts possesses both the teachings of the Lesser and Greater Vehicles, only this Ekayana (one vehicle) is the same in meaning as before, but it is narrow and specifically elucidates the gate of the Mahayana.' If it is already difficult to emerge from just one Ekayana (one vehicle), how much more so from a narrow one? If it is already difficult to believe and understand just the Buddha's Dharma, how much more so the Mahayana, which is easily confusing? Now I think both of these explanations are difficult to understand. Since the yige (small bag) and jī'àn (small table) have already been used as metaphors for the teachings, why use Ekayana (one vehicle) as a metaphor for the teachings again? And how can the teachings of the yige (small bag) and jī'àn (small table) come out from the gate of Buddhism? Now I explain as before, here reason is used as the gate, and the yige (small bag) and jī'àn (small table) are used as the teachings. Since the gate is narrow, one cannot take the child out of the gate with the yige (small bag) and jī'àn (small table); since the reason is subtle, one cannot manifest and communicate the Dharma to make things understand the reason. Question: Since the elder has strong hands and arms, why doesn't he lift the children out? Answer: The hands and arms are a metaphor for the inner wisdom illuminating the opportunity, the yige (small bag) and jī'àn (small table) are a metaphor for the external function of manifesting and communicating the Dharma. One can only use external functions to teach things, and cannot use inner wisdom to teach things. Following 'I will speak of fearful things (to the children),' the second point clarifies the gate of admonishment, explaining that it is not feasible to use the Mahayana to teach things. In terms of the metaphor, it is impossible to rescue the children with the yige (small bag) and jī'àn (small table), now directly speaking of fearful things to make the children come out quickly; since the merits of the Dharmakaya were not believed and accepted before, now speaking of the suffering of birth and death to make (the children) leave the Three Realms. Question: Regarding the gates of admonishment and persuasion, why is persuasion first and admonishment later? Answer: The gate of persuasion is the root, and the gate of admonishment is the end. The Buddhas appear in the world originally to open the Buddha's knowledge and vision, but because sentient beings do not understand, they later distinguish the suffering of birth and death. Moreover, the Buddha's wisdom is difficult to understand, and the suffering of birth and death is easy to know, so the difficult is spoken of first, and the easy is stated later. This sentence generally indicates the intention to speak of fearful things. 'This house is already burning, it is appropriate to leave quickly,' precisely clarifies the fearful things. Because there is a skandha body, it is thought that the fire of old age, sickness, and death burns the body, and the fire of the three poisons burns the mind, so it is said that this house is burned by a great fire.

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燒害」者，上雖明二火已燒，但燒而未害；今恐為二火所害，故誡之。若恣此二火則燒滅善根，害法身、斷慧命也。「如所思惟具告諸子」者，前句辨內心思惟，此明假設為說怖畏也。「父雖憐愍善言誘喻」者，此明無機不受誡門說也。憐其無樂愍其有苦，誘之以法譬之以事。憐愍據內心，善言誘喻約外言說法也。「而諸子等樂著嬉戲」者，明諸子樂著生死五欲樂也。「不肯信受」者，不信生死是無常苦也。《瑞應經》云「設當爲說萬物無常天下皆苦，正言似反，誰肯信者，勞苦我爾，不如早取泥洹也。」「不驚不畏」者，初不畏生死為不驚，終不怖故為不畏也。「亦復不知何者是火」者，不識老病死為燒身火，三毒為燒心火也。「何者是舍云何為失」者，不知三界為通舍、五陰為別舍，不知由妄想之失故起身心二火，即妄想是二火之根。「但東西走戲」者，舊云：南北為縱，東西是橫，明諸子橫理用心也。今謂夫立宅則東西無門，但開門向南，以東西無門則背理走戲故無出義，若背北向南則背惑向理便有出義，故不雲南北走戲也。又若南北走者，父在門外子便有從父之理、父便有化子之義，非謂無機也。游心愛見故稱為走，無所克獲名為戲也。「視父而已」者，初雖不信，但會有向理之分，故云視父；未能行修，故

【現代漢語翻譯】 現代漢語譯本： 『燒害』，雖然上面已經明確說明二火已經燃燒，但只是燃燒而未造成損害；現在是擔心被二火所傷害，所以告誡他們。如果放縱這二火，就會燒燬善根，損害法身，斷絕慧命。『如所思惟具告諸子』，前一句辨別內心的思惟，這裡說明假設為他們說怖畏之事。『父雖憐愍善言誘喻』，這裡說明對於沒有根機的人，勸誡是無效的。憐憫他們沒有快樂，哀憐他們有痛苦，用佛法引導他們，用事例來譬喻他們。憐憫是內心的感受，善言誘喻是外在的言語說法。『而諸子等樂著嬉戲』，說明諸子貪戀生死輪迴中的五欲之樂。『不肯信受』，不相信生死是無常和痛苦的。《瑞應經》說：『假設為他們說萬物無常，天下皆苦，正面的話語聽起來像反話，誰肯相信呢？這樣勞苦我，不如早點進入涅槃。』『不驚不畏』，最初不畏懼生死叫做不驚，最終不害怕叫做不畏。『亦復不知何者是火』，不認識老、病、死是燃燒身體的火，貪、嗔、癡（三毒）是燃燒內心的火。『何者是舍云何為失』，不知道三界是共同的房屋，五陰是各自的房屋，不知道由於妄想的迷失，才產生身心二火，也就是說妄想是二火的根源。『但東西走戲』，舊的說法是：南北為縱，東西為橫，說明諸子橫行無理地用心。現在我認為，建造房屋東西方向沒有門，只是開門朝南，因為東西方向沒有門，所以背離真理地嬉戲，因此沒有出去的意義，如果背朝北面向南，就是背離迷惑走向真理，便有出去的意義，所以不說南北走戲。又如果南北走動，父親在門外，兒子便有跟隨父親的道理，父親便有教化兒子的意義，不是說沒有根機。游心於愛見之中，所以稱為走，沒有獲得任何東西，叫做戲。『視父而已』，最初雖然不相信，但總會有嚮往真理的成分，所以說看著父親；還不能修行，所以

【English Translation】 English version: 『Burning and Harming』—although it was clearly stated above that the two fires are already burning, they are only burning and have not yet caused harm; now there is concern that they will be harmed by the two fires, so they are warned. If these two fires are indulged, they will burn and destroy the roots of goodness, harm the Dharma body, and cut off the life of wisdom. 『As he thought, he fully told his sons』—the previous sentence distinguishes the thoughts in the mind, this explains the hypothetical speaking of fearful matters. 『Although the father pities and kindly persuades them』—this explains that for those without the capacity to receive, admonishment is ineffective. He pities their lack of joy and has compassion for their suffering, guiding them with the Dharma and using examples to illustrate. Pity and compassion are internal feelings, while kind words and persuasion are external speech and teachings. 『But the sons are fond of playing』—this explains that the sons are attached to the pleasures of the five desires in the cycle of birth and death. 『Unwilling to believe and accept』—they do not believe that birth and death are impermanent and suffering. The Ruiying Sutra says: 『Suppose you tell them that all things are impermanent and the world is full of suffering, straightforward words sound like the opposite, who would believe it? Toiling and suffering like this, it is better to enter Nirvana early.』 『Not surprised or afraid』—initially not fearing birth and death is called not surprised, ultimately not being afraid is called not fearing. 『Also not knowing what is fire』—not recognizing old age, sickness, and death as the fire that burns the body, and greed, hatred, and delusion (the three poisons) as the fire that burns the mind. 『What is a house and what is loss』—not knowing that the three realms are the common house, the five aggregates are the individual houses, and not knowing that due to the delusion of imagination, the two fires of body and mind arise, that is to say, imagination is the root of the two fires. 『But running and playing east and west』—the old saying is: north and south are vertical, east and west are horizontal, explaining that the sons use their minds irrationally. Now I think that when building a house, there are no doors in the east and west directions, only doors facing south, because there are no doors in the east and west directions, so they play against reason, therefore there is no meaning of going out, if facing south with the back to the north, it is turning away from delusion and towards truth, then there is the meaning of going out, so it is not said running and playing north and south. Also, if moving north and south, the father is outside the door, the son then has the reason to follow the father, and the father has the meaning of teaching the son, it is not said that there is no capacity to receive. Letting the mind wander in love and views, so it is called running, not obtaining anything, is called playing. 『Only looking at the father』—initially although they do not believe, but there will always be an element of yearning for truth, so it is said looking at the father; still unable to practice, so

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稱而已。

「爾時長者」下，第四、三車救子得譬。所以有此譬來者，既一乘化之不從，無容舍而不救，故於一佛乘分別說三，則從實起權，亦是隱實顯權。又上即是衣裓機案，以有物出子不得；今虛指門外，以無物出子得也。然如來所得法無虛無實，以無虛無實故能說虛實並實，不得云無實無虛，故虛實並虛也。有物者，道理唯有一乘也；無物者，道理無二乘也。又衣裓機案以父物救子不得，謂一乘是如來所行。《涅槃經》云「復有一行，是如來行，所謂大乘大涅槃」。今明三車是子物，救子得。三車是眾生所乘，故名子物。《釋論》及《攝大乘論》云「佛乘是自乘，二乘是他乘」，即此經云「佛自住大乘」，故知二乘是子所住也。若就身而言者，見火譬謂法身也，救子不得譬謂舍那報身也，三車引子譬即釋迦化身也。此譬上三乘化眾生得也。上文有三：一、念欲起三乘之化；二、說三乘教；三、明得益。今轉勢說法，開文有四：一、知子宿好譬；二、為說三車譬；三、諸子信受出宅譬；四、見子免難歡喜譬。

初文又有三：一、明不出為損；二、欲設出方；三、知子宿好。「此舍已為大火所燒」者，三界之舍正為身心二火所燒。「我及諸子若不時出必為所焚」者，上直明燒，今明為火所害，即不出為

【現代漢語翻譯】 稱而已。

『爾時長者』以下，第四部分是用三車救子的比喻。之所以有這個比喻，是因為既然用一佛乘教化不被接受，就不能捨棄而不救度，所以在一佛乘的基礎上分別宣說三乘，這是從真實出發而權巧方便，也是隱藏真實而彰顯權巧。而且前面就像是衣裓機案，因為有東西在裡面，兒子無法出來；現在虛指門外，因為沒有東西在裡面，兒子就能出來。然而如來所證得的法既非虛妄也非真實，因為非虛妄非真實，所以能夠說虛實並存，不能說無實無虛，所以虛實都是虛妄。有東西，指的是道理只有一乘；沒有東西，指的是道理沒有二乘。而且衣裓機案用父親的東西救不了兒子，指的是一乘是如來所修行的。《涅槃經》說：『還有一種修行，是如來所修行的，就是大乘大涅槃』。現在說明三車是兒子的東西，可以救兒子。三車是眾生所乘坐的，所以稱為兒子的東西。《釋論》和《攝大乘論》說：『佛乘是自乘，二乘是他乘』，也就是此經所說的『佛自住大乘』，所以知道二乘是兒子所住的。如果就佛身而言，看見火的比喻指的是法身，救不了兒子的比喻指的是盧舍那報身，用三車引誘兒子的比喻指的是釋迦應化身。這個比喻說明用三乘教化眾生是可以成功的。上文有三點：一、考慮發起三乘的教化；二、宣說三乘的教義；三、說明得到的利益。現在轉變方式說法，開篇有四點：一、知道兒子們過去的喜好；二、為他們宣說三車；三、孩子們相信接受並走出家宅；四、看到孩子們脫離災難而歡喜。

第一部分又有三點：一、說明不出來會有損失；二、想要設定出來的辦法；三、知道兒子們過去的喜好。『此舍已為大火所燒』，三界之舍正是被身心二火所焚燒。『我及諸子若不時出必為所焚』，前面只是說明焚燒，現在說明會被火所害，也就是不出來會有損失。

【English Translation】 Just a title.

『Then the Elder』 below, the fourth part is the analogy of saving the children with three carts. The reason for this analogy is that since teaching with the One Buddha Vehicle is not accepted, it cannot be abandoned without saving them. Therefore, based on the One Buddha Vehicle, the Three Vehicles are separately taught, which is expedient means arising from reality, and also concealing the real and revealing the expedient. Moreover, the previous one is like the clothes rack and desk, because there are things inside, the children cannot come out; now pointing vaguely outside the door, because there is nothing inside, the children can come out. However, the Dharma attained by the Tathagata is neither empty nor real, and because it is neither empty nor real, it can speak of both emptiness and reality, and cannot say that it is neither real nor empty, so both emptiness and reality are empty. 『Having things』 refers to the principle that there is only One Vehicle; 『having no things』 refers to the principle that there are no Two Vehicles. Moreover, the clothes rack and desk cannot save the children with the father's things, referring to the One Vehicle being what the Tathagata practices. The Nirvana Sutra says, 『There is also one practice, which is the practice of the Tathagata, namely the Great Vehicle Great Nirvana』. Now it is explained that the three carts are the children's things, which can save the children. The three carts are what sentient beings ride, so they are called the children's things. The Shastra and the Compendium of the Mahayana say, 『The Buddha Vehicle is the self-vehicle, and the Two Vehicles are the other-vehicle』, which is what this sutra says, 『The Buddha dwells in the Great Vehicle』, so it is known that the Two Vehicles are what the children dwell in. If speaking in terms of the body, seeing the fire analogy refers to the Dharmakaya (Dharma body), the analogy of not being able to save the children refers to the Sambhogakaya (Enjoyment body) of Rocana, and the analogy of enticing the children with three carts refers to the Nirmanakaya (Transformation body) of Shakyamuni. This analogy explains that teaching sentient beings with the Three Vehicles can be successful. The previous text has three points: 1. Considering initiating the teaching of the Three Vehicles; 2. Explaining the teachings of the Three Vehicles; 3. Explaining the benefits obtained. Now changing the method of teaching, the opening has four points: 1. Knowing the children's past preferences; 2. Explaining the three carts to them; 3. The children believe and accept and leave the house; 4. Seeing the children escape the disaster and rejoicing.

The first part also has three points: 1. Explaining that there will be loss if they do not come out; 2. Wanting to set up a way to come out; 3. Knowing the children's past preferences. 『This house is already burned by a great fire』, the house of the Three Realms is precisely burned by the two fires of body and mind. 『If I and my children do not come out in time, we will surely be burned』, the previous one only explained burning, now it explains that they will be harmed by the fire, which means that there will be loss if they do not come out.

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損也。

問：

子不出，可為火害，父前已出，云何被燒耶？

答：

有人言：如來若不以三乘化之令出宅者，眾生善根不生、無紹佛種，如子被燒，如來化工於是亦絕，若父被火害。有人言：眾生病故菩薩亦病，眾生燒故如來亦燒。今謂此經始末正嘆父已免燒、子未離火，與《凈名經》來意為異，故此二釋未可全依。今文意在明子，而言父者，此據因時為論耳。我昔亦在宅中，若不時出則為火害，以時出故免火宅也；子亦應爾，時出則免，不時出則不免。時者，如來本在三界，但以機發，應出之日應時即出故得免火；眾生機發之時而不出還，復受苦也。「我今當設方便」下，第二、欲設出方。即是知病識藥，無三說三，故名方便也。「父知諸子先心各有所好」下，第三、正知子宿好。「先心」者，過去各有行愿也。「所好」者，現在欲樂也。「種種珍玩琦異之物情必樂著」者，三乘于惑者為珍玩，望一乘為琦異。又三乘是出世之法，異於世法故名琦異也。「而告之言」下，第二、正為說三車譬。文有四句：一、稱歎三車；二、示車處；三、勸令速出；四、保與不虛。此並譬趣鹿苑說三乘教也。「汝等所可玩好希有難得」者，三乘聖果並是出世間法，世間所無故稱希有難得也。「汝若不取后

【現代漢語翻譯】 損減。

問：

兒子不出來，可能會被火燒死，父親之前已經出來了，為什麼還會被燒呢？

答：

有人說：如來（Tathagata，佛的稱號）如果不以三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）教化眾生，令他們出離火宅（象徵輪迴），眾生的善根就不會生長，無法繼承佛種，就像兒子被燒死一樣，如來的教化也會因此斷絕，就像父親被火燒死一樣。有人說：眾生生病，菩薩（Bodhisattva）也會生病；眾生被燒，如來也會被燒。我認為這部經從頭到尾都在讚歎父親已經免於被燒，兒子尚未脫離火災，與《維摩詰經》（Vimalakirti Sutra）的本意不同，所以這兩種解釋不能完全採納。現在經文的意義在於闡明兒子，而提到父親，這是根據因地（cause stage）來討論的。我過去也曾在這火宅中，如果不能及時出來就會被火燒死，因為及時出來才免於火宅之災；兒子也應該這樣，及時出來就能免於災難，不及時出來就不能免於災難。所謂『及時』，如來本來就在三界（Trailokya，欲界、色界、無色界）之中，只是因為眾生的根機成熟，應該出離的日子就及時出離，所以才能免於火災；眾生根機成熟的時候卻不出來，反而再次遭受痛苦。『我今當設方便』（現在我應當設定方便法門）以下，第二部分，想要設定出離的方法。這就是了解病情，辨識藥物，不說一（Ekayana）而說三（Triyana），所以稱為方便法門。『父知諸子先心各有所好』（父親知道孩子們過去的心中各自有所喜好）以下，第三部分，正是瞭解孩子們宿世的喜好。『先心』，指的是過去各自的修行和願力。『所好』，指的是現在的慾望和快樂。『種種珍玩琦異之物情必樂著』（各種各樣的珍貴奇特的玩具，孩子們一定會喜歡）指的是，三乘對於迷惑的人來說是珍貴的玩具，相對於一乘來說是奇特的。而且三乘是出世間的法，不同於世間的法，所以稱為奇特。『而告之言』（於是告訴他們）以下，第二部分，正是爲了他們宣說三車（three carts）的比喻。經文有四句話：一、稱讚三車；二、指示車的位置；三、勸令迅速出來；四、保證給予真實不虛。這都是比喻在鹿野苑（Mrigadava）宣說三乘教法。『汝等所可玩好希有難得』（你們可以玩賞的，稀有難得的）指的是，三乘的聖果都是出世間的法，世間所沒有的，所以稱為稀有難得。『汝若不取后

【English Translation】 Diminishment.

Question:

If the sons do not come out, they may be harmed by the fire. The father had already come out before, so why would he be burned?

Answer:

Some say: If the Tathagata (Buddha's title) does not transform beings with the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) to lead them out of the burning house (symbolizing samsara), the good roots of beings will not grow, and they will not inherit the Buddha-nature, just like the sons being burned. The Tathagata's transformative work would also be cut off, like the father being harmed by the fire. Some say: When beings are sick, Bodhisattvas (Bodhisattva) are also sick; when beings are burned, the Tathagata is also burned. Now, I think this sutra from beginning to end praises the father for having escaped the burning, and the sons for not yet leaving the fire. This is different from the intention of the Vimalakirti Sutra (Vimalakirti Sutra), so these two explanations cannot be fully relied upon. The meaning of the text now is to clarify the sons, and the mention of the father is based on the discussion of the causal stage. I was also once in this burning house. If I had not come out in time, I would have been harmed by the fire. Because I came out in time, I was spared from the burning house. The sons should also be like this: if they come out in time, they will be spared; if they do not come out in time, they will not be spared. 'In time' means that the Tathagata was originally in the Three Realms (Trailokya, Kamadhatu, Rupadhatu, Arupadhatu), but because the opportunities of beings matured, the day they should leave, they left in time, so they were spared from the fire. When the opportunities of beings mature but they do not leave, they suffer again. 'I will now set up expedient means' below, the second part, is about wanting to set up a method of escape. This is knowing the illness and recognizing the medicine, not speaking of One Vehicle (Ekayana) but speaking of Three Vehicles (Triyana), so it is called expedient means. 'The father knew that each of his sons had different likes in their past minds' below, the third part, is precisely about knowing the past likes of the sons. 'Past minds' refers to the past practices and vows of each. 'Likes' refers to present desires and pleasures. 'All kinds of precious and strange objects that they will surely enjoy' refers to the Three Vehicles being precious toys for those who are deluded, and strange compared to the One Vehicle. Moreover, the Three Vehicles are transcendent dharmas, different from worldly dharmas, so they are called strange. 'And told them' below, the second part, is precisely to explain the parable of the three carts (three carts) for them. There are four sentences in the text: one, praising the three carts; two, indicating the location of the carts; three, urging them to come out quickly; four, guaranteeing that the giving is true and not false. These are all metaphors for preaching the Three Vehicle teachings in Mrigadava (Mrigadava). 'What you can play with is rare and hard to obtain' refers to the holy fruits of the Three Vehicles being transcendent dharmas, which are not found in the world, so they are called rare and hard to obtain. 'If you do not take it later

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必憂悔」者，聖雖為說，恐物不能信行，故發後悔之言也。機發值佛而不修道取聖果者，后必憂悔也。

「如此種種」下，第二、示車處。「種種」者，《注經》云「種種在三乘之前，即人天乘也」。有人言：就一一車中復有三明六通十智八解，故言種種。「羊車鹿車牛車」者，菩薩化世，聲聞從師，並居人間之類，故如牛羊；緣覺進不化世、退不從師，喻之如鹿，以表山林之流。又釋羊之為獸其性遲鈍，譬于聲聞；鹿性捷疾譬于緣覺；牛力強壯引重之遠，譬于菩薩。又解羊形小譬小乘，鹿形處中譬中乘，牛形大譬菩薩乘也。

問：

為約三智明三車優劣，為約三斷耶？

答：

有人言：具約智斷優劣，聲聞但斷正使，緣覺斷小習，菩薩結習俱傾。今謂中乘斷習經論無文，但取智有優劣譬三車不同耳。

「今在門外」者，門者宅也。立此三車同止生死外，所以然者，三果雖異惑盡義同，故同在門外。又三乘人所得法謂數滅無為及盡、無生二智。《注經》云「六法為聖果體，謂無漏五陰及數滅無為，並在生死外也。然羅漢報身實在界內，以人從法，亦得名羅漢為出界外；以法從人，人在界內，亦得云羅漢在三界內也。若身法各分則內外兩屬，初果所得無漏，則非三界所繫法，例此

【現代漢語翻譯】 現代漢語譯本

對於『必憂悔』，聖人雖然這樣說，但恐怕人們不能相信並依此修行，所以才說出將來會後悔的話。如果有人遇到佛法而不修道，不證得聖果，將來必定會憂愁後悔。 在『如此種種』之後，第二點是說明車輛的處所。『種種』，《注經》中解釋說『種種在三乘之前，指的是人天乘』。有人說：就每一輛車中都具有三明、六通、十智、八解，所以說是種種。『羊車、鹿車、牛車』，菩薩教化世人，聲聞跟隨老師，都居住在人間，所以像牛羊；緣覺修行精進但不教化世人，退隱又不跟隨老師，比喻為鹿，用來表示山林隱士。另一種解釋是，羊這種動物的特性是遲鈍，比喻聲聞；鹿的特性是敏捷，比喻緣覺；牛的力量強壯，能夠拉很重的貨物走很遠的路，比喻菩薩。還有一種解釋是，羊的體型小，比喻小乘；鹿的體型中等，比喻中乘；牛的體型大，比喻菩薩乘。 問： 是用三種智慧來表明三種車的優劣，還是用三種斷除（煩惱）來表明？ 答： 有人說：是用智慧和斷除煩惱兩方面的優劣來表明，聲聞只是斷除正使（根本煩惱），緣覺斷除小的習氣，菩薩是煩惱和習氣都徹底清除。我現在認為中乘斷除習氣的說法在經論中沒有依據，只是取智慧的優劣來比喻三種車的不同罷了。 『今在門外』，門指的是家宅。設立這三種車都停留在生死之外，之所以這樣，是因為三果雖然不同，但斷盡迷惑的意義相同，所以都停留在門外。另外，三乘人所證得的法是指數滅無為以及盡智、無生智。《注經》中說『六法是聖果的本體，指的是無漏五陰以及數滅無為，都在生死之外。』然而，阿羅漢的報身實際上還在三界之內，因為人隨從法，也可以說阿羅漢已經超出三界之外；如果從法隨從人，人還在三界之內，也可以說阿羅漢在三界之內。如果身和法分開來看，那麼內外兩方面都屬於，初果所證得的無漏法，就不是三界所能繫縛的法，可以以此類推。

【English Translation】 English version

Regarding 『will surely regret,』 although the Sage speaks thus, it is feared that beings may not believe and practice accordingly, hence the statement about future regret. If one encounters the Buddha's teachings but does not cultivate the path and attain the fruit of sainthood, one will surely grieve and regret in the future. Following 『such various,』 the second point is to indicate the location of the vehicles. 『Various,』 as explained in the Commentary on the Sutra, 『various refers to what precedes the Three Vehicles, namely the human and celestial vehicles.』 Some say that within each vehicle are the Three Clear Knowledges, Six Supernatural Powers, Ten Wisdoms, and Eight Liberations, hence the term 『various.』 『Sheep cart, deer cart, ox cart,』 the Bodhisattvas transform the world, the Śrāvakas (hearers) follow teachers, and both reside in the human realm, hence they are likened to sheep and oxen; the Pratyekabuddhas (solitary realizers) advance without transforming the world and retreat without following teachers, they are likened to deer, representing those who dwell in forests. Another explanation is that the nature of sheep is slow and dull, symbolizing the Śrāvakas; the nature of deer is swift and agile, symbolizing the Pratyekabuddhas; the strength of oxen is robust, capable of pulling heavy loads over long distances, symbolizing the Bodhisattvas. Yet another explanation is that the shape of sheep is small, symbolizing the Small Vehicle; the shape of deer is medium, symbolizing the Middle Vehicle; the shape of oxen is large, symbolizing the Bodhisattva Vehicle. Question: Is the superiority or inferiority of the three vehicles explained in terms of the Three Wisdoms, or in terms of the Three Severances (of afflictions)? Answer: Some say that it is explained in terms of the superiority or inferiority of both wisdom and severance. The Śrāvakas only sever the fundamental afflictions, the Pratyekabuddhas sever minor habitual tendencies, and the Bodhisattvas completely eradicate both afflictions and habitual tendencies. I now believe that the notion of the Middle Vehicle severing habitual tendencies has no basis in the sutras and treatises; it is merely that the differences in wisdom are used to symbolize the differences among the three vehicles. 『Now outside the gate,』 the gate refers to the house. Establishing that these three vehicles all reside outside of birth and death, the reason being that although the three fruits are different, the meaning of completely eradicating delusion is the same, hence they all reside outside the gate. Furthermore, the Dharma attained by those of the Three Vehicles refers to cessation through calculation (saṃkhyā-nirodha), unconditioned (asaṃskṛta), and the two wisdoms of exhaustion (kṣaya-jñāna) and non-arising (anutpāda-jñāna). The Commentary on the Sutra states, 『The six dharmas are the substance of the holy fruit, referring to the unconditioned five aggregates and cessation through calculation, all of which are outside of birth and death.』 However, the reward body of an Arhat (worthy one) is actually still within the Three Realms; because the person follows the Dharma, it can also be said that the Arhat has transcended the Three Realms; if the Dharma follows the person, and the person is still within the Three Realms, it can also be said that the Arhat is within the Three Realms. If the body and Dharma are considered separately, then both inside and outside are applicable; the unconditioned Dharma attained by the first fruit is not a Dharma bound by the Three Realms, and this can be applied analogously.

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可知也。」「可以遊戲」者，明用車意也。疑者云：若是因乘可有運出三界用，今已出三界，何用乘為是？故釋云：可以遊戲，遊戲者適悅也。生死往來馳騁五道踐涉艱辛，聖果望之故言遊戲也。「汝等於此」下，第三、勸速出。令三乘人勤精進，速斷煩惱得出三界。實是出去而言出來者，以內望外為去，以外觀內為來也。「隨汝所欲」下，第四、明保與不虛。

「爾時諸子」下，第三、諸子受化譬。即譬上「便有阿羅漢法僧差別名」，三乘人得益也。「適其愿故」者，既知機而說，教必稱機，故云適其愿也。「心各勇銳」者，前明教稱機，今明機信教，既起信心即欲修行，義言勇銳也。勇者募進也。銳者利也。「互相推排」者，前既有信心，今明慇勤精進也。「競共馳走」者，上既明精進，此正明觀四諦理也。觀苦斷集如競共馳走，證滅修道譬諍出火宅。有人言：心各勇銳此明外凡夫位，即七方便中前三方便聞思慧位也。互相推排謂內凡夫位，即四善根即修慧位也。競共馳走三果學人位也。諍出火宅無學位也。故凡有內外聖有學無學也。

「是時長者」下，第四、父見子免難歡喜譬也。「安穩得出」者，見諸子修行之時無有退轉，得出三界分段生死。「皆於四衢道中」者，《增一阿含》云「四諦譬四衢

【現代漢語翻譯】 現代漢語譯本：『可知也。』『可以遊戲』者，說明了用車的用意。有人疑惑說：『如果是因乘坐車可以有運出三界的功用，現在已經出了三界，為何還要用車呢？』所以解釋說：『可以遊戲』，遊戲就是適悅的意思。在生死中往來，在五道中奔馳，經歷各種艱辛，聖果看待這些就像遊戲一樣，所以說遊戲。『汝等於此』以下，第三點是勸勉迅速出離。令三乘人勤奮精進，迅速斷除煩惱，得出三界。實際上是出去卻說出來，是因為以內向外看是出去，以外向內看是進來。『隨汝所欲』以下，第四點是說明保證不虛妄。 『爾時諸子』以下，第三部分是諸子受化的譬喻。這譬喻了前面所說的『便有阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）法僧差別名』，即三乘人得到利益。『適其愿故』，既然瞭解眾生的根機而說法，教法必定適合根機，所以說適其愿。『心各勇銳』，前面說明教法適合根機，現在說明眾生相信教法，既然生起信心就想要修行，所以說勇銳。勇是勇猛前進，銳是銳利。『互相推排』，前面已經有信心，現在說明慇勤精進。『競共馳走』，上面已經說明精進，這裡正是說明觀察四諦（cattyari-ariya-saccani，佛教的基本教義，包括苦、集、滅、道）的道理。觀察苦諦、斷除集諦就像競相馳走，證得滅諦、修習道諦就像爭著出離火宅。有人說：『心各勇銳』說明外凡夫位，即七方便中的前三方便，聞思慧位。『互相推排』是指內凡夫位，即四善根，即修慧位。『競共馳走』是三果學人的果位。『諍出火宅』是無學位。所以凡夫有內外之分，聖人有有學無學之分。 『是時長者』以下，第四部分是父親見到兒子脫離災難而歡喜的譬喻。『安穩得出』，見到諸子修行之時沒有退轉，得出三界分段生死。『皆於四衢道中』，《增一阿含經》（Ekottara Agama）說『四諦譬如四衢道』。

【English Translation】 English version: 『Knowable also.』 『Can play』 means clarifying the intention of using the carts. A doubter says: 『If it is because riding the carts can have the function of transporting out of the Three Realms (Trailokya), now already out of the Three Realms, why still use the carts?』 Therefore, it is explained: 『Can play,』 playing means being happy and content. Coming and going in birth and death, galloping in the Five Paths (Gati), experiencing various hardships, the Holy Fruit views these as if playing a game, therefore it is said playing. 『You are here』 below, the third point is to urge quick departure. To make the Three Vehicle (Triyana) people diligent and energetic, quickly cut off afflictions, and get out of the Three Realms. Actually going out but saying coming in, is because looking from inside to outside is going out, looking from outside to inside is coming in. 『As you wish』 below, the fourth point is to clarify the guarantee is not false. 『At that time, the sons』 below, the third part is the parable of the sons receiving transformation. This is a metaphor for what was said earlier, 『Then there are the names of Arhat (one who has destroyed all defilements and attained Nirvana), Dharma, and Sangha differentiated,』 that is, the people of the Three Vehicles (Triyana) receive benefits. 『Suitable to their wishes,』 since understanding the faculties of beings and speaking the Dharma, the teachings must be suitable to the faculties, therefore it is said suitable to their wishes. 『Each with courageous and sharp minds,』 the previous explanation clarified that the teachings are suitable to the faculties, now it clarifies that beings believe in the teachings, since arising faith, they want to practice, therefore it is said courageous and sharp. Courageous means bravely advancing, sharp means keen. 『Pushing and shoving each other,』 previously there was already faith, now it clarifies diligent and energetic progress. 『Racing and running together,』 above it has already clarified energetic progress, here it is precisely clarifying observing the Four Noble Truths (cattyari-ariya-saccani, the basic teachings of Buddhism, including suffering, its origin, cessation, and the path). Observing the Truth of Suffering, cutting off the Truth of Accumulation is like racing and running together, realizing the Truth of Cessation, cultivating the Truth of the Path is like contending to escape the burning house. Someone says: 『Each with courageous and sharp minds』 clarifies the position of outer ordinary people, that is, the first three of the Seven Expedients, the positions of hearing, thinking, and wisdom. 『Pushing and shoving each other』 refers to the position of inner ordinary people, that is, the Four Good Roots, that is, the position of cultivating wisdom. 『Racing and running together』 is the position of the learners of the Three Fruits. 『Contending to escape the burning house』 is the position of no-more-learning. Therefore, ordinary people have inner and outer divisions, and sages have learners and no-more-learners. 『At that time, the elder』 below, the fourth part is the parable of the father seeing his sons escape the disaster and being happy. 『Safely escape,』 seeing that the sons have no regression during the time of practice, and escape the Segmented Birth and Death of the Three Realms. 『All in the crossroads,』 the Ekottara Agama says 『The Four Noble Truths are like the crossroads.』

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，斷四諦下惑盡通達四諦，如路之四達為衢」。「露地」者，既斷四諦下正使盡亦無蓋纏，故稱露地也。「而坐」者，因中修行如馳走，得果究竟為安坐。又馳騁生死稱行，今得聖果為坐也。「無復障礙」者，三障斯亡無復累之能礙，故云無障礙也。又於四衢露地而坐，欲顯三界外無三車可登故也。又向在三界舍，今已出舍名為露地，下偈中空地亦爾。「其心泰然歡喜踴躍」者，上明見子免難，今辨父心歡喜，以初見在火宅故憂，今見出火宅故喜。如眾生病故菩薩病，眾生病𡀍菩薩病𡀍也。◎

問：

〈方便品〉云「今我喜無畏」，與此文明喜何異耶？

答：

〈方便品〉明說小不稱佛意故憂，見大機發稱佛意故喜；此文明見在火宅故憂，見出火宅得小果故喜也。

法華義疏卷第五

永仁甲午蕤賓下旬，印板訖功，孝行作福，沙彌道尊希受爪上人命、𠝶得髻中明珠，豈誰不尊重恭敬哉！而《義疏》刻錭，蓋檀越合力，四恩法界平等施回矣。

都干緣沙門　　　素慶謹志 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第六

胡吉藏撰

譬喻品之二

◎「時諸子等各白父言」下，此第五、等賜大車譬。就文為三：一、

【現代漢語翻譯】 現代漢語譯本：'斷四諦下惑盡通達四諦，如路之四達為衢'的意思是，斷除了四聖諦（苦、集、滅、道）之下的迷惑，完全通達了四聖諦的真理，就像道路四通八達，成為交通要道一樣。'露地'（lù dì）指的是，既然斷除了四聖諦之下的所有根本煩惱，也就沒有了任何覆蓋和纏縛，所以稱為露地。'而坐'指的是，在因地修行就像奔馳一樣，得到果位究竟時就安穩地坐下來。又，馳騁于生死輪迴稱為行，現在得到聖果就稱為坐。'無復障礙'指的是，三種障礙（煩惱障、業障、報障）都已經消亡，沒有了任何阻礙，所以說沒有障礙。又，在四通八達的露地上安坐，是爲了顯示三界之外沒有三車（羊車、鹿車、牛車）可以乘坐了。又，之前在三界這個房子里，現在已經出了這個房子，所以稱為露地，下面的偈頌中的空地也是這個意思。'其心泰然歡喜踴躍'指的是，上面說明看見兒子免於災難，現在說明父親心中歡喜，因為最初看見兒子在火宅中所以憂愁，現在看見兒子出了火宅所以歡喜。就像眾生生病所以菩薩也生病，眾生的病痊癒了菩薩的病也痊癒一樣。 問： 《方便品》中說'今我喜無畏'，與這裡說明的喜悅有什麼不同呢？ 答： 《方便品》說明因為說小乘法不符合佛的本意所以憂愁，看見大乘根機顯發符合佛的本意所以歡喜；這裡說明因為看見兒子在火宅中所以憂愁，看見兒子出了火宅得到小果所以歡喜。 《法華義疏》卷第五 永仁甲午年蕤賓月下旬，印板完成，孝行之人作福，沙彌道尊希望得到爪上人的命令、得到髮髻中的明珠，誰能不尊重恭敬呢！而《義疏》的刻印，是各位檀越（dān yuè，施主）合力，將功德平等地施與四恩（父母恩、眾生恩、國王恩、三寶恩）和法界眾生了。 都干緣沙門 素慶謹志 《大正藏》第34冊 No. 1721 《法華義疏》 《法華義疏》卷第六 胡吉藏撰 《譬喻品》之二 ◎'時諸子等各白父言'以下，這是第五、平等賜予大車的比喻。就文義分為三部分：一、

【English Translation】 English version: 'To cut off the delusions under the Four Noble Truths and fully understand the Four Noble Truths is like a road that reaches in all directions, becoming a thoroughfare.' 'Open ground' (lù dì) means that since all fundamental afflictions under the Four Noble Truths have been cut off, there are no more coverings or entanglements, hence it is called open ground. 'And sits' means that practicing in the causal stage is like running, and when the ultimate fruit is attained, one sits down peacefully. Furthermore, running in the cycle of birth and death is called 'going,' and now attaining the holy fruit is called 'sitting.' 'Without any obstacles' means that the three obstacles (affliction obstacle, karma obstacle, retribution obstacle) have all disappeared, and there is no more hindrance, hence it is said to be without obstacles. Moreover, sitting on the open ground at the crossroads is to show that there are no three carts (goat cart, deer cart, ox cart) to ride outside the Three Realms. Furthermore, previously being in the house of the Three Realms, now having left the house is called open ground, and the empty ground in the following verses has the same meaning. 'Their hearts are peaceful, joyful, and leaping' means that the above explains seeing the sons escape from danger, and now it explains the father's heart being joyful, because he was worried when he first saw the sons in the burning house, and now he is happy to see the sons leave the burning house. Just as the Bodhisattva is sick because sentient beings are sick, and the Bodhisattva's sickness is healed when sentient beings' sickness is healed. Question: The 'Expedient Means' chapter says 'Now I am joyful and fearless,' what is the difference between this and the joy explained here? Answer: The 'Expedient Means' chapter explains that he was worried because preaching the Small Vehicle did not conform to the Buddha's intention, and he was happy because he saw the emergence of the Great Vehicle capacity conforming to the Buddha's intention; this explains that he was worried because he saw the sons in the burning house, and he was happy because he saw the sons leave the burning house and attain the small fruit. 'Annotations on the Lotus Sutra', Volume 5 In the late tenth day of the fifth month of the year Yǒngrén jiǎwǔ, the printing plates were completed. A filial person made merit. The novice monk Dàozūn hoped to receive the order of the Claw Master and obtain the bright pearl in the hair knot. Who would not respect and revere him! And the engraving of the 'Annotations' was a joint effort of the patrons (dān yuè, donors), equally bestowing merit on the Four Kinds of Grace (parents, sentient beings, the king, and the Three Jewels) and the Dharma Realm. Respectfully recorded by the Sramana Sùqìng, the chief administrator Taisho Tripitaka Volume 34, No. 1721, 'Annotations on the Lotus Sutra' 'Annotations on the Lotus Sutra', Volume 6 Composed by Hú Jízàng 'Parable' Chapter, Part 2 ◎ 'At that time, the sons each said to their father' below, this is the fifth, the parable of equally bestowing the great cart. In terms of the text, it is divided into three parts: one,

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索車；二、賜車；三、得車歡喜。索車者，大乘機發也。賜車者，為說一乘也。得車歡喜者，聞一乘悟解也。義唯有此三，不得多少，譬上〈方便品〉說一乘也。索車是一經大宗，今略釋之。有人言：昔得羅漢后出遊觀心，以天眼照見未來猶有生死，則煩惱未盡未有盡智，猶有生死無無生智。佛何故說羅漢有盡、無生智耶？以就佛索覓盡、無生智故言索車，車者即是盡、無生智也。今謂不然，昔既見有生死未盡，即知三乘非是究竟，亦應即知一乘是究竟，云何復有索也。又三藏教內明羅漢，云何已得知三界外事也？若小乘已明三界外事，與大乘復有何異耶？今所明者索車之譬但就今辨，非昔教存也。但索車譬凡有二門：一者、無索假設索譬，二、約疑情明有索也。言無索而假設索譬者，凡有二義：一者、欲顯三乘是方便，二、欲顯一乘是真實。顯三乘是方便明道理無三，顯一乘是真實亦道理有一，蓋是一經大宗，故假設索車譬也。欲顯三乘是方便者，前明長者辨無有三乘，虛指門外無三說三；此就父明三乘是方便也。門外若實有三車，子出門外便見有三則不索三也。以其索三故知門外無有三車，驗父前言理實無三方便說三，此寄子索三以顯三是方便也。

問：

何故寄父子並顯三乘是方便耶？

答

【現代漢語翻譯】 現代漢語譯本：索取車子；第二，賜予車子；第三，得到車子而歡喜。『索車』，是指大乘根機開始發動的階段。『賜車』，是指為眾生宣說唯一佛乘的教義。『得車歡喜』，是指聽聞一乘教義后領悟理解。這其中的含義只有這三種，不能多也不能少，就像前面《方便品》所說的一乘教義一樣。『索車』是《法華經》的一大宗旨，現在簡略地解釋它。有人說：過去證得阿羅漢（Arhat，斷除煩惱，證入涅槃的聖者）之後，出遊觀察自己的心，用天眼看到未來仍然有生死輪迴，那麼就是煩惱沒有斷盡，沒有獲得斷盡煩惱的智慧，仍然有生死輪迴而沒有不生不滅的智慧。佛陀為什麼說阿羅漢有斷盡煩惱的智慧、不生不滅的智慧呢？因為他們向佛陀尋求斷盡煩惱、不生不滅的智慧，所以說是『索車』，車子就是斷盡煩惱、不生不滅的智慧。現在我認為這種說法不對，過去既然已經看到有生死輪迴沒有斷盡，就應該知道三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）不是究竟的，也應該立刻知道一乘（Ekāyana，唯一佛乘）才是究竟的，為什麼還會有索求呢？而且三藏教義中已經闡明了阿羅漢的境界，怎麼會已經得知三界之外的事情呢？如果小乘教義已經闡明了三界之外的事情，那和小乘和大乘又有什麼區別呢？現在我所闡明的『索車』的比喻只是就現在的情況來辨析，不是沿用過去的教義。但是『索車』的比喻大致有兩方面：一是沒有索求而假設索求的比喻，二是根據疑慮的情形來說明有索求。所說的沒有索求而假設索求的比喻，大致有兩種含義：一是想要顯示三乘是方便法門，二是想要顯示一乘是真實法門。顯示三乘是方便法門，說明道理上沒有三乘；顯示一乘是真實法門，也說明道理上有一乘。這概括了《法華經》的一大宗旨，所以假設了索車的比喻。想要顯示三乘是方便法門，前面說明長者辨別沒有三乘，虛假地指著門外說有三乘；這裡就父親的角度說明三乘是方便法門。門外如果真的有三輛車，兒子出門外就看見有三輛車，就不會索要三輛車了。正因為他索要三輛車，所以知道門外沒有三輛車，驗證了父親之前所說，道理上確實沒有三乘，只是爲了方便才說有三乘，這是借用兒子索要三輛車來顯示三乘是方便法門。 問： 為什麼借用父親和兒子共同顯示三乘是方便法門呢？ 答：

【English Translation】 English version: Seeking carts; second, bestowing carts; third, rejoicing upon receiving carts. 'Seeking carts' refers to the stage when the Mahāyāna (大乘，Great Vehicle) potential is awakened. 'Bestowing carts' refers to expounding the doctrine of the One Vehicle (Ekāyana, 一乘，the only way to attain Buddhahood). 'Rejoicing upon receiving carts' refers to understanding and comprehending upon hearing the doctrine of the One Vehicle. The meaning is only these three, no more and no less, just like the One Vehicle doctrine mentioned in the previous 'Expedient Means' chapter. 'Seeking carts' is a major theme of the Lotus Sūtra, and now I will briefly explain it. Some say: In the past, after attaining the state of Arhat (阿羅漢，one who has destroyed all defilements and attained Nirvana), one went out to observe his own mind, and with his heavenly eye saw that there would still be birth and death in the future, then it means that defilements have not been completely eradicated, and there is no wisdom of complete eradication, there is still birth and death and no wisdom of non-birth. Why did the Buddha say that Arhats have the wisdom of complete eradication and non-birth? Because they seek from the Buddha the wisdom of complete eradication and non-birth, so it is said 'seeking carts,' and the cart is the wisdom of complete eradication and non-birth. Now I say that this statement is not correct. Since in the past one has already seen that birth and death have not been completely eradicated, one should know that the Three Vehicles (Śrāvakayāna, 聲聞乘，the Vehicle of Hearers; Pratyekabuddhayāna, 緣覺乘，the Vehicle of Solitary Buddhas; Bodhisattvayāna, 菩薩乘，the Vehicle of Bodhisattvas) are not ultimate, and one should immediately know that the One Vehicle is ultimate, so why would there still be seeking? Moreover, the Tripiṭaka (三藏，the collection of Buddhist scriptures) teachings have already clarified the state of Arhats, how could they already know matters beyond the Three Realms? If the Small Vehicle (Hinayana, 小乘) teachings have already clarified matters beyond the Three Realms, then what is the difference between the Small Vehicle and the Great Vehicle? Now what I am clarifying is that the metaphor of 'seeking carts' is only analyzed based on the present situation, not following the past teachings. However, the metaphor of 'seeking carts' generally has two aspects: one is the metaphor of assuming seeking without seeking, and the other is explaining that there is seeking based on the situation of doubt. The so-called metaphor of assuming seeking without seeking generally has two meanings: one is to show that the Three Vehicles are expedient means, and the other is to show that the One Vehicle is the true vehicle. Showing that the Three Vehicles are expedient means means that there are no Three Vehicles in principle; showing that the One Vehicle is the true vehicle also means that there is One Vehicle in principle. This summarizes a major theme of the Lotus Sūtra, so the metaphor of seeking carts is assumed. Wanting to show that the Three Vehicles are expedient means, the previous explanation clarified that the elder distinguished that there are no Three Vehicles, falsely pointing outside the door and saying that there are three; here, from the father's perspective, it is explained that the Three Vehicles are expedient means. If there were really three carts outside the door, the son would see three carts when he went outside the door, and he would not ask for three carts. Precisely because he asked for three carts, he knew that there were no three carts outside the door, verifying what the father said before, that there are indeed no three vehicles in principle, but it is said that there are three for convenience, this is using the son's request for three carts to show that the Three Vehicles are expedient means. Question: Why use both the father and son to jointly show that the Three Vehicles are expedient means? Answer:

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此教所興正為破執三乘是實，故宜明三乘是方便，即是開方便門，然後始得顯真實義，故寄父子明三乘是方便也。所言寄索車譬顯一乘是真實者，下明等賜即是有一，將明一有宜辨三無，三無不彰則一有不顯，故寄索三以顯無三；如其有三則不索三，以其索三故知無三，在三既無一有便顯，故方得賜一也。蓋是經之正意，不須異釋也。

所言就疑情明有索者，然迷悟二門俱無有索，昔既執三則見有車，證得小果便不索車；今若領悟知有一無三亦不索三，而今言有索者，約彼疑情言有索耳。佛昔說有三，今教明無三，惑者將今無三徴覓昔有三，故言索耳。

問：

為三人索三，為二人索三？

答：

據出門而索三者，但是羅漢辟支二人索三耳。小乘明菩薩從初發心乃至補處，未斷煩惱猶是凡夫，故在門內不得言出門外索車；大乘菩薩出三界外，自知未至佛果亦不索車。又三車譬三乘果，羅漢辟支至二果處覓果不得故索果也；無有菩薩至佛果處覓佛果不得，故無菩薩索佛果車也。

問：

若爾，但二人索，但應索二，何得索三耶？

答：

一人二人俱得索三，無所疑也。

問：

若爾，言二人索者，何得文云諸子索耶？

答：

【現代漢語翻譯】 現代漢語譯本：

這段經文闡述了此教義興盛的真正目的是爲了破除執著於三乘（聲聞乘、緣覺乘、菩薩乘）是真實存在的觀念，因此應該明確說明三乘只是方便法門，這便是開啟方便之門。只有這樣，才能顯現真實的意義。所以，用父親和兒子的比喻來說明三乘是方便法門。 經文里用繩索和車輛的比喻來闡明一乘（唯一佛乘）是真實存在的，下文闡述的平等賜予實際上就是指唯一。爲了闡明這個唯一，就應該辨析三乘的空無，如果三乘的空無不能彰顯，那麼這個唯一也就無法顯現。因此，用索要三輛車來表明實際上沒有三輛車。如果真的有三輛車，就不會索要三輛車了，正因為索要三輛車，所以才知道實際上沒有三輛車。在三乘的空無被認識到之後，一乘的真實存在就顯現出來了，這樣才能得到唯一的賜予。這才是這部經的真正含義，不需要做其他的解釋。

關於通過質疑來闡明索要車輛的情況，實際上，在迷惑和覺悟這兩個方面，都沒有索要車輛的情況。過去執著於三乘，所以認為有三輛車，證得了小乘的果位，便不再索要車輛。現在如果領悟到只有一乘而沒有三乘，也不會索要三輛車。現在說有索要的情況，只是針對那些心存疑惑的人而言的。佛陀過去說有三乘，現在教導說沒有三乘，迷惑的人會用現在的沒有三乘來追問過去的三乘在哪裡，所以才說是索要。

問：

是三個人索要三輛車，還是兩個人索要三輛車？

答：

根據走出家門而索要三輛車的情況來看，只有阿羅漢（Arhat，斷盡煩惱，證入涅槃的小乘聖者）和辟支佛（Pratyekabuddha，又稱獨覺或緣覺，不依師教而獨自悟道的聖者）這二者才會索要三輛車。小乘經典認為，菩薩從最初發心到成為補處菩薩（將在下一生證悟成佛的菩薩），在沒有斷除煩惱之前仍然是凡夫，所以在門內，不能說是出門外索要車輛。大乘菩薩已經超出三界之外，自己知道還沒有證得佛果，也不會索要車輛。而且，三輛車比喻三乘的果位，阿羅漢和辟支佛在達到二果位時，尋求果位而不得，所以才索要果位。沒有菩薩到達佛果位時，尋求佛果而不得的情況，所以沒有菩薩索要佛果之車的情況。

問：

如果這樣說，只有兩個人索要，那麼應該只索要兩輛車，為什麼會索要三輛車呢？

答：

一個人或兩個人都可以索要三輛車，這沒有什麼可懷疑的。

問：

如果這樣，說是兩個人索要，為什麼經文中說是『諸子』索要呢？

答：

【English Translation】 English version:

This teaching arises precisely to破除 (po chu, eliminate) the attachment that the Three Vehicles (三乘, Sancheng: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are real. Therefore, it should be clearly stated that the Three Vehicles are expedient means; this is opening the door of expedient means. Only then can the true meaning be revealed. Hence, the analogy of father and sons is used to illustrate that the Three Vehicles are expedient. The analogy of ropes and carts to illustrate that the One Vehicle (一乘, Yicheng: Ekayāna, the Buddha Vehicle) is real means that the equal bestowal mentioned below refers to oneness. To clarify this oneness, the emptiness of the three (三無, Sanwu) should be distinguished. If the emptiness of the three is not made clear, then the oneness cannot be revealed. Therefore, the request for three carts is used to show that there are actually no three carts. If there were truly three carts, there would be no need to request them. Because they request three carts, it is known that there are no three. Once the absence of the three is recognized, the presence of the one becomes clear, and thus the one can be bestowed. This is the true meaning of this sutra, and no other interpretation is needed.

Regarding clarifying the request through doubt, in both the realms of delusion and enlightenment, there is no request. In the past, being attached to the three vehicles, one perceived three carts. Having attained the small vehicle's fruit, one no longer requests carts. Now, if one understands that there is only one vehicle and no three, one will also not request three carts. The statement that there is a request now refers only to those who harbor doubts. The Buddha formerly spoke of three vehicles; now the teaching clarifies that there are no three. Those who are confused will use the current absence of three to inquire about the past existence of three; hence, it is said to be a request.

Question:

Do three people request three carts, or do two people request three carts?

Answer:

According to the situation of requesting three carts upon leaving the house, only Arhats (阿羅漢, Arahan: one who has destroyed all defilements and attained Nirvana) and Pratyekabuddhas (辟支佛, Pizhi fo: one who attains enlightenment independently without a teacher) request three carts. The Śrāvakayāna (小乘, Xiaosheng: the small vehicle) states that Bodhisattvas (菩薩, Pusa) from their initial aspiration until they become replacement Bodhisattvas (補處菩薩, Buchu Pusa: a Bodhisattva who will attain Buddhahood in the next life), are still ordinary beings before severing afflictions, so they are inside the house and cannot be said to be requesting carts outside the house. Mahayana (大乘, Dasheng: the great vehicle) Bodhisattvas are beyond the Three Realms (三界, Sanjie), and knowing that they have not yet attained Buddhahood, they also do not request carts. Moreover, the three carts are an analogy for the fruits of the Three Vehicles. Arhats and Pratyekabuddhas, upon reaching the second stage of attainment, seek the fruit but cannot find it, so they request the fruit. There is no situation where Bodhisattvas, upon reaching Buddhahood, seek the fruit of Buddhahood but cannot find it, so there is no Bodhisattva requesting the cart of Buddhahood.

Question:

If that is the case, and only two people request, then they should only request two carts. Why do they request three carts?

Answer:

One person or two people can both request three carts; there is no doubt about it.

Question:

If that is so, and it is said that two people request, why does the text say 'all the sons' request?

Answer:

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蓋是總相稱為諸子，非是門外三人名為諸子。故后合譬釋云：若見無量億千眾生出三界苦得涅槃樂，此但明二乘人出三界得涅槃樂，不說菩薩，則知不必皆是三子索也。

問：

頗有菩薩亦有索車不？

答：

若據門外無菩薩索，若通論門內約疑情者，昔說有三今說無三，菩薩以無徴有亦有索也。

問：

既其索三，云何賜一？

答：

既以疑情故索，疑是解津，若有解津則大機已動，扣佛說一，即是索一，故后賜一也。

「爾時長者各賜諸子」，此第二、明賜車也。索所不與者，無三可赴索也。與所不索者，有一以賜機也。就文為二：初、標等賜大車二章門；次、釋二章門。標二章門者：一、標等賜章門，二、標大車章門。所與之人非一，故云各賜也。等一者，昔三機偏發，以大車賜菩薩不賜二乘，故若偏賜；今三病既消、大機併發，等與大車，對昔與偏，故今明等賜。故下文云「不令有人獨得滅度，皆以如來滅度而滅度之」，即其證也。「不令有人獨得滅度」者，不令菩薩獨得大涅槃也。「皆以如來滅度而滅度」者，亦令二乘證大涅槃也。「大車」下，第二，標大車章門。即是出所賜車也。「其車高廣」下，第二、釋二章門也。前、釋大車章門；次

【現代漢語翻譯】 現代漢語譯本：

這裡所說的『諸子』，是指一個總體的稱謂，並非指門外的三個孩子才叫『諸子』。所以後面用比喻來解釋說：如果看到無量億千的眾生脫離三界（欲界、色界、無色界）的痛苦，得到涅槃（寂滅）的快樂，這只是說明二乘（聲聞乘、緣覺乘）之人脫離三界得到涅槃的快樂，沒有說到菩薩，那麼就知道不必所有人都像三個孩子一樣索要車子。

問：

難道菩薩也會有索要車子的情況嗎？

答：

如果按照門外的情況來說，沒有菩薩索要車子。如果從普遍意義上來說，針對內心有疑惑的情況，過去說有三車，現在說沒有三車，菩薩以沒有為有，也會有索要的情況。

問：

既然（他們）索要的是三車，為什麼只賜予一車呢？

答：

既然因為有疑惑而索要，疑惑就是解脫的途徑。如果有了想要解脫的途徑，那麼大的根機就已經發動了，迎合佛陀所說的一佛乘，就是索要一車，所以後來賜予一車。

『爾時長者各賜諸子』，這是第二部分，說明賜予車子。索要卻沒有得到滿足的，是因為沒有三車可以滿足他們的索求。給予沒有索要的，是因為有一佛乘可以賜予他們的根機。從文義上分為兩部分：首先，標明平等賜予大車的兩個章節；其次，解釋這兩個章節。標明兩個章節：第一，標明平等賜予的章節；第二，標明大車的章節。所給予的對象不止一人，所以說『各賜』。『等一』是指，過去三種根機偏頗地發動，用大車賜予菩薩卻不賜予二乘，所以說是偏頗的賜予；現在三種迷惑已經消除，大的根機全部發動，平等地賜予大車，針對過去偏頗的賜予，所以現在說明平等賜予。所以下文說『不令有人獨得滅度，皆以如來滅度而滅度之』，就是這個證明。『不令有人獨得滅度』，是不讓菩薩獨自得到大涅槃。『皆以如來滅度而滅度』，也是讓二乘證得大涅槃。『大車』以下，是第二部分，標明大車的章節。也就是說明所賜予的車子。『其車高廣』以下，是第二部分，解釋兩個章節。首先，解釋大車的章節；其次 English version:

That 'all the sons' is a general term, not just the three children outside the gate. Therefore, the analogy is given later: 'If one sees countless billions of living beings escape the suffering of the Three Realms (Desire Realm, Form Realm, Formless Realm) and attain the bliss of Nirvana (extinction), this only clarifies that those of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) escape the Three Realms and attain the bliss of Nirvana, without mentioning Bodhisattvas. Thus, it is known that not everyone necessarily demands a cart like the three children.'

Question:

Do Bodhisattvas ever demand a cart?

Answer:

According to the situation outside the gate, no Bodhisattvas demand a cart. However, generally speaking, regarding those within who have doubts, in the past it was said there were three carts, but now it is said there are no three carts. Bodhisattvas, taking non-existence as existence, may also demand.

Question:

Since (they) demanded three carts, why give only one?

Answer:

Since they demand because of doubt, doubt is the means to liberation. If there is a means to liberation, then the great potential has already been activated. Responding to the Buddha's teaching of the One Vehicle, it is like demanding one cart, so later one cart is given.

'Then the elder gave each of his sons,' this is the second part, explaining the giving of the carts. Those who demanded but were not satisfied, it is because there are no three carts to fulfill their demands. Giving to those who did not demand, it is because there is the One Vehicle to bestow upon their potential. From the text, it is divided into two parts: first, marking the two chapters of equally bestowing the great cart; second, explaining these two chapters. Marking the two chapters: first, marking the chapter of equal bestowal; second, marking the chapter of the great cart. The recipients are not just one person, so it says 'each gave'. 'Equally one' means that in the past, the three potentials were partially activated, giving the great cart to Bodhisattvas but not to those of the Two Vehicles, so it was a partial bestowal; now that the three confusions have been eliminated and the great potential is fully activated, the great cart is given equally, in contrast to the partial bestowal of the past, so now it clarifies equal bestowal. Therefore, the following text says, 'Not allowing anyone to attain extinction alone, all attain extinction through the extinction of the Tathagata,' which is the proof of this. 'Not allowing anyone to attain extinction alone' means not allowing Bodhisattvas to attain Great Nirvana alone. 'All attain extinction through the extinction of the Tathagata' means also allowing those of the Two Vehicles to attain Great Nirvana. 'Great cart' below is the second part, marking the chapter of the great cart. That is, explaining the cart that is given. 'The cart is high and wide' below is the second part, explaining the two chapters. First, explaining the chapter of the great cart; second

【English Translation】 That 'all the sons' is a general term, not just the three children outside the gate. Therefore, the analogy is given later: 'If one sees countless billions of living beings escape the suffering of the Three Realms (Desire Realm, Form Realm, Formless Realm) and attain the bliss of Nirvana (extinction), this only clarifies that those of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) escape the Three Realms and attain the bliss of Nirvana, without mentioning Bodhisattvas. Thus, it is known that not everyone necessarily demands a cart like the three children.' Question: Do Bodhisattvas ever demand a cart? Answer: According to the situation outside the gate, no Bodhisattvas demand a cart. However, generally speaking, regarding those within who have doubts, in the past it was said there were three carts, but now it is said there are no three carts. Bodhisattvas, taking non-existence as existence, may also demand. Question: Since (they) demanded three carts, why give only one? Answer: Since they demand because of doubt, doubt is the means to liberation. If there is a means to liberation, then the great potential has already been activated. Responding to the Buddha's teaching of the One Vehicle, it is like demanding one cart, so later one cart is given. 'Then the elder gave each of his sons,' this is the second part, explaining the giving of the carts. Those who demanded but were not satisfied, it is because there are no three carts to fulfill their demands. Giving to those who did not demand, it is because there is the One Vehicle to bestow upon their potential. From the text, it is divided into two parts: first, marking the two chapters of equally bestowing the great cart; second, explaining these two chapters. Marking the two chapters: first, marking the chapter of equal bestowal; second, marking the chapter of the great cart. The recipients are not just one person, so it says 'each gave'. 'Equally one' means that in the past, the three potentials were partially activated, giving the great cart to Bodhisattvas but not to those of the Two Vehicles, so it was a partial bestowal; now that the three confusions have been eliminated and the great potential is fully activated, the great cart is given equally, in contrast to the partial bestowal of the past, so now it clarifies equal bestowal. Therefore, the following text says, 'Not allowing anyone to attain extinction alone, all attain extinction through the extinction of the Tathagata,' which is the proof of this. 'Not allowing anyone to attain extinction alone' means not allowing Bodhisattvas to attain Great Nirvana alone. 'All attain extinction through the extinction of the Tathagata' means also allowing those of the Two Vehicles to attain Great Nirvana. 'Great cart' below is the second part, marking the chapter of the great cart. That is, explaining the cart that is given. 'The cart is high and wide' below is the second part, explaining the two chapters. First, explaining the chapter of the great cart; second

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、釋等賜章門。

釋大車章門有三：初、釋大車；次、釋白牛；后、釋儐從。初又二：前、釋大，次、釋車體。「其車高廣」者，釋大義也。出二種生死表為高，備萬德稱為廣。又出二死為高，即是大涅槃果果義；備萬德，菩提果義，下還將二果合之。又出二生死則累無不盡，備于眾德即德無不圓；累無不盡不可為有，德無不圓不可為無，非有非無故名中道，中道之法稱為一乘也，故云廣高。此對二眾，但出分段之近，故名為下；不具萬德，目之為狹也。若就因車釋者，略舉願行，愿則上求佛道為高，下度眾生為廣；行趣無上菩提為高，遍學諸道為廣也。「眾寶莊校」者，第二、釋車體。前、總釋，次、別釋。雖標高廣，恐非眾寶所成，是故次明眾寶莊校，即是萬德為果車體，若據因車，萬行相資成其運用也。「周匝欄楯」下，第二、次別釋車。前、總標，后、別釋，為解義故。就別釋車又開為二：前、釋車外莊嚴；次、釋車內莊嚴。釋車外莊嚴，嘆大乘化他德；釋車內莊嚴，明於內德，果德無窮不出斯二。嘆外德中略舉五門：一、嘆總持；二、嘆四辨；三、嘆四等；四、嘆四弘；五、嘆四攝。初一是能持，后四為所持。欄楯以譬總持，持內物不失為欄，遮外物不侵如楯；總持亦然，持眾德令不失，遮眾惡令不

【現代漢語翻譯】 現代漢語譯本： 釋等賜章門。

釋大車章門有三：初、釋大車；次、釋白牛；后、釋儐從。初又二：前、釋大，次、釋車體。「其車高廣」者，釋大義也。出二種生死表為高，備萬德稱為廣。又出二死為高，即是大涅槃果果義；備萬德，菩提果義，下還將二果合之。又出二生死則累無不盡，備于眾德即德無不圓；累無不盡不可為有，德無不圓不可為無，非有非無故名中道，中道之法稱為一乘（Ekayana），故云廣高。此對二眾，但出分段之近，故名為下；不具萬德，目之為狹也。若就因車釋者，略舉願行，愿則上求佛道為高，下度眾生為廣；行趣無上菩提為高，遍學諸道為廣也。「眾寶莊校」者，第二、釋車體。前、總釋，次、別釋。雖標高廣，恐非眾寶所成，是故次明眾寶莊校，即是萬德為果車體，若據因車，萬行相資成其運用也。「周匝欄楯」下，第二、次別釋車。前、總標，后、別釋，為解義故。就別釋車又開為二：前、釋車外莊嚴；次、釋車內莊嚴。釋車外莊嚴，嘆大乘（Mahayana）化他德；釋車內莊嚴，明於內德，果德無窮不出斯二。嘆外德中略舉五門：一、嘆總持（Dharani）；二、嘆四辨（四無礙辯）；三、嘆四等（四無量心）；四、嘆四弘（四弘誓願）；五、嘆四攝（四攝法）。初一是能持，后四為所持。欄楯以譬總持，持內物不失為欄，遮外物不侵如楯；總持亦然，持眾德令不失，遮眾惡令不侵。

【English Translation】 English version: Chapter on the Bestowal of Release and Others.

The chapter on explaining the Great Vehicle has three parts: first, explaining the Great Vehicle; second, explaining the White Ox; and third, explaining the attendants. The first part is further divided into two: first, explaining 'Greatness,' and second, explaining the 'Vehicle Body.' 'Its carriage is high and wide' explains the meaning of 'Greatness.' Emerging from the two kinds of births and deaths signifies 'high,' and possessing myriad virtues is called 'wide.' Furthermore, emerging from the two deaths signifies 'high,' which is the meaning of the fruit of Great Nirvana (Mahaparinirvana); possessing myriad virtues is the meaning of the fruit of Bodhi (Enlightenment), and the two fruits will be combined below. Moreover, emerging from the two births and deaths means that no karmic burden is left unexhausted, and possessing all virtues means that no virtue is left unfulfilled; since the karmic burden being exhausted is not something that can be said to exist, and the virtues being fully realized is not something that can be said not to exist, it is neither existence nor non-existence, hence it is called the Middle Way (Madhyamaka). The Dharma of the Middle Way is called the One Vehicle (Ekayana), therefore it is said to be 'wide and high.' This is in contrast to the two vehicles, which only address the immediate segment, hence they are called 'lower'; lacking myriad virtues, they are deemed 'narrow.' If explained from the perspective of the causal vehicle, it briefly encompasses vows and practices: the vow to seek Buddhahood above is 'high,' and to liberate sentient beings below is 'wide'; the practice of striving for unsurpassed Bodhi is 'high,' and the comprehensive learning of all paths is 'wide.' 'Adorned with various treasures' is the second part, explaining the 'Vehicle Body.' First, a general explanation, then a specific explanation. Although 'high and wide' are emphasized, it is feared that it is not made of various treasures, therefore it is next clarified that it is adorned with various treasures, which means that myriad virtues form the body of the fruit vehicle. If based on the causal vehicle, myriad practices support each other to achieve its function. 'Surrounded by railings' begins the second part, the specific explanation of the vehicle. First, a general statement, then a specific explanation, for the sake of understanding the meaning. The specific explanation of the vehicle is further divided into two: first, explaining the external adornments of the vehicle; second, explaining the internal adornments of the vehicle. Explaining the external adornments of the vehicle praises the virtues of the Mahayana in transforming others; explaining the internal adornments of the vehicle clarifies the inner virtues, and the infinite virtues of the fruit do not go beyond these two. Praising the external virtues briefly mentions five aspects: first, praising the Dharani (總持); second, praising the Four Eloquences (四無礙辯); third, praising the Four Immeasurables (四無量心); fourth, praising the Four Great Vows (四弘誓願); and fifth, praising the Four Means of Attraction (四攝法). The first is the ability to uphold, and the latter four are what is upheld. The railings are likened to Dharani, holding inner objects without loss is like the railings, and preventing external objects from intrusion is like the shield; Dharani is also like this, holding all virtues without loss, and preventing all evils from intrusion.

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生。普持眾德、遍遮眾過義言周匝。此既是眾德之本，又是小乘所無故在初說之，同上嘆于菩薩也。「四面懸鈴」者，次嘆四辨。總持為眾德之本是故在初，四辨為化物之要故次說之。車之有鈴動而聲發，大乘化運四辨暢音。又釋但取樂說辨，如鈴之聲用化四生故言四面，故前嘆菩薩德中初明得陀羅尼，次明得樂說辨才，今之二句還同上也。「張設軒蓋」者，次嘆四等，四辨外被要由四等內充，故次嘆也。軒之為用必高出而下覆；慈悲亦然，高出二乘、下覆六道，雖曰覆車，實覆車中之人也。「亦以珍奇雜寶而嚴飾之」者，明向慈悲為眾德所成故體是真實，不同外道二乘假想慈悲也。「寶繩絞絡」者，次嘆四弘，軒不施絡則飄鼓飛揚，是以安繩而遐持令不動。由此四弘御於四，等盡未來際不捨四生。又復防持令無愛見之過也。「垂諸華瓔」者，次嘆四攝。雖有四弘誓願復須四攝之行，華瓔垂下悅于來眾，四攝府順仰歸若林也。

「重敷綩綖」者，第二明車內莊嚴，譬內德也。綩綖柔軟為車之縟，可以適體，譬禪定柔軟可以安身，以定有八重故言重敷。又百千三昧故云重也。綩綖者，外國精絹也，名槃縮繡，富貴者重而敷之，以譬三昧非一。「安置丹枕」，有人言：車之前後兩橫木名為車枕，依此兩枕豎四楗施廂

【現代漢語翻譯】 現代漢語譯本： 『生。普持眾德、遍遮眾過義言周匝。』意思是說，菩薩能夠普遍地持有各種功德，全面地遮蔽各種過失，其言辭義理周全完備。這既是眾多功德的根本，又是小乘佛法所沒有的，因此首先講述它，如同前面讚歎菩薩一樣。『四面懸鈴』，接下來讚歎菩薩的四種辯才（四無礙辯：義無礙辯、法無礙辯、詞無礙辯、樂說無礙辯）。總持（陀羅尼，總攝憶持一切法而不忘失的智慧）是眾多功德的根本，所以放在最前面；四種辯才對於教化眾生至關重要，所以接著講述。車子有鈴鐺，動起來就會發出聲音，大乘佛法教化眾生，憑藉四種辯才暢快地宣說佛法。另一種解釋是隻取樂說辯，如同鈴鐺的聲音用來教化四類眾生（胎生、卵生、濕生、化生），所以說『四面』。因此，前面讚歎菩薩功德時，首先說明菩薩獲得陀羅尼，然後說明菩薩獲得樂說辯才，現在的這兩句經文也和前面一樣。「張設軒蓋」，接下來讚歎菩薩的四等（四無量心：慈無量心、悲無量心、喜無量心、舍無量心），四種辯才向外施展，需要由四等心在內充實，所以接著讚歎。軒蓋的作用必然是高高在上而向下覆蓋；慈悲心也是這樣，高出二乘境界，向下覆蓋六道眾生，雖然說是覆蓋車子，實際上是覆蓋車中的人。「亦以珍奇雜寶而嚴飾之」，說明前面的慈悲心是由眾多功德所成就的，所以本體是真實的，不同於外道和二乘的虛假想像的慈悲。「寶繩絞絡」，接下來讚歎菩薩的四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），軒蓋如果不施加繩索纏繞，就會飄動飛揚，因此用繩索加以固定，使其不動。憑藉這四弘誓願來駕馭四等心，直到未來無盡之時也不捨棄四類眾生。又可以防止產生愛見等過失。「垂諸華瓔」，接下來讚歎菩薩的四攝法（佈施、愛語、利行、同事）。即使有四弘誓願，還需要四攝法的實行，華麗的瓔珞垂掛下來，使前來的大眾感到喜悅，用四攝法來順應大眾，使他們仰慕歸順，如同歸向森林一樣。

「重敷綩綖」，第二部分說明車內的莊嚴，比喻內在的功德。綩綖柔軟，是車內的裝飾，可以使身體感到舒適，比喻禪定柔軟，可以使身心安穩，因為禪定有八重，所以說「重敷」。又因為有百千種三昧，所以說「重」。綩綖，是外國精美的絲織品，名叫槃縮繡，富貴人家用多層綩綖來鋪設，以此來比喻三昧不是單一的。「安置丹枕」，有人說：車的前後兩根橫木叫做車枕，依靠這兩根車枕豎立四根楗木來設定車廂。

【English Translation】 English version: 'Born. Universally holding all virtues, completely covering all faults, meaning words are comprehensive.' This means that Bodhisattvas can universally hold all kinds of merits and virtues, and completely cover all kinds of faults, with their words and principles being comprehensive and complete. This is both the root of many virtues and something that the Hinayana (小乘) [Lesser Vehicle] does not have, so it is explained first, just like praising the Bodhisattva earlier. 'Hanging bells on four sides,' next praises the four kinds of eloquence (四辨) [four kinds of unobstructed eloquence: eloquence in meaning, eloquence in dharma, eloquence in expression, and eloquence in joyful speaking]. Total retention (總持) [Dharani, the wisdom of comprehensively remembering all dharmas without forgetting] is the root of many virtues, so it is placed first; the four kinds of eloquence are essential for teaching sentient beings, so it is explained next. A cart has bells, and when it moves, it makes a sound. The Mahayana (大乘) [Greater Vehicle] teaches sentient beings, relying on the four kinds of eloquence to joyfully proclaim the Dharma. Another explanation is to only take joyful speaking eloquence, just like the sound of bells is used to teach the four types of beings (四生) [womb-born, egg-born, moisture-born, and transformation-born], so it says 'four sides.' Therefore, when praising the Bodhisattva's virtues earlier, it first explained that the Bodhisattva obtained Dharani, and then explained that the Bodhisattva obtained joyful speaking eloquence. These two sentences are the same as before. 'Erecting a canopy,' next praises the four immeasurables (四等) [four immeasurable minds: loving-kindness, compassion, joy, and equanimity]. The outward display of the four kinds of eloquence needs to be filled internally by the four immeasurables, so it is praised next. The function of a canopy is necessarily high above and covering downwards; the mind of loving-kindness and compassion is also like this, surpassing the realm of the Two Vehicles (二乘) [Shravakas and Pratyekabuddhas], and covering the six realms of sentient beings (六道) [the realms of gods, asuras, humans, animals, hungry ghosts, and hell beings]. Although it is said to be covering the cart, it is actually covering the people in the cart. 'Also adorned with precious and rare mixed treasures,' explains that the preceding mind of loving-kindness and compassion is accomplished by many virtues, so its essence is real, unlike the false and imagined loving-kindness and compassion of external paths and the Two Vehicles. 'Precious ropes intertwined,' next praises the four great vows (四弘誓願) [sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; dharma gates are limitless, I vow to learn them; the Buddha path is unsurpassed, I vow to achieve it]. If the canopy is not secured with ropes, it will flutter and fly away, so ropes are used to secure it, making it immovable. Relying on these four great vows to govern the four immeasurables, not abandoning the four types of beings until the endless future. It can also prevent the arising of faults such as attachment and wrong views. 'Hanging down various flower garlands,' next praises the four embracing dharmas (四攝法) [giving, kind speech, beneficial action, and cooperation]. Even with the four great vows, the practice of the four embracing dharmas is still needed. The beautiful garlands hanging down make the approaching assembly feel joyful. Using the four embracing dharmas to accord with the assembly, making them admire and submit, just like returning to the forest.

'Repeatedly spreading soft cushions,' the second part explains the adornment inside the cart, which is a metaphor for inner virtues. The soft cushions are the adornment of the cart, which can make the body feel comfortable, which is a metaphor for the softness of samadhi (禪定) [meditative absorption], which can make the body and mind stable. Because there are eight levels of samadhi, it says 'repeatedly spreading.' Also, because there are hundreds of thousands of samadhis, it says 'repeatedly.' The soft cushions are fine silk fabrics from foreign countries, called Pan Suo embroidery. Wealthy people use multiple layers of soft cushions to spread out, using this to compare that samadhi is not singular. 'Placing red pillows,' some say: the two horizontal wooden beams in the front and back of the cart are called cart pillows. Relying on these two cart pillows, erect four Jian wood to set up the carriage.

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壁也。信為萬善之基，戒為眾德之本，大乘德行猶藉二法，猶車兩枕也。今謂此非車枕。何以知之？既敷縟竟後方安枕，此乃是欲臥之枕，非車枕也。又下偈「明茵縟之上敷以白疊」，則以疊代枕，故知是承首之枕也。

問：

何故車內安枕？

答：

此既明內德，則有息化之義，如臥之像。故《涅槃》云「入大涅槃深禪定窟，眾不見故名入涅槃」。今于縟上更安枕，譬于禪定內入般涅槃也。又佛有時間乃至八萬劫入深三昧，亦是息化，故是欲臥之像。

問：

何故名為丹枕耶？

答：

丹是赤色中之盛，由深定故多所發生，其功顯灼如丹色也。又釋古人合神丹為枕，令得長靈之壽，譬入涅槃則常樂我凈也。

「駕以白牛」者第二、釋御車之牛。竺道生法師用《凈名經》意釋此文云：「六通無垢名為白牛，故云象馬五通馳。」今明萬德與平等大慧，其義不同。萬德但有運而無導，故但車非牛；平等大慧亦運亦導，故具車牛兩義。五度對波若，其義亦然。「大白牛車」者，謂平等大慧也。「膚色充潔」者，種智圓滿為膚充，清凈無染為色潔。「形體姝好」者，無有相貌為形體，寂滅微妙為姝好。「有大筋力」者，上明慧體，今明慧用也。照用之深、能斷大惑、

【現代漢語翻譯】 現代漢語譯本

這是靠背。信是萬善的基礎，戒是各種美德的根本，大乘的德行也要依靠這兩種方法，就像車子的兩個枕頭一樣。現在說這不是車子的枕頭。怎麼知道呢？因為在鋪設華麗的坐墊之後才安放枕頭，這乃是想要躺臥時用的枕頭，不是車子的枕頭。而且下面的偈語說『在明亮的茵褥之上鋪以白疊』，那麼就是用白疊代替枕頭，因此知道這是承托頭部的枕頭。 問：

為什麼車內要安放枕頭？ 答：

這裡既然說明內在的德行，那麼就有止息教化的意義，就像躺臥的形象。所以《涅槃經》說『進入大涅槃的深深禪定窟穴，眾人看不見，所以叫做進入涅槃』。現在在華麗的坐墊上再安放枕頭，比喻在禪定中進入般涅槃。而且佛有時間乃至八萬劫進入深深的三昧，也是止息教化，所以是想要躺臥的形象。 問：

為什麼叫做丹枕呢？ 答：

丹是紅色中最盛的，由於深深的禪定而多所發生，它的功用顯明如同丹色一樣。而且解釋古人煉製神丹作為枕頭，使人得到長壽，比喻進入涅槃就常樂我凈。 『駕以白牛』是第二，解釋駕車的牛。竺道生法師用《維摩詰經》的意義解釋這段文字說：『六通無垢叫做白牛，所以說象馬五通馳騁。』現在說明萬德與平等大慧，它們的意義不同。萬德只有運載而沒有引導，所以只有車而沒有牛；平等大慧既能運載又能引導，所以具備車和牛兩種意義。五度對應般若，它們的意義也是這樣。「大白牛車」是指平等大慧。「膚色充潔」是指種智圓滿為膚充，清凈無染為色潔。「形體姝好」是指沒有相貌為形體，寂滅微妙為姝好。「有大筋力」是指上面說明慧體，現在說明慧用。照用的深刻，能夠斷除大的迷惑。

【English Translation】 English version

It is a backrest. Faith is the foundation of all virtues, and precepts are the root of all merits. The virtues of Mahayana also rely on these two methods, just like the two pillows of a cart. Now it is said that this is not a cart pillow. How do we know this? Because the pillow is placed after the elaborate cushion is laid out, this is a pillow for lying down, not a cart pillow. Moreover, the following verse says 'On the bright mattress, spread white silk', then white silk is used instead of a pillow, so we know that this is a pillow to support the head. Question:

Why put a pillow in the cart? Answer:

Since this clarifies the inner virtue, it has the meaning of ceasing transformation, like the image of lying down. Therefore, the Nirvana Sutra says, 'Entering the deep cave of Mahaparinirvana (Great Nirvana), the masses cannot see it, so it is called entering Nirvana.' Now, placing a pillow on the elaborate cushion is like entering Parinirvana (Complete Nirvana) within dhyana (meditation). Moreover, the Buddha sometimes enters deep samadhi (concentration) for up to eighty thousand kalpas (aeons), which is also ceasing transformation, so it is the image of wanting to lie down. Question:

Why is it called a cinnabar pillow? Answer:

Cinnabar is the most vibrant of reds, and it arises from deep dhyana (meditation), its function being as clear as the color of cinnabar. Moreover, it explains that ancient people refined divine cinnabar as a pillow to obtain longevity, which is like entering Nirvana (Complete Nirvana) and attaining eternal bliss, self, purity, and joy. 'Drawn by a white ox' is the second, explaining the ox that pulls the cart. Dharma Master Zhu Daosheng used the meaning of the Vimalakirti Sutra to explain this passage, saying: 'Six abhijnas (supernatural powers) without defilement are called a white ox, so it is said that elephants and horses gallop with five abhijnas.' Now, explaining the myriad virtues and equal great wisdom, their meanings are different. The myriad virtues only have transport but no guidance, so there is only a cart but no ox; equal great wisdom has both transport and guidance, so it has both the meanings of cart and ox. The five paramitas (perfections) correspond to prajna (wisdom), and their meanings are also like this. 'Great white ox cart' refers to equal great wisdom. 'Skin color full and pure' means that the completeness of seed wisdom is full skin, and purity without defilement is pure color. 'Shape and form beautiful' means that having no appearance is shape and form, and the subtlety of stillness and extinction is beautiful. 'Having great strength' means that the above explains the essence of wisdom, and now explains the function of wisdom. The depth of illuminating function can cut off great delusion.

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普載之重、適道之遠，而無疲極，具此四義為大筋力。「行步平正」者，游乎中道行無偏邪也。「其疾如風」者，不疾而速，感無不應也。又一念遍知一切法，亦是其疾如風，用大乘之化入於五道為駕，與之如游也。

「又多僕從而侍衛之」者，第三、明儐從也。既以佛果萬德為車，則以佛為登車人，從教修行者崇侍如林，故下偈云「佛所悅可，一切眾生所應稱讚供養禮拜」，即儐從之義也。若據因車，此文既明無學之位，已得出宅，此始登車；自學人已下皆為儐從。

「所以者何」下，第二、釋等賜章門。就文為二：第一、前明有大車之所以，次、明等賜。今前釋有車之所以將明賜車，故前釋有車之所以，「而作是念」下，明等賜也。初、明不應不等。「今此幼童」下，明應等賜也。初、明同是子故應等賜。「愛無偏儻」下，平等愛故宜等賜也。「我有如是七寶大車」下，前二句明心等，今此章辨財多也。「其數無量」者，車則不二、乘者不一，以乘者不一故言無量也。「所以者何」下，舉多況少也。「周給一國」者，國謂眾生也。假使十方眾生一時機發並與佛乘，而佛乘猶不可匱，匱者竭盡也。故《大品》云「十方三世佛皆學波若，而波若不可盡」，波若則一乘也。「何況諸子」者，明今會堪聞而悟

【現代漢語翻譯】 現代漢語譯本：能夠承載重物，適應遙遠的路途，而不會疲憊，具備這四種含義的就是大筋力。『行步平正』，是指行走于中道，沒有偏頗邪惡。『其疾如風』，是指不快不慢卻迅速，對感應沒有不迴應的。又一念之間遍知一切法，也是其疾如風，用大乘的教化進入五道，就像駕車遊玩一樣。 『又多僕從而侍衛之』，第三，說明隨從。既然以佛果的萬德作為車，那麼就以佛為登車人，跟隨教義修行的人崇敬侍奉如同樹林一般，所以下面的偈子說『佛所喜悅，一切眾生所應當稱讚供養禮拜』，就是隨從的含義。如果根據因地的車，這段文字已經說明了無學之位，已經出了宅，這是開始登車；從學人以下都作為隨從。 『所以者何』以下，第二，解釋平等賜予的章節。就文義分為兩部分：第一，前面說明有大車的原因，其次，說明平等賜予。現在前面解釋有車的原因，將要說明賜予車，所以前面解釋有車的原因，『而作是念』以下，說明平等賜予。首先，說明不應該不平等。『今此幼童』以下，說明應該平等賜予。首先，說明同樣是兒子所以應該平等賜予。『愛無偏儻』以下，因為平等愛所以應該平等賜予。『我有如是七寶大車』以下，前面兩句說明心平等，現在這個章節辨析財物多。 『其數無量』，車只有一輛，乘坐的人卻不只一個，因為乘坐的人不只一個所以說無量。『所以者何』以下，用多來比況少。『周給一國』，國指的是眾生。假設十方眾生一時機緣成熟都接受佛乘，而佛乘仍然不會匱乏，匱乏就是竭盡。所以《大品般若經》(Mahaprajnaparamita Sutra)說『十方三世佛都學習般若(Prajna)，而般若(Prajna)是不可窮盡的』，般若(Prajna)就是一乘。『何況諸子』，說明今天在法會的人堪能聽聞而領悟。

【English Translation】 English version: 'Being able to carry heavy loads, suitable for long journeys, and without fatigue, possessing these four meanings is called great strength. 'Walking upright' means walking on the Middle Way, without bias or evil. 'As swift as the wind' means not fast but quick, responding to sensations without fail. Furthermore, knowing all Dharmas in a single thought is also being as swift as the wind, using the teachings of the Mahayana to enter the five paths, like driving a carriage for pleasure. 'And many servants attend and guard him,' thirdly, explains the attendants. Since the myriad virtues of the Buddha-fruit are taken as the carriage, then the Buddha is the one who boards the carriage, and those who follow the teachings and practice respectfully serve like a forest, so the following verse says 'What pleases the Buddha, all beings should praise, make offerings, and prostrate to,' which is the meaning of attendants. If based on the causal carriage, this passage already explains the position of no-more-learning (Asaiksa), having already left the house, this is the beginning of boarding the carriage; all those below the level of learners are considered attendants. 'What is the reason?' below, secondly, explains the chapter on equal bestowal. The text is divided into two parts: first, explaining the reason for having a great carriage, and second, explaining equal bestowal. Now, the reason for having a carriage is explained first, and then the bestowal of the carriage will be explained, so the reason for having a carriage is explained first, and 'and he thought' below, explains equal bestowal. First, it explains that it should not be unequal. 'Now these young children' below, explains that it should be bestowed equally. First, it explains that since they are all children, they should be bestowed equally. 'Love without partiality' below, because of equal love, it is appropriate to bestow equally. 'I have such great jeweled carriages' below, the previous two sentences explain that the mind is equal, and this chapter analyzes the abundance of wealth. 'Their number is immeasurable,' there is only one carriage, but there is more than one person riding, because there is more than one person riding, it is said to be immeasurable. 'What is the reason?' below, using the abundance to compare the scarcity. 'Sufficient for a country,' country refers to sentient beings. Suppose that sentient beings in the ten directions simultaneously have the opportunity to receive the Buddha-vehicle, and the Buddha-vehicle will still not be exhausted, exhausted meaning depleted. Therefore, the Mahaprajnaparamita Sutra says 'The Buddhas of the ten directions and three times all learn Prajna (Wisdom), and Prajna (Wisdom) is inexhaustible,' Prajna (Wisdom) is the One Vehicle. 'How much more so the children,' explains that those present at the assembly today are capable of hearing and understanding.

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者，蓋不足言故也。

「是時諸子」下，第三、得車歡喜譬。

問：

大車既譬果乘，諸子是因，云何得乘果車？

答：

解從佛得，隨分皆會，故云各乘耳。又因必得果，故云得車也。所期是小而遂獲大，賜逾意表名「非本所望」也。

「舍利弗」下，第六、明不虛譬。所以有此譬來者，從上許賜文生。眾伏疑雲：始則許三，終遂不與，似若虛言；初不許一后遂賜一，復如妄說。今欲融會許賜斷彼疑心，故有此章來也。就文為三：初、反質；二、奉答；三、稱歎。反質者，謂佛虛妄本出聲聞；今令其自稱不虛，則不虛事實，故《釋論》云「佛反質身子，令身子口自稱不及菩薩，則審大小優劣之異」。今亦然也。又身子既已領悟則知三一，跡返而旨符，故寄之融會息眾疑也。「舍利弗言不也」者，此第二、奉酬。「不也」者，不虛妄也。

問：

何故許而不與、與而不許？

答：

所以許者，稱彼根緣得出火宅故須許也。理畢竟無三，又非佛本意，云何可與？故終不與也。與而不許者，若遂許其大，不稱根情無由出宅，故始不許也。終遂與者，大機既動稱佛本心，道理有一，是故與也。就文有二：初、明昔無三說三非虛妄，第二、就今與一明無虛妄。

【現代漢語翻譯】 現代漢語譯本 這些道理，因為不值得說，所以不說。

『是時諸子』以下，是第三部分，用得到車輛而歡喜的比喻。

問：

既然大車是比喻果乘（最終的果報），諸子是比喻因（修行），為什麼說得到果乘之車呢？

答：

理解來自於佛陀的教導，每個人都隨自己的能力領會，所以說各自乘坐。而且，因為因必定會得到果，所以說得到車。期望的是小的，卻最終獲得大的，所賜予的超過了意料之外，所以稱為『非本所望』。

『舍利弗』以下，是第六部分，說明這個比喻不是虛假的。之所以有這個比喻，是因為前面有允許賜予的文字。大眾懷疑說：開始時答應給三種車，最終卻不給，好像是虛假的；開始時不答應給一種車，後來卻給了一種車，又好像是妄語。現在想要融合允許和賜予，斷除他們的疑心，所以有這一章。從文義上分為三部分：第一、反問；第二、回答；第三、稱讚。反問，是指佛陀反過來質問聲聞（聽聞佛法而覺悟的人），本來是出自聲聞。現在讓他們自己說不是虛假的，那麼就不是虛假的事實。所以《釋論》說『佛陀反過來質問舍利弗（智慧第一的佛陀十大弟子之一），讓舍利弗自己說不如菩薩（追求覺悟的修行者），那麼大小優劣的差別就很清楚了』。現在也是這樣。而且舍利弗既然已經領悟，就知道三乘和一乘，形式上是返回，但意義上是相符的，所以藉此來融合，平息大眾的疑慮。『舍利弗言不也』，這是第二部分，回答。『不也』，就是不虛妄。

問：

為什麼答應了卻不給，給了卻不答應呢？

答：

之所以答應，是因為稱合他們的根機和因緣，才能讓他們出離火宅，所以必須答應。但道理畢竟沒有三乘，又不是佛陀的本意，怎麼可以給呢？所以最終不給。給了卻不答應，如果答應給他們大乘，不符合他們的根機和情感，就無法出離火宅，所以開始不答應。最終給了，是因為大乘的根機已經發動，符合佛陀的本心，道理上只有一乘，所以給了。從文義上分為兩部分：第一、說明過去沒有三乘，說三乘不是虛妄；第二、就現在給一乘，說明沒有虛妄。

【English Translation】 English version These principles are not discussed because they are not worth mentioning.

The section from 『是時諸子』 (Shi Shi Zhu Zi - At that time, the children) onwards is the third part, using the analogy of joy upon receiving a vehicle.

Question:

Since the great vehicle is an analogy for the fruit vehicle (the ultimate reward), and the children are an analogy for the cause (practice), why is it said that they receive the fruit vehicle?

Answer:

Understanding comes from the Buddha's teachings, and each person comprehends according to their ability, so it is said that they each ride. Moreover, because cause inevitably leads to fruit, it is said that they receive the vehicle. What was expected was small, but ultimately what is obtained is great, and what is bestowed exceeds expectations, so it is called 『非本所望』 (Fei Ben Suo Wang - not what was originally hoped for).

The section from 『舍利弗』 (She Li Fu - Shariputra) onwards is the sixth part, explaining that this analogy is not false. The reason for this analogy is because of the preceding text that promises bestowal. The assembly doubts, saying: Initially, three vehicles were promised, but ultimately they were not given, which seems false; initially, one vehicle was not promised, but later one vehicle was given, which seems like a lie. Now, the intention is to reconcile the promise and the bestowal, and to dispel their doubts, so this chapter exists. From the meaning of the text, it is divided into three parts: first, a counter-question; second, a response; third, praise. The counter-question refers to the Buddha questioning the Shravakas (those who awaken by hearing the Dharma), which originally came from the Shravakas. Now, let them say themselves that it is not false, then it is not a false fact. Therefore, the Shilun (釋論 - Commentary) says, 『The Buddha questions Shariputra (舍利弗 - Shariputra, one of the ten great disciples of the Buddha, known for his wisdom) in return, making Shariputra himself say that he is not as good as the Bodhisattvas (菩薩 - Bodhisattvas, practitioners who seek enlightenment), then the difference between great and small, superior and inferior, is clear.』 It is the same now. Moreover, since Shariputra has already understood, he knows the three vehicles and the one vehicle. The form is a return, but the meaning is consistent, so it is used to reconcile and calm the doubts of the assembly. 『舍利弗言不也』 (She Li Fu Yan Bu Ye - Shariputra said, 'No'), this is the second part, the response. 『不也』 (Bu Ye - No), means not false.

Question:

Why promise but not give, and give but not promise?

Answer:

The reason for promising is to suit their roots and conditions, so that they can escape the burning house, so it is necessary to promise. But ultimately there are no three vehicles, and it is not the Buddha's original intention, so how can they be given? Therefore, ultimately they are not given. Giving but not promising, if they were promised the Great Vehicle, it would not suit their roots and emotions, and they would not be able to escape the burning house, so it was not promised at the beginning. Ultimately giving, because the roots of the Great Vehicle have been activated, it conforms to the Buddha's original intention, and in principle there is only one vehicle, so it is given. From the meaning of the text, it is divided into two parts: first, explaining that there were no three vehicles in the past, and saying that the three vehicles is not false; second, explaining that giving one vehicle now is not false.

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佛但略反質今不虛妄，而身子廣答具明今昔不虛妄。又舉昔況今，昔無三說三尚不虛妄，況今有一與一豈虛妄也。二文各有一釋一況。初明一釋者，長者但令諸子出於火難得全法身慧命，都不與車亦非虛妄。所以然者，既得法身慧命即是可保重義，故非虛也。

問：

此據何義明不虛耶？

答：

約得二種實益故不虛。一者、實出三界；二者、實全身命，故不虛也。

問：

何故復言若全身命便為已得玩好之具？

答：

上雖言得二種實益是故不虛，而不得車，應是虛妄。所以釋云：若全身命即已得玩好故亦不虛也。

「何況方便於彼火宅而拔濟」者，第二、況也。上明直令諸子得出火難全其軀命，尚已非虛，況方便說有三車令得免難而有虛耶？前據實益故已是不虛，況長者心實豈是虛耶？

「世尊！若是長者」下，第二、明今不虛妄也。亦有二階，初釋，次況。初釋中為三：一、標不虛；二、「何以故」下，釋不虛；三、「以是因緣」下，結不虛。大意明長者言雖許三令得出宅，意不與三遂長者本心，是實故無虛也。「何況長者」下，第二、舉況也。前明本意不欲與小，假令都不與最小已非虛妄，何況本意欲與于大，今遂與之，豈虛妄也。「佛告舍

【現代漢語翻譯】 現代漢語譯本：佛陀只是簡略地反問，表明過去和現在所說的話都不是虛妄的，而舍利弗（Sariputra）詳細地回答，全面地闡明過去和現在所說的話都不是虛妄的。又用過去的情況來比況現在的情況，過去沒有三車之說，尚且不是虛妄的，何況現在給予一輛大白牛車，難道會是虛妄的嗎？這兩段經文各自包含了解釋和比況。首先闡明解釋的部分，長者（father）只是讓孩子們脫離火宅的災難，保全他們的法身慧命，即使沒有給他們車，也不是虛妄的。之所以這樣說，是因為既然得到了法身慧命，就是得到了可以珍視和保重的東西，所以不是虛妄的。

問： 這是根據什麼意義來說明不是虛妄的呢？

答： 根據得到兩種實際利益來說明不是虛妄的。一是真正脫離了三界（Three Realms）；二是真正保全了性命，所以不是虛妄的。

問： 為什麼又說如果保全了性命，就等於已經得到了玩樂享用的器具呢？

答： 上面雖然說得到了兩種實際利益，所以不是虛妄的，但是沒有得到車，應該算是虛妄的。所以解釋說：如果保全了性命，就等於已經得到了玩樂享用的器具，所以也不是虛妄的。

『何況方便於彼火宅而拔濟』，這是第二段，比況的部分。上面說明只是讓孩子們脫離火宅的災難，保全他們的軀體和性命，尚且已經不是虛妄的，何況用方便之法說有三車，讓他們得以脫離災難，又怎麼會有虛妄呢？前面根據實際利益來說已經不是虛妄的，何況長者的心意是真實的，怎麼會是虛妄的呢？

『世尊！若是長者』以下，是第二部分，說明現在不是虛妄的。也分為兩個階段，先是解釋，然後是比況。在解釋的部分中，又分為三點：一、標明不是虛妄的；二、『何以故』以下，解釋不是虛妄的原因；三、『以是因緣』以下，總結不是虛妄的。大意是說明長者口頭上雖然答應給三車，讓他們離開火宅，但心裡並不打算給三車，長者的本心是真實的，所以沒有虛妄。『何況長者』以下，是第二部分，舉例比況。前面說明本意是不想給小的，假設完全不給最小的，也已經不是虛妄的，何況本意是想給大的，現在就給了大的，難道會是虛妄的嗎？『佛告舍利弗』

【English Translation】 English version: The Buddha simply questioned briefly, indicating that what was said in the past and present was not false, while Sariputra (舍利弗) answered in detail, fully explaining that what was said in the past and present was not false. Furthermore, using the past situation to compare with the present situation, in the past there was no mention of three carts, and it was still not false, how much more so now that one great white ox cart is given, could it be false? These two passages each contain an explanation and a comparison. First, clarifying the explanation, the father (長者) only wanted to allow the children to escape the disaster of the burning house, preserving their Dharma body and wisdom life, even if he did not give them carts, it would not be false. The reason for this is that since they have obtained the Dharma body and wisdom life, they have obtained something that can be cherished and valued, so it is not false.

Question: According to what meaning is it explained that it is not false?

Answer: It is explained that it is not false because of obtaining two kinds of real benefits. First, truly escaping the Three Realms (三界); second, truly preserving life, so it is not false.

Question: Why is it said again that if life is preserved, it is equivalent to having already obtained instruments for enjoyment and play?

Answer: Although it was said above that two kinds of real benefits were obtained, so it is not false, but not obtaining the carts should be considered false. Therefore, it is explained: if life is preserved, it is equivalent to having already obtained instruments for enjoyment and play, so it is also not false.

'How much more so using expedient means to rescue from that burning house,' this is the second part, the comparison. The above explains that just allowing the children to escape the disaster of the burning house, preserving their bodies and lives, is already not false, how much more so using expedient means to say there are three carts, allowing them to escape the disaster, how could there be falsehood? The previous explanation based on real benefits is already not false, how much more so when the father's intention is true, how could it be false?

'World Honored One! If that father' below, is the second part, explaining that the present is not false. It is also divided into two stages, first explanation, then comparison. In the explanation part, it is further divided into three points: first, stating that it is not false; second, 'Why is it so' below, explaining the reason why it is not false; third, 'Because of this cause and condition' below, concluding that it is not false. The general idea is to explain that although the father verbally promised to give three carts, allowing them to leave the burning house, he did not intend to give the three carts, the father's original intention is true, so there is no falsehood. 'How much more so the father' below, is the second part, giving an example for comparison. The previous explanation was that the original intention was not to give the small ones, assuming that the smallest was not given at all, it would already not be false, how much more so when the original intention was to give the big one, and now the big one is given, how could it be false? 'The Buddha told Sariputra'

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利弗」下，第三、稱歎也。一善哉嘆解昔三不虛，一善哉嘆其今一不虛也。

「如來亦復如是」下，第二、合譬，合上六譬即成六章。今先總序合譬之大意，略有四義：一者、譬中顯者即不合之。二者、譬中不具足者合更足之。三者、譬中一途次第，合譬即復示一途，謂轉勢說法。四者、依譬文而正合之。合此中六譬意者，合第一總，譬明佛有極樂無極苦；合第二見火譬，敘眾生有極苦無極樂；合第三救子不得譬，明初成道時即欲拔眾生極苦與其極樂，但未堪故息化；合第四救子得譬，且拔其重苦與其小樂；合第五等賜大車譬，拔其輕苦與其大樂；合第六不虛譬，明前許小樂后與大樂，義不相違。上總譬有六義，今正合化主，兼合餘五，以化主為本，然後起化，故須正合之。「一切世間」者，合上國邑聚落也。世間有二種，今正取眾生世間也。「之父」者，合上長者也。「于諸怖畏」下，合上財富無量也。就文為二：一、嘆所離，二、嘆所得。所離即是空義，所得謂不空義。以空義無一切累故法身不有，有一切德故法身不無，不有不無謂中道也。又無一切累謂解脫也，有一切德即法身波若也。又無一切累謂果果也，具一切德即果義也。又良由無患故能救患，將明救患故前序無患；良由有德故能濟無德，將明濟于

【現代漢語翻譯】 現代漢語譯本： 『利弗』之後，第三部分是稱讚。一個『善哉』的讚歎解釋了過去的三種不真實，一個『善哉』的讚歎解釋了現在的一種不真實。

『如來亦復如是』之後，第二部分是合譬，將上面的六個比喻結合起來就形成了六章。現在先總體的敘述一下合譬的大意，大概有四個方面的含義：第一，比喻中已經很明顯的就不再結合。第二，比喻中不完備的，結合后使其更加完備。第三，比喻中只有一種途徑，結合比喻后就顯示出另一種途徑，也就是轉勢說法。第四，依據比喻的文字而進行正面的結合。結合這六個比喻的含義是：結合第一個總的比喻，說明佛有極樂而沒有極苦；結合第二個見火的比喻，敘述眾生有極苦而沒有極樂；結合第三個救子不得的比喻，說明剛成道的時候就想要拔除眾生的極苦，給予他們極樂，但是因為他們還不能承受所以停止了教化；結合第四個救子得的比喻，暫且拔除他們沉重的痛苦，給予他們小的快樂；結合第五個等賜大車的比喻，拔除他們輕微的痛苦，給予他們大的快樂；結合第六個不虛的比喻，說明之前許諾小的快樂，之後給予大的快樂，意義上並不互相違背。上面的總比喻有六個方面的含義，現在正面結合教化之主（化主），兼顧結合其餘五個方面，以教化之主為根本，然後才開始教化，所以必須正面結合。『一切世間』，結合上面所說的國邑聚落。世間有兩種，現在只取眾生世間。『之父』，結合上面所說的長者。『于諸怖畏』之後，結合上面所說的財富無量。就文義來說分為兩個方面：一是讚歎所脫離的，二是讚歎所得到的。所脫離的就是空義，所得到的就說是不空義。因為空義沒有一切的牽累，所以法身不是有；因為有一切的功德，所以法身不是無，不是有也不是無，這就是中道。又沒有一切的牽累就是解脫，有一切的功德就是法身般若。又沒有一切的牽累就是果果，具備一切的功德就是果義。又正是因為沒有禍患，所以才能救助禍患，將要說明救助禍患，所以前面敘述沒有禍患；正是因為有功德，所以才能救濟沒有功德的，將要說明救濟沒有

【English Translation】 English version: Following 『Liver,』 the third part is praise. One 『well done』 of praise explains the three unrealities of the past, and one 『well done』 of praise explains the one unreality of the present.

Following 『The Tathagata is also thus,』 the second part is the combination of parables, combining the six parables above to form six chapters. Now, let's first give an overall account of the main idea of combining parables, which roughly has four meanings: First, what is obvious in the parable is not combined. Second, what is incomplete in the parable is combined to make it more complete. Third, there is only one path in the parable, and after combining the parables, another path is revealed, which is to change the momentum of the Dharma. Fourth, combine it positively according to the text of the parable. The meaning of combining these six parables is: combining the first general parable, explaining that the Buddha has ultimate bliss and no ultimate suffering; combining the second parable of seeing fire, narrating that sentient beings have ultimate suffering and no ultimate bliss; combining the third parable of not being able to save the child, explaining that when he first attained the Tao, he wanted to remove the ultimate suffering of sentient beings and give them ultimate bliss, but because they could not bear it, he stopped teaching; combining the fourth parable of saving the child, temporarily removing their heavy suffering and giving them small happiness; combining the fifth parable of giving great carts equally, removing their slight suffering and giving them great happiness; combining the sixth parable of not being false, explaining that the previous promise of small happiness and the subsequent giving of great happiness are not contradictory in meaning. The above general parable has six meanings. Now, positively combine the Lord of Teaching (Hua Zhu), and take into account the other five aspects. Take the Lord of Teaching as the root, and then start teaching, so it must be positively combined. 『All the world』 combines the countries, cities, villages and settlements mentioned above. There are two kinds of world, and now only the world of sentient beings is taken. 『Father』 combines the elders mentioned above. After 『In all fears,』 combine the immeasurable wealth mentioned above. In terms of textual meaning, it is divided into two aspects: one is to praise what is freed from, and the other is to praise what is obtained. What is freed from is the meaning of emptiness, and what is obtained is said to be non-emptiness. Because the meaning of emptiness has no entanglement, the Dharmakaya is not existent; because it has all the merits, the Dharmakaya is not non-existent, neither existent nor non-existent, which is the Middle Way. Also, without all entanglements is liberation, and with all merits is Dharmakaya Prajna. Also, without all entanglements is the fruit of the fruit, and possessing all the merits is the meaning of the fruit. Also, it is precisely because there is no misfortune that one can help misfortune. To explain helping misfortune, the previous narrative is without misfortune; it is precisely because there are merits that one can help those without merits, and to explain helping those without

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無德故前嘆有德也。就離過中前明離果患，即二種生死果也。「無明闇蔽」下，離因患也。則二生死因但無明為本，故偏說之。「永盡無餘」者，雙結無因果患也。「而悉成就」下，第二、嘆所得也。就文亦二：初、嘆自德；次、嘆化他德。初有四雙：一者、無量知見知一切法為知，知之分明譬如眼見，則知、見一雙也。力為其內、無畏為外，內外一雙也。有大神力謂神通輪也，及智慧力謂說法輪也，即現通、說法一雙也。「具足方便智慧波羅蜜」者，第四、明權實二智皆究竟也。「大慈大悲」下，第二、嘆化他德。就文為二：初、嘆化他之本；次、嘆化他之跡。「大慈大悲」者，普欲拔苦遍欲與樂，即廣大心也。「常無懈惓」即常心也。「恒求善事」者，謂第一心也，欲以第一法與眾生。又慈悲即拔苦與樂，恒求善事滅惡生善也。「而生三界」下，第二、嘆化他跡。本中有二本，謂大慈、大悲。跡中亦有二跡：初、明大悲拔苦跡，「教化令得」下，大慈與樂跡。此中既明應身生三界，則知法身無有生滅，即顯生、無生二身也。不應謂此經未明常住也。

問：

云何合上財富無量等耶？

答：

無量知見等四雙合之也。總嘆、得離則是智斷，合上田業也。大慈大悲，合上宅也。有大神力，合

【現代漢語翻譯】 現代漢語譯本 因為沒有功德，所以前面才讚歎有功德。『就離過中前明離果患』，就是指兩種生死的果報。『無明闇蔽』以下，是說脫離了因的禍患。那麼兩種生死的根本原因就是無明，所以特別提出來說。『永盡無餘』，是總結沒有了因和果的禍患。『而悉成就』以下，第二部分是讚歎所獲得的成就。從文義上也有兩點：首先，讚歎自身的功德；其次，讚歎教化他人的功德。首先有四對：第一，無量的知見，知道一切法，這種知道非常分明，就像親眼看見一樣，這就是知和見一對。力量是內在的，無畏是外在的，這是內外一對。有大神力，指的是神通輪，以及智慧力，指的是說法輪，這就是展現神通和說法一對。『具足方便智慧波羅蜜』，第四點，說明權巧和真實的兩種智慧都達到了究竟的境界。『大慈大悲』以下，第二部分是讚歎教化他人的功德。從文義上分為兩點：首先，讚歎教化他人的根本；其次，讚歎教化他人的事蹟。『大慈大悲』，普遍地想要拔除眾生的痛苦，普遍地想要給予眾生快樂，這就是廣大的心。『常無懈惓』，就是恒常的心。『恒求善事』，指的是第一的心，想要用第一的法給予眾生。而且慈悲就是拔除痛苦和給予快樂，恒常地尋求善事，就是滅除惡事，產生善事。『而生三界』以下，第二部分是讚歎教化他人的事蹟。根本中有兩個根本，指的是大慈和大悲。事蹟中也有兩個事蹟：首先，說明大悲拔除痛苦的事蹟，『教化令得』以下，是大慈給予快樂的事蹟。這裡既然說明應身生於三界，那麼就知道法身沒有生滅，這就是顯現了生和無生兩種身。不應該說這部經沒有說明常住的道理。

問：

怎樣與上面的財富無量等相合呢？

答：

用無量知見等四對來相合。總的來說，讚歎獲得脫離就是智斷，與上面的田業相合。大慈大悲，與上面的宅相合。有大神力，相合

【English Translation】 English version Because there is no virtue, the previous section praises having virtue. '就離過中前明離果患' (jiu li guo zhong qian ming li guo huan) refers to the suffering of the two kinds of birth and death as a result. '無明闇蔽' (wu ming an bi) below refers to being free from the suffering of the cause. So the root cause of the two kinds of birth and death is ignorance, so it is specifically mentioned. '永盡無餘' (yong jin wu yu) concludes that there is no suffering from cause and effect. '而悉成就' (er xi cheng jiu) below, the second part, praises the achievements attained. In terms of the text, there are also two points: first, praising one's own virtues; second, praising the virtues of transforming others. First, there are four pairs: first, immeasurable knowledge and vision, knowing all dharmas, this knowledge is very clear, like seeing with one's own eyes, this is the pair of knowledge and vision. Strength is internal, fearlessness is external, this is an internal and external pair. Having great divine power refers to the神通輪 (shentong lun, wheel of supernatural powers), and wisdom power refers to the 說法輪 (shuo fa lun, wheel of Dharma teaching), this is the pair of manifesting supernatural powers and teaching the Dharma. '具足方便智慧波羅蜜' (ju zu fang bian zhi hui bo luo mi), the fourth point, explains that both skillful means and true wisdom have reached the ultimate state. '大慈大悲' (da ci da bei) below, the second part, praises the virtues of transforming others. In terms of the text, it is divided into two points: first, praising the root of transforming others; second, praising the traces of transforming others. '大慈大悲' (da ci da bei), universally wanting to remove the suffering of sentient beings, universally wanting to give happiness to sentient beings, this is the vast mind. '常無懈惓' (chang wu xie quan) is the constant mind. '恒求善事' (heng qiu shan shi) refers to the first mind, wanting to give sentient beings the first Dharma. Moreover, compassion is removing suffering and giving happiness, constantly seeking good deeds is eliminating evil deeds and generating good deeds. '而生三界' (er sheng san jie) below, the second part, praises the traces of transforming others. In the root, there are two roots, referring to great compassion and great mercy. In the traces, there are also two traces: first, explaining the traces of great compassion removing suffering, '教化令得' (jiao hua ling de) below, is the traces of great mercy giving happiness. Since it is explained here that the manifested body is born in the three realms, then it is known that the Dharma body has no birth or death, this is manifesting the two bodies of birth and no-birth. It should not be said that this sutra does not explain the principle of permanence.

Question:

How does it correspond to the above immeasurable wealth, etc.?

Answer:

Use the four pairs such as immeasurable knowledge and vision to correspond. In general, praising obtaining liberation is wisdom and cutting off, corresponding to the above fields and properties. Great compassion and great mercy correspond to the above house. Having great divine power corresponds

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僮僕義也。無因果兩患，則合其年衰邁，最後身義也。

次傍合餘五義者，「而生三界朽故火宅」，合化處也。「為度眾生」，合五百人、三十子也。「生老病死」，合上化意也。「教化」下，合教門也。「見諸眾生」下，合上第二見火譬也。上有三：初、見火驚怖；二、自序已出；三、傷子未離。今但合見火及傷子未離二章義耳。所以但合此二義者，合上總譬嘆佛有樂無苦，今合見火譬序眾生有苦無樂，欲以能化所化有無相對故也。合二即為二意：初、明見眾生受苦，合上見火。又四：第一，見眾生現受眾苦；第二，見眾生生受眾苦；第三，見后受眾苦；第四，總結三世苦也。前三世苦中一一皆有三苦。現世三苦者：一、生老病死憂悲苦惱，此通是內身之苦，故經文結為一苦。

問：

憂悲苦惱屬何苦耶？

答：

並屬死苦所攝。《十地經》云「死別離時，愚人貪著心熱名憂，發聲啼哭為悲，五根相對為苦，意根相對為憂，苦轉深為惱」。《稻芉經》言「追戚往事言聲哀慼名為憂，追思相續名為悲，苦事逼身名為苦，煩惱纏縛故名惱」也。亦以五欲財利故受種種苦。

第二、明於外財五欲生苦也。又以貪著追求故現受眾苦者，第三苦也。此與上異者，上明貪著財輕，今辨追求

【現代漢語翻譯】 現代漢語譯本： 『僮僕義』（指佛陀如僮僕般救度眾生）也。沒有因果兩方面的憂患，就符合他年老衰邁，最後化身（為救度眾生）的意義。

其次，從側面結合其餘五種意義，『而生三界朽故火宅』，是結合了化導之處的意思。『為度眾生』，是結合了五百人和三十個兒子的譬喻。『生老病死』，是結合了上面佛陀化導的意願。『教化』以下，是結合了教法門徑。『見諸眾生』以下，是結合了上面第二個火宅的比喻。上面有三點：第一，看見火而驚慌恐懼；第二，佛陀自述已經脫離火宅；第三，傷感孩子們還沒有離開。現在只結合看見火和傷感孩子們沒有離開這兩章的意義。之所以只結合這兩種意義，是因為上面總的比喻是讚歎佛陀有樂而無苦，現在結合看見火的比喻是爲了說明眾生有苦而無樂，想要用能教化的佛陀和所教化的眾生，他們的有樂無樂相對比。結合這兩種意義就成為兩種意思：首先，說明看見眾生遭受痛苦，結合了上面看見火的比喻。又有四點：第一，看見眾生現在遭受各種痛苦；第二，看見眾生將來遭受各種痛苦；第三，看見眾生以後遭受各種痛苦；第四，總結三世的痛苦。

在前面所說的三世的痛苦中，每一種痛苦都包含三種苦。現世的三種苦是：第一，生老病死憂悲苦惱，這全部都是內在身心的痛苦，所以經文總結為一種苦。

問：

憂悲苦惱屬於哪種苦呢？

答：

全部都屬於死苦所包含。《十地經》說：『死別離時，愚人貪著，心生熱惱名為憂，發出聲音啼哭為悲，五根相對為苦，意根相對為憂，苦轉加深為惱』。《稻芉經》說：『追憶悲傷的往事，言語聲音哀傷悽切名為憂，追思往事相續不斷名為悲，痛苦的事情逼迫自身名為苦，煩惱纏繞束縛所以名為惱』。也是因為五欲財利而遭受種種痛苦。

第二，說明因為外在的財物和五欲而產生痛苦。又因為貪戀執著追求，所以現在遭受各種痛苦，這是第三種苦。這和上面所說的不同之處在於，上面說明貪戀執著的是輕微的財物，現在辨析的是追求（重大的財物）。 English version: 『The meaning of a servant』 (referring to the Buddha saving sentient beings like a servant). Without the suffering of both cause and effect, it aligns with the meaning of his old age and final incarnation (to save sentient beings).

Secondly, laterally combining the remaining five meanings, 『Born in the Three Realms, a decaying and old burning house,』 combines the meaning of the place of transformation. 『To liberate sentient beings,』 combines the metaphor of the five hundred people and thirty children. 『Birth, old age, sickness, and death,』 combines the Buddha's intention to transform. 『Teachings』 below, combines the path of the teachings. 『Seeing all sentient beings』 below, combines the second metaphor of the burning house above. There are three points above: first, seeing the fire and being terrified; second, the Buddha narrating his own escape from the burning house; third, feeling sorrow that the children have not yet left. Now, it only combines the meaning of seeing the fire and feeling sorrow that the children have not left. The reason for only combining these two meanings is that the overall metaphor above praises the Buddha for having joy without suffering, while now combining the metaphor of seeing the fire is to explain that sentient beings have suffering without joy, wanting to contrast the joy and suffering of the Buddha who can transform and the sentient beings who are transformed. Combining these two meanings becomes two meanings: first, explaining seeing sentient beings suffering, combining the metaphor of seeing the fire above. There are also four points: first, seeing sentient beings currently suffering various sufferings; second, seeing sentient beings suffering various sufferings in the future; third, seeing sentient beings suffering various sufferings later; fourth, summarizing the sufferings of the three times.

In the sufferings of the three times mentioned earlier, each suffering contains three sufferings. The three sufferings of the present life are: first, birth, old age, sickness, death, sorrow, grief, suffering, and distress, all of which are the suffering of the inner body and mind, so the scripture summarizes it as one suffering.

Question:

To which suffering do sorrow, grief, suffering, and distress belong?

Answer:

They all belong to the suffering encompassed by death. The 『Ten Bhumi Sutra』 says: 『At the time of separation by death, foolish people are greedy and attached, and the mind generates heat and vexation called sorrow, uttering sounds of weeping is grief, the interaction of the five senses is suffering, the interaction of the mind is sorrow, and the deepening of suffering is distress.』 The 『稻芉經』 (稻芉經) says: 『Recalling sad past events, words and sounds of sorrowful lament are called sorrow, continuous recollection of past events is called grief, painful events pressing upon oneself are called suffering, and being entangled and bound by afflictions is called distress.』 It is also because of the five desires and wealth that one suffers various sufferings.

Second, explaining that suffering arises from external wealth and the five desires. Also, because of greed, attachment, and pursuit, one currently suffers various sufferings, which is the third suffering. The difference between this and what was said above is that the above explained that what is greedily attached to is trivial wealth, while now it distinguishes the pursuit (of significant wealth).

【English Translation】 『The meaning of a servant』 (referring to the Buddha saving sentient beings like a servant). Without the suffering of both cause and effect, it aligns with the meaning of his old age and final incarnation (to save sentient beings). Secondly, laterally combining the remaining five meanings, 『Born in the Three Realms, a decaying and old burning house,』 combines the meaning of the place of transformation. 『To liberate sentient beings,』 combines the metaphor of the five hundred people and thirty children. 『Birth, old age, sickness, and death,』 combines the Buddha's intention to transform. 『Teachings』 below, combines the path of the teachings. 『Seeing all sentient beings』 below, combines the second metaphor of the burning house above. There are three points above: first, seeing the fire and being terrified; second, the Buddha narrating his own escape from the burning house; third, feeling sorrow that the children have not yet left. Now, it only combines the meaning of seeing the fire and feeling sorrow that the children have not left. The reason for only combining these two meanings is that the overall metaphor above praises the Buddha for having joy without suffering, while now combining the metaphor of seeing the fire is to explain that sentient beings have suffering without joy, wanting to contrast the joy and suffering of the Buddha who can transform and the sentient beings who are transformed. Combining these two meanings becomes two meanings: first, explaining seeing sentient beings suffering, combining the metaphor of seeing the fire above. There are also four points: first, seeing sentient beings currently suffering various sufferings; second, seeing sentient beings suffering various sufferings in the future; third, seeing sentient beings suffering various sufferings later; fourth, summarizing the sufferings of the three times. In the sufferings of the three times mentioned earlier, each suffering contains three sufferings. The three sufferings of the present life are: first, birth, old age, sickness, death, sorrow, grief, suffering, and distress, all of which are the suffering of the inner body and mind, so the scripture summarizes it as one suffering. Question: To which suffering do sorrow, grief, suffering, and distress belong? Answer: They all belong to the suffering encompassed by death. The 『Ten Bhumi Sutra』 says: 『At the time of separation by death, foolish people are greedy and attached, and the mind generates heat and vexation called sorrow, uttering sounds of weeping is grief, the interaction of the five senses is suffering, the interaction of the mind is sorrow, and the deepening of suffering is distress.』 The 『稻芉經』 (Dao Qian Jing) says: 『Recalling sad past events, words and sounds of sorrowful lament are called sorrow, continuous recollection of past events is called grief, painful events pressing upon oneself are called suffering, and being entangled and bound by afflictions is called distress.』 It is also because of the five desires and wealth that one suffers various sufferings. Second, explaining that suffering arises from external wealth and the five desires. Also, because of greed, attachment, and pursuit, one currently suffers various sufferings, which is the third suffering. The difference between this and what was said above is that the above explained that what is greedily attached to is trivial wealth, while now it distinguishes the pursuit (of significant wealth).

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事重，同是外物生苦，以貪有輕重為二也。「后受地獄」下，第二、明生報，則三途為三苦也。「若生天上」者，第三、辨后報三苦。謂貧窮困苦、愛別離苦、怨憎會苦，此三通人天，故《正法念經》說天亦有貧窮。

問：

何以判此為三報？

答：

凡貪著五欲必生三途，從三途方得生人天耳。

「如是等」下，第四、總結眾苦也。

問：

此九種苦云何配八苦耶？

答：

初現苦中生老病死即四苦也，五欲財利二種苦屬求不得苦，三途屬怨憎會苦，貧窮困苦亦屬求不得苦，次愛別離苦、怨憎會苦，如文說之。后總結諸苦是五盛陰苦也。

「眾生沒在其中歡喜遊戲」，第二、合上傷子未離也。「沒在其中」者，眾苦如海，眾生沒在苦海內也。「歡喜遊戲」謂于苦果上更起貪著，則是重造苦因也。合上「而諸子等於火宅內樂著嬉戲」。「不覺不知」者，前明貪愛、今辨愚癡，即癡愛也。「於此三界火宅東西馳走」者，自上已來見眾生受苦果、造苦因，今見其輪迴不息也。「雖遭大苦不以為患」者，上歡喜遊戲明不覺苦眾生不厭于苦，今明遭苦眾生亦不厭苦，則合上「火來逼身苦痛切已」也。「舍利弗！佛見此已」合第三救子不得譬。上有誡勸二門，大

【現代漢語翻譯】 現代漢語譯本：事情有輕重之分，同樣是由於外物而產生的痛苦，因為貪戀的程度有輕重之別，所以分為兩種。『后受地獄』以下，第二點，說明來世的果報，那麼三途（地獄、餓鬼、畜生）就是三種苦。『若生天上』，第三點，辨別來世果報的三種苦。指的是貧窮困苦、愛別離苦、怨憎會苦，這三種苦在人道和天道都存在，所以《正法念經》說天道也有貧窮。

問： 為什麼判斷這些是三種果報？

答： 凡是貪戀五欲（色、聲、香、味、觸）的人必定會墮入三途，從三途出來后才能有機會投生到人道或天道。

『如是等』以下，第四點，總結各種痛苦。

問： 這九種苦如何對應八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）呢？

答： 最初的現世苦中，生老病死就是四苦，五欲財利兩種苦屬於求不得苦，三途屬於怨憎會苦，貧窮困苦也屬於求不得苦，其次愛別離苦、怨憎會苦，就像經文所說的那樣。最後總結的諸苦是五盛陰苦（色受想行識熾盛所帶來的痛苦）。

『眾生沒在其中歡喜遊戲』，第二點，對應上文，說明眾生沉溺於痛苦之中而未能脫離。『沒在其中』指的是，各種痛苦就像大海一樣，眾生沉沒在苦海之中。『歡喜遊戲』指的是在痛苦的結果上更加產生貪戀，這就是在重複製造痛苦的原因。對應上文『而諸子等於火宅內樂著嬉戲』。『不覺不知』，前面說明貪愛，現在辨別愚癡，這就是癡愛。『於此三界火宅東西馳走』，從上面已經看到眾生承受痛苦的果報、製造痛苦的原因，現在看到他們輪迴不止。『雖遭大苦不以為患』，上面歡喜遊戲說明不覺悟的眾生不厭惡痛苦，現在說明遭受痛苦的眾生也不厭惡痛苦，這就對應上文『火來逼身苦痛切已』。『舍利弗！佛見此已』對應第三個譬喻，救子不得。上面有誡勸兩種方式，大

【English Translation】 English version: Matters have varying degrees of importance. Similarly, suffering arises from external objects, but it is differentiated into two types based on the intensity of attachment. 'Later to receive hell' below, secondly, it explains the retribution in the next life, where the three evil paths (hell, hungry ghosts, animals) are the three sufferings. 'If born in the heavens,' thirdly, it distinguishes the three sufferings of future retribution. These refer to the suffering of poverty and hardship, the suffering of separation from loved ones, and the suffering of encountering those one hates. These three sufferings exist in both the human and heavenly realms, so the Zhengfa Nianjing (Sutra on the Correct Contemplation of the Dharma) states that there is also poverty in the heavens.

Question: Why are these judged to be three retributions?

Answer: All who are attached to the five desires (form, sound, smell, taste, touch) will inevitably fall into the three evil paths. Only after emerging from the three evil paths can one have the opportunity to be reborn in the human or heavenly realms.

'Such as these' below, fourthly, it summarizes all sufferings.

Question: How do these nine sufferings correspond to the eight sufferings (birth, old age, sickness, death, separation from loved ones, encountering those one hates, not obtaining what one seeks, and the flourishing of the five aggregates)?

Answer: In the initial present suffering, birth, old age, sickness, and death are the four sufferings. The two sufferings of the five desires and wealth belong to the suffering of not obtaining what one seeks. The three evil paths belong to the suffering of encountering those one hates. The suffering of poverty and hardship also belongs to the suffering of not obtaining what one seeks. Next, the suffering of separation from loved ones and the suffering of encountering those one hates are as described in the text. The final summary of all sufferings is the suffering of the flourishing of the five aggregates (the suffering brought about by the intense activity of form, sensation, perception, volition, and consciousness).

'Living beings are immersed within it, delighting and playing,' secondly, corresponding to the above, it explains that living beings are immersed in suffering and have not escaped. 'Immersed within it' refers to the fact that various sufferings are like a great ocean, and living beings are submerged in the sea of suffering. 'Delighting and playing' refers to generating even more attachment to the results of suffering, which is to repeatedly create the causes of suffering. This corresponds to the above, 'But the children inside the burning house are happily playing and enjoying themselves.' 'Not aware, not knowing,' the previous section explained attachment, and now it distinguishes ignorance, which is ignorant love. 'Running east and west in this burning house of the three realms,' from above, we have seen living beings receiving the results of suffering and creating the causes of suffering, and now we see them endlessly transmigrating. 'Although encountering great suffering, they do not consider it a problem,' above, 'delighting and playing' explains that unenlightened living beings do not detest suffering, and now it explains that living beings who are experiencing suffering also do not detest suffering, which corresponds to the above, 'The fire comes close and the pain is intense.' 'Shariputra! The Buddha, having seen this,' corresponds to the third analogy, not being able to save the children. Above, there are two approaches: admonishment and encouragement, great.

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乘化眾生不得。今文總合二門，開之為二：初、總合誡勸二門；二、總明無機息化。所以約慈悲合誡勸者，合總譬嘆佛有樂無苦，合見火譬序眾生有苦無樂，合今第三譬明佛拔眾生苦與眾生樂，是以三章文勢相接也。「舍利弗！如來複作是念」下，第二、合無機息化。文有二句：初、明假設欲救，次、明物不能受。初有三句：前句明欲與實樂，神力合上衣裓，智慧力合上機案也。「舍于方便」者，第二句、明隱權也。「為諸眾生」下，第三句、欲說實也。「眾生不能以是得度」下，第二、明物不能受。前明有身苦故不能解佛慧，而為三界火宅所燒，有心苦故不能解佛慧也。

「如彼長者」下，第四，合三車救子得譬。上有四章：一、知子宿好譬；二、為說三車譬；三、諸子信受譬；四、明父見子免難歡喜。今具合之。上知子宿好有三：一、明不出為損；二、欲設出方便；三、知子宿好。今並不合之，直序一化始終三種法輪：初、明隱實，謂隱根本法輪；次、明起權，謂枝末法輪；三、明用權意，即收末歸本。閤中但合初二句，下別有合等賜大車，故此中不合，直明隱實、起權，生下說三乘之義也。

「為說三乘」下，第二、合正說三乘。就文為四：初、誡令勿樂生死；次、勸令速出三界；三、明保與不虛

【現代漢語翻譯】 現代漢語譯本 不能用乘化的方式度化眾生。現在將經文總合為二門：第一，總合誡勸二門；第二，總明無機息化。之所以將慈悲與誡勸合併，是因為總合了譬喻佛有樂無苦，總合了見火譬喻眾生有苦無樂，總合了現在第三個譬喻說明佛拔除眾生苦難並給予眾生快樂，因此這三章的文勢是相接的。「舍利弗（佛弟子名）！如來複作是念」以下，第二部分，總合無機息化。文中有兩句：首先，說明假設想要救度；其次，說明眾生不能接受。首先有三句：前一句說明想要給予真實的快樂，神力相當於上面的衣裓（古代裝小東西的袋子），智慧力相當於上面的機案（書桌）。「舍于方便」是第二句，說明隱藏權宜之法。「為諸眾生」以下，第三句，想要說真實之法。「眾生不能以是得度」以下，第二部分，說明眾生不能接受。前面說明因為有身體的痛苦所以不能理解佛的智慧，而被三界火宅所焚燒，因為有內心的痛苦所以不能理解佛的智慧。

「如彼長者」以下，第四部分，總合用三車救子的譬喻。上面有四章：第一，知子宿好譬喻；第二，為說三車譬喻；第三，諸子信受譬喻；第四，說明父親見到兒子脫離災難而歡喜。現在全部總合。上面知子宿好有三點：第一，說明不出來是損失；第二，想要設定出來的方便；第三，知道兒子宿世的愛好。現在並不總合這些，直接敘述一化始終的三種法輪（佛法）：首先，說明隱藏真實，指的是隱藏根本法輪；其次，說明興起權宜之法，指的是枝末法輪；第三，說明運用權宜之法的用意，就是收末歸本。總合中只總合前兩句，下面另外有總合平等賜予大車，所以這裡不總合，直接說明隱藏真實、興起權宜之法，是爲了引出下面說三乘（聲聞乘、緣覺乘、菩薩乘）的意義。

「為說三乘」以下，第二部分，總合正式宣說三乘。就文義分為四點：首先，告誡不要貪戀生死；其次，勸導迅速脫離三界；第三，說明保證給予真實不虛的利益。

【English Translation】 English version It is not possible to liberate sentient beings through transformation. Now, the text is summarized into two sections: first, a general combination of the sections on admonishment and exhortation; second, a general explanation of the cessation of transformation for those without the capacity. The reason for combining compassion with admonishment and exhortation is that it combines the metaphor of the Buddha having happiness without suffering, combines the metaphor of seeing the burning house representing sentient beings having suffering without happiness, and combines the current third metaphor illustrating the Buddha removing the suffering of sentient beings and giving them happiness. Therefore, the momentum of these three chapters is connected. Following 'Shariputra (one of the Buddha's disciples)! The Tathagata further thought,' the second part combines the cessation of transformation for those without the capacity. There are two sentences in the text: first, explaining the hypothetical desire to save; second, explaining that beings cannot receive. The first has three sentences: the previous sentence explains the desire to give true happiness, the divine power corresponds to the upper garment bag (an ancient bag for small items), and the power of wisdom corresponds to the upper desk. 'Abandoning expedient means' is the second sentence, explaining the concealment of expedient methods. 'For all sentient beings' below, the third sentence, is the desire to speak the truth. 'Sentient beings cannot be liberated by this' below, the second part, explains that beings cannot receive. The previous explanation states that because of the suffering of the body, they cannot understand the Buddha's wisdom and are burned by the burning house of the Three Realms; because of the suffering of the mind, they cannot understand the Buddha's wisdom.

Following 'Like that elder,' the fourth part combines the metaphor of saving the children with three carts. There are four chapters above: first, the metaphor of knowing the children's past inclinations; second, the metaphor of explaining the three carts; third, the metaphor of the children believing and accepting; fourth, explaining the father's joy upon seeing his children escape the disaster. Now, all are combined. Above, knowing the children's past inclinations has three points: first, explaining that not coming out is a loss; second, wanting to set up a means of coming out; third, knowing the children's past inclinations. Now, these are not combined; instead, it directly narrates the three turnings of the Dharma wheel (Buddha's teachings) from beginning to end: first, explaining the concealment of the truth, referring to the concealment of the fundamental Dharma wheel; second, explaining the arising of expedient means, referring to the branch-end Dharma wheel; third, explaining the intention of using expedient means, which is to gather the ends back to the root. In the combination, only the first two sentences are combined; below, there is a separate combination of equally bestowing the great cart, so it is not combined here, directly explaining the concealment of the truth and the arising of expedient means, in order to introduce the meaning of speaking of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) below.

Following 'Explaining the Three Vehicles,' the second part combines the formal proclamation of the Three Vehicles. In terms of the text, it is divided into four points: first, admonishing not to be attached to birth and death; second, exhorting to quickly escape the Three Realms; third, explaining the guarantee of giving true and unfailing benefits.

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；第四、稱歎三乘。此四即是次第相生，合上四譬者，初合第二示車處，第二合第三勸速令出，第三合第四保與不虛，第四合第一稱歎三車。所以法譬不同者，轉勢說法故也。「汝等速出三界」下，第二、勸速出。「我今為汝保任」下，第三、保與不虛也。「以是方便誘進眾生」者，疑者云：既稱保與不虛，后遂不得，即成虛妄。是故釋云：言保與者，蓋是方便誘進眾生耳。「復作是言」下，第四、稱歎三乘自在。「無系」者，凡夫為煩惱、業、苦三種所繫，令得脫之故云無系。「無所依求」者，心無所著名為無依，四智滿足稱無求也。「若有眾生內有智性」下，第三、合上三乘信受出宅譬。上譬中總明三乘出宅，今別合之則成三段也：「內有智性」者，則是內因也。「從佛世尊聞法信受」者，明外緣也。信受者因緣具足故云聞法信受也。「慇勤精進」者，前明信受、今辨修行也。「欲速出三界自求涅槃」者，明修行意也。修行有二意：一者、欲出三界，謂知苦斷集，二、自求涅槃，謂證滅修道也。「是名聲聞乘」者，總結小乘名也。「如彼諸子」者，舉譬帖之。此中正取涅槃以譬車，以聲聞人正為求涅槃故修道也。有人言：從初聞法信受舉外凡合也，慇勤精進明內凡也，欲速出三界明真聖也，是名聲聞乘辨無學。「

【現代漢語翻譯】 現代漢語譯本：第四，稱讚三乘（Sānyāna，即聲聞乘、緣覺乘和菩薩乘）。這四點是依次相生的，與前面的四個比喻相對應：第一點對應第二個比喻中指示車輛的地方，第二點對應第三個比喻中勸說盡快出來，第三點對應第四個比喻中保證給予真實不虛，第四點對應第一個比喻中稱讚三種車輛。之所以法說和比喻不同，是因為轉變說法的方式的緣故。『汝等速出三界』以下，是第二部分，勸說盡快出來。『我今為汝保任』以下，是第三部分，保證給予真實不虛。『以是方便誘進眾生』，有人懷疑說：既然保證給予真實不虛，後來卻得不到，那就成了虛妄。所以解釋說：所說的保證給予，實際上是方便誘導眾生而已。『復作是言』以下，是第四部分，稱讚三乘的自在。『無系』，凡夫被煩惱、業、苦三種束縛，使他們得以解脫，所以說無系。『無所依求』，心中沒有執著，稱為無依，四智（指成所作智、妙觀察智、平等性智、大圓鏡智）圓滿，稱為無求。『若有眾生內有智性』以下，是第三部分，對應前面三乘信受而出宅的比喻。前面的比喻中總括地說明三乘出宅，現在分別對應，就成了三個段落。『內有智性』，這是內在的因素。『從佛世尊聞法信受』，說明外在的因緣。信受是因緣具足，所以說聞法信受。『慇勤精進』，前面說明信受，現在辨別修行。『欲速出三界自求涅槃』，說明修行的意圖。修行有兩種意圖：一是想要出離三界，即瞭解苦、斷除集；二是自己尋求涅槃，即證得滅、修習道。『是名聲聞乘』，總結小乘的名稱。『如彼諸子』，舉出比喻來對應。這裡正是選取涅槃來比喻車輛，因為聲聞人正是爲了尋求涅槃而修道。有人說：從最初聞法信受，舉出外凡位來對應；慇勤精進，說明內凡位；想要快速出離三界，說明真聖位；『是名聲聞乘』，辨別無學位。

【English Translation】 English version: Fourth, praising the Three Vehicles (Sānyāna, namely Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). These four points arise in sequence, corresponding to the previous four parables: the first point corresponds to indicating the location of the vehicles in the second parable; the second corresponds to urging them to come out quickly in the third parable; the third corresponds to guaranteeing the giving of truth and non-emptiness in the fourth parable; and the fourth corresponds to praising the three vehicles in the first parable. The reason why the Dharma teaching and the parable are different is because of the change in the way of teaching. 『You should quickly leave the Three Realms』 below is the second part, urging them to come out quickly. 『I now guarantee it for you』 below is the third part, guaranteeing the giving of truth and non-emptiness. 『Using these expedient means to induce and advance sentient beings,』 someone doubts and says: Since it is guaranteed to be true and not empty, but later it cannot be obtained, then it becomes false. Therefore, it is explained that the so-called guarantee is actually just an expedient means to induce and advance sentient beings. 『Again, he made this statement』 below is the fourth part, praising the freedom of the Three Vehicles. 『Without bondage (Wu xi)』 means that ordinary people are bound by the three kinds of afflictions, karma, and suffering, so they are liberated, hence the term 『without bondage.』 『Without reliance or seeking (Wu suo yi qiu)』 means that the mind has no attachment, which is called 『without reliance,』 and the fulfillment of the Four Wisdoms (referring to the Wisdom of Accomplishing Activities, the Wisdom of Wonderful Observation, the Wisdom of Equality, and the Great Perfect Mirror Wisdom) is called 『without seeking.』 『If there are sentient beings with inner intelligence』 below is the third part, corresponding to the parable of the Three Vehicles believing and accepting and leaving the house. The previous parable generally explained the Three Vehicles leaving the house, and now corresponding to them separately, it becomes three sections. 『Inner intelligence』 is the internal factor. 『Hearing the Dharma and believing and accepting from the Buddha, the World Honored One』 explains the external conditions. Belief and acceptance are the fulfillment of conditions, so it is said that they hear the Dharma and believe and accept. 『Diligent and vigorous progress』 explains belief and acceptance earlier, and now distinguishes practice. 『Desiring to quickly leave the Three Realms and seek Nirvāṇa for oneself』 explains the intention of practice. There are two intentions in practice: one is to want to leave the Three Realms, that is, to understand suffering and cut off accumulation; the other is to seek Nirvāṇa for oneself, that is, to attain cessation and cultivate the path. 『This is called the Śrāvakayāna』 summarizes the name of the Small Vehicle. 『Like those children』 gives an example to correspond to it. Here, Nirvāṇa is precisely chosen to be compared to the vehicle, because Śrāvakas are precisely cultivating the path to seek Nirvāṇa. Some say that from the initial hearing of the Dharma and believing and accepting, the outer ordinary position is given to correspond to it; diligent and vigorous progress explains the inner ordinary position; wanting to quickly leave the Three Realms explains the true saint position; 『This is called the Śrāvakayāna』 distinguishes the position of no more learning.

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若有眾生」下，次合辟支佛乘，略不明內因。言「求自然慧」者，中乘人不正求涅槃，若求涅槃即與聲聞無異，故今舉求自然慧以合鹿車，欲異聲聞故也。「樂獨善寂」者，《俱舍論》明緣覺有二種：一、部行緣覺，謂有部黨眷屬，是小緣覺。二、犀角喻緣覺，則是獨覺名大緣覺，其人獨靜山間，即是今文樂獨善寂也。「深知諸法因緣」，此出所知之境，謂異聲聞但知四諦也。「若有眾生」下，次合大車譬也。「求一切智」謂空智也。「佛智」者，一切種智，謂有智也。一切智或時通於二乘，如《波若．三慧品》說「二乘名一切智，若是一切種智但在於佛」，故以佛名標一切種智也。「自然智」者，總明二種智任運能知空有二境，即是無功用智也。「無師智」者，前之三智並不從師得，故云無師智。此釋意出《攝大乘論》也。「如來知見力無所畏」者，上直明四智，今更辨四智，謂知見及力無所畏兩雙也。佛乘雖具眾德，以智為其宗，故廣明智也。「愍念安樂」下，前舉智慧門即是自德，今舉功德門謂化他德。大悲稱愍，大慈爲念，雙標二門也。安樂與利益異者，與樂果為安樂，與善因為利益，釋大慈德也。「度脫一切」者，釋大悲德。度苦脫集，對上大慈亦有二意也。「是名大乘」者，總結功德智慧自行化他為大乘

【現代漢語翻譯】 現代漢語譯本： 『若有眾生』之後，接下來是辟支佛乘（Pratyekabuddha-yana，獨覺乘），這裡略去了對內因的闡述。說到『求自然慧』，這是指中乘（Madhyama-yana）之人不直接追求涅槃（Nirvana），如果追求涅槃就與聲聞（Sravaka）沒有區別了，所以這裡提出追求自然慧來對應鹿車（象徵小乘），是爲了區別于聲聞。『樂獨善寂』，《俱舍論》（Abhidharmakosa）中說明緣覺（Pratyekabuddha）有兩種：一是部行緣覺，指有部眾眷屬，是小緣覺；二是犀角喻緣覺，是獨覺，稱為大緣覺，這種人獨自在山間清修，就是文中所說的樂於獨自修行，止息煩惱。『深知諸法因緣』，這是指出他們所知的境界，與聲聞只知四諦（catvāri āryasatyāni）不同。『若有眾生』之後，接下來對應大車的比喻。『求一切智』指的是空智（sunyata-jnana）。『佛智』，指的是一切種智（sarvākārajñāna），也就是有智。一切智有時也通用於二乘，如《波若．三慧品》（Prajnaparamita）中說『二乘名為一切智，而一切種智只屬於佛』，所以用佛的名號來標明一切種智。『自然智』，總括說明這兩種智慧能夠任運地了知空有二境，也就是無功用智（anabhogajnana）。『無師智』，前面的三種智慧都不是從老師那裡學來的，所以說是無師智。這個解釋出自《攝大乘論》（Mahāyānasaṃgraha）。『如來知見力無所畏』，上面只是說明了四智，現在進一步辨析四智，即知見和力無所畏這兩對。佛乘雖然具備各種功德，但以智慧為根本，所以廣泛地闡明智慧。『愍念安樂』之後，前面舉出智慧門，這是自德，現在舉出功德門，這是化他德。大悲稱為愍，大慈稱爲念，同時標明慈悲二門。安樂與利益不同，給予快樂的結果是安樂，給予善良的因是利益，這是解釋大慈的功德。『度脫一切』，這是解釋大悲的功德。度脫苦和集，與上面的大慈也有兩種含義。『是名大乘』，總結功德智慧，自行化他，這就是大乘（Mahāyāna）。

【English Translation】 English version: Following 'If there are sentient beings,' next comes the Pratyekabuddha-yana (Solitary Buddha Vehicle), which briefly omits the internal causes. The phrase 'seeking natural wisdom' refers to those in the Madhyama-yana (Middle Vehicle) who do not directly seek Nirvana; if they sought Nirvana, they would be no different from Sravakas (Hearers). Therefore, the mention of seeking natural wisdom here to correspond to the deer cart (symbolizing the Hinayana) is to differentiate it from the Sravakas. 'Delighting in solitude and tranquility,' the Abhidharmakosa (Treasury of Higher Knowledge) explains that there are two types of Pratyekabuddhas: first, those who travel in groups, having retinues, who are lesser Pratyekabuddhas; second, those likened to rhinoceros horns, who are solitary and called great Pratyekabuddhas, dwelling alone in the mountains, which is what the text refers to as delighting in solitude and tranquility. 'Deeply knowing the causes and conditions of all dharmas' indicates the realm of their knowledge, differing from Sravakas who only know the Four Noble Truths (catvāri āryasatyāni). Following 'If there are sentient beings,' next corresponds to the metaphor of the great cart. 'Seeking all-knowing wisdom' refers to emptiness wisdom (sunyata-jnana). 'Buddha wisdom' refers to all-knowing wisdom (sarvākārajñāna), which is having wisdom. All-knowing wisdom sometimes applies to the Two Vehicles, as the Prajnaparamita (Perfection of Wisdom) states, 'The Two Vehicles are called all-knowing wisdom, but all-knowing wisdom belongs only to the Buddha,' hence the use of the Buddha's name to denote all-knowing wisdom. 'Natural wisdom' generally explains that these two types of wisdom can effortlessly know the two realms of emptiness and existence, which is effortless wisdom (anabhogajnana). 'Wisdom without a teacher' means that the preceding three types of wisdom are not obtained from a teacher, hence they are called wisdom without a teacher. This explanation comes from the Mahāyānasaṃgraha (Compendium of the Mahayana). 'The Tathagata's knowledge, vision, power, and fearlessness' – above, only the four wisdoms were explained; now, the four wisdoms are further distinguished, namely knowledge and vision, and power and fearlessness. Although the Buddha Vehicle possesses various virtues, it is rooted in wisdom, hence the extensive explanation of wisdom. Following 'Having compassion and bestowing peace and happiness,' the wisdom gate was mentioned earlier, which is self-benefit; now, the merit gate is mentioned, which is benefiting others. Great compassion is called compassion, and great loving-kindness is called bestowing, simultaneously marking the two gates of compassion and loving-kindness. Peace and happiness differ from benefit; giving the result of happiness is peace and happiness, and giving the cause of goodness is benefit, which explains the merit of great loving-kindness. 'Delivering and liberating all' explains the merit of great compassion. Delivering from suffering and liberating from accumulation also have two meanings corresponding to the great loving-kindness above. 'This is called the Mahāyāna (Great Vehicle),' summarizing merit, wisdom, self-benefit, and benefiting others, this is the Mahāyāna.

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體也。「菩薩求此乘故名為摩訶薩」者，上明法大、今辨人大，以求大果法故名大人，從果法立名也。

「如彼長者」下，合上第四、見子免難譬，但文轉勢與上不同，宜開二別：初、雙標二譬；次、雙合二譬。此二是小終大始，義相關故雙牒合之。出三界成無學為小終也，一乘機發賜大乘為大始也。「如來亦復如是」下，雙合兩譬：初合見子免難。「如來爾時」下，第五、合等賜大車。上有三章：一、索車；二、賜車；三、得車歡喜。今不合初后，但合等賜。以上見子免難則是見大機發，故今明等賜義。譬中明索車不辨機發，今明機發不辨索車，互現文。上等賜大車有二：初、開二章門；次、釋二章門。今合釋等賜及大車二義，則是譬開而法說合，蓋是轉勢不同，互現明義也。就文為二：初、就大涅槃合等賜與大車，次、就眾德合等賜與大車。就初，五句：第一句、明多有法寶，「是諸眾生」下，第二句、明皆是吾子。「等與大乘」下，第三句、正明等賜。「不令有人獨得滅度」下，第四句，明不應不等。「皆以如來滅度而滅度之」下，第五句、正明等賜。「皆以」之言即是合等賜，「如來滅度」合彼大車。所以前舉大涅槃合大車者，二乘正宗小滅故，今用大滅以代小滅故。又上見滅小苦故與其小滅，今滅大

【現代漢語翻譯】 現代漢語譯本： 『體也。菩薩求此乘故名為摩訶薩（Mahasattva，大菩薩）』，前面說明了法大，現在辨明人大，因為求取大果之法，所以稱為大人，這是從果法來立名的。

『如彼長者』以下，是總合前面的第四個譬喻，即見子免難的譬喻，但文辭的轉折和氣勢與前面不同，應該分開為兩個部分：首先，是雙重標示兩個譬喻；其次，是雙重合釋兩個譬喻。這兩種情況都是小乘的結束和大乘的開始，因為意義相關，所以雙重地並列合釋它們。出離三界，成就無學果位，是小乘的結束；一乘的根機萌發，賜予大乘，是大乘的開始。『如來亦復如是』以下，是雙重合釋兩個譬喻：首先，是合釋見子免難的譬喻。『如來爾時』以下，是第五個譬喻，合釋平等賜予大車的譬喻。前面有三個章節：一、索要車子；二、賜予車子；三、得到車子后歡喜。現在不合釋最初和最後的部分，只合釋平等賜予的部分。以上見子免難，就是見到大乘的根機萌發，所以現在說明平等賜予的意義。譬喻中說明索要車子，沒有辨明根機萌發；現在說明根機萌發，沒有辨明索要車子，這是互相顯現文義。前面平等賜予大車有兩點：首先，是開啟兩個章節的門徑；其次，是解釋兩個章節的門徑。現在合釋平等賜予和大車兩種意義，這就是譬喻展開而法說合攏，大概是轉折氣勢不同，互相顯現意義。就文義而言，分為兩個部分：首先，就大涅槃（Mahaparinirvana，大般涅槃）合釋平等賜予和大車；其次，就眾德合釋平等賜予和大車。就第一個部分而言，有五句話：第一句，說明有很多法寶，『是諸眾生』以下，第二句，說明他們都是我的孩子。『等與大乘』以下，第三句，正是說明平等賜予。『不令有人獨得滅度』以下，第四句，說明不應該不平等。『皆以如來滅度而滅度之』以下，第五句，正是說明平等賜予。『皆以』這兩個字就是合釋平等賜予，『如來滅度』合釋那個大車。所以前面舉出大涅槃合釋大車，是因為二乘的正宗是小滅，現在用大滅來代替小滅的緣故。又前面見到滅除小苦，所以給予他們小滅，現在滅除大苦。

【English Translation】 English version: 『It is the substance. Because Bodhisattvas seek this vehicle, they are called Mahasattvas (great beings).』 The previous section explained the greatness of the Dharma; now it distinguishes the greatness of the person. Because they seek the Dharma of great fruition, they are called great beings, a name established from the fruition of the Dharma.

『Like that elder』 below, it combines the fourth analogy from above, the analogy of escaping difficulty by seeing the children, but the shift in the text's momentum is different from above, so it is appropriate to open two separate sections: first, double-labeling the two analogies; second, double-combining the two analogies. These two are the end of the small and the beginning of the great, and because the meanings are related, they are doubly stated and combined. Leaving the Three Realms and achieving the state of no-more-learning is the end of the small; the arising of the One Vehicle's potential and the bestowal of the Great Vehicle is the beginning of the great. 『The Tathagata is also thus』 below, doubly combines the two analogies: first, combining the analogy of escaping difficulty by seeing the children. 『The Tathagata at that time』 below, is the fifth analogy, combining the analogy of equally bestowing the great carriage. Above, there are three chapters: 1. Requesting the carriage; 2. Bestowing the carriage; 3. Rejoicing upon obtaining the carriage. Now, it does not combine the beginning and the end, but only combines the equal bestowal. The above seeing the children escape difficulty is seeing the arising of the great potential, so now it explains the meaning of equal bestowal. The analogy explains requesting the carriage without distinguishing the arising of the potential; now it explains the arising of the potential without distinguishing requesting the carriage, mutually revealing the meaning of the text. The above equal bestowal of the great carriage has two points: first, opening the gateway to the two chapters; second, explaining the gateway to the two chapters. Now, it combines the explanation of equal bestowal and the two meanings of the great carriage, which is the analogy unfolding while the Dharma teaching converges, probably due to the different shifts in momentum, mutually revealing the meaning. In terms of the text, it is divided into two parts: first, combining equal bestowal and the great carriage in terms of the Great Nirvana (Mahaparinirvana); second, combining equal bestowal and the great carriage in terms of the multitude of virtues. In the first part, there are five sentences: the first sentence explains that there are many Dharma treasures, 『These beings』 below, the second sentence explains that they are all my children. 『Equally giving the Great Vehicle』 below, the third sentence precisely explains equal bestowal. 『Not allowing anyone to attain liberation alone』 below, the fourth sentence explains that it should not be unequal. 『All attain liberation through the Tathagata's liberation』 below, the fifth sentence precisely explains equal bestowal. The words 『all attain』 combine equal bestowal, and 『the Tathagata's liberation』 combines that great carriage. Therefore, the previous mention of the Great Nirvana combining the great carriage is because the orthodox teaching of the Two Vehicles is small extinction, so now the great extinction is used to replace the small extinction. Also, previously seeing the extinction of small suffering, they were given small extinction; now, extinguishing great suffering.

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苦名如來滅度也。「是諸眾生」下，第二、舉眾德以合大車。「悉與」之言合等賜也。「諸佛禪定」合大車也。前即是果果合大車，今用果義合於大車，果果謂累無不盡，果謂德無不圓，斯二既圓，總收眾義，故略舉以合大車。又上是滅大苦，今是與大樂。「皆是一相一種」者，顯彰為相，種別為種，今明外無三乘異相故云一相，內無三乘異體故云一種。「如彼長者」下，合第六、不虛譬，初牒前譬，次合之。「但不盡能受」者，明佛非不能授，但眾生不盡能受。此據昔三乘眾生，唯菩薩能受大，二乘人不能受大，是故於一佛乘分別說三也。「以是因緣」下，此文有二義故來，一者、近接「不盡能受」文生，以不能盡受一乘，故於一佛乘分別說三。二者、遠酬上身子請，上請願說其因緣，今說六譬始終因緣已竟，故結酬之也。

就偈凡有百六十五行，還頌前二段：第一、頌上正云酬請說；第二、「以是因緣十方諦求」頌上第二結酬身子請。初文亦二：前頌開譬，次頌合譬。上譬說有六，今但頌五。不虛譬是身子領解，今不頌之。頌餘五譬即為五段：初、三十三行，頌總譬；次、三行，頌見火譬；次、五行，頌救子不得譬；次、十二行半，頌救子得譬；次、十二行，頌等賜大車譬。

上總譬有六義，今不頌

【現代漢語翻譯】 現代漢語譯本： 『苦名如來滅度也』。『是諸眾生』下，第二、舉眾德以合大車。『悉與』之言合等賜也。『諸佛禪定』合大車也。前即是果果合大車，今用果義合於大車，果果謂累無不盡，果謂德無不圓，斯二既圓，總收眾義，故略舉以合大車。又上是滅大苦，今是與大樂。『皆是一相一種』者，顯彰為相，種別為種，今明外無三乘異相故云一相，內無三乘異體故云一種。『如彼長者』下，合第六、不虛譬，初牒前譬，次合之。『但不盡能受』者，明佛非不能授，但眾生不盡能受。此據昔三乘眾生，唯菩薩能受大，二乘人不能受大，是故於一佛乘分別說三也。『以是因緣』下，此文有二義故來，一者、近接『不盡能受』文生，以不能盡受一乘，故於一佛乘分別說三。二者、遠酬上身子（Śāriputra）請，上說其因緣，今說六譬始終因緣已竟，故結酬之也。 就偈凡有百六十五行，還頌前二段：第一、頌上正云酬請說；第二、『以是因緣十方諦求』頌上第二結酬身子（Śāriputra）請。初文亦二：前頌開譬，次頌合譬。上譬說有六，今但頌五。不虛譬是身子（Śāriputra）領解，今不頌之。頌餘五譬即為五段：初、三十三行，頌總譬；次、三行，頌見火譬；次、五行，頌救子不得譬；次、十二行半，頌救子得譬；次、十二行，頌等賜大車譬。 上總譬有六義，今不頌。

【English Translation】 English version: 'The extinction of the Tathāgata (如來) named Suffering's End.' Following 'These beings,' secondly, it combines the multitude of virtues to match the great cart. The words 'bestow all' correspond to equal bestowal. 'The dhyāna (禪定) of all Buddhas' corresponds to the great cart. Previously, it was the fruit of the fruit matching the great cart; now, it uses the meaning of the fruit to match the great cart. 'Fruit of the fruit' means that no accumulation is not exhausted; 'fruit' means that no virtue is not complete. Since these two are complete, they encompass all meanings, so they are briefly mentioned to match the great cart. Moreover, above it was extinguishing great suffering; now, it is bestowing great joy. 'All are one form, one kind' means that 'form' is manifested as form, and 'kind' is distinguished as kind. Now, it clarifies that there are no different forms of the Three Vehicles externally, hence it is called 'one form'; internally, there are no different entities of the Three Vehicles, hence it is called 'one kind.' Following 'Like that elder,' it combines the sixth, the not-false parable, first repeating the previous parable, then combining it. 'But not all can receive' clarifies that the Buddha is not unable to bestow, but not all beings can receive. This is based on the beings of the Three Vehicles in the past, where only Bodhisattvas (菩薩) could receive the great, while those of the Two Vehicles could not receive the great. Therefore, within the One Buddha Vehicle, three are separately spoken. Following 'Because of this cause,' this passage comes because of two meanings: first, it closely follows the passage 'not all can receive,' because not all can fully receive the One Vehicle, therefore three are separately spoken within the One Buddha Vehicle. Second, it remotely responds to Śāriputra's (身子) request above. Above, it explained the causes and conditions; now, it has finished explaining the causes and conditions of the six parables from beginning to end, so it concludes the response. Regarding the verses, there are a total of one hundred and sixty-five lines, which still praise the previous two sections: first, praising the above, which correctly states the response to the request; second, 'Because of this cause, seeking truthfully in the ten directions' praises the second conclusion to Śāriputra's (身子) request above. The first section also has two parts: first, praising the opening of the parable; second, praising the combination of the parable. Above, six parables were spoken; now, only five are praised. The not-false parable is Śāriputra's (身子) understanding, so it is not praised now. Praising the remaining five parables is divided into five sections: first, thirty-three lines, praising the general parable; second, three lines, praising the parable of seeing the fire; third, five lines, praising the parable of not being able to save the children; fourth, twelve and a half lines, praising the parable of being able to save the children; fifth, twelve lines, praising the parable of equally bestowing the great cart. Above, the general parable has six meanings, which are not praised now.

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一門及三十子，但頌化主、化處、五百人及化意，頌此四義轉勢說法，宜開文為六：一、明宅主；二、序宅相；三、明宅中之人；四、辨宅有毒害；五、明宅有火災；六、總結宅過患。宅主者，所謂佛也。宅相者，三界無常、無我、不凈也。宅中人者，五道眾生也。宅有毒害者，三界煩惱能害法身慧命也。宅有火災者，三界諸苦燒眾生也。總結過患者，具上諸惡，則三界是大過患，令物厭之而求出也。

問：

何故不頌一門及三十子耶？

答：

三十子是求出之人，一門者出火宅之處，今此六義皆序三界過患，明眾生淪沒其中，故不頌之也。回一門及三十子置后見火譬及救子不得譬兼頌之。所以然者，佛合六譬大開二章，合總譬明三界過患義，合後五譬並明出離義，以義類相從故開此二也。

「譬如長者」下，此第一、明宅主，頌上化主也。長行明化主為正，故須廣說，長行既廣，故偈即略之也。「有一大宅」，第二、序宅相，則頌上第二、化處。所言「有一大宅」者，上明化處有四：謂國、邑、聚、落。今且就一方三界為言，故言一也。三界是眾生所居，佛為化主，有屬佛義，故言有也。大宅者，即上其家廣大義也。「其宅久故」，廣序宅相。長行既略，偈則廣之。三界是無常朽敗

【現代漢語翻譯】 現代漢語譯本：一門和三十個孩子，只是爲了讚頌化主（轉化之主，指佛）、化處（轉化之處，指三界）、五百人和化意（轉化的意圖），讚頌這四種意義是爲了轉變情勢說法，適宜將經文展開為六個部分：第一，闡明宅主；第二，敘述宅相；第三，闡明宅中的人；第四，辨別宅中的毒害；第五，闡明宅中的火災；第六，總結宅的過患。宅主，就是指佛。宅相，就是指三界是無常、無我、不凈的。宅中的人，就是指五道眾生。宅中的毒害，就是指三界的煩惱能夠損害法身慧命。宅中的火災，就是指三界的諸苦焚燒眾生。總結過患，具備以上各種惡事，那麼三界就是大的過患，使眾生厭惡它而尋求出離。

問：

為什麼不讚頌一門和三十個孩子呢？

答：

三十個孩子是尋求出離的人，一門是出離火宅的地方，現在這六種意義都是敘述三界的過患，闡明眾生沉淪在其中，所以不讚頌他們。將一門和三十個孩子放在後面，在見到火譬喻以及救子不得的譬喻時一併讚頌。之所以這樣，是因為佛結合六個譬喻，大開二章，結合總的譬喻闡明三界的過患之義，結合後面的五個譬喻一併闡明出離之義，因為意義類別相近，所以展開這兩章。

『譬如長者』以下，這是第一，闡明宅主，讚頌上面的化主。長行闡明化主是主要的，所以需要詳細解說，長行既然詳細，所以偈頌就簡略了。『有一大宅』，第二，敘述宅相，那麼讚頌上面的第二，化處。所說的『有一大宅』，上面闡明化處有四種：就是指國、邑、聚、落。現在且就一方三界來說，所以說『一』。三界是眾生所居住的地方，佛是化主，有歸屬於佛的意義，所以說『有』。大宅，就是指上面所說的其家廣大的意義。『其宅久故』，廣泛地敘述宅相。長行既然簡略，偈頌就詳細了。三界是無常朽敗的

【English Translation】 English version: The one gate and thirty children, are only to praise the transformation master (the master of transformation, referring to the Buddha), the place of transformation (referring to the Three Realms), the five hundred people, and the intention of transformation (the intention of transformation). Praising these four meanings is to shift the situation and expound the Dharma. It is appropriate to unfold the text into six parts: First, clarify the householder; second, describe the characteristics of the house; third, clarify the people in the house; fourth, distinguish the poisons in the house; fifth, clarify the fire disaster in the house; sixth, summarize the faults of the house. The householder is the so-called Buddha. The characteristics of the house are that the Three Realms are impermanent, without self, and impure. The people in the house are the sentient beings in the five realms. The poisons in the house are the afflictions of the Three Realms that can harm the Dharma body and wisdom life. The fire disaster in the house is that the sufferings of the Three Realms burn sentient beings. Summarizing the faults, possessing all the above evils, then the Three Realms are a great fault, causing beings to detest it and seek liberation.

Question:

Why not praise the one gate and thirty children?

Answer:

The thirty children are those who seek liberation, and the one gate is the place to escape the burning house. Now these six meanings all describe the faults of the Three Realms, clarifying that sentient beings are sinking within them, so they are not praised. Put the one gate and thirty children later, and praise them together when seeing the parable of the fire and the parable of not being able to save the children. The reason for this is that the Buddha combines six parables, greatly opening two chapters, combining the general parable to clarify the meaning of the faults of the Three Realms, and combining the latter five parables to clarify the meaning of liberation, because the meanings are similar, so these two chapters are unfolded.

『For example, an elder』 below, this is the first, clarifying the householder, praising the above-mentioned transformation master. The prose clarifies that the transformation master is the main thing, so it needs to be explained in detail. Since the prose is detailed, the verse is brief. 『There is a large house』, second, describing the characteristics of the house, then praising the above-mentioned second, the place of transformation. What is said 『There is a large house』, the above clarifies that there are four places of transformation: namely, countries, towns, villages, and settlements. Now, let's talk about the Three Realms in one direction, so it is said 『one』. The Three Realms are where sentient beings live, and the Buddha is the transformation master, which has the meaning of belonging to the Buddha, so it is said 『there is』. The large house refers to the meaning of the vastness of the house mentioned above. 『The house is old』, extensively describing the characteristics of the house. Since the prose is brief, the verse is detailed. The Three Realms are impermanent and decaying.

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之物，稱為久故。一時無常故言「頓蔽」，蔽由敗也。「堂舍高危」，上總序宅相，今別明也。就文為三：第一、作三界無常譬；第二、作三界無我譬；第三、作三界不凈譬。下別有火起，以譬苦故不明苦譬。堂者如上釋之，六道眾生共聚三界之內故稱為堂。前名為閣今轉稱舍者，凡有二義：上辨三界升沉不同故稱為閣，今明為物所棲目之為舍。二者、三界轉回升墜不定，或生上界或在地獄，故不專守定名也。三界之法重累故稱為高，而六道果報非安穩法故云危也。又天堂與地獄相對門，故高處必危，如《智度論》云「譬群羊肥者前死也」。「柱根摧朽」者，上總明三界無常，今別明無常也。柱根持一舍之本，命根持一身之主，故《大品》云「如人命根在故余根在，命根若滅余根盡滅」，是故前辨命根。唸唸損滅為摧朽也。「樑棟傾斜」者，此明心法無常，如前釋也。以識無定形、生滅如幻為傾斜也。「基陛頹毀」者，以三種業為三界基陛。如《大品》云「罪業因緣故三惡道中生，福業因緣故欲界人天中生，無動業因緣故色、無色界中生」，故知三業為三界基陛。行業漸盡為頹毀也。「墻壁圮坼」者，「柱根」辨非色非心無常，「樑棟」明心法無常，今明色法無常。前二無常相隱故略說之，色法無常相顯宜廣明也。外

【現代漢語翻譯】 現代漢語譯本 這些東西，被稱為陳舊的。一時的無常，所以說『頓蔽』，『蔽』是因為敗壞。『堂舍高危』，上面是總的敘述宅相，現在分別說明。就文義來說分為三部分：第一，用三界無常來作比喻；第二，用三界無我來作比喻；第三，用三界不凈來作比喻。下面另外有火起，用來比喻苦，所以不說明苦的比喻。『堂』的解釋如上文，六道眾生共同聚集在三界之內，所以稱為『堂』。前面稱為『閣』現在轉而稱為『舍』，大概有兩個含義：上面辨別三界升沉不同，所以稱為『閣』，現在說明是萬物所棲息的地方，稱之為『舍』。二是，三界轉回升墜不定，或者生於上界或者處於地獄，所以不專門守著固定的名稱。三界的法重重累積，所以稱為『高』，而六道的果報不是安穩的法，所以說『危』。而且天堂與地獄相對而立，所以高處必定危險，如《智度論》（Mahāprajñāpāramitāśāstra）所說『譬如羊群中肥壯的先死』。『柱根摧朽』，上面是總的說明三界無常，現在分別說明無常。柱根是支撐房屋的根本，命根是維持身體的主宰，所以《大品》（Mahāprajñāpāramitā Sūtra）說『如人的命根存在所以其餘的根存在，命根如果滅亡其餘的根全部滅亡』，因此前面辨別命根。唸唸損減消滅叫做摧朽。『樑棟傾斜』，這是說明心法無常，如前面的解釋。因為識沒有固定的形狀，生滅如幻，所以是傾斜。『基陛頹毀』，用三種業作為三界的基陛。如《大品》（Mahāprajñāpāramitā Sūtra）所說『罪業的因緣所以在三惡道中產生，福業的因緣所以在欲界人天中產生，無動業的因緣所以在色界、無色界中產生』，所以知道三業是三界的基陛。行業漸漸窮盡叫做頹毀。『墻壁圮坼』，『柱根』辨別非色非心的無常，『樑棟』說明心法無常，現在說明色法無常。前面兩種無常的相狀隱晦所以簡略地說，色法無常的相狀明顯所以應該廣泛說明。外

【English Translation】 English version These things are called 'old and worn'. Because of momentary impermanence, it is said 'sudden obscuration', 'obscuration' because of decay. 'Halls and houses are high and dangerous'; the above is a general introduction to the characteristics of dwellings, now explained separately. In terms of the text, it is divided into three parts: first, using the impermanence of the Three Realms as a metaphor; second, using the non-self of the Three Realms as a metaphor; third, using the impurity of the Three Realms as a metaphor. Below, there is also the arising of fire, used as a metaphor for suffering, so the metaphor for suffering is not explained. 'Hall' is explained as above, the beings of the Six Realms gather together within the Three Realms, so it is called 'hall'. Previously called 'pavilion' and now called 'house', there are roughly two meanings: above, it distinguishes the different ascents and descents of the Three Realms, so it is called 'pavilion'; now it explains that it is a place where things dwell, and it is called 'house'. Second, the Three Realms revolve, ascend, and descend uncertainly, either born in the upper realms or located in the lower realms, so they do not specifically adhere to a fixed name. The laws of the Three Realms are heavily accumulated, so they are called 'high', and the karmic rewards of the Six Realms are not stable laws, so it is said 'dangerous'. Moreover, heaven and hell stand opposite each other, so high places must be dangerous, as the Mahāprajñāpāramitāśāstra (智度論) says, 'Like the fat sheep in a flock that die first'. 'Pillar roots are destroyed and decayed'; the above is a general explanation of the impermanence of the Three Realms, now explaining impermanence separately. Pillar roots support the foundation of a house, and the life-root supports the master of a body, so the Mahāprajñāpāramitā Sūtra (大品) says, 'If a person's life-root exists, then the other roots exist; if the life-root is extinguished, then all the other roots are extinguished', therefore, the life-root is distinguished first. Momentary diminishing and extinction is called destruction and decay. 'Beams and ridges are tilted'; this explains the impermanence of mental phenomena, as explained earlier. Because consciousness has no fixed shape and arises and ceases like an illusion, it is tilted. 'Foundations and steps are collapsing and ruined'; use the three types of karma as the foundations of the Three Realms. As the Mahāprajñāpāramitā Sūtra (大品) says, 'Due to the causes and conditions of sinful karma, one is born in the three evil realms; due to the causes and conditions of meritorious karma, one is born in the human and heavenly realms of the desire realm; due to the causes and conditions of non-moving karma, one is born in the form and formless realms', therefore, it is known that the three karmas are the foundations of the Three Realms. The gradual exhaustion of karmic actions is called collapse and ruin. 'Walls are crumbling and cracked'; 'pillar roots' distinguish the impermanence of non-form and non-mind, 'beams and ridges' explain the impermanence of mental phenomena, now explaining the impermanence of form phenomena. The appearances of the first two types of impermanence are obscure, so they are briefly explained; the appearance of the impermanence of form phenomena is obvious, so it should be explained extensively. Outer

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四大如墻，內四大如壁，四大性相違反如圮坼。圮者毀也。坼者裂也。「泥塗陀落」者，泥塗者四微也。《毗曇》則四微與四大常俱，故四大造四微。《成論》則四微成四大，如泥塗成於墻壁。今謂四微亦無常，故稱陀落。又細無常如圮坼，粗無常如褫落。褫者頹褫，落者墜落。「覆苫亂墜」者，蓋屋之物或瓦或茅，今正以茅覆舍故稱苫也。眾生以薄皮裹於一身，如脆茅蓋於一舍。亂墜者，聊亂墜落也。即皮緩面皺齒疏形竭之貌也。「椽梠差脫」者，意根為棟，身根為梠，眼等四根為椽，椽之所依，上即釘之著棟，下又協之在梠，二根為主、四根依附，有像之也。差脫者，諸根為用互相資持，乃至其衰朽資持之力微弱，義言差脫。故經言「少年去死遠生近，故六根皆明；老年去生遠死近，故六根皆闇也」。

「周障屈曲」者，上來明五陰六根皆是無常，謂無常觀也。今序宅敧側不正之貌，明無我觀也。喻如老病死將至，四支百體不得自在，如舍敧側不得周正，以顯無我也。

「雜穢充遍」者，第三、明不凈觀也。有人言：從「有一大宅」至「而復頓弊」，總序三界無常也。從「堂舍高危」以下，別序五陰四大無常也。「堂舍」者總明五陰是眾生所棲，是故經云「五陰舍宅觀悉空寂」；「柱根」以下別明五

【現代漢語翻譯】 現代漢語譯本 『四大如墻，內四大如壁，四大性相違反如圮坼』，這裡的『圮』是毀壞的意思，『坼』是裂開的意思。 『泥塗陀落』，『泥塗』指的是四微（組成物質的基本微粒）。《毗曇》（佛教論書名）認為四微與四大（地、水、火、風）總是同時存在，所以四大產生四微。《成論》（佛教論書名）則認為四微構成四大，就像泥土構成墻壁一樣。現在說四微也是無常的，所以稱為『陀落』。又細微的無常就像崩壞裂開，粗大的無常就像脫落。『褫』是頹廢脫落，『落』是墜落。 『覆苫亂墜』，蓋房子的東西，有的是瓦，有的是茅草，現在正是用茅草蓋房子，所以稱為『苫』。眾生用薄薄的面板包裹著身體，就像用脆弱的茅草蓋著房子。『亂墜』是散亂墜落的意思，就是面板鬆弛、面容憔悴、牙齒稀疏、形體衰竭的樣子。 『椽梠差脫』，意根（意識的根源）是棟樑，身根（身體的根源）是檁條，眼等四根（眼、耳、鼻、舌）是椽子，椽子所依靠的，上面是用釘子固定在棟樑上，下面又與檁條相連線，棟樑和檁條是主要的，四根是依附的，這是有形象的比喻。『差脫』是說，諸根發揮作用互相資助，乃至衰老朽壞，資助的力量微弱，就說是『差脫』。所以經書上說：『少年離死亡遠，離生存近，所以六根（眼、耳、鼻、舌、身、意）都很明亮；老年離生存遠，離死亡近，所以六根都很昏暗』。 『周障屈曲』，上面說明五陰（色、受、想、行、識）、六根都是無常的，這是說無常觀。現在描述房屋傾斜不正的樣子，說明無我觀。比喻就像衰老、疾病、死亡將要到來，四肢百骸不能夠自在，就像房屋傾斜不正不能夠周正一樣，以此來顯示無我。 『雜穢充遍』，第三，說明不凈觀。有人說：從『有一大宅』到『而復頓弊』，總的來說是描述三界（欲界、色界、無色界）的無常。從『堂舍高危』以下，分別描述五陰、四大的無常。『堂舍』總的說明五陰是眾生所居住的地方，所以經書上說『五陰舍宅觀悉空寂』；『柱根』以下分別說明五陰。

【English Translation】 English version 'The four great elements are like a wall, the inner four great elements are like a partition, and the nature and characteristics of the four great elements contradict each other, like collapsing and cracking.' Here, 'collapsing' means destruction, and 'cracking' means splitting. 'Mud plaster falling off,' 'mud plaster' refers to the four subtle elements (the basic particles that make up matter). The Abhidhamma (a Buddhist treatise) believes that the four subtle elements always exist simultaneously with the four great elements (earth, water, fire, and wind), so the four great elements produce the four subtle elements. The Satyasiddhi Shastra (a Buddhist treatise) believes that the four subtle elements constitute the four great elements, just as mud forms walls. Now it is said that the four subtle elements are also impermanent, so they are called 'falling off.' Furthermore, subtle impermanence is like collapsing and cracking, and coarse impermanence is like shedding. 'Shedding' means decaying and falling off, and 'falling' means dropping. 'The thatched roof falls in disarray,' the materials for covering the house are either tiles or thatch. Now, it is thatch that is used to cover the house, so it is called 'thatch.' Sentient beings are wrapped in thin skin, like a fragile thatched roof covering a house. 'Falling in disarray' means falling in a scattered manner, which is the appearance of loose skin, a haggard face, sparse teeth, and a depleted body. 'The rafters and purlins are misaligned and detached,' the root of mind (the source of consciousness) is the ridgepole, the root of body (the source of the body) is the purlin, and the four roots of the eyes, etc. (eyes, ears, nose, tongue) are the rafters. The rafters rely on the ridgepole above, fixed with nails, and are connected to the purlin below. The ridgepole and purlin are the main supports, and the four roots are attached. This is a figurative analogy. 'Misaligned and detached' means that the various roots support each other in their functions, but as they age and decay, their supporting power weakens, hence the term 'misaligned and detached.' Therefore, the scriptures say: 'In youth, one is far from death and close to life, so the six roots (eyes, ears, nose, tongue, body, and mind) are all bright; in old age, one is far from life and close to death, so the six roots are all dim.' 'The surrounding barriers are crooked,' the above explains that the five skandhas (form, feeling, perception, volition, consciousness) and the six roots are all impermanent, which is the contemplation of impermanence. Now, describing the tilted and uneven appearance of the house illustrates the contemplation of non-self. It is like old age, sickness, and death approaching, the four limbs and hundreds of bones are not free, just as a tilted and uneven house cannot be upright, thereby revealing non-self. 'Filth and impurities fill everywhere,' thirdly, it illustrates the contemplation of impurity. Some say: from 'There is a large house' to 'and it is completely dilapidated,' it generally describes the impermanence of the three realms (desire realm, form realm, formless realm). From 'The halls and houses are high and dangerous' onwards, it separately describes the impermanence of the five skandhas and the four great elements. 'Halls and houses' generally indicate that the five skandhas are where sentient beings reside, therefore the scriptures say 'The contemplation of the five skandhas as a dwelling is entirely empty and still'; 'Pillars and foundations' onwards separately explain the five skandhas.

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陰無常也。色陰中地大能持故為柱，柱分分不實如摧朽也。識陰為一身之主是樑棟，識無定主如幻為傾科；行陰是一身之本為基陛，一起一滅為頹毀；亂想周障取像而不實為墻壁圮坼；三受互起不住如泥塗褫落，此序五陰無常竟。「覆苫亂墜」下，別明四大無常也。風大能傾覆為覆苫亂墜，椽梠不能相持，似堅而非堅，譬地大之不實也。「周障屈曲」，如火大遍在一形之中，隨身老壯火有強弱不得自在也。「雜穢充遍」者，六根膿血渧唾不凈，譬水大也。

「有五百人止住其中」，第三、明宅中人。則五道眾生止住無常無我不凈舍內，明可傷之甚也。

「鴟梟雕鷲」下，第四、明宅內有惡物。經無別合，義既難明，今略以五門釋之：一、來意門；二、攝法門；三、次第門；四、同異門；五、約人門。來意門者，以宅中有此毒害故宅不可居。三界內有愛見煩惱，能害眾生法身慧命，宜起厭離疾求出也。二、攝法門者，毒害雖多不出二種：一者、顯現有形之物，謂怪鳥毒蟲；二者、幽隱無形之物，謂夜叉惡鬼，為害之極唯在斯二。有形蟲鳥譬三毒緣事煩惱，無形鬼神譬迷理諸見，害法身慧命唯有理事兩惑也。三、次第門者，

問：

何故前明有形蟲鳥，后辨無形鬼神耶？

答：

就

【現代漢語翻譯】 現代漢語譯本：陰（蘊，skandha）是無常的。色陰（rūpa-skandha）中地大（pṛthivī-dhātu）能夠承載，所以像是柱子，但柱子的各個部分並不堅實，如同被摧毀的朽木。識陰（vijñāna-skandha）是一個身體的主宰，像是房屋的梁和棟，但識陰沒有固定的主宰，如同幻象一樣會傾斜倒塌。行陰（saṃskāra-skandha）是一個身體的根本，像是地基，一生起一滅亡，最終會頹廢毀壞。混亂的想像周遍阻礙，執取表象而不真實，像是墻壁倒塌。苦、樂、舍三種感受互相生起，不能常住，如同泥土塗抹的墻壁脫落。以上敘述了五陰（pañca-skandha）的無常。「覆苫亂墜」以下，分別說明四大（catvāri mahābhūtāni）的無常。風大（vāyu-dhātu）能夠傾覆一切，如同屋頂的茅草散亂墜落，椽子和檁條不能互相支撐，看似堅固卻不堅固，譬如地大的不真實。「周障屈曲」，如同火大（tejo-dhātu）周遍在一個身體之中，隨著身體衰老強壯，火大的力量也有強弱，不能自在。「雜穢充遍」指的是六根（ṣaḍ indriyāṇi）流出的膿血、唾液等不凈之物，譬如水大（ap-dhātu）。 「有五百人止住其中」，第三，說明宅中之人。即五道（pañca-gati）眾生止住在無常、無我、不凈的舍宅之內，說明了可悲可嘆的境地。 「鴟梟雕鷲」以下，第四，說明宅內有惡物。經文沒有分別組合，意義難以明白，現在略用五門來解釋：一、來意門；二、攝法門；三、次第門；四、同異門；五、約人門。來意門是指，因為宅中有這些毒害，所以宅不可居住。三界（trayo dhātavaḥ）內有愛見煩惱，能夠損害眾生法身慧命，應該生起厭離之心，迅速尋求出離。二、攝法門是指，毒害雖然多，但不超出兩種：一種是顯現的有形之物，指怪鳥毒蟲；另一種是幽隱無形之物，指夜叉惡鬼，危害的極致就在這兩種。有形的蟲鳥譬如三毒（trayo viṣāḥ）緣事煩惱，無形的鬼神譬如迷理諸見，損害法身慧命只有事和理兩種迷惑。三、次第門是指， 問： 為什麼先說明有形的蟲鳥，后辨別無形的鬼神呢？ 答： 就...

【English Translation】 English version: The skandhas (aggregates) are impermanent. Among the rūpa-skandha (form aggregate), the pṛthivī-dhātu (earth element) can support, so it is like a pillar, but the parts of the pillar are not solid, like decayed wood being destroyed. The vijñāna-skandha (consciousness aggregate) is the master of a body, like the beams and pillars of a house, but the vijñāna-skandha has no fixed master, like an illusion that will tilt and collapse. The saṃskāra-skandha (volitional formations aggregate) is the root of a body, like the foundation, arising and ceasing, and will eventually decay and be destroyed. Confused thoughts pervade and obstruct, grasping at appearances without reality, like collapsing walls. The three feelings of suffering, pleasure, and indifference arise mutually and cannot abide, like mud-coated walls peeling off. The above describes the impermanence of the pañca-skandha (five aggregates). 'Overhanging thatch falls in disarray' below, separately explains the impermanence of the catvāri mahābhūtāni (four great elements). The vāyu-dhātu (wind element) can overturn everything, like the thatch of a roof falling in disarray, the rafters and purlins cannot support each other, seemingly solid but not solid, like the unreality of the earth element. 'Pervading obstructions are crooked', like the tejo-dhātu (fire element) pervading a body, with the body aging and strengthening, the power of the fire element also has strengths and weaknesses, unable to be free. 'Filth pervades' refers to the impure substances such as pus, blood, saliva, etc. flowing from the ṣaḍ indriyāṇi (six sense organs), like the ap-dhātu (water element). 'There are five hundred people dwelling within', third, explaining the people in the house. That is, sentient beings of the pañca-gati (five paths of rebirth) dwell within the impermanent, selfless, and impure house, illustrating a pitiful and lamentable situation. 'Owls, vultures, eagles' below, fourth, explaining that there are evil things in the house. The sutra does not have separate combinations, and the meaning is difficult to understand. Now, I will briefly explain it using five gates: 1. The Gate of Intention; 2. The Gate of Compendium of Dharmas; 3. The Gate of Sequence; 4. The Gate of Similarities and Differences; 5. The Gate of Relating to People. The Gate of Intention refers to the fact that because there are these poisons in the house, the house is uninhabitable. Within the trayo dhātavaḥ (three realms), there are afflictions of love and views, which can harm the Dharma body and wisdom life of sentient beings. One should generate a sense of disgust and quickly seek liberation. The Gate of Compendium of Dharmas refers to the fact that although there are many poisons, they do not exceed two types: one is manifest and tangible things, referring to strange birds and poisonous insects; the other is hidden and intangible things, referring to yakshas and evil ghosts. The ultimate harm lies in these two. Tangible insects and birds are like the trayo viṣāḥ (three poisons) and afflictions arising from events, intangible ghosts and spirits are like deluded views, and harming the Dharma body and wisdom life only involves the two confusions of phenomena and principle. The Gate of Sequence refers to, Question: Why are tangible insects and birds explained first, and then intangible ghosts and spirits distinguished? Answer: Regarding...

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譬而言，有形顯現毒害義彰，是故前辨無形；鬼神為害不顯，所以後說。就理而明者，有形鳥獸譬在家起愛眾生，無形鬼神譬出家起見外道，故前有在家起愛，後方有出家起見也。

問：

何以知然？

答：

此譬之興，還譬〈方便品〉五濁文耳。〈方便品〉中兩處皆前明起愛后辨起見，初文云「深著於五欲癡愛故生惱」，謂起愛也；「入邪見稠林若有若無」等，謂起見也。後文云「深著於五欲如牦牛愛尾」，謂起愛也；「深入于邪見以苦欲舍苦」，謂起見也。〈方便品〉既前明於愛、后辨于見，蓋是法說明愛見前後，今此品中還譬上義，故前明怪鳥毒蟲以譬于愛，夜叉惡鬼譬彼見也。是以此文不依斷惑前後，亦不依起惑次第，以此釋文，煥然可明也。

第四、同異門者，

問：

蟲鳥鬼神與五百人等有何異耶？

答：

然諸法本性寂滅，未曾生死之與涅槃，亦未曾有眾生及與諸佛，但于顛倒妄情故有眾生。約此眾生便有五事：一者取其果報升沉故名三界，此三界同是無常不凈，所棲之義如彼舍形，能棲三界之人數有五道名五百人，即此五百人起三毒煩惱名為毒蟲，若起諸見稱為惡鬼，具此愛見便感苦果燒惱身心故名火災，故三界內有此五事也。次明則約此

【現代漢語翻譯】 現代漢語譯本：打個比方說，有形的顯現，毒害的意義明顯，所以先辨別無形的；鬼神造成的危害不明顯，所以後說。就道理來明白說，有形的鳥獸比喻在家中生起愛戀的眾生，無形的鬼神比喻出家後生起邪見的其他道，所以前面有在家中生起愛戀，後面才有出家後生起邪見。

問： 憑什麼知道是這樣呢？

答： 這個比喻的興起，還比喻《方便品》（Upāya-kauśalya）中的五濁惡世。 《方便品》（Upāya-kauśalya）中兩處都先說明生起愛戀，后辨別生起邪見，開始的經文說『深深執著於五欲，因為癡愛而生煩惱』，說的是生起愛戀；『進入邪見的稠密森林，說是有，或是沒有』等等，說的是生起邪見。後面的經文說『深深執著於五欲，就像牦牛愛惜自己的尾巴』，說的是生起愛戀；『深入于邪見，用苦行來捨棄痛苦』，說的是生起邪見。《方便品》（Upāya-kauśalya）既然先說明愛戀，后辨別邪見，大概是用佛法說明愛戀和邪見的前後關係，現在這一品中還用上面的意義來比喻，所以前面說明怪鳥毒蟲來比喻愛戀，夜叉惡鬼比喻邪見。因此這段經文不依據斷除迷惑的前後，也不依據生起迷惑的次第，用這個來解釋經文，就煥然明白了。

第四、同異門：

問： 蟲鳥鬼神與五百人等有什麼不同呢？

答： 然而諸法的本性是寂靜滅亡的，未曾有過生死和涅槃，也未曾有過眾生以及諸佛，只是由於顛倒的虛妄情感才有了眾生。根據這些眾生便有五件事：一是根據他們果報的上升和下沉而稱為三界（Triloka），這三界（Triloka）同樣是無常不凈的，所居住的意義就像那捨棄的形體，能夠居住在三界（Triloka）的人數有五道，稱為五百人，就是這五百人生起貪嗔癡三毒煩惱，稱為毒蟲，如果生起各種邪見，就稱為惡鬼，具備了這些愛戀和邪見，便會感受到痛苦的果報，燒惱身心，所以稱為火災，所以三界（Triloka）內有這五件事。接下來說明則是根據這個

【English Translation】 English version: For example, if a form manifests and the meaning of its poison is clear, then one first discerns the formless; the harm caused by ghosts and spirits is not obvious, so it is discussed later. To clarify based on principle, the birds and beasts with form are metaphors for sentient beings who generate attachment while at home, while the formless ghosts and spirits are metaphors for those who, after leaving home, generate views of external paths. Therefore, first there is the generation of attachment while at home, and only then is there the generation of views after leaving home.

Question: How is this known?

Answer: The arising of this metaphor is still a metaphor for the five defilements in the 'Expedient Means' Chapter (Upāya-kauśalya). In the 'Expedient Means' Chapter (Upāya-kauśalya), both instances first clarify the arising of attachment and then discern the arising of views. The initial passage says, 'Deeply attached to the five desires, suffering arises from foolish love,' referring to the arising of attachment; 'Entering the dense forest of wrong views, saying there is or is not,' etc., refers to the arising of views. The later passage says, 'Deeply attached to the five desires, like a yak cherishing its tail,' referring to the arising of attachment; 'Deeply entering wrong views, using suffering to abandon suffering,' referring to the arising of views. Since the 'Expedient Means' Chapter (Upāya-kauśalya) first clarifies attachment and then discerns views, it generally uses the Dharma to explain the order of attachment and views. Now, this chapter still uses the above meaning as a metaphor, so it first clarifies strange birds and poisonous insects as metaphors for attachment, and yakshas and evil ghosts as metaphors for those views. Therefore, this passage does not rely on the order of cutting off delusions, nor does it rely on the order of arising delusions. Using this to explain the text, it becomes brilliantly clear.

Fourth, the Gate of Similarities and Differences:

Question: What is the difference between insects, birds, ghosts, spirits, and the five hundred people, etc.?

Answer: However, the fundamental nature of all dharmas is quiescent extinction, never having birth, death, or nirvana, nor ever having sentient beings or Buddhas. It is only due to inverted, deluded emotions that sentient beings exist. Based on these sentient beings, there are five things: first, based on the rising and falling of their karmic rewards, they are called the Three Realms (Triloka). These Three Realms (Triloka) are equally impermanent and impure, and the meaning of dwelling is like that abandoned form. The number of beings who can dwell in the Three Realms (Triloka) is five paths, called the five hundred people. These five hundred people generate the three poisons of greed, hatred, and delusion, called poisonous insects. If they generate various views, they are called evil ghosts. Possessing these attachments and views, they will experience the painful results, burning and afflicting their body and mind, so it is called a fire disaster. Therefore, within the Three Realms (Triloka), there are these five things. Next, the explanation is based on this

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眾生具足五義名出三界人，一者則此眾生值佛菩薩聞說三乘教種三乘種子名三十子，漸次修行成三乘聖人故名羅漢辟支及以菩薩，即此三乘人若聞《法華》同悟一乘併名菩薩，即此菩薩修行滿足故名為佛。然三界內五事謂生死河滿、涅槃河傾；三界外五事即生死河傾、涅槃河滿。然本對生死故有涅槃，生死既傾即涅槃亦凈，故非生死亦非涅槃則本性寂滅，謂二河俱傾，如《華嚴》云「生死非雜亂、涅槃非寂靜」也。然非生死非涅槃故能示生死涅槃二種方便，謂二河俱滿也。

第五門、明人不同者，略說此經譬意，明迷悟不同有四種人以為次第：一者、在家起愛眾生不知厭生死亦不知出。二者、出家外道知厭老病，迷於出路而不知出處。三者、二乘之人知厭知出，但是曲出，故於佛道迂迴稽留，又住半路不更進求。四者、菩薩之人知厭知出名為直出，故乘是寶車直至道場。今毒蟲惡鬼則是前二人也。今昔兩人即是后二人也。亦得一人具四、四人具四，如恒河中七種眾生自有七人具七、一人具七也。就文為三：一者、明毒蟲；二、辨惡鬼；三、總結過患。初文又二：前、別明毒蟲；二、總結過患。就初文又開三雙：第一、明上有怪鳥、下有毒蟲，則上下一雙。二、明所迷之不凈、能迷蜣螂，能所一雙。三、明貪獸食

【現代漢語翻譯】 現代漢語譯本 具備五種意義的眾生被稱為超出三界之人。第一，這些眾生值遇佛菩薩，聽聞宣說三乘（聲聞乘、緣覺乘、菩薩乘）的教法，種下三乘的種子，名為三十子（指具有三十種善根的人）。他們逐漸修行，成就三乘的聖人，故名為阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）、辟支佛（Pratyekabuddha，又稱獨覺佛，無師自悟的聖者）以及菩薩（Bodhisattva，發菩提心，為利益眾生而修行的聖者）。這三乘之人如果聽聞《法華經》（Lotus Sutra），就能一同領悟一乘（Ekayana，唯一的成佛之道），並都被稱為菩薩。這些菩薩修行圓滿，因此被稱為佛（Buddha，覺悟者）。 在三界（Trailokya，欲界、色界、無色界）之內，有五件事：生死之河滿溢，涅槃之河干涸；在三界之外，有五件事：生死之河干涸，涅槃之河滿溢。原本是爲了對治生死才有涅槃，生死既然已經乾涸，那麼涅槃也變得清凈，所以既非生死也非涅槃，而是本性寂滅，這就是所謂的二河俱傾，如《華嚴經》（Avatamsaka Sutra）所說：『生死並非雜亂，涅槃並非寂靜』。 因為既非生死也非涅槃，所以能夠示現生死涅槃兩種方便，這就是所謂的二河俱滿。 第五門，闡明人的不同，簡略地說，這部經的譬喻意在說明迷悟的不同，有四種人作為次第：第一，在家生起愛慾的眾生，不知道厭離生死，也不知道出離。第二，出家的外道，知道厭離衰老和疾病，卻迷惑于出離的道路，不知道出離之處。第三，二乘之人，知道厭離也知道出離，但是是曲折的出離，所以在佛道上迂迴停留，又停留在半路不再前進。第四，菩薩之人，知道厭離也知道出離，名為直接出離，所以乘坐這輛寶車，直至道場。現在的毒蟲惡鬼就是前兩種人。現在的昔日兩人就是后兩種人。也可以一個人具備四種，四個人具備四種，如同恒河中七種眾生，自有七個人具備七種，一個人具備七種。就文義分為三：一，闡明毒蟲；二，辨別惡鬼；三，總結過患。第一部分又分為二：前，分別闡明毒蟲；二，總結過患。就第一部分又分為三雙：第一，闡明上有怪鳥，下有毒蟲，這是上下一雙。第二，闡明所迷惑的不凈，能迷惑的蜣螂，這是能所一雙。第三，闡明貪婪的野獸。

【English Translation】 English version Beings possessing five meanings are called those who transcend the Three Realms (Trailokya). First, these beings encounter Buddhas (Buddha, Awakened One) and Bodhisattvas (Bodhisattva, beings who strive for enlightenment for the benefit of all), hear the teachings of the Three Vehicles (Triyana - Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and plant the seeds of the Three Vehicles, called thirty sons (referring to those with thirty roots of goodness). They gradually cultivate and achieve the saints of the Three Vehicles, hence they are called Arhats (Arhat, those who have extinguished all afflictions and entered Nirvana), Pratyekabuddhas (Pratyekabuddha, also known as Solitary Buddhas, saints who attain enlightenment without a teacher), and Bodhisattvas. If these people of the Three Vehicles hear the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), they can all realize the One Vehicle (Ekayana, the only path to Buddhahood) and are all called Bodhisattvas. These Bodhisattvas complete their practice, therefore they are called Buddhas. Within the Three Realms, there are five things: the river of birth and death is full, and the river of Nirvana is dry; outside the Three Realms, there are five things: the river of birth and death is dry, and the river of Nirvana is full. Originally, Nirvana existed to counter birth and death; since birth and death have dried up, Nirvana also becomes pure, so it is neither birth and death nor Nirvana, but the inherent nature of quiescence, which is the so-called two rivers drying up, as the 'Avatamsaka Sutra' (Avatamsaka Sutra) says: 'Birth and death are not chaotic, Nirvana is not tranquil'. Because it is neither birth and death nor Nirvana, it can show the two expedient means of birth and death and Nirvana, which is the so-called two rivers being full. The fifth section clarifies the differences among people. Briefly, the metaphor of this sutra illustrates the differences between delusion and enlightenment, with four types of people as a sequence: First, sentient beings at home who give rise to desire do not know to be weary of birth and death, nor do they know to escape. Second, renunciates of external paths know to be weary of old age and sickness, but are deluded about the path of escape and do not know the place of escape. Third, people of the Two Vehicles (Sravakayana and Pratyekabuddhayana) know to be weary and know to escape, but their escape is circuitous, so they linger on the Buddha's path, and stop halfway without seeking further progress. Fourth, people of the Bodhisattva Vehicle know to be weary and know to escape, which is called direct escape, so they ride this precious vehicle directly to the Bodhimanda (Bodhimanda, the place of enlightenment). The poisonous insects and evil ghosts are the first two types of people. The two people of the past and present are the latter two types of people. It is also possible for one person to possess all four, or for four people to possess all four, just as among the seven types of beings in the Ganges River, there are seven people who possess all seven, and one person who possesses all seven. In terms of the text, it is divided into three: one, clarifying the poisonous insects; two, distinguishing the evil ghosts; three, summarizing the faults. The first part is further divided into two: first, separately clarifying the poisonous insects; second, summarizing the faults. The first part is further divided into three pairs: first, clarifying that there are strange birds above and poisonous insects below, which is an upper and lower pair. Second, clarifying the impurity that is deluded and the dung beetle that can delude, which is a subject and object pair. Third, clarifying the greedy beasts.

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啖、慳狗諍奪，慳貪一雙。

問：

初何故前明怪鳥、后明毒蟲？

答：

據譬而言，宅有二事不可棲止：一者、上有怪鳥；二者、下有毒蟲。即從上至下、自外至內，為此義故前明怪鳥、后辨毒蟲。有人言：怪鳥以譬慢使如鳥飛翔高舉，譬眾生起慢陵他舉自高，慢非三毒之初、又非五鈍之首，但示起無定相故前明慢。又此經正斥增上慢人故前明也。有人言：既稱怪鳥，取其發聲為譬，然此諸鳥或𠱚怪聲或吐和音，怪聲即譬惡口、兩舌，和音以況妄言、綺語也。今謂理實難明，但斯一宅內上有怪鳥下有毒蟲，以此為譬者，上在怪鳥譬上二界愛使也。是故經云「色染無色染」，以愛為生死之本，故命初說之。又諸外道皆言上二界是極樂涅槃，而貪著禪味，今偏破之故先明上二界愛也。

「蚖蛇蝮蝎」，此第二，明下有毒蟲以譬瞋使。愛唯在上不在下，譬同諸鳥；瞋唯在下不在於上，喻彼毒蟲。蓋是一往開七使門，《毗曇》釋之，于文相似也。蚖蛇備有兩音，而形長一尺許，世人呼為蛇師，重嗔如蚖蛇蝮蝎，輕嗔如蜈蚣蚰蜓。守宮者淫妒之譬也。古人取此蟲緘置箱內以真朱食之令赤。若王行不在，刺取血題內人臂，有私情者血沉入皮內，可以守宮人，故以為名也。「諸惡蟲輩」者，總結眾

【現代漢語翻譯】 現代漢語譯本 啖（吃）、慳（吝嗇）狗諍奪，慳貪是一雙的。

問： 為什麼一開始先說明怪鳥，然後說明毒蟲？

答： 用比喻來說，一個宅子里有兩件事物是不能居住的：一是上面有怪鳥；二是下面有毒蟲。就是從上到下，從外到內，因為這個緣故，所以先說明怪鳥，后辨別毒蟲。有人說：怪鳥是用來比喻傲慢，就像鳥飛翔高舉一樣，比喻眾生生起傲慢，凌辱他人，抬高自己。傲慢不是三毒的開始，也不是五鈍之首，只是爲了顯示其生起沒有固定的相狀，所以先說明傲慢。而且這部經正是斥責增上慢的人，所以先說明它。有人說：既然稱為怪鳥，就取其發出的聲音來比喻，然而這些鳥或者發出怪異的聲音，或者發出和諧的聲音，怪異的聲音就比喻惡口、兩舌，和諧的聲音就比喻妄言、綺語。我認為這個道理實在難以明白，但是這個宅子里上面有怪鳥，下面有毒蟲，用這個來比喻，上面的怪鳥比喻上二界（色界和無色界）的愛使。所以經中說『色染無色染』，因為愛是生死的根本，所以命令最初說它。而且各個外道都說上二界是極樂涅槃，而貪著禪定的滋味，現在特別破斥它，所以先說明上二界的愛。

『蚖蛇蝮蝎』，這是第二，說明下面有毒蟲，用來比喻嗔使。愛只在上面不在下面，比喻像各種鳥類；嗔只在下面不在上面，比喻像那些毒蟲。這大概是一開始就開啟了七使之門，《毗曇》解釋它，在文義上是相似的。蚖蛇有兩種讀音，形狀長約一尺，世人稱之為蛇師，重的嗔恨就像蚖蛇蝮蝎，輕的嗔恨就像蜈蚣蚰蜒。守宮是淫慾嫉妒的比喻。古人取這種蟲子，把它放在箱子里，用真朱餵養它，讓它變成紅色。如果國王外出不在，就刺取守宮的血，塗在宮內人的手臂上，有私情的人，血就會沉入皮內，可以用來守護宮人，所以因此得名。『諸惡蟲輩』，這是總結所有。

【English Translation】 English version 'Dam' (eating), 'qian' (stingy) dogs fight and snatch, stinginess and greed are a pair.

Question: Why are strange birds mentioned first, followed by poisonous insects?

Answer: To use an analogy, there are two things in a house that make it uninhabitable: first, there are strange birds above; second, there are poisonous insects below. That is, from top to bottom, from outside to inside, for this reason, strange birds are mentioned first, and poisonous insects are distinguished later. Some say: strange birds are used to symbolize arrogance, just as birds fly high, symbolizing sentient beings who give rise to arrogance, insult others, and exalt themselves. Arrogance is not the beginning of the three poisons, nor is it the head of the five dullnesses, but it is only to show that its arising has no fixed appearance, so arrogance is mentioned first. Moreover, this sutra is precisely to rebuke those with increased arrogance, so it is mentioned first. Some say: since it is called a strange bird, its sound is taken as a metaphor. However, these birds either make strange sounds or emit harmonious sounds. Strange sounds are metaphors for harsh speech and double-tonguedness, and harmonious sounds are metaphors for false speech and embellished language. I think this principle is really difficult to understand, but in this house, there are strange birds above and poisonous insects below. Using this as a metaphor, the strange birds above are metaphors for the love-desire envoys of the upper two realms (the Realm of Form and the Formless Realm). Therefore, the sutra says 'attachment to form, attachment to formlessness', because love is the root of birth and death, so it is commanded to be said first. Moreover, all external paths say that the upper two realms are the ultimate bliss of Nirvana, and they are attached to the taste of meditation. Now, it is specifically refuted, so the love of the upper two realms is explained first.

'Yuan snake, viper, scorpion', this is the second, explaining that there are poisonous insects below, used to symbolize anger-desire envoys. Love is only above and not below, like various birds; anger is only below and not above, like those poisonous insects. This is probably the beginning of opening the door to the seven envoys. The 'Abhidharma' explains it, and it is similar in meaning. The 'yuan' snake has two pronunciations, and its shape is about a foot long. People call it the snake master. Heavy anger is like the 'yuan' snake, viper, and scorpion, and light anger is like the centipede and earwig. The gecko is a metaphor for lust and jealousy. The ancients took this insect, put it in a box, and fed it with cinnabar to make it red. If the king was away, he would prick the gecko's blood and apply it to the arms of the people in the palace. Those who had illicit affairs, the blood would sink into the skin, which could be used to guard the palace people, hence the name. 'All kinds of evil insects', this is a summary of all.

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邪。萬妒從嗔使支流生也。「交橫馳走」者，眾使亂起如交橫，起必疾利如馳走。「屎尿臭處」者，第二雙也。初明所惑之法，謂欲界五欲猶如屎尿，上二界雖無外慾而有內欲故稱「流溢」，皆為智人所惡名為「不凈」。「蜣螂諸蟲而集其上」者，此明能迷之使，謂凡夫癡迷而樂著不捨，如蜣螂無識而集其上，此舉愛以顯癡也。前明愛瞋各在上下，故如彼蟲鳥。今明三界悉是有漏不凈，無明煩惱通並迷之，故前明其別、今說于通，即是次第也。

「狐狼野干」者，第三，明慳貪一雙也。

問：

初明怪鳥喻愛、毒蟲譬嗔、蜣螂譬癡，即是三毒具足。何故更說慳貪？

答：

貪愛是生死之本，宜開為二，輕者為上界之愛，重品為欲界之貪，初以明上界之愛，今次辨欲界之貪也。

問：

何故前說上界之愛，次則辨欲界貪耶？

答：

就譬而言，上有怪鳥、下有毒蟲，明舍之可怖不可棲止，故前明上界之愛，地獄之嗔為過患義甚，故前說愛次則說瞋。今欲廣序慳貪過重，故在後明之。故〈方便品〉云「劫濁亂時眾生垢重慳貪嫉妒」。今為化欲界之人，故廣彰欲界過患，故在後說之。

就文為二：前明貪過，次辨慳失。狼獸多貪，是以經云「貪狼于財色」。

【現代漢語翻譯】 現代漢語譯本： 邪（邪見）。萬種嫉妒從嗔恨的驅使和支流中產生。「交橫馳走」指的是，各種煩惱像交錯縱橫的道路一樣混亂地生起，而且生起的速度非常快。「屎尿臭處」指的是，第二雙（指愛和憎）。一開始說明使人迷惑的法，說欲界的五欲就像屎尿一樣污穢，色界和無色界雖然沒有外在的慾望，但是有內在的慾望，所以稱為『流溢』，這些都被有智慧的人厭惡，稱為『不凈』。「蜣螂諸蟲而集其上」指的是，這說明能夠使人迷惑的煩惱，說凡夫愚癡迷惑而樂於執著不捨，就像蜣螂沒有知覺而聚集在屎尿上一樣，這裡用喜愛來顯示愚癡。前面說明愛和嗔分別在上界和地獄，所以用鳥和蟲來比喻。現在說明三界都是有漏洞的不清凈的，無明煩惱全部都迷惑它，所以前面說明它們的區別，現在說它們共同的特點，這就是次第。

『狐狼野干』指的是，第三（雙），說明慳吝和貪婪這一雙。

問：

一開始用怪鳥比喻愛（Trsna），用毒蟲比喻嗔（Dvesa），用蜣螂比喻癡（Moha），這就是三毒（Tri-visa）都具備了。為什麼還要再說慳貪（Matsarya）？

答：

貪愛是生死的根本，應該分開來說，輕微的是上界的愛，嚴重的則是欲界的貪，一開始說明上界的愛，現在接著辨別欲界的貪。

問：

為什麼先說上界的愛，然後才辨別欲界的貪呢？

答：

就比喻來說，上面有怪鳥，下面有毒蟲，說明捨棄它們是可怕的，不可以居住，所以先說明上界的愛，地獄的嗔是過患的意義非常大，所以先說愛然後說嗔。現在想要廣泛地敘述慳貪的過失很嚴重，所以在後面說明它。所以《方便品》說『劫濁亂的時候眾生污垢深重，慳貪嫉妒』。現在爲了教化欲界的人，所以廣泛地彰顯欲界的過患，所以在後面說它。

就文義來說分為兩部分：前面說明貪的過失，接著辨別慳吝的缺失。狼和野獸大多貪婪，因此經書上說『貪狼于財色』。

【English Translation】 English version: 'Evil. All jealousy arises from the instigation and tributaries of anger (Dvesa).' 'Running wildly in all directions' refers to the various afflictions arising chaotically like intersecting roads, and their arising is as swift and sharp as running. 'Places of excrement and urine' refers to the second pair (referring to attachment and aversion). Initially, it explains the Dharma that deludes people, saying that the five desires of the desire realm are as filthy as excrement and urine. Although the form and formless realms do not have external desires, they have internal desires, so they are called 'overflowing.' These are all detested by wise people and are called 'impure.' 'Dung beetles and various insects gather on it' refers to this explaining the afflictions that can delude people, saying that ordinary people are foolishly deluded and happily attached to them, like dung beetles that have no awareness and gather on excrement and urine. Here, love is used to reveal ignorance. Previously, it was explained that love and anger are respectively in the upper and lower realms, so birds and insects are used as metaphors. Now, it is explained that all three realms are leaky and impure, and ignorance and afflictions all delude them. Therefore, the previous explanation clarifies their differences, and now it speaks of their common characteristics, which is the order.

'Foxes, wolves, and jackals' refers to the third (pair), explaining the pair of stinginess and greed (Matsarya).

Question:

Initially, strange birds are used to symbolize love (Trsna), poisonous insects are used to symbolize anger (Dvesa), and dung beetles are used to symbolize ignorance (Moha), which means that the three poisons (Tri-visa) are all present. Why is stinginess (Matsarya) mentioned again?

Answer:

Greed and love are the root of birth and death and should be explained separately. The lighter one is the love of the upper realms, and the more serious one is the greed of the desire realm. Initially, the love of the upper realms is explained, and now the greed of the desire realm is distinguished.

Question:

Why is the love of the upper realms mentioned first, and then the greed of the desire realm distinguished?

Answer:

In terms of metaphor, there are strange birds above and poisonous insects below, indicating that abandoning them is terrifying and uninhabitable. Therefore, the love of the upper realms is explained first, and the anger of the lower realms is of great significance as a fault. Therefore, love is mentioned first, and then anger is mentioned. Now, it is desired to extensively narrate the serious fault of stinginess, so it is explained later. Therefore, the 'Expedient Means Chapter' says, 'When the kalpa is turbid and chaotic, sentient beings are heavily defiled, stingy, jealous.' Now, in order to teach the people of the desire realm, the faults of the desire realm are widely manifested, so it is mentioned later.

In terms of the text, it is divided into two parts: the faults of greed are explained first, and then the deficiencies of stinginess are distinguished. Wolves and beasts are mostly greedy, so the scriptures say, 'Greedy wolves are greedy for wealth and sex.'

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狐獸亦貪而性多疑，是故經云「狐疑」，即藉此獸以喻疑也。今正辨貪而明疑者，又多貪之人慾求名利前生疑心，為得與不得？是故就貪使則明有疑。野干亦貪而性復諂曲，以貪求之人多好諂曲，是以明貪而復辨諂。「咀嚼」者，正辨貪相，乃備貪五塵而貪味為主，故偏說之。「踐蹋」者，貪無道理、饕餮無厭，義同踐蹋也。「䶩嚙」者，六根起貪取境深重，如䶩嚙也。「死屍」者，所貪五欲不凈臭穢，譬彼死屍也。「骨肉狼籍」者，貪取積聚其事眾多，如狼籍也。「由是群狗」下，第二，明從貪起慳。慳者非一，譬同群狗也。「競來搏撮」者，慳心保吝義同搏撮。又多得名利處如骨肉狼籍，競于名利義同搏撮也。貪無飽厭如饑羸，懼不稱意如慞惶，觸境皆貪四方引取如處處求食也。「斗諍揸掣」者，前明從貪起慳，今辨因慳貪更起嗔使。貪性引取，慳則吝保，二義相反，境不順心則起嗔諍，故言斗諍。競牽向己故曰揸掣。「啀喍嗥吠」者，斗諍起于身業，今明起于口業，從慳貪二使故起身口兩瞋也。此並序群狗之事，非前三獸譬也。

「其舍恐怖變狀如是」下，第二，半行，總結其過患。「其舍」者，三界舍也。「恐怖」者，煩惱能害法身慧命，可怖畏也。「變狀」者，變怪之壯貌也。心本清凈起諸煩惱，乖

【現代漢語翻譯】 現代漢語譯本 狐貍和野獸一樣貪婪且生性多疑，所以經書上說『狐疑』（猶豫不決），就是借用這種野獸來比喻疑惑。現在正是辨別貪婪並闡明疑惑，又因為很多貪婪的人想要追求名利，事先就心生疑慮，考慮能否得到？因此就著貪婪來使用，就能明白有疑惑。豺也貪婪且生性諂媚，因為貪求的人大多喜歡諂媚，所以闡明貪婪又辨別諂媚。「咀嚼」，正是辨別貪婪的表象，乃是完備地貪戀五塵，而以貪戀味道為主，所以偏重說明。「踐踏」，貪婪沒有道理、像饕餮一樣沒有滿足的時候，意義等同於踐踏。「䶩嚙」，六根生起貪念，獲取外境非常嚴重，就像䶩嚙一樣。「死屍」，所貪戀的五欲不乾淨且臭穢，好比那死屍。「骨肉狼籍」，貪取積聚的事情眾多，就像狼藉一樣。「由是群狗」以下，第二點，說明從貪婪產生吝嗇。吝嗇不是一種，好比一群狗。「競來搏撮」，吝嗇的心保住不放，意義等同於搏撮。又有很多得到名利的地方，就像骨肉狼藉一樣，爭奪名利，意義等同於搏撮。貪婪沒有飽足厭倦的時候，就像飢餓瘦弱一樣，害怕不能稱心如意，就像驚慌一樣，接觸到任何環境都貪婪，四處引取，就像到處求食一樣。「斗諍揸掣」，前面說明從貪婪產生吝嗇，現在辨別因為吝嗇貪婪而更加產生嗔恨。貪婪的本性是引取，吝嗇則是捨不得放，兩種意義相反，環境不順心就會產生嗔恨爭鬥，所以說斗諍。爭著拉向自己，所以說揸掣。「啀喍嗥吠」，爭鬥產生於身業，現在說明產生於口業，因為吝嗇貪婪兩種煩惱，所以產生身口兩種嗔恨。這些都是敘述群狗的事情，不是前面三種野獸的比喻。

「其舍恐怖變狀如是」以下，第二點，半行，總結它的過患。「其舍」，指三界之舍。「恐怖」，指煩惱能夠損害法身慧命，令人感到可怖畏。「變狀」，指變怪的壯貌。心本來清凈，生起各種煩惱，違背了本性。

【English Translation】 English version Foxes and beasts are both greedy and suspicious by nature, hence the sutra says 'fox-like suspicion' (hesitation), using this beast as a metaphor for doubt. Now, we are distinguishing greed and clarifying doubt, because many greedy people seek fame and fortune, and beforehand, they harbor doubts, wondering if they will obtain them? Therefore, by focusing on greed, we can understand that there is doubt. Jackals are also greedy and flattering by nature, because greedy people often like to flatter, thus clarifying greed and distinguishing flattery. 'Chewing' precisely identifies the appearance of greed, which is the complete craving for the five desires, with the craving for taste being primary, hence it is emphasized. 'Trampling' refers to greed without reason, gluttony without satisfaction, with a meaning similar to trampling. 'Gnawing' refers to the six senses giving rise to greed, grasping external objects deeply, like gnawing. 'Dead corpse' refers to the five desires that are craved being unclean and foul, like that dead corpse. 'Bones and flesh scattered' refers to the many things that are greedily accumulated, like scattering. 'From this, a pack of dogs' below, the second point, explains that stinginess arises from greed. Stinginess is not singular, like a pack of dogs. 'Competing to seize and snatch' refers to the stingy heart holding on tightly, with a meaning similar to seizing and snatching. Also, many places where fame and fortune are obtained are like scattered bones and flesh, competing for fame and fortune, with a meaning similar to seizing and snatching. Greed has no satiety or weariness, like being hungry and emaciated, fearing not being satisfied, like being flustered, greedily grasping at any environment encountered, drawing from all directions, like seeking food everywhere. 'Fighting, contending, pulling, and tugging,' the previous section explained that stinginess arises from greed, now distinguishing that hatred arises even more from stinginess and greed. The nature of greed is to draw in, while stinginess is to be unwilling to let go, two opposing meanings, and if the environment is not to one's liking, hatred and contention will arise, hence it is said fighting and contending. Competing to pull towards oneself, hence it is said pulling and tugging. 'Snarling, growling, howling, and barking,' fighting arises from bodily actions, now explaining that it arises from verbal actions, because of the two afflictions of stinginess and greed, hence both bodily and verbal hatred arise. These are all narrations of the affairs of the pack of dogs, not metaphors for the previous three beasts.

'Its dwelling is terrifying, its appearance is thus' below, the second point, half a line, summarizes its faults. 'Its dwelling' refers to the dwelling of the three realms. 'Terrifying' refers to afflictions that can harm the Dharma body and wisdom life, causing fear and dread. 'Appearance' refers to the appearance of strange and monstrous forms. The mind is originally pure, but gives rise to various afflictions, deviating from its original nature.

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傷至理能感苦報，如變怪也。

問：

何故此文不明疑使也？

答：

此正譬在家起愛眾生，但明有於三毒，未是推獲求理，故不明疑使，疑使在後說之。事中之疑非使性攝，故不說也。

「處處皆有」下，第二、譬出家外道起迷理之使，如〈方便品〉已生起之。又前明天魔樂生死，今明外道著諸見。就文為二：初、明疑使；次、明見使。要前生疑然後起見，故《雜心》云「無知故猶預，猶預故邪見」。上已明無知，今次明猶預，故初辨疑，疑通三界故云處處皆有也。「魑魅魍魎」者，正明疑使，借魍魎魑魅之名喻疑之不決也。張平子《西京賦》註解云：山神為魑，虎形也。宅神為魅，豬頭人形，身有尾。木石夭怪為魍魎。《春秋》第十卷云「鑄𣂰像物故有百獸之形，使人入山川不逢魑魅魍魎」。注云：魑是山神獸形，魅為怪物，魍魎者水神。「夜叉惡鬼」下，第二、明見使。就文為五：第一、明邪見；第二、明戒取；第三、明身見；第四、明見取；第五、明邊見也。

問：

五見門何故初說邪見耶？

答：

據譬而言，舍內有食人之鬼最可怖畏，邪見撥無因果能斷善根，諸見中重故前說之。又《雜心》云「猶預故邪見」，則從疑生邪見，謂相生次第也。

【現代漢語翻譯】 現代漢語譯本 傷害真理會感召痛苦的果報，就像出現怪異的現象一樣。

問： 為什麼這段文字沒有明確說明疑使（Vicikiccha，懷疑）呢？

答： 這正是比喻在家之人對眾生生起愛戀，只是說明有貪嗔癡三毒，還不是推究探求真理，所以沒有明確說明疑使，疑使在後面會講到。事相中的疑惑不是使的性質所攝，所以不講。

『處處皆有』以下，第二、比喻出家外道生起迷惑真理的煩惱，如《方便品》中已經生起的。前面說明天魔喜歡生死，現在說明外道執著各種見解。就文義分為兩部分：首先，說明疑使；其次，說明見使（Ditthi，錯誤的見解）。一定要先產生懷疑然後才產生見解，所以《雜心》中說『因為無知所以猶豫，因為猶豫所以產生邪見』。上面已經說明無知，現在接著說明猶豫，所以首先辨析疑，疑遍通三界所以說處處都有。『魑魅魍魎』，正是說明疑使，借用魍魎魑魅的名字比喻疑惑的不決斷。張平子《西京賦》註解說：山神為魑，是老虎的形狀。宅神為魅，是豬頭人身，身上有尾巴。木石的妖怪為魍魎。《春秋》第十卷說『鑄造𣂰像物所以有各種野獸的形狀，使人進入山川不會遇到魑魅魍魎』。註解說：魑是山神獸形，魅是怪物，魍魎是水神。『夜叉惡鬼』以下，第二、說明見使。就文義分為五部分：第一、說明邪見（Micchā-ditthi，錯誤的見解）；第二、說明戒禁取見（Sīlabbataparāmāsa，執著于不正確的戒律和苦行）；第三、身見（Sakkāya-ditthi，認為五蘊為我）；第四、見取見（Ditthiparāmāsa，執著于自己的錯誤見解）；第五、邊見（Antagāhika-ditthi，執著于斷見或常見）。

問： 為什麼五見門中首先說邪見呢？

答： 根據比喻來說，屋子裡有吃人的鬼最可怕，邪見否定因果能夠斷絕善根，在各種見解中最為嚴重所以先說。而且《雜心》中說『因為猶豫所以產生邪見』，這是說相生的次第。

【English Translation】 English version Harming the truth leads to the suffering of karmic retribution, just like the appearance of strange phenomena.

Question: Why does this passage not explicitly explain Vicikiccha (doubt)?

Answer: This is precisely an analogy for those at home who develop attachment to sentient beings, only pointing out the presence of the three poisons of greed, anger, and delusion. It is not yet an investigation into seeking truth, so it does not explicitly explain Vicikiccha. Vicikiccha will be discussed later. Doubts in phenomena are not encompassed by the nature of 'anuśaya' (latent tendencies), so they are not discussed.

『Everywhere present』 below, secondly, it is an analogy for the heretics who have left home and give rise to afflictions that obscure the truth, as already arisen in the 『Expedient Means』 chapter. Previously, it was explained that heavenly demons delight in birth and death; now, it is explained that heretics are attached to various views. Regarding the text, it is divided into two parts: first, explaining Vicikiccha; second, explaining Ditthi (wrong views). One must first generate doubt and then generate views, so the Abhidharmasamuccaya says, 『Because of ignorance, there is hesitation; because of hesitation, there are wrong views.』 Above, ignorance has already been explained; now, hesitation is explained next, so first, doubt is distinguished. Doubt pervades the three realms, so it is said to be everywhere present. 『Chīmèi wǎngliǎng (demons and monsters)』, precisely explains Vicikiccha, using the names of wǎngliǎng and chīmèi to symbolize the indecisiveness of doubt. Zhang Pingzi』s commentary on 『Western Capital Rhapsody』 says: The mountain spirit is chī, in the shape of a tiger. The house spirit is mèi, with a pig's head and a human body, with a tail. The monsters of wood and stone are wǎngliǎng. The tenth volume of the Spring and Autumn Annals says, 『Casting images of 𣂰, therefore, there are shapes of various beasts, so that people entering the mountains and rivers will not encounter chīmèi wǎngliǎng.』 The commentary says: Chī is a mountain spirit in the shape of a beast, mèi is a monster, and wǎngliǎng is a water spirit. 『Yakshas and evil ghosts』 below, secondly, explains Ditthi. Regarding the text, it is divided into five parts: first, explaining Micchā-ditthi (wrong view); second, explaining Sīlabbataparāmāsa (attachment to rites and rituals); third, Sakkāya-ditthi (belief in a self); fourth, Ditthiparāmāsa (clinging to views); fifth, Antagāhika-ditthi (holding to extreme views).

Question: Why is Micchā-ditthi explained first among the five views?

Answer: According to the analogy, the most terrifying thing is a man-eating ghost in the house. Micchā-ditthi denies cause and effect and can sever roots of goodness. It is the most serious among the various views, so it is explained first. Moreover, the Abhidharmasamuccaya says, 『Because of hesitation, there is wrong view,』 which means the order of arising.

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就文為三：初半行，明撥善根邪見；一行半，明撥惡邪見；后一行，雙結二種邪見也。「夜叉惡鬼」者，《釋論》云「帝釋城有九百九十九門，門有六青衣夜叉」。然夜叉有三：地住、空住、天住，《釋論》舉天住者耳。什師翻為輕捷。又云貴人，亦名能啖也。「食啖人肉」者，上辨能撥之邪見，此明所撥之善法。人肉是肉中之貴，善法為眾法之尊，欲明為過之甚，故前明撥無善法也。「毒蟲之屬」下，第二、明撥不善邪見也。初一行明所撥之不善，上半辨不善之因，次一句明不善之因生不善之果。第三句明因果酬生各有理分也。「孚乳」者，鳥所生者名孚，獸所生者為乳；亦是卵者為孚，胎者為乳也。「夜叉競來」下，第二，半行，明能撥之邪見，起邪見者非一，故言競來也。然正食其子，譬邪見正撥果也。「食之既飽」下，第三，一行，總結邪見過也。至撥不善則邪見都成、九品備足，善根永斷故云飽也。以九品備足邪見強盛，故云轉熾。因邪見起邪說，如斗諍之聲，邪見執無與有見相反，義如斗諍，宣之於口稱為惡聲，邪見能斷善根得無間報，如甚可怖畏也。

「鳩槃荼鬼」下，第二，次明戒取。次邪見明戒取，邪見撥無因果，戒取立有因果，欲以有無相對故相次也。亦欲顯外道執于有無悉乖至極

【現代漢語翻譯】 現代漢語譯本 就文分三個部分：最初的半行，闡明破除善根的邪見；一行半，闡明破除惡的邪見；最後一行，總結兩種邪見。「夜叉惡鬼」（Yaksa，一種鬼神）者，《釋論》中說「帝釋城有九百九十九個門，每個門有六個穿著青衣的夜叉」。然而夜叉有三種：地居夜叉、空居夜叉、天居夜叉，《釋論》中提到的是天居夜叉。鳩摩羅什法師翻譯為輕捷。又說貴人，也叫能啖。「食啖人肉」者，上面辨析能夠破除的邪見，這裡闡明所破除的善法。人肉是肉中的珍貴之物，善法是眾法中的尊者，想要說明破除的程度之深，所以前面闡明破除沒有善法。「毒蟲之屬」下，第二部分，闡明破除不善的邪見。最初一行闡明所破除的不善，前半句辨析不善的原因，后一句闡明不善的原因產生不善的結果。第三句闡明因果報應各有其道理。「孚乳」者，鳥類所生稱為孚，獸類所生稱為乳；也可以說卵生為孚，胎生為乳。「夜叉競來」下，第二部分，半行，闡明能夠破除的邪見，產生邪見的原因不止一個，所以說競來。夜叉吞食自己的孩子，比喻邪見吞噬果報。「食之既飽」下，第三部分，一行，總結邪見的過患。到了破除不善，邪見完全形成、九品邪見完備，善根永遠斷絕，所以說飽。因為九品邪見完備，邪見強盛，所以說轉熾。因為邪見產生邪說，如同爭鬥的聲音，邪見執著于無與有見相反，意義如同爭鬥，宣之於口稱為惡聲，邪見能夠斷絕善根，得到無間地獄的果報，非常可怕。 「鳩槃荼鬼」（Kumbhanda，一種惡鬼）下，第二部分，接下來闡明戒禁取見。在邪見之後闡明戒禁取見，邪見否定因果，戒禁取見肯定因果，想要用有無相對來顯示它們之間的差異。

【English Translation】 English version The text can be divided into three parts: the first half line clarifies the eradication of evil views regarding good roots; one and a half lines clarify the eradication of evil views regarding evil; and the last line summarizes both types of evil views. 'Yaksa demons' (Yaksa, a type of spirit) – the Shastra states, 'In the city of Indra, there are nine hundred and ninety-nine gates, each with six Yaksa dressed in blue.' There are three types of Yaksa: earth-dwelling, air-dwelling, and heaven-dwelling. The Shastra refers to the heaven-dwelling Yaksa. Kumarajiva translated it as 'swift and agile.' It is also said to be a noble person, also known as 'one who can devour.' 'Devouring human flesh' – the above analyzes the evil views that can be eradicated, while this clarifies the good dharma that is eradicated. Human flesh is the most precious among meats, and good dharma is the most revered among all dharmas. To illustrate the depth of the eradication, it is stated earlier that there is no good dharma to eradicate. 'Species of poisonous insects' below, the second part, clarifies the eradication of evil views regarding non-virtue. The first line clarifies the non-virtue that is eradicated; the first half of the sentence analyzes the cause of non-virtue, and the second half clarifies that the cause of non-virtue produces the result of non-virtue. The third sentence clarifies that the retribution of cause and effect each has its own rationale. 'Fledglings and sucklings' – those born from birds are called fledglings, and those born from beasts are called sucklings; it can also be said that those born from eggs are fledglings, and those born from wombs are sucklings. 'Yaksa compete to come' below, the second part, half a line, clarifies the evil views that can be eradicated. There is more than one cause for the arising of evil views, hence the saying 'compete to come.' The Yaksa devouring their own children is a metaphor for evil views devouring the karmic consequences. 'Having eaten their fill' below, the third part, one line, summarizes the faults of evil views. When non-virtue is eradicated, evil views are fully formed, the nine categories of evil views are complete, and good roots are forever severed, hence the saying 'full.' Because the nine categories of evil views are complete, evil views are strong, hence the saying 'increasingly intense.' Because evil views give rise to evil speech, like the sound of strife, evil views cling to the opposite of views of existence and non-existence, the meaning is like strife, and speaking it out is called evil sound. Evil views can sever good roots and result in uninterrupted retribution, which is very frightening. 'Kumbhanda demons' (Kumbhanda, a type of evil ghost) below, the second part, next clarifies moralistic adherence. Moralistic adherence is clarified after evil views because evil views deny cause and effect, while moralistic adherence affirms cause and effect, intending to show the difference between them by contrasting existence and non-existence.

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，故次說之。鳩槃荼鬼此云冬瓜鬼，形似冬瓜也。戒取有二種：有善法、惡法。若執諸見為道，是惡法戒取。故《成論》云「持牛戒若成則為牛，不成則墮地獄，非此中用也」。今此中明執三界有漏善法以之為道名為戒取。依《毗曇》義，雖執善法為戒取，並屬不善攝，故除身、邊二見，余見悉不善。能持善戒得欲界人天升出四趣，如土埵少高於地，但欲界非安穩法，譬蹲踞也。「或時離地一尺二尺」者，此執修禪絕欲以之為道名為戒取。計四禪為道如離地一尺，計四空為道如離地二尺，攀上為往，厭下為返。又生上為往，退下為返，周曆三界為遊行，乖至理為縱逸，不能克獲聖道為嬉戲也。「捉狗兩足」者，此明戒取過。前明邪見撥無因果，其過既重如食人及食諸鳥獸；今明戒取立有因果其過即輕，但如恐怖舍內之狗，故有此譬來也。計四禪四空為道，乖損上二界因，如捉狗兩足。以上二界因是有漏，望無漏聖道是下法，如狗是下賤獸也。計有漏非道為道乖損有漏，喻如撲狗，乖違事彰如狗聲揚于外，故云失聲。既迷有漏之因亦迷有漏之果，如以腳加頸；計有漏為聖道不撥于因果，如怖狗不死，作此執計謂為得理，故稱自樂也。

「復有諸鬼其身長大」下，第三，次明我見。次戒取后說我見者，就譬而言，初

【現代漢語翻譯】 現代漢語譯本：因此接下來解釋它。鳩槃荼鬼（Kumbhanda，意為冬瓜鬼），形狀像冬瓜。戒取有兩種：善法和惡法。如果執著于各種見解認為是正道，這就是惡法戒取。所以《成實論》說：『持牛戒如果成功，就會變成牛；如果不成功，就會墮入地獄，這不是我們這裡所說的。』現在這裡說明執著三界有漏的善法，認為它是正道，這叫做戒取。按照《阿毗曇》的解釋，即使執著善法為戒取，也全部屬於不善的範疇，所以除了身見和邊見，其餘的見解都是不善的。能夠持守善戒，可以從四惡趣升到欲界的人天，就像土堆稍微高於地面一樣，但是欲界不是安穩的法，就像蹲著一樣。『或者有時離開地面一尺二尺』，這是指執著修禪斷絕慾望，認為它是正道，這叫做戒取。認為四禪是正道，就像離開地面一尺；認為四空是正道，就像離開地面二尺，向上攀登認為是前往，厭惡向下認為是返回。又生到上面認為是前往，退到下面認為是返回，在三界中周遊，是縱逸，違背了真理，是放縱，不能獲得聖道，是嬉戲。『捉狗兩足』，這是說明戒取的過失。前面說明邪見否定因果，它的過失很嚴重，就像吃人以及吃各種鳥獸；現在說明戒取肯定有因果，它的過失就輕微，但就像驚嚇屋子裡的狗，所以用這個比喻來說明。認為四禪四空是正道，違背損害了上二界的因，就像捉狗的兩隻腳。以上二界的因是有漏的，相對於無漏的聖道來說是下等的法，就像狗是畜生一樣。認為有漏的不是正道而認為是正道，違背損害了有漏，比喻就像撲打狗，違背的事情顯露出來，就像狗的叫聲傳揚到外面，所以說失聲。既然迷惑于有漏的因，也迷惑于有漏的果，就像用腳加在脖子上；認為有漏的是聖道，不否定因果，就像嚇唬狗不死，做出這樣的執著，認為自己得到了真理，所以說自樂。 『復有諸鬼其身長大』下，第三，次明我見。次戒取后說我見者，就譬而言，初

【English Translation】 English version: Therefore, it is explained next. Kumbhanda ghosts (meaning winter melon ghosts), their shapes resemble winter melons. There are two types of adherence to precepts: good and bad. If one clings to various views as the true path, that is bad adherence to precepts. Therefore, the Satyasiddhi Shastra says: 'If one successfully observes the cow precept, one will become a cow; if unsuccessful, one will fall into hell; this is not what we are talking about here.' Now, this explains clinging to the wholesome, defiled dharmas of the Three Realms, considering them the true path, which is called adherence to precepts. According to the meaning of the Abhidharma, even if one clings to wholesome dharmas as adherence to precepts, they all fall under the category of unwholesome. Therefore, except for the view of self and the extreme view, all other views are unwholesome. Being able to uphold wholesome precepts allows one to ascend from the four lower realms to the human and heavenly realms of the desire realm, just like a mound of earth slightly higher than the ground. However, the desire realm is not a secure dharma, like squatting. 'Or sometimes one foot or two feet above the ground' refers to clinging to the practice of meditation and severing desires, considering it the true path, which is called adherence to precepts. Considering the four dhyanas as the path is like being one foot above the ground; considering the four formless realms as the path is like being two feet above the ground. Climbing upwards is considered going, disliking downwards is considered returning. Furthermore, being born above is considered going, retreating below is considered returning. Wandering through the Three Realms is indulgence, deviating from the true principle is dissipation, and being unable to attain the holy path is playfulness. 'Grabbing a dog by both feet' illustrates the fault of adherence to precepts. The previous explanation of wrong views denying cause and effect, its fault is severe, like eating people and various birds and beasts; now explaining adherence to precepts affirming cause and effect, its fault is slight, but like frightening a dog inside the house, hence this analogy is used. Considering the four dhyanas and four formless realms as the path violates and harms the causes of the upper two realms, like grabbing a dog by both feet. The causes of the upper two realms are defiled, and in relation to the undefiled holy path, they are inferior dharmas, like a dog is a beast. Considering the defiled as the path when it is not the path violates and harms the defiled, like hitting a dog, the violation is evident, like the dog's bark spreading outside, hence it is said to lose voice. Since one is deluded about the defiled cause, one is also deluded about the defiled effect, like putting a foot on the neck; considering the defiled as the holy path does not deny cause and effect, like scaring a dog to death, making such an attachment and considering it to be reasonable, hence it is called self-pleasure. 'Furthermore, there are ghosts whose bodies are large,' below, the third, next explaining the view of self. Explaining the view of self after adherence to precepts, in terms of analogy, the first

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鬼俱害人獸，其過最重故初說之。次鬼不害人獸但怖于狗，故在第二。今此一鬼都不損人獸，可怖畏義微，故在第三。邪見撥因果其過最重故在第一，戒取立有因果但乖有漏法故居第二，身見不妨行施戒，復是隱沒無記法，比于戒取其過則輕，故居第三也。

問：

如《成論》義明身見是不善，《毗曇》義明身見是隱沒無記，此二云何得失耶？

答：

《俱舍》評之云「我見有二種：一者、生得我見，謂隨生三界地一切眾生皆起我見心，名為生得我，如此之我則是隱沒無記；若如外道邪執之我，名為不善也」。

「其身長大」者，若據多人者，三界眾生皆有我為長，五道眾生悉有我稱之為大，若如僧佉等計我遍三界五道稱為長大，計我之人謂為得理心無慚愧稱為裸形，無明心中計我目之為黑，無有無我正觀故名為瘦，一切凡夫常有我心故言常住其中。懷我在心，宣之於口故言發聲。為我修福，義如求食也。又此鬼恒欲食於人獸，如計我常撥于無我故名求食。

「復有諸鬼其咽如針」下，第四，次明見取。但見取有二：一者、獨頭；二者、足上。言獨頭者，無樂凈計樂凈也。言足上者，於我見上執是非也，如雲自見是實以余妄語。今此文明執己見為是，不受他見，如細嚥之鬼不受

【現代漢語翻譯】 現代漢語譯本： 鬼俱害人（指傷害人類），這種罪過最為嚴重，所以首先講述。其次，有些鬼不害人（指不傷害人類），但害怕狗，所以排在第二位。現在這個鬼完全不損害人（指不傷害人類），可怖畏的意義很小，所以排在第三位。邪見否定因果，這種罪過最為嚴重，所以排在第一位。戒禁取見認為存在因果，但違背了有漏法，所以排在第二位。身見不妨礙行佈施和持戒，而且是隱沒無記法，相比于戒禁取見，它的罪過較輕，所以排在第三位。

問：

如《成實論》（Satyasiddhi-śāstra）的義理闡明身見是不善的，《毗曇》（Abhidharma）的義理闡明身見是隱沒無記的，這兩種說法的得失是什麼呢？

答：

《俱舍論》（Abhidharmakośa）評論說：『我見有兩種：一種是生得的我見，指隨著三界（Trailokya）地一切眾生都生起我見之心，稱為生得的我，這樣的我是隱沒無記的；如果像外道邪執的我，稱為不善。』

『其身長大』，如果按照多數人來說，三界眾生都認為我是長大的，五道眾生都認為我是大的，如果像僧佉（Samkhya）等學派認為我遍佈三界五道，稱為長大，認為有我的人認為自己得到了真理，心中沒有慚愧，稱為裸形，在無明心中認為我是黑色的，沒有無我的正確觀察，所以稱為瘦，一切凡夫常常有我心，所以說常住在其中。心中懷著我，宣之於口，所以說發出聲音。爲了我而修福，意義就像求食一樣。而且這個鬼總是想吃人（指吞食人類），就像認為我常在而否定無我一樣，所以名叫求食。

『復有諸鬼其咽如針』下，第四，接下來闡明見取。但見取有兩種：一種是獨頭，一種是足上。所說獨頭，是沒有樂凈而計為樂凈。所說足上，是在我見上執著是非，如說自己所見是真實的，其餘都是妄語。現在這裡闡明執著自己的見解為是，不接受他人的見解，就像細嚥的鬼不能接受食物一樣。

【English Translation】 English version: The ghosts that harm people (referring to harming humans) have the most serious offenses, so they are discussed first. Next, some ghosts do not harm people (referring to not harming humans) but are afraid of dogs, so they are ranked second. Now, this ghost does not harm people (referring to not harming humans) at all, and the meaning of being fearful is minimal, so it is ranked third. Wrong views deny cause and effect, which is the most serious offense, so it is ranked first. Holding to precepts and rituals believes in cause and effect but violates the contaminated dharmas, so it is ranked second. Self-view does not hinder the practice of giving and keeping precepts and is also an obscured and indeterminate dharma, so compared to holding to precepts and rituals, its offense is lighter, so it is ranked third.

Question:

As the meaning of the Satyasiddhi-śāstra (Treatise on the Accomplishment of Truth) clarifies that self-view is unwholesome, and the meaning of the Abhidharma clarifies that self-view is obscured and indeterminate, what are the merits and demerits of these two views?

Answer:

The Abhidharmakośa (Treasury of Abhidharma) comments: 'There are two types of self-view: one is innate self-view, which refers to the mind of self-view that arises in all beings in the three realms (Trailokya), called innate self. Such a self is obscured and indeterminate; if it is like the self wrongly clung to by non-Buddhists, it is called unwholesome.'

'Their bodies are tall and large,' if according to most people, all beings in the three realms think of 'I' as tall, and beings in the five paths all think of 'I' as large. If, like the Samkhya school, they consider the self to pervade the three realms and five paths, it is called tall and large. Those who believe in the self think they have attained the truth, have no shame in their hearts, and are called naked. In the mind of ignorance, they consider the self to be black, and because they do not have the correct observation of no-self, they are called thin. All ordinary people always have a self-mind, so it is said that they always dwell within it. Cherishing the self in their hearts and proclaiming it with their mouths is called uttering sounds. Cultivating blessings for the sake of the self is like seeking food. Moreover, this ghost always wants to eat people (referring to devouring humans), just as believing in the permanence of the self denies no-self, so it is called seeking food.

'Furthermore, there are ghosts whose throats are like needles,' below, the fourth, next clarifies holding to views. But there are two types of holding to views: one is independent, and the other is dependent. The so-called independent is considering what is not pleasurable and pure as pleasurable and pure. The so-called dependent is clinging to right and wrong on top of self-view, such as saying that one's own view is true and the rest are false. Now, this clarifies clinging to one's own view as correct and not accepting others' views, just like a ghost with a thin throat cannot accept food.

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飲食也。

「復有諸鬼首如牛頭」下，第五、明邊見。斷常從身見生，如牛二角共在一頭。而言牛者，牛羊等愚癡，就譬而言可有三句：一者牛，二者頭，三者頭上有角。如由癡故計我，由我故起斷常也。「或食人肉或復啖狗」者，上明邊見體，今明邊見用。乖善法因果如食人肉，違惡法因果譬之啖狗也。又乖滅道為食人肉，傷苦集如啖狗也。「頭髮蓬亂」者，上略明從身見生斷常二見，今廣明從斷常生六十二見，故〈方便品〉云「入邪見稠林，若有若無等，依止此諸見，具足六十二」。斷常為眾見之本，如頭。從斷常生六十二見無有絟緒，如發蓬亂也。「殘害兇險」者，上明六十二見體，今明其用。諸見多所乖傷，如殘害兇險。無有定慧飲食，故言「飢渴所逼」也。又此鬼亦常食人獸，如計斷常者恒欲破于中道宣諸見於口，其義顯彰如「叫喚」，心行斷常義如「馳走」也。

「夜叉餓鬼」下，第三，一行半，總結過患。初句牒迷理之使，次句牒迷事煩惱。起愛見二使眾生並無定慧飲食如饑急，又常欲乖傷名飢渴，但有欲出之心而不修出之行，如此愛見眾生受諸苦時亦有厭苦四向希心求出離義，如窺看窗牖，窗牖謂無苦處，而不正求出但窺之而已。「如是諸難恐畏無量」者，患累煩惱非可具列，故言如是

【現代漢語翻譯】 現代漢語譯本 飲食方面也是如此。

『復有諸鬼首如牛頭』之後，第五部分，闡明邊見（認為事物要麼恒常不變，要麼徹底斷滅的極端見解）。斷見和常見都從身見（執著于身體為真實自我的錯誤見解）產生，就像牛的兩隻角共同長在一個頭上。之所以用牛來比喻，是因為牛羊等動物愚癡，用牛來比喻可以有三種說法：一是牛本身，二是牛頭，三是牛頭上的角。就像因為愚癡而執著于『我』，又因為執著于『我』而產生斷見和常見一樣。『或食人肉或復啖狗』，上面說明了邊見的本體，現在說明邊見的作用。違背善良的法則和因果關係就像吃人肉，違背邪惡的法則和因果關係就像吃狗肉。又如違背滅道（通向解脫的道路）就像吃人肉，傷害苦集（導致痛苦的原因和過程）就像吃狗肉。『頭髮蓬亂』，上面簡略地說明了從身見產生斷見和常見兩種見解，現在廣泛地說明從斷見和常見產生六十二種邪見，所以《方便品》中說『進入邪見的稠林，若有若無等等，依止這些見解，具足六十二種』。斷見和常見是各種見解的根本，就像頭一樣。從斷見和常見產生的六十二種邪見沒有條理，就像頭髮蓬亂一樣。『殘害兇險』，上面說明了六十二種邪見的本體，現在說明它們的作用。各種邪見多有違背和傷害，就像殘害兇險一樣。沒有堅定的智慧和飲食，所以說『飢渴所逼』。而且這種鬼也經常吃**，就像執著于斷見和常見的人總是想要破斥中道，宣揚各種邪見於口，這種意義非常明顯，就像『叫喚』一樣，心中奉行斷見和常見的意義就像『馳走』一樣。

『夜叉餓鬼』之後，第三部分，用一行半總結過患。第一句是重複迷惑真理的使者（指愛和見兩種煩惱），第二句是重複迷惑事相的煩惱。生起愛和見兩種煩惱，眾生就沒有堅定的智慧和飲食，就像飢餓一樣，又常常想要違背和傷害，叫做飢渴，只有想要出去的心，而不修行出去的行為，如此愛和見的眾生在遭受各種痛苦的時候，也有厭惡痛苦，四處希望，尋求出離的意義，就像窺看窗戶一樣，窗戶指的是沒有痛苦的地方，但不正確地尋求出離，只是窺視而已。『如是諸難恐畏無量』，災難和煩惱無法全部列舉，所以說如此。

【English Translation】 English version It is also the same with diet.

Following 『Furthermore, there are ghosts whose heads are like the heads of oxen,』 the fifth section clarifies extreme views (the mistaken views that things are either eternally constant or completely annihilated). The views of annihilation and permanence arise from the view of self (the mistaken view of clinging to the body as a real self), just as the two horns of an ox grow together on one head. The reason for using the ox as a metaphor is that oxen, sheep, and other animals are foolish. Using the ox as a metaphor can be explained in three ways: first, the ox itself; second, the ox's head; and third, the horns on the ox's head. Just as clinging to 『I』 arises from foolishness, and the views of annihilation and permanence arise from clinging to 『I.』 『Some eat human flesh, while others devour dogs,』 the above explains the substance of extreme views, and now explains the function of extreme views. Violating good laws and causality is like eating human flesh, and violating evil laws and causality is like devouring dogs. Furthermore, violating the path of cessation is like eating human flesh, and harming suffering and its causes is like devouring dogs. 『Hair disheveled and tangled,』 the above briefly explains that the two views of annihilation and permanence arise from the view of self, and now extensively explains that sixty-two heterodox views arise from the views of annihilation and permanence. Therefore, the 『Expedient Means』 chapter says, 『Entering the dense forest of heterodox views, such as existence and non-existence, relying on these views, they are complete with sixty-two.』 The views of annihilation and permanence are the root of all views, like the head. The sixty-two heterodox views that arise from the views of annihilation and permanence have no order, like disheveled hair. 『Injuring and dangerous,』 the above explains the substance of the sixty-two views, and now explains their function. The various views have many violations and injuries, like injuring and dangerous. Without firm wisdom and food, it is said, 『Driven by hunger and thirst.』 Moreover, these ghosts often eat **, just as those who cling to the views of annihilation and permanence always want to refute the Middle Way and proclaim various views from their mouths. This meaning is very clear, like 『shouting,』 and practicing the meaning of annihilation and permanence in their hearts is like 『running.』

Following 『Yakshas and hungry ghosts,』 the third section, in one and a half lines, summarizes the faults. The first sentence repeats the messengers who delude the truth (referring to the two afflictions of love and views), and the second sentence repeats the afflictions that delude phenomena. When the two afflictions of love and views arise, sentient beings have no firm wisdom and food, like hunger, and they often want to violate and injure, which is called thirst. They only have the desire to go out, but do not practice the actions of going out. Thus, when sentient beings of love and views suffer various pains, they also have aversion to suffering, hope in all directions, and seek the meaning of liberation, like peeking through windows. Windows refer to places without suffering, but they do not correctly seek liberation, only peeking at it. 『Such difficulties and fears are immeasurable,』 the calamities and afflictions cannot all be listed, so it is said, 『such.』

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諸難恐畏無量。

「是朽故宅」下，第五，次明火起。就文為二：初、明火起之緣；二、正明火起。

問：

何因緣故有火起譬耶？

答：

長行已釋，今更作一意序之。

前明舍形謂三界果報，次明惡鬼毒蟲謂於三界中起愛見煩惱，以有煩惱故感苦報，但感后苦有二因緣：一起煩惱，二遠離善師，即佛去世也。起惑是感苦之因，故前明之。佛告是感苦之緣，故后說之。是以經文前明煩惱、后辨佛去世也。佛應生三界，三界屬佛，以佛能化三界故屬佛，不屬九十六師故云一人。「其人近出」者，上明應生，今示應滅，轉現他方故云近出也。「未久之間」者，如來示現生滅俄頃之時，故云未久。又未久尚已起惑招苦，況去聖久耶？「於後舍宅欻然火起」者，第二正明火起。就文為三：第一、明欲界火起；二、明色界火起；三、明無色界火起。故下文云「三界無安猶如火宅」，常有生老病死憂患，如是等火熾燃不息也。「於後」者，謂佛滅后也。又是眾生背化以後，此明火起時也。「欻然」者，從顛倒妄想而生，示火起無根本也。「火起」者，正明起惑招苦也。四生眾生同有生老病死，故云四面也。「一時」者，雖復同有，猶恐未必一時，故復說一時也。「其炎俱熾」者，如來滅后

【現代漢語翻譯】 現代漢語譯本 諸多的災難和恐懼是無法估量的。

在『是朽故宅』之後，第五部分，接下來闡明火災的發生。從文義上分為兩部分：首先，闡明火災發生的緣由；其次，正式闡明火災的發生。

問：

是什麼樣的因緣導致用火災來作比喻呢？

答：

在長行文中已經解釋過了，現在再用一種意思來敘述。

前面闡明房屋的形狀是指三界的果報，接下來闡明惡鬼毒蟲是指在三界中產生的愛慾和邪見煩惱。因為有煩惱，所以會感受到痛苦的果報。但是，感受到後來的痛苦有兩種因緣：一是產生煩惱，二是遠離善知識（即佛陀的離世）。產生迷惑是感受痛苦的原因，所以前面先闡明。佛陀的教誨是感受痛苦的助緣，所以後面再說。因此，經文前面闡明煩惱，後面辨析佛陀的離世。佛陀本應降生於三界，三界歸屬於佛陀，因為佛陀能夠教化三界，所以歸屬於佛陀，不歸屬於九十六種外道，所以說『一人』。『其人近出』，上面闡明應化生，現在顯示應滅度，轉而顯現在其他地方，所以說『近出』。『未久之間』，如來示現的生滅只是短暫的時刻，所以說『未久』。又，時間不長尚且已經產生迷惑招致痛苦，更何況遠離聖人很久呢？『於後舍宅欻然火起』，第二部分正式闡明火災的發生。從文義上分為三部分：第一，闡明欲界的火災；第二，闡明界的火災；第三，闡明無界的火災。所以下文說『三界無安猶如火宅』，常常有生老病死憂患，像這樣的火焰熾烈燃燒永不停息。『於後』，是指佛陀滅度之後。又是眾生背離教化以後，這裡闡明火災發生的時間。『欻然』，是從顛倒妄想而生，顯示火災的發生沒有根本。『火起』，正式闡明產生迷惑招致痛苦。四生眾生都有生老病死，所以說是四面。『一時』，即使同樣都有，還恐怕未必是同時，所以又說一時。『其炎俱熾』，如來滅度后

【English Translation】 English version The various difficulties and fears are immeasurable.

Following 'This dilapidated house,' the fifth section further elucidates the occurrence of fire. Structurally, it is divided into two parts: first, clarifying the causes of the fire; second, explicitly describing the fire itself.

Question:

What is the reason for using the analogy of fire?

Answer:

It has already been explained in the prose section. Now, I will elaborate with another interpretation.

The previous explanation of the house's form refers to the karmic retribution of the Three Realms (Trailokya). The subsequent explanation of evil spirits and poisonous insects refers to the afflictions of attachment and wrong views arising within the Three Realms. Because of these afflictions, one experiences suffering as karmic retribution. However, there are two causes for experiencing later suffering: first, the arising of afflictions; second, separation from good teachers (i.e., the passing away of the Buddha). The arising of delusion is the cause of experiencing suffering, so it is explained first. The Buddha's teachings are the condition for experiencing suffering, so they are discussed later. Therefore, the scripture first clarifies afflictions and then analyzes the Buddha's passing away. The Buddha should be born in the Three Realms, and the Three Realms belong to the Buddha because the Buddha can transform them. Thus, they belong to the Buddha and not to the ninety-six heretical teachers, hence the term 'one person.' 'He recently departed' indicates the manifestation of birth above, and now shows the manifestation of extinction, transforming and appearing in other realms, hence 'recently departed.' 'Not long after' means that the Tathagata's manifestation of birth and death is only a brief moment, hence 'not long.' Moreover, even in a short time, delusion arises and invites suffering, how much more so after a long separation from the sage? 'Afterwards, the house suddenly caught fire' is the second part, explicitly describing the fire. Structurally, it is divided into three parts: first, clarifying the fire in the Desire Realm (Kāmadhātu); second, clarifying the fire in the ** Realm; third, clarifying the fire in the Formless Realm (Arūpadhātu). Therefore, the following text says, 'The Three Realms are without peace, like a burning house,' constantly having the suffering of birth, old age, sickness, and death, such flames burning fiercely without ceasing. 'Afterwards' refers to after the Buddha's passing away. It also refers to after sentient beings turn away from the teachings. This clarifies the time of the fire's occurrence. 'Suddenly' arises from inverted delusion and imagination, showing that the fire has no root. 'Fire arises' explicitly clarifies the arising of delusion and the invitation of suffering. All beings in the four modes of birth (caturyoni) share birth, old age, sickness, and death, hence 'four sides.' 'At once' means that even though they all share it, there is still concern that it may not be at the same time, so it is said 'at once.' 'Its flames blaze together' refers to after the Tathagata's passing away.

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眾生背化同起染累，俱受重苦也。「棟樑椽柱」者，出被燒之身心也。「爆聲」者，謂老苦，「震裂」者，謂病苦也。「摧折崩倒」者，謂神逝形離，即死苦。「諸鬼神等揚聲大叫」者，此序遭苦人，諸鬼神則出家外道等起見流。《十地論》云「外道見老病死生大厭心」，如鬼神見火揚聲大叫。「雕鷲諸鳥」下，此一行序愛見眾生同不知出苦處。上句明在家起愛眾生見老病死亦生怖畏不知出處也。次句序出家外道亦不知出處也。

「惡獸毒蟲藏竄孔穴」者，第二，明色界火起。初一句明在家眾生厭欲界苦修於四禪求生色界，故言「藏竄孔穴」。此經始末有三種喻：一者、取上界高出于下，故舉閣為喻。二者、取凡夫出離蓋不足言，如一尺二尺。三者、今取避火之義、喻同孔穴。「毗舍阇鬼」者，此云狂鬼，譬起見外道，亦厭欲界苦求生色界，故云「亦住其中」。「薄福德故為火所逼」者，雖生色界亦未免於患，所以不免苦者，由薄福德故也。欲界苦重如燒，上界苦輕故言逼也。「共相殘害」者，明色界眾生已受苦果更起惑因，愛多者著有，見多者著無，有無互起更相吞滅，義言殘害。有害無如「飲血」，無害有如「食肉」也。「野干之屬並已前死」者，生上界時，欲界重貪前已斷也。故《十地》云「如梵天王，

【現代漢語翻譯】 現代漢語譯本 眾生背離教化，一同產生染污和牽累，都承受深重的痛苦。『棟樑椽柱』，指從被焚燒的身心中產生的事物。『爆聲』，指老苦，『震裂』，指病苦。『摧折崩倒』，指神識離去形體分離，也就是死苦。『諸鬼神等揚聲大叫』，這是描述遭遇痛苦的人，諸鬼神則指持外道的出家人等，他們生起邪見。《十地論》說：『外道見到衰老、疾病、死亡，內心產生極大的厭惡』，就像鬼神見到火而揚聲大叫一樣。『雕鷲諸鳥』以下，這一行描述具有愛見的眾生同樣不知道脫離痛苦的地方。上一句說明在家眾生因為愛而見到衰老、疾病、死亡，也產生恐懼，但不知道脫離之處。下一句描述出家的外道也不知道脫離之處。 『惡獸毒蟲藏竄孔穴』，第二，說明火勢燃起。第一句說明在家眾生厭惡欲界的痛苦，修習四禪以求生（指色界和無色界），所以說『藏竄孔穴』。這部經從頭到尾有三種比喻：第一種，取上界高於地獄，所以用樓閣作比喻。第二種，取凡夫出離煩惱不夠徹底，就像一尺兩尺。第三種，現在取躲避火災的意義，比喻如同在孔穴中。『毗舍阇鬼』，這裡指狂鬼，比喻生起邪見的外道，也厭惡欲界的痛苦而求生（指色界和無色界），所以說『也住在其中』。『薄福德故為火所逼』，即使生到（指色界和無色界），也無法避免災患，之所以不能免除痛苦，是因為福德淺薄的緣故。欲界的痛苦深重如同被焚燒，上界的痛苦輕微，所以說是逼迫。『共相殘害』，說明（指色界和無色界）的眾生已經承受痛苦的果報，又產生迷惑的因，愛多的人執著于有，見多的人執著于無，有和無相互產生，互相吞噬，用『殘害』來形容。有害於無就像『飲血』，無害於有就像『食肉』。『野干之屬並已前死』，生到上界時，欲界深重的貪慾先前已經斷除。所以《十地論》說：『如同梵天王』，

【English Translation】 English version Sentient beings, turning away from transformation, together arise with defilements and entanglements, all enduring profound suffering. 'Pillars and beams' refer to things arising from bodies and minds being burned. 'Explosions' refer to the suffering of old age, 'cracking' refers to the suffering of illness. 'Collapse and destruction' refer to the departure of consciousness and separation of the body, which is the suffering of death. 'All the ghosts and spirits cry out loudly' describes people encountering suffering, with the ghosts and spirits referring to renunciates and those of externalist paths who give rise to wrong views. The Ten Stages Sutra says, 'Externalists, seeing old age, sickness, and death, generate great aversion in their minds,' just as ghosts and spirits cry out loudly upon seeing fire. 'Eagles, vultures, and various birds' below, this line describes beings with attachment and wrong views who likewise do not know the place of escape from suffering. The previous sentence explains that householders, due to attachment, seeing old age, sickness, and death, also generate fear but do not know the place of escape. The following sentence describes that renunciates and externalists also do not know the place of escape. 'Evil beasts and poisonous insects hide in holes' is the second point, explaining the rising of the fire. The first sentence explains that householders,厭惡欲界苦修於四禪求生（referring to the Form and Formless Realms）,厭惡欲界的痛苦，修習四禪以求生（referring to the Form and Formless Realms）, therefore it says 'hide in holes'. This sutra has three metaphors from beginning to end: first, it takes the upper realms as being higher than the lower realms, so it uses a pavilion as a metaphor. Second, it takes the liberation of ordinary people as being insufficient, like one foot or two feet. Third, now it takes the meaning of avoiding fire, metaphorically like being in holes. 'Pisacha ghosts' here refers to mad ghosts, metaphorically referring to externalists who give rise to wrong views, who also厭惡欲界苦求生（referring to the Form and Formless Realms）,厭惡欲界的痛苦而求生（referring to the Form and Formless Realms）, therefore it says 'also dwell within them'. 'Due to meager merit, they are pressed by the fire' means that even if they are born in （referring to the Form and Formless Realms）, they cannot avoid calamity. The reason they cannot escape suffering is because of their meager merit. The suffering of the desire realm is heavy like being burned, while the suffering of the upper realms is light, so it is said to be pressed. 'Mutually harming each other' explains that beings in （referring to the Form and Formless Realms） have already received the fruit of suffering and further generate the cause of delusion. Those with much attachment cling to existence, while those with many views cling to non-existence. Existence and non-existence arise mutually, devouring each other, which is described as 'harming'. Harming non-existence is like 'drinking blood', while not harming existence is like 'eating meat'. 'The jackals and the like have already died before' means that when one is born in the upper realms, the heavy greed of the desire realm has already been severed. Therefore, the Ten Stages Sutra says, 'Like the Brahma King',

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欲界煩惱不現前也」。「諸大惡獸競來食啖」者，欲界惡雖滅而上界煩惱續起，起則勢奪前惡，故言競啖也。「臭煙熢㶿」者，煙為火氣，因眾苦生諸惡業，故以苦為火，惡業喻煙。遍色界四禪之內，稱「四面充塞」也。《華嚴經》以邪覺觀為煙，此是說諸煩惱本也。邪思惟亦通四禪，如四面充塞。

「蜈蚣蚰蜓」下，第三，明無色界火起。就文為二：初、明三空火起；次、辨非想被燒。雖生四禪未免無常，復求生三空，故言「諍走出穴」，此一行序在家眾生生無色界也。

問：

依《毗曇《義上界無嗔，何得言蜈蚣蚰蜓譬生無色界眾生有嗔耶？

答：

義有多門，不得全依數判也。

「鳩槃茶鬼隨取而食」者，此半行明起見外道生於無色界。外道多執無見撥其所計因果皆無，故言隨取而食。應具如色界說，今略舉造苦因義耳。又釋此轉譬明義，雖生三空，由未免火，故言隨取而食，鬼喻火也。「又諸餓鬼頭上火燃」下，第二、明非想火起。雖生三空，由未免苦，故求生非想，是三有之頂稱之為頭。亦為無常眾苦所逼，故言火燃。雖生非想之極，終無出世定慧，如「飢渴熱惱」。又飢渴常欲飲食，計非想凡夫恒欲片破正涅槃法也。初在宅被燒故諍入穴，穴內被燒復走出穴，穴外

【現代漢語翻譯】 現代漢語譯本： 『欲界煩惱不現前也』。『諸大惡獸競來食啖』，是指欲界的惡念雖然消滅，但上界的煩惱卻接連產生，煩惱一生起，其勢頭就壓倒了之前的惡念，所以說『競啖』。 『臭煙熢㶿』，煙是火的氣息，因為眾多的苦難產生各種惡業，所以用苦來比喻火，惡業比喻煙。遍佈四禪天之內，稱為『四面充塞』。《華嚴經》用邪覺觀來比喻煙，這裡是說各種煩惱的根本。邪思惟也貫通四禪天，就像四面充塞一樣。

『蜈蚣蚰蜓』以下，第三部分，說明無色界的火災發生。從文義上分為兩部分：首先，說明三空天的火災發生；其次，辨析非想非非想處天也被焚燒。即使生在四禪天，也無法避免無常，所以又求生到三空天，因此說『諍走出穴』，這一行是敘述在家眾生往生到無色界的情況。

問：

依照《毗曇》的說法，上界沒有嗔恚，為什麼說用蜈蚣蚰蜓來比喻生到無色界的眾生有嗔恚呢？

答：

義理有很多方面，不能完全按照數字來判斷。

『鳩槃茶鬼隨取而食』，這半行說明生起邪見的外道眾生往生到無色界。外道大多執著于無見，否定他們所計度的因果，認為一切皆無，所以說『隨取而食』。應該像《俱舍論》所說的那樣，現在只是簡略地舉出造作苦因的含義罷了。另一種解釋是，這轉而用比喻來說明義理，即使生到三空天，由於無法避免火災，所以說『隨取而食』，鬼比喻火。『又諸餓鬼頭上火燃』以下，第二部分，說明非想非非想處天的火災發生。即使生到三空天，由於無法避免苦難，所以求生到非想非非想處天，這是三有之頂端，稱之為頭。也為無常的眾多苦難所逼迫，所以說『火燃』。即使生到非想非非想處天的頂端，最終也沒有出世的定慧，就像『飢渴熱惱』一樣。而且飢渴常常想要飲食，比喻非想非非想處天的凡夫總是想要片面地破除真正的涅槃之法。起初在住宅里被焚燒，所以爭著進入洞穴，在洞穴內被焚燒，又爭著走出洞穴，在洞穴外...

【English Translation】 English version: 『The afflictions of the desire realm do not manifest.』 『Various great evil beasts compete to devour』 refers to the fact that although the evil thoughts of the desire realm are extinguished, the afflictions of the upper realms continue to arise. When afflictions arise, their momentum overwhelms the previous evils, hence the term 『compete to devour.』 『Foul smoke billows』 refers to smoke being the breath of fire. Because numerous sufferings give rise to various evil deeds, suffering is used as a metaphor for fire, and evil deeds are likened to smoke. It pervades within the four Dhyana heavens, and is called 『filling all four sides.』 The Avatamsaka Sutra uses distorted perception as a metaphor for smoke, which here refers to the root of all afflictions. Distorted thinking also pervades the four Dhyana heavens, just like filling all four sides.

From 『centipedes and millipedes』 onwards, the third part explains the arising of fire in the formless realm. In terms of the text, it is divided into two parts: first, it explains the arising of fire in the three emptiness realms; second, it distinguishes that the Realm of Neither Perception Nor Non-Perception is also burned. Even if born in the four Dhyana heavens, one cannot avoid impermanence, so one seeks to be born in the three emptiness realms, hence the saying 『struggling to run out of the hole.』 This line narrates the situation of householder beings being born in the formless realm.

Question:

According to the Abhidharma, there is no anger in the upper realms. Why is it said that centipedes and millipedes are used as a metaphor for beings born in the formless realm having anger?

Answer:

The meaning has many aspects, and one cannot judge entirely according to numbers.

『Kumbhanda ghosts seize and eat』 This half-line explains that heretical followers who give rise to wrong views are born in the formless realm. Most heretics are attached to nihilistic views, denying the cause and effect they have calculated, believing that everything is non-existent, hence the saying 『seize and eat.』 It should be fully explained as in the Abhidharmakosa, but now only the meaning of creating the cause of suffering is briefly mentioned. Another explanation is that this is a metaphor to illustrate the meaning. Even if born in the three emptiness realms, because one cannot avoid fire, hence the saying 『seize and eat,』 with ghosts being a metaphor for fire. 『Also, the heads of various hungry ghosts are burning with fire』 onwards, the second part explains the arising of fire in the Realm of Neither Perception Nor Non-Perception. Even if born in the three emptiness realms, because one cannot avoid suffering, one seeks to be born in the Realm of Neither Perception Nor Non-Perception, which is the peak of the three realms, called the head. One is also oppressed by the impermanent multitude of sufferings, hence the saying 『burning with fire.』 Even if born at the peak of the Realm of Neither Perception Nor Non-Perception, one ultimately has no supramundane Samadhi and wisdom, like 『hunger, thirst, and heat.』 Moreover, hunger and thirst always desire food and drink, which is a metaphor for the ordinary beings of the Realm of Neither Perception Nor Non-Perception always wanting to partially destroy the true Dharma of Nirvana. Initially, being burned in the house, they struggle to enter the hole; being burned inside the hole, they struggle to run out of the hole; outside the hole...

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復不免火，更無去處，故言「周章悶走」。如本在欲界受苦，故求生色界，色界復不免苦，故求生無色界，無色界復不免苦，則無避苦處，如周章悶走也。

「其宅如是」下，第六、總結過患也。

「是時宅主」下，第二，三行，頌見火譬。長行有三：一、見火驚怖；二、明父之已出；三、序子之未離。今轉勢亦三：一、明在門外立；二、眾生有機扣佛；三、長者驚入火宅。

問：

何故在門外耶？

答：

〈方便品〉云「佛眼見六道眾生」，前長行雲「長者見是大火」，並未明見之處所，故今釋二處之文，明佛居法身地故見，如長者在門外立故聞。

所言立者，將行之貌也。以將入宅救子，所以言立。又言立者，不行之像，譬佛待機方入生死度物而不他行也。又言立者，諸子背化流轉生死，如來眾德久已成立。又言立者不安之貌，聖人雖復息跡世外，恒欲府入生死未曾暫安也。

「聞有人言」者，第二、明眾生有機扣佛也。眾生應悟之機，昔化緣發來扣于佛，如聞告而後知，長行稱「見」、今言「聞」者，上據聖智，照達分明譬同眼見；今喻眾生善根將發，但善根將發其義微隱，故如聞也。「汝諸子等」，述所聞事也。昔曾受化應在四流之外，中途起惑還入三界

【現代漢語翻譯】 現代漢語譯本： 而且無法避免火災，沒有其他去處，所以說『周章悶走』。如果原本在欲界受苦，所以求生色界，仍然無法避免痛苦，所以求生無色界，無色界仍然無法避免痛苦，那就沒有躲避痛苦的地方，就像『周章悶走』一樣。 『其宅如是』以下，第六，總結過患。 『是時宅主』以下，第二，三行，用偈頌比喻看見火災。長行中有三點：一、看見火災驚慌恐懼；二、說明父親已經出去；三、敘述孩子們還沒有離開。現在轉換形式也有三點：一、說明（父親）在門外站立；二、眾生有感應的機會叩擊佛法；三、長者驚慌進入火宅。 問： 為什麼（佛）在門外呢？ 答： 《方便品》說『佛眼見六道眾生』，前面長行說『長者見是大火』，沒有明確說明看見的處所，所以現在解釋這兩處經文，說明佛居住在法身之地所以能看見，就像長者在門外站立所以能聽見。 所說的『立』，是將要行動的樣子。因為將要進入火宅拯救孩子，所以說『立』。又說『立』，是不行動的形象，比喻佛等待時機才進入生死輪迴度化眾生而不去其他地方。又說『立』，是孩子們背離教化流轉生死，如來的各種功德早已成就。又說『立』，是不安穩的樣子，聖人即使在世外隱居，也總是想要進入生死輪迴，未曾有片刻安寧。 『聞有人言』，第二，說明眾生有感應的機會叩擊佛法。眾生應該覺悟的時機，過去教化的因緣發動來叩擊佛法，就像聽到告知后才知道，長行中稱為『見』，現在說『聞』，前者根據聖人的智慧，照亮通達分明就像親眼看見；現在比喻眾生善根將要萌發，但善根將要萌發的意義微弱隱晦，所以像聽見一樣。『汝諸子等』，敘述所聽到的事情。過去曾經接受教化應該在四種流轉之外，中途產生迷惑又進入三界。

【English Translation】 English version: Moreover, they cannot avoid fire and have nowhere else to go, hence the saying 'running around in distress'. If they were originally suffering in the desire realm (Kama-dhatu), they seek rebirth in the form realm (Rupa-dhatu), but still cannot avoid suffering, so they seek rebirth in the formless realm (Arupa-dhatu). If they still cannot avoid suffering in the formless realm, then there is nowhere to escape suffering, just like 'running around in distress'. From 'Its house is like this' onwards, the sixth point is summarizing the faults. From 'At that time, the householder' onwards, the second part, three lines, uses verses to illustrate seeing the fire. There are three points in the prose section: 1. Being frightened by seeing the fire; 2. Clarifying that the father has already left; 3. Narrating that the children have not yet left. Now, the shift in perspective also has three points: 1. Explaining that (the father) is standing outside the door; 2. Sentient beings have the opportunity to connect with the Buddha; 3. The elder rushes into the burning house. Question: Why is (the Buddha) outside the door? Answer: The 'Expedient Means' chapter says 'The Buddha's eye sees sentient beings in the six realms', and the preceding prose section says 'The elder sees the great fire', without clearly stating the location of seeing. Therefore, we now explain these two passages, clarifying that the Buddha dwells in the Dharmakaya (Dharmakaya) ground and therefore can see, just as the elder stands outside the door and therefore can hear. The word 'standing' signifies the appearance of about to act. Because he is about to enter the house to save the children, it is said 'standing'. Also, 'standing' is an image of not acting, symbolizing that the Buddha waits for the opportune moment to enter the cycle of birth and death to liberate beings and does not go elsewhere. Also, 'standing' means that the children turn away from the teachings and transmigrate through birth and death, while the Tathagata's (Tathagata) virtues have long been established. Also, 'standing' is an appearance of unease; although the sage may retreat from the world, he always desires to enter the cycle of birth and death and has never been at peace for a moment. 'Hearing someone say' is the second point, explaining that sentient beings have the opportunity to connect with the Buddha. The opportunity for sentient beings to awaken, the karmic conditions of past teachings arise to knock on the door of the Buddha's teachings, just as knowing after hearing the announcement. The prose section calls it 'seeing', and now it is called 'hearing'. The former is based on the wisdom of the sage, illuminating and understanding clearly like seeing with one's own eyes; the latter is a metaphor for the good roots of sentient beings about to sprout, but the meaning of the good roots about to sprout is subtle and hidden, so it is like hearing. 'You children', narrates what was heard. In the past, they had received teachings and should have been outside the four streams of transmigration, but in the middle, they arose delusions and re-entered the three realms.

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之中也。「稚小無知歡娛樂著」者，初發道心為稚，善根微弱為小，有無明煩惱為無知，愛於五欲稱樂著也。「長者聞已」下，第三、明應入斥生死欲救濟也。上二章並序法身，第三始辨應跡。

「告喻諸子」下，五行，頌第三救子不得譬。前本有誡、勸二門，今但頌誡門。所以然者，欲明三譬義勢相承，頌前總譬廣明生死過患，頌見火譬明諸子背化起惑貪著生死因緣。今頌救子不得，正為子說生死過患，是故但頌誡門也。就文為二：初、頌救子；次、明無機不受父化。初文又二：前一行半，略說生死過患；「毒蛇蚖蝮」下，二行半，廣說生死過患。「毒蛇蚖蝮」釋上毒蟲，「及諸夜叉」釋上惡鬼。「鳩槃荼鬼」下重明鬼蟲者，初鬼蟲為過之甚故前列之，后毒害少輕故復重列也。「此苦難處況復大火」者，煩惱之苦以惱於心尚不可受，況老病死苦而可受耶？又釋人天苦已不可受，況復三涂苦耶？「諸子無知」下，第二、頌無機也。

「是時長者」下，頌第四，三車救子得譬。上有四：一、知子宿好；二、正說三車；三、諸子信受；四、父歡喜，今具頌之。初三行，頌第一。上文有三：一、不出為損；二、欲設出方；三、知子宿好。今轉勢為二：前兩行半，明無大機；次半行；明有小機。以無大機而有小機

【現代漢語翻譯】 現代漢語譯本： 就在這之中啊。『稚小無知歡娛樂著』，指的是初發道心的人還很幼稚，善根微弱，被無明煩惱所困擾，貪愛五欲。 『長者聞已』以下，第三部分，說明應該厭離生死，想要救濟眾生。前面兩章都是在闡述法身，第三章開始辨別應化之跡。 『告喻諸子』以下，五行，是第四個譬喻，講述救子不得的譬喻。前面的經文有誡、勸兩個方面，現在只頌誡的部分。之所以這樣，是爲了說明三個譬喻的意義和氣勢是相承接的，頌前面的總譬，是爲了廣泛地說明生死的過患；頌見火的譬喻，是爲了說明諸子背離教化，生起迷惑，貪著生死的因緣。現在頌救子不得，正是爲了給孩子們講述生死的過患，所以只頌誡的部分。從文義上分為兩部分：首先，頌救子；其次，說明沒有根機的人不能接受父親的教化。第一部分又分為兩部分：前面一行半，簡略地說生死的過患；『毒蛇蚖蝮』以下，兩行半，廣泛地說生死的過患。『毒蛇蚖蝮』解釋了上面的毒蟲，『及諸夜叉(Yaksa，一種鬼神)』解釋了上面的惡鬼。『鳩槃荼鬼(Kumbhanda，一種惡鬼)』以下，再次說明鬼蟲，是因為最初的鬼蟲危害非常嚴重，所以放在前面；後面的毒害稍微輕微，所以再次列出。『此苦難處況復大火』，煩惱的痛苦惱亂內心尚且不能忍受，何況衰老、疾病、死亡的痛苦可以忍受呢？又解釋了人天之苦尚且不能忍受，何況三塗(Three Lower Realms)之苦呢？『諸子無知』以下，第二部分，頌沒有根機。 『是時長者』以下，頌第四個譬喻，三車救子得譬。前面有四個方面：一、知道孩子們平素的喜好；二、正式宣說三車；三、孩子們信受；四、父親歡喜，現在全部頌出。最初的三行，頌第一個方面。上面的經文有三個方面：一、不出來會有損失；二、想要設定出來的辦法；三、知道孩子們平素的喜好。現在轉變氣勢為兩個方面：前面兩行半，說明沒有大的根機；其次半行，說明有小的根機。因為沒有大的根機，但是有小的根機。

【English Translation】 English version: It is within this. 'The children are young and ignorant, enjoying themselves,' refers to those who have initially developed the aspiration for enlightenment but are still immature, with weak roots of goodness, afflicted by ignorance and craving for the five desires. 'The elder, having heard this,' and the following, the third part, explains that one should be disgusted with birth and death, desiring to save all beings. The previous two chapters elaborate on the Dharmakaya (法身, Dharma Body), while the third chapter begins to distinguish the manifested traces. 'Admonishing the children,' and the following five lines, is the fourth parable, narrating the parable of failing to save the children. The previous scriptures have two aspects: admonition and encouragement. Now, only the admonition part is praised. The reason for this is to clarify that the meanings and momentum of the three parables are interconnected. Praising the preceding general parable is to extensively explain the faults of birth and death; praising the parable of seeing the fire is to explain the causes and conditions of the children turning away from teachings, giving rise to delusion, and craving for birth and death. Now, praising the failure to save the children is precisely to tell the children about the faults of birth and death, so only the admonition part is praised. From the textual meaning, it is divided into two parts: first, praising the saving of the children; second, explaining that those without the capacity cannot accept the father's teachings. The first part is further divided into two parts: the first one and a half lines briefly describe the faults of birth and death; 'Poisonous snakes, vipers,' and the following two and a half lines extensively describe the faults of birth and death. 'Poisonous snakes, vipers' explain the poisonous insects mentioned above, and 'and all the Yakshas (夜叉, a type of ghost or spirit)' explain the evil ghosts mentioned above. 'Kumbhanda ghosts (鳩槃荼鬼, a type of evil spirit)' and the following, again explaining the ghosts and insects, is because the initial ghosts and insects were extremely harmful, so they were placed at the beginning; the subsequent harm is slightly less severe, so they are listed again. 'This place of suffering is already unbearable, let alone the great fire,' the suffering of afflictions troubling the mind is already unbearable, let alone the suffering of old age, sickness, and death? It also explains that the suffering of humans and gods is already unbearable, let alone the suffering of the Three Lower Realms (三塗). 'The children are ignorant,' and the following, the second part, praises the lack of capacity. 'At that time, the elder,' and the following, praises the fourth parable, the parable of saving the children with three carts. There are four aspects in the previous text: first, knowing the children's usual preferences; second, formally proclaiming the three carts; third, the children believing and accepting; fourth, the father rejoicing, now all are praised. The initial three lines praise the first aspect. The above scripture has three aspects: first, not coming out will result in loss; second, wanting to set up a way out; third, knowing the children's usual preferences. Now, the momentum is transformed into two aspects: the first two and a half lines explain the lack of great capacity; the next half line explains the presence of small capacity. Because there is no great capacity, but there is small capacity.

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，是故息大而授小法也。「益我愁惱」者，初在法身地見眾生在生死受苦已起大悲，次以本垂跡用大乘化之不得，悲心轉深故云益也。「今此舍宅」者，別出可悲之事。戀著生死不受大化，蓋是舍樂取苦，將為煩惱燒滅善根，故可悲也。「即便思惟」下，第二、欲設小化，即顯有小機也。「告諸子等」下，頌第二、正設三車譬。上有四譬，今具頌之：一行，頌稱歎三車；次三句，頌示車處；次一句，頌勸速出取車；次一行，頌保與不虛。「造作此車」者，本無三乘，為物權設故言造作也。又由佛得三，故言佛造作也。「諸子聞說」下，頌第三、諸子信受出宅。此文有三：初半行，頌聞慧；六字，頌學地；「而出已」下十字，頌無學位。所以但頌三者：初、聞教；二、修行；三、出宅也。「長者見子」下，第四、頌上父見子免難歡喜。就文為三：初一行半，標歡喜；次二行半，舉憂愁釋喜；后一行，結歡喜。至此以來已三過列惡鬼毒蟲及以大火。第一、總譬中別明三界有此過患；第二、救子不得譬中別明為子說生死過患而不信受；今此中別為明不出之憂得出之喜，故複列也。「生育甚難」者，令發菩提心為生，教修菩薩行為育也。此中述子三時：一、生育時，謂過去世本學大乘時。從「稚小」下，第二，失大乘行教入三

界時。「我已救之」，第三、得小乘果時也。「爾時諸子」下十二行，頌第五等賜大車譬。上有三：一、索車；二、賜車；三、得車歡喜，今具頌之。索車有四：半行明索時。「知父安坐」者，此譬始終明父有三時：一者、門外立時，譬居法身地欲垂應跡；二、驚入火宅時，正應入生死，三、安坐時，則是施權救子。營為已息、意悅心安，謂安坐時也。「皆詣父所」下，第二，一行，正頌索車譬。此譬始終明子凡有五時：一、遊戲入宅時，此時背一乘化入三界時。二、明競共馳走出宅時，此是稟三乘教出三界時。三、子安坐時，謂得小果究竟時也。四、皆詣父所，謂背小向大即大機發時。后第五，乘是寶車直至道場時也。「如前所許」下，第三，一行，騰昔所許。為許故索，故騰許而索也。「今正是時」下，第四，半行，結成索意。

「長者大富」下，第二、頌賜車。長行前明等賜，后辨大車。今七行前頌大車，後半行頌等賜，蓋是轉勢說法也。「以眾寶物造諸大車」者，說如來萬德作大乘之名，故言以眾寶物造諸大車。

問：

三是方便，可名造作一乘真實，云何亦稱造作耶？

答：

前明無三為物說三故言造作，是以前云「吾為汝等造作此車」，今明實有眾德作大乘之名故言造作

【現代漢語翻譯】 現代漢語譯本 界時。『我已救之』，第三、得小乘果時也。『爾時諸子』下十二行，頌第五等賜大車譬。上有三：一、索車；二、賜車；三、得車歡喜，今具頌之。索車有四：半行明索時。『知父安坐』者，此譬始終明父有三時：一者、門外立時，譬居法身地欲垂應跡；二、驚入火宅時，正應入生死，三、安坐時，則是施權救子。營為已息、意悅心安，謂安坐時也。『皆詣父所』下，第二，一行，正頌索車譬。此譬始終明子凡有五時：一、遊戲入宅時，此時背一乘化入三界時。二、明競共馳走出宅時，此是稟三乘教出三界時。三、子安坐時，謂得小果究竟時也。四、皆詣父所，謂背小向大即大機發時。后第五，乘是寶車直至道場時也。『如前所許』下，第三，一行，騰昔所許。為許故索，故騰許而索也。『今正是時』下，第四，半行，結成索意。

『長者大富』下，第二、頌賜車。長行前明等賜，后辨大車。今七行前頌大車，後半行頌等賜，蓋是轉勢說法也。『以眾寶物造諸大車』者，說如來萬德作大乘之名，故言以眾寶物造諸大車。

問：

三是方便，可名造作一乘真實，云何亦稱造作耶？

答：

前明無三為物說三故言造作，是以前云『吾為汝等造作此車』，今明實有眾德作大乘之名故言造作

【English Translation】 English version At that time. 'I have saved them,' refers to the third time, when they attain the fruit of the Hinayana (Small Vehicle). The following twelve lines from 'At that time, the sons' praise the fifth parable of equally bestowing great carts. There are three parts above: first, requesting carts; second, bestowing carts; and third, rejoicing in obtaining the carts. Now, all are praised. There are four aspects to requesting carts: half a line clarifies the time of requesting. 'Knowing the father is sitting peacefully' means this parable consistently clarifies that the father has three states: first, standing outside the gate, which is like dwelling in the Dharmakaya (Dharma body) realm, about to manifest traces; second, being alarmed and entering the burning house, which is directly entering birth and death; and third, sitting peacefully, which is bestowing expedient means to save the sons. Activities have ceased, the mind is pleased and at peace, referring to the time of sitting peacefully. 'All went to the father's place,' the second line, directly praises the parable of requesting carts. This parable consistently clarifies that the sons have five states: first, playing and entering the house, which is turning away from the One Vehicle (Ekayana) and transforming into the Three Realms. Second, clearly competing and rushing out of the house, which is receiving the teachings of the Three Vehicles and leaving the Three Realms. Third, the sons sitting peacefully, which means attaining the ultimate fruit of the Small Vehicle. Fourth, all going to the father's place, which means turning away from the Small and towards the Great, that is, the great opportunity arises. Fifth, riding in the precious cart directly to the Bodhimanda (place of enlightenment). 'As previously promised,' the third line, recalls the past promise. Because of the promise, they request, so they recall the promise and request. 'Now is the right time,' the fourth half-line, concludes the meaning of the request.

'The elder was very wealthy,' the second part, praises the bestowing of carts. The long passage previously clarified equal bestowal, and then distinguished the great carts. Now, the seven lines praise the great carts first, and the last half-line praises equal bestowal, which is a change in the way of speaking. 'Using various treasures to make great carts' means that the Tathagata's (Thus Come One) myriad virtues create the name of the Mahayana (Great Vehicle), hence it is said that various treasures are used to make great carts.

Question:

The three are expedient means, which can be called creating the One Vehicle reality. Why is it also called creation?

Answer:

Previously, it was clarified that there is no three, but three are spoken for the sake of beings, hence it is called creation. Therefore, it was previously said, 'I have created this cart for you.' Now, it is clarified that there are actually myriad virtues that create the name of the Mahayana, hence it is called creation.

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，故二造義異也。又據理而明者，道門未曾三一，說三說一皆是方便，即是無名相中強名相說，故俱名造作，此並就果車釋之。若就因車釋者，明造用也。藉前三乘善根之寶以成今日唯有一乘之解，故言以眾寶物而造作之。又一乘之解非己能得，得由聖授，義名為造作。

「上妙細㲲」者，以㲲覆縟，其用有二：一以遮垢，二以嚴飾。一乘之義亦備二義：一者、禪定垢過多生染著，真解能亡，有遮垢之義。二者、定由慧成，有嚴飾之義也。「有大白牛」下，頌上牛也。「多諸儐從」者，頌上儐從。「以是妙車」下，第二、頌等賜也。

「諸子是時」下，頌第三、得車歡喜。「游於四方」者，若據化他以釋四方者，既得平等之解，方修大行普化四生，如游四方；暢遠求佛之志，如嬉戲快樂；大乘不為偏小所局，如自在無礙也。若據自行明四方者，二乘既得悟解則入十住心，十住心為東方，次進至十行為南方，從十行至十回向為西方，從十回向至十地為北方，從十地至妙覺地為直至道場也。

「告舍利弗」下，第二，十八行，頌合譬。長行具合六譬，偈頌合五，略不虛譬。上合總譬，正合化主兼餘五義。今轉勢明義開為四別：一行，頌化主；一行，頌所化；一行，頌化處；一行，頌化意也。「如來已離

【現代漢語翻譯】 現代漢語譯本：因此，兩種造作的意義不同。而且，根據道理來闡明，道門（指其他宗派）沒有三一之說，說三說一都是方便之說，即是在沒有名稱和形象中勉強建立名稱和形象來說明，所以都稱為造作，這些都是就果車（最終的果報之車）來解釋的。如果就因車（最初的因地之車）來解釋，則是說明造作的功用。憑藉之前三乘（聲聞乘、緣覺乘、菩薩乘）善根的珍寶，來成就今日唯一的佛乘之解，所以說用眾多的珍寶來造作它。而且，一乘的理解不是自己能夠得到的，得到是由於聖人的傳授，從意義上來說稱為造作。 『上妙細㲲』，用細㲲覆蓋在車上，它的作用有兩個：一是用來遮蓋污垢，二是用來莊嚴裝飾。一乘的意義也具備這兩種意義：一是，禪定中的污垢是由於過去多生的染著，真正的理解能夠消除它，有遮蓋污垢的意義。二是，禪定是由智慧成就的，有莊嚴裝飾的意義。『有大白牛』以下，是讚頌上面的牛。『多諸儐從』，是讚頌上面的隨從。『以是妙車』以下，第二，是讚頌平等賜予。 『諸子是時』以下，是讚頌第三，得到車子的歡喜。『游於四方』，如果根據教化他人來解釋四方，既然得到了平等的理解，才能夠修習廣大的行為來普遍教化四生（胎生、卵生、濕生、化生），如同游於四方；暢達長遠追求佛的志向，如同嬉戲快樂；大乘不被偏頗狹小的見解所侷限，如同自在無礙。如果根據自身修行來闡明四方，二乘既然得到了悟解，就進入十住心，十住心為東方，其次前進到十行為南方，從十行到十回向為西方，從十回向到十地為北方，從十地到妙覺地為直至道場（菩提樹下成道的場所）。 『告舍利弗』以下，第二，十八行，是讚頌合譬。長行經文全部合了六個比喻，偈頌合了五個，省略了不真實的譬喻。上面是總合譬喻，正是合了化主（教化之主，即佛）兼餘下的五個意義。現在轉變形勢來闡明意義，開為四個部分：一行，讚頌化主；一行，讚頌所教化的人；一行，讚頌教化的處所；一行，讚頌教化的意圖。『如來已離

【English Translation】 English version: Therefore, the meanings of the two 'making' (造義) are different. Moreover, according to reason, the Daoist school (道門) has never had the concept of 'three-in-one' (三一). Saying 'three' or 'one' are both expedient means, which is to forcibly establish names and forms in the absence of names and forms. Therefore, they are all called 'making' (造作). This is all explained in terms of the 'fruit-carriage' (果車, the carriage of ultimate fruition). If explained in terms of the 'cause-carriage' (因車, the carriage of initial cause), it elucidates the function of 'making' (造用). By relying on the treasures of good roots from the previous Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to accomplish the understanding of the One Vehicle (一乘, Ekayāna) today, it is said that it is 'made' (造作) with many treasures. Furthermore, the understanding of the One Vehicle cannot be attained by oneself; it is attained through the transmission of the sages, and in this sense, it is called 'making' (造作). The 'supreme and exquisite fine felt' (上妙細㲲) is used to cover the carriage, and it has two functions: first, to cover up dirt; second, to adorn and embellish. The meaning of the One Vehicle also possesses these two meanings: first, the dirt of meditation (禪定) is due to the attachments of many past lives, and true understanding can eliminate it, which has the meaning of covering up dirt. Second, meditation is accomplished by wisdom, which has the meaning of adornment and embellishment. 'Having a great white ox' (有大白牛) below is praising the ox mentioned above. 'Many attendants' (多諸儐從) is praising the attendants mentioned above. 'With this wonderful carriage' (以是妙車) below, secondly, is praising the equal bestowal. 'When the sons' (諸子是時) below is praising, thirdly, the joy of obtaining the carriage. 'Wandering in the four directions' (游於四方): if 'four directions' is explained in terms of transforming others, since one has obtained equal understanding, one can then cultivate great practices to universally transform the four kinds of beings (四生, birth from womb, egg, moisture, and transformation), like wandering in the four directions; expressing the aspiration to seek Buddhahood far and wide, like playing and being happy; the Mahayana (大乘) is not limited by biased and narrow views, like being free and unhindered. If 'four directions' is explained in terms of self-cultivation, once the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) have attained enlightenment and understanding, they enter the Ten Abiding Minds (十住心), with the Ten Abiding Minds being the east; next, they advance to the Ten Practices (十行) as the south; from the Ten Practices to the Ten Dedications (十回向) as the west; from the Ten Dedications to the Ten Grounds (十地) as the north; and from the Ten Grounds to the Ground of Wonderful Enlightenment (妙覺地) as directly reaching the Bodhi-field (道場, the place of enlightenment under the Bodhi tree). 'Telling Śāriputra' (告舍利弗) below, secondly, eighteen lines, is praising the combination of metaphors. The prose section combines all six metaphors, while the verses combine five, omitting unreal metaphors. The above is the general combination of metaphors, precisely combining the transforming master (化主, the master of transformation, i.e., the Buddha) and the remaining five meanings. Now, changing the approach to clarify the meaning, it is divided into four parts: one line, praising the transforming master; one line, praising those being transformed; one line, praising the place of transformation; one line, praising the intention of transformation. 'The Tathāgata has left' (如來已離

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」下，第二、頌合見火譬。上長行合見火譬有二：初、合見眾生受苦；次、合見眾生不覺苦。今文轉勢開為二別：初偈嘆佛得離，則是明能見；次偈序眾生，辨其所見。所以嘆佛得離者，接上化意文生。化意既序眾生之過明有苦無樂，故今嘆佛德明無苦有樂也。又良由無苦故能見物苦，良由有樂能見無樂也。上半嘆佛無苦，下半嘆佛有樂。無生死暄動，故稱寂然閑居，智德森繁喻之如林，蕭然放曠譬之如野，如來居之恬惔故言安處。「今此三界」下，第二，一行，頌所見。三界果報屬於眾生，而言我有者，正以眾生是子，子之所有莫非父有也。「其中眾生悉是吾子」者，上明國土世間屬佛，今明眾生世間是佛子也。

問：

眾生云何是佛子耶？

答：

昔光宅學士和阇梨雲：「凡夫識能更生識，所生之識則是己兒，故名為子，得無漏意識不復生識也。」成論師云：「眾生從無明識窟流來，為佛所愛念故名為子。」今明子有二義：一者、眾生與佛同源，謂眾生本性清凈，佛亦爾也。故《涅槃經》云「皆是一味，隨其流處有六種味」。二者、諸佛傷此眾生，無六道謂六道，以慈念之，故稱為子也。「而今此處」下，頌第三，合一乘化不得。上長行雙舉誡、勸二門合之。今轉勢但開為二：初一偈一

【現代漢語翻譯】 現代漢語譯本 『下，第二，用偈頌來對應之前用火來比喻的部分。前面長篇文字用火來比喻分兩部分：首先，對應眾生遭受痛苦；其次，對應眾生沒有覺察到痛苦。現在這段文字轉換角度，分為兩個部分：第一段偈頌讚嘆佛陀獲得解脫，這是說明佛陀能夠看見（眾生的苦）；第二段偈頌敘述眾生，辨別他們所看見的（與佛陀所見的差異）。讚歎佛陀獲得解脫的原因，是承接上文『化意』的含義而生髮的。既然『化意』已經敘述了眾生的過失，說明他們只有痛苦而沒有快樂，所以現在讚歎佛陀的功德，說明佛陀沒有痛苦而有快樂。又因為沒有痛苦，所以能夠看見眾生的痛苦；因為有快樂，所以能夠看見眾生沒有快樂。前半部分讚歎佛陀沒有痛苦，後半部分讚歎佛陀有快樂。沒有生死的喧囂擾動，所以稱為寂靜安閑地居住，智慧功德繁盛茂密，用樹林來比喻，空曠曠達，用原野來比喻，如來居住在其中，恬淡安適，所以說『安處』。「今此三界」下，第二，一行，用偈頌來說明佛陀所見。三界的果報屬於眾生，而佛陀說『我有』，正是因為眾生是佛陀的兒子，兒子的所有，沒有不是父親所有的。「其中眾生悉是吾子」一句，前面說明國土世間屬於佛陀，現在說明眾生世間是佛陀的兒子。' 問： 眾生為什麼是佛陀的兒子呢？ 答： 以前光宅寺的學士和阇梨說：『凡夫的識能夠再生出識，所生出的識就是自己的兒子，所以稱為兒子，得到無漏意識就不再產生識了。』成論師說：『眾生從無明識的窟穴流出，因為被佛陀所愛念，所以稱為兒子。』現在說明兒子有兩種含義：第一，眾生與佛陀同源，指眾生的本性清凈，佛陀也是這樣。所以《涅槃經》說『都是一種味道，隨著流出的地方有六種味道』。第二，諸佛憐憫這些眾生，沒有六道（六道輪迴），用慈悲來關懷他們，所以稱為兒子。「而今此處」下，頌第三，對應一乘教化沒有成功。前面長篇文字同時舉出告誡、勸導兩個方面來對應。現在轉換角度，只分為兩個方面：第一段偈頌一

【English Translation】 English version 'Next, the second part uses a verse to correspond to the previous analogy of fire. The preceding lengthy text uses the analogy of fire in two parts: first, corresponding to sentient beings suffering; second, corresponding to sentient beings not being aware of suffering. Now, this passage changes perspective, dividing into two separate parts: the first verse praises the Buddha for attaining liberation, which explains that the Buddha is able to see (the suffering of sentient beings); the second verse describes sentient beings, distinguishing what they see (from the differences in what the Buddha sees). The reason for praising the Buddha's attainment of liberation is derived from the meaning of 'expedient intention' in the preceding text. Since 'expedient intention' has already described the faults of sentient beings, indicating that they only have suffering and no happiness, now praising the Buddha's virtues explains that the Buddha has no suffering and has happiness. Furthermore, because there is no suffering, one is able to see the suffering of sentient beings; because there is happiness, one is able to see the lack of happiness. The first half praises the Buddha's lack of suffering, and the second half praises the Buddha's possession of happiness. Without the noise and disturbance of birth and death, it is called dwelling in stillness and tranquility, with wisdom and virtue flourishing and abundant, likened to a forest, and vast and expansive, likened to a wilderness. The Tathagata dwells in it, serene and at ease, so it is said 'abides peacefully'. Below 「Now this triple world」, the second, a line, uses a verse to explain what the Buddha sees. The karmic rewards of the triple world belong to sentient beings, but the Buddha says 'I have', precisely because sentient beings are the Buddha's children, and everything that belongs to the children is also the father's. The sentence 「Among them all living beings are my children」 earlier explained that the land and world belong to the Buddha, and now explains that the world of sentient beings are the Buddha's children.' Question: Why are sentient beings the Buddha's children? Answer: Formerly, the scholar and Acharya of Guangzhai Temple said: 'The consciousness of ordinary people can give rise to further consciousness, and the consciousness that is produced is one's own child, so it is called a child, and obtaining non-outflow consciousness no longer produces consciousness.' The Cheng Lun master said: 'Sentient beings flow out from the cave of ignorance and consciousness, and because they are loved and cherished by the Buddha, they are called children.' Now, it is explained that there are two meanings of children: first, sentient beings and the Buddha have the same origin, referring to the pure nature of sentient beings, and the Buddha is also like this. Therefore, the Nirvana Sutra says 'They are all of one flavor, and depending on where they flow, there are six flavors.' Second, all Buddhas have compassion for these sentient beings, without the six paths (of reincarnation), and care for them with compassion, so they are called children. Below 「But now here」, the third, a verse, corresponds to the unsuccessful teaching of the One Vehicle. The preceding lengthy text simultaneously cites both admonishments and exhortations to correspond to it. Now, changing perspective, it is only divided into two aspects: the first verse one

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句，明為說大；三句，頌無機不受。「能為救護」者，能用大化救而護之也。「雖復教詔」者，前句嘆佛能救護，今正明救護也。「而不信受」下三句，明無機不受。下半釋不受之義，以其貪著小樂故不受大樂。「以是方便」下，頌合第四、三乘化得譬。上合譬有四：一、明起權意；二、說教；三、得益；四、父喜。今但頌二：初一行半，頌說三乘；次一行半，頌得益。「以是方便」者，接上言勢仍發下語，故言以是方便也。「令諸眾生知三界苦」者，一行，明說三乘之意。初半偈令知苦諦，次半行示于道諦，此明四諦之始終也。又說於三乘，示得失耳，非實有三也。「知三界苦」者，三界苦是實苦也。「出世間道」者，大乘因為道也。此意明說三，令知苦是實，令修大乘因耳，非為小果也。「是諸子等」下一行半，頌得益，具明三乘得益。「汝舍利弗」下，頌合第五、等賜大車譬。上長行雙牒二譬而雙合之。今轉勢開為三別：初兩偈，合等賜；次三偈，合大車；后二偈，合得車歡喜。「以此譬喻說一佛乘」者，總明五譬意，為欲說一佛乘，即是等賜義也。

第二偈，明勸信。雖復等賜，恐未必受，是故勸信。上半正勸信。「信受是語」者，則上譬喻之語也。「一切皆當得成佛道」者，略標旨歸，令作如斯信也

【現代漢語翻譯】 現代漢語譯本： 一句，說明佛陀是爲了宣說大法；三句，讚頌那些沒有根機的人無法接受佛法。「能為救護」是指，能夠用偉大的教化來救助和保護他們。「雖復教詔」是指，前一句讚歎佛陀能夠救助和保護，現在正是說明這種救助和保護。「而不信受」以下三句，說明沒有根機的人無法接受佛法。下半部分解釋了不接受的原因，因為他們貪戀小的快樂，所以無法接受大的快樂。「以是方便」以下，讚頌並總結了第四個譬喻，即三乘教化得以實現的譬喻。前面總結譬喻有四個方面：一、說明示現權宜之計的用意；二、宣說教法；三、獲得利益；四、父親歡喜。現在只讚頌兩個方面：最初一行半，讚頌宣說三乘；接下來一行半，讚頌獲得利益。「以是方便」是指，承接上面的語氣，繼續引出下面的話，所以說「以是方便」。「令諸眾生知三界苦」是指，一行，說明宣說三乘的用意。前半偈讓眾生了解苦諦，後半行指示道諦，這裡說明了四諦的始終。又宣說三乘，只是爲了顯示得失，並非真的有三乘。「知三界苦」是指，三界的苦是真實的苦。「出世間道」是指，大乘的因是道。這裡的意思是，宣說三乘，是爲了讓眾生了解苦是真實的，從而修習大乘的因，而不是爲了小乘的果。「是諸子等」下一行半，讚頌獲得利益，詳細說明了三乘獲得利益。「汝舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）」以下，讚頌並總結了第五個譬喻，即平等賜予大車的譬喻。前面長行文字中，同時引用了兩個譬喻並同時總結。現在轉變方式，分為三個部分：最初兩偈，總結平等賜予；接下來三偈，總結大車；最後兩偈，總結得到車后的歡喜。「以此譬喻說一佛乘」是指，總括說明五個譬喻的用意，是爲了宣說一佛乘，也就是平等賜予的含義。 第二偈，說明勸人相信。即使平等賜予，恐怕未必接受，所以勸人相信。上半部分正式勸人相信。「信受是語」是指，相信上面的譬喻之語。「一切皆當得成佛道」是指，簡略地標明宗旨歸宿，讓人產生這樣的信念。

【English Translation】 English version: The sentence indicates that the Buddha speaks to expound the Great Dharma; the three sentences praise those without the capacity to receive the Dharma. 'Able to rescue and protect' means being able to use great teachings to rescue and protect them. 'Although repeatedly teaching and instructing' means that the previous sentence praised the Buddha's ability to rescue and protect, and now it is precisely explaining this rescue and protection. The following three sentences from 'but do not believe and accept' indicate that those without the capacity cannot accept the Dharma. The latter half explains the reason for not accepting, because they are attached to small pleasures and therefore cannot accept great pleasures. The following from 'By means of this expedient' praises and summarizes the fourth parable, that is, the parable of the realization of the Three Vehicles teaching. The previous summary of the parable had four aspects: first, explaining the intention of showing expedient means; second, expounding the teachings; third, obtaining benefits; fourth, the father's joy. Now only two aspects are praised: the first one and a half lines praise the exposition of the Three Vehicles; the next one and a half lines praise the obtaining of benefits. 'By means of this expedient' means that, continuing the tone above, it continues to introduce the following words, so it says 'By means of this expedient'. 'Causing all beings to know the suffering of the Three Realms' means, one line, explaining the intention of expounding the Three Vehicles. The first half of the verse makes beings understand the Truth of Suffering (Dukkha Satya), the second half indicates the Truth of the Path (Marga Satya), here explaining the beginning and end of the Four Noble Truths. Moreover, expounding the Three Vehicles is only to show gains and losses, not that there are really three vehicles. 'Knowing the suffering of the Three Realms' means that the suffering of the Three Realms is real suffering. 'The path of transcending the world' means that the cause of the Mahayana (Great Vehicle) is the path. The meaning here is that expounding the Three Vehicles is to make beings understand that suffering is real, thereby cultivating the cause of the Mahayana, not for the fruit of the Small Vehicle. The next one and a half lines from 'These children and others' praise the obtaining of benefits, explaining in detail the benefits obtained by the Three Vehicles. The following from 'You, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)' praises and summarizes the fifth parable, that is, the parable of equally bestowing great carts. In the previous long passage, two parables were cited simultaneously and summarized simultaneously. Now, changing the method, it is divided into three parts: the first two verses summarize the equal bestowal; the next three verses summarize the great carts; the last two verses summarize the joy after obtaining the carts. 'Using this parable to speak of the One Buddha Vehicle' means to summarize the intention of the five parables, which is to expound the One Buddha Vehicle, which is the meaning of equal bestowal. The second verse explains persuading people to believe. Even if equally bestowed, it is feared that they may not accept, so it persuades people to believe. The first half formally persuades people to believe. 'Believe and accept these words' means to believe the words of the above parable. 'All shall attain Buddhahood' means to briefly indicate the ultimate goal, causing people to have such faith.

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「是乘微妙」下三行，頌大車也。三偈為二：初二偈，嘆乘；次一偈，出乘體。前二偈又開為二：初偈，就法嘆乘；第二偈，就人嘆乘。第一就法嘆乘中，上半對聲聞緣覺二乘嘆佛乘也。「是乘微妙」者，德無不圓也。「清凈」者，累無不盡也。以德無不圓、累無不盡，故超出二乘，稱為「第一」。「于諸世間」下半行，對人天乘嘆佛乘也。人天乘為世間乘，故名有上乘，佛乘是出世間乘，故名無上也。「佛所悅可」下，第二、就人門嘆，亦為二：初一句，明佛所稱歎；次三句，明除佛以下九道眾生並應稱歎也。又前明所乘法，「佛所悅可」明能乘人。「一切眾生」下，明儐從人。要具此三，乘義乃足。「無量億千」下一行，第二、出乘體，亦有二義：初三句，就佛實慧以為乘體；次一句，明佛權智以為乘體也。

「得如是乘」下，第三兩偈，頌得車歡喜。舉緣覺中子、上與菩薩、下及聲聞，同得不二之解，解無迂迴故言直至也。

「以是因緣」下，此一偈是第二大段，頌上長行「以是因緣，當知諸佛方便力故，於一佛乘分別說三」。說事既竟，故頌前結酬請之言也。

「告舍利弗」下，此是頌長行第三大段，勸弘經也。就文為二：第一、令識法之權實；第二、示人之是非，識法權實者

【現代漢語翻譯】 現代漢語譯本 『是乘微妙』下三行，是讚頌大白牛車。三首偈頌分為兩部分：前兩首偈頌，讚歎大乘；后一首偈頌，闡述大乘的本體。前兩首偈頌又可分為兩部分：第一首偈頌，就法理讚歎大乘；第二首偈頌，就修持者讚歎大乘。第一首就法理讚歎大乘中，上半部分是針對聲聞、緣覺二乘來讚歎佛乘的。「是乘微妙」指的是佛乘的功德圓滿無缺。「清凈」指的是佛乘的煩惱業障完全斷盡。因為功德圓滿無缺，煩惱業障完全斷盡，所以超越二乘，被稱為「第一」。「于諸世間」下半行，是針對人天乘來讚歎佛乘的。人天乘是世間乘，所以說是還有更高的乘，佛乘是出世間乘，所以說是無上的。「佛所悅可」以下，第二部分，就修持者來讚歎，也分為兩部分：第一句，說明佛所稱讚；接下來的三句，說明除了佛以外的九道眾生都應該稱讚。而且前面說明了所乘之法，「佛所悅可」說明了能乘之人。「一切眾生」以下，說明隨從之人。要具備這三者，大乘的意義才算完備。「無量億千」下一行，第二部分，闡述大乘的本體，也有兩層含義：前三句，就佛的真實智慧作為大乘的本體；后一句，說明佛的權巧智慧作為大乘的本體。 『得如是乘』以下，第三兩首偈頌，讚頌獲得大白牛車的歡喜。舉緣覺中的中根之人，上與菩薩，下及聲聞，一同獲得不二之解脫，這種解脫沒有迂迴曲折，所以說是直至涅槃。 『以是因緣』以下，這一首偈頌是第二大段，讚頌前面長行中的『以是因緣，當知諸佛方便力故，於一佛乘分別說三』。敘述事情完畢，所以用偈頌來總結並酬謝之前的請法之言。 『告舍利弗』以下，這是讚頌長行第三大段，勸人弘揚佛經。就文義分為兩部分：第一、使人認識佛法的權巧和真實；第二、揭示人們的是非對錯，認識佛法的權巧和真實是指

【English Translation】 English version The three lines following 『是乘微妙』 (shì chéng wēi miào) [This vehicle is subtle and wonderful] praise the Great Vehicle. The three gathas (verses) are divided into two parts: the first two gathas praise the Vehicle; the last gatha reveals the essence of the Vehicle. The first two gathas are further divided into two parts: the first gatha praises the Vehicle in terms of the Dharma; the second gatha praises the Vehicle in terms of the people. In the first gatha, which praises the Vehicle in terms of the Dharma, the first half praises the Buddha Vehicle in contrast to the Two Vehicles of Sravakas (shēng wén) [Hearers] and Pratyekabuddhas (yuán jué) [Solitary Buddhas]. 『是乘微妙』 (shì chéng wēi miào) [This vehicle is subtle and wonderful] means that its virtues are all-encompassing. 『清凈』 (qīng jìng) [Pure] means that its defilements are completely exhausted. Because its virtues are all-encompassing and its defilements are completely exhausted, it surpasses the Two Vehicles and is called 『第一』 (dì yī) [the foremost]. The second half of 『于諸世間』 (yú zhū shì jiān) [In all the worlds] praises the Buddha Vehicle in contrast to the Vehicle of humans and devas (tiān) [gods]. The Vehicle of humans and devas is a worldly vehicle, so it is said to have a higher vehicle, while the Buddha Vehicle is a transcendental vehicle, so it is said to be unsurpassed. Following 『佛所悅可』 (fó suǒ yuè kě) [Approved by the Buddhas], the second part, which praises in terms of the people, is also divided into two parts: the first sentence clarifies what the Buddhas praise; the next three sentences clarify that all beings in the nine realms below the Buddhas should also praise it. Furthermore, the previous part clarified the Dharma that is ridden, while 『佛所悅可』 (fó suǒ yuè kě) [Approved by the Buddhas] clarifies the people who can ride it. Following 『一切眾生』 (yī qiè zhòng shēng) [All living beings], it clarifies the accompanying people. Only when these three are complete is the meaning of the Vehicle complete. The line following 『無量億千』 (wú liàng yì qiān) [Immeasurable millions of thousands], the second part, which elucidates the essence of the Vehicle, also has two layers of meaning: the first three sentences take the Buddha's true wisdom as the essence of the Vehicle; the next sentence clarifies that the Buddha's expedient wisdom is the essence of the Vehicle. The third two gathas following 『得如是乘』 (dé rú shì chéng) [Having obtained such a vehicle] praise the joy of obtaining the Great Vehicle. It cites the middle root person among the Pratyekabuddhas (yuán jué) [Solitary Buddhas], above with the Bodhisattvas (pú sà) [Enlightenment beings], and below with the Sravakas (shēng wén) [Hearers], all obtaining the non-dual liberation. This liberation has no detours or twists, so it is said to be directly reaching Nirvana (niè pán) [cessation]. The one gatha following 『以是因緣』 (yǐ shì yīn yuán) [Because of this cause and condition] is the second major section, praising the preceding long passage 『以是因緣，當知諸佛方便力故，於一佛乘分別說三』 (yǐ shì yīn yuán, dāng zhī zhū fó fāng biàn lì gù, yú yī fó chéng fēn bié shuō sān) [Because of this cause and condition, you should know that due to the expedient power of the Buddhas, they speak of three vehicles within the One Buddha Vehicle]. Since the narration of the matter is complete, the gatha is used to summarize and thank the previous request for the Dharma. Following 『告舍利弗』 (gào shè lì fú) [Telling Sariputra], this praises the third major section of the long passage, encouraging the propagation of the sutra. In terms of the text, it is divided into two parts: first, to enable people to recognize the expedient and the real of the Dharma; second, to reveal the right and wrong of people. Recognizing the expedient and the real of the Dharma refers to

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，令知今昔大小二法權實義也。示人之是非者，令今是器須授、非器莫傳。夫欲弘經要復備達斯二義，故開此兩章。就初示法權實為三：第一、寄父子恩情，以顯大小權實；第二、引菩薩為證，明大小權實；第三、明佛是法王，釋今昔權實之意。初寄父子恩情明權實者，夫為父子恩情，必無相欺之道，故所說權實宜應信之。就文為二：前兩偈，定於父子；后一偈半，正示權實。初又開二：前偈定於父子，后偈出慈父之恩。后一偈半亦二：初偈，明昔教非實；次半行，辨佛智為實也。「但盡生死」者，但盡分段一重生死也。

「若有菩薩」下，第二，有十一偈，引菩薩為證明大小權實。上定父子即是對聲聞人明權實，但聲聞薄福鈍根，未必能解權實教意；菩薩福德利根能解之，故就菩薩明權實也。就文為二：初偈，正明菩薩來法華座聽真實法，第二段，明菩薩能解權實。就第二段復開為二：第一，一行，明菩薩解人權實；第二，九偈，明菩薩解法權實，則是釋成人權實義。初一偈上半明人權，下半辨人實。「若人小智」下，明法權實。就文為二：第一、明昔四諦是權法；第二、偏對昔滅諦之權明今滅諦為實。初文明四諦則為四段。苦諦文有四句：半偈明根緣，半偈為說教，半偈明得益，半偈結諦名。明集諦有二段

【現代漢語翻譯】 現代漢語譯本：爲了讓人瞭解過去和現在的大小乘佛法的權宜之法和真實之義。指示人們什麼是正確的，什麼是錯誤的，是爲了讓現在是法器的人應該傳授佛法，不是法器的人就不要傳授。想要弘揚佛經，必須要通達這兩種含義，所以開設這兩章。首先，闡述佛法的權宜之法和真實之義分為三點：第一，借用父子之間的恩情，來彰顯大小乘佛法的權宜之法和真實之義；第二，引用菩薩作為證明，闡明大小乘佛法的權宜之法和真實之義；第三，說明佛是法王（Dharma Raja），解釋過去和現在的權宜之法和真實之義。首先，借用父子之間的恩情來闡明權宜之法和真實之義，是因為父子之間的恩情，一定沒有相互欺騙的道理，所以（佛）所說的權宜之法和真實之義應該相信。從文義上來看分為兩部分：前面的兩句偈語，確定了父子的關係；後面的一句半偈語，正式闡述權宜之法和真實之義。最初又分為兩部分：前面的偈語確定了父子的關係，後面的偈語闡述了慈父的恩情。後面的一句半偈語也分為兩部分：第一句偈語，闡明過去的教義不是真實的；接下來的半句，辨明佛的智慧是真實的。「但盡生死」的意思是，只是盡了分段生死中的一生之死。 「若有菩薩」以下，第二部分，有十一句偈語，引用菩薩作為證明，闡明大小乘佛法的權宜之法和真實之義。上面確定父子的關係，就是對聲聞（Śrāvaka）之人闡明權宜之法和真實之義，但是聲聞之人福報淺薄，根器遲鈍，未必能夠理解權宜之法和真實之義的教義；菩薩福德深厚，根器敏銳，能夠理解，所以就菩薩闡明權宜之法和真實之義。從文義上來看分為兩部分：第一句偈語，正式闡明菩薩來到法華（Saddharma Puṇḍarīka）法會聽聞真實之法，第二段，闡明菩薩能夠理解權宜之法和真實之義。就第二段又分為兩部分：第一，一行，闡明菩薩理解人（眾生）的權宜之法和真實之義；第二，九句偈語，闡明菩薩理解佛法的權宜之法和真實之義，這就是解釋成就人（眾生）的權宜之法和真實之義。最初一句偈語的上半部分闡明人的權宜之法，下半部分辨明人的真實之義。「若人小智」以下，闡明佛法的權宜之法和真實之義。從文義上來看分為兩部分：第一，闡明過去的四聖諦（catvāri āryasatyāni）是權宜之法；第二，偏重於針對過去的滅諦（Nirodha-satya）的權宜之法，闡明現在的滅諦是真實的。最初闡明四聖諦分為四段。苦諦（duḥkha-satya）的文義有四句：半句偈語闡明根源和因緣，半句偈語是說教，半句偈語闡明得到的利益，半句偈語總結聖諦的名稱。闡明集諦（samudaya-satya）分為兩段。

【English Translation】 English version: In order to make known the expedient means and the true meaning of the Greater and Lesser Vehicles of the Dharma in the past and present. To instruct people what is right and what is wrong is to ensure that those who are vessels now should be taught, and those who are not vessels should not be taught. If one wishes to propagate the scriptures, one must understand these two meanings, so these two chapters are opened. First, the exposition of the expedient means and the true meaning of the Dharma is divided into three points: First, using the affection between father and son to highlight the expedient means and the true meaning of the Greater and Lesser Vehicles; second, citing Bodhisattvas (Bodhisattva) as proof to clarify the expedient means and the true meaning of the Greater and Lesser Vehicles; third, explaining that the Buddha is the Dharma Raja (Dharma Raja), explaining the meaning of the expedient means and the true meaning of the past and present. First, using the affection between father and son to clarify the expedient means and the true meaning is because in the affection between father and son, there is certainly no reason to deceive each other, so the expedient means and the true meaning spoken by (the Buddha) should be believed. From the meaning of the text, it is divided into two parts: the first two verses establish the relationship between father and son; the latter one and a half verses formally expound the expedient means and the true meaning. Initially, it is further divided into two parts: the first verse establishes the relationship between father and son, and the latter verse expounds the kindness of the compassionate father. The latter one and a half verses are also divided into two parts: the first verse clarifies that the past teachings are not true; the following half verse distinguishes that the Buddha's wisdom is true. 'But exhaust birth and death' means only exhausting one life and death in the segmented birth and death. 'If there are Bodhisattvas' below, the second part, there are eleven verses, citing Bodhisattvas as proof to clarify the expedient means and the true meaning of the Greater and Lesser Vehicles. The above establishing the relationship between father and son is to clarify the expedient means and the true meaning to the Śrāvakas (Śrāvaka), but the Śrāvakas have shallow blessings and dull roots, and may not be able to understand the teachings of the expedient means and the true meaning; Bodhisattvas have deep blessings and sharp roots, and can understand, so the expedient means and the true meaning are clarified by Bodhisattvas. From the meaning of the text, it is divided into two parts: the first verse formally clarifies that Bodhisattvas come to the Saddharma Puṇḍarīka (Saddharma Puṇḍarīka) assembly to hear the true Dharma, the second paragraph clarifies that Bodhisattvas can understand the expedient means and the true meaning. The second paragraph is further divided into two parts: first, one line clarifies that Bodhisattvas understand the expedient means and the true meaning of people (sentient beings); second, nine verses clarify that Bodhisattvas understand the expedient means and the true meaning of the Dharma, which is to explain the expedient means and the true meaning of achieving people (sentient beings). The first half of the initial verse clarifies the expedient means of people, and the latter half distinguishes the true meaning of people. 'If people have small wisdom' below, clarifies the expedient means and the true meaning of the Dharma. From the meaning of the text, it is divided into two parts: first, clarifies that the past Four Noble Truths (catvāri āryasatyāni) are expedient means; second, focuses on clarifying that the present Nirodha-satya (Nirodha-satya) is true, in contrast to the expedient means of the past Nirodha-satya. Initially, clarifying the Four Noble Truths is divided into four paragraphs. The meaning of the duḥkha-satya (duḥkha-satya) has four sentences: half a verse clarifies the roots and conditions, half a verse is teaching, half a verse clarifies the benefits obtained, and half a verse summarizes the name of the truth. Clarifying the samudaya-satya (samudaya-satya) is divided into two paragraphs.

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：初偈明根緣，次偈明說教。而言「方便說道」者，此非道諦之道，乃是道說之道也。然十煩惱為集，但說貪者凡有二義：一者、列十使貪為其初，二者、一切眾生皆貪樂故也。次一偈明說滅諦教，半偈滅因患，半偈滅果患，次半偈明於道諦。此中四諦從廣至略，苦諦備四段，集諦但二章，滅諦有一偈，道諦但半行也。「離諸苦縛」下，第二段，偏就滅諦以明權實。然有量四諦為權，無量四諦為實，但滅諦是大小二乘果法之正宗，故偏簡其權實也。就文為二：初、約有餘論大小權實；次、約無餘論大小權實。初半行，牒昔有餘解脫；第二偈，釋昔日有餘解脫。言「但離虛妄」者，四住煩惱是凡夫所起，能感分段虛妄生死，故稱虛妄。小乘但離此虛妄，故假名為解脫耳。「其實未得一切解脫」者，未具斷五住，故不名一切解脫也。「佛說是人未實滅度」者，第二、明今昔無餘權實也。昔但滅分段生死稱為滅，此非實滅也。「斯人未得無上道故」者，昔未實滅也。得無上道者，滅二生死果，方乃實滅耳。此文明昔小涅槃，但滅四住、但滅分段；大乘則具斷五住、備傾二生死，不應謂此經未明常，亦不應言覆相常也。「我意不欲令至滅度」者，非但二乘未至極滅，亦是佛意不許二乘令至極滅也。

問：

《勝鬘

【現代漢語翻譯】 現代漢語譯本： 第一段解釋了最初的偈頌闡明了根和緣起，接下來的偈頌闡明了佛陀的教導。其中，'方便說道'（upāya-desanā）中的'道'，並非指道諦（mārga-satya）的'道'，而是指'說道'的'道'，即方便之說。十種煩惱（daśa kleśāḥ）構成集諦（samudaya-satya），但這裡只提到貪（rāga），有兩個原因：一是將十使（daśa bandhanāḥ）中的貪列為首位，二是所有眾生都貪戀快樂。接下來的一個偈頌闡明了關於滅諦（nirodha-satya）的教導，其中半個偈頌闡明了滅因的過患，另半個偈頌闡明了滅果的過患，再接下來的半個偈頌闡明了道諦。這裡四諦（catvāri āryasatyāni）的闡述由廣到略，苦諦（duḥkha-satya）包含了四個部分，集諦只有兩個章節，滅諦只有一個偈頌，道諦只有半行。 '離諸苦縛'（sarva-duḥkha-bandha-vimokṣa）以下是第二段，側重於從滅諦的角度闡明權（upāya）和實（tattva）。有量的四諦是權，無量的四諦是實，但滅諦是大小乘果法（phala-dharma）的正宗，所以側重於簡別其權實。從文義上分為兩部分：首先，從有餘涅槃（sopadhiśeṣa-nirvāṇa）的角度討論大小乘的權實；其次，從無餘涅槃（nirupadhiśeṣa-nirvāṇa）的角度討論大小乘的權實。最初的半行，回顧了過去的有餘解脫；第二個偈頌，解釋了昔日的有餘解脫。'但離虛妄'（kevala-māyā-vimokṣa）指的是，四住煩惱（catasraḥ sthitayaḥ kleśāḥ）是凡夫（pṛthagjana）所產生的，能夠感召分段生死（bhāga-mṛtyu）這種虛妄的生死，所以稱為虛妄。小乘（hīnayāna）只是脫離了這種虛妄，所以被假稱為解脫。'其實未得一切解脫'（na ca sarva-vimokṣa-prāpta）指的是，沒有完全斷除五住煩惱（pañca sthitayaḥ kleśāḥ），所以不能稱為一切解脫。'佛說是人未實滅度'（buddha āha sa na satya-nirvāṇa-prāpta）指的是，第二點，闡明了今昔無餘涅槃的權實。過去只是滅除了分段生死，就被稱為滅，這並非真正的滅。'斯人未得無上道故'（sa na anuttara-mārga-prāpta）指的是，過去沒有真正地滅。證得無上道（anuttara-mārga）的人，滅除了兩種生死之果（dvaya-mṛtyu-phala），才算是真正的滅。這段文字闡明了過去小乘的涅槃，只是滅除了四住煩惱，只是滅除了分段生死；大乘（mahāyāna）則是完全斷除了五住煩惱，完全傾覆了兩種生死，不應該說這部經沒有闡明常（nitya），也不應該說是遮覆相的常。 '我意不欲令至滅度'（mama abhiprāya na nirvaṇam-gamana）指的是，不僅是二乘（dvayāna）沒有達到極滅（atyanta-nirvāṇa），也是佛陀的本意不允許二乘達到極滅。 問： 《勝鬘（Śrīmālā）》

【English Translation】 English version: The first verse clarifies the root and conditions, and the following verse clarifies the Buddha's teachings. When it says 'expediently teaching the path' (upāya-desanā), the 'path' here does not refer to the 'path' of the Path Truth (mārga-satya), but rather the 'path' of 'teaching the path,' which is an expedient teaching. The ten afflictions (daśa kleśāḥ) constitute the Truth of Origin (samudaya-satya), but only greed (rāga) is mentioned here for two reasons: first, greed is listed as the first of the ten fetters (daśa bandhanāḥ); second, all beings are attached to pleasure. The following verse clarifies the teaching on the Truth of Cessation (nirodha-satya), with half a verse clarifying the faults of the cause of cessation, and the other half clarifying the faults of the result of cessation, and the following half verse clarifies the Truth of the Path. Here, the Four Noble Truths (catvāri āryasatyāni) are explained from broad to concise, with the Truth of Suffering (duḥkha-satya) containing four parts, the Truth of Origin containing only two chapters, the Truth of Cessation containing only one verse, and the Truth of the Path containing only half a line. The section 'free from all bonds of suffering' (sarva-duḥkha-bandha-vimokṣa) below is the second part, focusing on clarifying the expedient (upāya) and the ultimate (tattva) from the perspective of the Truth of Cessation. The limited Four Noble Truths are expedient, and the unlimited Four Noble Truths are ultimate, but the Truth of Cessation is the main principle of the fruit-dharma (phala-dharma) of both the Small Vehicle (hīnayāna) and the Great Vehicle (mahāyāna), so it focuses on distinguishing its expedient and ultimate aspects. It is divided into two parts in terms of meaning: first, discussing the expedient and ultimate aspects of the Small and Great Vehicles from the perspective of Nirvana with residue (sopadhiśeṣa-nirvāṇa); second, discussing the expedient and ultimate aspects of the Small and Great Vehicles from the perspective of Nirvana without residue (nirupadhiśeṣa-nirvāṇa). The first half line reviews the past liberation with residue; the second verse explains the past liberation with residue. 'Only free from illusion' (kevala-māyā-vimokṣa) refers to the fact that the four abodes of affliction (catasraḥ sthitayaḥ kleśāḥ) are produced by ordinary beings (pṛthagjana) and can cause the illusory cycle of birth and death in segments (bhāga-mṛtyu), so it is called illusion. The Small Vehicle only escapes from this illusion, so it is falsely called liberation. 'In reality, not yet attained complete liberation' (na ca sarva-vimokṣa-prāpta) refers to the fact that the five abodes of affliction (pañca sthitayaḥ kleśāḥ) have not been completely eradicated, so it cannot be called complete liberation. 'The Buddha says that this person has not truly attained cessation' (buddha āha sa na satya-nirvāṇa-prāpta) refers to the second point, clarifying the expedient and ultimate aspects of Nirvana with and without residue in the past and present. In the past, only the cessation of birth and death in segments was called cessation, which is not true cessation. 'This person has not attained the unsurpassed path' (sa na anuttara-mārga-prāpta) refers to the fact that the unsurpassed path (anuttara-mārga) has not been truly attained in the past. One who attains the unsurpassed path and eradicates the fruits of the two kinds of birth and death (dvaya-mṛtyu-phala) is considered to have truly attained cessation. This passage clarifies that the Nirvana of the Small Vehicle in the past only eradicated the four abodes of affliction and only eradicated birth and death in segments; the Great Vehicle completely eradicates the five abodes of affliction and completely overturns the two kinds of birth and death, so it should not be said that this sutra does not clarify permanence (nitya), nor should it be said that it is a permanence that conceals the appearance. 'My intention is not to let them reach cessation' (mama abhiprāya na nirvaṇam-gamana) refers to the fact that not only have the Two Vehicles (dvayāna) not reached ultimate cessation (atyanta-nirvāṇa), but it is also the Buddha's intention not to allow the Two Vehicles to reach ultimate cessation. Question: Śrīmālā (Śrīmālā)

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經》云「有作無作、有量無量四諦」，云何同異？

答：

作無作約行分別，量無量當法分別。據小乘所觀，望後由有無量諦觀可以修作，將后別前故名有作。據大乘所觀，望后更無餘觀可所作，故名無作。量無量者有三種義：一、短長明量無量，短故名有量，長故名無量。二、淺深明量無量，淺名有量，深名無量，如《毗曇》明苦是性有，《成實》明苦是虛假，拆假故空，此二淺故名有量。大乘明苦是夢幻本來寂滅則是佛性，此義甚深故名無量。三、粗細明量無量，總相粗觀名有量，別相細觀名無量。故《涅槃經》言「分別是苦有無量相，非諸聲聞緣覺所知，我于彼經竟不說之」也。

「我為法王」下，第三，舉法王釋疑。前對聲聞菩薩明小權大實，其義已彰。今釋前權后實之意，良以於法自在適時而說也。「汝舍利弗」下，上來示法權實竟，今第二誡勸之，令識人是器非器也。就文為二：初、略明誡勸；次、廣明誡勸。初又二：前、略標誡勸二門；次、釋二門。初一行標勸門，次半行標誡門。「我此法印」者，以理為印，謂文與理相應則應信受，文乖此理則不應信。理印有二：一、體印，謂三一併絕、長短斯亡，即是實相，名之為印，故〈方便品〉云「為說實相印」。二者、用印，謂一有三無

【現代漢語翻譯】 現代漢語譯本：經書中說『有作無作、有量無量四諦』（四諦：佛教的基本教義，包括苦、集、滅、道），它們之間有什麼相同和不同之處？

回答：

『作』（可修作）和『無作』（不可修作）是從修行的角度來區分，『有量』（有限）和『無量』（無限）是從佛法的角度來區分。從小乘的觀點來看，相對於後來的（大乘）觀點，因為有『無量諦觀』可以修作，將後來的觀點區別於之前的觀點，所以稱為『有作』。從大乘的觀點來看，相對於後來的觀點，沒有其他的觀點可以修作，所以稱為『無作』。

『有量』和『無量』有三種含義：第一，從時間的長短來區分『有量』和『無量』，時間短的稱為『有量』，時間長的稱為『無量』。第二，從深淺來區分『有量』和『無量』，淺顯的稱為『有量』，深奧的稱為『無量』。例如，《毗曇》（佛教論書）認為苦是本性就有的，《成實》（佛教論書）認為苦是虛假的，拆穿虛假就是空，這兩種觀點比較淺顯，所以稱為『有量』。大乘認為苦是夢幻，本來就是寂滅的，這就是佛性，這個道理非常深奧，所以稱為『無量』。第三，從粗細來區分『有量』和『無量』，從總體上粗略地觀察稱為『有量』，從各個方面細緻地觀察稱為『無量』。所以《涅槃經》（佛教經典）說：『分別苦的有和無，有無量的相，不是那些聲聞（小乘佛教徒）和緣覺（追求自我解脫者）所能知道的，我在那部經中沒有詳細說明。』

『我為法王』（我是佛法之王）以下是第三點，用佛的身份來消除疑惑。之前針對聲聞和菩薩說明了小乘是權宜之計，大乘才是真實，這個道理已經很明顯了。現在解釋之前權宜之計和後來真實的原因，是因為佛對於佛法自在，能夠適時地說法。『汝舍利弗』（舍利弗，佛陀的十大弟子之一）以下，上面已經展示了佛法的權宜之計和真實，現在是第二點，告誡和勸勉，讓人認識到哪些人是堪受教誨的，哪些人是不堪受教誨的。從文章結構來看分為兩部分：首先，簡要地說明告誡和勸勉；其次，詳細地說明告誡和勸勉。首先又分為兩部分：前面，簡要地標出勸勉和告誡兩個方面；後面，解釋這兩個方面。開頭一行標出勸勉的方面，接下來半行標出告誡的方面。『我此法印』（我所說的佛法印證）中的『印』是指真理，意思是說文章和真理相符合就應該相信接受，文章違背這個真理就不應該相信。真理之印有兩種：第一，本體之印，指的是三（空、無相、無愿）和一（實相）並絕，長和短的區分消失，這就是實相，稱之為印，所以《方便品》（《妙法蓮華經》的篇章）中說『為說實相印』。第二，作用之印，指的是一（實相）具有三（空、無相、無愿）的作用。

【English Translation】 English version: The sutra says, 'There are conditioned and unconditioned, finite and infinite Four Noble Truths' (Four Noble Truths: the basic teachings of Buddhism, including suffering, its cause, its cessation, and the path to its cessation). What are their similarities and differences?

Answer:

'Conditioned' (capable of being cultivated) and 'unconditioned' (incapable of being cultivated) are distinguished from the perspective of practice, while 'finite' (limited) and 'infinite' (unlimited) are distinguished from the perspective of the Dharma. From the perspective of the Hinayana (Small Vehicle), compared to the later (Mahayana) perspective, because there are 'infinite Truth contemplations' that can be cultivated, distinguishing the later perspective from the previous one, it is called 'conditioned'. From the perspective of the Mahayana (Great Vehicle), compared to the later perspective, there are no other perspectives that can be cultivated, so it is called 'unconditioned'.

'Finite' and 'infinite' have three meanings: First, distinguishing 'finite' and 'infinite' from the length of time, the shorter time is called 'finite', and the longer time is called 'infinite'. Second, distinguishing 'finite' and 'infinite' from the depth, the shallow is called 'finite', and the profound is called 'infinite'. For example, the Abhidharma (Buddhist treatises) believes that suffering is inherent in nature, while the Tattvasiddhi Shastra (Buddhist treatises) believes that suffering is false, and exposing falsehood is emptiness. These two views are relatively shallow, so they are called 'finite'. The Mahayana believes that suffering is an illusion, originally quiescent and extinct, which is the Buddha-nature. This principle is very profound, so it is called 'infinite'. Third, distinguishing 'finite' and 'infinite' from the coarse and fine, observing roughly from the overall aspect is called 'finite', and observing meticulously from various aspects is called 'infinite'. Therefore, the Nirvana Sutra (Buddhist scripture) says: 'Distinguishing the existence and non-existence of suffering has infinite aspects, which are not known by those Shravakas (Hinayana Buddhists) and Pratyekabuddhas (those seeking self-liberation). I did not explain it in detail in that sutra.'

'I am the Dharma King' (I am the King of the Dharma) below is the third point, using the Buddha's identity to dispel doubts. Previously, it was explained to the Shravakas and Bodhisattvas that the Hinayana is an expedient means, and the Mahayana is the truth. This principle is already very clear. Now explain the reason for the previous expedient means and the later truth, because the Buddha is free in the Dharma and can teach the Dharma at the right time. 'You, Shariputra' (Shariputra, one of the Buddha's ten great disciples) below, the expedient means and truth of the Dharma have been shown above, and now is the second point, admonishing and exhorting, so that people can recognize who is worthy of being taught and who is not worthy of being taught. From the structure of the article, it is divided into two parts: First, briefly explain the admonition and exhortation; second, explain the admonition and exhortation in detail. The first is further divided into two parts: In the front, briefly mark the two aspects of exhortation and admonition; in the back, explain these two aspects. The opening line marks the aspect of exhortation, and the next half line marks the aspect of admonition. The 'Dharma seal of mine' (the Dharma seal I speak of), the 'seal' refers to the truth, meaning that if the article is consistent with the truth, it should be believed and accepted, and if the article violates this truth, it should not be believed. There are two types of truth seals: First, the seal of the essence, which refers to the three (emptiness, signlessness, wishlessness) and one (reality) being completely cut off, and the distinction between long and short disappearing. This is reality, called the seal, so the Upaya Chapter (chapter of the Lotus Sutra) says 'to speak of the seal of reality'. Second, the seal of function, which refers to one (reality) having the function of three (emptiness, signlessness, wishlessness).

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、三權一實。通言印者，印定諸法不可移改。又釋以文為印，將文定理，謂理與此文相應者乃為實理，故名法印也。「勿妄宣傳」者，非器若傳則有損無益，故方等如甘露亦名為毒藥。「若有聞者」下，雙釋二門。前四偈釋勸門。「隨喜頂受」者，隨順此經而生歡喜及頂戴受持也。此人知一有三無則不復退，故名阿鞞也。「斯法華經」下，釋誡門也。聞三住三，不能因三悟一，故名淺識。次舉二乘以信得入者，則是顯經理深不可妄傳也。

問：

二乘何故以信得入此經耶？

答：

若以低頭舉手等善為此經宗者，聖人豈不解耶？則知意不在此。今明二乘斷常之心不能深悟不斷常法，但得仰信而已。

「又舍利弗」下，第二、廣明誡勸。又開為二：初、廣明誡；次、廣明勸。廣明誡中凡有十人，開為二意：初、明不應為五人說，次、顯五人之過。不應為五人說者，初偈明三人，一、憍慢人，如五千之徒；二、懈怠人，自保究竟不進求佛；三、計我見人，即是外道，謂保執有我不信寂滅。第二偈明二人，一、凡夫淺識，謂博學世俗經書不信至極，即起見人。二、深著五欲著小樂而忘大樂，不應為此五人說也。初三是小乘人，后二是凡夫人。「若人不信」下，第二、明五種人過。就文為二：

【現代漢語翻譯】 三權一實：通常所說的『印』，是指印定諸法，使其不可更改。另一種解釋是以文字為『印』，將文字作為定理，認為與此文字相應的道理才是真實的道理，因此稱為『法印』。『勿妄宣傳』的意思是，如果不是合適的根器，傳授佛法反而有害無益，所以即使是方等經典，如同甘露，也可能成為毒藥。『若有聞者』以下，同時解釋了勸門和誡門。前面的四句偈語解釋了勸門。『隨喜頂受』是指隨順此經而生歡喜，並且頂戴受持。這樣的人知道『一實』，並且沒有『三惑』，就不會再退轉，所以稱為『阿鞞跋致』（Avivartika，不退轉）。『斯法華經』以下，解釋了誡門。聽聞『三住』（三種住處），卻不能因『三』悟『一』，所以稱為『淺識』。接下來舉出二乘人因為信才能進入此經，這是爲了顯示此經的道理深奧，不可隨意傳授。

問： 二乘（Śrāvaka and Pratyekabuddha，聲聞和緣覺）為什麼因為信才能進入此經呢？

答： 如果僅僅以低頭、舉手等善行作為此經的宗旨，那麼聖人難道不理解嗎？由此可知，此經的意旨不在此。現在說明，二乘人執著于斷滅和常有的心，不能深刻領悟不斷不常的中道之法，只能仰信而已。

『又舍利弗（Śāriputra，智慧第一的佛陀弟子）』以下，第二部分，廣泛地闡明誡勸。又分為兩部分：首先，廣泛地闡明誡；其次，廣泛地闡明勸。在廣泛闡明誡的部分，共有十種人，分為兩種意思：首先，說明不應該為五種人說法；其次，揭示這五種人的過失。不應該為五種人說法的是，第一句偈語說明了三種人：一、憍慢人，如同五千退席之徒；二、懈怠人，自認為已經達到究竟，不再進求佛道；三、計我見人，也就是外道，執著于有『我』，不相信寂滅。第二句偈語說明了兩種人：一、凡夫淺識，博學世俗經書，不相信至極之理，因此生起邪見。二、深著五欲，貪戀小樂而忘記大樂。不應該為這五種人說法。前三種是小乘人，后兩種是凡夫人。『若人不信』以下，第二部分，說明這五種人的過失。就文義而言，分為兩部分：

【English Translation】 The Three Powers and One Reality: Generally speaking, 'seal' (印) means to seal and fix all dharmas, making them unchangeable. Another explanation is to take writing as a 'seal,' using the text as a theorem, believing that the principle corresponding to this text is the true principle, hence it is called 'Dharma Seal' (法印). 'Do not propagate recklessly' (勿妄宣傳) means that if it is not a suitable vessel, transmitting the Dharma will be more harmful than beneficial. Therefore, even the Vaipulya Sutras (方等), like nectar, can become poison. 'If there are those who hear' (若有聞者) below, it explains both the exhortation gate and the admonition gate. The previous four verses explain the exhortation gate. 'Rejoice and receive with the crown of the head' (隨喜頂受) means to rejoice in accordance with this sutra and to uphold and receive it with reverence. Such a person knows the 'One Reality' and has no 'Three Confusions,' so they will not regress and are called 'Avivartika' (阿鞞跋致, non-regressing). 'This Lotus Sutra' (斯法華經) below, explains the admonition gate. Hearing the 'Three Abodes' (三住), but unable to realize the 'One' from the 'Three,' they are called 'shallow knowledge' (淺識). Next, it mentions that those of the Two Vehicles (二乘) can enter this sutra through faith, which is to show that the principle of this sutra is profound and should not be transmitted recklessly.

Question: Why can the Two Vehicles (Śrāvaka and Pratyekabuddha, 聲聞和緣覺) enter this sutra through faith?

Answer: If merely bowing the head and raising the hand, etc., are taken as the purpose of this sutra, wouldn't the sages understand? From this, it can be known that the meaning of this sutra is not in this. Now it is explained that the minds of the Two Vehicles, attached to annihilation and permanence, cannot deeply understand the Middle Way of neither annihilation nor permanence, but can only believe in it with reverence.

'Furthermore, Śāriputra (Śāriputra, the Buddha's disciple foremost in wisdom)' (又舍利弗) below, the second part, extensively elucidates admonition and exhortation. It is further divided into two parts: first, extensively elucidating admonition; second, extensively elucidating exhortation. In the part of extensively elucidating admonition, there are a total of ten types of people, divided into two meanings: first, explaining that one should not speak the Dharma to five types of people; second, revealing the faults of these five types of people. Those to whom one should not speak the Dharma are, the first verse explains three types of people: one, arrogant people, like the five thousand who withdrew; two, lazy people, who consider themselves to have reached the ultimate and no longer seek Buddhahood; three, those attached to the view of self, that is, externalists, who cling to the existence of 'self' and do not believe in extinction. The second verse explains two types of people: one, ordinary people with shallow knowledge, who are learned in worldly scriptures but do not believe in the ultimate truth, thus giving rise to wrong views. Two, those deeply attached to the five desires, who are greedy for small pleasures and forget great bliss. One should not speak the Dharma to these five types of people. The first three are people of the Small Vehicle, and the latter two are ordinary people. 'If people do not believe' (若人不信) below, the second part, explains the faults of these five types of people. In terms of the text, it is divided into two parts:

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初、明五種人因；次、明五種人果。五種人因者，第一、是誹謗人，謂口業過；第二、顰蹙人，謂顰眉蹙面，即身業過；第三、疑惑人，謂意業過；第四、毀法人；第五、謗持法人。初文云「則斷一切世間佛種」者，法華理教，一切世間由之成佛，謂作佛種也。心既不信、口復謗之，故佛種便絕。「其人命終」下，第二、明五種人得果者，凡有三義：一者，上來皆言莫為說之，亦似若無慈，何名菩薩？是故釋言：聞必起謗，無益有損，故不說之。不說之意即是慈也。二者、說果誡因，明謗而致苦可不慎哉！三者、謗既有重罪，信必有深福，即是明勸信也。就文為二：初、正明得苦果；次、結誡勸。就初文凡有二週，明其苦報各有三品。初週三品者，上品地獄，次品畜生，下品人間受苦，即是從重至輕也。「入阿鼻獄」者，阿鼻者無間也。苦道相續無樂間之，故名無間。又一人多人身俱遍滿八萬由旬間無空處，故言無間。又起謗《法華》業，直入地獄，無餘業間之，故言無間。經云「須彌山下有一百三十六地獄，大地獄有八：一、等活，二、黑繩，三、合會，四、叫喚，五、大叫喚，六、燋熱，七、大燋熱，八、阿鼻。此八大地獄一一復有十六小地獄以為眷屬，謂八寒冰、八炎火。八炎火者：一、炭坑，二、沸屎，三、

【現代漢語翻譯】 現代漢語譯本 首先，闡明五種導致惡果的人因；其次，闡明五種人所受的惡果。五種人因是：第一種，是誹謗他人的人，這是口業的過失；第二種，是愁眉苦臉的人，這是指皺眉頭、拉下臉，是身業的過失；第三種，是心懷疑惑的人，這是意業的過失；第四種，是毀壞佛法的人；第五種，是誹謗護持佛法的人。 前面經文說『則斷一切世間佛種』，是因為《法華經》的道理和教義，能使一切世間眾生由此成佛，是作為成佛的種子。如果內心不相信，口中又加以誹謗，那麼成佛的種子就會斷絕。『其人命終』以下，第二部分，闡明這五種人所得到的惡果，其中有三重含義：第一重，前面一直說不要為這些人講說《法華經》，似乎顯得沒有慈悲心，怎麼能稱作菩薩呢？所以解釋說：聽了《法華經》必定會生起誹謗之心，沒有益處反而有害處，所以不為他們講說。《法華經》不為這些人講說的意思，正是慈悲心的體現。第二重，通過講述惡果來告誡人們不要種下惡因，說明誹謗佛法會導致痛苦，難道可以不謹慎嗎！第三重，誹謗佛法既然有很重的罪過，那麼相信佛法必定有很深的福報，這就是闡明勸人信奉佛法。 就經文內容來說，分為兩個部分：首先，正面闡明得到的苦果；其次，總結告誡和勸勉。就第一部分來說，又分為兩週，闡明他們所受的苦報各有三種品類。第一週的三種品類是：上品是墮入地獄，中品是轉生為畜生，下品是在人間遭受苦難，這是從最重的苦報到最輕的苦報。『入阿鼻獄』，阿鼻的意思是無間。在痛苦的境地中相續不斷，沒有快樂的間隙，所以叫做無間。又因為一個人或多個人，身體都遍滿八萬由旬的空間，沒有空隙之處，所以叫做無間。又因為造下誹謗《法華經》的罪業，直接墮入地獄，沒有其他罪業可以間隔，所以叫做無間。經中說『須彌山下有一百三十六地獄，大地獄有八：一、等活（死後復生，反覆受苦的地獄），二、黑繩（用黑繩捆綁肢解的地獄），三、合會（眾生相撞壓碎的地獄），四、叫喚（受苦慘叫的地獄），五、大叫喚（受極苦慘叫的地獄），六、燋熱（被火燒烤的地獄），七、大燋熱（被猛火燒烤的地獄），八、阿鼻（無間地獄）。這八大地獄，每一個地獄又各有十六個小地獄作為眷屬，包括八寒冰地獄和八炎火地獄。八炎火地獄是：一、炭坑，二、沸屎，三、』

【English Translation】 English version Firstly, it elucidates the five causes of people that lead to evil consequences; secondly, it elucidates the five kinds of evil consequences that people receive. The five causes are: first, those who slander others, which is a fault of verbal karma; second, those who frown, referring to furrowing the brow and pulling a long face, which is a fault of physical karma; third, those who harbor doubts, which is a fault of mental karma; fourth, those who destroy the Dharma; fifth, those who slander those who uphold the Dharma. The previous text says 'then cut off all Buddha-seeds in the world' because the principles and teachings of the Lotus Sutra enable all sentient beings in the world to attain Buddhahood, serving as the seeds for becoming a Buddha. If one does not believe in their heart and slanders them with their mouth, then the Buddha-seed will be cut off. 'When that person dies' below, the second part elucidates the evil consequences that these five types of people receive, which has three meanings: first, it has been said all along not to preach the Lotus Sutra to these people, which seems to lack compassion. How can one be called a Bodhisattva? Therefore, it is explained that hearing the Lotus Sutra will inevitably give rise to slander, which is not beneficial but harmful, so it is not preached to them. The meaning of not preaching the Lotus Sutra to these people is precisely the embodiment of compassion. Second, by narrating the evil consequences, it warns people not to plant evil causes, illustrating that slandering the Dharma leads to suffering, so how can one not be cautious! Third, since slandering the Dharma has a very heavy sin, then believing in the Dharma must have a very deep blessing, which is to elucidate and encourage people to believe in the Dharma. Regarding the content of the text, it is divided into two parts: first, it positively elucidates the bitter consequences received; second, it summarizes the admonishments and exhortations. Regarding the first part, it is further divided into two rounds, elucidating that the suffering they receive has three categories. The three categories of the first round are: the highest category is falling into hell, the middle category is being reborn as an animal, and the lowest category is suffering in the human realm, which is from the heaviest suffering to the lightest suffering. 'Entering Avici Hell', Avici (Avīci) means without interval. In the realm of suffering, it continues without interruption, without any interval of happiness, so it is called without interval. Also, because one person or many people, their bodies fill the space of 80,000 yojanas (unit of distance) without any gaps, so it is called without interval. Also, because of committing the sin of slandering the Lotus Sutra, one directly falls into hell, without any other karma to interrupt it, so it is called without interval. The sutra says 'Below Mount Sumeru (Mount Meru) there are one hundred and thirty-six hells, and there are eight great hells: first, Samjiva (Saṃjīva) (hell of revival), second, Kalasutra (Kālasūtra) (hell of black ropes), third, Samghata (Saṃghāta) (hell of crushing), fourth, Raurava (Raurava) (hell of screaming), fifth, Maharaurava (Mahāraurava) (hell of great screaming), sixth, Tapana (Tapana) (hell of burning), seventh, Pratapana (Pratāpana) (hell of great burning), eighth, Avici (Avīci) (hell of incessant suffering). Each of these eight great hells has sixteen smaller hells as its retinue, including the eight cold ice hells and the eight fiery hells. The eight fiery hells are: first, charcoal pit, second, boiling excrement, third,'

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燒林，四、釰林，五、刃道，六、鐵刺林，七、咸河，八、銅鑊。八寒冰者：一、阿浮陀，少有孔；二、尼羅浮陀，無孔；三、阿羅羅；四、阿婆婆；五、喉喉，此寒戰聲；六、優缽羅(獄壁青色)；七、波頭摩(獄壁黃色)；八、摩訶波頭摩，合一百三十六也。」《毗婆沙》云「閻浮提地廣七千由旬，阿鼻地獄廣八萬由旬，在閻浮提下，但閻浮提上小下大故得容之」。

問：

何故謗經入無間耶？

答：

一乘是極樂之法，謗于至理違彼極樂，故招極苦報也。以理是常樂，謗于常樂故招常苦報。但罪是虛妄，故終有出期也。

問：

佛何故說《法華》令物受斯苦也？

答：

夫罪福從於理生，順理則萬惡永消，違理則眾苦並集。佛說《法華》示人罪福耳，非說《法華》令物起罪也。

「具足一劫」者，此小劫也。「從地獄出」下，第二，明余報墮于畜生。然從阿鼻出，必應遍歷一百三十六地獄，然後乃至畜生耳。初半偈總明墮畜生也。「若狗野干」下，第二、別明墮畜生也。略舉四種：第一、謗于極法及以尊人，故墮下賤獸中，𩑔(古[阿-可+害]切又窟音)，三蒼云：頭無發也。黮(睹咸切)，三蒼云：重睹色黑貌。「若作駱駝」下，謗平等大慧之經

【現代漢語翻譯】 現代漢語譯本： 燒林，四、釰林，五、刃道，六、鐵刺林，七、咸河，八、銅鑊。八寒冰者：一、阿浮陀（少有孔），二、尼羅浮陀（無孔），三、阿羅羅，四、阿婆婆，五、喉喉（此寒戰聲），六、優缽羅（獄壁青色），七、波頭摩（獄壁黃色），八、摩訶波頭摩，合一百三十六也。《毗婆沙》云：『閻浮提（Jambudvipa，我們所居住的這個世界）地廣七千由旬，阿鼻地獄（Avici，八大地獄中最下層）廣八萬由旬，在閻浮提下，但閻浮提上小下大故得容之』。

問： 何故謗經入無間（Avici，無間地獄）耶？

答： 一乘（Ekayana，唯一佛乘）是極樂之法，謗于至理違彼極樂，故招極苦報也。以理是常樂，謗于常樂故招常苦報。但罪是虛妄，故終有出期也。

問： 佛何故說《法華》（Lotus Sutra）令物受斯苦也？

答： 夫罪福從於理生，順理則萬惡永消，違理則眾苦並集。佛說《法華》（Lotus Sutra）示人罪福耳，非說《法華》（Lotus Sutra）令物起罪也。

『具足一劫』者，此小劫也。『從地獄出』下，第二，明余報墮于畜生。然從阿鼻（Avici，無間地獄）出，必應遍歷一百三十六地獄，然後乃至畜生耳。初半偈總明墮畜生也。『若狗野干』下，第二、別明墮畜生也。略舉四種：第一、謗于極法及以尊人，故墮**獸中，𩑔（古[阿-可+害]切又窟音），三蒼云：頭無發也。黮（睹咸切），三蒼云：重睹色黑貌。『若作駱駝』下，謗平等大慧之經。

【English Translation】 English version: Burning Forest, four, Sword Forest, five, Blade Path, six, Iron Thorn Forest, seven, Salty River, eight, Copper Cauldron. The Eight Cold Hells are: one, Arbuda (with few holes); two, Nirarbuda (without holes); three, Atata; four, Hahava; five, Huhuva (the sound of shivering); six, Utpala (blue walls of the hell); seven, Padma (yellow walls of the hell); eight, Mahapadma, totaling one hundred and thirty-six. The Vibhasa says, 'Jambudvipa (the world we live in) is 7,000 yojanas wide, and Avici Hell (the lowest of the eight great hells) is 80,000 yojanas wide, located below Jambudvipa. However, Jambudvipa is small at the top and large at the bottom, thus it can contain it.'

Question: Why does slandering the sutras lead to Avici (uninterrupted hell)?

Answer: The One Vehicle (Ekayana, the single Buddha vehicle) is the Dharma of ultimate bliss. Slandering the ultimate truth goes against that ultimate bliss, thus incurring the retribution of extreme suffering. Because truth is eternal bliss, slandering eternal bliss incurs the retribution of eternal suffering. However, the sin is illusory, so there will eventually be a time of release.

Question: Why did the Buddha preach the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) causing beings to suffer this pain?

Answer: Indeed, sin and merit arise from principle. Following principle, all evils will forever vanish; violating principle, all sufferings will gather together. The Buddha preached the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) to show people sin and merit; it is not that preaching the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) causes beings to create sin.

'Fully one kalpa' refers to a small kalpa. 'Emerging from hell' below, secondly, it explains the remaining retribution of falling into the animal realm. However, emerging from Avici (uninterrupted hell), one must necessarily traverse all one hundred and thirty-six hells before reaching the animal realm. The first half of the verse generally explains falling into the animal realm. 'If a dog or jackal' below, secondly, it specifically explains falling into the animal realm. It briefly mentions four types: first, slandering the ultimate Dharma and venerable people, thus falling into the * realm of beasts. 𩑔 (pronounced [阿-可+害] or 窟), the San Cang says: 'head without hair'. 黮 (pronounced 睹咸), the San Cang says: 'repeatedly seeing a dark and black appearance'. 'If becoming a camel' below, slandering the sutra of equal and great wisdom.

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，故受愚癡畜生報也。「有作野干又無一目」者，佛有權實二教，彼執權而破實，故得無一目報。「得打擲報」者，信經之善符理利他，謗則乖理損他，損他故還得他損報，故有打擲等也。「於此死已更受蟒身」者，謗法毀人之時心生嗔恚，故受蟒身也。「其形長大」者，瞋大法故受大苦身，不耐聞法故聾，愚癡謗故騃，不受行法故無足，多令眾生不信故為諸小蟲所食。「若得為人」下，第三、明余報。《智度論》云「謗法人非慳貪業，故不生餓鬼中，愚癡謗故得闇鈍報，亦謗智慧經故得闇鈍報。憍慢心謗故得矬報，謗微妙法故得醜陋報。謗開方便門法，故得𤼣躄報，謗正直經故得背傴報」。「貧窮下賤為人所使」者，經備萬德稱為富貴，謗富貴經故得貧窮報。乘於一乘自在無系，謗自在法得不自在報，故為人所使。此經能破凡夫二乘菩薩之病，謗無病經得多病報，若修醫道者，謗順理法得違法報。

「常處地獄」下，第二週，重明三品罪。以生在人中謗法餘業，續更毀經故復墮地獄，亦有三品，初生地獄。「在余惡道」下，明墮畜生也。「若得為人」下，明生人道也。「深著我見」者，自上已來明受三品苦報。此文辨以乖至理故增長諸惑，則具三障也。深著我見謂愚癡也。次明瞋恚，「淫慾」下，辨貪也。「

【現代漢語翻譯】 現代漢語譯本： 因此，會受到愚癡畜生的果報。『有作野干又無一目』，佛有權巧和真實兩種教法，那些人執著于權巧之法而誹謗真實之法，所以得到沒有一隻眼睛的果報。『得打擲報』，相信佛經的善，符合道理且利益他人；誹謗佛經，則違背道理且損害他人。因為損害他人，所以還遭受他人損害的果報，因此有被打被擲等遭遇。『於此死已更受蟒身』，誹謗佛法、詆譭他人的時候，心中生起嗔恨，所以會受到蟒蛇之身。『其形長大』，因為嗔恨偉大的佛法，所以受到巨大的痛苦之身；不能忍受聽聞佛法，所以耳聾；因為愚癡誹謗，所以愚笨；不接受修行佛法，所以沒有腳；因為常常使眾生不相信佛法，所以被各種小蟲所啃食。『若得為人』以下，第三點，說明剩餘的果報。《智度論》中說：『誹謗佛法的人不是因為慳吝貪婪的業力，所以不會生在餓鬼道中；因為愚癡誹謗，所以得到暗鈍的果報，也是因為誹謗智慧的經典，所以得到暗鈍的果報。因為驕慢心而誹謗，所以得到矮小的果報；因為誹謗微妙的佛法，所以得到醜陋的果報。因為誹謗開啟方便之門的佛法，所以得到瘸腿的果報；因為誹謗正直的經典，所以得到駝背的果報。』『貧窮為人所使』，佛經具備萬種功德，被稱為富貴，誹謗富貴的佛經，所以得到貧窮的果報。乘坐於一乘佛法，自在而沒有束縛，誹謗自在的佛法，得到不自在的果報，所以被人所役使。這部佛經能夠破除凡夫、二乘、菩薩的疾病，誹謗沒有疾病的佛經，得到多病的果報；如果修行醫道的人，誹謗順應道理的佛法，得到違背佛法的果報。 『常處地獄』以下，第二週，再次說明三種品級的罪過。因為生在人中誹謗佛法的剩餘業力，繼續毀壞佛經，所以再次墮入地獄，也有三種品級，首先是生在地獄中。『在余惡道』以下，說明墮入畜生道。『若得為人』以下，說明生在人道。『深著我見』，從上面開始說明遭受三種品級的苦報。這段文字辨析因為違背最究竟的真理，所以增長各種迷惑，就具備了三種障礙。深著我見，說的是愚癡。接下來說明嗔恚，『淫慾』以下，辨別貪婪。

【English Translation】 English version: Therefore, they receive the retribution of being born as ignorant animals. 'Some become jackals and lack one eye' refers to the Buddha's two teachings: expedient and true. Those who cling to the expedient and reject the true receive the retribution of lacking one eye. 'Receive beating and striking retribution' means that believing in the goodness of the sutras aligns with reason and benefits others, while slandering them goes against reason and harms others. Because they harm others, they receive the retribution of being harmed by others, hence the experiences of being beaten and struck. 'After death here, they receive the body of a python' means that when slandering the Dharma and defaming others, anger arises in their hearts, leading to the retribution of a python's body. 'Their form is large' because they resent the great Dharma, they receive a body of great suffering; unable to bear hearing the Dharma, they are deaf; because of ignorant slander, they are foolish; not accepting the practice of the Dharma, they have no feet; because they often cause beings to disbelieve, they are eaten by various small insects. 'If they are reborn as humans' below, the third point explains the remaining retributions. The Mahaprajnaparamita Sastra says: 'Those who slander the Dharma do not do so because of miserly or greedy karma, so they are not born in the realm of hungry ghosts; because of ignorant slander, they receive the retribution of dullness, and also because they slander the sutras of wisdom, they receive the retribution of dullness. Because of arrogance, they slander and receive the retribution of shortness; because they slander the subtle Dharma, they receive the retribution of ugliness. Because they slander the Dharma that opens the door of expedient means, they receive the retribution of lameness; because they slander the upright sutras, they receive the retribution of hunchback.' 'Poor and enslaved by others' means that the sutras possess myriad virtues and are called wealth and nobility; slandering the sutras of wealth and nobility leads to the retribution of poverty. Riding on the One Vehicle (Ekayana), one is free and unbound; slandering the Dharma of freedom leads to the retribution of unfreedom, hence being enslaved by others. This sutra can cure the diseases of ordinary people, Sravakas, Pratyekabuddhas, and Bodhisattvas; slandering the sutra of no disease leads to the retribution of many diseases; if those who practice medicine slander the Dharma that accords with reason, they receive the retribution of violating the Dharma. 'Constantly dwelling in hell' below, the second round, again explains the three grades of offenses. Because of the remaining karma of slandering the Dharma while born as a human, they continue to destroy the sutras, so they fall into hell again, also with three grades, first being born in hell. 'In other evil paths' below, explains falling into the animal realm. 'If they are reborn as humans' below, explains being born in the human realm. 'Deeply attached to self-view' means that from above, it explains suffering the retributions of the three grades. This passage distinguishes that because it goes against the ultimate truth, it increases various delusions, thus possessing the three obstacles. Deeply attached to self-view refers to ignorance. Next, it explains anger; 'lustful desires' below, distinguishes greed.

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告舍利弗」下，第二、總結。以理備眾德，謗圓理之經具招一切苦，說之不盡，豈虛言哉！

問：

不信《法華》入地獄，信者作佛者，今有五逆破戒人信《法華》，得作佛不？持戒不信《法華》，墮地獄不？

答：

五逆人不定。若值善友，如阇王得滅罪作佛；不爾者，雖信此經不免地獄，持戒人不信此經亦入地獄也。

「若有利根」下，第二、廣釋勸義。亦開為二：初、明為十人說；第二、總結。別明十人則為十段，故亦得開為五雙：初、過現一雙，現在利根，過去值佛。第二、出處一雙，出則慈悲四生，處則獨靜山澤。第三、內外一雙，外則舍惡近善友，內則持戒清凈。第四、自他一雙，自則質直無瞋，他則為眾說法。第五、始終一雙，始則一心求法，終則頂受修行。第二、結勸，如文。

問：

第三雙云舍惡近善，是何等善人？

答：

如〈常啼品〉，能說大乘無所得法，又能示眾生是非道，即是眾生之善友也。

問：

既為一切智四方求法，復云何不受余經一偈，云何成一切智耶？

答：

如《大品》云「雖遍學諸道而不取證」，以遍學諸道故成一切智，而不取證如不受余經一偈也。

問：

《涅槃經》云

【現代漢語翻譯】 現代漢語譯本：

『告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）』之後，是第二部分，總結。因為圓滿的道理具備所有功德，誹謗圓融道理的經典會招致一切痛苦，說也說不盡，難道是虛假之言嗎！ 問： 不相信《法華經》（Saddharma Puṇḍarīka Sūtra）會墮入地獄，相信的人可以成佛，現在有犯下五逆罪（matricide, patricide, Arhat-slaying, causing schism in the Sangha, and injuring a Buddha）和破戒的人相信《法華經》，能成佛嗎？持戒但不相信《法華經》的人，會墮入地獄嗎？ 答： 犯下五逆罪的人情況不確定。如果遇到善友，就像阿阇世王（Ajātaśatru，古印度摩揭陀國國王）一樣可以滅罪成佛；否則，即使相信此經也無法避免地獄之苦，持戒但不相信此經的人也會墮入地獄。 『如果有利根』之後，是第二部分，廣泛解釋勸勉之義。也可以分為兩部分：第一，說明為十種人說法；第二，總結。分別說明十種人，則分為十段，因此也可以分為五對：第一，過去和現在一對，現在是利根之人，過去值遇佛陀。第二，出世和處世一對，出世則慈悲對待四生（胎生、卵生、濕生、化生），處世則獨自靜居山林。第三，內外一對，外在則捨棄惡友親近善友，內在則持戒清凈。第四，自利和利他一對，自己則正直沒有嗔恨，為他人則為大眾說法。第五，開始和結束一對，開始則一心求法，最終則頂戴奉行修行。第二，總結勸勉，如經文所示。 問： 第三對說捨棄惡友親近善友，什麼是善人呢？ 答： 如《常啼菩薩品》（Sadāprarudita，菩薩名）所說，能說大乘無所得法，又能指示眾生什麼是正道和邪道，就是眾生的善友。 問： 既然爲了求得一切智慧而四處求法，又為什麼不接受其他經典的一句偈語，這樣如何成就一切智慧呢？ 答： 如《大品般若經》（Mahāprajñāpāramitā Sūtra）所說『雖然普遍學習各種道，但不取證』，因為普遍學習各種道，所以成就一切智慧，但不取證就像不接受其他經典的一句偈語一樣。 問： 《涅槃經》（Nirvana Sutra）說

【English Translation】 English version:

Following 『Tell Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)』 is the second part, the conclusion. Because the perfect principle possesses all merits, slandering the sutra of perfect principle will bring all suffering, which cannot be fully expressed. How could it be false words! Question: Disbelieving the 『Lotus Sutra』 (Saddharma Puṇḍarīka Sūtra) leads to hell, while believing in it leads to Buddhahood. Now, if someone who has committed the five heinous crimes (matricide, patricide, Arhat-slaying, causing schism in the Sangha, and injuring a Buddha) and broken precepts believes in the 『Lotus Sutra』, can they attain Buddhahood? If someone upholds the precepts but does not believe in the 『Lotus Sutra』, will they fall into hell? Answer: The situation of those who have committed the five heinous crimes is uncertain. If they encounter a good friend, like King Ajātaśatru (Ajātaśatru, king of Magadha in ancient India), they can eradicate their sins and attain Buddhahood; otherwise, even if they believe in this sutra, they cannot avoid the suffering of hell. Those who uphold the precepts but do not believe in this sutra will also fall into hell. Following 『If there are sharp roots』 is the second part, extensively explaining the meaning of exhortation. It can also be divided into two parts: first, explaining the Dharma for ten types of people; second, the conclusion. Explaining the ten types of people separately results in ten sections, which can also be divided into five pairs: first, the past and present pair, those with sharp roots in the present, who have encountered the Buddha in the past. Second, the worldly and secluded pair, being compassionate to the four types of birth (womb-born, egg-born, moisture-born, and transformation-born) when in the world, and dwelling alone in the mountains and forests when secluded. Third, the internal and external pair, externally abandoning evil friends and approaching good friends, internally upholding precepts and being pure. Fourth, the self-benefit and other-benefit pair, being upright and without anger for oneself, and speaking Dharma for the masses for others. Fifth, the beginning and end pair, initially seeking the Dharma wholeheartedly, and ultimately reverently practicing and cultivating. Second, the concluding exhortation, as stated in the text. Question: The third pair mentions abandoning evil friends and approaching good friends. What kind of person is a good person? Answer: As mentioned in the 『Sadāprarudita (Sadāprarudita, name of a Bodhisattva) Chapter』, one who can speak the Dharma of non-attainment in the Mahayana, and can also show sentient beings what is the right path and what is the wrong path, is a good friend to sentient beings. Question: Since one seeks the Dharma everywhere to attain all wisdom, why does one not accept even a single verse from other sutras? How can one achieve all wisdom in this way? Answer: As the 『Perfection of Wisdom Sutra』 (Mahāprajñāpāramitā Sūtra) says, 『Although one studies all paths extensively, one does not take attainment,』 because one studies all paths extensively, one achieves all wisdom, but not taking attainment is like not accepting even a single verse from other sutras. Question: The 『Nirvana Sutra』 (Nirvana Sutra) says

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「一切經書咒術皆是佛法」，今云何不念外道典籍耶？

答：

《涅槃》今欲收一切法皆入佛法、破諸外道，自言有法；今令始行之人專心道門故，不念外道典籍也。

問：

取此中十人，正意明為何等人說耶？

答：

大意取解行人耳。有解則堪相對，悟有行則是道心，若聞實說則能如說修行也。

法華義疏卷第六 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第七

胡吉藏撰

信解品第四

信解義，六門分別：一、來意門；二、釋名門；三、出體門；四、信解相門；五、信解位門；六、同異門。

來意門者，為中根人說法凡有四章，初正說已竟，今是第二中根領解也。

問：

〈方便品〉云「若實得阿羅漢，不信此法無有是處」，若爾聞初法說即應領悟，何待譬喻方信解耶？

答：

經言必信者，蓋據始終為言耳。不言初法說即能信解。又中根之人初聞法說虛心已信，但由未解故至譬喻方得分明，所以今文與〈方便品〉不相違也。

二、釋名門者，然信解之名有離有合，所言離者凡有三義：一者、疑除稱信，執破名解。疑是猶預之名，信是決定旨。聲聞猶預權實、踟躕一三，此

【現代漢語翻譯】 現代漢語譯本 『一切經書咒術皆是佛法』，現在為什麼又不提倡讀外道的典籍呢？

回答：

《涅槃經》（Nirvana Sutra）現在想要將一切法都歸入佛法，破斥所有外道，讓他們自己說自己有法。現在爲了讓剛開始修行的人專心於佛道，所以不提倡讀外道的典籍。

提問：

選取這其中的十個人，『正意明』是指為哪種人說的呢？

回答：

大意是選取理解修行的人。有理解才能相對，領悟並有行動才是道心，如果聽到真實的說法就能如所說的那樣修行。

《法華義疏》卷第六 大正藏第 34 冊 No. 1721 《法華義疏》

《法華義疏》卷第七

胡吉藏 撰

信解品第四

信解的意義，分為六個方面來解釋：一、來意門；二、釋名門；三、出體門；四、信解相門；五、信解位門；六、同異門。

來意門，是爲了中等根器的人說法，總共有四個章節，最初的正說已經結束，現在是第二部分，中等根器的人領悟理解。

提問：

《方便品》（Upaya Chapter）中說『如果確實證得了阿羅漢（Arhat），不相信這種法是沒有道理的』，如果這樣，那麼聽到最初的法說就應該領悟，為什麼還要等到譬喻才相信理解呢？

回答：

經文說『必定相信』，大概是根據始終來說的。沒有說最初的法說就能相信理解。而且中等根器的人最初聽到法說，虛心已經相信了，但是因為沒有理解，所以等到譬喻才能夠分明，因此現在的文義和《方便品》（Upaya Chapter）不相違背。

二、釋名門，信解這個名稱有分開解釋和合起來解釋兩種情況，分開解釋有三種意義：一、疑慮消除稱為『信』，執著破除名為『解』。疑是猶豫不決的意思，信是確定無疑的主旨。聲聞（Śrāvaka）對於權法和實法猶豫不決，在一佛乘和三乘之間徘徊不定，這...

【English Translation】 English version 『All sutras, scriptures, mantras, and spells are Buddha-dharma (teachings of the Buddha)』; why then are we not encouraged to study the texts of non-Buddhist paths?

Answer:

The Nirvana Sutra (Mahāparinirvāṇa Sūtra) now seeks to incorporate all dharmas into Buddha-dharma, refuting all non-Buddhist paths, letting them claim they have their own dharma. Now, to allow those who are beginning their practice to focus on the path of the Buddha, we do not encourage the study of non-Buddhist texts.

Question:

Among these ten people mentioned, what kind of people are being referred to by 『correct intention』?

Answer:

The general idea is to select those who understand and practice. Having understanding allows for meaningful interaction, and having both understanding and practice constitutes the mind of the path (bodhicitta). If they hear the true teaching, they can practice accordingly.

Annotations on the Lotus Sutra, Scroll 6 Taishō Tripiṭaka, Volume 34, No. 1721, Annotations on the Lotus Sutra

Annotations on the Lotus Sutra, Scroll 7

Composed by Huiji Zang

Chapter 4: Faith and Understanding

The meaning of 『Faith and Understanding』 is explained in six aspects: 1. The Purpose of the Chapter; 2. Explanation of the Name; 3. Revealing the Substance; 4. The Characteristics of Faith and Understanding; 5. The Stages of Faith and Understanding; 6. Similarities and Differences.

Regarding the Purpose of the Chapter, this is to teach those of middling capacity, and there are four sections in total. The initial direct teaching has already concluded, and this is the second part, where those of middling capacity comprehend and understand.

Question:

The Expedient Means Chapter (Upaya Chapter) says, 『If one has truly attained Arhat (liberated being), it is impossible not to believe in this Dharma.』 If that is the case, then upon hearing the initial Dharma teaching, one should immediately comprehend. Why must one wait for parables to have faith and understanding?

Answer:

The sutra's statement 『must believe』 is generally speaking from beginning to end. It does not say that one can believe and understand immediately upon hearing the initial Dharma teaching. Furthermore, those of middling capacity, upon initially hearing the Dharma teaching, have already believed with an open mind, but because they have not understood, they can only understand clearly when they hear the parables. Therefore, the meaning of this passage does not contradict the Expedient Means Chapter (Upaya Chapter).

1. Explanation of the Name: The name 『Faith and Understanding』 can be explained separately or together. When explained separately, there are three meanings: First, the removal of doubt is called 『Faith,』 and the breaking of attachment is called 『Understanding.』 Doubt is the name for hesitation, and Faith is the definitive principle. Śrāvakas (Disciples) hesitate between provisional and real teachings, wavering between the One Vehicle and the Three Vehicles, this...

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疑既息故稱為信，即信三是權、信一為實也。執破名解者，解是了悟為義，執是迷執之名。既執三為實有，則封一為實無，此執既除是故稱解。解者解三是無、悟一為有。此釋出《注法華經》，故彼云「不疑所譬曰信，遂悔封言稱解」也。二者、信起于不信，解生於不解。不信者不信三權一實，此心遂改是故生信。信者信三為權、信一為實，雖覆信三為權，未解所以權，雖信一為實，未悟所以實，今遂悟所以權、遂解所以實，故名為解。此即信在其初、解在其後。故《智度論》云「信為能入、智為能度」，即其證也。然初信非無有解，但解淺故名信；后解非無有前信，信深故名解。三者、信破邪見，解破無明，故《涅槃經》云「有信無慧則長無明，有慧無信則長邪見」。今有信故破邪見，有解故破無明，則二法相資也。但此義難明，今更以四句釋之。一、信而不解，雖復虛心信受而未能解，謂鈍根正見人也。二者、解而不信，謂利根邪見人也。三、亦信亦解，謂正見利根人也，即四大聲聞也。四、不信不解，謂鈍根邪見人也。

次、合釋信解者，略有二義：一者、上有所對；二、下有所形。上有所對者，解有二種：一者、見解；二者、信解。憑師義少見理情多，如諸菩薩，故〈譬喻品〉云「若有菩薩於是眾中能

【現代漢語翻譯】 現代漢語譯本： 疑慮消除了，所以稱為信，即相信三權方便是權宜之計，相信一實相才是真實。執著被破除稱為解，解是了悟的意思，執是迷惑執著的名稱。既然執著於三權為實有，就封閉了一實相為實無，這種執著既然被去除，所以稱為解。解是理解三權是虛幻的，領悟一實相是真實存在的。這是解釋《注法華經》的內容，所以其中說：『不懷疑所比喻的事物叫做信，於是後悔封閉言論稱為解』。第二，信產生於不信，解產生於不解。不信是指不相信三權一實，這種心念改變了，所以產生了信。信是指相信三權是權宜之計，相信一實相是真實，雖然相信三權是權宜之計，但沒有理解為什麼是權宜之計；雖然相信一實相是真實，但沒有領悟為什麼是真實，現在於是領悟了為什麼是權宜之計，於是理解了為什麼是真實，所以稱為解。這就是信在開始，解在後來。《智度論》說：『信是能夠進入的，智是能夠度過的』，就是這個證明。然而最初的信並非沒有理解，只是理解淺顯所以稱為信；後來的理解並非沒有之前的信，信深入了所以稱為解。第三，信破除邪見，解破除無明，所以《涅槃經》說：『有信沒有智慧就會增長無明，有智慧沒有信就會增長邪見』。現在有了信所以破除邪見，有了理解所以破除無明，這兩種法互相資助。但這個道理難以明白，現在再用四句來解釋它。一、信而不解，雖然虛心信受但未能理解，說的是鈍根正見的人。二、解而不信，說的是利根邪見的人。三、既信又解，說的是正見利根的人，就是四大聲聞（Sravaka，佛陀的弟子）。四、不信不解，說的是鈍根邪見的人。

其次，合起來解釋信解，大概有兩種含義：一是，上面有所對應；二是，下面有所襯托。上面有所對應是指，解有兩種：一是，見解；二是，信解。憑藉老師的教義少，自己見到的道理多，例如諸位菩薩（Bodhisattva），所以《譬喻品》說：『如果有菩薩（Bodhisattva）在這大眾之中能夠』

【English Translation】 English version: Doubt being eliminated is called 'faith' (信, xin), which means believing that the three expedient teachings are provisional and the one true reality is real. Attachment being broken is called 'understanding' (解, jie), where 'understanding' means comprehension, and 'attachment' is a name for delusion and clinging. Since one clings to the three expedient teachings as real, one seals off the one true reality as unreal. This attachment being removed is therefore called 'understanding'. 'Understanding' means understanding that the three expedient teachings are unreal and realizing that the one true reality exists. This explains the content of the 'Commentary on the Lotus Sutra', so it says: 'Not doubting what is being compared is called faith, and then regretting sealing off speech is called understanding.' Second, faith arises from disbelief, and understanding arises from non-understanding. Disbelief refers to not believing in the three expedient teachings and the one true reality. This mind then changes, so faith arises. Faith refers to believing that the three expedient teachings are provisional and believing that the one true reality is real. Although one believes that the three expedient teachings are provisional, one does not understand why they are provisional; although one believes that the one true reality is real, one does not realize why it is real. Now, one then realizes why they are provisional and then understands why it is real, so it is called 'understanding'. This means that faith is at the beginning, and understanding is later. Therefore, the Mahaprajnaparamita Sastra says: 'Faith is what can enter, and wisdom is what can cross over,' which is the proof of this. However, the initial faith is not without understanding, but the understanding is shallow, so it is called faith; the later understanding is not without the previous faith, but the faith is deep, so it is called understanding. Third, faith breaks down wrong views, and understanding breaks down ignorance, so the Nirvana Sutra says: 'Having faith without wisdom will increase ignorance, and having wisdom without faith will increase wrong views.' Now, having faith, one breaks down wrong views, and having understanding, one breaks down ignorance, so these two dharmas support each other. But this principle is difficult to understand, so now I will explain it further with four sentences. First, faith without understanding refers to those who sincerely believe but cannot understand, referring to people with dull faculties and right views. Second, understanding without faith refers to those with sharp faculties and wrong views. Third, both faith and understanding refer to those with right views and sharp faculties, which are the four great Sravakas (聲聞, Sravaka, disciples of the Buddha). Fourth, neither faith nor understanding refers to those with dull faculties and wrong views.

Next, explaining faith and understanding together roughly has two meanings: first, there is a correspondence above; second, there is a contrast below. The correspondence above refers to the fact that there are two kinds of understanding: first, understanding through seeing; second, understanding through faith. Relying less on the teacher's teachings and seeing more of the principle, with more emotional connection, like the Bodhisattvas (菩薩, Bodhisattva), so the 'Parable Chapter' says: 'If there are Bodhisattvas (菩薩, Bodhisattva) in this assembly who can'

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一心聽諸佛實法」，是名見解；若憑師義多見理情少，故前文云「其餘聲聞信佛語故得入此經非己智分」則是信解。今對於菩薩見解，故目聲聞為信解也。二、下有所形者，信是決定為義，雖因佛得解，解心堅明謂理必爾，不同凡夫悠悠之解，故云信解。

三、出體門者，依《阿毗曇》，信解有二體，信是善大地中信數，解是通大地中慧數。依《成實論》，信之與解並以心為體，然心上有信解之用，故義說為二。今明若見有心與數異體及以一體，皆是一異執見，非信解體，後門當具釋之。

第四、信解相門者，舊云信解義多不出四句，謂權、實、有、無。以三乘為權、一乘為實，道理唯一、無有三乘。今明蓋是一往封執言，未是虛心妙悟。若必執一乘是實、三乘為權，舍三而取一者，還是取捨有所得心耳。《涅槃經》云「有所得者名為二乘」，猶未領悟何名信解？又若有所得則無道無果，下文何得云「我今得道得果」耶？又若言三是定無、謂一為實有，猶是有無二見，如〈方便品〉云「若有若無等具足六十二」，既具諸見即便有愛見，愛見即是煩惱，煩惱故業，業故受苦，如此之人如服甘露還成毒藥，是即舊病不除新惑更起，故非信解相。今言信解者，可尋經本宗。〈方便品〉云「諸法從本來常自寂滅相

【現代漢語翻譯】 現代漢語譯本：『一心聽諸佛實法』，這叫做見解（對佛法的理解）；如果依賴於老師的解釋，見解多而理性思考少，所以前文說『其餘聲聞因為相信佛的話而得以進入此經，並非憑藉自己的智慧』，這便是信解（通過信仰而理解）。現在相對於菩薩的見解，所以稱聲聞為信解。第二，從有所形（有具體表現）來說，信是決定的意思，雖然因為佛而得到理解，但理解的心堅定而明亮，認為道理必然如此，不同於凡夫模棱兩可的理解，所以叫做信解。 第三，從出體門（本體論）來說，根據《阿毗曇》，信解有兩種本體，信是善大地法中的信數，解是通大地法中的慧數。根據《成實論》，信和解都以心為本體，然而心上有信解的作用，所以從意義上說為二。現在說明，如果認為心與數是不同的本體，或者認為是一個本體，都是一種一異的執著見解，不是信解的本體，後面的章節會詳細解釋。 第四，信解相門（現象）方面，舊的說法認為信解的意義大多不出四句，即權（方便）、實（真實）、有、無。認為三乘（聲聞乘、緣覺乘、菩薩乘）是權宜之法，一乘（佛乘）是真實，道理只有一個，沒有三乘。現在說明，這大概是一種固執的說法，不是虛心妙悟。如果一定認為一乘是真實，三乘是權宜之法，捨棄三乘而取一乘，還是取捨有所得的心。《涅槃經》說『有所得者名為二乘』，這樣還沒有領悟什麼叫做信解？又如果有所得，就沒有道（修行之路）沒有果（修行之果），下文怎麼能說『我今得道得果』呢？又如果說三乘是絕對沒有的，認為一乘是真實存在的，仍然是有無二見，如《方便品》說『若有若無等具足六十二』，既然具備各種見解，便會有愛見，愛見就是煩惱，因為煩惱而造業，因為業而受苦，這樣的人如同服用甘露反而變成毒藥，是舊病沒有去除，新的迷惑又產生，所以不是信解的現象。現在說信解，應該尋找經書的根本宗旨。《方便品》說『諸法從本來常自寂滅相』

【English Translation】 English version: 『Listening wholeheartedly to the true Dharma of all Buddhas』 is called understanding (jianjie). If one relies on the interpretations of teachers, having much understanding but little rational thought, then as the previous text says, 『The rest of the Shravakas enter this Sutra because they believe the Buddha's words, not through their own wisdom,』 this is called faith-understanding (xinjie). Now, in relation to the understanding of Bodhisattvas, Shravakas are therefore referred to as faith-understanding. Second, in terms of what is manifested (you suo xing), faith means determination. Although understanding is obtained through the Buddha, the mind of understanding is firm and clear, believing that the principle must be so, unlike the vague understanding of ordinary people, hence it is called faith-understanding. Third, in terms of the gate of substance (chuti men), according to the Abhidhamma, faith-understanding has two substances: faith is the mental factor of faith within the wholesome great earth dharmas, and understanding is the mental factor of wisdom within the universal great earth dharmas. According to the Tattvasiddhi Shastra, both faith and understanding have the mind as their substance, but since the mind has the function of faith-understanding, it is said to be two in meaning. Now, it is explained that if one considers the mind and mental factors to be different substances, or considers them to be one substance, both are clinging to views of oneness or difference, and are not the substance of faith-understanding. The following chapters will explain this in detail. Fourth, regarding the aspect of faith-understanding (xinjie xiang men), the old saying is that the meaning of faith-understanding mostly does not go beyond four phrases: expedient (quan), real (shi), existence (you), and non-existence (wu). It considers the Three Vehicles (Triyana) (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) as expedient means, and the One Vehicle (Ekayana) (Buddhayana) as the real truth, the principle is only one, there are no Three Vehicles. Now, it is explained that this is probably a dogmatic statement, not a humble and wonderful enlightenment. If one insists that the One Vehicle is real and the Three Vehicles are expedient, abandoning the Three Vehicles and taking the One Vehicle, it is still a mind of grasping and attachment. The Nirvana Sutra says, 『Those who have something to gain are called the Two Vehicles (Shravakayana and Pratyekabuddhayana),』 they still have not understood what is called faith-understanding? Furthermore, if there is something to gain, there is no path (dao) and no fruit (guo), how can the following text say, 『I have now attained the path and attained the fruit』? Also, if one says that the Three Vehicles are definitely non-existent and considers the One Vehicle to be truly existent, it is still the two views of existence and non-existence, as the Upaya (Expedient Means) chapter says, 『If existence or non-existence, etc., are complete with sixty-two.』 Since one possesses all kinds of views, one will have love and attachment, love and attachment are afflictions, because of afflictions one creates karma, because of karma one suffers, such a person is like taking sweet dew and turning it into poison, the old illness is not removed, and new confusion arises, therefore it is not the aspect of faith-understanding. Now, to speak of faith-understanding, one should seek the fundamental principle of the Sutra. The Upaya chapter says, 『All dharmas from the beginning are always of the nature of tranquil extinction.』

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」，何一何三？亦非權非實。但倒情既重不可頓階，故方便誘引漸令開悟，故前說五戒十善以止三途之惡，次說三乘之聖令舍三界之凡，乃至欲息三乘之粗故明一乘為妙，如此皆是對治悉檀，以榍出榍用輕倒除重倒耳。《智度論》云「譬如執事比丘舉手唱言眾皆寂靜，是為以聲遮聲非求聲也」。說善止惡非留于善，乃至說一除三寧存於一？若能三一兩舍、權實併除，心無所依，乃名信解。故〈方便品〉云「我以無數方便引導眾生令離諸著」，即其證也。

第五、明信解位者，聲聞回小入大，始得入菩薩十信之位，故前文云「汝舍利弗以信力故得入此經」，即其證也。又真諦三藏云：「十七地論文亦作此判」。又理數應爾，學小乘猶未信大，今破小執而信大者，則知始學十信也。

問：

聲聞回小入大得入十信位者，為入十信初心，為十信滿足耶？

答：

但入十信初心。故《涅槃經》云「須陀洹人八萬劫到，乃至辟支佛人十千劫到」，所言到者至十住初心，故知回小入大未具十信也。真諦三藏云：「闡提有二：一、凡夫；二者、二乘」。凡夫闡提不信三一，二乘闡提信三不信一。今聞《法華》破三，始得入菩薩十信位。所言十信者，信、進、念、定、慧五根為五，第六不退心，第七回

【現代漢語翻譯】 現代漢語譯本： 『何一何三？亦非權非實。』這是說，無論是『一』還是『三』，都不是絕對的權宜之計，也不是絕對的真實。只是因為眾生的顛倒妄情根深蒂固，無法立刻頓悟，所以用方便法門來誘導，逐漸讓他們開悟。因此，之前說五戒十善是爲了阻止眾生墮入三惡道，接著說三乘之聖是爲了讓眾生捨棄三界之凡，乃至爲了止息三乘的粗淺，才闡明一乘的精妙。這些都是對治悉檀（一種教化方法，指針對不同的問題採取不同的解決方法），就像用楔子拔出楔子，用輕微的顛倒去除嚴重的顛倒。《智度論》中說：『譬如執事比丘舉手唱言眾皆寂靜，這是用聲音來遮蓋聲音，而不是爲了追求聲音。』說善止惡，並非要停留在善上，乃至說一除三，難道要停留在『一』上嗎？如果能將三和一都捨棄，權宜之計和真實之理都去除，心中沒有任何執著，才能稱之為信解。所以《方便品》中說：『我以無數方便引導眾生令離諸著』，這就是證明。

第五、說明信解位。聲聞（聽聞佛陀教誨而證悟的修行者）回小向大，才開始進入菩薩十信位，所以前文說：『汝舍利弗（佛陀的十大弟子之一）以信力故得入此經』，這就是證明。真諦三藏（印度來華的譯經大師）也說：『十七地論文也是這樣判定的。』而且道理也應該是這樣，學習小乘的人還不相信大乘，現在破除小乘的執著而相信大乘，那麼就知道是開始學習十信了。

問： 聲聞回小向大而進入十信位，是進入十信的最初階段，還是十信已經圓滿呢？

答： 只是進入十信的最初階段。所以《涅槃經》中說：『須陀洹人（小乘初果聖者）八萬劫到，乃至辟支佛人（獨覺的修行者）十千劫到』，所說的『到』是指到達十住的最初階段，所以知道回小向大還沒有具足十信。真諦三藏說：『闡提（斷善根的人）有兩種：一種是凡夫，一種是二乘。』凡夫闡提不相信三乘和一乘，二乘闡提相信三乘但不相信一乘。現在聽聞《法華經》破除三乘，才開始進入菩薩十信位。所說的十信，是指信、進、念、定、慧五根為五，第六是不退心，第七是迴向心。

【English Translation】 English version: 『What is 『one』 and what is 『three』? Neither provisional nor real.』 This means that neither 『one』 nor 『three』 are absolutely expedient or absolutely real. It is only because sentient beings' inverted emotions are deeply rooted and cannot be enlightened immediately, that expedient means are used to guide them, gradually leading them to enlightenment. Therefore, the previous teaching of the Five Precepts and Ten Virtues is to prevent sentient beings from falling into the three evil realms; then, the teaching of the Three Vehicles of the saints is to enable sentient beings to abandon the mundane of the Three Realms; and even to quell the crudeness of the Three Vehicles, the wonderfulness of the One Vehicle is explained. All of these are antidotal siddhantas (a method of teaching that addresses different problems with different solutions), like using a wedge to remove a wedge, using a slight inversion to remove a heavy inversion. The Mahaprajnaparamita Shastra says: 『For example, a monastic officer raises his hand and announces that everyone should be silent; this is using sound to cover sound, not seeking sound.』 Speaking of good to stop evil is not to dwell on good, and even speaking of eliminating three with one, is it to dwell on 『one』? If one can abandon both the three and the one, and eliminate both the provisional and the real, with no attachment in the mind, then it can be called faith and understanding. Therefore, the 『Expedient Means』 chapter says: 『I use countless expedient means to guide sentient beings to be free from all attachments,』 which is the proof.

Fifth, explaining the stage of faith and understanding. Shravakas (listeners who attain enlightenment by hearing the Buddha's teachings) turning from the Small Vehicle to the Great Vehicle, begin to enter the stage of the Ten Faiths of a Bodhisattva, so the previous text says: 『You, Shariputra (one of the Buddha's ten great disciples), can enter this sutra because of the power of faith,』 which is the proof. Paramartha (an Indian translator monk) also said: 『The Yogacarabhumi-sastra also makes this judgment.』 Moreover, the reasoning should be like this: those who study the Small Vehicle do not yet believe in the Great Vehicle; now, breaking the attachment to the Small Vehicle and believing in the Great Vehicle, then it is known that they are beginning to learn the Ten Faiths.

Question: When Shravakas turn from the Small Vehicle to the Great Vehicle and enter the stage of the Ten Faiths, do they enter the initial stage of the Ten Faiths, or are the Ten Faiths already fulfilled?

Answer: They only enter the initial stage of the Ten Faiths. Therefore, the Nirvana Sutra says: 『Srotapannas (stream-enterers, the first stage of arhatship) arrive after eighty thousand kalpas, and Pratyekabuddhas (solitary Buddhas) arrive after ten thousand kalpas.』 The 『arrival』 mentioned refers to arriving at the initial stage of the Ten Dwellings, so it is known that turning from the Small Vehicle to the Great Vehicle does not yet fulfill the Ten Faiths. Paramartha said: 『There are two types of icchantikas (those who have severed their roots of goodness): one is ordinary people, and the other is those of the Two Vehicles.』 Ordinary icchantikas do not believe in the Three Vehicles and the One Vehicle, while those of the Two Vehicles believe in the Three Vehicles but do not believe in the One Vehicle. Now, hearing the Lotus Sutra breaking the Three Vehicles, they begin to enter the stage of the Ten Faiths of a Bodhisattva. The Ten Faiths refer to the five roots of faith, vigor, mindfulness, concentration, and wisdom as five, the sixth is the non-retrogressing mind, and the seventh is the dedicating mind.

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向心，第八戒心，第九護心，第十願心。

問：

回小入大至十信，是何信耶？

答：

但得初信心耳。何以知然？如前引羅漢二萬劫十信始滿，故知但是初心。

問：

直往菩薩十信與回小入大十信何異？

答：

互有優劣。直往菩薩十信，方便用強、波若用弱，以諸菩薩多修眾行濟度眾生故方便用強，不欲專心修于空觀斷除煩惱故波若觀弱。二乘專修空觀以斷煩惱故波若觀強。今回小入大始學行行度物故方便用弱。

問：

羅漢回小入大既在十信，為在界外受生，為在界內受生？

答：

界外受生。如《釋論》及《勝鬘經》皆云羅漢三界外受反易生，直往十信菩薩則在界內受生。

問：

若爾，直往十信則劣、回小十信則勝，何得前云回小之人在初心耶？

答：

已如前互有強弱釋之。回小之人偏修空觀斷除煩惱故在界外受生，直往之人不專觀空斷結故在界內受生，而涉有化人慈悲深淳則回小之人所不能及，故直往為勝。

問：

二乘斷結受生是菩薩何位？

答：

依《法華論》釋〈分別功德品〉，地前菩薩界內受生，登地已上界外受生。依《智度論》，七地菩薩肉身中得無生忍

【現代漢語翻譯】 現代漢語譯本： 向心（指心向佛法），第八戒心（持守戒律之心），第九護心（守護正念之心），第十願心（發廣大誓願之心）。

問： 從小乘迴向大乘，達到十信位，這指的是哪種信？

答： 僅僅是初信心而已。為什麼這麼說呢？正如前面引用的例子，阿羅漢要經過二萬劫才能圓滿十信，所以知道這只是最初的信心。

問： 直往菩薩（一開始就修習大乘佛法的菩薩）的十信和回小入大（從小乘迴向大乘的修行者）的十信有什麼不同？

答： 各有優劣。直往菩薩的十信，方便（善巧的方法）運用得強，般若（智慧）運用得弱。因為這些菩薩大多修習各種行門來濟度眾生，所以方便運用得強；不希望專心修習空觀來斷除煩惱，所以般若觀就弱。二乘（聲聞乘和緣覺乘）的修行者專修空觀來斷除煩惱，所以般若觀強。而回小入大的修行者剛開始學習各種行門來度化眾生，所以方便運用得弱。

問： 阿羅漢回小入大既然在十信位，那麼是在三界之外受生，還是在三界之內受生？

答： 在三界之外受生。如《釋論》（《大智度論》的略稱）和《勝鬘經》都說阿羅漢在三界之外接受轉變的生命，直往十信的菩薩則在三界之內受生。

問： 如果這樣，直往十信就差，回小十信就勝，為什麼前面說回小入大的人只是在初心位呢？

答： 已經像前面所說的那樣解釋了，各有強弱。回小入大的人偏重修習空觀來斷除煩惱，所以在三界之外受生；直往的人不專心觀空來斷除煩惱，所以在三界之內受生。但是，直往菩薩涉入世間教化眾生，慈悲心深厚純正，這是回小入大的人所不能及的，所以直往菩薩更為殊勝。

問： 二乘斷除煩惱后受生，是菩薩的什麼位次？

答： 依據《法華論》解釋〈分別功德品〉，地前菩薩在三界之內受生，登地以上的菩薩在三界之外受生。依據《智度論》（《大智度論》），七地菩薩在肉身中就能獲得無生法忍（對諸法不生不滅的深刻體悟）。

【English Translation】 English version: 'Xiang Xin' (向心, Directing the mind), the eighth is 'Jie Xin' (戒心, Precept-holding mind), the ninth is 'Hu Xin' (護心, Protecting mind), and the tenth is 'Yuan Xin' (願心, Vow-making mind).

Question: When turning from the Small Vehicle to the Great Vehicle, reaching the Ten Faiths, what kind of faith is this?

Answer: It is only the initial faith. How do we know this? As previously cited, an Arhat takes twenty thousand kalpas to fulfill the Ten Faiths, so we know it is only the initial mind.

Question: What is the difference between the Ten Faiths of a Bodhisattva who directly progresses and the Ten Faiths of one who turns from the Small Vehicle to the Great Vehicle?

Answer: They each have their strengths and weaknesses. The Ten Faiths of a Bodhisattva who directly progresses have strong skillful means (upaya) and weak prajna (wisdom). Because these Bodhisattvas mostly cultivate various practices to liberate sentient beings, their skillful means are strong. They do not wish to focus on cultivating emptiness contemplation to cut off afflictions, so their prajna contemplation is weak. The practitioners of the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) focus on cultivating emptiness contemplation to cut off afflictions, so their prajna contemplation is strong. Those who turn from the Small Vehicle to the Great Vehicle are just beginning to learn various practices to liberate beings, so their skillful means are weak.

Question: Since an Arhat turning from the Small Vehicle to the Great Vehicle is at the Ten Faiths stage, are they reborn outside the Three Realms or within the Three Realms?

Answer: They are reborn outside the Three Realms. As the 'Shilun' (釋論, Commentary, abbreviation for Mahaprajnaparamita-sastra) and the Srimala Sutra both say, Arhats are reborn outside the Three Realms, undergoing transformation births. Bodhisattvas of the Ten Faiths who directly progress are reborn within the Three Realms.

Question: If that is the case, then the Ten Faiths of those who directly progress are inferior, and the Ten Faiths of those who turn from the Small Vehicle are superior. Why was it said earlier that those who turn from the Small Vehicle are only at the initial stage?

Answer: As explained earlier, they each have their strengths and weaknesses. Those who turn from the Small Vehicle focus on cultivating emptiness contemplation to cut off afflictions, so they are reborn outside the Three Realms. Those who directly progress do not focus on contemplating emptiness to cut off afflictions, so they are reborn within the Three Realms. However, the compassion and purity of those who directly progress, who are involved in transforming beings, are beyond the reach of those who turn from the Small Vehicle. Therefore, those who directly progress are superior.

Question: The rebirth of those of the Two Vehicles after cutting off afflictions, what stage of a Bodhisattva is that?

Answer: According to the Lotus Sutra Treatise's explanation of the 'Distinguishing Merits' chapter, Bodhisattvas before the Bhumi (地, Grounds or Stages) are reborn within the Three Realms, and Bodhisattvas who have attained the Bhumis are reborn outside the Three Realms. According to the Zhi Du Lun (智度論, Mahaprajnaparamita-sastra), Bodhisattvas of the Seventh Bhumi attain the non-origination forbearance (anutpattika-dharma-kshanti) in their physical bodies.

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，舍肉身即受三界外法性生身。依真諦三藏釋《攝大乘論》意，自十行第六心去則三界外受生。經論不同，難可詳定也。

第六、同異門者，凡有七異：一、略廣異，身子述解則略，中根陳悟則廣。二、遠近異，身子近序現在，迦葉遠陳往昔。然身子序現在，但從鹿園已去至於法華，迦葉自華嚴已去竟一乘之說。三、通別異，身子別序自身，迦葉通陳一切眾也。四、有無異，上無譬說，今則有之。五、少多異，上但序三教，今具述五乘。六、歡喜異，身子昔憂今喜，迦葉昔不懷憂，但今非意所求忽得大珍故生歡喜也。

問：

何故爾耶？

答：

蓋是互現不同，又示身子利根能推理同教異，故昔憂今喜；中根之人但保執小教謂為至極，故昔不懷憂也。

七、約人異，上根領解唯有一人，中根領解則有四人，下根領解其數無量也。

問：

《毗婆沙》言一切聲聞開為三品，上根唯一人，以身子獨六十劫修行故；中根亦一人，謂目連也；餘一切聲聞並屬下根。今何故中根有四人耶？

答：

目連乃是聲聞之中根悟入大乘，未必勝于迦葉，故入中根之數也。

品開為二：初、經家序其得解之相，第二、發言自述領解。就初又有四別：一、辨得解之人；

【現代漢語翻譯】 現代漢語譯本：捨棄肉身，立即就能獲得超越三界之外的法性生身。依據真諦三藏（Paramārtha）所翻譯的《攝大乘論》（Mahāyānasaṃgraha）的觀點，從十行位的第六心開始，就能在三界之外受生。但經文和論典的說法不同，難以詳細確定。

第六、同異門，總共有七種不同：一、略廣異，舍利子（Śāriputra）的敘述和理解比較簡略，中根之人陳述領悟則比較廣博。二、遠近異，舍利子敘述的是接近現在的事件，迦葉（Kāśyapa）陳述的是久遠的往昔。然而，舍利子敘述現在，只是從鹿野苑（Sārnāth）開始到《法華經》（Lotus Sūtra），迦葉則從《華嚴經》（Avataṃsaka Sūtra）開始，完整地敘述了一乘之說。三、通別異，舍利子分別敘述自身，迦葉普遍地陳述一切大眾。四、有無異，前面沒有譬喻，現在則有。五、少多異，前面只是敘述三教，現在則具足敘述五乘。六、歡喜異，舍利子過去憂愁現在歡喜，迦葉過去不懷憂愁，只是現在意外獲得大珍寶，所以產生歡喜。

問：

為什麼會這樣呢？

答：

大概是因為他們所顯現的不同，也顯示了舍利子是利根之人，能夠推理出相同教義中的不同之處，所以過去憂愁現在歡喜；中根之人只是保守地執著小乘教法，認為是最究竟的，所以過去不懷憂愁。

七、約人異，上根領悟理解的只有一人，中根領悟理解的則有四人，下根領悟理解的人數則無法計算。

問：

《毗婆沙》（Vibhasa）中說，一切聲聞（Śrāvaka）分為三品，上根只有一人，因為舍利子獨自修行了六十劫；中根也只有一人，指的是目連（Maudgalyāyana）；其餘一切聲聞都屬於下根。現在為什麼說中根有四人呢？

答：

目連是聲聞中的中根，悟入了大乘，未必勝過迦葉，所以被歸入中根之數。

品分為二：首先，經家敘述他們獲得理解的相狀；其次，他們發言自述領悟理解。就前者而言，又有四個區別：一、辨別獲得理解的人；

【English Translation】 English version: Abandoning the physical body immediately results in attaining a Dharmakāya (法性生身) that transcends the Three Realms. According to the interpretation of the Mahāyānasaṃgraha (攝大乘論) as translated by Paramārtha (真諦三藏), from the sixth mind of the Ten Practices (十行) onwards, one is born outside the Three Realms. However, the sūtras and treatises differ, making it difficult to determine precisely.

Sixth, the category of similarities and differences has seven distinctions: 1. Brevity versus Extensiveness: Śāriputra's (舍利子) narration and understanding are brief, while the middle-rooted individuals' statements of realization are extensive. 2. Near versus Far: Śāriputra narrates events close to the present, while Kāśyapa (迦葉) recounts the distant past. However, Śāriputra's narration of the present only extends from the Deer Park (Sārnāth, 鹿野苑) to the Lotus Sūtra (法華經), while Kāśyapa's extends from the Avataṃsaka Sūtra (華嚴經) to the complete exposition of the One Vehicle (Ekayana, 一乘). 3. General versus Specific: Śāriputra specifically narrates his own experiences, while Kāśyapa generally describes all the assembly. 4. Presence versus Absence: The previous section lacks parables, while this section includes them. 5. Few versus Many: The previous section only narrates the Three Teachings, while this section fully describes the Five Vehicles. 6. Joy versus Sorrow: Śāriputra was formerly sorrowful but is now joyful, while Kāśyapa was not previously sorrowful but now experiences joy because he unexpectedly obtained a great treasure.

Question:

Why is this so?

Answer:

It is likely because their manifestations differ, and it also shows that Śāriputra is of sharp faculties, capable of inferring differences within the same teachings, hence his former sorrow and present joy. Middle-rooted individuals merely conservatively cling to the Small Vehicle teachings, considering them to be ultimate, hence their lack of previous sorrow.

1. Difference in Individuals: Only one person of superior faculties comprehends, while four people of middle faculties comprehend, and the number of people of inferior faculties who comprehend is immeasurable.

Question:

The Vibhasa (毗婆沙) states that all Śrāvakas (聲聞) are divided into three categories: only one person of superior faculties, because Śāriputra cultivated alone for sixty kalpas; also only one person of middle faculties, referring to Maudgalyāyana (目連); and all other Śrāvakas belong to the inferior faculties. Why are there now said to be four people of middle faculties?

Answer:

Maudgalyāyana, as a Śrāvaka of middle faculties, awakened to the Mahayana, but is not necessarily superior to Kāśyapa, hence he is included in the number of middle faculties.

The section is divided into two: first, the sūtra compiler narrates the appearance of their attainment of understanding; second, they speak and describe their own understanding. Regarding the former, there are four distinctions: 1. Identifying the people who attained understanding;

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二、明所聞之法；三、內心歡喜；四、外形致敬。初人法一雙，后喜敬一雙也。四人之中初明善吉者，或可當時起席善吉在初故爾。或可善吉有轉教之工故在初列也。

問：

《凈名經》四大聲聞與今何異？

答：

彼經明身子之慧、目連之定、善吉空解、迦葉有行，以此四人為大聲聞。此經明身子利根獨拔眾人之外，非四大聲聞所攝，乃以善吉解空、旃延達有、迦葉頭陀、目連禪定也。

問：

《度佛境界經》明八大聲聞，是何人耶？

答：

未見經說。意謂十弟子中四大聲聞即為四人。又三藏法師云：「迦旃延解修多羅藏，優波離解毗尼藏，富留那解阿毗曇藏，阿難總持三藏，合八大人也。」

「從佛所聞」下，第二、明所聞之法，即是得解之緣。但得解之緣凡有二種：一、以法為緣；二、以人為緣，即授身子記是也。以法為緣現生歡喜，以人為緣預欣得記故喜也。「發希有心」下，第三、內心歡喜，正是領解也。「即從坐起」下，第四、明外形致敬。「偏袒右肩」者，未起之時正被袈裟，外國依律不著障𦝨及偏袒衣著者得突吉羅罪。今言偏袒者，直是露于右肩，更無內衣也。

「而白佛言」下，第二、發言自述領解。就文為二：初、正述領解；

【現代漢語翻譯】 現代漢語譯本 二、闡明所聽聞的佛法；三、內心充滿歡喜；四、外在以禮敬表達。最初的『人』和『法』是一對，後面的『喜』和『敬』是一對。這四個人當中，首先闡明善吉（Subhuti）尊者，或許是因為當時善吉尊者首先起身，或者是因為善吉尊者有教化他人的功德，所以排列在最前面。

問： 《維摩詰經》（Vimalakirti Sutra）中的四大聲聞（Four Great Sravakas）與這裡所說的有什麼不同？

答： 《維摩詰經》闡明舍利弗（Sariputra）的智慧、目犍連（Maudgalyayana）的禪定、善吉（Subhuti）的空解、迦葉（Kasyapa）的苦行，以這四人為大聲聞。此經闡明舍利弗（Sariputra）的利根遠超眾人，不屬於四大聲聞之列，而是以善吉（Subhuti）解空、迦旃延（Katyayana）通達有、迦葉（Kasyapa）頭陀行、目犍連（Maudgalyayana）禪定為代表。

問： 《度佛境界經》（Transcending the Buddha's Realm Sutra）中闡明的八大聲聞（Eight Great Sravakas）是哪些人？

答： 未見此經中有相關說明。我理解為十位弟子中的四大聲聞即是其中四人。另外，三藏法師說：『迦旃延（Katyayana）擅長解讀修多羅藏（Sutra Pitaka），優波離（Upali）擅長解讀毗尼藏（Vinaya Pitaka），富樓那（Purna）擅長解讀阿毗曇藏（Abhidhamma Pitaka），阿難（Ananda）總持三藏，合起來就是八大人物。』

『從佛所聞』以下，第二部分，闡明所聽聞的佛法，這是獲得理解的因緣。但獲得理解的因緣大致有兩種：一是通過佛法為因緣；二是通過人為因緣，也就是佛陀為舍利弗（Sariputra）授記。通過佛法為因緣，現世就能產生歡喜；通過人為因緣，預先欣喜自己將來能夠得到授記，所以感到歡喜。『發希有心』以下，第三部分，內心充滿歡喜，這正是領悟理解的表現。『即從坐起』以下，第四部分，闡明外在以禮敬表達。『偏袒右肩』，未起身時穿著完整的袈裟，在外國，按照戒律，不穿內衣以及偏袒右肩的人會犯突吉羅罪（Dukkata）。現在說『偏袒』，只是露出右肩，沒有穿內衣。

『而白佛言』以下，第二部分，發言親自陳述自己領悟理解的內容。從文章結構上分為兩部分：首先，正式陳述自己領悟理解的內容；

【English Translation】 English version II. Explaining the Dharma heard; III. Inner joy; IV. Outward reverence. The first 'person' and 'Dharma' are a pair, and the latter 'joy' and 'reverence' are a pair. Among these four people, the first to explain is the Venerable Subhuti (Subhuti), perhaps because Subhuti (Subhuti) was the first to rise at that time, or because Subhuti (Subhuti) had the merit of teaching others, so he is listed at the beginning.

Question: How do the Four Great Sravakas (Four Great Sravakas) in the Vimalakirti Sutra (Vimalakirti Sutra) differ from those mentioned here?

Answer: The Vimalakirti Sutra explains Sariputra's (Sariputra) wisdom, Maudgalyayana's (Maudgalyayana) samadhi, Subhuti's (Subhuti) understanding of emptiness, and Kasyapa's (Kasyapa) ascetic practices, considering these four as great Sravakas. This sutra explains that Sariputra's (Sariputra) sharp roots surpass everyone else, and he is not included in the Four Great Sravakas, but rather represents Subhuti's (Subhuti) understanding of emptiness, Katyayana's (Katyayana) understanding of existence, Kasyapa's (Kasyapa) ascetic practices, and Maudgalyayana's (Maudgalyayana) samadhi.

Question: Who are the Eight Great Sravakas (Eight Great Sravakas) explained in the Transcending the Buddha's Realm Sutra (Transcending the Buddha's Realm Sutra)?

Answer: I have not seen any relevant explanation in this sutra. I understand that the Four Great Sravakas among the ten disciples are four of them. In addition, the Tripitaka Master said: 'Katyayana (Katyayana) is good at interpreting the Sutra Pitaka (Sutra Pitaka), Upali (Upali) is good at interpreting the Vinaya Pitaka (Vinaya Pitaka), Purna (Purna) is good at interpreting the Abhidhamma Pitaka (Abhidhamma Pitaka), and Ananda (Ananda) upholds the three pitakas in their entirety, which together make up the eight great figures.'

From 'heard from the Buddha' onwards, the second part explains the Dharma heard, which is the cause for obtaining understanding. However, there are roughly two kinds of causes for obtaining understanding: one is through the Dharma as a cause; the other is through people as a cause, that is, the Buddha's prediction for Sariputra (Sariputra). Through the Dharma as a cause, joy can arise in this life; through people as a cause, one rejoices in advance that one will be able to receive a prediction in the future, so one feels joy. From 'aroused a rare mind' onwards, the third part, inner joy, is precisely the expression of comprehension and understanding. From 'immediately rose from his seat' onwards, the fourth part explains outward reverence. 'Uncovering the right shoulder' means that when he had not yet risen, he was wearing a complete kasaya (robe). In foreign countries, according to the precepts, those who do not wear underwear and those who uncover their right shoulder commit the Dukkata (Dukkata) offense. Now, 'uncovering' simply means exposing the right shoulder, without wearing underwear.

From 'and said to the Buddha' onwards, the second part is a personal statement of one's own comprehension and understanding. From the structure of the text, it is divided into two parts: first, formally stating one's own comprehension and understanding;

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次、嘆佛恩深難報。以解由佛得故嘆佛恩，又良由領解方識佛恩，故嘆佛恩深以成領解。初文又二：前長行，次偈頌。長行為三：謂法、譬、合。以類相從開之為二：初、法說略述領解；次、譬說以下廣述領解。前略后廣為解義故。就初又二：第一、序昔迷；第二、述今悟。

序昔迷又二：初、明執小故不求大；二、明聞大亦不求大。所以但明此二者，蓋是具迷大小二種教也。佛說小本欲令悟大，如舉指本為示月，今逐執小不求大、守指而忘月，蓋是迷小教也。二者、昔親聞大法令其舍小悟大，而遂樂小不欣于大，復是迷於大法。自靈山之前唯此二病，故具序之也。「我等居僧之首」者，四因緣故不求無上菩提：一者、居僧之首，但是誨授於他，非自進求之時也。二、「年已朽邁」者，意志衰畢不堪自進業也。三、「自謂已得涅槃」者，謂所得究竟，不更修因也。四、「無所堪任」者，沉寂空理不能更須修行。如四河合流同注海口，非大力龍莫能自返。三解脫俱流注涅槃海，聲聞小力不能自出，故云無所堪任。亦如《凈名經》云「猶如敗種不任生牙」，具此四義故不進求菩提也。

「世尊往昔說法既久」，第二、明聞大不求于大。前迷小教后迷大乘者，以佛初說小、后說大故也。就文為三：初、明欣小不

【現代漢語翻譯】 現代漢語譯本：接下來，讚歎佛恩深重難以報答。因為理解是由佛陀而得，所以讚歎佛恩，又因為真正領悟理解才能認識到佛恩，所以讚歎佛恩深重以成就領悟理解。最初的經文分為兩部分：前面是長行文，後面是偈頌。長行文分為三個部分：法說、譬說、合說。按照類別將它們分為兩部分：第一部分，法說，簡略地敘述領悟理解；第二部分，譬說以下，廣泛地敘述領悟理解。前面簡略，後面詳細，是爲了解釋義理的緣故。就第一部分又分為兩部分：第一，敘述過去的迷惑；第二，陳述現在的覺悟。 敘述過去的迷惑又分為兩部分：首先，說明執著于小乘而不尋求大乘；其次，說明聽聞大乘也不尋求大乘。之所以只說明這兩種情況，是因為他們同時迷惑于小乘和大乘兩種教法。佛陀宣說小乘，本意是想讓他們領悟大乘，就像舉起手指是爲了指示月亮，現在卻執著于小乘而不尋求大乘，守著手指而忘記了月亮，這是迷惑于小乘教法。其次，過去親自聽聞大乘佛法，應該捨棄小乘而領悟大乘，卻安於小乘而不欣慕大乘，這是迷惑于大乘佛法。在靈山法會之前，只有這兩種弊病，所以詳細地敘述它們。「我等居僧之首」，因為四種原因而不尋求無上菩提（Anuttara-bodhi）：第一，身居僧團之首，只是教導他人，而不是自己精進修求的時候。第二，「年已朽邁」，意志衰退，不能夠自己精進修行。第三，「自謂已得涅槃（Nirvana）」，認為自己所證得的已經究竟，不再需要繼續修因。第四，「無所堪任」，沉溺於空理，不能夠再須要修行。就像四條河流匯合流入海口，沒有大力龍就不能夠自己返回。三種解脫（三解脫）都流注入涅槃（Nirvana）之海，聲聞（Śrāvaka）的小力量不能夠自己出來，所以說無所堪任。也像《維摩詰經（Vimalakirti Sutra）》所說「猶如敗種不任生牙」，具備這四種意義，所以不精進尋求菩提（Bodhi）。 「世尊往昔說法既久」，第二，說明聽聞大乘而不尋求大乘。前面是迷惑于小乘教法，後面是迷惑于大乘教法，因為佛陀先說小乘，后說大乘的緣故。就經文分為三個部分：首先，說明欣樂小乘而不...

【English Translation】 English version: Next, they extol the Buddha's profound grace, which is difficult to repay. They extol the Buddha's grace because understanding is obtained through the Buddha, and also because one can only recognize the Buddha's grace through genuine comprehension, thus extolling the Buddha's profound grace to achieve understanding. The initial text is divided into two parts: the preceding prose and the subsequent verses. The prose is divided into three parts: the Dharma exposition, the analogy exposition, and the synthesis exposition. Categorizing them according to type, they are divided into two parts: first, the Dharma exposition, which briefly narrates the understanding; second, the analogy exposition and following, which extensively narrates the understanding. The former is brief, and the latter is detailed, for the sake of explaining the meaning. The first part is further divided into two parts: first, narrating past delusion; second, stating present enlightenment. Narrating past delusion is further divided into two parts: first, clarifying that due to attachment to the Small Vehicle, they do not seek the Great Vehicle; second, clarifying that even upon hearing the Great Vehicle, they do not seek the Great Vehicle. The reason for only clarifying these two situations is that they are simultaneously deluded by both the Small and Great Vehicle teachings. The Buddha expounded the Small Vehicle with the intention of leading them to comprehend the Great Vehicle, just as raising a finger is to point to the moon. Now, they cling to the Small Vehicle without seeking the Great Vehicle, holding onto the finger and forgetting the moon, which is delusion regarding the Small Vehicle teaching. Secondly, having personally heard the Great Vehicle Dharma in the past, they should have abandoned the Small Vehicle and comprehended the Great Vehicle, but instead, they are content with the Small Vehicle and do not rejoice in the Great Vehicle, which is delusion regarding the Great Vehicle Dharma. Before the assembly at Vulture Peak (Grdhrakuta), there were only these two faults, so they are described in detail. 'We are at the head of the Sangha,' due to four reasons, they do not seek unsurpassed Bodhi (Anuttara-bodhi): first, being at the head of the Sangha, they only teach others and are not in a time for self-advancement. Second, 'being old and decrepit,' their will is weakened and they are incapable of self-advancement. Third, 'thinking we have already attained Nirvana (Nirvana),' they believe that what they have attained is ultimate and no longer need to cultivate causes. Fourth, 'being incapable,' they are immersed in empty principles and no longer need to cultivate. Just as four rivers converge and flow into the sea, without a mighty dragon, they cannot return on their own. The three liberations all flow into the sea of Nirvana (Nirvana), and the small power of the Śrāvakas (Śrāvaka) cannot emerge on their own, so it is said that they are incapable. It is also like the Vimalakirti Sutra (Vimalakirti Sutra) says, 'like a rotten seed that cannot sprout,' possessing these four meanings, they do not diligently seek Bodhi (Bodhi). 'The World-Honored One has been teaching for a long time,' second, clarifying that upon hearing the Great Vehicle, they do not seek the Great Vehicle. The former is delusion regarding the Small Vehicle teaching, and the latter is delusion regarding the Great Vehicle teaching, because the Buddha first taught the Small Vehicle and then taught the Great Vehicle. The text is divided into three parts: first, clarifying that they delight in the Small Vehicle and do not...

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樂大；次、解釋之也；后、結也。「說法既久」者，說大乘法久也。「身體疲懈」者，心不樂大，故不能忘惓所以疲懈也。「但念三空」者，厭此報身欲入空以忘之也。「于菩薩法」下，上明樂小，今不欣大。「遊戲神通」者，大士現變不難，喻之如戲。又現通度物可以自娛，故名為戲。又如通非真實，故稱為戲也。「凈佛國土成就眾生」者，起愿為凈土，興行為成就眾生也。「心不喜樂」者，前明住小不求于大，今明非但不求親聞大法，亦不一念好樂。「所以者何」下，第二、釋不樂大也。就文為二：初、明昔不樂大。「又今我等」下，明今不樂大。「于佛教化菩薩」下，第三、結不求大。

「我等今于佛前」下，第二、明今了悟序得解歡喜。「聞授聲聞記」者，明得解緣也。上雖聞法、譬二說，義猶未決，聞授聲聞記方審一乘。又法、譬二說為令聲聞作佛，故授二乘記。是此經之正宗，故偏舉之。《智度論》云「《法華經》授二乘記作佛」，即其證也。「心甚歡喜」，正明歡喜也。「不謂於今忽然得聞」者，釋歡喜義，則簡異身子。身子以昔憂故今喜，迦葉本無心悕求，非意而獲大寶，故喜也。「深自慶幸」者，前明歡喜，今自慶也。「獲大善利」者，即佛道也。

「世尊！我等今者樂說譬喻以明斯

【現代漢語翻譯】 現代漢語譯本 樂大：接下來是解釋；然後是總結。「說法既久」是指宣講大乘佛法很久了。「身體疲懈」是因為內心不喜好大乘佛法，所以不能忘記疲倦，因此感到疲憊懈怠。「但念三空」是指厭惡這個報身，想要進入空性來忘卻它。「于菩薩法」以下，前面說明安於小乘，現在說不欣樂大乘。「遊戲神通」是指大菩薩顯現神通變化並不困難，比喻就像遊戲一樣。又顯現神通來度化眾生可以自我娛樂，所以稱為遊戲。又因為神通並非真實，所以稱為遊戲。「凈佛國土成就眾生」是指發起願望來清凈佛國，興起行動來成就眾生。「心不喜樂」是指，前面說明安住于小乘而不追求大乘，現在說明非但沒有追求親自聽聞大法，甚至連一念的好樂之心都沒有。「所以者何」以下，第二部分，解釋不喜樂大乘的原因。從文義上分為兩部分：首先，說明過去不喜樂大乘。「又今我等」以下，說明現在不喜樂大乘。「于佛教化菩薩」以下，第三部分，總結不追求大乘。

「我等今于佛前」以下，第二部分，說明現在了悟，陳述獲得理解的歡喜。「聞授聲聞記」是指，說明獲得理解的因緣。前面雖然聽聞了法說、譬喻兩種說法，但義理還沒有確定，聽聞了授聲聞記才確定了一乘的道理。又法說、譬喻兩種說法是爲了讓聲聞成佛，所以才授二乘記。這是此經的正宗，所以特別提出來。《智度論》說「《法華經》授二乘記作佛」，就是它的證明。「心甚歡喜」，正是說明歡喜。「不謂於今忽然得聞」是指，解釋歡喜的意義，也就區別于舍利弗(Sariputra)。舍利弗因為過去的憂愁所以現在歡喜，迦葉(Kasyapa)本來沒有希求之心，意外地獲得了大寶，所以歡喜。「深自慶幸」是指，前面說明歡喜，現在自我慶幸。「獲大善利」是指，就是佛道。

「世尊！我等今者樂說譬喻以明斯

【English Translation】 English version Great Joy: Next is explanation; then, conclusion. 'Having preached for a long time' means having preached the Mahayana (Great Vehicle) Dharma for a long time. 'Body weary and exhausted' is because the mind does not delight in the Great Vehicle, so it cannot forget weariness, hence feeling weary and exhausted. 'Only contemplating the three emptinesses' means disliking this retribution body and wanting to enter emptiness to forget it. 'Regarding the Bodhisattva Dharma' below, the previous section explained being content with the Small Vehicle; now it says not rejoicing in the Great Vehicle. 'Sporting with supernatural powers' means that it is not difficult for great Bodhisattvas to manifest supernatural transformations, likened to a game. Also, manifesting supernatural powers to liberate beings can be self-entertaining, so it is called a game. Also, because supernatural powers are not real, they are called a game. 'Purifying Buddha lands and accomplishing sentient beings' means making vows to purify Buddha lands and initiating actions to accomplish sentient beings. 'The mind does not rejoice' means that the previous section explained dwelling in the Small Vehicle and not seeking the Great Vehicle; now it says not only not seeking to personally hear the Great Dharma, but not even having a single thought of delight. 'What is the reason for this' below, the second part, explains the reason for not delighting in the Great Vehicle. In terms of the text, it is divided into two parts: first, explaining that in the past they did not delight in the Great Vehicle. 'And now we' below, explaining that now they do not delight in the Great Vehicle. 'In the Buddha's teaching, transforming Bodhisattvas' below, the third part, concludes that they do not seek the Great Vehicle.

'We now before the Buddha' below, the second part, explains that now they have awakened and state the joy of obtaining understanding. 'Hearing the prediction of Sravakas (Voice-hearers)' means explaining the cause of obtaining understanding. Although they had previously heard the Dharma teaching and parables, the meaning was still not certain; only upon hearing the prediction of Sravakas did they confirm the principle of the One Vehicle. Also, the Dharma teaching and parables were for the purpose of enabling Sravakas to become Buddhas, so the prediction of the Two Vehicles was given. This is the main theme of this Sutra, so it is specifically mentioned. The Mahaprajnaparamita Sastra says, 'The Lotus Sutra predicts that those of the Two Vehicles will become Buddhas,' which is the proof of this. 'The mind is very joyful' is precisely explaining joy. 'Not expecting to suddenly hear this today' means explaining the meaning of joy, which also distinguishes it from Sariputra (Sariputra). Sariputra is joyful now because of past worries; Kasyapa (Kasyapa) originally had no desire, and unexpectedly obtained a great treasure, so he is joyful. 'Deeply rejoicing' means that the previous section explained joy, and now they rejoice themselves. 'Obtaining great benefit' means the Buddha path.

'World Honored One! We now delight in speaking parables to clarify this'

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義」下，第二、廣序領解也。又開為三：初、請樂說；二、正說譬；第三、合譬。上來法說略序釋迦一期大小二教事猶未盡，今舉喻廣述無量事及始終法門，方得顯迷悟之情及嘆佛功德也。「以明斯義」者，譬文雖長但明得失義。初二章為失，后章為得，設譬明此二義。「譬若有人」下，第二、開譬。今以三門釋譬喻義：一、來意門；二、少多門；三、領解門。

來意門者，依《法華論》說火宅譬破于凡夫，明窮子譬斥二乘人執，所以前破凡夫次須斥二乘者，示次第法門破病階漸也。聲聞人謂三乘所得涅槃法同、三乘並是、三無學人亦無異，故今明二乘所得法如彼草菴，如來所得法猶如大宅，二乘之人猶如窮子，如來之人如大富長者，是故迦葉自說大小具明優劣，令諸學小乘人舍小入大，故說此譬喻也。二者、令諸菩薩知大乘尊勝小乘鄙劣，決定住大不退取小，故說此譬。又令稟佛教人具識釋迦一化始終法門，知權實、前後、淺深、顯密等教，故說此喻也。

第二、定譬少多門者，釋此喻不同，今宜開為十：一、初為父子喻，二、中途相失喻，三、子漸還鄉喻，四、父子相見喻，五、喚子不得喻，六、冷水灑面喻，七、誘引還家喻，八、付財密化喻，九、陶練小心喻，十、委囑家業喻。初為父子喻者，釋

【現代漢語翻譯】 現代漢語譯本： 在『義』之下，第二部分是廣泛地理解序言。又可以分為三個部分：第一，請求宣說；第二，正式宣說譬喻；第三，總結譬喻。前面用佛法講述的方式，簡略地敘述了釋迦牟尼佛一生所教的大小乘佛法，但還沒有完全說完。現在用比喻的方式廣泛地敘述無量的事情以及從開始到結束的佛法，才能顯示迷惑和覺悟的實情，以及讚歎佛的功德。『以明斯義』的意思是，譬喻的文字雖然很長，但說明了得與失的意義。前面的兩章是關於失去的，後面的章節是關於得到的，用比喻來說明這兩種意義。『譬若有人』以下，是第二部分，展開譬喻。現在用三個方面來解釋譬喻的意義：第一，來意；第二，多少；第三，理解。

關於來意，根據《法華論》的說法，火宅的譬喻是爲了破除凡夫的執著，窮子的譬喻是爲了斥責二乘人（聲聞乘和緣覺乘，認為自己已經證得涅槃）的執著。之所以先破除凡夫的執著，然後斥責二乘人的執著，是爲了顯示次第的法門，逐步破除病根。聲聞乘人認為三乘（聲聞乘、緣覺乘、菩薩乘）所證得的涅槃是相同的，三乘是並列的，三無學（阿羅漢）也沒有區別。所以現在說明二乘所證得的佛法就像那簡陋的草菴，如來所證得的佛法就像那寬廣的宅院，二乘之人就像窮子，如來之人就像大富長者。因此，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）親自說大小乘佛法都已明白地說明了優劣，讓學習小乘佛法的人捨棄小的而進入大的，所以說了這個譬喻。第二，讓菩薩們知道大乘佛法尊貴殊勝，小乘佛法鄙陋低下，從而堅定地安住于大乘佛法而不退轉，不取小乘佛法，所以說了這個譬喻。又讓接受佛教教誨的人全面地認識釋迦牟尼佛一生的佛法，知道權巧和真實、先後、淺顯和深刻、顯露和秘密等教義，所以說了這個譬喻。

第二，確定譬喻的多少，解釋這個譬喻的不同之處，現在應該分為十個方面：第一，最初是父子相喻；第二，中途父子失散相喻；第三，兒子逐漸返回家鄉相喻；第四，父子相見相喻；第五，呼喚兒子不應相喻；第六，用冷水灑面相喻；第七，誘導兒子回家相喻；第八，暗中交付財產相喻；第九，鍛鍊兒子的能力相喻；第十，委託家業相喻。最初是父子相喻，解釋如下：

【English Translation】 English version: Under the heading of 'Meaning', the second part is the broad understanding of the introduction. It can be further divided into three parts: first, requesting the exposition; second, formally expounding the parable; and third, summarizing the parable. The previous Dharma discourse briefly narrated the events of Shakyamuni Buddha's teachings of the Great and Small Vehicles throughout his life, but it was not yet fully explained. Now, using the method of analogy, the immeasurable events and the Dharma from beginning to end are extensively narrated, so that the true nature of delusion and enlightenment can be revealed, and the merits of the Buddha can be praised. 'To clarify this meaning' means that although the text of the parable is long, it explains the meaning of gain and loss. The first two chapters are about loss, and the later chapters are about gain, using parables to illustrate these two meanings. 'Suppose there is a person' below is the second part, unfolding the parable. Now, the meaning of the parable is explained in three aspects: first, the intention; second, the quantity; and third, the understanding.

Regarding the intention, according to the Śrīmālādevī Siṃhanāda Sūtra (though the text refers to Lotus Sutra commentary), the parable of the burning house is to break the attachment of ordinary people, and the parable of the prodigal son is to rebuke the attachment of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, who believe they have attained Nirvana). The reason for first breaking the attachment of ordinary people and then rebuking the attachment of the Two Vehicles is to show the sequential Dharma gate, gradually breaking the root of the disease. The Śrāvakas believe that the Nirvana attained by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) is the same, the Three Vehicles are parallel, and the Three Non-Learners (Arhats) are no different. Therefore, it is now explained that the Dharma attained by the Two Vehicles is like that simple thatched hut, and the Dharma attained by the Tathagata is like that vast mansion, the people of the Two Vehicles are like the prodigal son, and the people of the Tathagata are like the wealthy elder. Therefore, Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) personally said that the Great and Small Vehicle Dharmas have clearly explained the advantages and disadvantages, so that those who study the Small Vehicle Dharma can abandon the small and enter the large, so this parable was spoken. Second, to let the Bodhisattvas know that the Great Vehicle Dharma is noble and superior, and the Small Vehicle Dharma is base and inferior, so that they can firmly abide in the Great Vehicle Dharma without retreating, and not take the Small Vehicle Dharma, so this parable was spoken. Also, to let those who receive Buddhist teachings fully understand the Dharma of Shakyamuni Buddha's entire life, and know the expedient and the real, the before and after, the shallow and the deep, the explicit and the secret teachings, so this parable was spoken.

Second, to determine the quantity of the parable, to explain the differences in this parable, it should now be divided into ten aspects: first, the initial analogy of father and son; second, the analogy of father and son being separated midway; third, the analogy of the son gradually returning to his hometown; fourth, the analogy of father and son meeting; fifth, the analogy of calling the son without response; sixth, the analogy of splashing cold water on the face; seventh, the analogy of inducing the son to return home; eighth, the analogy of secretly entrusting property; ninth, the analogy of training the son's abilities; tenth, the analogy of entrusting the family business. The initial analogy is the analogy of father and son, explained as follows:

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迦於過去世時為其說大乘法名之為父，其曾稟大化故稱為子，故下文云「此是我子我之所生」也。中途相失喻者，觀心微弱煩惱強盛，為惑所牽流浪生死，子失父也；如來覓其大乘善根成就不得，謂父失子也。子漸還鄉譬者，法種眾苦樂求涅槃，故苦極有反源之義，故積習善根漸有趣向大理，故名子漸還鄉譬。父子相見譬者，於一形之內大乘善根成就，有悟入大義，名子見父；見其一形之內大乘善根成就，名父見子。喚子不得譬者，初成道時大機未熟不堪受大化，故名喚子不得。冷水灑面喻者，初成道時大乘善根未熟，但有人天善根成就，故為說人天之教，如冷水灑面即便醒[酉*吾]，故名冷水灑面譬。誘引還家譬者，前于道樹下說人天教，蓋是世間生死乘譬向他家，次趣鹿園說於二乘，是出世法令從世間歸於出世，出世之法是長者家，故名誘引還家譬。付財密化譬者，小志漸移、大機遠動，故命說大法密誨小心，故名付財密化譬。陶練小心譬者，從《波若》以後《法華》之前，諸方等教毀訾聲聞、讚揚菩薩，令稍鄙小心漸欣大道，名陶練小心譬。委囑家業譬者，小執既除大機成就，故為說一乘令紹繼佛業，故名委屬家業喻也。

第三、頌解門者，此之十譬還領解〈譬喻品〉六譬，初為父子譬領上總譬中長者

【現代漢語翻譯】 現代漢語譯本：在過去的世代，佛為眾生宣說大乘佛法，因此（佛）被稱為『父』（Dada，指佛陀），眾生曾經稟受佛的大教化，所以被稱為『子』（Putra，指眾生），因此下文說『此是我子，我之所生』。中途相失的比喻是，觀照自心微弱，煩惱卻十分強盛，被迷惑所牽引，在生死輪迴中流浪，就像兒子丟失了父親；如來尋找眾生的大乘善根，卻無法成就，就像父親丟失了兒子。兒子逐漸返回家鄉的比喻是，眾生爲了尋求涅槃，經歷各種苦難，所以苦難到了極點，就會有返回本源的意義，因此積累的善根逐漸趨向于大乘佛理，所以稱為兒子逐漸返回家鄉的比喻。父子相見的比喻是，在一次生命中，大乘善根得以成就，從而悟入大乘佛理，這稱為兒子見到父親；（佛）見到眾生在一次生命中，大乘善根得以成就，這稱為父親見到兒子。呼喚兒子卻得不到迴應的比喻是，（佛）最初成道時，眾生的根基尚未成熟，無法接受大乘教化，所以稱為呼喚兒子卻得不到迴應。用冷水灑面的比喻是，（佛）最初成道時，眾生的大乘善根尚未成熟，只有人天乘的善根得以成就，所以為他們宣說人天乘的教義，就像用冷水灑在臉上，立刻就能清醒，所以稱為用冷水灑面的比喻。誘導（兒子）返回家中的比喻是，之前在菩提樹下宣說人天乘的教義，這就像是世間的生死之乘，譬如前往他人家中；之後在鹿野苑宣說二乘的教義，這是出世間的法令，讓眾生從世間迴歸到出世間，出世間的佛法就是長者之家，所以稱為誘導（兒子）返回家中的比喻。暗中交付財產並秘密教化的比喻是，（眾生）小乘的志向逐漸轉移，大乘的根基逐漸萌動，所以（佛）命令（他們）宣說大法，並暗中教誨他們小心謹慎，所以稱為暗中交付財產並秘密教化的比喻。鍛鍊小心的比喻是，從《般若經》（Prajna，智慧）之後、《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）之前，各種方等部的經典中，譭謗聲聞乘，讚揚菩薩乘，讓（眾生）稍微鄙視小乘，逐漸欣慕大乘，稱為鍛鍊小心的比喻。委託家業的比喻是，小乘的執著既然已經消除，大乘的根基得以成就，所以（佛）為（他們）宣說一乘佛法，讓他們繼承佛的事業，所以稱為委託家業的比喻。 第三，頌解門，這裡的十個比喻，還統領解釋《譬喻品》（Upayakausalya，方便品）中的六個比喻，首先是父子相見的比喻，統領上面總的比喻中長者（的長者）

【English Translation】 English version: In past lives, the Buddha preached the Mahayana Dharma (Mahayana, the Great Vehicle) to sentient beings, and therefore (the Buddha) is called 'Father' (Dada, referring to the Buddha). Sentient beings once received the Buddha's great teachings, so they are called 'Son' (Putra, referring to sentient beings). Therefore, the following text says, 'This is my son, born of me.' The analogy of losing each other midway is that the contemplation of one's own mind is weak, but afflictions are very strong, being led by delusion, wandering in the cycle of birth and death, just like a son losing his father. The Tathagata (Tathagata, Thus Come One) seeks the Mahayana good roots of sentient beings, but cannot achieve them, just like a father losing his son. The analogy of the son gradually returning home is that sentient beings, in order to seek Nirvana (Nirvana, liberation), experience various sufferings, so when suffering reaches its extreme, there will be the meaning of returning to the source. Therefore, the accumulated good roots gradually tend towards the Great Vehicle Dharma, so it is called the analogy of the son gradually returning home. The analogy of the father and son meeting is that in one lifetime, the Mahayana good roots are achieved, thereby realizing the Great Vehicle Dharma, this is called the son seeing the father; (the Buddha) seeing that in one lifetime, the Mahayana good roots of sentient beings are achieved, this is called the father seeing the son. The analogy of calling the son but not getting a response is that when (the Buddha) first attained enlightenment, the roots of sentient beings were not yet mature, unable to receive the Mahayana teachings, so it is called calling the son but not getting a response. The analogy of splashing cold water on the face is that when (the Buddha) first attained enlightenment, the Mahayana good roots of sentient beings were not yet mature, only the good roots of the human and deva (Deva, gods) realms were achieved, so he preached the teachings of the human and deva realms to them, just like splashing cold water on the face, which can immediately awaken, so it is called the analogy of splashing cold water on the face. The analogy of inducing (the son) to return home is that previously, under the Bodhi tree (Bodhi, enlightenment), he preached the teachings of the human and deva realms, which is like the worldly vehicle of birth and death, like going to another's home; later, in the Deer Park, he preached the teachings of the Two Vehicles, which is the transcendental Dharma, allowing sentient beings to return from the world to the transcendental, the transcendental Dharma is the home of the elder, so it is called the analogy of inducing (the son) to return home. The analogy of secretly entrusting property and secretly teaching is that (sentient beings') aspirations for the Small Vehicle gradually shift, and the roots of the Great Vehicle gradually sprout, so (the Buddha) orders (them) to preach the Great Dharma, and secretly teaches them to be cautious, so it is called the analogy of secretly entrusting property and secretly teaching. The analogy of training the small mind is that from after the Prajna Sutra (Prajna, wisdom) and before the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, Sutra of the Lotus Flower of the Wonderful Dharma), in various Vaipulya Sutras (Vaipulya, extensive), the Sravaka Vehicle (Sravaka, Hearer) is criticized, and the Bodhisattva Vehicle is praised, allowing (sentient beings) to slightly despise the Small Vehicle and gradually admire the Great Vehicle, it is called the analogy of training the small mind. The analogy of entrusting the family business is that since the attachment to the Small Vehicle has been eliminated and the roots of the Great Vehicle have been achieved, (the Buddha) preaches the One Vehicle Dharma to (them), allowing them to inherit the Buddha's business, so it is called the analogy of entrusting the family business. Third, the section on explaining through verses, these ten analogies also govern and explain the six analogies in the 'Parable Chapter' (Upayakausalya, Skillful Means), first is the analogy of the father and son meeting, governing the elder in the general analogy above.

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及三十子也。中途相失譬領上見火譬中汝諸子等先因遊戲來入此宅也。子漸還鄉譬還領見火譬中聞有人言汝諸子等先因遊戲來入此宅，蓋是眾生有機扣佛，故佛應入生死，有機感佛即是子漸還鄉。佛應入生死如父知子應反，故中止一城。父子相見譬還領見火譬，眾生有機感佛如子見父，佛應入生死如父見子。今三譬同領上見火譬，但大格相擬，不可一一全同。今喚子不得譬領上救子不得譬，冷水灑面譬領上三車譬中如此種種之言也。上文云「如此種種羊車鹿車牛車」，即是三乘。三車之前明種種者，謂三乘之前說人天乘也。蓋是《注經》舊解，勿得疑之也。誘引還家譬領上三車中羊鹿二車化子得譬，領上二車故今還明二使人也。付財密化、陶練小心二譬領上三車中大車，以三車中大車正明大乘法，即是《法華》之前諸大乘，是故二譬還領之。委囑家業譬領上等賜大車譬，所以不領第六不虛譬者，既得領解即知佛不虛，故不領不虛譬也。然舊經師一向以後譬必須同前，蓋是失經旨趣。所以然者，佛及弟子共顯發密教調伏眾生故轉勢說法，故佛說六譬於前，弟子明十譬於後，乃大格相領而形勢各異，宜用后十譬次第為正，領前六為傍，例如〈譬喻品〉及〈方便品〉大意乃同，而轉變即異也。

「譬如有人」者，第一

【現代漢語翻譯】 現代漢語譯本： 以及三十個孩子。中途走失好比領頭的人看見火，好比你們這些孩子們先前因為遊戲進入這所宅子。孩子們逐漸返回家鄉好比返回領頭人看見火，好比聽說有人說你們這些孩子們先前因為遊戲進入這所宅子，這大概是眾生有感應佛的機緣，所以佛應化進入生死輪迴，有機緣感應佛就像孩子們逐漸返回家鄉。佛應化進入生死輪迴就像父親知道兒子應該返回，所以在中途的城邑停留。父子相見好比返回領頭人看見火，好比眾生有機緣感應佛就像兒子見到父親，佛應化進入生死輪迴就像父親見到兒子。現在這三個比喻都好比領頭人看見火，但只是大致相似，不可要求完全相同。現在呼喚孩子們卻無法讓他們出來好比領頭人無法救出孩子們，用冷水潑面好比領頭人設定的三車，就像前面所說的種種話語。上文說『如此種種羊車、鹿車、牛車』，這就是三乘。在三車之前說明種種，是指在三乘之前說的人天乘。這大概是《注經》舊有的解釋，不要懷疑。用誘導的方式讓他們回家好比領頭人設定的三車中用羊車、鹿車來化導孩子們，好比領頭人設定的兩車，所以現在還說明了兩個使者。交付財產秘密教化、陶冶訓練小心謹慎這兩個比喻好比領頭人設定的三車中的大車，因為三車中的大車正是說明大乘佛法，也就是《法華經》之前的諸大乘，因此這兩個比喻還是好比它。委託家業好比領頭人平等賜予大車，之所以不比作第六個不虛妄的比喻，是因為已經領悟理解了就知道佛是不虛妄的，所以不比作不虛妄的比喻。然而舊時的經師一向認為後面的比喻必須與前面的相同，這是失去了經文的旨趣。之所以這樣說，是因為佛和弟子共同顯發秘密教法來調伏眾生，所以轉變形式說法，所以佛在前面說了六個比喻，弟子在後面說明了十個比喻，乃是大體相似而形式各異，應該以後面的十個比喻的次序為正，來比照前面的六個比喻為輔助，例如〈譬喻品〉和〈方便品〉的大意相同，而轉變則不同。

『譬如有人』，第一

【English Translation】 English version: And thirty children. Losing them midway is like the leader seeing the fire, like you children entering this house earlier because of playing. The children gradually returning home is like returning to the leader seeing the fire, like hearing someone say that you children entered this house earlier because of playing. This is probably because sentient beings have the opportunity to connect with the Buddha, so the Buddha should enter the cycle of birth and death. Having the opportunity to connect with the Buddha is like the children gradually returning home. The Buddha entering the cycle of birth and death is like the father knowing that the son should return, so he stops in the city midway. The father and son meeting is like returning to the leader seeing the fire, like sentient beings having the opportunity to connect with the Buddha is like the son seeing the father, the Buddha entering the cycle of birth and death is like the father seeing the son. Now these three metaphors are all like the leader seeing the fire, but they are only roughly similar, and cannot be required to be completely the same. Now calling the children but not being able to get them out is like the leader not being able to save the children, splashing cold water on their faces is like the three carts set up by the leader, like the various words mentioned earlier. The text above says 'such various sheep carts, deer carts, and ox carts', these are the Three Vehicles (Triyana). Explaining various things before the Three Vehicles refers to the human and heavenly vehicles (paths) spoken of before the Three Vehicles. This is probably the old interpretation of the commentary, do not doubt it. Using inducement to get them to return home is like using the sheep cart and deer cart in the three carts set up by the leader to transform the children, like the two messengers set up by the leader, so now it also explains the two messengers. Entrusting property, secretly teaching, cultivating and training caution, these two metaphors are like the great cart in the three carts set up by the leader, because the great cart in the three carts is precisely explaining the Mahayana (Great Vehicle) Dharma, which is the various Mahayana teachings before the Lotus Sutra, therefore these two metaphors still resemble it. Entrusting the family business is like the leader equally bestowing the great cart, the reason for not comparing it to the sixth metaphor of not being false is because once one has understood and comprehended it, one knows that the Buddha is not false, so it is not compared to the metaphor of not being false. However, the old sutra masters always believed that the later metaphors must be the same as the previous ones, which is losing the essence of the sutra. The reason for saying this is because the Buddha and his disciples jointly reveal the secret teachings to tame sentient beings, so they transform the form of teaching, so the Buddha spoke six metaphors in the front, and the disciples explained ten metaphors in the back, which are generally similar but different in form. One should use the order of the latter ten metaphors as the main ones, and compare the previous six metaphors as auxiliary ones, for example, the general meaning of the and the are the same, but the transformations are different.

'For example, there is a person', the first

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初為父子譬也。此文明父子凡有四番：初番、就子明三譬；次、父就文明三譬；次、父就子明二義；次番、約父明二義。初文就子明三譬者，一、初為子時譬；二、中途失父譬；三、子漸還鄉譬。后就父亦明三義，「譬如有人」者，即此會三根聲聞也。有人即譬子義。昔佛為菩薩時如行而說，眾生如說而行，同共一行義如父子。「幼稚」者，此明小義，子通大小故別序幼稚，受化始爾為幼，觀解微弱稱稚也。「舍父逃逝」者，第二、中途相失譬。由受化始爾觀解微弱不能自固，遂為惑所牽所以失父。佛能說教表理以佛為父，迷教惑理不能感佛為失父也。但失父有二：一、根本失。如《涅槃經》云「隨其流處六味不同，失佛性故六道差別」。由此失故，諸佛菩薩說大乘正教令反失從得，但眾生惑強觀弱復惑教迷理，是為失中復更失也。前是任運失，后是學教失。

問：

后失有始，前失何時耶？

答：

前失有始無始二俱有過。故《智度論》云「深水火坑俱能害人，有始無始俱害正觀」。《華嚴經》云「有始無始是無記問，佛不答之」。又《經》云「有一比丘問佛，十二因緣自作他作無明自起是有始義，名為自作他作者更從他起是無始義。佛種種因緣而呵嘖之。如人為毒箭所中，但須請醫拔之

，不應求毒箭所以」。如此一句是學者致迷之處，故略述之。

「逃逝」者，迷教惑理是隱密之事，而眾生不知不覺，故名為逃；背理向惑所以稱逝。「久住他國」者，以大乘理為自國，背理起惑惑即是他國也。違理積時為久，執惑不捨為住也。「或十二十至五十歲」者，釋上久住之義也。十謂天趣、二十謂人趣、五十即餘三趣。初失觀起惑猶輕故生天，惑勢漸重故生人，惑勢轉重遂至三途。而言或者，不定之辭，不必備經或可遍歷。又言或者，如下五十餘年，餘年既擬修羅，今或還例之也。「年既長大」者，以去大化久，故稱長大。「加復窮困」者，背化轉久，新善不生為窮，舊善稍盡稱困，窮子之名顯在斯句。

「馳騁四方以求衣食」者，第三、子漸還鄉譬。衣食者人天樂也。四方者四生也。又四方者除地獄、畜生餘四趣也。無處不求為馳騁也。

問：

眾生既背理起惑具受眾苦，善根何由生耶？

善根有三義故生：一者、法種眾苦而樂求涅槃，故苦極而求離。二者、眾生曾稟大化而善根種子不可朽滅。三者、諸佛菩薩有三種化：初、一往化、即昔為說大乘。二、隨逐化，眾生背化起惑流浪生死，諸佛菩薩隨入生死而化度之。三、畢竟化，令得成佛然後乃舍。今是三化之中隨逐化

【現代漢語翻譯】 現代漢語譯本：'不應求毒箭所以'。這樣一句話是學者迷惑的地方，所以略微解釋一下。 '逃逝'，指的是迷失教義和道理是隱秘的事情，而眾生不知不覺，所以稱為'逃'；背離道理而趨向迷惑，所以稱為'逝'。'久住他國'，是以大乘的道理為自己的國家，背離道理而生起迷惑，迷惑就是其他的國家。違背道理積累時間長了就稱為'久'，執著于迷惑而不捨棄就稱為'住'。'或十二十至五十歲'，解釋上面'久住'的含義。十指的是天道，二十指的是人道，五十指的是其餘的三惡道。最初失去正觀而生起迷惑還比較輕微，所以生到天道；迷惑的勢力漸漸加重，所以生到人道；迷惑的勢力更加嚴重，於是就墮落到三惡道。說'或者'，是不確定的說法，不必全部經歷，或許可以遍歷。又說'或者'，如下文的五十年以上，五十年以上既然可以比擬修羅道，現在'或者'還可以類比這種情況。'年既長大'，因為離開大教化很久了，所以稱為'長大'。'加復窮困'，背離教化越來越久，新的善行不產生稱為'窮'，舊的善行漸漸耗盡稱為'困'，窮子的名稱就顯現在這句話里。 '馳騁四方以求衣食'，第三，比喻兒子漸漸返回家鄉。衣食指的是人天的快樂。四方指的是四生（胎生、卵生、濕生、化生）。又，四方指的是除去地獄、畜生以外的其餘四趣（天、人、阿修羅、餓鬼）。沒有地方不去尋求，稱為'馳騁'。 問： 眾生既然背離道理而生起迷惑，具受各種痛苦，善根從哪裡產生呢？ 善根有三種含義，所以能夠產生：第一，法種，眾生在眾多的痛苦中也樂於尋求涅槃，所以痛苦到了極點就會尋求脫離。第二，眾生曾經稟受過大教化，所以善根的種子不可能朽壞滅亡。第三，諸佛菩薩有三種教化：第一，一往化，就是過去為眾生宣說大乘佛法。第二，隨逐化，眾生背離教化而生起迷惑，流浪于生死輪迴之中，諸佛菩薩就隨順進入生死輪迴而教化度脫他們。第三，畢竟化，使眾生最終成就佛果然後才捨棄。現在是這三種教化之中的隨逐化。

【English Translation】 English version: 'One should not seek the reason for the poisoned arrow.' This sentence is where scholars become confused, so I will briefly explain it. 'Escaping and Departing' refers to the fact that being lost in false teachings and principles is a hidden matter, and sentient beings are unaware of it, hence the term 'escaping'; turning away from principles and towards delusion is called 'departing'. 'Dwelling in another country for a long time' means taking the principles of Mahayana as one's own country, and generating delusion by turning away from these principles, delusion being the other country. Accumulating time in violation of principles is called 'long', clinging to delusion and not letting go is called 'dwelling'. 'Perhaps ten, twenty, up to fifty years' explains the meaning of 'dwelling for a long time' above. Ten refers to the realm of the Devas (gods), twenty refers to the realm of humans, and fifty refers to the remaining three evil realms. Initially, losing right view and generating delusion is still slight, so one is born in the heavens; the power of delusion gradually increases, so one is born as a human; the power of delusion becomes even stronger, and one falls into the three evil paths. Saying 'perhaps' is an uncertain statement, not necessarily experiencing all of them, perhaps one can traverse them all. Also saying 'perhaps', like the more than fifty years mentioned below, since more than fifty years can be compared to the Asura (demi-god) realm, now 'perhaps' can also be analogized to this situation. 'Having grown up' means that one has been away from the great transformation for a long time, hence the term 'grown up'. 'Adding to this, being impoverished and distressed' means that one has been turning away from transformation for longer and longer, new good deeds are not generated, which is called 'impoverished', and old good deeds are gradually exhausted, which is called 'distressed'; the name of the prodigal son is clearly revealed in this sentence. 'Running around in all directions seeking food and clothing' is the third analogy, the son gradually returning home. Food and clothing refer to the pleasures of humans and Devas. The four directions refer to the four types of birth (womb-born, egg-born, moisture-born, and transformation-born). Also, the four directions refer to the remaining four realms (Devas, humans, Asuras, and hungry ghosts) excluding hell and animals. Seeking everywhere is called 'running around'. Question: Since sentient beings turn away from principles and generate delusion, fully experiencing all kinds of suffering, how can good roots arise? Good roots can arise because they have three meanings: First, the seed of Dharma, sentient beings, even in the midst of many sufferings, are happy to seek Nirvana (liberation), so when suffering reaches its extreme, they seek to escape. Second, sentient beings have once received the great transformation, so the seeds of good roots cannot decay and perish. Third, the Buddhas and Bodhisattvas have three types of transformation: First, the initial transformation, which is when they spoke the Mahayana Dharma in the past. Second, the following transformation, when sentient beings turn away from transformation and generate delusion, wandering in the cycle of birth and death, the Buddhas and Bodhisattvas follow them into the cycle of birth and death and transform and liberate them. Third, the ultimate transformation, which is to enable sentient beings to ultimately achieve Buddhahood and then abandon them. Now, this is the following transformation among these three types of transformation.

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，故得生善根也。

「漸漸遊行遇向本國」，本國者即大乘理也。《法華三昧經》云「反源盡欲室，令人歸古鄉，古鄉名無為，無為故號清凈室」。佛答婆羅門云「波若郡、本際縣、超入城、絕句里、薩波若樹下止」。背惡向善，善理不可頓修，為漸漸；當此時唯有人天善，望大化難至，亦是漸漸。人天善非是本善，失其所居為遊行，人天善雖非本善，而善力冥資大機，故言遇向。《釋論》云「有所得善者是無所得初門」，即其事也。前即舍父之始，宜名為背；今是歸本之初，故云向也。

問：

若漸漸遊行猶是人天善者，人天善猶是五十餘年則猶住他國，何名遊行遇向本國也？

答：

經既稱漸漸，非但有人天善根，亦有發大心、行大行義。就初為言，故云世間善也。

「其父先來求子不得」，此就父明三義：一、為父時；二、中途失子時；三、中止一城時。「其父」者，即初為父時也。對上第一初為子時也。「先來求子不得」者，對上第二、子失於父，由子失父故父覓子，大乘善根成就不得。「中止一城」者，第三，對上子漸還鄉也。就譬而言，父子天性感應道交，子既漸還本國，父則中止一城以待子也。就理而明三根聲聞道緣應熟，如來居法身地照彼機緣，故垂應成佛也

【現代漢語翻譯】 現代漢語譯本：因此得以生出善根。

『漸漸遇向本國』，本國指的就是大乘的道理。《法華三昧經》說：『返回本源，斷盡慾望的居所，使人迴歸古老的家鄉，古老的家鄉名為無為，因為無為所以稱為清凈的居所』。佛陀回答婆羅門說：『般若郡（prajna-guna，智慧的聚集地）、本際縣（bhuta-koti，真實的邊際）、超入城（transcending city，超越之城）、絕句里（place of ultimate truth，終極真理之地）、薩波若樹（sarvajna tree，一切智之樹）下止息』。背離惡行，趨向善良，善良的道理不可立即修成，所以說是漸漸的；在這個時候只有人天善，期望達到大乘的教化難以實現，這也是漸漸的。人天善不是根本的善，失去它所居之處，所以說是背離；人天善雖然不是根本的善，但是善的力量暗中資助大乘的機緣，所以說遇向。《釋論》說：『有所得的善是無所得的最初之門』，說的就是這件事。前面是舍離父親的開始，應該稱為背離；現在是迴歸根本的開始，所以說是趨向。

問：

如果漸漸仍然是人天善，人天善仍然是五十餘年，那麼仍然住在其他國家，為什麼稱為漸漸遇向本國呢？

答：

經書既然說是漸漸，不僅僅有人天善根，也有發大心、行大行（maha-pranidhana，great vow）的含義。就最初來說，所以說是世間的善。

『其父先來求子不得』，這是就父親說明三個方面：一、作為父親的時候；二、中途失去兒子的時候；三、停留在某個城市的時候。『其父』，就是最初作為父親的時候。對應上面第一點，最初作為兒子的時候。『先來求子不得』，對應上面第二點，兒子失去了父親，因為兒子失去父親，所以父親尋找兒子，大乘善根成就不了。『中止一城』，第三點，對應上面兒子漸漸返回家鄉。就比喻來說，父子天性的感應，道義的交融，兒子既然漸漸返回本國，父親就停留在某個城市等待兒子。就道理來說，三乘聲聞道（sravaka-yana，聲聞乘）的因緣應該成熟，如來（tathagata，如來）居住在法身（dharma-kaya，法身）之地，照見他們的機緣，所以垂跡應化成就佛果。

【English Translation】 English version: Therefore, one is able to generate good roots.

'Gradually encountering and heading towards the native land', the native land refers to the principle of Mahayana (great vehicle). The Lotus Samadhi Sutra says: 'Returning to the source, exhausting the dwelling of desires, causing people to return to the ancient homeland, the ancient homeland is called non-action, because of non-action it is called the pure dwelling'. The Buddha answered the Brahmin (brahmana, priest) saying: 'Prajna-guna (wisdom accumulation) county, Bhuta-koti (the limit of reality) district, Transcending City, place of ultimate truth, resting under the Sarvajna (all-knowing) tree'. Turning away from evil and towards good, the principle of goodness cannot be cultivated immediately, therefore it is said to be gradual; at this time there is only human and heavenly goodness, and the expectation of achieving the great transformation of Mahayana is difficult, which is also gradual. Human and heavenly goodness is not the fundamental goodness, losing its dwelling place, therefore it is said to be turning away; although human and heavenly goodness is not the fundamental goodness, the power of goodness secretly aids the great opportunity of Mahayana, therefore it is said to be encountering and heading towards. The Treatise says: 'The goodness that is attained is the initial gate of non-attainment', which refers to this matter. The former is the beginning of abandoning the father, which should be called turning away; the present is the beginning of returning to the root, therefore it is said to be heading towards.

Question:

If gradually is still human and heavenly goodness, and human and heavenly goodness is still more than fifty years, then one is still dwelling in other countries, why is it called gradually encountering and heading towards the native land?

Answer:

Since the sutra says gradually, it not only has the good roots of human and heavenly beings, but also has the meaning of generating great aspiration and practicing great vows (maha-pranidhana, great vow). Speaking from the beginning, therefore it is said to be worldly goodness.

'The father sought the son first but could not find him', this explains three aspects from the father's perspective: first, when he was a father; second, when he lost his son midway; third, when he stopped in a certain city. 'The father' refers to the initial time when he was a father. Corresponding to the first point above, the initial time when he was a son. 'Sought the son first but could not find him' corresponds to the second point above, the son lost the father, because the son lost the father, the father sought the son, and the good roots of Mahayana could not be achieved. 'Stopped in a certain city', the third point, corresponds to the son gradually returning to his hometown. As a metaphor, the natural response of father and son, the intermingling of the Way, since the son is gradually returning to his native land, the father stops in a certain city to wait for the son. In terms of principle, the conditions for the Sravaka-yana (vehicle of hearers) of the three vehicles should mature, the Tathagata (thus-gone one) dwells in the Dharma-kaya (dharma body) ground, illuminating their opportunities, therefore he manifests and transforms to achieve Buddhahood.

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。「中止」者，據身而言。此文始終具有三身：前言求子不得，即是法身，謂前時也；今是舍那身，初成道時化諸菩薩、未化二乘，名中止時；后脫珍御服著弊垢衣，為釋迦佛化彼二乘，謂后時也。如人趣道未至所期而中道止息。就聲聞領解為譬，如來出世為化諸子，大機已熟，故但化菩薩未至化二乘處，故云中止。亦得昔化今化二楹之間，故云中止也。垂應居一方作佛，故言一城。又垂應為顯一道故名為一，防于邪非以稱城也。「其家大富」者，就跡而言，昔菩薩時共為父子，而子背父流浪生死貧窮困苦，而父失子行滿成佛眾德圓具如大富也。此文大意對子貧窮嘆，父巨富故無物不備也。就文為三：一、嘆化主；二、明徒眾；三、辨教門。即是真法說者及以聽人，略擬初成道時《華嚴》之會有三事也。若取上中止一城擬於化處，則是摩竭提界寂滅道場也。「大富」者，佛地眾德也。十力無畏其體可珍義同七寶，眾德中養慧命者如倉、安法身者如庫。又法寶無能窺窬亦如倉庫，圓滿義如盈，出用義如溢。「多有僮僕」者，第二、明徒眾，初成道時所化非一故言「多有」，外凡如僮僕，內凡如吏民，登地已上能助佛揚化為臣佐也。此時未有聲聞，不得舉二乘合之。「像馬車乘」下，第三、明教門也。像馬能負重致遠，教

門能運凡登聖，即五乘之教，如《華嚴．性起品》具說五乘。「無數」者，八萬法藏及不可說法門也。「出入息利」者，化從佛出為出，化工歸佛為入，教授為資息，迴向為大利也。「乃遍他國」者，化流十方也。「商估賈客亦甚眾多」者，俗民有四業，謂農、商、工、估。農者田也，商者商量物價謂行貨也，工者工匠，估者坐販也。此字應西下為貝，今經文估字乃是估稅之估耳。「賈客」者(假音)，上是貨物人，今賈客者即賈物人。此土稟道傳化他方，謂商也。此土受化即此土說法，謂估也。通稟前二人所化，如賈客也。即成道時有斯事故，藉以為喻也。

「時貧窮子」下，第三、重序子。就文為二：初、明近父緣由；二、正明近父也。「游諸聚落經歷國邑」者，近父緣由也。《注經》解云「惡趣如聚落，善趣如國邑，皆是生死所經歷也」。又釋聚落小故喻人乘，國邑大故喻天乘。又釋此明善根漸增長義，如游聚落漸至國邑。然上中止一城，既是佛初成道時窮子不應始遊歷生死，但今追序其往事，所以得至城者，由逕歷國邑所以至耳。由過去從惡趣至善趣，及以善根漸增長故，得近大乘理也。「遂到其父所止之城」者，第二、正明近父。善緣漸牽近至理也。

「父每念子」下，第四、重序父。就文為

【現代漢語翻譯】 現代漢語譯本 『門能運凡登聖』，指的是五乘之教（人乘、天乘、聲聞乘、緣覺乘、菩薩乘），如《華嚴經·性起品》中詳細說明了五乘。「無數」指的是八萬四千法藏以及不可言說的法門。「出入息利」指的是，教化從佛陀而出為『出』，教化的功用迴歸于佛陀為『入』，教授是資糧，迴向是大利益。「乃遍他國」指的是教化流佈到十方。「商估賈客亦甚眾多」指的是，世俗之人有四種行業，即農、商、工、估。農指的是耕田，商指的是商量物價，也就是行貨貿易，工指的是工匠，估指的是坐地販賣。這裡的『估』字應該是『西』下加『貝』，但現在經文中的『估』字是估稅的『估』。「賈客」 (讀作『假』音)，上面是貨物，下面是人，現在的賈客指的是販賣貨物的人。此土稟受佛法，傳化到其他地方，這叫做『商』。此土接受教化，也就是在此土說法，這叫做『估』。通盤稟受前面二人所教化，就像賈客一樣。這指的是佛陀成道時有這樣的事情，藉此來作為比喻。

『時貧窮子』以下，第三、再次敘述兒子。從文義上分為兩部分：首先，說明接近父親的緣由；其次，正式說明接近父親。「游諸聚落經歷國邑」指的是接近父親的緣由。《注經》解釋說：『惡趣就像聚落，善趣就像國邑，都是生死輪迴所經歷的地方』。又解釋說，聚落小，所以比喻人乘，國邑大，所以比喻天乘。又解釋說，這說明善根逐漸增長的意義，就像從遊歷聚落逐漸到達國邑一樣。然而，上面只說到了一個城市，既然是佛陀初成道時，窮子不應該才開始遊歷生死，但現在追述他過去的經歷，所以能夠到達城市，是因為經歷了國邑的緣故。由於過去從惡趣到達善趣，以及善根逐漸增長的緣故，才得以接近大乘的道理。「遂到其父所止之城」指的是，第二、正式說明接近父親。善緣逐漸牽引，接近真理。

『父每念子』以下，第四、再次敘述父親。從文義上來看。

【English Translation】 English version 『The gate can transport the ordinary to become saints,』 referring to the teachings of the Five Vehicles (Human Vehicle, Deva Vehicle, Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), as detailed in the 『Nature Arising』 chapter of the Avataṃsaka Sūtra. 『Countless』 refers to the eighty-four thousand Dharma treasures and the indescribable Dharma doors. 『Exiting, entering, resting, and benefiting』 refers to teaching emanating from the Buddha as 『exiting,』 the function of teaching returning to the Buddha as 『entering,』 instruction as sustenance, and dedication as great benefit. 『Then pervading other countries』 refers to the teachings spreading to the ten directions. 『Merchants, appraisers, and traders are also very numerous』 refers to the fact that common people have four occupations: agriculture, commerce, craftsmanship, and appraisal. Agriculture refers to farming, commerce refers to negotiating prices, which is trading goods, craftsmanship refers to artisans, and appraisal refers to sedentary trading. The character 『估』 (gū, appraise) here should be 『西』 (xī, west) below 『貝』 (bèi, shell/money), but the 『估』 character in the current scripture is the 『估』 (gū, estimate/tax) of estimating taxes. 『Traders』 (賈客, jiǎ kè, pronounced with a 『jiǎ』 sound), above is goods, below is people, now traders refer to people who trade goods. This land receives the Dharma and transmits it to other places, which is called 『commerce』 (商). This land receives teachings, which is speaking the Dharma in this land, which is called 『appraisal』 (估). Comprehensively receiving the teachings of the previous two people is like a trader. This refers to such things happening when the Buddha attained enlightenment, using this as a metaphor.

『At that time, the poor son』 below, third, re-narrating the son. In terms of the text, it is divided into two parts: first, clarifying the reason for approaching the father; second, formally clarifying approaching the father. 『Wandering through villages and experiencing countries and cities』 refers to the reason for approaching the father. The Commentary on the Sutra explains: 『Evil realms are like villages, good realms are like countries and cities, all of which are experienced in the cycle of birth and death.』 It also explains that villages are small, so they are metaphors for the Human Vehicle, and countries and cities are large, so they are metaphors for the Deva Vehicle. It also explains that this clarifies the meaning of the gradual growth of good roots, like traveling from villages gradually to countries and cities. However, the above only mentions one city, since it was when the Buddha first attained enlightenment, the poor son should not have just started wandering through birth and death, but now tracing back his past experiences, the reason he was able to reach the city was because he had experienced countries and cities. Because in the past he went from evil realms to good realms, and because of the gradual growth of good roots, he was able to approach the principles of the Mahayana. 『Then he arrived at the city where his father lived』 refers to, second, formally clarifying approaching the father. Good karma gradually leads to approaching the truth.

『The father always thought of his son』 below, fourth, re-narrating the father. In terms of the text.

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二：初、明失子之苦，謂大悲心；次、假設得子之樂，謂大慈心。

問：

前已明父，與今何異？

答：

前明父求子不得故中止一城，即是求子大乘善根不得，而垂應化諸菩薩。今明雖化菩薩而心不捨二乘，故言「父每念子」。若以二化分門者，上「不廢家業」謂化菩薩也。從此文去盡譬，皆是化二乘也。復每念子者，以其背化久處生死，大悲常欲濟之，是故念也。

「而未曾向人說如此事」者，初成道時但說菩薩大行，未說二乘人本是佛子、曾受大化，今違化久也。又釋即詺二乘為人，初成道時二乘大機未發不堪聞說是子也。「但自思惟心懷悔恨」者，「悔恨」者，昔化不濃遂令失大乘流浪五趣也。蓋是悲心內切寄名悔恨耳。「自念老朽」者，釋念子之意。一方之跡、一時之化將滅不久，故言老朽。又廢大化來久，故言老朽。又如來亦以化工為命，所化之善既弱、能化之工亦微，義同老朽。又最後應付，如老朽也。「多有財物」者，文理無量也。「無有子息」者，初成道時雖多菩薩實堪紹佛業，但為二乘作譬，故言無有子息。二乘未能自悟，如無子；復不未能傳化，如無息也。「是以慇勤」下，結念子意，有二因緣：一、佛去世；二、無人紹繼故法寶散失，所以憶子。「復作是念

【現代漢語翻譯】 現代漢語譯本： 二：首先，闡明失去兒子的痛苦，這指的是大悲心；其次，假設得到兒子的快樂，這指的是大慈心。

問：

前面已經闡明了父親，與現在的情況有什麼不同？

答：

前面闡明父親因為求子不得，所以只停留在一座城中，這指的是求得大乘善根而不得，於是垂跡應化的諸位菩薩。現在闡明雖然教化菩薩，但內心不捨棄二乘，所以說『父親常常思念兒子』。如果用二化來劃分門類，那麼上面說的『不廢家業』指的是教化菩薩。從這段文字開始到譬喻結束，都是在教化二乘。又說常常思念兒子，是因為他們背離教化，長期處於生死輪迴之中，大悲心常常想要救濟他們，所以思念他們。

『而未曾向人說如此事』，指的是剛成道時只說菩薩的大行，沒有說二乘人本來是佛子、曾經接受過大教化，現在違背教化已經很久了。另一種解釋是，把二乘比喻為人，剛成道時二乘的根基尚未成熟，不堪聽聞自己是佛子的說法。『但自思惟心懷悔恨』，『悔恨』指的是，過去教化不夠深入，以至於讓他們失去大乘的道路，流浪於五道之中。這實際上是悲心內在的流露，借用『悔恨』這個詞來表達。『自念老朽』，解釋思念兒子的原因。一方的示現、一時的教化將要滅盡不久，所以說老朽。又因為廢棄大教化已經很久了，所以說老朽。又如來也把教化眾生作為自己的生命，所教化的善根已經衰弱，能教化的力量也微弱了，意義上等同於老朽。又像最後要交代後事一樣，如同老朽。『多有財物』，文理無量。『無有子息』，剛成道時雖然有很多菩薩確實能夠繼承佛的事業，但爲了給二乘作比喻，所以說沒有子息。二乘不能自己覺悟，就像沒有兒子；又不能夠傳播教化，就像沒有後代。『是以慇勤』以下，總結思念兒子的原因，有兩個因緣：一是佛將要去世；二是無人繼承，導致正法寶藏散失，所以憶念兒子。『復作是念』

【English Translation】 English version: Two: Firstly, elucidating the suffering of losing a son refers to great compassion (Mahākaruṇā); secondly, imagining the joy of gaining a son refers to great loving-kindness (Mahāmāitrī).

Question:

How does the previously explained 'father' differ from the current situation?

Answer:

The previous explanation of the father, who remained in one city because he could not find a son, refers to the inability to attain the roots of good in the Great Vehicle (Mahāyāna), hence the manifested incarnations of various Bodhisattvas. The current explanation clarifies that although Bodhisattvas are being taught, the mind does not abandon the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), therefore it is said, 'The father constantly thinks of his son.' If we were to categorize based on the two types of teachings, the earlier phrase 'not abandoning the family business' refers to teaching Bodhisattvas. From this passage onwards, all the parables are about teaching the Two Vehicles. Furthermore, the constant thought of the son is because they have turned away from the teachings and have long been in the cycle of birth and death (saṃsāra), and great compassion always desires to save them, hence the thought.

'And has never spoken of such a thing to anyone' refers to how, at the time of initial enlightenment, only the great practices of Bodhisattvas were spoken of, without mentioning that those of the Two Vehicles were originally Buddha's sons, having received great teachings, but have now long deviated from them. Another explanation is that the Two Vehicles are likened to people; at the time of initial enlightenment, the great potential of the Two Vehicles had not yet developed, making them incapable of hearing that they were sons. 'But only contemplates and harbors regret' – 'regret' refers to the fact that the past teachings were not thorough enough, leading them to lose the path of the Great Vehicle and wander in the five realms (gati). This is essentially an internal expression of compassion, using the term 'regret' to convey it. 'Thinking to himself that he is old and decaying' explains the reason for thinking of the son. The manifestation in one place and the teachings of one time will soon come to an end, hence the saying 'old and decaying.' Also, because the abandonment of the great teachings has been for a long time, hence the saying 'old and decaying.' Furthermore, the Tathāgata also considers the work of teaching as his life; since the good roots being taught are weak, and the power to teach is also diminished, the meaning is equivalent to 'old and decaying.' Also, like entrusting affairs for the last time, it is like being 'old and decaying.' 'Having much wealth' refers to limitless principles. 'Having no children' refers to how, although there were many Bodhisattvas who could truly inherit the Buddha's work at the time of initial enlightenment, it is said that there are no children for the sake of the parable for the Two Vehicles. The Two Vehicles are unable to awaken on their own, like having no son; and they are unable to transmit the teachings, like having no descendants. 'Therefore, diligently' below concludes the meaning of thinking of the son, with two causes: first, the Buddha is about to pass away; second, there is no one to inherit, leading to the loss of the treasure of the Dharma, hence the remembrance of the son. 'Again, he thinks'

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」下，第二、作假設復子之樂。上憶子之苦作前無大機譬，今明得子之樂作當有大機譬，以佛必知當有大機堪紹佛業，是以預想得子樂耳。「無復憂慮」者，既一期得子即付之以法財，令傳化不絕為無盡法燈則暢佛本心，故無復覓不得之憂，亦無散失大乘法財之慮也。

「世尊！爾時窮子」下，第四、父子相見譬。於一形內大乘善根成就必得領悟，為子見父也；佛見其一形內必悟大乘，如父見子。就文為二：初、明子見父；次、明父見子。

子見父中有四句，合之為三：初、明見父緣由；次、正明見父；后、辨正見父不識起避畏心也。「傭賃展轉」者，由傭賃展轉故至父舍。由修行增長冥資大乘，如遇到父舍，父舍者大乘正理也。必應悟理與理交接，如至舍也。

問：

初云向國、次云到城、今明至舍，此三譬何義耶？

答：

此皆是去悟一乘近遠義耳。大意明悟一乘善根凡有三品：一者下品善根去悟一乘理遠如向國，中品善根去悟一乘理稍近如到城，上品善根與理交接如至舍也。

「住立門側」者，始未信受如住，終必當行如立，未有大機不堪受大教如門側也。「遙見其父」者，第二、正明子見父。始未信受如門側，終有悟大如遙見。「其父」者，上序能見之機，今出

【現代漢語翻譯】 現代漢語譯本： 『下，第二、作假設復子之樂。』上面回憶沒有兒子之苦，作為前面沒有大根器的比喻，現在闡明得到兒子之樂，作為將來有大根器的比喻，因為佛必定知道將來有大根器的人能夠繼承佛的事業，所以預先設想得到兒子的快樂。『無復憂慮』，既然一旦得到兒子，就把佛法和財富交付給他，使佛法的傳播教化永不中斷，成為無盡的法燈，這樣就暢達了佛的本心，所以不再有找不到繼承人的憂慮，也沒有散失大乘佛法財富的顧慮。

『世尊！爾時窮子』下，第四、父子相見譬。在一個生命週期內，大乘善根成就必定能夠領悟，這就像兒子見到父親；佛見到他在一個生命週期內必定能夠領悟大乘佛法，就像父親見到兒子。從文義上分為兩部分：首先，闡明兒子見到父親；其次，闡明父親見到兒子。

兒子見到父親中有四句話，合起來分為三部分：首先，闡明見到父親的緣由；其次，正式闡明見到父親；最後，辨明正確見到父親卻不認識，因而產生躲避畏懼的心理。『傭賃展轉』，因為做僱工輾轉流離，所以到達父親的住所。因為修行增長了暗中資助的大乘善根，就像遇到了父親的住所，父親的住所就是大乘正理。必定應當領悟真理，與真理交接，就像到達住所一樣。

問：

開始說『向國』（前往國都），接著說『到城』（到達城市），現在說『至舍』（到達住所），這三種比喻是什麼意思呢？

答：

這都是去領悟一乘佛法的遠近程度的意思。大意是說領悟一乘佛法的善根大致有三種品級：下品善根去領悟一乘佛法的道理很遠，就像前往國都；中品善根去領悟一乘佛法的道理稍微近一些，就像到達城市；上品善根與真理交接，就像到達住所一樣。

『住立門側』，開始時沒有信受，就像站立；最終必定會行動，就像站起來；沒有大的根器，不能夠接受大的教法，就像在門旁邊。『遙見其父』，第二、正式闡明兒子見到父親。開始時沒有信受，就像在門旁邊；最終會有領悟，就像遙遠地見到父親。『其父』，上面敘述能夠見到父親的根器，現在顯現出父親。

【English Translation】 English version: 『Next, the second is to create the joy of assuming a son.』 Above, recalling the suffering of not having a son serves as a metaphor for not having great potential in the past. Now, clarifying the joy of obtaining a son serves as a metaphor for having great potential in the future, because the Buddha certainly knows that in the future there will be someone with great potential who can inherit the Buddha's work, so he anticipates the joy of obtaining a son. 『No more worries』 means that once a son is obtained, the Dharma and wealth are entrusted to him, so that the propagation and transformation of the Dharma will never be interrupted, becoming an inexhaustible lamp of Dharma, thus expressing the Buddha's original intention. Therefore, there is no more worry about not finding a successor, nor is there any concern about losing the wealth of the Mahayana Dharma.

『World Honored One! At that time, the poor son』 below, the fourth is the metaphor of father and son meeting. Within one lifetime, the accomplishment of Mahayana good roots will surely lead to enlightenment, which is like a son seeing his father; the Buddha sees that he will surely attain Mahayana enlightenment within one lifetime, just like a father seeing his son. In terms of the text, it is divided into two parts: first, clarifying the son seeing the father; second, clarifying the father seeing the son.

There are four sentences in the son seeing the father, which are combined into three parts: first, clarifying the reason for seeing the father; second, formally clarifying seeing the father; and finally, clarifying that one correctly sees the father but does not recognize him, thus giving rise to avoidance and fear. 『Hired labor turning』 means that because of being a hired laborer and wandering around, one arrives at the father's residence. Because cultivation increases the secretly aided Mahayana good roots, it is like encountering the father's residence, and the father's residence is the correct principle of Mahayana. One must understand the truth and connect with the truth, just like arriving at the residence.

Question:

Initially, it was said 『towards the country』 (xiang guo), then 『arriving at the city』 (dao cheng), and now 『arriving at the house』 (zhi she). What is the meaning of these three metaphors?

Answer:

These are all meanings of the distance to enlightenment of the One Vehicle (Ekayana). The general idea is that the good roots for understanding the One Vehicle are roughly of three grades: the lower grade of good roots is far from understanding the principle of the One Vehicle, like going towards the country; the middle grade of good roots is slightly closer to understanding the principle of the One Vehicle, like arriving at the city; the upper grade of good roots connects with the truth, like arriving at the house.

『Standing by the side of the gate』 means that initially there is no faith and acceptance, like standing; eventually one will act, like standing up; without great potential, one cannot receive great teachings, like being by the side of the gate. 『Seeing his father from afar』 is the second, formally clarifying the son seeing the father. Initially there is no faith and acceptance, like being by the side of the gate; eventually there will be enlightenment, like seeing the father from afar. 『His father』 above describes the potential to see the father, and now the father appears.

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所見事也。

問：

初云舍、次雲門、今言父后明珍寶，此四何異耶？

答：

皆是大乘正道隨義立名，至理為眾聖所棲如舍，虛通無礙稱門，能生物善根為父，可貴重故如珍也。

序所見文凡有六事，而初五別明所見，但所見既多不可具序，后一句總而結之。初五句者，一、見父踞師子床寶機承足，二、眷屬圍繞，三、莊嚴其身，四、左右侍立，五、覆以寶帳乃至出內取與。此五皆是嘆父之富貴，如嘆佛住大乘無德不圓、無累不盡，以對小乘貧賤，令時眾起欣厭二心也。「踞師子床寶機承足」者，宜就佛內外二德釋之。外德者，《華嚴經》云「處蓮華藏師子之坐」，如踞師子床也，「其地金剛」，謂寶機承足也。內德者，一乘以中道正觀為體，不受斷常故云無畏，中道正觀必履實相之境，如寶機承足也。「諸婆羅門剎利居士皆恭敬圍繞」者，上嘆能化，今美所化也。又上嘆富，今嘆貴。又八地已上法身清凈如波羅門；七地得無生忍名入佛眼地，即是王種義同剎利；初地以上檀行滿足，義同大富譬居士也；皆翊贊如來助佛揚化，故云「恭敬圍繞」也，如《華嚴》十世界微塵數菩薩也。「以真珠瓔珞價直千萬莊嚴其身」者，重嘆能化也。形無非法則是法寶莊嚴，法寶莊嚴有其二種：一者

【現代漢語翻譯】 現代漢語譯本： 所見之事就是這些。

問：

最初說『云舍』（Yun She，云的住所），其次說『雲門』（Yun Men，云的門），現在說『父后明珍寶』（Fu Hou Ming Zhenbao，父親之後顯現珍寶），這四者有什麼不同呢？

答：

都是大乘正道，隨著意義而建立不同的名稱。至高的真理是眾多聖賢棲息的地方，如同住所；虛空通達沒有阻礙，稱為門；能夠產生萬物的善良根源，是為父親；因為珍貴重要，所以比作珍寶。

序文中所見的共有六件事，最初五件分別說明所見，但所見的事物很多，不能全部敘述，最後一句總括而結束。最初五句是：一、見到父親坐在獅子座上，用寶機承托雙足；二、眷屬圍繞；三、莊嚴自身；四、左右侍立；五、用寶帳覆蓋，乃至取出和給予。這五點都是讚歎父親的富貴，如同讚歎佛住于大乘，沒有哪種功德不圓滿，沒有哪種業障不消除，以此來對比小乘的貧賤，讓當時的聽眾生起欣慕和厭離兩種心。「踞師子床寶機承足」一句，應該就佛的內外兩種功德來解釋。外在的功德，《華嚴經》說『處於蓮華藏師子之座』，就像坐在獅子座上，『其地金剛』，就是用寶機承托雙足。內在的功德，一乘以中道正觀為本體，不落入斷滅和常有的兩邊，所以說無畏，中道正觀必定踐履實相之境，如同寶機承托雙足。「諸婆羅門剎利居士皆恭敬圍繞」一句，上面是讚歎能教化者，現在是讚美所教化者。而且，上面是讚歎富，現在是讚歎貴。八地以上的法身清凈如同婆羅門；七地證得無生法忍，名為入佛眼地，就是王種，意義等同剎利；初地以上佈施行圓滿，意義等同大富，譬如居士；他們都輔助如來，幫助佛陀弘揚教化，所以說『恭敬圍繞』，如同《華嚴經》中的十世界微塵數菩薩。「以真珠瓔珞價直千萬莊嚴其身」一句，再次讚歎能教化者。形體沒有哪一部分不合法度，這就是用法寶來莊嚴，法寶莊嚴有兩種：一種是

【English Translation】 English version: These are the things that were seen.

Question:

First it's called 'Yun She' (云舍, Cloud Abode), then 'Yun Men' (雲門, Cloud Gate), and now it's said 'Fu Hou Ming Zhenbao' (父后明珍寶, After the Father, Precious Jewels Appear). What are the differences among these four?

Answer:

All are names established according to the meaning of the Great Vehicle's (Mahayana) correct path. The ultimate truth is where many sages dwell, like an abode; being empty and unobstructed is called a gate; being able to generate good roots for all beings is the father; because it is precious and important, it is likened to jewels.

In the preface, there are six things seen in total. The first five separately explain what was seen, but since there are many things seen, they cannot all be described in detail. The last sentence summarizes and concludes. The first five sentences are: 1. Seeing the father sitting on a lion throne with a jeweled pedestal supporting his feet; 2. Retinue surrounding him; 3. Adorning his body; 4. Attendants standing on the left and right; 5. Covered with a jeweled canopy, and even taking out and giving. These five points all praise the father's wealth and nobility, just as praising the Buddha dwelling in the Great Vehicle, where no merit is incomplete and no karmic obstacle is unexhausted, in order to contrast with the poverty and lowliness of the Small Vehicle (Hinayana), causing the audience at that time to generate both admiration and aversion. The phrase 'sitting on a lion throne with a jeweled pedestal supporting his feet' should be explained in terms of the Buddha's internal and external virtues. As for external virtue, the Avatamsaka Sutra says, 'Dwelling on a lotus treasury lion seat,' like sitting on a lion throne, 'its ground is diamond,' referring to the jeweled pedestal supporting his feet. As for internal virtue, the One Vehicle (Ekayana) takes the Middle Way correct contemplation as its essence, not falling into annihilation or permanence, hence it is called fearless. The Middle Way correct contemplation must tread the realm of true reality, like a jeweled pedestal supporting his feet. The phrase 'all the Brahmins, Kshatriyas, and householders respectfully surrounding him' praises the one who can transform above, and now praises the ones being transformed. Moreover, above it praises wealth, now it praises nobility. The Dharma body of the eighth bhumi (stage) and above is pure like a Brahmin; the seventh bhumi attains non-origination forbearance, called entering the Buddha-eye ground, which is the royal lineage, with the same meaning as Kshatriya; the practice of generosity is fulfilled from the first bhumi and above, with the same meaning as great wealth, like a householder; they all assist the Tathagata, helping the Buddha to propagate and transform, hence it is said 'respectfully surrounding him,' like the number of bodhisattvas in the ten world dust motes in the Avatamsaka Sutra. The phrase 'adorning his body with pearl necklaces worth millions' praises the one who can transform again. There is no form that is not in accordance with the Dharma, this is adorning with the Dharma Jewel, there are two kinds of Dharma Jewel adornment: one is

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、外具相好；二者、內備眾德。皆廣劫所修世間無比，故云「價直千萬」也。「吏民僮僕手執白拂侍立左右」者，此重序所化也。「吏民」者，內凡也。「僮僕」者，外凡也。前辨登地以上菩薩從高位以至下，今序地前人亦從內以至外，此是說門次第非修行階漸。亦得吏民僮僕四種擬宜地前四十心也。俱稟大化皆修除垢之法，如手執白拂也。實是眾生除垢，言為長者拂塵者，以眾生病故菩薩病，眾生除故菩薩亦除也。悟淺如左、照深如右，隨行所取故云「侍立」也。

「覆以寶帳垂諸華幡」下，嘆教門也。慈悲蔭覆為寶帳，然眾生斷結如長者拂塵，亦慈被眾生如帳蔭長者。四攝下垂喻如華幡，以禪定之水灑凈戒地，淹煩惱塵散智慧華，闡揚正法以示於人，如羅列寶物也。化從佛出故言出，化功歸佛故言內，前人稟道為取，如來授道為與。畏則為威、愛則為德。又折伏名威、攝受名德。人天無敵，故稱特尊也。

「窮子見父」下，第三、明子見父不識起避畏心。理能伏情名有大勢力，情憚于理如即懷恐怖也。「悔來至此」者，小機稟大，進無入理之福，退有違教之罪，故稱為悔。「此或是王或是王等」者，神通化物自在如王，說法化物如王等，猶是上衣裓機案二物耳。有人言：法身如王、報身如王等。「非

【現代漢語翻譯】 現代漢語譯本：『外具相好』指（長者）外在具有莊嚴美好的相貌；『內備眾德』指（長者）內在具備各種德行。這些都是經過漫長劫數修習而成的世間無比的功德，所以說『價直千萬』啊。『吏民僮僕手執白拂侍立左右』，這是再次敘述所教化的人群。『吏民』指內凡位的修行者，『僮僕』指外凡位的修行者。前面辨析登地以上的菩薩從高位到低位，現在敘述地前的人也是從內到外，這是說法門的次第，不是修行的階梯。也可以用吏民僮僕這四種人來比擬地前四十心位的修行者。他們都接受佛法的教化，修習去除塵垢的方法，就像手執白拂一樣。實際上是為眾生去除塵垢，說是為長者拂塵，是因為眾生生病所以菩薩也生病，眾生痊癒所以菩薩也痊癒。領悟淺顯的如同在左邊，照見深刻的如同在右邊，隨著各自的修行而有所取捨，所以說『侍立』啊。 『覆以寶帳垂諸華幡』以下，讚歎教法。慈悲的廕庇覆蓋如同寶帳，眾生斷除煩惱結縛如同長者拂去塵埃，也是慈悲覆蓋眾生如同寶帳廕庇長者。四攝法向下垂掛如同華幡，用禪定的水灑凈戒之地，淹沒煩惱的塵土，散佈智慧的花朵，闡揚正法以示於人，如同羅列寶物一樣。教化從佛而出，所以說『出』，教化的功德歸於佛，所以說『內』，前面的人接受佛道是『取』，如來傳授佛道是『與』。令人畏懼的就是威，令人愛戴的就是德。又，折服對方叫做威，攝受對方叫做德。人天之中沒有敵手，所以稱作特別尊貴。 『窮子見父』以下，第三點，說明兒子見到父親不認識，因而產生躲避畏懼的心理。理效能夠駕馭情感叫做有大勢力，情感害怕理性如同立刻懷有恐怖之心。『悔來至此』，指小根器的人接受大法，前進沒有入理的福分，後退又有違背教義的罪過，所以稱作後悔。『此或是王或是王等』，指神通變化自在如同國王，說法教化如同王侯，仍然是上衣、裓機、案這三樣東西罷了。有人說：法身如同國王，報身如同王侯。『非

【English Translation】 English version: 'Externally possessing excellent marks and characteristics' refers to (the elder) having dignified and beautiful features externally; 'Internally possessing numerous virtues' refers to (the elder) possessing various virtues internally. These are all immeasurable merits cultivated over countless kalpas, so it is said 'worth a thousand millions.' 'Officials, people, servants, holding white whisks, attending on the left and right,' this is a re-narration of the people being transformed. 'Officials and people' refers to practitioners in the inner preliminary stages, 'servants' refers to practitioners in the outer preliminary stages. The previous analysis of Bodhisattvas above the stages of enlightenment goes from high to low, now the narration of people before the stages also goes from inside to outside, this is the order of the Dharma gate, not the stages of practice. It can also be said that the four types of people, officials, people, servants, are analogous to the forty minds before the stages of enlightenment. They all receive the teachings of the Dharma, practicing the method of removing defilements, like holding a white whisk. In reality, it is removing defilements for sentient beings, saying it is whisking dust for the elder, because sentient beings are sick, so Bodhisattvas are sick, sentient beings are healed, so Bodhisattvas are also healed. Understanding is shallow like being on the left, seeing deeply like being on the right, taking and choosing according to one's practice, so it is said 'attending'. 'Covered with jeweled canopies, hanging various flower banners' below, praises the teachings. The compassionate shade and covering is like a jeweled canopy, sentient beings cutting off afflictions and bonds is like the elder whisking away dust, it is also compassion covering sentient beings like a jeweled canopy shading the elder. The four all-embracing methods hanging down are like flower banners, using the water of samadhi to sprinkle the ground of pure precepts, submerging the dust of afflictions, scattering the flowers of wisdom, proclaiming the true Dharma to show to people, like arranging treasures. Transformation comes from the Buddha, so it is said 'out', the merit of transformation returns to the Buddha, so it is said 'in', the previous people receiving the Dharma is 'taking', the Tathagata imparting the Dharma is 'giving'. What is feared is called power, what is loved is called virtue. Also, subduing the opponent is called power, embracing and receiving is called virtue. There is no enemy among humans and gods, so it is called especially honored. 'The poor son seeing his father' below, the third point, explains that the son sees his father but does not recognize him, thus generating avoidance and fear. Reason being able to control emotion is called having great power, emotion fearing reason is like immediately harboring terror. 'Regretting coming here' refers to people of small capacity receiving the great Dharma, advancing without the fortune of entering the principle, retreating with the sin of violating the teachings, so it is called regret. 'This is perhaps a king or like a king' refers to supernatural transformations being free like a king, preaching and transforming like princes, it is still just the upper garment, the undergarment, and the table. Some say: the Dharmakaya is like a king, the Sambhogakaya is like a prince. 'Not'

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我傭力得物之處」者，大乘道玄理絕，非修五戒十善得人天小果之物處也。「不如往至貧里肆力有地」者，上明不堪受大，今明正堪行小耳。人天乘是生死法，無出世聖果為貧里。「肆力」者，恣力也。五欲果報如衣食，求小果之樂不難，名為易得。「若久住此或見逼迫強使我作」者，此明小機不應住持大教，若住持大教則教不稱機。違情為逼迫，非樂為強使也。「作是念已疾走而去」者，背理順情，其義如崩走，故云疾走。

問：

窮子前何故來？今何故去耶？

答：

前明大機終有發義譬來，今據始有小機不堪受大故去也。

「時富長者」下，第二、明父見子。就文為三：初、明見子處；二、明見子便識；第三、明以識故歡喜。然父子相見實無前後，但欲示由感故應，故初說子見父、后明父見子耳。「于師子座」者，見子處也。「見子便識」，第二句，見其終有大機，識子曾受大化也。「心大歡喜」下，第三句，由識是兒，故心生歡喜。雖始無稟大之機，終有悟一之理，故言心大歡喜。「即作是念」下，釋歡喜凡有三意：初、明既有可化之理，將可付以法財故歡喜。「我常思念是子」下，第二、明本願滿故喜。慈悲者常欲被物，但昔日未見可救之理，而今化緣既發適慈悲之愿，是

【現代漢語翻譯】 現代漢語譯本

'我傭力得物之處'，指的是大乘佛法的玄妙道理，並非通過修行五戒十善而獲得人天小果的地方。'不如往至貧里肆力有地'，前面說明（窮子）不堪承受大的（法益），現在說明（窮子）正適合修行小的（法益）。人天乘是生死輪迴之法，沒有出世的聖果，所以說是貧里。'肆力'，是放縱自己的力量。五欲的果報就像衣食一樣，追求小果的快樂並不難，所以說是容易得到。'若久住此或見逼迫強使我作'，這說明小乘根器不應該住持大乘佛法，如果住持大乘佛法，那麼佛法就不適合他的根器。違揹他的心意就是逼迫，不是他所樂意的就是強迫。'作是念已疾走而去'，這是背離真理，順從自己的情慾，它的意義就像山崩一樣潰散，所以說是疾走。

問：

窮子之前為什麼來？現在又為什麼離開呢？

答：

之前說明大乘根器最終會有發芽的意義，所以譬喻為來；現在根據他最初只有小乘根器，不堪承受大的（法益），所以離開。

'時富長者'以下，第二部分，說明父親見到兒子。從文義上分為三部分：第一，說明見到兒子的地點；第二，說明見到兒子就認出來了；第三，說明因為認出兒子而歡喜。然而父子相見實際上沒有先後順序，只是想要表示因為感應的緣故而應現，所以先說兒子見到父親，後面再說父親見到兒子。'于師子座'，是見到兒子的地點。'見子便識'，是第二句，見到他最終會有大乘根器，認出兒子曾經接受過大乘佛法的教化。'心大歡喜'以下，是第三句，因為認出是兒子，所以心中生起歡喜。雖然最初沒有接受大乘佛法的根器，最終會有領悟唯一真理的道理，所以說心中大歡喜。'即作是念'以下，解釋歡喜的原因，總共有三個方面：第一，說明既然有可以教化的道理，將可以把法財託付給他，所以歡喜。'我常思念是子'以下，第二，說明本來的願望滿足了，所以歡喜。慈悲的人常常想要利益眾生，但是過去沒有見到可以救度的道理，而現在教化的機緣已經成熟，符合慈悲的願望，這就是（歡喜的原因）。 English version

'Where I can exert myself and obtain things,' refers to the profound principles of Mahayana Buddhism, not the places where one obtains the small fruits of humans and devas by practicing the Five Precepts and Ten Virtues. 'It is better to go to a poor village where I can exert my strength,' the former explains that (the poor son) is incapable of receiving great (benefits), and the latter explains that (the poor son) is suitable for practicing small (benefits). The path of humans and devas is the law of birth and death, without the holy fruit of transcending the world, so it is called a poor village. 'Exerting strength' means indulging one's strength. The fruits of the five desires are like clothing and food, and it is not difficult to seek the joy of small fruits, so it is said to be easy to obtain. 'If I stay here for a long time, I may be forced to do things against my will,' this explains that the small vehicle should not uphold the great teachings. If they uphold the great teachings, then the teachings will not suit their capacity. Going against his feelings is coercion, and what he does not like is compulsion. 'Having thought thus, he ran away quickly,' this is deviating from the truth and following one's desires. Its meaning is like a landslide, so it is said to be running away quickly.

Question:

Why did the poor son come before? Why is he leaving now?

Answer:

Before, it was explained that the great vehicle would eventually sprout, so it was likened to coming; now, according to the fact that he initially only had the capacity for the small vehicle and was unable to receive the great (benefits), he is leaving.

'At that time, the wealthy elder' below, the second part, explains the father seeing the son. From the meaning of the text, it is divided into three parts: first, explaining the place where he saw the son; second, explaining that he recognized the son as soon as he saw him; third, explaining that he was happy because he recognized the son. However, the meeting between father and son actually has no order, but it is only intended to show that it appears because of the cause of induction, so it is said that the son saw the father first, and then the father saw the son later. 'On the lion throne' is the place where he saw the son. 'Recognizing the son as soon as he saw him' is the second sentence, seeing that he will eventually have the capacity for the great vehicle, recognizing that the son has received the teachings of Mahayana Buddhism. 'Great joy in his heart' below is the third sentence, because he recognized him as his son, joy arose in his heart. Although he did not initially have the capacity to receive the great vehicle, he will eventually have the principle of understanding the one truth, so it is said that there is great joy in his heart. 'Then he thought' below, explaining the reasons for joy, there are three aspects in total: first, explaining that since there is a principle that can be taught, he will be able to entrust him with the Dharma wealth, so he is happy. 'I have always thought of this son' below, second, explaining that the original wish has been fulfilled, so he is happy. Compassionate people always want to benefit sentient beings, but in the past they did not see the principle that could be saved, and now the opportunity for teaching has matured, which is in line with the wish of compassion, this is (the reason for joy).

【English Translation】 'Where I can exert myself and obtain things,' refers to the profound principles of Mahayana Buddhism, not the places where one obtains the small fruits of humans and devas (gods) by practicing the Five Precepts and Ten Virtues. 'It is better to go to a poor village where I can exert my strength,' the former explains that (the poor son) is incapable of receiving great (benefits), and the latter explains that (the poor son) is suitable for practicing small (benefits). The path of humans and devas is the law of birth and death, without the holy fruit of transcending the world, so it is called a poor village. 'Exerting strength' means indulging one's strength. The fruits of the five desires are like clothing and food, and it is not difficult to seek the joy of small fruits, so it is said to be easy to obtain. 'If I stay here for a long time, I may be forced to do things against my will,' this explains that the small vehicle should not uphold the great teachings. If they uphold the great teachings, then the teachings will not suit their capacity. Going against his feelings is coercion, and what he does not like is compulsion. 'Having thought thus, he ran away quickly,' this is deviating from the truth and following one's desires. Its meaning is like a landslide, so it is said to be running away quickly. Question: Why did the poor son come before? Why is he leaving now? Answer: Before, it was explained that the great vehicle would eventually sprout, so it was likened to coming; now, according to the fact that he initially only had the capacity for the small vehicle and was unable to receive the great (benefits), he is leaving. 'At that time, the wealthy elder' below, the second part, explains the father seeing the son. From the meaning of the text, it is divided into three parts: first, explaining the place where he saw the son; second, explaining that he recognized the son as soon as he saw him; third, explaining that he was happy because he recognized the son. However, the meeting between father and son actually has no order, but it is only intended to show that it appears because of the cause of induction, so it is said that the son saw the father first, and then the father saw the son later. 'On the lion throne' is the place where he saw the son. 'Recognizing the son as soon as he saw him' is the second sentence, seeing that he will eventually have the capacity for the great vehicle, recognizing that the son has received the teachings of Mahayana Buddhism. 'Great joy in his heart' below is the third sentence, because he recognized him as his son, joy arose in his heart. Although he did not initially have the capacity to receive the great vehicle, he will eventually have the principle of understanding the one truth, so it is said that there is great joy in his heart. 'Then he thought' below, explaining the reasons for joy, there are three aspects in total: first, explaining that since there is a principle that can be taught, he will be able to entrust him with the Dharma wealth, so he is happy. 'I have always thought of this son' below, second, explaining that the original wish has been fulfilled, so he is happy. Compassionate people always want to benefit sentient beings, but in the past they did not see the principle that could be saved, and now the opportunity for teaching has matured, which is in line with the wish of compassion, this is (the reason for joy).

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故歡喜也。

問：

生善由佛，云何名為自來耶？

答：

雖由佛為外緣，但善機是眾生之感，稱之為自，以其冥發所以名來也。

「我雖年朽由故貪惜」者，第三、明老年見子，喜之甚也。財物于老年無用而貪惜為子，教法于佛乃無用，貪惜為于眾生也。

「即遣傍人」下，第五、喚子不得譬，領上長者救子不得譬。上火宅中開誡、勸二門化子不得，今領此意而文開為兩別：初、各領二門化物不得；次、合領二門息化。初別領二門化物不得即為兩別：第一、正明大乘化子不得；第二、假設強授之以大則有損無益。此二與〈方便品〉二思惟大同，不與火宅之誡勸文同也。舊經師云領火宅誡勸門者，失經旨也。就初文為二：第一、正明為說大乘；二、明無機不堪。初文二句前明遣使，譬佛念欲遣化物，初成道時即欲為二乘人說于大法，故名則遣也。「傍人」者，在長者左右者，故言傍人。大乘是佛常用法，去佛親近故稱為傍；教能詮理，如人能示語，故云人也。「急追將還」者，初成道時即顯說大乘，欲令了悟大乘，故稱為急。追其惑情，使其反本還受大化，故云急追將還。「爾時使者疾走往捉」，第二、明使者受旨。譬佛正說教被緣，教能宣傳佛意譬之如使，初成道時則欲為二

【現代漢語翻譯】 現代漢語譯本：因此（他）感到歡喜。

問：

產生善念是由於佛，為什麼又說是『自來』呢？（生善由佛：產生善念是由於佛；云何：為什麼；自來：自己產生）

答：

雖然（善念的產生）是由於佛作為外在的因緣，但產生善念的根基是眾生的感應，稱之為『自』，因為它在暗中發生，所以稱之為『來』。（外緣：外在的因緣；善機：產生善念的根基；眾生之感：眾生的感應；冥發：在暗中發生）

『我雖然年老體衰，但仍然貪婪吝惜』，第三，說明老年人見到兒子，非常高興。財物對於老年人沒有用處，但（仍然）貪婪吝惜是爲了兒子；教法對於佛沒有用處，（佛）貪婪吝惜是爲了眾生。（年朽：年老體衰）

『立即派遣身邊的人』以下，第五，（『喚子不得』）譬喻（佛）領悟到長者救兒子（出火宅）沒有辦法。（『領上長者救子不得』）譬喻（佛）在火宅中開啟『告誡』和『勸說』兩種法門來教化兒子沒有辦法，現在領會這個意思，而文章展開為兩個部分：起初，各自領悟兩種法門教化（眾生）沒有辦法；其次，合起來領悟兩種法門停止教化。起初分別領悟兩種法門教化（眾生）沒有辦法，即分為兩個部分：第一，正式說明大乘佛法教化（小根器的）兒子沒有辦法；第二，假設強行授予（小根器的兒子）大乘佛法，則有損害而無益處。這兩點與《方便品》中的兩次思惟非常相似，不與火宅中的告誡勸說之文相同。舊經的經師說（這裡）領悟的是火宅中的告誡勸說之門，這是不理解經文的旨意。就起初的經文分為兩個部分：第一，正式說明（佛）為（眾生）說大乘佛法；第二，說明（有些眾生）沒有根基不能接受（大乘佛法）。起初的經文兩句，前面說明派遣使者，譬喻佛念及想要派遣（教法）教化（眾生），（佛）最初成道的時候就想要為二乘人說大乘佛法，所以說『則遣』。『身邊的人』，是指在長者左右的人，所以說『身邊的人』。大乘佛法是佛常用的法，（使者）離佛親近，所以稱為『傍』；教法能夠詮釋道理，如同人能夠指示語言，所以說『人』。『急速追趕帶回來』，（譬喻佛）最初成道的時候就明顯地說大乘佛法，想要讓（眾生）了悟大乘佛法，所以稱為『急』。追趕（眾生的）迷惑之情，使他們返回本源接受大乘教化，所以說『急速追趕帶回來』。『當時使者快速前往捉拿』，第二，說明使者接受旨意。譬喻佛正式宣說教法被（眾生的）因緣所接受，教法能夠宣傳佛的旨意，譬如使者，（佛）最初成道的時候就想要為二 乘

【English Translation】 English version: Therefore, (he) felt joyful.

Question:

Since the arising of good thoughts is due to the Buddha, why is it called 'self-originated'?(生善由佛：The arising of good thoughts is due to the Buddha; 云何: Why; 自來: Self-originated)

Answer:

Although (the arising of good thoughts) is due to the Buddha as an external cause, the foundation for the arising of good thoughts is the sentient beings' response, which is called 'self,' because it occurs secretly, so it is called 'originated.' (外緣: External cause; 善機: Foundation for the arising of good thoughts; 眾生之感: Sentient beings' response; 冥發: Occurs secretly)

'Although I am old and frail, I am still greedy and stingy,' thirdly, it explains that the old man is very happy to see his son. Wealth is useless to the elderly, but (they are still) greedy and stingy for the sake of their son; the Dharma is useless to the Buddha, (the Buddha) is greedy and stingy for the sake of sentient beings. (年朽: Old and frail)

'Immediately send someone nearby' below, fifthly, (the 'unable to call the son') is a metaphor for (the Buddha) realizing that the elder had no way to save his sons (from the burning house). ('Leading the elder above, unable to save his sons') is a metaphor for (the Buddha) opening the two gates of 'admonishment' and 'persuasion' in the burning house to teach his sons without success. Now, understanding this meaning, the text unfolds into two parts: initially, each realizes that the two gates cannot teach (sentient beings); secondly, together they realize that the two gates should cease teaching. Initially, realizing that the two gates cannot teach (sentient beings) separately is divided into two parts: first, it formally explains that the Mahayana Dharma cannot teach (sons with small roots); second, it assumes that forcibly bestowing the Mahayana Dharma (on sons with small roots) will cause harm and no benefit. These two points are very similar to the two contemplations in the 'Expedient Means' chapter, and are not the same as the admonishment and persuasion texts in the burning house. The old sutra masters said that (here) they understood the gates of admonishment and persuasion in the burning house, which is a misunderstanding of the sutra's meaning. The initial text is divided into two parts: first, it formally explains that (the Buddha) speaks the Mahayana Dharma for (sentient beings); second, it explains that (some sentient beings) do not have the foundation to accept (the Mahayana Dharma). The initial two sentences of the text, the former explains sending messengers, which is a metaphor for the Buddha thinking of wanting to send (the Dharma) to teach (sentient beings). (The Buddha) initially wanted to speak the Mahayana Dharma for the Two Vehicles when he attained enlightenment, so it is said 'then send.' 'Someone nearby' refers to those around the elder, so it is said 'someone nearby.' The Mahayana Dharma is the Dharma commonly used by the Buddha, (the messenger) is close to the Buddha, so it is called 'nearby'; the Dharma can explain the truth, just as a person can indicate language, so it is called 'person.' 'Quickly chase and bring back' (is a metaphor for the Buddha) clearly speaking the Mahayana Dharma when he initially attained enlightenment, wanting to make (sentient beings) understand the Mahayana Dharma, so it is called 'quick.' Chasing after (sentient beings') delusions, causing them to return to their origin and accept the Mahayana teachings, so it is said 'quickly chase and bring back.' 'At that time, the messenger quickly went to capture,' secondly, it explains that the messenger accepts the decree. It is a metaphor for the Buddha formally proclaiming the Dharma being accepted by (sentient beings') conditions, the Dharma can proclaim the Buddha's will, like a messenger, (the Buddha) initially wanted to for the Two Vehicles

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乘人說于大法名為疾走，教正被緣故稱往捉也。「窮子驚愕稱怨大喚我不相犯何為見捉」者，第二、明無機不受化也。大教被于小機，非本意所期，故云驚；小機不惻大教所由，為愕；大教違小心而強授之，為稱怨，怨謂怨枉，怨枉事甚為大，顯彰于外稱喚。教大而機小，其猶方蓋而圓底，理不相稱、名不相犯，不應授之，如雲何為見捉也？

「使者執之逾急」，第二、假設強授之以大則有損無益。就文亦二：前明強授之以大，次明無益有損。必欲授之以大，如執之逾急，知機小不堪大，違情使其了悟，為強牽將還也。「於時窮子自念無罪而被囚執」下，第二、明有損無益。無大機稱為無罪，以大教被之如被囚執也。「此必定死」者，教大機小乖其本情，心生不信則起誹謗，斷于慧命如必定死。又現世起謗后墮地獄，亦名定死也。「轉更惶怖悶絕避地」者，小機聞大起驚疑怖畏故名惶怖，不能解大稱為悶絕。又不能行，譬之僻地也。

「父遙見子」下，第二、合明息化。就文為二：初、正明息化；二、明息化稱機。初文又二：前、念欲息化；二、正息化。就初又二：前、開兩章門；次、釋兩章門。開兩章門者，前開息大章門，次標授小章門。所言「遙見」者，既不受大化，見彼小機去理遙遠，故名遙見。

【現代漢語翻譯】 現代漢語譯本：

乘人說大法，名為疾走，教法端正卻被疏遠，所以說『往捉』。『窮子驚愕，稱怨大喚，我不相犯，何為見捉』，這是第二點，說明無機之人不受教化。大法施於小機之人，並非本意所期望，所以說『驚』；小機之人不理解大法的由來，所以感到『愕』；大法違背小心之人而強行授予，所以『稱怨』，怨是怨枉，怨枉之事甚大，顯露于外而稱喚。教法大而根機小，就像方形的蓋子配上圓形的底座，道理不相稱，名分上也不相干，不應該授予，所以說『云何為見捉』（為什麼要抓我）？ 『使者執之逾急』，這是第二點，假設強行授予大法，則有損無益。就文義而言，也分為兩部分：前面說明強行授予大法，其次說明無益反而有害。如果一定要授予大法，就像抓得越緊，知道根機小不堪承受大法，違背其本性使其領悟，就是強行牽拉回去。『於時窮子自念無罪而被囚執』以下，這是第二點，說明有損無益。沒有大根機，所以稱為無罪，用大法加於其身，就像被囚禁一樣。『此必定死』，教法大而根機小，違背其本性，心中產生不信，就會起誹謗，斷絕慧命就像必定會死。又現世起誹謗，死後墮入地獄，也稱為定死。『轉更惶怖悶絕避地』，小根機之人聽到大法，產生驚疑怖畏，所以稱為惶怖，不能理解大法，稱為悶絕。又不能修行，就像逃避到偏僻的地方一樣。 『父遙見子』以下，這是第二點，總合說明停止教化。就文義而言，分為兩部分：首先，正式說明停止教化；其次，說明停止教化是爲了適應根機。首先的部分又分為兩部分：前面，念及要停止教化；其次，正式停止教化。就前面的部分又分為兩部分：前面，開啟兩個章節的門；其次，解釋兩個章節的門。開啟兩個章節的門，前面開啟停止大法的章節門，其次標明授予小法的章節門。所說的『遙見』，既然不受大法教化，看到那小根機之人距離真理遙遠，所以稱為遙見。

【English Translation】 English version:

To speak of the Great Dharma to someone is like running swiftly, but teaching the correct Dharma is met with alienation, hence the term 'seizing'. 'The poor son, astonished and resentful, cries out loudly, 'I have not offended you, why do you seize me?'' This is the second point, illustrating that those without the capacity (無機, wuji - without the potential) do not receive transformation. Applying the Great Dharma to those of small capacity is not the original intention, hence 'astonished'; those of small capacity do not understand the origin of the Great Dharma, hence 'bewildered'; the Great Dharma goes against the small mind and is forcibly imposed, hence 'resentful'. Resentment implies injustice, and the matter of injustice is significant, manifested outwardly as crying out. The teaching is great while the capacity is small, like a square lid on a round base, the principles do not match, and the names are unrelated, it should not be imparted, hence 'Why do you seize me?' 'The messenger seizes him even more urgently', this is the second point, hypothesizing that forcibly imparting the Great Dharma results in more harm than good. In terms of the text, it is also divided into two parts: the first explains forcibly imparting the Great Dharma, and the second explains that it is not only unhelpful but also harmful. If one insists on imparting the Great Dharma, it is like seizing him more urgently, knowing that the small capacity cannot bear the Great Dharma, going against his nature to make him understand, which is forcibly dragging him back. 'At that time, the poor son thinks to himself that he is innocent but is being imprisoned', this is the second point, illustrating that it is harmful and not beneficial. Lacking great capacity is called innocence, applying the Great Dharma to him is like being imprisoned. 'This is certain death', the teaching is great while the capacity is small, going against his original nature, disbelief arises in his heart, leading to slander, cutting off his wisdom life like certain death. Furthermore, slandering in this life leads to falling into hell after death, also called certain death. 'He becomes even more terrified, confused, and flees', those of small capacity hear the Great Dharma and become startled, doubtful, and fearful, hence 'terrified'; unable to understand the Great Dharma is called 'confused'. Furthermore, he cannot practice, like fleeing to a remote place. 'The father sees his son from afar', this is the second point, collectively explaining the cessation of transformation. In terms of the text, it is divided into two parts: first, formally explaining the cessation of transformation; second, explaining that the cessation of transformation is to suit the capacity. The first part is further divided into two parts: first, considering the cessation of transformation; second, formally ceasing transformation. The first part is further divided into two parts: first, opening the doors of two chapters; second, explaining the doors of two chapters. Opening the doors of two chapters, the first opens the chapter door of ceasing the Great Dharma, and the second marks the chapter door of imparting the Small Dharma. The 'seeing from afar' refers to, since he does not receive the Great Dharma, seeing that the small capacity is far from the truth, hence 'seeing from afar'.

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念欲息化，如「語使言」，大乘理不容小機，為「不須此人」，未可以大化之，為「勿強將來」。「以冷水灑面令得醒悟」者，第二、標授小章門也。即是第六冷水灑面譬。初成道時既未堪授大化，但有人天小機，故為說人天乘也。人天人機喻之如面，五戒十善能釋迷解滯稱彼根情，譬之冷水也。「莫復與語」者，不可說大也。「所以者何」者，雙釋二門也。「父知其子志意下劣」者，此明有小機，釋上授小也。「自知豪貴為子所難」者，明大乘尊極，釋上息大化也。「審知是子」者，知其過去曾發大心，故云審知是子。「而以方便不語他人云是我子」者，此是釋疑故來也。既實是子，何不語使云是我子，令使往捉耶？即詺使為他人，猶是上傍人也。故今釋云：雖云審知是子，而以方便不得語使云是我子。此意明初成道時，教門中不得說二乘人本是佛子，不說之意隱於實說，即是方便也。前遣使喚子不得，謂不得以《華嚴》頓教化二乘人。今審知是子，不語他人云是我子，即是不得漸說《法華》中一乘以化窮子也。

「使者語之」下，第二、正息化也。亦有二句：初、明大教不復被小機，稱為「我今放汝」也。「隨意所趣」者，順小機行小教也。「窮子歡喜」下，第二、息大授小稱彼根情也。亦有二句：初、領

【現代漢語翻譯】 現代漢語譯本：念頭想要止息和化解，就像『語使言』（讓信使傳話）一樣。大乘的道理不能容納小乘的根基，所以說『不需要這個人』。還不能用大乘佛法教化他，所以說『不要勉強將來』。『用冷水灑面讓他醒悟』，這是第二點，標明授予小乘法門的階段。這就是第六個用冷水灑面來比喻。剛成道的時候，因為（眾生）還沒有能力接受大乘的教化，只有人天乘的小根基，所以為他們宣說人天乘的佛法。人天乘的根基就像人的面部，五戒十善能夠解除迷惑和滯礙，適應他們的根性和意願，就像冷水一樣。『不再和他說話』，是說不能對他說大乘佛法。『為什麼呢？』，這是同時解釋了兩個方面的原因。『父親知道他的兒子志向和意願低下』，這是說明有小乘的根基，解釋了上面授予小乘佛法的原因。『自己知道豪門貴族的生活是兒子難以適應的』，說明大乘佛法尊貴到了極點，解釋了上面止息大乘教化的原因。『仔細地知道這是自己的兒子』，知道他在過去曾經發過大乘的心，所以說仔細地知道是自己的兒子。『而用方便法門不告訴別人說這是我的兒子』，這是爲了消除疑惑而說的。既然確實是兒子，為什麼不告訴信使說這是我的兒子，讓信使去抓他呢？這裡把信使比作『他人』，仍然是上面所說的『傍人』。所以現在解釋說：雖然說仔細地知道是自己的兒子，但是用方便法門不能告訴信使說這是我的兒子。這個意思是說，剛成道的時候，在教法中不能說二乘人本來就是佛子，不說出這個意思，隱藏在真實說法之中，這就是方便法門。之前派信使去叫兒子沒有成功，是說不能用《華嚴經》的頓教來教化二乘人。現在仔細地知道是自己的兒子，不告訴別人說這是我的兒子，就是說不能用漸教的方式，用《法華經》的一乘佛法來教化窮子。

『使者告訴他』以下，是第二點，正式地止息大乘教化。也有兩句話：第一句，說明大乘的教法不再施加於小乘的根基，稱為『我現在放你走』。『隨你喜歡去哪裡』，是順應小乘的根基，讓他們修行小乘的教法。『窮子歡喜』以下，是第二點，止息大乘教化，授予小乘佛法，適應他們的根性和意願。也有兩句話：第一句，領會了（小乘佛法）。

【English Translation】 English version: The desire for thoughts to cease and dissolve is like 'using a messenger to speak'. The principles of Mahayana cannot accommodate the small capacity of Hinayana, hence 'this person is not needed'. It's not yet possible to transform him with the Great Vehicle, hence 'do not force the future'. 'Sprinkling cold water on the face to awaken him' is the second point, marking the stage of bestowing the Small Vehicle Dharma gate. This is the sixth analogy of sprinkling cold water on the face. When he first attained enlightenment, since (beings) were not yet capable of receiving the Great Transformation, but only had the small capacity for human and heavenly vehicles, he therefore spoke the Dharma of the human and heavenly vehicles for them. The capacity for human and heavenly vehicles is like a person's face; the five precepts and ten virtues can dispel confusion and stagnation, suiting their roots and inclinations, like cold water. 'Do not speak to him again' means that the Great Vehicle Dharma cannot be spoken to him. 'Why is that?' explains the two aspects simultaneously. 'The father knows that his son's aspirations and intentions are inferior' clarifies that there is a small capacity, explaining the above reason for bestowing the Small Vehicle. 'Knowing that a life of wealth and nobility is difficult for his son' clarifies that the Mahayana is supremely noble, explaining the above reason for ceasing the Great Transformation. 'Carefully knowing that this is his son' means knowing that he had previously generated the great Bodhi mind, hence 'carefully knowing that this is his son'. 'And using expedient means not to tell others that this is my son' is said to dispel doubts. Since he is indeed his son, why not tell the messenger that this is my son, and have the messenger seize him? Here, the messenger is likened to 'others', still the 'bystanders' mentioned above. Therefore, it is now explained: Although it is said that he carefully knows that this is his son, he cannot, using expedient means, tell the messenger that this is my son. This means that when he first attained enlightenment, it was not permissible in the teachings to say that those of the Two Vehicles were originally Buddha-sons; not saying this, hiding it within the true teaching, is the expedient means. Previously, sending a messenger to call the son was unsuccessful, meaning that it is not possible to transform those of the Two Vehicles with the sudden teaching of the Avatamsaka Sutra. Now, carefully knowing that this is his son, not telling others that this is my son, means that it is not possible to use the gradual teaching, using the One Vehicle Dharma of the Lotus Sutra, to transform the poor son.

'The messenger tells him' below, is the second point, formally ceasing the Great Transformation. There are also two sentences: The first sentence clarifies that the Great Vehicle teaching is no longer applied to the small capacity, called 'I now release you'. 'Go wherever you please' is to accord with the small capacity, allowing them to practice the Small Vehicle teachings. 'The poor son rejoices' below, is the second point, ceasing the Great Transformation and bestowing the Small Vehicle Dharma, suiting their roots and inclinations. There are also two sentences: The first sentence, understanding (the Small Vehicle Dharma).

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息大；次、領授小。以大教不稱小機如被囚執，是故驚怖；息于大化稱彼根情，故心生歡喜也。「從地而起」者，領授小教也。牽往父所故僻地，放之故起行，不行大乘如僻地，堪修小教如起行也。

「爾時長者」下，第七、誘引還家譬。就文為二：第一、雇子除糞譬；第二、教作人譬。所以有此二譬者，初、領隱實教起權教；次、領隱本身起跡身。故初成道華嚴之會則雙說，從鹿園以去為雙覆，至法華時為雙開。今是雙覆也。初譬有四：第一、知小機喻；第二、說小教譬；第三、稟教得益譬；第四、愍怪譬。「將欲誘引其子」者，譬說二乘教意也。所以說二乘教者，欲誘引令悟入一乘也。「而設方便」者，明誘引之事也。無二說二，故稱方便也。「密遣二人」者，出方便之事也。若顯灼云是長者之使，窮子則畏憚不受，若言開一為三，即是方便之三，物不信受，故隱於此說而覆相示三，故名密。二者、昔說三乘是佛秘密之言，非二乘之所能解，故名為密。三者、雖復唱三密引歸一，故云密遣。四者、說三乃欲令眾生了悟非三非一言斷意亡，是故此三名之為密也。

問：

〈安樂行品〉云「佛教菩薩但以大乘法而為解說」，佛今何故自說小乘耶？

答：

今文嘆佛有知機力，能說小為

通大。〈安樂行品〉始行菩薩不知因小悟大，但應說大乘法也。

「二人」者，即四諦、十二因緣二教，能詮于理故名人也。「形色憔悴無威德」者，釋二乘教之名體也。教則淺近為形色憔悴，理非究竟為無威德。又生身相好不圓如憔悴，法身眾德不滿如無威德。又自調自度自凈常行獨善如憔悴，外無濟物之功如無威，內無慈悲之心如無德。又菩薩有折伏、攝受二能，折伏如威、攝受如德；二乘不具，故言無威德也。「汝可詣彼徐語窮子」者，二乘教可施之於彼人，為詣彼也。誘引將順之言，為徐語也。又大乘化物取成佛義速為疾走，小乘去佛奢緩為徐語。「此有作處倍與汝直」者，窮子前從地而起往至貧里以求衣食，即是行人天乘，名為彼處；今對世間之彼，故說二乘出世間法，名之為此。示四諦、十二因緣是修行之所，故稱為處；示小涅槃之樂過人天之樂，為倍與汝直。「窮子若許」者，稱彼根緣堪受小化，名為若許。「將來使作」者，從世間入出世間為將來，正稟于教令如說修行稱為使作。「若言欲何所作」者，小乘機發感化，為欲何所作也。又釋假設作機未解教意欲顯教宗，故有此責也。「便可語之雇汝除糞」者，正教其修行斷結，顯示小乘教之正宗也。以二涅槃之直與于窮子，稱為雇之；然後令彼斷

【現代漢語翻譯】 現代漢語譯本： 通大。《安樂行品》一開始，菩薩不知道從小悟到大的道理，只應該說大乘佛法。

『二人』，指的是四諦（苦、集、滅、道）和十二因緣這兩種教法，因為能夠詮釋真理，所以稱為『人』。『形色憔悴無威德』，是解釋二乘教法的名相和本體。教法淺顯近俗，所以說『形色憔悴』；道理並非究竟圓滿，所以說『無威德』。又，從生身來看，相好不圓滿就像『憔悴』；從法身來看，各種功德不完備就像『無威德』。還有，只是自我調伏、自我解脫、自我清凈，常常只行獨善其身之事，就像『憔悴』；對外沒有救濟眾生的功德，就像『無威』；內心沒有慈悲之心，就像『無德』。另外，菩薩具有折伏和攝受兩種能力，折伏就像『威』，攝受就像『德』；二乘不具備這些，所以說『無威德』。『汝可詣彼徐語窮子』，意思是二乘教法可以施用於那些人，所以說是『詣彼』。誘導和順從的話語，就是『徐語』。另外，大乘教化眾生，追求成就佛果，速度快，就像疾走；小乘離開佛果，緩慢而寬舒，就像『徐語』。『此有作處倍與汝直』，意思是窮子之前從地上起來，前往貧困的村落去尋求衣食，這就是修行人天乘，稱為『彼處』；現在相對於世間的『彼處』，所以說二乘出世間法，稱之為『此』。指示四諦、十二因緣是修行的地方，所以稱為『處』；顯示小涅槃的快樂超過人天之樂，所以說是『倍與汝直』。『窮子若許』，意思是說，稱量他的根器和因緣，堪能接受小乘教化，稱為『若許』。『將來使作』，意思是說，從世間進入出世間，稱為『將來』，完全依照教令，如所說的那樣修行，稱為『使作』。『若言欲何所作』，意思是說，小乘的根機發動，感應教化，所以問『欲何所作』。又解釋說，假設他發起根機，但還不理解教義，想要顯明教宗，所以才有這樣的責問。『便可語之雇汝除糞』，這是正式教導他修行斷除煩惱，顯示小乘教法的正宗。用二乘涅槃的利益給予窮子，稱為『雇之』；然後讓他斷除煩惱。

【English Translation】 English version: Understanding the Great. At the beginning of the 『Peaceful Practices』 chapter, the Bodhisattva does not understand the principle of realizing the great from the small, and should only speak of the Mahayana (Great Vehicle) Dharma.

『Two persons』 refers to the two teachings of the Four Noble Truths (suffering, accumulation, cessation, path) and the Twelve Links of Dependent Origination, which are called 『persons』 because they can explain the truth. 『Appearance emaciated, without dignity or virtue』 explains the name and essence of the Two Vehicles' teachings. The teachings are shallow and accessible, hence 『appearance emaciated』; the principles are not ultimately complete, hence 『without dignity or virtue』. Furthermore, from the perspective of the physical body, the auspicious marks are not complete, like 『emaciated』; from the perspective of the Dharma body, the various merits are not fulfilled, like 『without dignity or virtue』. Moreover, they only tame themselves, liberate themselves, purify themselves, and constantly practice solitary goodness, like 『emaciated』; outwardly, they have no merit in saving beings, like 『without dignity』; inwardly, they have no heart of compassion, like 『without virtue』. In addition, Bodhisattvas have the two abilities of subduing and embracing; subduing is like 『dignity』, embracing is like 『virtue』; the Two Vehicles do not possess these, hence 『without dignity or virtue』. 『You may go to him and speak slowly to the poor son』 means that the Two Vehicles' teachings can be applied to those people, hence 『go to him』. Inducing and compliant words are 『speak slowly』. Furthermore, the Mahayana transforms beings, seeking to achieve Buddhahood, quickly, like running fast; the Hinayana (Small Vehicle) leaves Buddhahood, slowly and leisurely, like 『speak slowly』. 『Here there is work to be done, I will pay you double』 means that the poor son previously rose from the ground and went to the poor village to seek food and clothing, which is the practice of the human and deva (god) vehicle, called 『that place』; now, relative to the worldly 『that place』, the Two Vehicles' transcendent Dharma is spoken of, called 『here』. Indicating that the Four Noble Truths and the Twelve Links of Dependent Origination are the place of practice, hence called 『place』; showing that the joy of small Nirvana exceeds the joy of humans and devas, hence 『I will pay you double』. 『If the poor son agrees』 means that, assessing his capacity and conditions, he is capable of receiving the Hinayana teachings, hence 『if he agrees』. 『In the future, make him work』 means that, entering the transcendent from the worldly is called 『in the future』, completely following the teachings, practicing as said, is called 『make him work』. 『If he asks what he wants to do』 means that the Hinayana's potential is activated, responding to the teachings, hence asking 『what he wants to do』. It is also explained that, supposing he initiates the potential, but does not yet understand the teachings, wanting to reveal the teaching's doctrine, hence there is this questioning. 『Then you may tell him to hire you to remove dung』 is formally teaching him to practice cutting off afflictions, revealing the true doctrine of the Hinayana teachings. Using the benefit of the Two Vehicles' Nirvana to give to the poor son is called 『hire him』; then let him cut off afflictions.

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于煩惱，名為除糞也。

問：

若以斷結為除糞者，聲聞但斷見思，大士具除五住，則菩薩是大除糞人也？

答：

二乘見有煩惱可生，故修解滅之。即是生滅斷常故為鄙賤，如除糞之人。菩薩了惑本自不生今亦無滅，名無生滅觀，故除無所除，非除糞人也。故〈方便品〉云「諸法從本來常自寂滅相」。《凈名經》云「為增上慢人說斷三毒」耳。無增上慢者，三毒即是解脫，故無所斷也。

「我等二人亦共汝作」者，二乘不能離文求理，籍教詮理方能斷結，則教有助智斷結之功，為共作義也。於四緣中是增上緣。

「時二使人」下，第二、領上為緣說教。緣教相會名為「既已得之」，為緣說教稱「具陳上事」也。

「爾時窮子先取其價尋與除糞」，第三、領上得益。貧賤之人其心局小，恐不得直而有徒勞之弊，故先取其價然後乃作。二乘小心畏不得果，故前期涅槃之果然後修行斷結。此譬即鄙之深也。「其父見子愍而怪之」，第四、父生愍怪。昔日本有大乘願行，而遂不受大法樂於小乘，故可傷愍，愍不信大、怪其取小，此中四大聲聞作鄙斥小乘之譬，從上即遣傍人喚子不來，至其父見子而生愍怪，明好事喚子不來、惡事呼而來，何鄙之甚耶？今實得羅漢，遂是除糞鄙賤

【現代漢語翻譯】 現代漢語譯本：對於煩惱，（佛經中）稱之為『除糞』。

問：

如果把斷除煩惱結使比作『除糞』，那麼聲聞乘（Śrāvakayāna）行者只是斷除見惑和思惑，而大士（菩薩，Bodhisattva）則完全斷除五住地煩惱，那麼菩薩豈不是一個『大除糞人』嗎？

答：

二乘（聲聞乘和緣覺乘，Śrāvakayāna and Pratyekabuddhayāna）行者認為有煩惱會產生，所以才修習解脫之法來滅除它。這正是生滅、斷常的觀念，所以是鄙陋低賤的，就像除糞的人一樣。菩薩了悟到迷惑的本性本來就不生，現在也沒有滅，這叫做無生滅觀，所以除也沒有什麼可除的，不是除糞的人。所以《方便品》中說：『諸法從本來，常自寂滅相。』《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）中說：『（佛）是為增上慢人說斷三毒』罷了。沒有增上慢的人，三毒就是解脫，所以沒有什麼可斷的。

『我等二人亦共汝作』，意思是說，二乘行者不能離開經文去尋求真理，憑藉教義來詮釋真理才能斷除煩惱結使，那麼教義就有幫助智慧斷除煩惱結使的功用，這就是『共作』的含義。在四緣（因緣、等無間緣、所緣緣、增上緣）中，教義是增上緣。

『時二使人』以下，第二點，是承接上文，因為（教法）是（斷煩惱的）助緣而宣說教法。助緣和教法相互會合，叫做『既已得之』，因為（教法）是（斷煩惱的）助緣而宣說教法，稱作『具陳上事』。

『爾時窮子先取其價尋與除糞』，第三點，是承接上文，（窮子）得到利益。貧賤的人心胸狹隘，恐怕得不到報酬而白白勞作，所以先拿到工錢然後才工作。二乘行者小心謹慎，害怕得不到果位，所以先期望涅槃的果位，然後才修行斷除煩惱結使。這個比喻就是鄙陋至極的體現。『其父見子愍而怪之』，第四點，是父親產生憐憫和責怪。過去本來有大乘的願行，卻不接受大法而樂於小乘，所以值得傷心憐憫，憐憫（窮子）不相信大乘，責怪他選取小乘。這裡用四大聲聞（Mahākāśyapa, Subhūti, Mahākātyāyana, and Mahāmaudgalyāyana）來比喻鄙視斥責小乘。從上文『即遣傍人喚子不來』，到『其父見子而生愍怪』，說明好事叫兒子不來，壞事叫兒子就來，這是多麼鄙陋啊！現在（二乘行者）確實得到了阿羅漢果位，這就像是除糞一樣鄙陋低賤。

【English Translation】 English version: Regarding afflictions, they are referred to as 'removing excrement'.

Question:

If severing the bonds of affliction is likened to 'removing excrement', and the Śrāvakas (Śrāvakayāna) only sever the afflictions of views and thoughts, while the great beings (Bodhisattvas) completely remove the five aggregates of affliction, then wouldn't the Bodhisattva be a 'great excrement remover'?

Answer:

The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) see that afflictions can arise, so they cultivate methods of liberation to extinguish them. This is precisely the concept of arising and ceasing, permanence and impermanence, and is therefore considered base and lowly, like a person who removes excrement. Bodhisattvas understand that the nature of delusion is originally unborn and has no cessation now, which is called the view of non-arising and non-ceasing. Therefore, there is nothing to remove, and they are not excrement removers. Thus, the 'Expedient Means' chapter says, 'All dharmas from the beginning are constantly in a state of tranquil extinction.' The Vimalakīrti Nirdeśa Sūtra says, '(The Buddha) speaks of severing the three poisons for those with excessive pride.' For those without excessive pride, the three poisons are liberation, so there is nothing to sever.

'We two will also work with you' means that the Two Vehicles cannot seek truth apart from the scriptures. They rely on teachings to interpret truth in order to sever afflictions. Thus, the teachings have the function of assisting wisdom in severing afflictions, which is the meaning of 'working together'. Among the four conditions (hetupratyaya, samanantarapratyaya, alambanapratyaya, adhipatipratyaya), the teachings are the dominant condition (adhipatipratyaya).

'At that time, the two messengers' below, secondly, it follows from the above that the teachings are spoken of as a condition. The meeting of the condition and the teachings is called 'already obtained', and speaking of the teachings as a condition is called 'fully stating the above matters'.

'At that time, the poor son first took his wages and then removed the excrement', thirdly, it follows from the above that (the poor son) obtained benefit. The poor and lowly are narrow-minded, fearing that they will not receive payment and will labor in vain, so they first take their wages and then work. The Two Vehicles are cautious and fear not attaining the fruit, so they first expect the fruit of Nirvana and then cultivate severing afflictions. This metaphor is the deepest expression of baseness. 'His father saw his son and felt compassion and was surprised', fourthly, the father feels compassion and blames. In the past, he originally had the vows and practices of the Mahayana, but he did not accept the Great Dharma and delighted in the Small Vehicle, so it is worthy of sorrow and compassion, compassion for (the poor son) not believing in the Mahayana, and blaming him for choosing the Small Vehicle. Here, the four great Śrāvakas (Mahākāśyapa, Subhūti, Mahākātyāyana, and Mahāmaudgalyāyana) are used as a metaphor for despising and rebuking the Small Vehicle. From the above 'immediately sent someone to call the son, but he did not come', to 'his father saw his son and felt compassion and was surprised', it shows that when good things are called, the son does not come, but when bad things are called, the son comes, how base is this! Now (the practitioners of the Two Vehicles) have indeed attained the Arhat fruit, which is like removing excrement, base and lowly.

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之人，況未得果欲學小乘之者，如一形之內保執《毗曇》及《成論》者乎！

「又以他日于窗牖中」，第二、領身之真應也。

問：

何故先領二教后領二身耶？

答：

要前照機不堪受一化、信受二乘，然後隱法身而垂應跡，然後為說小法，即是次第。

問：

云何為二教二身耶？

答：

即遣傍人，謂一乘實教也；密遣二人，謂方便教也。故前隱於實教而起方便教。二身者，師子座之長者，謂真身也；脫珍御服著弊垢衣，謂化身也。既隱實教而說權教，亦隱真身而起化身也。

問：

上〈譬喻品〉云，但明實教化子不得，權教化子得，不明真應兩身。今何所領耶？

答：

上品具有二教二身，門外長者謂法身也，驚入火宅謂應身也。是故今文還領上說，乃非是身教次第，而大意有之，故今領也。又四大聲聞助佛揚化，佛既說教有權實，彼以教例身，身亦有權實也。

問：

今文辨真應，與〈譬喻品〉何異耶？

答：

〈譬喻品〉明門外長者即是法身，驚入火宅謂應身也。今此文明居師子座長者即遣傍人，此譬初成道時盧舍那佛說大乘之教。次脫珍御服著弊垢衣語令勤作，即是隱舍那之身起釋迦之化說

【現代漢語翻譯】 現代漢語譯本： 更何況那些尚未證得果位，卻想學習小乘佛法的人呢？這就像一個人同時堅持《毗曇》（Abhidhamma，論藏）和《成實論》（Tattvasiddhi Shastra）的觀點一樣！ 『又以他日于窗牖中』，這是第二重，領解真身和應身的道理。 問： 為什麼先領解二教，后領解二身呢？ 答： 因為要先觀察眾生的根機，發現他們無法接受一乘佛法，只能信受二乘佛法，然後才隱去法身，示現應化之身，然後為他們宣說小乘佛法，這就是次第。 問： 什麼是二教二身呢？ 答： 『即遣傍人』，指的是一乘的真實教法；『密遣二人』，指的是方便教法。所以先隱去真實教法，而興起方便教法。二身，坐在師子座上的長者，指的是真身；脫下珍貴的御服，穿上破舊的衣服，指的是化身。既然隱去真實教法而宣說權巧教法，也隱去真身而示現化身。 問： 〈譬喻品〉中說，只用實教無法度化子弟，用權教才能度化子弟，並沒有說明真身和應身。現在領解的是什麼呢？ 答： 〈譬喻品〉中已經包含了二教二身，門外的長者指的是法身，驚慌進入火宅指的是應身。所以，現在的經文是回顧領解前面所說的內容，雖然沒有明確地按照身教的次第來說，但大意是有的，所以現在領解它。而且四大聲聞幫助佛陀弘揚教化，佛陀既然說教法有權實之分，他們就以教法為例，認為佛身也有權實之分。 問： 現在的經文辨別真身和應身，與〈譬喻品〉有什麼不同呢？ 答： 〈譬喻品〉說明門外的長者就是法身，驚慌進入火宅就是應身。而現在的經文說明坐在師子座上的長者派遣傍人，這比喻佛陀最初成道時，盧舍那佛（Locana Buddha）宣說大乘佛法。接著脫下珍貴的御服，穿上破舊的衣服，告訴他們努力工作，就是隱去盧舍那佛的身，示現釋迦牟尼佛（Sakyamuni Buddha）的化身，宣說...

【English Translation】 English version: How much more so those who have not yet attained the fruit, but want to learn the Hinayana teachings! This is like one person holding onto the views of both the Abhidhamma (commentaries) and the Tattvasiddhi Shastra (Treatise on the Accomplishment of Truth) within one body! 'Again, on another day, from the window,' this is the second layer, understanding the principle of the true body and the manifested body. Question: Why understand the two teachings first and then the two bodies? Answer: Because it is necessary to first observe the faculties of sentient beings, and discover that they cannot accept the One Vehicle teaching, but can only believe in the Two Vehicle teachings, and then conceal the Dharmakaya (Dharma Body) and manifest the Nirmanakaya (Transformation Body), and then expound the Hinayana teachings for them, this is the order. Question: What are the two teachings and the two bodies? Answer: 'Immediately sending the attendants,' refers to the true teaching of the One Vehicle; 'secretly sending two people,' refers to the expedient teaching. Therefore, first concealing the true teaching and then arising the expedient teaching. The two bodies, the elder sitting on the lion throne, refers to the true body; taking off the precious royal garments and wearing tattered clothes, refers to the manifested body. Since concealing the true teaching and expounding the provisional teaching, also concealing the true body and manifesting the transformation body. Question: The says that only the expedient teaching can transform disciples, not the real teaching, and does not explain the true and manifested bodies. What is being understood now? Answer: The already contains the two teachings and the two bodies, the elder outside the gate refers to the Dharmakaya, and the frightened entry into the burning house refers to the Nirmanakaya. Therefore, the current text is reviewing and understanding what was said earlier, although it does not explicitly follow the order of the body teachings, but the general meaning is there, so it is being understood now. Moreover, the four great Sravakas (voice-hearers) help the Buddha propagate the teachings, since the Buddha said that the teachings have provisional and real aspects, they take the teachings as an example and believe that the Buddha's body also has provisional and real aspects. Question: How does the current text's distinguishing of the true and manifested bodies differ from the ? Answer: The explains that the elder outside the gate is the Dharmakaya, and the frightened entry into the burning house is the Nirmanakaya. While the current text explains that the elder sitting on the lion throne sending the attendants, this is a metaphor for when Locana Buddha (Buddha of Light) first attained enlightenment and expounded the Mahayana teachings. Then taking off the precious royal garments and wearing tattered clothes, telling them to work hard, is concealing the body of Locana Buddha and manifesting the transformation body of Sakyamuni Buddha (Sage of the Shakya Clan), expounding...

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小乘教門，故以實身說實教、權身說權教，此並是跡中開本跡耳。

就文亦四：一、照機；二、隱本垂跡；三、說教門；四者、明得益。此四即是次第。「又以他日」者，前是思惟不堪受大教、堪受小教時，今是思惟不堪見本身、堪見跡身，故云他日也。「于窗牖中」者，長者隱大處而於小處見子，如不得用實智照小機而用權智照也。「遙見其子」者，見子去理遠，故名之為遙。又爾時猶居本身未垂應跡，去感尚遠稱為遙見，故下隱本垂跡得近其子也。「羸瘦憔悴糞土塵坌污穢不凈」者，出所照之機也。上明見其不堪受大教、堪受小教，今照不堪見本身機、堪見跡身機。無大乘之解為羸瘦，無大乘之行如憔悴。有凡夫二乘，諸結使未除、垢障所染，如糞土塵坌污穢不凈。

「即脫瓔珞」下，第二、明隱本垂跡。初、明隱本；次、辨垂跡。隱舍那之三德名為隱本。「即脫瓔珞」謂隱解脫也，「細軟上服」隱般若也，「嚴身之具」隱法身也。此非是法身地三德。何以知之？從中止一城以來竟又以他日遙見其子，皆是初成道時有如此事，但二乘不堪見於此身，故隱彼舍那示釋迦耳。

問：

《華嚴經》云「亦名為舍那亦名釋迦文」，即猶是一佛，何以開為二身耶？

答：

二佛有同義

【現代漢語翻譯】 現代漢語譯本：小乘教的法門，因此用真實的身相宣說真實的教義，用權宜的身相宣說權宜的教義，這些都是在事蹟中開啟根本的教義罷了。

就文義來說，有四個方面：一、觀照根機；二、隱藏本源而示現事蹟；三、宣說教法；四、闡明所得利益。這四個方面就是次第。『又以他日』，之前是思惟（兒子）不堪接受大乘教法、堪能接受小乘教法的時候，現在是思惟（兒子）不堪見到本身、堪能見到事蹟之身，所以說『又以他日』。『于窗牖中』，長者隱藏在大的地方，卻在小的地方見到兒子，如同不能用實智觀照小根機，而用權智觀照一樣。『遙見其子』，見到兒子遠離真理，所以稱之為遙遠。又因為那時還居住在本身，沒有垂跡應化，距離感應還很遠，所以稱為遙見，因此下面隱藏本源而示現事蹟，才能接近他的兒子。『羸瘦憔悴糞土塵坌污穢不凈』，這是說明所觀照的根機。上面說明見到他不堪接受大乘教法、堪能接受小乘教法，現在觀照他不堪見到本身之機、堪能見到事蹟之身之機。沒有大乘的理解就像羸瘦，沒有大乘的修行就像憔悴。具有凡夫二乘的知見，各種煩惱沒有去除、被垢障所染污，就像糞土塵埃污穢不乾淨。

『即脫瓔珞』以下，第二、說明隱藏本源而示現事蹟。首先、說明隱藏本源；其次、辨明示現事蹟。隱藏盧舍那佛（Vairocana，意為光明遍照）的三德，稱之為隱藏本源。『即脫瓔珞』，是說隱藏解脫德；『細軟上服』，是隱藏般若（Prajna，意為智慧）德；『嚴身之具』，是隱藏法身德。這並非是法身地的三德。為什麼知道呢？從中止一城以來，直到又以他日遙見其子，都是最初成道時有這樣的事，只是二乘人不堪見到這個身相，所以隱藏那盧舍那佛的身相，而示現釋迦牟尼佛（Sakyamuni，意為能仁寂默）的身相罷了。

問：

《華嚴經》（Avatamsaka Sutra）說『也名為盧舍那，也名釋迦文』，就是同一尊佛，為什麼開示為兩個身相呢？

答：

兩尊佛有相同的意義。

【English Translation】 English version: The teaching method of the Hinayana (Small Vehicle) sect, therefore, uses the real body to expound the real teachings, and the expedient body to expound the expedient teachings. These are all just opening up the fundamental teachings within the traces.

Regarding the meaning of the text, there are four aspects: First, observing the capacity of the audience; second, concealing the origin and manifesting traces; third, expounding the teachings; fourth, clarifying the benefits gained. These four aspects are in sequence. 'Again on another day' refers to the previous time when he thought that (the son) was not capable of receiving the Mahayana (Great Vehicle) teachings but was capable of receiving the Hinayana teachings. Now it refers to thinking that (the son) is not capable of seeing the original body but is capable of seeing the manifested body, hence the saying 'again on another day'. 'Through the window' means that the elder hides in a large place but sees his son in a small place, just as one cannot use real wisdom to illuminate small capacities but uses expedient wisdom to illuminate them. 'Seeing his son from afar' means seeing the son far from the truth, hence the name 'afar'. Also, because at that time he was still residing in his original body and had not yet manifested traces, the distance from the response was still very far, hence the name 'seeing from afar'. Therefore, the following concealment of the origin and manifestation of traces can get closer to his son. 'Lean, emaciated, filthy with dirt, dust, and impurities' describes the capacity of the audience being observed. The above explains seeing that he is not capable of receiving the Mahayana teachings but is capable of receiving the Hinayana teachings. Now it observes that he is not capable of seeing the original body but is capable of seeing the manifested body. Lacking the understanding of Mahayana is like being lean, and lacking the practice of Mahayana is like being emaciated. Having the views of ordinary people and those of the Two Vehicles (Sravakas and Pratyekabuddhas), with various afflictions not yet removed and defiled by the stains of obstacles, is like being filthy with dirt, dust, and impurities.

From 'Immediately he took off his necklace' onwards, the second part explains concealing the origin and manifesting traces. First, it explains concealing the origin; second, it distinguishes the manifestation of traces. Concealing the three virtues of Vairocana (Vairocana, meaning 'light shining everywhere') Buddha is called concealing the origin. 'Immediately he took off his necklace' means concealing the virtue of liberation; 'fine and soft upper garments' conceals the virtue of Prajna (Prajna, meaning 'wisdom'); 'ornaments for the body' conceals the virtue of Dharmakaya (Dharmakaya, meaning 'dharma body'). These are not the three virtues of the Dharmakaya ground. How do we know this? From stopping in one city until again seeing his son from afar on another day, these are all things that happened at the time of the initial enlightenment, but the Two Vehicles were not capable of seeing this body, so he concealed that body of Vairocana and manifested the body of Sakyamuni (Sakyamuni, meaning 'capable and silent').

Question:

The Avatamsaka Sutra (Avatamsaka Sutra) says 'Also named Vairocana, also named Sakyamuni', which is the same Buddha, why are two bodies revealed?

Answer:

The two Buddhas have the same meaning.

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亦有異義，同義如向引文，異義如《梵網經》云「本身為舍那，跡身為釋迦」；《像法決疑經》云「或見我身為報佛，為百千釋迦之所圍繞」，此與《梵網》意同。今欲顯二教二身為異，本身說實教化菩薩，跡身說權教化聲聞，故且用舍那、釋迦二佛以明本跡，然身處及教無有定判也。菩薩即見舍那在凈土說大乘，二乘見釋迦居穢土說小教。

「更著粗弊垢膩之衣」者，第二、垂應身也。然二乘所見具有八相成道，今文略舉凡聖二事，即「更著粗弊垢膩之衣」，即父母生身，同物有大患也。「塵土坌身」，示同心有煩惱也。如納妃生子為貪使，六年苦行為癡使，罵五人為嗔使，亦有三毒，如塵土坌身也。「右手執持除糞之器」，上二句示凡方便，從兜率天下竟道樹之前事等也。今示聖方便，即樹王成道及趣鹿苑轉法輪事也。又前示凡方便以聖同凡，今示聖方便令凡同聖。右手執作之便，真智有除結之能，手執器故除糞，智會理故斷惑。「狀有所畏」者，釋斷結之意也。畏糞污身是故除糞，恐惑染心所以斷惑，如三毒是三衰因，故出城四門即知貪慾致老、瞋恚致病、愚癡致死，畏三毒能生三衰，是故斷惑。

「語諸作人」下，第三、明說教，即是趣鹿苑轉四諦法輪也。就文為四：一、誡勸；二、益價；三、

【現代漢語翻譯】 現代漢語譯本： 還有不同的解釋，與前面引用的經文意義相同，不同的解釋如《梵網經》（Brahmajala Sutra，一部重要的佛教經典）所說：『本身是盧舍那佛（Vairocana，報身佛），應化身是釋迦牟尼佛（Sakyamuni，應身佛）』；《像法決疑經》（The Sutra of the Semblance Dharma Resolving Doubts）說：『或者見我身為報身佛，被成百上千的釋迦牟尼佛所圍繞』，這與《梵網經》的意思相同。現在想要說明二教（權教和實教）二身（報身和應身）是不同的，報身佛說實教教化菩薩，應身佛說權教教化聲聞（Śrāvaka，小乘佛教的修行者），所以暫且用盧舍那佛、釋迦牟尼佛二佛來表明本跡（根本和示現），然而身處和教法沒有固定的判別。菩薩（Bodhisattva，追求覺悟的修行者）見到盧舍那佛在凈土說大乘佛法，二乘（聲聞和緣覺）見到釋迦牟尼佛在穢土說小乘教法。

『更穿著粗糙破舊骯髒的衣服』，這是第二點，垂示應身。然而二乘所見具有八相成道（佛陀示現成道的八個階段），現在文中簡略地舉出凡夫和聖人兩件事，即『更穿著粗糙破舊骯髒的衣服』，就是父母所生的肉身，與普通事物一樣有很大的憂患。『身上沾滿塵土』，表示與凡夫一樣心中有煩惱。例如納妃生子是貪慾驅使，六年苦行是愚癡驅使，謾罵五人是嗔恚驅使，也有貪嗔癡三毒，就像身上沾滿塵土一樣。『右手拿著除糞的器具』，上面兩句表示凡夫的方便，從兜率天（Tusita Heaven，彌勒菩薩居住的天界）下生到菩提樹（Bodhi tree，佛陀悟道的樹）之前的事情等等。現在表示聖人的方便，即菩提樹下成道以及前往鹿野苑（Sarnath，佛陀初轉法輪之地）轉法輪的事情。而且前面表示凡夫的方便，是聖人與凡夫相同，現在表示聖人的方便，是讓凡夫與聖人相同。右手執持勞作的方便，真智有去除煩惱的能力，手拿器具所以能清除糞便，智慧通達真理所以能斷除迷惑。『樣子好像有所畏懼』，解釋斷除煩惱的意思。畏懼糞便污染身體所以要清除糞便，恐怕迷惑染污心性所以要斷除迷惑，如貪嗔癡三毒是三衰（衰老、疾病、死亡）的原因，所以出城四門（佛陀出遊時在四個城門看到的景象）就知道貪慾導致衰老、嗔恚導致疾病、愚癡導致死亡，畏懼三毒能產生三衰，所以要斷除迷惑。

『告訴各位工人』以下，第三點，說明說法教化，就是前往鹿野苑轉四諦法輪（Four Noble Truths，佛教的基本教義）。就文義分為四個方面：一、告誡勸勉；二、增加工錢；三、

【English Translation】 English version: There are also different interpretations. Similar meanings are as in the previously cited texts, and different meanings are as in the Brahmajala Sutra (an important Buddhist scripture) which says, 'The original body is Vairocana (the Sambhogakaya Buddha), and the manifested body is Sakyamuni (the Nirmanakaya Buddha)'; The Sutra of the Semblance Dharma Resolving Doubts says, 'Or one sees my body as the Sambhogakaya Buddha, surrounded by hundreds of thousands of Sakyamunis,' which is the same meaning as the Brahmajala Sutra. Now, I want to explain that the two teachings (provisional and real) and the two bodies (Sambhogakaya and Nirmanakaya) are different. The Sambhogakaya Buddha preaches the real teaching to enlighten Bodhisattvas (Bodhisattva, a practitioner who seeks enlightenment), and the Nirmanakaya Buddha preaches the provisional teaching to enlighten Śrāvakas (Śrāvaka, practitioners of Hinayana Buddhism). Therefore, for now, I will use Vairocana Buddha and Sakyamuni Buddha to clarify the origin and manifestation, but there is no fixed distinction between their locations and teachings. Bodhisattvas (Bodhisattva, a practitioner who seeks enlightenment) see Vairocana Buddha preaching the Mahayana Dharma in the Pure Land, and the Two Vehicles (Śrāvakas and Pratyekabuddhas) see Sakyamuni Buddha preaching the Hinayana teachings in the impure land.

'Further wearing coarse, tattered, and dirty clothes,' this is the second point, showing the manifested body. However, what the Two Vehicles see includes the eight stages of attaining enlightenment (the eight stages of the Buddha's manifestation of enlightenment). Now, the text briefly mentions two things, the ordinary and the holy, that is, 'further wearing coarse, tattered, and dirty clothes,' which is the physical body born of parents, and like ordinary things, it has great worries. 'Covered in dust,' indicates that like ordinary people, there are afflictions in the heart. For example, taking concubines and having children is driven by greed, six years of ascetic practice is driven by ignorance, and scolding five people is driven by anger. There are also the three poisons of greed, anger, and ignorance, just like being covered in dust. 'Holding a dung-removing tool in the right hand,' the above two sentences indicate the expedient means of ordinary people, from descending from Tusita Heaven (Tusita Heaven, the heaven where Maitreya Bodhisattva resides) to the events before the Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment). Now it indicates the expedient means of the holy, that is, attaining enlightenment under the Bodhi tree and going to Sarnath (Sarnath, the place where the Buddha first turned the wheel of Dharma) to turn the wheel of Dharma. Moreover, the previous indicates the expedient means of ordinary people, which is that the holy are the same as ordinary people, and now it indicates the expedient means of the holy, which is to make ordinary people the same as the holy. The convenience of holding and working with the right hand, true wisdom has the ability to remove knots, holding tools in the hand can remove dung, and wisdom understands the truth, so it can cut off delusions. 'The appearance is somewhat fearful,' explains the meaning of cutting off knots. Fearing that dung will pollute the body, one must remove the dung; fearing that delusion will pollute the mind, one must cut off delusion. For example, the three poisons of greed, anger, and ignorance are the cause of the three declines (old age, sickness, and death), so going out of the four gates (the scenes the Buddha saw at the four gates when he went out) one knows that greed leads to old age, anger leads to sickness, and ignorance leads to death. Fearing that the three poisons can produce the three declines, one must cut off delusion.

'Telling all the workers' below, the third point, explains the teaching, which is going to Sarnath to turn the wheel of the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism). In terms of the text, it is divided into four aspects: one, admonishment and exhortation; two, increasing wages; three,

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安慰；四、稱歎。汝等勤作者勸令精進也。「勿得懈息」者，誡令勿懈怠也。精進成眾德之根，懈怠敗萬行之本，是故命初以誡勸也。

問：

趣鹿苑應說四諦，云何乃明誡勸耶？

答：

領教權實中已明說二乘法窮子修行，今隱本垂跡明教作人義，故誡勸也。

「以方便故得近其子」者，釋隱本垂跡之意也。佛理玄遠，非此方便無由近之。「后復告言咄男子」第二、明加價也。「汝常此作」者，令其常在正教之中修行也。「勿復余去」者，勿放逸入五欲心也。「當加汝價」者，上雖勸常在此作，誡令勿復余去，恐不受誡勸，故以加價誘之。舊云：初成道已與人天乘竟，今復賜其出世二種涅槃，名為加價。今謂教權實中雲「此有作處倍與汝價」，即是對人天乘說出世涅槃，名為倍價。今言加價者，于倍價上更復加之，謂涅槃果外諸餘功德為加價也。「諸有所須」者，涅槃果外余功德智慧悉是資神所用也。「盆器米麵」下，別出所須物也。凡加四物：一、甕器，有盛貯之用，如戒為定慧之本。經云「依因此戒則生諸禪定及滅苦智慧」也。米麵者，即所食之物，米粗喻定，面細如慧。「鹽酢之屬」者，五門三觀等也。無常鹹味，苦為酢味，不凈無我是此比例，故云之屬。《注經》解云「定

粗如米，精進行細如面，無礙如鹽，解脫如酢，鹽酢為眾味之主，雙道為二乘之根」。有人言：盆器如四禪，米麵謂禪地諸功德，有漏功德粗如米，無漏功德細如面，鹽酢為眾味之主，止觀為諸行之要也。「莫自疑難」者，修之必得也。「亦有老弊使人須者相給」者，雖與諸物，復須人使，今故與老弊使人也。上賜其三學自德，今與其六通外化。菩薩神通運用廣遠猶如少壯，二乘神通力用狹劣喻老弊也。

問：

何故許其甕器乃至老弊使人？

答：

欲示二乘人功德智慧淺劣不足珍貴，用此以斥保小之流令厭小欣大耳。

「好自安意」下，第三、明慰喻。非止內給所須，外復有善言慰喻，令安心於道門，故云好自安意也。「我如汝父」者，欲密示是父子也。就昔為言，聲聞是小行，佛為大乘，非真父子，但稟教生解故言如子。「勿復憂慮」者，若修無漏必不懼老病死苦也。「所以者何？我年老大而汝小壯」者，釋父子義也。以道高是為老大，德淺為小壯，此領鹿苑時師資之義也。「汝常作時」下，第四、稱歎也。上明內給所須、外善慰喻，今即如說修行得於教益，故稱歎之也。如說行故無欺，常精進故無怠，知教不乖理故無嗔，得教益故無恨，知教等益無私故無怨言也。「都不見汝有

【現代漢語翻譯】 現代漢語譯本： 『粗如米，精進行細如面，無礙如鹽，解脫如酢（cù，醋），鹽酢為眾味之主，雙道為二乘之根』。有人說：『盆器如四禪（sì chán，佛教禪定中的四個層次），米麵謂禪地諸功德，有漏功德粗如米，無漏功德細如面，鹽酢為眾味之主，止觀為諸行之要也。』 『莫自疑難』，修習它必定能得到。『亦有老弊使人須者相給』，即使給予了各種物品，仍然需要人來使用，現在給予年老體衰的使喚之人。上面賜予他們三學（sān xué，戒、定、慧）的自得，現在給予他們六通（liù tōng，佛教中的六種神通）的外化。菩薩的神通運用廣大深遠，猶如年輕人，二乘的神通力量狹隘薄弱，比喻為年老體衰之人。 問： 為何允許給予甕器乃至年老體衰的使喚之人？ 答： 想要顯示二乘人的功德智慧淺薄低下，不值得珍視，用此來斥責那些保守小乘的人，使他們厭棄小乘，欣慕大乘罷了。 『好自安意』以下，第三，說明慰問安撫。不只是在內部供給所需，還在外部用善言慰問安撫，使他們安心於道門，所以說『好自安意』。『我如汝父』，想要隱秘地顯示是父子關係。就過去而言，聲聞是小乘，佛是大乘，並非真正的父子，只是稟承教誨而生出理解，所以說『如子』。『勿復憂慮』，如果修習無漏之法，必定不會懼怕衰老、疾病、死亡的痛苦。『所以者何？我年老大而汝小壯』，解釋父子的意義。以道行高深為年老，德行淺薄為小壯，這是在鹿苑（lù yuàn，佛陀初次說法的地方）時師徒關係的意義。『汝常作時』以下，第四，稱讚。上面說明在內部供給所需、在外部用善言慰問安撫，現在就是像所說的那樣修行，得到了教益，所以稱讚他們。像所說的那樣修行所以沒有欺騙，常常精進所以沒有懈怠，知道教義沒有違背道理所以沒有嗔恨，得到教益所以沒有遺憾，知道教義平等利益沒有偏私所以沒有怨言。『都不見汝有』

【English Translation】 English version: 'Coarse like rice, diligent practice fine like flour, unobstructed like salt, liberation like vinegar (cù), salt and vinegar are the masters of all flavors, the two paths are the roots of the two vehicles (referring to Śrāvakayāna and Pratyekabuddhayāna)'. Some say: 'Earthenware pots are like the four Dhyānas (sì chán, the four levels of meditative absorption in Buddhism), rice and flour refer to the merits of the Dhyāna grounds, defiled merits are coarse like rice, undefiled merits are fine like flour, salt and vinegar are the masters of all flavors, Śamatha-vipassanā (止觀, zhǐ guān, calming and insight meditation) is the essence of all practices.' 'Do not doubt yourself', practicing it will surely lead to attainment. 'Also, old and feeble servants are provided for those who need them', even if various items are given, people are still needed to use them, now giving old and feeble servants. Above, they are granted the self-attainment of the three learnings (sān xué, Śīla, Samādhi, Prajñā - morality, concentration, wisdom), now they are granted the external manifestation of the six superknowledges (liù tōng, the six supernormal powers in Buddhism). The use of Bodhisattvas' superknowledges is vast and profound, like young people, the power of the two vehicles' superknowledges is narrow and weak, likened to old and feeble people. Question: Why is it permissible to give earthenware pots and even old and feeble servants? Answer: It is to show that the merits and wisdom of the people of the two vehicles are shallow and inferior, not worthy of cherishing, using this to rebuke those who uphold the small vehicle, causing them to be disgusted with the small vehicle and rejoice in the great vehicle. From 'Be at ease' onwards, third, explaining consolation and reassurance. It is not only providing what is needed internally, but also externally consoling and reassuring with kind words, causing them to be at ease in the path of Dharma, therefore it is said 'Be at ease'. 'I am like your father', wanting to secretly show the father-son relationship. In the past, Śrāvakas were the small vehicle, the Buddha was the great vehicle, not truly father and son, but receiving teachings and generating understanding, therefore it is said 'like a son'. 'Do not worry anymore', if practicing the undefiled Dharma, one will certainly not fear the suffering of old age, sickness, and death. 'Why is that? I am old and you are young and strong', explaining the meaning of father and son. High attainment in the path is considered old, shallow virtue is considered young and strong, this is the meaning of the teacher-student relationship at Deer Park (lù yuàn, Sarnath, where Buddha first taught). From 'When you always work' onwards, fourth, praising. Above, it was explained that what is needed is provided internally, and kind words are used to console and reassure externally, now it is practicing as said, obtaining the benefits of the teachings, therefore praising them. Practicing as said, therefore there is no deception, always diligent, therefore there is no laziness, knowing the teachings do not violate reason, therefore there is no anger, obtaining the benefits of the teachings, therefore there is no regret, knowing the teachings equally benefit without partiality, therefore there are no complaints. 'I have never seen you have'

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此諸惡如余作人」者，明無五種過，故云無惡；反此五種則余作人也。「自今以後如所生子」者，上嘆無過，今為其立名。既無五失則有五德入于無漏，從佛口生、從法化生，取佛法分故名如所生子也。「即時長者更與作字名之為兒」者，既入無漏為立賢聖之名，稱為佛子也。

「爾時窮子雖欣此遇」下，大章第四，明稟教得益。蒙上加價、慰喻、稱歎三事，故云欣此遇也。「猶故自謂客作賤人」者，未識大乘為客作，尚守小分為賤人也。「由是之故於二十年中常令除糞」者，由未識大乘、守于小分，是故於二乘法中修行斷惑，二十年即二乘教也。有人言：斷見、思二惑為二十年。有人言：斷見諦惑一無礙一解脫，斷思惟惑九無礙九解脫，名為二十年。故《雜心》云「一種一種、九種九種，合二十也」。「過是以後心相體信」者，上來序小乘法中修行斷結竟，此下已去令其預聞大乘法也。「過是以後」者，依二乘教修行斷結得果已后也。「心相體信」者，大機漸發堪聞大教也。「出入無難」者，聞大乘法不生疑心。「然其所止猶在本處」者，雖聞大教，猶謂是菩薩法，非已所學也。

問：

付財之教即是《大品》，《大品》是大乘之初，自《大品》之前但明三藏，故《釋論》云「佛於三藏中未說菩

【現代漢語翻譯】 現代漢語譯本：『此諸惡如余作人』，說明沒有五種過失，所以說沒有惡；反過來有這五種過失就是『余作人』了。『自今以後如所生子』，前面是讚歎沒有過失，現在是為他立名。既然沒有五種過失，那麼就有五種功德進入無漏的境界，從佛口生、從法化生，取得佛法的一部分，所以名為『如所生子』。『即時長者更與作字名之為兒』，既然進入無漏的境界，就為他立賢聖的名字，稱為佛子。

『爾時窮子雖欣此遇』以下，是第四大段，說明接受教誨得到益處。因為蒙受了加價、慰喻、稱讚這三件事，所以說『欣此遇』。『猶故自謂客作』，是因為沒有認識到大乘佛法，所以把自己看作是『客作』，仍然守著小乘佛法的一部分，所以是『』。『由是之故於二十年中常令除糞』，是因為沒有認識到大乘佛法，守著小乘佛法的一部分，所以要在二乘法中修行斷除迷惑，『二十年』就是指二乘教法。有人說：斷除見惑、思惑，需要二十年。有人說：斷除見諦惑的一個無礙道和一個解脫道，斷除思惟惑的九個無礙道和九個解脫道，合起來稱為二十年。所以《雜心論》說：『一種一種，九種九種，合起來是二十。』『過是以後心相體信』，上面是敘述在小乘法中修行斷除煩惱結束，從這裡開始讓他預先聽聞大乘佛法。『過是以後』，是指依靠二乘教法修行斷除煩惱得到果位以後。『心相體信』，是指根基逐漸成熟，可以聽聞大乘教法。『出入無難』，是指聽聞大乘佛法不會產生懷疑。『然其所止猶在本處』，是指雖然聽聞了大乘教法，仍然認為那是菩薩的法，不是自己所學的。

問：

付財之教就是《大品般若經》，《大品般若經》是大乘佛法的開端，在《大品般若經》之前只是闡明三藏教義，所以《大智度論》說：『佛在三藏教義中沒有說』

【English Translation】 English version: 'Those evils are like those of other hired men,' indicating the absence of the five faults, hence the saying 'no evil'; conversely, possessing these five faults makes one a 'hired man.' 'From now on, like a son born of you,' the previous section praised the absence of faults, and now a name is given. Since there are no five faults, there are five virtues entering the realm of non-outflow, born from the Buddha's mouth, born from the Dharma's transformation, taking a share of the Buddha's Dharma, hence the name 'like a son born of you.' 'Immediately the elder gave him a name, calling him his son,' indicating that having entered the realm of non-outflow, a noble and virtuous name is given, calling him a Buddha-son.

'At that time, although the poor son was delighted by this encounter,' is the fourth major section, explaining the benefits of receiving teachings. Because he received the three things of increased wages, consolation, and praise, it is said 'delighted by this encounter.' 'Still, he considered himself a hired worker,' because he had not recognized the Mahayana (Great Vehicle) Dharma, so he regarded himself as a 'hired worker,' still clinging to a portion of the Hinayana (Small Vehicle) Dharma, hence '.' 'Therefore, for twenty years, he was constantly made to remove filth,' because he had not recognized the Mahayana Dharma, clinging to a portion of the Hinayana Dharma, so he had to cultivate and sever delusions in the Two Vehicles' Dharma, 'twenty years' refers to the Two Vehicles' teachings. Some say: severing the delusions of views and thoughts takes twenty years. Some say: severing one unobstructed path and one liberation path of the delusions of seeing the truth, and severing nine unobstructed paths and nine liberation paths of the delusions of thought, together are called twenty years. Therefore, the Abhidharma-samuccaya says: 'One kind, one kind, nine kinds, nine kinds, together are twenty.' 'After this, their hearts trusted each other,' the above narrates the end of cultivating and severing afflictions in the Hinayana Dharma, from here onwards, he is allowed to hear the Mahayana Dharma in advance. 'After this,' refers to after relying on the Two Vehicles' teachings to cultivate and sever afflictions and attain fruition. 'Their hearts trusted each other,' refers to the gradual development of great potential, capable of hearing the Great Teaching. 'Entering and exiting without difficulty,' refers to not generating doubts when hearing the Mahayana Dharma. 'However, where he stayed was still in his original place,' refers to although he heard the Mahayana Dharma, he still thought it was the Dharma of Bodhisattvas, not what he had learned.

Question:

The teaching of entrusting wealth is the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), the Mahaprajnaparamita Sutra is the beginning of the Mahayana Dharma, before the Mahaprajnaparamita Sutra only the Tripitaka (Three Baskets) teachings were explained, so the Mahaprajnaparamitasastra (Great Perfection of Wisdom Treatise) says: 'The Buddha did not speak in the Tripitaka teachings'

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薩行」。若爾，前未明大乘，聲聞何由已解耶？

答：

《大品》前亦明已說大乘，舊相傳云佛成道六年說《鴦崛摩羅經》廣明大乘法。又云佛成道六年說《大波若》十萬偈，不來此土。又《仁王經》明《金剛波若》在《大品》前說。此法中善吉已聞《波若》悲喜交集，即是出入無難事，良由已聞大乘，故大機漸動，堪付財耳。若大機猶未發者不堪付財，故說大機已動也。

「爾時長者有疾」下，第八、付財密化譬。因聞《法華》得悟《大品》，故領《大品》付財教也。然《大品》之與《法華》雖同是大乘，但《大品》顯教菩薩、密化二乘，以顯教菩薩故菩薩領解得記成佛，密化二乘二乘未悟，至於《法華》顯教二乘方乃得悟，始知昔日《大品》以去即是教我一乘。所以作此領解者，蓋是自傷之甚也。前說小令我入大而未解者其失猶輕，《大品》之時親付我大法而我不知，蓋是愚之甚也。有人言：波若教中聲聞已得悟道者，蓋是未善《法華》付財譬意故作此說耳。今謂大品教明悟聲聞，法華教辨聲聞悟也。大品教辨悟聲聞者有二種人：一者、本是小乘，聞說《般若》遂得小果；二者、本是大乘人，聞說《波若》證於羅漢，六十菩薩即其事也。法華教明聲聞悟者亦有二人：一者、本聲聞人，悟于《法

【現代漢語翻譯】 現代漢語譯本： 『薩行』。如果這樣，之前沒有闡明大乘，聲聞乘的修行者怎麼能已經理解了大乘的教義呢？

回答：

在《大品般若經》（Mahāprajñāpāramitā Sūtra）之前也已經闡明並宣說了大乘的教義，舊時的說法相傳佛陀成道六年時宣說了《鴦崛摩羅經》（Aṅgulimāla Sūtra），廣泛地闡明了大乘佛法。又說佛陀成道六年時宣說了《般若》（Prajñā）十萬偈，但沒有傳到這個國土。而且《仁王經》（The Humane King Sutra）中說明《金剛般若》（Vajracchedikā Prajñāpāramitā Sūtra）是在《大品般若經》之前宣說的。此法會中，須菩提（Subhūti）已經聽聞了《般若》，悲喜交加，這就是出入無礙的事情，這是因為他已經聽聞了大乘的教義，所以他的根機逐漸成熟，堪以託付家業。如果根機還沒有成熟，就不能託付家業，所以說他的根機已經成熟了。

『爾時長者有疾』以下，是第八個譬喻，即託付家業秘密教化的譬喻。因為聽聞《法華經》（Lotus Sutra）而領悟了《大品般若經》的教義，所以領受《大品般若經》的教義，接受託付家業的教誨。然而，《大品般若經》與《法華經》雖然同屬大乘，但是《大品般若經》是顯教菩薩、秘密教化二乘，因為是顯教菩薩，所以菩薩領悟理解並得到授記成佛，秘密教化的二乘修行者沒有領悟。到了《法華經》，顯教的二乘修行者才得以領悟，開始知道昔日的《大品般若經》以來，就是在教導我一乘的道理。之所以作出這樣的領悟理解，是因為深深地自責。之前說小乘使我進入大乘而我沒有理解，這樣的過失還算輕微，在《大品般若經》的時候，親自將大法託付給我而我卻不知道，這實在是愚蠢至極。有人說：《般若》的教義中，聲聞乘的修行者已經證悟了，這大概是沒有很好地理解《法華經》中託付家業的譬喻的含義，所以才這樣說的。現在我認為，《大品般若經》闡明了聲聞乘的修行者證悟，《法華經》辨明了聲聞乘的修行者的證悟。《大品般若經》辨明證悟的聲聞乘的修行者有兩種人：一種是本來是小乘的修行者，聽聞宣說《般若》后就證得了小乘的果位；另一種是本來是大乘的人，聽聞宣說《般若》后證得了阿羅漢果位，六十位菩薩就是這樣的情況。《法華經》辨明聲聞乘的修行者證悟也有兩種人：一種是本來的聲聞乘修行者，領悟了《法華經》的教義。

【English Translation】 English version: 'Sa Xing'. If so, if the Mahāyāna (Great Vehicle) had not been clarified before, how could the Śrāvakas (Hearers) have already understood it?

Answer:

Before the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), the Mahāyāna had already been clarified and expounded. According to old traditions, it is said that six years after the Buddha's enlightenment, he preached the Aṅgulimāla Sūtra, extensively clarifying the Mahāyāna Dharma. It is also said that six years after the Buddha's enlightenment, he preached the Prajñā (Wisdom) in one hundred thousand verses, but it did not come to this land. Moreover, The Humane King Sutra clarifies that the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) was preached before the Mahāprajñāpāramitā Sūtra. In this Dharma assembly, Subhūti (Good Destiny) had already heard the Prajñā, and was filled with both sorrow and joy. This is the matter of unimpeded entry and exit, because he had already heard the Mahāyāna teachings, so his capacity gradually matured, and he was worthy of being entrusted with the family wealth. If his capacity had not yet matured, he could not be entrusted with the family wealth, so it is said that his capacity had already been activated.

The following, 'At that time, the elder had a disease,' is the eighth parable, the parable of entrusting the family wealth and secretly transforming. Because he heard the Lotus Sutra and understood the teachings of the Mahāprajñāpāramitā Sūtra, he received the teachings of the Mahāprajñāpāramitā Sūtra and accepted the teaching of entrusting the family wealth. However, although the Mahāprajñāpāramitā Sūtra and the Lotus Sutra both belong to the Mahāyāna, the Mahāprajñāpāramitā Sūtra explicitly teaches Bodhisattvas and secretly transforms the Two Vehicles. Because it explicitly teaches Bodhisattvas, the Bodhisattvas understand and receive predictions of Buddhahood, while the secretly transformed Two Vehicle practitioners do not understand. By the time of the Lotus Sutra, the Two Vehicle practitioners of the explicit teaching were able to understand, and began to realize that since the days of the Mahāprajñāpāramitā Sūtra, they had been taught the doctrine of the One Vehicle. The reason for making such an understanding is because of deep self-reproach. Previously, it was said that the Small Vehicle led me into the Great Vehicle, but I did not understand, and such a fault was still slight. At the time of the Mahāprajñāpāramitā Sūtra, the Great Dharma was personally entrusted to me, but I did not know, which was extremely foolish. Some say that in the teachings of Prajñā, the Śrāvakas have already attained enlightenment, but this is probably because they have not well understood the meaning of the parable of entrusting the family wealth in the Lotus Sutra, and that is why they say this. Now I believe that the Mahāprajñāpāramitā Sūtra clarifies the enlightenment of the Śrāvakas, and the Lotus Sutra distinguishes the enlightenment of the Śrāvakas. The Mahāprajñāpāramitā Sūtra distinguishes two types of Śrāvakas who attain enlightenment: one is originally a practitioner of the Small Vehicle, who attains the fruit of the Small Vehicle after hearing the Prajñā; the other is originally a practitioner of the Great Vehicle, who attains the Arhat fruit after hearing the Prajñā, and the sixty Bodhisattvas are such cases. The Lotus Sutra distinguishes two types of Śrāvakas who attain enlightenment: one is the original Śrāvaka practitioner, who understands the teachings of the Lotus Sutra.

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華》併成菩薩；二者、菩薩之人，聞《法華經》疑網皆除，住不退轉。

就文為二：初、命；二、受命。命中為二：一、命之緣由；二、正命。「自知有疾」者，有人言：如來一化，前說小乘、后說大乘，從《波若》以前說小乘教，終《波若》以後竟於雙林說大乘教，然化功訖喻于命終，今廢少化譬同有疾。若聞大教則知雙林稍近譬之將終，故云「將死不久」。有人言：三乘化功為命，今將說《法華》，三乘化功應斷，斷故稱死。《大品》去《法華》已短，故言將死不久。今謂說《大品》時去涅槃小近，名為有疾將死不久，說《法華》去涅槃轉近，如臨欲終時。正入滅度如死時也，不須余釋。「語窮子言」下，第二、正命。又有二：初、付財；次、密化。如《大品》之初告身子，轉教之始命善吉也。「我今多有金銀」者，如《大品》勸學中舉因果德行八十餘科，故言多有也。其中德行能續慧命者如倉，能養法身者如庫，內德圓滿如盈，化功外流如溢。「其中多少所應取與」者，廣說為多，略說為少，受法者為取，授法為與。《注經》云「應根利鈍為多少，隨機抑揚為取與也」。「汝悉知之」者，令其知上略廣受授之事也。「我心如是當體此意」者，上是付財，今是密化，使善吉領佛心也。「所以者何？我今與汝

【現代漢語翻譯】 現代漢語譯本：二者，菩薩之人，聽聞《法華經》（Saddharma-puṇḍarīka-sūtra，妙法蓮華經）后，疑慮和迷惑全部消除，安住于不退轉的境界。

就文義而言，分為兩個部分：首先是『命』（指如來的教命），其次是『受命』（指菩薩接受教命）。『命』又分為兩個方面：一是『命』的緣由，二是正式的『命』。『自知有疾』，有人說：如來一生的教化，先說小乘，后說大乘，從《般若經》（Prajñāpāramitā-sūtra）之前說小乘教義，到《般若經》之後，直至雙林（Śāla grove，佛陀涅槃之地）說法大乘教義，這樣教化的功用結束，可以比喻為壽命終結，現在廢止小乘教化，好比有了疾病。如果聽聞大乘教義，就知道雙林越來越近，好比將要終結，所以說『將死不久』。有人說：三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的教化功用就是壽命，現在將要說《法華經》，三乘的教化功用應該斷絕，斷絕了所以稱為死亡。《大品般若經》（Mahāprajñāpāramitā-sūtra）距離《法華經》已經很短，所以說將死不久。我現在認為，說《大品般若經》的時候，距離涅槃（Nirvāṇa）稍微近一些，稱為有疾病將要死亡不久，說《法華經》距離涅槃更近，好像臨近要終結的時候。正式進入滅度（Nirvāṇa），就像死亡的時候一樣，不需要其他的解釋。『語窮子言』以下，是第二部分，正式的『命』。又有兩個方面：首先是付託財物，其次是秘密教化。如同《大品般若經》的開始告訴舍利弗（Śāriputra），轉教的開始命令善吉（Sughoṣa）一樣。『我今多有金銀』，如同《大品般若經》勸學中列舉因果德行八十餘種，所以說有很多。其中的德行能夠延續慧命的，就像倉庫，能夠滋養法身的，就像庫藏，內在的德行圓滿，好像盈滿，教化的功用向外流溢，好像外溢。『其中多少所應取與』，廣泛地說是多，簡略地說是少，接受佛法的人是『取』，傳授佛法是『與』。《注經》說『應該根據根器的利鈍來決定多少，隨機應變地抑揚頓挫，就是取與』。『汝悉知之』，是讓善吉知道上面所說的略說和廣說、接受和傳授的事情。『我心如是當體此意』，上面是付託財物，現在是秘密教化，使善吉領會佛的心意。『所以者何？我今與汝』

【English Translation】 English version: Secondly, those Bodhisattvas who hear the Saddharma-puṇḍarīka-sūtra (Lotus Sutra) will have all their doubts and confusions removed and will dwell in the state of non-retrogression.

Regarding the text, it is divided into two parts: first, the 『command』 (referring to the Tathāgata's command); second, the 『acceptance of the command』 (referring to the Bodhisattva's acceptance of the command). The 『command』 is further divided into two aspects: one is the reason for the 『command,』 and the other is the formal 『command.』 『Knowing that he is ill,』 some say: The Tathāgata's teaching throughout his life first taught the Small Vehicle (Hīnayāna), then the Great Vehicle (Mahāyāna). Before the Prajñāpāramitā-sūtra (Perfection of Wisdom Sutra), he taught the Small Vehicle doctrines; after the Prajñāpāramitā-sūtra, until the Śāla grove (Śāla grove, the place of Buddha's Parinirvana), he taught the Great Vehicle doctrines. Thus, the function of his teaching ends, which can be compared to the end of life. Now, abandoning the Small Vehicle teaching is like having an illness. If one hears the Great Vehicle doctrines, one knows that the Śāla grove is getting closer, like approaching the end, so it is said, 『Will die soon.』 Some say: The function of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is like life. Now, as the Saddharma-puṇḍarīka-sūtra is about to be taught, the function of the Three Vehicles should be cut off; because it is cut off, it is called death. The Mahāprajñāpāramitā-sūtra is already very close to the Saddharma-puṇḍarīka-sūtra, so it is said, 『Will die soon.』 I now believe that when the Mahāprajñāpāramitā-sūtra is taught, it is slightly closer to Nirvāṇa, which is called having an illness and will die soon. Teaching the Saddharma-puṇḍarīka-sūtra is even closer to Nirvāṇa, like approaching the time of ending. Formally entering Nirvāṇa is like the time of death, and no other explanation is needed. 『Speaking to the poor son』 below is the second part, the formal 『command.』 There are also two aspects: first, entrusting wealth; second, secret transformation. Just like the beginning of the Mahāprajñāpāramitā-sūtra telling Śāriputra, the beginning of turning the teaching is commanding Sughoṣa. 『I now have much gold and silver,』 like the Mahāprajñāpāramitā-sūtra listing more than eighty kinds of causes, effects, virtues, and practices in the exhortation to learning, so it is said that there is much. Among them, the virtues that can continue the wisdom-life are like warehouses, and those that can nourish the Dharma-body are like treasuries. The inner virtues are complete, like being full, and the function of teaching flows outward, like overflowing. 『Among them, how much should be taken and given,』 broadly speaking, it is much; briefly speaking, it is little. The person who receives the Dharma is 『taking,』 and the person who transmits the Dharma is 『giving.』 The Commentary on the Sutra says, 『It should be determined how much according to the sharpness or dullness of the roots, and the ups and downs should be adjusted according to the situation, which is taking and giving.』 『You know all of this,』 is to let Sughoṣa know the above-mentioned matters of brief and broad speaking, receiving and transmitting. 『My heart is like this, you should embody this intention,』 above is entrusting wealth, now is secret transformation, making Sughoṣa understand the Buddha's intention. 『Why is that? I am now giving you』

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便為不異」者，釋上當體此意也。就昔而言，明善吉承佛力說，即是佛說，故云不異。據密教聲聞者，佛為法王應自化菩薩，而今令小乘弘大道化菩薩者，將明小乘之人終與佛不異，意在於此，故云當體此意。又菩薩化他、二乘自行，今令自行之人而化他，即密示二乘是菩薩也。又令小乘人而說大法，密令小乘人學大法也。依《智度論》釋者，命聲聞說，凡有二義：一者、顯示教中明菩薩煩惱未清凈，人不信受，故不命菩薩；聲聞煩惱清凈，人則信受，故命聲聞。二者、佛與菩薩其德尊高，眾有疑問不能自盡，故佛與菩薩不說大法，命于聲聞則有下接之義，所以命說也。

問：

龍樹何故不依《法華》意釋命說耶？

答：

夫前教未得開后教，后教必得開前，龍樹但當教明義，故作此說。又實有斯義，所以作此釋之。后教開前者，命小人而說大法有二種義：一者、得密教小人，二者、得顯教菩薩。若命菩薩而說大法，則唯得顯教菩薩，不得密教二乘也。

「宜加用心無令漏失」者，用心謂順法隨機，無令漏失謂勿違理差機。密表大法將為已任，故有此誡也。

「爾時窮子」下，第二、受命而說。就文為二：一者、領佛語；二者、不識佛意，謂不領密化。「領知眾物」者，〈序品

【現代漢語翻譯】 現代漢語譯本： 『便為不異』，這是解釋上面所說的『當體』的含義。從過去的情況來說，說明善吉（Subhuti）是憑藉佛的力量來說法，也就是佛在說法，所以說『不異』。從密教的角度來看，佛本應教化菩薩，現在卻讓聲聞（Śrāvaka）去弘揚大道、教化菩薩，這說明聲聞最終與佛沒有區別，意義就在於此，所以說『當體此意』。另外，菩薩教化他人，二乘（Śrāvaka and Pratyekabuddha）只顧自己修行，現在讓只顧自己修行的人去教化他人，這暗示二乘就是菩薩。還有，讓小乘人去宣說大法，這是暗中讓小乘人學習大法。如果按照《智度論》（Mahāprajñāpāramitopadeśa）來解釋，讓聲聞說法，通常有兩種含義：一是，顯示教義中說明菩薩的煩惱還沒有完全清凈，人們不相信接受，所以不讓菩薩說法；聲聞的煩惱清凈，人們就相信接受，所以讓聲聞說法。二是，佛和菩薩的德行尊貴高尚，大眾有疑問不能完全表達，所以佛和菩薩不說大法，讓聲聞來說，就有向下接引的意義，所以讓聲聞說法。

問： 龍樹（Nāgārjuna）為什麼不按照《法華經》（Lotus Sūtra）的意義來解釋讓聲聞說法呢？

答： 之前的教義沒有開顯之後的教義，之後的教義必定會開顯之前的教義，龍樹只是按照當時的教義來闡明意義，所以這樣說。而且確實有這樣的含義，所以這樣解釋。之後的教義開顯之前的教義，讓小乘人去宣說大法有兩種含義：一是，得到密教的小乘人，二是，得到顯教的菩薩。如果讓菩薩去宣說大法，那麼只能得到顯教的菩薩，得不到密教的二乘。

『宜加用心無令漏失』，用心是指順應佛法，隨機應變，無令漏失是指不要違背道理，錯過時機。這暗中表明大法將要成為自己的責任，所以有這樣的告誡。

『爾時窮子』以下，第二部分是接受命令並開始說法。從文義上分為兩部分：一是，領會佛的語言；二是，不理解佛的用意，也就是不理解秘密教化。『領知眾物』，〈序品〉（Introduction）

【English Translation】 English version: 『Then it would be no different,』 this explains the meaning of 『as it is』 mentioned above. From the perspective of the past, it clarifies that Subhuti (善吉) speaking is due to the power of the Buddha, which is the same as the Buddha speaking, hence 『no different.』 From the perspective of Esoteric Buddhism, the Buddha should be transforming Bodhisattvas, but now he is having Śrāvakas (聲聞) promote the Great Way and transform Bodhisattvas, indicating that Śrāvakas will eventually be no different from the Buddha, and the meaning lies in this, hence 『as it is.』 Furthermore, Bodhisattvas transform others, while the Two Vehicles (二乘, Śrāvaka and Pratyekabuddha) only cultivate themselves. Now, having those who only cultivate themselves transform others implies that the Two Vehicles are Bodhisattvas. Also, having Śrāvakas preach the Great Dharma secretly instructs Śrāvakas to learn the Great Dharma. According to the explanation in the Mahāprajñāpāramitopadeśa (《智度論》), having Śrāvakas speak usually has two meanings: First, it shows that the teachings clarify that Bodhisattvas' afflictions are not yet completely purified, so people do not believe and accept them, hence Bodhisattvas are not instructed to speak; Śrāvakas' afflictions are purified, so people believe and accept them, hence Śrāvakas are instructed to speak. Second, the Buddha and Bodhisattvas have noble and high virtues, and the assembly has doubts that cannot be fully expressed, so the Buddha and Bodhisattvas do not speak the Great Dharma, but having Śrāvakas speak has the meaning of reaching down to guide, so they are instructed to speak.

Question: Why doesn't Nāgārjuna (龍樹) explain the instruction to speak according to the meaning of the Lotus Sūtra (《法華經》)?

Answer: The previous teachings did not reveal the later teachings, but the later teachings will surely reveal the previous teachings. Nāgārjuna only clarified the meaning according to the teachings at that time, so he made this explanation. Moreover, there is indeed such a meaning, so he made this explanation. The later teachings reveal the previous teachings, and having those of the Lesser Vehicle preach the Great Dharma has two meanings: First, those of the Lesser Vehicle who attain Esoteric Buddhism; second, Bodhisattvas who attain Exoteric Buddhism. If Bodhisattvas are instructed to preach the Great Dharma, then only Bodhisattvas of Exoteric Buddhism can be attained, not the Two Vehicles of Esoteric Buddhism.

『Should apply the mind carefully, not letting anything be missed,』 applying the mind means according with the Dharma and adapting to the occasion, not letting anything be missed means not violating the principle and missing the opportunity. This secretly indicates that the Great Dharma will become one's own responsibility, so there is this admonition.

『At that time, the poor son』 below, the second part is receiving the command and beginning to speak. In terms of the text, it is divided into two parts: First, understanding the Buddha's words; second, not understanding the Buddha's intention, which is not understanding the secret transformation. 『Understanding all things,』 Introduction (序品)

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〉初身子白佛，〈三假品〉始善吉受命。所以受命者，佛不妄敕，宜從命而說。「而無希取一餐之意」者，佛言勸菩薩而意在聲聞，今但領其言未知是己物，故不體此意。「然其所止故在本處，下劣之心亦未能捨」者，上明不取于大，此辨未舍于小也。

問：《大品》付財定在《法華》前不？

答：

初分經在《法華》前。何以知然？《智度論》云「十二年未制戒已說《波若》」，又《仁王經》云「佛成道二十九年說《摩訶波若》」，而此經云「四十餘年方說《法華》」，故知《大品》初分在於《法華》前也。龍樹釋〈畢定品〉云：「須菩提聞《波若》中明菩薩有退，又聞《法華經》說一切皆作佛，以二經相違，故取決於佛，所以問云：『是菩薩為畢定為不畢定？』佛答云：『是菩薩畢定。』則以《法華》為實說。」若爾，則《大品》後分在《法華》之後，故龍樹云：「是《波若》非一坐一時說也」。

「復逕少時」下，第九、陶練小心譬。所以須此譬者，二乘聞《大品》既不悟，何因緣故至《法華》便解耶？故須明《大品》已后諸方等經陶練其心，令稍鄙小心漸欣大道，至於《法華》方得取悟也。

問：

此品始終明幾教耶？

答：

凡有五雙十教：一、頓漸一

【現代漢語翻譯】 現代漢語譯本：最初，身子白（Śarīra，舍利）向佛稟告，〈三假品〉（Trīṇi Mithyātva，三種虛假品）中，善吉（Subhūti，須菩提）接受了佛的命令。之所以接受命令，是因為佛不會隨意發號施令，應該聽從命令而宣說。『而無希取一餐之意』，佛勸勉菩薩，但意圖在於聲聞（Śrāvaka，弟子），現在只是領會了佛的言語，還不知道是自己的東西，所以不能體會佛的這個用意。『然其所止故在本處，下劣之心亦未能捨』，上面說明不追求大的，這裡辨析還沒有捨棄小的。 問：《大品般若經》（Mahāprajñāpāramitā Sūtra，大品般若經）中關於佈施財物的決定，是在《法華經》（Lotus Sūtra，妙法蓮華經）之前嗎？ 答： 《大品般若經》的初分在《法華經》之前。為什麼知道是這樣呢？《智度論》（Mahāprajñāpāramitopadeśa，大智度論）中說：『十二年未制定戒律就已經說了《般若經》』，而且《仁王經》（Renwang Jing，仁王護國般若波羅蜜多經）中說：『佛成道二十九年說了《摩訶般若經》（Mahāprajñā，摩訶般若）』，而這部經中說：『四十多年才說《法華經》』，所以知道《大品般若經》的初分在《法華經》之前。龍樹（Nāgārjuna，龍樹）解釋〈畢定品〉（Avinivartanīya，不退轉品）時說：『須菩提（Subhūti，須菩提）聽到《般若經》中說明菩薩（Bodhisattva，菩薩）有退轉，又聽到《法華經》說一切眾生皆可成佛，因為兩部經相互矛盾，所以向佛請教，因此問：『這些菩薩是必定成佛還是不必定成佛？』佛回答說：『這些菩薩必定成佛。』這是以《法華經》為真實之說。』如果這樣，那麼《大品般若經》的後分在《法華經》之後，所以龍樹說：『這部《般若經》不是一次一處所說的』。 『復逕少時』之後，是第九、陶練小心譬。為什麼需要這個比喻呢？二乘（Śrāvaka，聲聞和Pratyekabuddha，緣覺）聽了《大品般若經》既然沒有領悟，因為什麼緣故到了《法華經》就能理解了呢？所以需要說明《大品般若經》之後，各種方等經（Vaipulya Sūtra，方廣經）陶冶鍛鍊他們的心，使他們稍微鄙視小心，逐漸欣慕大道，到了《法華經》才能取得領悟。 問： 這一品始終說明了哪幾種教法呢？ 答： 總共有五雙十教：一、頓漸一

【English Translation】 English version: Initially, Śarīra (舍利, Relic) reported to the Buddha, in the 〈Trīṇi Mithyātva〉 (三假品, Three Falsehoods Chapter), Subhūti (善吉, Good Auspiciousness) received the Buddha's command. The reason for accepting the command is that the Buddha does not issue commands arbitrarily, and one should obey the command and proclaim it. 'And without the intention of hoping for a single meal,' the Buddha encourages Bodhisattvas (菩薩, Enlightenment Beings), but the intention is directed towards Śrāvakas (聲聞, Hearers). Now, they only understand the Buddha's words and do not yet know that they are their own, so they cannot comprehend the Buddha's intention. 'However, their dwelling place remains in the same location, and they have not yet abandoned their inferior minds,' the above explains not pursuing the great, and this clarifies not yet abandoning the small. Question: Does the determination regarding the giving of wealth in the Mahāprajñāpāramitā Sūtra (大品般若經, Great Perfection of Wisdom Sutra) come before the Lotus Sūtra (法華經, Lotus Sutra)? Answer: The initial division of the Mahāprajñāpāramitā Sūtra is before the Lotus Sūtra. How do we know this? The Mahāprajñāpāramitopadeśa (智度論, Treatise on the Great Perfection of Wisdom) says, 'For twelve years, precepts were not established, and the Prajñā (般若, Wisdom) had already been spoken.' Also, the Renwang Jing (仁王經, Humane Kings Sutra) says, 'In the twenty-ninth year after the Buddha's enlightenment, the Mahāprajñā (摩訶般若, Great Wisdom) was spoken,' while this sutra says, 'The Lotus Sūtra was spoken only after more than forty years.' Therefore, we know that the initial division of the Mahāprajñāpāramitā Sūtra is before the Lotus Sūtra. Nāgārjuna (龍樹, Dragon Tree) explains the 〈Avinivartanīya〉 (畢定品, Non-Regression Chapter) by saying, 'Subhūti (須菩提, Good Existence) heard in the Prajñā (般若, Wisdom) that Bodhisattvas (菩薩, Enlightenment Beings) can regress, and also heard in the Lotus Sūtra that all beings can become Buddhas. Because the two sutras contradict each other, he consulted the Buddha, asking, 'Are these Bodhisattvas certain to become Buddhas or not certain to become Buddhas?' The Buddha answered, 'These Bodhisattvas are certain to become Buddhas.' This takes the Lotus Sūtra as the true teaching.' If so, then the later division of the Mahāprajñāpāramitā Sūtra is after the Lotus Sūtra. Therefore, Nāgārjuna says, 'This Prajñā (般若, Wisdom) was not spoken in one sitting at one time.' After 'After a short time,' is the ninth, the analogy of refining the small mind. Why is this analogy needed? Since the Two Vehicles (Śrāvaka, 聲聞, Hearers and Pratyekabuddha, 緣覺, Solitary Realizers) did not understand the Mahāprajñāpāramitā Sūtra, why would they understand the Lotus Sūtra? Therefore, it is necessary to explain that after the Mahāprajñāpāramitā Sūtra, various Vaipulya Sūtras (方等經, Expansive Sutras) refine their minds, causing them to gradually despise the small mind and gradually admire the great path, so that they can attain understanding in the Lotus Sūtra. Question: How many teachings are explained from beginning to end in this chapter? Answer: There are a total of five pairs, ten teachings: one, sudden and gradual, one

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雙，初化子不得謂華嚴頓教也，從冷水灑面譬說人天乘，至法華教謂漸說大乘，則頓漸一雙也。頓教化直往菩薩，漸教通化二種菩薩。此中所明正化回小入大之人，就漸教中人天乘為世間教。從雇子除糞竟法華為出世教，即世出世一雙也。就出世教中雇子除糞喻謂小乘教，付財譬謂大乘教，謂大小一雙也。大乘教中付財命說陶練小心此二密教聲聞，法華已去顯教聲聞，謂顯密一雙也。就密教中付財命說令小乘人說于大法以化小人名為自教，陶練小心明大人說于大法以化小人名為他教，自他一雙也。則此自他兩教名為密教，委囑家業謂顯教也。此五雙十教非但領釋迦一化，總攝十方諸佛法門。

問：

初化窮子不得，以幾種教門即柔伏其心后得入法華耶？

答：

初華嚴教門此教直往菩薩令入佛乘，從《華嚴》以後依此品始終之意凡有四教，調伏回小入大之人，方得入于佛慧。言四教者：一、冷水灑面即人天教，令其離三塗之惡。次、雇子除糞譬說二乘教，令離凡夫煩惱。三者、付財密化譬及陶練小心譬，此之二譬化彼二乘，同令離二乘煩惱。所以但舉此二譬者，以大法化小凡有二門：一者、令小人說大以化小人，則付財教名為自教。二者、令大士說大而化小人，謂《大品》以後諸方等經名為

他教。一切大乘中唯此二事，故用斯二調其小心，然後得悟一乘也。

問：

此四教調伏小心得悟一乘者，此之四教悉是入一乘之方便，若爾，四教應俱是方便說教耶？

答：

不然。前之二教是方便教，故籍方便教悟入一乘，則以方便教為一乘方便也。后之二教並是大乘即是真實教，但籍真實教悟入一乘，故以真實教為入《法華》之方便也。

「父知子心漸以通泰」，第十、委囑家業譬。就文為三：一、父知子大志譬，二、正委付家業譬，三、領解歡喜譬。初有二句：第一句，明大機動也。「自鄙先心」，第二句，明小執移。異上付財中有二：一、不取大；二、不捨小也。

「臨欲終時而命其子」下，第二、正說法華。就文為四：一、辨時節；二、明召集眾證明；三、結會父子；四、委囑家業。「臨欲終時」者，第一、付財時節也。舊云：如來三十成道、八十滅度，其間五十年說法，此經鄰次涅槃，故〈壽量品〉云「于伽耶成道至今四十餘年」。諸師並云四十九年說《法華》。今明若說《法華》必是四十九年，則佛非十九出家、三十成道。何以知之？若十九出家、三十成道者，則出家以後經十二年。而經及《釋論》云「逾城之夜生羅云」，若爾，何故知十二年耶？又經皆言六

【現代漢語翻譯】 現代漢語譯本：他這樣教導。一切大乘佛法中只有這兩件事（指方便教和真實教），所以用這兩種教法來調伏那些心量狹小的人，然後才能領悟到唯一佛乘的道理。

問：

這四種教法調伏小心而悟入一乘，那麼這四種教法都是進入一乘的方便，如果這樣，這四教都應該是方便說教嗎？

答：

不是這樣的。前面的兩種教法（指藏教和通教）是方便教，所以憑藉方便教悟入一乘，那麼就以方便教作為進入一乘的方便。後面的兩種教法（指別教和圓教）本身就是大乘，是真實教，只是憑藉真實教悟入一乘，所以以真實教作為進入《法華經》（《妙法蓮華經》的簡稱）的方便。

『父親知道兒子心意逐漸通達』，這是第十個譬喻，委囑家業的譬喻。從文義上分為三部分：一、父親知道兒子有遠大志向的譬喻，二、正式委付家業的譬喻，三、領悟理解而歡喜的譬喻。第一部分有兩句：第一句，說明遠大的根機發動了。『自鄙先心』，第二句，說明狹小的執著消除了。與前面交付財物的情形有兩點不同：一、不求取大的（指不求取大乘），二、不捨棄小的（指不捨棄小乘）。

『臨近將要去世的時候而命令他的兒子』以下，是第二部分，正式宣說《法華經》。從文義上分為四部分：一、辨明時節，二、說明召集大眾來證明，三、總結會合父子關係，四、委囑家業。『臨近將要去世的時候』，這是第一點，交付財物的時間。舊說：如來三十歲成道，八十歲涅槃，這中間五十年說法，這部經鄰近涅槃，所以〈壽量品〉中說『在伽耶成道至今四十多年』。各位法師都說是四十九年說《法華經》。現在說明如果說《法華經》一定是四十九年，那麼佛就不是十九歲出家、三十歲成道了。為什麼知道是這樣呢？如果十九歲出家、三十歲成道，那麼出家以後經過十二年。而經文以及《釋論》中說『逾城之夜生羅睺羅（釋迦牟尼佛的兒子）』，如果這樣，怎麼知道是十二年呢？又經文中都說六

【English Translation】 English version: He teaches. In all of Mahayana, there are only these two things (referring to expedient teachings and true teachings), so these two teachings are used to tame those with small minds, and then they can realize the doctrine of the One Vehicle.

Question:

These four teachings tame small minds and lead to the realization of the One Vehicle. Then these four teachings are all expedients to enter the One Vehicle. If so, should these four teachings all be expedient teachings?

Answer:

It is not so. The first two teachings (referring to the Tripitaka teaching and the Common teaching) are expedient teachings, so relying on expedient teachings to realize the One Vehicle, then the expedient teachings are used as expedients to enter the One Vehicle. The latter two teachings (referring to the Distinct teaching and the Perfect teaching) are themselves Mahayana, which are true teachings, but relying on true teachings to realize the One Vehicle, so the true teachings are used as expedients to enter the Lotus Sutra (short for The Wonderful Dharma Lotus Flower Sutra).

'The father knew that his son's mind was gradually becoming clear,' this is the tenth parable, the parable of entrusting the family business. From the meaning of the text, it is divided into three parts: one, the parable of the father knowing that his son has great aspirations; two, the parable of formally entrusting the family business; three, the parable of understanding and rejoicing. The first part has two sentences: the first sentence explains that the great potential is activated. 'Despising his former mind,' the second sentence explains that the small attachment is eliminated. There are two differences from the previous situation of handing over property: one, not seeking the great (referring to not seeking Mahayana); two, not abandoning the small (referring to not abandoning Hinayana).

'When he was about to die, he ordered his son' below, is the second part, formally expounding the Lotus Sutra. From the meaning of the text, it is divided into four parts: one, distinguishing the time; two, explaining the summoning of the assembly to testify; three, summarizing and uniting the father-son relationship; four, entrusting the family business. 'When he was about to die,' this is the first point, the time of handing over property. The old saying is: the Tathagata attained enlightenment at the age of thirty and entered Nirvana at the age of eighty, and in the fifty years in between, he preached the Dharma. This sutra is close to Nirvana, so the chapter says 'It has been more than forty years since I attained enlightenment at Gaya'. All the Dharma masters say that the Lotus Sutra was preached in the forty-ninth year. Now it is explained that if the Lotus Sutra was preached, it must have been in the forty-ninth year, then the Buddha did not leave home at the age of nineteen and attain enlightenment at the age of thirty. How do we know this? If he left home at the age of nineteen and attained enlightenment at the age of thirty, then twelve years passed after he left home. And the sutra and the Shastra say 'Rahula (son of Shakyamuni Buddha) was born on the night of leaving the city', if so, how do we know it was twelve years? Also, the sutras all say six

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年苦行，若十二年者，其間復何所為耶？以此推之，非十九出家而三十年成道。若必十九出家者，即二十五年成道，〈壽量品〉應云五十餘年，不應言四十餘年也。今依《釋論》引經云「我年二十九出家」，若爾即三十五年成道，而〈壽量品〉云四十餘年，即會其文也。若言經教不同適緣而見者，斯則時節不定也。既鄰次涅槃，如臨終義也。

「而命其子」下，第二、召集證明，即序品中列眾事也。集二乘眾如命其子，此經初分正為聲聞，故云「為諸聲聞說大乘經名妙法蓮華教菩薩法」，所以云而命其子也。又「從三昧起告舍利弗」，即是而命其子。「並會親族」者，謂佛同行之人為親族也。「國王」者，多寶分身也；「大臣」者，諸菩薩眾也；「剎利」者，諸天等幽眾也；「居士」者，人王等顯眾也。不列聲聞眾者，而命其子即聲聞眾也。

「即自宣言」下，第三、會於父子正說《法華》也。文有三句：一、明初為父子時，二、辨中途相失時，三、明父得於子時。此略舉十譬始終三事也。「此是我子」者，明聲聞人本是佛子也。「我之所生」者，昔日為說大乘教，生其大乘之解，即以後句釋上是子之言也。「于某城中」下，第二、明中途相失時。跉跰(跉零音跰破寧)，行不正貌也。「五十餘年」者，

【現代漢語翻譯】 現代漢語譯本：如果佛陀進行了十二年的苦行，那麼這期間又做了什麼呢？由此推斷，並非十九歲出家，三十歲成道。如果一定是十九歲出家，那就是二十五年成道，那麼在《壽量品》中應該說五十多年，不應該說四十多年。現在根據《釋論》引用的經文說『我二十九歲出家』，如果是這樣，那就是三十五年成道，這樣就與《壽量品》中說四十多年的說法相符了。如果說經教不同，是適應不同根器而說的，那麼時間就沒有定數了。既然鄰近涅槃，就像臨終的意義一樣。

『而命其子』以下，是第二部分，召集證明，也就是序品中列舉大眾的事情。聚集二乘眾就像命令自己的兒子一樣，這部經最初是專門為聲聞乘說的，所以說『為諸聲聞說大乘經名妙法蓮華教菩薩法』，所以說是命令自己的兒子。又『從三昧起告舍利弗（Śāriputra）』，就是命令他的兒子。『並會親族』，指的是與佛陀同行的人是親族。『國王』，指的是多寶（Prabhūtaratna）佛的分身；『大臣』，指的是諸位菩薩眾；『剎利（Kṣatriya）』，指的是諸天等隱秘的大眾；『居士』，指的是人王等顯現的大眾。沒有列出聲聞眾，是因為命令他的兒子就是聲聞眾。

『即自宣言』以下，是第三部分，父子相會，正式宣說《法華經（Saddharma Puṇḍarīka Sūtra）》。文中有三句：一、說明最初是父子的時候，二、辨別中途相失的時候，三、說明父親得到兒子的時候。這裡簡略地舉了十個比喻的始終三件事。『此是我子』，說明聲聞人本來就是佛子。『我之所生』，過去為他們宣說大乘教，生起他們對大乘的理解，也就是用後面的話來解釋上面『是子』這句話的含義。『于某城中』以下，是第二部分，說明中途相失的時候。跉跰（líng pián），是行為不正的樣子。『五十餘年』，

【English Translation】 English version: If the Buddha practiced asceticism for twelve years, what did he do during that time? Based on this, it is not the case that he left home at nineteen and attained enlightenment at thirty. If he definitely left home at nineteen, then he would have attained enlightenment at twenty-five, and the 『Lifespan of the Tathāgata』 chapter should say more than fifty years, not more than forty years. Now, according to the scripture quoted in the Śāstra, it says, 『I left home at twenty-nine,』 if that is the case, then he attained enlightenment at thirty-five, which would align with the statement of more than forty years in the 『Lifespan of the Tathāgata』 chapter. If it is said that the teachings of the scriptures differ and are seen according to different capacities, then the timing is not fixed. Since it is close to Nirvana, it is like the meaning of approaching death.

『And commanded his sons』 below, is the second part, summoning proof, which is the matter of listing the assembly in the Introduction chapter. Gathering the Two Vehicle assembly is like commanding his own sons; this scripture was initially specifically for the Śrāvakas (hearers), so it says, 『For all the Śrāvakas, he speaks the Great Vehicle scripture called the Lotus of the Wonderful Dharma, teaching the Dharma of the Bodhisattvas,』 so it is said to command his sons. Also, 『Rising from Samadhi, he told Śāriputra (Śāriputra),』 is commanding his sons. 『And gathering relatives,』 refers to those who walk with the Buddha as relatives. 『King』 refers to the manifested body of Prabhūtaratna (Prabhūtaratna) Buddha; 『Ministers』 refers to the assembly of Bodhisattvas; 『Kṣatriyas (Kṣatriya)』 refers to the hidden assembly of devas (gods) and others; 『Householders』 refers to the manifest assembly of human kings and others. The Śrāvaka assembly is not listed because commanding his sons is the Śrāvaka assembly.

『Then he declared himself』 below, is the third part, the father and son meeting and formally expounding the Saddharma Puṇḍarīka Sūtra (Saddharma Puṇḍarīka Sūtra). There are three sentences in the text: first, explaining when they were initially father and son; second, distinguishing when they were lost in the middle; third, explaining when the father obtained the son. Here, the beginning, middle, and end of the ten parables are briefly mentioned. 『This is my son,』 explains that the Śrāvakas are originally sons of the Buddha. 『Born of me,』 in the past, he expounded the Great Vehicle teaching for them, giving rise to their understanding of the Great Vehicle, which is to use the following words to explain the meaning of the above phrase 『is my son.』 『In a certain city』 below, is the second part, explaining when they were lost in the middle. Líng pián (líng pián) is the appearance of improper conduct. 『More than fifty years,』

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流浪五道及修羅也。「其本字某」者，昔受化時之稱名謂也。「我名某甲」者，能化之時名字也。「昔在本城懷憂推覓」者，第三、明得子時也。初句舉不得昔大乘理法，稱為本城，猶是故鄉耳。推覓大機猶未熟也。「忽於是間會遇得子」，正明得子。「此實我子我實其父」者，

問：

上已云此是我子我之所生，今何故復說耶？

答：聲聞本非佛種，今忽言是子則似如權引，故重有此實之言也。又前明初為父子時，今欲付子之財，故重言實是我子。

「今我所有」下，第四、正委家業，即領上授身子記之言也。道合機熟父子義定，法財大業並皆是付之，余緣眾生一解一惑留托繼人，故言前所出內是子所知也。又前所出內正指《大品》時，爾時雖復出內猶未知是己物，今乃知之，故云是子所知也。

「是時窮子」下，第三、領解歡喜也。

「大富長者」下，第三、合譬。但合五譬：一、合初為父子譬；二、閤中途相失譬；三、合誘引還家譬；四、合付財密化譬；五、合委囑家業譬。所以但合五者，初為父子是結緣之始故須合之；背化流浪生死，蓋是中途相失時亦須合也；后之三譬是釋迦一期出世大小顯密始終教門亦須合之。余譬說已顯不待合也。

「世尊！大富長者」，

【現代漢語翻譯】 現代漢語譯本 流浪五道和修羅道也。『其本字某』（以前的名字是什麼）指的是，過去接受教化時的稱謂。『我名某甲』（我的名字是某甲）指的是，能夠教化眾生時的名字。『昔在本城懷憂推覓』（過去在本城憂愁地尋找）指的是，第三個階段，明白兒子身份的時候。第一句說的是沒有得到過去的大乘理法，稱為本城，就像是故鄉一樣。推求尋找大的根機，但還沒有成熟。『忽於是間會遇得子』（忽然在這時遇到了兒子），正是說明得到了兒子。『此實我子我實其父』（這確實是我的兒子，我確實是他的父親）。 問： 上面已經說了這是我的兒子，我所生的，現在為什麼又要再說呢？ 答：聲聞本來不是佛的種子，現在忽然說是兒子，就好像是權宜之計，所以再次強調『此實』（這確實是）。另外，前面說的是最初成為父子的時候，現在想要把家業託付給兒子，所以再次說確實是我的兒子。 『今我所有』（現在我所有的一切）以下，第四個階段，正式委託家業，也就是領會上面所說的授記之言。道與根機成熟，父子的意義確定，法財大業全部都託付給他，其餘的因緣眾生，一解一惑，留下託付給繼承的人，所以說『前所出內是子所知也』（以前所拿出和放入的，兒子都知道）。另外，前面所說的『出內』（拿出和放入）正是指《大品般若經》的時候，那時即使拿出和放入，還不知道是自己的東西，現在才知道，所以說『是子所知也』（兒子都知道）。 『是時窮子』（這時窮子）以下，第三個階段，領悟理解，歡喜快樂。 『大富長者』（大富長者）以下，第三個階段，合譬。但合五個譬喻：一、合最初成為父子的譬喻；二、閤中途相失的譬喻；三、合誘導引回家中的譬喻；四、合託付財產秘密教化的譬喻；五、合委託家業的譬喻。之所以只合五個，是因為最初成為父子是結緣的開始，所以需要合；背離教化，流浪生死，大概是中途相失的時候，也需要合；後面的三個譬喻是釋迦牟尼佛一生出世，大小顯密，始終的教門，也需要合。其餘的譬喻，已經說得很明顯了，不需要再合了。 『世尊！大富長者』（世尊！大富長者）。

【English Translation】 English version The wandering in the five realms and the Asura realm as well. 『其本字某』 (qí běn zì mǒu - What was his original name?) refers to the title used when receiving teachings in the past. 『我名某甲』 (wǒ míng mǒu jiǎ - My name is Mou Jia) refers to the name used when being able to teach and transform others. 『昔在本城懷憂推覓』 (xī zài běn chéng huái yōu tuī mì - In the past, anxiously searching in this city) refers to the third stage, understanding the identity of the son. The first sentence refers to not obtaining the past Mahayana principles, called the original city, just like the hometown. Seeking and searching for the great potential, but it is not yet mature. 『忽於是間會遇得子』 (hū yú shì jiān huì yù dé zǐ - Suddenly encountering the son at this time), precisely explains obtaining the son. 『此實我子我實其父』 (cǐ shí wǒ zǐ wǒ shí qí fù - This is indeed my son, and I am indeed his father). Question: It has already been said above that this is my son, whom I begot. Why is it said again now? Answer: The Shravakas are not originally seeds of Buddhahood. Now, suddenly saying that he is a son seems like an expedient measure, so it is emphasized again with 『此實』 (cǐ shí - this is indeed). Furthermore, the previous explanation was about the initial time of becoming father and son. Now, wanting to entrust the family business to the son, it is said again that he is indeed my son. 『今我所有』 (jīn wǒ suǒ yǒu - All that I have now) below, the fourth stage, formally entrusting the family business, which is understanding the words of prediction mentioned above. The path and potential mature, the meaning of father and son is determined, and the Dharma wealth and great undertakings are all entrusted to him. The remaining conditions for sentient beings, one understanding and one delusion, are left to be entrusted to the successor. Therefore, it is said 『前所出內是子所知也』 (qián suǒ chū nèi shì zǐ suǒ zhī yě - The son knows what was previously taken out and put in). Furthermore, the previously mentioned 『出內』 (chū nèi - taking out and putting in) precisely refers to the time of the Mahaprajnaparamita Sutra. At that time, even if taking out and putting in, it was not yet known to be one's own property. Now it is known, so it is said 『是子所知也』 (shì zǐ suǒ zhī yě - the son knows). 『是時窮子』 (shì shí qióng zǐ - At this time, the poor son) below, the third stage, understanding and comprehending, joyful and happy. 『大富長者』 (dà fù cháng zhě - The great wealthy man) below, the third stage, combining the metaphors. But combining five metaphors: one, combining the metaphor of initially becoming father and son; two, combining the metaphor of losing each other midway; three, combining the metaphor of guiding and leading back home; four, combining the metaphor of entrusting property and secretly teaching; five, combining the metaphor of entrusting the family business. The reason for only combining five is that initially becoming father and son is the beginning of forming a connection, so it needs to be combined; turning away from teachings, wandering in samsara, is probably the time of losing each other midway, so it also needs to be combined; the latter three metaphors are Shakyamuni Buddha's entire lifetime of appearing in the world, the Great and Small, the Exoteric and Esoteric, the beginning and end of the teachings, so they also need to be combined. The remaining metaphors have already been explained clearly, so there is no need to combine them again. 『世尊！大富長者』 (shì zūn! dà fù cháng zhě - World Honored One! The great wealthy man).

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合父義也。「我等皆似佛子」者，合子義也。菩薩為真子，二乘非真故云似也。又過去始學大乘，位行猶淺，故言皆似佛子；若得真無生方是真子。「如來常說我等為子」者，釋上皆似佛子之言；如來常說我等為子，非我自稱也。又佛眼照知我等昔稟大乘而背化入於五道，今復得悟，雖復迷悟輪迴未始非子，故云常說也。

「世尊！我等以三苦故」下，第二、閤中途相失譬。背大乘理已后凡有二事：一、受三界之苦；二、樂著小乘。故《智度論》云「退菩薩有二事：一、貪三界；二、樂小乘」。「以三苦故」者，即貪著三界故受三苦也。所言三苦者，一、苦苦；二、壞苦；三、行苦。有人言：苦受是苦中之苦，故有重苦之名。有人言：心為苦體，緣逼生苦，體具合說故名苦苦。《眾事分毗曇》云「欲界為苦苦，色界為壞苦，無色界為行苦」。欲界雖具三苦，但欲界有苦受故名苦苦；色界無外逼生苦，但有果報壞時苦；無色界非但無外逼生苦，而果報壞時苦亦不顯，但有無常所役故苦。夫有重必有輕，則欲界具三苦，色界具二苦，無色界但一苦。《俱舍論》約三受釋三苦，苦受為苦苦，以苦受生時苦、住時苦，以二時苦故受重苦名，稱為苦苦。樂受為壞苦，以樂受生時不苦、住時不苦，但壞時苦，故名壞苦。舍受

【現代漢語翻譯】 現代漢語譯本： 『合父義也（符合父親的意義）。』『我等皆似佛子（我們都像是佛的兒子）』者，合子義也（符合兒子的意義）。菩薩為真子（菩薩是真正的兒子），二乘非真故云似也（二乘不是真正的兒子，所以說是像）。又過去始學大乘（又過去剛開始學習大乘），位行猶淺（地位和修行還很淺），故言皆似佛子（所以說都像是佛的兒子）；若得真無生方是真子（如果證得真正的無生才是真正的兒子）。『如來常說我等為子（如來常常說我們是他的兒子）』者，釋上皆似佛子之言（解釋上面『都像是佛的兒子』這句話）；如來常說我等為子（如來常常說我們是他的兒子），非我自稱也（不是我們自己說的）。又佛眼照知我等昔稟大乘而背化入於五道（而且佛眼照見我們過去稟承大乘教義卻背離教化而墮入五道），今復得悟（現在又再次覺悟），雖復迷悟輪迴未始非子（即使在迷惑和覺悟中輪迴也始終是佛的兒子），故云常說也（所以說如來常常這樣說）。

『世尊！我等以三苦故（世尊！我們因為三種苦的緣故）』下，第二、閤中途相失譬（第二，符合中途相失的比喻）。背大乘理已后凡有二事（背離大乘道理之後，通常有兩件事）：一、受三界之苦（承受三界的痛苦）；二、樂著小乘（喜歡執著于小乘）。故《智度論》云『退菩薩有二事（所以《智度論》說，退轉的菩薩有兩件事）：一、貪三界（貪戀三界）；二、樂小乘（喜歡小乘）』。『以三苦故（因為三種苦的緣故）』者，即貪著三界故受三苦也（就是因為貪戀三界所以承受三種苦）。所言三苦者（所說的三種苦是）：一、苦苦（苦苦）；二、壞苦（壞苦）；三、行苦（行苦）。有人言：苦受是苦中之苦（有人說：苦受是痛苦中的痛苦），故有重苦之名（所以有重苦的名稱）。有人言：心為苦體（有人說：心是痛苦的本體），緣逼生苦（因緣逼迫產生痛苦），體具合說故名苦苦（本體和合在一起說所以叫做苦苦）。《眾事分毗曇》云『欲界為苦苦，為壞苦，無為行苦』（《眾事分毗曇》說『欲界是苦苦，是壞苦，無是行苦』）。欲界雖具三苦（欲界雖然具備三種苦），但欲界有苦受故名苦苦（但欲界有苦受所以叫做苦苦）；無外逼生苦（沒有外在逼迫產生的痛苦），但有果報壞時苦（但有果報壞滅時的痛苦）；無非但無外逼生苦（無不僅沒有外在逼迫產生的痛苦），而果報壞時苦亦不顯（而且果報壞滅時的痛苦也不明顯），但有無常所役故苦（但有被無常所役使的痛苦）。夫有重必有輕（凡是有重的必定有輕的），則欲界具三苦（那麼欲界具備三種苦），具二苦（具備兩種苦），無但一苦（無只有一種苦）。《俱舍論》約三受釋三苦（《俱舍論》用三種感受來解釋三種苦），苦受為苦苦（苦受是苦苦），以苦受生時苦、住時苦（因為苦受產生時痛苦、持續時也痛苦），以二時苦故受重苦名（因為這兩個時期的痛苦所以承受重苦的名稱），稱為苦苦（稱為苦苦）。樂受為壞苦（樂受是壞苦），以樂受生時不苦、住時不苦（因為樂受產生時不痛苦、持續時也不痛苦），但壞時苦（但壞滅時痛苦），故名壞苦（所以叫做壞苦）。舍受（舍受）

【English Translation】 English version: '『Combining the meaning of the father.』 That 『We are all like Buddha's sons』 combines the meaning of the son. Bodhisattvas are true sons, while the Two Vehicles are not true, hence the term 『like』. Furthermore, in the past, when one initially learns the Mahayana, their position and practice are still shallow, hence the saying 『all are like Buddha's sons』; only when one attains true non-birth are they true sons. 『The Tathagata always says that we are his sons』 explains the statement above, 『all are like Buddha's sons』; the Tathagata always says that we are his sons, not that we claim it ourselves. Moreover, the Buddha's eye knows that we once received the Mahayana teachings but turned away from them and entered the five paths, and now we have awakened again. Even though we are still in the cycle of delusion and enlightenment, we have always been his sons, hence the saying 『always says』.'

'『World Honored One! Because of the three sufferings』 below, secondly, it corresponds to the metaphor of losing each other midway. After turning away from the Mahayana principle, there are generally two things: first, enduring the suffering of the three realms; second, delighting in attachment to the Hinayana. Therefore, the Mahaprajnaparamita Sastra says, 『There are two things that cause a Bodhisattva to regress: first, greed for the three realms; second, delight in the Hinayana.』 『Because of the three sufferings』 means that because of greed for the three realms, one endures the three sufferings. The three sufferings are: first, suffering of suffering (苦苦 k苦 ku); second, suffering of change (壞苦 huai ku); and third, pervasive suffering (行苦 xing ku). Some say that painful feeling is the suffering within suffering, hence the name 『heavy suffering』. Some say that the mind is the substance of suffering, and suffering arises from the pressure of conditions; the substance and conditions are spoken of together, hence the name 『suffering of suffering』. The Sangitisutra Vibhasa says, 『The desire realm is the suffering of suffering, the form realm () is the suffering of change, and the formless realm (無) is pervasive suffering.』 Although the desire realm has all three sufferings, it is called the suffering of suffering because it has painful feeling. The form realm () has no externally forced suffering, but it has the suffering of the destruction of karmic retribution. The formless realm (無) not only has no externally forced suffering, but the suffering of the destruction of karmic retribution is also not obvious, but there is suffering from being controlled by impermanence. Generally, where there is heavy, there must be light, so the desire realm has all three sufferings, the form realm () has two sufferings, and the formless realm (無) has only one suffering. The Abhidharmakosa explains the three sufferings in terms of the three feelings: painful feeling is the suffering of suffering, because painful feeling is painful when it arises and painful when it persists; because of the suffering in these two times, it receives the name 『heavy suffering』, and is called the suffering of suffering. Pleasant feeling is the suffering of change, because pleasant feeling is not painful when it arises and not painful when it persists, but it is painful when it is destroyed, hence the name 『suffering of change』. Neutral feeling (舍受 she shou)

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名行苦，舍受三時苦皆不顯，但有無常所切，故云行苦。「迷惑無知」下，第二、貪著小乘。凡夫時受三苦而不知出，今厭患三苦不求大乘而樂著小乘，所以樂小法者，正由迷惑無知故爾。

「今日世尊」下，合第三誘引還家譬。上有二：一、領二教；次、領二身。今文轉勢合之，但領于教不復領身。就領教為二：初、正領權教；第二、釋疑。上領權教有四，今但合說教及信受。初文合上說教，「我等於中」下，合上信受。「然世尊」下，第二、釋疑。疑雲：既是父子恩情，何因緣故但令除糞不與妙樂？是故釋云：佛知情樂小不受大化，是以不為說大而授小也。就文為二：初、知根情故隱大不說。「寶藏之分」者，即《涅槃經》貧女寶藏也。「以方便力」下，第二、授小。「說如來智慧」者，如來智慧即是一乘，故於一佛乘分別說三也。「一日之價」者，小乘果卑賤微也，如一年傭作一日酬勞。

「我等又因如來智慧」下，第四、合付財密化譬。上有父付及子受，今但合子受，子受之內具合領父言不知父意。「以方便力隨我等說」者，明昔付財之時，佛知其樂小不得顯教大乘，但得以方便力密化之耳。

「今我等方知」下，第五、合委囑家業譬。上文有三：一、知子志大譬；二、委囑家業譬；三、

【現代漢語翻譯】 現代漢語譯本：『名行苦，舍受三時苦皆不顯，但有無常所切，故云行苦。』（『行苦』指在感受中，其他三種苦在不同時段並不明顯，只有無常的變化一直存在，所以稱為行苦。）『迷惑無知』下，第二、貪著小乘。（『小乘』佛教的一個派別，注重個人解脫。）凡夫時受三苦而不知出，今厭患三苦不求大乘而樂著小乘，所以樂小法者，正由迷惑無知故爾。（凡夫在世時受生老病死等苦而不知如何解脫，現在雖然厭惡這些痛苦，卻不尋求『大乘』（佛教的另一個派別，注重普度眾生）的解脫之道，反而喜歡『小乘』的修行方法，這是因為迷惑無知。）

『今日世尊』下，合第三誘引還家譬。（將前面的內容與第三個比喻——誘導兒子回家——結合起來。）上有二：一、領二教；（理解兩種教義）次、領二身。（理解佛的兩種身）今文轉勢合之，但領于教不復領身。（現在將兩者結合起來，只理解教義，不再理解佛的兩種身。）就領教為二：初、正領權教；（正確理解權宜之教）第二、釋疑。（解釋疑惑）上領權教有四，今但合說教及信受。（前面理解權宜之教有四個方面，現在只結合說法和信受。）初文合上說教，『我等於中』下，合上信受。（第一段文字結合前面的說法，『我等於中』之後的內容結合前面的信受。）『然世尊』下，第二、釋疑。（『然而世尊』之後，第二部分是解釋疑惑。）疑雲：既是父子恩情，何因緣故但令除糞不與妙樂？（疑惑是：既然是父子之情，為什麼只讓兒子清除糞便而不給予美好的快樂？）是故釋云：佛知情樂小不受大化，是以不為說大而授小也。（所以解釋說：佛知道眾生喜歡小乘而不接受大乘的教化，因此不為他們說大乘的道理而只傳授小乘的法門。）就文為二：初、知根情故隱大不說。（第一，因爲了解眾生的根性和喜好，所以隱藏大乘的道理而不說。）『寶藏之分』者，即《涅槃經》（佛教經典）貧女寶藏也。（『寶藏之分』指的是《涅槃經》中貧女擁有寶藏的故事。）『以方便力』下，第二、授小。（『以方便力』之後，第二部分是傳授小乘的法門。）『說如來智慧』者，如來智慧即是一乘，故於一佛乘分別說三也。（『說如來智慧』指的是如來的智慧就是一乘，所以在唯一的佛乘中分別說了三乘。）『一日之價』者，小乘果卑賤微也，如一年傭作一日酬勞。（『一日之價』指的是小乘的果位卑微，就像一年做工只得到一天的報酬。）

『我等又因如來智慧』下，第四、合付財密化譬。（將前面的內容與第四個比喻——父親暗中給予兒子財富——結合起來。）上有父付及子受，今但合子受，子受之內具合領父言不知父意。（前面有父親給予和兒子接受，現在只結合兒子接受的部分，兒子接受的部分又包含了理解父親的話卻不理解父親的意圖。）『以方便力隨我等說』者，明昔付財之時，佛知其樂小不得顯教大乘，但得以方便力密化之耳。（『以方便力隨我等說』說明過去給予財富的時候，佛知道眾生喜歡小乘而不能理解顯教的大乘，所以只能用方便的方法暗中教化他們。）

『今我等方知』下，第五、合委囑家業譬。（將前面的內容與第五個比喻——委託家業——結合起來。）上文有三：一、知子志大譬；（知道兒子有遠大志向的比喻）二、委囑家業譬；（委託家業的比喻）三、

【English Translation】 English version: 'It is called the suffering of formation (xing ku), because the suffering of the three times of reception (she shou san shi ku) are not apparent, but only the impermanence (wuchang) constantly cuts through, hence it is called the suffering of formation.' ('Xing ku' refers to the suffering where other three types of suffering are not obvious at different times, only impermanence always exists, hence it is called the suffering of formation.) 'Deluded and ignorant,' secondly, clinging to the Small Vehicle (xiaocheng). (The 'Small Vehicle' is a school of Buddhism that focuses on individual liberation.) Ordinary beings suffer the three sufferings (san ku) without knowing how to escape, now they are weary of the three sufferings but do not seek the Great Vehicle (dacheng) and are happy to cling to the Small Vehicle, so those who enjoy the Small Vehicle are precisely because of delusion and ignorance. (Ordinary beings suffer from birth, old age, sickness, and death without knowing how to liberate themselves. Now, although they are tired of these sufferings, they do not seek the path of liberation of the 'Great Vehicle' (another school of Buddhism that focuses on universal salvation), but instead like the practice methods of the 'Small Vehicle', which is because of delusion and ignorance.)

'Today, the World-Honored One' below, combines the third parable of enticing back home. (Combines the previous content with the third metaphor - enticing the son to return home.) Above there are two: first, understanding the two teachings; (understanding the two doctrines) second, understanding the two bodies. (understanding the two bodies of the Buddha) Now the text changes the momentum to combine them, but only understands the teachings and no longer understands the bodies. (Now combine the two, only understand the teachings, no longer understand the two bodies of the Buddha.) Regarding understanding the teachings, there are two: first, correctly understanding the provisional teachings; (correctly understanding the expedient teachings) second, resolving doubts. (explaining doubts) Above, there are four aspects of understanding the provisional teachings, now only combine the teaching and acceptance. (Previously, there were four aspects of understanding the expedient teachings, now only combine the teaching and acceptance.) The first text combines the above teaching, 'Among us' below, combines the above acceptance. (The first paragraph combines the previous teaching, the content after 'Among us' combines the previous acceptance.) 'However, the World-Honored One' below, secondly, resolving doubts. ('However, the World-Honored One' onwards, the second part is to explain the doubts.) The doubt is: since it is the affection of father and son, why only let him remove dung and not give wonderful joy? (The doubt is: since it is the affection of father and son, why only let the son remove dung and not give wonderful joy?) Therefore, it is explained: the Buddha knows that beings enjoy the small and do not accept the great transformation, so he does not speak of the great but gives the small. (So it is explained: the Buddha knows that beings like the Small Vehicle and do not accept the teachings of the Great Vehicle, so he does not speak of the doctrines of the Great Vehicle but only transmits the Dharma of the Small Vehicle.) The text is divided into two: first, because he knows the roots and feelings, he hides the great and does not speak. (First, because he understands the roots and preferences of beings, he hides the doctrines of the Great Vehicle and does not speak.) 'The share of the treasure' refers to the treasure of the poor woman in the Nirvana Sutra. ('The share of the treasure' refers to the story of the poor woman owning a treasure in the Nirvana Sutra.) 'With expedient power' below, secondly, giving the small. ('With expedient power' onwards, the second part is to transmit the Dharma of the Small Vehicle.) 'Speaking of the wisdom of the Tathagata' means that the wisdom of the Tathagata is the One Vehicle, so the Three Vehicles are spoken separately in the One Buddha Vehicle. ('Speaking of the wisdom of the Tathagata' refers to the Tathagata's wisdom being the One Vehicle, so the Three Vehicles are spoken separately in the only Buddha Vehicle.) 'The price of one day' means that the fruit of the Small Vehicle is humble and insignificant, like one day's reward for one year's work. ('The price of one day' means that the fruit of the Small Vehicle is humble, like getting only one day's pay for a year's work.)

'We also because of the Tathagata's wisdom' below, fourth, combining the parable of secretly giving wealth. (Combines the previous content with the fourth metaphor - the father secretly giving wealth to the son.) Above there is the father giving and the son receiving, now only combine the son receiving, and the son receiving includes understanding the father's words but not understanding the father's intention. (Previously there was the father giving and the son receiving, now only combine the son receiving part, and the son receiving part also includes understanding the father's words but not understanding the father's intention.) 'With expedient power following our speech' clarifies that when the wealth was given in the past, the Buddha knew that they enjoyed the small and could not understand the Great Vehicle of the explicit teaching, but could only secretly transform them with expedient power. ('With expedient power following our speech' explains that when the wealth was given in the past, the Buddha knew that beings liked the Small Vehicle and could not understand the Great Vehicle of the explicit teaching, so he could only secretly teach them with expedient methods.)

'Now we know' below, fifth, combining the parable of entrusting the family business. (Combines the previous content with the fifth metaphor - entrusting the family business.) Above there are three: first, the parable of knowing the son's great ambition; (the metaphor of knowing the son's great ambition) second, the parable of entrusting the family business; (the metaphor of entrusting the family business) third,

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領解歡喜譬。今但合二，謂委囑家業及得家業歡喜也。「方知世尊于佛智慧無所吝惜」者，昔見佛獨以佛慧為菩薩說、不為二乘說，則謂佛於二乘吝惜智慧；今得領悟，始知佛無吝也。「所以者何」下，舉三事釋佛無吝：一者、我昔有大機即為說大，由我昔無大機故佛不為說大，故知佛昔無吝也。「於此經中唯說一乘」下，第二、以佛今為我說一乘，故知佛無吝也。「而昔于菩薩前毀訾聲聞」下，第三、義明昔贊大呵小即是為我說一乘意，但我自不知，謂佛慳耳。「是故我等」下，合第二、領解歡喜譬也。「如佛子所應得者皆以得之」者，佛子所得凡有三事：一、菩提心；二、菩薩行；三、未來得佛道。今具得三事也。

「爾時摩訶迦葉」下，第二、偈頌。

問：

何故長行初明善吉，今辨迦葉說偈？

答：

善吉、迦葉各有一能，善吉有轉教之功，迦葉有持法之用，是以二人前後互出也。

問：

《大品》不明迦葉轉教，今偈中何云佛敕我等說最上道耶？

答：

上已通之。又迦葉善吉異口同音，迦葉說偈即善吉說也。又《智度論》云「《波若》有二種：一、獨為菩薩說；二、三乘共說」。《大品》則是共說，迦葉雖復無言，而猶是善吉類，故得言迦葉說

【現代漢語翻譯】 現代漢語譯本：領會、理解和歡喜的比喻。現在將兩者合在一起，指的是委任家業以及獲得家業的歡喜。「方知世尊于佛智慧無所吝惜」的意思是，過去看到佛陀只為菩薩說佛的智慧，不為聲聞乘和緣覺乘（二乘）說，就認為佛陀對二乘吝惜智慧；現在領悟了，才知道佛陀沒有吝惜。「所以者何」以下，舉出三件事來解釋佛陀沒有吝惜：第一，我過去有大的根機，佛陀就為我說大的法，由於我過去沒有大的根機，所以佛陀不為我說大的法，因此知道佛陀過去沒有吝惜。「於此經中唯說一乘」以下，第二，因為佛陀現在為我說一乘的法，所以知道佛陀沒有吝惜。「而昔于菩薩前毀訾聲聞」以下，第三，意思是說過去讚揚大的、呵斥小的，就是爲了為我說一乘的道理，只是我自己不知道，認為佛陀慳吝罷了。「是故我等」以下，總結第二部分，領會、理解和歡喜的比喻。「如佛子所應得者皆以得之」的意思是，佛子應該得到的共有三件事：一、菩提心（bodhicitta，覺悟之心）；二、菩薩行（bodhisattva-caryā，菩薩的修行）；三、未來得到佛道。現在都得到了這三件事。

「爾時摩訶迦葉」以下，第二部分，偈頌。

問：為什麼長行文一開始說明善吉（Subhuti，須菩提），現在辨明摩訶迦葉（Mahākāśyapa，摩訶迦葉）說偈？

答：善吉和迦葉各有各的才能，善吉有轉教的功用，迦葉有持法的用處，因此這兩人前後交替出現。

問：《大品般若經》（Mahāprajñāpāramitā Sūtra）沒有說明迦葉轉教，現在偈頌中為什麼說佛陀命令我們宣說最上的道呢？

答：上面已經解釋過了。而且迦葉和善吉異口同聲，迦葉說偈就是善吉說偈。而且《智度論》（Mahāprajñāpāramitopadeśa）說「《般若》（Prajñā，智慧）有兩種：一、單獨為菩薩說；二、三乘共同說」。《大品》就是共同說的，迦葉即使沒有說話，仍然是善吉一類，所以可以說迦葉說。

【English Translation】 English version: Understanding, comprehending, and rejoicing in the parable. Now, combining the two, it refers to entrusting the family estate and the joy of obtaining the family estate. 'Now I know that the World-Honored One is not stingy with the wisdom of the Buddha' means that in the past, seeing the Buddha only speaking the wisdom of the Buddha for Bodhisattvas and not for Śrāvakas and Pratyekabuddhas (the Two Vehicles), it was thought that the Buddha was stingy with wisdom towards the Two Vehicles; now, having understood, I know that the Buddha is not stingy. 'What is the reason?' Below, three things are cited to explain that the Buddha is not stingy: First, in the past, I had great capacity, so the Buddha spoke the great Dharma for me; because I did not have great capacity in the past, the Buddha did not speak the great Dharma for me, so I know that the Buddha was not stingy in the past. 'In this Sutra, only the One Vehicle is spoken of' below, second, because the Buddha is now speaking the One Vehicle Dharma for me, I know that the Buddha is not stingy. 'And in the past, disparaging the Śrāvakas in front of the Bodhisattvas' below, third, it means that praising the great and scolding the small in the past was to speak the principle of the One Vehicle for me, but I myself did not know it, and thought that the Buddha was stingy. 'Therefore, we' below, summarizes the second part, understanding, comprehending, and rejoicing in the parable. 'Those things that a Buddha's son should obtain, all have been obtained' means that there are three things that a Buddha's son should obtain: First, bodhicitta (the mind of enlightenment); second, bodhisattva-caryā (the practice of the Bodhisattva); and third, attaining the Buddha path in the future. Now, all three of these have been obtained.

'At that time, Mahākāśyapa' below, the second part, verses.

Question: Why does the prose section initially explain Subhuti (Śubhūti, 須菩提), and now clarify that Mahākāśyapa (Mahākāśyapa, 摩訶迦葉) speaks in verses?

Answer: Subhuti and Kāśyapa each have their own abilities. Subhuti has the function of converting and teaching, and Kāśyapa has the function of upholding the Dharma. Therefore, these two appear alternately.

Question: The Mahāprajñāpāramitā Sūtra (大品般若經) does not explain Kāśyapa's conversion and teaching, so why does the verse now say that the Buddha ordered us to proclaim the supreme path?

Answer: It has already been explained above. Moreover, Kāśyapa and Subhuti speak with one voice. Kāśyapa speaking in verses is Subhuti speaking in verses. Moreover, the Mahāprajñāpāramitopadeśa (智度論) says, 'Prajñā (般若, wisdom) is of two kinds: First, it is spoken solely for Bodhisattvas; second, it is spoken jointly by the Three Vehicles.' The Mahāprajñāpāramitā Sūtra is spoken jointly. Even if Kāśyapa does not speak, he is still of the same kind as Subhuti, so it can be said that Kāśyapa speaks.

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。

問：

舊義亦明《大品》是付財教，與今何異？

答：

有三種異：一者、舊但明《大品》是付財，不會父子；今明《大品》有付財、有會父子，所言會者，如上引〈畢定品〉事釋之。二者、舊明《大品》淺《法華》深；今明二經無異，非但二經無異，一切大乘經同辨一道同爲菩薩，如長者家業始終無異，但說非子、是子為別耳。

問：

即說子為深、不說為淺，云何不異？

答：

本以長者家業喻大乘之理，家業既不異則知大乘理無別，但二乘在《波若》坐大機未熟，故不得說是子耳。如五百聲聞在《華嚴》坐，不得說其是子，可言《華嚴》淺《法華》深耶？

三者、《法華》、《波若》眼目異名，《法華》會父子即是《波若》會父子也。

七十三行半偈，還頌長行二段：初二行，頌法說；次七十一行半，頌譬說。上法說有二：初、序昔迷；二、陳今悟。今但頌悟不頌迷也。二偈為二：初偈明聞法故歡喜，次偈明見人得記故喜。亦初是現喜，后是預喜。

「譬如童子」下，第二、頌譬說。上文有三：初、請說；二、開譬；三、合譬。今但頌后二。上開譬有十，今但頌八譬，不頌冷水灑面及陶練小心。上明父子有四番：初番、明子有三義：

【現代漢語翻譯】 現代漢語譯本：

問：

舊的解釋也說明《大品般若經》（Mahāprajñāpāramitā Sūtra，般若經的組成部分）是交付家業的教導，這和現在的解釋有什麼不同？

答：

有三種不同：第一，舊的解釋只說明《大品般若經》是交付家業，不涉及父子相認；現在的解釋說明《大品般若經》既有交付家業，也有父子相認，所說的相認，就像上面引用的〈畢定品〉（Biding Pin，法華經中的一品）的事例來解釋。第二，舊的解釋說明《大品般若經》淺顯，《法華經》（Lotus Sūtra）深奧；現在的解釋說明兩部經沒有區別，不只是兩部經沒有區別，一切大乘經典都共同闡述唯一的道路，共同爲了菩薩（Bodhisattva）而設，就像長者的家業始終沒有區別，只是說不是兒子和說是兒子有所區別罷了。

問：

既然說承認是兒子就深奧，不承認就淺顯，怎麼能說沒有區別呢？

答：

本來是用長者的家業比喻大乘的道理，家業既然沒有區別，就知道大乘的道理沒有分別，只是二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）在《般若經》（Prajñā Sūtra）的法會上，根機尚未成熟，所以不能說他們是兒子罷了。就像五百聲聞（Śrāvaka）在《華嚴經》（Avataṃsaka Sūtra）的法會上，不能說他們是兒子，難道可以說《華嚴經》淺顯，《法華經》深奧嗎？

第三，《法華經》和《般若經》只是眼目和名稱不同，《法華經》中父子相認也就是《般若經》中父子相認。

七十三行半的偈頌，還是讚頌長行文中的兩段：最初兩行，讚頌法說；接下來七十一行半，讚頌譬喻說。上面的法說有兩部分：最初，敘述過去的迷惑；第二，陳述現在的覺悟。現在只讚頌覺悟，不讚頌迷惑。兩句偈頌分為兩部分：第一句偈頌說明因為聽聞佛法而歡喜，第二句偈頌說明因為見到有人得到授記而歡喜。也可以說，最初是當下的歡喜，後面是預期的歡喜。

『譬如童子』以下，第二部分，讚頌譬喻說。上面的長行文有三部分：最初，請求解說；第二，展開譬喻；第三，總結譬喻。現在只讚頌後面兩部分。上面展開譬喻有十個，現在只讚頌八個譬喻，不讚頌冷水灑面以及陶冶小心。上面說明父子關係有四層含義：第一層含義，說明兒子有三種意義：

【English Translation】 English version:

Question:

The old interpretation also clarifies that the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) is a teaching of entrusting wealth. How is this different from the current interpretation?

Answer:

There are three differences: First, the old interpretation only clarifies that the Mahāprajñāpāramitā Sūtra is about entrusting wealth, without addressing the recognition of father and son. The current interpretation clarifies that the Mahāprajñāpāramitā Sūtra involves both entrusting wealth and recognizing father and son. The recognition mentioned is explained by referring to the events in the Biding Pin (Chapter on Assurances) as cited above. Second, the old interpretation clarifies that the Mahāprajñāpāramitā Sūtra is shallow, while the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) is profound. The current interpretation clarifies that the two sutras are not different. Not only are these two sutras not different, but all Mahayana sutras commonly expound the one path and are equally for Bodhisattvas. It's like the elder's family business, which is the same from beginning to end, with the only difference being whether one is said to be a son or not.

Question:

If saying someone is a son is profound and not saying so is shallow, how can you say they are not different?

Answer:

Originally, the elder's family business was used as a metaphor for the principle of Mahayana. Since the family business is not different, it is known that the principle of Mahayana has no distinction. It's just that the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) at the assembly of the Prajñā Sūtra had immature faculties, so they could not be said to be sons. Just like the five hundred Śrāvakas at the assembly of the Avataṃsaka Sūtra, they cannot be said to be sons. Can it be said that the Avataṃsaka Sūtra is shallow and the Lotus Sūtra is profound?

Third, the Lotus Sūtra and the Prajñā Sūtra are different in terms of perspective and name. The recognition of father and son in the Lotus Sūtra is the same as the recognition of father and son in the Prajñā Sūtra.

The seventy-three and a half lines of verses still praise the two sections in the prose: the first two lines praise the Dharma talk; the next seventy-one and a half lines praise the parable. The Dharma talk above has two parts: first, narrating past delusion; second, stating present enlightenment. Now, only enlightenment is praised, not delusion. The two lines of verses are divided into two parts: the first line of verse explains the joy of hearing the Dharma, and the second line of verse explains the joy of seeing someone receive prediction. It can also be said that the first is present joy, and the latter is anticipated joy.

Below 『Like a child』, the second part praises the parable. The prose above has three parts: first, requesting explanation; second, unfolding the parable; third, summarizing the parable. Now, only the latter two parts are praised. Above, there are ten unfoldings of the parable, but now only eight parables are praised, not the sprinkling of cold water on the face and the cultivation of carefulness. Above, there are four layers of meaning regarding the father-son relationship: the first layer of meaning explains that the son has three meanings:

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一、初為子義，二、中途失父義，三、子漸還鄉義。今具頌之。但類例相從，轉勢為異耳。初明子二義：一、為子時；二、失父時。子漸還鄉，回在後頌之。初半行明為子時。「童子」者，喻初發菩提心也。「幼稚」者，明善根微淺也。「無識」者，上明解小，今辨惑多也。次一行，頌中途相失也。「其父憂念」下，第二、頌上父也。長行明父有三：一、為父時，二、失子時，三、中止一城以待子時。今偈以類相從，超取重明父入今文頌之，則開為四，三文如上，第四明憶子之苦也。「其父」二字，頌上為父義也。「憂念」已下，頌上第二失子義也。「四方」者，四生也。子失父而稱五道，父失子據於四生，蓋互現文耳。「求之既疲」下，頌上第三、頓止一城以待于子。長行有四：一、化處；二、化主；三、教門；四、徒眾。今具頌之。「頓止一城」者，頌化處也。「造立舍宅」者，第二、明垂應成佛，頌化主也。無為而無不為故言造立，覆陰眾生稱之為舍。又垂應自居亦是舍也。五道皆化，淺深隨機，謂「五欲」也。至人以度物為樂，稱為「自娛」。「其家大富」，嘆化主也。此文大意對子失父之貧賤，嘆父失子而富貴，明聲聞失大乘故貧賤，佛得大乘故富貴。以此抑揚，令時眾欣大而惡小也。就文為三：初、明父

【現代漢語翻譯】 現代漢語譯本 一、最初是作為兒子的意義（初為子義），二、中途失去父親的意義（中途失父義），三、兒子逐漸返回家鄉的意義（子漸還鄉義）。現在用頌文來概括這些意義。但類別和例子是相似的，轉變的趨勢是不同的。首先闡明兒子的兩種意義：一、作為兒子的時候（為子時）；二、失去父親的時候（失父時）。兒子逐漸返回家鄉，將在後面的頌文中敘述。 最初半行闡明作為兒子的時候。「童子」（'童子'）指的是最初發菩提心的人。「幼稚」（'幼稚'）表明善根微弱而淺薄。「無識」（'無識'）上面說明理解力小，現在辨別迷惑的能力多。 接下來一行，頌揚中途相失的情景。「其父憂念」（'其父憂念'）以下，第二部分，頌揚上面的父親。長行文字說明父親有三種狀態：一、作為父親的時候（為父時），二、失去兒子的時候（失子時），三、停留在某個城市等待兒子的時候（中止一城以待子時）。現在的偈頌按照類別相似的原則，超越並重新提取父親的意義，納入到現在的頌文中，就展開為四種狀態，前三種狀態如上所述，第四種狀態闡明思念兒子的痛苦。「其父」（'其父'）二字，頌揚上面作為父親的意義。「憂念」（'憂念'）以下，頌揚上面第二種失去兒子的意義。「四方」（'四方'）指的是四生。兒子失去父親而稱為五道，父親失去兒子則侷限於四生，這大概是互相顯現的文字。 「求之既疲」（'求之既疲'）以下，頌揚上面第三種，停留在某個城市等待兒子。長行文字有四個方面：一、教化的地方（化處）；二、教化的主體（化主）；三、教化的法門（教門）；四、徒弟和大眾（徒眾）。現在用頌文來概括這些方面。「頓止一城」（'頓止一城'）指的是教化的地方。「造立舍宅」（'造立舍宅'）指的是第二點，表明垂跡應化成佛，頌揚教化的主體。因為無為而無所不為，所以說是造立，覆蓋庇護眾生稱之為舍。又垂跡應化自身居住的地方也是舍。五道眾生都可以被教化，深淺程度隨機應變，這就是所謂的「五欲」（'五欲'）。至人以度化眾生為快樂，稱之為「自娛」（'自娛'）。「其家大富」（'其家大富'），讚歎教化的主體。這段文字的大意是，對比兒子失去父親的貧賤，讚歎父親失去兒子的富貴，說明聲聞失去大乘所以貧賤，佛得到大乘所以富貴。用這種抑揚的方式，讓當時的聽眾欣慕大乘而厭惡小乘。就文章內容來說，分為三個部分：首先，闡明父親。

【English Translation】 English version I. Initially, the meaning of being a son (First Meaning as a Son), II. Mid-way, the meaning of losing the father (Meaning of Losing the Father Mid-way), III. The meaning of the son gradually returning home (Meaning of the Son Gradually Returning Home). Now, let's summarize these meanings in verses. However, the categories and examples are similar, and the shifting trends are different. First, clarify the two meanings of the son: I. When being a son (Time as a Son); II. When losing the father (Time of Losing the Father). The son gradually returning home will be described in the verses later. The first half line clarifies the time of being a son. 'Child' ('童子') refers to the one who initially develops Bodhicitta (菩提心). 'Naive' ('幼稚') indicates that the roots of goodness are weak and shallow. 'Unknowing' ('無識') above explains the small understanding, now it distinguishes many confusions. The next line praises the situation of losing each other mid-way. 'His father worried' ('其父憂念') below, the second part, praises the father mentioned above. The long passage explains that the father has three states: I. When being a father (Time as a Father), II. When losing the son (Time of Losing the Son), III. When staying in a city to wait for the son (Time of Stopping in a City to Wait for the Son). The current verses follow the principle of similar categories, transcending and re-extracting the meaning of the father, incorporating it into the current verses, which unfolds into four states. The first three states are as described above, and the fourth state clarifies the pain of missing the son. The words 'His father' ('其父') praise the meaning of being a father above. 'Worried' ('憂念') below praises the second meaning of losing the son above. 'Four directions' ('四方') refers to the four births. The son losing the father is called the five paths, while the father losing the son is limited to the four births, which is probably the mutually manifested text. 'Seeking him, he became exhausted' ('求之既疲') below praises the third point above, staying in a city to wait for the son. The long passage has four aspects: I. The place of transformation (Place of Transformation); II. The subject of transformation (Subject of Transformation); III. The Dharma door of transformation (Dharma Door of Transformation); IV. Disciples and the masses (Disciples and the Masses). Now, let's summarize these aspects in verses. 'Stopping in a city' ('頓止一城') refers to the place of transformation. 'Building houses' ('造立舍宅') refers to the second point, indicating the manifestation of becoming a Buddha, praising the subject of transformation. Because of non-action and yet non-inaction, it is said to be building, covering and sheltering sentient beings is called a house. Also, the place where the manifestation resides is also a house. Sentient beings in the five paths can be transformed, with varying degrees of depth depending on the situation, which is the so-called 'five desires' ('五欲'). The perfect man takes delight in transforming sentient beings, which is called 'self-entertainment' ('自娛'). 'His family is very rich' ('其家大富') praises the subject of transformation. The main idea of this passage is to contrast the poverty of the son losing the father with the wealth of the father losing the son, explaining that the Śrāvakas (聲聞) lose the Mahāyāna (大乘) and are therefore poor, while the Buddha obtains the Mahāyāna and is therefore rich. Using this method of suppression and elevation, the audience at that time admired the Mahāyāna and disliked the Śrāvakayāna. In terms of the content of the article, it is divided into three parts: First, clarify the father.

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大富義；次、嘆父大貴義；三、雙結富貴義。富貴各明三事。富三事者：一者、內多珍寶；二、外豐象馬車乘田業人民；三、出入息利遍於他國。今嘆內富即是內備眾德。「像馬牛羊」下，此嘆外富，謂教門也。「僮僕人民」下，猶是嘆外富，謂所化徒眾也。「出入息利」下，上明一國之富，今明富遍他國，猶是釋迦所化徒眾義耳。「商估價人」者，商估謂行商，坐估謂賣物人也。價人謂買物人也。此長安地呼買為賈，不必依書典也。「千萬億眾」下，第二、嘆父貴義。亦開三別：初半行，明近眾；次半行，明十方佛之所愛念；次半行，明十方菩薩所共宗重也。「以諸緣故」下一行，結富貴義。以富貴具足故往來者眾，赴機為往，受道為來，其數塵沙故云眾也。「而年朽邁益憂念子」下，第四、頌上重明父義。上有二章：一、憶子之苦；二、假設得子之樂。今但頌初也。「爾時窮子」下，此第三番重頌子也。長行明子有三義：一、為子時；二、失父時；三、漸還鄉時。初番已頌其二，今次頌第三子漸還鄉。所以回初置今頌者，欲明子還鄉有近遠三時：一、向國時；二、到城時；三、至舍時。蓋是類例相從，故轉勢頌也。初半行，頌上馳騁四方以求衣食，謂向國時也。「從邑至邑」下二偈，頌上第二至城時也。然善根有

【現代漢語翻譯】 現代漢語譯本 大富之義：第一，是內在具備財富的意義；第二，是讚歎父親具有極大的尊貴；第三，是總結富貴雙全的意義。富和貴各自說明三個方面。富的三個方面是：第一，內在擁有眾多珍寶；第二，外在擁有豐富的象、馬、車乘、田地、產業和人民；第三，出入貿易的利益遍及其他國家。現在讚歎內在的財富，就是內在具備各種德行。『象馬牛羊』等，這是讚歎外在的財富，指的是教法門庭。『僮僕人民』等，仍然是讚歎外在的財富，指的是所教化的徒眾。『出入息利』等，上面說明一個國家的財富，現在說明財富遍及其他國家，仍然是釋迦牟尼佛所教化的徒眾的意思。『商估價人』，商估指的是行商，坐估指的是賣東西的人。價人指的是買東西的人。長安一帶稱買為『賈』，不必拘泥於書本上的說法。『千萬億眾』等，第二，讚歎父親的尊貴。也分為三個方面：開始半行，說明接近大眾；接著半行，說明被十方諸佛所愛念；接著半行，說明被十方菩薩所共同尊重。『以諸緣故』一行，總結富貴的意義。因為富貴具足，所以往來的人眾多，順應機緣為『往』，接受教導為『來』，其數量如塵沙般眾多。『而年朽邁益憂念子』等，第四，歌頌上面再次說明父親的意義。上面有兩章：第一，回憶兒子的苦難；第二，假設得到兒子的快樂。現在只歌頌第一點。『爾時窮子』等，這是第三次歌頌兒子。長行說明兒子有三種狀態：第一，作為兒子的時候；第二，失去父親的時候；第三，逐漸返回家鄉的時候。第一次已經歌頌了前兩種，現在歌頌第三種兒子逐漸返回家鄉。之所以把最初的內容放在現在歌頌，是想說明兒子返回家鄉有遠近三個階段：第一，走向國都的時候；第二，到達城池的時候；第三，到達家舍的時候。這大概是同類事物相互關聯，所以轉變形式來歌頌。開始半行，歌頌上面爲了尋求衣食而奔波四方，指的是走向國都的時候。『從邑至邑』等兩句偈語，歌頌上面第二種到達城池的時候。然而善根有

【English Translation】 English version The meaning of great wealth: First, it is the meaning of possessing wealth internally; second, it is praising the father for having great nobility; third, it is summarizing the meaning of both wealth and nobility. Wealth and nobility each explain three aspects. The three aspects of wealth are: first, possessing many treasures internally; second, possessing abundant elephants, horses, carriages, fields, industries, and people externally; third, the benefits of import and export trade extending to other countries. Now, praising the internal wealth means possessing various virtues internally. 'Elephants, horses, cattle, sheep,' etc., this is praising the external wealth, referring to the teachings and doctrines. 'Servants and people,' etc., is still praising the external wealth, referring to the disciples who are being taught. 'Import and export benefits,' etc., the above explains the wealth of one country, now it explains the wealth extending to other countries, which still means the disciples taught by Shakyamuni Buddha. 'Merchants and appraisers,' merchants refer to traveling merchants, and appraisers refer to people who sell things. Appraisers refer to people who buy things. In the Chang'an area, buying is called 'Jia,' so there is no need to stick to the statements in the books. 'Millions and billions of people,' etc., second, praising the father's nobility. It is also divided into three aspects: the first half line explains approaching the masses; the next half line explains being loved by the Buddhas of the ten directions; the next half line explains being respected by the Bodhisattvas of the ten directions. 'For various reasons,' one line, summarizes the meaning of wealth and nobility. Because wealth and nobility are complete, there are many people coming and going, adapting to the opportunity is 'going,' and receiving teachings is 'coming,' and their number is as numerous as dust and sand. 'And being old and increasingly worried about his son,' etc., fourth, praising the above again to explain the meaning of the father. There are two chapters above: first, recalling the suffering of the son; second, assuming the joy of obtaining the son. Now only praise the first point. 'At that time, the poor son,' etc., this is the third time to praise the son. The long passage explains that the son has three states: first, when he is a son; second, when he loses his father; third, when he gradually returns home. The first time has already praised the first two, and now praise the third son gradually returning home. The reason why the initial content is put in the present is to explain that the son's return home has three stages: first, when going to the capital; second, when arriving at the city; third, when arriving at the house. This is probably because similar things are related to each other, so the form is changed to praise. The first half line praises the above for running around in all directions to seek food and clothing, referring to the time of going to the capital. 'From village to village,' etc., two verses, praise the above second time of arriving at the city. However, good roots have

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二種：一者、平品相生，如從邑至邑從國至國；二者、增品相生，如從邑至國。長行顯其增品，今明其平品也。「或有所得或無所得」者，行善因得善果為有所得，行無記因不得果為無所得。又定得果為有所得，緣差不得果為無所得也。「飢餓羸瘦」者，樂果不得自充足為飢餓，福因不能自強如羸瘦也。「體生瘡癬」者，上明善小，今辨惑多，外則受于譏毀，內為眾惑所瘵塵也。「傭賃展轉」下，第四、父子相見譬，有二：初、頌子見父；次、頌父見子。子見父中長行有三：一、明見父緣由；二、明正見父；三、起避畏心。今具頌之。「爾時長者」下，頌正見父。長行有六句，今但頌三：一行，頌化主；半行，頌徒眾；一行，頌教門。此既是真法說者，聽人三事故頌之也。「門內」者，至理虛通為門。長者既在門內，顯窮子居理外也。「眷屬圍繞」者，頌長行婆羅門等登地已上人也。「諸人侍衛」，頌長行吏民僮僕地前人也。「或有計算」者，明教門也。非長者自計算，乃使人為之。初成道時七處八會加被菩薩說，即是其事也。「計算」者，明少多義，如五十二位深淺不同。又如初地百法明門、二地千法門等，「註記」者，現在行因未來得果也。計算明說法，註記謂授記也。「窮子見父」下，第三、頌子見父赴避畏心

【現代漢語翻譯】 現代漢語譯本 二種：一者，平品相生，如從邑至邑從國至國；二者，增品相生，如從邑至國。長行闡明的是增品相生，現在闡明平品相生。『或有所得或無所得』，行善因得善果為有所得，行無記因不得果為無所得。又，決定能得果為有所得，因緣有差錯而不得果為無所得。『飢餓羸瘦』，享受樂果卻不能自我滿足為飢餓，修福的因不足以自強為羸瘦。『體生瘡癬』，前面闡明的是善小，現在辨析的是惑多，外則遭受譏諷譭謗，內則被各種迷惑所困擾。『傭賃展轉』以下，第四個譬喻是父子相見，分為兩部分：首先是頌揚兒子見到父親，其次是頌揚父親見到兒子。兒子見到父親的部分，長行中有三點：一是闡明見到父親的緣由，二是闡明真正見到父親，三是產生躲避畏懼之心。現在用偈頌來概括。『爾時長者』以下，頌揚真正見到父親。長行中有六句，現在只頌揚三句：一行，頌揚教化之主（化主）；半行，頌揚徒眾；一行，頌揚教門。因為這是真正的佛法宣說者，聽法的人有三事，所以頌揚他。『門內』，至高的真理虛空通達為門。長者既然在門內，就顯示窮子還在真理之外。『眷屬圍繞』，頌揚長行中的婆羅門等登地以上的菩薩。『諸人侍衛』，頌揚長行中的官吏百姓、童僕等地前的人。『或有計算』，闡明教門。不是長者自己計算，而是讓別人來做。最初成道時，七處八會加持菩薩說法，就是這件事。『計算』，闡明多少的含義，比如五十二個階位的深淺不同。又比如初地菩薩的百法明門，二地菩薩的千法門等。『註記』，現在種因，未來得果。計算是闡明說法，註記是說授記。『窮子見父』以下，第三部分，頌揚兒子見到父親后產生的躲避畏懼之心。

【English Translation】 English version Two kinds: First, similar-level arising, like going from village to village, from country to country; second, increasing-level arising, like going from village to country. The prose passage explains the increasing-level arising, now clarifying the similar-level arising. 'Or having something obtained or having nothing obtained' means that performing good deeds and obtaining good results is 'having something obtained,' while performing neutral deeds and not obtaining results is 'having nothing obtained.' Also, definitely obtaining results is 'having something obtained,' while conditions being different and not obtaining results is 'having nothing obtained.' 'Hungry and emaciated' means that enjoying pleasurable results but not being self-sufficient is hunger, and the cause of blessings not being able to strengthen oneself is like emaciation. 'Body having sores and scabies' means that the previous passage clarified small good deeds, and now it distinguishes many delusions, outwardly receiving ridicule and slander, and inwardly being afflicted by various delusions. 'Hired and wandering' below, the fourth analogy is the father and son meeting, which has two parts: first, praising the son seeing the father; second, praising the father seeing the son. In the son seeing the father, the prose passage has three points: first, clarifying the reason for seeing the father; second, clarifying truly seeing the father; third, arising a mind of avoidance and fear. Now, summarize it with verses. 'At that time, the elder' below, praising truly seeing the father. The prose passage has six lines, now only praising three lines: one line, praising the teaching host (化主 huàzhǔ); half a line, praising the disciples; one line, praising the teaching doctrine. Because this is a true Dharma speaker, the listeners have three matters, so praise him. 'Within the gate' means that the ultimate truth is empty and accessible as a gate. Since the elder is within the gate, it shows that the poor son is outside the truth. 'Surrounded by family' praises the Brahmins and others in the prose passage who have reached the stages above the ground (登地 dēngdì). 'Various people attending' praises the officials, people, servants, and others in the prose passage who are before the ground. 'Or having calculations' clarifies the teaching doctrine. It is not the elder calculating himself, but having others do it. At the time of the initial enlightenment, the seven locations and eight assemblies blessed the Bodhisattvas to speak the Dharma, which is this matter. 'Calculations' clarifies the meaning of more or less, such as the different depths of the fifty-two stages. Also, like the Hundred Dharma Bright Gate (百法明門 bǎifǎ míngmén) of the first ground Bodhisattva, the Thousand Dharma Gate of the second ground Bodhisattva, etc. 'Annotations' means planting causes now and obtaining results in the future. Calculations clarify the Dharma speaking, and annotations refer to predictions of enlightenment (授記 shòujì). 'The poor son seeing the father' below, the third part, praises the mind of avoidance and fear that arises after the son sees the father.

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。「借問貧里」者，於時佛未說人天之教，但有人天之機扣佛說人天之教，如借問貧里也。

「長者是時在師子座」下，第二、頌父見子。上有三句：一、見子處；二、見子便識；三、見子歡喜。今但頌二，不頌歡喜。初成道時未說是子，故云「默而識之」。「即敕使者」下，頌第五、喚子不得譬。上有二：初、喚子不得；二、息化。今但頌初。上喚子不得，不得中又二：初、正喚子不得；二、強牽將還。今但頌初。半行頌正喚子，一行半頌無機不受也。「何用衣食使我至此」者，何用人天樂以小善扣大聖也。「長者知子」下，頌第七、誘引還家譬也。上有二：初、領二教；次、領二身。今具頌之。二教中有四，今但頌二：初三行，頌說教；次一行，頌信受。初三行為二：初一行，明無大機；次二行，正說小教。「不信我言」者，不信實教也。「不信是父」者，不信實身也。「即以方便」者，第二、說小教也。前已遣傍人喚子不得，故云「更遣餘人」。「眇目矬陋無威德者」，目視不正為眇。又云一目少為眇。譬二乘所見空有悉皆不正。《涅槃》云「見菩薩八相成道，名二乘曲見」，謂有見不正也。又言「若以聲聞辟支佛心言無佈施，是則名為破戒邪見」，謂空見不正也。但度三百由旬志不及遠名之為矬，不得

【現代漢語翻譯】 現代漢語譯本 『借問貧里』，指的是當時佛陀還未宣說人天之教，但如果有人天之機緣來叩問，佛陀便會宣說人天之教，就像在貧困的村落里打聽訊息一樣。

『長者是時在師子座』以下，是第二部分，頌揚父親見到兒子。前面有三句：一、見到兒子的地點；二、見到兒子便認出；三、見到兒子很歡喜。現在只頌揚了前兩點，沒有頌揚歡喜。當初成道時沒有說（眾生）是（佛的）兒子，所以說『默而識之』（默默地認出了他）。『即敕使者』以下，是頌揚第五部分，呼喚兒子卻不能用譬喻。前面有兩點：一、呼喚兒子卻不能；二、停止教化。現在只頌揚了第一點。前面說呼喚兒子卻不能，不能之中又分為兩點：一、正式呼喚兒子卻不能；二、強行拉他回去。現在只頌揚了第一點。半行頌揚正式呼喚兒子，一行半頌揚沒有機緣便不能接受（佛法）。『何用衣食使我至此』，指的是為何要用人天之樂這種小善來叩問大聖呢。

『長者知子』以下，是頌揚第七部分，用誘導的方式帶兒子回家的譬喻。前面有兩點：一、引導二教；二、引導二身。現在全部頌揚了。二教之中有四點，現在只頌揚了兩點：開始的三行，頌揚宣說教義；接下來的一行，頌揚信受。開始的三行分為兩部分：開始的一行，說明沒有大的根機；接下來的兩行，正式宣說小乘教義。『不信我言』，是不相信真實的教義。『不信是父』，是不相信真實的身。『即以方便』，是第二點，宣說小乘教義。之前已經派旁人去呼喚兒子卻不能成功，所以說『更遣餘人』（再派遣其他人）。『眇目矬陋無威德者』，眼睛不正視叫做眇。也有說一隻眼睛小叫做眇。譬如二乘之人所見到的空和有都不正。《涅槃經》（Nirvana Sutra）中說『見到菩薩八相成道，叫做二乘的曲見』，指的是有見不正。又說『如果用聲聞、辟支佛的心說沒有佈施，這就叫做破戒邪見』，指的是空見不正。只能度三百由旬，志向不能及遠，叫做矬，不能...

【English Translation】 English version 『Borrowing inquiries in a poor village』 refers to the time when the Buddha had not yet expounded the teachings of humans and devas (deities), but if someone with the potential for human and deva realms inquired, the Buddha would expound the teachings of humans and devas, just like asking for information in a poor village.

『The elder was then seated on a lion throne』 and the following section is the second part, praising the father seeing his son. There are three sentences before: 1. The place where the son is seen; 2. Recognizing the son upon seeing him; 3. Rejoicing upon seeing the son. Now, only the first two points are praised, not the joy. Initially, when enlightenment was attained, it was not said that (sentient beings) were (the Buddha's) sons, so it is said 『silently recognized him』. 『Immediately ordered the messengers』 and the following section is praising the fifth part, calling the son but not being able to use parables. There are two points before: 1. Calling the son but not being able to; 2. Ceasing transformation. Now, only the first point is praised. Before, it was said that calling the son was not possible, and within that impossibility, there are two points: 1. Formally calling the son but not being able to; 2. Forcibly pulling him back. Now, only the first point is praised. Half a line praises formally calling the son, and one and a half lines praise not being able to accept (the Dharma) without the right potential. 『What use is clothing and food to bring me here』 refers to why use the small goodness of human and deva pleasures to inquire of the great sage.

『The elder knew his son』 and the following section is praising the seventh part, the parable of leading the son home through inducement. There are two points before: 1. Guiding the two teachings; 2. Guiding the two bodies. Now, all of them are praised. Within the two teachings, there are four points, but now only two are praised: the first three lines, praising the exposition of the teachings; the next line, praising acceptance. The first three lines are divided into two parts: the first line, explaining the lack of great potential; the next two lines, formally expounding the teachings of the Small Vehicle. 『Do not believe my words』 is not believing the true teachings. 『Do not believe that he is the father』 is not believing the true body. 『Immediately with expedient means』 is the second point, expounding the teachings of the Small Vehicle. Previously, others had been sent to call the son but were unsuccessful, so it is said 『sent others again』. 『One with defective eyes, short and ugly, without dignity』 means that eyes that do not look straight are called defective (眇 - miǎo). It is also said that one eye being small is called defective. This is like the emptiness and existence seen by those of the Two Vehicles (二乘 - Er Cheng) being incorrect. The Nirvana Sutra (涅槃經 - Niepan Jing) says, 『Seeing the Bodhisattva (菩薩 - Pusa) attain enlightenment through the eight aspects is called the distorted view of the Two Vehicles』, referring to the incorrectness of having views. It also says, 『If one speaks of no giving with the mind of a Sravaka (聲聞 - Shengwen) or Pratyekabuddha (辟支佛 - Pizhi Fo), this is called breaking the precepts and having wrong views』, referring to the incorrectness of the view of emptiness. Only being able to travel three hundred yojanas (由旬 - youxun), and not having the ambition to go far, is called short, not being able to...

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中道正觀但是斷常行心名陋也。外無濟物之功如無威，內無救物之心稱為無德。《攝大乘論》明二乘無三德，一、無斷德，但除惑障不除智障；二、無智德，謂無一切智；三、無恩德，不能普救眾生也。「窮子聞之」下，第二、頌上信受也。「凈諸房舍」者，六根非一如諸房舍，除六根中煩惱如凈也。

「長者于牖」下，第二、頌上二身。上有四：一、照機；二、隱本垂跡；三、說教；四、得益。今頌初三，不頌后一也。初行頌第一，次偈頌第二也。「方便附近」下，頌第三說教。上有四：一、誡勸；二、益價；三、安慰；四、稱歎。今轉勢亦四：二同上；三、苦言；四、柔語也。「若如我子」者，古語呼汝為若也。「並涂足油」者，外國作使之人足多龜坼故以油涂之，譬得六通而足不履地也。「飲食充足薦席厚暖」者，作使之人必多飢寒，今賜其飽暖。無漏定慧如飲食，戒以安身如厚暖也。「長者有智」下，頌第八、付財密化譬。上文有二：一、父付；二、子受。今二行頌父付，一行頌子受也。「經二十年」者，得羅漢果后始命說《波若》，如除糞已後方乃付財，則知命說之時猶住二乘位，故稱經二十年也。「父知子心」下，頌第十、委囑家業譬。上父有三：一、知子大志譬；二、委囑家業譬；三、得家業歡

【現代漢語翻譯】 現代漢語譯本： 中道正觀如果只是斷除常見和執著于永恒的心，那見解就顯得淺陋了（陋也）。如果對外沒有救濟他人的功德，就像沒有威望一樣；對內沒有救助眾生的心，就被稱為沒有德行。《攝大乘論》（Śrāvakayāna）闡明了二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）沒有三種功德：一、沒有斷德，只是去除煩惱的障礙，不能去除智慧的障礙；二、沒有智德，指的是沒有一切智（sarvajñāna）；三、沒有恩德，不能普遍救度眾生。『窮子聞之』下面，第二部分是讚頌上面所說的信受奉行。 『凈諸房舍』指的是六根（ṣaḍindriya）並非單一，就像各種房舍一樣，去除六根中的煩惱就像打掃乾淨房舍一樣。

『長者于牖』下面，第二部分是讚頌上面所說的二身（dvikāya）。上面有四個方面：一、照察根機；二、隱藏本來的身份而示現應化的形跡；三、宣說教法；四、獲得利益。現在讚頌前三個方面，不讚頌最後一個方面。第一行讚頌第一個方面，接下來的偈頌讚頌第二個方面。『方便附近』下面，讚頌第三個方面，宣說教法。上面有四個方面：一、告誡勸勉；二、增加價值；三、安慰；四、稱揚讚歎。現在轉變方式也有四個方面：第二點與上面相同；第三點是嚴厲的言辭；第四點是柔和的言語。『若如我子』，古語中稱呼你為『若』。 『並涂足油』，外國做工的人腳上多有龜裂，所以用油塗抹，比喻得到六神通（ṣaṭ abhijñā）而腳不沾地。『飲食充足薦席厚暖』，做工的人必定經常飢寒交迫，現在賜予他們飽暖。無漏的定和慧就像飲食，用戒律來安身就像厚實的溫暖一樣。 『長者有智』下面，讚頌第八個方面，即交付財產秘密教化的譬喻。上文有兩個方面：一、父親的交付；二、兒子的接受。現在兩行讚頌父親的交付，一行讚頌兒子的接受。『經二十年』，得到阿羅漢果（arhat）后才開始宣講《般若》（Prajñā），就像清除糞便之後才交付財產一樣，由此可知命其宣講之時仍然停留在二乘的果位，所以說經過了二十年。 『父知子心』下面，讚頌第十個方面，即委託家業的譬喻。上面父親有三個方面：一、瞭解兒子遠大志向的譬喻；二、委託家業的譬喻；三、得到家業的歡喜。

【English Translation】 English version: The Middle Way's correct view is considered shallow if it merely severs the common views and the mind attached to permanence (lòu yě). If there is no merit in benefiting others externally, it is like having no prestige; if there is no heart to save beings internally, it is called having no virtue. The Śrāvakayāna (Śrāvakayāna and Pratyekabuddha-yāna) explains that the Two Vehicles lack three virtues: first, the virtue of severance, only removing the obstacles of affliction but not the obstacles of wisdom; second, the virtue of wisdom, referring to the lack of all-knowing wisdom (sarvajñāna); third, the virtue of grace, being unable to universally save all beings. 『The poor son hears of this』 below, the second part praises the acceptance and practice mentioned above. 『Cleaning the houses』 refers to the six sense organs (ṣaḍindriya) not being singular, like various houses; removing the afflictions in the six sense organs is like cleaning the houses.

『The elder at the window』 below, the second part praises the two bodies (dvikāya) mentioned above. Above, there are four aspects: first, observing the faculties; second, concealing the original identity and manifesting the traces of transformation; third, expounding the teachings; fourth, obtaining benefits. Now, the first three aspects are praised, not the last one. The first line praises the first aspect, and the following verse praises the second aspect. 『Expediently approaching』 below, praises the third aspect, expounding the teachings. Above, there are four aspects: first, admonishing and exhorting; second, increasing value; third, comforting; fourth, praising and extolling. Now, the change of approach also has four aspects: the second point is the same as above; the third point is stern words; the fourth point is gentle words. 『As if he were my son』, in ancient language, 『you』 is called 『ruò』. 『And anointing the feet with oil』, in foreign countries, laborers often have cracks on their feet, so they apply oil, which is a metaphor for obtaining the six superknowledges (ṣaṭ abhijñā) without the feet touching the ground. 『Food and drink are sufficient, and the mats are thick and warm』, laborers must often be hungry and cold, now they are given plenty to eat and warmth. The un-outflowed concentration and wisdom are like food and drink, and using precepts to settle oneself is like thick warmth. 『The elder is wise』 below, praises the eighth aspect, the metaphor of entrusting wealth and secretly transforming. The text above has two aspects: first, the father's entrustment; second, the son's acceptance. Now, two lines praise the father's entrustment, and one line praises the son's acceptance. 『After twenty years』, only after obtaining the arhat fruit (arhat) does one begin to expound the Prajñā (Prajñā), just as one entrusts wealth after removing the dung, from which it can be known that at the time of being ordered to expound, one still remains in the position of the Two Vehicles, so it is said that twenty years have passed. 『The father knows the son's heart』 below, praises the tenth aspect, the metaphor of entrusting the family business. Above, the father has three aspects: first, the metaphor of understanding the son's great aspirations; second, the metaphor of entrusting the family business; third, the joy of obtaining the family business.

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喜譬。今具頌之。半行頌第一。「欲與財物」下，頌第二、委囑家業譬。上有四：一、明時節，謂付財緣由；二、召集證明；三、結會父子；四、委囑家業譬。今不頌初一，但頌后三。初一偈，頌召集證明。「於此大眾」下，頌第三、結會父子。上父有三：一、初為父子時；二、中途相失時；三、父得子時。今具頌之。半行頌第一，一行頌第二。上半明舍父之歲，下半辨見子之年。

問：

稟人天教亦是見子，何故但說行二乘教為二十年耶？

答：

二乘方是佛子，人天未是佛子，故五種佛子中謂四果並緣覺，不說人天也。

「昔于某城」下，頌第三、父得於子。上半辨失子之城，下半明得子之處。「凡我所有」下，頌第四、正委付財物。「子念昔貧」下，頌第三、得家業歡喜。又開三別：初半行，序昔貧；次一行，明今富；后之半行，辨歡喜。三門各二。初門有二者：一、昔貧；二、志意下劣。次門二者：半行明內富，半行明外富。後門二者：一，甚大歡喜；二，得未曾有也。

「佛亦如是」下，第二、頌合譬。上長行合五譬，一、合初為父子譬；二、閤中途相失譬；三、合誘引還家譬；四、合付財密化譬；五、合委囑家業譬。今亦合五，但轉勢頌之。第一、合喚子不得譬；

【現代漢語翻譯】 現代漢語譯本： 喜如譬喻。現在用偈頌概括。半行偈頌第一句，對應『欲與財物』之後，偈頌第二句，對應委任家業的比喻。上面有四點：一、說明時節，即交付財產的緣由；二、召集證明人；三、確立父子關係；四、委任家業的比喻。現在不頌揚第一點，只頌揚后三點。第一句偈頌，頌揚召集證明人。『於此大眾』之後，頌揚第三點，確立父子關係。上面父親有三個階段：一、最初作為父子時；二、中途失散時；三、父親找到兒子時。現在用偈頌概括。半行偈頌第一句，一行偈頌第二句。上半部分說明離開父親的年齡，下半部分辨別見到兒子的年份。

問：

稟受人天教導也算是見到兒子，為什麼只說修行二乘教法是二十年呢？

答：

二乘才是佛子，人天還不是佛子，所以五種佛子中只說四果和緣覺，不說人天。

『昔于某城』之後，頌揚第三點，父親找到兒子。上半部分辨別丟失兒子的城市，下半部分說明找到兒子的地點。『凡我所有』之後，頌揚第四點，正式委託交付財物。『子念昔貧』之後，頌揚第三點，得到家業的歡喜。又分為三個部分：最初半行，敘述過去的貧困；接下來一行，說明現在的富裕；最後的半行，辨別歡喜之情。三個部分各有兩點。最初部分有兩點：一、過去的貧困；二、志向和意願低下。接下來部分有兩點：半行說明內在的富裕，半行說明外在的富裕。最後部分有兩點：一、非常歡喜；二、得到前所未有的東西。

『佛亦如是』之後，第二點，頌揚比喻的結合。上面長行文字結合了五個比喻：一、結合最初作為父子的比喻；二、結合中途失散的比喻；三、結合誘導返回家中的比喻；四、結合交付財產秘密教化的比喻；五、結合委託家業的比喻。現在也結合這五個比喻，但轉換角度來頌揚。第一點，結合呼喚兒子卻得不到迴應的比喻；

English version: It's like a parable. Now, I will summarize it with verses. The first half-line verse corresponds to after 'desiring to give wealth,' and the second verse corresponds to the parable of entrusting the family business. There are four points above: 1. Explaining the timing, which is the reason for handing over the property; 2. Summoning witnesses; 3. Establishing the father-son relationship; 4. The parable of entrusting the family business. Now, I will not praise the first point, but only the last three. The first verse praises the summoning of witnesses. After 'among this assembly,' the third point is praised, establishing the father-son relationship. Above, the father has three stages: 1. Initially as father and son; 2. When they were lost in the middle; 3. When the father found his son. Now, I will summarize it with verses. The first half-line verse, the second line verse. The first half explains the age of leaving the father, and the second half distinguishes the year of seeing the son.

Question:

Receiving the teachings of humans and gods is also considered seeing the son, why is it only said that practicing the Two Vehicles' teachings is twenty years?

Answer:

The Two Vehicles are truly Buddha's sons, while humans and gods are not yet Buddha's sons. Therefore, among the five types of Buddha's sons, only the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat) and Pratyekabuddhas are mentioned, not humans and gods.

After 'formerly in a certain city,' the third point is praised, the father finding his son. The first half distinguishes the city where the son was lost, and the second half explains the place where the son was found. After 'all that I have,' the fourth point is praised, formally entrusting the delivery of property. After 'the son remembers his past poverty,' the third point is praised, the joy of obtaining the family business. It is further divided into three parts: the first half-line narrates the past poverty; the next line explains the present wealth; the last half-line distinguishes the feeling of joy. Each of the three parts has two points. The first part has two points: 1. Past poverty; 2. Low aspirations and intentions. The next part has two points: the half-line explains the inner wealth, and the half-line explains the outer wealth. The last part has two points: 1. Great joy; 2. Obtaining something unprecedented.

After 'the Buddha is also like this,' the second point, praising the combination of parables. The above long passage combines five parables: 1. Combining the parable of initially being father and son; 2. Combining the parable of being lost in the middle; 3. Combining the parable of inducing return home; 4. Combining the parable of delivering property and secretly transforming; 5. Combining the parable of entrusting the family business. Now, these five parables are also combined, but praised from a different perspective. The first point, combining the parable of calling the son but not getting a response;

【English Translation】 English version: It's like a parable. Now, I will summarize it with verses. The first half-line verse corresponds to after 'desiring to give wealth,' and the second verse corresponds to the parable of entrusting the family business. There are four points above: 1. Explaining the timing, which is the reason for handing over the property; 2. Summoning witnesses; 3. Establishing the father-son relationship; 4. The parable of entrusting the family business. Now, I will not praise the first point, but only the last three. The first verse praises the summoning of witnesses. After 'among this assembly,' the third point is praised, establishing the father-son relationship. Above, the father has three stages: 1. Initially as father and son; 2. When they were lost in the middle; 3. When the father found his son. Now, I will summarize it with verses. The first half-line verse, the second line verse. The first half explains the age of leaving the father, and the second half distinguishes the year of seeing the son.

Question:

Receiving the teachings of humans and gods is also considered seeing the son, why is it only said that practicing the Two Vehicles' teachings is twenty years?

Answer:

The Two Vehicles are truly Buddha's sons, while humans and gods are not yet Buddha's sons. Therefore, among the five types of Buddha's sons, only the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat) and Pratyekabuddhas are mentioned, not humans and gods.

After 'formerly in a certain city,' the third point is praised, the father finding his son. The first half distinguishes the city where the son was lost, and the second half explains the place where the son was found. After 'all that I have,' the fourth point is praised, formally entrusting the delivery of property. After 'the son remembers his past poverty,' the third point is praised, the joy of obtaining the family business. It is further divided into three parts: the first half-line narrates the past poverty; the next line explains the present wealth; the last half-line distinguishes the feeling of joy. Each of the three parts has two points. The first part has two points: 1. Past poverty; 2. Low aspirations and intentions. The next part has two points: the half-line explains the inner wealth, and the half-line explains the outer wealth. The last part has two points: 1. Great joy; 2. Obtaining something unprecedented.

After 'the Buddha is also like this,' the second point, praising the combination of parables. The above long passage combines five parables: 1. Combining the parable of initially being father and son; 2. Combining the parable of being lost in the middle; 3. Combining the parable of inducing return home; 4. Combining the parable of delivering property and secretly transforming; 5. Combining the parable of entrusting the family business. Now, these five parables are also combined, but praised from a different perspective. The first point, combining the parable of calling the son but not getting a response;

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第二、合誘引還家譬；第三、合付財密化譬；第四、合陶練小心譬；第五、合委囑家業譬。初文有一偈，上半明有小機，下半明不說大法。次文有一偈，上半明得小法，下半辨成小乘人。「佛敕我等」下，頌第三、付財密化譬。今就此譬大開三別：第一、合付財密化；第二、合陶練小心；第三、雙明佛昔不為顯說大乘。合初文為二：初一偈、合父付，第二、合子受。父付中上半明所付《波若》是最上之道，下半明《波若》教宗唯菩薩辨成佛，明顯教菩薩及密化聲聞並令作佛，蓋是《大品》教宗，非三乘通教意也。「我承佛教」下，第二、頌子受。前文有二：一、領父言；二、不識父意。今具領之。就領父言復開四別：初一行半，正明受命轉教；次一行，明菩薩悟道；第三一行，序佛授菩薩記；第四一行半，結大品教但為菩薩說、不為二乘也。「如彼窮子」下，第二，有三行，頌不識父意。三行即三：初偈、譬說；次偈、合譬；后偈、釋無悕取。「我等內滅」者凡有三種義：一、約大小乘明內外，大乘具滅三界內外，小乘但滅三界內，故稱內滅。二者、菩薩並濟眾生內外俱滅，二乘但滅自惑不滅他惑，故稱內滅。三者、約余無餘明內外滅，結業既亡則未來生盡，入無餘時于外山河日月亦隨分得滅，今住有餘未得無餘，故

【現代漢語翻譯】 現代漢語譯本 第二，對應誘導回家的比喻；第三，對應交付財產秘密教化的比喻；第四，對應陶冶鍛鍊小心的比喻；第五，對應委託家業的比喻。最初的經文有一首偈頌，上半部分說明有小根器的人，下半部分說明不為他們說大法。 接下來的經文有一首偈頌，上半部分說明得到小法，下半部分辨明成為小乘人。「佛敕我等」以下，是讚頌第三個比喻，即交付財產秘密教化的比喻。現在就這個比喻大大地展開為三個部分：第一，對應交付財產秘密教化；第二，對應陶冶鍛鍊小心；第三，同時說明佛過去不曾為（聲聞、緣覺）顯說大乘。 對應最初的經文分為兩部分：第一首偈頌，對應父親的交付；第二，對應兒子接受。父親的交付中，上半部分說明所交付的《般若》（Prajna，智慧）是最上的道，下半部分說明《般若》的教義宗旨唯有菩薩才能辨明成佛，明顯地教導菩薩以及秘密地教化聲聞，並令他們成佛，這正是《大品般若經》（Mahaprajnaparamita Sutra）的教義宗旨，不是三乘（聲聞乘、緣覺乘、菩薩乘）共通的教義。 「我承佛教」以下，是第二部分，讚頌兒子接受。前面的經文有兩點：一是領受父親的話；二是不明白父親的用意。現在完全領受它。就領受父親的話又展開為四個部分：最初一行半，正是說明接受命令轉而教化；接下來一行，說明菩薩悟道；第三行，敘述佛為菩薩授記；第四行半，總結《大品般若經》的教義只是為菩薩說，不為二乘（聲聞乘、緣覺乘）。 「如彼窮子」以下，第二，有三行，讚頌不明白父親的用意。這三行即是三個部分：第一首偈頌，比喻說明；第二首偈頌，對應比喻；后一首偈頌，解釋沒有希望求取。「我等內滅」有三種含義：一、從小乘和大乘的角度說明內外，大乘完全滅除三界內外，小乘只是滅除三界內，所以稱為內滅。二、菩薩同時救濟眾生，內外都滅除，二乘只是滅除自己的迷惑，不滅除他人的迷惑，所以稱為內滅。三、從有餘涅槃和無餘涅槃的角度說明內外滅，結業既然消亡，那麼未來的生命也終結，進入無餘涅槃時，對外在的山河日月也隨之得到滅除，現在安住于有餘涅槃，還沒有得到無餘涅槃，所以（稱為內滅）。

【English Translation】 English version Second, corresponding to the parable of inducing and guiding (the sons) back home; third, corresponding to the parable of entrusting wealth and secretly transforming (the sons); fourth, corresponding to the parable of tempering and training carefulness; fifth, corresponding to the parable of entrusting the family business. The initial text has a gatha (verse), the first half explaining those with small capacities, and the second half explaining that the great Dharma is not spoken for them. The following text has a gatha, the first half explaining obtaining the small Dharma, and the second half distinguishing becoming a Hinayana (small vehicle) person. 'The Buddha commanded us' below, praises the third parable, which is the parable of entrusting wealth and secretly transforming (the sons). Now, based on this parable, it is greatly expanded into three parts: first, corresponding to entrusting wealth and secretly transforming; second, corresponding to tempering and training carefulness; third, simultaneously explaining that the Buddha did not explicitly speak the Mahayana (great vehicle) for (Sravakas and Pratyekabuddhas) in the past. Corresponding to the initial text, it is divided into two parts: the first gatha, corresponding to the father's entrustment; second, corresponding to the son's acceptance. In the father's entrustment, the first half explains that the entrusted Prajna (wisdom) is the supreme path, and the second half explains that the doctrinal purpose of Prajna is that only Bodhisattvas can discern and achieve Buddhahood, explicitly teaching Bodhisattvas and secretly transforming Sravakas, and causing them to achieve Buddhahood, which is precisely the doctrinal purpose of the Mahaprajnaparamita Sutra, not the common meaning of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). 'I receive the Buddha's teaching' below, is the second part, praising the son's acceptance. The preceding text has two points: one is receiving the father's words; two is not understanding the father's intention. Now, fully receive it. Regarding receiving the father's words, it is further expanded into four parts: the first one and a half lines, precisely explaining receiving the command and turning to teach; the next line, explaining the Bodhisattva's enlightenment; the third line, narrating the Buddha's prediction of Buddhahood for the Bodhisattva; the fourth one and a half lines, concluding that the teaching of the Mahaprajnaparamita Sutra is only for Bodhisattvas, not for the Two Vehicles (Sravakayana, Pratyekabuddhayana). 'Like that poor son' below, second, there are three lines, praising not understanding the father's intention. These three lines are three parts: the first gatha, explaining through parable; the second gatha, corresponding to the parable; the last gatha, explaining having no hope of seeking. 'We are internally extinguished' has three meanings: one, from the perspective of Hinayana and Mahayana, explaining internal and external, Mahayana completely extinguishes within and without the Three Realms, Hinayana only extinguishes within the Three Realms, so it is called internal extinction. Two, Bodhisattvas simultaneously save sentient beings, extinguishing both internally and externally, the Two Vehicles only extinguish their own delusions, not extinguishing the delusions of others, so it is called internal extinction. Three, from the perspective of Nirvana with remainder and Nirvana without remainder, explaining internal and external extinction, since the karma is extinguished, then future life also ends, when entering Nirvana without remainder, the external mountains, rivers, sun, and moon also attain extinction accordingly, now abiding in Nirvana with remainder, not yet attaining Nirvana without remainder, so (it is called internal extinction).

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云內滅也。「我等若聞凈佛國土」下，合第二、陶練小心譬。就文為二：初、明保小故不欣大因；二、明保小不樂大果。所以但明此二者，大品教后諸方等經陶練小心凡有二種：一者、以大因陶練，二者、以大果陶練，故今但明二種也。初文為二：前明不欣大因，次二偈解釋也。

問：

何以故此文是合陶練小心譬耶？

答：

前章明為他說大乘，今文辨從他聞大，故知是付財之後諸大乘經也。

「所以者何」下二偈，釋不欣大也。空無大小者，此是成論人聲聞空也。成論師不體此意，謂是探明大乘。蓋是小乘教中自有二說，《毗曇》悟人空但得其淺，《成論》悟法空則得其深也。

問：

《成論》亦辨法空，與大乘何異？

答：

略明四異：一者、大乘明人法本性空，小乘明折法空，故大乘是真空、小乘非真空。故〈方便品〉云，小乘涅槃非是真滅，諸法從本來常自寂滅相，大乘涅槃方是真滅，滅諦即空，滅既有真偽，空亦然也。二者、小乘但明三界內人法空，空義即短，大乘明三界內外皆空，空義即長。三者、小乘人但見於空不見不空，大乘人具見空與不空故名中道，以空無諸累不可言有，有于眾德不可言無，非有非無即中道。四者、小乘人入空則失有

【現代漢語翻譯】 現代漢語譯本： 云內滅也。『我等若聞凈佛國土』以下，是第二部分，對應于陶練小心的比喻。從文義上分為兩部分：首先，闡明保全小的（利益）而不欣求大的（因）；其次，闡明保全小的（利益）而不樂於大的（果）。之所以只闡明這兩種情況，是因為《大品般若經》教導之後，諸方等經陶練小心有兩種方式：一是通過大的因來陶練，二是通過大的果來陶練，所以現在只闡明這兩種情況。第一部分又分為兩部分：前面闡明不欣求大的因，後面的兩個偈頌是解釋。

問： 為什麼這段文字對應于陶練小心的比喻呢？

答： 前一章闡明為他人宣說大乘，這一章辨析從他人處聽聞大乘，因此可知這是在付出財物之後所說的諸大乘經。

『所以者何』以下的兩個偈頌，解釋了不欣求大的原因。『空無大小』，這是成實論師所說的聲聞空。成實論師沒有領會這個意思，認為這是探究闡明大乘。實際上是小乘教義中自有兩種說法，《毗曇》（Abhidhamma）所悟的人空只是淺顯的，《成實論》（Satyasiddhi Shastra）所悟的法空則更為深刻。

問： 《成實論》也辨析法空，與大乘有什麼不同？

答： 簡略地說有四點不同：一是大乘闡明人法本性空，小乘闡明折法空，所以大乘是真空，小乘不是真空。因此《方便品》（Upaya-parimita）中說，小乘的涅槃不是真滅，諸法從本來就常是寂滅之相，大乘的涅槃才是真滅，滅諦即是空，滅既然有真偽，空也是如此。二是小乘只闡明三界內的人法空，空的意義是短淺的，大乘闡明三界內外皆空，空的意義是長遠的。三是小乘人只見到空而見不到不空，大乘人既見到空也見到不空，所以稱為中道，因為空無諸種累贅，不可說有，有諸種功德，不可說無，非有非無就是中道。四是小乘人入空就失去了有。

【English Translation】 English version: 『Extinction within the clouds.』 The section following 『If we hear of a pure Buddha-land』 corresponds to the second part, the analogy of refining the small mind. Structurally, it is divided into two parts: first, clarifying the preservation of small (benefits) without rejoicing in great (causes); second, clarifying the preservation of small (benefits) without delighting in great (results). The reason for only clarifying these two aspects is that after the teaching of the Mahaprajnaparamita Sutra, the Vaipulya Sutras refine the small mind in two ways: one is through great causes, and the other is through great results. Therefore, we now only clarify these two aspects. The first part is further divided into two: the first part clarifies not rejoicing in great causes, and the following two gathas (verses) explain it.

Question: Why does this passage correspond to the analogy of refining the small mind?

Answer: The previous chapter clarifies speaking the Mahayana to others, and this chapter distinguishes hearing the great from others. Therefore, it is known that these are the Mahayana Sutras spoken after giving away the treasure.

The two gathas following 『What is the reason for this』 explain not rejoicing in the great. 『Emptiness without large or small』 is the Shravaka (Disciple) emptiness according to the Tattvasiddhi Shastra (Chengshi Lun). The Tattvasiddhi masters did not grasp this meaning, thinking it was exploring and clarifying the Mahayana. In reality, there are two views within the Hinayana (Small Vehicle) teachings themselves. The Abhidhamma (Higher Doctrine) enlightenment of personal emptiness is only shallow, while the Tattvasiddhi Shastra enlightenment of emptiness of phenomena is deeper.

Question: The Tattvasiddhi Shastra also distinguishes the emptiness of phenomena. How is it different from the Mahayana?

Answer: Briefly, there are four differences: first, the Mahayana clarifies the emptiness of the inherent nature of persons and phenomena, while the Hinayana clarifies the emptiness of the disintegration of phenomena. Therefore, the Mahayana is true emptiness, while the Hinayana is not true emptiness. Thus, the Upaya-parimita (Skillful Means) chapter says that the Nirvana (Extinction) of the Hinayana is not true extinction. Phenomena are always in a state of quiet extinction from the beginning. The Nirvana of the Mahayana is true extinction. Extinction as truth is emptiness. Since extinction has true and false, emptiness is also the same. Second, the Hinayana only clarifies the emptiness of persons and phenomena within the Three Realms, so the meaning of emptiness is short. The Mahayana clarifies that everything within and outside the Three Realms is empty, so the meaning of emptiness is long. Third, Hinayana practitioners only see emptiness and do not see non-emptiness. Mahayana practitioners see both emptiness and non-emptiness, so it is called the Middle Way. Because emptiness lacks all burdens, it cannot be said to exist. Having all virtues, it cannot be said not to exist. Neither existing nor not existing is the Middle Way. Fourth, Hinayana practitioners lose existence when they enter emptiness.

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，出有則失空，是故取捨行心斷常二見。《中論》云「若有所受法則墮于斷常，當知所受法若常若無常」，大乘人不壞假名而說實相，故即有而常空，不動真際建立諸法，即空而常有，故不墮斷常名中道觀。

問：

大乘何位得並觀耶？

答：

成實師云：六地未並，七地學並，八地真並。而《瓔珞經》云「初地已並」者，成實師釋云：凡夫著有、二乘沈空，今初地對此故云並耳，其實未並。雖言八地並，然照空之智終自四絕，鑒有之智萬像不同，空有恒異，何由並耶？

「我等長夜」下，第二、聞佛果德不生欣樂。就文為二：初一行，正明不欣果德；次三行，釋執小故不欣大。三行復開三意：初半偈，謂小是究竟，與佛德齊，故不欣大；次一行半，所作已竟故不欣大；第三一行，明報恩已畢故不欣大。依教得果是法供養，前二明所作已辦，此序報恩已畢，故不進求也。「我等雖為諸佛子」等，第三、雙釋付財密化及陶練小心二譬意也。就文為二：初一行半，重牒付財譬，略不牒陶練小心；第二偈，明佛昔知未有大機，但得密說不顯言勸學大乘也。「如富長者」下，此頌合第十，委囑家業譬。上長行有二：一、委囑家業；二、得家業歡喜。今具頌之。頌初委囑家業又二：前，一行半，

【現代漢語翻譯】 現代漢語譯本：如果存在，就會失去空性，因此取捨之心會導致斷見和常見。《中論》說：『如果有所接受的法則，就會墮入斷見和常見，應當知道所接受的法，要麼是常，要麼是無常。』大乘行人不破壞假名而說實相，所以即有而常空，不動真際而建立諸法，即空而常有，因此不墮入斷見和常見的名號中，這叫做中道觀。

問： 大乘菩薩在哪個階位才能達到空有並觀的境界呢？

答： 成實宗的論師認為：第六地菩薩尚未達到空有並觀，第七地菩薩學習空有並觀，第八地菩薩真正達到空有並觀。而《瓔珞經》說『初地菩薩已經達到空有並觀』，成實宗的論師解釋說：凡夫執著于有，二乘沉溺於空，現在初地菩薩相對於他們而言，所以說達到了空有並觀，實際上並沒有真正達到。即使說第八地菩薩達到了空有並觀，然而照見空性的智慧最終還是會從四種絕待中產生，鑑別有性的智慧與萬象各不相同，空和有始終是不同的，怎麼能達到空有並觀呢？

『我等長夜』以下，第二點是，聽聞佛的果德卻不生起欣喜之心。從文義上分為兩部分：最初一行，正是說明不欣喜佛的果德；接下來三行，解釋因為執著于小乘，所以不欣喜大乘。這三行又可以分為三個意思：最初半偈，認為小乘是究竟的，與佛的果德相等，所以不欣喜大乘；接下來一行半，因為所作的事情已經完成，所以不欣喜大乘；第三一行，說明報恩的事情已經完畢，所以不欣喜大乘。依靠佛的教導而獲得果位，這是法供養，前面兩點說明所作的事情已經完成，這裡敘述報恩的事情已經完畢，所以不進一步追求大乘的果位了。『我等雖為諸佛子』等，第三點是，同時解釋了付財密化和陶練小心這兩個譬喻的含義。從文義上分為兩部分：最初一行半，再次重複付財的譬喻，略去了陶練小心的譬喻；第二偈，說明佛陀過去就知道我們沒有大乘的根機，只能秘密地教導，不明顯地勸導我們學習大乘。『如富長者』以下，這是合頌第十個譬喻，即委囑家業的譬喻。上面的長行文有兩點：一是委囑家業；二是得到家業後感到歡喜。現在用偈頌全部概括。偈頌的開頭是委囑家業，又分為兩部分：前面一行半，

【English Translation】 English version: If there is existence, then emptiness is lost. Therefore, the mind of taking and discarding leads to the two extreme views of permanence and annihilation. The Madhyamaka-karika (Treatise on the Middle Way) says, 'If there is a dharma (law, principle) that is accepted, then one falls into permanence and annihilation. One should know that the accepted dharma is either permanent or impermanent.' Mahayana practitioners speak of the true nature without destroying conventional designations, so it is 'being' and yet always empty, establishing all dharmas without moving the true reality. It is 'emptiness' and yet always 'being', so they do not fall into the names of permanence and annihilation; this is called the Middle Way view.

Question: At what stage does a Mahayana practitioner attain the simultaneous contemplation of emptiness and existence?

Answer: The Satyasiddhi (Tattvasiddhi) school masters say: The sixth bhumi (stage) has not yet attained simultaneous contemplation, the seventh bhumi is learning simultaneous contemplation, and the eighth bhumi has truly attained simultaneous contemplation. However, the Inraka Sutra says, 'The first bhumi has already attained simultaneous contemplation.' The Satyasiddhi masters explain this by saying: Ordinary people are attached to existence, and Sravakas (Hearers) are immersed in emptiness. Now, the first bhumi is in contrast to them, so it is said to have attained simultaneous contemplation, but in reality, it has not truly attained it. Even if it is said that the eighth bhumi has attained simultaneous contemplation, the wisdom that illuminates emptiness ultimately arises from the four extremes of negation, and the wisdom that discerns existence is different for each of the myriad phenomena. Emptiness and existence are always different, so how can they be contemplated simultaneously?

Following 'We, for a long time,' the second point is not generating joy upon hearing of the Buddha's fruit-virtues. In terms of the text, it is divided into two parts: the first line directly states the lack of joy in the Buddha's fruit-virtues; the next three lines explain that this is because of attachment to the Small Vehicle (Hinayana), hence the lack of joy in the Great Vehicle (Mahayana). These three lines can be further divided into three meanings: the first half-verse states that the Small Vehicle is ultimate and equal to the Buddha's virtues, so there is no joy in the Great Vehicle; the next one and a half lines state that because what has to be done is already completed, there is no joy in the Great Vehicle; the third line explains that because the repayment of gratitude is already finished, there is no joy in the Great Vehicle. Obtaining the fruit through the Buddha's teachings is Dharma offering. The previous two points explain that what has to be done is already completed, and this section narrates that the repayment of gratitude is already finished, so there is no further pursuit of the Great Vehicle's fruit. 'We, though being sons of the Buddhas,' etc., the third point is simultaneously explaining the meaning of the two metaphors of entrusting wealth and secretly transforming, and tempering the small mind. In terms of the text, it is divided into two parts: the first one and a half lines repeat the metaphor of entrusting wealth, omitting the metaphor of tempering the small mind; the second verse explains that the Buddha knew in the past that we did not have the capacity for the Great Vehicle, so he could only secretly teach and not openly encourage us to learn the Great Vehicle. Following 'Like the wealthy elder,' this is a verse summarizing the tenth metaphor, which is the metaphor of entrusting the family business. The preceding prose section has two points: one is entrusting the family business; the other is feeling joy after receiving the family business. Now, the verse summarizes everything. The beginning of the verse is entrusting the family business, which is further divided into two parts: the preceding one and a half lines,

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雙標二譬；第二，一行半，雙合二譬。所以雙牒合者，此二相開故舉始以成終也。「以方便力」者，若別取即是第七誘引還家，說二乘譬名為方便。故上文云「將欲誘引其子而設方便」。若通論方便者，從一乘頓化不得故，后以四教為方便，謂人天乘乃至陶練小心，如上釋也。又合此四教亦得為三方便：人天乘謂世間方便，次說二乘謂出世方便，后付財密化陶練小心謂大乘方便。此即是下中上品方便調柔其心，然後始得悟入一乘也。

問：

此與五時教次第有何異耶？

答：

《法華》文自作此判之，非人之穿鑒也。而與舊不同者，舊明《波若》及諸方等經皆劣於《法華》，故是《法華》之方便。今明諸菩薩等於《波若》中皆已得悟，聲聞鈍根假菩薩究竟之教為得悟緣由，故云方便耳。非是《大品》未究竟稱為方便也。故前文云「《波若》是諸佛密藏，但為菩薩演其實事」，即其證也。

二者、五時教人謂《波若》、《凈名》、《法華》之佛皆非究竟。今明三教辨佛皆究竟。三者、他云《華嚴》一乘、《法華》一乘淺深為異，今明二種無異。但初說一乘化子不得，后說一乘化子方得，得與未得其義乃殊，論其一乘理無異也。「佛亦如是」下一行半偈，雙合二譬也。「我等今日」下，第

【現代漢語翻譯】 現代漢語譯本： 雙標二譬：第二，一行半，雙合二譬。所以雙牒合者，此二相開故舉始以成終也。「以方便力」者，若別取即是第七誘引還家，說二乘譬名為方便。故上文云「將欲誘引其子而設方便」。若通論方便者，從一乘頓化不得故，后以四教為方便，謂人天乘乃至陶練小心，如上釋也。又合此四教亦得為三方便：人天乘謂世間方便，次說二乘謂出世方便，后付財密化陶練小心謂大乘方便。此即是下中上品方便調柔其心，然後始得悟入一乘也。

問： 此與五時教次第有何異耶？

答： 《法華經》文自作此判之，非人之穿鑒也。而與舊不同者，舊明《般若經》及諸方等經皆劣於《法華經》，故是《法華經》之方便。今明諸菩薩等於《般若經》中皆已得悟，聲聞鈍根假菩薩究竟之教為得悟緣由，故云方便耳。非是《大品般若經》未究竟稱為方便也。故前文云「《般若經》是諸佛密藏，但為菩薩演其實事」，即其證也。

二者、五時教人謂《般若經》、《維摩詰經》、《法華經》之佛皆非究竟。今明三教辨佛皆究竟。三者、他云《華嚴經》一乘、《法華經》一乘淺深為異，今明二種無異。但初說一乘化子不得，后說一乘化子方得，得與未得其義乃殊，論其一乘理無異也。「佛亦如是」下一行半偈，雙合二譬也。「我等今日」下，第

【English Translation】 English version: Double Standard Two Parables: Second, one and a half lines, double combined two parables. The reason for double repetition and combination is that these two aspects are open, so the beginning is mentioned to complete the end. 'By means of skillful means (upaya)'—if taken separately, it is the seventh, enticing and returning home, referring to the parable of the Two Vehicles as skillful means. Therefore, the previous text says, 'Intending to entice their children, they devised skillful means.' If discussing skillful means in general, since sudden transformation through the One Vehicle is not possible, the Four Teachings are later used as skillful means, namely the Human and Deva Vehicle, and even the training of the small-minded, as explained above. Furthermore, combining these Four Teachings can also be considered as Three Skillful Means: the Human and Deva Vehicle is called worldly skillful means, followed by the Two Vehicles, which are called world-transcending skillful means, and finally, entrusting wealth, secret transformation, and training the small-minded are called the Mahayana skillful means. This is the lower, middle, and upper-grade skillful means to soften their minds, and then they can begin to awaken and enter the One Vehicle.

Question: What is the difference between this and the order of the Five Periods of Teaching?

Answer: The text of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) itself makes this judgment; it is not a human interpretation. The difference from the old interpretations is that the old interpretations stated that the Prajna Sutras (Prajñāpāramitā Sūtras) and various Vaipulya Sutras are all inferior to the Lotus Sutra, so they are skillful means of the Lotus Sutra. Now it is stated that all Bodhisattvas have already attained enlightenment in the Prajna Sutras, and the ultimate teaching for the dull-rooted Śrāvakas and provisional Bodhisattvas is the cause of attaining enlightenment, so it is called skillful means. It is not that the Mahaprajnaparamita Sutra (Mahāprajñāpāramitā Sūtra) is not ultimate and is called skillful means. Therefore, the previous text says, 'The Prajna Sutras are the secret treasury of all Buddhas, but they expound the actual truth for Bodhisattvas,' which is the proof.

Second, the people of the Five Periods of Teaching say that the Buddhas of the Prajna Sutras, Vimalakirti Sutra (Vimalakīrti-nirdesa Sūtra), and Lotus Sutra are not ultimate. Now it is stated that the Buddhas of the Three Teachings are all ultimate. Third, others say that the One Vehicle of the Avatamsaka Sutra (Avataṃsaka Sūtra) and the One Vehicle of the Lotus Sutra differ in depth, but now it is stated that the two are not different. However, initially it was said that the disciples of the One Vehicle could not attain it, and later it was said that the disciples of the One Vehicle could attain it. Attaining and not attaining have different meanings, but in terms of the principle of the One Vehicle, there is no difference. The next one and a half verses after 'The Buddha is also like this' are a double combination of two parables. 'We today' below, the...

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二、頌上領解歡喜。就文為二：初一行半，總明得益。「世尊我今」下五行半，別明得益。就文為二：初三行，明得法益；次二行半，明得人益。初三偈即三：第一偈，明得慧益。「得道得果」者，昔得小乘道諦之道、滅諦之果，今得大乘道果，如《大品》云「有法是菩薩道，即是無生滅觀；無法是菩薩果，謂諸法實相」。

問：

云何名無生滅觀耶？

答：

昔謂滅惑生解是生滅觀，今知惑本不生今亦無滅故名無生滅觀，即是道果也。

「于無漏法得清凈眼」者，昔日會空斷惑，乃至《毗曇》見有斷惑稱為無漏；今明二乘皆是斷常之心悉名為有漏。今得平等正觀始是無漏為清凈眼；昔日二乘人斷常覆心無清凈眼。在華嚴坐猶如聾盲，今得了悟則同入法界也。「我等長夜」下，第二、明得戒果。昔持凈戒得小解脫，今悟一乘得大解脫，解脫是木叉之果，故以解脫為戒果也。

問：

昔持小戒，云何今得大果？

答：

佛昔令持小戒為令悟大，故小戒為因、悟大為果。如《勝鬘》云「為大乘故說於六處，謂波羅提木叉、出家受戒、具足戒、正法住、正法滅等」。「法王法中」下，第三，有人言：通取一切戒為梵行，別名斷淫為梵行。故《大品》云「淫慾障生梵

【現代漢語翻譯】 現代漢語譯本 二、讚頌並領悟佛法，心生歡喜。從文義上可分為兩部分：前一行半，總括說明所得利益。『世尊我今』下五行半，分別說明所得利益。從文義上又可分為兩部分：最初三行，說明得法之益；其次兩行半，說明得人（指自身）之益。最初三偈頌即分為三點：第一偈頌，說明得慧之益。『得道得果』，過去證得小乘道諦之道、滅諦之果，如今證得大乘道果，如《大品般若經》所說：『有法是菩薩道，即是無生滅觀；無法是菩薩果，謂諸法實相』。

問：

如何稱為無生滅觀呢？

答：

過去認為滅除迷惑、生起理解是生滅觀，現在明白迷惑本來不生，現在也無滅，所以稱為無生滅觀，這就是道果。

『于無漏法得清凈眼』，過去執著于空性以斷除煩惱，甚至《毗曇》（Abhidharma，佛教論藏）認為見到斷除煩惱就是無漏；現在明白二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）都是斷常之心，都可稱為有漏。現在證得平等正觀才是無漏，才是清凈眼；過去二乘之人被斷常之心所矇蔽，沒有清凈眼。在華嚴（Avataṃsaka，大乘佛教主要經典之一）法會中如同聾盲之人，現在得了悟，就如同進入法界一樣。『我等長夜』下，第二點，說明得戒果。過去持守凈戒得到小解脫，現在領悟一乘（Ekāyana，唯一佛乘）得到大解脫，解脫是木叉（mokṣa，解脫）之果，所以用解脫作為戒果。

問：

過去持守小戒，為何現在能得到大果呢？

答：

佛陀過去讓人持守小戒是爲了讓人領悟大道，所以小戒是因，領悟大道是果。如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra，一部重要的大乘佛教經典）所說：『爲了大乘的緣故，宣說了六處，即波羅提木叉（Prātimokṣa，戒律）、出家受戒、具足戒、正法住、正法滅等。』『法王法中』下，第三點，有人說：普遍地將一切戒律都視為梵行（brahmacarya，清凈行），特別地將斷除淫慾稱為梵行。所以《大品般若經》說：『淫慾會障礙梵行的產生』。

【English Translation】 English version II. Praising and Understanding with Joy. The text can be divided into two parts: the first one and a half lines, which summarize the benefits gained. The following five and a half lines, starting with 'World Honored One, I now,' separately explain the benefits gained. This can be further divided into two parts: the first three lines, explaining the benefit of gaining Dharma; and the next two and a half lines, explaining the benefit of gaining self-benefit. The first three verses are divided into three points: the first verse explains the benefit of gaining wisdom. 'Attaining the Path and attaining the Fruit' refers to having attained the Path of the Truth of Suffering and the Fruit of the Truth of Cessation in the past, according to the Śrāvakayāna (小乘, Lesser Vehicle). Now, one attains the Path and Fruit of the Mahāyāna (大乘, Great Vehicle), as the Mahāprajñāpāramitā Sūtra (《大品般若經》) says, 'There is a Dharma that is the Bodhisattva Path, which is the observation of no birth and no death; there is no Dharma that is the Bodhisattva Fruit, which is the true nature of all dharmas.'

Question:

What is called the observation of no birth and no death?

Answer:

In the past, it was thought that extinguishing delusion and generating understanding was the observation of birth and death. Now, it is known that delusion is fundamentally unborn and there is no extinction, so it is called the observation of no birth and no death, which is the Path and the Fruit.

'Gaining pure eyes in the unconditioned Dharma' refers to, in the past, clinging to emptiness to cut off afflictions, and even the Abhidharma (《毗曇》, Buddhist scholastic treatises) considered seeing the cutting off of afflictions as unconditioned; now it is understood that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, 聲聞乘和緣覺乘) both have minds of permanence and annihilation, and can all be called conditioned. Now, attaining equal and correct view is the beginning of the unconditioned, which is the pure eye; in the past, people of the Two Vehicles were obscured by minds of permanence and annihilation and did not have pure eyes. Sitting in the Avataṃsaka (華嚴, Flower Garland) assembly is like being deaf and blind, but now, having attained enlightenment, it is like entering the Dharma Realm. 'We, for a long night,' the second point, explains the fruit of gaining precepts. In the past, upholding pure precepts led to small liberation, but now, realizing the One Vehicle (Ekāyana, 一乘) leads to great liberation. Liberation is the fruit of mokṣa (木叉, liberation), so liberation is used as the fruit of precepts.

Question:

In the past, upholding small precepts, how can one now attain great fruit?

Answer:

The Buddha had people uphold small precepts in the past in order to have them realize the Great Vehicle, so small precepts are the cause, and realizing the Great Vehicle is the fruit. As the Śrīmālādevī Siṃhanāda Sūtra (《勝鬘經》, Lion's Roar of Queen Śrīmālā Sūtra) says, 'For the sake of the Great Vehicle, six places are spoken of, namely, Prātimokṣa (波羅提木叉, precepts), leaving home and receiving precepts, full ordination, the abiding of the True Dharma, the extinction of the True Dharma, etc.' 'In the Dharma of the Dharma King,' the third point, some say that all precepts are generally regarded as brahmacarya (梵行, pure conduct), and specifically, the cutting off of sexual desire is called brahmacarya. Therefore, the Mahāprajñāpāramitā Sūtra says, 'Sexual desire obstructs the arising of brahmacarya.'

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天」，何況菩提？今謂前已明戒果，今明定果，昔行小行至小涅槃，今悟平等至大涅槃也。「我等今者」下，前三即是三學之法次第，今明人利益，初偈明智果，謂為他說法生他之慧，次一偈半明斷果，謂受他供養生他之福。又前偈自為法施主、眾生為福田，后偈明自為福田、眾生為施主。所以然者，始舍小乘斷常、信今日中道，堪為人天二乘福田。如《大品》身子問菩薩住何等地為二乘福田？佛答從初發心為二乘福田也。

「世尊大恩」下，第二大段，嘆佛恩深難報。此經始終佛有十恩：一、通結緣恩。謂佛初發心時立四弘誓願，故〈方便品〉云「我本立誓願，欲令一切眾，如我等無異」，三根聲聞入此法門愿海，謂通結緣恩。二者、別結緣恩。於過去世為說大乘曾為父子，謂父子結緣恩。三、隨逐化恩。諸子觀弱倒強，流浪生死周旋諸國五十餘年，如來隨入生死而教化之，故云「其父憂念四方推求」，謂隨逐化恩。四、隱本垂跡恩。如來久證法身常樂我凈，為諸子道緣應至方示修行成佛，故云「中止一城以待于子」，謂隱本垂跡恩。五、思惟救濟恩。初成道時三七日思惟欲救濟大悲深厚，謂思惟救濟恩。六、舍深說淺恩。初成道時既不堪受窮深之佛慧，為說極淺之人天，能為下劣忍於斯事，謂隱深說淺恩。

【現代漢語翻譯】 現代漢語譯本：更何況是菩提呢？現在說前面已經闡明了戒的果報，現在闡明定的果報，過去修行小乘的行持達到小涅槃，現在領悟平等達到大涅槃。『我等今者』以下，前面的三項就是三學（戒、定、慧）的法門次第，現在闡明人的利益，第一首偈頌闡明智的果報，是說為他人說法產生他人的智慧，接下來一偈半闡明斷的果報，是說接受他人的供養產生他人的福報。而且前面的偈頌是自己作為法施主、眾生作為福田，後面的偈頌闡明自己作為福田、眾生作為施主。之所以這樣，是因為開始捨棄小乘的斷常之見，信奉今日的中道，堪能成為人天二乘的福田。如同《大品般若經》中舍利弗（Śāriputra）問菩薩（Bodhisattva）住在什麼地方才能成為二乘的福田？佛（Buddha）回答說從最初發心就可以成為二乘的福田。 『世尊大恩』以下，是第二大段，讚歎佛的恩德深重難以報答。這部經從始至終佛有十種恩德：第一、普遍結緣的恩德。是說佛最初發心時立下四弘誓願，所以《方便品》中說『我本立誓願，欲令一切眾，如我等無異』，三根（上、中、下）的聲聞（Śrāvaka）進入這個法門愿海，是說普遍結緣的恩德。第二、特別結緣的恩德。在過去世為他們說大乘佛法，曾經是父子關係，是說父子結緣的恩德。第三、隨順追逐教化的恩德。諸子看到父親衰弱顛倒，在生死中流浪周旋于各個國家五十多年，如來（Tathāgata）隨順進入生死而教化他們，所以說『其父憂念四方推求』，是說隨順追逐教化的恩德。第四、隱藏根本示現事蹟的恩德。如來早就證得法身（Dharmakāya），具有常樂我凈的功德，爲了諸子修道的因緣成熟才示現修行成佛，所以說『中止一城以待于子』，是說隱藏根本示現事蹟的恩德。第五、思惟救濟的恩德。最初成道時用三個七天的時間思惟想要救濟眾生，大悲心深厚，是說思惟救濟的恩德。第六、捨棄深奧的佛法而說淺顯的佛法的恩德。最初成道時因為眾生不能夠接受窮極深奧的佛的智慧，所以為他們說極其淺顯的人天乘佛法，能夠爲了下劣的眾生忍受這件事，是說隱藏深奧的佛法而說淺顯的佛法的恩德。

【English Translation】 English version: Not to mention Bodhi (Enlightenment)? Now it is said that the fruit of precepts has been clarified before, and now the fruit of Samadhi (Concentration) is clarified. In the past, practicing the Hinayana (Small Vehicle) path led to small Nirvana (Liberation), but now, realizing equality leads to great Nirvana. From 'We now,' the previous three are the order of the three learnings (precepts, concentration, and wisdom). Now, the benefits to people are clarified. The first verse clarifies the fruit of wisdom, which means speaking the Dharma (teachings) for others to generate their wisdom. The next one and a half verses clarify the fruit of severance, which means receiving offerings from others to generate their merit. Moreover, the previous verse is about oneself being the Dharma benefactor and sentient beings being the field of merit, while the latter verse clarifies oneself being the field of merit and sentient beings being the benefactor. The reason for this is that one begins to abandon the Hinayana's views of permanence and impermanence, and believes in today's Middle Way, capable of becoming the field of merit for humans and Devas (gods) of the Two Vehicles. Just as in the Mahaprajnaparamita Sutra, Shariputra (Śāriputra) asked where a Bodhisattva (Bodhisattva) resides to be the field of merit for the Two Vehicles? The Buddha (Buddha) answered that from the initial aspiration, one can be the field of merit for the Two Vehicles. From 'The World Honored One's great kindness,' is the second major section, praising the Buddha's profound kindness that is difficult to repay. From beginning to end, this Sutra mentions ten kinds of Buddha's kindness: First, the kindness of universally establishing connections. It is said that when the Buddha first made his aspiration, he made the Four Great Vows, so the Upaya (Skillful Means) Chapter says, 'I originally made a vow to make all beings like me, without difference.' The Shravakas (Śrāvakā) of the three roots (superior, middle, inferior) enter this Dharma gate's ocean of vows, which is the kindness of universally establishing connections. Second, the kindness of specially establishing connections. In past lives, he spoke the Mahayana (Great Vehicle) Dharma for them and was once their father, which is the kindness of establishing connections as father and son. Third, the kindness of following and transforming. The sons saw their father weak and inverted, wandering in Samsara (cycle of rebirth) in various countries for more than fifty years. The Tathagata (Tathāgata) followed them into Samsara and taught them, so it is said, 'The father worried and searched in all directions,' which is the kindness of following and transforming. Fourth, the kindness of concealing the root and manifesting traces. The Tathagata had long ago attained the Dharmakaya (Dharmakāya), possessing the virtues of permanence, bliss, self, and purity. Because the conditions for the sons' cultivation of the path had matured, he manifested the practice of becoming a Buddha, so it is said, 'Stopped in a city to wait for his sons,' which is the kindness of concealing the root and manifesting traces. Fifth, the kindness of contemplating and saving. When he first attained enlightenment, he spent three weeks contemplating how to save sentient beings, with profound great compassion, which is the kindness of contemplating and saving. Sixth, the kindness of abandoning profound Dharma and speaking shallow Dharma. When he first attained enlightenment, because sentient beings could not receive the extremely profound wisdom of the Buddha, he spoke the extremely shallow Dharma of humans and Devas, able to endure this matter for the sake of inferior beings, which is the kindness of concealing profound Dharma and speaking shallow Dharma.

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七、權誘恩。脫珍御服著弊垢衣，為說二乘令漸悟入，謂權誘恩。八、付財密化恩。九、陶練小心恩。十、委囑家業恩。就文為二：初、標作恩、報恩二章；次、釋二門。前偈標作恩章門，半行標報恩章門，「手足供給」下，釋二章門：前、逐近釋報恩章門；次、釋作恩章門。就初有二：一行，標敬養二章門，上半標敬、下半標養；次一行，釋恭敬章門；次三行，釋供養章門，中二偈半，明其供養廣；次半偈，辨其時長皆不能報。「諸佛希有」下，釋作恩章門，又二：初二行，明神通輪恩；次四行半，明說法輪恩。又前是大悲恩，后大慈恩。又初是隱本垂跡恩，次是隱實教而說權教恩。恩雖復十種，略攝不出本跡二身、權實二教。「忍於斯事」者，佛久積大乘，為鈍根故忍而不說，如《凈名》云「釋迦如來隱其無量功德，以貧所樂法度脫眾生也」。

法華義疏卷第七

永仁甲午夷則二八嫡胤道尊大姊妙法、同紀氏女孫女藤氏，此昆弟戮力刊當卷《義疏》，適當先妣十三之遠辰，以擬丁蘭木母之至孝，乃至蠢蠢含靈同會如如妙理而已。

都干緣沙門素慶謹志 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第八

胡吉藏撰

藥草喻品第五

【現代漢語翻譯】 現代漢語譯本 七、權誘恩：脫下珍貴的御用服裝，穿上破舊污穢的衣服，為眾生宣說聲聞、緣覺二乘之法，使他們逐漸領悟而入佛道，這稱為權巧誘導之恩。 八、付財密化恩：暗中以財物引導眾生。 九、陶練小心恩：陶冶鍛鍊小心謹慎之心。 十、委囑家業恩：將如來家業（佛法）委託給眾生。 就文義而言，分為兩部分：首先，標明作恩、報恩二章；其次，解釋這兩個方面。前面的偈頌標明作恩章，半行標明報恩章，從『手足供給』開始，解釋這兩個章節：先是，就近解釋報恩章；然後，解釋作恩章。就第一部分而言，有兩點：一行，標明恭敬、供養二章，上半部分標明恭敬，下半部分標明供養；接下來一行，解釋恭敬章；再接下來三行，解釋供養章，中間兩偈半，說明供養的廣泛；最後半偈，辨明即使長時間供養也無法報答佛恩。從『諸佛希有』開始，解釋作恩章，又分為兩部分：最初兩行，說明神通輪之恩；接下來四行半，說明說法輪之恩。此外，前者是大悲之恩，後者是大慈之恩。此外，前者是隱沒本源而垂示事蹟之恩，後者是隱藏真實教義而宣說權巧教義之恩。佛恩雖然有十種，但概括起來不出本跡二身、權實二教。 『忍於斯事』，佛陀長久以來積累了大乘功德，但爲了根器遲鈍的眾生，忍耐著而不宣說，如《維摩詰所說經》（《凈名》）所說：『釋迦如來隱藏其無量功德，以貧賤者所喜愛的法門來度脫眾生』。 《法華義疏》卷第七 永仁甲午年夷則月二十八日，嫡胤道尊大姊妙法、同紀氏女孫女藤氏，這些昆弟竭盡全力刊印此卷《義疏》，恰逢先妣十三週年忌辰，以此來傚法丁蘭刻木事親、孟母三遷的至孝之心，乃至希望所有蠢動的含靈都能共同領會如如不動的妙理。 都干緣沙門素慶謹志 《大正藏》第34冊 No. 1721 《法華義疏》 《法華義疏》卷第八 胡吉藏 撰 藥草喻品第五

【English Translation】 English version VII. Expedient Enticement Grace: Taking off precious imperial garments and putting on tattered and filthy clothes, expounding the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to sentient beings, enabling them to gradually awaken and enter the Buddha's path, this is called the grace of expedient enticement. VIII. Secret Transformation with Wealth Grace: Secretly guiding sentient beings with wealth. IX. Tempering the Cautious Mind Grace: Tempering and refining the cautious and prudent mind. X. Entrusting the Family Business Grace: Entrusting the Tathagata's family business (the Dharma) to sentient beings. In terms of the text, it is divided into two parts: First, marking the chapters of Creating Grace and Repaying Grace; second, explaining these two aspects. The preceding verses mark the chapter of Creating Grace, and half a line marks the chapter of Repaying Grace. Starting from 'Supplying with hands and feet,' explaining these two chapters: First, explaining the chapter of Repaying Grace in proximity; then, explaining the chapter of Creating Grace. Regarding the first part, there are two points: one line, marking the chapters of Reverence and Offering, the upper half marking Reverence, and the lower half marking Offering; the next line, explaining the chapter of Reverence; the next three lines, explaining the chapter of Offering, with two and a half verses in the middle, illustrating the extensiveness of the offering; the last half verse, distinguishing that even with long-term offerings, one cannot repay the Buddha's grace. Starting from 'The Buddhas are rare,' explaining the chapter of Creating Grace, again divided into two parts: the first two lines, explaining the grace of the Wheel of Miraculous Powers; the next four and a half lines, explaining the grace of the Wheel of Dharma. Furthermore, the former is the grace of Great Compassion (Mahākaruṇā), and the latter is the grace of Great Loving-kindness (Mahāmāitrī). Furthermore, the former is the grace of concealing the origin and manifesting traces, and the latter is the grace of concealing the true teaching and expounding the expedient teaching. 'Enduring this matter,' the Buddha has accumulated Mahayana (Great Vehicle) merits for a long time, but for the sake of sentient beings with dull faculties, he endures and does not expound it, as the Vimalakirti Sutra (Vimalakīrti-nirdeśa-sūtra) says: 'Tathagata (Tathāgata) Shakyamuni (Śākyamuni) conceals his immeasurable merits and uses the Dharma that is pleasing to the poor to liberate sentient beings.' The Seventh Scroll of the 'Annotations on the Lotus Sutra' (Saddharma-puṇḍarīka-sūtra) On the 28th day of the sixth lunar month in the year Jiawu of the Yongren era, the eldest sister of the legitimate heir Daocun, Miaofa, the granddaughter of the Tongji clan, and the granddaughter of the Fuji clan, these siblings exerted all their efforts to publish this scroll of 'Annotations on the Lotus Sutra,' coinciding with the thirteenth anniversary of their late mother's death, in order to emulate Ding Lan's filial piety in carving wood to serve his parents and Mencius' mother's three moves, and even hoping that all moving and sentient beings can jointly comprehend the wonderful principle of Suchness (Tathātā). Respectfully recorded by the monk Suqing of Duganyuan Taisho Tripitaka Volume 34, No. 1721, 'Annotations on the Lotus Sutra' The Eighth Scroll of the 'Annotations on the Lotus Sutra' Composed by Huiji Zang Chapter Five: Parable of the Medicinal Herbs

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所以有此品來者，自《華嚴》始集、終竟靈山前會，謂開五乘之教也。此經之始至信解之終，合五乘歸一乘也。今此一品，舉喻具釋開合之義也。一地所生、一雨所潤，喻至理無二，故合五乘以歸一也。而諸草木各有差別，謂隨五乘根性說五種教門，謂開義也。若但開而不合則得教而失理，若但合而不開則得理而忘教，故今明雖開而合、雖合而開，雖合而開，一而常五；雖開而合，五而常一。具識開合，理教始成，是以此品釋成一化開合義也。然雖開而合，合名開合；雖合而開，開名合開。合開即非開，開合即非合，故非開非合、非五非一，強為開合。故下文云「究竟涅槃常寂滅相終歸於空」，蓋是諸法實體故稱為妙，不為諸邊所染目為蓮華也。

次依《法華論》明此品來意者，火宅譬破凡夫病，窮子譬破二乘病，雲雨譬破菩薩病，菩薩之人聞上來所說唯有一乘，便謂畢竟無復三乘方便，此即得實失權、存體忘用。然識權方乃悟實，達用乃鑑於體，既不識權亦不悟實，即權實俱喪、體用並亡。為治此病，故明雖一地所生、一雨所潤，而諸草木各有差別；雖至理無二而於緣有五，故權實義成、體用方顯。此經既稱「教菩薩法佛所護念」，故令大士離凡夫二乘病及菩薩病，始是教菩薩法佛所護念。

次依述

【現代漢語翻譯】 現代漢語譯本：所以有這一品的原因是，從《華嚴經》開始集結，到靈山法會結束，都是爲了闡述五乘佛法的教義。這部經從開始到信解品結束，是將五乘佛法歸於一乘佛法。現在這一品，用比喻來詳細解釋開顯和融合的意義。『同一塊土地所生長，同一次雨水所滋潤』，比喻至高的真理是唯一的，所以將五乘佛法融合歸於一乘佛法。而各種草木各有差別，是指隨順五乘眾生的根性和意願，宣說五種不同的教法，這就是開顯的意義。如果只是開顯而不融合，就會得到教義而失去真理；如果只是融合而不開顯，就會得到真理而忘記教義。所以現在闡明雖然開顯但又融合，雖然融合但又開顯，雖然融合但又開顯，一就是常五；雖然開顯但又融合，五就是常一。完全理解開顯和融合，真理和教義才能成立，因此這一品解釋和成就了一化佛法的開顯和融合的意義。然而雖然開顯但又融合，融合名為開合；雖然融合但又開顯，開顯名為合開。融合開顯就不是開顯，開顯融合就不是融合，所以非開顯非融合，非五非一，勉強稱為開合。所以下文說『究竟涅槃常寂滅相終歸於空』，大概是諸法實體的緣故稱為妙，不被各種邊見所污染稱為蓮華。 其次根據《法華論》闡明這一品的來意，火宅的比喻是爲了破除凡夫的病，窮子的比喻是爲了破除二乘（聲聞乘和緣覺乘）的病，雲雨的比喻是爲了破除菩薩的病。菩薩之人聽到上面所說只有一乘佛法，就認為畢竟沒有三乘方便，這就是得到了真實而失去了權巧，儲存了本體而忘記了作用。然而認識權巧才能領悟真實，通達作用才能認識本體，既然不認識權巧，也就不能領悟真實，那麼權巧和真實都喪失了，本體和作用都滅亡了。爲了醫治這種病，所以闡明雖然同一塊土地所生長，同一次雨水所滋潤，而各種草木各有差別；雖然至高的真理是唯一的，但對於因緣有五種不同，所以權巧和真實的意義才能成立，本體和作用才能顯現。這部經既然稱為『教菩薩法佛所護念』，所以使大菩薩離開凡夫和二乘的病以及菩薩的病，才是教菩薩法佛所護念。 其次根據述

【English Translation】 English version: The reason for this chapter is that from the beginning of the compilation of the Avatamsaka Sutra (《華嚴經》), to the end of the assembly at Mount Grdhrakuta (靈山), it is to expound the teachings of the Five Vehicles (五乘). This sutra, from its beginning to the end of the Faith and Understanding chapter, is to unite the Five Vehicles into the One Vehicle (一乘). This chapter now uses metaphors to explain in detail the meaning of opening and merging. 'Growing on the same land, nourished by the same rain,' is a metaphor for the supreme truth being unique, so the Five Vehicles are merged into the One Vehicle. And the various grasses and trees each have differences, which refers to expounding five different teachings according to the roots and inclinations of the beings of the Five Vehicles, which is the meaning of opening. If there is only opening without merging, one will obtain the teachings but lose the truth; if there is only merging without opening, one will obtain the truth but forget the teachings. Therefore, it is now clarified that although there is opening, there is also merging; although there is merging, there is also opening; although there is merging, there is also opening, one is always five; although there is opening, there is also merging, five is always one. Fully understanding opening and merging, truth and teachings can be established, so this chapter explains and accomplishes the meaning of opening and merging of the One Transformation (一化) of the Dharma. However, although there is opening, there is also merging, merging is called opening and merging; although there is merging, there is also opening, opening is called merging and opening. Merging and opening is not opening, opening and merging is not merging, so it is neither opening nor merging, neither five nor one,勉強called opening and merging. Therefore, the following text says 'Ultimately, Nirvana (涅槃) is the constant, tranquil, and extinct appearance, ultimately returning to emptiness,' probably because it is the entity of all dharmas (諸法), it is called wonderful, and not being contaminated by various views is called a lotus flower (蓮華). Secondly, according to the Lotus Sutra Treatise (法華論), the intention of this chapter is that the parable of the burning house is to break the sickness of ordinary people, the parable of the prodigal son is to break the sickness of the Two Vehicles (二乘) (Śrāvakayāna (聲聞乘) and Pratyekabuddhayāna (緣覺乘)), and the parable of the clouds and rain is to break the sickness of the Bodhisattvas (菩薩). When Bodhisattvas hear that there is only the One Vehicle, they think that there are no expedient means of the Three Vehicles (三乘) at all, which is to obtain the real but lose the expedient, to preserve the substance but forget the function. However, only by recognizing the expedient can one realize the real, and only by understanding the function can one recognize the substance. Since one does not recognize the expedient, one cannot realize the real, then both the expedient and the real are lost, and both the substance and the function are destroyed. To cure this sickness, it is clarified that although they grow on the same land and are nourished by the same rain, the various grasses and trees each have differences; although the supreme truth is unique, there are five differences in relation to conditions, so the meaning of expedient and real can be established, and the substance and function can be manifested. Since this sutra is called 'teaching Bodhisattvas, protected and念by the Buddhas,' it enables great Bodhisattvas to leave the sickness of ordinary people and the Two Vehicles, as well as the sickness of Bodhisattvas, which is what the Buddhas protect and念when teaching Bodhisattvas. Thirdly, according to the述

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成意生起此品者，〈譬喻〉一品正明說教，〈信解品〉明中根領解，今此一品如來述成，述成者據譬而言。一切草木凡有二義：一、不知同；二、不知異。不知同者，不知一地所生、一雨所潤也。不知異者，不知草木自有差別也。假設如有一瑞草能知同異，即是奇特。稟教之人亦有二迷：一、不知理同；二、不知于緣有異。而迦葉一人能知理同、能知教異，乃名奇特。故下文云「如彼草木而不自知上中下性，汝等迦葉甚為希有，能知如來隨宜說法能信能受」，故舉雲雨藥草述成迦葉領解。若望迦葉，于〈信解品〉十譬十恩嘆佛功德猶自未盡，故更說雲雨草木之譬，廣嘆如來無方大用普益眾生，嘆不能盡，故說此品也。若為釋成〈信解品〉者，上明十譬十恩，無漏無為諸法之王，能為下劣忍於斯事，即時眾謂佛過去之始、今會之終屈曲崎岴難心苦心，是故今明如來雖復府仰順從而無心屈曲。故《華嚴》云「無心於彼此而能應一切」，故舉雲雨無心之譬釋成〈信解品〉也。

言「藥草喻品」者，藥是草木中治病之通稱，草即形木之別名，而言藥草者，通、別兩舉者也。但言藥草不舉藥木者，明木二即少、草三即多，故廢少從多也。又今正述中根人領解，故題藥草不題藥木。所以舉藥草喻中根人者，凡有三義：一者、

【現代漢語翻譯】 現代漢語譯本 成就領悟此品的原因是，〈譬喻品〉正是爲了闡明教義，〈信解品〉闡明了中等根器的人領悟理解，而現在這一品是如來闡述成就，這個成就的闡述是根據譬喻而言的。一切草木通常有兩種含義：一是不知相同；二是不知差異。不知相同，是指不知道它們生長在同一片土地上，被同一場雨水滋潤。不知差異，是指不知道草木自身存在差別。假設如果有一種瑞草能夠知道相同和差異，那就是奇特之處。接受教誨的人也有兩種迷惑：一是不知道理相同；二是不知因緣有差異。而迦葉尊者一人能夠知道道理相同、能夠知道教義有差異，才稱得上奇特。所以下文說：『如同那些草木自己並不知道自己有上中下不同的性質，你們迦葉尊者非常稀有，能夠知道如來隨順因緣說法，能夠相信並且接受。』所以用云、雨、藥草來闡述成就迦葉尊者的領悟理解。如果從迦葉尊者的角度來看，在〈信解品〉中用十個譬喻和十種恩德來讚歎佛的功德，仍然沒有窮盡，所以進一步說云、雨、草木的譬喻，廣泛讚歎如來無邊的大用，普遍利益眾生，讚歎不能窮盡，所以說了這一品。如果是爲了解釋成就〈信解品〉，上面闡明了十個譬喻和十種恩德，無漏無為諸法之王，能夠爲了下劣的眾生忍受這些事情，當時大眾認為佛過去開始、現在集會的終結，（佛）委曲遷就，內心艱難痛苦，因此現在闡明如來雖然順應眾生，卻沒有內心委曲。所以《華嚴經》說：『心中沒有彼此的分別，卻能夠應和一切。』所以用云、雨無心的譬喻來解釋成就〈信解品〉。 說到『藥草喻品』，藥是草木中治療疾病的通稱，草是形體和樹木的區別名稱，而說藥草，是通稱和別稱一起舉出。只說藥草而不說藥木，是因為樹木的種類少，草的種類多，所以捨棄少的而採用多的。而且現在正是闡述中等根器的人領悟理解，所以題目是藥草而不是藥木。用藥草來比喻中等根器的人，通常有三種含義：第一，

【English Translation】 English version The reason for accomplishing the arising of this chapter is that the 『Parable Chapter』 precisely clarifies the teachings, the 『Faith and Understanding Chapter』 clarifies the understanding of those with medium faculties, and this chapter now is the Tathagata's description of accomplishment, which is based on parables. All grasses and trees generally have two meanings: first, not knowing sameness; second, not knowing difference. Not knowing sameness means not knowing that they grow on the same land and are nourished by the same rain. Not knowing difference means not knowing that grasses and trees themselves have differences. Suppose there were a rare grass that could know sameness and difference, that would be unique. Those who receive teachings also have two confusions: first, not knowing that the principle is the same; second, not knowing that there are differences in conditions. But Kashyapa alone can know that the principle is the same and can know that the teachings are different, which is called unique. Therefore, the following text says, 『Like those grasses and trees that do not know their own superior, medium, and inferior natures, you, Kashyapa, are very rare, able to know that the Tathagata preaches according to circumstances, able to believe and accept.』 Therefore, the parable of clouds, rain, and medicinal herbs is used to describe the accomplishment of Kashyapa's understanding. From Kashyapa's perspective, the ten parables and ten graces in the 『Faith and Understanding Chapter』 to praise the Buddha's merits are still not exhaustive, so the parable of clouds, rain, grasses, and trees is further explained, extensively praising the Tathagata's boundless great use, universally benefiting sentient beings, praising without end, so this chapter is spoken. If it is to explain the accomplishment of the 『Faith and Understanding Chapter,』 the above clarifies the ten parables and ten graces, the king of all dharmas, unconditioned and without outflows, able to endure these things for inferior beings, at that time the assembly thought that the Buddha's past beginning and the end of the present assembly, (the Buddha) was accommodating, with a difficult and painful heart, therefore now it is clarified that although the Tathagata complies with sentient beings, there is no inner accommodation. Therefore, the Avatamsaka Sutra says, 『Without a mind for this and that, yet able to respond to everything.』 Therefore, the parable of clouds and rain without mind is used to explain the accomplishment of the 『Faith and Understanding Chapter.』 Speaking of the 『Medicinal Herbs Parable Chapter,』 medicine is the general term for treating diseases among grasses and trees, grass is the distinct name for the form and trees, and speaking of medicinal herbs is to mention both the general and the specific. Only mentioning medicinal herbs and not mentioning medicinal trees is because there are fewer kinds of trees and more kinds of grasses, so the few are abandoned and the many are adopted. Moreover, now it is precisely describing the understanding of people with medium faculties, so the title is medicinal herbs and not medicinal trees. The reason for using medicinal herbs to symbolize people with medium faculties is generally threefold: first,

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稟教得解，解生必能滅惑，喻如藥草治病義也。二者、藥草能愈他疾，喻聞教得解即成菩薩必有兼濟之功。三者、藥草是草中之貴，顯成菩薩人中之尊貴，異上聲聞未得領悟如鄙賤窮子也。

問：

藥草無情而受潤，稟教有心而領解，何以為喻耶？

答：

欲明緣教相稱義也。雲雨無私而潤，草木無心而受，若無私而潤、有心而受，即緣教相乖，何由領解？故舉無心之根顯無私之教，可謂其說法者無說無示，其聽法者無聞無得，亦說如幻說、聞如幻聞，無言顯道、絕聽雨華，即其事也。

問：

何以知然？

答：

文云「是法不可示言辭相寂滅」，我今既示不可示，雖示而無言，亦是聞不可聞，雖聞而絕聽也。

問：

譬喻，藥草、化城皆是舉喻，何故火宅獨受譬喻名耶？

答：通皆互得，而別不例者，火宅在初故受其通稱，余皆居后當其別名也。

問：

文具舉雲雨草木四事，何故偏題藥草名耶？

答：

就文而言，藥草在前喻機感扣聖，雲雨居后譬形聲應物，要由感方應，故從初立名。又今述中根領解，故以藥草題品，雲雨不爾故不標名。

問：

舉藥草以述成故云藥草品者，上明窮子以領解，應云

【現代漢語翻譯】 現代漢語譯本：

稟受教法而獲得理解，這種理解的產生必定能夠滅除迷惑，這就像藥草能夠治療疾病一樣。

其次，藥草能夠治癒其他疾病，比喻聽聞教法而獲得理解就能成就菩薩，必定具有兼濟天下的功德。

第三，藥草是草中的珍貴之物，彰顯成就菩薩是人中的尊貴之人，與那些尚未領悟的上乘聲聞（Śrāvaka，聽聞佛法而證悟的弟子）相比，就像卑賤貧窮的兒子一樣。

問：

藥草是無情之物卻能受到雨露的滋潤，稟受教法的人是有心之人卻能領悟理解，這該如何比喻呢？

答：

這是爲了闡明因緣與教法相互適應的道理。雲和雨無私地滋潤萬物，草木無心地接受滋養，如果無私地滋潤，有心地接受，那麼因緣與教法就相互違背，又怎麼能夠領悟理解呢？所以用無心的草根來彰顯無私的教法，可以說說法的人沒有說也沒有指示，聽法的人沒有聽也沒有得到，也說是如幻的說法，聽是如幻的聽聞，不用言語來顯現道，斷絕聽覺如同雨水灑落，就是這個道理。

問：

憑什麼知道是這樣呢？

答：

經文說：『這個法是不可指示的，言辭的相狀是寂滅的』，我現在既然指示這不可指示的，雖然指示卻沒有言語，也就是聽聞那不可聽聞的，雖然聽聞卻斷絕了聽覺。

問：

譬喻中，藥草、化城（幻化的城市）都是舉例比喻，為什麼只有火宅（燃燒的房屋）才被稱作譬喻呢？

答：

這些名稱可以互相通用，但又有所區別，不能完全等同。火宅的比喻出現在最開始，所以可以接受通用的名稱，其餘的比喻都出現在後面，所以使用各自不同的名稱。

問：

經文中完整地列舉了云、雨、草、木四種事物，為什麼偏偏用藥草來命名這一品呢？

答：

就經文而言，藥草在前，比喻眾生的根機感應而叩擊聖賢，雲雨在後，比喻聖賢應和眾生的形聲。關鍵在於先有感應才能有應和，所以從最初的感應來立名。而且現在講述的是中等根器的人領悟理解，所以用藥草來命名這一品，雲雨不是這樣，所以不標明雲雨。

問：

因為舉藥草來闡述成就的緣故，所以叫做《藥草品》，那麼上面闡明窮子（貧窮的兒子）領悟理解，應該叫做

【English Translation】 English version:

Receiving teachings and gaining understanding, this understanding inevitably extinguishes delusion, just as medicinal herbs can cure diseases.

Secondly, medicinal herbs can cure other illnesses, symbolizing that attaining Bodhisattvahood through hearing and understanding the teachings inevitably leads to the merit of benefiting all beings.

Thirdly, medicinal herbs are precious among plants, highlighting that becoming a Bodhisattva is the most honorable among people, unlike the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) of the superior vehicle who have not yet realized the truth, resembling lowly and impoverished sons.

Question:

Medicinal herbs are insentient yet receive moisture, while those who receive teachings are sentient yet gain understanding. How can this be compared?

Answer:

This is to clarify the principle of the harmony between conditions and teachings. Clouds and rain impartially nourish all things, and plants and trees mindlessly receive nourishment. If there were impartial nourishment and mindful reception, then the conditions and teachings would be contradictory, and how could understanding be attained? Therefore, the mindless roots of plants are used to highlight the selfless nature of the teachings. It can be said that the one who expounds the Dharma neither speaks nor indicates, and the one who listens to the Dharma neither hears nor gains. It is also said that the teaching is like an illusion, and the hearing is like illusory hearing. The Way is revealed without words, and hearing ceases like rain falling. This is the principle.

Question:

How is it known to be so?

Answer:

The text says, 'This Dharma is un-demonstrable, the characteristics of words are quiescent.' Since I am now demonstrating the un-demonstrable, although demonstrating, there are no words. It is also hearing the un-hearable, although hearing, hearing is ceased.

Question:

In the analogies, medicinal herbs and the phantom city (化城) are both examples, why is only the burning house (火宅) called a parable?

Answer:

These names can be used interchangeably, but they are also different and cannot be completely equated. The analogy of the burning house appears at the beginning, so it can accept the general name. The remaining analogies appear later, so they use their respective different names.

Question:

The text fully lists the four things of clouds, rain, grass, and trees, why is this chapter specifically named after medicinal herbs?

Answer:

In terms of the text, medicinal herbs come first, symbolizing that the faculties of sentient beings resonate and knock on the door of the sages. Clouds and rain come later, symbolizing that the sages respond to the forms and sounds of sentient beings. The key is that there must be resonance first before there can be response, so the name is established from the initial resonance. Moreover, what is being discussed now is the understanding of people with medium faculties, so this chapter is named after medicinal herbs. Clouds and rain are not like this, so clouds and rain are not named.

Question:

Because medicinal herbs are used to explain the cause of accomplishment, it is called the 'Medicinal Herbs Chapter.' Then, above, it explains the poor son (窮子) gaining understanding, it should be called

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窮子品？

答：

窮子通迷悟，今言信解故用別以立名；卉木通於毒藥，今云藥草亦從別為稱。

問：

上明窮子信解，從信解以立名；今云如來述成，應從述成以為稱耶？

答：

今云藥草品者，可含二義：一者、得述成中根領解；二者、廣明佛教利益無邊。述成但得成前，闕於後義故不云述成品。又領解題信解，就法為名，述成稱藥草，據譬為稱，欲法譬兩存，不應一類立名也。

就品為二：第一、述成所解；第二、廣嘆佛德。遍告迦葉者，迦葉是中根之尊，又是說譬之主，故偏告之。「及諸大弟子」者，善吉之流也。「善哉善哉」者，《釋論》云「再言善哉者，喜之至也」。「誠如所言」者，兩善哉述其言巧，誠如所言印其事實。但稱歎有四句：或言巧而事不實，或事實而言不巧，或兩具，或雙無；今兩具也。

「如來複有無量功德」者，第二、廣嘆佛德。就文為二：初、長行；次、偈頌。長行為二：初、略標佛德無盡；第二、廣釋佛德無窮。上明言巧事實者，蓋是一方之跡，未盡無方之化；無方之化，非迦葉之所能窮也。《凈名經》明佛三號，大千聲聞如阿難總持，以一劫壽不能受持，況無量號？號尚如是，況復功德？所以然者，法身即是實相，實相無邊

【現代漢語翻譯】 現代漢語譯本 窮子品？ 答： 窮子通過迷途知返而領悟，現在說『信解』，所以特別用『信解』來命名；草木都具有毒性，現在說『藥草』，也是從另一個角度來稱呼。 問： 前面說明窮子因信解而領悟，從『信解』來命名；現在說如來闡述成就，應該從『述成』來稱呼嗎？ 答： 現在說『藥草品』，可以包含兩種含義：一是，（中根之人）在闡述成就中領悟理解；二是，廣泛說明佛法的利益無邊。『述成』只是成就了前面的內容，缺少後面的含義，所以不說『述成品』。而且，用『領解』來命名『信解品』，是就法而言；用『述成』來稱呼『藥草品』，是根據比喻來說，想要法和譬喻都保留，不應該用同一類方法來命名。 就本品內容分為兩部分：第一，闡述所領悟的道理；第二，廣泛讚歎佛的功德。『遍告迦葉』，因為迦葉（Kasyapa）(佛陀的十大弟子之一，以頭陀苦行著稱)是中等根器的代表，又是宣說譬喻的主講人，所以特別告訴他。『及諸大弟子』，指善吉（Subhuti）(佛陀的十大弟子之一，以解空第一著稱)之流的人。『善哉善哉』，《釋論》中說『再說善哉，是喜悅到了極點』。『誠如所言』，兩個『善哉』是讚美他言辭巧妙，『誠如所言』是印證他所說的事實。但凡稱讚有四種情況：或者言辭巧妙但事情不真實，或者事情真實但言辭不巧妙，或者兩者都具備，或者兩者都沒有；現在是兩者都具備。 『如來複有無量功德』，這是第二部分，廣泛讚歎佛的功德。就文體分為兩部分：一是長行（散文）；二是偈頌（韻文）。長行又分為兩部分：一是簡略標明佛的功德無盡；二是廣泛解釋佛的功德無窮。前面說明言辭巧妙事情真實，這只是一方面的表現，沒有窮盡佛陀無所不在的教化；佛陀無所不在的教化，不是迦葉（Kasyapa）(佛陀的十大弟子之一，以頭陀苦行著稱)所能窮盡的。《維摩詰經》（Vimalakirti Sutra）說明佛有三種名號，即使大千世界的聲聞弟子像阿難（Ananda）(佛陀的十大弟子之一，以多聞第一著稱)那樣具有總持的能力，用一劫的時間也不能完全受持，何況是無量的名號？名號尚且如此，何況是功德？之所以這樣，是因為法身就是實相，實相是無邊無際的。

【English Translation】 English version The Chapter on the Parable of the Poor Son? Answer: The poor son attains understanding through confusion and awakening. Now, we speak of 'faith and understanding,' so we specifically use 'faith and understanding' to name it. All plants and trees contain poison, but now we call them 'medicinal herbs,' also using a different term. Question: Above, it was explained that the poor son attained understanding through faith and understanding, naming it after 'faith and understanding.' Now, it is said that the Tathagata (如來) (another name for the Buddha) elucidates accomplishment, should it be named after 'elucidation of accomplishment'? Answer: Calling it the 'Chapter on Medicinal Herbs' can contain two meanings: first, (those of middling capacity) understand and comprehend within the elucidation of accomplishment; second, it broadly explains the boundless benefits of the Buddha's teachings. 'Elucidation of accomplishment' only accomplishes what comes before, lacking the latter meaning, so it is not called the 'Chapter on Elucidation of Accomplishment.' Moreover, naming the 'Chapter on Faith and Understanding' after 'understanding and comprehension' refers to the Dharma (法) (the teachings of the Buddha); calling the 'Chapter on Elucidation of Accomplishment' 'medicinal herbs' is based on a metaphor. Desiring to preserve both the Dharma and the metaphor, it should not be named using the same method. The content of this chapter is divided into two parts: first, elucidating the understanding attained; second, broadly praising the Buddha's virtues. 'Announcing it to Kasyapa (迦葉)' (one of the Buddha's ten principal disciples, known for his ascetic practices) because Kasyapa (迦葉) (one of the Buddha's ten principal disciples, known for his ascetic practices) is representative of those of middling capacity and is also the main speaker of the parable, so he is specifically told. 'And the other great disciples' refers to people like Subhuti (善吉) (one of the Buddha's ten principal disciples, known as foremost in understanding emptiness). 'Excellent, excellent,' the Shilun (《釋論》) says, 'Saying 'excellent' twice means the joy is extreme.' 'Truly as you say' the two 'excellents' praise the skillfulness of his words, 'truly as you say' confirms the truth of the facts. But praise has four situations: either the words are skillful but the matter is not true, or the matter is true but the words are not skillful, or both are present, or both are absent; now both are present. 'The Tathagata (如來) (another name for the Buddha) also has immeasurable merits and virtues,' this is the second part, broadly praising the Buddha's virtues. The text is divided into two parts: first, prose; second, verses. The prose is further divided into two parts: first, briefly stating that the Buddha's merits and virtues are inexhaustible; second, broadly explaining that the Buddha's merits and virtues are infinite. The previous explanation of skillful words and true facts is only one aspect, not exhausting the Buddha's omnipresent teachings; the Buddha's omnipresent teachings cannot be exhausted by Kasyapa (迦葉) (one of the Buddha's ten principal disciples, known for his ascetic practices). The Vimalakirti Sutra (《維摩詰經》) explains that the Buddha has three names, even if the sravakas (聲聞) (a disciple of Buddha) of the great chiliocosm like Ananda (阿難) (one of the Buddha's ten principal disciples, known as foremost in hearing) had the ability of dharani (總持) (the power to retain teachings), they could not fully receive them in one kalpa (劫) (an immense period of time), let alone immeasurable names? If the names are like this, what about the merits and virtues? The reason for this is that the dharmakaya (法身) (the body of the Buddha's teachings) is the tathata (實相) (ultimate reality), and the tathata (實相) (ultimate reality) is boundless.

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故功德無邊，應身有眾生數等方便，即功德亦不可盡。

「迦葉當知如來是諸法之王」下，第二、廣嘆佛德無窮。就文為二：初、法說明權實二智，次、譬說辨形聲益物。內有二智無幽不察，外有形聲益物平等無私，蓋窮聖德之淵府、盡如來之化功，故略舉斯二也。上〈信解品〉有十譬十恩，今如來對之即明八法八譬。言八法者：一者、諸法之王；二、所說不虛；三、說一切教；四、同表一理；五、嘆佛有照理之智；六、嘆佛有知機之能也；七、嘆佛善識教門；八、嘆佛應機說教也。

「是諸法之王」者，上十譬十恩但明一方之化即未能自在，今明諸法之王即知化之無方。但於法自在凡有二種：一者、體法自在；二者、化用自在。具二自在，故名法王也。

「若有所說皆不虛也」者，第二句，標所說不虛。既越其所嘆，似言過實，故今明言之實也。言實事多，略有三種：一者、如來常依二諦說法故不虛也。二者、能以巧智於一說三，說三之旨為詮一理，故於理不虛；又於物實益，故言不虛。三者、就無方釋之，如來實說亦實、虛說亦實，順說亦順、反說亦順，以皆能開道、皆能益物，故無不實，故無不順。故《涅槃》明四句：道說為道，非道說非道，道說非道，非道說道。以道心而說四句，四句皆

【現代漢語翻譯】 因此功德無邊，應身具有與眾生數量相等的方便法門，所以功德也是不可窮盡的。

『迦葉當知如來是諸法之王』以下，是第二部分，廣泛讚歎佛陀的功德無窮無盡。從文義上分為兩部分：首先，從法理上說明權智和實智；其次，用譬喻說明佛陀以形和聲利益眾生。佛陀既有能洞察一切幽微之處的智慧，又有以形和聲利益眾生、平等無私的德行，這窮盡了聖德的淵源和如來的化導之功，所以略舉這兩點。在前面的《信解品》中有十個譬喻和十種恩德，現在如來針對這些闡明八法和八個譬喻。所說的八法是：第一，是諸法之王；第二，所說不虛妄；第三，宣說一切教法；第四，共同表明一個真理；第五，讚歎佛陀具有照見真理的智慧；第六，讚歎佛陀具有了解眾生根機的能力；第七，讚歎佛陀善於識別教法門徑；第八，讚歎佛陀能應眾生根機而說法。

『是諸法之王』，前面十個譬喻和十種恩德只是說明了一方面的教化，還不能達到自在的境界，現在說明是諸法之王，就知道教化是沒有侷限的。對於法，自在的狀態有兩種：第一，體悟法性而自在；第二，運用法力而自在。具備這兩種自在，所以稱為法王。

『若有所說皆不虛也』，這是第二句，標明所說不虛妄。既然超越了所讚歎的，似乎是言過其實，所以現在說明所說是真實的。真實的事例有很多，簡略地說有三種：第一，如來常常依據二諦（Satya-dvaya，真諦和俗諦）說法，所以不虛妄。第二，能夠用巧妙的智慧，從一個道理中說出三個道理，而這三個道理的宗旨都是爲了詮釋一個真理，所以在理上不虛妄；又對眾生有實際的利益，所以說不虛妄。第三，從沒有侷限的角度來解釋，如來說真實的話是真實的，說虛假的話也是真實的，順著說也是順應，反過來說也是順應，因為都能開啟覺悟之道，都能利益眾生，所以沒有不真實的，所以沒有不順應的。所以《涅槃經》（Nirvana Sutra）闡明四句：道說是道，非道說非道，道說非道，非道說道。以道心來說這四句，四句都是

【English Translation】 Therefore, the merits are boundless, and the manifested body (應身, Ying Shen) possesses expedient means equal to the number of sentient beings, so the merits are also inexhaustible.

『Kasyapa (迦葉) should know that the Tathagata (如來) is the King of all Dharmas (諸法之王)』 below is the second part, extensively praising the Buddha's infinite merits. In terms of the text, it is divided into two parts: first, explaining the expedient wisdom (權智, quan zhi) and the real wisdom (實智, shi zhi) from the perspective of Dharma; second, using metaphors to illustrate how the Buddha benefits beings through form and sound. The Buddha has the wisdom to perceive all subtle things, and the virtue of benefiting beings equally and impartially through form and sound. This exhausts the source of holy virtues and the transformative power of the Tathagata, so these two points are briefly mentioned. In the previous 『Faith and Understanding』 chapter, there were ten metaphors and ten kinds of grace. Now, the Tathagata clarifies eight Dharmas and eight metaphors in response to these. The eight Dharmas are: first, being the King of all Dharmas; second, what is said is not false; third, expounding all teachings; fourth, jointly expressing one truth; fifth, praising the Buddha for having the wisdom to illuminate the truth; sixth, praising the Buddha for having the ability to understand the capacities of beings; seventh, praising the Buddha for being good at recognizing the gateways to teachings; eighth, praising the Buddha for teaching according to the capacities of beings.

『Is the King of all Dharmas』, the previous ten metaphors and ten kinds of grace only explained one aspect of transformation and could not achieve freedom. Now, explaining that he is the King of all Dharmas, one knows that transformation is limitless. There are two kinds of freedom with regard to Dharma: first, freedom through realizing the nature of Dharma; second, freedom through using the power of Dharma. Possessing these two kinds of freedom, he is called the King of Dharma.

『If what is said is not false』, this is the second sentence, marking that what is said is not false. Since it exceeds what is praised, it seems to be an exaggeration, so now it is explained that what is said is true. There are many true examples, briefly speaking, there are three kinds: first, the Tathagata always speaks according to the two truths (Satya-dvaya) (二諦), so it is not false. Second, he can use skillful wisdom to speak three truths from one truth, and the purpose of these three truths is to explain one truth, so it is not false in terms of principle; and it also has real benefits for beings, so it is said to be not false. Third, explaining it from the perspective of no limitation, the Tathagata's speaking of truth is true, and speaking of falsehood is also true, speaking in accordance is in accordance, and speaking in reverse is also in accordance, because they can all open the path to enlightenment and benefit beings, so there is nothing that is not true, so there is nothing that is not in accordance. Therefore, the Nirvana Sutra (涅槃經) clarifies four sentences: the way is said to be the way, the non-way is said to be the non-way, the way is said to be the non-way, and the non-way is said to be the way. Speaking these four sentences with a mind of the way, all four sentences are

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道；非道心而說四句，四句皆非道。故《思益經》云「一切法正、一切法耶」。

「於一切法以智方便而演說之」，第三，明說一切教。所以明說一切教者，上十譬十恩蓋是一方之教，辨教猶未盡，故今明說一切教，方乃窮也。「一切法」者，《智度論》云「為、無為攝一切法；又識所知法、智所知法亦攝一切法」，又云「五法藏攝一切法：三世、無為及不可說也」。不可說即是諸法實相，非有為、非無為，言忘慮絕。正量部云：第五不可說者，即是十四無記也。《地持論》云「四法攝一切法，謂世諦及世諦智、第一義諦、第一義諦智也」。「以智方便」者，上句明所說之教，今明能說之智。智謂波若，方便即漚和，此二是諸佛父母、化物要方，故明之也。今正以智為其體、方便為用，故以智方便說一切法也。

「其所說法皆悉到於一切智地」者，第四，明教所表理。上明以智方便說一切教，即是其言巧妙，此句明教所表理，謂其義深遠，雖以智方便說一切法，大宗終歸一切智之正觀也。

「如來觀知一切諸法之所歸趣」者，第五句，明佛知一切法終歸至極。此文釋上歸一切智地之言也。由如來善知理無異趣，驗向異說皆是到一切智之義也。

「亦知眾生深心所行通達無礙」者，第六句，明

【現代漢語翻譯】 現代漢語譯本： 道：如果不是以道心來說四句，那麼這四句都不是道。《思益經》說：『一切法都是正，一切法都是邪』。

『於一切法以智方便而演說之』，第三，說明說一切教。之所以要說明說一切教，是因為前面的十個比喻和十個恩惠只是一方的教法，辨別教法還沒有窮盡，所以現在說明說一切教，才能算是窮盡。『一切法』，《智度論》說：『有為、無為包含一切法；又識所知法、智所知法也包含一切法』，又說：『五法藏包含一切法：三世、無為以及不可說』。不可說就是諸法實相，非有為、非無為，言語忘卻，思慮斷絕。正量部說：第五不可說，就是十四無記。《地持論》說：『四法包含一切法，即世俗諦及世俗諦智、第一義諦、第一義諦智』。『以智方便』，上一句說明所說的教法，現在說明能說的智慧。智指般若（Prajna，智慧），方便即漚和（Upaya，善巧），這二者是諸佛的父母、教化眾生的重要方法，所以要說明。現在正是以智為體、方便為用，所以用智方便來說一切法。

『其所說法皆悉到於一切智地』，第四，說明教法所表達的道理。上面說明用智方便說一切教法，就是說言語巧妙，這句說明教法所表達的道理，是說意義深遠，雖然用智方便說一切法，但最終都歸於一切智（Sarvajna，一切智慧）的正觀。

『如來觀知一切諸法之所歸趣』，第五句，說明佛知道一切法最終歸於至極。這句話解釋上面歸於一切智地的說法。因為如來善於瞭解道理沒有不同的歸宿，驗證之前的不同說法都是達到一切智的意義。

『亦知眾生深心所行通達無礙』，第六句，明

【English Translation】 English version: The Dao: If the four phrases are spoken without the mind of the Dao, then none of the four phrases are the Dao. Therefore, the Si Yi Jing (思益經, Vimalakirti Nirdesa Sutra) says, 'All dharmas are correct, all dharmas are incorrect.'

'To expound on all dharmas with wisdom and skillful means,' is the third point, clarifying the explanation of all teachings. The reason for clarifying the explanation of all teachings is that the previous ten similes and ten graces are only teachings of one aspect, and the differentiation of teachings is not yet exhaustive. Therefore, now clarifying the explanation of all teachings is the only way to be exhaustive. 'All dharmas,' the Zhi Du Lun (智度論, Mahaprajnaparamita Sastra) says, 'The conditioned (samskrta) and the unconditioned (asamskrta) encompass all dharmas; also, what is known by consciousness and what is known by wisdom also encompass all dharmas.' It also says, 'The five dharmakosa (法藏, collections of teachings) encompass all dharmas: the three times, the unconditioned, and the inexpressible.' The inexpressible is the true nature of all dharmas, neither conditioned nor unconditioned, where words are forgotten and thoughts are cut off. The Sautrantika (正量部) school says: The fifth inexpressible is the fourteen unrecordable questions (avyakrta-vastuni). The Di Chi Lun (地持論, Bodhisattvabhumi Sastra) says, 'Four dharmas encompass all dharmas, namely, conventional truth (samvrti-satya) and wisdom of conventional truth, ultimate truth (paramartha-satya), and wisdom of ultimate truth.' 'With wisdom and skillful means,' the previous sentence clarifies the teachings being spoken, and now clarifies the wisdom that can speak. Wisdom refers to prajna (般若, wisdom), and skillful means refers to upaya (漚和, skillful means). These two are the parents of all Buddhas and the essential methods for transforming beings, so they must be clarified. Now, it is precisely with wisdom as the substance and skillful means as the function that all dharmas are spoken with wisdom and skillful means.

'What is spoken all arrives at the ground of all-wisdom,' is the fourth point, clarifying the principle expressed by the teachings. The above clarifies speaking all teachings with wisdom and skillful means, which means the words are skillful. This sentence clarifies the principle expressed by the teachings, which means the meaning is profound. Although all dharmas are spoken with wisdom and skillful means, the ultimate goal is the correct view of sarvajna (一切智, all-wisdom).

'The Tathagata (如來, Thus Come One) observes and knows where all dharmas ultimately lead,' is the fifth sentence, clarifying that the Buddha knows that all dharmas ultimately lead to the ultimate. This passage explains the statement above about returning to the ground of all-wisdom. Because the Tathagata is good at understanding that principles have no different destinations, verifying that previous different statements all lead to the meaning of all-wisdom.

'Also knows the deep mind and conduct of beings, penetrating without obstruction,' is the sixth sentence, clarifying

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善知根性也。既知理一而說有萬差者，以善達人根，隨其所宜故也。

「又于諸法究盡明瞭」者，第七句，明善識法藥。對上達人根也。

「示諸眾生一切智慧」者，第八句，應病授藥不差根也。

「譬如三千大千」下，第二、譬說。前、開譬，次、合譬。今以三義釋此譬文：一、廣開有八譬，二、合八為四譬，三、合四成二譬。言八譬者：一、能生大地譬；二、所生草木譬；三、興云譬；四、澍雨譬；五、受潤譬；六、增長譬；七、同一地一雨譬；八、草木差別譬。此之八譬即是次第，前有大地能生，次有草木所生，以有草木是故興云，初既興云次必澍雨，既有云雨即草木受潤，初既受潤后即增長，雖有受潤增長然俱是一雨所潤一地所生，雖能生能潤是一而諸草木各有差別，故此八譬次第而來也。然要具八義譬義乃圓。今略合之，過去世佛教能生如地，所生五乘善根種子如草木，既有五乘種子感佛出世故如興云，如來出世必說正法次明澍雨，眾生初稟佛教歡喜故名受潤，各蒙利益譬之增長，至理無二如一地一雨，於五乘得益不同如草木差別也。

次、合八譬成四譬者：初一雙為能稟，次一雙為所稟，第三雙為正稟，第四雙辨同異。

次、合四譬為二譬者：初六名稟澤譬，譬于昔教；

【現代漢語翻譯】 現代漢語譯本：

『善知根性也。既知理一而說有萬差者，以善達人根，隨其所宜故也。』

意思是說，菩薩善於瞭解眾生的根性。既然明白真理只有一個，卻說有萬千差別，是因為菩薩善於通達眾生的根器，根據他們各自適合的方式進行教化。

『又于諸法究盡明瞭』者，第七句，明善識法藥。對上達人根也。

『又對於一切諸法徹底研究明白』，這是第七句，說明菩薩善於識別對治各種煩惱的法藥，與前面所說的通達眾生根器相對應。

『示諸眾生一切智慧』者，第八句，應病授藥不差根也。

『向一切眾生開示一切智慧』，這是第八句，意思是菩薩能根據眾生的不同根器，給予相應的法藥，不會出現偏差。

『譬如三千大千』下，第二、譬說。前、開譬，次、合譬。今以三義釋此譬文：一、廣開有八譬，二、合八為四譬，三、合四成二譬。言八譬者：一、能生大地譬；二、所生草木譬；三、興云譬；四、澍雨譬；五、受潤譬；六、增長譬；七、同一地一雨譬；八、草木差別譬。此之八譬即是次第，前有大地能生，次有草木所生，以有草木是故興云，初既興云次必澍雨，既有云雨即草木受潤，初既受潤后即增長，雖有受潤增長然俱是一雨所潤一地所生，雖能生能潤是一而諸草木各有差別，故此八譬次第而來也。然要具八義譬義乃圓。今略合之，過去世佛教能生如地，所生五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）善根種子如草木，既有五乘種子感佛出世故如興云，如來出世必說正法次明澍雨，眾生初稟佛教歡喜故名受潤，各蒙利益譬之增長，至理無二如一地一雨，於五乘得益不同如草木差別也。

下面是譬喻部分。首先是展開譬喻，然後是合併譬喻。現在用三種方式來解釋這個譬喻：一是廣泛展開為八個譬喻，二是將八個譬喻合併爲四個譬喻，三是將四個譬喻合併爲兩個譬喻。所說的八個譬喻是：一是能生長萬物的大地，二是所生長的草木，三是興起的雲朵，四是降下的雨水，五是草木接受雨水的滋潤，六是草木的生長，七是同一塊土地和同一場雨水，八是草木之間的差別。這八個譬喻是有次第的，先有大地能夠生長萬物，然後有草木被生長出來，因為有了草木，所以興起了雲朵，既然興起了雲朵，接下來必然降下雨水，有了雲和雨，草木就接受滋潤，開始接受滋潤后就會生長，雖然接受滋潤和生長，但都是同一場雨水所滋潤，同一塊土地所生長。雖然大地能生長，雨水能滋潤是相同的，但是各種草木各有差別，所以這八個譬喻是依次而來的。然而，必須要具備這八個方面的含義，譬喻的意義才圓滿。現在簡略地合併它們，過去諸佛的教法能夠生長萬物，就像大地一樣；所生長的五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）善根種子，就像草木一樣；既然有了五乘的善根種子，感應佛陀出世，就像興起雲朵一樣；如來出世必定宣說正法，就像降下雨水一樣；眾生最初接受佛陀的教誨，心生歡喜，所以叫做接受滋潤；各自得到利益，就像草木生長一樣；最高的真理是唯一的，就像同一塊土地和同一場雨水一樣；在五乘中得到的利益不同，就像草木之間的差別一樣。

次、合八譬成四譬者：初一雙為能稟，次一雙為所稟，第三雙為正稟，第四雙辨同異。

接下來，將八個譬喻合併爲四個譬喻：最初一對（大地和草木）是能稟受者，接下來一對（興雲和降雨）是所稟受者，第三對（受潤和增長）是正在稟受，第四對（同一地一雨和草木差別）是辨別相同和不同。

次、合四譬為二譬者：初六名稟澤譬，譬于昔教；

接下來，將四個譬喻合併爲兩個譬喻：前六個譬喻（大地、草木、興云、降雨、受潤、增長）稱為稟受恩澤的譬喻，比喻過去的教法。

【English Translation】 English version:

'Being skilled in understanding the roots of beings. Knowing that principle is one, yet speaking of myriad differences, is because they are skilled in understanding the roots of people, according to what is suitable for them.'

This means that Bodhisattvas are skilled at understanding the nature of beings. Since they understand that truth is one, yet speak of myriad differences, it is because they are skilled at understanding the capacities of beings, and teach them according to what is suitable for each of them.

'Moreover, having thoroughly investigated and understood all dharmas,' the seventh line, clarifies being skilled in recognizing the medicine of the Dharma. It corresponds to understanding the roots of people above.

'Moreover, having thoroughly investigated and understood all dharmas,' this is the seventh line, explaining that Bodhisattvas are skilled at recognizing the Dharma medicine to treat various afflictions, corresponding to the aforementioned understanding of the roots of beings.

'Showing all beings all wisdom,' the eighth line, is administering medicine according to the illness, without mistaking the root.

'Showing all beings all wisdom,' this is the eighth line, meaning that Bodhisattvas can give the corresponding Dharma medicine according to the different roots of beings, without making mistakes.

'For example, the three thousand great thousands' below, second, is the analogy. First, opening the analogy, then, combining the analogy. Now, explaining this analogy with three meanings: first, broadly opening into eight analogies; second, combining the eight into four analogies; third, combining the four into two analogies. The eight analogies are: first, the analogy of the earth that can produce; second, the analogy of the plants that are produced; third, the analogy of the rising clouds; fourth, the analogy of the pouring rain; fifth, the analogy of receiving moisture; sixth, the analogy of growth; seventh, the analogy of the same earth and the same rain; eighth, the analogy of the differences among plants. These eight analogies are in sequence: first, there is the earth that can produce; then, there are the plants that are produced; because there are plants, therefore clouds rise; since clouds have risen, rain will surely pour; since there is cloud and rain, the plants receive moisture; since they have received moisture, they then grow; although they receive moisture and grow, they are all moistened by the same rain and grown from the same earth; although the earth can produce and the rain can moisten are the same, the various plants each have differences, so these eight analogies come in sequence. However, the meaning of the analogy is complete only when all eight aspects are present. Now, briefly combining them, the teachings of the Buddhas in the past were able to produce, like the earth; the seeds of the five vehicles (Human-Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Buddha Vehicle) of good roots that were produced are like plants; since there are seeds of the five vehicles, they inspire the appearance of the Buddha in the world, like the rising clouds; the Tathagata's appearance in the world will surely expound the correct Dharma, like the pouring rain; beings initially receive the Buddha's teachings and rejoice, so it is called receiving moisture; each receives benefits, like the growth of plants; the ultimate truth is non-dual, like the same earth and the same rain; the benefits gained in the five vehicles are different, like the differences among plants.

Next, combining the eight analogies into four analogies: the first pair is the able to receive, the next pair is what is received, the third pair is the actual receiving, and the fourth pair distinguishes similarities and differences.

Next, combining the four analogies into two analogies: the first six are called the analogy of receiving grace, which is analogous to the past teachings;

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后一雙論同異譬，譬於今教也。

「三千大千世界」者，有人言：此譬五乘眾生所住處，下明草木喻能住五乘之眾生也。有人言：大地是能生，譬過去世習因，草木是所生，譬現在世習果也。今謂大地譬過去佛教，佛教無私能生眾生善根，譬同大地。故下文云「一地所生」，即其證也。所生五乘種子，譬同草木，但過去佛教廣被無邊，譬同三千大千世界，此對迦葉嘆佛一方之跡，今欲嘆無方之化，故舉大千為譬也。「山川溪谷土地」者，上總嘆佛教能生，今別嘆五乘教為能生也。有人一一別配，義多不似，今宜略之。

「所生卉木叢林」下，第二、明所生草木。前能生有兩：大千為總、山川為別。今所生亦二：一總、二別。「卉木叢林」，總明所生也。卉是百草之通名，木是眾樹之總稱，草聚為叢，木叢為林，此譬總明五乘眾生也。「及諸藥草」下，別明所生也。草有能治病者稱為藥草，所生別者眾多而偏題藥草者，猶其有愈病之功多所利益，即是偏嘆中根領解成於菩薩，上紹佛業、下利益眾生也。「種類若干名色各異」者，通釋草木差別義也。種謂種別，類謂品類，略明草類有三、木類有二，合譬可知。「名色各異」者，名以目體，色像外形，譬五乘眾生名字不同體相各異也。

「密雲彌布」下

【現代漢語翻譯】 現代漢語譯本 下面用一個雙重的比喻，來說明（過去佛教的）相同和不同之處，來比喻現在的教法。

關於『三千大千世界』（Sahasra-Mahā-Sāhasra Lokadhātu）的說法，有人說：這比喻五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）眾生所居住的地方，下面用草木來比喻能夠居住五乘的眾生。也有人說：大地是能生長的，比喻過去世的習氣因緣；草木是所生長的，比喻現在世的習氣果報。我現在認為，大地比喻過去的佛教，佛教沒有私心，能夠生長眾生的善根，就像大地一樣。所以下文說『同一塊土地所生長』，就是這個證明。所生長的五乘種子，比喻草木，只是過去的佛教廣泛普及無邊無際，就像三千大千世界一樣。這是針對迦葉（Kāśyapa）讚歎佛陀一方之跡，現在想要讚歎無方之化，所以用大千世界來作比喻。『山川溪谷土地』，上面總的讚歎佛教能夠生長，現在分別讚歎五乘教法是能生長的。有人一一分別對應，意義大多不相似，現在應該省略。

『所生卉木叢林』以下，第二、說明所生長的草木。前面能生長的有兩種：大千世界是總的，山川是分別的。現在所生長的也有兩種：一是總的，二是分別的。『卉木叢林』，總的說明所生長的。卉是各種草的總稱，木是各種樹的總稱，草聚整合為叢，木聚整合為林，這比喻總的說明五乘眾生。『及諸藥草』以下，分別說明所生長的。草有能夠治療疾病的稱為藥草，所生長的分別有很多，而偏偏提到藥草，是因為藥草有治病的功能，能夠帶來很多利益，這就是偏重讚歎中等根器的人領悟理解，成就菩薩，上能繼承佛的事業，下能利益眾生。『種類若干名色各異』，總的解釋草木的差別意義。種是指種類，類是指品類，簡略說明草類有三種，木類有兩種，合起來比喻就可以知道了。『名色各異』，名是用來看事物的本體，色是外在的形象，比喻五乘眾生的名字不同，體相也各不相同。

『密雲彌布』以下

【English Translation】 English version The following is a double analogy, using similarities and differences to exemplify the present teaching.

Regarding the 'Three Thousand Great Thousand Worlds' (Sahasra-Mahā-Sāhasra Lokadhātu), some say: this is an analogy for the dwelling places of the beings of the Five Vehicles (Human Vehicle, Deva Vehicle, Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and the following explanation of plants and trees is an analogy for beings capable of dwelling in the Five Vehicles. Others say: the earth is the producer, analogous to the habitual causes of past lives; plants and trees are the produced, analogous to the habitual results of present lives. I now say that the earth is analogous to the Buddhism of the past, which, without selfishness, could generate the roots of goodness in beings, just like the earth. Therefore, the following passage says 'grown from the same earth,' which is the proof of this. The seeds of the Five Vehicles that are produced are analogous to plants and trees, but the Buddhism of the past was widely spread and boundless, like the Three Thousand Great Thousand Worlds. This is in response to Kāśyapa's praise of the Buddha's one-sided traces; now, wanting to praise the boundless transformation, the Great Thousand World is used as an analogy. 'Mountains, rivers, streams, and land,' above, generally praises Buddhism's ability to produce; now, it specifically praises the teachings of the Five Vehicles as producers. Some try to match them one by one, but the meanings are mostly dissimilar, so it is better to omit them.

From 'the herbs, trees, thickets, and forests that grow' onwards, secondly, it explains the plants and trees that are produced. Previously, there were two producers: the Great Thousand World as the general, and mountains and rivers as the specific. Now, there are also two produced: one general, and one specific. 'Herbs, trees, thickets, and forests' generally explain what is produced. 'Herbs' is a general term for all kinds of grasses, 'trees' is a general term for all kinds of trees, grasses gathered together are thickets, and trees gathered together are forests; this is an analogy for generally explaining the beings of the Five Vehicles. From 'and various medicinal herbs' onwards, it specifically explains what is produced. Grasses that can cure diseases are called medicinal herbs. Among the many things produced, medicinal herbs are specifically mentioned because they have the function of curing diseases and can bring many benefits, which is a particular praise for those of middle capacity who understand and realize, becoming Bodhisattvas, inheriting the Buddha's work above, and benefiting sentient beings below. 'Kinds are various, names and forms are different' is a general explanation of the differences between plants and trees. 'Kind' refers to the type, 'class' refers to the category, briefly explaining that there are three types of grasses and two types of trees; the analogy can be understood by combining them. 'Names and forms are different,' 'name' is used to identify the substance, 'form' is the external appearance, analogous to the names of the beings of the Five Vehicles being different, and their forms also being different.

From 'Dense clouds spread' onwards

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，第三、明興云譬。前明草木謂五乘種子，即是能感，要由感方得有應，故次諸佛出世，喻若興云，即是應也。云者喻佛身也。一、無心而應，譬之如雲，故《華嚴》明無心於彼此而能應一切；二、應身潤益，譬之如雲；三、能遮熱，總譬之如雲；四、應身為說本，如雲為雨本，譬之如雲。而稱「密雲」者，利益深重也。「彌布」者，廣益也。「遍覆三千大千世界」者，平等遍益也。如《華嚴》云「其身遍坐一切道場」，即是有緣同見義也。《涅槃》云「云名龍氣，由龍有云，由云有雨，由法身垂應身，由應身而說法也」。

「一時等澍其澤普洽」者，第四、明雨譬。法施無前後，故云一時。又云有感同聞。又如一時為說不偏故云等澍，遍益無邊義同普洽。

「卉木叢林」下，第五、明受潤譬。初稟佛教信受歡喜名為受潤。就文為三：初、總明受潤。「及諸藥草」下，別明受潤。「根莖枝葉」譬信、戒、定、慧四法也。三草各有四法名上中下，隨上中下各有所受總結受潤。

「一云所雨」下，第六、明增長譬。亦有三句，初句、明能潤是一。「稱其種性」者，第二、明教稱緣也。「而得生長」者下，第三、正明生長。未生五乘善根者令生，已生五乘善根者令增長，各成五乘之因如華，各成五乘之果

【現代漢語翻譯】 現代漢語譯本：第三，闡明興云的比喻。前面闡述的草木比喻五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的種子，指的是能感之因，必須由感應才能有迴應，因此接下來諸佛出世，比喻如同興云，指的是應。云比喻佛身。一、無心而應，如同云一般，所以《華嚴經》闡明無心於彼此而能迴應一切；二、應身潤澤利益眾生，如同云一般；三、能夠遮蔽熱惱，總的來說都比喻如同云一般；四、應身為說法之根本，如同云爲雨之根本，都比喻如同云一般。稱之為『密雲』，是因為利益深重。『彌布』，指的是廣為利益。『遍覆三千大千世界』，指的是平等普遍地利益眾生。如同《華嚴經》所說『其身遍坐一切道場』，指的是有緣眾生共同見到的含義。《涅槃經》說『云名為龍氣，因為有龍才有云，因為有云才有雨，由法身垂示應身，由應身而說法』。

『一時等澍其澤普洽』，第四，闡明雨的比喻。佛法施予沒有先後之分，所以說一時。又說有感應者共同聽聞。又如一時說法沒有偏頗，所以說等澍，普遍利益沒有邊際，意義同普洽。

『卉木叢林』以下，第五，闡明接受潤澤的比喻。最初接受佛教，信受歡喜，稱為受潤。就文義分為三部分：首先，總的闡明接受潤澤。『及諸藥草』以下，分別闡明接受潤澤。『根莖枝葉』比喻信、戒、定、慧四法。三草各有四法，分為上中下，隨著上中下各自有所接受，總結為接受潤澤。

『一云所雨』以下，第六，闡明增長的比喻。也有三句，第一句，闡明能潤澤的是同一片云。『稱其種性』，第二句，闡明教法適應根器。『而得生長』以下，第三句，正式闡明生長。未生起五乘善根的令其生起，已生起五乘善根的令其增長，各自成就五乘之因如果實，各自成就五乘之果。

【English Translation】 English version: Third, illustrating the metaphor of rising clouds. The previously explained plants and trees are metaphors for the seeds of the Five Vehicles (Human Vehicle, Deva Vehicle, Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), referring to the cause of being receptive. There must be a response from the receptive cause, hence the subsequent appearance of Buddhas in the world is likened to rising clouds, referring to the response. Clouds are a metaphor for the Buddha's body. 1. Responding without intention, like clouds, hence the Avataṃsaka Sūtra clarifies responding to everything without intention towards self or others; 2. The manifested body (Nirmāṇakāya) moistens and benefits beings, like clouds; 3. Able to shield from heat, generally likened to clouds; 4. The manifested body is the basis for teaching the Dharma, like clouds are the basis for rain, all likened to clouds. Referred to as 'dense clouds' because the benefits are profound. 'Spreading widely' refers to benefiting extensively. 'Covering the entire three thousand great thousand worlds' refers to benefiting beings equally and universally. As the Avataṃsaka Sūtra says, 'His body sits in all the bodhimaṇḍas', which means that those with affinity see it together. The Nirvana Sūtra says, 'Clouds are called dragon energy, because there are dragons, there are clouds; because there are clouds, there is rain; from the Dharmakāya (法身) comes the Nirmāṇakāya (應身), and from the Nirmāṇakāya comes the teaching of the Dharma'.

'At one time, equally showering its moisture, universally reaching', fourth, illustrating the metaphor of rain. The giving of the Dharma has no before or after, hence it is said 'at one time'. It is also said that those who are receptive hear it together. Also, like teaching the Dharma at one time without bias, hence it is said 'equally showering', universally benefiting without limit, the meaning is the same as 'universally reaching'.

'Herbs, trees, and forests' below, fifth, illustrating the metaphor of receiving moisture. Initially accepting Buddhism, believing and rejoicing, is called receiving moisture. In terms of the text, it is divided into three parts: First, generally explaining receiving moisture. 'And various medicinal herbs' below, specifically explaining receiving moisture. 'Roots, stems, branches, and leaves' are metaphors for the four Dharmas of faith (信), discipline (戒), concentration (定), and wisdom (慧). The three types of plants each have four Dharmas, divided into superior, middle, and inferior, and each receives according to their level, summarized as receiving moisture.

'One cloud raining' below, sixth, illustrating the metaphor of growth. There are also three sentences. The first sentence clarifies that the one that moistens is the same cloud. 'According to their nature', the second sentence clarifies that the teaching adapts to the capacity of the beings. 'And thus grow' below, the third sentence, formally explaining growth. Causing those who have not yet generated the roots of goodness of the Five Vehicles to generate them, and causing those who have already generated the roots of goodness of the Five Vehicles to grow, each achieving the cause of the Five Vehicles like flowers, each achieving the fruit of the Five Vehicles.

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如實，后合譬中更有餘義，現下文也。

「雖一地所生一雨所潤」者，第七、明能生是同譬也。

「而諸草木各有差別」者，第八、明所生差別譬。前三譬論昔教已竟，昔教雖多不出三種：初雙、明能稟，次雙、明所稟，后雙、明正稟。今此兩譬論能生是同、所生有異，即是至理無二，于緣得益不同。所以論同異者，為欲破今昔二病、稱歎二人。破今昔二病者，昔五乘人正執教異、不知理同，稟今一乘教人偏執理同、不知教異，為破此二人，故明理雖同不失教異，雖五乘教異而至理常同，是以文云「雖一地所生一雨所潤而諸草木各有差別」。又破二病者，昔五乘人不知于理未嘗二，不知于緣未嘗一，為破此病故說于地雨未嘗異、草木未嘗一。今稟一乘教人雖知至理未嘗異，不知于緣未嘗一，為破此病故說于地雨未嘗異、草木未嘗一也。稱歎二人者，一、嘆佛能知同異；二、嘆迦葉能知同異。能知同者，謂理一也；能知異者，謂教異也。又能知同者，于理無異也；能知異者，于緣成異也。

「迦葉！如來亦復如是」下，第二、合譬。但合七譬、不合大地譬，以大地是過去佛教，今正明現在法門，故略不合之也。就合七譬開為二章：初、合前五譬；次、合後同異雨譬。以前五譬明昔教、后二譬辨今教，

【現代漢語翻譯】 現代漢語譯本： 真實情況是，在後面的比喻中還有更深層的含義，這將在下文中闡述。

『雖然生長在同一土地，受到同一雨水的滋潤』，這是第七點，說明能產生萬物的本性是相同的比喻。

『但各種草木各有差別』，這是第八點，說明所生之物各有差別的比喻。前面的三個比喻論述了過去的教義已經結束，過去的教義雖然繁多，但不出三種：首先，一對是說明能接受教義的根器；其次，一對是說明所接受的教義；最後，一對是說明正確的接受教義。現在這兩個比喻論述能產生萬物的本性是相同的，而所生之物卻有差異，這正是至高的真理，沒有第二種，因緣不同而得到的利益也不同。之所以論述相同和不同，是爲了破除現在和過去兩種弊病，並稱贊佛陀和迦葉兩人。破除現在和過去兩種弊病是指，過去五乘根性的人執著于教義的不同，不知道真理的相同；現在接受一乘教義的人偏執于真理的相同，不知道教義的不同。爲了破除這兩種偏執，所以說明真理雖然相同，但教義的差異仍然存在；雖然五乘教義不同，但至高的真理始終相同。因此經文中說『雖然生長在同一土地，受到同一雨水的滋潤，但各種草木各有差別』。進一步說，過去五乘根性的人不知道真理從未有二，也不知道因緣從未有一，爲了破除這種弊病，所以說土地和雨水從未有異，草木從未有同。現在接受一乘教義的人雖然知道至高的真理從未有異，但不知道因緣從未有一，爲了破除這種弊病，所以說土地和雨水從未有異，草木從未有同。稱讚佛陀和迦葉兩人是指：一、讚歎佛陀能夠知曉相同和不同；二、讚歎迦葉能夠知曉相同和不同。能夠知曉相同，是指真理是一；能夠知曉不同，是指教義不同。又，能夠知曉相同，是指在真理上沒有差異；能夠知曉不同，是指因緣成就了差異。

『迦葉！如來也是這樣』以下，是第二部分，將比喻與佛法結合。這裡只結合了七個比喻，沒有結合大地這個比喻，因為大地代表過去的佛教，現在正是闡明現在的法門，所以省略了大地這個比喻。在結合七個比喻的部分，又分為兩個章節：首先，結合前面的五個比喻；其次，結合後面的相同和不同的雨水這個比喻。用前面的五個比喻說明過去的教義，用後面的兩個比喻辨析現在的教義。

【English Translation】 English version: In truth, there is further meaning in the subsequent analogy, which will be explained in the following text.

'Although born of the same earth and nourished by the same rain,' this is the seventh point, illustrating that the ability to generate is the same analogy.

'Yet the various grasses and trees each have their differences,' this is the eighth point, illustrating the analogy of differences in what is produced. The preceding three analogies discussing the past teachings are now complete. Although the past teachings are numerous, they do not exceed three types: first, a pair clarifying the ability to receive; second, a pair clarifying what is received; and third, a pair clarifying correct reception. Now, these two analogies discuss that the ability to generate is the same, while what is produced is different. This is the ultimate truth, without a second, and the benefits obtained from conditions differ. The reason for discussing sameness and difference is to break down the two illnesses of the past and present, and to praise the two individuals, Buddha and Kashyapa (one of the principal disciples of the Buddha). Breaking down the two illnesses of the past and present means that people of the past Five Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, etc.) were attached to the differences in teachings, not knowing the sameness of the truth; people of the present who receive the One Vehicle (Ekayāna) teaching are biased towards the sameness of the truth, not knowing the differences in teachings. To break down these two biases, it is explained that although the truth is the same, the differences in teachings still exist; although the Five Vehicle teachings are different, the ultimate truth is always the same. Therefore, the text says, 'Although born of the same earth and nourished by the same rain, yet the various grasses and trees each have their differences.' Furthermore, people of the past Five Vehicles did not know that in truth there was never a duality, nor did they know that in conditions there was never a unity. To break down this illness, it is said that the earth and rain were never different, and the grasses and trees were never the same. People of the present who receive the One Vehicle teaching, although they know that the ultimate truth was never different, do not know that in conditions there was never a unity. To break down this illness, it is said that the earth and rain were never different, and the grasses and trees were never the same. Praising the two individuals, Buddha and Kashyapa, means: first, praising the Buddha for being able to know sameness and difference; second, praising Kashyapa for being able to know sameness and difference. Being able to know sameness means that the truth is one; being able to know difference means that the teachings are different. Also, being able to know sameness means that in truth there is no difference; being able to know difference means that conditions create difference.

'Kashyapa! The Tathagata (Buddha)' is also like this' below, is the second part, combining the analogy with the Dharma. Only seven analogies are combined here, not the analogy of the great earth, because the great earth represents the past Buddhism, and now it is precisely clarifying the present Dharma gate, so the analogy of the great earth is omitted. In the part combining the seven analogies, it is further divided into two chapters: first, combining the preceding five analogies; second, combining the subsequent analogy of the same and different rain. The preceding five analogies explain the past teachings, and the subsequent two analogies distinguish the present teachings.

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故開兩段合之也。合初五譬又開為二：第一、正合五譬；次、舉譬帖之。就合前五譬轉勢明義與譬說不同，第一、合云譬；二、合草木譬；三、合雨譬；四、合受潤譬；五、合增長譬。所以與譬本不同者，譬本欲明由感故應，故前明草木、后辨雲雨。今欲明前有如來出世唱于德號，故前合云；眾生聞唱德號故來至佛所，故次合草木；眾生既來至佛所故如來便為說法，故次合雨譬；眾生聞法歡喜，故次合受潤譬；各蒙利益故次合增長譬。

就初合云又開為二：第一、正舉德號合云；第二、勸物來聽受。就初合云又開四別：第一、舉形合云；第二、總舉聲合云；第三、舉外號合云；第四、舉內德合云。謂形聲內外攝義略盡也。初、正舉形合云；次、以譬帖之。「以大音聲」下，第二、總舉聲合云，次亦以譬帖之。「而唱是言」下，第三、舉外號合云。所以舉十號者，以號令天下令知是佛出世，異九十六師也。「未度者令度」下，第四、舉內德以合云。內德之中前明四弘誓者，此述如來出世意也。如來所以出世者，良由昔有四弘誓，是故今明十號之人出現世也。故肇師云：「結僧那於始心，終大悲以赴難」，即此文意也。《瓔珞經》云「約四諦立四弘誓願」，未度苦海愿令度之，故云未度者令度；眾生為集諦煩惱業縛

【現代漢語翻譯】 現代漢語譯本 因此將前兩段合併。將最初的五個比喻合併后又分為兩部分：第一，正式合併五個比喻；第二，舉出比喻並加以貼合。就合併前面的五個比喻，轉變方向來闡明意義與比喻的說法不同之處，第一，合併云的比喻；第二，合併草木的比喻；第三，合併雨的比喻；第四，合併受潤的比喻；第五，合併增長的比喻。之所以與比喻的原本不同，是因為比喻的原本想要闡明由感應而產生迴應，因此前面闡明草木，後面辨析雲雨。現在想要闡明前面有如來出世，宣唱德號，因此前面合併云的比喻；眾生聽聞宣唱德號，因此來到佛的處所，因此接著合併草木的比喻；眾生既然來到佛的處所，因此如來便為他們說法，因此接著合併雨的比喻；眾生聽聞佛法歡喜，因此接著合併受潤的比喻；各自蒙受利益，因此接著合併增長的比喻。

就最初合併云的比喻又分為兩部分：第一，正式舉出德號來合併云的比喻；第二，勸導眾生前來聽受。就最初合併云的比喻又分為四個部分：第一，舉出形態來合併云的比喻；第二，總括地舉出聲音來合併云的比喻；第三，舉出外在的名號來合併云的比喻；第四，舉出內在的德行來合併云的比喻。意思是形態、聲音、外在和內在涵蓋了意義的全部。最初，正式舉出形態來合併云的比喻；接著，用比喻來貼合它。『以大音聲』以下，第二，總括地舉出聲音來合併云的比喻，接著也用比喻來貼合它。『而唱是言』以下，第三，舉出外在的名號來合併云的比喻。之所以要舉出十號（如來十種稱號，分別是：如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛），是因為要號令天下，讓人們知道是佛出世，與九十六種外道不同。『未度者令度』以下，第四，舉出內在的德行來合併云的比喻。內在的德行之中，前面闡明四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），這是敘述如來出世的意圖。如來之所以出世，是因為過去有四弘誓願，因此現在闡明具有十號的人出現在世間。所以肇法師說：『在最初的發心時就結下僧那（誓願），最終以大悲心來赴救苦難』，就是這段文字的意思。《瓔珞經》說『依據四諦（苦、集、滅、道）建立四弘誓願』，未度脫苦海的，愿令其度脫，所以說『未度者令度』；眾生被集諦（苦的根源）的煩惱業力束縛

【English Translation】 English version Therefore, the previous two sections are combined. After combining the initial five parables, it is further divided into two parts: first, formally combining the five parables; second, presenting the parables and fitting them together. Regarding the combination of the previous five parables, the shift in direction to clarify the meaning differs from the explanation of the parables themselves. First, combining the parable of the cloud; second, combining the parable of the plants; third, combining the parable of the rain; fourth, combining the parable of receiving moisture; fifth, combining the parable of growth. The reason it differs from the original parables is that the original parables aimed to clarify the response arising from the stimulus, hence clarifying the plants first and then analyzing the clouds and rain. Now, the intention is to clarify that the Tathagata (如來, 'Thus Come One') appears in the world and proclaims the virtues, hence combining the parable of the cloud first; sentient beings hear the proclamation of the virtues and therefore come to the Buddha's (佛) place, hence combining the parable of the plants next; since sentient beings have come to the Buddha's place, the Tathagata then teaches them the Dharma (法), hence combining the parable of the rain next; sentient beings rejoice upon hearing the Dharma, hence combining the parable of receiving moisture next; each receives benefit, hence combining the parable of growth next.

The initial combination of the parable of the cloud is further divided into two parts: first, formally presenting the virtues to combine with the parable of the cloud; second, encouraging beings to come and listen. The initial combination of the parable of the cloud is further divided into four aspects: first, presenting the form to combine with the parable of the cloud; second, comprehensively presenting the sound to combine with the parable of the cloud; third, presenting the external titles to combine with the parable of the cloud; fourth, presenting the internal virtues to combine with the parable of the cloud. The meaning is that form, sound, external, and internal encompass the entirety of the meaning. Initially, formally presenting the form to combine with the parable of the cloud; then, using the parable to fit it together. 'With a great voice' below, second, comprehensively presenting the sound to combine with the parable of the cloud, then also using the parable to fit it together. 'And proclaiming these words' below, third, presenting the external titles to combine with the parable of the cloud. The reason for presenting the ten titles (十號, the ten epithets of a Buddha: Tathagata, Arhat (應供, Worthy), Samyaksambuddha (正遍知, Perfectly Enlightened One), Vidyacharana-sampanna (明行足, Perfect in Knowledge and Conduct), Sugata (善逝, Well-Gone), Lokavid (世間解, Knower of the World), Anuttara-purusa-damya-sarathi (無上士, Unsurpassed Trainer of Men), Shasta deva-manushyanam (調御丈夫, Teacher of Gods and Men), Buddha (佛, Awakened One), Bhagavan (薄伽梵, Blessed One)), is to command the world, letting people know that it is the Buddha who has appeared, different from the ninety-six heretical teachers. 'Those who have not been delivered, let them be delivered' below, fourth, presenting the internal virtues to combine with the parable of the cloud. Among the internal virtues, the four great vows (四弘誓願, the four vows of a Bodhisattva: to save all sentient beings, to end all afflictions, to learn all Dharmas, and to attain supreme Buddhahood) are explained first, which narrates the intention of the Tathagata's appearance in the world. The reason the Tathagata appears in the world is because there were four great vows in the past, therefore now it is clarified that the one with the ten titles appears in the world. Therefore, Dharma Master Zhao (肇法師) said: 'Binding the Samghanatha (僧那, vows) at the initial aspiration, ultimately going to relieve suffering with great compassion', which is the meaning of this passage. The Yingluo Sutra (《瓔珞經》) says 'Establishing the four great vows based on the Four Noble Truths (四諦, suffering, origin, cessation, path)', those who have not been delivered from the sea of suffering, wishing to deliver them, therefore it says 'Those who have not been delivered, let them be delivered'; sentient beings are bound by the afflictions and karmic forces of the Samudaya (集諦, the truth of the origin of suffering)

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愿令解脫，故云未解者令解；未安道諦者令安；未得滅諦涅槃者愿令得之。前二即是大悲願，后二即是大慈愿也。「今世後世如實知之」者，上舉昔四愿，此舉今四德。然德之與愿並皆合云，悉就今合以立名也。初德即是三達也。夫欲化物要須知其根性，眾生根性在三世中行，故前明三達也。「我是一切知者」即是一切智也。三達但知有為智，故次明一切智即具知一切法也。「一切見者」下，然二乘人又有一切智，如《大品．三慧品》說，而無五眼，故說一切見也。「知道者開道者說道者」，雖具上來功德，意欲物入道，故次說導師也。然道語通邪正，善惡在心曰知，開其邪正二路為開，曲示通塞為說也。

「汝等天人」下，第二、勸物來聽受也。

「爾時無數」下，第二、合草木譬，即受勸而來也。「如來於時」下，第三、合澍雨譬。「種種無量」下，第四、合受潤譬。正以初聞說法心生歡喜為受潤也。「決得善利」下，合第五、增長譬也。此句總合增長。「是諸眾生」下，別合增長，有二：前、約世間利合增長。「現世安穩」者，以聞法故現世障滅善生，故得安穩也。「後生善處」，明生報也。「以道受樂」，辨后報也。然此文通於生、后，且寄后報辨之。由聞正道故感樂報，所以言以道受樂。「亦

【現代漢語翻譯】 現代漢語譯本：愿他們解脫，所以說要讓未解脫的人得到解脫；讓未安於道諦（D諦，佛教四聖諦之一，指通往涅槃的道路）的人安於道諦；讓未得到滅諦（滅諦，佛教四聖諦之一，指煩惱止息的境界，即涅槃）涅槃的人，希望他們得到涅槃。前面的兩種是基於大悲心的願望，後面的兩種是基於大慈心的願望。「今世後世如實知之」指的是，上面列舉了過去的四種願望，這裡列舉了現在的四種德行。然而，德行與願望都應該結合起來說，全部就現在的情況結合起來立名。第一種德行就是三達（三達，指宿命明、天眼明、漏盡明）了。想要教化眾生，必須要了解他們的根性，眾生的根性在過去、現在、未來三世中執行，所以前面說明三達。「我是一切知者」就是一切智（一切智，指對一切事物普遍的智慧）了。三達只是瞭解有為法（有為法，指由因緣和合而成的、生滅變化的現象）的智慧，所以接著說明一切智，就是完全瞭解一切法。「一切見者」下面，然而二乘人（二乘人，指聲聞乘和緣覺乘的修行者）也有一種一切智，如《大品．三慧品》所說，但是沒有五眼（五眼，指肉眼、天眼、慧眼、法眼、佛眼），所以說一切見。「知道者開道者說道者」，雖然具備了以上功德，但希望眾生進入正道，所以接著說導師。然而「道」這個詞語可以指邪道也可以指正道，善惡在於內心，瞭解邪正兩條道路叫做「開」，委婉地指示通達與阻塞叫做「說」。 「汝等天人」下面，第二部分，勸說眾生前來聽受佛法。 「爾時無數」下面，第二部分，對應草木的比喻，就是接受勸說而來了。「如來於時」下面，第三部分，對應降雨的比喻。「種種無量」下面，第四部分，對應受到滋潤的比喻。主要是指初次聽聞佛法，心中生起歡喜，就是受到滋潤。「決得善利」下面，對應第五部分，對應增長的比喻。這句總括了增長。「是諸眾生」下面，分別對應增長，有兩種：前面，從世間的利益對應增長。「現世安穩」指的是，因為聽聞佛法，所以現世的障礙消滅，善事產生，所以得到安穩。「後生善處」，說明來世的果報。「以道受樂」，辨別來世的果報。然而這段文字貫通了今生和來世，暫且寄託于來世的果報來辨別。由於聽聞正道，所以感得快樂的果報，所以說「以道受樂」。「亦

【English Translation】 English version: Wishing them liberation, hence it is said: 'May those who are not liberated be liberated; may those who are not settled in the Path Truth (D諦, one of the Four Noble Truths in Buddhism, referring to the path to Nirvana) be settled; may those who have not attained the Cessation Truth (滅諦, one of the Four Noble Truths in Buddhism, referring to the cessation of suffering, i.e., Nirvana) of Nirvana wish to attain it.' The former two are vows based on great compassion, and the latter two are vows based on great loving-kindness. 'Knowing the present and future lives as they truly are' refers to the fact that the above lists the four vows of the past, and this lists the four virtues of the present. However, virtues and vows should all be combined, and all are combined with the present situation to establish the name. The first virtue is the Three Clear Knowledges (三達, referring to knowledge of past lives, divine eye, and extinction of defilements). To teach and transform beings, one must understand their nature. The nature of beings operates in the three periods of past, present, and future, so the Three Clear Knowledges are explained first. 'I am the one who knows everything' is the Omniscience (一切智, referring to the wisdom that knows all things universally). The Three Clear Knowledges only know the wisdom of conditioned phenomena (有為法, referring to phenomena that arise from causes and conditions and are subject to change), so next, Omniscience is explained, which is to fully know all dharmas. 'The one who sees everything' below, however, the Two Vehicles (二乘人, referring to practitioners of the Hearer Vehicle and the Solitary Realizer Vehicle) also have a kind of Omniscience, as stated in the 'Great Perfection of Wisdom Sutra, Chapter on the Three Wisdoms,' but they do not have the Five Eyes (五眼, referring to the physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye), so it says 'the one who sees everything.' 'The one who knows the path, the one who opens the path, the one who speaks the path,' although possessing the above merits, desires beings to enter the path, so next it speaks of the guide. However, the word 'path' can refer to both the wrong path and the right path. Good and evil are in the mind. Understanding the two paths of right and wrong is called 'opening.' Subtly indicating passage and obstruction is called 'speaking.' 「You gods and humans」 below, the second part, exhorting beings to come and listen to the Dharma. 「At that time, countless」 below, the second part, corresponds to the metaphor of plants and trees, which is to come upon receiving the exhortation. 「The Tathagata at that time」 below, the third part, corresponds to the metaphor of raining. 「Various and immeasurable」 below, the fourth part, corresponds to the metaphor of being nourished. It mainly refers to the initial hearing of the Dharma, with joy arising in the heart, which is being nourished. 「Definitely attain good benefits」 below, corresponds to the fifth part, corresponds to the metaphor of growth. This sentence summarizes growth. 「These beings」 below, separately corresponds to growth, there are two types: the former, from worldly benefits corresponds to growth. 「Present life is stable and secure」 refers to the fact that because of hearing the Dharma, the obstacles of the present life are eliminated, and good deeds arise, so stability and security are attained. 「Reborn in good realms」 explains the retribution of the next life. 「Enjoying happiness through the path」 distinguishes the retribution of the next life. However, this passage connects the present and future lives, and is temporarily entrusted to the retribution of the next life to distinguish it. Because of hearing the right path, one feels the retribution of happiness, so it is said 'enjoying happiness through the path.' 'Also'

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得聞法」下，明得出世利以合增長，亦有三句：初是聞慧；「離諸障礙」下，明思慧也；「任力所能」下，明修慧也。

「如彼大云」下，第二、舉譬帖合。今初舉云譬。「雨於一切」下，舉雨譬。「卉木叢林」下，舉草木譬。「如其種性」下，舉受潤譬。「各得生長」下，舉增長譬。皆帖合上也。

「如來說法一相一味」下，合第二、同異譬。就文亦二：初、正合同異譬；二、明知不知。合同異譬即二：初、合一地一雨，謂合同譬；次、合而諸草木各有差別，謂合異譬。「一相一味」者，合上一地所生一雨所潤也。一相謂一實相，合一地也。一味謂一智味，合上一雨也。故下偈云「其云所出一味之雨」也。「所謂解脫相」下，雙釋上一相一味也。免五住煩惱縛故名解脫相，離三界內外業故名離相，滅二生死苦果故名滅相，究竟至於一切種智釋上一味，離前三相故累無不盡，由離三相故照無不圓，照無不圓故非無，累無不盡故非有，即是中道之法也。「其有眾生」下，合上而諸草木各有差別譬也。

「不自覺知」下，第二、明知不知。就文為二：初、明佛知同異眾生不知；二、嘆迦葉能知同異，即是破二病、嘆二人也。就初又二：第一，明眾生不知異、佛能知異；次，明佛能知同、眾生不知同也。

【現代漢語翻譯】 現代漢語譯本 『得聞法』之後，闡明獲得出世利益以契合增長，也有三句：首先是聞慧；『離諸障礙』之後，闡明思慧；『任力所能』之後，闡明修慧。

『如彼大云』之後，第二，用比喻貼切地契合。現在首先舉云的比喻。『雨於一切』之後，舉雨的比喻。『卉木叢林』之後，舉草木的比喻。『如其種性』之後，舉接受滋潤的比喻。『各得生長』之後，舉增長的比喻。這些都貼切地契合了上面的內容。

『如來說法一相一味』之後，契合第二，相同與差異的比喻。從文義上來說也有兩點：首先，是正式契合相同與差異的比喻；其次，是闡明知與不知。契合相同與差異的比喻又分為兩點：首先，契合一地一雨，這是指相同的比喻；其次，契合但各種草木各有差別，這是指差異的比喻。『一相一味』，是契合上面一地所生、一雨所潤。『一相』是指一實相（指萬法的真實體性），契合一地。『一味』是指一智味（指佛的智慧），契合一雨。所以下面的偈頌說『其云所出一味之雨』。『所謂解脫相』之後，雙重解釋上面的一相一味。免除五住煩惱的束縛所以叫做解脫相，脫離三界內外之業所以叫做離相，滅除二種生死苦果所以叫做滅相，究竟達到一切種智（指佛的智慧）解釋上面的一味，脫離前面的三種相所以一切業障都完全消除，由於脫離三種相所以照了沒有不圓滿，照了沒有不圓滿所以不是空無，一切業障都完全消除所以不是實有，這就是中道的法。『其有眾生』之後，契合上面各種草木各有差別的比喻。

『不自覺知』之後，第二，闡明知與不知。從文義上分為兩點：首先，闡明佛知道相同與差異，眾生不知道；其次，讚歎迦葉（佛陀的弟子）能夠知道相同與差異，這就是破除兩種病、讚歎兩個人。就第一點又分為兩點：第一，闡明眾生不知道差異、佛能夠知道差異；其次，闡明佛能夠知道相同、眾生不知道相同。

【English Translation】 English version Following 『having heard the Dharma,』 it clarifies obtaining worldly benefits to align with growth, also in three phrases: first is the wisdom of hearing; after 『free from all obstacles,』 it clarifies the wisdom of thinking; after 『according to their ability,』 it clarifies the wisdom of cultivation.

Following 『like that great cloud,』 secondly, it uses a simile to closely align. Now, first, it presents the simile of a cloud. After 『raining upon all,』 it presents the simile of rain. After 『herbs, trees, and forests,』 it presents the simile of plants. After 『according to their nature,』 it presents the simile of receiving moisture. After 『each grows,』 it presents the simile of growth. These all closely align with the above.

Following 『the Thus Come One (Tathagata) speaks the Dharma with one form and one flavor,』 it aligns with the second, the simile of sameness and difference. In terms of the text, there are also two points: first, it directly aligns with the simile of sameness and difference; second, it clarifies knowing and not knowing. Aligning with the simile of sameness and difference is further divided into two points: first, aligning with one earth and one rain, which refers to the simile of sameness; second, aligning with the fact that various plants each have differences, which refers to the simile of difference. 『One form and one flavor』 aligns with the above, born from one earth and moistened by one rain. 『One form』 refers to the one real form (the true nature of all dharmas), aligning with one earth. 『One flavor』 refers to the one flavor of wisdom (the wisdom of the Buddha), aligning with one rain. Therefore, the following verse says, 『The rain that comes from the cloud is of one flavor.』 After 『what is called the form of liberation,』 it doubly explains the above one form and one flavor. Being free from the bonds of the five dwellings of afflictions is called the form of liberation, being free from the karma within and without the three realms is called the form of detachment, extinguishing the suffering results of the two kinds of birth and death is called the form of extinction, ultimately reaching all-knowing wisdom (the wisdom of the Buddha) explains the above one flavor, being free from the preceding three forms, all accumulations are completely exhausted, because of being free from the three forms, illumination is complete without exception, because illumination is complete without exception, it is not non-existence, because all accumulations are completely exhausted, it is not existence, this is the Dharma of the Middle Way. After 『those sentient beings,』 it aligns with the above simile that various plants each have differences.

Following 『without being aware,』 secondly, it clarifies knowing and not knowing. In terms of the text, it is divided into two points: first, it clarifies that the Buddha knows sameness and difference, while sentient beings do not know; second, it praises Kashyapa (a disciple of the Buddha) for being able to know sameness and difference, which is to eliminate the two illnesses and praise the two individuals. The first point is further divided into two points: first, it clarifies that sentient beings do not know difference, while the Buddha is able to know difference; second, it clarifies that the Buddha is able to know sameness, while sentient beings do not know sameness.

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初文為四：前、明眾生不知；二、明唯佛能知；三、結唯佛能知；四、結眾生不知。初言「不自覺知」者，蓋是不知理同、于緣成異，故言不知耳。然五乘眾生非不知五乘異也。

「所以者何？唯有如來知」下，第二、明唯佛能知。而標所以者何者，舉佛能知釋成眾生不知也。此中明佛知四種法：初、知四法；次、知三法；次、知二法；次、知一法。知四法者，「種」謂種別也。三乘種類不同也。「相」者，相貌也。如慈悲是菩薩相，獨靜是緣覺相，從他聞法是聲聞相也。「體」者，三乘體也。道種慧是菩薩體，一切智是二乘體，如〈三慧品〉說也。「性」者，不改為義，昔三乘智體各住己分不互移改也。

「念何事」下，第二、明知三慧。然三慧不同，或以三乘人為三慧，聲聞智淺如聞慧，緣覺智小深為思慧，菩薩盡理如修慧；亦得三乘各有三慧。文有三番：初、明三慧境；二、明三慧體；三、辨三慧因也。作意守境爲念，即聞慧也，厝心思惟是思慧，深入是修慧。通稱事者，以境為事。依《毗曇》，三乘人同觀四諦境生三慧。《毗曇》聞慧但緣文，修慧但緣理，思慧或時緣文或時緣理；《成實》通觀一滅諦境；大乘同觀一實相境緣理。三慧位者，《毗曇》前三方便是聞思位，四善根是修慧位；《成實

【現代漢語翻譯】 現代漢語譯本： 初文分為四個部分：第一，闡明眾生不知；第二，闡明唯有佛能知；第三，總結唯有佛能知；第四，總結眾生不知。最初說『不自覺知』，是因為眾生不知曉理體相同、因緣而異的道理，所以說不知。然而五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）的眾生並非不知道五乘之間的差異。

『所以者何？唯有如來知』以下，是第二部分，闡明唯有佛能知。而標明『所以者何』，是爲了用佛的能知來解釋眾生的不知。這裡闡明佛知道四種法：第一，知四法；第二，知三法；第三，知二法；第四，知一法。知四法中的『種』，指的是種類差別。三乘（聲聞乘、緣覺乘、菩薩乘）的種類不同。『相』，指的是相貌。例如，慈悲是菩薩的相貌，獨自清靜是緣覺的相貌，從他人聽聞佛法是聲聞的相貌。『體』，指的是三乘的本體。道種慧是菩薩的本體，一切智是二乘（聲聞乘、緣覺乘）的本體，如《三慧品》所說。『性』，指的是不改變的性質，過去三乘的智慧本體各自安住于自己的本分，不互相轉移改變。

『念何事』以下，是第二部分，闡明知三慧。然而三慧不同，或者以三乘人為三慧，聲聞的智慧淺薄如同聞慧，緣覺的智慧稍微深邃如同思慧，菩薩窮盡真理如同修慧；也可以認為三乘各自具有三慧。文中有三個方面：第一，闡明三慧的境界；第二，闡明三慧的本體；第三，辨別三慧的因。作意守護境界爲念，就是聞慧，用心思考是思慧，深入探究是修慧。統稱為『事』，是因為以境界為事。依照《毗曇》（Abhidharma），三乘人共同觀察四諦（Four Noble Truths）的境界而生起三慧。《毗曇》認為聞慧只緣于文字，修慧只緣于理，思慧有時緣于文字，有時緣于理；《成實論》（Satyasiddhi Shastra）認為三慧共同觀察一滅諦的境界；大乘認為三慧共同觀察一實相的境界而緣于理。三慧的位次，《毗曇》認為前三方便是聞思位，四善根是修慧位；《成實論》認為……

【English Translation】 English version: The initial text is divided into four parts: First, clarifying that sentient beings do not know; second, clarifying that only the Buddha knows; third, concluding that only the Buddha knows; and fourth, concluding that sentient beings do not know. The initial statement 'do not consciously know' refers to the fact that sentient beings do not understand the principle that the essence is the same, but the manifestations differ due to conditions, hence the statement of not knowing. However, the sentient beings of the Five Vehicles (human and deva vehicle, śrāvaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle, and buddha vehicle) are not unaware of the differences between the Five Vehicles.

Following 'Why is that? Only the Tathāgata (如來) knows,' is the second part, clarifying that only the Buddha knows. The reason for stating 'Why is that?' is to explain the ignorance of sentient beings by using the Buddha's ability to know. Here, it clarifies that the Buddha knows four types of dharma: first, knowing the four aspects; second, knowing the three wisdoms; third, knowing the two aspects; and fourth, knowing the one aspect. The 'seed' (種) in knowing the four aspects refers to the difference in kind. The three vehicles (śrāvaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle) are different in kind. 'Appearance' (相) refers to the characteristics. For example, compassion is the characteristic of a Bodhisattva (菩薩), solitary quietude is the characteristic of a Pratyekabuddha (緣覺), and hearing the Dharma (法) from others is the characteristic of a Śrāvaka (聲聞). 'Substance' (體) refers to the substance of the three vehicles. The wisdom of the path-seed is the substance of a Bodhisattva, and all-knowing wisdom is the substance of the two vehicles (śrāvaka vehicle, pratyekabuddha vehicle), as explained in the 'Three Wisdoms' chapter. 'Nature' (性) refers to the meaning of not changing; in the past, the wisdom-substances of the three vehicles each resided in their own respective roles and did not mutually transfer or change.

Following 'What is contemplated?' is the second part, clarifying the knowledge of the three wisdoms. However, the three wisdoms are different; or, the people of the three vehicles can be considered as the three wisdoms, with the wisdom of the Śrāvaka being shallow like the wisdom of hearing (聞慧), the wisdom of the Pratyekabuddha being slightly deep like the wisdom of thinking (思慧), and the Bodhisattva exhausting the truth like the wisdom of cultivation (修慧); it can also be considered that each of the three vehicles possesses the three wisdoms. There are three aspects in the text: first, clarifying the realm of the three wisdoms; second, clarifying the substance of the three wisdoms; and third, distinguishing the causes of the three wisdoms. Directing the mind to guard the realm is contemplation, which is the wisdom of hearing; carefully thinking is the wisdom of thinking; deeply investigating is the wisdom of cultivation. They are collectively called 'matters' because the realm is considered as a matter. According to the Abhidharma (毗曇), people of the three vehicles commonly observe the realm of the Four Noble Truths (四諦) and generate the three wisdoms. The Abhidharma believes that the wisdom of hearing only relates to words, the wisdom of cultivation only relates to principles, and the wisdom of thinking sometimes relates to words and sometimes relates to principles; the Satyasiddhi Shastra (成實論) believes that the three wisdoms commonly observe the realm of one cessation truth; Mahayana (大乘) believes that the three wisdoms commonly observe the realm of one reality and relate to principles. Regarding the positions of the three wisdoms, the Abhidharma believes that the first three expedients are the positions of hearing and thinking, and the four good roots are the position of the wisdom of cultivation; the Satyasiddhi Shastra believes...

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》四念處是聞思慧位，濡法以去是修慧位。「云何念」下，第二、明三慧體，謂能緣心不同也。「以何法念」下，第三、明三慧之因，方便不同宿習各異也。

「以何法得何法」者，第三、明因果二法也。以何法謂因，得何法謂果也。

「眾生住于種種之地」下，第四、明佛知一法，所謂地也。而言種種者，五乘地不同也。

「唯有如來」下，第三、結唯佛能知也。「如彼草木」下，第四、結眾生不知也。

「如來知是一相」下，第二，明佛知同、眾生不知同也。就文為二：一者、明佛能知；次、辨昔不說之意，即顯眾生不知。「究竟涅槃常寂滅相終歸於空」者，有人言：雖過去過塵沙、未來複倍上數，終入無餘灰斷涅槃，故云終歸於空，此釋〈壽量〉佛無常也。有人言：依覆相說常解釋者，明此常即空、無相、不可得，故言終歸於空也。有人言：空無二十五有，故名寂滅也。今明有二種：一者、凡聖終歸大涅槃，故云終歸於空。亦如肇師《涅槃無名論》云「視聽之所不暨，四空之所昏昧，九流於是乎交歸，群聖於此乎冥會」，則用此文意以作論也。二者、自昔已來開五乘教用，至於《法華》息用歸體，則無復五乘末；本對於五故明不五，既無有五亦非不五，即言辭寂滅，故稱為空。

【現代漢語翻譯】 現代漢語譯本：『四念處』是聞思慧（通過聽聞和思考獲得的智慧）的階段，用佛法滋潤自己是修慧（通過修行獲得的智慧）的階段。『云何念』（如何憶念）以下，第二部分，闡明三種智慧的本體，意思是能緣之心（能夠認知的心）是不同的。『以何法念』（用什麼方法憶念）以下，第三部分，闡明三種智慧的因，方便法門不同，宿世的習氣也各不相同。 『以何法得何法』（用什麼方法得到什麼）這部分，第三，闡明因果兩種法。『以何法』是指因，『得何法』是指果。 『眾生住于種種之地』（眾生安住于各種不同的境界）以下，第四，闡明佛知道唯一之法，就是『地』（境界）。說『種種』，是因為五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的境界不同。 『唯有如來』（只有如來）以下，第三，總結只有佛才能知道。『如彼草木』（如同那些草木）以下，第四，總結眾生不知道。 『如來知是一相』（如來知道是一樣的）以下，第二，闡明佛知道相同，眾生不知道相同。從文義上分為兩部分：一是闡明佛能夠知道；二是辨明過去不說的原因，也就是顯示眾生不知道。『究竟涅槃常寂滅相終歸於空』（究竟涅槃常寂滅的相最終歸於空）這句話，有人說：即使過去超過塵沙數，未來再增加無數倍，最終都會進入無餘灰斷涅槃（沒有任何剩餘的涅槃），所以說最終歸於空，這是用這句話來解釋《壽量品》中佛的無常。有人說：依據覆相（隱藏的相）來說常（永恒）的解釋，說明這個常就是空、無相、不可得，所以說最終歸於空。有人說：空中沒有二十五有（欲界、色界、無色界中的二十五種存在狀態），所以叫做寂滅。現在說明有兩種：一是凡夫和聖人最終都歸於大涅槃，所以說最終歸於空。也像肇法師的《涅槃無名論》中說『視聽之所不暨，四空之所昏昧，九流於是乎交歸，群聖於此乎冥會』，就是用這段文字的意思來作論述。二是，從過去以來，開立五乘教法，到了《法華經》停止使用，迴歸本體，就沒有五乘的末流了；本來是針對五乘而說，所以說明不是五乘，既然沒有五乘，也不是不是五乘，就是言辭寂滅，所以稱為空。

【English Translation】 English version: 『The Four Foundations of Mindfulness (Sinianchu)』 are the stages of learning, contemplating, and wisdom (Wen Si Hui). Nourishing oneself with the Dharma is the stage of cultivating wisdom (Xiu Hui). Following 『Yun He Nian』 (How to contemplate), the second part clarifies the substance of the three wisdoms, meaning that the mind capable of cognition (Neng Yuan Zhi Xin) is different. Following 『Yi He Fa Nian』 (With what method to contemplate), the third part clarifies the cause of the three wisdoms, the expedient methods are different, and the karmic tendencies from past lives are also different. The part 『Yi He Fa De He Fa』 (With what method to obtain what), the third, clarifies the two Dharmas of cause and effect. 『Yi He Fa』 refers to the cause, and 『De He Fa』 refers to the effect. Following 『Zhong Sheng Zhu Yu Zhong Zhong Zhi Di』 (Sentient beings dwell in various grounds), the fourth, clarifies that the Buddha knows the one Dharma, which is 『Di』 (ground). Saying 『Zhong Zhong』 (various) is because the grounds of the Five Vehicles (Wucheng) (Human Vehicle, Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are different. Following 『Wei You Rulai』 (Only the Tathagata), the third, concludes that only the Buddha can know. Following 『Ru Bi Cao Mu』 (Like those grasses and trees), the fourth, concludes that sentient beings do not know. Following 『Rulai Zhi Shi Yi Xiang』 (The Tathagata knows it is the same aspect), the second, clarifies that the Buddha knows the sameness, and sentient beings do not know the sameness. From the meaning of the text, it is divided into two parts: one is to clarify that the Buddha is able to know; the other is to distinguish the reason why it was not said in the past, which is to show that sentient beings do not know. The phrase 『Jiu Jing Niepan Chang Jimie Xiang Zhong Gui Yu Kong』 (Ultimate Nirvana, the aspect of constant quiescence, ultimately returns to emptiness), some say: even if the past exceeds the number of dust motes, and the future is multiplied countless times, it will eventually enter Nirvana without remainder (Wu Yu Hui Duan Niepan), so it is said that it ultimately returns to emptiness, this is to use this sentence to explain the impermanence of the Buddha in the 『Chapter on the Duration of Life of the Tathagata』. Some say: according to the explanation of speaking of permanence (Chang) based on the covered aspect (Fu Xiang), it is explained that this permanence is emptiness, without characteristics, and unattainable, so it is said that it ultimately returns to emptiness. Some say: there are no twenty-five existences (Ershi Wu You) (the twenty-five states of existence in the Desire Realm, Form Realm, and Formless Realm) in emptiness, so it is called quiescence. Now it is explained that there are two kinds: one is that ordinary people and sages ultimately return to Great Nirvana (Da Niepan), so it is said that it ultimately returns to emptiness. It is also like Master Zhao's 『Treatise on Nirvana Without Name』 saying 『What the eyes and ears do not reach, what the four emptinesses obscure, the nine streams converge here, and the multitude of sages meet here in the dark』, which is to use the meaning of this passage to make the treatise. Second, since the past, the teachings of the Five Vehicles (Wucheng) have been established, and when it comes to the 『Lotus Sutra』, the use is stopped and returned to the substance, and there is no longer the end of the Five Vehicles; originally it was said in response to the Five Vehicles, so it is explained that it is not the Five Vehicles, since there are no Five Vehicles, it is also not not the Five Vehicles, which is the quiescence of words, so it is called emptiness.

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問：

上明終歸一切種智，與今何異耶？

答：

通是一道清凈，隨義立名，或稱種智、或名涅槃、或名一乘、或名波若，故前明終歸種智，今云終歸涅槃。若以二文共相會者，前明終歸種智，謂三菩提果也；今云終歸涅槃，謂果果也。良由二乘智非究竟智，故終歸佛智，二乘涅槃非究竟，故終歸大涅槃也。上合大車亦取此二義合之，如前釋也。

問：

何故偏明二果？

答：

二義：一者、二乘有餘涅槃智非究竟智，故今明佛究竟智。二者、二乘無餘涅槃非究竟斷，故今明究竟斷，謂二死果永絕，超於五住流，故名滅度也。又上云究竟種智，謂無境不照，即波若；今無果不寂，謂解脫，而法身居內也。

問：

既言歸涅槃，何故言終歸於空？

答：

或名究竟空、或名大涅槃、或名諸佛道也。然《中論．破涅槃品》正破四種涅槃：一、破有是涅槃，二、破空是涅槃，三、破亦空亦有，四、破非空非有，而後結云「涅槃絕於四句、超于百非，不知何以名之，強名為空也」。

「佛知是以」下，第二，明佛雖知理一，為物未堪昔不即說。此即顯眾生不知同也。

問：

上句云佛知涅槃，今亦佛知眾生心不堪故不說涅槃，何故

【現代漢語翻譯】 現代漢語譯本 問： 前面已經說明最終歸於一切種智（sarva-jñāna，指佛陀所具有的對一切事物和現象的智慧），這和現在所說的有什麼不同呢？ 答： 實際上都是同一條清凈之道，只是根據不同的含義而設立不同的名稱。有時稱作種智，有時稱作涅槃（nirvāṇa，指解脫生死輪迴的境界），有時稱作一乘（ekayāna，指引導眾生達到佛果的唯一途徑），有時稱作般若（prajñā，指智慧）。所以前面說明最終歸於種智，現在說最終歸於涅槃。如果將這兩段文字結合起來理解，前面說最終歸於種智，指的是三菩提（tri-bodhi，指佛陀所證悟的三種智慧）的果；現在說最終歸於涅槃，指的是果的果。這是因為二乘（śrāvakayāna and pratyekabuddhayāna，指聲聞乘和緣覺乘）的智慧不是究竟的智慧，所以最終歸於佛智；二乘的涅槃不是究竟的涅槃，所以最終歸於大涅槃。前面所說的大車（mahāyāna，指大乘）也包含了這兩種含義，如同之前的解釋。 問： 為什麼特別說明二果（指種智和涅槃）？ 答： 有兩個原因：一是二乘的有餘涅槃（sopadhiśeṣa-nirvāṇa，指還有煩惱殘餘的涅槃）的智慧不是究竟的智慧，所以現在說明佛的究竟智慧。二是二乘的無餘涅槃（nirupadhiśeṣa-nirvāṇa，指沒有煩惱殘餘的涅槃）不是究竟的斷滅，所以現在說明究竟的斷滅，指的是二死（指分段生死和變易生死）的果永遠斷絕，超越了五住地煩惱（pañca-sthānāvaraṇa，指五種根本煩惱），所以稱作滅度（nirvāṇa，指從生死輪迴中解脫）。另外，前面說究竟種智，指的是沒有境界不能照見，這就是般若；現在說沒有果不能寂滅，指的是解脫，而法身（dharma-kāya，指佛的真理之身）居於其中。 問： 既然說歸於涅槃，為什麼又說最終歸於空（śūnyatā，指一切事物沒有固定不變的自性）？ 答： 有時稱作究竟空，有時稱作大涅槃，有時稱作諸佛之道。然而，《中論·破涅槃品》正是爲了破斥四種涅槃的觀點：一是破斥有是涅槃，二是破斥空是涅槃，三是破斥亦空亦有是涅槃，四是破斥非空非有是涅槃，然後總結說『涅槃超越了四句（指有、無、亦有亦無、非有非無）、超越了百非（指各種錯誤的觀點），不知道用什麼來稱呼它，勉強稱作空』。 『佛知是以』以下，第二點，說明佛雖然知道真理是唯一的，但因為眾生沒有能力理解，所以過去沒有直接說。這也就顯示了眾生不知道真理是相同的。 問： 前面說佛知道涅槃，現在又說佛知道眾生的心不能理解，所以不說涅槃，為什麼？

【English Translation】 English version Question: Earlier, it was explained that everything ultimately returns to sarva-jñāna (all-knowing wisdom, referring to the wisdom of the Buddha that encompasses all things and phenomena). How is this different from what is being said now? Answer: In essence, it is all the same path of purity, but different names are established according to different meanings. Sometimes it is called sarva-jñāna, sometimes it is called nirvāṇa (liberation from the cycle of birth and death), sometimes it is called ekayāna (the one vehicle, referring to the single path that leads all beings to Buddhahood), and sometimes it is called prajñā (wisdom). Therefore, earlier it was explained that everything ultimately returns to sarva-jñāna, and now it is said that everything ultimately returns to nirvāṇa. If we combine these two passages, the earlier statement that everything ultimately returns to sarva-jñāna refers to the fruit of tri-bodhi (the three types of wisdom attained by the Buddha); the current statement that everything ultimately returns to nirvāṇa refers to the fruit of the fruit. This is because the wisdom of the śrāvakayāna and pratyekabuddhayāna (the Hearer Vehicle and the Solitary Realizer Vehicle) is not ultimate wisdom, so it ultimately returns to the wisdom of the Buddha; the nirvāṇa of the Two Vehicles is not ultimate, so it ultimately returns to the Great Nirvāṇa. Question: Why is there a specific explanation of the two fruits (sarva-jñāna and nirvāṇa)? Answer: There are two reasons: First, the wisdom of the sopadhiśeṣa-nirvāṇa (nirvāṇa with remainder, referring to the nirvāṇa with residual afflictions) of the Two Vehicles is not ultimate wisdom, so now we explain the ultimate wisdom of the Buddha. Second, the nirupadhiśeṣa-nirvāṇa (nirvāṇa without remainder, referring to the nirvāṇa without residual afflictions) of the Two Vehicles is not ultimate cessation, so now we explain ultimate cessation, which refers to the eternal severing of the fruits of the two deaths (the death of segments and the death of transformation), transcending the pañca-sthānāvaraṇa (the five abodes of affliction, referring to the five fundamental afflictions), and therefore it is called nirvāṇa (liberation). Furthermore, earlier it was said that ultimate sarva-jñāna means that there is no object that is not illuminated, which is prajñā; now it is said that there is no fruit that is not tranquil, which is liberation, and the dharma-kāya (the body of truth, referring to the body of the Buddha's teachings) resides within. Question: Since it is said to return to nirvāṇa, why is it also said to ultimately return to śūnyatā (emptiness, referring to the lack of inherent existence in all things)? Answer: Sometimes it is called ultimate emptiness, sometimes it is called Great Nirvāṇa, and sometimes it is called the path of all Buddhas. However, the 'Examination of Nirvāṇa' chapter of the Mūlamadhyamakakārikā specifically refutes four views of nirvāṇa: first, refuting that existence is nirvāṇa; second, refuting that emptiness is nirvāṇa; third, refuting that both emptiness and existence are nirvāṇa; and fourth, refuting that neither emptiness nor existence is nirvāṇa. Then it concludes by saying, 'Nirvāṇa transcends the four possibilities (existence, non-existence, both existence and non-existence, neither existence nor non-existence), transcends the hundred negations (various erroneous views), and we do not know what to call it, so we tentatively call it emptiness'. From 'The Buddha knows this is why' onwards, the second point explains that although the Buddha knows that the truth is one, he did not speak of it directly in the past because beings were not capable of understanding it. This also shows that beings do not know that the truth is the same. Question: Earlier it was said that the Buddha knows nirvāṇa, and now it is said that the Buddha knows that the minds of beings are not capable of understanding, so he does not speak of nirvāṇa. Why?

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言昔不說種智？

答：

二義：一者、欲顯大涅槃即是種智，異二乘灰斷無為。二者、若言昔不說涅槃，于義不便，昔亦說三乘同入無餘故也。即以此文責光宅等師，若終歸於空既是灰斷涅槃，既言佛知涅槃，何得云昔不說灰斷涅槃耶？

「汝等迦葉」下，第二、嘆迦葉能知同異。今昔兩緣各有偏執不知同異，而迦葉能知，故名希有也。就文為二：初、正嘆；「所以者何」下，釋嘆。然應具嘆迦葉能知同異，但偏對昔病不知異是方便，故今偏嘆迦葉于不知異人中為希有也。此文亦得具嘆同異，「能知如來隨宜說法」嘆知異也；「能信能受」嘆知同也。

就偈凡有五十四行半，分為二：初四行，頌第一法說明權實二智；次有五十行半偈，頌第二譬說明形聲益物。上法說有八門，今轉勢說法，序嘆佛出世大意，明今昔有默、說不同。開為四章：第一偈，嘆佛昔隨機權說；第二偈，明如來昔日不說實法；第三，釋佛昔不說實意；第四，釋昔權說之意也。「破有法王」者，有人言：破二十五有名為破有，如《涅槃》明得二十五三昧、破二十五有。如來自破二十五有，出生死外、居法王之位；今出世亦為物破二十五有。又言破有者，眾生多滯于有，故以空藥破之。如《中論》云「大聖說空法為離諸見故

【現代漢語翻譯】 現代漢語譯本 問：過去（佛）沒有說過種智（Buddha-gnana，佛陀的智慧）嗎？

答：

有兩種解釋：第一，想要顯示大涅槃（Mahāparinirvāṇa，偉大的涅槃）就是種智，不同於二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的灰斷無為（nirupadhisesa-nirvana，無餘涅槃）。第二，如果說過去沒有說過涅槃，在義理上說不通，因為過去也說過三乘（Triyāna，聲聞乘、緣覺乘和菩薩乘）共同進入無餘涅槃。就可以用這段經文來責問光宅等法師，如果最終歸於空，就是灰斷涅槃，既然說佛知道涅槃，怎麼能說過去沒有說過灰斷涅槃呢？

『你們這些迦葉（Kāśyapa，佛陀的弟子）』以下，第二點是讚歎迦葉能夠知道相同和不同之處。過去和現在兩種因緣各有偏頗執著，不知道相同和不同，而迦葉能夠知道，所以說是稀有難得。從文義上分為兩部分：首先是正式的讚歎；『為什麼呢』以下，是解釋讚歎的原因。然而應該全面地讚歎迦葉能夠知道相同和不同，但主要針對過去執著于不同之處的毛病，不知道不同是方便，所以現在主要讚歎迦葉在不知道不同的人中是稀有難得的。這段經文也可以全面地讚歎相同和不同，『能夠知道如來隨順時宜說法』是讚歎知道不同；『能夠相信能夠接受』是讚歎知道相同。

就偈頌而言，總共有五十四行半，分為兩部分：最初四行，頌揚第一法，說明權智（upaya-kausalya-jnana，方便智）和實智（vastu-jnana，真實智）兩種智慧；接下來有五十行半偈頌，頌揚第二譬喻，說明形聲（rupa-svara，形態和聲音）能夠利益眾生。上面的法說有八個方面，現在轉變方式說法，序述讚歎佛出世的大意，說明過去和現在有沉默和宣說的不同。展開為四個章節：第一偈，讚歎佛過去隨機應變權巧說法；第二偈，說明如來過去沒有說真實之法；第三，解釋佛過去不說真實之意；第四，解釋過去權巧說法之意。『破有法王』，有人說：破除二十五有（twenty-five forms of existence）名為破有，如《涅槃經》中說明得到二十五三昧（samadhi，禪定）、破除二十五有。如來自己破除二十五有，出生死之外，居於法王之位；現在出世也是為眾生破除二十五有。又有人說破有，是眾生大多執著于有，所以用空性的藥物來破除它。如《中論》（Mūlamadhyamakakārikā）中說：『大聖說空法，為離諸見故。』

【English Translation】 English version Question: In the past, did (the Buddha) not speak of Buddha-gnana (種智, the wisdom of the Buddha)?

Answer:

There are two explanations: First, to show that the Mahāparinirvāṇa (大涅槃, the Great Nirvana) is precisely Buddha-gnana, different from the nirupadhisesa-nirvana (灰斷無為, Nirvana without remainder) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle). Second, if it is said that Nirvana was not spoken of in the past, it is not convenient in terms of meaning, because it was also said in the past that the Three Vehicles (Triyāna, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle) all enter Nirvana without remainder together. This passage can be used to question masters such as Guangzhai, etc. If the ultimate return is to emptiness, which is Nirvana of utter extinction, since it is said that the Buddha knows Nirvana, how can it be said that Nirvana of utter extinction was not spoken of in the past?

『You Kāśyapas (迦葉, one of the Buddha's disciples),』 below, the second point is to praise Kāśyapa for being able to know the similarities and differences. The past and present two conditions each have biased attachments, not knowing the similarities and differences, but Kāśyapa is able to know, so it is said to be rare and precious. From the meaning of the text, it is divided into two parts: first, the formal praise; 『Why is that?』 below, is the explanation of the reason for the praise. However, Kāśyapa should be praised comprehensively for being able to know the similarities and differences, but mainly targeting the past clinging to the differences, not knowing that the differences are expedient means, so now mainly praise Kāśyapa for being rare and precious among those who do not know the differences. This passage can also comprehensively praise the similarities and differences, 『able to know that the Tathagata speaks according to the occasion』 is praising knowing the differences; 『able to believe and able to accept』 is praising knowing the similarities.

As for the verses, there are a total of fifty-four and a half lines, divided into two parts: the first four lines, praising the first Dharma, explaining the two wisdoms of expedient wisdom (upaya-kausalya-jnana, wisdom of skillful means) and real wisdom (vastu-jnana, wisdom of reality); the next fifty and a half lines of verses, praising the second metaphor, explaining that form and sound (rupa-svara, form and sound) can benefit sentient beings. The above Dharma speech has eight aspects, now changing the way of speaking, prefacing and praising the great meaning of the Buddha's appearance in the world, explaining the differences between silence and speech in the past and present. Expanded into four chapters: the first verse, praising the Buddha's past expedient and skillful speech according to circumstances; the second verse, explaining that the Tathagata did not speak the real Dharma in the past; the third, explaining the Buddha's intention not to speak the real meaning in the past; the fourth, explaining the meaning of the expedient speech in the past. 『Destroying existence, the Dharma King,』 some say: destroying the twenty-five forms of existence (twenty-five forms of existence) is called destroying existence, as the Nirvana Sutra explains obtaining the twenty-five samadhis (samadhi, meditative absorption), destroying the twenty-five forms of existence. The Tathagata himself destroys the twenty-five forms of existence, born outside of birth and death, residing in the position of the Dharma King; now appearing in the world is also to destroy the twenty-five forms of existence for sentient beings. Others say that destroying existence is because sentient beings mostly cling to existence, so they use the medicine of emptiness to destroy it. As the Mūlamadhyamakakārikā (中論) says: 『The Great Sage spoke the Dharma of emptiness, in order to be free from all views.』

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」。然此二意皆是偏用之文。今言破有者。破一切有所得也。本謂有生死，故為說三乘；復言有三破三說一，遂封於一，說言非三非一中道之法；復言有此兩非之中終不免有，今破此有見故言破有。「如來尊重」下，第二、明昔不說實。上半明不說之人，下半明不說之事。超凡聖之表故稱為尊，德不可稱故名為重，此嘆人也。「智慧深遠」者，豎不見其底為深，橫不惻其邊名遠，此嘆佛內智也。「久默斯要」者，斯要即是平等大慧，內證斯法故稱為默。「不務速說」者，昔不匆務而即說也。又言務者事務，佛昔不得以大乘事務速為人說也。「有智若聞」下，第三、釋佛昔不說之意。夫論不說，其旨有二：一者、至道無言言即乖道，是故不說。故肇師云：「釋迦掩室于摩竭，凈名杜口于毗耶，豈曰無辨，辨所不能言也」。二者、如今文所明，恐根情未堪即生疑謗，故不說也。「是故迦葉」下，第四、釋昔權說意也。「令得正見」者，正見即正觀，正觀甚難周正，三世諸佛種種因緣令人得之。

「迦葉當知」下，頌第二、八譬，此文不依譬本次第頌之，亦不依合譬前後頌之，但轉勢說法更示一法門。第一、頌云譬；第二、頌兩譬；第三、頌大地譬；第四、頌草木譬；第五、頌受潤譬；第六、頌增長譬，第七第八同異

【現代漢語翻譯】 現代漢語譯本：然而，這兩種觀點都是片面理解經文。現在所說的『破有』，是破除一切執著于『有』的觀念。原本是因為眾生執著于生死，所以才宣說三乘佛法；又說有三乘是爲了破除三種執著，最終歸於一乘，於是又執著于『一』，宣說非三非一的中道之法；又說即使執著于這種『兩非』之中，最終也無法避免執著于『有』，現在就是要破除這種『有』的見解，所以才說『破有』。「如來尊重」以下，第二部分，說明過去佛不說真實法的原因。前半部分說明不說真實法的人，後半部分說明不說真實法的事。超越凡夫和聖人的境界，所以稱為『尊』，功德不可衡量，所以稱為『重』，這是讚歎佛。「智慧深遠」是指，豎著看不到底為『深』，橫著看不到邊為『遠』，這是讚歎佛的內在智慧。「久默斯要」是指，『斯要』就是平等大慧，內在證悟這種法，所以稱為『默』。「不務速說」是指，過去佛不急於宣說真實法。又說『務』是指事務，佛過去不能因為大乘佛法的事務而急於為人宣說。「有智若聞」以下，第三部分，解釋佛過去不說真實法的原因。關於不說真實法，其主旨有兩個：一是，至高的道是無法用語言表達的，一旦用語言表達就偏離了道，所以不說。所以肇法師說：『釋迦牟尼在摩竭陀閉門不出，維摩詰在毗耶離閉口不言，難道是沒有辯才嗎？而是辯才無法表達啊』。二是，就像現在經文所說明的，恐怕眾生的根性和情感還不能接受，就會產生懷疑和誹謗，所以不說。「是故迦葉」以下，第四部分，解釋過去權巧方便宣說的用意。「令得正見」是指，『正見』就是正確的觀察，正確的觀察非常難以周全和正確，三世諸佛用種種因緣使眾生得到它。 「迦葉當知」以下，是偈頌第二部分，八個譬喻，這段經文不按照譬喻本身的次序來偈頌，也不按照結合譬喻的前後次序來偈頌，只是轉換說法的方式，進一步揭示一種法門。第一部分，偈頌云譬；第二部分，偈頌兩譬；第三部分，偈頌大地譬；第四部分，偈頌草木譬；第五部分，偈頌受潤譬；第六部分，偈頌增長譬，第七第八同異。

【English Translation】 English version: 'However, both of these interpretations are one-sided. What is meant by 'breaking through existence' now is breaking through all attachments to the concept of 'existence' (有 suo de). Originally, it was because beings were attached to birth and death that the Three Vehicles (三乘 san cheng) were taught; then it was said that the Three Vehicles were to break through three attachments, ultimately returning to the One Vehicle, and thus one becomes attached to 'oneness,' teaching the Middle Way (中道 zhong dao) that is neither three nor one; then it is said that even if one is attached to this 'neither-two,' one cannot ultimately avoid being attached to 'existence.' Now, it is to break through this view of 'existence' that it is said 'breaking through existence.' 'The Tathagata is revered' (如來尊重 Ru Lai zun zhong) below, the second part, explains why the Buddha did not speak the true Dharma in the past. The first half explains the person who did not speak the true Dharma, and the second half explains the matter that was not spoken. Transcending the realm of ordinary beings and sages, hence called 'revered'; merit cannot be measured, hence called 'weighty'; this is praising the Buddha. 'Wisdom is profound and far-reaching' refers to, vertically, not seeing the bottom as 'profound,' and horizontally, not seeing the edge as 'far-reaching'; this is praising the Buddha's inner wisdom. 'Long silent on this essential' refers to, 'this essential' is equal great wisdom, inwardly realizing this Dharma, hence called 'silent.' 'Not hasty to speak' refers to, in the past, the Buddha was not in a hurry to speak the true Dharma. Also, 'affairs' refers to matters; in the past, the Buddha could not hastily speak the Mahayana Dharma (大乘 da cheng) to people because of these matters. 'If the wise hear' below, the third part, explains why the Buddha did not speak the true Dharma in the past. Regarding not speaking the true Dharma, there are two main points: one is that the supreme Dao (道 dao) cannot be expressed in words; once expressed in words, it deviates from the Dao, so it is not spoken. Therefore, Master Zhao said: 'Shakyamuni closed his door in Magadha (摩竭摩揭陀), and Vimalakirti (維摩詰維摩詰) remained silent in Vaishali (毗耶離毗耶離). Is it that they had no eloquence? Rather, it is that eloquence cannot express it.' Second, as the sutra now explains, it is feared that beings' roots and emotions are not yet ready to accept it, and they will generate doubt and slander, so it is not spoken. 'Therefore, Kashyapa' (迦葉迦葉) below, the fourth part, explains the intention of expediently speaking in the past. 'To enable them to attain right view' refers to, 'right view' is correct observation; correct observation is very difficult to be comprehensive and correct; the Buddhas of the three times use various causes and conditions to enable beings to attain it. 'Kashyapa, you should know' below, is the verse section, the eight parables; this passage does not verse according to the order of the parables themselves, nor does it verse according to the order of combining the parables before and after, but simply changes the way of speaking, further revealing a Dharma gate. The first part, verses the cloud parable; the second part, verses the two parables; the third part, verses the great earth parable; the fourth part, verses the grass and tree parable; the fifth part, verses the receiving moisture parable; the sixth part, verses the growing parable; the seventh and eighth are the same and different.

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兩譬合而頌之。要前興云然后澍雨，故前明雲雨。雲雨是能潤，大地草木是所潤，故前明雲雨次明大地草木。大地草木稟于雲雨，故次明受潤。受潤故增長，能稟所稟有同有異，故次論之。前有如來出世故初明興云，以出世故說法譬如澍雨。眾生所以感佛形聲者，由過去佛教生於善根，故明大地之與草木。既有宿習善根，初聞說教歡喜譬如受潤，稟教利益故增長。至理無二，隨緣差別，故次明同異。云譬中，上長行略，今偈即廣。凡有十種嘆之：一者、大云，謂簡小嘆，如輪王出世十善化物，乃至梵天說出欲論，皆是小益故名小云，乃至二乘菩薩不能普利皆名小云也。「遍覆一切」下，第二、平等嘆。《智度論》云「摩醯首羅天、韋紐天、鳩摩羅伽天若愛眾生，即令所愿皆得，若惡之即使七世皆滅」，故非平等遍益。《華嚴》明大龍王興云，從四天下乃至六天皆悉遍覆，隨所見而興云，隨所樂而注雨。如來說法亦爾，於四生六道隨所見而示現形，隨所聞而說法，等觀一切猶如赤子，故截手不戚、捧足不欣，善惡自彼、慈覆不二，故名遍覆一切也。「惠云」下，第三、惠利嘆。有云興而無益，今是有益之云，故名惠云。如來亦爾，示形說法必能益緣也。「含潤」下，第四、作含德嘆。自有焊云不能注雨，今是有潤之云，

故云含潤。如來之身大慈所勛，是故垂應必能益物。「電光晃耀」下，第五、放光嘆。《華嚴》云「如大龍王，從四天下至六天宮，隨所應見出種種色光，或閻浮檀金色乃至七寶色等」。如來亦爾，將說法時隨所應見出種種光。「雷聲遠震」下，第六、遠聞嘆。《華嚴》云「如大龍王，從四天下至六天宮，隨所應聞出種種聲，或天音或樂音乃至人中即聞雷聲」。今取雷聲為喻者，能生眾生五乘善根，能覺悟無明昏蟄。《華嚴》又云「通明無畏以為電光」，震實義雷也。「令眾悅豫」者，第七稱緣嘆。《華嚴》云「隨所見而興云，隨所聞而震雷，故無不喜」。佛形聲亦爾。「日光掩弊」下，第八、破邪嘆。云未興時日有千光，以興云故日光隱弊。佛未出世有九十六種邪智光明，佛既出世皆隱弊也。「地上清涼」者，第九、生善嘆。由日光故眾生熱惱，由邪教故有邪見熱惱。佛出世破邪見，即眾生心地無邪見熱惱，得正見清涼。「叆叇垂布如可承攬」下，第十、不思議。嘆「叆」者，叆晦也。「叇」者，重累色也。大慈深厚，所現之身猶如叆叇。府就於物為垂，隨所見而普示形故稱為布。「如可承攬」者，遙觀彼云可言傍攬及以下承，如來府順於物如可承攬，不同眾生故不可捉持，即是不思議也。

「其雨普等」下

【現代漢語翻譯】 現代漢語譯本： 因此說包含潤澤。如來的身體被偉大的慈悲所熏習，所以垂示應化必定能夠利益眾生。「電光晃耀」以下，是第五、放光贊。《華嚴經》說：「如同大龍王，從四天下到六天宮，隨著所應見到的而發出種種顏色的光芒，或者閻浮檀金色乃至七寶色等」。如來也是這樣，將要說法時，隨著所應見到的而發出種種光芒。「雷聲遠震」以下，是第六、遠聞贊。《華嚴經》說：「如同大龍王，從四天下到六天宮，隨著所應聽到的而發出種種聲音，或者天音或者樂音乃至人中即聽到雷聲」。現在用雷聲來比喻，能夠生起眾生五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）的善根，能夠覺悟無明昏昧。《華嚴經》又說：「通明無畏作為電光」，震動真實義的雷聲。「令眾悅豫」是第七、稱緣贊。《華嚴經》說：「隨著所見到的而興起云，隨著所聽到的而震動雷聲，所以沒有不歡喜的」。佛的形和聲音也是這樣。「日光掩弊」以下，是第八、破邪贊。說云未興起時太陽有千道光芒，因為興起云的緣故日光隱蔽。佛未出世時有九十六種邪智光明，佛既然出世都隱蔽了。「地上清涼」是第九、生善贊。由於日光的原因眾生有熱惱，由於邪教的原因有邪見熱惱。佛出世破除邪見，就是眾生心地沒有邪見熱惱，得到正見清涼。「叆叇垂布如可承攬」以下，是第十、不思議贊。「叆」是昏暗的意思。「叇」是重疊顏色的意思。偉大的慈悲深厚，所顯現的身體猶如叆叇。俯就於事物是垂，隨著所見到的而普遍示現形相所以稱為布。「如可承攬」是說，遙遠地觀看那云好像可以說從旁邊攬取以及從下面承接，如來俯順於事物好像可以承攬，不同於眾生所以不可以捉持，這就是不可思議。 「其雨普等」以下

【English Translation】 English version: Therefore, it is said to contain moisture. The body of the Tathagata (Thus Come One) is imbued with great compassion, so its manifestation will surely benefit beings. 'Electric flashes dazzling' below, is the fifth, praise of emitting light. The Avatamsaka Sutra (Flower Garland Sutra) says, 'Like the great Dragon King, from the four continents to the six heavens, emits various colors of light according to what is seen, such as Jambudvipa gold color or even seven-jeweled colors.' The Tathagata is also like this, emitting various lights according to what is seen when about to preach the Dharma. 'Thunder resounding far' below, is the sixth, praise of far-reaching sound. The Avatamsaka Sutra says, 'Like the great Dragon King, from the four continents to the six heavens, emits various sounds according to what is heard, such as heavenly sounds or musical sounds, and even people hear thunder.' The reason for using thunder as a metaphor now is that it can generate the roots of goodness for beings in the five vehicles (human and heavenly vehicle, Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle, Buddha vehicle), and can awaken ignorance and darkness. The Avatamsaka Sutra also says, 'Clear and fearless as electric light,' thunder that shakes the true meaning. 'Making all joyful' is the seventh, praise of appropriateness. The Avatamsaka Sutra says, 'Clouds arise according to what is seen, and thunder resounds according to what is heard, so there is no one who is not happy.' The Buddha's form and sound are also like this. 'Sunlight obscured' below, is the eighth, praise of destroying the heretical. It is said that when the clouds have not yet risen, the sun has a thousand rays of light, but because of the rising clouds, the sunlight is obscured. Before the Buddha appeared in the world, there were ninety-six kinds of heretical wisdom lights, but since the Buddha appeared in the world, they are all obscured. 'The ground is cool' is the ninth, praise of generating goodness. Because of the sunlight, beings have heat and suffering, and because of heretical teachings, there is heat and suffering from wrong views. The Buddha appeared in the world to destroy wrong views, which means that there is no heat and suffering from wrong views in the minds of beings, and they obtain the coolness of right views. 'Hazy and drooping as if graspable' below, is the tenth, praise of the inconceivable. 'Ai' means dim. 'Dai' means layers of color. Great compassion is profound and thick, and the manifested body is like hazy clouds. Stooping to things is drooping, and universally showing form according to what is seen is called spreading. 'As if graspable' means that looking at the clouds from afar, it seems that they can be grasped from the side and supported from below. The Tathagata stoops to things as if graspable, unlike sentient beings who cannot be grasped, which is inconceivable. 'Its rain is universally equal' below

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，第二、頌雨譬。遍益為普，無私稱等。「四方俱下」者，從四無量心出普益四生也。「流注無量」者，智慧辨才無滯必徹通。

「山川險谷」下，第三、頌大地譬。

「所生卉木」下，頌第四、草木譬。

「雨之所潤」下，頌第五、受潤譬。無善眾生令其生善，如干地普洽；有善根者令其增長，如藥木等並茂。

「一切諸樹」下，頌第六、增長譬。

「如其體相」下，合頌第七第八同異譬。

「佛亦如是」下，頌第二、合譬。釋合譬者不同，今宜開為二：第一、正合譬；第二、末後兩行重開示權實。就初合譬與上長行不同，上長行開為二：初、合前五譬；次、合同異譬。合前五譬中，初合云、次合草木、次合雨、次合受潤、次合增長。今轉勢說法，正合四譬兼合餘四。正合四譬者：一、合云；二、合雨；三、合受潤；四、合增長。云、雨是能應之形聲也，受潤、增長是所感之利益。四義既要故正合之，餘四兼合，至文當出。上長行合云爲二：初、正合；次、勸眾來聽。今還頌此二也。上合云有四：初、舉佛形合云；二、舉佛聲合云；三、舉號合云；四、舉德合云。今具頌之。初一偈，頌第一；次一偈，頌第二；次一行半，頌第三；「出於世間」下兩偈，頌第四、舉德合云。上

【現代漢語翻譯】 現代漢語譯本：第二，頌雨譬（用雨來作比喻）。『遍益』意為普遍利益，『無私』意為平等。「四方俱下」指的是從四無量心（慈、悲、喜、舍）出發，普遍利益四生（胎生、卵生、濕生、化生）。「流注無量」指的是智慧和辯才沒有滯礙，必定通達。

「山川險谷」以下，第三，頌大地譬（用大地來作比喻）。

「所生卉木」以下，頌第四，草木譬（用草木來作比喻）。

「雨之所潤」以下，頌第五，受潤譬（用受潤來作比喻）。對於沒有善根的眾生，使他們生起善根，就像雨水普遍滋潤乾旱的土地；對於已經有善根的眾生，使他們的善根增長，就像各種藥草樹木一同繁茂生長。

「一切諸樹」以下，頌第六，增長譬（用增長來作比喻）。

「如其體相」以下，合併頌第七和第八，同異譬（用相同和不同來作比喻）。

「佛亦如是」以下，頌第二，合譬（總結比喻）。解釋總結比喻的不同之處，現在應該分為兩個部分：第一，正式總結比喻；第二，最後兩行重新開示權實（權巧方便和真實）。就最初的總結比喻而言，與上面的長行文不同，上面的長行文分為兩個部分：首先，總結前五個比喻；其次，總結相同和不同的比喻。總結前五個比喻中，首先總結云，其次總結草木，其次總結雨，其次總結受潤，其次總結增長。現在轉變說法的方式，正式總結四個比喻，兼顧其餘四個。正式總結四個比喻是：一，總結云；二，總結雨；三，總結受潤；四，總結增長。雲和雨是能應（能施予）的形和聲，受潤和增長是所感（所接受）的利益。這四個意義是重要的，所以正式總結它們，其餘四個兼顧總結，到後面的經文會體現出來。上面的長行文總結云分為兩個部分：首先，正式總結；其次，勸請大眾前來聽法。現在仍然用偈頌來總結這兩個部分。上面總結云有四個方面：首先，用佛的形相來比喻云；二，用佛的聲音來比喻云；三，用佛的名號來比喻云；四，用佛的功德來比喻云。現在全部用偈頌來總結。第一個偈頌，總結第一方面；第二個偈頌，總結第二方面；接下來的一行半，總結第三方面；「出於世間」以下的兩個偈頌，總結第四方面，用佛的功德來比喻云。

【English Translation】 English version: Secondly, praising the analogy of rain. 'Universally benefiting' means benefiting all beings equally. 'Without selfishness' means impartiality. 'Falling in all directions' refers to emanating from the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), universally benefiting the four types of birth (womb-born, egg-born, moisture-born, and transformation-born). 'Flowing limitlessly' refers to wisdom and eloquence without obstruction, inevitably penetrating and thorough.

From 'Mountains, rivers, dangerous valleys' onwards, thirdly, praising the analogy of the earth.

From 'The plants and trees that grow' onwards, fourthly, praising the analogy of plants and trees.

From 'Moistened by the rain' onwards, fifthly, praising the analogy of receiving moisture. For sentient beings without wholesome roots, enabling them to generate wholesome roots is like rain universally moistening dry land; for those who already have wholesome roots, enabling their wholesome roots to grow is like various medicinal herbs and trees flourishing together.

From 'All the trees' onwards, sixthly, praising the analogy of growth.

From 'According to their form and appearance' onwards, jointly praising the seventh and eighth analogies, the analogy of similarity and difference.

From 'The Buddha is also like this' onwards, praising the second part, the combined analogy. Explaining the differences in the combined analogy, it should now be divided into two parts: firstly, formally combining the analogies; secondly, the last two lines re-revealing the expedient and the real (skillful means and reality). Regarding the initial combined analogy, it differs from the preceding prose passage, which is divided into two parts: first, combining the first five analogies; second, combining the analogies of similarity and difference. In combining the first five analogies, first combining the cloud, then combining the plants and trees, then combining the rain, then combining the receiving of moisture, then combining the growth. Now, changing the method of explanation, formally combining four analogies, while also considering the remaining four. The four analogies that are formally combined are: one, combining the cloud; two, combining the rain; three, combining the receiving of moisture; four, combining the growth. Cloud and rain are the form and sound of that which can respond (can bestow), receiving moisture and growth are the benefits that are felt (that are received). These four meanings are important, so they are formally combined, the remaining four are considered together, which will be reflected in the subsequent text. The preceding prose passage combines the cloud in two parts: first, formally combining; second, urging the assembly to come and listen to the Dharma. Now, these two parts are still summarized with verses. The above combines the cloud in four aspects: first, using the Buddha's form to compare to the cloud; second, using the Buddha's voice to compare to the cloud; third, using the Buddha's name to compare to the cloud; fourth, using the Buddha's virtues to compare to the cloud. Now, all are summarized with verses. The first verse summarizes the first aspect; the second verse summarizes the second aspect; the following one and a half lines summarize the third aspect; the two verses from 'Appearing in the world' onwards summarize the fourth aspect, using the Buddha's virtues to compare to the cloud.

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長行舉五種德以合云，今但明二：五句，舉大悲德合云；三句，舉大慈德合云。大悲拔苦如雲能遮離於熱惱，大慈與樂如雲能潤也。「安穩樂」者，現世樂也；「世間樂」者，後世樂也；「涅槃樂」者，出世樂也。又世間樂者，生報樂也；涅槃樂者，后報樂也。《注》解云「安穩樂者，二乘樂也。世間樂者，人天樂也。涅槃樂者，大乘樂也」。

「諸天人眾」下兩偈，頌長行第二、勸眾聽受。初偈，正勸眾來聽；第二偈，釋勸聽意。上半簡異邪師，即上嘆于佛；次半明下益眾生。

「為大眾說」下，第二，八偈，頌合兩譬。就合兩譬又開三章：初、借雨一味義以合譬；次、借雨平等義以合譬；三、借雨無懈惓義以合譬。所以但明此三義者，初章明所說為一理；次章教心平等，等為五乘人令同歸一理；第三嘆佛為物說法無有懈惓。三章各二。初章二者：前偈，明所說之法無二，如雨一味，此即兼合上一相一味之言。第二，一偈，明所說之法無二，能演之音亦一也。「常為大乘而作因緣」者，昔雖說五乘之味，此是為大乘作因緣耳。「我觀一切」下，第二，二偈半，借雨平等義以合譬。亦開為二：初一偈，嘆佛心平等；第二一偈半，嘆佛說平等。「常演說法」下，第三，三行半，借雨無惓義以合譬。就文亦二

【現代漢語翻譯】 現代漢語譯本：長行中列舉了五種功德來比喻云，現在只說明兩種：五句，列舉大悲的功德來比喻云；三句，列舉大慈的功德來比喻云。大悲拔除痛苦，就像云能遮蔽遠離熱惱；大慈給予快樂，就像云能滋潤萬物。『安穩樂』，指的是現世的快樂；『世間樂』，指的是後世的快樂；『涅槃樂』，指的是出世的快樂。另外，世間樂指的是生報樂；涅槃樂指的是后報樂。《注》解釋說：『安穩樂指的是二乘（聲聞乘和緣覺乘）的快樂，世間樂指的是人天（人道和天道）的快樂，涅槃樂指的是大乘（菩薩乘）的快樂』。

『諸天人眾』下面的兩首偈頌，是總結長行中的第二部分，勸導大眾聽聞接受。第一首偈頌，是正式勸導大眾前來聽聞；第二首偈頌，解釋勸導聽聞的用意。上半部分是爲了區別于邪師，也就是讚歎佛陀；下半部分是爲了說明利益眾生。

『為大眾說』下面，是第二部分，共八首偈頌，總結比喻。就總結比喻又分為三個章節：第一，借用雨水只有一種味道的意義來比喻；第二，借用雨水平等普施的意義來比喻；第三，借用雨水沒有懈怠疲倦的意義來比喻。之所以只說明這三種意義，是因為第一章說明所說的法理是唯一的；第二章教導內心平等，平等地為五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的人說法，使他們共同歸於唯一的法理；第三章讚歎佛陀為眾生說法沒有懈怠疲倦。三個章節各有兩首偈頌。第一章的兩首偈頌：前一首偈頌，說明所說的法沒有兩種，就像雨水只有一種味道，這也就是兼顧總結了前面所說的『一相一味』的說法。第二首偈頌，說明所說的法沒有兩種，能夠演說的聲音也是唯一的。『常為大乘而作因緣』，過去雖然說了五乘的味道，這都是爲了給大乘作因緣。『我觀一切』下面，是第二部分，兩首半偈頌，借用雨水平等普施的意義來比喻。也分為兩個部分：前一首偈頌，讚歎佛陀內心平等；第二首一偈半，讚歎佛陀說法平等。『常演說法』下面，是第三部分，三行半，借用雨水沒有懈怠疲倦的意義來比喻。就文義也分為兩個部分。

【English Translation】 English version: In the prose section, five virtues are listed to be compared to clouds, but now only two are explained: five lines, listing the virtue of great compassion to compare to clouds; three lines, listing the virtue of great loving-kindness to compare to clouds. Great compassion removes suffering, just as clouds can shield and keep away from heat and vexation; great loving-kindness gives joy, just as clouds can moisten all things. 'Peaceful and secure joy' refers to present happiness; 'worldly joy' refers to happiness in future lives; 'Nirvana joy' refers to transcendental happiness. Furthermore, worldly joy refers to the joy of retribution in this life; Nirvana joy refers to the joy of retribution in future lives. The commentary explains: 'Peaceful and secure joy refers to the joy of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); worldly joy refers to the joy of humans and gods (human realm and heavenly realm); Nirvana joy refers to the joy of the Mahayana (Bodhisattvayāna)'.

The two verses below 'All gods and humans' summarize the second part of the prose section, encouraging the assembly to listen and receive. The first verse formally encourages the assembly to come and listen; the second verse explains the intention of encouraging listening. The first half distinguishes from heretical teachers, which is to praise the Buddha; the second half explains the benefit to sentient beings.

Below 'For the great assembly', is the second part, a total of eight verses, summarizing the analogy. The summary of the analogy is further divided into three chapters: first, using the meaning of rain having only one flavor to make the analogy; second, using the meaning of rain being equal and universal to make the analogy; third, using the meaning of rain being without懈惓(xie dai, tiredness) to make the analogy. The reason for only explaining these three meanings is that the first chapter explains that the Dharma spoken is the only truth; the second chapter teaches equality of mind, equally speaking Dharma for the five vehicles (human vehicle, heavenly vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), causing them to return to the only truth; the third chapter praises the Buddha for speaking Dharma to beings without懈惓(xie dai, tiredness). Each of the three chapters has two verses. The two verses of the first chapter: the previous verse explains that the Dharma spoken is not two, just as rain has only one flavor, which also summarizes the previous statement of 'one form, one flavor'. The second verse explains that the Dharma spoken is not two, and the sound that can expound it is also one. 'Always creating causes and conditions for the Mahayana', although the flavors of the five vehicles were spoken in the past, this is to create causes and conditions for the Mahayana. Below 'I observe all', is the second part, two and a half verses, using the meaning of rain being equal and universal to make the analogy. It is also divided into two parts: the previous verse praises the Buddha's mind being equal; the second one and a half verses praise the Buddha's Dharma being equal. Below 'Always expounding the Dharma', is the third part, three and a half lines, using the meaning of rain being without懈惓(xie dai, tiredness) to make the analogy. The meaning of the text is also divided into two parts.

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：初一行半，明能化之人說法無惓。「貴賤上下」下二偈，舉所化之人顯成能化等說無惓，此即兼合草木義也。

「一切眾生」下，第三，十一行偈，合受潤譬。就文為三：初，八偈，正合受潤；第二，一偈半，明理同隨緣益異；第三，一行半偈，稱歎于佛。就初又二：前一行，總明受潤；次七行，別合三草二木受潤不同。三草二木既是《法華》名教，今略序之。三草者，下中上三品草也。二木者，大小兩樹也。此是無階級階級，故開諸位不同，不如有所得人一向定作淺深之解。所以然者，經中階級之說無定，或說初發心時便成正覺，或說久劫行行方證菩提，或勸起道意令住不退轉，或說實無發心亦無退者，皆是善巧化物，不可定相執之也。今示一方淺深，故說三草二木。人天是世間乘名為小草，聲聞緣覺是出世間乘名為中草，地前四十心既是大乘名為上草。若據無生忍而判義者，初地始得淺無生忍名為小樹，七地深入無生忍名為大樹。故《智度論》釋無生有二位：一者初地，二者七地。所以開二位者，若就二忍明義，地前凡位名為順忍，初地已上既是聖位名為無生忍。若五忍明義，地前名伏忍，初三地為信忍，次三地為順忍，次三地為無生忍。若依《瓔珞經》，后三地名寂滅忍，謂第十地、等覺、妙覺三地也

【現代漢語翻譯】 現代漢語譯本： 初一行半，說明能教化眾生的人說法不知疲倦。「貴賤上下」之後的兩句偈頌，舉出被教化之人的不同，來彰顯能教化之人的說法沒有厭倦，這也就是兼顧了草木譬喻的含義。

從「一切眾生」開始，第三部分，共十一行偈頌，是總合接受滋潤的比喻。從文義上分為三部分：首先，八句偈頌，正面契合接受滋潤；其次，一句半偈頌，說明道理相同但隨緣而利益各異；再次，一行半偈頌，稱讚佛陀。就第一部分又分為兩部分：前一行，總括說明接受滋潤；接著七行，分別契合三種草、兩種樹接受滋潤的不同。《法華經》中提到的三草二木是著名的譬喻，現在簡略地敘述一下。三種草指的是下品、中品、上品三種草。兩種木指的是小樹和大樹。這是沒有固定階級的階級，所以開啟了諸位不同的理解，不像那些有所得的人總是固定地作出淺深的解釋。之所以這樣說，是因為經中的階級之說沒有定論，有時說初發心時便成就正覺，有時說經歷長久劫數的修行才能證得菩提，有時勸人發起道心令安住于不退轉，有時說實際上沒有發心也沒有退轉，這些都是善巧方便的教化，不可以執著于固定的相。現在只是展示一種淺深的理解方式，所以說三種草兩種木。人天是世間乘，名為小草，聲聞緣覺是出世間乘，名為中草，十地前的四十心既是大乘，名為上草。如果根據無生忍（anutpāda-kṣānti，對法不生不滅的證悟）來判定義理，初地開始獲得淺顯的無生忍，名為小樹，七地深入無生忍，名為大樹。所以《智度論》（Mahāprajñāpāramitopadeśa）解釋無生有二個位次：一是初地，二是七地。之所以開出兩個位次，如果就二忍來闡明義理，十地前的凡夫位名為順忍，初地以上既然是聖位，名為無生忍。如果用五忍來闡明義理，十地前名為伏忍，初地到三地為信忍，四地到六地為順忍，七地到九地為無生忍。如果依照《瓔珞經》（Yingluo Sutra），后三地名為寂滅忍，指的是第十地、等覺、妙覺這三地。

【English Translation】 English version: The first one and a half lines explain that those who can teach and transform beings are tireless in their teachings. The two verses following 'noble and humble, high and low' illustrate the differences among those being taught, highlighting the tireless nature of the teachers. This also encompasses the meaning of the plants and trees analogy.

Starting from 'All living beings,' the third part, comprising eleven lines of verses, collectively represents the metaphor of receiving moisture. Structurally, it is divided into three parts: first, eight verses directly correspond to receiving moisture; second, one and a half verses explain that the principle is the same, but benefits differ according to conditions; third, one and a half verses praise the Buddha. The first part is further divided into two: the first line provides a general explanation of receiving moisture; the following seven lines specifically correspond to the different ways the three types of grass and two types of trees receive moisture. The three grasses and two trees are famous metaphors in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), which I will now briefly describe. The three grasses refer to the inferior, intermediate, and superior grades of grass. The two trees refer to the small tree and the large tree. This is a hierarchy without a fixed order, thus opening up different understandings, unlike those who are attached to attainment and always make fixed interpretations of shallowness and depth. The reason for this is that the notion of hierarchy in the sutras is not fixed. Sometimes it is said that one attains perfect enlightenment at the very moment of initial aspiration, sometimes it is said that one attains Bodhi (awakening) only after practicing for countless eons, sometimes one is encouraged to arouse the mind of the Way and abide in non-retrogression, and sometimes it is said that there is actually no arising of aspiration and no regression. These are all skillful means of teaching and transformation, and one should not cling to fixed appearances. Now, I am simply showing one way of understanding shallowness and depth, hence the explanation of the three grasses and two trees. Humans and devas (gods) belong to the worldly vehicle, called small grass; Śrāvakas (voice-hearers) and Pratyekabuddhas (solitary Buddhas) belong to the world-transcending vehicle, called middle grass; the forty minds before the ten grounds (bhūmi) are the Mahāyāna (great vehicle), called superior grass. If one judges the meaning according to anutpāda-kṣānti (無生忍, the realization of the non-arising and non-ceasing of dharmas), the first ground begins to attain shallow anutpāda-kṣānti, called small tree; the seventh ground deeply enters anutpāda-kṣānti, called large tree. Therefore, the Mahāprajñāpāramitopadeśa (智度論) explains that anutpāda has two stages: the first is the first ground, and the second is the seventh ground. The reason for opening up two stages is that if one explains the meaning according to the two kṣānti (忍, forbearance), the position of ordinary beings before the ten grounds is called anuloma-kṣānti (順忍, conforming forbearance), and the positions above the first ground are the holy positions, called anutpāda-kṣānti. If one explains the meaning according to the five kṣānti, the positions before the ten grounds are called adhimukti-kṣānti (伏忍, subduing forbearance), the first to third grounds are called śraddhā-kṣānti (信忍, faith forbearance), the fourth to sixth grounds are called anuloma-kṣānti, and the seventh to ninth grounds are called anutpāda-kṣānti. According to the Yingluo Sutra (瓔珞經), the last three grounds are called nirvāṇa-kṣānti (寂滅忍, extinction forbearance), referring to the tenth ground, the near-perfect enlightenment (等覺), and the wonderful enlightenment (妙覺).

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。若依《仁王經》，但后二地，謂法雲地、佛地也。第七地既是無生之始故名無生忍。若以功用、無功用分二位者，初地至七地名功用位謂小樹也，八地至等覺地是無功用道名為大樹。經論不同，具有二義，依此經判位，三草二木總分三位，人天為下品，二乘為中品，菩薩為上品；就菩薩中自開三品，地前四十心為下品，登地已上亦開二品。若爾者，二乘之人既稱中草不及上草，即知是十信前人也。成論師不應言羅漢與六地齊功。又〈譬喻品〉云「聲聞之人以信力故得入一乘」，即知未回小入大在十信前也。

問：

三草二木與五乘義何異？

答：

二科互有開合不同，五乘即開淺合深，三草二木即開深合淺。開淺合深者，開小草為天人兩乘，開中草為聲聞緣覺二也。合深者，總合大乘因果悉入佛乘也。

問：

何故爾耶？

答：

五乘之教並以果義標乘，故〈譬喻品〉云「三車在門外」，即以三果為三乘，菩薩為求佛果故還屬佛乘攝也。人天樂果名之為乘，為求人天樂果故修人天兩行，故以果標乘，為欲引物令修因趣果，所以五乘明義，開淺合深也。三草二木開深合淺者，合前四乘為小中二草，以人天為小草，以二乘為中草。開深者，開大乘為三品，即上草及二

【現代漢語翻譯】 現代漢語譯本：如果依照《仁王經》（Benevolent Kings Sutra），那麼后二地，指的是法雲地（Dharmamegha Bhumi）和佛地（Buddha Bhumi）。第七地既然是無生忍（Anutpattika-dharma-kshanti）的開始，所以稱為無生忍。如果以功用、無功用分為兩個階段，那麼初地到七地稱為功用位，好比小樹；八地到等覺地（Ekajati Pratibaddha Bhumi）是無功用道，名為大樹。經典和論著的說法不同，兼具兩種含義。依照這部經來判斷位次，三草二木總共分為三個位次：人天為下品，二乘（聲聞乘和緣覺乘）為中品，菩薩為上品；在菩薩中又分為三品，地前四十心為下品，登地以上也分為兩品。如果這樣說，二乘之人既然被稱為中草，不如上草，就知道是十信位之前的人。成實論師不應該說羅漢（Arhat）與六地菩薩的功德相等。而且《譬喻品》（Parable Chapter）說『聲聞（Sravaka）之人因為信力的緣故得以進入一乘（Ekayana）』，就知道未回小向大的人在十信位之前。

問： 三草二木與五乘的意義有什麼不同？

答： 這兩個分類互相之間有開合的不同，五乘是開淺合深，三草二木是開深合淺。開淺合深是指，開小草為天人兩乘，開中草為聲聞緣覺二乘。合深是指，總合大乘的因果全部歸入佛乘。

問： 為什麼這樣說呢？

答： 五乘的教義都以果位的意義來標示乘，所以《譬喻品》說『三車在門外』，就是以三果為三乘，菩薩爲了求佛果，所以還是屬於佛乘所攝。人天樂果名為乘，爲了求人天樂果而修行人天兩行，所以用果來標示乘，爲了引導眾生修行因地而趨向果地，所以五乘的意義是開淺合深。三草二木是開深合淺，合前四乘為小中二草，以人天為小草，以二乘為中草。開深是指，開大乘為三品，就是上草以及二木。

【English Translation】 English version: According to the Benevolent Kings Sutra (仁王經), the latter two Bhumis (地, stages), refer to the Dharmamegha Bhumi (法雲地, Cloud of Dharma stage) and the Buddha Bhumi (佛地, Buddha stage). Since the seventh Bhumi is the beginning of Anutpattika-dharma-kshanti (無生忍, non-origination forbearance), it is called Anutpattika-dharma-kshanti. If we divide the stages into those with effort and those without effort, then the first to seventh Bhumis are called the stage with effort, like a small tree; the eighth Bhumi to Ekajati Pratibaddha Bhumi (等覺地, next-to-last stage before Buddhahood) is the path without effort, called a large tree. The Sutras and Shastras (論著) differ, having both meanings. According to this Sutra to determine the stages, the three grasses and two trees are divided into three stages: humans and devas (天, gods) are the lower grade, the two vehicles (聲聞乘 and 緣覺乘, Sravakayana and Pratyekabuddhayana) are the middle grade, and Bodhisattvas are the upper grade; among Bodhisattvas, there are three grades, the forty minds before the Bhumis are the lower grade, and those who have attained the Bhumis are divided into two grades. If that is the case, since those of the two vehicles are called middle grass, not as good as the upper grass, then we know that they are people before the ten faiths. The Tattvasiddhi School (成實論師) should not say that Arhats (羅漢) have the same merit as the sixth Bhumi. Moreover, the 'Parable Chapter' (譬喻品) says 'Sravakas (聲聞) enter the Ekayana (一乘, One Vehicle) because of the power of faith,' then we know that those who have not turned from the small to the great are before the ten faiths.

Question: What is the difference between the three grasses and two trees and the meaning of the five vehicles?

Answer: The two categories have different openings and closings. The five vehicles open the shallow and combine the deep, while the three grasses and two trees open the deep and combine the shallow. Opening the shallow and combining the deep means opening the small grass into the two vehicles of humans and devas, and opening the middle grass into the two vehicles of Sravakas and Pratyekabuddhas (緣覺). Combining the deep means combining all the causes and effects of the Mahayana (大乘, Great Vehicle) into the Buddha Vehicle.

Question: Why is that so?

Answer: The teachings of the five vehicles all mark the vehicle with the meaning of the fruit, so the 'Parable Chapter' says 'the three carts are outside the gate,' which means that the three fruits are the three vehicles, and Bodhisattvas seek the fruit of Buddhahood, so they still belong to the Buddha Vehicle. The joy of humans and devas is called a vehicle, and they cultivate the two practices of humans and devas to seek the joy of humans and devas, so the vehicle is marked with the fruit, in order to guide beings to cultivate the cause and move towards the fruit, so the meaning of the five vehicles is to open the shallow and combine the deep. The three grasses and two trees open the deep and combine the shallow, combining the first four vehicles into the small and middle two grasses, with humans and devas as the small grass, and the two vehicles as the middle grass. Opening the deep means opening the Mahayana into three grades, which are the upper grass and the two trees.

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木也。所以爾者，為扶此經讚揚大乘教菩薩法，明人天猶在三界火宅、二乘未度五百由旬，是故合淺而開深也。又五乘明義即有佛果之乘，三草二木但取因乘不明佛果。所以然者，五乘為欲將五果以引物，故說佛果為乘；今明三草二木受潤增長之義，故但說因也。又昔教明開義，故開世間為人天二乘，開出世為三乘，故成五乘；今欲顯合義，故合世間為一，合二乘為一，故合彼四乘歸於一乘。但一乘中自開三位：一者、地前四十心為上草；二者、初地已上為小樹；三者、八地已去為大樹也。

問：

此與《勝鬘經》四種重擔有何異耶？

答：

彼經明由大地故有四種重擔，由攝受正法故有四乘：合天人為一，開二乘為二，合大乘因果為一也。與《智度論》五種善其義不同，不須會也。

第二、別明三草二木。即為五段：初一行，明小草；次二行，明中草；次一行，明上草；次一行半，明小樹；后一行半，明大樹也。「佛平等說」下一行半，第二、明理一而隨眾生得益有異，即兼合上第七第八同異譬也。

問：

何故合受潤即合同異譬耶？

答：

上合雲雨明同義，故云「其法一味解脫涅槃」；次合受潤明三草二木差別異，今欲論其同異義也。明理唯有一，隨

【現代漢語翻譯】 現代漢語譯本 木也。之所以這樣說，是爲了扶持此經，讚揚大乘教的菩薩法，闡明人天仍然處在三界火宅之中，二乘（聲聞乘和緣覺乘）尚未度過五百由旬（佛教的長度單位，約合今天的6400公里），所以說是合淺顯的教義而開顯深奧的教義。而且，五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）闡明意義時，包含佛果之乘，而三草二木只是取其因乘，沒有闡明佛果。之所以這樣，是因為五乘是爲了用五果來引導眾生，所以說佛果為乘；現在闡明三草二木接受滋潤增長的意義，所以只說因。而且，以前的教義闡明開顯的意義，所以開顯世間為人天二乘，開顯出世間為三乘，所以成就五乘；現在想要顯現合攏的意義，所以合攏世間為一，合攏二乘為一，所以合攏那四乘歸於一乘。但在一乘中，自己開顯三個位次：第一，地前四十心為上草；第二，初地以上為小樹；第三，八地以上為大樹。

問： 這與《勝鬘經》（Shrimala Sutra）中的四種重擔有什麼不同呢？

答： 那部經闡明由於大地，所以有四種重擔，由於攝受正法，所以有四乘：合天人為一，開二乘為二，合大乘因果為一。與《智度論》（Mahaprajnaparamita-sastra）中的五種善其意義不同，不需要會合。

第二，分別闡明三草二木。分為五個段落：第一行，闡明小草；接下來兩行，闡明中草；接下來一行，闡明上草；接下來一行半，闡明小樹；最後一行半，闡明大樹。「佛平等說」下一行半，第二，闡明道理只有一個，但隨著眾生所得利益不同而有差異，也就是兼合上面第七、第八的同異譬喻。

問： 為什麼合攏受潤就等同於同異譬喻呢？

答： 上面合攏雲雨闡明相同的意義，所以說『其法一味解脫涅槃（Nirvana）』；接下來合攏受潤闡明三草二木的差別，現在想要論述其相同和差異的意義。闡明道理只有一個，隨著

【English Translation】 English version It is like wood. The reason for this is to support this sutra, praise the Bodhisattva Dharma of the Mahayana (Great Vehicle) teaching, and clarify that humans and devas (gods) are still in the burning house of the Three Realms, and the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) have not yet crossed five hundred yojanas (a unit of distance in Buddhism, approximately 6400 kilometers today). Therefore, it is said to combine the shallow teachings and reveal the profound teachings. Moreover, when the Five Vehicles (Human Vehicle, Deva Vehicle, Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) clarify the meaning, they include the Buddha-fruit Vehicle, while the Three Herbs and Two Trees only take the cause-vehicle and do not clarify the Buddha-fruit. The reason for this is that the Five Vehicles are intended to use the five fruits to guide beings, so the Buddha-fruit is said to be a vehicle; now clarifying the meaning of the Three Herbs and Two Trees receiving moisture and growing, so only the cause is spoken of. Moreover, the former teachings clarified the meaning of opening up, so the mundane world was opened up as the Two Vehicles of humans and devas, and the supramundane world was opened up as the Three Vehicles, thus achieving the Five Vehicles; now wanting to reveal the meaning of combining, so the mundane world is combined into one, and the Two Vehicles are combined into one, thus combining those four vehicles into One Vehicle. But within the One Vehicle, three positions are self-revealed: first, the forty minds before the ground are the superior herb; second, the first ground and above are the small tree; third, the eighth ground and beyond are the large tree.

Question: How is this different from the four heavy burdens in the 'Shrimala Sutra' (Sutra of Queen Shrimala)?

Answer: That sutra clarifies that because of the earth, there are four heavy burdens, and because of embracing the true Dharma, there are four vehicles: combining humans and devas into one, opening the Two Vehicles into two, and combining the cause and effect of the Mahayana into one. It is different in meaning from the five kinds of goodness in the 'Mahaprajnaparamita-sastra' (Great Treatise on the Perfection of Wisdom), so there is no need to reconcile them.

Second, separately clarify the Three Herbs and Two Trees. It is divided into five sections: the first line clarifies the small herb; the next two lines clarify the medium herb; the next line clarifies the superior herb; the next one and a half lines clarify the small tree; and the last one and a half lines clarify the large tree. The next one and a half lines after 'The Buddha speaks equally,' second, clarify that the principle is only one, but there are differences in the benefits obtained by sentient beings, which also combines the metaphors of similarity and difference in the seventh and eighth above.

Question: Why does combining the reception of moisture equate to the metaphor of similarity and difference?

Answer: The above combining of clouds and rain clarifies the meaning of sameness, so it says 'Its Dharma is one taste of liberation Nirvana (Nirvana)'; the next combining of the reception of moisture clarifies the differences between the Three Herbs and Two Trees, and now we want to discuss the meaning of their similarity and difference. It clarifies that the principle is only one, following

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五種人故有五種異也。

「佛以此喻」下一行半，第三、嘆佛智慧也。「如海一渧」者，上〈信解品〉十譬十恩稱歎于佛德，時眾謂如來之德盡在四大聲聞言下，故品初明八法八譬顯如來複有無量功德，時眾便謂嘆佛德已盡，是故今明雖設此譬于佛智慧如海一渧也。

「我雨法雨」下，第四，十一行半，合增長喻。就文亦三：初八行半，合增長喻；次一行半，明理一隨人得益不同；第三一行半，稱歎諸佛。前受潤有三章，增長亦有三，以此科經于文極便；舊說異此，宜應改之。就初八行半又開為二：初三行半，總合增長；次五行，別合增長。就初又三：初一行，法說；次一行，舉譬；后一行半，合譬。「聲聞緣覺」下，第二，五行，別合。就文亦三：初一行半，閤中草增長；次一行半，合小樹增長；后二行，合大樹增長。故總合有三，別合亦三也。

問：

何故不合小草與大草耶？

答：

前受潤中已具合之，故今略彼二草。

問：

等是略者，何故閤中草耶？

答：

中草是小乘二聖，二木是大乘二聖，同是聖位增長義顯，是故合之。小草是小乘中之凡，上草是大乘中之凡，既同是凡，增長義不顯，故略不合也。又一義，前之二凡入總合中攝之，是

【現代漢語翻譯】 現代漢語譯本： 五種人因此有五種不同的差異。

『佛以此喻』之後的一行半，是第三點，讚歎佛的智慧。『如海一渧』，在之前的〈信解品〉中，用十個比喻和十種恩德來稱讚佛的功德，當時大眾認為如來的功德已經完全包含在四大聲聞的言語之中。因此，本品一開始就用八法八喻來表明如來還有無量的功德。當時大眾又認為讚歎佛的功德已經窮盡，所以現在說明即使設立這些比喻，對於佛的智慧來說，也就像大海中的一滴水。

『我雨法雨』之後，是第四點，共十一行半，總合增長的比喻。從文義上也可以分為三部分：最初八行半，總合增長的比喻；接下來一行半，說明道理是一樣的，但隨各人所得的利益不同；最後一行半，稱讚諸佛。前面接受滋潤有三個章節，增長也有三個章節，用這個來劃分經文非常方便；舊有的說法與此不同，應該改正。在最初的八行半中，又可以分為兩部分：最初三行，總合增長；接下來五行，分別合增長。在最初的三行中，又可以分為三部分：最初一行，法說；接下來一行，舉例；最後一行半，合譬。『聲聞緣覺』之後，是第二部分，五行，分別合。從文義上也可以分為三部分：最初一行半，閤中草增長；接下來一行半，合小樹增長；最後兩行，合大樹增長。所以總合有三部分，分別合也有三部分。

問：

為什麼不把小草和大草合併呢？

答：

因為在前面接受滋潤的部分已經合併了，所以現在省略這兩種草。

問：

同樣是省略，為什麼合併中草呢？

答：

中草是小乘的二聖（聲聞、緣覺），二木是大乘的二聖（菩薩、佛），同是聖位，增長的意義明顯，所以合併。小草是小乘中的凡夫，上草是大乘中的凡夫，既然同是凡夫，增長的意義不明顯，所以省略不合並。還有一種解釋，之前的二凡夫包含在總合之中。

【English Translation】 English version: Therefore, the five types of people have five different distinctions.

The line and a half after 『The Buddha uses this analogy』 is the third point, praising the Buddha's wisdom. 『Like a drop in the ocean,』 in the previous , ten metaphors and ten graces were used to praise the Buddha's virtues. At that time, the assembly believed that the Tathagata's virtues were fully contained in the words of the four great Sravakas (Śrāvaka, Hearer). Therefore, this chapter begins by clarifying with eight dharmas (laws, principles) and eight metaphors that the Tathagata still has immeasurable merits. At that time, the assembly again thought that the praise of the Buddha's virtues was exhausted, so now it is explained that even if these metaphors are set up, for the Buddha's wisdom, it is like a drop in the ocean.

After 『I rain the rain of Dharma (Dharma-megha)』, is the fourth point, a total of eleven and a half lines, combining the analogy of growth. From the meaning of the text, it can also be divided into three parts: the first eight and a half lines, combining the analogy of growth; the next one and a half lines, explaining that the principle is the same, but the benefits obtained vary from person to person; the last one and a half lines, praising all the Buddhas. The previous receiving of moisture has three sections, and the growth also has three sections, which makes it very convenient to divide the sutra with this; the old saying is different from this, and it should be corrected. In the first eight and a half lines, it can be divided into two parts: the first three lines, combining the growth in general; the next five lines, combining the growth separately. In the first three lines, it can be divided into three parts: the first line, Dharma explanation; the next line, giving an example; the last one and a half lines, combining the analogy. After 『Sravakas (Śrāvaka, Hearer) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddha)』, is the second part, five lines, combining separately. From the meaning of the text, it can also be divided into three parts: the first one and a half lines, combining the growth of medium grass; the next one and a half lines, combining the growth of small trees; the last two lines, combining the growth of large trees. So there are three parts in total combination, and there are also three parts in separate combination.

Question:

Why not combine the small grass and the large grass?

Answer:

Because they have already been combined in the previous part of receiving moisture, so now these two types of grass are omitted.

Question:

Since it is the same as omitting, why combine the medium grass?

Answer:

The medium grass is the two saints of the Small Vehicle (Sravaka (Śrāvaka, Hearer), Pratyekabuddha (Pratyekabuddha, Solitary Buddha)), and the two trees are the two saints of the Great Vehicle (Bodhisattva (Bodhisattva, Enlightenment Being), Buddha (Buddha, Awakened One)). Since they are both in the position of saints, the meaning of growth is obvious, so they are combined. The small grass is the ordinary person in the Small Vehicle, and the upper grass is the ordinary person in the Great Vehicle. Since they are both ordinary people, the meaning of growth is not obvious, so they are omitted and not combined. There is also another explanation that the previous two ordinary people are included in the general combination.

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以文云「令諸世間普得具足」，世間即二凡也。但凡義增長不顯，故入總合中；增長意在聖果，所以別合。

問：

受潤亦明三草二木，增長亦明三草二木，有何異耶？

答：

受潤據草木之因，增長明草木之果，但就因明受潤不顯，故前文寄果明之。

問：

合大樹中雲「聞諸法空心大歡喜」，是何空耶？

答：

即上「究竟涅槃常寂滅相終歸於空」，蓋是明大涅槃果位之法，故大樹因人聞之歡喜也。《智度論》云「譬如震雷，小鳥聞皆怖，孔雀大鳥聞之舞踴」也。畢竟空法亦復如是，小人聞之驚疑怖畏，大士聽受歡喜踴躍也。若言終歸於空是灰身滅智空，八地已上菩薩豈生歡喜也。

「如是迦葉」下，第二，一行半，明理唯是一隨緣得益為異，兼合上同異譬也。故同異譬受潤增長二章兼合之，蓋是轉勢之意，不應一一依長行也。

「迦葉當知」下，第三，一行半，稱歎諸佛。前就不可盡嘆，今就諸佛同有善巧嘆。

「今為汝等」下，大段第二，結示權實。初偈開權，次偈顯實。「汝等所行是菩薩道」者，昔說大因為小果，今指小果為大因，故二乘之果是菩薩道。《法華論》明無上義有十種：一者、示現種子無上，故說雲雨譬喻。「汝等所行

【現代漢語翻譯】 現代漢語譯本：經文中說『令諸世間普得具足』，這裡的『世間』指的是二凡（指凡夫和外道）。但凡夫的意義在於增長而不明顯，所以歸入總合之中；增長的意義在於聖果，所以單獨合併。

問： 受潤也說明三草二木，增長也說明三草二木，有什麼不同呢？

答： 受潤是根據草木的因來說的，增長是說明草木的果，只是就因來說受潤不明顯，所以前文借用果來闡明它。

問： 合大樹中說『聞諸法空心大歡喜』，這是什麼空呢？

答： 就是上面說的『究竟涅槃常寂滅相終歸於空』，大概是說明大涅槃果位的法，所以大樹因為人聽了而歡喜。《智度論》說『譬如震雷，小鳥聽了都害怕，孔雀大鳥聽了就跳舞』。畢竟空法也是這樣，小人聽了驚疑害怕，大士聽了歡喜踴躍。如果說終歸於空是灰身滅智的空，那麼八地以上的菩薩怎麼會生歡喜呢？

『如是迦葉（佛陀弟子名）』下，第二點，一行半，說明理只有一個，隨著因緣得到利益不同，兼合上面的同異譬喻。所以同異譬喻受潤增長兩章兼合在一起，大概是轉變態勢的意思，不應該一一按照長行來理解。

『迦葉（佛陀弟子名）當知』下，第三點，一行半，稱讚諸佛。前面就不可窮盡地讚歎，現在就諸佛共同具有善巧來讚歎。

『今為汝等』下，大段第二，總結揭示權實。初偈開權，次偈顯實。『汝等所行是菩薩道』，以前說大因為小果，現在指小果為大因，所以二乘（聲聞乘和緣覺乘）的果是菩薩道。《法華論》說明無上義有十種：第一，示現種子無上，所以說雲雨譬喻。『汝等所行

【English Translation】 English version: The text says 'to enable all beings in the world to be fully endowed'. Here, 'world' refers to the two types of ordinary beings (referring to ordinary people and non-Buddhist religions). However, the meaning of ordinary beings lies in growth but is not obvious, so it is included in the general combination; the meaning of growth lies in the holy fruit, so it is combined separately.

Question: Receiving moisture also explains the three grasses and two trees, and growth also explains the three grasses and two trees. What is the difference?

Answer: Receiving moisture is based on the cause of the grasses and trees, and growth explains the fruit of the grasses and trees. However, in terms of the cause, receiving moisture is not obvious, so the previous text uses the fruit to clarify it.

Question: In the combination of the great tree, it says 'Hearing the emptiness of all dharmas, the mind is greatly joyful'. What emptiness is this?

Answer: It is the 'ultimately Nirvana, the constant stillness and extinction, ultimately returning to emptiness' mentioned above. It probably explains the Dharma of the great Nirvana fruit position, so the great tree is joyful because people listen to it. The Mahaprajnaparamita Shastra says, 'For example, thunder, small birds are frightened when they hear it, but peacocks and large birds dance when they hear it.' The ultimate emptiness Dharma is also like this. Small people are surprised, doubtful, and fearful when they hear it, while great Bodhisattvas listen and rejoice. If it is said that ultimately returning to emptiness is the emptiness of destroying the body and extinguishing wisdom, how can Bodhisattvas above the eighth ground generate joy?

Following 'Thus, Kashyapa (name of a Buddha's disciple)', the second point, one and a half lines, explains that there is only one principle, and the benefits obtained vary with conditions, combining the above metaphors of similarity and difference. Therefore, the two chapters on receiving moisture and growth in the metaphors of similarity and difference are combined, which is probably the meaning of changing the situation, and should not be understood one by one according to the prose.

Following 'Kashyapa (name of a Buddha's disciple), you should know', the third point, one and a half lines, praises all Buddhas. Previously, the praise was inexhaustible, but now it praises the skillful means that all Buddhas have in common.

Following 'Now for you', the second major section, concludes and reveals the provisional and the real. The first verse opens the provisional, and the second verse reveals the real. 'What you are practicing is the Bodhisattva path', previously it was said that the great cause leads to the small fruit, but now it refers to the small fruit as the great cause, so the fruit of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) is the Bodhisattva path. The Lotus Sutra Treatise explains that the meaning of unsurpassed has ten aspects: First, it shows that the seed is unsurpassed, so it says the metaphor of clouds and rain. 'What you are practicing

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是菩薩道」者，謂發菩提心退已還發，前所修行善根不滅，同后得果故，此意明本菩提心不滅，故此善根即無上種子，由此種子故今聞《法華》，即是雲雨后得成佛。

問：

若爾，決定聲聞善根應非菩薩道耶？

答：

決定之人即是守教封執小果，即被破不會；若轉悟者即會而不破也。

授記品第六

授記既是《法華》要義亦是眾經大宗，今略釋之宜開七門：一、來意門；二、釋名門；三、能受人門；四、所授人門；五、階位門；六、料簡門；七、同異門。初來意門者，為中根說法凡有四門：初、譬說；次、領解；三、述成；四、授記。今即第四也。以領解十譬十恩於前，以八法八譬述成於后，其心安泰即當果可記，所以如來為其授記也。依《法華論》意者，自上三品破凡夫、二乘、菩薩三病，即悟非凡非聖、非大非小，得無依正觀行，與佛相應故授以佛記也。若望今昔二病除者，昔執異不知同，今即執同不知異；若了前同異譬意，即今昔病得除，便悟至道未曾同異，善巧方便同異適緣，以悟未曾同異即生於實慧，了隨緣同異即生方便慧，具足二慧即佛道可成。故《凈名經》云「智度菩薩母、方便為父」，父母具足則當成法身，故與授佛記也。若接品末生者，上品末開方便門

【現代漢語翻譯】 現代漢語譯本： 『是菩薩道』指的是，發菩提心後退轉又再次發起，之前所修行的善根不會消失，因為它與之後所獲得的果報相同。這個意思表明最初的菩提心不會泯滅，因此這些善根就是無上的種子。因為有這些種子，所以現在聽聞《法華經》，就像是得到雲雨滋潤后得以成佛。

問： 如果這樣，那麼決定性的聲聞乘的善根，應該就不是菩薩道了吧？

答： 執意于聲聞乘的人，就是那些守護教條、固守小乘果位的人，他們會被破斥而不能領會（大乘佛法）；如果能夠轉變覺悟，就能領會而不被破斥。

授記品第六

授記既是《法華經》的要義，也是所有經典的大綱。現在簡略地解釋它，適宜開啟七個方面：一、來意門；二、釋名門；三、能受人門；四、所授人門；五、階位門；六、料簡門；七、同異門。首先是來意門，爲了中等根器的人說法，總共有四個方面：首先是譬喻說；其次是領會理解；再次是陳述成就；第四是授記。現在就是第四個方面。因為已經通過領解十個譬喻和十種恩德在前，又通過八法和八個譬喻在後陳述成就，他們的心已經安定泰然，就應當可以得到果報，所以如來為他們授記。依照《法華論》的意義，是從前面三品破除凡夫、二乘（聲聞乘和緣覺乘）、菩薩的三種弊病，從而領悟到非凡非聖、非大非小，得到無所依的正觀修行，與佛相應，所以授予佛的記別。如果從今昔兩種弊病消除的角度來看，過去執著於差異而不知道相同，現在又執著于相同而不知道差異；如果明白了前面關於相同和差異的譬喻的意義，那麼今昔的弊病就可以消除，從而領悟到至高的道理從未有過相同和差異，善巧方便地運用相同和差異來適應因緣，因為領悟到未曾有過相同和差異，就產生真實的智慧，瞭解隨順因緣的相同和差異，就產生方便的智慧，具備了兩種智慧，佛道就可以成就。所以《維摩詰經》（Vimalakirti Sutra）說：『智慧是菩薩的母親，方便是菩薩的父親』，父母都具備了，就應當成就法身，所以給予授佛的記別。如果承接上一品末尾所說，上一品末尾開啟了方便之門。

【English Translation】 English version: 'Being the Bodhisattva path' refers to those who, having generated the Bodhi mind (Bodhicitta) and then regressed, generate it again. The roots of goodness cultivated previously do not perish, because they are the same as the fruits obtained later. This meaning clarifies that the original Bodhi mind does not disappear, therefore these roots of goodness are the supreme seeds. Because of these seeds, hearing the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) now is like receiving rain clouds and then attaining Buddhahood.

Question: If that is the case, then the determined Śrāvaka (hearer) roots of goodness should not be the Bodhisattva path, right?

Answer: Those who are determined are those who guard the teachings and cling to the small fruit, they will be refuted and unable to understand (the Mahayana Dharma); if they can transform and awaken, they will understand and not be refuted.

Chapter Six: Bestowal of Prophecy

The bestowal of prophecy is both the essential meaning of the Lotus Sutra and the great principle of all sutras. Now, to briefly explain it, it is appropriate to open seven aspects: 1. The purpose of its coming; 2. Explanation of the name; 3. Those who can receive it; 4. Those to whom it is bestowed; 5. The stages; 6. Analysis and distinction; 7. Similarities and differences. First, the purpose of its coming is that, for those of medium capacity, there are four aspects to the teaching: first, teaching through parables; second, understanding and comprehension; third, stating the accomplishment; and fourth, the bestowal of prophecy. Now it is the fourth aspect. Because understanding the ten parables and ten graces has come before, and stating the accomplishment through eight dharmas and eight parables comes after, their minds are peaceful and secure, and they should be able to receive the fruit, so the Tathāgata (Thus Come One) bestows prophecy upon them. According to the meaning of the Lotus Sutra Treatise, it is from the previous three chapters that the three diseases of ordinary people, Śrāvakas (hearers) and Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas are broken, thereby realizing neither ordinary nor saintly, neither great nor small, obtaining the correct practice of non-reliance, and being in accordance with the Buddha, so they are bestowed with the prophecy of Buddhahood. If viewed from the perspective of eliminating the two diseases of past and present, in the past they were attached to differences and did not know the sameness, and now they are attached to sameness and do not know the differences; if they understand the meaning of the previous parables about sameness and difference, then the diseases of past and present can be eliminated, thereby realizing that the ultimate path has never been the same or different, and skillfully using sameness and difference to adapt to conditions. Because they realize that there has never been sameness or difference, they generate real wisdom, and understanding the sameness and difference that follows conditions generates expedient wisdom. Having both wisdoms, the Buddha path can be accomplished. Therefore, the Vimalakirti Sutra says, 'Wisdom is the mother of Bodhisattvas, and skillful means are the father.' When both parents are complete, they should accomplish the Dharmakāya (Dharma Body), so they are given the prophecy of Buddhahood. If connecting to the end of the previous chapter, the end of the previous chapter opened the door of skillful means.

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、示真實相，諸聲聞眾皆非滅度，謂開方便門；汝等所行是菩薩道，謂示真實相。昔不悟大因為小果，故執小果而迷大因；今悟小果是大因，故便有大因，有大因必得大果，故授以佛記也。

二、釋名門者，「授」者云與也。「記」者云決也，亦云莂也。所言決者，於九道內分決此人必當成佛，故云決也。莂義亦然。懸說未來事以授前人，故名授記，前人領受故云受記。又泛論記無記有三：一、就三性門論記無記，若有善惡可記故名為記，無善惡可記故名無記。二、善惡能感苦樂果，有苦樂果可記名為記，無記不能感苦樂果，無果可記故名無記。三者、有物可記故名有記，無物可記故名無記，如《華嚴》以十四難為無記門也。即是無物可記故名無記也，如石女無兒可記也；而與此相違故名有記。今云修佛因得佛果，即是有果可記故名為記，聖記示人稱為授記也。又釋記者言錄，示果有可記錄也。十二部經中有《授記經》者，以因果事大物多惑之，宜別開一部。

第三能授記人門者，此經授記人有二：一者、佛授記；二、常不輕菩薩授記。此二不同者，佛具授通、別兩記。言別記者，如來具三達智，知此人未來成佛久近，故與其劫數之記，如授三根人記等，故名別記。言通記者，如〈法師品〉云「聞《法華

【現代漢語翻譯】 現代漢語譯本：顯示真實之相，所有的聲聞眾實際上並未滅度，這叫做開啟方便之門；你們所行的是菩薩道，這叫做顯示真實之相。過去不明白大的因是小的果，所以執著于小的果而迷惑于大的因；現在明白小的果就是大的因，所以便有了大的因，有了大的因必定得到大的果，因此授予他們成佛的預記。

第二，解釋名稱：『授』的意思是給予。『記』的意思是決斷，也稱為『莂』。所說的決斷，是在九道之中決斷這個人必定能夠成佛，所以稱為決斷。『莂』的意義也是如此。預先說出未來的事情來授予給前面的人，所以叫做授記，前面的人領受了，所以叫做受記。另外，泛泛地討論記和無記有三種：第一，就三性（指善性、惡性、無記性）的層面來討論記和無記，如果有善惡可以記錄，所以叫做記；沒有善惡可以記錄，所以叫做無記。第二，善惡能夠感得苦樂的果報，有苦樂的果報可以記錄，叫做記；無記不能感得苦樂的果報，沒有果報可以記錄，所以叫做無記。第三，有事物可以記錄，所以叫做有記；沒有事物可以記錄，所以叫做無記，例如《華嚴經》用十四難作為無記門。就是因為沒有事物可以記錄，所以叫做無記，如同石女沒有兒子可以記錄一樣；而與此相反的就叫做有記。現在說修佛的因得到佛的果，這就是有果可以記錄，所以叫做記，聖人的預記指示給人，稱為授記。又解釋『記』的意思是記錄，顯示果報有可以記錄的。十二部經中有一部《授記經》，因為因果的事情廣大，事物繁多，容易使人迷惑，所以應該單獨開立一部。

第三，關於能夠授記的人：這部經中授記的人有兩種：第一種是佛授記；第二種是常不輕菩薩（Sadāparibhūta）授記。這兩種不同之處在於，佛具有授予通記和別記兩種能力。所說的別記，是如來（Tathāgata）具有三種通達的智慧，知道這個人未來成佛的時間長短，所以給予他劫數（kalpa）的預記，例如授予三根（指上根、中根、下根）的人預記等等，所以叫做別記。所說的通記，如《法師品》中說『聽聞《法華（Saddharma Puṇḍarīka Sūtra）》』

【English Translation】 English version: Showing the true aspect means that all the Śrāvakas (those who listen to the Buddha's teachings) are not actually extinguished, which is called opening the expedient gate; what you are practicing is the Bodhisattva path, which is called showing the true aspect. In the past, they did not understand that the great cause is the small fruit, so they were attached to the small fruit and deluded about the great cause; now they understand that the small fruit is the great cause, so they have the great cause, and having the great cause will surely obtain the great fruit, therefore they are given the prediction of Buddhahood.

Second, explaining the name: 『授』 (śikṣā) [giving] means to grant. 『記』 (vyākaraṇa) [prediction] means to decide, also called 『莂』 (vikalpa) [distinction]. What is called deciding is to decide within the nine realms that this person will surely become a Buddha, so it is called deciding. The meaning of 『莂』 (vikalpa) is also the same. Foretelling future events to grant to the person in front, so it is called prediction, and the person in front receives it, so it is called receiving the prediction. In addition, generally discussing prediction and non-prediction, there are three types: First, discussing prediction and non-prediction from the perspective of the three natures (tri-svabhāva) [referring to the nature of good, evil, and neutral], if there is good and evil that can be recorded, it is called prediction; if there is no good and evil that can be recorded, it is called non-prediction. Second, good and evil can cause the fruit of suffering and happiness, and if there is the fruit of suffering and happiness that can be recorded, it is called prediction; non-prediction cannot cause the fruit of suffering and happiness, and there is no fruit that can be recorded, so it is called non-prediction. Third, if there is something that can be recorded, it is called prediction; if there is nothing that can be recorded, it is called non-prediction, such as the Avataṃsaka Sūtra using the fourteen difficulties as the gate of non-prediction. That is because there is nothing that can be recorded, so it is called non-prediction, like a barren woman having no child to record; and the opposite of this is called prediction. Now it is said that cultivating the cause of Buddhahood obtains the fruit of Buddhahood, which means there is a fruit that can be recorded, so it is called prediction, and the sage's prediction is shown to people, which is called granting the prediction. Also, explaining 『記』 (vyākaraṇa) [prediction] means to record, showing that the fruit has something that can be recorded. Among the twelve divisions of scriptures, there is the Prediction Sūtra, because the matters of cause and effect are vast, and the things are numerous, which easily confuse people, so it should be established as a separate division.

Third, regarding the person who can grant the prediction: In this sutra, there are two types of people who grant the prediction: the first is the Buddha granting the prediction; the second is the Bodhisattva Sadāparibhūta (常不輕菩薩) [Never Disparaging Bodhisattva] granting the prediction. The difference between these two is that the Buddha has the ability to grant both general and specific predictions. The so-called specific prediction is that the Tathāgata (如來) [Thus Come One] has the three kinds of penetrating wisdom, knowing the length of time it will take for this person to become a Buddha in the future, so he gives him the prediction of kalpas (劫數) [eons], such as giving the prediction to people of the three roots (三根) [superior, medium, and inferior faculties], etc., so it is called a specific prediction. The so-called general prediction is like what is said in the 『Teacher of the Dharma』 chapter, 『Hearing the Saddharma Puṇḍarīka Sūtra (法華經)』

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經》一念隨喜皆與授記」，而不說其劫數久近，以去佛道長遠義故但與通記。常不輕菩薩跡居因位、三達未圓，故但得與通記不得授別記也。

第四、所授記人門者，泛論得記人自有三種：一者、凡夫；二者、二乘；三者、菩薩。今此經備與三種人記，以此三人皆有佛性必當成佛，故並得記之。依《法華論》釋授聲聞記中有四種聲聞：一者、決定聲聞；二者、增上慢聲聞；三者、退菩提心聲聞；四者、應化聲聞。二種聲聞佛與授記，謂應化聲聞及退菩提心還發菩提心者也。決定、增上慢二人，根未熟故，佛不與授記。然決定聲聞保執小乘，增上慢人自謂究竟不信作佛，即不堪與記亦不堪破執及會歸義，而此經會一切二乘以成佛者，蓋是對應悟之人故說此經明破及會義耳。增上慢亦爾，如五千之徒不堪聞于破會，以根未熟故；常不輕所對增上慢者，其根已熟堪聞破會，故為說一乘也。

第五、明階位門者，經論不同，或說一種授記故直名為授記經也。或說二種授記，如《涅槃經》明，應與遲記者授之以遲，其人聞速得佛心生輕慢，故授以遲記；若言佛道難得久受勤苦然後成佛，心即退失，為此人故授以速記。又善根熟者授之以速記，善根未熟者授之遲記。又樂久處生死化物者授之以遲，厭惡生死欲早成佛者

【現代漢語翻譯】 現代漢語譯本： 《經》中說『一念隨喜都給予授記』，但沒有說其劫數長短，因為要去除佛道長遠的含義，所以只給予通記。常不輕菩薩（Sadāparibhūta，意為常不輕）的修行還在因位，三達（Trividya，指宿命通、天眼通、漏盡通）尚未圓滿，所以只能得到通記，不能得到別記。

第四、關於所授記的人：一般來說，得到授記的人有三種：一是凡夫；二是二乘（聲聞乘和緣覺乘）；三是菩薩。這部經普遍給予這三種人授記，因為這三種人都有佛性，必定能夠成佛，所以都得到授記。根據《法華論》解釋，接受聲聞記的有四種聲聞：一是決定聲聞；二是增上慢聲聞；三是退菩提心聲聞；四是應化聲聞。佛陀給予兩種聲聞授記，即應化聲聞和退菩提心后又重新發起菩提心的人。決定聲聞和增上慢聲聞這兩種人，根機尚未成熟，所以佛陀不給予授記。然而，決定聲聞執著于小乘，增上慢的人自認為已經究竟，不相信能夠成佛，因此既不適合給予授記，也不適合破除執著和會歸一乘的教義。而這部經會一切二乘以成佛，大概是針對能夠領悟的人，所以說這部經是爲了闡明破除執著和會歸一乘的意義。增上慢的人也是如此，例如五千之徒無法聽聞破除執著和會歸一乘的教義，因為根機尚未成熟；常不輕菩薩所面對的增上慢者，他們的根機已經成熟，能夠聽聞破除執著和會歸一乘的教義，所以為他們說一乘法。

第五、關於階位：經論的說法不同，有的只說一種授記，所以直接稱為授記經。有的說兩種授記，如《涅槃經》中說明，應該給予遲記的人就給予遲記，如果這個人聽說很快就能成佛，反而會心生輕慢，所以給予遲記；如果說佛道難以獲得，要長期忍受勤苦才能成佛，這個人就會退失道心，爲了這種人，就給予速記。另外，善根成熟的人給予速記，善根未成熟的人給予遲記。又喜歡長久處於生死輪迴中度化眾生的人，給予遲記；厭惡生死輪迴，想要早日成佛的人

【English Translation】 English version: The 『Sutra』 says, 『All those who rejoice in a single thought are given prediction of enlightenment (vyākaraṇa)』, but it does not specify the length of the kalpas (aeons), because the meaning of the remoteness of the Buddha path is to be removed, so only a general prediction (vyākaraṇa) is given. Sadāparibhūta Bodhisattva (常不輕菩薩, meaning 'Never Disparaging'), whose practice is still in the stage of cause (hetu) and whose three insights (Trividya, 三達, referring to knowledge of past lives, divine eye, and extinction of outflows) are not yet complete, can only receive a general prediction and not a specific prediction.

Fourth, regarding the recipients of prediction: Generally speaking, there are three types of people who receive prediction: first, ordinary beings (prthagjana); second, those of the Two Vehicles (śrāvakayāna and pratyekabuddhayāna); and third, Bodhisattvas. This sutra universally gives prediction to these three types of people, because all three have Buddha-nature (Buddhadhātu) and will surely become Buddhas, so they all receive prediction. According to the Śrīmālādevī Siṃhanāda Sūtra』s explanation of the prediction given to śrāvakas (聲聞, 'voice-hearers'), there are four types of śrāvakas: first, those who are determined śrāvakas; second, those who are arrogant śrāvakas; third, those who have regressed from the Bodhi-mind; and fourth, those who are emanated śrāvakas. The Buddha gives prediction to two types of śrāvakas, namely, emanated śrāvakas and those who have regressed from the Bodhi-mind but have rekindled the Bodhi-mind. The determined and arrogant śrāvakas, because their roots are not yet mature, the Buddha does not give prediction to them. However, the determined śrāvakas cling to the Small Vehicle (Hīnayāna), and the arrogant ones consider themselves to have reached the ultimate and do not believe in becoming Buddhas, so they are neither suitable for receiving prediction nor suitable for breaking attachments and converging to the One Vehicle (Ekayāna). And this sutra converges all Two Vehicles to Buddhahood, probably because it is addressed to those who are capable of awakening, so this sutra is spoken to clarify the meaning of breaking attachments and converging to the One Vehicle. The same is true for the arrogant ones, such as the five thousand disciples who were unable to hear the teachings of breaking attachments and converging to the One Vehicle because their roots were not yet mature; the arrogant ones whom Sadāparibhūta Bodhisattva faced had mature roots and were able to hear the teachings of breaking attachments and converging to the One Vehicle, so he spoke the One Vehicle Dharma for them.

Fifth, regarding the stages: The sutras and treatises differ. Some speak of only one type of prediction, so it is directly called the Sutra of Prediction. Some speak of two types of prediction, as explained in the Nirvana Sutra, those who should be given a delayed prediction are given a delayed prediction. If that person hears that they can quickly become a Buddha, they will become arrogant, so they are given a delayed prediction; if it is said that the Buddha path is difficult to attain and that one must endure diligent suffering for a long time before becoming a Buddha, that person will regress from the Bodhi-mind, so for this person, a quick prediction is given. In addition, those whose good roots are mature are given a quick prediction, and those whose good roots are not mature are given a delayed prediction. Also, those who enjoy staying in the cycle of birth and death for a long time to transform sentient beings are given a delayed prediction; those who are disgusted with the cycle of birth and death and want to become a Buddha early

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授之以速。又有二種記：一、總記；二、別記，如上釋之。《智度論》明三種授記：一、自知他不知，為利益自故不為利他；二、他知自不知，為利益他故；三、自他具知，具利益自他故。又有四種授記：一、未發心授記；二、發心授記；三、現前授記；四、不現前授記。未發心授記有二：一、都未發心而授記，如鳩鳥等；二、雖已發心而未成立，亦名未發心也。二、已發心授記有二種：一者、初始發心即與授記；二者、發心成立名為發心，即十信位。三、不現前授記，謂三賢菩薩未得無生忍，故不堪現前與無生記。四、現前授記，初地已上得無生忍，堪為現前授無生記。《地持論》云有六種授記，四種大同於前而明位小異；第五、時量時定，謂劫數有限；第六、時無量時不定，謂劫數無限。此二猶是上總別記耳。

第六、總料簡門者，《法華論》明此經有六種授記：一者、舍利弗、迦葉等眾所知識故，名號不同故與別記。二者、富樓那等五百人、千二百人等同一名，故俱時與記。三者、學無學人等俱同一名，又非眾所知識，故一時與記。四者、與提婆達多記示，現如來無怨惡故。五者、與比丘尼及諸天女等記，示現女人在家出家修菩薩行皆證佛果故。此五是如來自與授記。第六、常不輕與四眾記，示現眾生有

【現代漢語翻譯】 現代漢語譯本： 給予他們快速的（成就）。又有兩種『記』（vyākaraṇa，預言）：一、總記（general prediction）；二、別記（specific prediction），如上面解釋的那樣。《智度論》（Mahāprajñāpāramitopadeśa）闡明了三種授記：一、自己知道而他人不知道，因為利益自己的緣故而不利益他人；二、他人知道而自己不知道，爲了利益他人的緣故；三、自己和他人全部知道，同時利益自己和他人。又有四種授記：一、未發心授記；二、發心授記；三、現前授記；四、不現前授記。未發心授記有兩種：一、完全沒有發起菩提心而授記，如鳩鳥等；二、雖然已經發起菩提心但尚未成立，也稱為未發心。二、已發心授記有兩種：一者、最初發起菩提心就給予授記；二者、發起菩提心並且成立，名為發心，即十信位。三、不現前授記，指三賢菩薩（十住、十行、十回向）未得到無生法忍，所以不適合現前給予無生記。四、現前授記，初地（歡喜地）以上得到無生法忍，適合為現前授無生記。《地持論》（Bodhisattvabhūmi）說有六種授記，四種大體與前面相同，只是在位階上略有差異；第五、時間長短和時間確定，指劫數有限；第六、時間無限和時間不確定，指劫數無限。這兩種仍然是上面的總記和別記。

第六、總料簡門，《法華論》（Saddharmapuṇḍarīka-śāstra）闡明此經有六種授記：一者、舍利弗（Śāriputra）、迦葉（Kāśyapa）等大眾所熟知，名號不同，所以給予別記。二者、富樓那（Pūrṇa）等五百人、千二百人等同一名號，所以同時給予授記。三者、學人（śaikṣa）、無學人（aśaikṣa）等都同一名號，又不是大眾所熟知，所以一時給予授記。四者、給予提婆達多（Devadatta）授記，顯示如來沒有怨恨和厭惡。五者、給予比丘尼（bhikṣuṇī）以及諸天女等授記，顯示女人在家出家修行菩薩行都能證得佛果。這五種是如來自行給予授記。第六、常不輕菩薩（Sadāparibhūta）給予四眾（比丘、比丘尼、優婆塞、優婆夷）授記，顯示眾生有佛性。

【English Translation】 English version: Granting them speed. Furthermore, there are two types of 『vyākaraṇa』 (prediction): First, general prediction; second, specific prediction, as explained above. The Mahāprajñāpāramitopadeśa elucidates three types of prediction: First, one knows oneself but others do not, because it benefits oneself and not others; second, others know but one does not know oneself, for the sake of benefiting others; third, both oneself and others know, benefiting both oneself and others. There are also four types of prediction: First, prediction before the arising of the aspiration (for enlightenment); second, prediction after the arising of the aspiration; third, prediction in the present; fourth, prediction not in the present. Prediction before the arising of the aspiration has two aspects: First, completely without having aroused the aspiration for enlightenment, such as with the cuckoo bird; second, although the aspiration has been aroused, it has not yet been established, and is also called before the arising of the aspiration. Second, prediction after the arising of the aspiration has two aspects: First, immediately upon initially arousing the aspiration, prediction is granted; second, the arising of the aspiration is established, called the arising of the aspiration, which is the stage of the ten faiths. Third, prediction not in the present refers to the Three Worthies Bodhisattvas (the ten abodes, ten practices, and ten dedications) who have not yet attained the tolerance of the non-arising of phenomena, therefore they are not suitable to be granted the prediction of non-arising in the present. Fourth, prediction in the present, those above the first ground (Joyful Ground) have attained the tolerance of the non-arising of phenomena, and are suitable to be granted the prediction of non-arising in the present. The Bodhisattvabhūmi states that there are six types of prediction, four of which are largely the same as before, but with slight differences in rank; fifth, the duration of time is definite, meaning the kalpas are limited; sixth, the time is immeasurable and indefinite, meaning the kalpas are unlimited. These two are still the above-mentioned general and specific predictions.

Sixth, the section on general analysis, the Saddharmapuṇḍarīka-śāstra elucidates that this sutra has six types of prediction: First, Śāriputra, Kāśyapa, etc., are known by the assembly, and their names are different, so specific predictions are given. Second, Pūrṇa and the five hundred people, the twelve hundred people, etc., have the same name, so predictions are given simultaneously. Third, śaikṣas (learners), aśaikṣas (non-learners), etc., all have the same name, and are not known by the assembly, so predictions are given at once. Fourth, prediction is given to Devadatta, showing that the Tathāgata has no resentment or aversion. Fifth, prediction is given to bhikṣuṇīs and celestial maidens, etc., showing that women, whether at home or renouncing, cultivating the bodhisattva path can all attain Buddhahood. These five are predictions given by the Tathāgata himself. Sixth, Sadāparibhūta Bodhisattva gives predictions to the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), showing that sentient beings have Buddha-nature.

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佛性故。今更以四句釋之：一者、同時得記成佛有前後，如五百羅漢是也。二者、同時得記同時成佛，如學無學二千人是也。三者、前後得記前後成佛，如四大聲聞是也。四者、前後得記同時成佛，義應有之。又有四句：一者、小乘無優劣、大乘有優劣，如五百弟子同時成羅漢，故小乘無優劣，而轉次成佛，如初人成佛竟授第二人記，故大乘有優劣。二者、小乘有優劣、大乘無優劣，如學無學二千人，有學無學故小乘有優劣，同時成佛故大乘無優劣。三者、小乘劣、大乘勝，如阿難住初果故劣，羅云得第四果故勝，而阿難在前成佛，羅云在後成佛，故大乘勝。四者、小乘勝、大乘劣，則羅云得第四果故勝，阿難在學地故劣，而阿難在前、羅云在後則其事也。

問：

何故經中呵受記，如凈名破彌勒三世門中無受記、無生法中亦無受記，今何故說受記耶？

答：

《凈名經》為破有所得病，言人為能受、法為所受，佛為能授、菩薩為所授，是故破無受記。今為對聲聞人言羅漢不成佛，是故與其成佛之記也。又彼經明不見能受所受、能記所記，故則不得記，今經明記無所記故云授記，二經不相違也。又佛法有二諦，如來常依二諦說法，依世諦門說法故有授記，依第一義諦門說法故無授記也。

【現代漢語翻譯】 現代漢語譯本： 佛性的緣故。現在再用四句來解釋它：第一，同時被授記，成佛有先後，如五百羅漢（Arhat，小乘佛教修行證果者）就是這樣。第二，同時被授記，同時成佛，如學無學二千人就是這樣。第三，先後被授記，先後成佛，如四大聲聞（Sravaka，聽聞佛法而悟道的弟子）就是這樣。第四，先後被授記，同時成佛，義理上應該有這種情況。 又有四句：第一，小乘沒有優劣之分，大乘有優劣之分，如五百弟子同時成就羅漢果，所以小乘沒有優劣之分，而依次成佛，如最初的人成佛后，接著給第二個人授記，所以大乘有優劣之分。第二，小乘有優劣之分，大乘沒有優劣之分，如學無學二千人，有學習的和沒有學習的，所以小乘有優劣之分，同時成佛，所以大乘沒有優劣之分。第三，小乘差，大乘好，如阿難（Ananda，佛陀的十大弟子之一）住在初果的境界，所以差，羅睺羅（Rahula，佛陀的兒子）得到第四果的境界，所以好，而阿難在前成佛，羅睺羅在後成佛，所以大乘好。第四，小乘好，大乘差，那麼羅睺羅得到第四果的境界，所以好，阿難在學習的階段，所以差，而阿難在前，羅睺羅在後，就是這件事。 問： 為什麼經典中呵斥授記，如《維摩詰經》（Vimalakirti Sutra）破斥彌勒（Maitreya，未來佛）的三世門中沒有授記，無生法中也沒有授記，現在為什麼說授記呢？ 答： 《維摩詰經》是爲了破除有所得的執著，說人是能接受者，法是所接受者，佛是能給予者，菩薩是所接受者，所以破斥沒有授記。現在是爲了對聲聞人說羅漢不能成佛，所以才給予他們成佛的授記。而且那部經說明不見能接受者和所接受者、能授記者和所授記者，所以就不能得到授記，現在這部經說明授記沒有所授記的對象，所以叫做授記，兩部經並不矛盾。而且佛法有二諦，如來常常依據二諦說法，依據世俗諦的門來說法，所以有授記，依據第一義諦的門來說法，所以沒有授記。

【English Translation】 English version: Because of Buddha-nature. Now, let me explain it further with four sentences: First, those who are simultaneously predicted to attain Buddhahood may achieve it at different times, like the five hundred Arhats (Arhat, one who has attained enlightenment in Theravada Buddhism). Second, those who are simultaneously predicted to attain Buddhahood achieve it simultaneously, like the two thousand learners and non-learners. Third, those who are predicted to attain Buddhahood at different times achieve it at different times, like the four great Sravakas (Sravaka, a disciple who attains enlightenment by hearing the Buddha's teachings). Fourth, those who are predicted to attain Buddhahood at different times achieve it simultaneously; this should exist in principle. There are also four sentences: First, the Hinayana (Hinayana, the 'lesser vehicle' of Buddhism) has no superior or inferior, while the Mahayana (Mahayana, the 'greater vehicle' of Buddhism) has superior and inferior. For example, the five hundred disciples simultaneously attained Arhatship, so the Hinayana has no superior or inferior, but they attain Buddhahood in sequence. For example, after the first person attains Buddhahood, the second person is then predicted, so the Mahayana has superior and inferior. Second, the Hinayana has superior and inferior, while the Mahayana has no superior or inferior. For example, the two thousand learners and non-learners, some are learners and some are not, so the Hinayana has superior and inferior, but they attain Buddhahood simultaneously, so the Mahayana has no superior or inferior. Third, the Hinayana is inferior, and the Mahayana is superior. For example, Ananda (Ananda, one of the Buddha's ten great disciples) dwells in the first fruit, so he is inferior, while Rahula (Rahula, the Buddha's son) attains the fourth fruit, so he is superior, but Ananda attains Buddhahood first, and Rahula attains Buddhahood later, so the Mahayana is superior. Fourth, the Hinayana is superior, and the Mahayana is inferior. Then Rahula attains the fourth fruit, so he is superior, while Ananda is in the learning stage, so he is inferior, but Ananda is first, and Rahula is later, so that is the matter. Question: Why do the sutras criticize predictions, such as the Vimalakirti Sutra (Vimalakirti Sutra) refuting predictions in Maitreya's (Maitreya, the future Buddha) three-world gate, and there are no predictions in the unproduced dharma? Why are predictions being discussed now? Answer: The Vimalakirti Sutra is to break the disease of attachment to attainment, saying that people are the receivers, the Dharma is what is received, the Buddha is the giver, and the Bodhisattvas are what is given, so it refutes the absence of predictions. Now, it is to tell the Sravakas that Arhats cannot attain Buddhahood, so they are given the prediction of attaining Buddhahood. Moreover, that sutra clarifies that there is no seeing of the receiver and what is received, the predictor and what is predicted, so one cannot receive a prediction. Now, this sutra clarifies that the prediction has nothing to predict, so it is called prediction. The two sutras do not contradict each other. Moreover, the Buddha-dharma has two truths, and the Tathagata (Tathagata, 'one who has thus gone', an epithet of the Buddha) always teaches according to the two truths. According to the conventional truth, there are predictions, and according to the ultimate truth, there are no predictions.

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第七同異門者，

問：

授二乘記與菩薩何異？

答：

《法華論》云「二乘有佛性法身故授記，非修行具足是故與記。若菩薩有佛性法身又修行具足，是故與記」，故大小得記不同。

問：

授聲聞記與緣覺記云何異？

答：

大開四句：一者、緣覺果人但在三界外聞《法華經》亦三界外得記；二者、緣覺因人及聲聞因位並在三界內聞經得記。羅漢有二：一者、值佛界內聞《法華經》得記；二、不值佛，如〈化城品〉中明佛滅后羅漢生三界外聞經然後得記，此四句大判為言。

問：

何以得知緣覺界外聞經？

答：

《華嚴》云「菩薩將欲下生前，以天眼觀世界，若有緣覺放光照之，若覺知者則取滅度，不覺知者移住他方」，此人既三界內不值佛，故知三界外聞經方得記也。若有緣覺值佛者，亦有三界內聞經得記，此義小耳。

就此品有二：初、正授記；二、聞下根之端許說宿世因緣。就初又二：前、授四大弟子記；次、授五百弟子記，逆擊其心也。初中有二：前、授迦葉；后、授三人。初授迦葉中，前長行、次偈頌。長行又二：初、告大眾；后、正明授記。

問：

授身子記但告一人，授迦葉記何故通告大眾

【現代漢語翻譯】 現代漢語譯本 第七同異門：

問：

為二乘（聲聞乘和緣覺乘）授記與為菩薩授記有何不同？

答：

《法華論》中說：『二乘因為具有佛性法身所以被授記，但因為修行尚未圓滿，所以只是被授記。如果菩薩具有佛性法身，並且修行圓滿，所以才被授記。』因此，大小乘得記的情況不同。

問：

為聲聞授記與為緣覺授記有何不同？

答：

可以分為四種情況：第一種，緣覺果位的人在三界之外聽聞《法華經》，也在三界之外得到授記；第二種，緣覺因位的人以及聲聞因位的人都在三界之內聽聞《法華經》而得到授記。阿羅漢有兩種情況：第一種，遇到佛在三界之內宣講《法華經》而得到授記；第二種，沒有遇到佛，如〈化城品〉中所說，佛滅度后，阿羅漢生於三界之外，聽聞《法華經》然後得到授記。以上四句是對情況的大致劃分。

問：

如何得知緣覺在三界之外聽聞《法華經》？

答：

《華嚴經》中說：『菩薩將要降生之前，用天眼觀察世界，如果看到有緣覺放出光明照耀，如果緣覺覺知到菩薩將要降生，就選擇滅度，如果沒有覺知到，就被移到其他地方。』這些人既然在三界之內沒有遇到佛，所以知道他們在三界之外聽聞《法華經》才能得到授記。如果有的緣覺遇到佛，也有在三界之內聽聞《法華經》而得到授記的，這種情況比較少。

就此品經文可分為兩部分：首先是正式授記，其次是允許講述下根之人的宿世因緣。就正式授記又可分為兩部分：前面是為四大弟子授記，其次是為五百弟子授記，以此來觸動他們的內心。為四大弟子授記又可分為兩部分：前面是為迦葉（Mahākāśyapa）授記，後面是為其他三人授記。為迦葉授記又分為長行和偈頌。長行又分為告知大眾和正式說明授記。

問：

為舍利弗（Śāriputra）授記只告知一人，為迦葉授記為何要通告大眾？

【English Translation】 English version Seventh Gate of Similarities and Differences:

Question:

What is the difference between bestowing predictions of Buddhahood upon the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and bestowing predictions upon Bodhisattvas?

Answer:

The Treatise on the Lotus Sutra says, 'The Two Vehicles are given predictions because they possess the Buddha-nature and Dharmakāya (法身, Dharma Body), but they are only given predictions because their practice is not yet complete. If Bodhisattvas possess the Buddha-nature and Dharmakāya and their practice is complete, then they are given predictions.' Therefore, the circumstances of receiving predictions differ between the Great Vehicle and the Small Vehicle.

Question:

What is the difference between bestowing predictions upon Śrāvakas and bestowing predictions upon Pratyekabuddhas?

Answer:

There are four possibilities: First, those who have attained the fruit of Pratyekabuddhahood hear the Lotus Sutra outside the Three Realms (三界, Triloka) and receive predictions outside the Three Realms. Second, those who are on the path to becoming Pratyekabuddhas and those who are on the path to becoming Śrāvakas hear the Sutra and receive predictions within the Three Realms. There are two types of Arhats: First, those who encounter the Buddha and hear the Lotus Sutra within the Buddha-field and receive predictions. Second, those who do not encounter the Buddha, as explained in the 'Transformation City' chapter, Arhats are born outside the Three Realms after the Buddha's Parinirvana, hear the Sutra, and then receive predictions. These four possibilities are a general classification.

Question:

How do we know that Pratyekabuddhas hear the Sutra outside the Three Realms?

Answer:

The Avataṃsaka Sutra says, 'When a Bodhisattva is about to descend to be born, they observe the world with their heavenly eye. If there is a Pratyekabuddha emitting light, if the Pratyekabuddha is aware of the Bodhisattva's impending birth, they choose to enter Parinirvana. If they are not aware, they are moved to another place.' Since these individuals do not encounter the Buddha within the Three Realms, we know that they can only receive predictions by hearing the Sutra outside the Three Realms. If some Pratyekabuddhas encounter the Buddha, they may also hear the Sutra and receive predictions within the Three Realms, but this is a rare occurrence.

This chapter can be divided into two parts: First, the formal bestowing of predictions; second, the permission to speak of the past lives of those of inferior capacity. The formal bestowing of predictions can be further divided into two parts: First, the bestowing of predictions upon the Four Great Disciples; second, the bestowing of predictions upon the Five Hundred Disciples, to stir their minds. The bestowing of predictions upon the Four Great Disciples can be divided into two parts: First, the prediction for Mahākāśyapa (迦葉); second, the predictions for the other three. The prediction for Mahākāśyapa is divided into prose and verse. The prose is divided into informing the assembly and formally stating the prediction.

Question:

The prediction for Śāriputra (身子) was only announced to one person, why was the prediction for Mahākāśyapa announced to the entire assembly?

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？

答：

互顯其文也。又上根唯一人，故但告身子；中根數多，故通告大眾。又欲開身子化物之路所以別告，欲廣發時眾求佛之心故通告也。

「唱如是言」下，第二、正授記。又二：前、辨行因；次、明得果。行因中三句：一者、奉覲諸佛；二、「供養」已下，明三業殖福；三、「廣宣」已下，明弘法以種慧。「于最後身」下，第二、明得果。有六種果：一、化主果；「國名光德」下，國土果；「劫名」下，時節果；「佛壽」下，壽命果；「正法住世」下，住持果；「國界嚴飾」下，重明國土果。前出土名，今出土體。「其國菩薩」下，明眷屬果。「雖有魔及魔民皆護佛法」者，大明土有三：一者、穢土，一向有魔作于留難；二者、純凈土，一向無魔；三、中容之土，亦有魔亦無魔，順同餘方示現為魔是故言有，皆護佛法所以言無。然魔佛難識，了悟即魔為佛，不悟即佛為魔也。

十二行半偈分為三：初一行半，總標與記；十行半，別釋授記；後半行，總結授記。就十行半又有二：初兩行半，頌行因；次八行，頌得果，就初兩行半中頌上三章：初一行半，頌親覲佛；次半行，頌三業修福；次半行，頌前弘法以種慧也。「于最後身」下，頌得果：半行頌化主果，三行頌國土果，三行頌眷屬

【現代漢語翻譯】 現代漢語譯本：

問：

答：

這是爲了互相彰顯經文的意義。而且上根器的人只有一個，所以只告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）；中根器的人數量眾多，所以普遍告知大眾。另外，想要開啟舍利弗教化眾生的道路，所以特別告知他；想要廣泛引發當時聽眾求佛之心，所以普遍告知大眾。

在『唱如是言』之後，是第二部分，正式授記。又分為兩部分：前一部分辨別修行之因；后一部分闡明證得之果。修行之因包含三句：第一句，奉覲諸佛；第二句，從『供養』開始，闡明通過身、口、意三業來培植福德；第三句，從『廣宣』開始，闡明弘揚佛法以種植智慧。『于最後身』之後，是第二部分，闡明證得之果。有六種果報：第一，化主果；『國名光德』之後，是國土果；『劫名』之後，是時節果；『佛壽』之後，是壽命果；『正法住世』之後，是住持果；『國界嚴飾』之後，再次闡明國土果。前面說的是土地的名稱，現在說的是土地的本體。『其國菩薩』之後，闡明眷屬果。『雖有魔及魔民皆護佛法』，這大大地闡明了土地有三種：第一種是穢土，總是會有魔來製造障礙；第二種是純凈土，總是沒有魔；第三種是中容之土，既有魔也沒有魔，順應其他地方示現為魔，所以說有魔，但都護持佛法，所以說沒有魔。然而，魔和佛難以分辨，了悟了，魔就是佛，不悟，佛就是魔。

十二行半的偈頌分為三部分：最初一行半，總括地標明和授記；十行半，分別解釋授記；最後半行，總結授記。在十行半中又分為兩部分：最初兩行半，頌揚修行之因；其次八行，頌揚證得之果。在最初兩行半中，頌揚了前面的三章：最初一行半，頌揚親近佛；其次半行，頌揚通過三業修福；其次半行，頌揚前面所說的弘揚佛法以種植智慧。『于最後身』之後，頌揚證得之果：半行頌揚化主果，三行頌揚國土果，三行頌揚眷屬。

【English Translation】 English version:

Question:

Answer:

This is to mutually reveal the meaning of the scriptures. Moreover, there is only one person with superior faculties, so he is only told to Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom); there are many people with medium faculties, so it is universally announced to the assembly. Furthermore, to open the path for Śāriputra to transform beings, he is specifically told; to broadly inspire the minds of those present to seek Buddhahood, it is universally announced.

After 'saying such words,' is the second part, the formal prediction of enlightenment. It is further divided into two parts: the first part distinguishes the causes of practice; the second part clarifies the attainment of the result. The causes of practice include three sentences: the first sentence, attending upon and seeing all Buddhas; the second sentence, starting from 'offerings,' clarifies cultivating merit through the three karmas of body, speech, and mind; the third sentence, starting from 'widely proclaim,' clarifies propagating the Dharma to plant wisdom. After 'in the last body,' is the second part, clarifying the attainment of the result. There are six kinds of results: first, the result of being a transformation master; after 'the country is named Light Virtue,' is the result of the land; after 'the kalpa is named,' is the result of the time; after 'the Buddha's life,' is the result of the lifespan; after 'the True Dharma abides in the world,' is the result of the duration; after 'the adornments of the country,' it clarifies the result of the land again. The former speaks of the name of the land, the latter speaks of the substance of the land. After 'the Bodhisattvas of that country,' it clarifies the result of the retinue. 'Although there are demons and demon people, they all protect the Buddha Dharma,' this greatly clarifies that there are three kinds of lands: the first is the impure land, where there are always demons creating obstacles; the second is the pure land, where there are always no demons; the third is the land of tolerance, where there are both demons and no demons, conforming to other places to appear as demons, so it is said that there are demons, but they all protect the Buddha Dharma, so it is said that there are no demons. However, demons and Buddhas are difficult to distinguish, if one understands, demons are Buddhas, if one does not understand, Buddhas are demons.

The twelve and a half lines of verses are divided into three parts: the first one and a half lines, generally indicate and predict; ten and a half lines, separately explain the prediction; the last half line, summarizes the prediction. In the ten and a half lines, there are two parts: the first two and a half lines, praise the causes of practice; the next eight lines, praise the attainment of the result. In the first two and a half lines, praise the previous three chapters: the first one and a half lines, praise attending upon the Buddha; the next half line, praises cultivating merit through the three karmas; the next half line, praises the aforementioned propagating the Dharma to plant wisdom. After 'in the last body,' praise the attainment of the result: half a line praises the result of being a transformation master, three lines praise the result of the land, three lines praise the result of the retinue.

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果。眷屬果中前頌菩薩、次頌聲聞，半行頌壽命果，一行頌住持果，略不頌時節果也。

「爾時大目揵連」下，第二、授餘三人記。又開兩別：初、請記；二、授記。請記為二：前長行，次偈頌。初請記者，示佛從修因所得，是故請也。「皆悉悚慄」者，三大弟子自謂已解大乘，而佛未為授記，三人恐所解非解墮增上慢，故悚慄也。又三人喜其所解，次至懼於未堪，喜懼交集所以悚慄也。

偈文為三：初兩行，正請；次四行，釋請；后一行，結請。三中各二。初文二者：前一行，明嘆佛已賜通記；次一行，正請別記也。次文二者：一行半，譬說；二行半，合譬。小無大食為「饑」，背小向大為「來」。「忽遇王膳」，得總記也。「未敢即食」，未得別記也。「若復得王教然後乃敢食」，若得別記領解方決也。「我等亦復如是」下，合前「如從饑國來」也。「雖聞佛音聲」下一行，合上「未敢即便食」也。「若蒙佛授記」下半行，合上「得王教然後乃敢食」也。后一行為二者：初半行，嘆佛；次半行，結請。

「爾時世尊」下，第二、授三人記。即為三別：授善吉記中，前長行、次偈頌。長行有二：前明行因、次辨得果。得果之中有七種果，一化主果，二時節果，三國土果，四眷屬果。眷屬之中凡有

【現代漢語翻譯】 果。眷屬果中前頌菩薩（菩薩：梵文Bodhisattva的音譯，指立志成佛的修行者），次頌聲聞（聲聞：梵文Śrāvaka的音譯，指聽聞佛法而得解脫者），半行頌壽命果，一行頌住持果，略不頌時節果也。

『爾時大目揵連（大目揵連：佛陀十大弟子之一，以神通著稱）』下，第二、授餘三人記。又開兩別：初、請記；二、授記。請記為二：前長行，次偈頌。初請記者，示佛從修因所得，是故請也。『皆悉悚慄』者，三大弟子自謂已解大乘（大乘：佛教中的一個主要流派，強調普度眾生），而佛未為授記，三人恐所解非解墮增上慢，故悚慄也。又三人喜其所解，次至懼於未堪，喜懼交集所以悚慄也。

偈文為三：初兩行，正請；次四行，釋請；后一行，結請。三中各二。初文二者：前一行，明嘆佛已賜通記；次一行，正請別記也。次文二者：一行半，譬說；二行半，合譬。小無大食為『饑』，背小向大為『來』。『忽遇王膳』，得總記也。『未敢即食』，未得別記也。『若復得王教然後乃敢食』，若得別記領解方決也。『我等亦復如是』下，合前『如從饑國來』也。『雖聞佛音聲』下一行，合上『未敢即便食』也。『若蒙佛授記』下半行，合上『得王教然後乃敢食』也。后一行為二者：初半行，嘆佛；次半行，結請。

『爾時世尊』下，第二、授三人記。即為三別：授善吉記中，前長行、次偈頌。長行有二：前明行因、次辨得果。得果之中有七種果，一化主果，二時節果，三國土果，四眷屬果。眷屬之中凡有

【English Translation】 Fruit. In the fruit of retinue, the first verse praises Bodhisattvas (Bodhisattva: a being who is on the path to Buddhahood), the next verse praises Śrāvakas (Śrāvaka: a disciple who attains liberation through hearing the teachings), half a line praises the fruit of lifespan, one line praises the fruit of duration, and the fruit of time is omitted.

『Then, Mahāmaudgalyāyana (Mahāmaudgalyāyana: one of the Buddha's ten principal disciples, known for his supernatural powers)』 below, the second part is the prediction for the other three. This is further divided into two parts: first, requesting the prediction; second, granting the prediction. The request for prediction is in two parts: first, the prose section; second, the verse section. The initial request indicates that the Buddha attained this from cultivating causes, hence the request. 『All were filled with trepidation』 means that the three great disciples thought they had understood the Mahāyāna (Mahāyāna: a major branch of Buddhism emphasizing universal salvation), but the Buddha had not yet given them a prediction. The three feared that their understanding was incorrect and that they would fall into arrogance, hence their trepidation. Furthermore, the three were pleased with their understanding, but then feared they were not yet capable, so the joy and fear combined caused trepidation.

The verse is in three parts: the first two lines are the actual request; the next four lines explain the request; and the last line concludes the request. Each of these three parts is further divided into two. In the first part, the first line praises the Buddha for already bestowing a general prediction; the next line is the actual request for a specific prediction. In the second part, one and a half lines are a metaphor; two and a half lines apply the metaphor. 『Hunger』 is when the small has no large food, and 『coming』 is turning away from the small and towards the large. 『Suddenly encountering royal food』 is receiving the general prediction. 『Not daring to eat immediately』 is not yet receiving the specific prediction. 『If one receives the king's instruction, then one dares to eat』 means that only when one receives the specific prediction will one's understanding be resolved. 『We are also like this』 below corresponds to the previous 『as if coming from a hungry country.』 『Although we hear the Buddha's voice』 in the next line corresponds to the above 『not daring to eat immediately.』 『If we receive the Buddha's prediction』 in the last half line corresponds to the above 『receiving the king's instruction, then daring to eat.』 The last line is in two parts: the first half line praises the Buddha; the next half line concludes the request.

『Then, the World-Honored One』 below, the second part is the prediction for the three. This is divided into three parts: in the prediction for Subhūti, first is the prose section, then the verse section. The prose section has two parts: first, it explains the causes of practice; second, it distinguishes the fruits attained. Among the fruits attained, there are seven types of fruits: first, the fruit of the transformation master; second, the fruit of time; third, the fruit of the Buddha-land; fourth, the fruit of the retinue. Within the retinue, there are

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三種：一者、其土人民，謂凡夫眷屬；次、聲聞眷屬；后、菩薩眷屬。蓋是下中上品人也。次壽命果，次住持果。「其佛常處虛空」下，明說法果。以善吉因時解空，得佛之時處空說法也。

偈文為三：初二行，總標佛記；次一行，頌上行因；餘九行，頌得果。此中一行頌化主，一行半頌國土，三行頌眷屬，眷屬之中不頌凡夫但頌聲聞、菩薩。長行從劣至勝，前聲聞、后菩薩。今從勝至劣，前菩薩、后聲聞。次兩行頌說法果，次半行頌壽命果，一行頌住持果，略不頌時節果。偈與長行前後不次第者，皆是轉勢說法，各示一門，有意尋經觀文而生起之也。

授栴延記，長行為二：前行因、次得果。行因為三：初、于少佛所行因；「過是已后」下，明於多佛所行因；「供養是諸佛已」下，第三、結因義具足。得果之中略明五果，無時節果也。「閻浮那提金光」者，閻浮者此云穢，那提者州也。閻浮提州有水，水下有金光，金光出水上，藉此為名也。

偈文為二：初三行，頌行因；后四行，頌得果。得果之中，三句略頌化主果，一句頌國土果，二行重頌化主，一行頌眷屬，略無餘三果也。

授目連記，長行中前明行因、次明得果。行因中，前、于少佛所行因；「當復供養」下，明多佛所行因也。得

【現代漢語翻譯】 現代漢語譯本： 三種：第一種，是那片土地上的人民，也就是凡夫俗子的家眷；第二種，是聲聞（Śrāvakā，聽聞佛法而修行的弟子）的家眷；第三種，是菩薩（Bodhisattva，立志成佛的修行者）的家眷。這些分別是下品、中品和上品根器的人。其次是壽命果，再次是住持果。「其佛常處虛空」以下，說明說法果。因為善吉在因地時理解空性，所以在成佛的時候能在虛空中說法。

偈文分為三部分：最初兩行，總括地標明佛的授記；接下來一行，讚頌上面所說的行因；剩餘九行，讚頌所獲得的果報。這其中，一行讚頌教化之主，一行半讚頌國土，三行讚頌眷屬，眷屬之中沒有讚頌凡夫，只讚頌了聲聞和菩薩。長行從差到好，先聲聞，后菩薩。現在從好到差，先菩薩，后聲聞。接下來兩行讚頌說法果，接下來半行讚頌壽命果，一行讚頌住持果，省略了時節果。偈文與長行前後順序不一致，都是爲了轉換說法的方式，各自展示一個方面，希望人們尋經觀文而產生領悟。

授記摩訶迦旃延（Mahākātyāyana）的部分，長行分為兩部分：前面是行因，後面是得果。行因分為三部分：首先，在少數佛那裡種下的行因；「過是已后」以下，說明在眾多佛那裡種下的行因；「供養是諸佛已」以下，第三，總結行因的圓滿具足。得果的部分，簡略地說明了五種果報，沒有時節果。「閻浮那提金光」中，「閻浮」在這裡的意思是「穢」，「那提」是「洲」的意思。閻浮提洲有水，水下有金光，金光從水上發出，藉此來命名。

偈文分為兩部分：最初三行，讚頌行因；後面四行，讚頌得果。得果的部分，三句簡略地讚頌了教化之主果，一句讚頌了國土果，兩行重複讚頌教化之主，一行讚頌眷屬，省略了其餘三種果報。

授記目犍連（Maudgalyāyana）的部分，長行中前面說明行因，後面說明得果。行因中，前面是在少數佛那裡種下的行因；「當復供養」以下，說明在眾多佛那裡種下的行因。得果

【English Translation】 English version: There are three kinds: first, the people of that land, namely the families of ordinary beings; second, the families of Śrāvakās (disciples who practice by hearing the Buddha's teachings); and third, the families of Bodhisattvas (practitioners who aspire to become Buddhas). These are people of inferior, middling, and superior capacities, respectively. Next is the fruit of lifespan, and then the fruit of abiding. 'That Buddha always dwells in the void' below explains the fruit of teaching the Dharma. Because Śālaguṇa understood emptiness at the time of the cause, he will be able to teach the Dharma in the void when he becomes a Buddha.

The verses are divided into three parts: the first two lines generally indicate the Buddha's prediction; the next line praises the causes of practice mentioned above; and the remaining nine lines praise the fruits obtained. Among them, one line praises the lord of transformation, one and a half lines praise the land, and three lines praise the retinue. Among the retinue, there is no praise for ordinary beings, only for Śrāvakās and Bodhisattvas. The prose proceeds from inferior to superior, first Śrāvakās, then Bodhisattvas. Now it proceeds from superior to inferior, first Bodhisattvas, then Śrāvakās. The next two lines praise the fruit of teaching the Dharma, the next half line praises the fruit of lifespan, and one line praises the fruit of abiding, omitting the fruit of time. The order of the verses and prose is not consistent, all to transform the way of speaking, each showing one aspect, hoping that people will seek understanding and generate insight by observing the scriptures.

Regarding the prediction of Mahākātyāyana, the prose is divided into two parts: the former is the cause of practice, and the latter is the fruit obtained. The cause of practice is divided into three parts: first, the causes of practice planted in the presence of few Buddhas; 'After this' below explains the causes of practice planted in the presence of many Buddhas; 'Having made offerings to these Buddhas' below, third, summarizes the completeness of the causes. In the part of obtaining the fruit, five fruits are briefly explained, without the fruit of time. In 'Jambunada gold light', 'Jambū' here means 'defiled', and 'nada' means 'continent'. The Jambudvīpa continent has water, and under the water there is golden light, which emanates from the water, hence the name.

The verses are divided into two parts: the first three lines praise the causes of practice; the last four lines praise the fruit obtained. In the part of obtaining the fruit, three sentences briefly praise the fruit of the lord of transformation, one sentence praises the fruit of the land, two lines repeat the praise of the lord of transformation, one line praises the retinue, omitting the remaining three fruits.

Regarding the prediction of Maudgalyāyana, the prose first explains the cause of practice, and then explains the fruit obtained. In the cause of practice, the former is the cause of practice planted in the presence of few Buddhas; 'Should again make offerings' below explains the cause of practice planted in the presence of many Buddhas. Obtaining the fruit

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果中具足六果也。「多摩羅跋」者(草葉香名，此云葵香也)，眷屬果中，前從劣至勝故菩薩在後，次從勝至劣故菩薩在前；今示菩薩行於中道故在中間。又人天形心俱劣故在初，菩薩心勝形無定方故在第二，聲聞心形俱勝故在第三也。初五偈，頌行因。「于意樂國」下，頌得果。一句頌國土果，三句頌化主，半行頌壽命，半行頌說法果也。二行頌眷屬，一行頌住持。

「我諸弟子」下，第二段，一行半，總授五百人記；「我及汝等」下，大段第二，一偈，許說宿世等因緣也。

化城喻品第七

今以三門釋之：一、來意門；二、釋名門；三、決疑門。來意門者，乘權乘實凡有三週之說：一、法說門；二、譬說門。此二已竟，今是第三，亦法亦譬門。〈化城〉之前名為法說，〈化城〉已去稱為譬說，上中二根各稟一說，下根之人須具陳法譬也。〈化城〉之前明法說者，謂說過去世結緣之始；〈化城〉已去明譬說者，由過去結緣、現在更復相值，故重為說化城之譬。具序二世始終，鈍根方乃領解，故有此品來也。二者、為釋疑故來。疑者云：聲聞之人稟《法華經》即能解悟，現在得記、未來成佛，若爾，何用菩薩歷劫修行？為釋此疑，故明：三根聲聞久劫已來曾發大心修菩薩行，但中途忘失暫證小果，

【現代漢語翻譯】 現代漢語譯本：果中具足六種果報。「多摩羅跋」（一種草葉香的名字，這裡說是葵花的香味），眷屬果中，之前是從差到好，所以菩薩在後面，其次是從好到差，所以菩薩在前面；現在表示菩薩行於中道，所以在中間。又因為人天形體和心性都比較差，所以在最初，菩薩心性殊勝但形體沒有固定方向，所以在第二，聲聞心性和形體都殊勝，所以在第三。最初五句偈頌，讚頌修行的因。「于意樂國」之後，讚頌得到的果報。一句讚頌國土果，三句讚頌教化之主，半行讚頌壽命，半行讚頌說法果報。兩行讚頌眷屬，一行讚頌住持。 『我諸弟子』之後，第二段，一行半，總共授予五百人授記；『我及汝等』之後，大段第二，一偈，允許講述宿世等因緣。 化城喻品第七 現在用三個方面來解釋它：一、來意門；二、釋名門；三、決疑門。來意門，憑藉權巧和真實，總共有三週的說法：一、法說門；二、譬說門。這兩種已經結束，現在是第三種，亦法亦譬門。『化城』之前稱為法說，『化城』之後稱為譬說，上根和中根的人各自接受一種說法，下根的人需要詳細陳述法和譬喻。『化城』之前闡明法說，是說過去世結緣的開始；『化城』之後闡明譬說，由於過去結緣、現在再次相遇，所以重新為他們說化城的譬喻。詳細敘述兩世的始終，遲鈍的人才能領悟理解，所以才有這一品的出現。第二，爲了解釋疑惑而來。疑惑是：聲聞之人聽聞《法華經》就能理解領悟，現在得到授記、未來成就佛果，如果這樣，為什麼菩薩要經歷漫長的修行？爲了解釋這個疑惑，所以說明：三根的聲聞很久以前就曾發大心修行菩薩行，但中途忘記喪失，暫時證得小果。

【English Translation】 English version: The fruit possesses all six fruits. 'Tamalapatra' (name of a fragrant grass leaf, here said to be the fragrance of sunflower), in the retinue fruit, previously from inferior to superior, hence the Bodhisattvas are behind; next from superior to inferior, hence the Bodhisattvas are in front; now showing that the Bodhisattvas walk the Middle Way, hence they are in the middle. Moreover, because the forms and minds of humans and devas are both inferior, they are at the beginning; the Bodhisattvas' minds are superior but their forms have no fixed direction, hence they are in the second; the Shravakas' minds and forms are both superior, hence they are in the third. The first five verses praise the cause of practice. After 'In the Land of Intent,' praise the fruit obtained. One line praises the land fruit, three lines praise the teaching master, half a line praises the lifespan, and half a line praises the fruit of teaching the Dharma. Two lines praise the retinue, and one line praises the upholding. After 'My disciples,' the second section, one and a half lines, bestows predictions upon five hundred people in total; after 'I and you,' the second major section, one verse, allows the telling of past lives and other causes and conditions. Chapter Seven: Parable of the Transformation City Now, explain it in three aspects: 1. The Purpose of the Chapter; 2. Explanation of the Name; 3. Resolving Doubts. Regarding the Purpose of the Chapter, there are three cycles of teachings based on expedient means and true reality: 1. Dharma Teaching; 2. Parable Teaching. These two are already completed, and now it is the third, both Dharma and Parable Teaching. What comes before 'Transformation City' is called Dharma Teaching, and what comes after 'Transformation City' is called Parable Teaching. Those of superior and intermediate faculties each receive one teaching, while those of inferior faculties need a detailed explanation of both Dharma and parables. The Dharma Teaching before 'Transformation City' explains the beginning of forming connections in the past; the Parable Teaching after 'Transformation City' explains that due to past connections and present encounters, the parable of the transformation city is taught again. By detailing the beginning and end of both lives, those of dull faculties can understand, hence the purpose of this chapter. Second, it comes to resolve doubts. The doubt is: If Shravakas can understand upon hearing the 'Lotus Sutra,' receive predictions now, and attain Buddhahood in the future, then why do Bodhisattvas need to cultivate for eons? To resolve this doubt, it is explained that Shravakas of the three faculties had previously generated great aspiration and cultivated the Bodhisattva path for a long time, but forgot and lost their way midway, temporarily attaining the small fruit.

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今聞大乘還得本悟，故現在得記、未來成佛。為釋此疑故說今品。故上二週領解，即是得悟之果，今一品明得領解之因，故雖有三週，不出因果二義也。三者、〈譬喻品〉云「為諸聲聞說大乘經名妙法蓮華教菩薩法」，但聲聞有二種：一者、本乘聲聞；二者、退大證小聲聞。為二種人明二種說：為本乘聲聞直說現在法門，謂現在有三乘根性，在三界火宅之中，權說三車引令得出。既得出宅，更以種種方便調伏其心，令小志漸移、大根稍熟，然後為說佛慧，令初起信心。上法譬二週多明斯意，謂化本乘聲聞也。二者、為退大證小聲聞說過去世法凡有三時：一者、初學大乘時；二、退大取小時；三、舍小悟大時。現在說化城譬亦有三時：一者、初說大乘時，二者、中途說小時，三、后還說大時。如此之說，多為退大證小聲聞人也。故聲聞不出二種，三週唯此兩門。此皆大判為言，二門互通前後也。依《法華論意》者，《論》云「實無而謂有增上慢人，以有世間三昧三摩跋提對治此，故說化城喻」。《論》明凡夫人得世間禪定，計非想無想為涅槃，故今明聲聞涅槃尚如化，何況凡夫是實也。欲令聲聞人舍小涅槃得大涅槃，故說化城喻也。

第二釋名門者，竺法護所翻名「往古品」，此從初為名。羅什師所譯稱「化城喻

【現代漢語翻譯】 現代漢語譯本：現在聽聞大乘佛法能夠獲得根本的覺悟，所以現在得到授記，未來能夠成佛。爲了解釋這個疑惑，所以宣說現在的這一品。因此，前面的兩次法會（法說周和譬喻周）領悟理解，就是獲得覺悟的果實，現在這一品闡明獲得領悟理解的原因，所以雖然有三週說法，也不超出因和果這兩種意義。第三點，〈譬喻品〉中說『為那些聲聞乘的人宣說大乘經典，名為《妙法蓮華經》，教導菩薩法』，但是聲聞有兩種：一種是本來就是聲聞乘根性的人；另一種是從大乘退轉而證得小乘果位的人。為這兩種人闡明兩種說法：為本乘聲聞直接宣說現在的法門，說現在有三乘的根性，在三界火宅之中，權且說有三種車來引導他們出離。既然已經出離火宅，再用種種方便來調伏他們的心，使他們的小乘志向逐漸轉移，大乘根基稍微成熟，然後為他們宣說佛的智慧，使他們最初生起信心。前面的法說周和譬喻周大多闡明這個意思，是說教化本乘聲聞。第二種，為從大乘退轉而證得小乘果位的聲聞宣說過去世的法，凡是有三個時期：一是初學大乘的時候；二是退轉大乘而取小乘的時候；三是捨棄小乘而悟入大乘的時候。現在宣說化城的譬喻也有三個時期：一是最初宣說大乘的時候；二是中途宣說小乘的時候；三是最後還是宣說大乘的時候。這樣的說法，大多是為從大乘退轉而證得小乘果位的聲聞人說的。所以聲聞不出這兩種，三週說法唯有這兩類對象。這些都是大概的判斷而言，兩種對像互相貫通前後。依據《法華論意》的說法，《論》中說『實際上沒有證悟卻自認為證悟的增上慢人，用具有世間禪定三昧三摩跋提來對治這些人，所以宣說化城譬喻』。《論》中闡明凡夫俗人得到世間的禪定，就認為非想非非想處是涅槃，所以現在闡明聲聞的涅槃尚且如同化城，何況凡夫的境界是真實的呢？想要讓聲聞人捨棄小乘涅槃而獲得大乘涅槃，所以宣說化城譬喻。 第二是解釋品名，竺法護所翻譯的經名是『往古品』，這是從最初的說法來命名的。鳩摩羅什法師所翻譯的經名是『化城喻品』。

【English Translation】 English version: Now hearing the Great Vehicle (Mahayana) allows one to attain fundamental enlightenment, therefore receiving prediction now and achieving Buddhahood in the future. To resolve this doubt, this present chapter is expounded. Thus, the understanding and comprehension in the previous two assemblies (the Dharma Talk Assembly and the Parable Assembly) are the fruits of attaining enlightenment, while this chapter elucidates the causes for attaining understanding and comprehension. Therefore, although there are three assemblies, they do not go beyond the two meanings of cause and effect. Thirdly, the states, 'For the Hearers (Sravakas), the Great Vehicle Sutra named the Wonderful Dharma Lotus Flower Sutra is taught, teaching the Bodhisattva Dharma.' However, there are two types of Hearers: one is the Hearer of the original vehicle; the other is the Hearer who regressed from the Great Vehicle and attained the Small Vehicle. For these two types of people, two types of teachings are elucidated: for the Hearer of the original vehicle, the present Dharma gate is directly taught, saying that there are three vehicle natures in the present, and in the burning house of the Three Realms, three carts are provisionally spoken of to lead them out. Once they have left the house, various skillful means are used to subdue their minds, so that their small aspirations gradually shift, their great roots gradually mature, and then the Buddha's wisdom is taught to them, so that they initially arise faith. The previous Dharma Talk and Parable Assemblies mostly elucidated this meaning, which is to say, transforming the Hearer of the original vehicle. The second type is to speak of the past lives of the Hearer who regressed from the Great Vehicle and attained the Small Vehicle, which has three periods: one is the time of initially learning the Great Vehicle; two is the time of regressing from the Great Vehicle and taking the Small Vehicle; three is the time of abandoning the Small Vehicle and awakening to the Great Vehicle. The present parable of the transformation city also has three periods: one is the time of initially speaking of the Great Vehicle; two is the time of speaking of the Small Vehicle midway; three is the time of still speaking of the Great Vehicle later. Such teachings are mostly for the Hearer who regressed from the Great Vehicle and attained the Small Vehicle. Therefore, the Hearers do not go beyond these two types, and the three assemblies only have these two categories of audience. These are all general judgments, and the two categories mutually connect before and after. According to the meaning of the Treatise on the Lotus Sutra (Fahua Lun Yi), the Treatise states, 'Those with increased pride who claim to have attained enlightenment when they have not, are treated with worldly samadhi (samatha and vipassana), hence the parable of the transformation city is spoken.' The Treatise elucidates that ordinary people who attain worldly meditative concentration regard the state of neither perception nor non-perception as Nirvana, so now it is elucidated that the Nirvana of the Hearers is like a transformation, let alone the realm of ordinary people being real? Wanting to enable the Hearers to abandon the Small Vehicle Nirvana and attain the Great Vehicle Nirvana, hence the parable of the transformation city is spoken. Secondly, regarding the explanation of the chapter title, the sutra translated by Dharmaraksa is named 'Past Events Chapter', which is named from the initial teaching. The sutra translated by Kumarajiva is named 'Transformation City Parable Chapter'.

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」，即從後文受稱。但二名各有一義，題往古者得顯過去結緣之始，標化城明現在破執之終也。但往古意通漫、破執義奢；化城語別斥病切要，以其無而忽有故稱為化，防非卻敵稱之曰城，曉喻下根明昔果非真則是開方便門，進至寶所謂顯真實義，直制此名具得開權顯實故執斷疑亡，故云化城喻品也。

第三、決疑門者，

問：

三車二使一城並皆是權，此有何異？

答：

本有三乘根性故說三車；二乘人領解，知唯此一事實餘二則非真，故稱二使；二乘雖異，同斷見思煩惱、同得無為涅槃，故名一城也。

問：

三車與三使何異？

答：

長者遣傍人喚子不得，更遣二使喚子便得，故一使是真實、二使為方便，此義同長者衣裓機案化子不得、三車救子得，衣裓機案是真實、三車是方便。

問：

三車中大車為是實、為是方便也？

答：

具有二義。若道理無二唯有一者，則二是方便、一是真實，是故前云「唯此一事實餘二則非真」，后又云「唯有一佛乘息處故說二」也。

問：

若爾，既一使化不得、二使化便得，亦應一大車引不得、二車引便得。

答：

亦例。但〈譬喻品〉意，宅內本三十子，不可

【現代漢語翻譯】 現代漢語譯本： 』，即從後文接受稱謂。但兩個名稱各有一層含義，題為『往古』是爲了顯明過去結緣的開始，標為『化城』是爲了闡明現在破除執著的終結。但是，『往古』的意義涵蓋寬泛，『破執』的意義則較為簡略；『化城』這個詞語特別，直接點明了問題的關鍵，因為它無中生有，所以稱為『化』，防禦外敵所以稱之為『城』，曉喻下根之人，讓他們明白過去的果並非真實，這是開啟方便之門，進而達到寶所，這便是顯現真實之義，直接使用這個名稱，就能夠完全具備開權顯實的作用，所以執著斷除，疑惑消亡，因此稱為《化城喻品》。 第三、決疑門： 問： 三車、二使、一城，全部都是權宜之計，這有什麼不同？ 答： 因為眾生本來具有三乘的根性，所以說三車；二乘人領悟理解，知道只有這一個事實是真實的，其餘兩個都不是真實的，所以稱為二使；二乘雖然不同，但都斷除了見思煩惱，都證得了無為涅槃，所以名為一城。 問： 三車與三使有什麼不同？ 答： 長者派身邊的人去叫孩子叫不來，再派二使去叫孩子就能叫來，所以一使是真實，二使是方便，這個道理如同長者用衣裓、機案來變化孩子卻得不到，用三車救孩子就能得到，衣裓、機案是真實，三車是方便。 問： 三車中，大車是真實，還是方便？ 答： 兼具兩種含義。如果道理沒有兩種，只有一種，那麼兩種就是方便，一種就是真實，所以前面說『唯此一事實餘二則非真』，後面又說『唯有一佛乘息處故說二』。 問： 如果這樣，既然一使變化不了，二使變化就能成功，也應該是一大車引不了，二車引就能成功。 答： 也是同樣的道理。但是《譬喻品》的意思是，宅內本來就有三十個孩子，不可

【English Translation】 English version: 』, meaning it is referred to from the subsequent text. However, the two names each have a meaning. Naming it 『Past』 (往古) is to reveal the beginning of the karmic connection in the past, and labeling it 『Imaginary City』 (化城) is to clarify the end of breaking attachments in the present. However, the meaning of 『Past』 is broad and general, while the meaning of 『Breaking Attachments』 is concise. The term 『Imaginary City』 is special, directly pointing out the crux of the problem, because it arises from nothing, so it is called 『Imaginary』 (化), and defending against external enemies is why it is called 『City』 (城). It is to enlighten those of lower faculties, making them understand that the past fruit is not real, which is opening the door of expedient means, and then reaching the treasure land, which is revealing the true meaning. Directly using this name can fully possess the function of opening the provisional and revealing the real, so attachments are cut off and doubts disappear, hence it is called 『Imaginary City Parable Chapter』 (化城喻品). Third, the Questioning and Resolving Doubts Section: Question: The Three Carts (三車), Two Messengers (二使), and One City (一城) are all expedient means. What is the difference between them? Answer: Because sentient beings inherently possess the potential for the Three Vehicles (三乘), the Three Carts are spoken of. People of the Two Vehicles (二乘) understand and realize that only this one fact is real, and the other two are not real, so they are called Two Messengers. Although the Two Vehicles are different, they both cut off the afflictions of views and thoughts (見思煩惱), and both attain the unconditioned Nirvana (無為涅槃), so it is called One City. Question: What is the difference between the Three Carts and the Three Messengers? Answer: The elder sent someone nearby to call the children but could not, but when he sent the Two Messengers, they were able to call the children. Therefore, one messenger is real, and two messengers are expedient means. This principle is like the elder using clothes, a desk, and a machine to transform the children but failing, while using the Three Carts to save the children succeeds. The clothes, desk, and machine are real, and the Three Carts are expedient means. Question: Among the Three Carts, is the Great Cart (大車) real or expedient? Answer: It has both meanings. If the principle is not two but one, then two are expedient, and one is real. Therefore, it was said earlier, 『Only this one fact is real, the other two are not real,』 and later it was said, 『Only one Buddha Vehicle (一佛乘) is the place of rest, therefore two are spoken of.』 Question: If that is the case, since one messenger cannot transform, but two messengers can succeed, it should also be that one great cart cannot lead, but two carts can succeed. Answer: It is the same principle. However, the meaning of the 『Parable Chapter』 (譬喻品) is that there were originally thirty children in the house, and it is impossible to

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但以一乘化之。故衣裓等救不得，為說三車便得。今二使正為二乘作譬，故一使喚不得，二使喚便得也。二者，云「一乘是真實三乘是方便」者，而以方便密遣二人，故二乘是方便，脫珍御服著弊垢衣，以是方便得近其子，此之佛乘亦是方便。所以然者，無有從凡夫身於道樹下始得成聖，為二乘故方便示現也。

問：

二車一城俱方便，何故城一而車二？

答：

通而為論得互相類，既得稱為一城，亦得稱為一車，故聲聞緣覺同名小乘，約智優劣既分二車，亦得就人不同開二涅槃，故下文云「為止息故說二涅槃」。《涅槃經》云「世若無佛，非無二乘得二涅槃」。又言「舍利弗等以小涅槃而般涅槃，緣覺之人以中涅槃而般涅槃」。而今車二城一者，欲就根性利鈍故明智有優劣，所以開為二車，俱出三界同止息義，故合為一城。大宗而言：欲顯二乘異義故分為兩車，二乘復有同義故合為一城。

問：

二乘有幾義異、幾義同？

答：

異義乃多，略明十一種異。一者、根有利鈍異。二者、修因短長異，聲聞極疾三世，極遲六十劫，緣覺極疾四世，極遲百劫。三者、時異，聲聞與佛同世，緣覺與佛異世。四者、有悲無悲異，如《智度論》，三獸被圍，聲聞如鹿，但免自

【現代漢語翻譯】 現代漢語譯本 但以一乘（Ekayana，唯一佛乘）化導眾生。所以用衣服等物救助他們是行不通的，為他們宣說三車（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）才能奏效。現在這兩位使者正是為二乘（Two Vehicles，聲聞乘、緣覺乘）作比喻，所以只喚一個使者是不行的，喚兩個使者才行得通。第二點，說『一乘是真實，三乘是方便』，因此秘密派遣兩位使者用方便法門，所以二乘是方便，脫下珍貴的御服穿上破舊的衣服，用這種方便法門才能接近他們的兒子，這佛乘也是方便。之所以這樣說，是因為沒有從凡夫之身在菩提樹下開始才成就聖人的，這是爲了二乘的緣故而方便示現的。

問： 二車（Two Vehicles）一城（One City）都是方便，為什麼城是一個而車是兩個？

答： 從普遍的意義上來說，可以互相類比，既然可以稱為一城，也可以稱為一車，所以聲聞（Śrāvaka，聽聞佛法而悟道者）和緣覺（Pratyekabuddha，不依師教，自己悟道者）都叫做小乘（Hinayana，小的載具）。從智慧的優劣來區分，既然分爲了二車，也可以就人的不同而開出二種涅槃（Nirvana，寂滅）。所以下文說『爲了止息煩惱的緣故，宣說二種涅槃』。《涅槃經》（Nirvana Sutra）說『世間如果沒有佛，並非沒有二乘獲得二種涅槃』。又說『舍利弗（Śāriputra）等以小涅槃而入滅，緣覺之人以中涅槃而入滅』。現在車是兩個而城是一個，是想就根性的利鈍來表明智慧有優劣，所以分為二車，都出離三界（Three Realms，欲界、色界、無色界）而同歸于止息的意義，所以合為一城。從大的方面來說：想顯示二乘的差異，所以分為兩車，二乘又有共同的意義，所以合為一城。

問： 二乘有幾種差異，幾種相同？

答： 差異之處很多，簡略說明十一種差異。第一，根性有利鈍的差異。第二，修因時間長短的差異，聲聞最快需要三世（Three Lifetimes），最慢需要六十劫（Kalpa，極長的時間單位），緣覺最快需要四世，最慢需要一百劫。第三，時間不同，聲聞與佛（Buddha，覺悟者）同世，緣覺與佛異世。第四，有悲心和無悲心的差異，如《智度論》（Mahāprajñāpāramitāśāstra），三隻野獸被圍困，聲聞像鹿，只求自

【English Translation】 English version But [the Buddha] transforms [beings] through the One Vehicle (Ekayana). Therefore, saving them with clothes and such is ineffective; only by explaining the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) can they be reached. Now, these two messengers are metaphors for the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna), so calling only one messenger is not effective; calling two messengers is necessary. Secondly, it is said that 'the One Vehicle is the truth, the Three Vehicles are expedient.' Therefore, secretly dispatching two messengers using expedient means, the Two Vehicles are expedient. Taking off precious royal garments and putting on tattered clothes, using this expedient means to get close to their son, this Buddha Vehicle is also expedient. The reason for this is that there is no one who, from the state of an ordinary person, begins to attain sainthood under the Bodhi tree; this is a convenient manifestation for the sake of the Two Vehicles.

Question: The Two Vehicles and the One City are both expedient, why is the city one but the vehicles two?

Answer: Generally speaking, they can be compared to each other. Since it can be called one city, it can also be called one vehicle. Therefore, Śrāvakas and Pratyekabuddhas are both called the Hinayana (Small Vehicle). Distinguishing them by the superiority or inferiority of their wisdom, since they are divided into two vehicles, two kinds of Nirvana (extinction) can also be opened up according to the differences in people. Therefore, the following text says, 'For the sake of cessation, two kinds of Nirvana are explained.' The Nirvana Sutra says, 'If there is no Buddha in the world, it is not that the Two Vehicles cannot attain two kinds of Nirvana.' It also says, 'Śāriputra and others enter Nirvana with small Nirvana, and Pratyekabuddhas enter Nirvana with middle Nirvana.' Now, the vehicles are two and the city is one, because it is desired to clarify the superiority or inferiority of wisdom based on the sharpness or dullness of their faculties, so they are divided into two vehicles, both leaving the Three Realms (Kāmadhātu, Rūpadhātu, Arūpadhātu) and returning to the meaning of cessation, so they are combined into one city. In a broader sense: wanting to show the differences between the Two Vehicles, they are divided into two vehicles; the Two Vehicles also have common meanings, so they are combined into one city.

Question: How many differences and how many similarities are there between the Two Vehicles?

Answer: There are many differences, but I will briefly explain eleven differences. First, there is a difference in the sharpness or dullness of their faculties. Second, there is a difference in the length of time for cultivating causes. Śrāvakas need at least three lifetimes and at most sixty kalpas (an extremely long unit of time), while Pratyekabuddhas need at least four lifetimes and at most one hundred kalpas. Third, the times are different. Śrāvakas are in the same era as the Buddha, while Pratyekabuddhas are in different eras from the Buddha. Fourth, there is a difference between having compassion and not having compassion, as in the Mahāprajñāpāramitāśāstra, when three beasts are surrounded, Śrāvakas are like deer, only seeking to save themselves.

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身，是故無悲，緣覺如羊，雖得出圍回顧念子，則有少悲。五者、福德厚薄異，緣覺身必有相好，但或具足不具足，聲聞身或有相好或無相好。六者、有印字無印字異，緣覺手中有十二因緣印字，聲聞手中無四諦印字。七者、現通說法異，聲聞多為人說法，緣覺多為人現通，假令說法唯說一偈。八者、利益淺深異，聲聞說法能令人得七賢七聖，緣覺說法不能令人得燸法、頂法乃至羅漢。所以然者，聲聞與佛同世，眾生福德利根故聞說教法得成聖果，緣覺出無佛世，眾生薄福鈍根，雖聞說法不能深悟亦不堪多說也。九者、境界異，聲聞天眼依《智度》及《雜心》以二千世界為境界，緣覺天眼以三千世界為境界。十者、出處異，聲聞出於人世，緣覺隱處山林。十一者、漸頓異，聲聞漸得四果，緣覺頓證一果也。所言同者略明七種：一者、斷惑同，謂同斷見思二惑。二者、出義同，同出三界。三者、智同，依《大品》同得一切智，依小乘同得盡無生。四、涅槃同，同得余、無餘二涅槃。五、見同，同見四諦理。六、同知過去、未來八萬劫事。七、同名一小乘。

問曰：

諸子出門，何故不見三車，中路見於化城也？

答：

據譬而言，子在宅內、車在門外，就說法輪作譬，父虛指門外明有三車，諸

【現代漢語翻譯】 現代漢語譯本 身：因為這個原因，沒有悲憫之心。緣覺（Pratyekabuddha），就像羊一樣，即使逃出了包圍，回頭顧念自己的孩子，也只有少許的悲憫。五、福德厚薄不同：緣覺之身必定有相好（lakshana and anuvyanjana，佛的三十二相和八十隨形好），只是或者具足，或者不具足；聲聞（Śrāvaka）之身或者有相好，或者沒有相好。六、有印字和無印字不同：緣覺的手中有十二因緣印字，聲聞的手中沒有四諦（catvāri āryasatyāni）印字。七、現神通和說法不同：聲聞多為人說法，緣覺多為人現神通，即使說法，也只說一個偈子。八、利益深淺不同：聲聞說法能使人得到七賢七聖，緣覺說法不能使人得到燸法、頂法乃至阿羅漢（Arhat）。之所以這樣，是因為聲聞與佛（Buddha）同世，眾生福德深厚，根器銳利，所以聽聞佛所說的教法，能夠成就聖果；緣覺出現在沒有佛的時代，眾生福德淺薄，根器遲鈍，即使聽聞說法，也不能深刻領悟，也不堪多說。九、境界不同：聲聞的天眼，依據《智度論》及《雜心論》，以二千世界為境界；緣覺的天眼，以三千世界為境界。十、出處不同：聲聞出於人世，緣覺隱居於山林。十一、漸悟和頓悟不同：聲聞漸次獲得四果（sotāpanna, sakadāgāmin, anāgāmin, arhat），緣覺頓悟證得一果。 所說的相同之處，簡略說明七種：一、斷惑相同：都斷除見惑和思惑。二、出離相同：都出離三界（trailokya）。三、智慧相同：依據《大品般若經》，都得到一切智（sarvajnana）；依據小乘，都得到盡智和無生智。四、涅槃（nirvana）相同：都得到有餘涅槃和無餘涅槃。五、見解相同：都見到四諦之理。六、都能知過去、未來八萬劫的事情。七、都名為小乘。 問： 諸子出門，為什麼沒有見到三車，而是在中途見到了化城（nirmita-nagara）呢？ 答： 這是打個比喻來說，兒子在宅內，車在門外，就說法輪（dharma-cakra）作比喻，父親只是指著門外說明有三車，諸

【English Translation】 English version The body: For this reason, there is no compassion. Pratyekabuddhas, like sheep, even if they escape the enclosure, only have a little compassion when they look back at their offspring. Five: Differences in the thickness of merit and virtue. The body of a Pratyekabuddha must have auspicious marks (lakshana and anuvyanjana, the 32 major marks and 80 minor marks of a Buddha), but they may or may not be complete; the body of a Śrāvaka may or may not have auspicious marks. Six: Differences in having or not having imprinted characters. Pratyekabuddhas have the imprinted characters of the Twelve Links of Dependent Origination in their hands, while Śrāvakas do not have the imprinted characters of the Four Noble Truths (catvāri āryasatyāni) in their hands. Seven: Differences in manifesting supernatural powers and teaching the Dharma. Śrāvakas mostly teach the Dharma to people, while Pratyekabuddhas mostly manifest supernatural powers to people. Even if they teach the Dharma, they only speak one verse. Eight: Differences in the depth of benefit. Śrāvakas' teachings can enable people to attain the Seven Worthies and Seven Sages, while Pratyekabuddhas' teachings cannot enable people to attain the stages of Warmth, Peak, or even Arhat (Arhat). The reason for this is that Śrāvakas live in the same era as the Buddha (Buddha), and beings have deep merit and sharp faculties, so they can attain the fruit of sagehood by hearing the teachings of the Buddha; Pratyekabuddhas appear in eras without Buddhas, and beings have shallow merit and dull faculties, so even if they hear the teachings, they cannot deeply understand them, nor are they capable of hearing much. Nine: Differences in realms. The heavenly eye of Śrāvakas, according to the Mahaprajnaparamita Sastra and the Samayuktabhidharmahrdaya Sastra, takes two thousand worlds as its realm; the heavenly eye of Pratyekabuddhas takes three thousand worlds as its realm. Ten: Differences in origin. Śrāvakas originate in the human world, while Pratyekabuddhas live in seclusion in the mountains and forests. Eleven: Differences in gradual and sudden enlightenment. Śrāvakas gradually attain the four fruits (sotāpanna, sakadāgāmin, anāgāmin, arhat), while Pratyekabuddhas suddenly attain one fruit. The similarities, briefly explained, are seven: One: The same in severing delusions: both sever the delusions of views and thoughts. Two: The same in liberation: both are liberated from the three realms (trailokya). Three: The same in wisdom: according to the Mahaprajnaparamita Sastra, both attain all-knowing wisdom (sarvajnana); according to the Hinayana, both attain the wisdom of exhaustion and the wisdom of non-arising. Four: The same in nirvana (nirvana): both attain nirvana with remainder and nirvana without remainder. Five: The same in view: both see the truth of the Four Noble Truths. Six: Both know the events of the past and future eighty thousand kalpas. Seven: Both are called Hinayana. Question: Why do the sons not see the three carts when they go out the door, but see the phantom city (nirmita-nagara) on the road? Answer: This is an analogy. The sons are inside the house, and the carts are outside the door. Taking the Dharma wheel (dharma-cakra) as an analogy, the father merely points outside the door to indicate that there are three carts, all

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子出門不見有三。此就今教為譬，欲顯道理無三，為成等賜大車義，故寄諸子出門不見有三，就父索三以顯無三。城就神通輪為譬，城在迥道無物隔之，同侶諸子舉目便見。此就昔教為言，明眾人慾退，故令其見城而入城也。若以城例車，昔既見城而入城，昔亦見車而乘車，車是涅槃，昔已證涅槃，如身子云「爾時心自謂得至於滅度」。若以車例城，今出門既不見車，今中道亦不見城。但如來轉勢說法，約今昔不同，故城車有見不見異。又不見車，顯理無三，明實智義；見有城，顯方便有三，明權智義。又城車異者，車多據有為智德，取其運動為喻；城多據無為涅槃，取其靜一以立譬也。

宿世因緣說凡有三品，例前二週皆應有四：一、正說；二、領解；三、述成；四、授記。今明雖有三品，宜分為二：初品正說，后兩品明授記，其中並明領解，不可別開。所以但明二者，諸佛說法有略有廣，前為利人是故廣說，后為鈍人故所以略明。

問：

初二週何故前領解後方授記，今宿世因緣說何故前授記後方領解？

答：

舊釋云：欲表下根人取悟為難。今雖為說，尚未明瞭，更須授記解心始決，方述領解也。

問：

何以知然？

答：

前云「心猶懷疑懼未敢即

【現代漢語翻譯】 子女出門沒有看見三輛車。這是用現在的教法來比喻，想要顯示道理上沒有三種差別，爲了成就平等賜予大車的意義，所以借用諸子出門沒有看見三種車，向父親索要三種車來顯示沒有三種差別。城用神通輪來比喻，城在空曠的道路上，沒有任何東西阻隔，同伴的子女們抬眼就能看見。這是用過去的教法來說，說明眾人想要退卻，所以讓他們看見城而進入城中。如果用城來類比車，過去既然看見城而進入城中，過去也應該看見車而乘坐車，車是涅槃（Nirvana，解脫），過去就已經證得涅槃，就像舍利弗（Sariputra）說『那時心中自認為已經達到了滅度』。如果用車來類比城，現在出門既然沒有看見車，現在中途也沒有看見城。但是如來（Tathagata）轉變說法的方式，根據過去和現在的不同，所以城和車有看見和看不見的區別。又沒有看見車，顯示道理上沒有三種差別，說明實智的意義；看見有城，顯示方便法有三種，說明權智的意義。又城和車不同的是，車多是根據有為的智慧功德，取其運動作為比喻；城多是根據無為的涅槃，取其靜止和統一來建立比喻。 宿世因緣說凡有三品，按照前面的二週說法，都應該有四品：一、正說；二、領解；三、述成；四、授記。現在說明雖然有三品，應該分為二品：初品是正說，后兩品是說明授記，其中包含說明領解，不可以分開。之所以只說明兩種，諸佛說法有簡略有詳細，前面是爲了利益利根的人所以詳細地說，後面是爲了鈍根的人所以簡略地說明。 問： 前兩次說法，為什麼先領解然後才授記，現在宿世因緣說，為什麼先授記然後才領解？ 答： 舊的解釋說：想要表明下根的人領悟是困難的。現在即使為他們說法，他們還是不明白，更需要授記來堅定他們的信心，然後才陳述領解。 問： 憑什麼知道是這樣呢？ 答： 前面說『心中仍然懷疑恐懼，不敢立即』

【English Translation】 English version: The sons went out and did not see three carts. This uses the present teaching as a metaphor to show that there are no three differences in principle. In order to achieve the meaning of equally bestowing great carts, it borrows the idea that the sons did not see three kinds of carts when they went out, and asked their father for three carts to show that there are no three differences. The city is used as a metaphor for the wheel of supernatural power. The city is on an open road, with nothing blocking it, and the companion sons can see it with their eyes. This uses the past teaching to say that the people wanted to retreat, so they were made to see the city and enter it. If the city is used to analogize the cart, since they saw the city and entered it in the past, they should have seen the cart and ridden it in the past. The cart is Nirvana (Nirvana, liberation), and Nirvana has already been attained in the past, just as Sariputra (Sariputra) said, 'At that time, I thought I had reached extinction in my heart.' If the cart is used to analogize the city, since they did not see the cart when they went out now, they did not see the city in the middle of the road now. However, the Tathagata (Tathagata) changed the way of speaking, according to the difference between the past and the present, so there are differences between seeing and not seeing the city and the cart. Furthermore, not seeing the cart shows that there are no three differences in principle, which explains the meaning of true wisdom; seeing the city shows that there are three kinds of expedient methods, which explains the meaning of provisional wisdom. Also, the difference between the city and the cart is that the cart is mostly based on conditioned wisdom and virtue, taking its movement as a metaphor; the city is mostly based on unconditioned Nirvana, taking its stillness and unity to establish a metaphor. The 'Predestined Causes' chapter speaks of three grades, and according to the previous two weeks of teachings, there should be four grades: 1. Direct teaching; 2. Understanding; 3. Confirmation; 4. Prediction of Buddhahood. Now it is explained that although there are three grades, they should be divided into two grades: the first grade is the direct teaching, and the latter two grades explain the prediction of Buddhahood, which includes the explanation of understanding and cannot be separated. The reason why only two are explained is that the Buddhas' teachings are sometimes brief and sometimes detailed. The former was to benefit those with sharp faculties, so it was explained in detail, and the latter was to benefit those with dull faculties, so it was explained briefly. Question: In the first two weeks of teachings, why was understanding first and then prediction of Buddhahood, but in the 'Predestined Causes' chapter, why is prediction of Buddhahood first and then understanding? Answer: The old explanation says: It is intended to show that it is difficult for people with inferior faculties to understand. Even if the Dharma is spoken for them now, they still do not understand it clearly. They need the prediction of Buddhahood to strengthen their faith before they can state their understanding. Question: How do you know this is the case? Answer: It was said earlier, 'My heart is still doubtful and fearful, and I dare not immediately.'

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便食」，中根尚須待記解心始明，豈況下根人也。今謂此釋小成難解，若中根待記解心始決，亦應待記方述領解。今更以一義釋之，下根人聞說宿世因緣及化城之譬即為領解，是故如來便為授記，得記已後方述其領解，蓋欲辨教門不同，故三週得記、領解前後為異耳。

此品大意正欲明過去世作十六沙彌為汝說大乘經，但中途忘大是故取小，今還欲令汝舍小悟大故說《法華》，但此義不可直明，必須具陳宿世緣由之事，宜開二別：初、一長行一偈，略述過去結緣時節長遠；次、一長行一偈，廣明過去世結緣之事。就前又二：初長行，次偈頌。長行為五：第一、明結緣時節。「爾時有佛」下，明結緣之佛。「其國名好成」下，明結緣之處。「劫名大相」下，明結緣劫名字。「諸比丘」下，第五、明結緣時節久遠。所以明時節久遠者，欲示諸聲聞薄福鈍根，昔本學大乘，經爾所時乃至於今由住小果，一何可傷。二、欲明生死長遠，令諸眾生深起怖畏、堅固道心，令不退轉。三、欲嘆如來能知久遠猶如今日，令二乘人自鄙淺劣欣樂佛智。四者、欲示《法華》是古佛道法，小乘聞說不應驚疑。就此文內又開五句：一者、法說。「譬如」下，第二、舉譬以問比丘。「不也世尊」下，第三、比丘奉答。「諸比丘」下，第四、

【現代漢語翻譯】 現代漢語譯本： 『便食』，中等根器的人尚且需要等待記憶理解內心才能明白，更何況下等根器的人呢。現在說這種解釋對於小乘來說難以理解，如果中等根器的人需要等待記憶理解內心才能決斷，也應該等待記憶才能陳述領悟理解。現在再用一個義理來解釋它，下等根器的人聽說過去世的因緣以及化城的譬喻就領悟理解，因此如來就為他們授記，得到授記以後才陳述他們的領悟理解，大概是想要辨別教門的不同，所以三週得記、領解的前後順序才有所不同。

此品的大意正是想要說明過去世作為十六沙彌為你們說大乘經典，但是中途忘記了大乘，因此取了小乘，現在還想要讓你們捨棄小乘領悟大乘所以說《法華經》，但是這個義理不可以直截了當地說明，必須詳細陳述過去世結緣的緣由之事，應該分開為兩個部分：首先，一段長行和一個偈頌，簡略地陳述過去結緣的時節長遠；其次，一段長行和一個偈頌，詳細地說明過去世結緣的事情。就前面一部分又分為兩個部分：首先是長行，其次是偈頌。長行分為五個部分：第一，說明結緣的時節。「爾時有佛」以下，說明結緣的佛。「其國名好成」以下，說明結緣的處所。「劫名大相」以下，說明結緣的劫的名字。「諸比丘」以下，第五，說明結緣的時節久遠。所以要說明時節久遠的原因是，想要顯示諸位聲聞福薄根鈍，過去本來學習大乘，經過這麼長的時間乃至於今天仍然安住于小果，多麼令人惋惜。第二，想要說明生死長遠，讓諸位眾生深深地生起怖畏、堅固道心，使他們不退轉。第三，想要讚歎如來能夠知道久遠的事情猶如今天，讓二乘人自己感到鄙陋淺薄，欣樂佛的智慧。第四，想要顯示《法華經》是古佛的道法，小乘人聽說不應該驚疑。就這段文字內又可以分為五句：第一，法說。「譬如」以下，第二，舉譬喻來問比丘。「不也世尊」以下，第三，比丘奉答。「諸比丘」以下，第四，

【English Translation】 English version: 'Convenient food', even those of middle capacity must wait for memory and understanding of the mind to become clear, let alone those of lower capacity. Now it is said that this explanation is difficult for the Hinayana to understand. If those of middle capacity need to wait for memory and understanding of the mind to make a decision, they should also wait for memory to state their comprehension and understanding. Now, let's explain it with another principle: those of lower capacity understand when they hear about the causes and conditions of past lives and the parable of the phantom city, so the Tathagata bestows predictions upon them. Only after receiving the predictions do they state their comprehension and understanding, probably because they want to distinguish the differences in the teachings, so the order of receiving predictions and comprehension in the three assemblies is different.

The main idea of this chapter is to explain that in the past, as the sixteen Shramaneras (novice monks), you spoke the Mahayana (Great Vehicle) sutras for them, but in the middle they forgot the Mahayana, so they took the Hinayana (Small Vehicle). Now, they still want you to abandon the Hinayana and realize the Mahayana, so they speak the 'Lotus Sutra'. However, this principle cannot be stated directly; it is necessary to describe in detail the causes and conditions of the past. It should be divided into two parts: first, a passage in prose and a verse, briefly describing the length of time of the past connection; second, a passage in prose and a verse, explaining in detail the connection in the past. The former part is further divided into two parts: first, the prose; second, the verse. The prose is divided into five parts: first, explaining the time of the connection. 'At that time there was a Buddha' below, explaining the Buddha who made the connection. 'Its country was called Good Accomplishment' below, explaining the place of the connection. 'The kalpa (eon) was called Great Sign' below, explaining the name of the kalpa of the connection. 'The Bhikshus (monks)' below, fifth, explaining the length of time of the connection. The reason for explaining the length of time is to show that the Shravakas (voice-hearers) have little merit and dull roots. In the past, they originally studied the Mahayana, but after such a long time, they still dwell in the small fruit, which is so regrettable. Second, they want to explain the length of samsara (cycle of rebirth), so that all sentient beings deeply generate fear, strengthen their resolve for the path, and prevent them from regressing. Third, they want to praise the Tathagata's ability to know the distant past as if it were today, so that the two vehicles feel ashamed of their own shallowness and rejoice in the Buddha's wisdom. Fourth, they want to show that the 'Lotus Sutra' is the Dharma (teachings) of the ancient Buddhas, and the Hinayana should not be surprised or doubtful when they hear it. This text can be further divided into five sentences: first, the Dharma talk. 'For example' below, second, using a parable to ask the Bhikshus. 'No, World Honored One' below, third, the Bhikshus respectfully answer. 'The Bhikshus' below, fourth,

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正明過去長遠。「我以如來知見」下，第五、稱歎佛智。《地持論》明佛有三智：初、第一義清凈智，謂斷惑空智也。二、一切智，知有法也。略知四法：一者、知一切時，謂三世也。二、知一切界，謂世界及眾生界。三、知一切事，謂有為無為事也。四、知一切種、謂世出世因果種別也。三、無礙智，亦是有智也，于上四法欲知則知而無有礙。今云如來知見者，即是后二智也。又亦具三智，所以知然，嘆佛觀于久遠猶若今日，此近遠不二，故《華嚴》云「一念無量劫，無量劫一念，無來無積聚，而現諸劫事」也。

偈文但頌三事：半行，頌第一時節；半行，頌第二化主；餘六行，頌第五過去久遠。上長行有五，今但頌三：初二行，頌第二、舉譬問諸比丘；次兩行，頌第四、明過去長遠；次兩行，頌第五、嘆佛智也。

「佛告諸比丘」下，第二，一長行一偈，頌廣明過去結緣之事。就文亦二：初長行，次偈頌。長行又二：第一、明過去結緣之始；第二、明現在復相值更為說法。此二是過現始終也。

就初又二：第一、明結緣之由；第二、正明結緣。二文各二。結緣之由二者，一、結緣遠緣由；二、結緣近緣由。正結緣中亦二者：初、明一世結緣；二、辨世世相值。結緣遠緣由中開之為四：一、明大

【現代漢語翻譯】 現代漢語譯本： 正明過去長遠。『我以如來知見』下，第五、稱歎佛智。《地持論》明佛有三智：初、第一義清凈智，謂斷惑空智也。二、一切智，知有法也。略知四法：一者、知一切時，謂三世也。二、知一切界，謂世界及眾生界。三、知一切事，謂有為無為事也。四、知一切種、謂世出世因果種別也。三、無礙智，亦是有智也，于上四法欲知則知而無有礙。今云如來知見者，即是后二智也。又亦具三智，所以知然，嘆佛觀于久遠猶若今日，此近遠不二，故《華嚴》（指《華嚴經》）云『一念無量劫，無量劫一念，無來無積聚，而現諸劫事』也。

偈文但頌三事：半行，頌第一時節；半行，頌第二化主；餘六行，頌第五過去久遠。上長行有五，今但頌三：初二行，頌第二、舉譬問諸比丘（佛教僧侶）；次兩行，頌第四、明過去長遠；次兩行，頌第五、嘆佛智也。

『佛告諸比丘』下，第二，一長行一偈，頌廣明過去結緣之事。就文亦二：初長行，次偈頌。長行又二：第一、明過去結緣之始；第二、明現在復相值更為說法。此二是過現始終也。

就初又二：第一、明結緣之由；第二、正明結緣。二文各二。結緣之由二者，一、結緣遠緣由；二、結緣近緣由。正結緣中亦二者：初、明一世結緣；二、辨世世相值。結緣遠緣由中開之為四：一、明大

【English Translation】 English version: Clearly explaining the past's vastness. Following 'I, with the Tathagata's (如來) knowledge and vision,' the fifth section praises the Buddha's wisdom. The Yogācārabhūmi-śāstra (地持論) elucidates that the Buddha possesses three wisdoms: First, the Wisdom of the Ultimate Reality's Purity, which is the wisdom of emptiness that severs delusions. Second, the Omniscient Wisdom, which knows existence. It briefly knows four aspects: First, knowing all times, referring to the three times (past, present, and future). Second, knowing all realms, referring to the world realm and the sentient being realm. Third, knowing all matters, referring to conditioned and unconditioned matters. Fourth, knowing all seeds, referring to the distinct seeds of worldly and transcendental causes and effects. Third, the Unobstructed Wisdom, which is also a wisdom of existence, wherein one can know without obstruction the above four aspects when one desires to know them. The phrase 'Tathagata's knowledge and vision' now refers to the latter two wisdoms. Furthermore, it also encompasses the three wisdoms, as it praises the Buddha's observation of the distant past as if it were today. This signifies the non-duality of near and far. Therefore, the Avatamsaka Sutra (華嚴) states, 'One thought is immeasurable kalpas (劫), immeasurable kalpas are one thought; there is no coming, no accumulation, yet all kalpa events manifest.'

The verse only praises three aspects: the first half-line praises the first, the time; the second half-line praises the second, the transforming master; the remaining six lines praise the fifth, the vastness of the past. The preceding prose has five aspects, but now only three are praised: the first two lines praise the second, raising a simile to question the bhikkhus (比丘) (Buddhist monks); the next two lines praise the fourth, clarifying the vastness of the past; the next two lines praise the fifth, praising the Buddha's wisdom.

Following 'The Buddha told the bhikkhus,' the second section, one prose passage and one verse, extensively explain the events of forming connections in the past. The text also has two parts: first, the prose passage; second, the verse. The prose passage further has two parts: first, clarifying the beginning of forming connections in the past; second, clarifying that in the present, they meet again and further expound the Dharma. These two represent the beginning and end of the past and present.

Regarding the first part, there are also two aspects: first, clarifying the cause of forming connections; second, directly clarifying the forming of connections. Each of these two texts has two aspects. The cause of forming connections has two aspects: first, the cause of forming connections from afar; second, the cause of forming connections from nearby. Within the direct forming of connections, there are also two aspects: first, clarifying the forming of connections in one lifetime; second, distinguishing the meeting in lifetime after lifetime. Within the cause of forming connections from afar, it is divided into four: first, clarifying the great

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通智勝成佛；第二、十六王子請轉法輪；第三、成佛竟現瑞相；第四、十方梵天雲集供養勸請。四段次第者，初緣熟故成道，以成道故近眾雲集請說法，近眾雖來遠眾未集故現瑞召之，有緣同見故遠眾皆集供養勸請。雖有四章，不出二事：第一、第三明能化事，第二、第四辨所化事。就此四章各開三別，合十二章經。初門三者：第一、明十劫坐道場未成正覺，第二、諸天供養，第三、過十劫乃成佛也。初文明佛壽五百四十萬億那由他劫者，凡有三義：一者、成上過去長遠，佛壽已如此之長，況滅度后經爾所劫也。二者、將明十劫坐道場及后入定八萬四千劫，故前須明佛壽長遠也。三者、三週說法明乘權乘實將竟，欲遠開壽量之義，故明古佛壽遠也，使后開釋迦壽遠不生驚疑。

問：

何故十劫坐道場？

答：

適緣不同，如釋迦六年苦行，彌勒即出家日成道也。而言十劫不成佛者，此欲待物緣熟在於十劫，故此時方成也。又有二益：未成道，令其供養生物福也；成道竟，受請說法生物慧也。

問：

菩提難得易得有何義耶？

答：

如《大品》數處明之，一者、約有方便無方便明其難易，無方便故為難、有方便故為易，難易出兩緣耳，菩提實無難易。又世諦門明菩

【現代漢語翻譯】 現代漢語譯本 通智勝佛成佛；第二、十六王子請轉法輪；第三、成佛后顯現瑞相；第四、十方梵天雲集供養並勸請說法。這四段的順序是：首先因為因緣成熟而成道，因為成道所以附近的聽眾雲集請求說法，附近的聽眾雖然來了但遠方的聽眾還沒到，所以顯現瑞相來召集他們，有緣的人共同見到瑞相所以遠方的聽眾都聚集來供養並勸請說法。雖然有四個章節，但不超出兩件事：第一、第三說明能教化的事，第二、第四辨別所教化的事。就這四個章節各自展開三個部分，合起來是十二章經。第一個部分有三點：第一、說明（佛）在道場坐了十劫還沒成正覺，第二、諸天供養，第三、過了十劫才成佛。第一個部分說明佛的壽命有五百四十萬億那由他劫，總共有三個意義：一是、爲了襯托上文過去的長遠，佛的壽命已經如此之長，更何況滅度后經過那麼多的劫。二是、將要說明（佛）在道場坐了十劫以及之後入定八萬四千劫，所以前面需要說明佛的壽命長遠。三是、三週說法說明權乘和實乘將要結束，想要深遠地開啟壽命無量的意義，所以說明古佛的壽命長遠，使後面開示釋迦（Śākyamuni）(釋迦牟尼)壽命長遠時不會產生驚訝和懷疑。

問： 為什麼（佛）要坐道場十劫？

答： 因為適應的因緣不同，比如釋迦（Śākyamuni）(釋迦牟尼)六年苦行，彌勒（Maitreya）(未來佛)是出家當天就成道。說（佛）十劫不成佛，這是想要等待事物因緣成熟在於十劫，所以這個時候才成佛。還有兩個好處：未成道，讓他們供養生物來培福；成道后，接受請求說法來增長生物的智慧。

問： 菩提（bodhi）(覺悟)難得和易得有什麼意義呢？

答： 如《大品般若經》（Mahāprajñāpāramitā Sūtra）(般若經)多處說明，一是、根據有方便和沒有方便來說明它的難易，沒有方便所以為難、有方便所以為易，難易出自兩種因緣，菩提（bodhi）(覺悟)實際上沒有難易。又從世俗諦的角度來說明。

【English Translation】 English version The Buddha of Universal Wisdom and Victory attains Buddhahood; secondly, the sixteen princes request the turning of the Dharma wheel; thirdly, auspicious signs appear upon the attainment of Buddhahood; fourthly, the Brahma heavens from the ten directions gather to make offerings and request the Dharma. The sequence of these four sections is as follows: first, enlightenment is attained due to the maturation of conditions; because of enlightenment, nearby audiences gather to request the Dharma; although nearby audiences have come, distant audiences have not yet gathered, so auspicious signs are manifested to summon them; those with affinity commonly see the auspicious signs, so distant audiences all gather to make offerings and request the Dharma. Although there are four chapters, they do not go beyond two matters: the first and third explain the affairs of those who can transform (teach), the second and fourth distinguish the affairs of those who are to be transformed (taught). Each of these four chapters is divided into three parts, making a total of twelve chapters. The first part has three points: first, it explains that (the Buddha) sat in the Bodhimaṇḍa (道場) (place of enlightenment) for ten kalpas (劫) without attaining perfect enlightenment; second, the devas (天) (gods) made offerings; third, Buddhahood was attained after ten kalpas (劫). The first part explains that the Buddha's lifespan is five hundred forty million nayutas (那由他) of kalpas (劫), which has three meanings: first, to highlight the length of the past, the Buddha's lifespan was already so long, let alone the number of kalpas (劫) after his Parinirvana (滅度) (complete nirvana). Second, to explain that (the Buddha) sat in the Bodhimaṇḍa (道場) (place of enlightenment) for ten kalpas (劫) and then entered Samadhi (定) (meditative absorption) for eighty-four thousand kalpas (劫), so it is necessary to explain the Buddha's long lifespan beforehand. Third, the three rounds of Dharma teaching explain that the provisional and true vehicles are about to end, and to deeply reveal the meaning of immeasurable lifespan, so it explains the long lifespan of the ancient Buddha, so that there will be no surprise or doubt when Śākyamuni's (釋迦) (Sage of the Shakya clan) lifespan is revealed later.

Question: Why did (the Buddha) sit in the Bodhimaṇḍa (道場) (place of enlightenment) for ten kalpas (劫)?

Answer: Because the adapting conditions are different, for example, Śākyamuni (釋迦) (Sage of the Shakya clan) practiced asceticism for six years, while Maitreya (彌勒) (the future Buddha) attained enlightenment on the day he left home. Saying that (the Buddha) did not attain Buddhahood for ten kalpas (劫) means that he wanted to wait for the maturation of the conditions of things in ten kalpas (劫), so he attained Buddhahood at this time. There are also two benefits: before attaining Buddhahood, let them make offerings to living beings to cultivate blessings; after attaining Buddhahood, accept the request to teach the Dharma to increase the wisdom of living beings.

Question: What is the meaning of the difficulty and ease of attaining Bodhi (菩提) (enlightenment)?

Answer: As explained in many places in the Mahāprajñāpāramitā Sūtra (大品般若經) (Great Perfection of Wisdom Sutra), one is to explain its difficulty and ease according to whether there are skillful means or not. It is difficult without skillful means and easy with skillful means. Difficulty and ease come from two conditions. Bodhi (菩提) (enlightenment) actually has no difficulty or ease. Also, explain from the perspective of conventional truth.

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提難得，第一義門菩提易得。又為輕賤佛道眾生故言菩提難得，為怖畏生死長遠眾生故言菩提易得也。

問：

云何名道場？

答：

道場有二種：一者、法身道場；二者、應身道場。法身道場者，道謂三菩提果道也，場謂萬行也。如《凈名經》說由萬行故能成三菩提道，是故因行為果道之場也。應身道場者，摩竭提界元吉樹下起道之處為道場也。

問：

若言因行為道場，何為《凈名經》云「一切智等為道場」耶？

答：

道場具通因果，一者、即因能起道名為道場，如前說之；二者、即果亦是道場，無上虛通故稱為道，即此妙道聖所履踐故稱為場。今以四句釋之。一者、道而非場，謂無上果道也。二者、場而非道，謂菩提樹下起道之處也。三者、亦道亦場，即如前說謂果道場也。四者、非場非道，泯上三門歸於寂滅，言忘慮絕也。

「時諸梵天王」下，第二、明諸天供養也。「諸比丘」下，第三、明過十劫大通智勝成佛。但成佛有二種：一、法身成佛，如從初發心至等覺地後轉成妙覺地佛，此是變易生死將傾，故於三界外法身成佛也。依《攝大乘論》三界外有四種生死，三地以還名方便生死，四地至七地名因緣生死，八地至十地名有有生死，金剛心一剎

【現代漢語翻譯】 現代漢語譯本：提難（Tinan，人名），第一義門（Paramārtha-dvāra）的菩提（Bodhi，覺悟）容易獲得。又因為輕視佛道眾生，所以說菩提難以獲得；爲了使畏懼生死長遠的眾生安心，所以說菩提容易獲得。

問：

什麼是道場（Bodhimanda，覺悟的場所）？

答：

道場有兩種：一是法身道場（Dharmakāya-bodhimanda），二是應身道場（Nirmāṇakāya-bodhimanda）。法身道場，道指的是三菩提果道（Tri-bodhi-phala-mārga），場指的是萬行（Sarva-karma）。如《維摩詰經》（Vimalakīrti-nirdeśa-sūtra）所說，由於萬行才能成就三菩提道，因此因行是果道的場所。應身道場，指的是摩竭提界（Magadha）元吉樹（Bodhi tree）下證悟之處，即為道場。

問：

如果說因行是道場，為何《維摩詰經》說『一切智等為道場』呢？

答：

道場兼具因果兩種含義。一是，即因能生起道，名為道場，如前所說；二是，即果也是道場，因為無上虛通，所以稱為道，即此妙道是聖者所履行的，所以稱為場。現在用四句來解釋它。一是，道而不是場，指的是無上果道。二是，場而不是道，指的是菩提樹下證悟之處。三是，既是道又是場，即如前所說，指的是果道場。四是，非場非道，泯滅以上三種，歸於寂滅，言語思慮都斷絕了。

『時諸梵天王』以下，第二部分，說明諸天供養。『諸比丘』以下，第三部分，說明過十劫大通智勝成佛。但成佛有兩種：一是法身成佛，如從初發心至等覺地（Samantabhadra）後轉成妙覺地（Buddhahood）佛，這是變易生死（Vikāra-maraṇa）將要傾覆，所以在三界（Trailokya）外法身成佛。依據《攝大乘論》（Mahāyānasaṃgraha），三界外有四種生死，三地（Bhumi）及以下名為方便生死，四地至七地名為因緣生死，八地至十地名為有有生死，金剛心（Vajra-citta）一剎那

【English Translation】 English version: Tinan (name of a person) said that Bodhi (Enlightenment) through the first principle gate (Paramārtha-dvāra) is easily attainable. Furthermore, because of those who despise the beings on the path of the Buddha, it is said that Bodhi is difficult to attain; to reassure beings who fear the long duration of birth and death, it is said that Bodhi is easy to attain.

Question:

What is called a Bodhimanda (place of enlightenment)?

Answer:

There are two kinds of Bodhimanda: first, the Dharmakāya-bodhimanda (Dharmakāya-bodhimanda); second, the Nirmāṇakāya-bodhimanda (Nirmāṇakāya-bodhimanda). The Dharmakāya-bodhimanda, 'path' refers to the path of the three Bodhi fruits (Tri-bodhi-phala-mārga), and 'manda' refers to the myriad practices (Sarva-karma). As the Vimalakīrti-nirdeśa-sūtra says, the three Bodhi paths can be achieved through myriad practices, therefore, the causal practices are the 'manda' for the resultant path. The Nirmāṇakāya-bodhimanda refers to the place of enlightenment under the Bodhi tree (Bodhi tree) in Magadha (Magadha), which is the Bodhimanda.

Question:

If it is said that causal practices are the Bodhimanda, why does the Vimalakīrti-nirdeśa-sūtra say that 'Omniscience, etc., is the Bodhimanda'?

Answer:

Bodhimanda encompasses both cause and effect. First, the cause that gives rise to the path is called Bodhimanda, as mentioned earlier; second, the result is also the Bodhimanda, because it is supremely unobstructed and pervasive, it is called 'path', and this wonderful path is what the sages tread, so it is called 'manda'. Now, I will explain it with four sentences. First, it is the path but not the 'manda', referring to the supreme resultant path. Second, it is the 'manda' but not the path, referring to the place of enlightenment under the Bodhi tree. Third, it is both the path and the 'manda', as mentioned earlier, referring to the resultant Bodhimanda. Fourth, it is neither the 'manda' nor the path, obliterating the above three and returning to quiescence, where words and thoughts are cut off.

Following 'At that time, the Brahma Kings', the second part explains the offerings of the devas. Following 'The Bhikshus', the third part explains the attainment of Buddhahood by Mahābhijñā-jñānābhibhū after ten kalpas. But there are two kinds of attaining Buddhahood: first, the Dharmakāya Buddhahood, such as from the initial aspiration to the Samantabhadra (Samantabhadra) stage and then transforming into the Buddhahood (Buddhahood) stage, this is the imminent collapse of the change and death (Vikāra-maraṇa), so the Dharmakāya attains Buddhahood outside the three realms (Trailokya). According to the Mahāyānasaṃgraha (Mahāyānasaṃgraha), there are four kinds of birth and death outside the three realms, the three Bhumis (Bhumi) and below are called expedient birth and death, the fourth to seventh Bhumis are called causal birth and death, the eighth to tenth Bhumis are called birth and death of existence, and the Vajra-citta (Vajra-citta) in a single moment

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那名無有生死。《佛性論》云「三地是世間地宜名世諦，亦是福德」。福德望智慧則福德是緣義，名方便生死。四地至七地名出世間地亦名真諦，稱為智慧。智慧是因，名因緣生死。《論》舉喻云「方便生死如無明生行，因緣生死如行生識」，故知無明為方便而行，正是因也。「有有生死」者，有生亦有死也。「無有生死」者，但有一剎那生，后則轉成法身，法身成佛正是離無有生死。應身成佛者凡有二種：一者、依大乘，十地行滿坐于道場，或有三界外凈土中成佛，或三界內凈穢土中成佛。二者、小乘成佛定在三界內。《俱舍論》有二種釋：一云、佛于菩提樹下坐，作不凈觀，乃至次第證盡無生智始出觀，名為成佛。二云、于道樹下從四善根次第入見、修道，三十四心成佛。大小乘成佛異者，小乘從凡轉成聖，大乘從聖至聖。

問：

依小乘而說，佛是大利根人，無有坐道場佛法不現前義，上云何佛法不現前耶？

答：

今就大乘方便住待緣三昧，故言佛法不現前耳。若就小乘釋迦六年苦行，亦得稱為佛法不現前也。

問：

六年苦行是坐道場以不？

答：

非也。六年苦行竟，受乳糜已后，始取草坐于道場，方成佛也。

「其佛未出家時」下，第二、明

【現代漢語翻譯】 現代漢語譯本： 『那名無有生死』。《佛性論》說：『三地是世間地，適宜稱為世諦（關於世俗的真理），也是福德（功德和好運）。』福德相對於智慧而言，福德是緣（條件）的意思，稱為方便生死（通過方便手段達到的生死）。四地到七地稱為出世間地，也稱為真諦（關於最終現實的真理），被稱為智慧。智慧是因（原因），稱為因緣生死（由因緣產生的生死）。《論》中舉例說：『方便生死就像無明生出行，因緣生死就像行生出識』，所以知道無明是方便的條件，而行正是原因。『有有生死』，是指有生也有死。『無有生死』，是指只有一剎那的生，之後就轉變成法身（佛的真身），法身成佛正是脫離了無有生死。應身（佛的化身）成佛有兩種：一是依據大乘佛教，十地（菩薩修行的十個階段）修行圓滿，坐在道場（覺悟的地方），或者在三界（欲界、色界、無色界）外的凈土（純凈的佛土）中成佛，或者在三界內的凈土或穢土（不純凈的佛土）中成佛。二是小乘佛教成佛一定在三界內。《俱舍論》有兩種解釋：一是說，佛在菩提樹下坐著，作不凈觀（對身體不凈的觀想），乃至次第證得盡無生智（滅盡煩惱，不再輪迴的智慧）才出觀，稱為成佛。二是說，在菩提樹下從四善根（暖、頂、忍、世第一）次第進入見道、修道，三十四心（修行過程中的三十四個階段）成佛。大小乘成佛的不同在於，小乘是從凡夫轉變成聖人，大乘是從聖人到更高的聖人。

問： 依據小乘佛教的說法，佛是大利根（具有卓越根器）的人，沒有坐在道場佛法不現前（佛法沒有立刻顯現）的道理，上面為什麼說佛法不現前呢？

答： 現在就大乘佛教方便住待緣三昧（爲了方便而安住于等待因緣成熟的三昧）來說，所以說佛法不現前。如果就小乘佛教釋迦牟尼佛六年苦行來說，也可以稱為佛法不現前。

問： 六年苦行是坐在道場嗎？

答： 不是。六年苦行結束后，接受乳糜（牛奶粥）以後，才取草坐在道場，才成佛。

『其佛未出家時』下，第二、說明...

【English Translation】 English version: 'That which is named without birth and death.' The Buddha-nature Treatise says, 'The Three Grounds are worldly grounds, appropriately named mundane truth (conventional truth), and are also merit (good deeds and fortune).' In relation to wisdom, merit is the meaning of condition, named expedient birth and death (birth and death attained through expedient means). The Fourth Ground to the Seventh Ground are named supramundane grounds, also named ultimate truth (truth about ultimate reality), and are called wisdom. Wisdom is the cause, named causal birth and death (birth and death arising from causes and conditions). The Treatise gives an analogy, saying, 'Expedient birth and death are like ignorance giving rise to action; causal birth and death are like action giving rise to consciousness.' Therefore, it is known that ignorance is the condition for expediency, and action is precisely the cause. 'Having birth and death' refers to having both birth and death. 'Without birth and death' refers to having only a moment of birth, after which it transforms into the Dharmakaya (Buddha's true body), and becoming a Buddha in the Dharmakaya is precisely being free from birth and death. The Nirmanakaya (Buddha's manifested body) becoming a Buddha has two types: first, according to Mahayana Buddhism, after completing the practice of the Ten Grounds (ten stages of a Bodhisattva's practice), sitting in the Bodhimanda (place of enlightenment), or becoming a Buddha in a Pure Land (pure Buddha-field) outside the Three Realms (desire realm, form realm, formless realm), or becoming a Buddha in a pure or impure land within the Three Realms. Second, Hinayana Buddhism becoming a Buddha is definitely within the Three Realms. The Abhidharmakosa has two explanations: one says that the Buddha sat under the Bodhi tree, practicing the contemplation of impurity (contemplation on the impurity of the body), and gradually attained the wisdom of the extinction of birth (wisdom of extinguishing afflictions and no longer reincarnating) before emerging from contemplation, which is called becoming a Buddha. The other says that under the Bodhi tree, one enters the path of seeing and the path of cultivation in sequence from the Four Good Roots (warmth, peak, forbearance, and the highest mundane dharma), and becomes a Buddha with thirty-four minds (thirty-four stages in the practice process). The difference between Mahayana and Hinayana in becoming a Buddha is that Hinayana is the transformation from an ordinary person to a sage, while Mahayana is from a sage to a higher sage.

Question: According to Hinayana Buddhism, the Buddha is a person with great faculties (having excellent capacities), and there is no reason for the Dharma not to be present when sitting in the Bodhimanda (the Dharma not immediately manifesting). Why does the above say that the Dharma is not present?

Answer: Now, speaking from the perspective of Mahayana Buddhism's expedient dwelling awaiting the Samadhi of conditions (dwelling in a Samadhi of waiting for conditions to mature for the sake of expediency), it is said that the Dharma is not present. If speaking from the perspective of Hinayana Buddhism's Shakyamuni Buddha's six years of ascetic practice, it can also be said that the Dharma was not present.

Question: Was the six years of ascetic practice sitting in the Bodhimanda?

Answer: No. After the six years of ascetic practice ended, after receiving milk porridge, he then took grass and sat in the Bodhimanda, and then became a Buddha.

'When the Buddha had not yet left home,' below, the second, explains...

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十六王子請轉法輪。亦開三別：一、與眷屬至於佛所；二、到已恭敬讚歎；三、正請說法。

問：

何故初列十六王子，不前標其祖轉輪聖王耶？

答：

凡有二義：一者、十六王子有請轉大小二乘法輪之功，故前列之。二者、十六王子又能覆講。今正明與王子結緣，故初列也。「名曰智積」者，平等大智皆已積聚，故能請轉二輪及覆述《妙法華經》也。「皆舍所珍」者，至佛所意必欲出家，故舍小樂而求大樂也。「諸母涕泣而隨送之」者，愛情未斷是故涕泣，道緣已會故而隨送之。「到已頭面禮足」下，第二、次明敬嘆。前長行身業恭敬，次偈頌口業稱歎。自有嘆而不敬、敬而不嘆、亦敬亦嘆、非敬非嘆，今具二也。偈文為四：初一行半，嘆佛成道；次兩行，嘆坐道場；次四偈，明自慶；後半偈，結嘆。「爾時十六王子」下，第三、請轉法輪。前長行、次偈。偈文為三：初二行半，正請說法；次一行半，嘆佛知機，釋堪請之德；後半行，正結請。而言「百福」者，一善有五品心，謂下、中、上、上中、上上，十善合五十，始有五十心，終有五十，故名百福也。

「佛告諸比丘」下，第三、明成道已后現於瑞相。所以現瑞者，為欲廣集有緣令受道法。又十劫坐道場謂聖默然，意業利物

【現代漢語翻譯】 現代漢語譯本 十六位王子請求佛陀轉法輪（Dharmacakra，佛法的教義和傳播）。這部分分為三個方面：第一，他們與眷屬一同前往佛陀所在之處；第二，到達后，恭敬地讚歎佛陀；第三，正式請求佛陀說法。

問： 為什麼首先列出十六位王子，而不先提及他們的祖先轉輪聖王（Cakravartin，擁有統治世界的理想君主）呢？

答： 這其中有兩個原因：第一，十六位王子有請佛陀轉大乘和小乘兩種法輪的功德，所以先列出他們。第二，十六位王子也能夠複述佛法。現在正是要說明與王子們結緣，所以首先列出他們。「名曰智積」的意思是，平等的大智慧都已經積聚，所以能夠請佛陀轉二輪，並且能夠複述《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）。「皆舍所珍」的意思是，他們前往佛陀所在之處，一定是想要出家，所以捨棄小的快樂而追求大的快樂。「諸母涕泣而隨送之」的意思是，因為愛戀之情尚未斷絕所以哭泣，但因為與佛法的因緣已經成熟，所以還是跟隨並送別他們。「到已頭面禮足」以下，是第二部分，接下來闡明恭敬讚歎。前面的長行文字是身業的恭敬，接下來的偈頌是口業的稱讚。有隻讚歎而不恭敬、只恭敬而不讚嘆、既恭敬又讚歎、既不恭敬也不讚嘆的情況，現在是具備了恭敬和讚歎兩種。偈文分為四個部分：最初一行半，讚歎佛陀成道；接下來兩行，讚歎佛陀安坐道場；接下來四句偈，說明他們自我慶幸；最後半句偈，總結讚歎。「爾時十六王子」以下，是第三部分，請求佛陀轉法輪。前面是長行文字，接下來是偈頌。偈文分為三個部分：最初兩行半，正式請求佛陀說法；接下來一行半，讚歎佛陀瞭解時機，解釋堪請的功德；最後半行，正式總結請求。說到『百福』，一種善行有五種品位的心，即下品、中品、上品、上中品、上上品，十種善行合起來有五十種，開始有五十種心，最終有五十種心，所以稱為百福。

「佛告諸比丘」以下，是第三部分，說明佛陀成道以後顯現瑞相。之所以顯現瑞相，是爲了廣泛地聚集有緣之人，讓他們接受佛法。又十劫坐在道場，是說聖者默然不語，用意念來利益眾生。

【English Translation】 English version The sixteen princes request the turning of the Dharma wheel (Dharmacakra, the doctrine and propagation of Buddhism). This is divided into three aspects: first, they go to the Buddha's place with their retinue; second, after arriving, they respectfully praise the Buddha; third, they formally request the Buddha to preach the Dharma.

Question: Why are the sixteen princes listed first, and not their ancestor, the Chakravartin (ideal monarch who rules the world), mentioned first?

Answer: There are two reasons for this: first, the sixteen princes have the merit of requesting the Buddha to turn both the Mahayana and Hinayana Dharma wheels, so they are listed first. Second, the sixteen princes are also able to repeat the Dharma. Now is the time to explain the connection with the princes, so they are listed first. 'Named Jñānākara' means that equal great wisdom has already been accumulated, so they are able to request the Buddha to turn the two wheels and are able to repeat the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). 'All abandoning their treasures' means that they went to the Buddha's place because they certainly wanted to renounce the household life, so they abandoned small pleasures and sought great pleasures. 'Their mothers wept and followed them' means that they wept because their love had not yet been cut off, but because their affinity with the Dharma had matured, they still followed and saw them off. 'Having arrived, they bowed their heads to his feet' below, is the second part, explaining respectful praise. The preceding prose is physical reverence, and the following verses are verbal praise. There are cases of only praising without reverence, only reverence without praise, both reverence and praise, and neither reverence nor praise, but now both reverence and praise are present. The verses are divided into four parts: the first one and a half lines praise the Buddha's enlightenment; the next two lines praise the Buddha sitting in the Bodhi-mandala; the next four verses explain their self-congratulation; and the last half verse concludes the praise. 'At that time, the sixteen princes' below, is the third part, requesting the Buddha to turn the Dharma wheel. The preceding is prose, and the following are verses. The verses are divided into three parts: the first two and a half lines formally request the Buddha to preach the Dharma; the next one and a half lines praise the Buddha's understanding of the opportunity, explaining the merit of being worthy of the request; and the last half line formally concludes the request. When speaking of 'hundred blessings', one good deed has five grades of mind, namely inferior, middle, superior, superior-middle, and superior-superior, and ten good deeds together have fifty, beginning with fifty minds and ending with fifty, so it is called a hundred blessings.

'The Buddha told the bhikshus' below, is the third part, explaining the auspicious signs manifested after the Buddha's enlightenment. The reason for manifesting auspicious signs is to widely gather those who have affinity, so that they may receive the Dharma. Also, sitting in the Bodhi-mandala for ten kalpas means that the sage is silent, benefiting beings with his thoughts.

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；今辨放光，謂身業利物；后受請說法，謂口業利物。又成道已后具三業利益，放光為身業，動地為意業，說法為口業。就文又三：初、動地；二、放光；「又其國界」下，第三、明二瑞所至。所以放光者，表智炬將暉故身光前曜；二者、欲滅眾生障礙；三、欲召集有緣令知佛出世。所以動地者，后偈頌釋云「為覺悟群生靈動於一切」，令眾生知有佛出世也。別明二瑞所至者，前二章為利益餘眾，今的召集梵王也。「爾時東方」下，第四、明十方梵天雲集請轉法輪。所以但明梵王請者，上明十六王子為近眾請，今列十方梵王明遠眾請，略舉近遠，其中間例可知之。故後文云「諸梵來時見十六王子請及八部恭敬」，故知略舉近遠例中間也。又十六王子明人請，今辨天請，以天人是受道器故。又十六王子明內眷屬請，今明外眷屬請。就文亦三：第一、明三方梵王來請；第二、例於六方；第三、別明上方梵天來請。三方請即三段，一一方例有六章：第一、睹瑞生疑；第二、諸梵謀議；第三、尋光至佛所；第四、三業供養；第五、請轉法輪；第六、如來默許。「是時諸梵天王」下，第二文也。「爾時五百」下，第三文也。真諦三藏云：衣裓是衣箱也。今謂衣前衿也。「即時諸梵王」下，第四、三業供養，前長行明財供，次說偈

【現代漢語翻譯】 現代漢語譯本：現在解釋放光，是指身業利益眾生；後來接受邀請說法，是指口業利益眾生。又證得佛果后，具足身、口、意三業的利益，放光為身業，動地為意業，說法為口業。就經文又分為三部分：第一，動地；第二，放光；『又其國界』以下，第三，說明二種瑞相所到達的地方。之所以放光，是表示智慧的火炬將要照耀，所以身光先閃耀；第二，想要滅除眾生的障礙；第三，想要召集有緣眾生，讓他們知道佛陀出世。之所以動地，後面的偈頌解釋說『為覺悟群生靈動於一切』，讓眾生知道有佛出世。特別說明二種瑞相所到達的地方，前面二章是爲了利益其餘的眾生，現在是特別召集梵天（Brahmā，色界諸天之王）。『爾時東方』以下，第四，說明十方梵天雲集，請求轉法輪（Dharmacakra，佛陀的教法）。之所以只說明梵王請求，是因為上面說明十六王子為近處的眾生請求，現在列舉十方梵王，說明遠處的眾生請求，略舉近處和遠處，其中的中間情況可以類推得知。所以後面的經文說『諸梵來時見十六王子請及八部恭敬』，因此知道略舉近處和遠處，可以類推中間的情況。又十六王子說明是人道的請求，現在辨明是天道的請求，因為天人和人道是接受佛法的根器。又十六王子說明是內部眷屬的請求，現在說明是外部眷屬的請求。就經文也分為三部分：第一，說明三方梵王前來請求；第二，類推其餘六方；第三，特別說明上方梵天前來請求。三方請求分為三段，每一方都類推有六章：第一，看到瑞相產生疑惑；第二，諸梵謀劃商議；第三，尋找光明到達佛陀處所；第四，以身、口、意三業供養；第五，請求轉法輪；第六，如來默然允許。『是時諸梵天王』以下，是第二部分經文。『爾時五百』以下，是第三部分經文。真諦三藏（Paramārtha，南朝梁代翻譯家）說：衣裓是衣箱。現在認為是衣前襟。『即時諸梵王』以下，是第四，以身、口、意三業供養，前面的長行文說明財物供養，接下來是偈頌。

【English Translation】 English version: Now explaining the emitting of light refers to the physical karma benefiting beings; later, accepting the invitation to preach the Dharma refers to the verbal karma benefiting beings. Furthermore, after attaining Buddhahood, one possesses the benefits of the three karmas: emitting light is physical karma, shaking the earth is mental karma, and preaching the Dharma is verbal karma. The text is further divided into three parts: first, the earth shaking; second, the emitting of light; from '又其國界' onwards, third, clarifying where the two auspicious signs reached. The reason for emitting light is to indicate that the torch of wisdom is about to shine, so the body's light shines forth first; second, to eliminate the obstacles of sentient beings; third, to summon those with affinity, letting them know that the Buddha has appeared in the world. The reason for the earth shaking is explained in the later verses as '為覺悟群生靈動於一切' (to awaken all living beings, it shakes everything), letting sentient beings know that a Buddha has appeared in the world. Specifically clarifying where the two auspicious signs reached, the previous two chapters were for the benefit of other beings, now it specifically summons the Brahmās (Brahmā, king of the heavens in the Form Realm). From '爾時東方' onwards, fourth, clarifying that the Brahmās of the ten directions gathered to request the turning of the Dharma wheel (Dharmacakra, the Buddha's teachings). The reason for only mentioning the Brahmās requesting is because the above mentioned the sixteen princes requesting for the beings nearby, now listing the Brahmās of the ten directions clarifies the request from beings far away, briefly mentioning near and far, the intermediate situations can be inferred. Therefore, the later text says '諸梵來時見十六王子請及八部恭敬' (when the Brahmās came, they saw the sixteen princes requesting and the eight classes of beings revering), thus knowing that briefly mentioning near and far, the intermediate situations can be inferred. Also, the sixteen princes clarify that it is a request from the human realm, now distinguishing that it is a request from the heavenly realm, because gods and humans are vessels for receiving the Dharma. Also, the sixteen princes clarify that it is a request from the inner family, now clarifying that it is a request from the outer family. The text is also divided into three parts: first, clarifying that the Brahmās of the three directions came to request; second, inferring the other six directions; third, specifically clarifying that the Brahmās of the upper direction came to request. The requests from the three directions are divided into three sections, each direction inferring six chapters: first, seeing the auspicious signs and generating doubt; second, the Brahmās planning and discussing; third, seeking the light and arriving at the Buddha's place; fourth, making offerings with the three karmas; fifth, requesting the turning of the Dharma wheel; sixth, the Tathāgata silently approves. '是時諸梵天王' below, is the second part of the text. '爾時五百' below, is the third part of the text. Paramārtha (Paramārtha, a translator in the Liang Dynasty of the Southern Dynasties) said: '衣裓' is a clothing box. Now it is considered the front lapel of the clothing. '即時諸梵王' below, is the fourth, making offerings with the three karmas, the preceding prose explains offering with wealth, next are the verses.

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明法供。又前是身業供養，后是口業供養。又前是供養，后是稱歎。長行為二：初、辨恭敬。「即以天華」下，明供養，初以華供養，表欲行因也。次奉宮殿，表欲求果也。華供養中，前供養佛，謂正果也。次供養菩提樹，謂依果也。又前表人尊，后明處重。奉宮殿者，舍形之所棲，欲求神之所宅。偈文為三：初兩行，稱歎佛德；次一行，自序來意；后一行，請受供養也。「爾時諸梵天王」下，第五、請轉法輪。前供養以祈福，今請說以求慧。又前嘆佛之福田，今嘆佛為施主。又前是自行，今請法是化他。「爾時大通智勝」下，第六、默許。

問：

涅槃時亦默而不許受供養，今亦默然，何以知受請耶？

答：

有人言：佛顏有舒斂，故知受不受。有人言：身光上下表之，故有受不受。有人言：初成道時佛有唱號默然者便是受請，涅槃時默然者便不受請。

餘二方如文。西南方乃至下方，第二段，例餘六方。上方梵王說偈稱歎中，十行半偈，開為二：初八行半，嘆佛；次兩行，請受供養。初嘆后請者，初嘆明佛有勝德，故后請受供養。就初嘆中初兩偈，嘆佛慈悲德，前偈嘆大悲，次偈嘆大慈。「于昔無量劫」下有六行半，第二、嘆佛難值。初四行半，明昔不值佛；次兩行，自慶今得值

【現代漢語翻譯】 現代漢語譯本：明法供（指用佛法供養）。前面是身業供養，後面是口業供養。前面是供養，後面是稱歎。長行部分分為兩段：第一段，說明恭敬。「即以天華」以下，說明供養，先用鮮花供養，表示想要修行因地。其次奉獻宮殿，表示想要獲得果報。鮮花供養中，先供養佛，指的是正果。其次供養菩提樹，指的是依果。前面表示人尊，後面說明處所重要。奉獻宮殿，是捨棄形體所居住的地方，想要尋求神識所安住的處所。偈文分為三段：前兩行，稱歎佛的功德；接下來一行，自述來意；最後一行，請求接受供養。「爾時諸梵天王」以下，第五，請求轉法輪（指佛陀宣講佛法）。前面供養是爲了祈求福報，現在請求說法是爲了求取智慧。前面讚歎佛是福田，現在讚歎佛是施主。前面是自行，現在請法是化他（指教化他人）。「爾時大通智勝」以下，第六，默許（指佛陀默許）。 問： 涅槃（Nirvana，指佛教中的一種境界，意為解脫）時也默然不接受供養，現在也默然，如何知道是接受了請求呢？ 答： 有人說：佛的臉色有舒展和收斂，因此知道接受與不接受。有人說：佛身的光芒上下流動來表示，因此知道接受與不接受。有人說：最初成道時佛有唱號和默然，唱號便是接受請求，涅槃時默然便是不接受請求。 其餘兩方如經文所說。西南方乃至下方，第二段，仿照其餘六方。上方梵王（Brahma Kings，指佛教中的天神）說偈稱歎中，十行半偈，分為兩段：前八行半，讚歎佛；后兩行，請求接受供養。先讚歎后請求，是因為先讚歎說明佛有殊勝的功德，所以後面才請求接受供養。在最初的讚歎中，前兩偈，讚歎佛的慈悲功德，前一偈讚歎大悲，后一偈讚歎大慈。「于昔無量劫」以下有六行半，第二，讚歎佛難以遇到。前四行半，說明過去沒有遇到佛；后兩行，慶幸現在能夠遇到佛。

【English Translation】 English version: Offering of the Dharma. Furthermore, the previous is the offering of bodily actions, and the latter is the offering of verbal actions. Also, the previous is offering, and the latter is praise. The prose section is in two parts: first, distinguishing reverence. 'Immediately with heavenly flowers' below, explaining the offering, first offering with flowers, indicating the desire to practice the cause. Next, offering palaces, indicating the desire to seek the result. In the flower offering, first offering to the Buddha (Buddha, enlightened one), referring to the direct result. Next, offering to the Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment), referring to the dependent result. Also, the former represents the尊(zun, honorable person), and the latter clarifies the importance of the place. Offering palaces is abandoning the place where the form dwells, desiring to seek the place where the spirit resides. The verses are in three parts: the first two lines, praising the Buddha's virtues; the next line, introducing the intention; the last line, requesting to receive the offering. 'At that time, the Brahma Kings (Brahma Kings, deities in Buddhism)' below, fifth, requesting the turning of the Dharma wheel (Dharma wheel, the teaching of the Buddha). The previous offering was to pray for blessings, now requesting the teaching is to seek wisdom. Also, the previous praises the Buddha as a field of merit, now praises the Buddha as a benefactor. Also, the previous is self-practice, now requesting the Dharma is to transform others (transform others, to teach others). 'At that time, Great Universal Wisdom Excellence' below, sixth, tacit approval (tacit approval, Buddha's silent agreement). Question: At the time of Nirvana (Nirvana, a state of liberation in Buddhism), there is also silence and no acceptance of offerings, now there is also silence, how do we know that the request has been accepted? Answer: Some say: The Buddha's face has relaxation and contraction, so we know whether to accept or not. Some say: The light of the body moves up and down to indicate it, so there is acceptance or non-acceptance. Some say: When the Buddha first attained enlightenment, there was chanting and silence, chanting meant accepting the request, silence at Nirvana meant not accepting the request. The remaining two directions are as stated in the text. Southwest to the lower direction, the second paragraph, follows the example of the other six directions. In the Brahma Kings (Brahma Kings, deities in Buddhism) of the upper direction reciting verses of praise, the ten and a half lines of verses are divided into two parts: the first eight and a half lines, praising the Buddha; the next two lines, requesting to receive the offering. Praising first and then requesting is because praising first clarifies that the Buddha has excellent virtues, so later requesting to receive the offering. In the initial praise, the first two verses praise the Buddha's virtues of compassion, the first verse praises great compassion, the next verse praises great kindness. 'In the past countless kalpas' below has six and a half lines, second, praising the Buddha as difficult to encounter. The first four and a half lines, clarifying that the Buddha was not encountered in the past; the next two lines, rejoicing that the Buddha can be encountered now.

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佛。初四行半中為二：初三行半，明起愛眾生不值佛也。「住于邪見法」一偈，明起見眾生不值佛。

問：

東南方諸梵云一百八十劫空過無有佛，次南方梵云過百三十劫今乃得一見，今此文云于昔無量劫空過無有佛，何故三處不同耶？

答：

尋佛應世感見不同者，猶由眾生行有厚薄之異，故睹接致久近之差。一百三十劫，上品人也。一百八十劫，中品人也。于昔無量劫，下品人也。略舉三品不同，則略攝感應義。

「盡失樂及樂想」者，對境發愛為樂，心取境故為樂想。又釋樂謂樂具，想即樂受，生死無有實樂故稱為樂想。「爾時大通智勝」下，第二、明近緣由。以去覆講事近，名近緣由。亦開為四：初、受請說小乘法輪；第二、十六王子請轉大乘法輪；第三、受請說法；第四、說經竟入定。前一明說小，后三辨說大。就此四章各開三段，亦合十二章經。

初章三者：第一、明受請；第二、明一會說法；第三、多會說法。初文前列十方梵天、后明十六王子者，前文從近至遠故自人及天，今從天及人自遠至近。又逐文勢便接上天眾，故前列天后列人也。「即時三轉」下，第二、正明說法。就文為二：初、明說法；二、時眾悟道。就初又二：前、說四諦；次、說十二緣。就說四

【現代漢語翻譯】 現代漢語譯本 佛。以下四行半分為兩部分：前三行半，說明因愛眾生而修行，其功德尚不足以成佛。「住于邪見法」一偈，說明因執著于錯誤的見解而修行，其功德尚不足以成佛。

問：

在東南方的諸梵天說，一百八十劫的時間都白白過去，沒有佛出現；其次，南方的梵天說，經過一百三十劫才得見一位佛。現在這段經文說，在過去無量劫的時間裡，都白白過去，沒有佛出現。為什麼這三個地方的說法不同呢？

答：

尋訪佛陀應世，因各人根器不同而感應到的景象也有所不同，就像眾生的修行有深淺之別，所以見到佛陀的時間有早晚之分。一百三十劫是上等根器的人，一百八十劫是中等根器的人，無量劫是下等根器的人。這裡只列舉了三種不同的根器，就大致概括了感應的含義。

『盡失樂及樂想』，是指面對外境產生愛慾就是樂，內心執取外境就產生樂想。另一種解釋是，樂指享樂的工具，想指快樂的感受，生死輪迴中沒有真正的快樂，所以稱為樂想。『爾時大通智勝』以下是第二部分，說明產生這種近因的緣由。因為之前講經說法的事情離現在很近，所以稱為近因緣由。這部分又可以分為四個小部分：第一，接受請求宣講小乘佛法；第二，十六位王子請求轉大法輪；第三，接受請求說法；第四，講經完畢入定。前一部分說明宣講小乘佛法，后三部分辨析宣講大乘佛法。這四個小部分又可以各自展開為三個段落，總共十二章經。

第一章分為三個部分：第一，說明接受請求；第二，說明一次法會說法；第三，多次法會說法。在第一部分中，前面列舉十方梵天，後面說明十六位王子，是因為前文是從近到遠，從人到天；現在是從天到人，從遠到近。而且順著經文的文勢，先接上天眾，所以前面列舉天眾，後面列舉人眾。『即時三轉』以下是第二部分，正式說明說法。這部分分為兩個部分：第一，說明說法；第二，當時聽眾領悟佛道。在第一部分中又分為兩個部分：第一，宣講四諦；第二，宣講十二因緣。就宣講四諦

【English Translation】 English version Buddha. The initial four and a half lines are divided into two parts: the first three and a half lines clarify that generating love for sentient beings is not sufficient to become a Buddha. The verse 'Dwelling in doctrines of wrong views' clarifies that generating views about sentient beings is not sufficient to become a Buddha.

Question:

The Brahmas in the southeast say that one hundred and eighty kalpas have passed in vain without a Buddha appearing. Next, the Brahmas in the south say that after one hundred and thirty kalpas, they finally see a Buddha. Now, this text says that in the past countless kalpas have passed in vain without a Buddha appearing. Why are these three statements different?

Answer:

The perception of a Buddha appearing in the world varies depending on individual capacities, just as the practice of sentient beings varies in depth, resulting in differences in the timing of seeing the Buddha. One hundred and thirty kalpas is for people of superior capacity, one hundred and eighty kalpas is for people of intermediate capacity, and countless kalpas is for people of inferior capacity. Briefly mentioning these three different capacities roughly encompasses the meaning of responsiveness.

'Completely losing joy and the thought of joy' refers to generating desire when facing external objects, which is joy, and the mind grasping external objects, which generates the thought of joy. Another explanation is that 'joy' refers to the tools of enjoyment, and 'thought' refers to the feeling of joy. There is no real joy in the cycle of birth and death, so it is called the thought of joy. 'At that time, Great Penetrating Wisdom-Surpassing' and below is the second part, explaining the reasons for this near cause. Because the previous events of lecturing on the Dharma are close to the present, it is called the near cause. This part can be further divided into four sub-parts: first, accepting the request to expound the Small Vehicle Dharma; second, the sixteen princes requesting the turning of the Great Dharma Wheel; third, accepting the request to teach the Dharma; fourth, entering samadhi after finishing the sutra. The first part explains expounding the Small Vehicle, and the latter three parts distinguish expounding the Great Vehicle. These four sub-parts can each be further divided into three sections, totaling twelve chapters of the sutra.

The first chapter is divided into three parts: first, explaining the acceptance of the request; second, explaining the Dharma teaching in one assembly; third, explaining the Dharma teaching in multiple assemblies. In the first part, the ten directions of Brahma heavens are listed first, followed by the sixteen princes, because the previous text was from near to far, from humans to heavens; now it is from heavens to humans, from far to near. Moreover, following the flow of the text, it connects to the heavenly beings first, so the heavenly beings are listed first, followed by the humans. 'Immediately, three turns' and below is the second part, formally explaining the Dharma teaching. This part is divided into two parts: first, explaining the Dharma teaching; second, the audience attaining enlightenment at that time. In the first part, it is further divided into two parts: first, expounding the Four Noble Truths; second, expounding the Twelve Links of Dependent Origination. Regarding expounding the Four Noble Truths

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諦為三：初、表三轉十二行；次、明餘人不能轉；后、正明三轉。言三轉者：一、示轉，謂是苦、是集、是滅、是道；二、勸轉，苦應知、集應斷、滅應證、道應修；三、證轉，苦我已知、集我已斷、滅我已證、道我已修。引佛為證轉，復有一諦三轉，謂是苦、苦應知、苦我已知，餘三亦爾。十二行者，若用教為法輪，說此十二種教生眾生解，解行於境故稱為行。又佛如行而說，而眾生如說而行，故云十二行。若以解為法輪體，一轉生四行，謂眼、智、明、覺，眼謂法忍，智謂法智，明謂比忍，覺謂比智，一轉生四行，故云十二也。

問：一轉既生四行，則生四法忍、四法智、四比忍、四比智，生行已足，后二轉更何所明？

答：

成論師云：初轉生聞慧，次轉生思慧，後轉生修慧。依婆沙宗，為三根人故有三轉，初轉上根即悟生於四行，乃至三轉下根人悟亦生四行。今三根合論故有十二行，若廣開之便有四十八法輪，初轉四行謂見道十六心，餘二轉各為十六，合四十八也。又初轉生未知欲知根，次轉生知根，後轉生知已根。又初轉生見道，次轉生修道，後轉生無學道。依釋迦趣鹿苑說法，天人但證初果，宜用前約三根人釋之。若依大通智勝說法，皆悟羅漢，宜用三根三道二義釋之。

問：

【現代漢語翻譯】 現代漢語譯本 諦（satya，真諦）分為三個部分：第一，闡述三轉十二行；第二，說明其他人無法轉動法輪；第三，正式闡明三轉法輪。所謂三轉法輪是指：第一，示轉，即『這是苦』、『這是集』、『這是滅』、『這是道』；第二，勸轉，即『苦應該知』、『集應該斷』、『滅應該證』、『道應該修』；第三，證轉，即『苦我已經知』、『集我已經斷』、『滅我已經證』、『道我已經修』。引用佛陀的證悟作為證明。另外，還有一種真諦的三轉，即『這是苦』、『苦應該知』、『苦我已經知』，其餘三種（集、滅、道）也是如此。十二行，如果用法教作為法輪，宣說這十二種教義，使眾生生起理解，理解在境界中執行，因此稱為『行』。而且佛陀按照修行而宣說，眾生按照所說的而修行，所以稱為『十二行』。如果以理解作為法輪的本體，一轉法輪產生四行，即眼（法眼）、智（法智）、明（比忍）、覺（比智）。眼指法忍，智指法智，明指比忍，覺指比智。一轉法輪產生四行，所以稱為『十二行』。

問：一轉法輪既然產生四行，那麼就產生四法忍、四法智、四比忍、四比智，產生修行已經足夠，後面的二轉法輪還要說明什麼呢？

答：

成實論師說：初轉法輪產生聞慧，次轉法輪產生思慧，後轉法輪產生修慧。依照《婆沙論》的宗義，爲了三種根器的人，所以有三轉法輪。初轉法輪時，上等根器的人立即領悟，產生四行；乃至三轉法輪時，下等根器的人領悟也產生四行。現在將三種根器的人合在一起討論，所以有十二行。如果廣泛地展開，就會有四十八法輪。初轉法輪的四行指見道十六心，其餘二轉法輪各為十六心，合起來是四十八心。另外，初轉法輪產生未知欲知根，次轉法輪產生知根，後轉法輪產生知已根。還有，初轉法輪產生見道，次轉法輪產生修道，後轉法輪產生無學道。依照釋迦牟尼佛在鹿野苑說法的情況，天人只是證得初果，宜於用前面關於三種根器的人的解釋。如果依照大通智勝佛說法的情況，都領悟到阿羅漢果位，宜於用三種根器、三種道這兩種意義來解釋。

問：

【English Translation】 English version The Truth (satya) is threefold: First, it explains the three turnings and twelve aspects; second, it clarifies that others cannot turn the Dharma wheel; third, it formally elucidates the three turnings. The so-called three turnings refer to: First, the showing turning, which is 'This is suffering,' 'This is the origin,' 'This is cessation,' 'This is the path'; second, the exhorting turning, which is 'Suffering should be known,' 'Origin should be abandoned,' 'Cessation should be realized,' 'Path should be cultivated'; third, the witnessing turning, which is 'Suffering I have known,' 'Origin I have abandoned,' 'Cessation I have realized,' 'Path I have cultivated.' The Buddha's enlightenment is cited as proof. Furthermore, there is another threefold turning of the Truth, which is 'This is suffering,' 'Suffering should be known,' 'Suffering I have known,' and the other three (origin, cessation, path) are similar. The twelve aspects: if the Dharma teaching is used as the Dharma wheel, expounding these twelve kinds of teachings causes beings to generate understanding, and understanding operates within the realm, therefore it is called 'aspects.' Moreover, the Buddha speaks according to practice, and beings practice according to what is spoken, hence it is called 'twelve aspects.' If understanding is taken as the substance of the Dharma wheel, one turning generates four aspects, namely eye (Dharma eye), wisdom (Dharma wisdom), clarity (patience with regard to phenomena), and awareness (wisdom with regard to phenomena). 'Eye' refers to patience with regard to phenomena, 'wisdom' refers to Dharma wisdom, 'clarity' refers to comparative patience, and 'awareness' refers to comparative wisdom. One turning generates four aspects, hence it is called 'twelve aspects.'

Question: Since one turning generates four aspects, then it generates four patiences with regard to phenomena, four wisdoms with regard to phenomena, four comparative patiences, and four comparative wisdoms. The generation of practice is already sufficient, so what do the subsequent two turnings explain?

Answer:

The Tattvasiddhi (Chengshi) master says: The first turning generates learning wisdom, the second turning generates thinking wisdom, and the third turning generates cultivation wisdom. According to the Vaibhashika school, there are three turnings for the sake of beings with three different capacities. During the first turning, beings with superior capacity immediately awaken and generate four aspects; even during the third turning, beings with inferior capacity also generate four aspects upon awakening. Now, when discussing beings with the three capacities together, there are twelve aspects. If it is extensively elaborated, there will be forty-eight Dharma wheels. The four aspects of the first turning refer to the sixteen minds of the path of seeing, and the other two turnings each have sixteen minds, totaling forty-eight minds. Furthermore, the first turning generates the root of 'unknown, desiring to know,' the second turning generates the root of 'knowing,' and the third turning generates the root of 'already knowing.' Also, the first turning generates the path of seeing, the second turning generates the path of cultivation, and the third turning generates the path of no more learning. According to Shakyamuni Buddha's teaching in the Deer Park, heavenly beings only attained the first fruit, so it is appropriate to use the previous explanation regarding beings with three capacities. If according to the teaching of Great Universal Wisdom Excellence Buddha, all awakened to the Arhat fruit, it is appropriate to use the two meanings of three capacities and three paths to explain it.

Question:

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依毗曇宗，用何為法輪體？

答：《雜心》云「牟尼說見道，疾故名法輪，謂見諦解起具戒定慧，以三種戒為輪轂，三種慧為輪輻，二種定為輪輞」。三種戒謂正語、正業、正命，三種慧謂正見、正思惟、正精進，二種定謂正定、正念也。所言輪者謂輪轉義，觀欲界苦，次觀上界苦，次乃至觀欲界道，次觀上界道，以三界四諦上下輪轉故名為輪。斷見諦惑為輪用，照四諦境為輪行四方也。

問：

《毗曇》見道但有十五心，云何具十二行？

答：

道比智是忍家流類，印證見諦惑無，然非見道攝也。《成實》見道唯一空行，亦無十二行，故數論二家釋十二行，于文為難解也。別有經說十二因緣為十二行，若爾，三轉目四諦十二行，約十二因緣兩事合說也。

「若沙門」下，第二、明餘人不能轉。智慧人有二分：出家為沙門，在家為婆羅門。天有二分：欲天主為魔，色天主為梵。「及余世間」，此天人以外稱為余也。

問：

三乘人盡得見諦道，何故言佛獨能轉、余不能耶？

答：

二乘人雖能入見諦道成無學，而無一切智，不能善識機緣，不為物情所信，故不能轉。又佛能自轉、能為他轉，聲聞不能自轉故不為他轉，緣覺雖能自轉，而緣覺出

世無他人成聖，故不能為他轉。故《涅槃》云「緣覺說法不能令人得燸法等」。

「謂是苦」下，第三、正明三轉，略舉其一也。「及廣說十二因緣」下，第二，所以明說十二因緣者有二種義：一者、廣上四諦義，廣苦集為十二相生，廣滅道為十二還滅。二者、時坐有二種根緣，一、求聲聞；二、求緣覺，為求聲聞說四諦，為求緣覺說十二因緣，故〈信解品〉云「密遣二人」，即其事也。言「無明」者，一、顯通隱別故說無明，過去世中一切煩惱皆有闇惑迷理之義，就此通義故說無明。二者、無明煩惱迷於本際，集起生死其力最強，從強為名故說無明。無明有四：一、迷理無明，所謂迷於二諦之理，故《地經》云「不知世諦第一義諦故名無明」。二、發業無明，所謂三根、三毒煩惱，三根煩惱能發思業，三毒煩惱發身口業。三、覆業無明，謂造業已重於前境起貪瞋等，復助前業令其增長。四、潤生無明，若依《成實論》，唯愛能潤余但遠助。若據斯義，潤生即狹唯在於愛，受生則廣通於余結；《地經》亦然，故彼經言「愛水為潤，無明覆弊，我心溉灌」。《毗曇》云「潤生受生諸結皆能，但纏垢等能潤不能受生」。「行」者，謂罪、福、不動三行，亦身口意三行也。「識」支者，凡有三種：一、種子心識作行已

【現代漢語翻譯】 現代漢語譯本 世上沒有人能代替他人成聖，因此無法為他人轉化。所以《涅槃經》中說：『緣覺說法不能使人得到燸法等。』（燸法等：指聲聞乘修行者證得初果前的暖位等階位）

『所謂是苦』以下，第三點，正式闡明三轉法輪，這裡只簡略地舉出一個例子。『以及廣泛地宣說十二因緣』以下，第二點，之所以要闡明宣說十二因緣，有兩種意義：第一，是爲了擴充套件上面的四諦之義，擴充套件苦集二諦為十二相生，擴充套件滅道二諦為十二還滅。第二，當時在座的有兩種根器的聽眾，一是求聲聞乘者，二是求緣覺乘者，所以為求聲聞乘者宣說四諦，為求緣覺乘者宣說十二因緣。因此《信解品》中說『秘密派遣二人』，就是指這件事。說到『無明』（Avidyā，不明白事理的迷惑），一是因為通說顯明，而隱去差別，所以說無明。過去世中的一切煩惱都有闇昧迷惑真理的含義，就這個通用的意義來說，所以說無明。二是無明煩惱迷惑于本源實際，聚集產生生死輪迴，它的力量最強，所以從最強的方面來命名，就說無明。無明有四種：一是迷理無明，就是迷惑於二諦（世俗諦和勝義諦）的道理，所以《地經》中說『不知道世俗諦和第一義諦，所以叫做無明』。二是發業無明，就是指貪、嗔、癡三根本煩惱，三根本煩惱能引發思業，三毒煩惱能引發身口業。三是覆業無明，就是說造業之後，又對之前的境界生起貪嗔等，又幫助之前的業使其增長。四是潤生無明，如果按照《成實論》的說法，只有愛才能潤生，其餘的只是遠距離的幫助。如果按照這個意義，潤生就比較狹隘，僅僅在於愛，而受生則比較寬泛，通於其他的煩惱結。《地經》也是這樣，所以那部經中說『愛水為潤，無明覆蓋遮蔽，我心灌溉』。《毗曇》中說『潤生和受生，各種煩惱結都能做到，但纏垢等只能潤生，不能受生』。『行』（Saṃskāra，造作）是指罪業、福業、不動業這三種行為，也是指身、口、意這三種行為。『識』（Vijñāna，了別作用）支有三種：一是種子心識，在造作行為之後

【English Translation】 English version No one in the world can become a saint for another, therefore, one cannot transform for another. Hence, the Nirvana Sutra says, 'A Pratyekabuddha (one who attains enlightenment on their own) preaching the Dharma cannot enable others to attain the Nirvāṇa Dharma, etc.' (Nirvāṇa Dharma etc.: refers to the stages before attaining the first fruit of Śrāvakayāna (the vehicle of the disciples), such as the warm stage).

Regarding 'what is suffering' below, the third point is to formally clarify the three turnings of the Dharma wheel, and here only one example is briefly mentioned. Regarding 'and extensively explaining the twelve links of dependent origination' below, the second point is that there are two meanings for explaining the twelve links of dependent origination: first, to expand the meaning of the above Four Noble Truths, expanding the truths of suffering and accumulation into the twelve links of arising, and expanding the truths of cessation and the path into the twelve links of ceasing. Second, there were two kinds of listeners present at that time, one seeking the Śrāvakayāna (the vehicle of the disciples) and the other seeking the Pratyekabuddhayāna (the vehicle of the self-enlightened). Therefore, the Four Noble Truths were preached for those seeking the Śrāvakayāna, and the twelve links of dependent origination were preached for those seeking the Pratyekabuddhayāna. Therefore, the Faith Explanation Chapter says 'secretly dispatched two people', which refers to this matter. Speaking of 'ignorance' (Avidyā, delusion of not understanding things), one is because of general explanation and concealing the differences, so ignorance is mentioned. All afflictions in the past have the meaning of darkness and delusion of truth, so in this general sense, ignorance is mentioned. Second, the affliction of ignorance is deluded about the original reality, gathering and producing the cycle of birth and death, and its power is the strongest, so it is named from the strongest aspect, and ignorance is mentioned. There are four kinds of ignorance: first, ignorance of delusion of truth, which is delusion of the truth of the two truths (conventional truth and ultimate truth), so the Earth Store Sutra says 'not knowing the conventional truth and the first truth is called ignorance'. Second, ignorance of initiating karma, which refers to the three root afflictions of greed, hatred, and delusion. The three root afflictions can initiate mental karma, and the three poisons can initiate physical and verbal karma. Third, ignorance of covering karma, which means that after creating karma, greed, hatred, etc. arise again towards the previous state, and they help the previous karma to increase. Fourth, ignorance of nourishing birth, according to the Tattvasiddhi Śāstra, only love can nourish birth, and the rest only help from a distance. According to this meaning, nourishing birth is relatively narrow, only in love, while receiving birth is relatively broad, encompassing other afflictions. The Earth Store Sutra is also like this, so that sutra says 'the water of love nourishes, ignorance covers and obscures, and my mind irrigates'. The Abhidharma says 'nourishing birth and receiving birth, all afflictions can do, but entanglements and defilements can only nourish birth, not receive birth'. 'Action' (Saṃskāra, formation) refers to the three actions of sinful karma, meritorious karma, and immovable karma, and also refers to the three actions of body, speech, and mind. The 'consciousness' (Vijñāna, the function of distinguishing) link has three types: first, seed consciousness, after creating actions

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后、受生之前所有心識，為業煩惱所勛發，故能生後果識，說為識支。二者、無明行中所有心識亦是識支。三、受生心識名為識支，謂生時一念之頃染污識也。「名色」支者，四陰名名、色陰名色，當於爾時四陰才裁有其名未有其用，故稱名也。又釋名色兩字但目於色，謂此是內色，受眾生名，異外色也。又釋色當法體為目，心從能詮名字受稱，以心法隱昧，故以能詮之名目之。「六入」者，生識處名入，色增長名五入，名增長名意入也。「觸」支者，觸對前境故名為觸。依《毗曇》解觸有五種：一、增語觸，謂意地觸數能發語言。二、有對觸，五識中相應之觸，觸對現境故名有對。三者、明觸，謂無漏觸。四、無明觸，謂諸煩惱相應之觸。五、處中觸，所謂一切有漏之觸。所言「受」者，或總名一受，或分為二：謂身、心兩受。五識相應為身受，意識相應為心受。或三或五或六，六根生受或十八，六憂、六喜、六舍，此亦二：垢、凈，為三十六，三世論之合百八受。所言「愛」者，《涅槃經》云「染集一愛」，爾時但有食愛未有欲愛，故稱為一。所言「取」者，煩惱既重，四方馳求，故稱為取。《毗曇》四取具攝百八煩惱，欲界煩惱之中除于戒見故名欲取，以緣外慾故名欲取；上二界煩惱除于戒見緣于內生，名我語

【現代漢語翻譯】 現代漢語譯本 後有、受生之前的所有心識，被業和煩惱所薰染發動，因此能夠產生後續的果報之識，這被稱為識支。第二種情況，無明和行兩種緣起中的所有心識也是識支。第三種情況，受生時的心識被稱為識支，指的是出生時那一念間的染污識。 『名色』支，四陰（蘊）中的名蘊稱為名，色蘊稱為色。在那個時候，四陰才剛剛具備名稱，還沒有實際作用，所以稱為名。另一種解釋是，名色兩個字只是用來指代色蘊，指的是內色，接受眾生的名稱，區別于外色。還有一種解釋是，色蘊以法體作為目標，心識則從能詮釋的名字接受稱謂，因為心法隱晦不明，所以用能詮釋的名詞來指代它。 『六入』，產生識之處稱為入，色蘊增長稱為五入，名蘊增長稱為意入。 『觸』支，觸對前面的境界，所以稱為觸。根據《毗曇》的解釋，觸有五種：第一種，增語觸，指的是意地中的觸數能夠引發語言。第二種，有對觸，五識中相應的觸，因為觸對的是現實的境界，所以稱為有對。第三種，明觸，指的是無漏觸。第四種，無明觸，指的是與各種煩惱相應的觸。第五種，處中觸，指的是一切有漏的觸。 所說的『受』，或者總的來說是一個受，或者分為兩種：身受和心受。五識相應的是身受，意識相應的是心受。或者分為三種、五種或者六種，六根產生受或者十八種，六憂、六喜、六舍，這也可以分為兩種：垢和凈，總共三十六種，三世來論則合為一百零八種受。 所說的『愛』，《涅槃經》中說『染集一愛』，這個時候只有食愛，還沒有欲愛，所以稱為一。 所說的『取』，因為煩惱深重，四處奔波尋求，所以稱為取。《毗曇》中四取包含了所有一百零八種煩惱，欲界的煩惱中除了戒禁取見和見取見，所以稱為欲取，因為緣于外在的慾望，所以稱為欲取；上二界的煩惱中除了戒禁取見和見取見，緣于內在的生命，稱為我語

【English Translation】 English version The consciousness before the next life and before birth, being influenced and activated by karma and afflictions, is able to produce subsequent resultant consciousness, and this is called the Skandha of Consciousness (識支, shizhi). Secondly, all consciousness in Ignorance (無明, wuming) and Action (行, xing) is also the Skandha of Consciousness. Thirdly, the consciousness at the time of birth is called the Skandha of Consciousness, referring to the defiled consciousness in that single moment of birth. The 『Name and Form』 (名色, mingse) Skandha: of the Four Skandhas (四陰, siyin), the Name Skandha is called 『Name,』 and the Form Skandha is called 『Form.』 At that time, the Four Skandhas have just acquired their names and do not yet have practical functions, so they are called 『Name.』 Another explanation is that the words 『Name and Form』 only refer to the Form Skandha, referring to the internal form, which receives the names of sentient beings, distinguishing it from external form. Another explanation is that the Form Skandha takes the Dharma body as its object, while consciousness receives its designation from the name that can explain it, because the Dharma of consciousness is obscure, so it is designated by the name that can explain it. 『Six Entrances』 (六入, liuru): the place where consciousness arises is called entrance. The growth of the Form Skandha is called the Five Entrances, and the growth of the Name Skandha is called the Mind Entrance (意入, yiru). The 『Contact』 (觸, chu) Skandha: contact with the preceding realm is called contact. According to the Abhidharma (毗曇, pitam) explanation, there are five types of contact: First, verbal contact, which refers to the number of contacts in the mind realm that can trigger language. Second, opposing contact, the corresponding contact in the five consciousnesses, because the contact is with the present realm, it is called opposing. Third, clear contact, which refers to undefiled contact. Fourth, ignorant contact, which refers to contact corresponding to various afflictions. Fifth, intermediate contact, which refers to all defiled contact. What is said to be 『Feeling』 (受, shou) is either generally one feeling, or divided into two: bodily feeling and mental feeling. Bodily feeling corresponds to the five consciousnesses, and mental feeling corresponds to the mind consciousness. Or it is divided into three, five, or six types. The six roots produce feeling, or eighteen types, six sorrows, six joys, and six equanimities. This can also be divided into two types: defiled and pure, totaling thirty-six types. In terms of the three times, it amounts to one hundred and eight types of feeling. What is said to be 『Craving』 (愛, ai): the Nirvana Sutra (涅槃經, Niebanjing) says 『defiled collection of one craving.』 At this time, there is only craving for food, and there is no craving for desire, so it is called one. What is said to be 『Grasping』 (取, qu): because afflictions are heavy, running around seeking everywhere, it is called grasping. The Four Graspings in the Abhidharma include all one hundred and eight afflictions. Among the afflictions of the desire realm, except for moral discipline and view attachment (戒見, jiejian), it is called desire grasping, because it is related to external desires, it is called desire grasping; among the afflictions of the upper two realms, except for moral discipline and view attachment, related to internal life, it is called self-utterance

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取。此二分上地獄異故開二取。次三界四見名為見取，三界戒取名為戒取。此二通三界論，鈍使分二取、利使分二取也。若依《成論》，身見一使名我語取，實無我體但著我名故云我語；依此身見起于邊見取著斷常，若見斷者即著五欲名為欲取，以無後世貪現樂故，若見常者有利有鈍，若鈍根者則便持戒望後世樂名為戒取，若利根者說神是常苦樂不變即無罪福故起邪見說為見取。《成實》四取攝惑不盡，所言有者，業能牽於三有故名為有。又含有未來果故為有，現在世識名未來生，現在名色以去四果名為老死。十二緣義廣，今略釋名也。

「說是法時」下，第二、明悟道。欲顯說教不虛，故明得道也。「不受一切法」者，心無愛著，故名不受。有人言：空觀現前不受三有相續故名不受。有人言：得道之人五根緣五塵不起煩惱，不起煩惱故不造惡業，無惡業故不受三惡果報，故名不受也。

「第二第三第四說法時」下，第三、明多會說法。然彌勒有三會者，度釋迦余殘三根眾生也。于釋迦佛持五戒人，初會得道；受三歸人，次會得道；一稱南無佛人，三會得道。復有獨與彌勒結緣，更為說法，不止局於三會，今四會說法類此可知。就文亦二：初、明說法；次、辨悟道，文處易知也。

「爾時十六王子

【現代漢語翻譯】 現代漢語譯本：取的含義。這兩種取（見取、戒取）的上地獄不同，所以分為兩種。執著於三界（欲界、色界、無色界）的四種不正見，稱為見取；執著於三界的戒律，稱為戒取。這兩種取通於三界之論，鈍使（慢、疑、無明）分見取和戒取，利使（貪、嗔）分見取和戒取。《成實論》認為，身見這一種煩惱稱為我語取，實際上沒有我的實體，只是執著於我的名稱，所以稱為我語；依據這種身見，產生邊見，執著于斷滅或常存。如果認為會斷滅，就執著於五欲，稱為欲取，因為認為沒有來世，貪圖眼前的快樂；如果認為會常存，有利根和鈍根兩種。如果是鈍根的人，就會持戒，希望得到來世的快樂，稱為戒取；如果是利根的人，就說神識是常存的，苦樂不會改變，所以沒有罪福，因此產生邪見，稱為見取。《成實論》的四取不能完全涵蓋所有的迷惑，所說的『有』，是因為業力能夠牽引到三有（欲有、色有、無色有），所以稱為有。又因為含有未來的果報，所以稱為有，現在的世識名為未來生，現在的名色（五蘊中的受、想、行、識四蘊和色蘊）過去，四種果報（須陀洹果、斯陀含果、阿那含果、阿羅漢果）也過去，就稱為老死。十二因緣的意義很廣，現在只是簡略地解釋名稱。 『說是法時』以下，第二、說明悟道。爲了顯示說法不是虛妄的，所以說明有人得道。『不受一切法』，是指心中沒有愛著，所以稱為不受。有人說：空觀現前，不受三有（欲有、色有、無色有）相續，所以稱為不受。有人說：得道的人，五根（眼、耳、鼻、舌、身）接觸五塵（色、聲、香、味、觸）不起煩惱，不起煩惱所以不造惡業，沒有惡業所以不受三惡道（地獄、餓鬼、畜生）的果報，所以稱為不受。 『第二第三第四說法時』以下，第三、說明多次集會說法。彌勒（Maitreya，未來佛）有三次集會，是爲了度化釋迦（Sakyamuni，釋迦牟尼佛）佛遺留下來的三種根器的眾生。在釋迦佛時代持五戒的人，初會得道；受三歸依的人，次會得道；一聲稱念南無佛的人，三會得道。還有單獨與彌勒結緣的人，會為他們單獨說法，不侷限於三次集會，現在第四次集會說法，可以依此類推。就文義而言，分為兩部分：初、說明說法；次、辨明悟道，文義所在之處容易辨別。 『爾時十六王子』

【English Translation】 English version: 『Taking』. These two 『takings』 (view-taking and precept-taking) are divided into two because their upper and lower boundaries are different. Attachment to the four wrong views of the three realms (desire realm, form realm, formless realm) is called view-taking; attachment to the precepts of the three realms is called precept-taking. These two 『takings』 are common to the theory of the three realms. The dull afflictions (conceit, doubt, ignorance) are divided into view-taking and precept-taking, and the sharp afflictions (greed, hatred) are divided into view-taking and precept-taking. According to the Chengshi Lun (Tattvasiddhi Shastra), the affliction of self-view is called 『ego-speech taking』, because there is actually no self-entity, but only attachment to the name of self, so it is called 『ego-speech』. Based on this self-view, the extreme views arise, clinging to annihilation or permanence. If one believes in annihilation, one clings to the five desires, which is called desire-taking, because one believes there is no afterlife and craves present pleasures. If one believes in permanence, there are two types: sharp and dull. If one is dull-rooted, one will uphold precepts, hoping for happiness in the afterlife, which is called precept-taking. If one is sharp-rooted, one will say that the spirit is permanent and that suffering and happiness do not change, so there is no sin or merit, thus giving rise to wrong views, which is called view-taking. The four 『takings』 of the Chengshi Lun do not fully cover all delusions. What is called 『existence』 (bhava) is because karma can lead to the three existences (desire existence, form existence, formless existence), so it is called existence. Also, because it contains future consequences, it is called existence. The present consciousness is called future birth, and the present name and form (the four aggregates of feeling, perception, volition, and consciousness, and the aggregate of form) pass away, and the four fruits (Sotapanna, Sakadagami, Anagami, Arhat) also pass away, which is called old age and death. The meaning of the twelve links of dependent origination is broad, and now only the names are briefly explained. 『When this Dharma was spoken』 below, the second point explains enlightenment. To show that the teaching is not false, it is explained that someone has attained enlightenment. 『Not accepting all dharmas』 means that there is no attachment in the mind, so it is called 『not accepting』. Some say that when the emptiness contemplation manifests, one does not accept the continuation of the three existences (desire existence, form existence, formless existence), so it is called 『not accepting』. Some say that when a person attains enlightenment, the five senses (eye, ear, nose, tongue, body) do not give rise to afflictions when they come into contact with the five objects (form, sound, smell, taste, touch), and because they do not give rise to afflictions, they do not create evil karma, and because there is no evil karma, they do not receive the retribution of the three evil realms (hell, hungry ghosts, animals), so it is called 『not accepting』. 『When the second, third, and fourth Dharma were spoken』 below, the third point explains the multiple assemblies for Dharma teaching. Maitreya (Maitreya, the future Buddha) has three assemblies in order to liberate the beings of the three remaining capacities left over from Sakyamuni (Sakyamuni, the historical Buddha). Those who upheld the five precepts in the time of Sakyamuni Buddha attained enlightenment in the first assembly; those who took refuge in the Three Jewels attained enlightenment in the second assembly; those who recited 『Namo Buddha』 once attained enlightenment in the third assembly. There are also those who have a special connection with Maitreya, and the Dharma will be taught to them separately, not limited to the three assemblies. The fourth assembly for Dharma teaching can be understood in the same way. In terms of the text, it is divided into two parts: first, explaining the Dharma teaching; second, clarifying enlightenment. The location of the meaning of the text is easy to distinguish. 『At that time, the sixteen princes』

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」下，第二、請說大乘法輪。所以請者凡有二義：一者、見諸人皆成羅漢，大機欲熟，故為請說大乘。二者、遠欲譏斥今日下根聲聞，明我昔日為汝諸人以請說《法華》，況今成佛而不為汝說大乘耶？自昔至今凡經幾載說，猶故不解，此為極愚也。就此文亦三：初、為請法故出家；二、正請；三、王眷屬亦隨出家。「皆以童子出家」者，四歲已上稱為童子，即表菩薩修童真行也。又幼而悟道則眾所歸伏。出家者欲通化道俗，在家之人不得化出家人。二者、欲引導八萬億人令出家。「沙彌」，此云息惡行慈。謂息惡行慈，欲表菩薩為物請法有大慈也。前稱智積舉智慧門，今名沙彌明功德門也。作沙彌覆講者，明幼而早悟世所希有，使物信之。如身子八歲登坐說法，道俗讚揚震名遐邇。「俱白佛言」下，第二、正請。「聲聞皆已成就」，有二義：一、欲令其回小入大；二、明已化小今須教大。「爾時轉輪聖王」下，第三、王眷屬出家。以見王子舍于重位，故亦隨出家。

「爾時彼佛」下，第三、明佛受請說大乘法。就文亦三：第一、正受請說法；第二、明時眾感悟不同；第三、明說經時節。

問：

彼佛受沙彌請即應說法，何故過二萬劫然後說也？

答：

一、欲令時眾生勤重心，如曇無

【現代漢語翻譯】 現代漢語譯本：接下來，第二點，請（您）宣講大乘佛法。（我）之所以請求，總共有兩層含義：第一，看到各位都已修成阿羅漢（梵語：Arhat，斷絕一切煩惱，達到涅槃境界的修行者），（知道）大乘根基已經成熟，所以為您請求宣講大乘佛法。第二，（我）是想委婉地批評現在這些根基淺薄的聲聞（梵語：Śrāvaka，通過聽聞佛法而證悟的修行者），表明我過去曾經爲了你們這些人而請求（佛）宣講《法華經》，更何況現在（我已經）成佛，難道還不為你們宣講大乘佛法嗎？從過去到現在已經過了這麼多年，（你們）仍然不理解，這真是太愚蠢了。這段經文也分為三部分：第一，爲了請求佛法而出家；第二，正式請求；第三，國王的眷屬也跟隨出家。「都以童子出家」這句話，四歲以上就可以稱為童子，這正是表明菩薩修持童真之行。而且年幼就領悟佛道，就能讓眾人歸順信服。出家是爲了溝通教化僧俗兩界，在家人是無法教化出家人的。第二，（出家）是爲了引導八萬億人出家。「沙彌」（梵語：Śrāmaṇera），這裡解釋為停止作惡，行持慈悲。意思是停止作惡，行持慈悲，這是爲了表明菩薩爲了眾生請求佛法，具有偉大的慈悲心。前面稱智積（人名）是舉出智慧之門，現在稱沙彌（梵語：Śrāmaṇera）是闡明功德之門。作為沙彌（梵語：Śrāmaṇera）來複述講解佛法，表明年幼就早早領悟佛法，世間罕見，使人們信服。就像身子（舍利弗，佛陀十大弟子之一）八歲就登上法座說法，僧俗大眾讚揚，名聲遠揚。「一起稟告佛」下面，是第二部分，正式請求。（他們說）「聲聞（梵語：Śrāvaka）都已經成就」，有兩層含義：第一，想要讓他們回小向大；第二，表明已經教化了小乘，現在需要教導大乘。「當時轉輪聖王（梵語：Cakravartin）」下面，是第三部分，國王的眷屬出家。因為看到王子捨棄了尊貴的地位，所以也跟隨出家。 「當時那位佛」下面，是第三部分，說明佛接受請求宣講大乘佛法。這段經文也分為三部分：第一，正式接受請求宣講佛法；第二，說明當時聽眾的感悟不同；第三，說明宣講佛經的時間。 問： 那位佛接受沙彌（梵語：Śrāmaṇera）的請求就應該說法，為什麼過了二萬劫（梵語：Kalpa，極長的時間單位）之後才說呢？ 答： 第一，想要讓當時的聽眾產生勤奮恭敬的心，就像曇無（人名）...

【English Translation】 English version: Next, secondly, please expound the Mahayana Dharma Wheel (Great Vehicle teachings). There are two meanings to this request: First, seeing that everyone has become an Arhat (Sanskrit: Arhat, one who has extinguished all afflictions and attained Nirvana), (knowing that) the great opportunity is ripe, therefore requesting you to expound the Mahayana. Second, (I) want to subtly criticize these present-day Śrāvakas (Sanskrit: Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) with shallow roots, making it clear that I once requested the Buddha to expound the 'Lotus Sutra' for you all, let alone now that (I have) become a Buddha, would I not expound the Mahayana for you? So many years have passed from the past until now, (and you) still do not understand, this is extremely foolish. This passage is also divided into three parts: First, leaving home to request the Dharma; second, the formal request; third, the king's family members also follow and leave home. 'All left home as young boys,' those over the age of four can be called young boys, which precisely indicates that the Bodhisattva practices the pure conduct of a child. Moreover, understanding the Tao at a young age will cause the masses to submit and believe. Leaving home is to communicate and transform both the monastic and lay communities; lay people cannot transform those who have left home. Second, (leaving home) is to guide eighty trillion people to leave home. 'Śrāmaṇera' (Sanskrit: Śrāmaṇera), here it is explained as ceasing evil and practicing compassion. It means ceasing evil and practicing compassion, which is to show that the Bodhisattva has great compassion in requesting the Dharma for sentient beings. Previously,智積 (Zhiji, personal name) was mentioned, highlighting the gate of wisdom, now Śrāmaṇera (Sanskrit: Śrāmaṇera) is mentioned, clarifying the gate of merit. Acting as a Śrāmaṇera (Sanskrit: Śrāmaṇera) to repeat and explain the Dharma shows that understanding the Dharma early at a young age is rare in the world, causing people to believe. Just like 身子 (Shenzi, Shariputra, one of the Buddha's ten great disciples) ascended the Dharma seat to preach at the age of eight, the monastic and lay communities praised him, and his reputation spread far and wide. 'Together they said to the Buddha' below is the second part, the formal request. (They said) 'The Śrāvakas (Sanskrit: Śrāvaka) have all achieved,' which has two meanings: First, wanting them to turn from the small to the great; second, indicating that the Hinayana has already been taught, and now the Mahayana needs to be taught. 'At that time, the Holy King who turns the wheel (Sanskrit: Cakravartin)' below is the third part, the king's family members leaving home. Because they saw the prince abandoning his noble position, they also followed and left home. 'At that time, that Buddha' below is the third part, explaining that the Buddha accepted the request to expound the Mahayana Dharma. This passage is also divided into three parts: First, formally accepting the request to expound the Dharma; second, explaining that the perceptions of the audience at that time were different; third, explaining the time of expounding the Sutra. Question: That Buddha should have expounded the Dharma immediately after accepting the request of the Śrāmaṇera (Sanskrit: Śrāmaṇera), why did he expound it after twenty thousand kalpas (Sanskrit: Kalpa, an extremely long unit of time)? Answer: First, wanting to make the audience at that time generate diligent and respectful minds, just like 曇無 (Tanwu, personal name)...

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竭過六年竟乃說《波若》。二者、例上十劫坐道場待于緣熟，今亦然也。三者、或可例同釋迦說小乘已后、《法華》之前，明二種教：一者、付財密化，謂波若教；二者、諸方等經陶練小心。以此二門調伏其心，然後始得令入佛慧。故下偈云「說六波羅蜜及諸神通事」，即其證也。四者、諸佛教法不同，或初說三乘教、后說一乘，即釋迦、燈明是也。或初說二乘、后說一乘，即大通智勝是也。

「說是經已」，第二、明時眾感悟不同。此中有三根，上根即十六沙彌，中根聲聞人，亦能信解。沙彌前諷誦次信解者，夫欲覆講必具二義：一、誦持；二、得意，故具此二也。「下根之流皆生疑惑」者，有四種義：一者、中根聲聞于佛有緣皆得信解，其餘眾生於十六沙彌結重因緣，故佛不能度，覆講之事起自其人。二者、欲明過去世佛說《法華》時眾生有信不信，顯今現在有三根人亦有悟不悟。三者、欲勵今下根明過去世佛說《法華》利根能信解、鈍根生疑，汝等比丘應同利根，云何乃同鈍根？四者、明我之與汝俱在彼會共聽《法華》，我以早悟，汝今猶未解，一何可傷也。

「佛說是經於八千劫」者，第三明說經時節。以其文廣是故時長，所以下云「說是《法華經》如恒河沙偈」也。

「說此經已」下，

【現代漢語翻譯】 現代漢語譯本： 在經過六年的苦行之後，才開始宣講《般若經》（Prajna，智慧）。第二種情況，可以像過去十劫坐在菩提道場等待因緣成熟一樣，現在也是如此。第三種情況，或者可以像釋迦牟尼佛（Sakyamuni Buddha）宣講小乘佛法之後、《法華經》（Lotus Sutra）之前，闡明兩種教法：一是，秘密地以財施教化，即《般若經》的教義；二是，通過諸方等經來陶冶訓練小心。通過這兩種方法來調伏他們的心，然後才能讓他們進入佛的智慧。所以下面的偈頌說『說六波羅蜜（Six Paramitas，六度）及諸神通事』，就是證明。第四種情況，諸佛的教法不同，有的最初宣講三乘教法、後來宣講一乘教法，就像釋迦牟尼佛、燈明佛（Dipankara Buddha）那樣。有的最初宣講二乘教法、後來宣講一乘教法，就像大通智勝佛（Mahabhijna Jnanasamadhiraja Buddha）那樣。 『說是經已』，第二、說明當時聽眾的感悟不同。這裡有三種根器的人，上根器的是十六沙彌（Sixteen Novices），中根器的是聲聞（Sravaka）人，也能信解。沙彌先諷誦然後信解，想要覆講必須具備兩個條件：一是，誦持；二是，領會意義，所以具備這兩個條件。『下根之流皆生疑惑』，有四種含義：一是，中根器的聲聞與佛有緣都能信解，其餘眾生與十六沙彌結下深厚的因緣，所以佛不能度化他們，覆講的事情就從這些人開始。二是，想要說明過去世佛宣講《法華經》時眾生有信有不信，顯示現在有三種根器的人也有領悟有不領悟。三是，想要激勵現在下根器的人，明白過去世佛宣講《法華經》時利根的人能信解、鈍根的人產生疑惑，你們這些比丘應該和利根的人一樣，怎麼能和鈍根的人一樣呢？四是，說明我和你們都在那個法會上一起聽《法華經》，我因為早早領悟，你們現在還沒有理解，多麼令人傷心啊。 『佛說是經於八千劫』，第三說明說經的時間。因為經文內容廣泛所以時間很長，所以下面說『說是《法華經》如恒河沙偈』。 『說此經已』下，

【English Translation】 English version: After six years of ascetic practice, he then began to preach the Prajna (Wisdom) Sutra. Secondly, it is like sitting in the Bodhimanda (place of enlightenment) for ten kalpas (eons) waiting for the ripening of conditions; it is the same now. Thirdly, it can be compared to Sakyamuni Buddha preaching the Hinayana (Small Vehicle) teachings before the Lotus Sutra, clarifying two kinds of teachings: first, secret transformation through wealth, which is the teaching of the Prajna Sutra; second, cultivating the small mind through various Vaipulya (extensive) Sutras. By these two methods, their minds are subdued, and then they can enter the Buddha's wisdom. Therefore, the following verse says, 'Speaking of the Six Paramitas (Perfections) and various supernatural powers,' which is the proof. Fourthly, the teachings of the Buddhas are different. Some initially preach the Three Vehicles and later preach the One Vehicle, such as Sakyamuni and Dipankara Buddha. Some initially preach the Two Vehicles and later preach the One Vehicle, such as Mahabhijna Jnanasamadhiraja Buddha. 'Having spoken this Sutra,' secondly, it explains that the audience's understanding at that time varied. There are three types of people here: those of superior capacity are the Sixteen Sramaneras (Novices), those of middle capacity are the Sravakas (Voice-hearers), who can also believe and understand. The Sramaneras first recited and then believed and understood. To review and explain, two conditions must be met: first, recitation and upholding; second, understanding the meaning. Therefore, they possess these two. 'Those of inferior capacity all gave rise to doubts' has four meanings: first, the Sravakas of middle capacity who have affinity with the Buddha can all believe and understand, while the remaining beings have formed deep karmic connections with the Sixteen Sramaneras, so the Buddha cannot liberate them, and the review and explanation begins with these people. Second, it wants to show that when the Buddhas of the past preached the Lotus Sutra, some beings believed and some did not, showing that now there are three types of people, some who understand and some who do not. Third, it wants to encourage those of inferior capacity now to understand that when the Buddhas of the past preached the Lotus Sutra, those of sharp capacity could believe and understand, while those of dull capacity gave rise to doubts. You bhikkhus (monks) should be like those of sharp capacity; how can you be like those of dull capacity? Fourth, it explains that both I and you were in that assembly listening to the Lotus Sutra together. I understood early, but you still do not understand, which is so sad. 'The Buddha spoke this Sutra for eight thousand kalpas,' thirdly, it explains the duration of speaking the Sutra. Because the text is extensive, the time is long, so it says below, 'Speaking this Lotus Sutra is like Ganges river sands of verses.' 'Having spoken this Sutra' below,

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第四、明說經竟入定。就文亦三：第一、正明入靜室；「住于」下，第二、明住定；「八萬四千」下，第三、明在定時節。所以入定者，欲令十六沙彌覆述《法華》故也。但諸佛化儀不同，此經始末略有三種：一者、燈明佛說《法華》竟即便涅槃，此明於佛結緣所應度者皆已度竟。二者、今文明于佛結緣度之有盡不盡，利根者度之已盡，鈍根者未盡，須佛起定稱歎沙彌勸物親近，故佛未得入滅也。三者、釋迦佛說《法華》竟不更再說，以應聞《法華》得了悟已竟，故不更說《法華》，仍別說《涅槃》。

「是時十六菩薩」下，第二、正明結緣。前緣由有二：一遠、二近。今亦開二：初、明昔日結緣；次、辨世世相值。二文各四，合八章經。初文四者：第一、明知佛入定為覆講緣由也；第二、正為眾覆講；第三、明時眾蒙益；第四、辨佛稱歎。「各升法座」下，第二文，夫白日潛光即明月接耀，如來戢影故菩薩舒暉也。「一一皆度」下，第三、明眾蒙益也。「示教利喜」者，《智度論》五十四卷云「示者，示其善惡也。教者，教舍惡從善也。利者，未得法味者心生退沒，為說涅槃勝果使修善因，令其心見利益為利也。喜者，隨其所行而稱歎之令其歡喜，若樂佈施者即嘆佈施，以此四事莊嚴說法」。今就《法華》釋

【現代漢語翻譯】 現代漢語譯本 第四、闡明說完經文后入定。從文義上來看，也分為三部分：第一、明確說明進入靜室；『住于』之後，第二、說明安住于禪定；『八萬四千』之後，第三、說明入定時的時節。入定的原因，是爲了讓十六位沙彌複述《法華經》的緣故。但是諸佛的教化方式不同，這部經的始末略有三種情況：第一種，燈明佛（Dipamkara Buddha）說完《法華經》后就直接涅槃，這表明與佛結緣所應該度化的人都已經度化完畢。第二種，現在說明與佛結緣度化的人有已盡和未盡的情況，對於根器銳利的人，度化已經完成，對於根器遲鈍的人，度化尚未完成，需要佛從禪定中起身，稱讚沙彌，勸勉大眾親近佛法，所以佛還不能入滅。第三種，釋迦佛（Sakyamuni Buddha）說完《法華經》后不再重複講述，因為應該聽聞《法華經》而得以領悟的人已經全部領悟，所以不再重複說《法華經》，而是另外宣講《涅槃經》。

『是時十六菩薩』之後，第二、正式說明結緣。之前的緣由有二：一為遠因，二為近因。現在也分為兩種：首先，說明昔日結下的因緣；其次，辨明世世相互值遇。兩段文字各有四部分，合起來是八章經文。第一段文字的四部分是：第一、說明知道佛入定是爲了復講的緣故；第二、正式為大眾復講；第三、說明當時大眾蒙受利益；第四、辨明佛的稱讚。『各升法座』之後，是第二段文字，白日的光芒潛藏，就是明月接替照耀，如來收斂光芒，所以菩薩才得以舒展光輝。『一一皆度』之後，第三、說明大眾蒙受利益。『示教利喜』，《智度論》（Mahaprajnaparamita-sastra）第五十四卷說：『示，是顯示善惡。教，是教導捨棄惡行，遵循善行。利，是未得到法味的人，心中產生退卻，爲了他們宣說涅槃的殊勝果報，使他們修習善因，讓他們心中見到利益，這就是利。喜，是隨著他們所做的事情而稱讚他們，讓他們歡喜，如果喜歡佈施的人，就稱讚佈施，用這四件事來莊嚴說法』。現在就《法華經》（Lotus Sutra）來解釋。

【English Translation】 English version Fourth, clarifying entering Samadhi after expounding the Sutra. In terms of the text, it is also divided into three parts: First, clearly stating entering the quiet chamber; after 'dwelling in', second, clarifying dwelling in Samadhi; after 'eighty-four thousand', third, clarifying the time of entering Samadhi. The reason for entering Samadhi is to have the sixteen Shramaneras repeat the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). However, the teaching methods of all Buddhas are different. The beginning and end of this Sutra have roughly three situations: First, Dipamkara Buddha (燈明佛) immediately entered Nirvana after expounding the Lotus Sutra, indicating that all those who should be saved through their connection with the Buddha have been saved. Second, it now clarifies that there are cases where those who are saved through their connection with the Buddha are either completely saved or not completely saved. For those with sharp faculties, salvation is complete; for those with dull faculties, it is not complete. It is necessary for the Buddha to rise from Samadhi, praise the Shramaneras, and encourage the assembly to draw near to the Dharma, so the Buddha cannot yet enter Parinirvana. Third, Shakyamuni Buddha (釋迦佛) does not repeat the Lotus Sutra after expounding it, because all those who should hear the Lotus Sutra and attain enlightenment have already done so, so he does not repeat the Lotus Sutra, but instead expounds the Nirvana Sutra.

After 'At that time, the sixteen Bodhisattvas', second, formally clarifying the establishment of connections. The previous causes were two: one distant, and one near. Now, it is also divided into two: First, clarifying the connections established in the past; second, distinguishing the encounters in lifetimes. Each of the two sections has four parts, totaling eight chapters of scripture. The four parts of the first section are: First, clarifying knowing that the Buddha entered Samadhi for the sake of repetition; second, formally repeating for the assembly; third, clarifying that the assembly benefited at that time; fourth, distinguishing the Buddha's praise. After 'Each ascended the Dharma seat', is the second section. The light of day is hidden, and the bright moon takes over the shining; the Tathagata conceals his light, so the Bodhisattvas can display their brilliance. After 'Each and every one was saved', third, clarifying that the assembly benefited. 'Showing, teaching, benefiting, and rejoicing', the Mahaprajnaparamita-sastra (智度論), volume 54, says: 'Showing is showing good and evil. Teaching is teaching to abandon evil and follow good. Benefiting is that those who have not obtained the taste of Dharma, their minds produce retreat, for them, explain the supreme result of Nirvana, so that they cultivate good causes, let their minds see benefits, this is benefiting. Rejoicing is praising them according to what they do, so that they rejoice. If those who like to give alms, then praise alms, use these four things to adorn the Dharma.' Now, explain it in terms of the Lotus Sutra.

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四事者，初、示三乘是方便、一乘是真實，故名為示；次、令舍三入一故云教；次、說三乘果劣、一乘果勝，使修一乘因，令其心見利益為利；觀其根緣，或以法說門說一乘，或以譬說門說、或以宿世因緣說，隨其所樂應機說法令生歡喜，故言喜也。

「大通智勝佛」下，第四、明佛稱歎。以其說法會理稱機，今欲令時眾信受，故佛印嘆也。「汝等皆當數數親近」者，以與沙彌有緣故令親近，如十方佛勸常啼親近法涌。

「佛告諸比丘」下，第二、明結緣已後世世相值。就文亦四：一、明所化得益；二、辨能化得益；第、三結會古今；第四、明未來相值也。初文三句：一、明沙彌常樂說《法華》。以《法華》明於佛乘，菩薩常求佛果，故常樂說。又《法華》結會始終，具攝一切教，若說《法華》則攝一切教。「一一菩薩」下，明現在所得益緣也。「世世所生」下，第三句、明後時得益也。

問：

此中結緣后恒相值，窮子何故父子相失不相值也？

答：

有人言：此中明世世相值者，據大期一劫二劫，恒得相值；窮子不相見，細論一世兩世不相見耳。今謂與沙彌結緣有三品人：一者、上品，如此中說，得值多佛與師俱生，過去即悟也。二者、中品人，如下文說「於今有住聲聞地

【現代漢語翻譯】 現代漢語譯本： 四事，第一是『示』，顯示三乘（聲聞乘、緣覺乘、菩薩乘）是方便法門，一乘（佛乘）才是真實的，所以稱為『示』；第二是『教』，爲了讓眾生捨棄三乘而歸入一乘，所以稱為『教』；第三是『利』，說明三乘的果位低劣，一乘的果位殊勝，使眾生修習一乘的因，讓他們內心見到利益，所以稱為『利』；第四是『喜』，觀察眾生的根器和因緣，或者用法說門來說一乘，或者用譬喻說門來說，或者用宿世因緣來說，隨著他們所喜好的，應機說法，讓他們生起歡喜心，所以稱為『喜』。 『大通智勝佛』以下，第四是說明佛的稱讚。因為佛說法契合義理，應合時機，現在想要讓當時的聽眾信受，所以佛加以印證和讚歎。『汝等皆當數數親近』，因為這些菩薩與沙彌有緣，所以讓大家親近他，如同十方諸佛勸常啼菩薩親近法涌菩薩一樣。 『佛告諸比丘』以下，第二是說明結緣之後世世代代相互值遇。從文義上來說也有四點：第一，說明被教化者得到的利益；第二，辨明能教化者得到的利益；第三，總結會合古今；第四，說明未來相互值遇。首先看第一點，有三句：第一句，說明沙彌常常樂於宣說《法華經》（妙法蓮華經）。因為《法華經》闡明佛乘，菩薩常常追求佛果，所以常常樂於宣說。而且《法華經》總結會合始終，完整地攝取一切教法，如果宣說《法華經》就攝取了一切教法。『一一菩薩』以下，說明現在所得到的利益因緣。『世世所生』以下，第三句，說明後來得到的利益。 問： 這裡說結緣之後恒常相互值遇，為什麼窮子（比喻）和父親（比喻）會相互失散而不能相遇呢？ 答： 有人說：這裡說明世世代代相互值遇，是從長遠來說，一劫（kalpa）或二劫（kalpa），常常能夠相互值遇；窮子不能相見，是從細微處來說，一世兩世不能相見罷了。我現在認為與沙彌結緣有三種人：第一種是上品，就像這裡所說的，能夠值遇很多佛，與老師一起出生，過去世就覺悟了。第二種是中品人，如下文所說，『於今有住聲聞地』

【English Translation】 English version: The four things are: first, 'showing,' which indicates that the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are expedient means, while the One Vehicle (Buddhayāna) is the true reality, hence it is called 'showing'; second, 'teaching,' which is to enable beings to abandon the Three Vehicles and enter the One Vehicle, hence it is called 'teaching'; third, 'benefiting,' which explains that the fruits of the Three Vehicles are inferior, while the fruit of the One Vehicle is superior, causing beings to cultivate the cause of the One Vehicle, allowing them to see the benefit in their hearts, hence it is called 'benefiting'; fourth, 'joy,' which observes the beings' faculties and conditions, either using the Dharma discourse to speak of the One Vehicle, or using parables, or using past life causes and conditions, according to what they like, teaching the Dharma according to their capacity, causing them to generate joy, hence it is called 'joy'. Below 'Great Universal Wisdom Excellence Buddha (Dàtōng Zhìshèng Fó),' the fourth is to explain the Buddha's praise. Because the Buddha's teaching accords with the principles and suits the occasion, now he wants to make the audience at that time believe and accept it, so the Buddha confirms and praises it. 'You should all frequently draw near,' because these Bodhisattvas have affinities with the Śrāmaṇera (novice monk), so he tells everyone to draw near to him, just as the Buddhas of the ten directions encouraged Sadāprarudita (Constant Weeping Bodhisattva) to draw near to Dharmodgata (Dharma Emerging Bodhisattva). Below 'The Buddha told the Bhikṣus (monks),' the second is to explain that after forming a connection, they will meet each other generation after generation. In terms of the text, there are also four points: first, explaining the benefits obtained by those who are taught; second, distinguishing the benefits obtained by those who can teach; third, summarizing and uniting the past and present; fourth, explaining the future encounters. First, look at the first point, there are three sentences: the first sentence explains that the Śrāmaṇera is always happy to speak the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Because the Lotus Sutra clarifies the Buddha Vehicle, Bodhisattvas always seek the Buddha fruit, so they are always happy to speak it. Moreover, the Lotus Sutra summarizes and unites the beginning and the end, completely encompassing all teachings, if one speaks the Lotus Sutra, then one encompasses all teachings. Below 'Each Bodhisattva,' explains the benefits and conditions obtained in the present. Below 'In every life,' the third sentence, explains the benefits obtained later. Question: Here it says that after forming a connection, they will constantly meet each other, why do the poor son (parable) and the father (parable) become separated and unable to meet? Answer: Some say: Here it says that they meet each other generation after generation, it is from a long-term perspective, one kalpa (劫) or two kalpas (劫), they can often meet each other; the poor son cannot see each other, it is from a subtle perspective, one life or two lives they cannot see each other. Now I think that there are three types of people who form a connection with the Śrāmaṇera: the first type is the superior type, like what is said here, they can meet many Buddhas, be born with the teacher, and awaken in the past life. The second type is the middle type, as it says below, 'Now some dwell in the Śrāvakayāna ground.'

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者，過去不悟《法華》，現在值釋迦，聞一乘方悟」，則窮子是也。三者、下根，如後文說「未來世弟子，現在不事法師，未來隨聞故始得悟」。以有三根，就三世得悟不同，是故今文與窮子不相違也。

「於今不盡」者，一者、過去善根未盡；二者、值多佛猶自未盡也。

「諸比丘」下，第二、明能化得益。所以明能化得益者，為擊下根人也。明我聞《法華》遂進成佛，汝聞《法華》云何乃退作聲聞，一何可愍耶？

「諸比丘我等」下，第三、明結會古今。就文有三：初、牒上根人。「此諸眾生於今有住聲聞地者」，第二句，明過去中根人也。「是諸人等應以是法漸入佛道」者，釋上常教化無上菩提也。疑者云：既常教化無上菩提，何故說聲聞法？又昔為沙彌時尚教大道，今云何乃說小乘？是故釋云：說聲聞法漸令入佛道，以佛慧微妙不可頓入故也。當知說小是漸說大乘。又昔有大機是故說大，但為退大取小，是故今說于小。「爾時所化下」，第三句，正會古今也。

「我滅度后」下，第四段，明未來相值，即出下根人也。此是佛滅度后修道成阿羅漢，此人命終生於凈土，釋迦于凈土中作佛更有異名，為此人說《法華經》方乃得悟。所以說此事者，明無有畢竟永住二乘，會須聞《法華》后

【現代漢語翻譯】 現代漢語譯本： 『那些過去沒有領悟《法華經》，現在遇到釋迦牟尼佛，聽聞一乘之法才領悟』，說的就是窮子。第二種是中等根器的人，就像經文後面所說：『未來世的弟子，現在不侍奉法師，未來隨緣聽聞才開始領悟』。第三種是下等根器的人，就像經文後面所說：『未來世的弟子，現在不侍奉法師，未來隨緣聽聞才開始領悟』。因為有這三種根器，所以在過去、現在、未來三世證悟的時間不同，因此，這段經文與窮子的比喻並不矛盾。

『至今沒有窮盡』，第一是指過去積累的善根還沒有窮盡；第二是指即使遇到很多佛，善根仍然沒有窮盡。

『諸比丘』以下，第二部分，說明能教化者獲得利益。之所以要說明能教化者獲得利益，是爲了警醒下等根器的人。說明我聽聞《法華經》就能進步成佛，你們聽聞《法華經》為什麼反而退步去做聲聞呢？真是太可憐了！

『諸比丘我等』以下，第三部分，說明總結會合古今。這段經文有三點：第一，重申上等根器的人。『這些眾生現在安住于聲聞地』，第二句，說明過去的中等根器的人。『這些人等應當用這種法逐漸進入佛道』，解釋了過去常常教化無上菩提。有人疑問：既然常常教化無上菩提，為什麼又說聲聞法？而且過去做沙彌的時候尚且教導大道，現在為什麼反而說小乘？所以解釋說：說聲聞法是爲了逐漸讓他們進入佛道，因為佛的智慧微妙，不可能一下子就領悟。應當知道，說小乘是爲了逐漸說大乘。而且過去有大的根器，所以說大乘，但是因為他們退大取小，所以現在對他們說小乘。『爾時所化下』，第三句，正式會合古今。

『我滅度后』以下，第四段，說明未來相遇的情況，也就是指出下等根器的人。這些人是在佛滅度后修道成就阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者），這些人命終后往生到凈土（Pure Land，清凈的佛國），釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）在凈土中示現為另外一個佛，用另外的名字，為這些人說《法華經》（Lotus Sutra，佛教經典）才能讓他們領悟。之所以說這件事，是爲了說明沒有永遠安住於二乘（Two Vehicles，聲聞乘和緣覺乘）的，最終都需要聽聞《法華經》之後才能成佛。

【English Translation】 English version: 『Those who did not understand the Lotus Sutra in the past, now encounter Sakyamuni Buddha (the founder of Buddhism), and only understand the One Vehicle (Ekayana) upon hearing it,』 refers to the poor son. The second type is those of medium capacity, as the text later says, 『Disciples of future generations who do not serve teachers in the present will only begin to understand when they hear it in the future.』 The third type is those of inferior capacity, as the text later says, 『Disciples of future generations who do not serve teachers in the present will only begin to understand when they hear it in the future.』 Because there are these three capacities, the timing of enlightenment differs in the past, present, and future. Therefore, this passage does not contradict the parable of the poor son.

『Not yet exhausted today』 refers firstly to the fact that the good roots accumulated in the past have not yet been exhausted; secondly, it refers to the fact that even after encountering many Buddhas, the good roots still have not been exhausted.

『Bhikkhus (Buddhist monks)』 below, the second part explains the benefits gained by the one who can transform others. The reason for explaining the benefits gained by the one who can transform others is to awaken those of inferior capacity. It explains that I can progress to Buddhahood by hearing the Lotus Sutra, so why do you regress to becoming Sravakas (Disciples who attain enlightenment by hearing the teachings)? How pitiful!

『Bhikkhus, we etc.』 below, the third part explains the summary and convergence of past and present. There are three points in this passage: first, reiterating those of superior capacity. 『These beings now abide in the Sravaka (Disciple) ground,』 the second sentence explains those of medium capacity in the past. 『These people should gradually enter the Buddha path by means of this Dharma,』 explains that in the past, they were often taught the unsurpassed Bodhi (Enlightenment). Someone may ask: Since they were often taught unsurpassed Bodhi, why were they taught the Sravaka (Disciple) Dharma? Moreover, when they were Sramaneras (Novice monks) in the past, they still taught the Great Vehicle, so why do they now teach the Small Vehicle? Therefore, it is explained that teaching the Sravaka (Disciple) Dharma is to gradually lead them into the Buddha path, because the wisdom of the Buddha is subtle and cannot be understood all at once. It should be known that teaching the Small Vehicle is to gradually teach the Great Vehicle. Moreover, in the past, they had great capacity, so they were taught the Great Vehicle, but because they retreated from the Great Vehicle and took the Small Vehicle, they are now taught the Small Vehicle. 『At that time, the transformed below,』 the third sentence, formally converges the past and present.

『After my Parinirvana (Death of a Buddha)』 below, the fourth section explains the circumstances of future encounters, which is to point out those of inferior capacity. These are people who cultivate the path after the Parinirvana (Death of a Buddha) of the Buddha and attain Arhatship (One who has destroyed all defilements and entered Nirvana). After these people die, they are reborn in the Pure Land (A pure Buddha-field), where Sakyamuni Buddha (the founder of Buddhism) manifests as another Buddha with a different name, and only when the Lotus Sutra (A Buddhist scripture) is taught to these people can they understand. The reason for saying this is to explain that there is no one who will permanently abide in the Two Vehicles (Sravakayana and Pratyekabuddhayana); ultimately, they all need to hear the Lotus Sutra (A Buddhist scripture) before they can attain Buddhahood.

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當成佛，勵下根人令及時信受。

問：

三根相貌云何？

答：

上根一聞《法華》世世與師相值，復值四萬億佛早悟一乘；中根人退大取小，值釋迦于靈山之會；下根人亦退大取小，不面值釋迦亦不聞《法華》，于未來方值佛聞《法華》方得了悟也。

問：

何故言更有異名？

答：

釋迦是穢土佛名，今于凈土化物，故更有異名。

「諸比丘若如來」下，第二大段，明現在相值更為說法。又開為四：一、法；二、譬；三、合；四、舉譬帖合。

法說為二：初、明說大；次、辨說小。若依上來次第，前明說小、后明說大；今但遠尋往昔曾稟大化，故今還說大法，中間廢忘習於小乘，故次明小。后譬說中義亦同然。又諸佛說法有二：一、從實起權；二、攝權歸實。上來多明攝權歸實，今欲辨從實起權也。說大中有二：一、知機；二、說教。知機中五句：第一、明說法之時。入大涅槃，謂聞《涅槃》機熟；今是一乘緣熟，謂將涅槃時也。故〈信解品〉云「臨欲終時而命其子」。「眾又清凈」者，以四教調柔其心故得清凈，用人天及二乘教調伏其心，故無復凡夫煩惱，以付財密化及陶練小心，令二乘煩惱漸得消除，既離凡聖二惑，故言眾又清凈也。「信解

【現代漢語翻譯】 現代漢語譯本：

當（佛）成就佛果時，要鼓勵下根之人及時信受佛法。

問：

三根（指上根、中根、下根三種根器）的相貌是怎樣的？

答：

上根之人一旦聽聞《法華經》（《妙法蓮華經》），世世代代都能與善知識（師）相遇，並且能遇到四萬億佛，早日領悟一乘（唯一成佛之道）；中根之人會捨棄大乘而取小乘，在靈山法會上遇到釋迦（釋迦牟尼佛）；下根之人也會捨棄大乘而取小乘，不能親自遇到釋迦，也不能聽聞《法華經》，在未來才能遇到佛並聽聞《法華經》，才能得以領悟。

問：

為什麼說（釋迦牟尼佛）還有其他的名字？

答：

釋迦（釋迦牟尼佛）是穢土（不清凈的國土）的佛名，現在在凈土（清凈的國土）教化眾生，所以還有其他的名字。

『諸比丘若如來』以下，是第二大段，說明現在相遇更為說法。又分為四個部分：一、法（佛法）；二、譬（譬喻）；三、合（合喻）；四、舉譬帖合（舉出譬喻並貼切地結合）。

法說分為兩個部分：首先，說明說大乘；其次，辨析說小乘。如果按照通常的順序，應該是先說明說小乘，后說明說大乘；現在只是追溯往昔曾經接受過大乘教化，所以現在還是說大乘佛法，中間因為廢棄遺忘而習慣於小乘，所以接著說明小乘。後面的譬喻說明中，意義也相同。另外，諸佛說法有兩種方式：一、從實起權（從真實的大乘佛法出發，方便地宣說權巧的小乘佛法）；二、攝權歸實（將權巧的小乘佛法收攝歸於真實的大乘佛法）。前面大多說明攝權歸實，現在想要辨析從實起權。說大乘佛法中有兩個方面：一、知機（瞭解眾生的根機）；二、說教（宣說教法）。知機中有五句話：第一，說明說法的時間。入大涅槃（進入大涅槃），是指聽聞《涅槃經》（《大般涅槃經》）的機緣成熟；現在是一乘佛法的因緣成熟，是指將要涅槃的時候。所以〈信解品〉中說『臨欲終時而命其子』（臨終的時候告訴他的兒子）。『眾又清凈』，是用四教（天臺宗的藏、通、別、圓四教）調柔他們的心，所以能夠清凈，用人天乘和二乘教法調伏他們的心，所以沒有凡夫的煩惱，用付出財物秘密教化以及陶冶鍛鍊小心，使二乘的煩惱逐漸得以消除，既然離開了凡夫和聖人的兩種迷惑，所以說『眾又清凈』。『信解

【English Translation】 English version:

When (a Buddha) attains Buddhahood, encourage those of inferior capacity to believe and accept the Dharma in a timely manner.

Question:

What are the characteristics of the three capacities (superior, intermediate, and inferior)?

Answer:

Those of superior capacity, upon hearing the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), will encounter virtuous teachers (gurus) in lifetime after lifetime, and will also encounter forty trillion Buddhas, quickly realizing the One Vehicle (the single path to Buddhahood); those of intermediate capacity will abandon the Great Vehicle and take up the Small Vehicle, encountering Śākyamuni (Śākyamuni Buddha) at the assembly on Vulture Peak; those of inferior capacity will also abandon the Great Vehicle and take up the Small Vehicle, not personally encountering Śākyamuni, nor hearing the Lotus Sutra, but in the future, they will encounter a Buddha and hear the Lotus Sutra, and then they will be able to realize enlightenment.

Question:

Why is it said that (Śākyamuni Buddha) has other names?

Answer:

Śākyamuni (*Śākyamuni Buddha) is the name of a Buddha in a defiled land (an impure land); now, he transforms beings in a pure land, so he has other names.

Following 『O monks, if the Tathāgata,』 is the second major section, explaining that encountering (the Buddha) now is even more conducive to hearing the Dharma. It is further divided into four parts: 1. Dharma (the Buddha's teachings); 2. Simile; 3. Combination; 4. Citing the simile and applying the combination.

The Dharma explanation is divided into two parts: first, explaining the Great Vehicle; second, distinguishing the Small Vehicle. If following the usual order, it should be first explaining the Small Vehicle, then explaining the Great Vehicle; now, it is simply tracing back to the past when one received the Great Vehicle teachings, so now the Great Vehicle Dharma is still being taught. In between, due to abandoning and forgetting, one became accustomed to the Small Vehicle, so the Small Vehicle is explained next. The meaning in the simile explanation that follows is also the same. Furthermore, the Buddhas' teaching of the Dharma has two methods: 1. From the Real, initiating the Provisional (starting from the true Great Vehicle Dharma and expediently teaching the provisional Small Vehicle Dharma); 2. Gathering the Provisional and returning to the Real (collecting the provisional Small Vehicle Dharma and returning to the true Great Vehicle Dharma). The preceding mostly explained gathering the Provisional and returning to the Real; now, the intention is to distinguish initiating the Provisional from the Real. There are two aspects to explaining the Great Vehicle Dharma: 1. Knowing the capacity (understanding the capacities of beings); 2. Teaching the Dharma (expounding the teachings). There are five sentences in knowing the capacity: first, explaining the time of teaching the Dharma. Entering Great Nirvana (entering Great Nirvana), refers to the ripening of the opportunity to hear the Nirvana Sutra (Mahāparinirvāṇa Sūtra); now, the conditions for the One Vehicle Dharma are ripe, referring to the time when one is about to enter Nirvana. Therefore, the 『Faith and Understanding』 chapter says, 『When he was about to die, he instructed his sons.』 『The assembly is also pure,』 is because their minds are softened by the Four Teachings (the Tiantai school's Four Teachings of Tripiṭaka, Shared, Distinct, and Perfect), so they are able to be pure, using the teachings of humans and gods and the Two Vehicles to subdue their minds, so there are no more afflictions of ordinary people, using the secret teaching of giving wealth and cultivating and training the small mind, so that the afflictions of the Two Vehicles are gradually eliminated. Since they have left the two delusions of ordinary people and sages, it is said, 『The assembly is also pure.』 『Faith and understanding』

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堅固」者，上辨無障，今明有堪受之機，謂大信大解可得聞經也。大信是鈍根，大解是利根。又大信為初，大解為后。此二不退，稱為堅固也。「了達空法」者，前已聞《波若》等大乘畢竟空法開悟大心，若不聞畢竟空無所得法者，聞說一有三無則墮二見也。「深入禪定」者，未必是深入八禪，如《大品》云「一心向佛道，無復凡夫二乘有所得動散」，是故名為定也。「便集諸菩薩」下，第二、正說。初句即是序說，為說此經明正說也。正說雖多，不出無二有一也。

「比丘當知」下，第二、明說小。所以說小者，既無有二乘、唯一佛乘，而昔說二者，為知眾生不堪聞大但欲樂小，故為說小。文有三句：初、知機，為是等故明正說。「是人若聞」，辨得益。知機中雲「如來方便」者，為釋疑故來。疑者云：若無二乘，何故昔說有二涅槃？是故釋云：如來有權巧之智，隨機而作，故說有二也。「是人若聞即便信受」者，既稱機而說，便信受得益也。

「譬如五百由旬」下，第、二譬說。凡有九句，少第九聞一乘得益，開為三章：第一、初說大乘譬；第二、中途說小譬；第三、后還說大譬。所以開此三者，有三種義：一者、譬上二世始終有於三事，十六沙彌初為說大。二者、中間退失大乘為說小法，謂釋迦初

【現代漢語翻譯】 現代漢語譯本 「堅固」指的是，向上辨別沒有障礙，現在表明有能夠接受佛法的根基，意味著具有極大信心和理解力的人可以聽聞此經。大信是對於鈍根之人而言，大解是對於利根之人而言。並且，大信在先，大解在後。具備這二者而不退轉，就稱為堅固。「了達空法」指的是，之前已經聽聞過《般若》（Prajna）等大乘經典中畢竟空的法義，從而開悟了大心。如果未曾聽聞畢竟空無所得之法，那麼在聽聞『一有三無』的說法時，就會落入二元對立的見解之中。「深入禪定」指的是，未必是深入到八禪的境界，如同《大品般若經》（Mahaprajnaparamita Sutra）所說，『一心向佛道，不再有凡夫和二乘的有所得和動搖』，因此稱之為定。『便集諸菩薩』以下，是第二部分，正式宣說。第一句就是序說，爲了宣說此經而闡明正式的說法。正式的說法雖然很多，但不超出無二和有一的範疇。 『比丘當知』以下，第二部分，闡明宣說小乘。之所以要說小乘，是因為既然沒有二乘，只有一佛乘，而過去說有二乘，是因為知道眾生無法聽聞大乘，只想安於小乘，所以才為他們宣說小乘。文中有三句：第一句，瞭解根機，爲了這些眾生而闡明正式的說法。『是人若聞』，辨別所得利益。瞭解根機中說『如來方便』，是爲了解釋疑惑。疑惑在於：如果沒有二乘，為何過去說有二種涅槃（Nirvana）？因此解釋說：如來具有權巧的智慧，根據眾生的根機而施教，所以說有二乘。『是人若聞即便信受』，既然是應根機而說，那麼聽聞的人就會信受並獲得利益。 『譬如五百由旬』以下，第三部分，用譬喻來說明。總共有九句，缺少第九句，即聽聞一乘佛法而獲得利益，可以分為三個章節：第一，最初宣說大乘的譬喻；第二，中途宣說小乘的譬喻；第三，最後又回到宣說大乘的譬喻。之所以要分為這三個部分，有三種含義：一是，譬喻上文所說的過去和現在始終存在的三件事，十六沙彌最初為他們宣說大乘。

【English Translation】 English version 'Firm' refers to the absence of obstacles in upward discernment, and now indicates the potential to receive the Dharma, meaning that those with great faith and understanding can hear this sutra. 'Great faith' is for those of dull faculties, while 'great understanding' is for those of sharp faculties. Furthermore, great faith comes first, and great understanding comes later. Those who possess both of these without regressing are called 'firm'. 'Thoroughly understanding the Dharma of emptiness' refers to having previously heard the Dharma of ultimate emptiness in Mahayana sutras such as the Prajna (Wisdom) Sutra, thereby awakening the great mind. If one has not heard the Dharma of ultimate emptiness and non-attainment, then upon hearing the teaching of 'one existence and three non-existences', one will fall into dualistic views. 'Deeply entering into meditative concentration' does not necessarily mean deeply entering into the eight dhyanas (meditative absorptions); as the Mahaprajnaparamita Sutra says, 'With one mind directed towards the Buddha path, there is no longer any attainment or disturbance of ordinary beings or those of the two vehicles,' therefore it is called 'concentration'. 'Then gathering all the Bodhisattvas' below is the second part, the formal exposition. The first sentence is the introductory statement, clarifying the formal exposition for the sake of expounding this sutra. Although there are many formal expositions, they do not go beyond non-duality and existence. 'Bhikkhus, know this' below is the second part, clarifying the exposition of the Small Vehicle. The reason for expounding the Small Vehicle is that since there are no Two Vehicles, but only the One Buddha Vehicle, and in the past it was said that there were Two Vehicles, it was because it was known that beings were incapable of hearing the Great Vehicle and only desired to be content with the Small Vehicle, so the Small Vehicle was expounded for them. There are three sentences in the text: the first sentence is understanding the capacity, clarifying the formal exposition for the sake of these beings. 'If these people hear' distinguishes the benefits obtained. 'Tathagata's expedient means' in understanding the capacity is for the purpose of resolving doubts. The doubt is: if there are no Two Vehicles, why was it said in the past that there were two Nirvanas (liberations)? Therefore, it is explained that the Tathagata (Thus Come One) possesses skillful wisdom, teaching according to the capacity of beings, so it is said that there are Two Vehicles. 'If these people hear, they will immediately believe and accept' since it is taught according to their capacity, those who hear will believe and receive benefits. 'Suppose there are five hundred yojanas (ancient Indian unit of distance)' below is the third part, illustrating with metaphors. There are a total of nine sentences, lacking the ninth sentence, which is obtaining benefits from hearing the One Vehicle Dharma, which can be divided into three sections: first, the metaphor of initially expounding the Great Vehicle; second, the metaphor of expounding the Small Vehicle midway; third, the metaphor of returning to expounding the Great Vehicle at the end. The reason for dividing it into these three parts is that there are three meanings: first, the metaphor of the three matters that have always existed in the past and present, the sixteen Shramanas (novice monks) initially expounded the Great Vehicle for them.

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趣鹿苑竟靈山之前也。三者、廢小說大，謂法華會也。二世始終唯此三事，故立三章也。二者、三世諸佛有三種法輪：一者、根本法輪，謂一乘教也。二、支末法輪，於一說三。三、收末歸本，謂攝三歸一。為顯三輪故立三譬。三者、上〈譬喻品〉破本乘聲聞初小后大故開六譬，今為退大證小聲聞，故初明說大、次明於小、后攝小歸大。初文三句：一、所度惡道譬；二、欲度之人譬；三、導師將導譬也。「五百由旬」者，所度惡道也。有人言：五百者喻五道生死也。今謂不然，豈免三塗三百名為二乘？又二乘已免五道，應已度五百。有人言：有四種生死：一、流來生死；二、變易生死；三、中間生死；四、分段生死。度三百，免分段生死；度四百，免七地二國中間生死；度五百，免八地以上變易生死。有人言：三界為三百，七住二乘為一百，八住以上覆為一百。今謂義並不然，《玄》中具釋。今正取三界為三百，二乘為二百，所以作此釋者有義有文。言有義者，今正化二乘人令趣佛道，昔已度三界，未度二乘地，猶在惡道，豈住惡道之內為涅槃也。宜應舍之，則必到佛道。

問：

若度三界二乘地，云何得到佛道也？

答：

有二種到：一者、因到；二者、果到。言因到者，如《涅槃》云「

【現代漢語翻譯】 現代漢語譯本 趣鹿苑（Mrigadava，佛陀初轉法輪之地）在竟靈山（Grdhrakuta，靈鷲山，佛陀常說法之地）之前。這裡說的『三者』，是指廢除小說（方便之說）而弘揚大法，即《法華經》的法會。佛陀一世和二世始終圍繞這三件事，所以設立這三章。 第二，三世諸佛有三種法輪（Dharmacakra，佛法的傳播）：第一是根本法輪，指的是一乘（Ekayana，唯一佛乘）的教義。第二是支末法輪，即在一乘的基礎上說三乘（聲聞乘、緣覺乘、菩薩乘）。第三是收末歸本，即攝三歸一。爲了彰顯這三種法輪，所以設立三種譬喻。 第三，上文〈譬喻品〉是爲了破除本乘聲聞（Sravaka，聽聞佛法而修行的弟子）最初執著于小乘（Hinayana，小乘佛教）後來又轉向大乘（Mahayana，大乘佛教）的觀念，所以開示了六個譬喻。現在爲了使那些退回小乘的聲聞能夠證悟，所以首先明確宣說大乘，其次闡明小乘，最後將小乘攝歸大乘。初文有三句：第一，所要度脫的惡道譬喻；第二，想要度脫的人的譬喻；第三，導師引導的譬喻。『五百由旬』（Yojana，古印度長度單位）指的是所要度脫的惡道。有人說：五百由旬比喻五道生死（地獄、餓鬼、畜生、人、天）。我認為不對，難道說免除了三塗（地獄、餓鬼、畜生）中的三百就叫做二乘（Sravakayana和Pratyekabuddhayana，聲聞乘和緣覺乘）嗎？而且二乘已經免除了五道輪迴，應該已經度過了五百由旬。有人說：有四種生死：第一，流來生死；第二，變易生死；第三，中間生死；第四，分段生死。度過三百，免除分段生死；度過四百，免除七地二國（七地菩薩和二果阿羅漢）的中間生死；度過五百，免除八地以上變易生死。 有人說：三界（欲界、色界、無色界）為三百，七住二乘為一百，八住以上又為一百。我認為這些解釋都不對，《玄》中有詳細解釋。現在我正確地認為三界為三百，二乘為二百，之所以這樣解釋，既有道理也有依據。從道理上說，現在正是要教化二乘人趣向佛道，過去已經度過了三界，但還沒有度過二乘之地，仍然在惡道之中，難道住在惡道之內就認為是涅槃（Nirvana，寂滅）了嗎？應該捨棄它，就必定能到達佛道。 問： 如果度過了三界和二乘之地，怎麼才能到達佛道呢？ 答： 有兩種到達：第一是因到；第二是果到。所謂因到，就像《涅槃經》（Nirvana Sutra）所說的那樣……

【English Translation】 English version The Mrigadava (Deer Park, where Buddha first turned the Wheel of Dharma) is before Grdhrakuta (Vulture Peak Mountain, where Buddha often preached). The 'three things' mentioned here refer to abandoning provisional teachings and promoting the Great Dharma, which is the assembly of the Lotus Sutra. The Buddha's first and second lives consistently revolved around these three matters, hence the establishment of these three chapters. Secondly, the Buddhas of the three times have three kinds of Dharmacakra (Wheel of Dharma, the propagation of the Dharma): The first is the fundamental Dharmacakra, referring to the teaching of the Ekayana (One Vehicle, the only Buddha Vehicle). The second is the branch-end Dharmacakra, which is to speak of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) based on the One Vehicle. The third is the returning of the branch-ends to the root, which is to incorporate the three into one. To manifest these three wheels, three metaphors are established. Thirdly, the previous was to dispel the notion of Sravakas (disciples who practice by hearing the Buddha's teachings) of the fundamental vehicle who initially clung to the Hinayana (Small Vehicle, Theravada Buddhism) and later turned to the Mahayana (Great Vehicle, Mahayana Buddhism), so six parables were revealed. Now, in order to enable those Sravakas who have retreated to the Small Vehicle to attain enlightenment, the Great Vehicle is first clearly proclaimed, then the Small Vehicle is explained, and finally the Small Vehicle is incorporated into the Great Vehicle. The initial text has three sentences: First, the metaphor of the evil paths to be delivered; second, the metaphor of the people who want to be delivered; third, the metaphor of the guide leading. 'Five hundred Yojanas' (an ancient Indian unit of length) refers to the evil paths to be delivered. Some say: Five hundred Yojanas is a metaphor for the five paths of samsara (hell, hungry ghosts, animals, humans, devas). I think it's not right, does it mean that avoiding three hundred of the three evil realms (hell, hungry ghosts, animals) is called the Two Vehicles (Sravakayana and Pratyekabuddhayana)? Moreover, the Two Vehicles have already avoided the five paths of reincarnation, they should have already passed five hundred Yojanas. Some say: There are four kinds of birth and death: First, flowing birth and death; second, variable birth and death; third, intermediate birth and death; fourth, segmented birth and death. Passing three hundred, avoiding segmented birth and death; passing four hundred, avoiding the intermediate birth and death of the seventh ground and the two fruits (seventh ground Bodhisattva and second fruit Arhat); passing five hundred, avoiding the variable birth and death above the eighth ground. Some say: The Three Realms (Desire Realm, Form Realm, Formless Realm) are three hundred, the Two Vehicles of the seventh stage are one hundred, and those above the eighth stage are another one hundred. I think these explanations are not correct, there are detailed explanations in . Now I correctly believe that the Three Realms are three hundred, and the Two Vehicles are two hundred. The reason for this explanation is that there is both reason and evidence. From the perspective of reason, now it is precisely to teach the people of the Two Vehicles to go to the Buddha path. In the past, they have already passed the Three Realms, but they have not yet passed the land of the Two Vehicles, and they are still in the evil paths. How can they think that Nirvana (extinction) is within the evil paths? They should abandon it, and they will surely reach the Buddha path. Question: If one has passed the Three Realms and the land of the Two Vehicles, how can one reach the Buddha path? Answer: There are two kinds of reaching: The first is reaching by cause; the second is reaching by effect. The so-called reaching by cause is like what the Nirvana Sutra says...

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須陀洹人八萬劫到，乃至辟支佛人十千劫到」，謂到菩提心，即十住位成種性人也。至此位時免凡夫位及退為二乘，必到佛道故名為到。二者、三界為分段生死，二乘之人居變易生死，度此五處免二種生死得大涅槃，謂到果也。

問：

何故得知有二種到？

答：

后偈文云「今為汝說實，汝所得非滅，為佛一切智，當發大精進」，此因到也。汝證一切智乃是真實滅，謂果到也。

言文證者，《智度論》釋〈聞持品〉云「度四百由旬，即知去城邑不遠」。龍樹釋云：「三百譬三界，四百譬二乘」，但《大品》合二乘為一百，此經開為二百，開合不同，義無異也。又《大品》未廢二乘、此經始廢，以此為異；俱是惡道，兩教不殊。又此經合譬中自明三界為三百、二乘為二百，諸經義師不觀文意而橫有異釋也。

「險難惡道」者，明度意也。三界，二乘度之即難，故稱險難。《智度論》云「菩薩退有二事：一、貪三界，及樂二乘也」。惡道者，三界於二乘為惡道，二乘復是菩薩之惡道。故《涅槃》云「求二乘者名為不善」，故此五處皆名惡道。又三界，愛為其本；二乘，見為其本。愛、見皆是惡也。又三百是凡夫有見，二百是二乘空見，諸見皆是惡也。又凡夫外道謂三界為涅槃，既

【現代漢語翻譯】 現代漢語譯本：『須陀洹（Sotapanna，入流果）人八萬劫到，乃至辟支佛（Pratyekabuddha，緣覺佛）人十千劫到』，意思是到達菩提心，也就是十住位（Dasabhumi，菩薩十地）成就種性的人。到達這個位置時，就免除了凡夫的地位，也不會退轉為二乘（聲聞和緣覺），必定到達佛道，所以稱為『到』。第二種意思是，三界（欲界、色界、無色界）是分段生死，二乘之人居住在變易生死中，度過這五處（三界和二乘的兩種境界）就免除了兩種生死，得到大涅槃，這稱為『到果』。

問： 為什麼可以知道有兩種『到』？

答： 後面的偈文說：『今為汝說實，汝所得非滅，為佛一切智，當發大精進』，這是因為『到』。你證得一切智才是真實的滅，這稱為『果到』。

關於經文的證據，《智度論》（Mahaprajnaparamita-sastra）解釋〈聞持品〉時說：『度過四百由旬（Yojana，古印度長度單位），就知道離城邑不遠了』。龍樹（Nagarjuna）解釋說：『三百譬喻三界，四百譬喻二乘』，但是《大品般若經》（Mahaprajnaparamita Sutra）將二乘合為一百，這部經分開為二百，分開和合並不同，意義沒有差異。而且，《大品般若經》沒有廢除二乘，這部經才開始廢除，這是不同之處；兩者都是惡道，兩種教義沒有差別。而且這部經在譬喻中自己說明三界為三百，二乘為二百，各位經義的導師不觀察經文的意義而橫加不同的解釋。

『險難惡道』，說明了『度』的意義。三界，二乘要度過就很難，所以稱為險難。《智度論》說：『菩薩退轉有兩件事：一是貪戀三界，以及喜歡二乘』。惡道，三界對於二乘來說是惡道，二乘又是菩薩的惡道。所以《涅槃經》（Nirvana Sutra）說：『求二乘的人稱為不善』，所以這五處都稱為惡道。而且三界，愛是它的根本；二乘，見是它的根本。愛和見都是惡。而且三百是凡夫的有見，二百是二乘的空見，各種見解都是惡。

【English Translation】 English version: 『Sotapannas (Sotapanna, Stream-enterers) arrive after eighty thousand kalpas (aeons), and even Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) arrive after ten thousand kalpas,』 meaning they arrive at the Bodhi-mind, which is to say, those who have achieved the seed nature of the Ten Abodes (Dasabhumi, Ten Stages of a Bodhisattva). Upon reaching this position, they are freed from the status of ordinary beings and will not regress to the Two Vehicles (Sravakas and Pratyekabuddhas), and they will certainly reach the Buddha-path, hence it is called 『arrival.』 The second meaning is that the Three Realms (Desire Realm, Form Realm, Formless Realm) are segmented births and deaths, while those of the Two Vehicles reside in transformational births and deaths. Passing through these five places (the Three Realms and the two states of the Two Vehicles) frees one from the two kinds of births and deaths, and one attains Great Nirvana, which is called 『arrival at the fruit.』

Question: How can we know that there are two kinds of 『arrival』?

Answer: The verse later says, 『Now I speak the truth to you, what you have attained is not extinction, for the Buddha's omniscience, you should generate great diligence,』 this is because of 『arrival.』 Your attainment of omniscience is true extinction, which is called 『arrival at the fruit.』

Regarding textual evidence, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) explains the 『Dhāraṇī Chapter』 by saying, 『Having passed four hundred yojanas (Yojana, an ancient Indian unit of distance), one knows that one is not far from the city.』 Nagarjuna (Nagarjuna) explains, 『Three hundred is a metaphor for the Three Realms, four hundred is a metaphor for the Two Vehicles,』 but the Mahaprajnaparamita Sutra combines the Two Vehicles into one hundred, while this sutra separates them into two hundred. The separation and combination are different, but the meaning is not different. Moreover, the Mahaprajnaparamita Sutra does not abolish the Two Vehicles, while this sutra begins to abolish them, which is the difference; both are evil paths, and the two teachings are not different. Moreover, this sutra itself clarifies in the metaphor that the Three Realms are three hundred, and the Two Vehicles are two hundred. The teachers of sutra meanings do not observe the meaning of the text and arbitrarily make different interpretations.

『Perilous and difficult evil paths』 clarifies the meaning of 『crossing over.』 The Three Realms are difficult for the Two Vehicles to cross over, hence they are called perilous and difficult. The Mahaprajnaparamita-sastra says, 『There are two things that cause a Bodhisattva to regress: one is attachment to the Three Realms, and the other is delight in the Two Vehicles.』 Evil paths: the Three Realms are evil paths for the Two Vehicles, and the Two Vehicles are evil paths for the Bodhisattvas. Therefore, the Nirvana Sutra (Nirvana Sutra) says, 『Those who seek the Two Vehicles are called unwholesome,』 so these five places are all called evil paths. Moreover, for the Three Realms, love is its root; for the Two Vehicles, views are its root. Both love and views are evil. Moreover, three hundred is the view of existence of ordinary beings, and two hundred is the view of emptiness of the Two Vehicles; all views are evil.

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是癡迷顛倒，二乘謂變易生死為涅槃，亦是癡迷顛倒，以俱謂生死為涅槃，並是無常而計常，故稱惡也。「曠絕無人」者，五百玄遠故稱曠絕。諸佛菩薩之所不住故云無人。「怖畏之處」者，學大乘人深畏此五處，三界無安猶如火宅，眾苦充滿甚可怖畏。《涅槃》云「今我怖畏二乘道果，如惜命者怖畏捨身」。《智度論》有怨家樹上來譬，即其事也。

「若有多眾」，第二、永度之人也。即沙彌所化徒眾是也。上云無有智人，今明欲度人多，故云眾多也。「欲過此道至珍寶處」者，菩薩發心凡有二意：一、欲度凡夫二乘地；二、欲求無上菩提也。

「有一導師」下，第三、明將導師譬，即上十六沙彌及釋迦也。道既無二故體道之人亦一。又善知道通塞之相一人而已，故云一也。有導示邪正之能故名導師。「聰慧明達」者，智在耳曰聰慧，智在眼為明達，略嘆二事也。又聰慧譬種智，明達譬三達，種智橫照萬法，三達豎鑒三世也。「善知險道通塞之相」者，知大機發堪可度之名通，不堪度之名塞。又知得理為通，乖理為塞，此明導師內智也。「將導眾人慾過此難」者，嘆外化能也。指期佛道遠超二生死，是欲過此難也。

「所將人眾中路懈退」，第二、中途說小譬。亦有三句：一、知小機發譬；二、

【現代漢語翻譯】 現代漢語譯本：這是因為他們癡迷顛倒，二乘（聲聞乘和緣覺乘，小乘佛教的兩種主要流派）認為變易生死就是涅槃（佛教的最高目標，解脫輪迴），這也是癡迷顛倒。他們都認為生死就是涅槃，把無常當作常，所以被稱為『惡』。「曠絕無人」指的是五百玄遠之處，所以說是曠絕。諸佛菩薩不住於此，所以說是無人。「怖畏之處」指的是，學習大乘佛法的人深深畏懼這五處，因為三界（欲界、色界、無色界）沒有安寧，就像火宅一樣，充滿了痛苦，非常可怕。《涅槃經》說：『現在我怖畏二乘的道果，就像珍惜生命的人害怕捨棄身體一樣。』《智度論》中有怨家樹的比喻，說的就是這件事。 「若有多眾」，這是第二種人，指能夠永遠得到解脫的人。也就是沙彌（佛教術語，指出家受十戒，還未受具足戒的男子）所教化的徒眾。前面說沒有有智慧的人，現在說明想要度化的人很多，所以說是眾多。「欲過此道至珍寶處」指的是，菩薩發心通常有兩種意圖：一是想要度化凡夫和二乘人；二是想要追求無上菩提（佛教的最高智慧和覺悟）。 「有一導師」以下，這是第三點，說明引導導師的比喻，指的就是前面的十六沙彌和釋迦（釋迦牟尼佛）。道沒有兩種，所以體悟道的人也是唯一的。而且，能夠清楚知道通達和阻塞情況的只有一個人，所以說是『一』。因為有引導指示邪正的能力，所以叫做導師。「聰慧明達」指的是，智慧在耳朵里叫做聰慧，智慧在眼睛裡叫做明達，這是略微讚歎兩種能力。而且，聰慧比喻種智（佛的根本智慧），明達比喻三達（宿命通、天眼通、漏盡通），種智橫向照耀萬法，三達縱向洞察三世。「善知險道通塞之相」指的是，知道大乘根器已經成熟，可以被度化叫做『通』，不堪被度化叫做『塞』。而且，知道符合道理叫做『通』，違背道理叫做『塞』，這說明了導師的內在智慧。「將導眾人慾過此難」指的是，讚歎導師對外教化的能力。指明佛道遠遠超越二種生死（分段生死和變易生死），這就是想要度過這個難關。 「所將人眾中路懈退」，這是第二點，用中途退卻來比喻。也有三句話：一是知道小乘根器已經成熟的比喻；二是

【English Translation】 English version: This is because they are deluded and confused. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the two main schools of Theravada Buddhism) consider variational birth and death to be Nirvana (the ultimate goal of Buddhism, liberation from Saṃsāra), which is also delusion and confusion. They both consider birth and death to be Nirvana, regarding impermanence as permanence, hence they are called 'evil'. 'Desolate and uninhabited' refers to the five hundred profound and distant places, hence it is called desolate. Because Buddhas and Bodhisattvas do not reside here, it is said to be uninhabited. 'A place of fear' refers to the fact that those who study Mahāyāna Buddhism deeply fear these five places, because the Three Realms (Desire Realm, Form Realm, Formless Realm) are not peaceful, like a burning house, full of suffering, which is very frightening. The Nirvana Sutra says: 'Now I fear the fruits of the Two Vehicles, just as those who cherish life fear abandoning their bodies.' The Mahāprajñāpāramitāśāstra has the analogy of the enemy tree, which refers to this matter. 'If there are many people', this is the second type of person, referring to those who can be liberated forever. This refers to the disciples taught by the Śrāmaṇera (Buddhist term, referring to a male who has left home and received the ten precepts, but has not yet received full ordination). Earlier it was said that there were no wise people, now it is explained that there are many people who want to be saved, hence it is said to be many. 'Wanting to cross this path to the place of treasures' refers to the fact that Bodhisattvas usually have two intentions when they make vows: one is to save ordinary people and those of the Two Vehicles; the other is to seek Anuttarā-Samyak-Saṃbodhi (the highest wisdom and enlightenment in Buddhism). 'There is a guide' below, this is the third point, explaining the analogy of the guiding teacher, referring to the sixteen Śrāmaṇeras and Śākyamuni (Śākyamuni Buddha) mentioned earlier. Since the path is not twofold, the person who embodies the path is also unique. Moreover, only one person can clearly know the conditions of accessibility and obstruction, hence it is said to be 'one'. Because they have the ability to guide and indicate what is right and wrong, they are called guides. 'Intelligent and insightful' refers to the fact that wisdom in the ears is called intelligence, and wisdom in the eyes is called insight, which is a slight praise of the two abilities. Moreover, intelligence is likened to the seed wisdom (the fundamental wisdom of the Buddha), and insight is likened to the three insights (divine eye, knowledge of past lives, and the extinction of outflows). Seed wisdom illuminates all dharmas horizontally, and the three insights penetrate the three times vertically. 'Knowing well the signs of dangerous paths and accessibility' refers to knowing that the great vehicle's capacity has matured and can be saved is called 'accessible', and being incapable of being saved is called 'obstructed'. Moreover, knowing that conforming to reason is called 'accessible', and violating reason is called 'obstructed', which explains the inner wisdom of the guide. 'Leading the crowd wanting to cross this difficulty' refers to praising the guide's ability to externally transform others. It indicates that the Buddha's path far surpasses the two kinds of birth and death (segmented birth and death and variational birth and death), which is wanting to overcome this difficulty. 'The people being led become lazy and retreat halfway', this is the second point, using the retreat halfway as an analogy. There are also three sentences: one is the analogy of knowing that the Theravada capacity has matured; the second is

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說小教譬；三、稟教得益譬。小機發有二：初、明小機發；次、明佛智照。小機發有三句：一、標欲退；二、釋欲退；三、結欲退。今是初也。「中路」者，初發大心欲出離生死，遠求佛道欲離小行，而大解未成於此中間而退也。若譬上過去世事者，自昔化已后訖至今化之前，二楹之間廢忘大心退失大行，亦得是未成佛道中間，名為中路也。「白導師言」者，既其退大，則有小機以扣于佛，為佛慧所照，謂白師之義也。「我等疲極而復怖畏不能復進前路猶遠」者，上標懈退也，今釋懈退也。夫退有三事：一者、疲極故退，喻習大乘觀解微弱未有力勢，不能進至佛道。二、怖畏故退，譬生死中多諸患難。三、路遠故退，譬佛道三僧祇劫然後乃階，過小之外一行不堪修習，故言不能復進也。「今欲退還」者，此第三句，結退也。退有二事：一、退為凡夫；二、退為二乘。今欲退還生死，故名退也。亦得發始即不求佛，故止而不進，名為退還。

問曰：

此即是退，何故言欲退也？

答：

此明根性不定。一者、可退為凡夫；二者、可住為二乘；三者、可進為菩薩，以不定故所以標欲也。

「導師多諸方便」，第二、明照機。亦有三句：一、嘆能化有知機之德；二、明敘所化之過；三、釋所

【現代漢語翻譯】 現代漢語譯本： 三、稟教得益譬（用比喻說明接受教導獲得利益）。小機發（小乘根機顯現）有二：初、明小機發（首先，闡明小乘根機的顯現）；次、明佛智照（其次，闡明佛的智慧照見）。小機發有三句：一、標欲退（標明想要退轉）；二、釋退（解釋退轉）；三、結欲退（總結想要退轉）。現在是第一句。「中路」指的是，初發大心想要出離生死，想要遠離小乘修行而遠求佛道，但是大乘的理解尚未成就，於此中間而退轉。如果比喻過去世的事情，就是從過去教化之後到如今教化之前，在這兩個階段之間廢忘大心，退失大乘修行，也可以說是未成就佛道的中間階段，稱為中路。「白導師言」指的是，既然退轉了大乘，那麼就有小乘根機來叩問于佛，被佛的智慧所照見，這就是『白師』的含義。「我等疲極而復怖畏不能復進前路猶遠」指的是，上面標明了懈怠退轉，現在解釋懈怠退轉。退轉有三件事：一是疲極所以退轉，比喻學習大乘的觀解微弱，沒有力量，不能前進到佛道。二是怖畏所以退轉，譬如生死中有很多患難。三是路途遙遠所以退轉，譬如佛道要經歷三大阿僧祇劫才能證得，超過了小乘之外，一種修行都無法修習，所以說不能再前進。「今欲退還」指的是，這是第三句，總結退轉。退轉有兩件事：一是退轉為凡夫；二是退轉為二乘。現在想要退還生死，所以叫做退轉。也可以說一開始就不求佛，所以停止而不前進，叫做退還。

問曰：

這明明就是退轉，為什麼說想要退轉呢？

答：

這說明根性不定。一是，可以退轉為凡夫；二是，可以安住為二乘；三是，可以前進為菩薩，因為根性不定，所以標明想要退轉。

「導師多諸方便」，第二、明照機（闡明佛陀照見根機）。也有三句：一、嘆能化有知機之德（讚歎能教化者具有了解根機的德能）；二、明敘所化之過（闡明敘述被教化者的過失）；三、釋所（解釋所……）

【English Translation】 English version: Three, Parable of Benefiting from Teaching. The arising of the small vehicle has two aspects: first, clarifying the arising of the small vehicle; second, clarifying the illumination of the Buddha's wisdom. The arising of the small vehicle has three sentences: first, indicating the desire to retreat; second, explaining the retreat; third, concluding the desire to retreat. This is the first sentence. 'Midway' refers to the initial aspiration to renounce birth and death, to seek the Buddha's path far away from small practices, but the understanding of the Great Vehicle is not yet accomplished, and one retreats in the middle. If it is compared to past events, it is the period between the past teachings and the present teachings, where the great aspiration is forgotten, and the great practice is lost, which can also be said to be the middle stage before attaining Buddhahood, called the midway. 'Saying to the guide' refers to, since one has retreated from the Great Vehicle, then there is the potential of the Small Vehicle to inquire of the Buddha, which is illuminated by the Buddha's wisdom, which is the meaning of 'saying to the teacher'. 'We are exhausted and fearful and cannot advance further, the road is still far' refers to the above indicating the laziness and retreat, and now explaining the laziness and retreat. There are three reasons for retreat: first, retreat due to exhaustion, which is like the weak understanding of the Great Vehicle, lacking the strength to advance to the Buddha's path. Second, retreat due to fear, which is like the many hardships in birth and death. Third, retreat due to the long road, which is like the Buddha's path requiring three great asamkhya kalpas to attain, exceeding the Small Vehicle, and one cannot practice any other practice, so it is said that one cannot advance further. 'Now we want to retreat' refers to the third sentence, concluding the retreat. There are two kinds of retreat: first, retreating to become an ordinary person; second, retreating to become a Two-Vehicle practitioner. Now wanting to retreat back to birth and death is called retreat. It can also be said that from the beginning, one does not seek Buddhahood, so one stops and does not advance, which is called retreat.

Question:

This is clearly a retreat, why say 'want to retreat'?

Answer:

This explains that the nature of the root is not fixed. First, one can retreat to become an ordinary person; second, one can abide as a Two-Vehicle practitioner; third, one can advance to become a Bodhisattva. Because the nature of the root is not fixed, it is indicated as 'wanting to retreat'.

'The guide has many skillful means', second, clarifying the illumination of the root (explaining the Buddha's illumination of the root). There are also three sentences: first, praising the ability to transform and the virtue of knowing the root; second, clarifying and narrating the faults of those being transformed; third, explaining the...

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化之過。「多諸方便」者，前有引向大之能，今復解趣小巧，故云多也。又縱之而退，或逼之而進，或令永住二乘，悉非善巧；今不令退為凡夫，復不逼進求佛，能于中路權說小乘終悟大道，故云多方便也。「而作是念」下，第二、敘所化之過。「云何舍大珍寶」下，第三句，釋所化過。棄于佛樂名舍大珍寶，樂生死苦名而欲退還，舉此二事釋上可愍義也。多諸方便嘆導師智慧，可愍以下嘆導師慈悲。

「作是念已」下，第二、明設小教。凡有三句：初、正設教；二、誡；三、勸。二乘利鈍雖異，同斷三界煩惱在分段之外，故言過三百也。非實究竟而言究竟，故名為「化」。斷惑義同、證無為不異，所以稱「一」。防生死患難，故稱為「城」也。「告眾人言汝等勿懼莫得退還」，第二、誡也。「勿懼」者，不須深懼老病死也。「莫得退還」者，莫樂生死五欲也。「今此大城可於中止」者，第、三勸也。累盡涅槃比天人之樂故名為大。二種涅槃是息駕之處，名可於中止也。「隨意所作」者，結累既盡，心得自在。「若入是城快得安穩」者，若證此涅槃，離生死危苦也。有人言：煩惱既盡隨意自在，即有餘涅槃也。若入是城快得安穩，因果兩患危苦都亡，即無餘涅槃也。「若能前至寶所亦可得去」者，有人言：佛果

【現代漢語翻譯】 現代漢語譯本： 是教化上的過失。『多諸方便』，是因為之前有引導他們趨向大乘的能力，現在又讓他們安於小巧的法門，所以說『多』。而且放縱他們退縮，或者逼迫他們前進，或者讓他們永遠停留在二乘，都不是善巧的方法。現在不讓他們退回到凡夫，又不逼迫他們前進求佛，能于中途權巧地說小乘，最終領悟大道，所以說『多方便』。『而作是念』以下，第二部分，敘述所教化對象的過失。『云何舍大珍寶』以下，第三句，解釋所教化對象的過失。捨棄佛的快樂，叫做舍大珍寶，貪戀生死的痛苦，叫做想要退還，舉出這兩件事來解釋上面所說的『可憐』的意思。『多諸方便』是讚歎導師的智慧，『可愍』以下是讚歎導師的慈悲。

『作是念已』以下，第二部分，說明設立小乘教法。總共有三句：第一句，正式設立教法；第二句，告誡；第三句，勸勉。二乘根性有利有鈍，但都斷除了三界的分段煩惱，所以說超過三百由旬。不是真實的究竟，卻說是究竟，所以稱為『化』。斷除迷惑的意義相同，證得無為的境界沒有差異，所以稱為『一』。爲了防止生死患難，所以稱為『城』。『告眾人言汝等勿懼莫得退還』，第二句，告誡。『勿懼』，是不需要深深地畏懼衰老、疾病和死亡。『莫得退還』，是不要貪戀生死的五欲。『今此大城可於中止』，第三句，勸勉。煩惱消盡的涅槃，可以比作天人的快樂，所以稱為『大』。兩種涅槃是休息的地方，所以說『可於中止』。『隨意所作』，是說煩惱消盡，內心得到自在。『若入是城快得安穩』，是說如果證得這種涅槃，就能遠離生死的危難和痛苦。有人說：煩惱已經消盡，隨意自在，就是有餘涅槃。如果進入這座城就能快速得到安穩，因果兩種患難和危苦都消失了，就是無餘涅槃。『若能前至寶所亦可得去』，有人說：佛果

【English Translation】 English version: It is a fault in transformation. 'Abundant skillful means' refers to the ability to guide them towards the Great Vehicle previously, and now to settle them in the subtle and skillful Dharma, hence 'abundant.' Furthermore, indulging their retreat, or forcing their advance, or causing them to remain permanently in the Two Vehicles, are not skillful methods. Now, not allowing them to regress to ordinary beings, nor forcing them to advance to seek Buddhahood, being able to expediently preach the Small Vehicle midway, ultimately realizing the Great Path, hence 'abundant skillful means.' 'Having thought thus' below, the second part, narrates the fault of those being transformed. 'Why abandon great treasures' below, the third sentence, explains the fault of those being transformed. Abandoning the bliss of Buddhahood is called abandoning great treasures, clinging to the suffering of birth and death is called wanting to retreat, citing these two matters to explain the 'pitiable' meaning above. 'Abundant skillful means' praises the wisdom of the guide, 'pitiable' below praises the compassion of the guide.

'Having thought thus' below, the second part, explains the establishment of the Small Vehicle teaching. There are three sentences in total: the first sentence, formally establishes the teaching; the second sentence, admonishes; the third sentence, exhorts. The Two Vehicles have different capacities, but both sever the afflictions of the Three Realms in the realm of transmigration, hence exceeding three hundred yojanas (a unit of distance). It is not truly ultimate, yet it is said to be ultimate, hence it is called 'transformation.' The meaning of severing delusion is the same, the attainment of the unconditioned realm is not different, hence it is called 'one.' To prevent the dangers of birth and death, hence it is called 'city.' 'Telling the assembly, do not fear, do not retreat,' the second sentence, admonishes. 'Do not fear' means there is no need to deeply fear old age, sickness, and death. 'Do not retreat' means do not cling to the five desires of birth and death. 'Now this great city can be stopped in,' the third sentence, exhorts. Nirvana where afflictions are exhausted can be compared to the bliss of gods and humans, hence it is called 'great.' The two kinds of Nirvana are places of rest, hence it is said 'can be stopped in.' 'Do as you please' means that afflictions are exhausted, and the mind attains freedom. 'If you enter this city, you will quickly attain peace and stability' means that if you attain this Nirvana, you will be free from the dangers and suffering of birth and death. Some say: afflictions have already been exhausted, and one is free to do as one pleases, which is Nirvana with remainder. If you enter this city, you will quickly attain peace and stability, and both the dangers and suffering of cause and effect will disappear, which is Nirvana without remainder. 'If you can go forward to the treasure place, you can also go,' some say: the fruit of Buddhahood

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譬寶所，聲聞人若能發菩提心求佛智慧亦可得去，如《大品》云「若能發心我亦隨喜」。若就理中釋者，此句顯化城意，說二乘教本令得佛，譬如暫息腳欲令進路，昔不得顯於斯意，故假設此言，明雖暫證小乘終歸大道。若就昔教明者，如雲六十劫修得聲聞、百劫修證於緣覺，此二同證無餘，喻可於中止。今譬菩薩三阿僧祇劫修行趣佛，故云「若能前至寶所亦可得去」也。

「是時疲極之眾心大歡喜」下，第三、稟教得益也。就文三別：一、信受；二、修行；三、證涅槃。說教稱機故稱歡喜。「嘆未曾有」者，二種涅槃是出世之法，世間所無，名未曾有。「我等今者免斯惡道」，謂離生死苦也。「快得安穩」者，得涅槃樂也。至此已來皆是初聞佛教生信受也。

「於是眾人前入化城」，第二、辨修行求涅槃也。

「生已度想生安穩想」者，第三句，證涅槃果也。出三界生死名生已度想，證無餘涅槃生安穩想。又得有餘名已度想，入無餘名安穩想。又得盡智名已度想，得無生智名安穩想。實非究竟謂是究竟，故稱為想。

問：

無學乃可生已度想，凡夫學人亦得起此想不？

答：

凡夫學人乃未出三界，亦謂二乘涅槃是究竟法，故亦得起此想也。

「爾時導師」下，

【現代漢語翻譯】 現代漢語譯本 譬如寶所（珍寶所在之處），聲聞人（聽聞佛陀教誨而證悟的人）若能發起菩提心（追求覺悟的心）求佛智慧，也是可以到達的，如《大品般若經》所說：『若能發心，我亦隨喜（如果有人能發起菩提心，我也隨之歡喜讚歎）』。如果從理上解釋，這句話顯示了化城（虛幻的城市）的意義，說明二乘（聲聞乘和緣覺乘）的教法，本來是爲了引導眾生最終成佛，譬如暫時休息腳步是爲了更好地前進。過去沒有明顯地表達這個意思，所以假設了這種說法，表明雖然暫時證得小乘（聲聞乘和緣覺乘的果位），最終還是要回歸到大乘（菩薩乘）的道路上來。如果按照過去的教法來解釋，就像說六十劫（極長的時間單位）修行可以證得聲聞果位，一百劫修行可以證得緣覺果位，這二者都證得無餘涅槃（沒有煩惱剩餘的涅槃），可以比喻為在中途停止。現在比喻菩薩要經過三大阿僧祇劫（極其漫長的時間單位）的修行才能趨向佛果，所以說『若能前至寶所亦可得去』。

『是時疲極之眾心大歡喜』以下，是第三部分，講述聽聞教法得到利益。從文義上可以分為三個方面：一、信受；二、修行；三、證涅槃。因為所說的教法契合他們的根機，所以說『歡喜』。『嘆未曾有』，是因為二種涅槃（有餘涅槃和無餘涅槃）是出世間的法，世間所沒有，所以稱為『未曾有』。『我等今者免斯惡道』，是指脫離生死之苦。『快得安穩』，是指得到涅槃之樂。到這裡為止，都是初次聽聞佛法而生起信受。

『於是眾人前入化城』，第二部分，辨別修行求證涅槃。

『生已度想生安穩想』，第三句，是證得涅槃果。脫離三界生死叫做『生已度想』，證得無餘涅槃叫做『生安穩想』。或者，得到有餘涅槃叫做『已度想』，進入無餘涅槃叫做『安穩想』。或者，得到盡智（斷盡煩惱的智慧）叫做『已度想』，得到無生智（不再生起煩惱的智慧）叫做『安穩想』。實際上並非究竟的境界，卻認為是究竟的境界，所以稱為『想』。

問：

無學（已經證得阿羅漢果位，不再需要學習的人）才可以生起『已度想』，凡夫學人（還在學習修行的人）也可以生起這種想法嗎？

答：

凡夫學人還沒有超出三界，也認為二乘的涅槃是究竟的法，所以也可以生起這種想法。

『爾時導師』以下，

【English Translation】 English version Like a treasure place, if a Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings) can generate Bodhicitta (the mind of enlightenment) and seek the wisdom of the Buddha, they can also reach it, as the Mahāprajñāpāramitā Sūtra says, 'If one can generate the mind, I also rejoice.' If explained from the perspective of principle, this sentence reveals the meaning of the illusory city, stating that the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are originally intended to lead beings to ultimately become Buddhas, just as resting one's feet temporarily is for better progress. In the past, this meaning was not explicitly expressed, so this statement is made as an assumption, indicating that although one temporarily attains the small vehicle (the fruit of Śrāvakayāna and Pratyekabuddhayāna), one will ultimately return to the path of the Great Vehicle (Mahāyāna). If explained according to the past teachings, it is said that sixty kalpas (extremely long units of time) of cultivation can lead to the attainment of the Śrāvaka fruit, and one hundred kalpas of cultivation can lead to the attainment of the Pratyekabuddha fruit. These two both attain Nirupadhisesa-nirvana (Nirvana without remainder), which can be likened to stopping midway. Now, it is likened to a Bodhisattva needing to cultivate for three asamkhyeya-kalpas (immeasurably long units of time) to approach Buddhahood, hence the saying, 'If one can reach the treasure place ahead, one can also get there.'

'At that time, the exhausted crowd was overjoyed,' is the third part, discussing the benefits gained from hearing the teachings. From the text, it can be divided into three aspects: 1. Faith and acceptance; 2. Practice; 3. Attaining Nirvana. Because the teachings spoken are suited to their capacities, it is said 'joy.' 'Exclaimed it was unprecedented' because the two kinds of Nirvana (Nirvana with remainder and Nirvana without remainder) are transcendent dharmas, not found in the world, hence the name 'unprecedented.' 'We are now freed from these evil paths' refers to being liberated from the suffering of birth and death. 'Quickly attaining peace and stability' refers to attaining the bliss of Nirvana. Up to this point, it is all about initially hearing the Buddha's teachings and generating faith and acceptance.

'Then the crowd entered the illusory city,' is the second part, distinguishing the practice of seeking Nirvana.

'Generating the thought of having crossed over, generating the thought of peace and stability,' is the third sentence, which is the attainment of the fruit of Nirvana. Escaping the cycle of birth and death in the Three Realms is called 'generating the thought of having crossed over,' and attaining Nirupadhisesa-nirvana is called 'generating the thought of peace and stability.' Alternatively, attaining Sopadhisesa-nirvana (Nirvana with remainder) is called 'the thought of having crossed over,' and entering Nirupadhisesa-nirvana is called 'the thought of peace and stability.' Alternatively, attaining Exhaustion Knowledge (knowledge of the exhaustion of defilements) is called 'the thought of having crossed over,' and attaining Non-arising Knowledge (knowledge of the non-arising of defilements) is called 'the thought of peace and stability.' In reality, it is not the ultimate state, but it is considered the ultimate state, hence it is called 'thought.'

Question:

Only a Non-learner (one who has attained Arhatship and no longer needs to learn) can generate the 'thought of having crossed over.' Can ordinary learners (those who are still learning and practicing) also generate this thought?

Answer:

Ordinary learners have not yet transcended the Three Realms, but they also consider the Nirvana of the Two Vehicles to be the ultimate dharma, so they can also generate this thought.

'At that time, the guide'...

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第三、后還說大譬。就文為二：初、知機；二、說教。免退為凡夫、住小涅槃，稱為止也。望進求佛道，為暫息腳之義，故云息也。「無復疲惓」者，以小乘法調柔其心除粗煩惱，心用稍強堪聞大乘也。「即滅化城」者，第二、說教也。廢三乘究竟之教稱為滅也。又會三為一無復三名亦是滅也。「語眾人言汝等去來」者，勸聲聞人修行求佛也。「寶所在近」者，釋上勸進之意，前路既近宜應去也。已度三百，今唯二百，故云近也。「曏者大城我所化作」者，於一佛乘分別說三也。為止息者釋說三之意，有止有息如前二義也。「諸比丘」下，第三、合譬。合三譬即為三別。上初譬有三句：一、所度惡道；二、求度之人；三、明將導。今正合第三，兼餘二義。「知諸生死」合上所度惡導，「應去應度」合上善知通塞之相兼求度之人也。「若眾生」下，合上第二中道說小譬。上有三：一、機發；二、說教；三、得益。今具合之。上機發有二：初、明機發；二、照機。今具合也。「則不欲見佛不欲親近」合上中路懈退乃至我等疲極。「便作是念佛道長遠」合上前路猶遠也。「久受勤苦乃可得成」合上而復怖畏。「佛知是心怯弱下劣」，合上第二、佛照機也。「以方便力」下，合第二、正說教也。「說二涅槃」者，合上化作一城

【現代漢語翻譯】 現代漢語譯本 第三，接下來還講述『大譬』（Mahāpariṇāyasūtra，大乘譬喻）。就文義而言，分為兩部分：第一，瞭解根機；第二，宣說教法。免於退轉而成為凡夫，安住于小乘涅槃，這稱為『止』。期望進步而尋求佛道，是暫時休息一下的意思，所以說是『息』。「無復疲惓」的意思是，因為小乘佛法已經調伏了他們的心，消除了粗重的煩惱，心力稍微增強，可以聽聞大乘佛法了。「即滅化城」的意思是，第二部分，宣說教法。廢除三乘究竟的教法，稱為『滅』。又將三乘會歸為一乘，不再有三乘之名，這也是『滅』。「語眾人言汝等去來」的意思是，勸勉聲聞乘人修行求取佛果。「寶所在近」的意思是，解釋上面勸勉進步的用意，前方的道路已經很近了，應該前進了。已經度過了三百由旬，現在只剩下二百由旬，所以說是『近』。「曏者大城我所化作」的意思是，在一佛乘的基礎上分別宣說了三乘。『為止息者』解釋了宣說三乘的用意，有『止』有『息』，如前面的兩種含義。「諸比丘」以下，第三部分，合譬。將三個譬喻合在一起，就成為三個部分。上面的第一個譬喻有三句話：第一，所要度脫的惡道；第二，尋求度脫的人；第三，指路的人。現在正是對應第三部分，兼顧其餘兩種含義。「知諸生死」對應上面所要度脫的惡道，「應去應度」對應上面善於瞭解通達與阻塞的情況，兼顧尋求度脫的人。「若眾生」以下，對應上面第二部分，中道宣說小乘的譬喻。上面有三點：第一，根機發動；第二，宣說教法；第三，獲得利益。現在將它們合在一起。上面根機發動有兩點：第一，闡明根機發動；第二，觀照根機。現在將它們合在一起。「則不欲見佛不欲親近」對應上面在中途懈怠退縮，乃至『我們已經疲憊不堪』。「便作是念佛道長遠」對應上面『前方的道路還很遙遠』。「久受勤苦乃可得成」對應上面『而且還感到恐懼』。「佛知是心怯弱下劣」對應上面第二點，佛陀觀照根機。「以方便力」以下，對應第二點，正式宣說教法。「說二涅槃」對應上面化作一座城池。

【English Translation】 English version Thirdly, it further speaks of the 『Great Parable』 (Mahāpariṇāyasūtra). In terms of the text, it is divided into two parts: first, understanding the capacity; second, expounding the teachings. Avoiding regression to become an ordinary person, dwelling in the Small Vehicle Nirvana, this is called 『stopping』. Hoping to advance and seek the Buddha path is the meaning of temporarily resting, so it is said to be 『resting』. 『Without further fatigue』 means that because the Small Vehicle Dharma has already tamed their minds, eliminating coarse afflictions, their mental strength is slightly enhanced, and they are capable of hearing the Great Vehicle Dharma. 『Immediately extinguishing the phantom city』 means the second part, expounding the teachings. Abolishing the ultimate teachings of the Three Vehicles is called 『extinguishing』. Furthermore, converging the Three Vehicles into One Vehicle, with no longer the name of Three Vehicles, is also 『extinguishing』. 『Telling the multitude to go forth』 means encouraging those of the Śrāvaka Vehicle to cultivate and seek Buddhahood. 『The treasure is near』 means explaining the intention of encouraging advancement above, the road ahead is already very close, and they should advance. Having already crossed three hundred yojanas, now only two hundred yojanas remain, so it is said to be 『near』. 『The great city I conjured』 means separately expounding the Three Vehicles based on the One Buddha Vehicle. 『To stop and rest』 explains the intention of expounding the Three Vehicles, there is 『stopping』 and 『resting』, like the previous two meanings. 『Monks』 below, the third part, combining the parables. Combining the three parables together becomes three parts. The first parable above has three sentences: first, the evil paths to be delivered; second, the people seeking deliverance; third, the guide. Now it corresponds precisely to the third part, encompassing the other two meanings. 『Knowing all births and deaths』 corresponds to the evil paths to be delivered above, 『should go and should be delivered』 corresponds to the aspect of being good at understanding passage and obstruction above, encompassing the people seeking deliverance. 『If sentient beings』 below, corresponds to the second part above, the parable of expounding the Small Vehicle in the middle way. Above there are three points: first, the capacity arises; second, expounding the teachings; third, obtaining benefit. Now they are combined together. Above, the arising of capacity has two points: first, clarifying the arising of capacity; second, illuminating the capacity. Now they are combined together. 『Then they do not want to see the Buddha, do not want to be close』 corresponds to being lazy and retreating midway above, even to 『we are exhausted』. 『Then they think that the Buddha path is long and distant』 corresponds to 『the road ahead is still very far』 above. 『After enduring diligent hardship for a long time, it can be achieved』 corresponds to 『and also feeling fear』 above. 『The Buddha knows that their minds are timid and inferior』 corresponds to the second point above, the Buddha illuminating the capacity. 『With expedient power』 below, corresponds to the second point, formally expounding the teachings. 『Speaking of two Nirvanas』 corresponds to conjuring a city above.

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也。

問：

上云一城，今云何言二涅槃也？

答：

有人言：上明同斷三界惑故言一，今據余、無餘故言二。有人言：大涅槃為第一，今是中路涅槃稱為第二，故名為二。如《勝鬘經》云「涅槃有二種：一、無餘，在佛；二、有餘，在二乘」。今謂二釋悉非，此文但以二乘人所證為二涅槃耳。如下偈云「唯有一佛乘，息處故說二」也。

問：

上何故云一、今稱二也？

答：

二乘之人有同義異義。上取同出三界、同證無為故言一，今約人利鈍不同故復明二。又欲明五百由旬義，開三界為三百，二乘涅槃復為二百，欲令度二乘地故說為二也。

「若眾生住於二地」合第三、后還說大譬。上文有二：一、知機；二、說教。今具合之。初文即是合後知機，兼合前第三得益義也。又稱「住於二地」者，上合度三百由旬竟，今余有二百，故稱二地。此文分明以三界為三百、以二地為二百，舊經師不熟審其文，故有諸異釋也。「如來爾時」下，合第二、正說教也。初合即滅化城。「汝所住地近於佛慧」合上汝等去來寶處在近。「當觀察籌量所得涅槃非真實也」合上曏者大城我所化作。然二乘有近佛慧、遠佛慧義，自謂所得涅槃為極，不受大乘，故經言「高原陸地不生

【現代漢語翻譯】 也。

問：

上文說的是一座城，現在為什麼又說是二種涅槃呢？

答：

有人說：前面說的是共同斷除三界（欲界、色界、無色界）的迷惑，所以說是一。現在根據有餘涅槃和無餘涅槃的差別，所以說是二。有人說：大涅槃是第一，現在這個中途的涅槃稱為第二，所以名為二。如《勝鬘經》（Shrimala Sutra）所說：『涅槃有二種：一、無餘涅槃，在佛；二、有餘涅槃，在二乘（聲聞乘和緣覺乘）』。現在我認為這兩種解釋都不對，這段文字只是以二乘人所證得的涅槃為二種涅槃罷了。如下面的偈子所說：『唯有一佛乘（Ekayana），因為有休息之處，所以說成二』。

問：

前面為什麼說一，現在又說是二呢？

答：

二乘之人有相同之處，也有不同之處。前面取他們共同出離三界、共同證得無為法的意義，所以說是一。現在根據人們根性的利鈍不同，所以又說明是二。又想說明五百由旬（yojana）的意義，把三界分為三百，二乘涅槃又分為二百，想要讓他們超越二乘的境界，所以說是二。

『如果眾生安住於二地』，是結合第三個譬喻，後面又說大譬喻。上文有二個部分：一、瞭解根機；二、宣說教法。現在把它們結合起來。前面的文字是結合後面的瞭解根機，兼合前面的第三個譬喻的得益之義。又稱『安住於二地』，是結合度過三百由旬之後，現在還剩下二百，所以稱為二地。這段文字分明是以三界為三百，以二地為二百，舊時的經師不熟悉審察這段文字，所以有各種不同的解釋。『如來爾時』以下，是結合第二個部分，正式宣說教法。開始結合就是滅掉化城。『你所安住的地方接近佛慧』，是結合前面你們所去來的寶處就在附近。『應當觀察籌量所得涅槃不是真實的』，是結合前面所說的大城是我所變化出來的。然而二乘有接近佛慧、遠離佛慧的意義，他們自認為所得的涅槃是最高的，不接受大乘，所以經上說『高原陸地不生

【English Translation】 Also.

Question:

Above, it was said to be one city, why is it now said to be two Nirvanas?

Answer:

Some say: Above, it was clarified as one because of the common severance of the delusions of the Three Realms (Desire Realm, Form Realm, Formless Realm). Now, based on the difference between Nirvana with remainder and Nirvana without remainder, it is said to be two. Some say: The Great Nirvana is the first, and this intermediate Nirvana is called the second, hence it is named two. As the Shrimala Sutra (勝鬘經) says: 'There are two kinds of Nirvana: one, without remainder, is in the Buddha; two, with remainder, is in the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle)'. Now, I say that both of these explanations are incorrect. This passage only considers the Nirvana attained by those of the Two Vehicles as two Nirvanas. As the following verse says: 'There is only one Buddha Vehicle (Ekayana), but because there is a place of rest, it is said to be two'.

Question:

Why was it called one above, and now it is called two?

Answer:

Those of the Two Vehicles have similarities and differences. Above, we took the meaning of their common departure from the Three Realms and their common attainment of the unconditioned, so it was said to be one. Now, based on the different sharpness and dullness of people's faculties, it is explained as two. Also, wanting to explain the meaning of five hundred yojanas (由旬), the Three Realms are divided into three hundred, and the Nirvana of the Two Vehicles is divided into two hundred, wanting them to transcend the realm of the Two Vehicles, so it is said to be two.

'If sentient beings abide in the Two Grounds', combines the third analogy, and later speaks of the great analogy. The above passage has two parts: one, knowing the capacity; two, expounding the teachings. Now, they are combined. The preceding text combines with the subsequent understanding of capacity, and also combines with the meaning of benefit from the third analogy. Also, calling it 'abiding in the Two Grounds' combines with having crossed three hundred yojanas, and now there are two hundred remaining, so it is called the Two Grounds. This passage clearly takes the Three Realms as three hundred and the Two Grounds as two hundred. The old sutra masters were not familiar with examining this passage, so there are various different interpretations. 'The Tathagata at that time' below, combines the second part, formally expounding the teachings. The initial combination is the extinguishing of the phantom city. 'The place where you abide is close to the Buddha's wisdom' combines with the previous 'the treasure place you have come and gone to is nearby'. 'You should observe and consider that the Nirvana you have attained is not real' combines with the previous 'the great city was created by me through transformation'. However, the Two Vehicles have the meaning of being close to and far from the Buddha's wisdom. They consider the Nirvana they have attained to be the ultimate and do not accept the Mahayana, so the sutra says 'highlands and dry lands do not produce

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蓮華，五無間罪猶能發意」，此即二乘人遠佛慧不及凡夫也。今言近者，以二乘斷粗煩惱勝於凡夫，故言近也。

「如彼導師」下，第四、舉譬怗合也。

四十九行半偈，頌長行。長行本有二：初、說過去結緣；二、現在更為說法。今還頌此二也。說過去世事又二：初、結緣緣由；二、正結緣。今還頌此二也。緣由中有二：初、遠緣由；二、近緣由。今還頌此二也。初中有四：第一、大通智勝成佛；二、十六王子請轉法輪；三、大通智勝現瑞；四、十方梵王請說法。今具頌此四也。初本有三：初、明未成佛；二、明諸天供養；三、明成道。今具頌之。初一行，頌第一也；次兩行，頌第二；次一行，頌第三。「彼佛十六子」下，第二、請轉法輪。長行本有三：初、十六王子為請法故至佛所；二、至佛所故恭敬稱歎；三、請說法。今具頌之。初一行，頌第一；一句，頌第二；「而請轉法輪」下三句，頌第三。「世尊甚難值」下，頌第三現瑞。上有三：一、地動；二、放光；三、二瑞所至。今一行但頌第一。「東方諸世界」下，頌第四、十方梵天集。上有三：初、明三方梵眾；二、例餘六方；三、明上方。今開為二：初三行，頌一方；次兩行，例九方。上一一方有六，今但頌五，略不頌謀議也。又「諸梵見此相

【現代漢語翻譯】 蓮華(菩薩名)，犯下五無間罪的人仍然能夠發起菩提心』，這說明二乘人(聲聞和緣覺)在智慧上遠遠不如凡夫。現在說『近』，是因為二乘人斷除粗重的煩惱勝過凡夫，所以說『近』。 『如彼導師』以下，是第四部分，用比喻來貼切地結合。 四十九行半偈頌揚了長行。長行原本有兩部分：第一，講述過去結緣的事情；第二，現在進一步為此說法。現在也頌揚這兩部分。講述過去世事又分為兩部分：第一，結緣的緣由；第二，正式結緣。現在也頌揚這兩部分。緣由中又有兩部分：第一，遠因；第二，近因。現在也頌揚這兩部分。遠因中有四個方面：第一，大通智勝佛(過去佛名)成佛；第二，十六王子(大通智勝佛的兒子)請佛轉法輪；第三，大通智勝佛顯現瑞相；第四，十方梵天(天神)請求說法。現在全部頌揚這四個方面。最初的部分有三個方面：第一，說明未成佛之前；第二，說明諸天供養；第三，說明成道。現在全部頌揚。第一行，頌揚第一個方面；接下來的兩行，頌揚第二個方面；接下來的一行，頌揚第三個方面。『彼佛十六子』以下，是第二部分，請轉法輪。長行原本有三個方面：第一，十六王子爲了請法來到佛所；第二，來到佛所后恭敬地稱讚佛；第三，請佛說法。現在全部頌揚。第一行，頌揚第一個方面；一句，頌揚第二個方面；『而請轉法輪』以下三句，頌揚第三個方面。『世尊甚難值』以下，頌揚第三部分，顯現瑞相。上面有三個方面：第一，地動；第二，放光；第三，二種瑞相所到達的地方。現在一行只頌揚第一個方面。『東方諸世界』以下，頌揚第四部分，十方梵天聚集。上面有三個方面：第一，說明三方梵眾；第二，類比其餘六方；第三，說明上方。現在分為兩個部分：最初三行，頌揚一方；接下來的兩行，類比其餘九方。上面每一方有六個方面，現在只頌揚五個方面，省略了不頌揚謀議。

【English Translation】 『Lianhua (Name of a Bodhisattva), even those who have committed the five heinous offenses are still able to generate the aspiration for enlightenment,』 this illustrates that the wisdom of the Two Vehicles (Śrāvakas and Pratyekabuddhas) is far inferior to that of ordinary beings. Saying 『near』 now is because the Two Vehicles surpass ordinary beings in severing gross afflictions, hence the term 『near.』 『As that Guide』 below, is the fourth part, using a metaphor to aptly combine. The forty-nine and a half lines of Gatha praise the long prose. The long prose originally had two parts: first, narrating the past causes and conditions; second, now further expounding the Dharma for this reason. Now, these two parts are also praised. Narrating past events is further divided into two parts: first, the reasons for forming the connection; second, the formal establishment of the connection. Now, these two parts are also praised. Within the reasons, there are again two parts: first, the distant cause; second, the proximate cause. Now, these two parts are also praised. Within the distant cause, there are four aspects: first, Mahābhijñājñānābhibhū (Name of a past Buddha) attaining Buddhahood; second, the sixteen princes (sons of Mahābhijñājñānābhibhū Buddha) requesting the Buddha to turn the Dharma wheel; third, Mahābhijñājñānābhibhū Buddha manifesting auspicious signs; fourth, the Brahma Kings (deities) of the ten directions requesting the Dharma. Now, all four aspects are praised. The initial part has three aspects: first, explaining before becoming a Buddha; second, explaining the offerings of the devas; third, explaining the attainment of the Way. Now, all are praised. The first line praises the first aspect; the next two lines praise the second aspect; the next line praises the third aspect. 『Those sixteen sons of that Buddha』 below, is the second part, requesting the turning of the Dharma wheel. The long prose originally had three aspects: first, the sixteen princes came to the Buddha for the sake of requesting the Dharma; second, upon arriving at the Buddha's place, they respectfully praised the Buddha; third, requesting the Buddha to expound the Dharma. Now, all are praised. The first line praises the first aspect; one phrase praises the second aspect; the three phrases from 『and requested to turn the Dharma wheel』 below, praise the third aspect. 『The World Honored One is very difficult to encounter』 below, praises the third part, manifesting auspicious signs. Above, there are three aspects: first, the earth shaking; second, emitting light; third, the places reached by the two auspicious signs. Now, one line only praises the first aspect. 『The worlds of the Eastern directions』 below, praises the fourth part, the gathering of the Brahma heavens of the ten directions. Above, there are three aspects: first, explaining the Brahma assembly of the three directions; second, analogizing the remaining six directions; third, explaining the upper direction. Now, it is divided into two parts: the first three lines praise one direction; the next two lines analogize the remaining nine directions. Above, each direction has six aspects, now only five aspects are praised, omitting the deliberation.

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」一句，含于謀議，故具頌六也。

「無量慧世尊」下，頌上第二、結緣近緣由。上有四：一、受請說小法；二、十六王子請說大；三、受請說大；四、說經竟入定。今具頌之。上受請說小中為三：初、正受請；二、明一會說法；三、明多會說法。今具頌之。半行，頌第一；兩行半，頌第二，「六百萬億垓」者，長行明六百萬億那由他，今云垓是此間數，代彼那由他也。「第二說法時」下兩行，頌多會說法。「時十六王子」，頌第二、請說大法。上有三：一、為請故出家，半行頌之；二、正請，一行半頌之。略不頌第三王眷屬。「佛知童子心」，頌第三、受請說大法。上有三：一、說教；二、感悟不同；三、明說經時節。今兩行半但頌第一。「彼佛說經已」，頌說經竟入定。上有三：一、明入定，半行頌之；次、明住定，一句頌之；三、明住定時節，亦一句頌之。

「是諸沙彌等」，第二、頌正結緣。上有二：初、明一世結緣；二、明世世相值。今具頌之。初章有四：一、知佛禪未出，今半行頌之；二、正為說教，一行半頌之；三、明時眾得益，一行頌之。略不頌第四佛從定起稱歎也。「彼佛滅度后」，頌第二、世世相值。長行有四：第一、嘆所化得益，一行頌之；二、明能化成佛，一行頌之；三、明結

【現代漢語翻譯】 現代漢語譯本： 『一句』，包含在謀劃商議之中，所以具備了六句頌文。

『無量慧世尊』以下，是讚頌上面第二部分，總結結緣的近因。上面有四點：一、接受邀請宣說小的法門；二、十六位王子請求宣說大的法門；三、接受請求宣說大的法門；四、宣說完經后入定。現在全部用頌文概括。上面接受邀請宣說小的法門分為三部分：首先、正式接受邀請；其次、說明一次法會說法；再次、說明多次法會說法。現在全部用頌文概括。半行頌文，讚頌第一部分；兩行半頌文，讚頌第二部分，『六百萬億垓』，長行中說明是六百萬億那由他，現在說垓是此地的計數單位，代替彼處的那由他。『第二說法時』以下兩行，讚頌多次法會說法。『時十六王子』，讚頌第二部分，請求宣說大法。上面有三點：一、因為請求的緣故出家，半行頌文讚頌；二、正式請求，一行半頌文讚頌。略去了不讚頌第三部分關於王子眷屬的內容。『佛知童子心』，讚頌第三部分，接受請求宣說大法。上面有三點：一、宣說教義；二、感受領悟不同；三、說明說經的時節。現在兩行半隻讚頌第一部分。『彼佛說經已』，讚頌宣說完經后入定。上面有三點：一、說明入定，半行頌文讚頌；其次、說明安住于禪定，一句頌文讚頌；三、說明安住于禪定的時節，也是一句頌文讚頌。

『是諸沙彌等』，第二部分，讚頌正式結緣。上面有二點：首先、說明一世結緣；其次、說明世世相互值遇。現在全部用頌文概括。第一章有四點：一、知道佛陀入禪未出定，現在半行頌文讚頌；二、正式為他們宣說教義，一行半頌文讚頌；三、說明當時大眾得到利益，一行頌文讚頌。略去了不讚頌第四部分佛陀從禪定中起身稱讚的內容。『彼佛滅度后』，讚頌第二部分，世世相互值遇。長行中有四點：第一、讚歎所教化的人得到利益，一行頌文讚頌；二、說明能教化的人成就佛果，一行頌文讚頌；三、說明結

【English Translation】 English version: 『A sentence』 is contained within deliberation and planning, hence it possesses six verses of praise.

From 『Immeasurable Wisdom World Honored One』 onwards, it praises the second part above, summarizing the proximate cause of forming a connection. There are four points above: 1. Accepting the invitation to expound the small Dharma; 2. The sixteen princes requesting to expound the great Dharma; 3. Accepting the request to expound the great Dharma; 4. Entering Samadhi after finishing the Sutra. Now, all are summarized with verses of praise. Accepting the invitation to expound the small Dharma is divided into three parts: First, formally accepting the invitation; Second, explaining the Dharma assembly once; Third, explaining the Dharma assembly multiple times. Now, all are summarized with verses of praise. Half a line of verse praises the first part; two and a half lines of verse praise the second part, 『six million trillion gai』 (gai is a large number), the prose explains it as six million trillion nayuta, now saying gai is the counting unit here, replacing nayuta there. The two lines below 『When the second Dharma was expounded』 praise the Dharma assembly multiple times. 『When the sixteen princes』 praises the second part, requesting to expound the great Dharma. There are three points above: 1. Leaving home due to the request, half a line of verse praises it; 2. Formally requesting, one and a half lines of verse praise it. The third part about the princes' retinue is omitted from praise. 『The Buddha knew the children's minds』 praises the third part, accepting the request to expound the great Dharma. There are three points above: 1. Expounding the teachings; 2. Different perceptions and understandings; 3. Explaining the time of expounding the Sutra. Now, two and a half lines only praise the first part. 『After that Buddha expounded the Sutra』 praises entering Samadhi after finishing the Sutra. There are three points above: 1. Explaining entering Samadhi, half a line of verse praises it; Second, explaining abiding in Samadhi, one sentence of verse praises it; Third, explaining the time of abiding in Samadhi, also one sentence of verse praises it.

『These Shramaneras and others』 is the second part, praising the formal formation of a connection. There are two points above: First, explaining forming a connection in one lifetime; Second, explaining encountering each other lifetime after lifetime. Now, all are summarized with verses of praise. The first chapter has four points: 1. Knowing that the Buddha entered Samadhi and has not emerged, now half a line of verse praises it; 2. Formally expounding the teachings for them, one and a half lines of verse praise it; 3. Explaining that the assembly at that time received benefits, one line of verse praises it. The fourth part about the Buddha rising from Samadhi and praising is omitted from praise. 『After that Buddha passed away』 praises the second part, encountering each other lifetime after lifetime. There are four points in the prose: First, praising that those who were taught received benefits, one line of verse praises it; Second, explaining that the one who can teach attains Buddhahood, one line of verse praises it; Third, explaining the

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會古今，一行頌之。略不頌第四未來相值。

「我在十六數」下，頌第二大段，現在說法。長行有四：一、法；二、譬；三、合；四、怗。今具頌之。初兩行，頌第一。上文有二：初、說大；次、說小。今但頌大。「譬如險惡道」下，頌第二、譬說。上有三：一、初說大乘譬；二、中途說小譬；三、后還說大譬。今具頌之。上初譬有三：一、所度惡道；二、求度之人；三、導師將導。今具頌之。「多毒獸」者，有愛見煩惱，能害法身慧命，為毒獸也。「無水草」者，無大乘無漏定慧以自資也。「無數千萬眾」，頌第二、欲度之人也。「時有一導師」，頌第三、將導也。

「眾人皆疲倦」下，頌第二、中途說小譬。上有三：一、知機；二、說教；三、得益。今具頌之。上知機有二：初、小機發，一行頌之；次、照機，一行頌之。「尋時思方便」下，頌第二、正說教，上有三：一、說教；二、誡；三、勸。今具頌之。「城郭」者，城者別譬二涅槃，郭是城外郭邑，通譬無學果位諸功德也。「莊嚴諸舍宅」者，舍宅園林皆在郭內，別譬果地諸餘功德，有漏五陰既名生死舍宅，無漏五陰聖人所棲為舍宅也。「周匝有園林」者，《凈名經》以總持為園，小乘亦隨分有也。《阿含經》中慈悲喜捨以為四園，無漏諸行稱

【現代漢語翻譯】 現代漢語譯本 會通古今，用一行偈頌來概括。略去不頌述第四個未來相值的情況。

『我在十六數』之後，用偈頌概括第二大段，即現在說法。長行中有四個部分：一、法；二、譬；三、合；四、怗（音同『帖』，意為安穩、妥帖）。現在全部用偈頌概括。最初兩行，概括第一部分。上文有兩點：初、說明大的方面；次、說明小的方面。現在只概括大的方面。『譬如險惡道』之後，概括第二部分，即譬喻說明。上面有三個部分：一、最初說明大乘的譬喻；二、中途說明小乘的譬喻；三、最後返回說明大乘的譬喻。現在全部用偈頌概括。上面最初的譬喻有三個方面：一、所要度過的險惡道路；二、想要度過的人；三、導師帶領引導。現在全部用偈頌概括。『多毒獸』，指的是具有愛見煩惱，能夠損害法身慧命，所以說是毒獸。『無水草』，指的是沒有大乘的無漏定慧來作為資糧。『無數千萬眾』，概括第二方面，即想要度過的人。『時有一導師』，概括第三方面，即導師帶領引導。

『眾人皆疲倦』之後，概括第二部分，即中途說明小乘的譬喻。上面有三個方面：一、瞭解根機；二、說法教導；三、獲得利益。現在全部用偈頌概括。上面瞭解根機有兩個方面：初、小乘根機顯現，用一行偈頌概括；次、觀照根機，用一行偈頌概括。『尋時思方便』之後，概括第二方面，即正式說法教導，上面有三個方面：一、說法教導；二、告誡；三、勸勉。現在全部用偈頌概括。『城郭』，城指的是分別譬喻二種涅槃，郭是城外的外城，通指無學果位的各種功德。『莊嚴諸舍宅』，舍宅園林都在郭內，分別譬喻果地的各種其餘功德，有漏的五陰既然稱為生死舍宅，無漏的五陰就是聖人所居住的舍宅。『周匝有園林』，《維摩詰經》（Vimalakirti Sutra）用總持來比喻園林，小乘也隨分有。《阿含經》（Agama Sutra）中用慈悲喜捨作為四園，無漏的各種行為稱

【English Translation】 English version Comprehending the past and present, one verse summarizes it. It omits the fourth future correspondence.

After 『I am in the sixteenth number,』 verses summarize the second major section, the present teaching. The prose has four parts: 1. Dharma; 2. Simile; 3. Synthesis; 4. Application. Now, all are summarized in verses. The first two lines summarize the first part. The preceding text has two points: first, explaining the great; second, explaining the small. Now, only the great is summarized. After 『Like a dangerous and evil path,』 verses summarize the second part, the simile explanation. Above, there are three parts: 1. Initially explaining the simile of the Mahayana (Great Vehicle); 2. Midway explaining the simile of the Hinayana (Small Vehicle); 3. Finally returning to explain the simile of the Mahayana. Now, all are summarized in verses. The initial simile above has three aspects: 1. The evil path to be crossed; 2. The people seeking to cross; 3. The guide leading. Now, all are summarized in verses. 『Many poisonous beasts』 refers to having afflictions of love and views, which can harm the Dharma body and wisdom life, therefore they are poisonous beasts. 『No water or grass』 refers to lacking the undefiled Samadhi and wisdom of the Mahayana to sustain oneself. 『Countless millions of people』 summarizes the second aspect, the people seeking to cross. 『At that time, there is a guide』 summarizes the third aspect, the guide leading.

After 『All the people are tired,』 verses summarize the second part, the simile of the Hinayana explained midway. Above, there are three aspects: 1. Knowing the capacity; 2. Teaching the Dharma; 3. Gaining benefit. Now, all are summarized in verses. The knowing of capacity above has two aspects: first, the Hinayana capacity manifests, summarized in one verse; second, observing the capacity, summarized in one verse. After 『Seeking timely expedient means,』 verses summarize the second aspect, the formal teaching of the Dharma, which has three aspects: 1. Teaching the Dharma; 2. Admonishment; 3. Encouragement. Now, all are summarized in verses. 『City walls,』 the city refers to separately illustrating the two Nirvanas (liberations), the walls are the outer walls of the city, generally referring to the various merits of the fruit position of no-more-learning. 『Adorning various dwellings,』 the dwellings and gardens are all within the walls, separately illustrating the various remaining merits of the fruit ground. Since the defiled five skandhas (aggregates) are called the dwellings of birth and death, the undefiled five skandhas are the dwellings where sages reside. 『Surrounding are gardens and forests,』 the Vimalakirti Sutra uses Dharani (總持) as a metaphor for gardens, and the Hinayana also has it accordingly. In the Agama Sutras (阿含經), loving-kindness, compassion, joy, and equanimity are considered the four gardens, and the undefiled actions are called

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之為林也。「渠流及浴池」者，九次第定更相灌注稱為渠流，八解脫名為浴池。《阿含經》以四禪為四池：一、有覺有觀池，二、無覺無觀池，三、護念清凈池，四名、無苦無樂池。「重門高樓閣」者，三三昧名曰重門，盡無生智稱高樓閣。又諸禪中有勛禪練禪，皆是禪之極，名高樓閣。「男女皆充滿」者，定慧為男女，亦得慈悲心為女、善心誠實為男，聲聞隨分有也。「即作是化已」半行，頌第二、誡門。次半行，頌第三、勸也。「諸人既入城」一行，頌第三、得益。

「導師知息已」，頌第三、后還說大譬。上有二：一、知機，初句頌之；二、說教，兩行一句頌之。

「我亦復如是」下，頌第三、合譬。上有三：初、說大乘譬，第二、中途說小乘譬，第三、后還說大乘譬。今具頌之。初半行，頌第一、初說大乘譬。「見諸求道者」，合第二、中途說小譬，上文有三：一、知機；二、說教；三、得益。初行，頌第一；次行，頌第二；「既知到涅槃」，頌第三、后還說大譬。上有二：一、知機；二、說教。半行，頌第一即兼頌上第三得益，三行半，頌第二。

「諸佛之導師」一行，頌第四、舉譬怗合也。

法華義疏卷第八

時永仁甲午黃鐘中旬，緇素男女合力運功，雕□當文頌行普率

【現代漢語翻譯】 現代漢語譯本： 『之為林也。』『渠流及浴池』者，九次第定（jiu ci di ding，指從初禪到滅盡定的九個禪定次第）更相灌注稱為渠流，八解脫（ba jie tuo，指八種解脫境界）名為浴池。《阿含經》（Ahan Jing）以四禪為四池：一、有覺有觀池，二、無覺無觀池，三、護念清凈池，四名、無苦無樂池。『重門高樓閣』者，三三昧（san san mei，指空、無相、無愿三種三昧）名曰重門，盡無生智稱高樓閣。又諸禪中有勛禪練禪，皆是禪之極，名高樓閣。『男女皆充滿』者，定慧為男女，亦得慈悲心為女、善心誠實為男，聲聞（sheng wen，指聽聞佛法而悟道的修行者）隨分有也。『即作是化已』半行，頌第二、誡門。次半行，頌第三、勸也。『諸人既入城』一行，頌第三、得益。

『導師知息已』，頌第三、后還說大譬。上有二：一、知機，初句頌之；二、說教，兩行一句頌之。

『我亦復如是』下，頌第三、合譬。上有三：初、說大乘譬，第二、中途說小乘譬，第三、后還說大乘譬。今具頌之。初半行，頌第一、初說大乘譬。『見諸求道者』，合第二、中途說小譬，上文有三：一、知機；二、說教；三、得益。初行，頌第一；次行，頌第二；『既知到涅槃』，頌第三、后還說大譬。上有二：一、知機；二、說教。半行，頌第一即兼頌上第三得益，三行半，頌第二。

『諸佛之導師』一行，頌第四、舉譬怗合也。

法華義疏卷第八

時永仁甲午黃鐘中旬，緇素男女合力運功，雕□當文頌行普率

【English Translation】 English version: 'Is called a forest.' 'Channels and bathing ponds' refer to the nine successive stages of meditative absorption (jiu ci di ding, referring to the nine stages of meditation from the first dhyana to the cessation of perception and sensation) that mutually irrigate each other, called channels, and the eight liberations (ba jie tuo, referring to the eight states of liberation) are called bathing ponds. The Agama Sutra (Ahan Jing) uses the four dhyanas as four ponds: first, the pond of awareness and observation; second, the pond of no awareness and no observation; third, the pond of mindfulness and purity; and fourth, the pond of neither suffering nor joy. 'Heavy gates and high pavilions' refer to the three samadhis (san san mei, referring to the three samadhis of emptiness, signlessness, and wishlessness) called heavy gates, and the wisdom of the exhaustion of non-arising is called high pavilions. Furthermore, among the various dhyanas, there are meritorious dhyana and practiced dhyana, which are the ultimate of dhyana, called high pavilions. 'Men and women are all filled' refers to concentration and wisdom as men and women, and also obtaining a compassionate heart as women and a sincere and honest heart as men, which the Shravakas (sheng wen, referring to practitioners who attain enlightenment by hearing the Buddha's teachings) possess according to their capacity. 'Having immediately created this transformation,' the first half-line praises the second, the precept gate. The next half-line praises the third, exhortation. 'All people having entered the city,' one line praises the third, the benefit gained.

'The guide knows the cessation,' praises the third, later returning to speak of the great parable. There are two aspects: first, knowing the capacity, the first sentence praises it; second, speaking the teaching, two lines and one sentence praise it.

'I am also thus,' below, praises the third, combining the parable. There are three aspects: first, speaking of the parable of the Great Vehicle; second, speaking of the parable of the Small Vehicle midway; third, later returning to speak of the parable of the Great Vehicle. Now, it is fully praised. The first half-line praises the first, initially speaking of the parable of the Great Vehicle. 'Seeing all seekers of the Way,' combines the second, speaking of the parable of the Small Vehicle midway, the above text has three aspects: first, knowing the capacity; second, speaking the teaching; third, the benefit gained. The first line praises the first; the next line praises the second; 'Having known to reach Nirvana,' praises the third, later returning to speak of the parable of the Great Vehicle. There are two aspects: first, knowing the capacity; second, speaking the teaching. Half a line praises the first, also praising the third benefit gained above, three and a half lines praise the second.

'The guide of all Buddhas,' one line praises the fourth, raising the parable and fitting it together.

Commentary on the Lotus Sutra, Volume Eight

In the mid-tenth of the Yellow Bell month of the Jiawu year of Yongren, monks, nuns, laymen and laywomen worked together to carve [missing text] to universally promote the text and practice.

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，愿上報四恩、下施三有也。

都干緣沙門　素慶　謹志 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第九

胡吉藏撰

五百弟子授記品第八

宿世因緣說中有二段，第一、正為說法，此文已竟。今是第二，次、為授記，以聞法悟解、行與佛應，故授佛記。文凡有二：初、授五百弟子記為一品；次、授學無學人記為一品。所以開二品者，上〈授記品〉標其總名，今欲異上故以人別品，故總別兩題立名相避也。所以約人分二品者，凡有十義五雙：一者、五百弟子願行是同，現在同時得記，未來相繼成佛；後學無學人願行亦同，現在同時得記，未來一時成佛，為此因緣故開二品。二者、即欲以此二義攝授記義周。夫論授記不出二種：一者、前後相繼成佛；二者、一時成佛也。三者、前五百人謂高名顯德眾，后二千人藏名密行眾，以部類顯密不同故開為兩品。四者、即欲以顯密二人攝授記義盡。五者、前五百人同是無學位，后二千人是學無學位，以部類不同故分二品。六者、即欲以此二義攝授記義周。七者、前五百人同有領解，後學無學人同無領解，以部類不同故分兩品。八者、即欲以此二義攝授記義周。九者、前五百人亦有發跡亦無發跡，如滿愿則發跡

【現代漢語翻譯】 現代漢語譯本：愿以此功德上報四重恩情（父母恩、眾生恩、國家恩、三寶恩），下普施於三有眾生（欲界、色界、無色界）。

都干緣沙門 素慶 謹志 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第九

胡吉藏撰

五百弟子授記品第八

宿世因緣說中有兩段，第一是正式說法，這部分已經結束。現在是第二部分，接下來是授記，因為聽聞佛法而領悟理解，行為與佛相應，所以授予佛的記別。文中共分為兩部分：首先，為五百弟子授記作為一品；其次，為有學和無學之人授記作為一品。之所以分為兩品，是因為前面的《授記品》標明了總的名稱，現在想要與前面有所區別，所以按照人的類別來分品，因此總題和別題在立名上有所避開。之所以按照人來分為兩品，總共有十個意義，也就是五對：第一，五百弟子的願力和修行是相同的，現在同時得到授記，未來相繼成佛；後面的有學和無學之人的願力和修行也是相同的，現在同時得到授記，未來一時成佛，因為這個因緣所以分為兩品。第二，就是想要用這兩種意義來涵蓋授記的全部意義。談論授記不外乎兩種：一種是前後相繼成佛；另一種是一時成佛。第三，前面的五百人是高名顯德的群體，後面的兩千人是藏名密行的群體，因為部類顯與密不同，所以分為兩品。第四，就是想要用顯與密這兩種人來涵蓋授記的全部意義。第五，前面的五百人都是無學位，後面的兩千人是有學和無學位，因為部類不同所以分為兩品。第六，就是想要用這兩種意義來涵蓋授記的全部意義。第七，前面的五百人都有領悟理解，後面的有學和無學之人都沒有領悟理解，因為部類不同所以分為兩品。第八，就是想要用這兩種意義來涵蓋授記的全部意義。第九，前面的五百人既有顯現事蹟的也有沒有顯現事蹟的，比如滿愿就顯現了事跡

【English Translation】 English version: May this merit be dedicated to repaying the four kindnesses (the kindness of parents, sentient beings, the country, and the Three Jewels) above, and universally bestowed upon the beings in the three realms of existence (the desire realm, the form realm, and the formless realm) below.

Respectfully recorded by Shramana Suqing of Dugan Yuan Taisho Tripitaka Volume 34, No. 1721, Annotations on the Lotus Sutra

Annotations on the Lotus Sutra, Volume 9

Composed by Huijizang

Chapter 8: Prophecy of Enlightenment for Five Hundred Disciples

The discourse on the causes and conditions of past lives has two sections. The first is the formal exposition of the Dharma, which is now complete. The second is the subsequent bestowing of prophecies, because they heard the Dharma and awakened to understanding, and their conduct accords with the Buddha, hence they receive the Buddha's prediction. The text is divided into two parts: first, the prophecy for the five hundred disciples as one chapter; second, the prophecy for those in the stages of learning and those beyond learning as one chapter. The reason for dividing into two chapters is that the preceding 'Chapter on Prophecies' indicated the general name, and now, desiring to differentiate from the preceding, it is divided by the category of people, thus the general and specific titles avoid overlapping in naming. The reason for dividing into two chapters according to people is that there are ten meanings in total, which are five pairs: first, the vows and practices of the five hundred disciples are the same, they receive prophecies simultaneously in the present, and successively become Buddhas in the future; the vows and practices of the subsequent learners and non-learners are also the same, they receive prophecies simultaneously in the present, and become Buddhas at the same time in the future, for this reason, it is divided into two chapters. Second, it is precisely to use these two meanings to encompass the complete meaning of prophecies. Discussing prophecies does not go beyond two types: one is becoming Buddhas successively; the other is becoming Buddhas at the same time. Third, the preceding five hundred are the group of high reputation and manifest virtue, the subsequent two thousand are the group of hidden name and secret practice, because the categories of manifest and secret are different, it is divided into two chapters. Fourth, it is precisely to use these two types of people, manifest and secret, to encompass the complete meaning of prophecies. Fifth, the preceding five hundred are all in the stage of no-more-learning, the subsequent two thousand are in the stages of learning and no-more-learning, because the categories are different, it is divided into two chapters. Sixth, it is precisely to use these two meanings to encompass the complete meaning of prophecies. Seventh, the preceding five hundred all have understanding and comprehension, the subsequent learners and non-learners all lack understanding and comprehension, because the categories are different, it is divided into two chapters. Eighth, it is precisely to use these two meanings to encompass the complete meaning of prophecies. Ninth, the preceding five hundred include those who have revealed their traces and those who have not, such as Purna who revealed his traces.

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，餘人不發跡，故為一類；後學無學人亦有發跡亦無發跡，如阿難、羅云則發跡，余無發跡，復為一類，所以分為兩品。十者、即以有發跡無發跡攝授記義周也。

問：

此品實授千二百人記，何故題五百也？

答：

五百即千二百數，所以別題者凡有四義：一者、佛在世時有高名顯威德五百羅漢常隨侍佛，故偏題之。二者、此五百人願行是同，現在俱時得記、未來相繼成佛。三者、此五百人同有自能領解說系珠之功，故偏舉之。四者、佛初成道，前度五人、次度迦葉師徒，即成五百，今從初立名，故偏舉也。

品開為二：一者、別授滿愿記；二者、總授餘聲聞記。別授滿愿記者，滿愿有發跡、餘人無發跡，滿愿無自能領解、餘人有自能領解，以部類不同故開二段也。

問：

發跡何故無自敘領解，不發跡有自能領解？

答：

夫論領解，必是昔迷今悟，既其發跡則昔不實迷、今非真悟，故發跡之人不自能領解；不發跡人既實昔迷今悟，故有自領解。

問：

上中二人皆無發跡，何故至下根人有發跡耶？

答：

可具五義：一者、文互有隱顯，若併發跡則無實悟之人，若不併發跡則隱菩薩德，是以經文出沒不同。二者、下根發跡則

【現代漢語翻譯】 現代漢語譯本 其餘的人沒有顯露功績，所以歸為一類；後來的學人和沒有學習的人，也有顯露功績和沒有顯露功績的，比如阿難（Ananda，佛陀的十大弟子之一）和羅云（Rahula，佛陀的兒子）就顯露了功績，其餘的沒有顯露功績，又歸為一類，所以分為兩品。總而言之，就是用顯露功績和沒有顯露功績來涵蓋授記的意義，是周全的。

問： 這一品實際是為一千二百人授記，為什麼題目是《五百弟子受記品》呢？

答： 五百實際上就是一千二百的代表，之所以單獨列出五百，有四個原因：一是佛陀在世的時候，有五百位聲名顯赫、威德高尚的阿羅漢經常侍奉佛陀，所以特別提出來。二是這五百人的願力和修行相同，現在同時得到授記，未來相繼成佛。三是這五百人都有自己領悟和解說系珠譬喻的能力，所以特別舉出他們。四是佛陀最初成道時，先度化了五人，然後度化了迦葉（Kasyapa，古印度著名苦行僧）師徒，正好是五百人，現在沿用最初的稱謂，所以特別舉出他們。

這一品分為兩部分：一是分別授給滿愿（Purna，佛陀的十大弟子之一，說法第一）授記；二是總的授給其餘聲聞弟子授記。分別授給滿愿授記者，滿愿顯露了功績，其餘的人沒有顯露功績，滿愿沒有自己領悟和解說的能力，其餘的人有自己領悟和解說的能力，因為類別不同，所以分為兩段。

問： 為什麼顯露功績的人沒有自己敘述領悟，沒有顯露功績的人有自己領悟和解說的能力？

答： 要說領悟和解說，必定是過去迷惑現在覺悟。既然已經顯露了功績，那麼過去就不是真的迷惑，現在也不是真的覺悟，所以顯露功績的人不能自己領悟和解說；沒有顯露功績的人，既然是真正地過去迷惑現在覺悟，所以有自己領悟和解說的能力。

問： 上面和中間的兩種人都沒顯露功績，為什麼到了下根器的人反而顯露功績了呢？

答： 可以從五個方面來解釋：一是經文互相有隱藏和顯現，如果都顯露功績，就沒有真正覺悟的人；如果都不顯露功績，就隱藏了菩薩的功德，因此經文的表達方式不同。二是下根器的人顯露功績，那麼

【English Translation】 English version The rest of the people did not show achievements, so they are classified as one category; later learners and those who have not learned also have those who have shown achievements and those who have not shown achievements, such as Ananda (one of the ten major disciples of the Buddha) and Rahula (the Buddha's son) who have shown achievements, and the rest who have not shown achievements are classified as another category, so they are divided into two sections. In short, it is to use the meaning of showing achievements and not showing achievements to cover the meaning of prediction, which is comprehensive.

Question: This section actually bestows predictions on one thousand two hundred people, why is the title 'Chapter on the Prediction of the Five Hundred Disciples'?

Answer: Five hundred is actually a representative of one thousand two hundred. There are four reasons for listing five hundred separately: First, when the Buddha was in the world, there were five hundred Arhats with high reputation and great virtue who often served the Buddha, so they are specially mentioned. Second, these five hundred people have the same vows and practices, and they receive predictions at the same time now, and they will become Buddhas one after another in the future. Third, these five hundred people all have the ability to understand and explain the parable of the tied pearl, so they are specially mentioned. Fourth, when the Buddha first attained enlightenment, he first converted five people, and then converted Kasyapa (a famous ascetic in ancient India) and his disciples, which happened to be five hundred people. Now, the original name is used, so they are specially mentioned.

This section is divided into two parts: one is to separately bestow predictions on Purna (one of the ten major disciples of the Buddha, foremost in preaching); the other is to generally bestow predictions on the remaining Sravaka disciples. Those who separately bestow predictions on Purna are that Purna showed achievements, and the rest of the people did not show achievements. Purna does not have the ability to understand and explain by himself, and the rest of the people have the ability to understand and explain by themselves. Because the categories are different, they are divided into two paragraphs.

Question: Why do those who show achievements not have their own narration of understanding, and those who do not show achievements have the ability to understand and explain by themselves?

Answer: To talk about understanding and explanation, it must be that the past was confused and the present is enlightened. Since achievements have been shown, then the past was not really confused, and the present is not really enlightened, so those who show achievements cannot understand and explain by themselves; those who have not shown achievements, since they were truly confused in the past and are now enlightened, so they have the ability to understand and explain by themselves.

Question: The two types of people above and in the middle have not shown achievements, why do those with inferior roots show achievements instead?

Answer: It can be explained from five aspects: First, the scriptures have mutual concealment and manifestation. If all achievements are shown, there will be no truly enlightened people; if no achievements are shown, the merits of the Bodhisattva will be concealed. Therefore, the expression of the scriptures is different. Second, if people with inferior roots show achievements, then

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顯菩薩不可思議，現為聲聞已是隱德，于聲聞中復為下根，是故名為不可思議。三者、示作聲聞本為化物，今三根皆悟則化物事畢方得發跡，上章化事未周故不明發跡也。四者、下根人尚發跡，中上根豈是實行耶？故《攝大乘論》云「舍利弗等皆是化人」。故有經云「須菩提者是東方世界青龍陀佛」，則知皆是權行人也。五者、顯示菩薩有發跡、不發跡二種方便也。

問：

發跡有何利益？

答：

開一為三凡有二種：一者、開一法為三法；二者、開一人為三人。上來雖明一法為三法、三法歸一法，未辨一人為三人、三人為一人。今發諸菩薩跡始得明一人為三人、三人為一人，以具約人法明於開會，義始圓也。

授滿愿記為二：第一、聞法為領解之緣；二、如來授記。初文又二：前、明得解所由；二、正明得解。初有四句：第一、聞法為領解之緣。「智慧」者，實慧也。「方便」者，權慧也。總牒法譬二週中權實二慧法也。「又聞授諸大弟子記」者，總牒二週中授人記為領解緣也。「復聞宿世因緣之事」者，牒第三週化城事為領解緣也。「復聞諸佛有大自在神通之力」者，即大通智勝佛十劫坐道場及現瑞等事也。又解即是釋迦能知過去久遠之事為自在神通之力。所以但明四事者，初事

【現代漢語翻譯】 現代漢語譯本： 顯現菩薩不可思議之處，在於他們示現為聲聞（Śrāvaka，聽聞佛法而修行的弟子）時，已經是一種隱藏的功德。在聲聞之中，又示現為下根器之人，因此被稱為不可思議。第三，示現作為聲聞，原本是爲了教化眾生，如今下、中、上三種根器的人都已開悟，那麼教化的事情也就完成了，才能顯露本來的身份。上文的教化之事尚未圓滿，所以沒有明確地顯露身份。第四，下根器的人尚且顯露身份，那麼中、上根器的人難道是真實的聲聞嗎？所以《攝大乘論》（Mahāyānasaṃgraha）說：『舍利弗（Śāriputra）等人都是化身。』因此有經典說：『須菩提（Subhūti）是東方世界的青龍陀佛（Qīnglóngtuó Buddha），』由此可知他們都是權巧示現的修行者。第五，顯示菩薩有顯露身份和不顯露身份兩種方便法門。

問： 顯露身份有什麼利益？

答： 開一為三，總共有兩種：一是，將一種法開為三種法；二是，將一個人開為三個人。上面雖然闡明了一種法變為三種法，三種法歸於一種法，但沒有辨明一個人變為三個人，三個人變為一個人。現在顯露諸位菩薩的身份，才能夠闡明一個人變為三個人，三個人變為一個人，因為同時從人和法的角度闡明了開顯和會歸，意義才算圓滿。

授予滿愿記分為兩部分：第一，聽聞佛法是領悟理解的因緣；第二，如來（Tathāgata）授記。第一部分又分為兩部分：前面闡明獲得理解的原因；後面正式闡明獲得理解。前面有四句：第一，聽聞佛法是領悟理解的因緣。「智慧」指的是實智。「方便」指的是權智。總括法說譬說兩週中的權實二種智慧。「又聽聞為諸大弟子授記」指的是，總括兩週中為人授記是領悟理解的因緣。「又聽聞宿世因緣之事」指的是，總括第三週的化城譬喻是領悟理解的因緣。「又聽聞諸佛有大自在神通之力」指的是，大通智勝佛（Mahābhijñājñānābhibhū Buddha）十劫坐在道場以及顯現瑞相等事。另一種解釋是，釋迦牟尼佛（Śākyamuni Buddha）能夠知曉過去久遠的事情，就是自在神通之力。之所以只闡明四件事，是因為第一件事

【English Translation】 English version: The inconceivable aspect of Bodhisattvas is that when they manifest as Śrāvakas (disciples who practice by listening to the Buddha's teachings), it is already a hidden virtue. Among the Śrāvakas, they further manifest as those of inferior capacity, hence they are called inconceivable. Thirdly, their manifestation as Śrāvakas is originally for the purpose of transforming beings. Now that beings of inferior, middling, and superior capacities have all awakened, the work of transformation is complete, and they can then reveal their true identities. The work of transformation in the previous chapter was not yet complete, so there was no explicit revelation of their identities. Fourthly, if those of inferior capacity reveal their identities, then are those of middling and superior capacities truly Śrāvakas? Therefore, the Mahāyānasaṃgraha (Compendium of the Mahāyāna) says: 'Śāriputra and others are all manifestations.' Thus, there are scriptures that say: 'Subhūti is the Qinglóngtuó Buddha of the Eastern World,' from which it is known that they are all expedient practitioners. Fifthly, it shows that Bodhisattvas have two kinds of expedient means: revealing their identities and not revealing their identities.

Question: What are the benefits of revealing one's identity?

Answer: Opening the One into Three has two aspects: firstly, opening one Dharma into three Dharmas; secondly, opening one person into three persons. Although the above has explained how one Dharma becomes three Dharmas, and three Dharmas return to one Dharma, it has not distinguished how one person becomes three persons, and three persons become one person. Now, by revealing the traces of the Bodhisattvas, it is possible to explain how one person becomes three persons, and three persons become one person, because it simultaneously explains the opening and convergence from the perspectives of both person and Dharma, and the meaning is then complete.

Bestowing the prediction of fulfillment is divided into two parts: firstly, hearing the Dharma is the condition for understanding; secondly, the Tathāgata (Thus Come One) bestows the prediction. The first part is further divided into two parts: the former explains the reason for obtaining understanding; the latter formally explains obtaining understanding. The former has four sentences: firstly, hearing the Dharma is the condition for understanding. 'Wisdom' refers to real wisdom. 'Expedient means' refers to provisional wisdom. It encompasses the two kinds of wisdom, provisional and real, in the two weeks of Dharma and parable. 'Also hearing the predictions bestowed upon the great disciples' refers to encompassing the bestowing of predictions upon people in the two weeks as the condition for understanding. 'Also hearing about the events of past lives' refers to encompassing the parable of the transformed city in the third week as the condition for understanding. 'Also hearing that the Buddhas have great, unhindered, supernatural powers' refers to the events of Mahābhijñājñānābhibhū Buddha sitting in the Bodhimaṇḍa for ten kalpas and manifesting auspicious signs, etc. Another explanation is that Śākyamuni Buddha being able to know about events of the distant past is the power of unhindered supernatural abilities. The reason why only four things are explained is because the first thing

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謂教，次事是得益之人，宿世因緣敘教益所由，后明能化之主；攝義既周，宜辨四事也。

「得未曾有」下，第二、正明領解。亦開為四：初、明內心歡喜，得無生忍，無有所得垢，故言心凈。「即從座起」下，第二、明外形致敬。「而作是念」下，第三、默唸領解。「拔出眾生處處貪著」者，如前文「眾生處處著，引之令得出」也。言貪著者，非謂但是貪使，及說一切有所得心也。「唯佛世尊」下，第四、祈請授記。所以祈請授記者，凡有二義：一、為現攝下根之流，二、為有緣眾生髮愿往生，是故請記。「深心」者，無生法忍即是菩薩行，故名深也。「本願」者，無所得菩提心也。

「爾時佛告」下，第二、正為授記。文開為二：初長行、次偈。長行為二：前明行因、后辨得果。行因之中明三世行因：第一、嘆現德，謂現在行因；第二、明過去行因；第三、明未來行因。現德顯彰是故前嘆現在之德；由過去修行，故次嘆過去；二世行因猶未圓滿，故次嘆未來。初文四句：第一句，告眾問之。

問：

滿愿在坐，云何問眾言見不耶？

答：

眾但睹形、未見其德，今欲顯其德令眾仰恭，故告眾問之。

「我常稱其」下，第二句，嘆其有上弘之功。「能於四眾」下，第三

【現代漢語翻譯】 現代漢語譯本：接下來講述『教』，首先說明獲得利益的人，敘述往昔的因緣以及教益產生的原因，最後闡明能教化之主；涵蓋的意義已經完備，應該辨析四件事。 『得未曾有』之後，第二部分，正式闡明領悟理解。也分為四個部分：首先，說明內心歡喜，獲得無生法忍，沒有絲毫的所得之心，所以說心清凈。『即從座起』之後，第二部分，說明外在形體的致敬。『而作是念』之後，第三部分，默默地領悟理解。『拔出眾生處處貪著』，如同前文所說『眾生處處執著，引導他們令得出離』。所說的貪著，並非僅僅指貪慾，而是指一切有所得的心。『唯佛世尊』之後，第四部分，祈請佛陀授記。祈請授記的原因，總共有兩個：一是為示現攝受下根之人，二是為有緣眾生髮愿往生，因此請求授記。『深心』，無生法忍就是菩薩的修行，所以稱為深。『本願』，指無所得的菩提心。 『爾時佛告』之後，第二部分，正式為他們授記。經文分為兩個部分：首先是長行，然後是偈頌。長行又分為兩個部分：前面說明修行的因，後面辨析得到的果。修行的因中說明三世的修行之因：第一，讚歎現在的功德，也就是現在的修行之因；第二，說明過去的修行之因；第三，說明未來的修行之因。現在的功德顯著彰明，所以先讚歎現在的功德；因為過去的修行，所以接著讚歎過去；二世的修行之因尚未圓滿，所以接著讚歎未來。最初的經文四句：第一句，告訴大眾並詢問他們。 問： 滿愿已經在座，為什麼還要問大眾是否見到呢？ 答： 大眾只是看到了他的形體，沒有看到他的功德，現在想要彰顯他的功德，讓大眾仰慕恭敬，所以告訴大眾並詢問他們。 『我常稱其』之後，第二句，讚歎他有弘揚佛法的功德。『能於四眾』之後，第三句，讚歎他...

【English Translation】 English version: Regarding the 'teaching', firstly, it explains the person who benefits, narrates the past causes and conditions and the reasons for the benefits of the teaching, and finally clarifies the master who can transform. With the meaning covered completely, it is appropriate to distinguish the four matters. After 'gaining what has never been had', the second part, formally clarifies the understanding and comprehension. It is also divided into four parts: Firstly, it explains the inner joy, obtaining the patience with the unborn dharma (Anutpattika-dharma-kshanti), without any mind of attainment, therefore it is said that the mind is pure. After 'immediately rising from their seats', the second part, explains the reverence in external form. After 'and thinking thus', the third part, silently comprehends and understands. 'Pulling out sentient beings from their attachments everywhere', is like what was said earlier, 'Sentient beings are attached everywhere, guiding them to be able to escape'. What is said about attachment, does not only refer to greed, but refers to all minds with a sense of attainment. After 'Only the Buddha, the World Honored One', the fourth part, requests the Buddha to bestow prediction (Vyakarana). There are two reasons for requesting prediction: Firstly, to demonstrate the reception of those with inferior roots; Secondly, for sentient beings with affinity to aspire to be reborn in the Pure Land, therefore they request prediction. 'Deep mind', the patience with the unborn dharma is the practice of a Bodhisattva, therefore it is called deep. 'Original vow', refers to the Bodhi mind without attainment. After 'At that time, the Buddha told', the second part, formally bestows prediction upon them. The text is divided into two parts: Firstly, the prose section (Dirghagama), then the verses (Gatha). The prose section is further divided into two parts: The former explains the cause of practice, and the latter distinguishes the result obtained. Among the causes of practice, it explains the causes of practice in the three lifetimes: Firstly, praising the present virtues, which is the cause of present practice; Secondly, explaining the past causes of practice; Thirdly, explaining the future causes of practice. The present virtues are prominent and manifest, therefore the present virtues are praised first; Because of past practice, the past is praised next; The causes of practice in the two lifetimes are not yet complete, therefore the future is praised next. The initial four lines of text: The first line, tells the assembly and asks them. Question: Manjushri (Full Wish) is already present, why ask the assembly if they see him? Answer: The assembly only sees his form, not his virtues. Now, wanting to manifest his virtues, so that the assembly admires and reveres him, therefore he tells the assembly and asks them. After 'I always praise him', the second line, praises him for having the merit of propagating the Dharma. After 'Able to the four assemblies', the third line, praises him...

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句，嘆其下利之德。「自舍如來」下，第四句，出滿愿之位，即十地人也。

「汝等勿謂」下，第二、嘆滿愿過去德。時眾但謂現在有上弘下利之功，未知過去亦有此德，故今嘆之。就文為三：一、明過去九十億佛所有上弘下利之功；第二、於七佛所有上弘下利之能；第三、于釋迦佛所說法人中最為善巧。此即從多佛以至少佛也。初文為三：第一、嘆滿愿智慧；第二、嘆其神通；第三、以具智慧神通故廣能益物。初開又三：前、嘆有慧，即實方便也。「又于諸佛所說空法」，第二、嘆空慧，謂方便實也。「得四無礙智」下，第三、合嘆空有二慧，以具了空有方能無礙說法，不爾則成有所得也。「具足菩薩神通之力」，第二，次嘆神通也。「彼佛世人」下，第三，明以具通慧廣能益物。就文又二：初、嘆成就眾生。「為凈佛土故」下，第二、嘆凈佛國土。前又二句：一、通益四乘眾生。「又化無量」以下，別益求佛人也。「諸比丘」下，第二、嘆於七佛法中上弘下利之德。「今於我所」下，第三、嘆于釋迦佛所說法中第一。

「于賢劫中」下，第三、嘆未來修因。亦開三別：初、嘆於一劫中佛所修行。「亦于未來」下，第二、多劫佛所修行。「漸漸具足」下，第三、嘆修因圓滿也。

「過無量」下，

【現代漢語翻譯】 現代漢語譯本：讚歎滿愿（Purna）尊者利益眾生的功德。『自舍如來』以下，第四句，說明滿愿尊者已經達到滿愿的地位，也就是十地菩薩的境界。 『你們不要認為』以下，第二部分，讚歎滿愿尊者過去的功德。當時在場的大眾只知道他現在有弘揚佛法、利益眾生的功德，卻不知道他過去也有這樣的功德，所以現在讚歎他。從文義上可以分為三點：第一，說明過去九十億佛都有弘揚佛法、利益眾生的功德；第二，在過去七佛時也有弘揚佛法、利益眾生的能力；第三，在釋迦牟尼佛所說的佛法中，他是最善於說法的人。這是從多佛到少佛的順序。第一部分又分為三點：第一，讚歎滿愿尊者的智慧；第二，讚歎他的神通；第三，因為具備智慧和神通，所以能夠廣泛地利益眾生。第一點又分為三部分：前面，讚歎他具有智慧，也就是真實的方便法門。『又于諸佛所說空法』，第二，讚歎他的空性智慧，也就是方便法門的真實性。『得四無礙智』以下，第三，合起來讚歎空性和有性兩種智慧，因為具備了空性和有性的智慧，才能無礙地說法，否則就會有所執著。『具足菩薩神通之力』，第二，接著讚歎他的神通。『彼佛世人』以下，第三，說明因為具備神通和智慧，所以能夠廣泛地利益眾生。從文義上又分為兩點：第一，讚歎他成就眾生。『為凈佛土故』以下，第二，讚歎他清凈佛國土。前面又有兩句：第一，普遍地利益四乘的眾生。『又化無量』以下，特別利益那些求佛的人。『諸比丘』以下，第二，讚歎他在過去七佛的佛法中弘揚佛法、利益眾生的功德。『今於我所』以下，第三，讚歎他在釋迦牟尼佛所說的佛法中是第一。 『于賢劫中』以下，第三部分，讚歎他未來修行的因。也可以分為三個部分：第一，讚歎他在一劫中跟隨佛修行。『亦于未來』以下，第二，讚歎他在多劫中跟隨佛修行。『漸漸具足』以下，第三，讚歎他修行的因圓滿。 『過無量』以下，

【English Translation】 English version: Praising the virtue of Purna (full of wishes) in benefiting sentient beings. 'From abandoning the Tathagata' onwards, the fourth sentence indicates that Purna has reached the position of fulfilling wishes, which is the realm of the Tenth Ground Bodhisattva. 'You should not say' onwards, the second part praises Purna's past virtues. The assembly at that time only knew that he currently had the merit of propagating the Dharma and benefiting sentient beings, but did not know that he also had this virtue in the past, so now he is praised. In terms of the text, it can be divided into three points: first, explaining that all ninety billion Buddhas in the past had the merit of propagating the Dharma and benefiting sentient beings; second, having the ability to propagate the Dharma and benefit sentient beings during the time of the Seven Buddhas; third, being the most skillful in expounding the Dharma among those who expound the Dharma in Shakyamuni Buddha's teachings. This is the order from many Buddhas to few Buddhas. The first part is further divided into three points: first, praising Purna's wisdom; second, praising his supernormal powers; third, because he possesses wisdom and supernormal powers, he can widely benefit sentient beings. The first point is further divided into three parts: in the beginning, praising him for having wisdom, which is the true expedient means. 'Also, regarding the emptiness Dharma spoken by all Buddhas', second, praising his wisdom of emptiness, which is the truth of expedient means. 'Obtaining the Four Unimpeded Wisdoms' onwards, third, praising both the wisdom of emptiness and existence together, because only by possessing the wisdom of emptiness and existence can one expound the Dharma without obstruction, otherwise one will become attached. 'Possessing the power of Bodhisattva's supernormal powers', second, then praising his supernormal powers. 'The people of that Buddha's world' onwards, third, explaining that because he possesses supernormal powers and wisdom, he can widely benefit sentient beings. In terms of the text, it is further divided into two points: first, praising him for accomplishing sentient beings. 'For the sake of purifying the Buddha land' onwards, second, praising him for purifying the Buddha land. There are two sentences before: first, universally benefiting sentient beings of the Four Vehicles. 'Also transforming countless' onwards, especially benefiting those who seek Buddhahood. 'Bhikkhus' onwards, second, praising his virtue of propagating the Dharma and benefiting sentient beings in the Dharma of the Seven Buddhas in the past. 'Now in my place' onwards, third, praising him for being the first in the Dharma spoken by Shakyamuni Buddha. 'In the Bhadrakalpa (fortunate eon)' onwards, the third part praises the causes he cultivated in the future. It can also be divided into three parts: first, praising him for practicing with the Buddha in one kalpa. 'Also in the future' onwards, second, praising him for practicing with the Buddha in many kalpas. 'Gradually fulfilling' onwards, third, praising the perfection of the causes he cultivated. 'Passing countless' onwards,

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第二、明得果。凡有六果：一、化主果。「其佛以恒河沙」下，第二、明國土果。「地平如掌」者，釋有二：一云佛手掌平，指事為言；二雲海底有石方四千里平如鏡面，名為掌石也。「諸天宮殿」下，第三、明眷屬果。凡有四句：一、明人天眷屬；二、明菩薩眷屬；三、辨聲聞眷屬；四、總結。「劫名寶明」下，第四、時節果。「國名善凈」下，上出土體、今辨土名。「其佛壽命」下，第五、明壽命果。「法住甚久」下，第六、明住持果。

偈文為二：初頌行因，次頌得果。頌三世行因即為三別：初、七行，總嘆諸菩薩，即顯嘆滿愿現在行德；第二、五行，頌過去行因；第三、二行半，頌未來行因。初七行為三：初偈，標嘆；五行，釋嘆；一行，結嘆，明不可具嘆也。五行為二：初四行，嘆菩薩作二乘方便，次一偈，嘆菩薩示凡夫方便。初四偈又二：前三偈，嘆菩薩作二乘方便能成就眾生，次一偈，明二乘方便能凈佛國土。初三偈為三雙：第一，上半辨知機，下半示小乘威儀，謂機教一雙。第二偈，上半巧化他，下半自說是小道，謂自他一雙。第三偈，上半明度物，下半辨說教意，謂教理一雙。「雖小欲懈怠」者，雖現小乘威儀說于小教，似如於菩薩法懈怠，而實非懈怠。「示眾有三毒又現邪見相」者，上現

聖方便，作聲聞緣覺兩聖；今示凡方便亦作二凡：一、現為在家三毒眾生，二、現出家邪見外道也。又上現二乘方便，即是無煩惱人，今示兩凡方便，謂有煩惱人，今大士體悟煩惱未曾有無，故方便示現有無。如《凈名經》云「菩薩不斷煩惱亦不與俱，而能示現俱斷二事」。「今此富樓那」下，頌第二、過去行因也。「未來亦供養」下，頌未來行因。「其後得成佛」下，頌得果為二：初、別頌得果；次、總結。別頌中半行頌化主果，半行頌國土果，一句頌時節果，四行一句頌眷屬果，五句頌菩薩，一偈頌聲聞，兩偈頌天人，從勝至劣以為次第。「法喜禪悅食」者，則定慧能資養法身，故名食也。又外從佛聞法歡喜為法喜，內如說修行為禪悅。又聖說法名法喜，聖默然名禪悅，佛敕弟子常行二事，故唯有二食。余經說有九種食，世間四食、出世五食。世間四食者，揣、觸、思、識四食也。出世五食者，一禪、二愿、三念、四八解脫、五喜。「富樓那比丘」下，第二，一行半，總結凈土也。

「爾時千二百」下，第二、授餘聲聞記。為二：一、授記；二、領解。就授記中為二：初、請記；二、授記。

問：

千二百五十人常隨佛，此經前後何故但言千二百耶？

答：或可出經人語其全數，或可本

【現代漢語翻譯】 現代漢語譯本 聖方便，作為聲聞（Śrāvaka，聽聞佛法而悟道的修行者）和緣覺（Pratyekabuddha，無師自悟的修行者）兩種聖人所用的方便法門；現在所示現的凡夫方便，也分為兩種凡夫：第一種，示現為處在世俗中，被貪嗔癡三毒所困擾的眾生，第二種，示現為出家的，持有邪見的外道。 又，上面所說的示現二乘（聲聞和緣覺）的方便，指的是沒有煩惱的人，現在所示現的兩種凡夫方便，指的是有煩惱的人。現在這位大士（菩薩）體悟到煩惱並非真實存在，也並非完全不存在，所以方便示現為有和無兩種狀態。正如《維摩詰經》（Vimalakirti Sutra）所說：『菩薩不斷煩惱，也不與煩惱同在，卻能示現斷與不斷兩種狀態。』 『今此富樓那』以下，是讚頌第二部分，過去所行的因地功德。『未來亦供養』以下，是讚頌未來所行的因地功德。『其後得成佛』以下，是讚頌最終證得的果位，分為兩個部分：首先，分別讚頌所得的果位；其次，總結。在分別讚頌中，半行讚頌教化之主所證得的果位，半行讚頌國土的果報，一句讚頌時節的果報，四行一句讚頌眷屬的果報，五句讚頌菩薩，一偈頌讚聲聞，兩偈頌讚天人，從殊勝到低劣，依次排列。 『法喜禪悅食』，指的是禪定和智慧能夠滋養法身，所以稱為『食』。另外，從佛陀那裡聽聞佛法而產生的歡喜稱為法喜，內在如法修行而產生的喜悅稱為禪悅。聖人說法稱為法喜，聖人默然不語稱為禪悅，佛陀告誡弟子常常奉行這兩種，所以只有這兩種『食』。其他經典中說有九種『食』，即世間四食和出世五食。世間四食指的是段食（揣食）、觸食、思食、識食。出世五食指的是禪食、愿食、念食、八解脫食、喜食。 『富樓那比丘』以下，第二部分，用一行半的文字總結了凈土的莊嚴。 『爾時千二百』以下，第二部分，為其餘聲聞授記。分為兩個部分：第一，授記；第二，領解。在授記部分又分為兩個部分：首先，請求授記；其次，佛陀授記。 問： 一千二百五十人常常跟隨佛陀，這部經的前後為什麼只說一千二百人呢？ 答：或許是結集經典的人說了大概的數字，或許是原本如此。

【English Translation】 English version Holy skillful means (Upaya) are used by both Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own); now, the skillful means for ordinary beings are also shown as two types: first, appearing as ordinary beings at home, afflicted by the three poisons (greed, hatred, and delusion); second, appearing as heretical outsiders who have left home and hold wrong views. Furthermore, the skillful means of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) mentioned above refer to those without afflictions; now, the skillful means for the two types of ordinary beings refer to those with afflictions. Now, this great being (Bodhisattva) realizes that afflictions are neither truly existent nor completely non-existent, so they skillfully appear as both existent and non-existent. As the Vimalakirti Sutra says, 'Bodhisattvas neither sever afflictions nor abide with them, yet they can manifest both severance and non-severance.' 'Now, this Purna' below, praises the past causes and deeds. 'In the future, they will also make offerings' below, praises the future causes and deeds. 'Thereafter, they will attain Buddhahood' below, praises the attainment of the fruit, divided into two parts: first, separately praising the attained fruits; second, summarizing. In the separate praise, half a line praises the fruit attained by the teaching host, half a line praises the fruit of the Buddha-land, one sentence praises the fruit of the time, four lines and one sentence praise the fruit of the retinue, five sentences praise the Bodhisattvas, one verse praises the Śrāvakas, and two verses praise the Devas (gods), arranged in order from superior to inferior. 'The food of Dharma-joy and Dhyana-bliss' refers to how Dhyana (meditation) and wisdom can nourish the Dharma-body, hence it is called 'food'. Also, the joy arising from hearing the Dharma from the Buddha is called Dharma-joy, and the joy arising from practicing according to the teachings is called Dhyana-bliss. The Holy One speaking the Dharma is called Dharma-joy, and the Holy One being silent is called Dhyana-bliss. The Buddha instructs disciples to always practice these two, so there are only these two 'foods'. Other sutras say there are nine types of 'food', namely the four types of worldly food and the five types of transcendental food. The four types of worldly food are physical food (edible food), contact, volition, and consciousness. The five types of transcendental food are Dhyana, vows, mindfulness, the eight liberations, and joy. 'The Bhikshu Purna' below, the second part, summarizes the pure land in one and a half lines. 'At that time, the one thousand two hundred' below, the second part, bestows predictions of Buddhahood upon the remaining Śrāvakas. Divided into two parts: first, the prediction; second, the understanding and acceptance. Within the prediction part, there are two parts: first, requesting the prediction; second, the Buddha bestowing the prediction. Question: The one thousand two hundred and fifty people always followed the Buddha, why does this sutra only mention one thousand two hundred people before and after? Answer: Perhaps the person who compiled the sutra gave an approximate number, or perhaps it was originally so.

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有千二百五十，至法華時五十已亡，故但言千二百耳。

「我等歡喜得未曾有」者，聞上來說法及以總記故歡喜也。「不亦快乎」者，千二百羅漢見諸人得別記，謂己不得別記故來請之，若得別記，成佛事定故稱為快。「佛知此等」下，第二、佛與授記。就文為三：初、總許；二、別授記；三、命迦葉令其宣記。今是初也。「於此眾中」下，第二、別授記。前長行、后偈頌。前長行二：前、別授陳如；次、別授五百。須知五百及千二百皆是千二百中之數也。千二百是得三乘道之初數，此千二百中五百為標領，故云五百耳。設舉五百，亦是千二百中之數，如十七群及六群之名也。「其五百羅漢」下，第二、授五百人記。「迦留陀夷」者，迦留此翻時，陀夷名之為起。《十八部疏》云迦留者。「黑陀夷」者，上謂悉達太子在宮時師也。「周陀」者，翻為不樂，又云小路。「莎伽陀」翻為善來，本名惡來，外國亦云沙竭陀亦云沙伽陀。「優陀夷」亦云烏陀夷，此云出也。

偈文亦二：前六行，頌陳如得記；次三行半，頌五百人得記。

「迦葉汝已知」下，第三段，命迦葉令宣記。以無有二乘唯有一乘，一切聲聞皆當作佛，命之宣記意在於此。

「爾時五百」下，第二、自敘領解。就文為二：一長行

【現代漢語翻譯】 現代漢語譯本 『有千二百五十，至法華時五十已亡，故但言千二百耳』的意思是，最初有1250人，到《法華經》的時候，有50人已經去世了，所以只說1200人。

『我等歡喜得未曾有』的意思是，聽聞佛陀宣講妙法以及得到總體的授記，所以感到歡喜。『不亦快乎』的意思是，1200羅漢看到其他人得到個別的授記，認為自己沒有得到個別的授記，所以前來請求。如果得到個別的授記，成就佛果的事情就確定了，所以稱為『快』。『佛知此等』以下，是第二部分，佛陀給予授記。從文義上分為三部分：首先，總體允許；其次，個別授記；第三，命令迦葉尊者宣說授記。現在是第一部分。『於此眾中』以下，是第二部分，個別授記。前面是長行文，後面是偈頌。前面的長行文分為兩部分：首先，個別授記陳如（Ajnatakaundinya）；其次，個別授記五百羅漢。須知這五百羅漢以及一千二百羅漢，都是一千二百人中的一部分。一千二百人是證得三乘道果的最初人數，這千二百人中，五百人為首領，所以說五百人。假設舉出五百人，也是一千二百人中的一部分，如同十七群比丘以及六群比丘的稱謂。『其五百羅漢』以下，是第二部分，授記五百羅漢。『迦留陀夷（Kalodayin）』，迦留（Kala）翻譯為『時』，陀夷（Udayin）的意思是『起』。《十八部疏》說迦留（Kala）是『黑陀夷』，指的是悉達多（Siddhartha）太子在宮中的老師。『周陀（Cuda）』，翻譯為『不樂』，又稱為『小路』。『莎伽陀（Sagata）』翻譯為『善來』，本名惡來，外國也稱為沙竭陀（Saketa），也稱為沙伽陀（Sagata）。『優陀夷（Udayin）』也稱為烏陀夷（Udayin），意思是『出』。

偈頌文也分為兩部分：前六行，頌揚陳如（Ajnatakaundinya）得到授記；其次三行半，頌揚五百人得到授記。

『迦葉汝已知』以下，是第三段，命令迦葉尊者宣說授記。因為沒有二乘，只有一乘，一切聲聞都應當成佛，命令他宣說授記，意圖就在於此。

『爾時五百』以下，是第二部分，自我敘述領悟理解。從文義上分為兩部分：一是長行文。

【English Translation】 English version 『There were one thousand two hundred and fifty, but by the time of the Lotus Sutra, fifty had already passed away, so only one thousand two hundred are mentioned.』 This means that initially there were 1250 people, but by the time of the Lotus Sutra, 50 had died, so only 1200 are mentioned.

『We are delighted to have obtained what we never had before』 means that they are delighted because they heard the Buddha preach the wonderful Dharma and received the general prediction. 『Is it not joyful?』 means that the 1200 Arhats saw others receiving individual predictions and thought that they had not received individual predictions, so they came to request them. If they received individual predictions, the matter of attaining Buddhahood would be certain, so it is called 『joyful.』 『The Buddha knows these』 below is the second part, where the Buddha gives predictions. In terms of the text, it is divided into three parts: first, a general permission; second, individual predictions; and third, an order to Kashyapa (Mahakasyapa) to proclaim the predictions. Now is the first part. 『Among this assembly』 below is the second part, individual predictions. The former is prose, and the latter is verse. The former prose is divided into two parts: first, individual prediction for Ajnatakaundinya (Ajnatakaundinya); second, individual prediction for the five hundred Arhats. It should be known that these five hundred Arhats and the one thousand two hundred Arhats are all part of the one thousand two hundred. The one thousand two hundred are the initial number of those who attained the path of the Three Vehicles, and among these one thousand two hundred, five hundred are the leaders, so it is said five hundred. Suppose five hundred are mentioned, it is also part of the one thousand two hundred, like the names of the seventeen groups of monks and the six groups of monks. 『The five hundred Arhats』 below is the second part, predicting the five hundred. 『Kalodayin (Kalodayin)』, Kala (Kala) translates as 『time』, and Udayin (Udayin) means 『rising』. The 『Eighteen Schools Commentary』 says that Kala (Kala) is 『Black Udayin』, referring to Siddhartha (Siddhartha)太子's teacher in the palace. 『Cuda (Cuda)』 translates as 『not joyful』, also known as 『small path』. 『Sagata (Sagata)』 translates as 『welcome』, originally named Evil Come, and foreign countries also call it Saketa (Saketa), also called Sagata (Sagata). 『Udayin (Udayin)』 is also called Udayin (Udayin), meaning 『out』.

The verse is also divided into two parts: the first six lines praise Ajnatakaundinya (Ajnatakaundinya) for receiving the prediction; the next three and a half lines praise the five hundred for receiving the prediction.

『Kashyapa (Mahakasyapa), you already know』 below is the third section, ordering Kashyapa (Mahakasyapa) to proclaim the prediction. Because there is no Two Vehicle, only One Vehicle, all Sravakas should become Buddhas, and the intention of ordering him to proclaim the prediction lies in this.

『At that time, five hundred』 below is the second part, self-narrating understanding. In terms of the text, it is divided into two parts: first, prose.

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，二偈頌。長行為四：一、法；二、譬；三、合；四、結歡喜。初法說又四：一、標領解之緣，得記即是領解緣也。「歡喜踴躍」下，第二、內心歡喜。「即從坐起」下，第三、外形致敬。「悔過自責」下，第四、發言自敘領解。又開為四：一、悔過自責；二、述于昔迷；三、敘今悟；四者、解釋。悔過自責者，懺悔小乘有所得罪，令未改二乘執者因此而改，已發大乘心者牢固不退。然此經始終寄千二百人破十方三世一切諸小乘人，令其舍有所得悟入平等正觀，乃至寄三根人破斥十方三世封執大小乘二見菩薩，亦令悟入非大非小不一不三無依無得妙悟，是以此經始終皆用千二百人為言端耳。寄此人執迷以顯大小有所得迷，托此人悟引一切有所得大小迷心悉令得悟也。

問：

若爾，此經三週並是方便人，無實悟道耶？

答：

寄此三根述于迷悟，令實行小乘人于《法華經》得信心，是故前云「諸餘聲聞信佛語故隨順此經」，即其證也。

問：

何故得知三根聲聞皆是方便耶？

答：

無有實行之人聞《法華經》即能領解助佛揚化，所以此經佛有三週說，弟子亦三週說。若師若弟子皆是顯發密教調伏眾生，然寂滅正觀未曾師弟子，為眾生故方便師弟子，欲令受化之徒

【現代漢語翻譯】 現代漢語譯本： 二、偈頌。長行分為四部分：一、法；二、譬；三、合；四、結歡喜。最初的『法』部分又分為四點：一、標明領解的因緣，得到授記就是領解的因緣。「歡喜踴躍」之後，第二、是內心的歡喜。「即從坐起」之後，第三、是外在的致敬。「悔過自責」之後，第四、是發言自述領悟理解。又可以展開為四點：一、悔過自責；二、陳述過去的迷惑；三、敘述現在的覺悟；四、解釋。悔過自責，是懺悔小乘的有所得之罪，使尚未改變二乘執著的人因此而改變，已經發起大乘心的人牢固不退。然而這部經始終是藉助一千二百人來破除十方三世一切小乘人的執著，使他們捨棄有所得的觀念，悟入平等的正觀，乃至藉助三種根器的人來破斥十方三世執著大小乘二見的菩薩，也使他們悟入非大非小、不一不三、無依無得的微妙覺悟，因此這部經始終都用一千二百人作為言說的開端。藉助這些人執迷不悟來顯現大小乘有所得的迷惑，依託這些人覺悟來引導一切有所得的大小乘迷心都能夠得到覺悟。 問： 如果這樣，這部經的三週說法都是方便示現的人，沒有真正悟道的人嗎？ 答： 藉助這三種根器的人來陳述迷惑和覺悟，使實行小乘的人對《法華經》（Lotus Sutra）產生信心，所以前面說『其餘的聲聞（Śrāvaka）因為相信佛的話而隨順這部經』，這就是證明。 問： 為什麼知道這三種根器的聲聞（Śrāvaka）都是方便示現呢？ 答： 沒有實行之人聽聞《法華經》（Lotus Sutra）后就能領悟理解，幫助佛弘揚教化，所以這部經佛有三週說法，弟子也有三週說法。無論是老師還是弟子，都是爲了顯發秘密教義，調伏眾生，然而寂滅的正觀從來沒有師弟子的分別，爲了眾生的緣故才方便示現師弟子的關係，想要讓接受教化的人。

【English Translation】 English version: Two, verses. The prose section is divided into four parts: one, the Dharma (法); two, the analogy (譬); three, the synthesis (合); and four, the conclusion of joy (結歡喜). The initial 'Dharma' section is further divided into four points: one, indicating the cause of understanding, receiving the prediction is the cause of understanding. After 'rejoicing and leaping for joy,' the second is inner joy. After 'immediately rising from their seats,' the third is outward reverence. After 'repenting and blaming themselves,' the fourth is expressing their understanding and comprehension. This can be further expanded into four points: one, repenting and blaming themselves; two, recounting past delusions; three, narrating present enlightenment; and four, explanation. Repenting and blaming themselves is to repent of the sins of attachment in the Śrāvakayāna (小乘), causing those who have not changed their attachment to the Two Vehicles to change because of this, and those who have already developed the Bodhicitta (大乘心) to remain firm and not regress. However, this Sutra (經) consistently uses the twelve hundred people to refute the attachments of all Śrāvakayāna (小乘) practitioners in the ten directions and three times, enabling them to abandon the concept of attainment and enter into equal right view, and even uses the three kinds of faculties to refute the Bodhisattvas (菩薩) in the ten directions and three times who are attached to the two views of the Mahāyāna (大乘) and Śrāvakayāna (小乘), also enabling them to enter into the wonderful enlightenment of neither large nor small, neither one nor three, without reliance or attainment. Therefore, this Sutra (經) always uses the twelve hundred people as the starting point of speech. Using these people's delusion to reveal the delusion of attachment in the Mahāyāna (大乘) and Śrāvakayāna (小乘), relying on these people's enlightenment to guide all deluded minds of attachment in the Mahāyāna (大乘) and Śrāvakayāna (小乘) to attain enlightenment. Question: If that is the case, are the three rounds of teachings in this Sutra (經) all expedient people, without anyone truly enlightened? Answer: Using these three kinds of faculties to recount delusion and enlightenment, enabling those who practice the Śrāvakayāna (小乘) to have faith in the Lotus Sutra (《法華經》), therefore it was said earlier, 'The other Śrāvakas (聲聞) follow this Sutra (經) because they believe in the Buddha's words,' which is the proof. Question: How do we know that the Śrāvakas (聲聞) of the three kinds of faculties are all expedient? Answer: There is no one who practices who can understand and comprehend the Lotus Sutra (《法華經》) immediately after hearing it, and help the Buddha (佛) propagate the teachings, so the Buddha (佛) has three rounds of teachings in this Sutra (經), and the disciples also have three rounds of teachings. Whether it is the teacher or the disciple, it is to reveal the secret teachings and subdue sentient beings, but the right view of Nirvana (寂滅) has never had the distinction of teacher and disciple. For the sake of sentient beings, the relationship of teacher and disciple is expedient, wanting to enable those who receive the teachings.

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悟入平等。故《涅槃經》云「說法非師亦非弟子是名中道」，師弟子既是方便，迷悟亦然。平等正觀未曾迷悟，為眾生故方便迷悟。故《涅槃經》云「一切眾生不能破結，非不能破，非破非不破是名中道」，恒須此意讀《法華經》。若執昔開今會一有三無及始終迷悟者則成有所得，有所得者即無明，非平等大慧，有所得者無道無果不能行於佛因得佛果也。有所得者名之為粗非是妙法，有所得者即是染著，不名蓮華。

所言悔過者，佛過去令我發無所得不二菩提心，而我顛倒厚重背大取小，是我罪之一也。從經初已來兩週為我說平等大慧，而疑悔不解，是我罪之二也。已於二世勞擾如來，是故懺悔過於佛。又執小疑大障法之深，故對法懺悔有所得罪也。「自責」者，背大取小、執小疑大，皆是己之鈍根，故自責也。

問：

何故下根獨有此辭耶？

答：

三聞始了則有各累之深，故偏說也。又三根聲聞皆應悔過自責，但欲轉勢彰過，故三種不同也。

「世尊我等」下，第二、述昔迷也。「今乃知之如無智者」下，第三、明今悟。「所以者何」下，第四、解釋。明應得大而保小自足，故是無智之人，即釋上如無智者也。

「譬如有人」下，第二、譬說廣述領解。此經佛有三週

【現代漢語翻譯】 現代漢語譯本：領悟並進入平等之境。《涅槃經》（Nirvana Sutra）中說：『說法者既非師，亦非弟子，這叫做中道』，師與弟子都只是方便之說，迷惑與領悟也是如此。平等正觀的境界中，本無迷惑與領悟之分，爲了度化眾生，才方便示現迷惑與領悟。《涅槃經》（Nirvana Sutra）中說：『一切眾生不能破除煩惱，並非真的不能破除，說能破與不能破，這叫做中道』，要始終以此意來讀《法華經》（Lotus Sutra）。如果執著於過去的開顯與現在的會歸，執著於一與三的有無，以及執著於始終的迷惑與領悟，那就成了有所得之心。有所得之心就是無明，不是平等大慧。有所得之人，沒有道，沒有果，不能行於佛的因地，從而證得佛果。有所得之心，可稱為粗糙，而非妙法。有所得之心，就是染著，不能稱為蓮花。 所謂『悔過』，是指過去佛令我發起無所得的不二菩提心（Anuttara-Samyak-Sambodhi，無上正等正覺之心），而我卻顛倒愚癡，捨棄大的而追求小的，這是我的罪過之一。從這部經開始以來，兩週時間裡，佛為我說平等大慧，而我卻疑惑不解，這是我的罪過之二。已經在過去的兩世中勞煩如來，因此要懺悔超過佛。又因為執著于小乘，懷疑大乘，障礙佛法的深奧，所以要對法懺悔有所得之罪。『自責』，是指捨棄大的而追求小的，執著于小乘而懷疑大乘，都是因為自己的根器遲鈍，所以要自我責備。 問：為什麼下根之人獨有這些言辭呢？ 答：因為聽了三週之後才領悟，所以各自的業障深重，因此偏重於說明這些。而且三根的聲聞（Śrāvaka，聽聞佛法而悟道者）都應該悔過自責，但爲了轉變氣勢，彰顯過失，所以三種根器的人所說的內容不同。 『世尊我等』以下，是第二部分，陳述過去的迷惑。『今乃知之如無智者』以下，是第三部分，說明現在的領悟。『所以者何』以下，是第四部分，解釋原因。說明本應得到大的卻保守小的，自以為滿足，所以是無智慧之人，這是解釋上面所說的『如無智者』。 『譬如有人』以下，是第二部分，用譬喻來廣泛地陳述領悟。這部經中，佛有三週的說法。

【English Translation】 English version: To realize and enter into equality. Therefore, the Nirvana Sutra says, 'The one who speaks the Dharma is neither teacher nor disciple; this is called the Middle Way.' Teacher and disciple are merely expedient means, as are delusion and enlightenment. In the realm of equal and correct contemplation, there is fundamentally no distinction between delusion and enlightenment. It is for the sake of sentient beings that delusion and enlightenment are expediently manifested. Therefore, the Nirvana Sutra says, 'All sentient beings cannot break their bonds, yet it is not that they cannot break them; saying they can break them and cannot break them is called the Middle Way.' One must always read the Lotus Sutra with this intention. If one clings to the past opening and the present merging, clings to the existence or non-existence of one and three, and clings to the beginning and end of delusion and enlightenment, then one becomes attached to something. Attachment is ignorance, not equal and great wisdom. Those who are attached have no path, no fruit, and cannot walk the cause of Buddhahood to attain the fruit of Buddhahood. Attachment is called coarse, not the wonderful Dharma. Attachment is clinging and defilement, and cannot be called a lotus flower. The so-called 'repentance' refers to the fact that in the past, the Buddha caused me to generate the non-attainment, non-dual Bodhicitta (Anuttara-Samyak-Sambodhi, the mind of unsurpassed, complete, and perfect enlightenment), but I was deluded and foolish, abandoning the great and pursuing the small. This is one of my sins. Since the beginning of this sutra, for two weeks, the Buddha has spoken to me of equal and great wisdom, but I have doubted and not understood. This is the second of my sins. I have already troubled the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) in the past two lives, therefore I must repent more than the Buddha. Furthermore, because I cling to the small vehicle, doubt the great vehicle, and obstruct the profundity of the Dharma, I must repent of the sin of attachment to the Dharma. 'Self-reproach' refers to abandoning the great and pursuing the small, clinging to the small vehicle and doubting the great vehicle, all because of my own dull roots, so I must reproach myself. Question: Why do only those of inferior capacity have these words? Answer: Because they only understood after hearing three times, their karmic obstacles are deep, so these are emphasized. Moreover, the Śrāvakas (Śrāvaka, 'hearer', a disciple who attains enlightenment by hearing the Buddha's teachings) of all three capacities should repent and reproach themselves, but in order to change the momentum and reveal faults, the content spoken by the three types of people is different. The section from 'World Honored One, we' below is the second part, stating past delusions. The section from 'Now we know it is like the unwise' below is the third part, explaining present enlightenment. The section from 'Why is this so?' below is the fourth part, explaining the reason. It explains that one should have obtained the great but instead guarded the small, being content with oneself, so one is an unwise person. This explains the above statement 'like the unwise'. The section from 'For example, there is a person' below is the second part, using parables to extensively state understanding. In this sutra, the Buddha has three rounds of teachings.

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說，初周法說，次周譬說，後周亦譬亦法。弟子三領解亦有三階：舍利弗聞上法說還作法說領解；迦葉悟前譬說還作譬說而領；今雙了法譬雙作法譬而領，故前明法說領解，今明譬說領解也。就譬始終凡有八句：一、貧人至親友家；二、親友設以酒膳；三、醉酒而臥；四、系以寶珠；五、都不覺知；六、起已遊行求索衣食；七、會遇親友示以寶珠；八、貧人得珠歡喜。親友始終欲相利益，要具八事，以類相從義意唯三：初、系寶珠譬；二、中途相失譬；三、會遇示珠譬。所以立此三譬者，還領上三義：初、領昔稟大乘，即大通佛時；次、領忘大取小，從過去退菩提心竟今靈山前也；三、領還得悟大，即靈山之會也。二者、領化城三譬，前領初說大乘譬，次領中途說小譬，次領后還說大譬。三者、領如來三種法輪，初領根本法輪，次領枝末法輪，后領攝末歸本法輪也。「譬如有人」者，即下根之流也。「至親友家」者，昔有大乘之機，感說大乘教，故稱為至。同有佛性又曾受化為出世法親，同志菩提共出生死故名為友。〈譬喻品〉作父子之譬，〈信解品〉還作父子，而領〈化城品〉作導師伴侶譬，今還作兄弟而領，以十六沙彌過去前悟故稱為兄，兄即友也；稟教之人後學，即是弟義也。「家」者，說大乘教處也。「醉酒

【現代漢語翻譯】 說，初周法說（直接闡述佛法），次周譬說（用比喻闡述佛法），後周亦譬亦法（既用比喻也用法理闡述佛法）。弟子三領解亦有三階：舍利弗（佛陀十大弟子之一，以智慧著稱）聞上法說還作法說領解；迦葉（摩訶迦葉，佛陀十大弟子之一，以頭陀行著稱）悟前譬說還作譬說而領；今雙了法譬雙作法譬而領，故前明法說領解，今明譬說領解也。就譬始終凡有八句：一、貧人至親友家；二、親友設以酒膳；三、醉酒而臥；四、系以寶珠；五、都不覺知；六、起已求索衣食；七、會遇親友示以寶珠；八、貧人得珠歡喜。親友始終欲相利益，要具八事，以類相從義意唯三：初、系寶珠譬；二、中途相失譬；三、會遇示珠譬。所以立此三譬者，還領上三義：初、領昔稟大乘（Mahayana），即大通佛（Mahābhijñābhū）時；次、領忘大取小，從過去退菩提心（bodhicitta）竟今靈山（Gṛdhrakūṭa）前也；三、領還得悟大，即靈山之會也。二者、領化城（nirmāṇa-nagara）三譬，前領初說大乘譬，次領中途說小譬，次領后還說大譬。三者、領如來三種法輪（dharma-cakra），初領根本法輪，次領枝末法輪，后領攝末歸本法輪也。「譬如有人」者，即下根之流也。「至親友家」者，昔有大乘之機，感說大乘教，故稱為至。同有佛性（Buddha-dhātu）又曾受化為出世法親，同志菩提共出生死故名為友。〈譬喻品〉作父子之譬，〈信解品〉還作父子，而領〈化城品〉作導師伴侶譬，今還作兄弟而領，以十六沙彌（śrāmaṇera）過去前悟故稱為兄，兄即友也；稟教之人後學，即是弟義也。「家」者，說大乘教處也。「醉酒 現代漢語譯本： 佛陀說，最初一週用直接闡述佛法的方式，第二週用比喻的方式，第三週既用比喻也用法理的方式。弟子們對佛法的領悟也有三個階段：舍利弗聽聞佛陀直接闡述的佛法后，也能以直接闡述佛法的方式領悟；迦葉領悟了之前的比喻，也能用比喻的方式領悟；現在他們既能理解法理，也能理解比喻，既能用直接闡述佛法的方式，也能用比喻的方式領悟。因此，之前闡明的是通過直接闡述佛法來領悟，現在闡明的是通過比喻來領悟。就比喻的始終而言，總共有八句話：一、窮人到親友家；二、親友用酒食款待他；三、他喝醉后睡著了；四、親友在他的衣服里縫上寶珠；五、他完全不知道；六、醒來后他爲了衣食而奔波；七、他遇到親友，親友給他看衣服里的寶珠；八、窮人得到寶珠后非常高興。親友始終想要幫助他得到利益，需要具備這八個方面，按照類別來說，其意義只有三個方面：一是縫寶珠的比喻；二是中途失去寶珠的比喻；三是相遇並展示寶珠的比喻。之所以設立這三個比喻，是爲了對應領悟以上三個方面的意義：一是領悟過去接受大乘佛法，即在大通佛時期；二是領悟忘記大乘佛法而追求小乘佛法，從過去退失菩提心直到現在的靈山法會之前；三是領悟重新獲得並覺悟大乘佛法，即在靈山法會上。二是領悟化城的三種比喻，之前領悟最初宣說大乘佛法的比喻，其次領悟中途宣說小乘佛法的比喻，再次領悟後來又宣說大乘佛法的比喻。三是領悟如來的三種法輪，最初領悟根本法輪，其次領悟枝末法輪，最後領悟將枝末歸於根本的法輪。「譬如有人」指的是下根器的人。「至親友家」指的是過去有接受大乘佛法的機緣，感應到佛陀宣說大乘佛法，所以稱為「至」。具有相同的佛性，又曾經接受教化成為出世間的法親，志同道合，共同爲了菩提而脫離生死，所以稱為「友」。《譬喻品》用父子的比喻，《信解品》也用父子的比喻，而領悟《化城品》用導師和伴侶的比喻，現在又用兄弟的比喻來領悟，因為十六位沙彌在過去世比其他人更早開悟，所以稱為兄長，兄長也就是朋友；接受教誨的人是後學者，就是弟弟的含義。「家」指的是宣說大乘佛法的地方。「醉酒

【English Translation】 It is said that in the first week, the Dharma was taught directly (Dharma exposition), in the second week, it was taught through parables (parable exposition), and in the third week, it was taught through both parables and Dharma principles (both parable and Dharma exposition). The disciples' understanding also has three stages: Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) heard the Dharma exposition and understood it through Dharma exposition; Kāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) understood the previous parables and understood them through parables; now they understand both Dharma and parables, and understand them through both Dharma and parables. Therefore, the previous explanation was about understanding through Dharma exposition, and this explanation is about understanding through parables. Regarding the beginning and end of the parable, there are eight sentences in total: 1. A poor man goes to the house of a relative or friend; 2. The relative or friend provides him with wine and food; 3. He gets drunk and falls asleep; 4. The relative or friend sews a jewel into his clothes; 5. He is completely unaware; 6. After waking up, he struggles for food and clothing; 7. He meets the relative or friend, who shows him the jewel in his clothes; 8. The poor man is delighted to receive the jewel. The relative or friend always wants to benefit him, and this requires eight aspects, which can be categorized into three meanings: first, the parable of sewing the jewel; second, the parable of losing the jewel along the way; third, the parable of meeting and showing the jewel. The reason for establishing these three parables is to correspond to the understanding of the above three meanings: first, to understand the past reception of Mahayana (Mahāyāna) Dharma, that is, during the time of the Great Universal Wisdom Buddha (Mahābhijñābhū); second, to understand forgetting the great and taking the small, from the past loss of bodhicitta until before the present Vulture Peak (Gṛdhrakūṭa) assembly; third, to understand regaining and awakening to the great, that is, at the Vulture Peak assembly. Second, to understand the three parables of the phantom city (nirmāṇa-nagara), first to understand the parable of initially teaching Mahayana, second to understand the parable of teaching Hinayana along the way, and third to understand the parable of teaching Mahayana again later. Third, to understand the three turnings of the Dharma wheel (dharma-cakra) of the Tathagata, first to understand the fundamental Dharma wheel, second to understand the branch Dharma wheel, and third to understand the Dharma wheel of returning the branches to the root. 'For example, a person' refers to those of lower capacity. 'Goes to the house of a relative or friend' refers to having the opportunity to receive Mahayana Dharma in the past, feeling the Buddha's teaching of Mahayana Dharma, so it is called 'goes to'. Having the same Buddha-nature (Buddha-dhātu) and having been taught to become a Dharma relative in the world, sharing the same aspirations and together escaping from birth and death, so it is called 'friend'. The 'Parable Chapter' uses the parable of father and son, the 'Belief and Understanding Chapter' also uses the parable of father and son, and understands the 'Phantom City Chapter' using the parable of guide and companion, now it also uses the parable of brothers to understand, because the sixteen śrāmaṇeras (śrāmaṇera) awakened earlier than others in the past, so they are called elder brothers, and elder brother is also a friend; the person who receives the teaching is a later learner, which is the meaning of younger brother. 'House' refers to the place where Mahayana Dharma is taught. 'Drunk

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而臥」者，光宅等云：「貧人本醉，往親友家遂臥，譬眾生為五濁所昏，情滯生死為醉，無明惑心得解不久而忘解，后遂不行如臥也。」今謂不爾。下偈云「譬如貧窮人往至親友家，其家甚大富，具設諸肴膳」，既醉來而臥，云何得設？又既設肴膳，寧無酒也？此則譬事不成。今明此中可有二義：一者、親友設於酒膳，但長行略故不說，偈則具足。二者、即此長行自含有之。文云「醉酒而臥」，酒者親友所設也，醉者貧人飲酒而醉也。昔說《法華》，即大宗中道無相教為酒，滯教為醉，迷理為臥，故經云「持空三昧瓶以盛無相酒」。

問：

何以酒喻教耶？

答：

酒有歡適義，喻聞教歡喜自知作佛；二、酒有昏迷義，喻其因教起迷。今喻大乘，正欲明三根聲聞中途迷教義，故正借酒為喻，是以命初即云醉酒而臥。

問：

因酒故醉臥，設教應起迷？

答：

親友共會本為怡神，不使昏醉；如來說教意在悟理，不使緣迷，但失旨故惑耳。

「是時親友官事當行」者，菩薩化物自在如官事。又大士益物非己如官事。又此土感盡他方緣至，不得不去，如官事當行也。「以無價寶珠系其衣里」者，此正明系珠譬也。《法華論》云「有散亂增上慢人心實無有定，過去

【現代漢語翻譯】 現代漢語譯本

關於『而臥』，光宅等人解釋說：『貧窮的人原本就喝醉了，去親友家就睡著了，比喻眾生被五濁（貪、嗔、癡、慢、疑）所迷惑，情感滯留在生死輪迴中就像喝醉了一樣，無明（對事物真相的迷惑）迷惑了心，即使得到解脫也很快忘記，之後就不再修行就像睡著了一樣。』我現在認為這種說法不對。下面的偈頌說『譬如貧窮人往至親友家，其家甚大富，具設諸肴膳』，既然是喝醉了才睡著，怎麼會有設宴呢？而且既然設了宴席，難道沒有酒嗎？這就像比喻不成立。我現在認為這裡可以有兩種解釋：一是親友擺設了酒宴，只是長行文（散文部分）省略了沒有說，偈頌則很完整。二是長行文字身就包含了這個意思。文中說『醉酒而臥』，酒是親友擺設的，醉是貧窮的人飲酒而醉。以前講《法華經》，就把大宗中道無相教比作酒，執著于教義比作醉，迷惑于真理比作臥，所以經中說『持空三昧瓶以盛無相酒』。 問： 為什麼用酒來比喻教義呢？ 答： 酒有使人歡快舒適的含義，比喻聽聞教義后歡喜，自覺可以成佛；二是酒有使人昏迷的含義，比喻因為教義而產生迷惑。現在用它來比喻大乘佛教，正是要說明三根（上、中、下三種根器）的聲聞（聽聞佛法之聲而悟道的修行者）在中途迷惑于教義，所以才借用酒來做比喻，因此一開始就說醉酒而臥。 問： 因為酒的緣故才醉臥，那麼設立教義應該會使人產生迷惑嗎？ 答： 親友聚會本來是爲了使人心情愉快，而不是使人昏醉；如來說教的目的是爲了使人領悟真理，而不是使人產生迷惑，只是因為失去了宗旨才會迷惑罷了。 『是時親友官事當行』，菩薩教化眾生自在就像官府行事一樣。又大菩薩利益眾生而不是爲了自己，就像官府行事一樣。又此土的緣分盡了，他方的緣分到了，不得不離開，就像官府行事一樣。『以無價寶珠系其衣里』，這正是說明系珠的比喻。《法華論》說『有散亂增上慢人心實無有定，過去』

【English Translation】 English version

Regarding 『and slept,』 Guangzhai and others explain: 『A poor person, originally drunk, goes to a relative's or friend's house and falls asleep. This is analogous to sentient beings being confused by the Five Turbidities (greed, hatred, delusion, pride, and doubt), their emotions stuck in the cycle of birth and death like being drunk. Ignorance confuses the mind, and even if they attain liberation, they quickly forget it, and then they no longer practice, like sleeping.』 I now say that this explanation is not correct. The following verse says, 『For example, a poor person goes to a relative's or friend's house, which is very wealthy and has prepared various delicacies.』 If they are drunk and then fall asleep, how could there be a feast prepared? And if a feast is prepared, how could there be no wine? This is like an analogy that doesn't hold up. I now believe there can be two explanations here: first, the relatives and friends prepared a wine feast, but the prose section omitted it, while the verse is complete. Second, the prose section itself contains this meaning. The text says 『drunk and slept,』 the wine was prepared by the relatives and friends, and the drunkenness is because the poor person drank the wine and became drunk. In the past, when explaining the Lotus Sutra, the Great Vehicle's doctrine of the Middle Way and Non-phenomenon was likened to wine, attachment to the doctrine was likened to drunkenness, and delusion about the truth was likened to sleep. Therefore, the sutra says, 『Holding the vase of emptiness samadhi to contain the wine of non-phenomenon.』 Question: Why is doctrine likened to wine? Answer: Wine has the meaning of joy and pleasure, which is analogous to rejoicing upon hearing the doctrine and realizing that one can become a Buddha; second, wine has the meaning of confusion, which is analogous to arising confusion because of the doctrine. Now, it is used to illustrate Mahayana Buddhism, precisely to explain that shravakas (those who attain enlightenment by hearing the Buddha's teachings) of the three roots (superior, middling, and inferior faculties) become confused by the doctrine midway, so wine is borrowed as an analogy. Therefore, it is said at the beginning that they are drunk and asleep. Question: Because of wine, one becomes drunk and sleeps. Should establishing doctrine cause confusion? Answer: A gathering of relatives and friends is originally intended to make people feel happy, not to make them drunk and confused; the Buddha's purpose in teaching the Dharma is to enable people to realize the truth, not to cause them to become deluded. It is only because they lose sight of the purpose that they become confused. 『At that time, the relative or friend has official business to attend to,』 the Bodhisattva's transformation of beings is as free and unhindered as official business. Also, the great Bodhisattva benefits beings rather than himself, like official business. Also, when the karmic affinity in this land is exhausted and the affinity in another land arrives, one has no choice but to leave, like official business. 『Tying a priceless jewel inside their garment,』 this is precisely to explain the analogy of tying the jewel. The Lotus Sutra Treatise says, 『Those with scattered minds and increased pride have no real concentration, in the past』

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雖有大乘善根而不覺知，不覺知故不求大乘，于狹劣心生虛妄解以為第一乘，如是倒取，為對治此故說系寶珠譬，即是示其過去善根令憶念已，然後教令入三昧故也」。《論》又云「示現解無上，故說系寶珠喻也」。大乘中道之解譬之寶珠，理中之極故稱無價。又由此不二之解感佛大果，以多有所堪故稱無價，解由佛授故稱為系，解隱微惑心中如衣里也。

問：

授解本由眾生領悟，既云醉酒而臥都不覺知，云何于不覺知時而授解耶？

答：

系珠者，本說大乘之旨不令暫受而已，乃為染神歷劫不朽，故借醉不覺知時以明系珠耳，實非是不覺知時系。二者、夫解之珠喻菩提心，不失正在後時，今欲顯后時不朽之解由於佛授，故在後時說耳。又所以知系寶珠非是不覺知時者，珠喻菩提心，若都不覺知，云何發菩提心也。但今據后時廢忘，故云不覺知耳。

問：

系珠既是覺知時，飲酒亦有不醉耶？

答：

初未醉後方醉，如初稟教時未迷後方迷耳。

問：

親友何故設以酒膳復系珠耶？

答：

親友惠益可有始終二事：初則設以酒膳，終則惠之重寶。重寶是后時富貴之因，酒膳是當時會遇樂。初稟大乘亦具二事：一者、當時得益，如飲酒怡

【現代漢語翻譯】 現代漢語譯本：即使有大乘（Mahayana，梵文，偉大的交通工具，一種佛教流派）的善根卻不自覺知，因為不自覺知，所以不尋求大乘，對於狹隘低劣的心生起虛妄的理解，認為這是第一乘。像這樣顛倒取捨，爲了對治這種情況，所以說了系寶珠的譬喻，就是爲了顯示他們過去所擁有的善根，讓他們憶念之後，然後教導他們進入三昧（Samadhi，梵文，指精神高度集中和統一的狀態）的境界。《論》中又說：『爲了示現理解無上之法，所以說了系寶珠的譬喻。』大乘中道（Madhyamaka，梵文，佛教哲學中的中觀學派）的理解，譬如寶珠，因為是真理中的極致，所以稱為無價。又因為這種不二的理解能夠感得佛的大果，因為它在很多方面都有所堪能，所以稱為無價。這種理解由佛所授予，所以稱為『系』，這種理解隱微地存在於迷惑的心中，就像在衣服里一樣。 問：授予理解本來是由眾生領悟，既然說醉酒而臥，都不覺知，怎麼能在不覺知的時候授予理解呢？ 答：系珠，本來是說大乘的宗旨，不是隻讓暫時接受而已，而是爲了讓它染于神識，歷經劫數而不朽壞，所以借用醉酒不覺知的時候來說明系珠這件事，實際上並不是在不覺知的時候繫上的。其次，理解的珠子比喻菩提心（Bodhicitta，梵文，覺悟之心），不失去它正是在後來的時間。現在想要彰顯后時不朽的理解是由於佛的授予，所以才在後來說這件事。另外，之所以知道系寶珠不是在不覺知的時候，是因為珠子比喻菩提心，如果完全不覺知，怎麼能發起菩提心呢？只是現在根據後來的廢忘，所以才說不覺知罷了。 問：系珠既然是在覺知的時候，那麼飲酒也有不醉的時候嗎？ 答：最初沒有醉，後來才醉，就像最初稟受教誨的時候沒有迷惑，後來才迷惑一樣。 問：親友為什麼要設定酒宴，又繫上寶珠呢？ 答：親友的恩惠可以有始終兩件事：開始是設定酒宴，最終是給予貴重的寶物。貴重的寶物是後來富貴的因，酒宴是當時會遇的快樂。最初稟受大乘也具備兩件事：一是當時得到利益，就像飲酒怡情。

【English Translation】 English version: Even though one possesses the roots of goodness of Mahayana (Sanskrit, the Great Vehicle, a major branch of Buddhism), one is not aware of it. Because one is not aware, one does not seek Mahayana. One develops a false understanding in a narrow and inferior mind, considering it to be the supreme vehicle. This is a reversed grasping. To counteract this, the parable of the sewn-in jewel is told, which is to reveal their past roots of goodness, causing them to remember, and then teaching them to enter the state of Samadhi (Sanskrit, a state of deep concentration and unification of mind). The Treatise also says: 'To demonstrate the understanding of the unsurpassed, the metaphor of the sewn-in jewel is used.' The understanding of the Middle Way (Madhyamaka, Sanskrit, the Middle Way school in Buddhist philosophy) in Mahayana is like a jewel, and because it is the ultimate in truth, it is called priceless. Furthermore, because this non-dual understanding can bring about the great fruit of Buddhahood, and because it is capable in many ways, it is called priceless. This understanding is bestowed by the Buddha, so it is called 'sewn-in.' This understanding is subtly hidden in the deluded mind, like being inside clothing. Question: The bestowal of understanding originally comes from the sentient beings' own realization. Since it is said that they are drunk and asleep, unaware, how can understanding be bestowed when they are unaware? Answer: The sewn-in jewel originally refers to the essence of Mahayana, not just for temporary acceptance, but to permeate the consciousness and remain imperishable through countless kalpas (Sanskrit, eons). Therefore, the state of being drunk and unaware is used to illustrate the sewn-in jewel, but in reality, it is not sewn in when one is unaware. Secondly, the jewel of understanding is a metaphor for Bodhicitta (Sanskrit, the mind of enlightenment), and not losing it is precisely in the later time. Now, the intention is to reveal that the imperishable understanding in the later time is due to the Buddha's bestowal, so it is spoken of in the later time. Furthermore, the reason for knowing that the sewn-in jewel is not sewn in when one is unaware is that the jewel is a metaphor for Bodhicitta. If one is completely unaware, how can one generate Bodhicitta? It is only based on the later forgetfulness that it is said to be unaware. Question: Since the sewn-in jewel is at a time of awareness, is there also a time when one drinks wine and is not drunk? Answer: Initially, one is not drunk, and only later becomes drunk, just as initially, when receiving teachings, one is not deluded, and only later becomes deluded. Question: Why did the relatives and friends provide a feast with wine and then sew in the jewel? Answer: The kindness of relatives and friends can have two aspects: initially, providing a feast with wine, and ultimately, bestowing a precious treasure. The precious treasure is the cause of future wealth and nobility, and the feast with wine is the joy of the encounter at that time. Initially receiving Mahayana also has two aspects: first, gaining benefit at that time, like enjoying oneself with wine.

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情；次、解染神歷劫不朽，譬同系寶珠也。

問：

既是始終一解，何故不舉一譬？

答：

酒膳但有當時之益而無後時不失之義，系珠但有後時不失而無交益之理，故舉兩譬以喻始終一解也。

問曰：

若唯是授於一解，則初見親友便是系珠，云何至醉臥時方始系也？

答：

兩譬實是一時，而前後說者取其二義：飲酒取其初有微解后則昏迷，雖復后迷而解隱迷內終不朽滅故如系珠，故酒譬顯其解後起迷，珠譬彰其解雖復起迷解不朽滅。

問：

經自辨前後，云何言一時耶？

答：

后偈中明設酒膳即系寶珠，故知一時，但欲顯始終二義，如前釋也。

問：

酒珠但譬解亦喻教耶？

答：

通皆得喻，中道之教圓正如珠，陶神養性事同於酒，教既具兩，解亦例然。但珠正譬解謂菩提心，故下合云「一切智愿猶在不失」。酒譬二義，一者喻教，二者飲酒益身喻稟教生解，故知具二義也。但酒正喻教也。

「與之而去」者，即時未可化，不得不捨之也。又初設酒喻說教，以系珠譬授解，授解既竟此土感息，是故去也。

「其人醉臥都不覺知」者，第二、中途忘大取小譬。既滯教起惑，經歷生死不覺曾

【現代漢語翻譯】 現代漢語譯本：情；其次，解脫染污的神識經歷劫數而不朽壞，譬如繫著寶珠一樣。

問： 既然始終都是一種解脫，為什麼不只用一個比喻？

答： 酒和膳食只有當時的益處，而沒有之後不失的意義；繫著寶珠只有之後不失的意義，而沒有相互增益的道理。所以用兩個比喻來比喻始終都是一種解脫。

問： 如果只是授予一種解脫，那麼初次見到親友就應該是繫著寶珠的狀態，為什麼到醉臥的時候才開始繫著呢？

答： 兩個比喻實際上是同時發生的，而前後解說的人取的是其中的兩種意義：飲酒取其開始時有微小的解脫，之後則昏迷；雖然之後昏迷，但解脫隱藏在昏迷之中，最終不會朽壞滅亡，所以像繫著寶珠一樣。所以酒的比喻顯示了解脫之後產生迷惑，珠的比喻彰顯了解脫即使產生迷惑，解脫也不會朽壞滅亡。

問： 經文自己區分了前後，為什麼說是同時呢？

答： 後面的偈頌中明確地說設酒膳就是繫著寶珠，所以知道是同時的，只是想要顯示始終兩種意義，就像前面解釋的那樣。

問： 酒和珠子只是比喻解脫，也可以比喻教法嗎？

答： 都可以比喻，中道的教法圓滿端正如同珠子，陶冶神識、涵養性情的事情如同飲酒。教法既然具備兩種意義，解脫也同樣如此。但珠子主要比喻解脫，也就是菩提心（Bodhi-citta，覺悟之心），所以下面總結說『一切智愿猶在不失』。酒的比喻有兩種意義，一種是比喻教法，另一種是飲酒有益於身體，比喻接受教法產生解脫，所以知道具備兩種意義。但酒主要比喻教法。

『與之而去』，就是說當時還不能教化，不得不捨棄他。又開始用酒的比喻來說明教法，用系珠的比喻來授予解脫，授予解脫完畢，此土（this land）產生感應，所以離去。

『其人醉臥都不覺知』，這是第二個比喻，中途忘記大的而選取小的。既然執著于教法而產生迷惑，經歷生死輪迴而不覺察曾經...

【English Translation】 English version: Sentiment; secondly, the spirit that is liberated from defilement endures kalpas (aeons) without decay, like being tied to a precious pearl.

Question: Since it is always a single liberation, why not use a single analogy?

Answer: Wine and food only have temporary benefits and do not have the meaning of not being lost later; being tied to a pearl only has the meaning of not being lost later and does not have the principle of mutual benefit. Therefore, two analogies are used to illustrate that it is always a single liberation.

Question: If only one liberation is being bestowed, then the first meeting with relatives and friends should be like being tied to a pearl. Why is it only when one is drunk and asleep that one begins to be tied to it?

Answer: The two analogies actually occur simultaneously, but those who explain them before and after take two meanings from them: drinking wine takes the meaning of having a slight liberation at the beginning, and then becoming confused; although one becomes confused later, the liberation is hidden within the confusion and will ultimately not decay or perish, so it is like being tied to a pearl. Therefore, the analogy of wine shows that delusion arises after liberation, and the analogy of the pearl shows that even if delusion arises, liberation will not decay or perish.

Question: The sutra (scripture) itself distinguishes between before and after, so why do you say it is simultaneous?

Answer: The later verse clearly states that setting out wine and food is the same as being tied to a precious pearl, so we know it is simultaneous, but it is only intended to show the two meanings of beginning and end, as explained earlier.

Question: Do wine and pearls only symbolize liberation, or can they also symbolize the teachings?

Answer: They can both be used as analogies. The teachings of the Middle Way (Madhyamaka) are perfectly round and upright like a pearl, and the practice of cultivating the spirit and nourishing the nature is like drinking wine. Since the teachings have two meanings, liberation is also the same. However, the pearl primarily symbolizes liberation, which is the Bodhi-citta (mind of enlightenment), so the following concludes, 'The vows of all-knowing wisdom still remain and are not lost.' The analogy of wine has two meanings: one is to symbolize the teachings, and the other is that drinking wine benefits the body, symbolizing receiving the teachings and generating liberation, so we know it has two meanings. But wine primarily symbolizes the teachings.

'Giving it and leaving' means that at that time, one could not be transformed, so one had to abandon him. Also, at first, the analogy of wine was used to explain the teachings, and the analogy of being tied to a pearl was used to bestow liberation. After the bestowal of liberation was completed, this land (this land) felt a response, so he left.

'The person is drunk and asleep and does not know' is the second analogy, forgetting the great and taking the small in the middle. Since one is attached to the teachings and arises delusion, experiencing birth and death without realizing that one once...

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有大乘之解也。「起已遊行」者，前句明忘于大解如都不覺知，此句辨習行小乘故云起已遊行。又前句辨都不覺知忘失本解流浪五趣，此句辨起求二乘出世法也。小乘機發為起，修行小乘法為行。「到於他國」者，乃謂涅槃可證，所存非本故云他國；即大乘為本國，二乘教為他國也。信解譬中以大乘理為自國、生死為他國；今以大乘為自、小為他。「為衣食故勤力求索甚大艱難」者，二乘少樂義比衣食，伏惑不懈為勤力，空有涉慮為艱難。又非是順理故稱艱難。又菩薩如樂道、聲聞如苦道，故如艱難。「若少有所得便以為足」者，上辨行因、今明得果，保少為究竟故云自足也。「於後親友會遇見之」，第三、會遇示珠譬。

問：

今始見親友，前已見也？

答：

起已遊行中已見親友，但說小乘教未稱昔日友，故不說見耳；今既示珠，還如昔友，方乃稱見也。

「於後」者，即說小教之後，大機潛發名為會遇，為佛智所照稱為見之也。「而作是言咄哉丈夫何為衣食乃至如是」者，嚮明見機、今辨說教，昔發大心行於大行，志力雄干故稱丈夫，今遂棄大學小，此可傷嘆也。「我昔欲令汝得安樂五欲自恣」者，昔欲令眾生得於佛樂也。「于某年日月以無價寶珠系汝衣里今故現在」者，大通

【現代漢語翻譯】 現代漢語譯本：具有大乘的理解能力。『起已』，前一句說明忘卻大乘的理解，好像完全不覺察不知曉，這一句辨析修習小乘，所以說『起已』。又前一句辨析完全不覺察不知曉，忘失了根本的理解，流浪於五道輪迴，這一句辨析發起追求二乘的出世法。小乘的根機發動稱為『起』，修行小乘法稱為『行』。『到於他國』，是指涅槃可以證得，所儲存的不是根本的，所以說是『他國』；就是說大乘是本國，二乘的教法是他國。信解品中的譬喻以大乘的道理為自國，生死為他國；現在以大乘為自己，小乘為他人。『為衣食故勤力求索甚大艱難』，二乘的少分快樂比作衣食，降伏煩惱不懈怠稱為勤力，對空和有產生顧慮稱為艱難。又因為不是順應真理，所以稱作艱難。又菩薩像快樂的道路，聲聞像痛苦的道路，所以像艱難。『若少有所得便以為足』，上面辨析修行的因，現在說明得到的果，保守少分就認為是究竟，所以說自足。

問：

現在才見到親友，之前已經見過了嗎？

答：

『起已**』中已經見過親友，但因為說的是小乘教法，沒有稱呼昔日的友人，所以沒有說見到；現在既然展示寶珠，就像昔日的友人一樣，才稱得上是見到。

『於後』，就是說小乘教法之後，大乘的根機潛在地發動，稱為會遇，被佛的智慧所照耀，稱為見到。『而作是言咄哉丈夫何為衣食乃至如是』，先前說明見到根機，現在辨析說法教化，過去發大心修行大乘的行，志向和力量雄厚剛強，所以稱作丈夫，現在竟然拋棄大的學習小的，這真是令人傷心嘆息。『我昔欲令汝得安樂五欲自恣』，過去想要讓眾生得到佛的快樂。『于某年日月以無價寶珠系汝衣里今故現在』，大通（Daibutsu）

【English Translation】 English version: Possessing the understanding of Mahayana. 『Having risen already ,』 the previous sentence explains forgetting the great understanding, as if completely unaware and unknowing; this sentence distinguishes the practice of Hinayana, therefore it says 『Having risen already .』 Also, the previous sentence distinguishes being completely unaware and unknowing, forgetting the fundamental understanding, and wandering in the five realms of existence; this sentence distinguishes initiating the pursuit of the Hearer and Solitary Realizer vehicles' (two vehicles) transcendent dharma. The activation of the Hinayana capacity is called 『rising,』 and practicing the Hinayana dharma is called 『practice.』 『Having arrived in another country,』 refers to Nirvana being attainable, but what is preserved is not fundamental, therefore it is called 『another country』; that is to say, Mahayana is the home country, and the teachings of the two vehicles are another country. The parable in the Faith Discernment chapter takes the principles of Mahayana as the home country and samsara as another country; now it takes Mahayana as oneself and Hinayana as another. 『For the sake of clothing and food, diligently seeking with great difficulty,』 the small amount of joy in the two vehicles is compared to clothing and food, subduing afflictions without懈怠 (xie dai - laxity) is called diligence, and having concerns about emptiness and existence is called difficulty. Also, because it is not in accordance with the truth, it is called difficulty. Furthermore, Bodhisattvas are like the path of joy, and Hearers are like the path of suffering, therefore it is like difficulty. 『If one obtains a little, one is content,』 the above distinguishes the cause of practice, and now explains the result obtained, preserving the small amount and considering it ultimate, therefore it is called self-sufficiency.

Question:

Now one sees the relative, has one seen them before?

Answer:

In 『Having risen already **,』 one has already seen the relative, but because one was speaking of the Hinayana teachings, one did not call them one's former friend, therefore it was not said that one had seen them; now that one has shown the jewel, it is like one's former friend, and only then can it be said that one has seen them.

『Afterward,』 that is, after speaking of the Hinayana teachings, the Mahayana capacity potentially activates, which is called encountering; being illuminated by the Buddha's wisdom is called seeing them. 『And saying, 「Alas, man, why are you doing this for clothing and food?」』 Previously, one explained seeing the capacity, and now one distinguishes speaking and teaching; in the past, one aroused the great mind and practiced the great practice, one's aspiration and strength were heroic and strong, therefore one is called a man; now one has abandoned the great and learned the small, which is truly lamentable. 『I once wanted you to obtain joy and freedom in the five desires,』 in the past, one wanted to enable sentient beings to obtain the Buddha's joy. 『In a certain year, month, and day, I tied a priceless jewel in your clothes, and it is still there now,』 Daibutsu (大通)

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智勝佛時為年日月，為說《法華》授一乘之解為系珠，昔因不朽為猶故現在。「而汝不知」者，明不知有大解也。「勤苦憂惱以求自活」者，明其取小也。「甚為癡也」者，忘大取小蓋是無明煩惱，故稱癡也。「汝今可以此寶貿易所須」者，以菩提心寶貿易，必感佛道圓德也。以因感果即是貿易之義也。「佛亦如是」下，第三、合三譬。即三。「為菩薩時」者，合上親友也。「教化」者，合上設酒也。「令發一切智心」者，合上系寶珠也。「而尋廢忘」下，第二、合棄大取小譬，即兼合上醉酒而臥也。廢忘正是合上都不覺知也。「既得羅漢」者，上合忘大、此合取小也。「一切智愿猶在不失」者，合第三、親友示珠譬也。「今者世尊覺悟我等」下，合上咄哉丈夫乃至如是之言也。「我久令汝等」下，合上我昔欲令汝得安樂至系珠文也。「而汝謂為」下，合上而汝不知甚為癡也。

「世尊我今乃知」下，第四段，結悟解歡喜。

偈有十二行半，頌上四段，即為四，兩行半頌法說，六行頌喻說，三行頌合喻，一行頌結歡喜。上法說有四：初半行，頌第一領解之緣；一句，頌第二內心歡喜；一句，頌第三外形致敬；一行半，頌第四悔過。悔過自責有四，今但頌兩：初半行頌悔過，次一行頌昔迷，即是釋悔過之事

【現代漢語翻譯】 現代漢語譯本 智勝佛（過去佛名）在世時，爲了（聲聞）說《法華經》，授予（他們）一乘佛法的見解，就像（長者）用衣角繫上寶珠一樣。過去（佛為他們種下的成佛之）因不會磨滅，所以（佛性）仍然存在。「而汝不知」是說（他們）不明白自己有成佛的大智慧。「勤苦憂惱以求自活」是說（他們）追求小乘。「甚為癡也」是說（他們）忘記了大乘佛果而追求小乘，這是因為無明煩惱，所以說是愚癡。「汝今可以此寶貿易所須」是用菩提心寶去交易，必定能感得佛道的圓滿功德。以因感果就是交易的意義。「佛亦如是」以下，第三部分，是合譬，即合三個比喻。「為菩薩時」是合上面的親友。「教化」是合上面的設酒。「令發一切智心」是合上面的系寶珠。「而尋廢忘」以下，第二部分，是合捨棄大乘而取小乘的比喻，也就是兼合上面的醉酒而臥。廢忘正是合上面的都不覺知。「既得羅漢」是上面合忘記大乘，這裡合取小乘。「一切智愿猶在不失」是合第三個比喻，親友展示寶珠。「今者世尊覺悟我等」是合上面的『咄哉丈夫乃至如是』的話。「我久令汝等」是合上面的『我昔欲令汝得安樂』到『系珠』的文句。「而汝謂為」是合上面的『而汝不知甚為癡也』。

「世尊我今乃知」以下，第四段，是總結領悟和歡喜。

偈頌有十二行半，頌揚上面的四段內容，分為四部分。兩行半頌揚法說，六行頌揚譬喻，三行頌揚合譬，一行頌揚總結歡喜。上面的法說有四部分：最初半行，頌揚第一領解的因緣；一句，頌揚第二內心的歡喜；一句，頌揚第三外在的致敬；一行半，頌揚第四悔過。悔過自責有四點，現在只頌揚兩點：最初半行頌揚悔過，接下來一行頌揚過去的迷惑，也就是解釋悔過的事情。

【English Translation】 English version When the Buddha Zhisheng (name of a past Buddha) was in the world, he spoke the 'Lotus Sutra' for the (Shravakas), imparting to (them) the understanding of the One Vehicle (Ekayana) of Buddhahood, just like (the wealthy man) tying a jewel into the corner of their robes. The cause (of attaining Buddhahood) planted by the Buddha in the past will not be extinguished, so (the Buddha-nature) still exists. 'But you do not know' means (they) do not understand that they have the great wisdom to become Buddhas. 'Diligently toiling and worrying to make a living' means (they) pursue the Small Vehicle (Hinayana). 'How foolish!' means (they) forget the great fruit of Buddhahood and pursue the Small Vehicle, which is due to ignorance and afflictions, hence called foolish. 'You can now trade this jewel for what you need' means using the jewel of Bodhicitta (the mind of enlightenment) to trade, one will surely be able to attain the perfect merits of the Buddha's path. Using cause to reap the result is the meaning of trade. 'The Buddha is also like this' below, the third part, is the combined analogy, which combines the three parables. 'When he was a Bodhisattva' is combined with the friend above. 'Teaching and transforming' is combined with the setting up of the wine above. 'Causing them to develop the mind of all-wisdom' is combined with the tying of the jewel above. 'But then forgot' below, the second part, is the parable of abandoning the Great Vehicle and taking the Small Vehicle, which also combines the drunkenness and sleeping above. Forgetting is exactly combined with not being aware at all above. 'Having attained Arhatship' is combined with forgetting the Great Vehicle above, and here it is combined with taking the Small Vehicle. 'The vow of all-wisdom is still there and not lost' is combined with the third parable, the friend showing the jewel. 'Now the World Honored One awakens us' is combined with the words 'Shameful man, even to such an extent' above. 'I have long caused you' is combined with the sentence 'I once wanted to let you attain peace and happiness' to the sentence of 'tying the jewel'. 'But you thought' is combined with 'But you do not know, how foolish!' above.

'World Honored One, I now know' below, the fourth paragraph, is the conclusion of understanding and joy.

The gatha has twelve and a half lines, praising the above four paragraphs, divided into four parts. Two and a half lines praise the Dharma talk, six lines praise the parables, three lines praise the combined analogy, and one line praises the concluding joy. The above Dharma talk has four parts: the first half line praises the cause of the first understanding; one sentence praises the second inner joy; one sentence praises the third external reverence; one and a half lines praise the fourth repentance. There are four points of repentance and self-blame, now only two are praised: the first half line praises repentance, and the next line praises the past delusion, which is the explanation of the matter of repentance.

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。次六行頌三譬，即為三別：一行三句，頌第一系珠譬也。「具設諸肴膳」者，長行舉酒，偈舉肴膳，酒譬說菩提心，設肴膳譬說菩薩行；亦得轉譬，上以酒譬法華教，今以肴膳譬教也。言具設者，佛略說於前，沙彌廣說於後也。「默與而捨去」者，解之不朽既顯在後時，則后時之解非是言教所授，故稱默與。有人云：爾時不道此一發之善歷劫不朽，更相值遇故稱默與。有人言：當時雖為說教，鈍根不解與默無異，故稱默與也。又酒膳譬教名之為言，系珠授解故稱默與，此釋為正。

問：

偈中何故辨設肴膳則辨系珠也？

答：

為說大乘時即授菩提心解，實無異時，故知相次說也。

「而捨去」者，說教授解在益已圓故舍之而去。「時臥不覺知」下兩偈一句，頌上中途忘失大譬。「與珠之親友」下兩偈，頌上會遇示珠譬。「我等亦如是」下三行，頌上合譬。初偈頌合第一譬；次偈頌合第二；后偈頌合第三；「我今從佛聞」一偈，頌第四結歡喜也。

授學無學人記品第九

學無學有大小乘不同，小乘學無學者，《成論》云「學法者，學人在第一義心也。無學者，無學人在第一義心也。若緣真之心更有增進義，是名為學。緣真之心已滿不復進求，是名無學。若出世俗心非學

【現代漢語翻譯】 現代漢語譯本：接下來的六行頌文用三個比喻，分為三個部分：第一行三句，是頌揚第一個系珠的比喻。「具設諸肴膳」一句，長行文字中用酒來比喻，而頌文則用肴膳來比喻，酒比喻說菩提心（bodhicitta，覺悟之心），設定肴膳比喻說菩薩行（bodhisattva-caryā，菩薩的修行）；也可以轉換比喻，之前用酒比喻《法華經》的教義，現在用肴膳比喻教義。說『具設』，是因為佛在前面略說，舍利弗在後面廣說。「默與而捨去」一句，不朽的理解已經在後面顯現，那麼後來的理解不是言語教導所授予的，所以稱為『默與』。有人說：當時沒有說這一發善心經歷劫數也不會朽壞，之後還會相遇，所以稱為『默與』。有人說：當時雖然說了教義，但鈍根的人不理解，和沒說一樣，所以稱為『默與』。另外，酒和肴膳比喻教義，稱為言語，系珠授予理解，所以稱為『默與』，這種解釋是正確的。

問：

為什麼偈頌中辨別設定肴膳，也辨別系珠呢？

答：

爲了說明宣說大乘佛法時，就授予菩提心的理解，實際上沒有不同的時間，所以知道是依次宣說的。

『而捨去』一句，說明教授理解在利益已經圓滿后就捨棄離去。『時臥不覺知』下面兩偈一句，是頌揚上面中途忘失大的比喻。『與珠之親友』下面兩偈，是頌揚上面會面遇到展示寶珠的比喻。『我等亦如是』下面三行，是頌揚上面合比喻。第一個偈頌是頌揚合併第一個比喻；第二個偈頌是頌揚合併第二個比喻；後面的偈頌是頌揚合併第三個比喻；『我今從佛聞』一偈，是頌揚第四個總結歡喜。

授學無學人記品第九

有學和無學有大乘和小乘的區別，小乘的有學和無學，《成實論》中說：『學法的人，是有學人在第一義諦（paramārtha-satya，最高的真理）的心。無學的人，是無學人在第一義諦的心。如果緣于真如的心還有增進的意義，這稱為有學。緣于真如的心已經圓滿不再進求，這稱為無學。如果出世俗的心不是有學』

【English Translation】 English version: The following six lines of verse use three metaphors, divided into three parts: the first line of three sentences praises the first metaphor of the sewn-in jewel. The phrase 'Lavishly prepared various delicacies' refers to wine in the prose section, while the verse uses delicacies as a metaphor. Wine symbolizes the bodhicitta (mind of enlightenment), and preparing delicacies symbolizes the bodhisattva-caryā (practice of a Bodhisattva). The metaphors can also be interchanged; previously, wine was used to symbolize the teachings of the Lotus Sutra, and now delicacies are used to symbolize the teachings. The term 'lavishly prepared' indicates that the Buddha spoke briefly earlier, while Shariputra spoke extensively later. The phrase 'Silently gave it and departed' implies that the understanding of imperishability is revealed later, so the later understanding is not imparted through verbal teachings, hence it is called 'silently gave'. Some say: At that time, it was not said that this single act of goodness would not decay even after countless kalpas (aeons), and they would meet again later, hence it is called 'silently gave'. Some say: Although teachings were given at that time, those with dull faculties did not understand, which is no different from silence, hence it is called 'silently gave'. Furthermore, wine and delicacies symbolize teachings, which are called words, while the sewn-in jewel imparts understanding, hence it is called 'silently gave', and this interpretation is correct.

Question:

Why does the verse distinguish between preparing delicacies and sewing in the jewel?

Answer:

To explain that when expounding the Mahayana (Great Vehicle) teachings, the understanding of bodhicitta is imparted, and there is actually no different time, so it is known that they are expounded in sequence.

The phrase 'and departed' indicates that the teaching and understanding are abandoned after the benefit is complete. The phrase 'Sleeping without being aware' in the following two verses summarizes the metaphor of losing the great jewel midway. The following two verses 'Relatives and friends who gave the jewel' summarize the metaphor of meeting and showing the jewel. The following three lines 'We are also like this' summarize the combined metaphor. The first verse summarizes the combination of the first metaphor; the second verse summarizes the combination of the second metaphor; the last verse summarizes the combination of the third metaphor; the verse 'Now I hear from the Buddha' summarizes the fourth conclusion of joy.

Chapter Nine: Predictions Conferred Upon Those in Training and Those Beyond Training

Those in training and those beyond training differ in the Mahayana and Hinayana (Smaller Vehicle). In the Hinayana, those in training and those beyond training, the Satyasiddhi Shastra says: 'Those who study the Dharma (teachings) are those in training who have the mind of the first noble truth (paramārtha-satya, ultimate truth). Those beyond training are those beyond training who have the mind of the first noble truth. If there is further progress in the mind that is based on true reality, this is called being in training. If the mind that is based on true reality is already complete and no further progress is sought, this is called being beyond training. If the mind that transcends the mundane is not in training.'

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非無學」。依《毗曇》云「會理進求名之為學，會理息求名為無學，緣事之心名非學非無學」。然今品都不論此義，學無學既在觀心，不可得記亦不可得受，今但就位判耳。三果名學，羅漢名無學，而言人者，《智度論》云「須陀洹者人也。須陀洹道者十五心也。須陀洹果者第十六心也」。今正標其人以目品也。大乘學無學者，佛名無學，登地以上稱之為學。就因地中，七地已還是功用道名之為學，八地已上無功用道名為無學，故《大品》云「菩薩有學無學地」。

問：

大乘有果地學無學，復有因中學無學，小乘何故無因中學無學耶？

答：

小乘因中無有功用無功用義，故不開二也；但有功用故但有學道也。

今明此中諸人多是佛之同行，則是大乘學無學也。今授顯名及密行二種學無學人記，故以目品名也。品開為二：初、請記；二、授記。請記為二：初、阿難羅云二人請記；次、二千人請記。

問：

〈序品〉列眾，阿難皆在無學眾攝，今何故入學無學人眾攝耶？

答：

凡有三義：一者、上品明阿難之德，預是佛法第二師，雖非無學而在無學眾攝；今據其位分，既是初果故不入無學眾攝。

問：

若爾，羅睺既是無學，何故不入前品攝

【現代漢語翻譯】 現代漢語譯本：『非無學』。依據《毗曇》（Abhidhamma，論藏）所說：『會合理性並努力進取，稱之為學；會合理性而停止追求，稱之為無學；緣於事相的心，稱為非學非無學。』然而此品並未討論這些意義。學與無學既然在於觀心，就不可被記錄，也不可被接受。現在只是就果位進行判斷而已。三果（Srota-apanna，斯陀洹）、（Sakrdagamin，斯陀含）、（Anagamin，阿那含）名為學，羅漢（Arhat）名為無學。至於說『人』，《智度論》（Mahaprajnaparamita-sastra）中說：『須陀洹（Srota-apanna，入流果）是人，須陀洹道（Srota-apatti-magga，入流道）是十五心，須陀洹果（Srota-apatti-phala，入流果）是第十六心。』現在正是標明其人來命名此品。大乘的學與無學，佛（Buddha）名為無學，登地（Bhumi，菩薩的階位）以上的菩薩稱之為學。就因地（hetu-bhumi，修行的階段）而言，七地（第七地）及以前還是功用道，名為學；八地（第八地）及以上是無功用道，名為無學。所以《大品》（Mahaprajnaparamita Sutra，大般若經）說：『菩薩有學無學地』。 問：大乘有果地（phala-bhumi，證果的階段）的學與無學，又有因地（hetu-bhumi，修行的階段）的學與無學，小乘為什麼沒有因地的學與無學呢？ 答：小乘的因地中沒有功用和無功用的區分，所以沒有分開這兩種。只有功用，因此只有學道。 現在說明此品中的這些人多數是佛（Buddha）的同行者，也就是大乘的學與無學。現在授予顯名和密行兩種學無學人的授記，所以用此來命名此品。此品分為兩部分：首先是請求授記，然後是授予授記。請求授記又分為兩部分：首先是阿難（Ananda）和羅云（Rahula）二人請求授記，其次是二千人請求授記。 問：在〈序品〉（Nidana-parivarta，序品）中列舉大眾時，阿難（Ananda）都被歸在無學眾中，現在為什麼又被歸入學無學人眾中呢？ 答：總共有三種解釋：第一，上一品說明阿難（Ananda）的德行，預示他是佛法（Buddha-dharma）的第二位老師，雖然不是無學，但被歸在無學眾中；現在根據他的果位，他還是初果（Srota-apanna，入流果），所以不被歸在無學眾中。 問：如果這樣，羅睺（Rahula）已經是無學，為什麼不被歸在前品中呢？

【English Translation】 English version: 'Non-as-no-more-learning'. According to the Abhidhamma (Pitaka, the basket of discourses), 'To accord with reason and strive forward is called learning; to accord with reason and cease striving is called no-more-learning; the mind that is concerned with affairs is called neither-learning-nor-no-more-learning.' However, this chapter does not discuss these meanings. Since learning and no-more-learning lie in observing the mind, they cannot be recorded or received. Now, it is only judged based on the stage of attainment. The three fruits (Srota-apanna, Sakrdagamin, Anagamin) are called learning, and Arhat is called no-more-learning. As for saying 'person', the Mahaprajnaparamita-sastra (Great Wisdom Sutra) says, 'Srota-apanna (stream-enterer) is a person, Srota-apatti-magga (the path of stream-entry) is fifteen minds, and Srota-apatti-phala (the fruit of stream-entry) is the sixteenth mind.' Now, it is precisely naming the chapter by designating the person. In Mahayana, the Buddha is called no-more-learning, and those above the Bhumi (stages of a Bodhisattva) are called learning. Regarding the causal ground (hetu-bhumi, the stage of practice), the seventh Bhumi and below are still the path of effort, called learning; the eighth Bhumi and above are the path of no effort, called no-more-learning. Therefore, the Mahaprajnaparamita Sutra says, 'Bodhisattvas have the ground of learning and no-more-learning.' Question: In Mahayana, there is learning and no-more-learning in the fruition ground (phala-bhumi, the stage of fruition), and there is also learning and no-more-learning in the causal ground (hetu-bhumi, the stage of practice). Why does Hinayana not have learning and no-more-learning in the causal ground? Answer: In Hinayana, there is no distinction between effort and no effort in the causal ground, so these two are not separated. There is only effort, so there is only the path of learning. Now, it is explained that most of the people in this chapter are fellow practitioners of the Buddha, that is, Mahayana learning and no-more-learning. Now, predictions are given to both those with manifest names and those with secret practices who are learning and no-more-learning, so this is used to name the chapter. The chapter is divided into two parts: first, requesting prediction; second, giving prediction. Requesting prediction is divided into two parts: first, Ananda and Rahula requesting prediction; second, two thousand people requesting prediction. Question: In the listing of the assembly in the Nidana-parivarta (Introduction Chapter), Ananda was included in the assembly of no-more-learning. Why is he now included in the assembly of learning and no-more-learning? Answer: There are three explanations in general: First, the previous chapter explained Ananda's virtues, foreshadowing that he is the second teacher of the Buddha-dharma. Although he is not no-more-learning, he was included in the assembly of no-more-learning. Now, according to his stage of attainment, he is still a Srota-apanna (stream-enterer), so he is not included in the assembly of no-more-learning. Question: If so, Rahula is already no-more-learning, why is he not included in the previous chapter?

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也？

答：

要授阿難記方得授羅睺記，阿難既入今品攝，羅云亦入今品攝。

二者、阿難、羅云與上五百弟子願行不同，故別入今品攝。三者、上明無學人有權有實，如滿愿為權、餘人為實；今欲明學無學人亦有權實，阿難、羅云有發跡故所以為權，二千人不發跡故目之為實。然發跡不發跡皆是權人，如上釋也。

初文有三：一、內心思惟；二、外形致敬；三、發言請記，則三業次第也。「我等於此亦應有分」者，有二推、二結。二推者：一、舉自推應得記。明我等於此亦應有分者，敘己得悟解也。「唯有如來我等所歸」者，請佛證明驗其有解。又跡居聲聞、宗歸佛道，故設此言也。「又我等」下，第二、舉他推必應得記。此二人最為親近，若遂不得記凡有二失：一、乖於物望；二、違其本願。「若佛見授」，第二、明二結。「我願既滿」結上自推，「眾望亦足」結上他推。又「唯有如來我等所歸」，同餘聲聞故應得記。「又我等為一切世間」，明異餘聲聞故應得記，「我願既滿」結同餘聲聞，「眾望亦足」結異餘聲聞。

「爾時學無學」下，第二、二千人請記。

「爾時佛告阿難」下，第二、授記。前授二人記，次授二千人記。前授二人記中，初、授阿難記；次、授羅云記

【現代漢語翻譯】 也？

答：

要授阿難（Ananda）記方得授羅睺羅（Rahula）記，阿難（Ananda）既入今品攝，羅睺羅（Rahula）亦入今品攝。

二者、阿難（Ananda）、羅睺羅（Rahula）與上五百弟子願行不同，故別入今品攝。三者、上明無學人有權有實，如滿愿（Purna）為權、餘人為實；今欲明學無學人亦有權實，阿難（Ananda）、羅睺羅（Rahula）有發跡故所以為權，二千人不發跡故目之為實。然發跡不發跡皆是權人，如上釋也。

初文有三：一、內心思惟；二、外形致敬；三、發言請記，則三業次第也。「我等於此亦應有分」者，有二推、二結。二推者：一、舉自推應得記。明我等於此亦應有分者，敘己得悟解也。「唯有如來我等所歸」者，請佛證明驗其有解。又跡居聲聞、宗歸佛道，故設此言也。「又我等」下，第二、舉他推必應得記。此二人最為親近，若遂不得記凡有二失：一、乖於物望；二、違其本願。「若佛見授」，第二、明二結。「我願既滿」結上自推，「眾望亦足」結上他推。又「唯有如來我等所歸」，同餘聲聞故應得記。「又我等為一切世間」，明異餘聲聞故應得記，「我願既滿」結同餘聲聞，「眾望亦足」結異餘聲聞。

「爾時學無學」下，第二、二千人請記。

「爾時佛告阿難（Ananda）」下，第二、授記。前授二人記，次授二千人記。前授二人記中，初、授阿難（Ananda）記；次、授羅睺羅（Rahula）記

【English Translation】 Also?

Answer:

To bestow the prediction upon Ananda (Ananda), one must bestow the prediction upon Rahula (Rahula). Since Ananda (Ananda) is included in this chapter, Rahula (Rahula) is also included in this chapter.

Secondly, Ananda (Ananda) and Rahula (Rahula) have different vows and practices from the previous five hundred disciples, hence they are separately included in this chapter. Thirdly, the previous section clarified that those who have nothing more to learn (無學人) possess both provisional (權) and real (實) aspects, such as Purna (滿愿) being provisional and the others being real. Now, it is intended to clarify that those who are still learning (學) and those who have nothing more to learn also possess both provisional and real aspects. Ananda (Ananda) and Rahula (Rahula) have revealed their origins (發跡), therefore they are considered provisional, while the two thousand people have not revealed their origins, hence they are regarded as real. However, whether one has revealed their origins or not, they are all provisional individuals, as explained above.

The initial text has three parts: first, internal contemplation; second, external reverence; third, expressing a request for prediction, thus representing the sequence of the three karmas (三業). 'We also should have a share in this' contains two inferences and two conclusions. The two inferences are: first, inferring from oneself that one should receive a prediction. 'Clarifying that we also should have a share in this' describes one's own attainment of understanding. 'Only the Tathagata is our refuge' requests the Buddha to verify their understanding. Furthermore, their traces reside in the Sravaka (聲聞) path, but their ultimate goal is the Buddha path, hence this statement is made. 'Also we' below, second, inferring from others that they must receive a prediction. These two are the closest, and if they do not receive a prediction, there would be two losses: first, it would be contrary to the expectations of others; second, it would violate their original vows. 'If the Buddha sees fit to bestow', second, clarifying the two conclusions. 'My vows are fulfilled' concludes the above self-inference, 'The expectations of the multitude are also satisfied' concludes the above inference from others. Furthermore, 'Only the Tathagata is our refuge' is the same as other Sravakas, hence they should receive a prediction. 'Also we are for the sake of all the world' clarifies that they are different from other Sravakas, hence they should receive a prediction. 'My vows are fulfilled' concludes that they are the same as other Sravakas, 'The expectations of the multitude are also satisfied' concludes that they are different from other Sravakas.

'At that time, those who are still learning and those who have nothing more to learn' below, second, the two thousand people request a prediction.

'At that time, the Buddha told Ananda (Ananda)' below, second, bestowing the prediction. First, bestowing the prediction upon the two individuals, then bestowing the prediction upon the two thousand people. In the former, bestowing the prediction upon the two individuals, first, bestowing the prediction upon Ananda (Ananda); then, bestowing the prediction upon Rahula (Rahula).

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。初授阿難記有四：一、授記；二、新學生疑；三、釋疑；四、結喜。初授記中，前長行、次偈。長行，前行因、次得果。得果之中偏明壽長者，欲顯阿難護法因緣故得長壽果也。「爾時會中」下，第二、新學生疑。所以疑者，佛加其神力欲發阿難之跡，故興此疑念也。「爾時世尊」下，第三、釋疑。「空王佛」者，畢竟空是諸空中之王，故《智度論》云「性空菩薩所行，畢竟空是佛所行」，釋迦、阿難同以畢竟空為本，故言俱于空王佛所發菩提心。釋迦發心已後勤習畢竟空故自成佛，阿難多聞故以為侍者，師及弟子同起畢竟空，記與不記何所疑耶？

問：

勤習畢竟空何故成佛？阿難多聞何故為弟子？

答：

寄跡而言，多聞是眾行中一行，勤進遍策眾行，故有成與未成。

「阿難面于佛前」下，第四、領解稱歎。次、授羅睺記如文。

「爾時世尊」下，第二、授學無學人記。初、授記；次、領解稱歎也。「寂然清凈」者，顯二千人知諸法先來寂滅本性清凈，故堪與無生記也。余文易知也。

法師品第十

今以四門釋之：一、來意門；二、釋名門；三、體相門；四、階位門。

來意門者略明十義：一者、上乘權乘實凡有四章：第一、略開權顯實動執生疑；

【現代漢語翻譯】 現代漢語譯本：初次授予阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）記別（vyākaraṇa，預言未來成佛）有四個部分：一、授記；二、新學之人產生疑惑；三、解釋疑惑；四、總結歡喜。初次授記中，前面是長行（散文形式的經文），後面是偈頌（詩歌形式的經文）。長行部分，前面是行為的原因，後面是得到的結果。在得到的結果中特別說明壽命長久，是爲了彰顯阿難護持佛法的因緣，因此得到長壽的果報。『爾時會中』以下，是第二部分，新學之人產生疑惑。之所以產生疑惑，是佛陀加以神力，想要啓發阿難的功績，所以引發了這種疑念。『爾時世尊』以下，是第三部分，解釋疑惑。『空王佛』，畢竟空是諸空中之王，所以《智度論》（Mahāprajñāpāramitopadeśa，龍樹菩薩的論著）說：『性空是菩薩所行，畢竟空是佛所行』，釋迦（Śākyamuni，釋迦牟尼佛）、阿難同樣以畢竟空為根本，所以說都在空王佛處發菩提心。釋迦發心之後勤奮修習畢竟空所以自己成佛，阿難因為多聞所以作為侍者，師父和弟子共同從畢竟空發起，授記與不授記有什麼可疑惑的呢？ 問： 勤奮修習畢竟空為什麼成佛？阿難多聞為什麼成為弟子？ 答： 從寄託事蹟來說，多聞是眾多修行中的一種，勤奮精進遍及策勵所有修行，所以有成就和未成就的區別。 『阿難面于佛前』以下，是第四部分，領悟理解並稱贊。接下來，授予羅睺（Rāhula，釋迦牟尼佛的兒子）記別，如經文所說。 『爾時世尊』以下，是第二部分，授予有學和無學之人記別。開始是授記；然後是領悟理解並稱贊。『寂然清凈』，顯示這兩千人知道諸法本來寂滅，本性清凈，所以堪以授予無生忍記別。其餘經文容易理解。 法師品第十 現在用四門來解釋：一、來意門；二、釋名門；三、體相門；四、階位門。 來意門，簡略說明十個意義：一、上乘權乘實凡有四章：第一、簡略地開顯權巧方便，顯示真實，從而動搖執著產生疑惑；

【English Translation】 English version: The initial prediction (vyākaraṇa, prophecy of future Buddhahood) to Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory) has four parts: 1. The prediction; 2. Doubts of new learners; 3. Explanation of doubts; 4. Conclusion of joy. In the initial prediction, there is prose (sūtra in prose form) followed by verses (sūtra in verse form). In the prose section, the cause of the action comes first, followed by the result obtained. Among the results obtained, the emphasis is on longevity, to highlight Ānanda's karmic connection of protecting the Dharma, thus obtaining the fruit of long life. 'At that time in the assembly' below, is the second part, the doubts of new learners. The reason for the doubts is that the Buddha added his divine power to inspire Ānanda's merits, thus arousing these doubts. 'At that time, the World-Honored One' below, is the third part, the explanation of doubts. 'Empty King Buddha', ultimate emptiness is the king of all emptinesses, so the Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom, attributed to Nāgārjuna) says: 'The emptiness of nature is what Bodhisattvas practice, ultimate emptiness is what Buddhas practice.' Śākyamuni (Śākyamuni Buddha) and Ānanda both take ultimate emptiness as their foundation, so it is said that they both aroused the Bodhi mind at the place of Empty King Buddha. Śākyamuni diligently practiced ultimate emptiness after arousing his mind, so he became a Buddha himself. Ānanda became an attendant because of his extensive learning. The teacher and disciple both arose from ultimate emptiness, so what is there to doubt about the prediction or non-prediction? Question: Why does diligent practice of ultimate emptiness lead to Buddhahood? Why does Ānanda's extensive learning make him a disciple? Answer: Speaking from the perspective of relying on traces, extensive learning is one of many practices, while diligent progress pervades and encourages all practices, so there is a difference between accomplishment and non-accomplishment. 'Ānanda, facing the Buddha' below, is the fourth part, understanding and praising. Next, the prediction to Rāhula (son of Śākyamuni Buddha) is as stated in the text. 'At that time, the World-Honored One' below, is the second part, the prediction to those with learning and those without learning. It begins with the prediction; then comes understanding and praise. 'Silent and pure' shows that these two thousand people know that all dharmas are originally silent and pure in nature, so they are worthy of receiving the prediction of non-origination. The rest of the text is easy to understand. Chapter Ten: The Teacher of the Dharma Now, we will explain it using four gates: 1. The Gate of Intention; 2. The Gate of Explanation of Names; 3. The Gate of Essence and Characteristics; 4. The Gate of Stages. The Gate of Intention briefly explains ten meanings: 1. The Superior Vehicle, the Provisional Vehicle, and the Real Vehicle have four chapters: First, briefly revealing the provisional means and showing the reality, thereby shaking attachments and generating doubts;

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第二、執動疑生申疑致請；第三、廣開權顯實斷疑生信，此三已竟；今是第四次明流通。所以明流通者，上但一處一時利益一會，然群生不窮大悲無限，今欲一切處一切時利益一切人，是故明流通也。二者、依《智度論》云「釋般若有二門：一、直說門；二、稱歎門」，今亦兩也。上來直說《法華》，此下稱歎門說，故有下諸品也。三者、又有二門：一、智慧門；二、福德門。上來三週說權實二智謂智慧門，此下明受持讀誦功德無邊謂功德門。四者、復有二門：一者、體門；二者、用門。上來三週廣說平等大慧不二正觀謂法華體，今明受持讀誦如說修行能生福慧謂法華用門。五者、約人又為二門：一者、福德深厚眾生現在值佛面受《法華》，二者、福德淺薄但值經卷不睹如來三週說法。上來為福德深厚人，自此以下為福德淺薄人。故《智度論》云「福德厚者親從法尚面受波若，福德薄者但值金牒文字」。六者、眾生有二：一者、與佛結重因緣；二、與菩薩為善知識。自上以來為佛結緣眾生說《法華》竟；今為與菩薩結緣眾生說于《法華》，是故如來三週說竟付囑四依，令有緣眾異世同益也。七者、有二門：一者、燃燈；二者、傳燈。釋迦自說平等大慧謂燃燈也；今勸一切眾生展轉弘宣，明眾生不盡、法燈常照，謂傳燈

【現代漢語翻譯】 現代漢語譯本： 第二，因為執著于『動』而產生疑問，進一步申述疑問以致於請求解答；第三，廣泛地開啟權巧之門，彰顯真實之理，斷除疑惑，生起信心，這三點已經講完。現在是第四次闡明流通。之所以要闡明流通，是因為前面只是在一個地方、一個時間利益了一次法會，然而眾生是無窮無盡的，大悲心也是沒有止境的，現在想要在一切地方、一切時間利益一切人，所以要闡明流通。第二，依據《智度論》（Mahāprajñāpāramitopadeśa）所說，解釋般若（Prajñā）有兩個門徑：一是直說門，二是稱歎門。現在也是這樣。前面直接宣說《法華經》（Saddharma Puṇḍarīka Sūtra），下面通過稱歎門來宣說，所以有下面的各品。第三，又有兩個門徑：一是智慧門，二是福德門。前面三週說法，闡述權巧和真實兩種智慧，這是智慧門；下面闡明受持讀誦的功德無邊，這是福德門。第四，又有兩個門徑：一是體門，二是門。前面三週廣泛地宣說平等大慧、不二正觀，這是《法華經》的體；現在闡明受持讀誦、如所說修行能夠產生福慧，這是《法華經》的用門。第五，從人的角度來說，又可以分為兩個門徑：一是福德深厚的眾生，現在能夠親身遇到佛陀，當面接受《法華經》；二是福德淺薄的眾生，只能遇到經卷，而不能親眼見到如來三週說法。前面是為福德深厚的人說的，從這裡以下是為福德淺薄的人說的。所以《智度論》說：『福德深厚的人，親自從法尚（Dharma-bhāṇaka）那裡當面接受般若（Prajñā），福德淺薄的人，只能遇到寫在金牒上的文字。』第六，眾生有兩種：一是與佛結下深重因緣的；二是與菩薩結為善知識的。從上面以來，是為與佛結緣的眾生宣說《法華經》完畢；現在是為與菩薩結緣的眾生宣說《法華經》，所以如來三週說法完畢，咐囑四依（catuḥ-pratiśaraṇāni），使有緣眾生在不同的世代都能得到利益。第七，有兩個門徑：一是燃燈，二是傳燈。釋迦（Śākyamuni）自己宣說平等大慧，這叫做燃燈；現在勸勉一切眾生輾轉弘揚宣說，闡明眾生雖然有盡時，但法燈卻能常照不滅，這叫做傳燈。

【English Translation】 English version: Secondly, clinging to 'movement' gives rise to doubt, further elaborating on the doubt leading to a request for explanation; thirdly, widely opening the expedient means and revealing the true reality, cutting off doubts and generating faith, these three points have been explained. Now is the fourth time to clarify the circulation. The reason for clarifying the circulation is that previously it only benefited one assembly in one place at one time, but sentient beings are endless and great compassion is limitless. Now, wanting to benefit all people in all places at all times, therefore, the circulation is clarified. Secondly, according to the Mahāprajñāpāramitopadeśa, there are two approaches to explaining Prajñā: one is the direct explanation, and the other is the praise. It is the same now. The above directly explains the Saddharma Puṇḍarīka Sūtra, and below it is explained through praise, hence the following chapters. Thirdly, there are also two approaches: one is the wisdom approach, and the other is the merit approach. The above three rounds of teachings explain the expedient and true wisdom, which is the wisdom approach; below it clarifies the boundless merits of receiving, upholding, reading, and reciting, which is the merit approach. Fourthly, there are again two approaches: one is the essence approach, and the other is the function approach. The above three rounds extensively explain the equal great wisdom and the non-dual correct view, which is the essence of the Saddharma Puṇḍarīka Sūtra; now it clarifies that receiving, upholding, reading, reciting, and practicing as taught can generate merit and wisdom, which is the function approach of the Saddharma Puṇḍarīka Sūtra. Fifthly, from the perspective of people, it can again be divided into two approaches: one is sentient beings with profound merit who can now personally encounter the Buddha and receive the Saddharma Puṇḍarīka Sūtra in person; the other is sentient beings with shallow merit who can only encounter the scriptures but cannot personally witness the Thus Come One's three rounds of teachings. The above is spoken for people with profound merit, and from here onwards it is spoken for people with shallow merit. Therefore, the Mahāprajñāpāramitopadeśa says: 'Those with profound merit personally receive Prajñā from the Dharma-bhāṇaka in person, while those with shallow merit can only encounter the words written on golden tablets.' Sixthly, there are two types of sentient beings: one is those who have formed deep karmic connections with the Buddha; the other is those who have formed good friendships with Bodhisattvas. From above, the explanation of the Saddharma Puṇḍarīka Sūtra for sentient beings who have formed connections with the Buddha is completed; now the Saddharma Puṇḍarīka Sūtra is explained for sentient beings who have formed connections with Bodhisattvas, so the Thus Come One completes the three rounds of teachings and entrusts the four supports (catuḥ-pratiśaraṇāni), so that sentient beings with affinities can benefit together in different generations. Seventhly, there are two approaches: one is lighting the lamp, and the other is transmitting the lamp. Śākyamuni himself explains the equal great wisdom, which is called lighting the lamp; now he encourages all sentient beings to propagate and proclaim it, clarifying that although sentient beings may have an end, the lamp of Dharma can always shine brightly, which is called transmitting the lamp.

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也。八者、演說正法凡有二門：一、正說門；二、證說門。自上已來明正說竟；從此以下辨證說門，故〈寶塔〉、〈涌現〉證說不虛，令未信者信、已生信者不退。九者、如來出世演說正法凡有二門：一者、正說；二者、誡勸。所言勸者，令物受持乃至如說修行。所言誡者，一言毀法及弘經人，其罪禍無邊。自上已來明正說門，從此以下辨誡勸門。十者、接上受記文相生者，如來授記凡有二種：一者、別記；二者、通記。上來但明別記、未辨通記，則授記義未盡。今欲辨通記之義故有此品。言通別記者凡有三種：一者、世通別。上但別明佛在世人得記，今通明二世人得記。二者、人通別。上別明三根聲聞人得記，今通明幽顯凡聖預聞經生信者皆與授記。三者、時通別。上別明劫數有限之得記，今通明得記不論劫數期限。所以然者，劫數有限必是深悟，今通淺深故不明期限也。

問：

何故具授通別兩記耶？

答：

此經明唯有一乘無有餘乘，一切眾生並皆成佛故悉與佛記，亦是悉與佛記則顯唯有一乘，故舉授記釋成一乘也。

第二、釋名門。言「法師」者，法謂妙法，平等正觀可為心軌故稱為法；以人能上弘大法、下為物師，故云法師。如世藥師以藥治人病名為藥師，不言為藥作師；

【現代漢語翻譯】 也。八者、演說正法凡有二門：一、正說門；二、證說門。自上已來明正說竟；從此以下辨證說門，故〈寶塔〉、〈涌現〉證說不虛，令未信者信、已生信者不退。九者、如來（Tathagata，佛的稱號）出世演說正法凡有二門：一者、正說；二者、誡勸。所言勸者，令物受持乃至如說修行。所言誡者，一言毀法及弘經人，其罪禍無邊。自上已來明正說門，從此以下辨誡勸門。十者、接上受記文相生者，如來（Tathagata，佛的稱號）授記凡有二種：一者、別記；二者、通記。上來但明別記、未辨通記，則授記義未盡。今欲辨通記之義故有此品。言通別記者凡有三種：一者、世通別。上但別明佛在世人得記，今通明二世人得記。二者、人通別。上別明三根聲聞（Sravaka，聽聞佛法而得解脫的人）人得記，今通明幽顯凡聖預聞經生信者皆與授記。三者、時通別。上別明劫數有限之得記，今通明得記不論劫數期限。所以然者，劫數有限必是深悟，今通淺深故不明期限也。 問： 何故具授通別兩記耶？ 答： 此經明唯有一乘（Ekayana，唯一的成佛之道）無有餘乘，一切眾生並皆成佛故悉與佛記，亦是悉與佛記則顯唯有一乘（Ekayana，唯一的成佛之道），故舉授記釋成一乘（Ekayana，唯一的成佛之道）也。 第二、釋名門。言『法師』者，法謂妙法，平等正觀可為心軌故稱為法；以人能上弘大法、下為物師，故云法師。如世藥師以藥治人病名為藥師，不言為藥作師；

【English Translation】 English version Also. Eighth, there are two aspects to expounding the Correct Dharma: first, the aspect of direct explanation; second, the aspect of proof-based explanation. The above has clarified the direct explanation; from here onwards, the proof-based explanation is distinguished. Therefore, the 『Treasure Tower』 and 『Emergence』 chapters prove the truth, causing those who do not believe to believe, and those who have already generated faith not to regress. Ninth, there are two aspects to the Tathagata (如來, Buddha's title) appearing in the world to expound the Correct Dharma: first, direct explanation; second, admonition and encouragement. Encouragement means causing beings to receive and uphold, and even practice according to the teachings. Admonition means that even a single word of defaming the Dharma or those who propagate the scriptures incurs boundless sin and misfortune. The above has clarified the direct explanation; from here onwards, the admonition and encouragement aspect is distinguished. Tenth, connecting with the preceding text on prediction, the Tathagata (如來, Buddha's title)'s predictions are of two types: first, specific predictions; second, general predictions. The above only clarified specific predictions and did not distinguish general predictions, so the meaning of prediction is not complete. Now, to clarify the meaning of general predictions, this chapter exists. There are three types of general and specific predictions: first, general and specific in terms of lifetimes. The above only specifically clarified predictions for people in the Buddha's lifetime; now, it generally clarifies predictions for people in both lifetimes. Second, general and specific in terms of people. The above specifically clarified predictions for Sravakas (聲聞, those who attain liberation by hearing the Buddha's teachings) of the three roots; now, it generally clarifies that all beings, visible and invisible, ordinary and sage-like, who hear the scriptures and generate faith are given predictions. Third, general and specific in terms of time. The above specifically clarified predictions with limited kalpas; now, it generally clarifies that predictions do not consider kalpas or time limits. The reason is that limited kalpas necessarily involve deep understanding, but now it includes both shallow and deep understanding, so time limits are not specified. Question: Why are both general and specific predictions given? Answer: This sutra clarifies that there is only one Ekayana (一乘, the one vehicle to Buddhahood) and no other vehicles. All beings will become Buddhas, so all are given Buddha predictions. Giving all Buddha predictions also reveals that there is only one Ekayana (一乘, the one vehicle to Buddhahood). Therefore, the giving of predictions explains and establishes the one Ekayana (一乘, the one vehicle to Buddhahood). Second, the section on explaining the name. 『Dharma Master』 means that Dharma refers to the wonderful Dharma, and equal and correct contemplation can be a model for the mind, so it is called Dharma. Because a person can propagate the great Dharma above and be a teacher for beings below, they are called a Dharma Master. Just as a worldly pharmacist uses medicine to cure people's illnesses and is called a pharmacist, not a maker of medicine;

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法師亦爾，不言為法作師名為法師。然復有以法為師故云法師，是以經云「諸佛所師所謂法也」。下文亦有此意，故示弘經模軌，則是以法為師。然雖有二事，合成一旨，上既師於法，然後方能為人作師也。

第三、體相門者，舊云：五種法師合受持為一。龍樹解受持云：「信力故受，念力故持」，則受為其初、持為其後，久久不失方是持義。則分受持為二故成六種，故成六種法師；若加正憶念者則為七種法師，然多小適時無定數也。

問：

五種法師具幾業義耶？

答：

受持謂意業也，書寫謂身業，讀誦說謂口業，此大判為言耳。然書寫具二業，運手必經意地，讀誦等具三業也。約福慧者，說法多是智慧，自餘四種可兩通之也。

第四、明階位門。然通而言之，十信已上皆能弘法為物作師；別而言之，依《涅槃經》，十六分中解一分義堪為物師也。舊云：流通凡有五品，開為三章：第一、三品命覓弘經之人；第二、〈持品〉受命弘經；第三、〈安樂行品〉示弘經方法。所以有此三者，一週說法既竟，必須弘通，是以嘆法美人令人欣慕弘宣於法，故有第一命覓弘經人也；如來有命大眾順旨，故有第二受命弘經；但既于惡世欲弘善道必多留難，令安住四法則身心快樂乃可弘道利

【現代漢語翻譯】 現代漢語譯本 法師也是如此，不是說作為佛法的老師才叫做『法師』（Dharmacharya）。還有以佛法為老師，所以稱為『法師』，因此經書上說：『諸佛所師，所謂法也』。下文也有這個意思，所以展示弘揚佛經的模範和準則，這就是以佛法為老師。雖然有這兩件事，合起來是一個宗旨，首先要以佛法為師，然後才能為人作師。

第三、體相門，舊的說法是：五種法師合起來受持佛法為一。龍樹菩薩解釋受持說：『因為有信心所以接受，因為有念力所以堅持』，接受是開始，堅持是後來，長久不失去才是堅持的意義。那麼分開受和持就成為兩種，所以成為六種法師；如果加上正憶念，就成為七種法師，然而多少隻是適應時機，沒有固定的數目。

問： 五種法師具備幾種業的意義呢？

答： 受持是意業，書寫是身業，讀誦和說是口業，這是大概的說法。然而書寫具備兩種業，運筆必須經過意念；讀誦等具備三種業。從福慧來說，說法多半是智慧，其餘四種可以兩者兼通。

第四、明階位門。總的來說，十信以上的修行者都能弘揚佛法，作為眾生的老師；特別來說，依據《涅槃經》（Nirvana Sutra），在十六分之中理解一分意義，就可以作為眾生的老師。舊的說法是：流通佛經凡有五品，展開為三個章節：第一、三品是命令尋找弘揚佛經的人；第二、《持品》（Chapter on Upholding）是接受命令弘揚佛經；第三、《安樂行品》（Chapter on the Blissful Conduct）是展示弘揚佛經的方法。之所以有這三點，是因為一週說法完畢，必須弘揚流通，因此讚歎佛法的完美，使人欣慕弘揚佛法，所以有第一命令尋找弘揚佛經的人；如來命令大眾順從旨意，所以有第二接受命令弘揚佛經；但是既然在惡世想要弘揚善道，必定有很多阻礙和留難，使人安住在四種法則中，身心快樂，才可以弘揚佛法利益眾生。

【English Translation】 English version Likewise, a Dharma Master is not merely someone who is called a 'Dharma Master' (Dharmacharya) for being a teacher of the Dharma. Rather, one is also called a 'Dharma Master' because they take the Dharma as their teacher, as the sutra says, 'What the Buddhas take as their teacher is the Dharma.' The following text also carries this meaning, thus demonstrating the model and standard for propagating the scriptures, which is to take the Dharma as one's teacher. Although there are these two aspects, they combine into one purpose: first, one must learn from the Dharma, and then one can become a teacher for others.

Third, the aspect of substance. The old saying is that the five kinds of Dharma Masters together uphold the Dharma as one. Nagarjuna (Longshu) explains upholding by saying, 'Acceptance is due to the power of faith, and upholding is due to the power of mindfulness.' Acceptance is the beginning, and upholding is the end; only by not losing it for a long time is it truly upholding. Thus, separating acceptance and upholding becomes two, resulting in six kinds of Dharma Masters; if one adds right mindfulness, then there are seven kinds of Dharma Masters. However, the number varies depending on the occasion and is not fixed.

Question: How many karmic meanings do the five kinds of Dharma Masters possess?

Answer: Acceptance and upholding pertain to mental karma, writing pertains to physical karma, and reading and reciting and speaking pertain to verbal karma. This is a general classification. However, writing involves two kinds of karma, as moving the hand must pass through the mind; reading and reciting, etc., involve three kinds of karma. In terms of blessings and wisdom, speaking the Dharma is mostly wisdom, while the other four kinds can encompass both.

Fourth, clarifying the stages. Generally speaking, practitioners above the Ten Faiths can propagate the Dharma and act as teachers for beings; specifically speaking, according to the Nirvana Sutra, understanding one part of the sixteen parts is sufficient to be a teacher for beings. The old saying is that the circulation of the sutras has five qualities, divided into three chapters: first, the three qualities are the command to seek out those who propagate the sutras; second, the Chapter on Upholding is the acceptance of the command to propagate the sutras; third, the Chapter on the Blissful Conduct demonstrates the method of propagating the sutras. The reason for these three points is that once a week of teachings is completed, it must be propagated and circulated, thus praising the perfection of the Dharma, causing people to admire and propagate the Dharma, hence the first command to seek out those who propagate the sutras; the Tathagata commands the assembly to follow the decree, hence the second acceptance of the command to propagate the sutras; but since one wants to propagate the good path in an evil world, there will inevitably be many obstacles and hindrances, causing people to abide in the four laws, with body and mind happy, so that they can propagate the Dharma and benefit beings.

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人，故有第三示弘經方法。初又兩：前品正命覓弘經之人，第二兩品證說。今謂不無此意，但〈法師〉一品正是流通；〈見寶塔〉已下別屬大段，后當具足說。

就此品中兩長行、兩偈頌，開為二別：第一、一長行一偈，嘆持經人德，令其心悅以勸弘經；第二、一長行一偈嘆法，示弘經模軌以勸弘經。初文又二：前長行、次偈。長行為二：第一、前嘆二時弟子；第二、次嘆兩世法師。嘆二時弟子即二：前嘆佛在世聞法弟子，次嘆佛滅后聞法弟子也。「因藥王告八萬大士」者，

問：

《智度論》云「說智慧門對出家人，說功德門對在家人」，今何故說智慧對聲聞，說功德對菩薩？

答：

兩經各異，彼經明出家人好智慧、在家人好功德。此經明聲聞有執三之病故說平等大慧以斥之，所以對聲聞也；菩薩無有此執故不對之。大士本欲弘道利人，今流通正是其事故對菩薩。又上來開三顯一其義已周，則皆成菩薩無復聲聞，故宜對菩薩也。又依龍樹云：「此經是秘密法，不可付囑聲聞，故付菩薩」。

于菩薩中別告藥王者，其人親聞《法華》得悟，以捨身命財弘通斯法，今欲令餘人學之故別命之。所以因藥王菩薩復告八萬大士者，此八萬人末世有于重緣，今欲令八萬大士上學藥王下利

【現代漢語翻譯】 現代漢語譯本：因此，有了第三種展示弘揚佛經的方法。首先又分為兩部分：前一品（《法師品》）正是爲了尋找能夠弘揚佛經的人，接下來的兩品（《見寶塔品》、《提婆達多品》）則是爲了證明和解說。現在認為並非沒有這個意思，但是《法師品》正是流通（佛經）的部分；《見寶塔品》以下則屬於另一個大的段落，之後會詳細說明。

就這一品中，有兩段長行文和兩段偈頌，可以分為兩個部分：第一部分，一段長行文和一段偈頌，讚歎受持佛經的人的功德，使他們心生喜悅，從而勸勉他們弘揚佛經；第二部分，一段長行文和一段偈頌，讚歎佛法的殊勝，展示弘揚佛經的規範，從而勸勉他們弘揚佛經。第一部分又分為兩部分：前面的長行文和後面的偈頌。長行文又分為兩部分：第一部分，先讚歎兩個時期的弟子；第二部分，再讚歎兩個世界的法師。讚歎兩個時期的弟子又分為兩部分：先讚歎佛在世時聽聞佛法的弟子，再讚歎佛滅度后聽聞佛法的弟子。「因藥王告八萬大士」這句話，

問：

《智度論》中說：「宣說智慧之門是針對出家人的，宣說功德之門是針對在家人的」，現在為什麼說智慧是針對聲聞（Sravaka，小乘修行者），說功德是針對菩薩（Bodhisattva，發願普度眾生的修行者）？

答：

兩部經的側重點不同，《智度論》說明出家人擅長智慧，在家人擅長功德。這部經說明聲聞有執著於三乘的弊病，所以宣說平等大慧來斥責他們，因此是針對聲聞的；菩薩沒有這種執著，所以不對他們說。大士（Mahasattva，偉大的菩薩）本來就想要弘揚佛法利益他人，現在流通佛經正是他們的事情，所以是針對菩薩的。而且，前面開三顯一的意義已經完備，那麼所有人都成了菩薩，不再有聲聞，所以應該針對菩薩。還有，根據龍樹（Nagarjuna，佛教哲學家）的說法：「這部經是秘密法，不可以託付給聲聞，所以託付給菩薩」。

在菩薩中特別告訴藥王（Bhaisajyaraja，菩薩名）菩薩，是因為他親自聽聞《法華經》（Lotus Sutra）而得悟，以捨棄身命財產來弘揚這部佛法，現在想要讓其他人學習他，所以特別命令他。之所以通過藥王菩薩又告訴八萬大士，是因為這八萬人與末法時代有很深的因緣，現在想要讓這八萬大士向上學習藥王菩薩，向下利益眾生。

【English Translation】 English version: Therefore, there is a third method of demonstrating and propagating the Sutra. Initially, it is divided into two parts: the previous chapter (Chapter 10: Teacher of the Dharma) is precisely for seeking individuals who can propagate the Sutra, while the following two chapters (Chapter 11: Vision of the Jeweled Stupa, Chapter 12: Devadatta) are for proving and explaining. Now, it is believed that this intention is not absent, but the 'Teacher of the Dharma' chapter is precisely the section on circulation (of the Sutra); the 'Vision of the Jeweled Stupa' chapter and subsequent chapters belong to a separate major section, which will be explained in detail later.

Within this chapter, there are two prose sections and two verse sections, which can be divided into two parts: the first part, one prose section and one verse section, praises the virtues of those who uphold the Sutra, making them joyful and encouraging them to propagate the Sutra; the second part, one prose section and one verse section, praises the excellence of the Dharma, demonstrating the norms for propagating the Sutra, thereby encouraging them to propagate the Sutra. The first part is further divided into two parts: the preceding prose section and the following verse section. The prose section is further divided into two parts: the first part, first praising the disciples of two periods; the second part, then praising the Dharma teachers of two worlds. Praising the disciples of two periods is further divided into two parts: first praising the disciples who heard the Dharma when the Buddha was in the world, then praising the disciples who heard the Dharma after the Buddha's Parinirvana (passing away). The phrase 'Because Bhaisajyaraja (Medicine King Bodhisattva) addressed the eighty thousand Bodhisattvas'...

Question:

'The Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra) says, 'Speaking of the gate of wisdom is for monks, speaking of the gate of merit is for laypeople.' Why now is it said that wisdom is for Sravakas (Hearers, disciples of the Hinayana), and merit is for Bodhisattvas (beings who vow to liberate all sentient beings)?'

Answer:

The emphasis of the two sutras is different. The Treatise on the Great Perfection of Wisdom explains that monks excel in wisdom, and laypeople excel in merit. This sutra explains that Sravakas have the fault of being attached to the Three Vehicles, so it speaks of equal and great wisdom to rebuke them, therefore it is directed at Sravakas; Bodhisattvas do not have this attachment, so it is not addressed to them. Mahasattvas (Great Beings) originally wanted to propagate the Dharma and benefit others, and now circulating the Sutra is precisely their affair, so it is directed at Bodhisattvas. Moreover, the meaning of opening the Three and revealing the One has already been completed, then everyone becomes a Bodhisattva, and there are no more Sravakas, so it should be directed at Bodhisattvas. Furthermore, according to Nagarjuna (Buddhist philosopher), 'This sutra is a secret Dharma, which cannot be entrusted to Sravakas, so it is entrusted to Bodhisattvas.'

Specifically telling Bhaisajyaraja (Medicine King Bodhisattva) among the Bodhisattvas is because he personally heard the Lotus Sutra and attained enlightenment, using the abandonment of body, life, and property to propagate this Dharma. Now, wanting to have others learn from him, he is specifically commanded. The reason why Bhaisajyaraja Bodhisattva is used to tell the eighty thousand Bodhisattvas is because these eighty thousand people have deep karmic connections with the Dharma-ending Age, and now wanting to have these eighty thousand Bodhisattvas learn from Bhaisajyaraja Bodhisattva above, and benefit sentient beings below.

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末世，故因藥王而告之也。「藥王汝見是大眾中」者，凡有二義：一者、欲使藥王八萬大士流通此經令其善根成就，故列二世弟子聞經得記令師識之，故云汝見之不？汝若弘經化之行則成就，若不弘經化之行則不成就，是以告之問言見不？二者、欲以二世弟子付囑藥王及八萬人，如《金剛波若論》云「以根未熟菩薩付根熟菩薩」，故列眾問之也。「一念隨喜則與記」者，聞法一念隨順至理則與理會，與理會故而生歡喜，便行與佛應故得佛記。又一念隨喜則知唯一無二，必當作佛、不退為二乘，故得佛記。《注經》云「能現在聞法一念隨喜，譬如松柏始萌便有陵雲之勢，今聞法雖淺，已樹菩提之根故與記也」。

「佛告藥王又如來滅后」下，第二、明佛滅后弟子聞經得記。所以有此文來者，凡有二義：一者、前令八萬大士于佛在世十方佛土弘經，今于佛滅后弘經也。二者、有人疑雲：佛在世時眾生福德利根聞法隨喜可得記耳；佛滅度后薄福鈍根雖復隨喜應不得記。是故釋云：但使聞經信解功德一等，皆與授記也。

「若復有人」下，第二、嘆兩世法師功德。所以前明弟子功德，今明法師功德者，凡有三義：一、從淺至深，前嘆弟子淺功德；今嘆師深功德。二者、前明弟子出所化之相，謂聞經隨喜即與受記，

【現代漢語翻譯】 末世，所以因為藥王菩薩而告訴他。『藥王，你看見這些大眾嗎』，這裡面有兩種含義：第一，想要讓藥王菩薩和八萬大士流通這部經，使他們的善根得以成就，所以列出過去和未來兩世的弟子，讓他們聽聞經典並得到授記，讓藥王菩薩認識他們，所以說『你看見了嗎？』你如果弘揚經典教化眾生，那麼你的修行就會成就；如果不弘揚經典教化眾生，那麼你的修行就不會成就，因此告訴他並問他是否看見。第二，想要把過去和未來兩世的弟子，託付給藥王菩薩和八萬大士，就像《金剛般若論》里說的『把根基尚未成熟的菩薩託付給根基成熟的菩薩』，所以列出大眾來詢問藥王菩薩。『一念隨喜就給予授記』，聽聞佛法，一念之間隨順真理，就與真理相應，與真理相應就會產生歡喜，便能與佛相應，所以得到佛的授記。又，一念隨喜就知道唯一不二的道理，必定能夠成佛，不會退轉為二乘，所以得到佛的授記。《注經》里說『能夠現在聽聞佛法，一念之間隨喜，就像松柏剛剛萌芽就有了高聳入雲的趨勢，現在聽聞佛法雖然淺顯，但已經種下了菩提的根本，所以給予授記』。 『佛告訴藥王，又如來滅度之後』以下，第二點，說明佛滅度后弟子聽聞經典得到授記。之所以有這段文字，有兩種含義：第一，前面讓八萬大士在佛在世的時候，在十方佛土弘揚經典，現在讓他們在佛滅度后弘揚經典。第二，有人懷疑說：佛在世的時候，眾生福德深厚，根器銳利，聽聞佛法隨喜可以得到授記；佛滅度后，福薄根鈍的眾生，即使隨喜也應該不能得到授記。所以解釋說：只要聽聞經典，相信理解，功德都是一樣的，都給予授記。 『如果又有人』以下，第二點，讚歎過去和未來兩世法師的功德。之所以前面說明弟子的功德，現在說明法師的功德，有三種含義：第一，從淺到深，前面讚歎弟子淺顯的功德；現在讚歎法師深厚的功德。第二，前面說明弟子所教化的對象，就是聽聞經典隨喜就給予授記。

【English Translation】 In the final age, therefore, it is because of Bhaisajyaraja (Medicine King) that he is told. 『Bhaisajyaraja, do you see this great assembly?』 There are two meanings here: First, it is to have Bhaisajyaraja and the eighty thousand Bodhisattvas circulate this sutra, so that their roots of goodness may be accomplished. Therefore, disciples of the past and future are listed, so that they may hear the sutra and receive predictions, and so that the teacher may recognize them. Therefore, it is said, 『Do you see them?』 If you propagate the sutra and transform beings, then your practice will be accomplished; if you do not propagate the sutra and transform beings, then your practice will not be accomplished. Therefore, he is told and asked if he sees them. Second, it is to entrust the disciples of the past and future to Bhaisajyaraja and the eighty thousand people, as the 『Vajra Prajna Sutra Treatise』 says, 『Entrust Bodhisattvas whose roots are not yet mature to Bodhisattvas whose roots are mature.』 Therefore, the assembly is listed to ask Bhaisajyaraja. 『A single thought of rejoicing will be given a prediction,』 hearing the Dharma, a single thought in accordance with the truth will correspond to the truth. Corresponding to the truth will produce joy, and then one will correspond to the Buddha, so one will receive the Buddha's prediction. Also, a single thought of rejoicing will know the principle of oneness and non-duality, and will surely become a Buddha, and will not regress to the Two Vehicles, so one will receive the Buddha's prediction. The 『Sutra Commentary』 says, 『Being able to hear the Dharma now with a single thought of rejoicing is like a pine or cypress that has just sprouted and already has the potential to reach the clouds. Although hearing the Dharma now is shallow, the root of Bodhi has already been planted, so a prediction is given.』 『The Buddha told Bhaisajyaraja, and after the Tathagata's (Thus Come One) extinction,』 below, the second point explains that after the Buddha's extinction, disciples who hear the sutra receive predictions. There are two meanings for having this passage: First, earlier, the eighty thousand Bodhisattvas were asked to propagate the sutra in the ten directions of Buddha lands when the Buddha was in the world; now they are asked to propagate the sutra after the Buddha's extinction. Second, some people doubt and say: When the Buddha was in the world, beings with deep blessings and sharp faculties could receive predictions if they heard the Dharma and rejoiced; after the Buddha's extinction, beings with shallow blessings and dull faculties should not be able to receive predictions even if they rejoice. Therefore, it is explained that as long as one hears the sutra, believes, and understands, the merits are the same, and predictions are given to all. 『If there is another person,』 below, the second point praises the merits of the Dharma masters of the past and future. There are three meanings for explaining the merits of the disciples earlier and now explaining the merits of the Dharma masters: First, from shallow to deep, the shallow merits of the disciples are praised earlier; now the deep merits of the Dharma masters are praised. Second, the objects of transformation of the disciples are explained earlier, that is, hearing the sutra and rejoicing will be given a prediction.

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謂所化之相也；今明法師功德出能化之人相貌，有此相貌故是法師。三者、上告藥王列二世弟子令師識弟子；今出法師相貌令弟子識師，以師弟子相知則弘法化人義成也。就文為二：第一、別明二世法師功德；第二、通明信毀。初又二：前明佛在世二種法師，次辨佛滅后二種法師。初明二種法師即為二別：一者下品，二者上品。法師品位既多，今略明上下二品。約位而言，初依之人為下品，余之三依為上品也。所以分此二者，初依具煩惱性既是凡位，是故為下品；后三同是聖位，故合為上品。然位義難知，聊寄一門以為次第也。初人又四：一、明現德則出法師相貌，謂有此相貌即是法師也。「藥王當知」下，第二、出成法師往因，即是明法師過去德也。「成就大愿」者，明尋此人既供養多佛應生凈土，但成就大愿故來生人間耳。「藥王若有人問」下，第三、明此法師未來世果。此人既現在弘宣大乘，過去殖因久積故必定成佛也。「何以故」下，舉現因釋當果也。「是人一切世間」下，第四、勸物供養。以具出法師三世功德，則是無上福田初心之佛，故應以佛供養而供養之。又弘于佛道，宜設以佛供。「何況盡能受持」下，第二、明上品法師。此人文理俱備故稱盡能受持也。

「若是善男子」下，明佛滅度后二種

【現代漢語翻譯】 現代漢語譯本： 這是指被教化者的外在表現；現在說明法師的功德超越了能教化之人的外貌，具備這樣的外貌才是法師。第三點，之前告訴藥王菩薩（Bhaisajya-raja，以醫喻法，能治眾生貪嗔癡三病之菩薩）列出兩世的弟子，是爲了讓老師認識弟子；現在說明法師的外貌，是爲了讓弟子認識老師，師徒之間相互瞭解，弘揚佛法教化眾生的意義才能實現。從文義上來看，分為兩部分：第一，分別說明兩世法師的功德；第二，總的說明信奉和譭謗的果報。第一部分又分為兩部分：前面說明佛在世時的兩種法師，後面辨別佛滅度后的兩種法師。先說明兩種法師，又分為兩種：一是下品，二是上品。法師的品位很多，現在簡略地說明上下兩品。從果位上來說，初依之人為下品，其餘的三依為上品。之所以這樣區分，是因為初依之人具有煩惱的本性，屬於凡夫的地位，所以是下品；后三者都是聖人的地位，所以合為上品。然而果位的意義難以理解，姑且借用一個方面來作為次第。 初依之人又分為四點：第一，說明顯現的功德，從而說明法師的外貌，即具備這樣的外貌就是法師。「藥王當知」以下，第二，說明成就法師的往昔之因，也就是說明法師過去的功德。「成就大愿」是指，尋訪此人，既然已經供養過很多佛，本應往生凈土，但因為成就了大愿，所以才來人間。「藥王若有人問」以下，第三，說明此法師未來世的果報。此人現在弘揚宣講大乘佛法，過去積累的因緣已經很久，所以必定成佛。「何以故」以下，舉出現世的因來解釋未來的果。「是人一切世間」以下，第四，勸勉人們供養。因為已經完全說明了法師三世的功德，這就是無上的福田，是最初發心的佛，所以應該以供養佛的方式來供養他。又因為弘揚佛道，所以應該像供養佛一樣供養。「何況盡能受持」以下，第二，說明上品法師。此人既有文采又有義理，所以稱為『盡能受持』。 「若是善男子」以下，說明佛滅度后的兩種法師。

【English Translation】 English version: This refers to the appearance of those being transformed; now it clarifies that the merits of a Dharma Master surpass the appearance of one who can transform others, possessing such an appearance is what makes one a Dharma Master. Thirdly, previously informing Bhaisajya-raja (Medicine King Bodhisattva, using medicine as an analogy for Dharma, capable of curing the three poisons of greed, anger, and ignorance in sentient beings) to list disciples of two lifetimes was to allow the teacher to recognize the disciples; now clarifying the appearance of a Dharma Master is to allow disciples to recognize the teacher, with mutual understanding between teacher and disciples, the meaning of propagating the Dharma and transforming people can be achieved. From the perspective of the text, it is divided into two parts: first, separately clarifying the merits of Dharma Masters in two lifetimes; second, generally clarifying the consequences of faith and slander. The first part is further divided into two parts: the former clarifies the two types of Dharma Masters when the Buddha was in the world, and the latter distinguishes the two types of Dharma Masters after the Buddha's Parinirvana. First clarifying the two types of Dharma Masters, which are further divided into two types: one is the lower grade, and the other is the upper grade. There are many grades of Dharma Masters, now briefly clarifying the upper and lower two grades. In terms of position, the one who initially relies is the lower grade, and the remaining three reliances are the upper grade. The reason for this distinction is that the one who initially relies has the nature of afflictions and belongs to the position of ordinary beings, therefore it is the lower grade; the latter three are all in the position of sages, so they are combined into the upper grade. However, the meaning of position is difficult to understand, so let's borrow one aspect as the order. The one who initially relies is further divided into four points: first, clarifying the manifested merits, thereby clarifying the appearance of a Dharma Master, that is, possessing such an appearance is what makes one a Dharma Master. 'Bhaisajya-raja should know' below, secondly, clarifying the past causes of becoming a Dharma Master, that is, clarifying the past merits of the Dharma Master. 'Accomplishing great vows' refers to, seeking this person, since they have already made offerings to many Buddhas, they should have been born in the Pure Land, but because they accomplished great vows, they came to the human world. 'Bhaisajya-raja if someone asks' below, thirdly, clarifying the future consequences of this Dharma Master. This person is now propagating and expounding the Mahayana Dharma, and the causes accumulated in the past have been long, so they will surely become a Buddha. 'Why is that' below, citing the present cause to explain the future result. 'This person in all worlds' below, fourthly, exhorting people to make offerings. Because the merits of the Dharma Master in three lifetimes have been fully explained, this is the supreme field of merit, the Buddha who initially aspired, so they should be offered in the same way as offering to the Buddha. And because they propagate the Buddha's path, they should be offered like offering to the Buddha. 'How much more so if one can fully receive and uphold' below, secondly, clarifying the upper grade Dharma Master. This person has both literary talent and righteousness, so they are called 'fully able to receive and uphold'. 'If it is a good man' below, clarifying the two types of Dharma Masters after the Buddha's Parinirvana.

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法師，亦前明下品次辨上品。此二品與前二品異者，前約弘法廣略以分二品；今約為人少多以分二品。「則如來使」者，宣轉教命為使義也。「如來所遣」者，流通得其旨趣，必可委之以理，為所遣也。「行如來事」者，佛以益物為事，弘說有益為行如來事也。「何況于大眾中」，下第二、明上品法師也。「藥王若有惡人」下，第二、通明信毀。就文為二：初、明毀之得大罪；后、明信之得大福。所以明信毀者凡有二義：一者、如來出世欲示眾生罪福二門，故《大品》云「若不說魔事魔罪則是眾生惡知識」也。二者、上明二種法師宣通正法之時，不應輕毀宜須供養。毀持經人罪重佛者，泛論罪福凡有二種：一者、約心；二者、約境。約心者，重心則罪重、輕心即罪輕。若爾重心毀佛則罪重，輕心毀佛則罪輕。持經人亦爾，不應言毀佛罪輕、毀持經人罪重。二者、約境，若罵勝境則罪重，毀劣境則罪輕，亦不應言罵佛罪輕、罵持經人罪重。既不約心就境，云何釋此文耶？有人言：罵佛不作斷法意故罪輕，毀弘經人作斷法意故罪重。所以然者，由此人弘法是故被罵，此則罵人復毀於法，罪兼二種所以重也。竺道生云：「法出於佛，若聞說罵佛，是則罵人非罵法，是故罪輕；今受持有我，若毀呰之則是毀人有法乃毀法也」。

【現代漢語翻譯】 現代漢語譯本： 法師，接下來辨析前面所說的下品和上品。這兩品與前面的兩品不同之處在於，前面是根據弘揚佛法的廣略來區分兩品；現在是根據接受佛法的人的多少來區分兩品。「則如來使」（'ze ru lai shi'，如來的使者）的意思是，宣揚和轉達如來的教命，這就是使者的意義。「如來所遣」（'ru lai suo qian'，如來所派遣）的意思是，流通佛法，領會其中的旨趣，必定可以把道理委託給他，這就是所派遣。「行如來事」（'xing ru lai shi'，行如來的事業）的意思是，佛以利益眾生為事業，弘揚佛法並使眾生受益，這就是行如來的事業。「何況于大眾中」，下面第二點，說明上品法師。「藥王若有惡人」下面，第二點，總的說明信仰和譭謗。就文義來說分為兩部分：開始，說明譭謗會得到很大的罪過；後面，說明信仰會得到很大的福報。之所以要說明信仰和譭謗，總共有兩個意義：一是，如來出世想要向眾生揭示罪和福兩種門徑，所以《大品般若經》說「如果不說魔的事和魔的罪過，那就是眾生的惡知識」。二是，上面說明的兩種法師在宣揚和流通正法的時候，不應該輕視和譭謗，應該供養他們。譭謗受持經典的人的罪過比譭謗佛的罪過更重，泛泛而論罪和福總共有兩種情況：一是，從心意上來說；二是，從對像上來說。從心意上來說，心意重則罪過重，心意輕則罪過輕。如果這樣，用很重的心意去譭謗佛，那麼罪過就重，用很輕的心意去譭謗佛，那麼罪過就輕。譭謗受持經典的人也是這樣，不應該說譭謗佛的罪過輕，譭謗受持經典的人的罪過重。二是從對像上來說，如果謾罵殊勝的對境，那麼罪過就重，譭謗低劣的對境，那麼罪過就輕，也不應該說謾罵佛的罪過輕，謾罵受持經典的人的罪過重。既然不是從心意上來說，而是從對像上來說，那麼應該如何解釋這段經文呢？有人說：謾罵佛沒有斷絕佛法的意圖，所以罪過輕；譭謗弘揚佛經的人有斷絕佛法的意圖，所以罪過重。之所以這樣，是因為這個人弘揚佛法所以被謾罵，這既是謾罵人又是譭謗法，罪過兼具兩種所以重。竺道生說：「法出於佛，如果聽說謾罵佛，這只是謾罵人而不是謾罵法，所以罪過輕；現在受持經典的人執著於我，如果譭謗他，那就是譭謗人，因為他有法，所以也是譭謗法。」

【English Translation】 English version: Master, next we will distinguish between the previously mentioned inferior and superior categories. The difference between these two categories and the previous two is that the previous ones were divided based on the extent of propagating the Dharma; now they are divided based on the number of people who receive the Dharma. 'Ze ru lai shi' (則如來使, the envoy of the Tathagata) means to proclaim and transmit the Tathagata's teachings, which is the meaning of an envoy. 'Ru lai suo qian' (如來所遣, sent by the Tathagata) means to circulate the Dharma and understand its essence, so that one can be entrusted with the principles, which is what it means to be sent. 'Xing ru lai shi' (行如來事, performing the Tathagata's deeds) means that the Buddha takes benefiting sentient beings as his work, and propagating the Dharma and benefiting sentient beings is performing the Tathagata's deeds. 'He kuang yu da zhong zhong', (何況于大眾中, how much more so in a great assembly) the second point below explains the superior Dharma master. 'Yao wang ruo you e ren' (藥王若有惡人, if there are evil people, O Medicine King) below, the second point, generally explains faith and slander. In terms of the text, it is divided into two parts: first, it explains that slander will result in great sin; later, it explains that faith will result in great blessings. There are two meanings to explaining faith and slander: first, the Tathagata appeared in the world to reveal the two paths of sin and blessing to sentient beings, so the Mahaprajnaparamita Sutra says, 'If one does not speak of the affairs and sins of Mara, then one is an evil friend to sentient beings.' Second, the two types of Dharma masters mentioned above should not be despised or slandered when propagating and circulating the correct Dharma, but should be offered to. The sin of slandering those who uphold the scriptures is heavier than slandering the Buddha. Generally speaking, there are two kinds of sin and blessing: one is in terms of intention; the other is in terms of object. In terms of intention, heavy intention results in heavy sin, and light intention results in light sin. If so, slandering the Buddha with heavy intention results in heavy sin, and slandering the Buddha with light intention results in light sin. The same is true for slandering those who uphold the scriptures. One should not say that the sin of slandering the Buddha is light, and the sin of slandering those who uphold the scriptures is heavy. Second, in terms of object, if one curses a superior object, the sin is heavy, and if one slanders an inferior object, the sin is light. One should not say that the sin of cursing the Buddha is light, and the sin of cursing those who uphold the scriptures is heavy. Since it is not in terms of intention, but in terms of object, how should this passage be explained? Some say: cursing the Buddha does not have the intention of cutting off the Dharma, so the sin is light; slandering those who propagate the scriptures has the intention of cutting off the Dharma, so the sin is heavy. The reason for this is that this person is propagating the Dharma and is therefore cursed, which is both cursing the person and slandering the Dharma, so the sin is twofold and therefore heavy. Zhu Daosheng said: 'The Dharma comes from the Buddha. If one hears of cursing the Buddha, it is only cursing the person and not cursing the Dharma, so the sin is light; now those who uphold the scriptures are attached to the self. If one slanders them, it is slandering the person, because they have the Dharma, so it is also slandering the Dharma.'

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今明佛以離八風無復憂喜，雖復得毀不妨正化；今弘經之人猶是凡夫未免八風，若逢毀呰心則退悔不能弘法，法既不弘便無行法之人，既無行法之人誰復得佛？以斷三寶種故罪重也。又弘經人聞毀則妨自行，自不得成佛，亦妨化他，他又不成佛，則罪之大矣；佛聞俱不妨自行化他，故罪輕也。

「藥王其有」下，第二、嘆弘經人福重也。「以佛莊嚴而自莊嚴」者，佛以正觀之法莊嚴於人，通經之人亦入正觀故以法嚴人。又佛住大乘用萬德而自莊嚴，弘經之人行與佛應，亦隨分具佛萬德也。「則為如來肩所荷擔」者，如來荷擔於法，持經之人既其弘法，佛以恭敬於法，既擔所弘之法亦擔能弘之人也。

就偈頌為三：初二偈，頌第一、二世弟子勸供養兩種法師兼自受持；次十三偈，頌上二種法師；后一偈，嘆法釋成美人。就初兩偈又開二別：第一偈上半，明欲成就自然智者，此是無功用智也。第二偈，明一切種智慧者，此明二種智：一切種智照有智也，慧者一切智照空慧也。「若有能受持」下，第二，十三偈，又開兩別：初七偈，頌兩世法師；次六偈，頌前信毀。就前又二：初四偈，頌佛在世二種法師；次三行，頌佛滅后二種法師。就前又二：一行頌下品，三行頌上品。佛滅后亦二：二行頌上品，一行頌下品

【現代漢語翻譯】 現代漢語譯本：現在的明佛已經脫離了八風（利、衰、毀、譽、稱、譏、苦、樂），不再有憂愁和喜悅，即使受到詆譭也不會妨礙其正法教化；現在弘揚佛經的人仍然是凡夫，無法避免八風的影響，如果遇到詆譭和指責，內心就會退縮後悔，無法弘揚佛法，佛法既然不能弘揚，就沒有修行佛法的人，既然沒有修行佛法的人，誰又能成佛呢？因為斷絕了佛法僧三寶的種子，所以罪過深重啊。而且弘揚佛經的人聽到詆譭就會妨礙自己的修行，自己不能成就佛果，也妨礙教化他人，他人也不能成就佛果，那麼罪過就太大了；佛聽到詆譭既不妨礙自己修行，也不妨礙教化他人，所以罪過較輕。

『藥王其有』以下，第二點是讚歎弘揚佛經的人福報深重。『以佛莊嚴而自莊嚴』，是說佛用正觀之法來莊嚴他人，通曉佛經的人也進入正觀，所以用佛法來莊嚴他人。而且佛安住于大乘，用萬種功德來莊嚴自身，弘揚佛經的人行為與佛相應，也隨分隨力地具備佛的萬種功德。『則為如來肩所荷擔』，是說如來承擔著佛法，持經之人既然能夠弘揚佛法，佛就恭敬佛法，既然承擔著所弘揚的佛法，也承擔著能夠弘揚佛法的人。

就偈頌來說，分為三個部分：最初兩偈，讚頌第一、第二世的弟子勸請供養兩種法師，並且自己受持；接著十三偈，讚頌上述兩種法師；最後一偈，讚歎佛法，解釋成就美人的原因。就最初兩偈來說，又分為兩個部分：第一偈的上半部分，說明想要成就自然智的人，這是無功用智。第二偈，說明一切種智慧的人，這裡說明兩種智慧：一切種智是照有之智，慧是一切智是照空之慧。『若有能受持』以下，第二部分，十三偈，又分為兩個部分：最初七偈，讚頌兩世的法師；接著六偈，讚頌之前的信奉和詆譭。就前一部分來說，又分為兩個部分：最初四偈，讚頌佛在世時的兩種法師；接著三行，讚頌佛滅度后的兩種法師。就前一部分來說，又分為兩個部分：一行讚頌下品，三行讚頌上品。佛滅度后也分為兩個部分：兩行讚頌上品，一行讚頌下品。

【English Translation】 English version: The enlightened Buddhas of the present have already detached themselves from the Eight Winds (gain, loss, disparagement, praise, commendation, ridicule, sorrow, and joy), and no longer experience worry or delight. Even if they are slandered, it will not hinder their righteous teachings. However, those who propagate the scriptures now are still ordinary beings who cannot avoid the influence of the Eight Winds. If they encounter slander and criticism, their hearts will retreat and they will regret, unable to propagate the Dharma. Since the Dharma cannot be propagated, there will be no one to practice the Dharma. Since there is no one to practice the Dharma, who can attain Buddhahood? Because the seeds of the Triple Jewel (Buddha, Dharma, Sangha) are cut off, the sin is grave. Furthermore, when those who propagate the scriptures hear slander, it hinders their own practice. If they cannot attain Buddhahood themselves, they also hinder the transformation of others. If others cannot attain Buddhahood, then the sin is great. When the Buddha hears slander, it neither hinders his own practice nor hinders the transformation of others, so the sin is lighter.

Following 『Yao Wang qi you (Bhaisajyaraja, meaning Medicine King, name of a Bodhisattva)』, the second point praises the profound blessings of those who propagate the scriptures. 『To adorn oneself with the adornments of the Buddha』 means that the Buddha adorns others with the Dharma of Right Contemplation. Those who understand the scriptures also enter Right Contemplation, so they adorn others with the Dharma. Moreover, the Buddha abides in the Mahayana (Great Vehicle), using myriad virtues to adorn himself. Those who propagate the scriptures act in accordance with the Buddha, and also possess the Buddha's myriad virtues according to their capacity. 『Then they are shouldered by the Tathagata (meaning Thus Come One, an epithet of the Buddha)』 means that the Tathagata bears the Dharma. Since those who uphold the scriptures are able to propagate the Dharma, the Buddha respects the Dharma. Since they bear the Dharma that is propagated, they also bear those who are able to propagate the Dharma.

Regarding the verses, they are divided into three parts: the first two verses praise the disciples of the first and second generations, urging them to make offerings to the two kinds of Dharma masters and to uphold the teachings themselves; then thirteen verses praise the aforementioned two kinds of Dharma masters; and the last verse praises the Dharma, explaining the reason for the accomplishment of beauty. Regarding the first two verses, they are further divided into two parts: the first half of the first verse explains that those who wish to attain natural wisdom, this is wisdom without effort. The second verse explains those with all kinds of wisdom, here explaining two kinds of wisdom: all kinds of wisdom is the wisdom that illuminates existence, and wisdom is all wisdom that illuminates emptiness. Following 『Ruo you neng shou chi (If there are those who can receive and uphold)』, the second part, thirteen verses, is further divided into two parts: the first seven verses praise the Dharma masters of the two generations; then six verses praise the previous faith and slander. Regarding the former part, it is further divided into two parts: the first four verses praise the two kinds of Dharma masters when the Buddha was in the world; then three lines praise the two kinds of Dharma masters after the Buddha's Parinirvana (death). Regarding the former part, it is further divided into two parts: one line praises the lower grade, and three lines praise the upper grade. After the Buddha's Parinirvana, it is also divided into two parts: two lines praise the upper grade, and one line praises the lower grade.

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。次頌信毀亦六行：二行頌毀之得罪，四行頌敬之得福也。供養持經人勝佛者，亦不就福田及心，但得供養稱歎則增進自行化他，佛則不爾，故過佛也。而《智度論》云供養十方補處菩薩，不及佛者，此約福田優劣判也。

「爾時佛復告藥王」下，第二段。所以有此文來者，凡有四義：一者、上來嘆人、今則美法，以嘆人美法成流通之義也。二者、上嘆人，明人為法師；今美法，以法為法師，欲釋成〈法師品〉有二種法師義，故有是文來也。三者、上嘆人弘經得無量福，今美法則生無邊慧，以福慧具足流通義成。四者、上正嘆人弘經，今示弘經方法，釋成上弘經之義也。亦有長行與偈。長行有三：一、嘆所弘之法；二、明弘法之方；三、明弘經利益。此三即是次第。

初門有五：一、約法嘆；二、就人嘆；三、約處嘆；四、約行嘆；五、明得失顯成嘆義也。「我所說經典無量千億」者，謂《華嚴》已后、靈山之前諸教非一也。「已說今說當說」者，略舉三說攝一切教也。已說者，《法華》之前一切大小教也。今說者，謂《法華》也。當說者，謂《法華》已后《涅槃》之流也。「而於其中此法華經最為難信難解」者，《法華》之前大小分流其言易信，《法華》之後三一已會亦非難解，此經開方便門顯真實義

【現代漢語翻譯】 現代漢語譯本：接下來是讚頌和誹謗的六行偈頌：兩行讚頌誹謗經典的罪過，四行讚頌尊敬經典的福德。供養受持經典的人勝過供養佛陀，這不是就福田（指功德的來源）和心意而言，而是因為供養和稱讚受持經典的人，能增進他自行化他的功德，而供養佛陀則不然，所以說勝過佛陀。《智度論》說供養十方補處菩薩（指即將成佛的菩薩），不如供養佛陀，這是就福田的優劣來判斷的。

『爾時佛復告藥王』（這時佛陀又告訴藥王菩薩）以下是第二段。這段經文的出現有四個意義：一是，上面讚歎人，現在讚美法，用讚歎人和讚美法來成就流通經典的意義。二是，上面讚歎人，說明人是法師；現在讚美法，用法作為法師，想要解釋成就〈法師品〉中兩種法師的意義，所以有這段經文的出現。三是，上面讚歎人弘揚經典得到無量福德，現在讚美法則產生無邊智慧，用福德和智慧具足來成就流通經典的意義。四是，上面主要讚歎人弘揚經典，現在指示弘揚經典的方法，解釋成就上面弘揚經典的意義。也有長行（散文）和偈頌（韻文）。長行有三部分：一、讚歎所弘揚的法；二、說明弘揚法的方法；三、說明弘揚經典的利益。這三部分是依次排列的。

初門有五個方面：一、從法的角度讚歎；二、就人的角度讚歎；三、從地點的角度讚歎；四、從修行的角度讚歎；五、說明得失來彰顯成就讚歎的意義。『我所說經典無量千億』，是指《華嚴經》之後、靈鷲山法華會之前的各種教法不止一種。『已說今說當說』，是概括地舉出過去、現在、未來三種說法，涵蓋一切教法。已說的，是指《法華經》之前的一切大小乘教法。今說的，是指《法華經》。當說的，是指《法華經》之後《涅槃經》之類的經典。『而於其中此法華經最為難信難解』，是說《法華經》之前的大小乘經典，其言說容易相信，《法華經》之後，三乘歸一已經匯合，也不是難以理解，而這部經開啟方便之門，顯示真實之義。

【English Translation】 English version: Next are the six lines of verses praising and slandering: two lines praise the sin of slandering the sutra, and four lines praise the merit of respecting the sutra. Offering to the person who upholds the sutra is superior to offering to the Buddha, not in terms of the field of merit (source of merit) or intention, but because offering and praising the person who upholds the sutra increases their merit of self-cultivation and benefiting others, while offering to the Buddha does not, so it is said to be superior to the Buddha. The Mahaprajnaparamita Shastra says that offering to the future Buddhas (Bodhisattvas who are about to become Buddhas) in the ten directions is not as good as offering to the Buddha, which is judged based on the superiority or inferiority of the field of merit.

'At that time, the Buddha again told Bhaisajyaraja (Medicine King Bodhisattva)' is the second section. There are four meanings for the appearance of this passage: First, the above praises people, and now praises the Dharma, using the praise of people and the Dharma to accomplish the meaning of circulating the sutra. Second, the above praises people, explaining that people are Dharma masters; now praises the Dharma, using the Dharma as Dharma masters, wanting to explain and accomplish the meaning of the two kinds of Dharma masters in the chapter, so this passage appears. Third, the above praises people for propagating the sutra and obtaining immeasurable merit, and now praises the Dharma for generating boundless wisdom, using the completeness of merit and wisdom to accomplish the meaning of circulating the sutra. Fourth, the above mainly praises people for propagating the sutra, and now shows the method of propagating the sutra, explaining and accomplishing the meaning of propagating the sutra above. There are also prose (long lines) and verses (gatha). The prose has three parts: First, praising the Dharma being propagated; second, explaining the method of propagating the Dharma; third, explaining the benefits of propagating the sutra. These three parts are arranged in order.

The initial gate has five aspects: First, praising from the perspective of the Dharma; second, praising from the perspective of people; third, praising from the perspective of location; fourth, praising from the perspective of practice; fifth, explaining gains and losses to highlight the meaning of accomplishing praise. 'The countless billions of sutras I have spoken' refers to the various teachings after the Avatamsaka Sutra and before the assembly on Mount Grdhrakuta, which are more than one kind. 'Already spoken, now speaking, will speak' is a general summary of the three kinds of teachings in the past, present, and future, covering all teachings. 'Already spoken' refers to all the teachings of the Great and Small Vehicles before the Lotus Sutra. 'Now speaking' refers to the Lotus Sutra. 'Will speak' refers to the sutras after the Lotus Sutra, such as the Nirvana Sutra. 'Among them, this Lotus Sutra is the most difficult to believe and understand' means that the words of the Great and Small Vehicle sutras before the Lotus Sutra are easy to believe, and after the Lotus Sutra, the three vehicles have already converged into one, so it is not difficult to understand, but this sutra opens the gate of expedient means and reveals the true meaning.

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，反三之始歸一之初，于昔執異之人故成難信難解也。始不受為難信，終不悟為難解。又破三歸一斥短明長名為難信，非三非一不短不長目為難解也。「此經是諸佛秘要之藏不可分佈妄授與人」者，此經明二權二實，言約理周故稱為要，昔來隱而不傳目之為秘，如人妙寶蘊在於內故名為藏，既稱秘要之藏故不可妄授與人也。「諸佛世尊之所守護乃至未曾顯說」者，釋上秘要之藏也。所言守護者，然法相寂然不須守護，非器妄傳則便破法，以防于破法之情故言守護。「而此經者如來現在猶多怨嫉」者，釋上不可分佈妄授與人也。一切群生處處染著，大乘處處破之，與世相違故稱怨也。「況滅度后」者，佛在世時眾生煩惱猶薄尚不信受，況滅度后顛倒厚重而能解也。

「藥王當知」下，第二、寄人嘆。凡有五嘆：一者、為佛衣所覆。《注經》云「以一極為衿帶，無斷常之飄落」，解從佛所來，故曰以佛衣覆之。「又為他方」下，第二、佛護念嘆。以弘經人行與佛應故為佛護念，令外惡不侵為護，內善得生爲念也。「是人有大信力」下，第三、內善成就嘆。信於三乘名為小信，今信一乘稱為大信。初有信力、次起大愿，則菩提心名志願力，次修菩薩行謂諸善根力，此三則次第也。「當知是人與如來共宿」，第四嘆。共

【現代漢語翻譯】 現代漢語譯本： 從將三者對立到歸於一體的開端，對於過去執著於差異的人來說，自然難以置信和理解。一開始不接受，是因為覺得難以置信；最終不能領悟，是因為覺得難以理解。此外，破斥三乘而歸於一乘，貶低短處而彰顯長處，這被稱為難以置信；認為既非三也非一，既不短也不長，這被稱為難以理解。「這部經是諸佛秘要的寶藏，不可隨意散佈妄自傳授給他人」，這部經闡明了二權二實，言簡意賅，義理周全，所以稱為『要』。過去一直隱而不傳，所以稱之為『秘』。如同人的珍寶蘊藏在內，所以名為『藏』。既然稱為秘要的寶藏，所以不可隨意傳授給他人。「諸佛世尊所守護，乃至未曾明顯宣說」，這是解釋上面所說的秘要之藏。所說的守護，是因為法相本來寂靜，不需要守護。如果傳給不適合的人，就會破壞佛法，爲了防止破壞佛法的情況發生，所以說守護。「而這部經，如來現在世時，還有很多人怨恨嫉妒」，這是解釋上面所說的不可隨意散佈妄自傳授給他人。一切眾生處處染著，大乘佛法處處破除這些染著，與世俗相違背，所以稱為怨恨。「何況滅度之後」，佛在世的時候，眾生的煩惱還比較輕薄，尚且不信受，何況滅度之後，顛倒更加深重，又怎麼能夠理解呢？

「藥王，你應該知道」以下，第二部分是寄託他人來讚歎。總共有五種讚歎：第一種是為佛衣所覆蓋。《注經》中說「用一極為衿帶，沒有斷常的飄落」，解釋說（此人所弘揚的佛法）是從佛那裡來的，所以說被佛衣所覆蓋。「又為他方」以下，第二種是佛護念的讚歎。因為弘揚佛經的人的行為與佛相應，所以被佛護念，使外來的邪惡不能侵擾，這叫做『護』；使內在的善根得以生長，這叫做『念』。「這個人有很大的信力」以下，第三種是內在善根成就的讚歎。相信三乘佛法叫做小信，現在相信一乘佛法叫做大信。最初有信力，其次發起大愿，那麼菩提心就叫做志願力，其次修菩薩行，就叫做諸善根力，這三者是依次遞進的。「應當知道這個人與如來同住」，第四種讚歎。

【English Translation】 English version: From the beginning of opposing the three to returning to the origin of oneness, it is naturally difficult for those who in the past clung to differences to believe and understand. Not accepting it at the beginning is because it is considered difficult to believe; ultimately not being able to comprehend it is because it is considered difficult to understand. Furthermore, refuting the Three Vehicles and returning to the One Vehicle, belittling shortcomings and highlighting strengths, is called difficult to believe; considering it neither three nor one, neither short nor long, is called difficult to understand. 'This sutra is a treasure of the secret essence of all Buddhas, and it should not be distributed randomly or taught presumptuously to others.' This sutra elucidates the two provisional and two real aspects, and its words are concise and its principles comprehensive, so it is called 'essence'. In the past, it was hidden and not transmitted, so it is called 'secret'. Like a person's precious jewels hidden within, so it is called 'treasure'. Since it is called a treasure of secret essence, it should not be taught presumptuously to others. 'Guarded by all Buddhas and World Honored Ones, and never explicitly spoken,' this explains the secret essence treasure mentioned above. The so-called guarding is because the Dharma's characteristics are originally tranquil and do not need guarding. If it is transmitted to an unsuitable person, it will destroy the Dharma. To prevent the situation of destroying the Dharma from occurring, it is called guarding. 'And this sutra, even when the Tathagata is present in the world, there are still many who resent and are jealous,' this explains the above-mentioned prohibition against random distribution and presumptuous teaching to others. All sentient beings are attached everywhere, and the Mahayana Dharma breaks through these attachments everywhere, which is contrary to worldly customs, so it is called resentment. 'How much more so after the extinction,' when the Buddha was in the world, sentient beings' afflictions were still relatively light, and they still did not believe and accept it, how much more so after the extinction, when their inversions are even deeper, how could they understand it?

'Yao Wang (Medicine King), you should know' below, the second part is entrusting others to praise. There are a total of five praises: The first is being covered by the Buddha's robe. The Commentary on the Sutra says, 'Using one extreme as the collar and belt, there is no falling of permanence and impermanence,' explaining that (the Dharma propagated by this person) comes from the Buddha, so it is said to be covered by the Buddha's robe. 'Also for other directions' below, the second is the praise of the Buddha's protection and mindfulness. Because the actions of the person who propagates the sutra correspond to the Buddha, they are protected and mindful by the Buddha, so that external evils cannot invade, which is called 'protection'; and internal good roots can grow, which is called 'mindfulness'. 'This person has great faith power' below, the third is the praise of the accomplishment of internal good roots. Believing in the Three Vehicles is called small faith, now believing in the One Vehicle is called great faith. Initially there is faith power, then great vows are made, then the Bodhi mind is called the power of vows, then practicing the Bodhisattva path is called the power of all good roots, these three are in sequential progression. 'You should know that this person dwells with the Tathagata,' the fourth praise.

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宿有二種：一者、自行論共宿，一乘之理是佛棲止，弘經之人亦住其中，故言共宿。二者、化他共宿，佛以生死為長夜，應跡居生死中為物說經為宿止，此人能入理弘經參乎應跡謂共宿也。「則為如來手摩其頭」者，第五嘆。父母念子故手摩其頭，持經之人既是佛子，理應重愛。《注經》云「手摩表弘法人得宿止也。頭表其行高也」。又釋佛以一乘智手摩其心頂勸其受持，故言手摩其頭也。

「藥王在在處處」下，第三、寄處嘆。前明在人則人尊，今辨在處則處貴也。「不須復安舍利」者，《法華論》云「此經具說三種佛菩提，故十七名中一名堅固舍利，如來真如法身於此經中常不壞，故不須更安碎身舍利也」。

「藥王多有人」下，第四、約行嘆。就文為四：一、法；二、譬；三、合；四、釋。法說二對：初、明善行不善行一對者，若未聞《法華》開權顯實，未精識道之權實，則行菩薩道猶自回惶，或謂進成佛道，或可退住二乘，故不善行；以得聞此經有一無三，直進不退，故名善行也。又未聞此經開權顯實，則未識二慧、不能化物，不名善行；與此相違名善行也。又不聞此經明身權身實，則不深厭生死、欣樂佛身，亦是未善行義；與此相違名善行也。「其有眾生」下，第二對、明近菩提不近菩提。梵

【現代漢語翻譯】 現代漢語譯本 宿有兩種：第一種，自行論共宿，一乘（Ekayana，唯一佛乘）的道理是佛陀棲止的地方，弘揚經典的人也住在這裡面，所以說是共宿。第二種，化他共宿，佛陀以生死輪迴為漫漫長夜，應化示現在生死之中，為眾生說法，以此為宿止。這個人能夠深入一乘之理，弘揚經典，參與佛陀的應化示現，就稱為共宿。『則為如來手摩其頭』，這是第五重讚歎。父母憐愛子女，所以會撫摩他們的頭，持經之人既然是佛的兒子，理應受到特別的愛護。《注經》中說：『手摩表示弘法之人得到安身之處。頭表示他的修行高深。』又解釋說，佛陀用一乘智慧之手，撫摩他們的心和頭頂，勸勉他們接受和奉持，所以說是手摩其頭。

『藥王在在處處』以下，是第三重，從所處的地點來讚歎。前面說明在於人，那麼人就尊貴；現在辨明在於處所，那麼處所就尊貴。『不須復安舍利』，《法華論》中說：『此經完整地闡述了三種佛菩提（Bodhi，覺悟），所以在十七個名稱中，有一個名稱是堅固舍利（Śarīra，遺骨），如來的真如法身（Dharmakāya，法身）在這部經中永遠不會壞滅，所以不需要再安放破碎的遺骨。』

『藥王多有人』以下，是第四重，從修行方面來讚歎。就文義來說，分為四個部分：第一，法；第二，譬喻；第三，合；第四，解釋。從『法』的角度來說，有兩對：第一對，說明善行和不善行。如果未曾聽聞《法華經》開權顯實（revealing the provisional and manifesting the real），沒有精通權巧方便和真實之道，那麼修行菩薩道（Bodhisattva-path）仍然會感到迷惑彷徨，或者認為可以進而成佛道，或者可能退住於二乘（聲聞乘和緣覺乘），所以是不善行；因為聽聞了這部經，知道只有一佛乘而沒有其他，直接前進而不退轉，所以稱為善行。又如果未曾聽聞這部經開權顯實，那麼就不認識二慧（權智和實智），不能教化眾生，不能稱為善行；與此相反的就稱為善行。又如果不聽聞這部經闡明身權身實，那麼就不會深刻地厭離生死，欣樂佛身，這也是不善行的含義；與此相反的就稱為善行。『其有眾生』以下，第二對，說明接近菩提和不接近菩提。梵

【English Translation】 English version There are two kinds of dwelling: first, the common dwelling of self-practice and discourse. The principle of the Ekayana (One Vehicle) is where the Buddha resides, and those who propagate the scriptures also dwell within it, hence it is called a common dwelling. Second, the common dwelling of transforming others. The Buddha regards birth and death as a long night, appearing in the midst of birth and death to expound the scriptures for beings, taking this as a dwelling place. If a person can deeply understand the principle of the One Vehicle, propagate the scriptures, and participate in the Buddha's manifested traces, it is called a common dwelling. 'Then the Tathagata will pat their heads' is the fifth praise. Parents cherish their children and pat their heads; those who uphold the scriptures are the Buddha's children and should be especially loved. The Commentary on the Sutra says, 'Patting the head signifies that the propagator of the Dharma obtains a place to dwell. The head signifies the height of their practice.' It also explains that the Buddha uses the hand of One Vehicle wisdom to pat their hearts and heads, encouraging them to accept and uphold it, hence it is said that he pats their heads.

'Medicine King, in every place' below, is the third praise, from the perspective of the location. The previous section explained that if it is in a person, then the person is honored; now it clarifies that if it is in a place, then the place is esteemed. 'There is no need to install relics again.' The Lotus Sutra Treatise says, 'This sutra fully explains the three types of Buddha's Bodhi (enlightenment), so among the seventeen names, one name is solid Śarīra (relics). The Tathagata's true Dharmakāya (Dharma body) in this sutra will never be destroyed, so there is no need to install broken relics again.'

'Medicine King, many people' below, is the fourth praise, from the perspective of practice. In terms of the text, it is divided into four parts: first, the Dharma; second, the analogy; third, the combination; and fourth, the explanation. From the perspective of the 'Dharma,' there are two pairs: the first pair explains good deeds and non-good deeds. If one has not heard the Lotus Sutra's revelation of the provisional and manifestation of the real (revealing the provisional and manifesting the real), and is not proficient in the expedient means and the true path, then practicing the Bodhisattva-path (Bodhisattva-path) will still feel confused and hesitant, or think that one can advance to become a Buddha, or may retreat to abide in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so it is a non-good deed; because one has heard this sutra and knows that there is only One Vehicle and no others, advancing directly without retreating, it is called a good deed. Also, if one has not heard this sutra's revelation of the provisional and manifestation of the real, then one does not recognize the two wisdoms (expedient wisdom and true wisdom), and cannot transform sentient beings, so it cannot be called a good deed; the opposite of this is called a good deed. Also, if one does not hear this sutra explaining the provisional body and the real body, then one will not deeply detest birth and death and rejoice in the Buddha's body, which is also the meaning of a non-good deed; the opposite of this is called a good deed. 'If there are sentient beings' below, the second pair explains approaching Bodhi and not approaching Bodhi. Sanskrit

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本具足，今翻譯者略，故但有于近也。「藥王譬如有人」下，第二、譬說。此譬但有二意：一、明去佛遠；二、明去佛近也。「譬如有人」者，求佛道人也。「渴乏」者，求佛之志其心猛決如渴思水也。「于彼高原穿鑿求之，猶見乾土去水尚遠」者，今須進退論此義：一者、就《法華》之前明去佛道遠義；二、就《法華》自論遠義。就《法華》前論遠義有二：一者、於二乘教中求佛去道遠也。故《大品》云「以聲聞經求菩提者名為不黠」也。二者、三藏后諸大乘經未廢二乘者，於此教中求佛道亦有遠義，以此教中明大乘，乃與法華不異，但未廢二乘，則始行菩薩猶未精識權實；又猶有回遑之望，則求佛之心不決定，約此一邊則有求佛遠也。「施功不已」者，聞《法華經》生聞慧也。「轉見濕土」者，於此經生思慧也。「遂漸至泥」者，於此經生修慧也。「其心決定知水必近」者，既生三慧，知佛性水必定近也。

問：

《法華論》何故水譬佛性耶？

答：

正言水隱地下，如佛性之不顯，故水譬佛性也。竺道生及《注法華經》云「此對小乘教求佛，故知去佛遠，就法華教求佛，故去佛近也」。

二者、就《法華經》自明近遠。若稟《法華》未生三慧則去佛為遠，若生三慧此則為近也。

【現代漢語翻譯】 現代漢語譯本： 原文具備完整的內容，但現在的翻譯有所省略，因此只保留了關於遠近的描述。「藥王，譬如有人」以下是第二個部分，用譬喻來說明。這個譬喻只有兩個意思：一是說明離佛遙遠；二是說明離佛很近。「譬如有人」指的是追求佛道的人。「渴乏」指的是求佛的志向，其心意之猛烈如同口渴思念水一樣。「于彼高原穿鑿求之，猶見乾土去水尚遠」指的是，現在需要從進退兩個方面來討論這個意義：一是，就《法華經》之前的內容來說明離佛道遙遠的意義；二是，就《法華經》本身來討論遠近的意義。就《法華經》之前的內容來說明遙遠的意義，又分為兩種：一是在二乘教義中求佛，離佛道遙遠。所以《大品般若經》說「以聲聞乘的經典來求菩提，這叫做不聰明」。二是在三藏之後的各大乘經典中，沒有廢除二乘教義的，在這種教義中求佛道也有遙遠的意義，因為這種教義雖然闡明了大乘，與《法華經》沒有不同，但是沒有廢除二乘，那麼剛開始修行的菩薩仍然沒有精通權巧和真實；又仍然有退轉的希望，那麼求佛的決心就不堅定，從這個方面來說，求佛就是遙遠的。「施功不已」指的是聽聞《法華經》而產生聞慧。「轉見濕土」指的是對於這部經典產生思慧。「遂漸至泥」指的是對於這部經典產生修慧。「其心決定知水必近」指的是，既然產生了三種智慧，就知道佛性的水必定很近了。

問：

《法華論》為什麼用水來比喻佛性呢？

答：

正是因為水隱藏在地下，如同佛性不顯現一樣，所以用水來比喻佛性。竺道生以及《注法華經》說「這是針對小乘教義求佛，所以知道離佛遙遠，就《法華經》教義求佛，所以離佛很近」。

第二，就《法華經》本身來說明遠近。如果接受《法華經》但沒有產生三種智慧，那麼離佛就遙遠，如果產生了三種智慧，那麼就離佛很近了。

【English Translation】 English version: The original text is complete, but the current translation is abbreviated, so it only retains the descriptions of distance. 'Bhaisajyaraja (Medicine King), for example, there is a person' below is the second part, using a metaphor to illustrate. This metaphor has only two meanings: one is to illustrate being far from the Buddha; the other is to illustrate being close to the Buddha. 'For example, there is a person' refers to a person seeking the Buddha's path. 'Thirsty and lacking' refers to the aspiration to seek Buddhahood, with a mind as fierce as thirsting for water. 'Drilling and seeking on that plateau, still seeing dry soil far from water' refers to the need to discuss this meaning from both progressive and regressive perspectives: first, to explain the meaning of being far from the Buddha's path based on the content before the 'Lotus Sutra (Saddharma Puṇḍarīka Sūtra)'; second, to discuss the meaning of distance based on the 'Lotus Sutra' itself. Explaining the meaning of distance based on the content before the 'Lotus Sutra' is further divided into two types: one is seeking the Buddha in the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), which is far from the Buddha's path. Therefore, the 'Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra)' says, 'Using the scriptures of the Hearer Vehicle (Śrāvakayāna) to seek Bodhi (Enlightenment) is called unwise.' The second is that in the major Mahayana sutras after the Tripiṭaka (Three Baskets of Buddhist scriptures) that have not abolished the teachings of the Two Vehicles, seeking the Buddha's path in this teaching also has a distant meaning, because although this teaching elucidates the Mahayana (Great Vehicle), it is no different from the 'Lotus Sutra', but since it has not abolished the Two Vehicles, the Bodhisattvas (Enlightenment Beings) who have just begun practicing are still not proficient in the expedient and the real; and there is still hope of regression, so the determination to seek the Buddha is not firm. From this perspective, seeking the Buddha is distant. 'Applying effort without ceasing' refers to generating auditory wisdom (Śruta-mayā prajñā) upon hearing the 'Lotus Sutra'. 'Turning to see moist soil' refers to generating reflective wisdom (Cintā-mayā prajñā) regarding this sutra. 'Gradually reaching mud' refers to generating cultivation wisdom (Bhāvanā-mayā prajñā) regarding this sutra. 'The mind is determined to know that water must be near' refers to, since the three wisdoms have been generated, knowing that the water of Buddha-nature must be near.

Question:

Why does the 'Lotus Sutra Treatise (Saddharma Puṇḍarīka Sūtra Upadeśa)' use water as a metaphor for Buddha-nature?

Answer:

It is precisely because water is hidden underground, just as Buddha-nature is not manifest, that water is used as a metaphor for Buddha-nature. Zhu Daosheng (Buddhist Scholar) and the 'Commentary on the Lotus Sutra' say, 'This is in response to seeking the Buddha in the teachings of the Hinayana (Small Vehicle), so it is known to be far from the Buddha; seeking the Buddha in the teachings of the Lotus Sutra, so it is close to the Buddha.'

Second, regarding the 'Lotus Sutra' itself, to explain distance. If one accepts the 'Lotus Sutra' but has not generated the three wisdoms, then one is far from the Buddha; if one has generated the three wisdoms, then one is close to the Buddha.

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問：

何故就法華教論近遠耶？

答：

但明一高原求水有近遠，只是一法華教求佛有近遠也。

「高原」者，譬法華教也。法華教於二乘為難信，故稱高原。又取佛道難得為譬，所以言于高原求水也。「穿鑿求之」者，謂書寫受持如穿鑿也。「猶見乾土去水尚遠」者，未生三慧故去佛遠也。「施功不已」者，讀誦解釋如說修行深求法華，發生三慧故去水近也。

「菩薩亦復如是」下，第三、合譬。亦得就二義釋之：一者、未聞《法華》不生三慧故去佛遠；若聞《法華》發生三慧去佛則近。二者、雖聞《法華》未生聞慧猶名未聞故去佛遠；若聞《法華》發生三慧故去佛近也。「所以者何」下，第四、解釋也。「三菩提皆屬此經」者，此經明三佛菩提，故三佛菩提皆屬此經。又三佛菩提皆從此經出，故皆屬此經也。「此經開方便門示真實相」者，開二種方便、示二種真實。昔不言二種是方便，故名方便門閉，方便門閉則不得示兩種真實；今說二種是方便則方便門開，方便門開故得示二種是真實也。「是法華經藏深固幽遠無人能到」者，二權二實蘊在此經名之為藏，淵淵難測為深，古今不改為固也，求之芒然為幽，探賾所不及為遠，十住未明名無人能到也。「今佛教化」者，為釋

【現代漢語翻譯】 現代漢語譯本 問： 為什麼說法華教對於證悟的道路有遠近之分呢？ 答： 就像在一片高原上尋找水源，會有遠近之別一樣，僅僅是修習《法華經》以求成佛，也會有遠近之分。 『高原』，比喻《法華經》。《法華經》對於聲聞和緣覺乘（二乘）的人來說難以置信，所以稱為高原。又取佛道難以證得為比喻，所以說在高原上求水。『穿鑿求之』，是指書寫、受持《法華經》就像穿鑿取水一樣。『猶見乾土去水尚遠』，是指沒有生起聞慧、思慧、修慧（三慧），所以距離成佛還很遙遠。『施功不已』，是指讀誦、解釋、如說修行，深入探求《法華經》，從而生起三慧，所以距離水源就很近了。 『菩薩亦復如是』以下，是第三部分，合譬。也可以就兩種意義來解釋：一是，沒有聽聞《法華經》，不生起三慧，所以距離成佛很遠；如果聽聞《法華經》，生起三慧，距離成佛就很近。二是，即使聽聞了《法華經》，沒有生起聞慧，仍然可以稱為沒有聽聞，所以距離成佛很遠；如果聽聞《法華經》，生起三慧，所以距離成佛就很近了。『所以者何』以下，是第四部分，解釋說明。『三菩提皆屬此經』，是因為此經闡明了聲聞菩提、緣覺菩提、佛菩提（三菩提），所以三佛菩提都屬於此經。又因為三佛菩提都從此經而出，所以都屬於此經。『此經開方便門示真實相』，是說開啟了兩種方便，揭示了兩種真實。過去不說二乘和權乘是方便，所以叫做方便門關閉，方便門關閉就不能揭示兩種真實；現在說二乘和權乘是方便，那麼方便門就開啟了，方便門開啟了，所以能夠揭示兩種真實。『是法華經藏深固幽遠無人能到』，二權（權教、權智）二實（實教、實智）蘊藏在此經中，稱之為藏，深奧難測稱之為深，自古至今不變稱之為固，尋求它卻茫然無所得稱之為幽，探究它卻無法窮盡稱之為遠，十住位的菩薩尚未能完全明白，稱之為無人能到。『今佛教化』，是爲了解釋說明。

【English Translation】 English version Question: Why is it said that the Lotus Sutra's teachings have nearness and distance in relation to the path to enlightenment? Answer: Just as seeking water on a plateau has nearness and distance, so too does seeking Buddhahood through the teachings of the Lotus Sutra have nearness and distance. 『Plateau』 (高原) is a metaphor for the Lotus Sutra (法華教). The Lotus Sutra is difficult for those of the Two Vehicles (二乘) [Śrāvakas (聲聞) and Pratyekabuddhas (緣覺)] to believe, hence it is called a plateau. It also takes the difficulty of attaining the Buddha path as a metaphor, so it is said to seek water on a plateau. 『Drilling to seek it』 (穿鑿求之) refers to writing, receiving, and upholding [the Lotus Sutra] as drilling for water. 『Still seeing dry earth, far from water』 (猶見乾土去水尚遠) means that without generating the three wisdoms (三慧) [hearing wisdom (聞慧), thinking wisdom (思慧), and cultivating wisdom (修慧)], one is far from Buddhahood. 『Applying effort without ceasing』 (施功不已) refers to reading, reciting, explaining, and practicing according to the teachings, deeply seeking the Lotus Sutra, and thereby generating the three wisdoms, so one is near to the water. 『Bodhisattvas are also like this』 (菩薩亦復如是) below is the third part, combining the metaphor. It can also be explained in two ways: First, not hearing the Lotus Sutra and not generating the three wisdoms means being far from Buddhahood; if one hears the Lotus Sutra and generates the three wisdoms, one is near to Buddhahood. Second, even if one hears the Lotus Sutra but does not generate hearing wisdom, it is still called not hearing, so one is far from Buddhahood; if one hears the Lotus Sutra and generates the three wisdoms, one is near to Buddhahood. 『What is the reason for this?』 (所以者何) below is the fourth part, explaining. 『The three Bodhis (三菩提) [Śrāvaka-bodhi (聲聞菩提), Pratyeka-bodhi (緣覺菩提), and Buddha-bodhi (佛菩提)] all belong to this sutra』 (三菩提皆屬此經) because this sutra elucidates the three Buddha-bodhis, so the three Buddha-bodhis all belong to this sutra. Also, because the three Buddha-bodhis all come from this sutra, they all belong to this sutra. 『This sutra opens the gate of expedient means and reveals the true aspect』 (此經開方便門示真實相) means opening the two kinds of expedient means and revealing the two kinds of truth. In the past, it was not said that the two vehicles and provisional teachings were expedient, so it was called the gate of expedient means being closed; if the gate of expedient means is closed, then the two kinds of truth cannot be revealed. Now it is said that the two vehicles and provisional teachings are expedient, then the gate of expedient means is opened, so the two kinds of truth can be revealed. 『This Lotus Sutra treasury is deep, solid, remote, and far, and no one can reach it』 (是法華經藏深固幽遠無人能到) means that the two provisional [provisional teaching (權教) and provisional wisdom (權智)] and two real [real teaching (實教) and real wisdom (實智)] are contained in this sutra, called a treasury; profound and difficult to fathom is called deep; unchanging from ancient times to the present is called solid; seeking it but finding nothing is called remote; exploring it but being unable to exhaust it is called far; Bodhisattvas of the Ten Abodes (十住) have not yet fully understood it, called no one can reach it. 『Now the Buddha teaches and transforms』 (今佛教化) is to explain.

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疑。疑者云：若無人能到，眾生云何得解？是故釋云：為教化菩薩，故開示之令得信解也。

「藥王若有菩薩」下，第五、寄得失以稱歎也。「驚疑怖畏」者，非處生懼為驚，以一往聞無三乖其本情為驚，詎是佛說耶故疑，若無三即謂謗法故怖，一向不敢決為畏，心有所懼名怖，畏者面怖也。菩薩名新學、二乘稱增上慢者，聲聞謂已滿足，是故名增上慢；菩薩直已昔不聞今忽聞之，不謂已足，是故稱新。又有此文來者，未來有如此相者莫為說《法華經》，當爲說三乘教也。

「藥王若有善男子」下，第二、示弘經方法。文有四句：一者、請說方。「是善男子」下，示說方。「如來室者」下，釋說方。「安住是中」下，結說方。慈悲有覆蔭之功，喻之如室；忍辱止於瞋恚惡容，如衣之𦿔丑；空是安神之所，如坐是安身之處。此之三門即是次第。大悲拔苦、大慈與樂，蓋是種覺之洪基、弘道之本意，欲說妙法宜前建此心，是故第一明入如來室；此誡菩薩莫為利養名聞勢力徒眾，但起慈悲心為物說法也。既于惡世欲弘善道必多留難，宜應忍之，故次明著忍辱衣。慈悲外蔭、和忍內安，若無空觀虛明則二行不成、無由悟物，是故次說畢竟空坐也。「不懈怠說法」者，上謂意業，今身口業也。

問：《凈名經

【現代漢語翻譯】 現代漢語譯本：有人疑惑說：『如果沒有人能夠到達（佛的境界），眾生又如何能夠得到解脫呢？』因此解釋說：『（佛）是爲了教化菩薩，所以開示他們，使他們能夠信受和理解。』 『藥王，如果有菩薩』以下，是第五部分，藉由（對菩薩）獲得和失去的描述來稱揚讚歎。《法華經》中，『驚疑怖畏』指的是：不是在不應恐懼的地方產生恐懼叫做『驚』，而是一開始聽到（佛法）與自己原本的認知不符而感到驚訝，這叫做『驚』；懷疑這真的是佛所說的嗎，這叫做『疑』；如果沒有三種（智慧），就會認為這是誹謗佛法，因此感到害怕，這叫做『怖』；始終不敢決斷，這叫做『畏』。心中有所恐懼叫做『怖』，表現在面容上的恐懼叫做『畏』。菩薩被稱為『新學』，二乘（聲聞乘和緣覺乘）被稱為『增上慢』，是因為聲聞乘認為自己已經滿足，所以叫做『增上慢』；菩薩只是因為過去沒有聽過，現在忽然聽到了，不認為自己已經足夠，所以被稱為『新』。還有，如果未來有人出現這種（驚疑怖畏的）情況，就不要為他們說《法華經》，應當為他們說三乘的教法。 『藥王，如果有善男子』以下，是第二部分，展示弘揚經典的（具體）方法。文中有四句：第一句是請求宣說的方法。『是善男子』以下，展示宣說的方法。『如來室者』以下，解釋宣說的方法。『安住是中』以下，總結宣說的方法。慈悲有覆蓋庇護的功用，比喻為房屋（如來室）；忍辱能夠止息嗔恚和惡劣的態度，如同衣服能夠遮蔽醜陋；空是安頓心神的地方，如同座位是安頓身體的地方。這三個（慈悲、忍辱、空）就是（修行的）次第。大悲拔除痛苦，大慈給予快樂，這正是培植覺悟的宏偉基礎、弘揚佛法的根本用意，想要宣說妙法，應該首先建立這種心，所以第一點說明進入如來室；這是告誡菩薩不要爲了利益供養、名聲地位、勢力徒眾而說法，而應當發起慈悲心為眾生說法。既然在惡世想要弘揚善道，必定會有很多阻礙和留難，應當忍受，所以接下來說明穿上忍辱的衣服。慈悲在外庇護，和忍在內安頓，如果沒有空觀的虛明，那麼慈悲和忍辱這兩種修行就不能成就、無法開悟眾生，所以接下來宣說安住在畢竟空中。『不懈怠說法』，上面說的是意業，現在說的是身口業。 問：《凈名經（Vimalakirti Sutra）》

【English Translation】 English version: Someone doubts and says: 'If no one can reach (the state of Buddha), how can sentient beings attain liberation?' Therefore, it is explained: '(The Buddha) is to teach and transform Bodhisattvas, so he reveals it to enable them to believe and understand.' 'Medicine King, if there are Bodhisattvas' below, is the fifth part, praising and extolling by describing the gains and losses (of Bodhisattvas). In the Lotus Sutra, 'astonishment, doubt, fear, and dread' refers to: not generating fear in a place where one should not be afraid is called 'astonishment'; initially hearing (the Dharma) and feeling surprised because it does not conform to one's original understanding is called 'astonishment'; doubting whether this is truly what the Buddha said is called 'doubt'; if there are not three (wisdoms), one will think this is slandering the Dharma, thus feeling afraid, which is called 'fear'; constantly being unable to make a decision is called 'dread'. Having fear in one's heart is called 'fear', and fear expressed on one's face is called 'dread'. Bodhisattvas are called 'new learners', and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are called 'conceited', because Śrāvakas think they are already satisfied, so they are called 'conceited'; Bodhisattvas are only because they have not heard it in the past, and now suddenly hear it, and do not think they are already sufficient, so they are called 'new'. Also, if someone appears in this situation (of astonishment, doubt, fear, and dread) in the future, do not speak the Lotus Sutra for them, but should speak the teachings of the Three Vehicles for them. 'Medicine King, if there are good men' below, is the second part, demonstrating the (specific) methods of propagating the scriptures. There are four sentences in the text: the first sentence is requesting the method of proclaiming. 'These good men' below, demonstrates the method of proclaiming. 'The Thus Come One's chamber' below, explains the method of proclaiming. 'Dwelling in this' below, concludes the method of proclaiming. Compassion has the function of covering and sheltering, which is likened to a house (the Thus Come One's chamber); forbearance can stop anger and bad attitudes, just as clothes can cover ugliness; emptiness is the place to settle the mind, just as a seat is the place to settle the body. These three (compassion, forbearance, emptiness) are the order (of practice). Great compassion removes suffering, and great kindness gives happiness, which is precisely the grand foundation for cultivating enlightenment and the fundamental intention of propagating the Dharma. If you want to proclaim the wonderful Dharma, you should first establish this mind, so the first point explains entering the Thus Come One's chamber; this is to warn Bodhisattvas not to speak the Dharma for the sake of offerings, fame, status, power, and followers, but should generate a compassionate heart to speak the Dharma for sentient beings. Since you want to propagate the good path in an evil world, there will inevitably be many obstacles and difficulties, and you should endure them, so the next point explains putting on the clothes of forbearance. Compassion shelters externally, and harmony and forbearance settle internally. If there is no clarity of emptiness, then these two practices of compassion and forbearance cannot be accomplished and cannot enlighten sentient beings, so the next point proclaims dwelling in ultimate emptiness. 'Speaking the Dharma without懈怠', what was said above was mental karma, and what is said now is physical and verbal karma. Question: Vimalakirti Sutra (Vimalakirti Sutra)

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》云「慈悲心為女，畢竟空寂為舍，四禪為床坐」，與今何故不同？

答：

二經各有一義，彼明慈悲有養育之能、化適之用，故喻之如女；今取其拔苦與樂之功在蔭蓋，故譬之如舍。彼明畢竟空至虛無累，能障非法風雨，故喻之如舍；今明重玄憺怕可以棲臥于神，故目之為坐也。

「藥王我于余國」下，第三、明利益。以識所弘之教，復達弘教之方，便感嘉瑞，則是利益。所以舉靈瑞者，獎勸弘經人故也。凡有四事：一、遣化眾；二、遣實眾；三、見佛身；四、還得憶法。遣化眾者，供養法師故、引導實人故、權護法師故。遣實眾者亦具三義，復令實眾得利益故。時時見佛身者，弘經之人若常在正觀則常見佛身。故《華嚴》云「一切法不生、一切法不滅，若能如是解，諸佛常現前」，但行人不能常在正觀，故時時得見佛身。

偈為三：初、一行，總標獎勸；第二、十五行半偈，正頌長行；第三、兩偈，結嘆說法之人。就第二中頌上長行三段即為三：初四行，頌嘆法。上嘆法有五，今但頌第四寄行稱歎。上長行寄行嘆有四：法、譬、合、釋；今但頌譬、合二事也。「決了聲聞法」者，昔未開權顯實則未知聲聞非是究竟，今開權顯實定知聲聞非是至極，乃是入大乘之方便耳。言經王者，此經于

【現代漢語翻譯】 現代漢語譯本：問：經文中說『慈悲心為女兒，畢竟空寂為房屋，四禪為床座』，這與現在所說的有什麼不同呢？ 答： 兩部經各有其含義。那部經說明慈悲有養育的能力、化導適應的作用，所以比喻為女兒；現在這部經取其拔除痛苦、給予快樂的功用在於庇護覆蓋，所以比喻為房屋。那部經說明畢竟空達到虛無的境界，能夠遮擋非法的風雨，所以比喻為房屋；現在這部經說明重玄的恬靜可以使精神安棲，所以稱之為床座。 『藥王我于余國』以下，第三部分，說明利益。因為認識所弘揚的教義，又通達弘揚教義的方法，便能感得吉祥的徵兆，這就是利益。之所以舉出靈瑞，是爲了獎賞勸勉弘揚佛經的人。總共有四件事：一、派遣化身眾；二、派遣實身眾；三、見到佛身；四、還能憶持佛法。派遣化身眾，是因為供養法師的緣故、引導實身眾的緣故、權巧地護衛法師的緣故。派遣實身眾也具備三種含義，並且使實身眾得到利益的緣故。時時見到佛身，是因為弘揚佛經的人如果常常處於正觀之中，就能常常見到佛身。所以《華嚴經》（Avatamsaka Sutra）說：『一切法不生、一切法不滅，若能這樣理解，諸佛常常在眼前顯現』，但是修行人不能常常處於正觀之中，所以只能時時得見佛身。 偈頌分為三部分：第一部分，一行，總括地標明獎賞勸勉；第二部分，十五行半偈，正式頌揚長行文；第三部分，兩偈，總結讚歎說法之人。就第二部分中頌揚上面長行文的三段，分為三部分：最初四行，頌揚佛法。上面讚歎佛法有五種，現在只頌揚第四種寄託行為的稱歎。上面長行文寄託行為的讚歎有四種：法、譬、合、釋；現在只頌揚譬喻、合二件事。『決了聲聞法』，過去未開顯權巧、顯揚真實時，則不知道聲聞（Śrāvaka）不是究竟，現在開顯權巧、顯揚真實，確定知道聲聞不是最圓滿的境界，乃是進入大乘（Mahāyāna）的方便而已。說經是王者，這部經對於

【English Translation】 English version: Question: It says in the sutra, 'Compassionate heart is like a daughter, ultimate emptiness is like a house, four dhyanas (meditative states) are like a bed,' how is this different from what is said now? Answer: The two sutras each have their own meaning. That sutra explains that compassion has the ability to nurture and the function of adapting and guiding, so it is compared to a daughter; this sutra takes its function of removing suffering and giving happiness as being in sheltering and covering, so it is compared to a house. That sutra explains that ultimate emptiness reaches the state of nothingness, which can block illegal wind and rain, so it is compared to a house; this sutra explains that profound tranquility can allow the spirit to dwell, so it is called a seat. Following 'Bhaiṣajyarāja (Medicine King), I in other lands,' the third part explains the benefits. Because one recognizes the teachings being promoted and also understands the methods of promoting the teachings, one can receive auspicious omens, which is the benefit. The reason for citing auspicious signs is to reward and encourage those who promote the sutras. There are four things in total: first, sending transformation bodies; second, sending real bodies; third, seeing the Buddha's body; fourth, also remembering the Dharma. Sending transformation bodies is because of making offerings to the Dharma masters, guiding the real bodies, and expediently protecting the Dharma masters. Sending real bodies also has three meanings, and it is also for the sake of benefiting the real bodies. Seeing the Buddha's body from time to time is because if those who promote the sutras are constantly in correct contemplation, they can often see the Buddha's body. Therefore, the Avatamsaka Sutra (Hua Yan Jing) says, 'All dharmas are not born, all dharmas do not perish, if one can understand in this way, all Buddhas constantly appear before one,' but practitioners cannot constantly be in correct contemplation, so they can only see the Buddha's body from time to time. The verses are divided into three parts: the first part, one line, generally indicates reward and encouragement; the second part, fifteen and a half lines of verses, formally praise the prose; the third part, two verses, conclude and praise the person who speaks the Dharma. In the second part, praising the three sections of the above prose is divided into three parts: the first four lines praise the Dharma. The above praises of the Dharma are fivefold, now only the fourth kind of entrusted behavior is praised. The above prose's praise of entrusted behavior has four aspects: Dharma, metaphor, combination, explanation; now only the metaphor and combination are praised. 'Decisively understanding the Śrāvakayāna (Vehicle of Hearers) Dharma,' in the past, when the expedient and the real were not revealed, it was not known that the Śrāvakayāna was not ultimate, but now that the expedient and the real are revealed, it is definitely known that the Śrāvakayāna is not the most perfect state, but is only a means of entering the Mahāyāna (Great Vehicle). Saying that the sutra is the king, this sutra for

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今昔權實開合自在故稱為王；又獨一無二亦是王義也。「若人說此經」下，第二、四行半，頌弘經方法。「若我滅度后」下七偈，頌第三、感於靈瑞。上文有四，今開為五，但不次第。初三行頌第一遣化眾，次一行半頌第三見佛身，次半行頌第四還得憶法，次一行重頌第三得見佛身，次一行頌第二遣實眾也。

見寶塔品第十一

釋此品不同，凡有三說：第一、河西道朗等云：「從此文去是第二大段明一乘果」。次、光宅法師云：「此品猶屬前章，為證上所說不虛故來」。次、印法師，明此品具兼二義：一者、證上所說不虛，二、為開后壽量之義。今同第三證前開后，而以開后為正。所言證前者，證上開權顯實不虛義也。所以須證者：一、為斷疑心，眾中猶有疑心，如聞大通智勝佛說時亦有生疑者，是故今須證說斷彼疑心。二者：為已信之人增長善根令不退轉，如《華嚴》中七處八會說法既竟，十方菩薩來為作證，彼以菩薩說故菩薩來證，今以佛說故佛來證也。言開後者，此經初后二分略有十事不同：一者、化主不同。說初分經但以釋迦一佛為化主，說後分經則有多佛，謂十方分身及過去多寶。所以然者，說初分經但明所乘之法、未論能乘之人，故不須多佛；說後分經正論能乘之人，故須明多佛。集十方分

【現代漢語翻譯】 現代漢語譯本： 今昔權實開合自在，所以稱為王；又獨一無二也是王的含義。「若人說此經」以下，第二、四行半，讚頌弘揚經典的方法。「若我滅度后」以下七偈，讚頌第三、感應于靈瑞。上文有四點，現在展開為五點，但不按順序。最初三行讚頌第一遣化眾（遣散化身之眾），接下來一行半讚頌第三見佛身（得見佛身），再接下來半行讚頌第四還得憶法（還能憶持佛法），再接下來一行重頌第三得見佛身，最後一行讚頌第二遣實眾（遣散真實之眾）

見寶塔品第十一

對此品的解釋有三種不同的說法：第一種，河西道朗等人說：「從這段文字開始是第二大段，闡明一乘果（唯一佛果）」。第二種，光宅法師說：「此品仍然屬於前一章，爲了證明前面所說的不虛假而來」。第三種，印法師認為，此品兼具兩種含義：一是證明前面所說的不虛假，二是為開啟後面的壽量義（佛的壽命無量）作準備。現在贊同第三種說法，即證前開后，而以開后為主要目的。所說的證前者，是證明前面所說的開權顯實（開方便之門，顯真實之法）不虛假的含義。之所以需要證明，一是爲了斷除疑心，大眾中仍然有疑心，就像聽聞大通智勝佛說法時也有產生懷疑的人，所以現在需要證明說法來斷除他們的疑心。二是：爲了讓已經相信的人增長善根，使他們不退轉，就像《華嚴經》中七處八會說法完畢后，十方菩薩前來作證，因為是菩薩說法，所以菩薩前來作證，現在因為是佛說法，所以佛前來作證。所說的開後者，這部經的前後兩部分略有十件事不同：一是化主（教化之主）不同。說前半部經只以釋迦（釋迦牟尼佛，Śākyamuni）一佛為化主，說後半部經則有多佛，即十方分身佛以及過去的多寶（多寶如來，Prabhūtaratna）。之所以這樣，是因為說前半部經只闡明所乘之法、沒有論述能乘之人，所以不需要多佛；說後半部經正是論述能乘之人，所以需要闡明多佛。聚集十方分身佛

【English Translation】 English version: The ability to freely open and close the provisional and the real, the past and the present, is why one is called a 'King'; also, being unique and unparalleled is the meaning of 'King'. Following 'If a person speaks this sutra', the second and the fourth and a half lines praise the methods of propagating the sutra. Following 'After my extinction', the seven gathas (verses) praise the third, the response to spiritual auspiciousness. The above text has four points, now expanded into five, but not in order. The first three lines praise the first, dismissing the manifested assembly (Qian Hua Zhong); the next one and a half lines praise the third, seeing the Buddha's body (Jian Fo Shen); the next half line praises the fourth, still remembering the Dharma (Hai De Yi Fa); the next line repeats the third, seeing the Buddha's body; the last line praises the second, dismissing the real assembly (Qian Shi Zhong).

Chapter Eleven: Vision of the Jeweled Stupa

There are three different interpretations of this chapter: First, Dao Lang of Hexi and others say, 'From this text onwards is the second major section, clarifying the One Vehicle Fruit (Ekayāna)'. Second, Dharma Master Guangzhai says, 'This chapter still belongs to the previous chapter, coming to prove that what was said above is not false'. Third, Dharma Master Yin believes that this chapter has two meanings: one is to prove that what was said above is not false, and the other is to prepare for opening the meaning of the Life Span (Buddha's immeasurable life) later on. Now, I agree with the third view, which is to prove the former and open the latter, with opening the latter as the main purpose. What is meant by proving the former is to prove that the previous statement of opening the provisional and revealing the real (Kai Quan Xian Shi) is not false. The reason why proof is needed is: first, to eliminate doubts, as there are still doubts among the assembly, just as there were doubters when the Buddha Great Universal Wisdom Excellence (Da Tong Zhi Sheng Fo) spoke, so now it is necessary to prove the teaching to eliminate their doubts. Second: to increase the good roots of those who already believe, so that they do not regress, just as in the Avatamsaka Sutra, after the Dharma was preached in seven locations and eight assemblies, Buddhas from the ten directions came to testify, because it was the Buddhas who spoke, so the Buddhas came to testify, now because it is the Buddha who speaks, so the Buddhas come to testify. What is meant by opening the latter is that the first and second parts of this sutra have roughly ten differences: one is the difference in the teaching host (Hua Zhu). The first part of the sutra is preached with only Śākyamuni (釋迦牟尼佛) Buddha as the teaching host, while the second part of the sutra has many Buddhas, namely the Buddhas who are emanations from the ten directions and the past Prabhutaratna (多寶如來). The reason for this is that the first part of the sutra only clarifies the Dharma to be ridden, and does not discuss the person who can ride it, so there is no need for many Buddhas; the second part of the sutra is precisely about the person who can ride it, so it is necessary to clarify many Buddhas. Gathering the emanations from the ten directions

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身欲顯本一跡多，開于寶塔示真實應滅，是故初分經但明一佛，後分經辨多佛也。二者、說處凈穢異。說初分經在穢土中，明後分經居凈土中說。故《法華論》云「示現國土無上故現多寶塔」。所以然者，說初分經未集分身故不變凈；說後分經普集分身所以變凈。又說前分經雖開乘權乘實猶覆身權身實，眾生心垢一半猶自未凈，故土猶穢也；至後分經俱弊二權、雙開兩實，則心垢悉除，故國土清凈也。三者、說處空有異。說初分經在於靈山有處，說後分經能化所化並升虛空。所以然者，說初分經寶塔未現故在地說法，後分經寶塔升空故處空說法。又說初分經未辨佛身無生滅，由明有生滅故在有處；說後分經顯法身如虛空、方便有生滅，故升空說法也。四者、徒眾異。說初分經菩薩眾少，說後分經受道眾多。所以然者，說初分經但為三根聲聞、未正為菩薩，故菩薩眾少；說後分經欲顯釋迦成佛已久，故明涌出菩薩眾多，顯釋迦成佛已久。又明法身果德，令菩薩修習取證，故辨菩薩眾多。又說初分經有三乘雜眾，說後分經但有菩薩眾。所以然者，說初分經正會三歸一故列三乘眾；說後分經會三已竟，故但令菩薩修因證於佛果，故但有菩薩眾也。五者、時節異，說初分經時節即短，說後分經時節即長。所以然者，說初分經未

明涌出菩薩問訊于佛故時節即短，後分經明涌出眾多故問訊時久。又明問訊時久顯涌出眾多，以涌出眾多顯釋迦成佛來久，初分未辨斯義，故不辨時長也。六者、請主異。說初分經聲聞為請主，說後分經彌勒為請主。所以然者，說乘權乘實正會三歸一，令聲聞人回小入大，故聲聞為請主；說後分經明身權身實，使窮學菩薩得證如來無生法身，故彌勒為請主也。七者、說法異。上說所乘之法，今說能乘之人。說所乘之法，但明釋迦一期始終教門，說法則略；能乘之人，自從過去得道之初乃至窮未來劫一切諸教，故說法則廣。八者、利益異。說乘權乘實但令聲聞回小趣大入於十信，謂淺益也，又得益則少；說身權身實令無數菩薩得十二種甚深之利，又得益則多。所以然者，說初分經但開乘權乘實猶覆身權身實，故利益則少；說後分經俱廢二權、雙顯兩實，故教不纖隱、理無毫翳，故應得道者皆並領悟，是故得益者多也。九者、瑞相異。是前分略明三瑞，但至萬八千土；後分廣明八瑞，現瑞處廣，一一方四百萬億那由他國。十者、功德異。前略嘆持經之善，后廣辨格量之福也。

言「見寶塔品」者，凡有二義：一者、據事而言，寶塔從地涌出，大眾睹見，因事立名。二者、寶塔涌現，顯法身無生滅、方便有生滅，欲令

【現代漢語翻譯】 現代漢語譯本：明涌出菩薩問訊于佛，故初分經所述時間短暫，而後分經說明涌出菩薩眾多，故問訊時間長久。又，說明問訊時間長久，是爲了顯示涌出的菩薩眾多；以涌出的菩薩眾多，來顯示釋迦牟尼佛成佛以來已經很久。初分經沒有辨明這個意義，所以沒有辨明時間長短。六者，請法的主體不同。初分經中，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）是請法的主體；後分經中，彌勒（Maitreya，未來佛）是請法的主體。之所以如此，是因為初分經講述權乘（Upāya-yāna，方便之乘）和實乘（Tathatā-yāna，真實之乘），最終會歸於一佛乘（Ekayāna，唯一之乘），是爲了讓聲聞之人回小向大，所以聲聞是請法的主體；後分經講述身權（Upāya-kāya，應化身）和身實（Tathatā-kāya，法身），使那些窮盡所學的菩薩（Bodhisattva，追求覺悟的修行者）能夠證得如來（Tathāgata，佛陀的稱號）的無生法身（Anutpāda-dharma-kāya，不生不滅的法身），所以彌勒是請法的主體。七者，說法的內容不同。前面講述所乘之法，現在講述能乘之人。講述所乘之法，只是說明釋迦牟尼佛一生始終的教法，說法比較簡略；講述能乘之人，是從過去得道之初，乃至窮盡未來劫的一切諸教，所以說法比較廣博。八者，利益不同。講述權乘和實乘，只是讓聲聞回小向大，進入十信位（Daśa-śraddhā-bhūmi，十種信心階段），這是淺顯的利益，而且得到的利益也少；講述身權和身實，讓無數菩薩得到十二種甚深的利益，而且得到的利益也多。之所以如此，是因為初分經只是開顯權乘和實乘，仍然遮蓋著身權和身實，所以利益就少；後分經同時廢除兩種權巧，雙重顯現兩種真實，所以教法沒有絲毫隱瞞，道理沒有絲毫瑕疵，所以應該得道的人都一起領悟，因此得到利益的人就多。九者，瑞相不同。前分經略微說明三種瑞相，只到萬八千國土；後分經廣泛說明八種瑞相，顯現瑞相的地方廣大，每一方都有四百萬億那由他（Nāyuta，數量單位）國土。十者，功德不同。前面簡略讚歎持經的善行，後面廣泛辨別衡量持經的福德。 說到『見寶塔品』，大概有二種意義：一是就事相而言，寶塔從地涌出，大眾親眼看見，因此依事立名。二是寶塔涌現，顯示法身無生滅，方便有生滅，想要讓

【English Translation】 English version: The 'Ming Yong Chu' Bodhisattvas (Bodhisattvas emerging from the earth) asked questions of the Buddha, so the time in the first part of the sutra is short. The latter part of the sutra states that many Bodhisattvas emerged, so the time for asking questions is long. Furthermore, the long time for asking questions shows that many Bodhisattvas emerged. The emergence of many Bodhisattvas shows that it has been a long time since Śākyamuni Buddha (the historical Buddha) attained enlightenment. The first part of the sutra did not distinguish this meaning, so it did not distinguish the length of time. Sixth, the requesters are different. In the first part of the sutra, the Śrāvakas (Disciples who learn by hearing) are the requesters. In the latter part of the sutra, Maitreya (The future Buddha) is the requester. The reason for this is that the first part of the sutra speaks of the expedient vehicle (Upāya-yāna) and the real vehicle (Tathatā-yāna), which ultimately converge into the One Vehicle (Ekayāna), causing the Śrāvakas to turn from the small to the great, so the Śrāvakas are the requesters. The latter part of the sutra speaks of the expedient body (Upāya-kāya) and the real body (Tathatā-kāya), enabling the Bodhisattvas (Enlightenment beings) who have exhausted their learning to attain the unproduced Dharma-body (Anutpāda-dharma-kāya) of the Tathāgata (The thus-gone one, an epithet of the Buddha), so Maitreya is the requester. Seventh, the Dharma teachings are different. The former speaks of the Dharma of what is carried, while the latter speaks of the person who can carry. Speaking of the Dharma of what is carried, it only explains the teachings of Śākyamuni Buddha throughout his life, so the Dharma teaching is brief. Speaking of the person who can carry, it covers all the teachings from the beginning of attaining the Way in the past to the exhaustion of future kalpas (Aeons), so the Dharma teaching is broad. Eighth, the benefits are different. Speaking of the expedient vehicle and the real vehicle, it only causes the Śrāvakas to turn from the small to the great and enter the ten stages of faith (Daśa-śraddhā-bhūmi), which is a shallow benefit, and the benefits obtained are few. Speaking of the expedient body and the real body, it allows countless Bodhisattvas to obtain twelve kinds of profound benefits, and the benefits obtained are many. The reason for this is that the first part of the sutra only reveals the expedient vehicle and the real vehicle, still covering the expedient body and the real body, so the benefits are few. The latter part of the sutra simultaneously abolishes the two expediencies and doubly reveals the two realities, so the teachings have no subtle concealment, and the principles have no trace of obscurity, so those who should attain the Way all understand together, therefore, those who obtain benefits are many. Ninth, the auspicious signs are different. The former part briefly explains three auspicious signs, only reaching eighteen thousand lands. The latter part extensively explains eight auspicious signs, and the places where the auspicious signs appear are vast, with four million billion Nayutas (A large number) of countries in each direction. Tenth, the merits are different. The former briefly praises the goodness of upholding the sutra, while the latter extensively distinguishes and measures the blessings of upholding the sutra. Speaking of the 'Chapter on the Appearance of the Jeweled Stupa,' there are generally two meanings: First, in terms of events, the jeweled stupa emerges from the earth, and the masses see it with their own eyes, so the name is based on the event. Second, the emergence of the jeweled stupa shows that the Dharma-body (Dharma-kāya) is without birth and death, while the expedient is with birth and death, wanting to let

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大眾因此悟解，故稱見寶塔。品開五段：第一、明寶塔涌現；第二、釋現塔意；第三、次明開塔；第四、二佛分座共坐；第五、命覓持經之人。此五即是次第。

初文大明形聲二事，細分十句不同：一者、明寶塔出時，二、明寶塔現方，三、辨名字，四、明形量，五、明出處，六、辨住空，七、明莊嚴，八、明至處，九、敘供養，十、明出聲也。

「爾時」者，明塔現時也。有人言：寶塔來意為欲證經，非今始涌出，應在廣說之前。何以知然？前放光動地召集有緣，若當一人不集，眾生受道緣則不具，是以得知應在略說之後、廣說之前、三請中央，乃至普賢、妙音亦並前來，以略說一週如來則止，若列其事則隔絕經文、義勢不次，是故待酬請廣說，乃至流通竟方得列之。今謂此事難知，若在前列則有二過：一者、夫論證說要待說經竟，是故《華嚴》及《普賢觀》等經皆在後證說；若在前者不成證義。二者、寶塔涌現為開身權身實，前但辨乘權乘實故不應涌現，故知在後出也。設令前出亦未得發聲印證，以未說《法華》平等大慧，何由得唱如是之言耶？又依《普賢觀》亦最後出，為證行者罪滅故來，則知證說不在初也。今言「爾時」者，一、開法身時，二、證說時也。

「佛前」者，第二、明塔現方

【現代漢語翻譯】 現代漢語譯本：大眾因此領悟理解，所以稱之為『見寶塔』。本品分為五個段落：第一，闡明寶塔涌現；第二，解釋顯現寶塔的意義；第三，進一步闡明開啟寶塔；第四，兩佛分座共同就坐；第五，命令尋找受持經典之人。這五個部分就是次第。

最初的經文詳細闡明了形和聲兩件事，細分有十句不同之處：一，闡明寶塔出現的時間；二，闡明寶塔顯現的方位；三，辨別寶塔的名字；四，闡明寶塔的形體大小；五，闡明寶塔出現的處所；六，辨別寶塔安住于空中；七，闡明寶塔的莊嚴；八，闡明寶塔到達之處；九，敘述對寶塔的供養；十，闡明寶塔發出的聲音。

『爾時』（那時）是指寶塔顯現的時間。有人說：寶塔前來的目的是爲了印證經典，不是現在才涌現出來，應該在廣說之前。憑什麼知道是這樣呢？之前放光動地召集有緣之人，如果有一個人沒有聚集，眾生接受佛法的因緣就不具足，因此可以得知應該在略說之後、廣說之前、三請的中央，乃至普賢（Samantabhadra）、妙音（Gadgadasvara）也一同前來，因為略說一週如來就停止了，如果列舉這些事就會隔斷經文，義理氣勢也不順暢，所以要等待酬謝邀請廣說，乃至流通完畢后才能列舉。現在說這件事難以知曉，如果在前面列舉就會有兩個過失：一是，論證說法要等待說完經，所以《華嚴經》（Avatamsaka Sutra）及《普賢觀經》（Samantabhadra Meditation Sutra）等經典都在後面印證說法；如果在前面就不成印證的意義。二是，寶塔涌現是爲了開啟身權身實，前面只是辨別乘權乘實，所以不應該涌現，因此知道在後面出現。即使在前面出現，也無法發出聲音印證，因為沒有說《法華經》（Lotus Sutra）的平等大慧，怎麼能夠唱出這樣的話呢？又依據《普賢觀經》（Samantabhadra Meditation Sutra），也是最後出現，爲了印證修行者罪業滅除而來，就知道印證說法不在最初。現在說『爾時』，一是，開啟法身之時，二是，印證說法之時。

『佛前』（佛前）是指第二點，闡明寶塔顯現的方位。

【English Translation】 English version: The assembly thus awakened and understood, hence it is called 『Seeing the Jeweled Stupa』. This chapter is divided into five sections: First, clarifying the emergence of the Jeweled Stupa; Second, explaining the meaning of the manifested stupa; Third, further clarifying the opening of the stupa; Fourth, the two Buddhas sharing a seat and sitting together; Fifth, commanding the search for those who uphold the sutra. These five parts are in sequence.

The initial text elaborates on the two matters of form and sound, with ten distinct sentences: First, clarifying the time of the Jeweled Stupa's appearance; Second, clarifying the direction of the Jeweled Stupa's manifestation; Third, distinguishing the name of the stupa; Fourth, clarifying the stupa's size and dimensions; Fifth, clarifying the place of the stupa's emergence; Sixth, distinguishing the stupa's dwelling in the sky; Seventh, clarifying the stupa's adornments; Eighth, clarifying the place the stupa arrives at; Ninth, narrating the offerings to the stupa; Tenth, clarifying the sound emitted by the stupa.

『At that time』 refers to the time when the stupa manifested. Some say: The purpose of the Jeweled Stupa's coming is to certify the sutra, not emerging only now, it should be before the extensive explanation. How do we know this? Previously, the emitting of light and shaking of the earth summoned those with affinity, if even one person did not gather, the conditions for sentient beings to receive the Dharma would not be complete, therefore it can be known that it should be after the brief explanation, before the extensive explanation, in the center of the three requests, even Samantabhadra and Gadgadasvara also came together, because the Tathagata stopped after the brief explanation. If these events were listed, it would interrupt the sutra text, and the meaning and momentum would not be in order, therefore it must wait until after repaying the invitation for the extensive explanation, even until the completion of the circulation, before it can be listed. Now it is said that this matter is difficult to know, if it were listed earlier, there would be two faults: First, the discussion of certification and explanation must wait until the sutra is finished, therefore the Avatamsaka Sutra and Samantabhadra Meditation Sutra, etc., all certify the explanation later; if it were earlier, it would not constitute the meaning of certification. Second, the emergence of the Jeweled Stupa is to open the provisional and real aspects of the body, previously it only distinguished the provisional and real aspects of the vehicle, therefore it should not emerge, thus it is known that it appears later. Even if it appeared earlier, it would not be able to emit sound to certify, because the equal great wisdom of the Lotus Sutra has not been spoken, how could it sing such words? Furthermore, according to the Samantabhadra Meditation Sutra, it also appears last, coming to certify the eradication of the practitioner's sins, thus it is known that the certification of the explanation is not at the beginning. Now saying 『at that time』 refers to: First, the time of opening the Dharma body, Second, the time of certifying the explanation.

『Before the Buddha』 refers to the second point, clarifying the direction of the Jeweled Stupa's manifestation.

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。欲證佛說故現佛前，欲開佛二身故在佛前也。

「有七寶塔」者，第三、列塔名字。所以明塔涌現者，凡有三義：一者、依《法華論》云「所以明塔者，示現如來舍利住持故」。二者、多寶誓願為證說不虛。三者、小乘之流謂佛畢竟無常，是故起塔。今塔涌現佛遂不滅，則知生滅是方便、不生滅為真實，為此因緣故明現塔；余經但辨證說不虛，不欲開身權身實，故不以塔為證也。

問：

何故十方分身佛集但有一塔現之？

答：

《法華論》云「存略故也」。略者，多寶如來身一體，示現攝取一切佛法身故也。

「高五百」下，第四、敘塔形量。五百表法身無生滅，二百五十表應跡有生滅，以實勝權故相挍一倍。

「從地涌出」下，第五、明塔出處。昔以權覆實故權教如地，今廢權顯實如從地涌出。又昔執跡迷本，以迷執為地，此執將傾故如地裂塔現也。

「住在空中」者，第六、住處。明佛法身住于實相虛空，如《普賢觀經》云「法身住常寂光土也」。

「種種寶物」下，第七、明塔莊嚴，表法身眾德所成也。「五千欄楯」譬總持眾多，「龕室千萬」謂種種法門度人無量也。「無數幢幡」謂六神通也。「垂寶瓔珞」，四攝法也。「寶鈴萬億」，四辨八音

【現代漢語翻譯】 現代漢語譯本：想要證明佛所說的話是真實的，所以（七寶塔）才顯現在佛前；想要開顯佛的二身（法身和應身），所以（七寶塔）才在佛前出現。

關於『有七寶塔』，這是第三點，列出塔的名字。說明塔涌現的原因，總共有三個意義：第一，依據《法華論》所說，『說明塔的原因，是爲了示現如來舍利住持的緣故』。第二，多寶佛（Prabhutaratna Buddha）的誓願是爲了證明（佛所說的話）不虛假。第三，小乘的修行者認為佛最終會寂滅無常，因此建造佛塔。現在寶塔涌現，佛便不會寂滅，那麼就知道生滅只是一種方便示現，不生不滅才是真實，因為這個因緣所以要顯現寶塔；其他的經典只是辨明（佛所說的話）真實不虛，不想要開顯（佛的）權身和實身，所以不以寶塔作為證明。

問：

為什麼十方分身佛聚集，卻只有一座寶塔顯現呢？

答：

《法華論》說：『這是爲了存略的緣故』。所謂的『略』，是指多寶如來（Prabhutaratna Buddha）的身是一體的，示現攝取一切佛法身。

關於『高五百』以下，這是第四點，敘述寶塔的形狀和大小。五百代表法身沒有生滅，二百五十代表應跡有生滅，因為真實勝過權宜，所以（高度）相較是一倍。

關於『從地涌出』以下，這是第五點，說明寶塔出現的地點。過去用權宜之計覆蓋真實，所以權教就像大地，現在廢除權宜之計而顯現真實，就像從地涌出。又過去執著於事跡而迷惑于根本，把迷惑執著當作大地，這種執著將要傾覆，所以就像大地裂開寶塔顯現。

關於『住在空中』，這是第六點，說明寶塔的住處。說明佛的法身住在實相虛空之中，就像《普賢觀經》所說：『法身住在常寂光土』。

關於『種種寶物』以下，這是第七點，說明寶塔的莊嚴，代表法身由眾多功德所成就。『五千欄楯』比喻總持眾多，『龕室千萬』是指種種法門度化眾生無量。『無數幢幡』是指六神通。『垂寶瓔珞』，是指四攝法。『寶鈴萬億』，是指四辯八音。

【English Translation】 English version: The reason for wanting to prove the Buddha's words is why (the Seven Treasure Pagoda) appears before the Buddha; the reason for wanting to reveal the Buddha's two bodies (Dharmakaya and Nirmanakaya) is why (the Seven Treasure Pagoda) appears before the Buddha.

Regarding 'There is a Seven Treasure Pagoda,' this is the third point, listing the name of the pagoda. There are three meanings to explain why the pagoda emerges: First, according to the Shastra on the Lotus Sutra, 'The reason for explaining the pagoda is to show that the relics of the Tathagata are maintained.' Second, the vow of Prabhutaratna Buddha (多寶佛) is to prove that (the Buddha's words) are not false. Third, practitioners of the Hinayana believe that the Buddha will eventually enter parinirvana and is impermanent, so they build pagodas. Now that the pagoda emerges, the Buddha will not enter parinirvana, so we know that birth and death are just a convenient manifestation, and non-birth and non-death is the truth. Because of this cause, the pagoda is revealed; other sutras only clarify that (the Buddha's words) are true and not false, and do not want to reveal (the Buddha's) expedient body and real body, so they do not use the pagoda as proof.

Question:

Why is it that when the Buddhas who are emanations from the ten directions gather, only one pagoda appears?

Answer:

The Shastra on the Lotus Sutra says: 'This is for the sake of brevity.' The so-called 'brevity' refers to the fact that the body of Prabhutaratna Buddha (多寶如來) is one, manifesting the absorption of all Dharmakayas.

Regarding 'Five hundred high' and below, this is the fourth point, describing the shape and size of the pagoda. Five hundred represents that the Dharmakaya has no birth or death, and two hundred and fifty represents that the manifested traces have birth and death. Because the real surpasses the expedient, the (height) is doubled in comparison.

Regarding 'Emerged from the earth' and below, this is the fifth point, explaining the location where the pagoda appears. In the past, the expedient was used to cover the truth, so the expedient teachings are like the earth. Now, the expedient is abolished and the truth is revealed, just like emerging from the earth. Also, in the past, people were attached to the traces and confused about the root, regarding confusion and attachment as the earth. This attachment is about to collapse, so it is like the earth splitting open and the pagoda appearing.

Regarding 'Residing in the air,' this is the sixth point, explaining the pagoda's dwelling place. It explains that the Buddha's Dharmakaya dwells in the emptiness of true reality, just as the Universal Worthy Contemplation Sutra says: 'The Dharmakaya dwells in the Land of Eternal Tranquil Light.'

Regarding 'Various treasures' and below, this is the seventh point, explaining the adornments of the pagoda, representing that the Dharmakaya is accomplished by numerous merits. 'Five thousand railings' is a metaphor for upholding many things in totality, 'Tens of millions of chambers' refers to the countless methods for saving sentient beings. 'Countless banners and streamers' refers to the six supernormal powers. 'Hanging jeweled necklaces' refers to the four means of attraction. 'Billions of jeweled bells' refers to the four kinds of eloquence and the eight kinds of sounds.

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也。「四面出香」者，戒香普勛四生也。「其諸幡蓋七寶合成」者，明一一諸德皆為眾德所成也。

「高至四天王宮」者，第八、明塔至處。舊云：表說四諦理盡也。

「三十三天」下，第九、明供養塔。表三十心十地內外凡聖等崇仰法身也。

「爾時寶塔」下，第十、明出聲。向現靈塔容謂意識不存，今大音既發者則知法身不滅也；又欲證上所說不虛故發聲也。「平等大慧」者，如來之慧不一不三絕緣絕觀，離一切高下取捨斷常諸邊，故云平等，此是體平等也。而說因果權實皆是法華妙用，諸用之中正明果用，唯有一果故果慧平等。所以然者，題稱「妙法」，唯佛果為妙、因行未妙，故正以果慧為平等大慧也。因中隨分有妙，亦隨分有平等也。再稱如是者，明開權顯實二事俱不虛也。

「爾時四眾」下，第二、明現塔意。又開兩別：初、疑問；次、佛答。疑問為二：初、大眾疑；二、大樂說問。大眾有二疑：一、疑有塔；二、疑出聲。問亦二也，文處易知。「爾時佛告」下，第二、答。就文為三：一、明多寶因中誓願時，以酬其二問。二、從「彼佛成道滅度時」下，即顯有塔因緣，酬其二問。第三、從「今多寶」下，明今日涌現時，正答其二問也。佛答云多寶有大誓願乃至為證明者，《釋

【現代漢語翻譯】 現代漢語譯本：『四面出香』，是指戒香普遍薰染四生（胎生、卵生、濕生、化生）。『其諸幡蓋七寶合成』，說明一切功德都是由眾多功德共同成就的。 『高至四天王宮』，第八點，說明寶塔所到達之處。舊說認為：這表示宣說四諦（苦、集、滅、道）的道理完盡。 『三十三天』以下，第九點，說明供養寶塔。表示三十心（十信、十住、十行）十地（菩薩十地）內外凡聖等都崇敬仰慕法身。 『爾時寶塔』以下，第十點，說明寶塔發出聲音。先前顯現靈塔的容貌，讓人以為意識不存在，現在發出巨大的聲音，就知道法身是不滅的；又想證明上面所說的不虛假，所以發出聲音。『平等大慧』，如來的智慧不是一也不是三，斷絕了緣慮和觀想，遠離一切高下、取捨、斷常等各種邊見，所以稱為平等，這是本體的平等。而宣說因果、權實，都是《法華經》的妙用，各種妙用之中，正是闡明果的妙用，因為只有唯一的佛果，所以果慧是平等的。之所以這樣說，是因為經題稱為『妙法』，只有佛果才是妙，因地的修行還不算妙，所以正是以果慧作為平等大慧。因地中隨分有妙，也隨分有平等。再次稱『如是』，說明開權顯實這兩件事都不虛假。 『爾時四眾』以下，第二點，說明顯現寶塔的用意。又分為兩部分：首先是疑問；其次是佛的回答。疑問分為兩部分：首先是大眾的疑問；其次是大樂說菩薩的提問。大眾有兩個疑問：一是懷疑是否有寶塔；二是懷疑寶塔是否發出聲音。提問也是兩個方面，文句所在之處容易知曉。『爾時佛告』以下，第二部分是佛的回答。從文句來看，分為三個方面：一是說明多寶如來因地中的誓願，以此來回答他們的兩個疑問。二是從『彼佛成道滅度時』以下，就顯明有寶塔的因緣，回答他們的兩個疑問。三是從『今多寶』以下，說明今天涌現寶塔的時候，正是回答他們的兩個疑問。佛回答說多寶如來有大誓願乃至爲了證明，《釋（經文的解釋）

【English Translation】 English version: 『Emitting fragrance from all four sides』 refers to the precept fragrance universally perfuming the four types of birth (womb-born, egg-born, moisture-born, and transformation-born). 『Its banners and canopies are made of seven treasures』 indicates that all virtues are accomplished by the combination of many virtues. 『Reaching as high as the palace of the Four Heavenly Kings』 is the eighth point, indicating where the stupa reaches. The old explanation says: This represents the complete exposition of the Four Noble Truths (suffering, accumulation, cessation, and path). 『Thirty-three heavens』 and below, the ninth point, explains the offering to the stupa. It represents that the thirty minds (ten faiths, ten dwellings, ten practices) and the ten grounds (the ten bhumis of a Bodhisattva), both ordinary and sage, internal and external, all revere and admire the Dharma body. 『At that time, the treasure stupa』 and below, the tenth point, explains the stupa emitting sound. The previous appearance of the spiritual stupa made people think that consciousness did not exist, but now that a great sound is emitted, it is known that the Dharma body is imperishable; moreover, it wants to prove that what was said above is not false, so it emits sound. 『Equal Great Wisdom,』 the wisdom of the Tathagata is neither one nor three, cutting off all conditions and contemplation, and being far from all high and low, acceptance and rejection, permanence and impermanence, and other extremes, so it is called equal, this is the equality of the substance. And the explanation of cause and effect, provisional and real, are all the wonderful functions of the 『Lotus Sutra,』 among the various wonderful functions, it is precisely clarifying the wonderful function of the fruit, because there is only the unique Buddha fruit, so the wisdom of the fruit is equal. The reason for this is that the title of the sutra is called 『Wonderful Dharma,』 only the Buddha fruit is wonderful, the practice in the causal ground is not yet wonderful, so it is precisely taking the wisdom of the fruit as equal great wisdom. In the causal ground, there is wonderfulness according to the portion, and there is also equality according to the portion. Again, saying 『Thus,』 indicates that both the opening of the provisional and the revealing of the real are not false. 『At that time, the four assemblies』 and below, the second point, explains the intention of the appearance of the stupa. It is further divided into two parts: first, questions; second, the Buddha's answers. The questions are divided into two parts: first, the questions of the assembly; second, the questions of the Bodhisattva Great Eloquence. The assembly has two doubts: one is doubting whether there is a stupa; the other is doubting whether the stupa emits sound. The questions are also two aspects, and the location of the sentences is easy to know. 『At that time, the Buddha told』 and below, the second part is the Buddha's answer. From the sentences, it is divided into three aspects: first, explaining the vows of Many Treasures Tathagata in the causal ground, in order to answer their two questions. Second, from 『When that Buddha achieved enlightenment and entered Nirvana』 and below, it clarifies the cause and condition of having a stupa, answering their two questions. Third, from 『Now Many Treasures』 and below, explaining when the stupa emerges today, it is precisely answering their two questions. The Buddha answered that Many Treasures Tathagata has great vows and even for the sake of proving, the explanation

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論》第七卷云「解請佛云：諸佛無人請者便入涅槃，如《法華經》中多寶世尊無人請故便入涅槃，后化佛身及七寶塔，證說《法華》一時出現，亦如須扇多佛，弟子本行未熟便舍入涅槃，留化佛一劫以度眾生」。相傳云：多寶成道時，無大機感，不得說此經而取滅度，故說此經處皆出證明。《釋論》對此意也。而經云菩薩時有誓願者，無妨因地緣事發愿，或一化眾生無大機、不聞此經，故發斯愿，則因果及經論俱不相違，具二義也。

「是時大樂說」下，第三、次明開塔。所以須開塔者，向雖親承音旨，未若睹形生信，故須開塔現形成信彌篤，則是開方便門示法身真實。就文為二：第一、普集分身為開塔之緣；第二、正明開塔。所以普集分身者，欲辨本一跡多也。所以然者，釋迦與諸佛互指為分身，即知彼此皆非實佛，別有統一之本為妙極法身，故垂凈穢等跡，則知法身不二、跡身不一也。

問：

釋迦何故指凈土佛為分身耶？

答：

凈土佛妙尚是應而非真，則顯釋迦穢身彌是跡而非本，所以俱集凈土分身之佛有其深旨也。

問：

何以得知二佛俱非真實以顯法身非凈非穢虛空之身乃為真佛耶？

答：

睿師傳羅什解云：「分身明其不實，則知二佛非真，

【現代漢語翻譯】 現代漢語譯本： 《大智度論》第七卷說：『解釋請求佛說：諸佛如果沒有人請求，就會進入涅槃，如同《法華經》中的多寶世尊（Prabhutaratna Buddha，過去佛名），因為沒有人請求，所以進入涅槃，後來化作佛身和七寶塔，證明宣說《法華經》時一同出現，也像須扇多佛（Susandatta Buddha），弟子本來的修行還未成熟就捨棄身體進入涅槃，留下化身佛一劫來度化眾生。』相傳說道：多寶佛成道時，沒有大的機緣感應，不能說這部經就取滅度，所以在說這部經的地方都出現證明。《釋論》也是這個意思。而經中說菩薩在過去世有誓願的，不妨礙在因地因緣之事發愿，或者一化眾生沒有大的機緣、不聽聞這部經，所以發這個愿，那麼因果和經論都不相違背，具備兩種意義。 『是時大樂說』以下，第三、其次說明開啟寶塔。為什麼要開啟寶塔呢？之前雖然親自承受音旨，不如親眼看到形像更能產生信心，所以需要開啟寶塔顯現形像，使信心更加堅定，這就是開啟方便之門，顯示法身真實。就文義來說分為兩部分：第一、普遍聚集分身佛是開啟寶塔的因緣；第二、正式說明開啟寶塔。為什麼要普遍聚集分身佛呢？是爲了辨別本佛是一個，而示現的佛身是多個。為什麼這樣說呢？釋迦佛（Sakyamuni Buddha）與諸佛互相指認為分身，就知道彼此都不是真實的佛，另外有統一的根本是妙極法身，所以垂示凈土和穢土等示現，就知道法身不是二，而示現的佛身不是一。 問： 釋迦佛為什麼指凈土的佛為分身呢？ 答： 凈土的佛再怎麼殊勝也只是應化身而不是真身，這樣就顯示釋迦佛的穢土之身更是示現而不是根本，所以共同聚集凈土分身的佛有其深刻的意義。 問： 憑什麼得知二佛都不是真實的，以此來顯示法身非凈非穢，虛空之身才是真佛呢？ 答： 睿師傳羅什（Kumarajiva，鳩摩羅什）的解釋說：『分身說明其不真實，就知道二佛不是真身。』

【English Translation】 English version: Volume VII of the Mahaprajnaparamita-sastra states: 'Explaining the request to the Buddha says: If the Buddhas are not requested, they will enter Nirvana, just like Prabhutaratna Buddha (多寶世尊, Buddha of the past) in the Lotus Sutra, who entered Nirvana because no one requested him. Later, he transformed into a Buddha body and a seven-jeweled stupa, proving that they appeared together when the Lotus Sutra was preached. It is also like Susandatta Buddha (須扇多佛), whose disciples' original practices were not mature enough, so he abandoned his body and entered Nirvana, leaving behind a transformation Buddha for one kalpa to save sentient beings.' Tradition says: When Prabhutaratna Buddha attained enlightenment, there was no great karmic response, so he could not preach this sutra and entered extinction. Therefore, he appears in places where this sutra is preached to provide proof. The Sastra also means this. And the sutra says that Bodhisattvas have vows from past lives, which does not prevent them from making vows based on causes and conditions in the causal stage, or because one transformation of sentient beings does not have great karmic opportunities and does not hear this sutra, so they make this vow. Then, cause and effect and the sutras and treatises do not contradict each other, possessing two meanings. 'At that time, Great Eloquence' below, thirdly, explains opening the stupa. Why is it necessary to open the stupa? Although one has personally received the sound and meaning, it is not as good as seeing the form with one's own eyes to generate faith. Therefore, it is necessary to open the stupa to reveal the form, making faith more firm. This is opening the gate of expedient means, revealing the truth of the Dharmakaya. In terms of the text, it is divided into two parts: first, the universal gathering of transformation bodies is the cause for opening the stupa; second, formally explaining the opening of the stupa. Why universally gather transformation bodies? It is to distinguish that the original Buddha is one, while the manifested Buddha bodies are many. Why is this so? Sakyamuni Buddha (釋迦佛) and the Buddhas mutually refer to each other as transformation bodies, which means that neither of them is the real Buddha. There is another unified root that is the wonderfully ultimate Dharmakaya. Therefore, they display manifestations such as pure lands and impure lands, which means that the Dharmakaya is not two, while the manifested Buddha bodies are not one. Question: Why does Sakyamuni Buddha refer to the Buddhas of the Pure Lands as transformation bodies? Answer: The Buddhas of the Pure Lands, no matter how supreme, are only response bodies and not true bodies. This shows that Sakyamuni Buddha's impure land body is even more of a manifestation and not the root. Therefore, the common gathering of the transformation Buddhas of the Pure Lands has a profound meaning. Question: How can we know that neither of the two Buddhas is real, thereby revealing that the Dharmakaya is neither pure nor impure, and that the body of emptiness is the true Buddha? Answer: Master Rui's transmission of Kumarajiva's (羅什) explanation says: 'Transformation bodies indicate their unreal nature, which means that the two Buddhas are not true bodies.'

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不二為實」；又理數應爾，但應直開寶塔，何因普集分身？故知托多寶之愿，欲顯不二之本、不一之跡，所以集分身耳。《法華論》云「示現無量佛者，示現彼此佛所作業無差別，故說集分身佛」。

又開為二：初、明集分身佛之緣；二、正明分身佛集。二章各四。初四者：一者、神力發引令大樂說問；二、佛答；三、重問；四、如來放光召集也。初、以神力故問者，將說法身大事，故受大樂說之名，及以神力加之然後問也。「佛告」下，第二、佛答也。「大樂說白佛」下，第三、重請，前欲見多寶，即欲識法身無生滅、應身有生滅也。今欲見分身佛者，欲了本一跡多故也。本跡之義無窮，略而論之，不出法身無生滅、應身有生滅及本一跡多，故此品始末但顯斯兩義。「爾時佛放白毫一光」下，第四、正明召集分身。前四章是皆遠緣由，今是近緣由也。就文亦四：一者、放光遍照十方；二者、敘十方諸佛來意；三者、變穢為凈；四者、十方佛集開寶塔。

初文有二：前、明光照一方；次、例餘九方。所以放白毫光者，上顯乘權乘實、今顯身權身實，昔二權覆兩實喻同垢暗，今俱廢二權雙開兩實，義既明顯故以白毫表之，故但放白毫光也。上明所乘之法不二，今辨能乘法身唯一，故但放一光，法與人俱是中

【現代漢語翻譯】 現代漢語譯本： 『不二為實』；又從理數上來說也應該是這樣，但應該直接開啟寶塔，為何要普集分身佛呢？因此可知，依託多寶如來（Prabhutaratna Buddha，意為多寶佛）的願力，是爲了彰顯不二的本體、不一的示現，所以才聚集分身佛。《法華論》（Saddharma-pundarika-sastra，又名《妙法蓮華經論》）中說：『示現無量佛，是爲了示現彼此佛所作的業沒有差別，所以說聚集分身佛』。

又分為二：首先，闡明聚集分身佛的因緣；其次，正式闡明分身佛的聚集。這兩章各有四點。最初的四點是：第一，以神力引發，令大樂說菩薩（Mahasukhavadin，意為大樂說）提問；第二，佛陀回答；第三，重複提問；第四，如來（Tathagata，意為如來）放光召集。首先，因為神力的緣故而提問，是因為將要說法身大事，所以接受大樂說的名字，並且以神力加持之後才提問。『佛告』以下，是第二點，佛陀的回答。『大樂說白佛』以下，是第三點，重複請求，之前想要見到多寶如來，就是想要認識法身無生滅、應身有生滅。現在想要見到分身佛，是想要了解本一跡多的道理。本跡的意義無窮無盡，簡略來說，不出法身無生滅、應身有生滅以及本一跡多，所以此品從始至終只是彰顯這兩種意義。『爾時佛放白毫一光』以下，是第四點，正式闡明召集分身佛。前面的四章都是遠因，現在是近因。就文義來說也有四點：第一，放光普遍照耀十方；第二，敘述十方諸佛來此的用意；第三，變穢土為凈土；第四，十方諸佛聚集開啟寶塔。

最初的文義有二：前面，闡明光照一方；其次，以其為例，說明其餘九方。之所以放白毫光，上面彰顯乘權乘實，現在彰顯身權身實，過去二權覆蓋兩實比喻如同垢暗，現在全部廢除二權，同時開啟兩實，意義既然明顯，所以用白毫來表示，所以只放白毫光。上面闡明所乘之法不二，現在辨別能乘法身唯一，所以只放一光，法與人都是中道。

【English Translation】 English version: 'Non-duality is reality'; moreover, the principle and number should be so, but one should directly open the Stupa (寶塔, stupa), why universally gather the manifested bodies (分身, fēnshēn)? Therefore, it is known that relying on the vow of Prabhutaratna Buddha (多寶如來, Duōbǎo Rúlái, meaning 'Many Treasures Thus Come One'), is to reveal the essence of non-duality, the traces of non-oneness, and therefore gather the manifested bodies. The Saddharma-pundarika-sastra (法華論, Fǎhuá Lùn, Treatise on the Lotus Sutra) says, 'Showing limitless Buddhas, is to show that the actions of these Buddhas are without difference, therefore it is said to gather the manifested bodies'.

Furthermore, it is divided into two: First, clarifying the causes for gathering the manifested bodies; second, formally clarifying the gathering of the manifested bodies. Each of these two sections has four points. The initial four points are: First, using spiritual power to prompt Mahasukhavadin (大樂說, Dàlèshuō, meaning 'Great Joy of Speech') to ask; second, the Buddha's (佛, Fó) answer; third, repeated questioning; fourth, the Tathagata's (如來, Rúlái, meaning 'Thus Come One') emitting light to summon. First, asking because of spiritual power, is because the great matter of the Dharma body (法身, fǎshēn) is about to be spoken, therefore receiving the name 'Great Joy of Speech', and then asking after being blessed with spiritual power. 'The Buddha told' below, is the second point, the Buddha's answer. 'Mahasukhavadin said to the Buddha' below, is the third point, repeated request, previously wanting to see Prabhutaratna, is wanting to recognize the Dharma body's non-birth and non-death, and the manifested body's birth and death. Now wanting to see the manifested Buddhas, is wanting to understand the principle of the original one and the traces of many. The meaning of the original and the traces is endless, briefly speaking, it does not go beyond the Dharma body's non-birth and non-death, the manifested body's birth and death, and the original one and the traces of many, therefore this chapter from beginning to end only reveals these two meanings. 'At that time, the Buddha emitted a ray of white hair light' below, is the fourth point, formally clarifying the summoning of the manifested Buddhas. The previous four chapters are all distant causes, now it is the near cause. In terms of the text, there are also four points: First, emitting light to universally illuminate the ten directions; second, narrating the intentions of the Buddhas of the ten directions in coming here; third, transforming the impure land into a pure land; fourth, the Buddhas of the ten directions gather to open the Stupa.

The initial text has two parts: Before, clarifying the light illuminating one direction; next, using it as an example to explain the remaining nine directions. The reason for emitting the white hair light is that above it reveals the expedient vehicle and the real vehicle, now it reveals the expedient body and the real body, in the past the two expedients covering the two realities were likened to dirt and darkness, now all the two expedients are abolished, and the two realities are opened simultaneously, the meaning is already clear, therefore it is represented by the white hair, therefore only the white hair light is emitted. Above it clarifies that the Dharma (法, fǎ) that is ridden is non-dual, now it distinguishes that the Dharma body that can ride is unique, therefore only one light is emitted, the Dharma and the person are both the Middle Way.

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道，故俱放眉間光也。既是中道即俱妙，故有妙法、妙人也。次、例餘九方，如文。

「爾時十方諸佛」下，第二、明十方佛欲來之意。而言「欲見釋迦及多寶」者，由十方佛集得開二義：一、開釋迦本一跡多；二、開多寶真常應滅。

「時娑婆世界」下，第三、明變凈。所以變凈者，此是世界悉檀，為待賓故莊嚴土也。《釋論》第十卷云「如人請貴客則莊嚴處所，家主則莊嚴一家，國主則莊嚴一國，轉輪聖王則莊嚴四天下，梵王則莊嚴三千土，佛是法王則莊嚴十方也」。二者、表眾生執跡迷本之心應凈，故明土凈。三者、欲以依果顯于正果，諸佛依果本是穢土今還清凈，則知穢是權土、凈是實土，欲顯正果生滅是權身、不生滅是實身也。《法華論》云「云現一切佛土清凈者，示現出世間無漏善根所生也，非世間有漏善根所生」。

問：

何故三變土耶？

答：

若一變者時眾則不覺土曠佛多，今欲顯土曠佛多令起信敬，故三變也。二、欲表三根之穢而得凈悟也。又表三乘之穢皆除、顯一乘之凈如凈土也。又表彼此無量土同爲一佛土、彼此無量身同一法身也。

問：

亦得分身佛表三乘為一乘不？

答：

亦得也。本是一佛分為多佛，本是一乘開為三

乘，今既集分身之佛皆是一佛，亦會三乘以歸一乘也。

就文明三變土即為三別，初文為二：一、明變土；二、辨佛集也。「無大海山林」者，欲辨同成一法座客受佛菩薩也。《法華論》云「所以無穢者，示現一切佛國土平等清凈故。言多寶者，示現一切佛土同體實性故」。《十地論》云「一佛土攝一切佛土者，以諸佛土同體故也」。「移諸天人」者，無緣眾生不得聞也。「是時諸佛各將一大菩薩」者，第二、明佛集。但將一菩薩來者，凡有二義：一、法身之果無二；法身之因亦一也。又將一侍者來，為欲遣信開塔之用，即表諸佛雲集欲開一法身用，故但將一人來也。「各到寶樹下」者，欲樹立法身義也。「皆坐師子座」者，今顯法身不畏眾生起于疑怖，同上今我喜無畏也。次、兩變土，如文易知。

「爾時東方」下，第四，十方佛集欲同開塔也。就文為二：初、說結佛集；次、諸佛欲同開塔也。「是時諸佛」下，第二文也。彼某申佛與欲開此塔者，此明諸佛同欲開寶塔，現多寶身示于大眾，令知法身不滅，不必如僧中羯磨與欲也。又《大集經》二十一卷云「南方金剛藏佛答彼菩薩云：北方釋迦牟尼欲為大眾說法，為破大慢，遣使從我索欲，我今與之。次西方東方皆亦爾。」似僧事與欲，十方佛雖各為化

【現代漢語翻譯】 現代漢語譯本： 乘，既然現在聚集的分身佛都是一個佛，也會將三乘歸於一乘。

關於文明三變土，即是三種區別。初文分為二：一、說明變土；二、辨明佛的聚集。「無大海山林」的意思是，想要辨明共同成就一個法座，接納佛和菩薩。《法華論》說：『之所以沒有污穢，是爲了示現一切佛國土平等清凈的緣故。』說『多寶』，是爲了示現一切佛土同體實性的緣故。《十地論》說：『一佛土攝一切佛土，是因為諸佛土同體的緣故。』「移諸天人」的意思是，沒有緣分的眾生不得聽聞。「是時諸佛各將一大菩薩」是第二點，說明佛的聚集。只帶一位菩薩前來，大概有兩個含義：一、法身的果位沒有二；法身的因也只有一個。又帶一位侍者前來，是爲了派遣送信開啟寶塔之用，即表示諸佛雲集想要開啟一個法身之用，所以只帶一個人來。「各到寶樹下」的意思是，想要樹立法身的意義。「皆坐師子座」的意思是，現在顯示法身不畏懼眾生生起疑慮和恐怖，如同上面所說的『現在我喜無畏』。其次，兩次變土，如文所說容易理解。

「爾時東方」以下，是第四部分，十方佛聚集想要一同開啟寶塔。就文分為二：初、說明總結佛的聚集；次、諸佛想要一同開啟寶塔。「是時諸佛」以下，是第二部分。彼某申佛贊同開啟此塔，這說明諸佛一同贊同開啟寶塔，顯現多寶身示于大眾，讓大家知道法身不滅，不必像僧團中羯磨一樣徵求同意。又《大集經》二十一卷說：『南方金剛藏佛回答那位菩薩說：北方釋迦牟尼佛想要為大眾說法，爲了破除大慢，派遣使者向我索取同意，我現在同意。其次，西方和東方也都是這樣。』 類似僧團事務徵求同意，十方佛雖然各自爲了教化。

【English Translation】 English version: The Vehicle, now that the manifested Buddhas who are gathered are all one Buddha, will also unite the Three Vehicles into the One Vehicle.

Regarding the three transformations of the land into civilization, these are three distinctions. The initial text is divided into two parts: first, explaining the transformation of the land; second, distinguishing the gathering of Buddhas. 'Without great oceans, mountains, or forests' means to distinguish the common achievement of a Dharma seat, receiving Buddhas and Bodhisattvas. The Shastra on the Lotus Sutra says: 'The reason there is no impurity is to show that all Buddha lands are equally pure.' Saying 'Many Treasures' (Prabhutaratna) is to show that all Buddha lands share the same essence of reality. The Ten Bhumi Sutra says: 'One Buddha land encompasses all Buddha lands because all Buddha lands share the same essence.' 'Moving all Devas and humans' means that beings without affinity cannot hear. 'At that time, each of the Buddhas brought a great Bodhisattva' is the second point, explaining the gathering of Buddhas. Bringing only one Bodhisattva has two meanings: first, the fruit of the Dharmakaya (Dharma Body) is not two; the cause of the Dharmakaya is also one. Also, bringing one attendant is for the purpose of sending a message to open the stupa, which indicates that the Buddhas are gathering to open the function of one Dharmakaya, so only one person is brought. 'Each arrived under the Treasure Tree' means to establish the meaning of the Dharmakaya. 'All sat on lion thrones' means that now the Dharmakaya is shown to not fear beings arising with doubt and terror, just like the above-mentioned 'Now I rejoice without fear.' Second, the two transformations of the land, as the text says, are easy to understand.

'At that time, from the East' below is the fourth part, the Buddhas of the ten directions gathering to open the stupa together. The text is divided into two parts: first, explaining and summarizing the gathering of Buddhas; second, the Buddhas wanting to open the stupa together. 'At that time, the Buddhas' below is the second part. That certain Buddha agrees to open this stupa, which shows that the Buddhas together agree to open the Treasure Stupa, manifesting the body of Prabhutaratna to the assembly, letting everyone know that the Dharmakaya is imperishable, and it is not necessary to seek consent like the karma (formal act of the Sangha) in the Sangha. Also, the twenty-first volume of the Mahasamghata Sutra says: 'The Vajragarbha Buddha of the South replied to that Bodhisattva: Shakyamuni Buddha of the North wants to preach the Dharma to the assembly, and in order to break down great arrogance, he sent a messenger to ask me for consent, and I now give it. Secondly, the West and the East are also like this.' Similar to seeking consent for Sangha affairs, although the Buddhas of the ten directions each teach according to their respective capacities.

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主，一時共為佛事，亦得少分同僧，但不恒爾，故異僧事也。

「爾時釋迦牟尼佛見所分身」下，第二、正明開塔。就文為四：一、釋迦升空；二、大眾起立；三、正明開塔；四、大眾睹見讚歎供養。初、二，如文也。「於是釋迦以右指」者，第三正明開塔。右指謂手之便，即是方便智用，說教化物事便，《華嚴．法界品》云「安住長者開栴檀塔，見過去佛皆不滅度」，即是顯法身無生滅也。《法華論》云「破三種無煩惱人染慢顛倒，一者信種種乘，二者信世間涅槃異，三者信彼此身異」。為對此三種染，故說三種平等：一者、乘平等，與聲聞授記唯有大乘無二乘故。二者、世間涅槃平等，以多寶如來入于涅槃，世間、涅槃彼此平等無差別故。三者、身平等，多寶如來已入涅槃復示現身，自身他身法身平等無差別故也。「爾時四眾」下，第四，大眾睹見稱歎供養也。

「爾時多寶佛」下，第四、明二佛共坐。就文又四：一、多寶要釋迦就坐；二、釋迦坐其半座；三、大眾睹見念欲升空；第四、釋迦接在虛空。此四文處易知。所以二佛同坐者，正欲以多寶顯釋迦也。多寶滅既不滅、不滅示滅，釋迦雙林唱滅義亦同然。又多寶滅既不滅、不滅示滅，即顯釋迦不生而生、生而不生，以多寶出現欲顯釋迦實無生滅

【現代漢語翻譯】 現代漢語譯本：主人有時會一起參與佛事，也能得到少許與僧人相同的功德，但並非一直如此，所以不同於僧人的事務。

『爾時釋迦牟尼佛見所分身』以下，第二部分，正式說明寶塔開啟。從文義上分為四點：一、釋迦升入空中；二、大眾起立；三、正式說明寶塔開啟；四、大眾看見后讚歎供養。第一、二點，如經文所述。『於是釋迦以右指』，第三點，正式說明寶塔開啟。右指指的是手的方便運用，也就是方便智慧的作用，說明教化眾生的事宜。《華嚴經·法界品》說：『安住長者開啟栴檀塔，見到過去諸佛都沒有滅度』，這就是顯示法身沒有生滅。《法華論》說：『破除三種無煩惱人的染污、傲慢和顛倒，一是相信有種種不同的乘，二是相信世間的涅槃是不同的，三是相信自身與他身是不同的』。爲了對治這三種染污，所以說三種平等：一是乘平等，因為為聲聞授記時只有大乘，沒有二乘的說法。二是世間涅槃平等，因為多寶如來進入涅槃，世間和涅槃彼此平等沒有差別。三是身平等，多寶如來已經進入涅槃又示現身，自身、他身、法身平等沒有差別。『爾時四眾』以下，第四點，大眾看見后稱讚供養。

『爾時多寶佛』以下，第四部分，說明兩佛共同就坐。從文義上又分為四點：一、多寶邀請釋迦就坐；二、釋迦坐在他的半個座位上；三、大眾看見后想升到空中；四、釋迦用神力將大眾接引到虛空中。這四段經文的位置容易理解。兩佛同坐的原因，正是要用多寶來彰顯釋迦。多寶的滅既不是真正的滅，不滅卻又示現滅，釋迦在雙林樹下宣說的滅度之義也是同樣的。又多寶的滅既不是真正的滅，不滅卻又示現滅，這正是顯示釋迦不生而生，生而不生，多寶的出現是爲了顯示釋迦實際上沒有生滅。

【English Translation】 English version: The master sometimes participates in Buddhist ceremonies together, and can also obtain a small amount of merit similar to that of monks, but this is not always the case, so it is different from the affairs of monks.

『爾時釋迦牟尼佛見所分身』(At that time, Shakyamuni Buddha saw his manifested bodies) below, the second part, formally explains the opening of the stupa. From the meaning of the text, it is divided into four points: 1. Shakyamuni ascends into the air; 2. The assembly stands up; 3. Formally explains the opening of the stupa; 4. The assembly sees it, praises and makes offerings. Points 1 and 2 are as described in the scripture. 『於是釋迦以右指』(Then Shakyamuni used his right finger), the third point, formally explains the opening of the stupa. The right finger refers to the convenient use of the hand, which is the function of expedient wisdom, explaining the matters of teaching and transforming sentient beings. The Avatamsaka Sutra, Dharmadhatu chapter says: 『Elder Anzhun opened the sandalwood stupa and saw that the Buddhas of the past had not passed away』, which shows that the Dharmakaya has no birth or death. The Treatise on the Lotus Sutra says: 『Destroy the defilements, arrogance, and inversions of the three types of people without afflictions, one is to believe in various vehicles, the second is to believe that the nirvana of the world is different, and the third is to believe that one's own body is different from others』. In order to counteract these three types of defilements, three types of equality are spoken of: one is the equality of vehicles, because when predicting enlightenment for shravakas, there is only the Great Vehicle and no Two Vehicles. The second is the equality of worldly nirvana, because Prabhutaratna Tathagata entered nirvana, the world and nirvana are equal to each other without difference. The third is the equality of bodies, Prabhutaratna Tathagata has already entered nirvana and manifested his body again, one's own body, other's body, and Dharmakaya are equal without difference. 『爾時四眾』(At that time, the four assemblies) below, the fourth point, the assembly sees it, praises and makes offerings.

『爾時多寶佛』(At that time, Prabhutaratna Buddha) below, the fourth part, explains the two Buddhas sitting together. From the meaning of the text, it is again divided into four points: 1. Prabhutaratna invites Shakyamuni to sit; 2. Shakyamuni sits on half of his seat; 3. The assembly sees it and wants to ascend into the air; 4. Shakyamuni uses his divine power to receive the assembly into the void. The positions of these four passages are easy to understand. The reason why the two Buddhas sit together is precisely to use Prabhutaratna to highlight Shakyamuni. Prabhutaratna's extinction is not a true extinction, and not extinguishing yet manifesting extinction, the meaning of Shakyamuni's nirvana proclaimed under the twin Sala trees is the same. Also, Prabhutaratna's extinction is not a true extinction, and not extinguishing yet manifesting extinction, which shows that Shakyamuni is not born but born, born but not born, Prabhutaratna's appearance is to show that Shakyamuni actually has no birth or death.

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、方便生滅，故要釋迦共坐也。所以多寶欲顯釋迦者，正為稟釋迦教人執釋迦實有生滅，故舉多寶以顯釋迦，破執釋迦生滅病也。分身佛亦爾，以稟釋迦教人正謂釋迦是實佛，故集分身以顯釋迦，明凈土佛尚是跡而非本，則知釋迦是應而非真。《法華論》云「二佛共坐者，為顯化佛、報佛、法佛皆為成大事故也」。此欲明諸佛同心共顯大事故共坐也。大事即是法身。

「以大音聲」下，第五，命覓弘經人。就文為二：一者長行、二者偈頌。偈文為二：一者、頌諸佛來意；二、頌命覓弘經人。所以頌諸佛來意，有二種義：一者、時眾雖睹多寶涌現、分身佛集，並未達來意，故今釋之。二者、將欲命覓弘經人，故前敘二佛來意以高勵下，釋成命持經意。初文為二：一、釋多寶來意；二、釋分身集意。二佛各為三義故來。釋多寶來意有三：初一行半，以高勵下故來；次一行偈，顯法難遇故來；次一行偈，舉佛本願故來，釋成上二義。「又我分身」下，第二、釋分身集亦有三意：初一行，明為聽法故來；次半行，欲開寶塔顯真常應滅故來；「各舍妙土」下，第三、令法久住故來。就文又三：初一行半，標為法久住故來；次五行，釋為法久住故來；後半行，結法久住故來也。「告諸大眾」下，第二、頌命覓弘經人。頌多寶

【現代漢語翻譯】 現代漢語譯本： 爲了方便示現生滅，所以釋迦佛才與多寶佛共同就座。多寶佛之所以要顯現釋迦佛，正是因為那些接受釋迦佛教導的人執著于釋迦佛的真實生滅，所以舉出多寶佛來彰顯釋迦佛，破除他們執著于釋迦佛生滅的病。分身佛也是如此，因為那些接受釋迦佛教導的人，真正認為釋迦佛是真實的佛，所以聚集分身佛來彰顯釋迦佛，表明凈土的佛尚且是應跡而非根本，那麼就知道釋迦佛是應化而非真身。《法華論》說：『二佛共坐，是爲了彰顯化佛、報佛、法佛都是爲了成就大事的緣故。』這想要說明諸佛同心，共同彰顯大事，共同就座。大事就是法身。

『以大音聲』以下，第五，是命令尋找弘揚佛經的人。從文義上分為兩部分：一是長行，二是偈頌。偈頌又分為兩部分：一是頌揚諸佛前來的用意；二是頌揚命令尋找弘揚佛經的人。之所以要頌揚諸佛前來的用意，有兩種含義：一是當時在場的大眾雖然看到了多寶佛涌現、分身佛聚集，但並沒有理解諸佛前來的用意，所以現在解釋它。二是將要命令尋找弘揚佛經的人，所以先敘述二佛前來的用意，以此來激勵下面的人，解釋成就受持佛經的意義。最初的文義分為兩部分：一是解釋多寶佛前來的用意；二是解釋分身佛聚集的用意。二佛各自爲了三種意義而來。解釋多寶佛前來的用意有三種：最初一行半，因為要用高遠的境界來激勵下面的人；接下來一行偈頌，彰顯佛法難以遇到；再接下來一行偈頌，舉出佛的本願，解釋成就上面的兩種意義。『又我分身』以下，第二，解釋分身佛聚集也有三種用意：最初一行，說明爲了聽法而來；接下來半行，想要開啟寶塔，彰顯真常應滅；『各舍妙土』以下，第三，爲了使佛法長久住世而來。從文義上又分為三部分：最初一行半，標明是爲了佛法長久住世而來；接下來五行，解釋爲了佛法長久住世而來；最後半行，總結佛法長久住世。 『告諸大眾』以下，第二，頌揚命令尋找弘揚佛經的人。頌揚多寶佛

【English Translation】 English version: For the sake of conveniently manifesting birth and extinction, Shakyamuni Buddha sits together with Prabhutaratna (Many Jewels) Buddha. The reason why Prabhutaratna Buddha wants to reveal Shakyamuni Buddha is precisely because those who accept Shakyamuni Buddha's teachings are attached to the real birth and extinction of Shakyamuni Buddha. Therefore, he cites Prabhutaratna Buddha to highlight Shakyamuni Buddha, breaking their attachment to the disease of Shakyamuni Buddha's birth and extinction. The incarnate Buddhas are also like this, because those who accept Shakyamuni Buddha's teachings truly believe that Shakyamuni Buddha is the real Buddha. Therefore, they gather the incarnate Buddhas to highlight Shakyamuni Buddha, indicating that the Buddhas of the Pure Land are still traces and not the root. Then we know that Shakyamuni Buddha is a response and not the true body. The Saddharma-pundarika Sutra (Lotus Sutra) Commentary says: 'The two Buddhas sitting together are to show that the manifested Buddha, the rewarded Buddha, and the Dharma Buddha are all for the sake of accomplishing great events.' This wants to explain that all Buddhas are of one mind, jointly manifesting great events and sitting together. The great event is the Dharmakaya (Dharma body).

Following 'With a great voice', fifth, is the command to seek out those who propagate the sutra. In terms of the text, it is divided into two parts: first, the prose; second, the verses. The verses are divided into two parts: first, praising the intention of the Buddhas' arrival; second, praising the command to seek out those who propagate the sutra. The reason for praising the intention of the Buddhas' arrival is twofold: first, although the assembly at that time saw the emergence of Prabhutaratna Buddha and the gathering of the incarnate Buddhas, they did not understand the intention of their arrival, so now it is explained. Second, because they are about to command the search for those who propagate the sutra, they first narrate the intention of the two Buddhas' arrival to encourage those below, explaining the meaning of achieving the upholding of the sutra. The initial text is divided into two parts: first, explaining the intention of Prabhutaratna Buddha's arrival; second, explaining the intention of the gathering of the incarnate Buddhas. The two Buddhas each came for three reasons. Explaining Prabhutaratna Buddha's intention has three aspects: the first one and a half lines, because they want to use a high realm to encourage those below; the next line of verse, highlighting that the Dharma is difficult to encounter; the next line of verse, citing the Buddha's original vow, explaining the achievement of the above two meanings. Following 'Moreover, my incarnations', second, explaining the gathering of the incarnate Buddhas also has three intentions: the first line, explaining that they came to listen to the Dharma; the next half line, wanting to open the treasure tower, highlighting the true constant that should be extinguished; following 'Each abandoning their wonderful lands', third, for the sake of the Dharma enduring in the world for a long time. In terms of the text, it is again divided into three parts: the first one and a half lines, marking that it is for the sake of the Dharma enduring in the world for a long time; the next five lines, explaining that it is for the sake of the Dharma enduring in the world for a long time; the last half line, concluding that the Dharma endures in the world for a long time. Following 'Tell the great assembly', second, praising the command to seek out those who propagate the sutra. Praising Prabhutaratna Buddha

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佛，明過去世佛弘《法華》；頌分身佛，明現在世佛弘《法華經》；今命諸菩薩弘經，即辨未來佛弘經，此即三世諸佛共弘此經。

問：

何故現在十方佛集，過去但多寶一佛耶？

答：

《法華論》云「以略攝廣故但明一佛，即略攝一切佛也」。又頌二佛來即辨所弘之法，今命弘經即辨能弘之人，以二佛來辨真應二身，故有所弘之法。

次、明能弘之人，凡有四命四釋：初一行半正命，次兩行釋命意。言「當知此意」者，有二種意：一、欲顯諸佛流通法故來；二、欲顯真常應滅、本一跡多。意在於此，故言當知此意。「諸佛子等」下，第二一命一釋，初一行命，次四行釋。「諸善男子」下，第三一命一釋，初一行命，次十九行舉六種難事解釋。開為七別：初五行，明廣說難，次二，行明書難；次兩行，明讀難；次兩行，明為一人說難；次三行，明問難；次三行，明持難；后兩偈，嘆教釋成六難。

問：

現見世間持《法華經》者無量，何故有此六種難也？

答：

有六種人不信法華：一者、貪著五欲，見小樂而忘大樂，故不信《法華》。二、外道人執著諸見，不受離見之法。三、小乘人執權迷實不信一乘，故《智度論》云「五百部聞畢竟空如刀傷心」，況

【現代漢語翻譯】 現代漢語譯本：佛，闡明過去世諸佛弘揚《法華經》；讚頌分身佛，闡明現在世諸佛弘揚《法華經》；現在命令諸菩薩弘揚此經，便是闡明未來世諸佛弘揚此經，這就是三世諸佛共同弘揚此經。

問：

為何現在十方諸佛聚集，過去只有多寶佛一位呢？（多寶佛：過去佛，為證明《法華經》的真實性而從地涌現）

答：

《法華論》中說：『因為以簡略來概括廣博，所以只說明一佛，就是簡略地概括了一切佛。』又讚頌二佛到來，便是闡明所弘揚的法，現在命令弘揚此經，便是闡明能弘揚的人，以二佛到來闡明真身和應身，所以有所弘揚的法。

其次，闡明能弘揚的人，總共有四次命令和四次解釋：最初一行半是正式的命令，接著兩行解釋命令的意圖。說到『應當知道這個意思』，有兩種意思：一是想要顯示諸佛爲了流通佛法而到來；二是想要顯示真常不滅和應化示滅、本體唯一而示現多種形跡。意圖就在於此，所以說應當知道這個意思。在『諸佛子等』之後，第二次是一次命令和一次解釋，最初一行是命令，接著四行是解釋。在『諸善男子』之後，第三次是一次命令和一次解釋，最初一行是命令，接著十九行舉出六種難事來解釋。分為七個部分：最初五行，闡明廣為宣說是難事；接著兩行，闡明書寫是難事；接著兩行，闡明讀誦是難事；接著兩行，闡明為一個人說是難事；接著三行，闡明問難是難事；接著三行，闡明受持是難事；最後兩句偈頌，讚歎教法並解釋成就這六種難事。

問：

現在看到世間受持《法華經》的人無數，為何還有這六種難事呢？

答：

有六種人不相信《法華經》：第一種人，貪戀五欲（五欲：色、聲、香、味、觸），只見小樂而忘記大樂，所以不相信《法華經》。第二種人，外道人執著各種見解，不接受脫離見解的法。第三種人，小乘人執著權宜之說而迷惑于真實之理，不相信一乘之法，所以《智度論》中說：『五百部聽聞畢竟空，如同刀割心一樣』，更何況...

【English Translation】 English version: The Buddha, elucidates that Buddhas of the past propagated the Lotus Sutra; praises the manifested Buddhas, elucidating that Buddhas of the present propagate the Lotus Sutra; now commands all Bodhisattvas to propagate the sutra, which elucidates that Buddhas of the future will propagate the sutra. This is the meaning that Buddhas of the three times jointly propagate this sutra.

Question:

Why do the Buddhas of the ten directions gather now, while in the past there was only one Buddha, Many Treasures? (Many Treasures Buddha: A Buddha from the past who emerged from the earth to prove the truth of the Lotus Sutra)

Answer:

The Treatise on the Lotus Sutra says, 'Because it uses brevity to encompass vastness, it only explains one Buddha, which is to briefly encompass all Buddhas.' Furthermore, praising the arrival of the two Buddhas elucidates the Dharma being propagated. Now, commanding the propagation of the sutra elucidates the person who can propagate it. The arrival of the two Buddhas elucidates the true body and the manifested body, therefore there is the Dharma being propagated.

Secondly, elucidating the person who can propagate it, there are a total of four commands and four explanations: The first one and a half lines are a formal command, followed by two lines explaining the intention of the command. When it says 'You should know this intention,' there are two intentions: First, it is to show that the Buddhas come to circulate the Dharma; second, it is to show that the true and constant is not extinguished, and the original is one while the manifestations are many. The intention lies in this, therefore it says you should know this intention. After 'All sons of the Buddhas,' the second time is one command and one explanation, the first line is the command, followed by four lines of explanation. After 'All good men,' the third time is one command and one explanation, the first line is the command, followed by nineteen lines explaining by citing six difficult matters. Divided into seven sections: The first five lines, elucidating that widely expounding is difficult; followed by two lines, elucidating that writing is difficult; followed by two lines, elucidating that reading is difficult; followed by two lines, elucidating that speaking for one person is difficult; followed by three lines, elucidating that questioning is difficult; followed by three lines, elucidating that upholding is difficult; the last two verses, praising the teachings and explaining the accomplishment of these six difficulties.

Question:

Now seeing countless people in the world who uphold the Lotus Sutra, why are there still these six difficulties?

Answer:

There are six types of people who do not believe in the Lotus Sutra: The first type of people, who are greedy for the five desires (five desires: form, sound, smell, taste, touch), only see small pleasures and forget great pleasures, therefore they do not believe in the Lotus Sutra. The second type of people, heretics who are attached to various views, do not accept the Dharma that is free from views. The third type of people, followers of the Small Vehicle who are attached to expedient teachings and are deluded about the true principle, do not believe in the One Vehicle, therefore the Great Perfection of Wisdom Treatise says, 'The five hundred parts hearing the ultimate emptiness is like a knife cutting the heart,' let alone...

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聞有一無三也。四、執此經是無常教人，聞《法華》常不生信受。五、執此經是覆相常，聞說顯了常不生信受。六、有所得人執著此經決定是常，聞說非常非無常、不三不一、無依無得不生信受。若然者古今南北信解者少，經唱六難言不虛也。「諸善男子」下，第四一命一釋，初一行半命，次六行嘆持經利益釋命也。

提婆達多品第十二

所以有此品來者，〈見塔品〉既證前開后具於二義，今亦然矣。言成前者，凡有二義：一者、遠來意，此經開方便門、示真實相，開一切方便、示一切真實。但方便有二種：一、順方便，謂諸佛菩薩，二、違方便，如調達、善星。自上以來開順方便其義已竟。如滿愿實是菩薩，方便示為小乘，釋迦是果德方便示有生滅。今次開違方便用，亦有二人：一、調達，謂人為違方便；二、龍女，謂畜生為違方便用。故順方便真實有因果兩人，違方便用有人畜二種也。二者、上品明過去多寶自來證明《法華》，今此品釋迦引調達為證明，由調達過去世為我說《法華經》今得成佛，是故法華功力深重宜須信持。故上是引他證，今引自證，是以兩品相次來也。又上四番命持經，今嘆經三力釋成四命。三力者，引提婆達多證有成佛力，龍宮眾集證經有廣大力，龍女成佛證有速疾力，以經親

【現代漢語翻譯】 現代漢語譯本：聽說有一種既非一也非三的說法。四、如果有人執著於此經是教導無常的，聽到《法華經》講常，就不會相信接受。五、如果有人執著於此經是隱藏真相的常，聽到說顯露真實的常，就不會相信接受。六、如果有所得的人執著於此經一定是常，聽到說非常非無常、不三不一、無所依賴也無所得，就不會相信接受。如果真是這樣，那麼自古至今，無論南北，真正相信理解的人就很少了，經中所唱的六難之言並非虛假。『諸善男子』以下，第四是總命別釋，開始一行半是總命，接著六行是讚歎持經利益來解釋總命。

提婆達多品第十二

之所以有這一品出現，是因為在〈見寶塔品〉中已經證明了前開后顯的兩種含義，現在這一品也是如此。說成就前者，大概有兩種含義：一是、從長遠來看，此經開啟了方便之門，揭示了真實之相，開啟一切方便，揭示一切真實。但方便有兩種：一是順方便，指諸佛菩薩；二是違方便，如提婆達多（Devadatta，人名）和善星（善星比丘）。從前面開始，開啟順方便的意義已經講完了。比如滿愿（Pūrṇa，佛陀弟子名）實際上是菩薩，爲了方便示現為小乘；釋迦（Śākyamuni，釋迦牟尼佛）是果德，爲了方便示現有生滅。現在接著開啟違方便的作用，也有兩個人：一是提婆達多，指人為的違方便；二是龍女（Nāga-kanyā，龍族女性），指畜生為違方便的作用。所以順方便的真實有因果兩人，違方便的作用有人畜兩種。二是、上一品說明過去的多寶佛（Prabhūtaratna，多寶如來）親自來證明《法華經》，現在這一品是釋迦佛引用提婆達多來作為證明，因為提婆達多過去世為我說《法華經》，我今才能成佛，所以《法華經》的功力深重，應該相信並受持。所以上一品是引用他人來證明，現在是引用自己來證明，因此這兩品是相繼而來的。另外，前面四次勸命受持此經，現在讚歎此經的三種力量來解釋成就這四次勸命。三種力量是：引用提婆達多來證明有成佛的力量，龍宮大眾聚集來證明此經有廣大的力量，龍女成佛來證明此經有迅速的力量，因為此經親近

【English Translation】 English version: It is heard that there is a saying that is neither one nor three. Fourth, if someone clings to this sutra as teaching impermanence, they will not believe and accept when they hear the 'Lotus Sutra' speak of permanence. Fifth, if someone clings to this sutra as a hidden aspect of permanence, they will not believe and accept when they hear it speak of revealing true permanence. Sixth, if someone who has something to gain clings to this sutra as definitely permanent, they will not believe and accept when they hear it speak of neither permanent nor impermanent, neither three nor one, without reliance and without gain. If this is the case, then from ancient times to the present, whether north or south, there are few who truly believe and understand. The six difficulties spoken of in the sutra are not false. From 'O good men,' the fourth is a general instruction with specific explanations. The first one and a half lines are the general instruction, and the following six lines explain the benefits of upholding the sutra to explain the general instruction.

Chapter Twelve: Devadatta

The reason for this chapter is that in the 'Appearance of the Jeweled Stupa' chapter, the meaning of opening the front and revealing the back has already been proven, and this chapter is also the same. Speaking of achieving the former, there are roughly two meanings: First, from a long-term perspective, this sutra opens the door of expedient means and reveals the true aspect, opening all expedient means and revealing all truths. But there are two kinds of expedient means: one is compliant expedient means, referring to all Buddhas and Bodhisattvas; the other is contrary expedient means, such as Devadatta and Good Star (Śubhavyūha). From the beginning, the meaning of opening compliant expedient means has already been explained. For example, Pūrṇa (Pūrṇa Maitrāyaṇīputra) is actually a Bodhisattva, but for the sake of expedient means, he appears as a Hinayana practitioner; Śākyamuni (Śākyamuni Buddha) is the fruit of virtue, but for the sake of expedient means, he appears to have birth and death. Now, continuing to open the function of contrary expedient means, there are also two people: one is Devadatta, referring to human contrary expedient means; the other is the Dragon Girl (Nāga-kanyā), referring to animals as the function of contrary expedient means. Therefore, the truth of compliant expedient means has two people, cause and effect, and the function of contrary expedient means has two kinds, human and animal. Second, the previous chapter explained that the past Buddha Prabhūtaratna (Prabhūtaratna Tathāgata) personally came to prove the 'Lotus Sutra'. Now, this chapter is where Śākyamuni Buddha cites Devadatta as proof, because Devadatta told me about the 'Lotus Sutra' in a past life, and now I can become a Buddha, so the power of the 'Lotus Sutra' is profound and should be believed and upheld. Therefore, the previous chapter cited others to prove it, and now this chapter cites oneself to prove it, so these two chapters come one after the other. In addition, the previous four times urged the upholding of this sutra, and now praise the three powers of this sutra to explain and achieve these four exhortations. The three powers are: citing Devadatta to prove the power of becoming a Buddha, the gathering of the Dragon Palace assembly to prove that this sutra has great power, and the Dragon Girl's becoming a Buddha to prove that this sutra has rapid power, because this sutra is close to

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有三力故宜應信持，是故引三力釋成四勸，所以有此品來也。

次、生後者，凡有四義：一者、上以多寶不滅示滅，顯釋迦方便生滅實無生滅；今復舉調達例顯釋迦，調達非惡示惡，故惡是方便、善為真實，類顯釋迦不生滅示生滅，故生滅是方便、不生滅為真實。故上以他佛顯于釋迦，今引他菩薩顯于釋迦，是以兩品相次來也。二者、為成信義故來，如《涅槃．師子吼品》說「云何為信？信如來畢竟不生滅，信提婆達多終不破僧」，涅槃既兩事相次，今亦然也。故說此品以違順相對，故二品相次也。三者、然流通勸信皆是為始學耳，若深行人無勞勸也。今為接惡人自輕己身不敢學大法，是故今說調達雖是惡人，得聞大乘受記成佛，故應須學之。四者、根緣不同適時而說，以眾中應聞此品得悟、故應機說之。

提婆達多是斛飯王子，提婆此翻為天，達多言熱，以其生時諸天心熱故名天熱。所以然者，諸天知其造三逆罪破壞佛法，見其初生心生熱惱故因以為名。此品嘆經三力即為三段：一、成佛力；二、廣大力；三、速疾力。由提婆達多說經遂致作佛，故經有成佛之力。由文殊說《法華經》，無量無邊眾生並得悟道，故嘆《法華》有廣大力。龍女聞經現身成佛，故嘆此經有速疾力。所以嘆此三力者，為成命覓

【現代漢語翻譯】 現代漢語譯本：因為有三種力量，所以應當信受奉持，因此引用三種力量來解釋成就四種勸勉，這就是這一品到來的原因。

其次，講述提婆達多這一品有四個意義：第一，上面用多寶佛不滅而示現滅度，來顯示釋迦牟尼佛方便示現生滅，實際上沒有生滅；現在又舉提婆達多的例子來顯示釋迦牟尼佛，提婆達多並非真的作惡而是示現作惡，所以惡是方便，善是真實，以此類比顯示釋迦牟尼佛不生滅而示現生滅，所以生滅是方便，不生滅是真實。所以上面用他方佛來顯示釋迦牟尼佛，現在引用他方菩薩來顯示釋迦牟尼佛，因此這兩品相繼而來。第二，爲了成就信義而來，如《涅槃經·師子吼品》所說：『什麼叫做信？相信如來畢竟不生不滅，相信提婆達多終究不會破壞僧團』，涅槃經既然兩件事相繼出現，現在也是這樣。所以說這一品用違背和順從相對比，所以兩品相繼出現。第三，然而流通勸信都是爲了初學者，如果是深入修行的人就不需要勸勉了。現在是爲了接引作惡的人，他們輕視自己，不敢學習大法，所以現在說提婆達多雖然是惡人，卻能聽聞大乘佛法，被授記成佛，所以應當學習。第四，根基和因緣不同，所以適時而說，因為大眾中有人應該聽聞這一品而得悟，所以應機說法。

提婆達多（Devadatta）是斛飯王之子，提婆（Deva）翻譯為天，達多（datta）意思是熱，因為他出生時諸天內心焦熱，所以叫做天熱。之所以這樣，是因為諸天知道他會造作三逆罪，破壞佛法，看到他初生時內心生起熱惱，因此用這個作為他的名字。這一品讚歎經的三種力量，分為三段：一、成佛力；二、廣大力；三、速疾力。因為提婆達多宣說此經，最終成就佛果，所以經有成佛的力量。因為文殊菩薩（Manjushri）宣說《法華經》（Lotus Sutra），無量無邊的眾生都得以悟道，所以讚歎《法華經》有廣大的力量。龍女（Naga maiden）聽聞此經，立即現身成佛，所以讚歎此經有快速的力量。之所以讚歎這三種力量，是爲了成就命題。

【English Translation】 English version: Because there are three powers, one should believe and uphold them. Therefore, the three powers are cited to explain and accomplish the four exhortations, which is why this chapter comes about.

Secondly, the chapter on Devadatta has four meanings: First, the previous chapter used the example of Many Treasures Buddha (Prabhutaratna) not being extinguished but manifesting extinction to show that Shakyamuni Buddha (Sakyamuni) conveniently manifests birth and death, but in reality, there is no birth or death. Now, the example of Devadatta is used to show Shakyamuni Buddha. Devadatta is not truly evil but manifests evil, so evil is a means, and good is the truth. Similarly, Shakyamuni Buddha does not undergo birth and death but manifests birth and death, so birth and death are a means, and non-birth and non-death is the truth. Therefore, the previous chapter used another Buddha to show Shakyamuni Buddha, and now another Bodhisattva is cited to show Shakyamuni Buddha, which is why these two chapters come one after another. Second, it comes to accomplish the meaning of faith, as the Nirvana Sutra, Lion's Roar Chapter says: 'What is faith? Believe that the Tathagata (Tathagata) ultimately does not undergo birth and death, believe that Devadatta will ultimately not break the Sangha.' Since the Nirvana Sutra presents these two matters one after another, so it is here. Therefore, this chapter is spoken using opposition and compliance, which is why the two chapters come one after another. Third, however, the circulation and exhortation to faith are all for beginners. If one is a deep practitioner, there is no need for exhortation. Now, it is to receive evil people who belittle themselves and dare not learn the great Dharma. Therefore, it is now said that although Devadatta is an evil person, he can hear the Great Vehicle Dharma and be prophesied to become a Buddha, so one should learn it. Fourth, the roots and conditions are different, so it is spoken at the appropriate time, because there are people in the assembly who should hear this chapter and attain enlightenment, so the Dharma is spoken according to the occasion.

Devadatta was the son of King Dronodana. Deva means 'heaven,' and datta means 'hot,' because when he was born, the heavens were hot in their hearts, so he was named 'Heaven-Hot.' The reason for this is that the heavens knew that he would commit the three rebellious acts and destroy the Buddha Dharma, and seeing him at birth, their hearts arose with heat and vexation, so this was used as his name. This chapter praises the three powers of the Sutra, which are divided into three sections: First, the power to attain Buddhahood; second, the power of vastness; and third, the power of speed. Because Devadatta expounded this Sutra, he ultimately attained Buddhahood, so the Sutra has the power to attain Buddhahood. Because Manjushri Bodhisattva expounded the Lotus Sutra, countless beings were able to attain enlightenment, so it is praised that the Lotus Sutra has the power of vastness. The Dragon Girl (Naga maiden) heard this Sutra and immediately manifested Buddhahood, so it is praised that this Sutra has the power of speed. The reason for praising these three powers is to accomplish the proposition.

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弘經人故也。今從初作名，故云提婆品。

初章有四：一、明提婆過去世事；二、結會古今，明現在世事；第三、為提婆授記，明未來世事；第四、稱歎此品利益。初文二：前長行，次偈頌。長行又三：一、明釋迦積劫求經；二、辨仙人施法；三、明釋迦報恩供養。初又三句：第一、明過去受種種身常求《法華》。「于多劫中」下，第二、別作國王求無上道。此中，前明求果，「為欲滿足」下，次明修因。修因之中，初、總明欲滿六度，「勤行佈施」下，略辨檀度。檀度之中初明外施，「頭目」已下，次辨內施。「時世人民」下，第三、正明求《法華經》時。「時有仙人」下，第二、仙人授法。「王聞其言」下，第三、為法勤苦報恩供養。七偈半頌上三章，即有三別：初兩偈，頌王求法；次二偈，頌仙人授法；次三偈半，頌王報恩。「佛告諸比丘」下，第二、結會古今，明現在世事。「告諸四眾」下，第三、為提婆達多授記，明未來世事。提婆為釋迦本師，今翻為授記，則知師弟子方便無定，違順等用亦適時為物。小乘經明提婆墮無間獄竟后成辟支佛，然今大乘中明未來成佛，然既隨緣違順，亦適時大小也。「二十中劫」者，然大劫有三、小劫亦有三，《雜心》文但說小劫以為中劫，《善星經》云十八小劫為一

【現代漢語翻譯】 現代漢語譯本 因為弘揚經典的人的緣故。現在從最初開始命名，所以叫做《提婆品》。

本章共有四部分：第一，闡明提婆過去世的事情；第二，總結過去和現在，闡明現在世的事情；第三，為提婆授記，闡明未來世的事情；第四，稱讚此品的利益。第一部分分為兩部分：前一部分是長行文，后一部分是偈頌。長行文又分為三部分：第一，闡明釋迦牟尼經過無數劫來尋求佛經；第二，辨明仙人傳授佛法；第三，闡明釋迦牟尼報恩供養。第一部分又分為三句：第一句，闡明過去世接受種種身形，經常尋求《法華經》。「于多劫中」以下，第二句，特別說明作為國王尋求無上道。其中，前面闡明求果，「為欲滿足」以下，接著闡明修因。在修因之中，首先，總的說明想要圓滿六度，「勤行佈施」以下，簡略地辨明檀度（Dāna-pāramitā，佈施波羅蜜）。在檀度之中，首先闡明外施，「頭目」以下，接著辨明內施。「時世人民」以下，第三句，正式闡明尋求《法華經》的時候。「時有仙人」以下，第二部分，仙人傳授佛法。「王聞其言」以下，第三部分，爲了佛法勤苦報恩供養。七偈半頌揚了以上三章，即有三種區別：最初兩偈，頌揚國王求法；接著兩偈，頌揚仙人傳授佛法；接著三偈半，頌揚國王報恩。「佛告諸比丘」以下，第二部分，總結過去和現在，闡明現在世的事情。「告諸四眾」以下，第三部分，為提婆達多（Devadatta）授記，闡明未來世的事情。提婆達多是釋迦牟尼（Śākyamuni）的本師，現在反而為他授記，由此可知師徒之間的方便法門沒有定數，順從或違逆等運用也都是爲了適應時機和眾生。小乘經典中說明提婆達多墮入無間地獄，最終成就辟支佛（Pratyekabuddha），然而現在大乘經典中說明他未來成佛，既然是隨順因緣，順從或違逆，也都是爲了適應時機和大小乘根器的眾生。「二十中劫」指的是，大劫有三種，小劫也有三種，《雜心》文中只說小劫作為中劫，《善星經》中說十八小劫為一個……

【English Translation】 English version It is because of the person who propagates the sutra. Now, starting from the beginning, it is named 'Devadatta Chapter'.

This chapter has four parts: First, it clarifies the past lives of Devadatta; second, it summarizes the past and present, clarifying the present life; third, it bestows a prophecy on Devadatta, clarifying the future life; fourth, it praises the benefits of this chapter. The first part is divided into two parts: the first part is the prose section, and the second part is the verses. The prose section is further divided into three parts: First, it clarifies that Śākyamuni sought the sutra through countless kalpas; second, it distinguishes the transmission of the Dharma by the hermit; third, it clarifies Śākyamuni's repayment of gratitude and offerings. The first part is further divided into three sentences: the first sentence clarifies that in the past, he accepted various forms and constantly sought the 'Lotus Sutra'. 'Through many kalpas' and below, the second sentence specifically explains seeking the unsurpassed path as a king. Among them, the front clarifies seeking the fruit, 'In order to fulfill' and below, then clarifies cultivating the cause. In the cultivation of the cause, first, it generally explains the desire to fulfill the six perfections (Six Pāramitās), 'Diligently practicing giving' and below, briefly distinguishing Dāna-pāramitā (Perfection of Giving). Among the Dāna-pāramitā, first clarify external giving, 'Head and eyes' and below, then distinguish internal giving. 'At that time, the people' and below, the third sentence, formally clarifies the time of seeking the 'Lotus Sutra'. 'At that time, there was a hermit' and below, the second part, the hermit transmits the Dharma. 'The king heard his words' and below, the third part, diligently and laboriously repaying gratitude and making offerings for the Dharma. The seven and a half verses praise the above three chapters, which have three distinctions: the first two verses praise the king's seeking of the Dharma; then the two verses praise the hermit's transmission of the Dharma; then the three and a half verses praise the king's repayment of gratitude. 'The Buddha told the monks' and below, the second part, summarizes the past and present, clarifying the present life. 'Tell the four assemblies' and below, the third part, bestows a prophecy on Devadatta, clarifying the future life. Devadatta is Śākyamuni's original teacher, but now he is given a prophecy, from which it can be known that there is no fixed method for the expedient means between teacher and disciple, and the use of obedience or disobedience is also to adapt to the time and beings. The Theravada sutras state that Devadatta fell into Avīci hell and eventually attained Pratyekabuddha, but now the Mahayana sutras state that he will become a Buddha in the future. Since it is in accordance with conditions, obedience or disobedience is also to adapt to the time and the beings of the Theravada and Mahayana vehicles. 'Twenty intermediate kalpas' refers to the fact that there are three types of great kalpas and three types of small kalpas. The 'Abhidharmasamuccaya' only mentions small kalpas as intermediate kalpas. The 'Bhadrakalpa Sutra' says that eighteen small kalpas are one...

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中劫也。「佛告諸比丘」下，第四、明說此品利益。所以偏言聞此品不生疑惑者，小乘經中明調達教世王殺父，汝若殺父我殺瞿曇，便有新王、新佛，不亦快乎！調達自造三逆，復教他造逆，則是極惡之人。今遂言是過去善友、未來成佛，學小乘者莫不驚疑，是故偏云不生疑惑。又外國諸小乘人不信方等，皆言是調達所作、非釋迦說；今勸信調達，即是勸信大乘也。「不墮地獄」者，依《成實論》明四輪治於八難，今明一念信《法華經》不疑此品，具離八難，「不墮地獄」，離三塗難；「生十方佛前」，離佛前佛後難也；常聞此經，離世智難；「若生人天中」，離聾音難；「若在佛前蓮華化生」，離邊地、長壽天難。

「於時下方」，第二、嘆經廣大力。又有七句：一、智積請多寶還本土，發起論端。「佛告智積」下，第二、釋迦止請也。「爾時文殊」下，第三、明文殊來。〈序品〉文殊在座，今品稱從海宮來者，據事而言，例如《涅槃》，文殊初雖在席，尋與純陀相隨而去，至〈大眾問品〉與純陀共來，今亦然也。初分開經既竟，或可往海宮化道；今欲贊經功能及問安樂行，故復來也。據理而談者，文殊本停鷲嶺，而忽在龍宮，可謂雖去而住、不往而來也。「智積問文殊」下，第四、正問也。「文殊師利」下

【現代漢語翻譯】 現代漢語譯本： 中劫（一個時間單位）也。『佛告諸比丘』下，第四、說明此品（指《提婆達多品》）的利益。之所以特別說聽聞此品不會產生疑惑，是因為小乘經典中記載提婆達多（Devadatta，佛陀的堂兄，後背叛佛陀）教唆世王殺父，說『你如果殺了你的父親，我殺了瞿曇（Gautama，釋迦牟尼佛的姓），就會有新的國王、新的佛陀，豈不痛快！』提婆達多自己造作了三種逆罪（殺父、殺母、殺阿羅漢），又教唆他人造作逆罪，這是極其邪惡的人。現在卻說他是過去的善友、未來會成佛，學習小乘佛法的人沒有不感到驚訝和疑惑的，所以特別說不會產生疑惑。而且外國的許多小乘修行人不相信方等經典（大乘經典），都說是提婆達多所作、不是釋迦牟尼佛所說；現在勸人相信提婆達多，就是勸人相信大乘佛法啊。『不墮地獄』，依據《成實論》說明四輪（指住處、依處、行業、果報）能對治八難（指沒有機會修行佛法的八種障礙），現在說明只要一念之間相信《法華經》，不懷疑此品，就具備了遠離八難的功德，『不墮地獄』，是遠離三塗之難（地獄、餓鬼、畜生）；『生十方佛前』，是遠離佛前佛後難（生在佛出世之前或之後，無法聽聞佛法）；常常聽聞此經，是遠離世智難（以世俗的聰明才智為障礙）；『若生人天中』，是遠離聾音難（生在聽不到佛法的地方）；『若在佛前蓮華化生』，是遠離邊地難（生在邊遠地區，沒有佛法）和長壽天難（生在長壽天，耽於享樂，不思修行）。

『於時下方』，第二、讚歎此經廣大神力。又有七句：第一句，智積菩薩（Prajnakuta，一位菩薩的名字）請多寶佛（Prabhutaratna，過去佛的名字）返回本土，發起了討論的開端。『佛告智積』下，第二句，釋迦牟尼佛阻止智積菩薩的請求。『爾時文殊』下，第三句，說明文殊菩薩（Manjusri，代表智慧的菩薩）的到來。《序品》中，文殊菩薩已經在座，現在說從海宮來，是就事論事而言，例如《涅槃經》，文殊菩薩最初雖然在座，隨即與純陀（Cunda，一位在家居士）一同離去，到《大眾問品》時與純陀一同前來，這裡也是如此。最初分開經文既然已經完畢，或許前往海宮教化眾生；現在想要讚歎經文的功用以及詢問安樂行，所以又來了。從理上來說，文殊菩薩本來停留在鷲峰山（Grdhrakuta，佛陀說法的地方），卻忽然出現在龍宮，可以說是雖去而住、不往而來。『智積問文殊』下，第四句，正式提問。『文殊師利』下

【English Translation】 English version: It is a middle kalpa (a unit of time). The following section, 'The Buddha told the bhikshus,' is the fourth, explaining the benefits of this chapter (referring to the 'Devadatta' chapter). The reason for specifically mentioning that hearing this chapter does not give rise to doubts is that the Small Vehicle scriptures record that Devadatta (Buddha's cousin, who later betrayed the Buddha) instigated King Ajatashatru to kill his father, saying, 'If you kill your father and I kill Gautama (Shakyamuni Buddha's surname), there will be a new king and a new Buddha, wouldn't that be delightful!' Devadatta himself committed three rebellious acts (killing his father, killing his mother, and killing an Arhat), and also instigated others to commit rebellious acts, making him an extremely evil person. Now, it is said that he was a good friend in the past and will become a Buddha in the future, which cannot but surprise and confuse those who study the Small Vehicle teachings, so it is specifically said that no doubts will arise. Moreover, many Small Vehicle practitioners in foreign countries do not believe in the Vaipulya sutras (Mahayana sutras), saying that they were made by Devadatta and not spoken by Shakyamuni Buddha; now, encouraging people to believe in Devadatta is encouraging them to believe in the Mahayana teachings. 'Not falling into hell' is based on the Tattvasiddhi Shastra, which explains that the four wheels (referring to dwelling place, support, activity, and retribution) can counteract the eight difficulties (referring to the eight obstacles to practicing the Dharma), now explaining that as long as one believes in the Lotus Sutra in a single thought, without doubting this chapter, one possesses the merit of being far from the eight difficulties, 'not falling into hell' is being far from the difficulties of the three evil realms (hell, hungry ghosts, animals); 'being born before the Buddhas of the ten directions' is being far from the difficulty of being before or after the Buddha (being born before or after the Buddha's appearance, unable to hear the Dharma); constantly hearing this sutra is being far from the difficulty of worldly wisdom (using worldly intelligence as an obstacle); 'if born among humans and devas' is being far from the difficulty of deaf sounds (being born in a place where the Dharma cannot be heard); 'if born by transformation from a lotus flower before the Buddha' is being far from the difficulty of borderlands (being born in remote areas without the Dharma) and the difficulty of long-life heavens (being born in long-life heavens, indulging in pleasure and not thinking of practice).

'At that time, from below,' is the second, praising the vast power of this sutra. There are also seven sentences: The first sentence, Prajnakuta (a Bodhisattva's name) requests Prabhutaratna Buddha (a past Buddha's name) to return to his native land, initiating the beginning of the discussion. 'The Buddha told Prajnakuta' below, the second sentence, Shakyamuni Buddha stops Prajnakuta's request. 'At that time, Manjusri' below, the third sentence, explains the arrival of Manjusri Bodhisattva (Manjusri, the Bodhisattva representing wisdom). In the Introduction Chapter, Manjusri Bodhisattva is already seated, now saying that he comes from the Dragon Palace is speaking in terms of events, for example, in the Nirvana Sutra, Manjusri Bodhisattva was initially seated, then left with Cunda (a lay practitioner), and came together with Cunda in the Chapter of the Questions of the Great Assembly, it is the same here. Since the initial separation of the sutra text has been completed, perhaps he went to the Dragon Palace to teach sentient beings; now wanting to praise the function of the sutra and ask about peaceful practices, he has come again. In terms of principle, Manjusri Bodhisattva was originally staying on Vulture Peak (Grdhrakuta, the place where the Buddha taught), but suddenly appeared in the Dragon Palace, it can be said that although he left, he remained, and came without going. 'Prajnakuta asked Manjusri' below, the fourth sentence, is the formal question. 'Manjusri'

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，第五、答。初明文殊化直往菩薩；「本聲聞人」下，明化回小入大菩薩。「爾時智積」下，第六、智積稱歎也。「文殊師利言」下，第七、推功歸於《法華》，即是讚歎經力。

「智積問」下，第三、明龍女成佛，嘆經速疾力。亦有七章：一、問；二、答；三、設難；四、龍女來；五、身子難；六、龍女舉譬答；七、明時眾悟道。「文殊師利言」下，第二文也。「于剎那頃發菩提心得成佛」者，《伽耶山頂經》明有四種發心：一、初發心，謂入初地；二、行發心，二地至七地；三、不退發心，謂八九地；四、一生補處發心，謂第十地。龍女發心成佛，是第四義也。然十信菩薩亦能八相成道，位不可知也。又適化無方，可有四句：一、遲方便，如十劫坐道場；二、速方便，龍女剎那成佛；三、亦遲亦速，如釋迦六年，形此二種是也；四、非遲非速，如凈土中成佛。不論遲速又四句：一、男身成道，則釋迦之流。二、女身成佛，別有經云佛出女國作女身成佛。三、亦男亦女，則龍女是也，本是女變為男。四、非男非女非天非人，如凈土成佛。又三句：一、出家成佛，如釋迦。二、在家成佛，如《智度論》云「天王佛是，故不須缽及袈裟」，則調達成佛號天王佛是也。三者、俱非，謂凈土佛。又三句：一、童真成佛

【現代漢語翻譯】 第五，答。首先闡明文殊菩薩化現為直往菩薩；『本聲聞人』以下，闡明化現回小向大的菩薩。『爾時智積』以下，第六，是智積的稱讚。『文殊師利言』以下，第七，將功勞歸於《法華經》，即是讚歎經的力量。

『智積問』以下，第三，闡明龍女成佛，讚歎經的迅速和力量。也有七個章節：一、提問；二、回答；三、假設困難；四、龍女到來；五、舍利弗（Sariputra）提出疑問；六、龍女用比喻回答；七、闡明當時大眾悟道。『文殊師利言』以下，是第二部分的內容。『于剎那頃發菩提心得成佛』，《伽耶山頂經》闡明有四種發心：一、初發心，指進入初地；二、行發心，指二地到七地；三、不退發心，指八地和九地；四、一生補處發心，指第十地。龍女發心成佛，是第四種意義。然而，十信菩薩也能示現八相成道，其果位不可得知。此外，教化沒有固定的方式，可以有四種情況：一、遲緩的方便，如釋迦牟尼佛（Sakyamuni）用十劫坐在菩提樹下；二、迅速的方便，如龍女剎那成佛；三、既遲緩又迅速，如釋迦牟尼佛六年苦行，與前兩種情況形成對比；四、非遲緩非迅速，如在凈土中成佛。不論遲緩還是迅速，又有四種情況：一、以男身成道，如釋迦牟尼佛。二、以女身成佛，另有經典說佛出現在女國，以女身成佛。三、亦男亦女，指龍女，原本是女身變為男身。四、非男非女，非天非人，如在凈土成佛。又有三種情況：一、出家成佛，如釋迦牟尼佛。二、在家成佛，如《智度論》說『天王佛是，故不須缽及袈裟』，指調達（Devadatta）成佛，號天王佛。三、兩者都不是，指凈土佛。又有三種情況：一、童真成佛

【English Translation】 Fifth, the answer. First, it clarifies Manjushri (文殊師利) transforming into a straightforward Bodhisattva; 『Originally a Sravaka (聲聞人)』 below, it clarifies the Bodhisattva transforming from Hinayana (小) to Mahayana (大). 『At that time, Zhiji (智積)』 below, sixth, is Zhiji's praise. 『Manjushri said』 below, seventh, attributes the merit to the Lotus Sutra (法華), which is praising the power of the Sutra.

『Zhiji asked』 below, third, it clarifies the Dragon Girl (龍女) attaining Buddhahood, praising the Sutra's speed and power. There are also seven sections: 1. Question; 2. Answer; 3. Posing difficulties; 4. The Dragon Girl arrives; 5. Sariputra (身子) raises a difficulty; 6. The Dragon Girl answers with a metaphor; 7. Clarifying that the assembly at that time attained enlightenment. 『Manjushri said』 below, is the second part of the text. 『Attaining Buddhahood in an instant of generating Bodhicitta (菩提心)』 The Gayasisa Sutra clarifies that there are four types of generating the aspiration: 1. Initial aspiration, referring to entering the first Bhumi (地); 2. Practice aspiration, from the second to the seventh Bhumi; 3. Non-retreating aspiration, referring to the eighth and ninth Bhumi; 4. One-life-remaining aspiration, referring to the tenth Bhumi. The Dragon Girl generating the aspiration and attaining Buddhahood is the fourth meaning. However, Bodhisattvas of the Ten Faiths (十信) can also manifest the eight aspects of attaining the Way, their position is unknowable. Furthermore, skillful means of transformation are limitless, there can be four situations: 1. Slow skillful means, such as Sakyamuni Buddha (釋迦牟尼佛) sitting under the Bodhi tree for ten kalpas (劫); 2. Fast skillful means, such as the Dragon Girl attaining Buddhahood in an instant; 3. Both slow and fast, such as Sakyamuni Buddha's six years of ascetic practice, contrasting with the previous two situations; 4. Neither slow nor fast, such as attaining Buddhahood in the Pure Land (凈土). Regardless of slow or fast, there are again four situations: 1. Attaining the Way in a male body, such as Sakyamuni Buddha. 2. Attaining Buddhahood in a female body, another Sutra says that the Buddha appears in a female country, attaining Buddhahood in a female body. 3. Both male and female, referring to the Dragon Girl, originally a female body transformed into a male body. 4. Neither male nor female, neither deva (天) nor human, such as attaining Buddhahood in the Pure Land. There are also three situations: 1. Attaining Buddhahood as a renunciant, such as Sakyamuni Buddha. 2. Attaining Buddhahood as a layperson, such as the Mahaprajnaparamita Sastra saying 『Deva King Buddha (天王佛) is, therefore there is no need for a bowl and kasaya (袈裟)』, referring to Devadatta (調達) attaining Buddhahood, named Deva King Buddha. 3. Neither of the two, referring to the Pure Land Buddha. There are also three situations: 1. Attaining Buddhahood as a virgin

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，龍女是也。二、非童真成佛，釋迦是也。三、俱非，凈土中佛。所以如斯不同者，良由體無礙之道故有無礙之用，適無方之緣、應無窮之益，若然者不應疑雲此品非佛說，蓋是有限之情局無方之化耳。「智積菩薩言」下，第三、作難也。「言論未訖」下，第四、龍女來。「爾時舍利弗」下，第五、身子作難也。「爾時龍女」下，第六、龍女舉喻總答二人難也。「爾時娑婆世界」下，第七、明時眾悟道得益。

持品第十三

此品來亦具二義：一者、成前；二者、開后。言成前者，〈寶塔品〉偈文四番命持，〈提婆達品〉嘆經三力，亦是勸持。今菩薩聲聞應命持經，故有此品。言開后壽量者，以菩薩聲聞各明住于忍力者，恐聞遠壽心生驚疑，故逆遮之也。所以應命者有四：一、欲上報佛恩；二、欲增進自行；三、欲將勸余未弘宣亦令傳化；四、既是菩薩欲利益眾生，故有此品來也。為秉持此經以化物，故名「持品」也。品開為五：第一、二萬菩薩發誓弘經；第二、五百聲聞發誓弘經；三者、學無學八千人發誓弘經；四者、諸比丘尼發誓弘經；五者、重命菩薩發誓弘經。就此五人可為二例：初四人是應佛前命自誓弘經，后一人佛重命弘經。就初四人中，初一是直往菩薩自誓持經；后比丘、比丘尼是回小入大菩

薩自誓弘經。又為三類：初、明諸菩薩慈悲深厚忍辱力大，能于穢土弘經；二者、自餘三眾跡示劣弱，凈土弘經；第三、諸菩薩住不退地，通於凈穢二土弘經。初偏舉二人者，藥王既流通所寄，樂說能發輝涌塔，故為宣持之首。藥王流通所寄者，流通乘權乘實也。樂說發輝涌塔者，開發身權身實之端也。

「爾時眾中」下，第二文也。回小入大菩薩又分二別：初、比丘自誓弘經；次、比丘尼自誓弘經。初又二：前明無學人自誓弘經，次明學無學人自誓弘經。

「復有學無學」，第三文。《涅槃》云「八十」，今云「八千」，或可「千」字少點，故誤成「十」耳。或可別有八十也。然經既會三歸一皆成菩薩，而猶言聲聞者，凡有三義：一者、仍本為名。二者、雖復悟一不失於三。所以然者，本破三病是故說一，三病既除一藥亦息，非三非一故能一能三也。三者、即詺菩薩以為聲聞，如前云「我等今者真是聲聞，以佛道聲令一切聞」。聲聞于異土弘經者：一者、跡示鈍根，如前釋之。二、斥此土難化。三者、《注經》云「菩薩於此土、聲聞於他土者，欲明一乘既顯萬流可一，國無彼此、悟無少大，在誓雖異所暢彌同也」。

「爾時佛夷母」下，第四、比丘尼弘經。就文為二：前、授記；次、辨弘經。授

【現代漢語翻譯】 現代漢語譯本：薩（薩訶世界，指我們所居住的這個充滿煩惱和痛苦的世界）的菩薩發誓弘揚《法華經》。這又分為三類：第一，闡明諸位菩薩慈悲深厚，忍辱的力量極大，能夠在污穢的國土弘揚此經；第二，其餘三眾（比丘、比丘尼、優婆塞、優婆夷）示現出劣弱的形象，在清凈的國土弘揚此經；第三，諸位菩薩安住于不退轉的地位，能夠普遍地在清凈和污穢兩種國土弘揚此經。最初偏舉藥王菩薩和樂說菩薩二人，是因為藥王菩薩已經流通了佛所寄託的法，樂說菩薩能夠啓發和輝耀涌現的寶塔，所以他們是宣揚和受持此經的首要人物。藥王菩薩流通佛所寄託的法，是指流通權乘和實乘的教法。樂說菩薩啓發和輝耀涌現的寶塔，是指開發示現權身和實身的開端。 『爾時眾中』以下，是第二部分的內容。回小向大的菩薩又分為兩種：第一，比丘發誓弘揚此經；第二，比丘尼發誓弘揚此經。第一種又分為兩種：前面闡明無學之人發誓弘揚此經，後面闡明有學和無學之人發誓弘揚此經。 『復有學無學』，是第三部分的內容。《涅槃經》中說『八十』，現在這裡說『八千』，或許是『千』字少了一點，所以錯誤地變成了『十』。或者也可能有另外的八十位。然而，既然經典已經匯三歸一，都成就了菩薩，但仍然說是聲聞（聽聞佛陀教誨而證悟的修行者），這其中有三種含義：第一，仍然沿用原來的名稱。第二，雖然領悟了一乘的道理，但並沒有失去三乘的修行。之所以這樣，是因為最初是爲了破除三種病癥才說一乘，三種病癥既然已經消除，一乘的藥也就不再需要，非三非一，所以能夠一也能三。第三，直接稱呼菩薩為聲聞，就像前面所說的『我們現在才是真正的聲聞，用佛道的音聲令一切眾生聽聞』。聲聞在不同的國土弘揚此經，有以下幾種原因：第一，示現出遲鈍的根性，就像前面解釋的那樣。第二，斥責這個國土難以教化。第三，《注經》中說『菩薩在這個國土弘揚此經，聲聞在其他國土弘揚此經，是爲了闡明一乘的道理既然已經顯現，萬流都可以歸於一，國土沒有彼此之分，覺悟沒有大小之別，發誓雖然不同，但所宣揚的道理是相同的』。 『爾時佛夷母』以下，是第四部分，比丘尼弘揚此經。就文義而言，分為兩個部分：前面是授記，後面是辨明弘揚此經。

【English Translation】 English version: The Bodhisattvas of Saha (Saha world, referring to the world we live in, full of troubles and suffering) vow to propagate the Lotus Sutra. This is further divided into three categories: First, it elucidates that the Bodhisattvas have profound compassion and great power of forbearance, enabling them to propagate this Sutra in impure lands; second, the remaining three groups (bhikshus, bhikshunis, upasakas, upasikas) manifest inferior and weak appearances, propagating this Sutra in pure lands; third, the Bodhisattvas abide in the stage of non-retrogression, able to universally propagate this Sutra in both pure and impure lands. The initial emphasis on Bhaisajyaraja (Medicine King) Bodhisattva and Gadgadasvara (Wonderful Voice) Bodhisattva is because Bhaisajyaraja Bodhisattva has already circulated the Dharma entrusted by the Buddha, and Gadgadasvara Bodhisattva can inspire and illuminate the emerging stupa, thus they are the foremost in proclaiming and upholding this Sutra. Bhaisajyaraja Bodhisattva circulating the Dharma entrusted by the Buddha refers to circulating the expedient and true vehicles of teaching. Gadgadasvara Bodhisattva inspiring and illuminating the emerging stupa refers to developing the beginning of manifesting expedient and true bodies. 『At that time, in the assembly』 and following, is the second part of the content. The Bodhisattvas who turn from the Small Vehicle to the Great Vehicle are further divided into two types: First, bhikshus vow to propagate this Sutra; second, bhikshunis vow to propagate this Sutra. The first type is further divided into two: The former elucidates that those who are beyond learning vow to propagate this Sutra, and the latter elucidates that those who are learning and beyond learning vow to propagate this Sutra. 『Again, there are those who are learning and beyond learning』, is the third part of the content. The Nirvana Sutra says 『eighty』, but here it says 『eight thousand』. Perhaps the character 『thousand』 was missing a dot, so it was mistakenly written as 『ten』. Or perhaps there are another eighty. However, since the Sutra has already converged the Three Vehicles into One, all achieving Bodhisattvahood, but it is still said to be Sravakas (those who attain enlightenment by hearing the Buddha's teachings), there are three meanings in this: First, still using the original name. Second, although realizing the principle of the One Vehicle, they have not lost the practice of the Three Vehicles. The reason for this is that initially it was to eliminate the three illnesses that the One Vehicle was spoken of. Since the three illnesses have been eliminated, the medicine of the One Vehicle is no longer needed, neither three nor one, so it can be one and also three. Third, directly calling Bodhisattvas Sravakas, just like what was said earlier, 『We are now truly Sravakas, using the voice of the Buddha's path to let all beings hear』. Sravakas propagating this Sutra in different lands have the following reasons: First, manifesting dull faculties, just like the previous explanation. Second, criticizing this land as difficult to transform. Third, the Commentary on the Sutra says, 『Bodhisattvas propagating this Sutra in this land, and Sravakas propagating this Sutra in other lands, is to elucidate that since the principle of the One Vehicle has already been revealed, all streams can converge into one, there is no distinction between lands, and there is no difference in the size of enlightenment. Although the vows are different, the principles they proclaim are the same』. 『At that time, the Buddha's aunt』 and following, is the fourth part, bhikshunis propagating this Sutra. In terms of the text, it is divided into two parts: The former is the prediction of enlightenment, and the latter is the explanation of propagating this Sutra.

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兩尼記即為二別：初、前請記；二、授記。此經始終授記有二：一、不請而授；二、請而授。請而授中自有三種：一、發言請，如目連等。二、心念請，如千二百等。三、現相請，如大愛道等。「於時世尊」下，次、授記。授比丘尼記最在後者：一、依上列眾次第，最在後故；二、示女人罪垢深重；三、欲息世譏嫌故最後授之。「憍曇彌」者，憍曇是姓，翻為泥土，彌者女也。次授耶輸記亦兩：初、請；次、授也。「爾時摩訶」下，第二、發誓弘經，亦開為二：前、領解歡喜；次、發誓弘經。

「爾時世尊」下，第五、重命菩薩弘經。就文為二：初、明眼視；二、諸菩薩發誓弘經。初眼視者，顯諸菩薩智慧利根，懸得佛意及懸得經旨趣，令物信之。如莊周云「目擊道存」故也。「是諸菩薩」下，第二、發誓弘經。就文為二：前長行，次偈頌。「佛今默然不見告敕」者，佛雖嘆菩薩懸得佛意，而菩薩住謙讓門，故言佛不告敕。師弟嘆讓合論，各據一義也。「時諸菩薩」下，明菩薩重自思惟：佛雖無言，我為菩薩，法應上弘下利，滿愿報恩也。「遙見守護」者，久知壽量常恒，雙林非永滅也。

偈文為三：初一行，總標發誓弘經；次十七行，別明發誓弘經；后兩行，結髮誓弘經。第二段中又開二別：第一、明

【現代漢語翻譯】 現代漢語譯本： 『兩尼記』即為二別（兩種區別）：初、前請記；二、授記。此經始終授記有二：一、不請而授；二、請而授。請而授中自有三種：一、發言請，如目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）等。二、心念請，如千二百等。三、現相請，如大愛道（Mahaprajapati，佛陀的姨母及養母）等。「於時世尊」下，次、授記。授比丘尼記最在後者：一、依上列眾次第，最在後故；二、示女人罪垢深重；三、欲息世譏嫌故最後授之。「憍曇彌（Gautami）」者，憍曇是姓，翻為泥土，彌者女也。次授耶輸（Yasodhara，悉達多太子之妻）記亦兩：初、請；次、授也。「爾時摩訶」下，第二、發誓弘經，亦開為二：前、領解歡喜；次、發誓弘經。

「爾時世尊」下，第五、重命菩薩弘經。就文為二：初、明眼視；二、諸菩薩發誓弘經。初眼視者，顯諸菩薩智慧利根，懸得佛意及懸得經旨趣，令物信之。如莊周云「目擊道存」故也。「是諸菩薩」下，第二、發誓弘經。就文為二：前長行，次偈頌。「佛今默然不見告敕」者，佛雖嘆菩薩懸得佛意，而菩薩住謙讓門，故言佛不告敕。師弟嘆讓合論，各據一義也。「時諸菩薩」下，明菩薩重自思惟：佛雖無言，我為菩薩，法應上弘下利，滿愿報恩也。「遙見守護」者，久知壽量常恒，雙林非永滅也。

偈文為三：初一行，總標發誓弘經；次十七行，別明發誓弘經；后兩行，結髮誓弘經。第二段中又開二別：第一、明

【English Translation】 English version: 'The Record of the Two Nuns' refers to two distinctions: first, the initial request for prediction; second, the bestowing of prediction. Throughout this sutra, there are two instances of bestowing prediction: first, bestowing without request; second, bestowing upon request. Among those who request, there are three types: first, requesting verbally, such as Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) and others; second, requesting through thought, such as the twelve hundred; third, requesting through manifestation, such as Mahaprajapati (the Buddha's aunt and foster mother) and others. Following 'At that time, the World Honored One,' is the bestowing of prediction. The bestowing of prediction to the Bhikshunis (female monks) is last because: first, according to the order of the assembly listed above, they are last; second, it shows that women's defilements are deep and heavy; third, it is to quell worldly criticism and suspicion that it is bestowed last. 'Gautami' (Gautami): Gautama is the surname, which translates to 'mud,' and 'mi' means 'woman.' Next, the bestowing of prediction to Yasodhara (the wife of Prince Siddhartha) also has two parts: first, the request; second, the bestowing. Following 'At that time, the Great,' is the second part, vowing to propagate the sutra, which is also divided into two: first, understanding and rejoicing; second, vowing to propagate the sutra.

Following 'At that time, the World Honored One,' is the fifth part, reiterating the command for Bodhisattvas to propagate the sutra. In terms of the text, it is divided into two: first, clearly seeing with the eyes; second, the Bodhisattvas vowing to propagate the sutra. The initial 'seeing with the eyes' shows that the Bodhisattvas have sharp wisdom and keen roots, understanding the Buddha's intention and the sutra's meaning in advance, so that people will believe it. As Zhuang Zhou said, 'The Dao exists where the eyes meet.' Following 'These Bodhisattvas,' is the second part, vowing to propagate the sutra. In terms of the text, it is divided into two: first, prose; second, verses. 'The Buddha is now silent and does not instruct' means that although the Buddha praises the Bodhisattvas for understanding his intention in advance, the Bodhisattvas remain humble, so they say the Buddha does not instruct. The teacher and disciples praise and yield to each other, each based on a different meaning. Following 'At that time, the Bodhisattvas,' it clarifies that the Bodhisattvas are deeply contemplating: although the Buddha is silent, I am a Bodhisattva, and the Dharma should be propagated upwards and benefit downwards, fulfilling vows and repaying kindness. 'Seeing from afar and protecting' means that they have long known that the lifespan is constant and eternal, and the Sala Grove is not a permanent extinction.

The verses are in three parts: first, one line, generally stating the vow to propagate the sutra; second, seventeen lines, specifically clarifying the vow to propagate the sutra; third, two lines, concluding the vow to propagate the sutra. The second section is further divided into two distinctions: first, clarifying

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菩薩忍惡；第二、明忍惡故為物弘經。忍惡中有二：第一、明大士忍惡；二、釋起惡所以。初又二：第一、一偈，忍三業惡，如害提婆外道是也。「惡世中比丘」下，第二、忍口業惡。又開為二：第一、起惡之人；第二、正明起惡。各有二段。人中二者，「是增上慢人」即出人，「或有阿練若」下，第二、明處。出處攝一切人盡也。「而作是言」下，第二、明起惡，亦兩：第一、明惡言謗；第二、作善言謗，皆明菩薩能忍。惡言謗者，謂毀法謗人，毀法謂是外道論，謗人謂是邪見之人。就文又三：初兩行是私處毀法謗人；「常在大眾中」下，第二兩偈，向公處毀法謗人；第三、半行，明菩薩能忍。

問：

初既云說外道論義，復何得云自作此經典？

答：

初云說外道，而外道十八大經復無此說，故是自作，但既非內教，理同外道也。

「為斯所輕言」下，第二、作善言謗。故人中唯有，出處謗中不出善惡也。又二：初半行，明起謗；次半行，明能忍。「為斯所輕言汝等皆是佛」者，小乘人謂學大乘人明諸法本性寂滅無有二相，便作是言。「若眾生與佛無二相者，汝應是佛」，如世人云汝作此學便是佛也。此言重意輕也，以輕心出此言，故名輕言也。「濁劫惡世中」下五行半，第二、

【現代漢語翻譯】 現代漢語譯本 菩薩的忍惡：第二點，闡明因為能忍受惡行，所以能為眾生弘揚佛經。忍惡包含兩個方面：第一點，闡明大菩薩的忍惡；第二點，解釋產生惡行的原因。第一點又分為兩部分：第一部分，用一偈說明，忍受身、口、意三業的惡行，就像忍受提婆達多（Devadatta，佛陀的堂弟，以作惡多端著稱）和外道（非佛教的宗教或哲學）的加害一樣。「惡世中比丘」以下，第二部分，忍受口業的惡行。又可以分為兩部分：第一部分，發起惡行的人；第二部分，正式闡明發起惡行。每一部分又各有兩段。關於發起惡行的人，其中兩段是，「是增上慢人」（指那些自以為是，未證得真理卻妄稱已證得的人）即指出發起惡行的人，「或有阿練若」（指在寂靜處修行的僧人）以下，第二段，說明發起惡行的處所。指出人和處所就涵蓋了一切情況。「而作是言」以下，第二部分，闡明發起惡行，也分為兩段：第一段，闡明用惡語誹謗；第二段，用善意的言語誹謗，都是爲了說明菩薩能夠忍受。用惡語誹謗，是指詆譭佛法、誹謗他人，詆譭佛法是指說是外道的理論，誹謗他人是指說是邪見之人。就文句來說，又分為三部分：最初兩行是在私下詆譭佛法、誹謗他人；「常在大眾中」以下，第二部分是兩偈，在公開場合詆譭佛法、誹謗他人；第三部分是半行，說明菩薩能夠忍受。 問： 既然一開始說是宣說外道的理論，又怎麼能說是自己創作的經典呢？ 答： 一開始說是宣說外道的理論，但是外道的十八部大經中並沒有這樣的說法，所以是自己創作的，但既然不是佛教的教義，道理上就和外道一樣。 「為斯所輕言」以下，第二部分，用善意的言語誹謗。所以關於發起誹謗的人，只說了發起誹謗的人和處所，沒有說誹謗的內容是善是惡。又分為兩部分：前半行，說明發起誹謗；後半行，說明能夠忍受。「為斯所輕言汝等皆是佛」的意思是，小乘（Hinayana，佛教的一個主要分支，注重個人解脫）的人認為學習大乘（Mahayana，佛教的一個主要分支，注重普度眾生）的人闡明諸法本性寂滅，沒有二相，於是就說：「如果眾生與佛沒有二相，你們就應該是佛」，就像世人說你學了這個就成佛了一樣。這句話表面上很重，實際上很輕，因為是用輕視的心說出這句話，所以叫做輕言。「濁劫惡世中」以下五行半，第二部分，

【English Translation】 English version The Bodhisattva's Endurance of Evil: Secondly, it elucidates that because of enduring evil, one can propagate the sutras for sentient beings. Enduring evil contains two aspects: Firstly, it elucidates the great Bodhisattva's endurance of evil; Secondly, it explains the reasons for the arising of evil actions. The first aspect is further divided into two parts: The first part, using one verse, explains enduring the evil actions of body, speech, and mind, just like enduring the harm from Devadatta (Buddha's cousin, known for his evil deeds) and externalists (non-Buddhist religions or philosophies). 'Among monks in an evil age' below, the second part, enduring the evil of speech. This can also be divided into two parts: The first part, the person who initiates evil actions; The second part, formally elucidating the initiation of evil actions. Each part has two sections. Regarding the person who initiates evil actions, the two sections are, 'These are people with increased arrogance' (referring to those who are self-righteous, falsely claiming to have attained enlightenment when they have not) which points out the person who initiates evil actions, 'Or there are those in secluded forests' (referring to monks practicing in quiet places) below, the second section, explains the place where evil actions are initiated. Pointing out the person and the place covers all situations. 'And they say' below, the second part, elucidating the initiation of evil actions, is also divided into two sections: The first section, elucidating slander with evil words; The second section, slandering with well-intentioned words, both to illustrate that the Bodhisattva can endure. Question: Since it was initially said to be expounding externalist theories, how can it be said to be a sutra created by oneself? Answer: Initially, it was said to be expounding externalist theories, but the eighteen great sutras of externalists do not contain such teachings, so it is created by oneself, but since it is not a Buddhist teaching, it is the same as externalist teachings in principle. 'Because of this, they are lightly saying' below, the second part, slandering with well-intentioned words. Therefore, regarding the person who initiates slander, only the person and place of initiating slander are mentioned, without saying whether the content of the slander is good or evil. It is also divided into two parts: The first half, explaining the initiation of slander; The second half, explaining the ability to endure. 'Because of this, they are lightly saying, you are all Buddhas' means that people of the Hinayana (a major branch of Buddhism, focusing on individual liberation) believe that people who study Mahayana (a major branch of Buddhism, focusing on universal salvation) explain that the nature of all dharmas is quiescent and without duality, so they say, 'If sentient beings and Buddhas have no duality, you should be Buddhas,' just like people say that if you study this, you will become a Buddha. This statement seems heavy on the surface but is actually light, because it is said with a contemptuous mind, so it is called light speech. 'In the turbid age of evil' below, five and a half lines, the second part,

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釋譭謗意。惡人所以譭謗者凡有二義：一者、外魔來入身中令其譭謗，三行文是也。二者、內愚癡故不知小乘是方便執以謗大，二行半文是也。「諸城邑聚落」下，第二、一偈，釋菩薩忍惡故處處為物弘經。后兩偈，結誓，如文也。

法華義疏卷第九

時永仁三年交鐘七日，中原氏女等戮力同志也，雕一卷《義䟽》，禱工親得脫夫恩山疊疊碧羅八萬之巔、德海洋洋蒼溟三千之底，故會稽曹[女*戒]投衣裳于江水、吳郡女子曬屏風于堂床，以疇孝行，知今志然，則玩直至妙乘于江北，為即往安樂之指南耳。

都干緣沙門　素慶謹志 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第十

胡吉藏撰

安樂行品第十四

釋安樂行凡有六門：一、來意門；二、釋名門；三、開合門；四、體相門；五、階位門；六、同異門。

來意門者亦有二義：一者成前，二者開后。成前者凡有三意：一者、佛教聲聞凡有三事：一、令回小入大發菩提心，則上三週說是也；二、令修菩薩行，則四安樂行是也；三、令得佛果，后〈壽量〉文是也。為此因緣故有今品來也。二者、妙法蓮華凡有二種：一者、善巧用門；二者、真實體門。上破三辨一謂對治之用，

【現代漢語翻譯】 現代漢語譯本： 解釋譭謗的含義。惡人之所以譭謗，總共有兩種原因：一是外來的魔進入身體，使他進行譭謗，這在『三行文』中有所體現。二是內在的愚癡，因為不瞭解小乘只是方便法門，而執著于小乘，從而誹謗大乘，這在『二行半文』中有所體現。「諸城邑聚落」以下，第二部分，一偈，解釋菩薩因為忍受惡行，所以在各處為眾生弘揚佛經。後面的兩偈，是總結誓願，如同經文所說。

《法華義疏》卷第九

時值永仁三年交鐘七日，中原氏女等齊心協力，雕刻這一卷《義疏》，祈禱工匠能夠親身脫離丈夫的恩情，如同重重疊疊碧綠山巒八萬之巔，擺脫恩德的海洋，如同浩瀚無垠的蒼茫大海三千之底。所以會稽的曹[女*戒]將衣裳投入江水，吳郡的女子將屏風晾曬在廳堂上，以此來表彰孝行，知道如今的志向，那麼玩味直至妙乘于江北，就是前往安樂世界的指南。

都干緣沙門 素慶 謹志 《大正藏》第34冊 No. 1721 《法華義疏》

《法華義疏》卷第十

胡吉藏 撰

安樂行品第十四

解釋安樂行總共有六個方面：一、來意門；二、釋名門；三、開合門；四、體相門；五、階位門；六、同異門。

來意門也有兩種含義：一是承接前面的內容，二是開啟後面的內容。承接前面的內容總共有三個意思：一是佛陀教導聲聞，總共有三件事：一、讓他們回小向大，發起菩提心，這就是前面三週說法所說的；二、讓他們修習菩薩行，這就是四安樂行所說的；三、讓他們得到佛果，這在後面的〈壽量品〉中有說明。因為這個因緣，所以才有這一品的出現。二是妙法蓮華有兩種：一是善巧方便的運用；二是真實的本體。前面破除三種權教，彰顯唯一實教，是屬於對治的運用。

【English Translation】 English version: Explaining the meaning of slander. There are two reasons why evil people slander: first, external demons enter their bodies, causing them to slander, as reflected in the 'three lines of text'. Second, internal ignorance, because they do not understand that the Small Vehicle (Hinayana) is merely an expedient means, and they cling to the Small Vehicle, thereby slandering the Great Vehicle (Mahayana), as reflected in the 'two and a half lines of text'. Below 'All cities and villages', the second part, one verse, explains that Bodhisattvas, because they endure evil, propagate the scriptures everywhere for the sake of sentient beings. The following two verses are a concluding vow, as stated in the text.

The Ninth Scroll of the 'Commentary on the Lotus Sutra'

At the time of the seventh day of Jiaozhong in the third year of Yongren, the women of the Nakahara clan worked together to carve this scroll of the 'Commentary', praying that the artisans could personally escape the husband's kindness, like the overlapping green mountains at the peak of eighty thousand, and escape the ocean of virtue, like the vast and boundless blue sea at the bottom of three thousand. Therefore, Cao [女*戒] of Kuaiji threw her clothes into the river, and the women of Wujun dried their screens in the hall, in order to commend filial piety, knowing the aspirations of today, then savoring and reaching the wonderful vehicle in Jiangbei is the guide to going to the Land of Bliss.

Respectfully recorded by the monk Suqing of Dugan Yuan Taisho Tripitaka Volume 34, No. 1721, 'Commentary on the Lotus Sutra'

The Tenth Scroll of the 'Commentary on the Lotus Sutra'

Composed by Huijizang

Chapter Fourteen on Peaceful and Joyful Conduct

Explaining Peaceful and Joyful Conduct has six aspects: 1. The Gate of Intention; 2. The Gate of Explanation of Names; 3. The Gate of Opening and Closing; 4. The Gate of Substance and Characteristics; 5. The Gate of Stages; 6. The Gate of Similarities and Differences.

The Gate of Intention also has two meanings: first, to connect with the preceding content; second, to open up the following content. Connecting with the preceding content has three meanings: first, the Buddha's teachings to the Shravakas (聲聞) have three things: 1. To make them turn from the Small to the Great, and generate the Bodhi mind (菩提心), which is what the previous three rounds of teachings said; 2. To make them cultivate the Bodhisattva practices, which is what the Four Peaceful and Joyful Conducts said; 3. To make them attain the Buddha fruit, which is explained in the later . Because of this cause and condition, this chapter appears. Second, the Wonderful Dharma Lotus has two kinds: 1. The skillful means of application; 2. The true substance. The previous refutation of the three provisional teachings and manifestation of the one true teaching belongs to the application of counteracting.

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三病既廢一藥亦除，欲顯不一不三無二正觀即妙法華體。下偈云「觀一切法空如實相亦不行不分別」，則知三一兩舍、緣觀並忘，今欲攝用歸體故有此品來也。三者、〈持品〉末云「惡世弘經被毀辱誹謗受諸苦惱」，小行之流多生退沒不能弘經，是故今明安住四行雖居惡世常受快樂，今欲示末世弘經模軌故說此品。二、生後者，將明遠壽之果，故今說遠壽之因即四行是也。

二、釋名門者，釋四行名不同，今依竺道生及《注法華經》辨四行者：一、空寂行；二、無憍慢行；三、離嫉妒行；四、慈悲行。第一前明空寂行者，空寂即是諸法實相、波若正觀，既乖實相理則便有苦無樂，與理相應則便有樂無苦，今正明弘經安樂之義，是故初明空寂行也。雖內修空觀，但始行之人觀力未成，處眾說法多恃解陵物，是故次明離憍慢行。夫為師匠若恃解陵他則忌他勝己，蓋是有識之常情、為弘經之巨患，是故次明離嫉妒行。通法之人雖無憍慢嫉妒，但所化之流凡有二種：一、求大道，二、執小乘。於此二人多生愛恚，若起愛恚則癡使隨之，故須于學大乘者當起慈心，于非菩薩宜生愍側，是故次辨菩薩慈悲行。義不盡者文當具足，通稱安樂行者，安住四法則便得樂故稱安樂。行者涉行之義，謂心行此四法也。

第三、開

【現代漢語翻譯】 現代漢語譯本：三種病患既然消除，一味良藥也就去除了作用，想要彰顯不一、不三、無二的正觀，就是妙法華的本體。下面的偈頌說：『觀察一切法空，如實之相，也不執著，也不分別』，那麼就知道三一兩舍、緣觀都要忘卻，現在想要將作用收攝歸於本體，所以才有這一品的出現。三種原因：一是〈持品〉末尾說『在惡世弘揚佛經，會遭受毀辱、誹謗，承受各種苦惱』，小乘修行者大多產生退卻，不能弘揚佛經，所以現在闡明安住於四種修行，即使身處惡世也能常常感受快樂，現在想要向末世展示弘揚佛經的模範和軌跡，所以宣說這一品。二是，爲了闡明長遠壽命的果報，所以現在宣說獲得長遠壽命的原因，就是這四種修行。

二、解釋品名：解釋四種修行的名稱各不相同，現在依據竺道生以及《注法華經》來辨別這四種修行：一是、空寂行；二是、無憍慢行；三是、離嫉妒行；四是、慈悲行。第一，先闡明空寂行，空寂就是諸法的實相、般若（Prajna）正觀，如果違背實相之理，就會有苦而沒有樂，與實相之理相應，就會有樂而沒有苦，現在正是闡明弘揚佛經的安樂之義，所以首先闡明空寂行。雖然內心修習空觀，但是剛開始修行的人觀照的力量還沒有成就，在眾人面前說法，常常依仗自己的理解而輕視他人，所以其次闡明遠離憍慢行。作為師長，如果依仗自己的理解而輕視他人，就會嫉妒他人勝過自己，這大概是有見識的人的常情，也是弘揚佛經的巨大禍患，所以其次闡明遠離嫉妒行。通達佛法的人雖然沒有憍慢和嫉妒，但是所教化的人有兩種：一是、追求大道，二是、執著小乘。對於這兩種人，容易產生愛和嗔恨，如果生起愛和嗔恨，那麼愚癡就會隨之而來，所以對於學習大乘的人應當生起慈心，對於不是菩薩的人應當生起憐憫之心，所以其次辨別菩薩的慈悲行。意義沒有窮盡的地方，文字應當完備，總稱為安樂行，安住於四種法則就能得到快樂，所以稱為安樂。行，是涉足修行的意思，是指內心修行這四種法。

【English Translation】 English version: When the three illnesses are discarded, the one medicine is also removed. To reveal the non-duality, non-three, and non-two correct contemplation is the essence of the Wonderful Dharma Lotus. The following verse says, 'Observing all dharmas as empty, the true aspect, neither acting nor discriminating,' then we know that the three-one-two abandonment and conditioned contemplation should all be forgotten. Now, wanting to gather the function back to the essence, therefore this chapter appears. Three reasons: First, at the end of the Chapter 'Holder of the Sutra', it says, 'In the evil age, propagating the sutra will be subject to insults, slanders, and various sufferings.' Those of the small vehicle mostly generate retreat and cannot propagate the sutra. Therefore, now it is clarified that abiding in the four practices, even when living in an evil age, one can always experience happiness. Now, wanting to show the model and path of propagating the sutra in the degenerate age, therefore this chapter is spoken. Second, in order to clarify the fruit of long life, therefore now the cause of obtaining long life is spoken, which is these four practices.

Second, explaining the name of the chapter: The names of the four practices are explained differently. Now, according to Zhu Daosheng and the 'Commentary on the Lotus Sutra', the four practices are distinguished as: First, the practice of emptiness and tranquility; second, the practice of no arrogance; third, the practice of being free from jealousy; fourth, the practice of loving-kindness and compassion. First, clarifying the practice of emptiness and tranquility, emptiness and tranquility is the true aspect of all dharmas, Prajna (Prajna) correct contemplation. If it goes against the principle of the true aspect, there will be suffering without happiness. If it corresponds to the principle, there will be happiness without suffering. Now, it is precisely clarifying the meaning of the happiness of propagating the sutra, therefore the practice of emptiness and tranquility is clarified first. Although internally cultivating the contemplation of emptiness, the power of contemplation has not yet been achieved for those who have just begun to practice. When speaking the Dharma in front of the assembly, they often rely on their own understanding and despise others. Therefore, the practice of being free from arrogance is clarified next. As a teacher, if one relies on one's own understanding and despises others, one will be jealous of others surpassing oneself. This is probably the common feeling of those who have knowledge, and it is also a great disaster for propagating the sutra. Therefore, the practice of being free from jealousy is clarified next. Those who are versed in the Dharma, although they have no arrogance and jealousy, there are two kinds of people who are to be taught: First, those who seek the Great Path; second, those who are attached to the Small Vehicle. It is easy to generate love and hatred towards these two kinds of people. If love and hatred arise, then ignorance will follow. Therefore, one should generate loving-kindness towards those who study the Great Vehicle, and one should generate compassion towards those who are not Bodhisattvas. Therefore, the Bodhisattva's practice of loving-kindness and compassion is distinguished next. Where the meaning is not exhausted, the text should be complete. It is generally called the Practice of Peaceful and Joyful Conduct, because abiding in the four principles will lead to happiness, therefore it is called Peaceful and Joyful Conduct. Practice refers to the meaning of engaging in practice, which means that the mind practices these four dharmas.

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合門者，開成四行、合但二門：初一是智慧，后三為功德。心安福慧弘道利人則便得樂，謂福慧一雙也。二者、雖有四行不出得離二門，得門之中有兩種德：空寂是智慧，慈悲為功德；中間二種稱之為離，故離門亦兩：、一離憍慢；二、離嫉妒。謂得離一雙也。三者、雖有四行不出空有二行，初一是空行，餘三為有行，謂空有一雙也。四者、雖有四行不出自行化他，初三為自行，慈悲是化他，謂自行化他一雙也。

第四、體相門者，第一行以畢竟空觀為體，第二行以無憍慢心為體，第三行以無嫉妒心為體，第四行以慈悲心為體。然此四行唯一正觀，約用不同故開四種：觀實相義名空寂行，即此正觀離過之義謂無憍慢嫉妒，即此空觀拔苦與樂故名慈悲，慈悲心不礙畢竟空、畢竟空不妨慈悲，雖行慈悲常畢竟空、畢竟空不捨慈悲，是故超凡越聖稱菩薩行也，亦是空悲二道。《大品》云「菩薩住二法魔不能壞：一者、知空；二、不捨眾生」。

第五、階位門者，從初發心乃至佛地五十二位皆具四行，其中自有成與未成及功用無功用義，明昧淺深隨位差別，但經正意為接退沒之人，末世弘經多受苦惱，故令安住四法則便得樂，高位已上自具四行無俟說之，是故發心之人須依此品自行化他坐禪誦經懺悔。

第

【現代漢語翻譯】 現代漢語譯本 『合門』是指開啟和成就四種修行，歸納為『得』和『離』二門：第一是智慧，后三種是功德。內心安住于福德和智慧，弘揚佛法利益他人，就能獲得快樂，這稱為福慧雙修。第二，雖然有四種修行，但都離不開『得』和『離』二門，『得』門之中有兩種功德：空寂是智慧，慈悲是功德；中間兩種稱為『離』，所以『離』門也有兩種：一是遠離驕慢；二是遠離嫉妒。這稱為『得』和『離』雙修。第三，雖然有四種修行，但都離不開『空』和『有』兩種修行，第一是『空』行，其餘三種是『有』行，這稱為『空』和『有』雙修。第四，雖然有四種修行，但都離不開自利和利他，前三種是自利，慈悲是利他，這稱為自利和利他雙修。

第四，『體相門』是指，第一種修行以『畢竟空觀』（認識到一切事物本質上是空性的觀察方法）為體，第二種修行以沒有驕慢心為體，第三種修行以沒有嫉妒心為體，第四種修行以慈悲心為體。然而這四種修行都源於唯一的正觀，只是根據不同的作用而分為四種：觀察實相的意義稱為『空寂行』，即這種正觀遠離過失的意義，也就是沒有驕慢和嫉妒，即這種空觀拔除痛苦並給予快樂，所以稱為慈悲。慈悲心不妨礙『畢竟空』，『畢竟空』不妨礙慈悲，雖然行持慈悲，但常安住于『畢竟空』，雖然安住于『畢竟空』，但不捨棄慈悲，因此超越凡夫和聖人，稱為菩薩行，也是『空』和『悲』二道。《大品般若經》說：『菩薩安住于兩種法，魔不能破壞：一是知空；二是不捨棄眾生』。

第五，『階位門』是指，從最初發心乃至成佛的五十二個階位都具備這四種修行，其中自然有成就和未成就，以及功用和無功用的區別，明瞭程度和深淺程度隨著階位而不同，但經書的正意是爲了接引退失信心的人，末法時代弘揚佛經多受苦惱，所以令人安住於四種法則就能獲得快樂，高位以上的人自然具備四種修行，無需多說，因此發心之人需要依據此品，自利利他，坐禪誦經懺悔。

【English Translation】 English version 『The Gate of Combination』 refers to opening and accomplishing four practices, summarized into the two gates of 『Attainment』 and 『Departure』: The first is wisdom, and the latter three are merit. When the mind dwells in blessings and wisdom, propagating the Dharma and benefiting others, one can attain happiness, which is called the dual cultivation of blessings and wisdom. Second, although there are four practices, they cannot depart from the two gates of 『Attainment』 and 『Departure』. Within the gate of 『Attainment』, there are two kinds of merit: emptiness and tranquility are wisdom, and compassion is merit; the two in between are called 『Departure』, so the gate of 『Departure』 also has two: one is departing from arrogance; the other is departing from jealousy. This is called the dual cultivation of 『Attainment』 and 『Departure』. Third, although there are four practices, they cannot depart from the two practices of 『Emptiness』 and 『Existence』. The first is the practice of 『Emptiness』, and the remaining three are the practice of 『Existence』, which is called the dual cultivation of 『Emptiness』 and 『Existence』. Fourth, although there are four practices, they cannot depart from self-benefit and benefiting others. The first three are self-benefit, and compassion is benefiting others, which is called the dual cultivation of self-benefit and benefiting others.

Fourth, 『The Gate of Essence and Appearance』 refers to the fact that the first practice takes 『Ultimate Emptiness Contemplation』 (the method of observing that recognizes the essential emptiness of all things) as its essence, the second practice takes the absence of arrogance as its essence, the third practice takes the absence of jealousy as its essence, and the fourth practice takes compassion as its essence. However, these four practices all originate from the one and only correct contemplation, but are divided into four types according to different functions: observing the meaning of true reality is called 『the practice of emptiness and tranquility』, which is the meaning of this correct contemplation being free from faults, that is, the absence of arrogance and jealousy, that is, this contemplation of emptiness removes suffering and gives happiness, so it is called compassion. The compassionate mind does not hinder 『Ultimate Emptiness』, and 『Ultimate Emptiness』 does not hinder compassion. Although practicing compassion, one constantly dwells in 『Ultimate Emptiness』, and although dwelling in 『Ultimate Emptiness』, one does not abandon compassion. Therefore, transcending ordinary people and sages is called the practice of a Bodhisattva, and it is also the two paths of 『Emptiness』 and 『Compassion』. The Mahaprajnaparamita Sutra says: 『Bodhisattvas dwell in two dharmas that demons cannot destroy: one is knowing emptiness; the other is not abandoning sentient beings.』

Fifth, 『The Gate of Stages』 refers to the fact that all fifty-two stages from the initial aspiration to enlightenment possess these four practices, among which there are naturally differences between accomplishment and non-accomplishment, as well as the distinction between function and non-function. The degree of clarity and depth varies with the stage, but the true intention of the scriptures is to guide those who have lost faith. In the Dharma-ending Age, propagating the scriptures often involves suffering, so enabling people to dwell in the four principles can bring happiness. Those above the higher stages naturally possess the four practices and do not need further explanation. Therefore, those who aspire to enlightenment need to rely on this chapter to benefit themselves and others, practice meditation, recite scriptures, and repent.

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六同異門者，〈法師品〉末明於三事：一、入慈悲室；二、著忍辱衣；三、諸法空為座。與今四行義不同者，上文前明有行，次辨于空。所以然者，上品正釋法師。夫為法師則為物說法宜前運慈悲，但慈悲之心久處生死多諸患難宜應行忍，雖有慈悲忍辱若不入空觀則慈悲忍不成，故次明空行，故從有入空。此品正為惡世弘經多受苦惱心生退沒，故前明入畢竟空則不見身心，自他俱靜便得快樂，故初明空行；以得空觀故能不起憍慢嫉妒，以得空觀故導成慈悲，故前明空行后辨有行。又兩品欲示空有不二，故前後互說也。

就品為二：一、問；二、答。問中為二：初、嘆前；二、問后。答中亦二：初、總標四行名；二、別出四行體。「安住四法」者，心安住四法則無復苦，故得安樂，名安樂行。「一者安住菩薩行處及親近處」下，第二、別出四行體。又開四別：初、正明行體；二、嘆教；三、勸修；四、總釋安樂義。就出四行體即為四別。就初行體又開為三：第一、正明行體。末後四行半偈，第二、辨安樂相，初文即是釋行，後文釋安樂相。行謂因，安樂即行所得果。偈后長行，第三、總結初安樂行。就初文又二：一、長行；二、偈頌。長行又二：一、標行、近二章門；二、雙釋二門。「行處」者，修行之人已入于

【現代漢語翻譯】 現代漢語譯本： 六同異門，在《法師品》的末尾闡明了三件事：一、進入慈悲室；二、穿上忍辱衣；三、以諸法空性為座。這與現在的四安樂行意義不同，前者先闡明有行，然後辨析空性。之所以如此，是因為《法師品》主要解釋法師的修行。作為法師，爲了眾生說法，應該先運用慈悲心，但慈悲之心長期處於生死輪迴中，會遇到諸多患難，因此應該修習忍辱。即使有慈悲和忍辱，如果不進入空觀，那麼慈悲和忍辱也無法成就，所以接著闡明空行，因此是從有入空。《安樂行品》主要是爲了在惡世弘揚佛經，會遭受諸多苦惱，內心產生退卻，所以先闡明進入畢竟空，這樣就看不到身心，自己和他人都能安靜下來，從而獲得快樂，所以首先闡明空行；因為獲得了空觀，所以能夠不生起驕慢和嫉妒，因為獲得了空觀，所以能夠引導成就慈悲，所以先闡明空行，然後辨析有行。而且兩品都想揭示空有不二的道理，所以前後互相闡述。 就《安樂行品》分為兩部分：一、提問；二、回答。提問中又分為兩部分：初、讚歎前面所說的；二、提問後面要說的。回答中也分為兩部分：初、總標四安樂行的名稱；二、分別闡述四安樂行的本體。「安住四法」是指，心安住在四法中就不會再有痛苦，因此能夠得到安樂，所以稱為安樂行。「一者安住菩薩行處及親近處」以下，是第二部分，分別闡述四安樂行的本體。又分為四個部分：初、正式闡明行體；二、讚歎教法；三、勸勉修習；四、總結解釋安樂的意義。就闡述四安樂行的本體又分為四個部分。就第一個安樂行的本體又分為三個部分：第一、正式闡明行體。最後四行半偈頌，是第二部分，辨析安樂的相狀，前面的經文是解釋安樂行，後面的經文是解釋安樂的相狀。行是因，安樂是行所得到的果。偈頌後面的長行，是第三部分，總結第一個安樂行。就第一個安樂行又分為兩部分：一、長行；二、偈頌。長行又分為兩部分：一、標明行處和親近處兩個章門；二、同時解釋這兩個門。「行處（kṣetra）」是指，修行之人已經進入了

【English Translation】 English version: The six similarities and differences are explained at the end of the 『Teacher of the Dharma』 chapter, clarifying three things: 1. Entering the chamber of loving-kindness and compassion; 2. Wearing the robe of patience; 3. Taking the emptiness of all dharmas as one's seat. This differs from the meaning of the four practices in the 『Peaceful Practices』 chapter, as the former first clarifies existence and then analyzes emptiness. The reason for this is that the 『Teacher of the Dharma』 chapter mainly explains the practice of a Dharma teacher. As a Dharma teacher, in order to preach the Dharma to sentient beings, one should first employ loving-kindness and compassion. However, the mind of loving-kindness and compassion, being in the cycle of birth and death for a long time, will encounter many sufferings, so one should practice patience. Even with loving-kindness and compassion, if one does not enter the contemplation of emptiness, then loving-kindness and compassion cannot be accomplished. Therefore, the chapter then clarifies the practice of emptiness, thus entering emptiness from existence. The 『Peaceful Practices』 chapter is mainly for those who propagate the scriptures in an evil age, who will suffer many afflictions and whose minds will retreat. Therefore, it first clarifies entering ultimate emptiness, so that one does not see the body and mind, and both oneself and others can be quiet, thereby obtaining happiness. Therefore, it first clarifies the practice of emptiness; because one has obtained the contemplation of emptiness, one can avoid arrogance and jealousy; because one has obtained the contemplation of emptiness, one can guide and accomplish loving-kindness and compassion. Therefore, it first clarifies the practice of emptiness and then analyzes existence. Moreover, both chapters want to reveal the principle of the non-duality of emptiness and existence, so they explain each other back and forth. The 『Peaceful Practices』 chapter is divided into two parts: 1. Questions; 2. Answers. The questions are further divided into two parts: first, praising what was said before; second, asking about what will be said later. The answers are also divided into two parts: first, generally stating the names of the four peaceful practices; second, separately explaining the substance of the four peaceful practices. 『Dwelling in the four dharmas』 means that if the mind dwells in the four dharmas, there will be no more suffering, and thus one can obtain peace and happiness, so it is called peaceful practice. 『First, dwelling in the practice place and the place of close association of a Bodhisattva』 below, is the second part, separately explaining the substance of the four peaceful practices. It is further divided into four parts: first, formally clarifying the substance of the practice; second, praising the teachings; third, encouraging practice; fourth, summarizing and explaining the meaning of peace and happiness. The explanation of the substance of the four peaceful practices is further divided into four parts. The substance of the first peaceful practice is further divided into three parts: first, formally clarifying the substance of the practice. The last four and a half verses are the second part, analyzing the characteristics of peace and happiness. The preceding text explains the peaceful practice, and the following text explains the characteristics of peace and happiness. Practice is the cause, and peace and happiness are the results obtained from the practice. The prose following the verses is the third part, summarizing the first peaceful practice. The first peaceful practice is further divided into two parts: 1. Prose; 2. Verses. The prose is further divided into two parts: 1. Stating the two chapters of practice place (kṣetra) and place of close association; 2. Explaining both chapters simultaneously. 『Practice place (kṣetra)』 refers to the practitioner who has already entered

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理而履行之，名為行處；雖未入理親而近之，名為近處。此二始終之名，故合為一。

問：

行處既深，近處為淺，何故前明行處，后說近處耶？

答：

前明行處舉深心標旨，使習而近之。

問：

約位云何

答：

有人言：七地已上已入于理稱為行處，自爾已還入無生理漸近稱為近處。今明依《智度論》，無生既有二處，行、近義亦爾；但經意正為始學之人標此二處，以得無生相應名為行處，若未與般若相應，令發心之人漸漸習近，故名近處。若親近無生則與顛倒疏遠便得安樂，若與顛倒親近、實相疏遠則受苦惱也。

「云何名」下，第二、釋行、近二章門，則為二別。釋行處章門為三：謂標、釋、結也。「若菩薩」下，釋章門也。此文意多含，今以七義釋之：一、依《智度論》二忍解之，「住忍辱地」者，謂生忍也；后明觀空，謂法忍也。《論》云「菩薩行生忍得無量功德，行法忍得無量智慧」，生忍是違順等境，菩薩能安忍之，于違不瞋、于順不貪，故是功德；法忍不受一切諸法，知其空寂，故得智慧。此據空有二門以分福慧。又生空位淺與功德之名，法空既深受智慧之稱，此約二空淺深以分福慧。又俱就有門以明二忍，忍違順眾生為生忍，忍眾生

【現代漢語翻譯】 現代漢語譯本： 完全理解並實踐真理，稱為『行處』（行走的處所，指完全理解並實踐真理的狀態）；雖然尚未完全理解真理，但親近並接近它，稱為『近處』（接近的處所，指接近真理的狀態）。這兩種狀態分別代表了開始和結束，所以合二為一。

問： 『行處』既然深奧，『近處』相對淺顯，為什麼先說明『行處』，后說明『近處』呢？

答： 先說明『行處』是爲了揭示深邃的用心和宗旨，使人學習並接近它。

問： 從修行的位次上來說，又該如何理解呢？

答： 有人說：七地（菩薩修行的第七個階段）以上的菩薩已經進入真理，這稱為『行處』；從七地以下，逐漸接近無生之理，這稱為『近處』。現在我依據《智度論》（《大智度論》），既然無生有二處，那麼『行』和『近』的含義也是如此。但經文的本意主要是為初學者標明這兩種狀態，能夠與無生相應，就稱為『行處』；如果尚未與般若（智慧）相應，就讓發心之人逐漸學習接近，所以稱為『近處』。如果親近無生，就會與顛倒遠離，從而獲得安樂；如果與顛倒親近，與實相（真實的相狀）疏遠，就會遭受苦惱。

在『云何名』（如何稱呼）之後，第二部分是解釋『行』、『近』二章門，分為兩個部分。解釋『行處』章門分為三個部分：標示、解釋、總結。在『若菩薩』（如果菩薩）之後，是解釋章門。這段文字包含多種含義，現在用七種意義來解釋它：第一，依據《智度論》（《大智度論》）的二忍（兩種忍辱）來解釋，『住忍辱地』（安住于忍辱的境界）指的是生忍（對眾生的忍辱）；後面說明觀空，指的是法忍（對諸法的忍辱）。《論》（《大智度論》）中說：『菩薩行生忍能獲得無量的功德，行法忍能獲得無量的智慧。』生忍是面對違逆和順從等境界，菩薩能夠安忍，對於違逆不嗔恨，對於順從不貪戀，所以是功德；法忍是不執著一切諸法，知道它們的空寂，所以獲得智慧。這是根據空有二門來區分福慧。又因為生空（對眾生空的體悟）的位次較淺，所以稱為功德，法空（對諸法空的體悟）的位次較深，所以稱為智慧，這是根據二空（兩種空性）的淺深來區分福慧。又都從有門的角度來說明二忍，忍受違逆的眾生是生忍，忍受眾生

【English Translation】 English version: To fully understand and practice the truth is called '行處' (xíng chù) (the place of walking, referring to the state of fully understanding and practicing the truth); although not yet fully understanding the truth, but being close to and approaching it, is called '近處' (jìn chù) (the place of approaching, referring to the state of approaching the truth). These two states represent the beginning and the end, so they are combined into one.

Question: Since '行處' (xíng chù) is profound and '近處' (jìn chù) is relatively shallow, why is '行處' (xíng chù) explained first and '近處' (jìn chù) explained later?

Answer: Explaining '行處' (xíng chù) first is to reveal the profound intention and purpose, so that people can learn and approach it.

Question: How should it be understood in terms of the stages of practice?

Answer: Some say: Bodhisattvas above the Seventh Ground (the seventh stage of a Bodhisattva's practice) have entered the truth, which is called '行處' (xíng chù); from below the Seventh Ground, gradually approaching the principle of non-birth, which is called '近處' (jìn chù). Now, according to the 智度論 (Zhì dù lùn) (Mahaprajnaparamita-sastra), since non-birth has two places, the meanings of '行' (xíng) and '近' (jìn) are also the same. However, the main intention of the scripture is to indicate these two states for beginners, being able to correspond to non-birth is called '行處' (xíng chù); if not yet corresponding to 般若 (bō rě) (prajna, wisdom), then let those who have made the vow gradually learn to approach, so it is called '近處' (jìn chù). If one is close to non-birth, one will be far away from delusion and obtain peace and happiness; if one is close to delusion and far away from 實相 (shí xiàng) (true reality), one will suffer.

After '云何名' (yún hé míng) (what is it called), the second part is to explain the two chapters of '行' (xíng) and '近' (jìn), divided into two parts. Explaining the chapter of '行處' (xíng chù) is divided into three parts: indication, explanation, and conclusion. After '若菩薩' (ruò pú sà) (if a Bodhisattva), is the explanation of the chapter. This passage contains many meanings, now explained with seven meanings: First, according to the two 忍 (rěn) (kṣānti, forbearance) of the 智度論 (Zhì dù lùn) (Mahaprajnaparamita-sastra), '住忍辱地' (zhù rěn rǔ dì) (abiding in the ground of forbearance) refers to 生忍 (shēng rěn) (forbearance towards sentient beings); the later explanation of contemplating emptiness refers to 法忍 (fǎ rěn) (forbearance towards dharmas). The 論 (lùn) (Mahaprajnaparamita-sastra) says: 'Bodhisattvas who practice 生忍 (shēng rěn) can obtain immeasurable merits, and those who practice 法忍 (fǎ rěn) can obtain immeasurable wisdom.' 生忍 (shēng rěn) is facing adverse and favorable circumstances, Bodhisattvas can endure, not being angry at adversity and not being greedy for favor, so it is merit; 法忍 (fǎ rěn) is not being attached to all dharmas, knowing their emptiness, so obtaining wisdom. This is to distinguish blessings and wisdom according to the two doors of emptiness and existence. Also, because the stage of 生空 (shēng kōng) (realization of the emptiness of sentient beings) is shallower, it is called merit, and the stage of 法空 (fǎ kōng) (realization of the emptiness of dharmas) is deeper, so it is called wisdom, this is to distinguish blessings and wisdom according to the depth of the two emptinesses. Also, both explain the two 忍 (rěn) (kṣānti, forbearance) from the perspective of existence, enduring adverse sentient beings is 生忍 (shēng rěn), enduring sentient beings

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違順等法為法忍，此二亦有淺深。眾生五情取之不得，又是假名，是故易忍；違順等法是見聞現事，是故難忍。以約忍有淺深以分福慧。然自有福慧不二、無有淺深，今約觀門階級故分淺深也。初文四句：一、「住忍辱地」者，總明三業也。忍辱名地有二種義：一者、不為外緣所動故名為地，二者、能生如地，以能忍諸辱得通大法，萬善便生，故名忍心以之為地。「柔和善順」者，柔和其言不逆誤物，謂口忍也。「而不卒暴」者，雖刀杖加之而身不妄動，以不加報故是身忍。又是威儀庠序名不卒暴，如《大品》云「菩薩一心安祥」也。「心亦不驚」者，又但非身口不加報，亦不起一念嗔心，謂意忍也。又能安同異故心不驚。「又復於法無所行」者，上辨生忍，今是法忍。二者、上是觀方便，今是正觀體，以調身口然後始得入實相觀也。三者、上明菩薩行，今明菩薩解。四者、住忍辱地是方便慧，觀空謂實慧也。五者、住忍辱地是外行處，觀空是內行處。六者、住忍辱地然後觀空者，要前明有中行諸功德，以有資空然後始得從空出有，不爾者墮二乘地。七者、住忍辱地然後觀空者，欲簡異耶見觀空。《智度論》云「邪見空，前作惡業然後撥之；今言真空者，前行施戒忍禪然後觀空也」。「又復於法無所行」者，以住忍辱

【現代漢語翻譯】 現代漢語譯本：違背和順從等法是法忍（Dharma-ksanti，對法的忍耐），這兩種忍耐也有深淺之分。眾生的五種情慾難以把握，而且是虛假的名稱，所以容易忍受；違背和順從等法是親眼所見、親耳所聞的現實事物，所以難以忍受。這是根據忍耐的深淺來區分福德和智慧。然而，本來就有福德和智慧不二、沒有深淺之分的情況，現在是根據觀行門徑的階梯來區分深淺。第一段文字有四句：第一句，『住忍辱地』，總括地說明身、口、意三業。忍辱被稱為『地』有兩種含義：一是，不被外在因緣所動搖，所以稱為『地』；二是，能夠像大地一樣生長萬物，因為能夠忍受各種侮辱而通達大法，各種善行便會產生，所以稱忍辱之心為『地』。『柔和善順』，言語柔和，不違逆冒犯他人，這是口忍。『而不卒暴』，即使刀杖加身，身體也不輕舉妄動，因為不進行報復，所以是身忍。又是威儀有度，不輕率暴躁，如《大品般若經》（Mahaprajnaparamita Sutra）所說『菩薩一心安詳』。『心亦不驚』，不僅身口不進行報復，也不起一念嗔恨之心，這是意忍。又能夠安於相同和不同，所以心不驚慌。『又復於法無所行』，上面辨別生忍（Sattva-ksanti，對眾生的忍耐），現在是法忍。第二句，上面是觀行的方便，現在是正觀的本體，通過調伏身口然後才能進入實相觀。第三句，上面說明菩薩的修行，現在說明菩薩的理解。第四句，住于忍辱地是方便慧，觀空是真實慧。第五句，住于忍辱地是外在的修行之處，觀空是內在的修行之處。第六句，住于忍辱地然後觀空，是因為要先明白在『有』中修行的各種功德，有了資糧才能從『空』中生出『有』，否則會墮入二乘（Sravaka-yana and Pratyeka-buddha-yana）的境界。第七句，住于忍辱地然後觀空，是爲了區別于邪見觀空。《智度論》（Mahaprajnaparamita-sastra）說：『邪見的空，是先作惡業然後否定它；現在所說的真空，是先行佈施、持戒、忍辱、禪定然後觀空』。『又復於法無所行』，因為安住于忍辱。

【English Translation】 English version: Laws such as opposition and compliance are Dharma-ksanti (patience with the Dharma), and these two also have shallow and deep aspects. The five desires of sentient beings are difficult to grasp and are false names, so they are easy to endure; laws such as opposition and compliance are things seen and heard in reality, so they are difficult to endure. This is to distinguish merit and wisdom based on the depth of patience. However, there are originally cases where merit and wisdom are non-dual and have no shallow or deep aspects. Now, the shallow and deep aspects are distinguished based on the stages of the path of contemplation. The first passage has four sentences: The first sentence, 'Dwelling in the land of patience,' generally explains the three karmas of body, speech, and mind. Patience is called 'land' with two meanings: First, it is not moved by external conditions, so it is called 'land'; second, it can produce like the earth, because it can endure all insults and attain the great Dharma, and all good deeds will arise, so the mind of patience is called 'land.' 'Gentle and compliant,' speech is gentle and does not contradict or offend others, this is patience of speech. 'And not rash or violent,' even if swords and sticks are applied, the body does not move rashly, because there is no retaliation, so it is patience of body. It is also dignified and orderly, not rash or violent, as the Mahaprajnaparamita Sutra says, 'The Bodhisattva is peaceful and serene with one mind.' 'The mind is also not alarmed,' not only does the body and speech not retaliate, but also does not arise a single thought of anger, this is patience of mind. Also, being able to be at peace with sameness and difference, the mind is not alarmed. 'And again, there is no action in the Dharma,' above distinguishes Sattva-ksanti (patience with sentient beings), now it is Dharma-ksanti. The second sentence, above is the expedient of contemplation, now it is the substance of right contemplation, by taming the body and speech, one can then enter the contemplation of reality. The third sentence, above explains the practice of the Bodhisattva, now explains the understanding of the Bodhisattva. The fourth sentence, dwelling in the land of patience is expedient wisdom, contemplating emptiness is true wisdom. The fifth sentence, dwelling in the land of patience is the place of external practice, contemplating emptiness is the place of internal practice. The sixth sentence, dwelling in the land of patience and then contemplating emptiness, is because one must first understand the various merits of practicing in 'existence,' with resources one can then generate 'existence' from 'emptiness,' otherwise one will fall into the realm of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana). The seventh sentence, dwelling in the land of patience and then contemplating emptiness, is to distinguish it from the contemplation of emptiness with wrong views. The Mahaprajnaparamita-sastra says: 'The emptiness of wrong views is to first commit evil deeds and then deny them; the true emptiness now spoken of is to first practice giving, precepts, patience, and meditation, and then contemplate emptiness.' 'And again, there is no action in the Dharma,' because of dwelling in patience.

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地調柔身口故得入空，以入空故不行一切生死涅槃等法也。「而觀諸法如實相」者，上不行顛倒之法，今觀實相法也。「亦不行」者，初明不行不實，次明行實，今實不實一切不行，故言亦不行也。「不分別」者，亦不分別行與不行也。上忍辱等即世諦觀，觀諸法實相乃至不行不分別，謂第一義諦觀，以諸佛說法常依二諦，故菩薩依佛修學亦作二諦觀也。

次就生、法二空釋者，從初不行至觀實相謂法空，不行不分別謂生空觀，出《正法華》。下偈中亦有此意，初不行一切法即法空，亦不分別男女謂眾生空，先明法空后辨生空者，一是說門次第，二惑者謂有人能作法空觀，故復除其觀主，《智度論》亦有此文。

次就三諦釋此文者，住忍辱地等謂世諦觀，於法無所行而觀實相謂真諦觀，亦不行不分別謂非真非俗中道觀。不行者不行真諦也，不分別者不分別世諦事也，故名非真非俗中道觀。此三諦是因緣義，以不二言二，二名二諦，二不二為中道也。

次就泯境智釋者，又復于諸法無所行乃至觀諸法實相，明緣盡于觀也。所言緣盡觀者，一切顛倒邪緣皆盡于正觀內也。亦不行不分別者，觀盡于緣也。以邪緣既盡，正觀亦息，故緣觀並忘境智俱寂。后偈中亦有此意，初明生法二空謂盡緣，次偈言「不得

【現代漢語翻譯】 現代漢語譯本：因為調伏身口意，所以能夠進入空性，因為進入空性，所以不行一切生死涅槃等法。『而觀諸法如實相』，是說前面不行顛倒之法，現在觀察實相之法。『亦不行』，是說最初說明不行不實之法，其次說明行於真實之法，現在真實與不真實的一切都不行，所以說『亦不行』。『不分別』，是不分別行與不行。前面的忍辱等是世俗諦的觀，觀察諸法實相乃至不行不分別，是第一義諦的觀。因為諸佛說法常常依據二諦，所以菩薩依據佛陀修學也作二諦觀。

其次就生空、法空二空來解釋，從最初的不行到觀實相，是法空；不行不分別，是生空觀，出自《正法華》。下面的偈頌中也有這個意思，最初不行一切法，是法空；也不分別男女，是眾生空。先說明法空后辨別生空，一是說明說的次第，二是迷惑的人認為有人能作法空觀，所以又去除其觀的主體，《智度論》（Mahaprajnaparamita Sastra）中也有這段文字。

其次就三諦來解釋這段文字，安住于忍辱地等，是世俗諦觀；對於法無所行而觀實相，是真諦觀；亦不行不分別，是非真非俗的中道觀。不行，是不行真諦；不分別，是不分別世俗諦的事，所以名為非真非俗的中道觀。這三諦是因緣義，因為以不二來說二，二名為二諦，二與不二為中道。

其次就泯除境智來解釋，又在於諸法無所行乃至觀察諸法實相，說明緣盡于觀。所說的緣盡觀，是一切顛倒邪緣都盡于正觀之內。亦不行不分別，是觀盡于緣。因為邪緣既然已經窮盡，正觀也止息，所以緣觀並忘，境智都寂滅。後面的偈頌中也有這個意思，最初說明生空、法空二空是窮盡緣，其次偈頌說『不得』

【English Translation】 English version: Because of taming the body, speech, and mind, one can enter emptiness. Because of entering emptiness, one does not practice all dharmas such as birth, death, or nirvana. 'And contemplate all dharmas as they truly are' means that previously one did not practice inverted dharmas, and now one contemplates the dharma of true reality. 'Also does not practice' means that initially it was clarified that one does not practice what is unreal, then it was clarified that one practices what is real, but now one does not practice anything, whether real or unreal, hence it is said 'also does not practice'. 'Does not differentiate' means that one does not differentiate between practicing and not practicing. The previous forbearance and so on are the mundane truth (samvriti-satya) contemplation. Contemplating the true reality of all dharmas, even to the point of not practicing or differentiating, is the ultimate truth (paramartha-satya) contemplation. Because the Buddhas' teachings always rely on the two truths, Bodhisattvas also practice the two truths according to the Buddha's teachings.

Next, explaining it in terms of the two emptinesses of sentient beings and dharmas, from the initial 'does not practice' to 'contemplate true reality' is the emptiness of dharmas; 'does not practice, does not differentiate' is the contemplation of the emptiness of sentient beings, as found in the Saddharma-pundarika-sutra (Lotus Sutra). The following verse also has this meaning: initially, 'does not practice all dharmas' is the emptiness of dharmas; 'also does not differentiate between male and female' is the emptiness of sentient beings. Explaining the emptiness of dharmas first and then distinguishing the emptiness of sentient beings, one is to explain the order of speaking, and two is because deluded people think that someone can perform the contemplation of the emptiness of dharmas, so the subject of the contemplation is also removed. The Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom) also has this passage.

Next, explaining this passage in terms of the three truths, abiding in the ground of forbearance and so on is the mundane truth contemplation; not practicing anything regarding dharmas but contemplating true reality is the ultimate truth contemplation; also not practicing, not differentiating is the middle way contemplation that is neither true nor mundane. 'Does not practice' means does not practice the ultimate truth; 'does not differentiate' means does not differentiate mundane truth matters, hence it is called the middle way contemplation that is neither true nor mundane. These three truths are the meaning of dependent origination, because using non-duality to speak of duality, duality is called the two truths, and duality and non-duality are the middle way.

Next, explaining it in terms of obliterating the object and wisdom, furthermore, not practicing anything regarding all dharmas, even to the point of contemplating the true reality of all dharmas, clarifies that conditions are exhausted in contemplation. What is meant by conditions being exhausted in contemplation is that all inverted and evil conditions are exhausted within correct contemplation. 'Also does not practice, does not differentiate' means that contemplation is exhausted in conditions. Because evil conditions have already been exhausted, correct contemplation also ceases, so conditions and contemplation are both forgotten, and both object and wisdom are still. The following verse also has this meaning: initially, clarifying the two emptinesses of sentient beings and dharmas is exhausting conditions, and the next verse says 'cannot obtain'.

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諸法不知不見」即盡觀也。故肇師《涅槃論》云「法無有無之相，聖無有無之智。法無有無之相，故無數于外，聖無有無之智故無心於內，于外無數，于內無心，不知何以目之，強稱正觀也」。

「是名菩薩」下，第三、結行處也。

「云何名」下，第二、次釋近處。就文亦二：初、明有近處；次、明空近處。亦前是形近處，次是心近處。夫始行者擇閑居以靜身，然後心定以近理。

問：

行處中亦明空有，與今何異？

答：

前明空有為深，今明空有為淺，故始行者有空有二觀可擬地前柔順忍也。深行者亦有空有二觀，登地已上無生忍也。

就文又二：一、明不應親近；二、明所應親近。不應親近凡離十緣：一、不近國王，謂離憍慢緣。二、不近外道，謂離邪見緣。始行之人未能邪正等觀故不應近也。《注經》云「未能天地一指、萬物一馬，故不應近於外道」。「路伽耶陀」者，舊云是惡解義，「逆路伽耶陀」者，是惡論義。《注經》云「路伽耶陀者，如此間禮儀名教儒墨之流也。逆路伽耶陀者，如老莊玄書絕仁棄聖之例」。又言路伽耶陀翻為世間行，《正法華》云「贊序歌音」；逆路伽耶此云逆世間行，《正法華》云「結偶習俗」也。「亦不親近諸有兇戲」，第三、

【現代漢語翻譯】 現代漢語譯本：『諸法不知不見』即是完全的觀照。所以肇法師在《涅槃論》中說：『法沒有有和沒有的相狀，聖人沒有有和沒有的智慧。法沒有有和沒有的相狀，所以在外無法可數；聖人沒有有和沒有的智慧，所以在內沒有心念。對外無法可數，對內沒有心念，不知道用什麼來稱呼它，勉強稱之為正觀。』 『是名菩薩』以下，是第三部分，總結修行之處。 『云何名』以下，是第二部分，進一步解釋親近之處。從文義上來看也分為兩部分：首先，說明有為的親近之處；其次，說明空性的親近之處。前面是形體上的親近之處，後面是心念上的親近之處。修行初始的人選擇清靜的地方來安定身心，然後心才能安定下來，接近真理。 問： 行處中也闡明了空和有，與現在所說的有什麼不同？ 答： 前面所說的空和有比較深奧，現在所說的空和有比較淺顯，所以初學者可以通過空有二觀來比擬地前柔順忍的階段。深入修行的人也有空有二觀，這是登地以上的無生忍的境界。 從文義上來看又分為兩部分：一、說明不應該親近的；二、說明應該親近的。不應該親近的，總共有十種因緣：一、不親近國王，是爲了遠離驕慢的因緣。二、不親近外道，是爲了遠離邪見的因緣。剛開始修行的人，不能平等地看待邪正，所以不應該親近。《注經》中說：『不能把天地看作一個指頭，把萬物看作一匹馬，所以不應該親近外道。』『路伽耶陀』（Lokāyata）舊譯是惡解的意思，『逆路伽耶陀』（Nairlokāyata）是惡論的意思。《注經》中說：『路伽耶陀（Lokāyata）就像我們這裡的禮儀名教儒墨之流。逆路伽耶陀（Nairlokāyata）就像老莊玄書那樣，拋棄仁義聖智的例子。』又說路伽耶陀（Lokāyata）翻譯為世間行，《正法華》中說是『贊序歌音』；逆路伽耶陀（Nairlokāyata）這裡翻譯為逆世間行，《正法華》中說是『結偶習俗』。『也不親近各種兇險的戲樂』，這是第三點。

【English Translation】 English version: 『Knowing and seeing nothing of all dharmas』 means complete contemplation. Therefore, Master Zhao says in the Nirvana Sutra Commentary: 『Dharmas have no characteristics of existence or non-existence, and sages have no wisdom of existence or non-existence. Because dharmas have no characteristics of existence or non-existence, there is nothing to count externally; because sages have no wisdom of existence or non-existence, there is no mind internally. With nothing to count externally and no mind internally, what can we call it? We reluctantly call it right contemplation.』 『This is called a Bodhisattva』 below, is the third part, concluding the practice. 『What is called』 below, is the second part, further explaining what to approach. From the perspective of the text, it is also divided into two parts: first, explaining the proximate place of existence; second, explaining the proximate place of emptiness. The former is the proximate place in form, and the latter is the proximate place in mind. Those who are beginning to practice choose secluded places to quiet their bodies, and then their minds can be stabilized to approach the truth. Question: The Conduct Chapter also clarifies emptiness and existence. How is it different from what is being discussed now? Answer: The emptiness and existence mentioned earlier are profound, while the emptiness and existence mentioned now are shallow. Therefore, beginners can use the two contemplations of emptiness and existence to be compared to the stage of kshanti (forbearance) before reaching the bhumi (grounds). Those who practice deeply also have the two contemplations of emptiness and existence, which is the state of anutpattika-dharma-kshanti (non-origination forbearance) above the bhumi. From the perspective of the text, it is again divided into two parts: one, explaining what should not be approached; two, explaining what should be approached. There are ten reasons why one should not approach: one, do not approach kings, to avoid the cause of arrogance. Two, do not approach tirthikas (non-buddhists), to avoid the cause of wrong views. Those who are just beginning to practice cannot equally view right and wrong, so they should not approach them. The Commentary on the Sutra says: 『Unable to see heaven and earth as one finger, and all things as one horse, therefore one should not approach tirthikas (non-buddhists).』 『Lokāyata』 (Lokāyata) is formerly translated as the meaning of evil understanding, and 『Nairlokāyata』 (Nairlokāyata) is the meaning of evil arguments. The Commentary on the Sutra says: 『Lokāyata (Lokāyata) is like the Confucian and Mohist schools of etiquette and teachings here. Nairlokāyata (Nairlokāyata) is like Lao-Zhuang's mystical writings, abandoning benevolence and discarding sagehood.』 It is also said that Lokāyata (Lokāyata) is translated as worldly conduct, which the Saddharma-pundarika Sutra calls 『praising prefaces and singing sounds』; Nairlokāyata (Nairlokāyata) is translated here as opposing worldly conduct, which the Saddharma-pundarika Sutra calls 『forming pairs and practicing customs.』 『Also, do not approach various dangerous amusements,』 this is the third point.

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離散亂緣。「那羅」者，此翻為力，《注經》云「文身幻術等是也」。文身者，以彩畫身使班也。「亦不親近旃陀羅」下，第四、離惡業緣。「旃陀」者，此云可畏，亦云惡；「羅」者，下姓也。「又不親近求聲聞」者，第五、離小乘緣。始行菩薩大照未圓恐容染小法，故令意形宜隔、行止勿共。「或時來者隨宜說法無所希求」者，若有機感即為說法，不為名利無所希求也。「又菩薩」下，第六、離染愛緣。五歲已還名小女，許嫁為處女。又云立志不嫁為處女。「亦復不近五種不男之人」者，第七、離無志緣。《十誦律》五法第一卷云：一、生不能男；二、半月不能男；三、妒不能男；四、精不能男；五、病不能男。又云：天、刑、都、變、半。天者天性不能，刑者被刑者，都者都無根，變者女變為男猶不能也，半者半月能半月不能也。注云：一、無根，二、二根，三、不定根，四、有限根，五、妒不能男也。「不獨入他家」者，第八、離譏嫌緣也。「若為女人說法」下，第九、離能生他愛緣。「不樂畜年少弟子」，第十、離自生染愛緣。

問：

何故不親近此十緣耶？

答：

始行之人顛倒強、觀行弱，忽親近非道之緣者，進無濟彼之功、退有愛累之失，如少湯投冰反助成結；若得正觀現

【現代漢語翻譯】 現代漢語譯本 離散亂緣。『那羅』（Nara），這裡翻譯為力，《注經》中說『文身幻術等是也』。文身，是用彩色圖畫裝飾身體使之斑斕。『亦不親近旃陀羅』（Candala）下，第四、離惡業緣。『旃陀』（Canda），這裡的意思是可畏，也指邪惡；『羅』，是下賤的姓氏。『又不親近求聲聞』，第五、離小乘緣。初修行的菩薩，大智慧的光芒尚未圓滿，恐怕容易沾染小乘佛法，所以要讓意念和行動都保持距離，不要共同進退。『或時來者隨宜說法無所希求』，如果有人有感應，就為他們說法，不為名利，沒有任何希求。『又菩薩』下，第六、離染愛緣。五歲及以下的稱為小女，許配了人家的稱為處女。也有立志不嫁的稱為處女。『亦復不近五種不男之人』，第七、離無志緣。《十誦律》五法第一卷說：一、天生不能男；二、半月不能男；三、妒忌不能男；四、精液不能男；五、疾病不能男。又說：天、刑、都、變、半。天是指天生不能，刑是指被施以刑罰的人，都指完全沒有生殖器，變是指由女變為男但仍然不能，半是指半個月能半個月不能。註釋說：一、無根，二、二根，三、不定根，四、有限根，五、妒忌不能男。『不獨入他家』，第八、離譏嫌緣。『若為女人說法』下，第九、離能生他愛緣。『不樂畜年少弟子』，第十、離自生染愛緣。

問： 為什麼不親近這十種因緣呢？

答： 初修行的人，顛倒妄想強烈，觀照能力薄弱，如果親近不正當的因緣，進不能幫助他人，退反而有情愛的牽累，就像少量熱水倒入冰中，反而助長了冰凍；如果得到正確的觀照，現在...

【English Translation】 English version Separation from distracting conditions. 'Nara' (那羅), here translated as 'strength,' according to the commentary, 'refers to tattooing, illusionary arts, etc.' Tattooing involves decorating the body with colorful drawings to make it patterned. Following 'Also, not associating with Candala' (旃陀羅), is the fourth, separation from evil karma conditions. 'Canda' (旃陀) here means 'fearful' or 'evil'; 'la' is a lowly surname. 'Also, not associating with those seeking Sravaka' (聲聞), is the fifth, separation from Hinayana (小乘) conditions. A Bodhisattva (菩薩) in the initial stages of practice, whose great wisdom light is not yet complete, may easily be tainted by Hinayana teachings, so their thoughts and actions should be kept at a distance, and they should not advance or retreat together. 'If someone comes at times, teach them the Dharma (法) appropriately without seeking anything,' means if someone is receptive, teach them the Dharma, not for fame or profit, without any seeking. Following 'Also, a Bodhisattva,' is the sixth, separation from defilement and attachment conditions. Those five years old or younger are called 'small girls,' and those betrothed are called 'maidens.' Also, those who resolve not to marry are called 'maidens.' 'Also, not approaching the five types of non-men,' is the seventh, separation from conditions of lacking resolve. The first scroll of the 'Ten Recitation Vinaya' (十誦律) on the five dharmas says: 1. Born unable to be a man; 2. Unable to be a man for half a month; 3. Unable to be a man due to jealousy; 4. Unable to produce semen; 5. Unable to be a man due to illness. It also says: Heaven, punishment, complete, transformation, half. 'Heaven' refers to being naturally unable; 'punishment' refers to those who have been punished; 'complete' refers to having no reproductive organs at all; 'transformation' refers to those who have transformed from female to male but are still unable; 'half' refers to being able for half a month and unable for half a month. The commentary says: 1. No root; 2. Two roots; 3. Undetermined root; 4. Limited root; 5. Unable to be a man due to jealousy. 'Not entering another's house alone,' is the eighth, separation from conditions of criticism and suspicion. Following 'If teaching the Dharma to a woman,' is the ninth, separation from conditions that can generate attachment in others. 'Not delighting in keeping young disciples,' is the tenth, separation from conditions that generate self-attachment.

Question: Why not associate with these ten conditions?

Answer: Those in the initial stages of practice have strong inverted thoughts and weak contemplation. If they associate with improper conditions, they cannot help others and instead have the burden of affection. It is like pouring a small amount of hot water into ice, which only helps it freeze. If one obtains correct contemplation, now...

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前，隨意親近，如通達非道即是佛道，不見產業之事不入波若觀者。又《攝大乘論》明菩薩有甚深戒，具作十惡五逆等業，則進有濟彼之功、退無愛染之失。又菩薩有二門：一、世界門；二、第一義門。世界悉檀隨國土風俗譏嫌，雖是深行不得親近。二、第一義門，不見近與不近，四句不行。雖有二門而未曾二，適時而動。

「常好坐禪」下，第二、明所應親近。

問：

攝心應在觀始，何故在終耶？

答：

由遠離諸緣方得攝心耳，所以在後明之。又遠離十緣謂菩薩戒，常好坐禪謂菩薩定，后明觀空即智慧也。

「複次」下，第二、明空親近處。就文為二：初、作第一義觀；次、明世諦觀。初有十七句。「觀一切法空」者，不見有也。「如實相」者，顯空觀是真實也。「又觀一切法皆如皆是實相，不顛倒」者，不取空相也。「不動」者，不生動念也。「不退」者，一得不失也。「不轉」者，不為異緣所動也。「如虛空」者，畢竟清凈，不如數論外道所計虛空也。「無所有性」者，本性爾也。「一切語言道斷」者，四句不能詮也。「不生不出不起」者，《智度論》云「緣邊畢竟不可得故名不生，因邊不可得名不出，果邊不可得故名不起」。又解，不從外來故名不生，不從內出故

{ "translations": [ "現代漢語譯本：\n先前，可以隨意親近，如果通達非正道即是佛道，不見產業之事就不算進入般若（Prajna，智慧）的觀照。另外，《攝大乘論》（Compendium of Mahayana，大乘論典）闡明菩薩有甚深戒律，即使做了十惡五逆等惡業，也能前進有救濟他人的功德，後退也沒有愛戀染著的過失。還有，菩薩有二門：一、世界門；二、第一義門。世界悉檀（Lokasamgraha-siddhanta，隨順世間的教法）隨著國土風俗而有譏嫌，即使是甚深的修行也不得親近。二、第一義門，不見親近與不親近，四句推論都不能成立。雖然有二門，但實際上未曾分離，只是適時而動。\n\n在『常好坐禪』之下，第二點，闡明所應該親近的。\n\n問：\n\n攝心應該在觀照開始時進行，為什麼在結束時才進行呢？\n\n答：\n\n因為遠離各種因緣才能攝心，所以放在後面闡明。另外，遠離十緣指的是菩薩戒，常好坐禪指的是菩薩定，後面闡明觀空就是智慧。\n\n在『複次』之下，第二點，闡明空性的親近之處。就文義而言分為兩部分：首先，進行第一義觀；其次，闡明世諦觀。第一部分有十七句。『觀一切法空』，就是不見有。『如實相』，顯示空觀是真實的。『又觀一切法皆如皆是實相，不顛倒』，就是不執取空相。『不動』，就是不生起動念。『不退』，就是一旦獲得就不會失去。『不轉』，就是不被其他因緣所動搖。『如虛空』，就是畢竟清凈，不像數論外道所認為的虛空。『無所有性』，就是本性如此。『一切語言道斷』，就是四句推論都無法詮釋。『不生不出不起』，《智度論》（Mahaprajnaparamitopadesa，解釋《大般若經》的論典）中說『因為緣邊畢竟不可得，所以叫做不生；因邊不可得，叫做不出；果邊不可得，所以叫做不起』。另一種解釋是，不從外來所以叫做不生，不從內出所以不

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名不出，不從內外合有故名不起。「無名無相」者，外無名故無名，內無相故無相。又離十相故名無相。「實無所有」者，實錄無所有。又實錄無所無，乃至實錄無顛倒五句也。「無量無邊無障無礙」者，六情不能量故名無量。又不墮三世名為無量。又言，無空有之量故稱無量，邊不可得故言無邊。又無斷常諸邊故名無邊。即有是空、即空是有，空有不二故云無礙。法性自爾，累不能障，故云無障。

「但以因緣有」者，第二、明因緣世諦觀。前明真諦、后明世諦者，示實相為本、諸法為末。又上明常好坐禪修攝其心，則從有入空；今從空出有。《瓔珞經》云「從有入空名第一義觀，從空出有名平等觀，因是二觀為方便得入中道第一義觀」也。「從顛倒生故說常樂」者，上明空有二諦，即是顯正義；此句敘緣迷，以不識因緣有故從顛倒生計有常樂。常樂屬上句也。有人言：諸法實無所有，從顛倒生，是故見有如眼病見空華也。光宅云：「以取相因生諸法，故云從顛倒生也」。有人言：顛倒者即釋成上因緣義。上云因緣者，如《大品》明眾生顛倒因緣故有六道也(常樂字向下牽之也)。

偈文為二：第一、雙標行近二處；第二、釋行近二處。初一行半，謂雙標也。「常離國王」下，第二、釋二門也。長行明

【現代漢語翻譯】 現代漢語譯本： 『名不出，不從內外合有故名不起』，意思是說，『名』這個概念無法獨立產生，也不是內外因素結合而產生的，因此『名』本身是無法成立的。 『無名無相』，對外來說，因為沒有『名』所以是『無名』；對內來說，因為沒有『相』所以是『無相』。此外，遠離了十種『相』，所以稱為『無相』。 『實無所有』，從真實的記錄來看，一切都是空無所有的。更進一步說，真實記錄中沒有什麼是不存在的，乃至真實記錄中沒有顛倒，這包含了五種說法。 『無量無邊無障無礙』，六種感官無法衡量，所以稱為『無量』。不落入過去、現在、未來這三世，也稱為『無量』。還有一種說法是，因為沒有空和有的界限，所以稱為『無量』；因為無法找到邊際，所以稱為『無邊』。又因為沒有斷滅和永恒等各種邊見，所以稱為『無邊』。有即是空，空即是有，空和有不是對立的，所以說是『無礙』。法性（Dharmata）本身就是如此，不會被任何事物所阻礙，所以說是『無障』。

『但以因緣有』，這是第二點，說明通過因緣來看待世俗諦（Saṃvṛti-satya）。前面說明真諦（Paramārtha-satya），後面說明世俗諦，是爲了表明實相（Bhūta-tathatā）是根本，諸法（Dharmas）是末端。前面講到經常保持良好的禪定狀態，修習並攝持內心，就是從『有』進入『空』；現在是從『空』中出來進入『有』。《瓔珞經》（Yingluo Sutra）中說：『從有入空名為第一義觀，從空出有名平等觀，因為這兩種觀作為方便，才能進入中道第一義觀』。 『從顛倒生故說常樂』，前面說明空和有這二諦，實際上是顯明正義；這句話敘述了因緣的迷惑，因為不認識因緣和合而有，所以從顛倒中產生，錯誤地認為有常和樂。『常樂』屬於上一句。有人說：諸法實際上什麼都沒有，是從顛倒中產生的，所以看到的存在就像眼病患者看到空中的花朵一樣。光宅（Guangzhai）說：『因為執取『相』而產生諸法，所以說是從顛倒中產生的』。有人說：『顛倒』就是解釋併成就上面的因緣之義。上面說的因緣，就像《大品》（Mahāprajñāpāramitā Sūtra）中說明眾生因為顛倒的因緣，所以有六道輪迴一樣（『常樂』二字要向下連線）。

偈文分為兩部分：第一，同時標明行近的兩個地方；第二，解釋行近的兩個地方。開頭一行半，是同時標明。『常離國王』以下，是第二部分，解釋兩個門徑。長行說明。

【English Translation】 English version: 'Name does not arise, it does not arise because it is not a combination of internal and external factors.' This means that the concept of 'name' cannot arise independently, nor is it produced by a combination of internal and external factors, therefore 'name' itself cannot be established. 'No name, no form' means that externally, because there is no 'name', it is 'no name'; internally, because there is no 'form', it is 'no form'. Furthermore, being away from the ten 'forms', it is called 'no form'. 'Truly nothing exists' means that from the perspective of true records, everything is empty and non-existent. Furthermore, in true records, there is nothing that does not exist, even to the point that there is no inversion in true records, which includes five statements. 'Immeasurable, boundless, unobstructed, unimpeded' means that the six senses cannot measure it, so it is called 'immeasurable'. Not falling into the three times of past, present, and future is also called 'immeasurable'. Another saying is that because there is no measure of emptiness and existence, it is called 'immeasurable'; because the boundary cannot be found, it is called 'boundless'. Also, because there are no views of annihilation or permanence, it is called 'boundless'. Existence is emptiness, and emptiness is existence; emptiness and existence are not opposed, so it is said to be 'unimpeded'. The Dharmata (法性) itself is like this, and it cannot be obstructed by anything, so it is said to be 'unobstructed'.

'But exists due to conditions' is the second point, explaining the conventional truth (Saṃvṛti-satya) through conditions. Explaining the ultimate truth (Paramārtha-satya) first and then the conventional truth is to show that the true nature (Bhūta-tathatā) is the root, and all dharmas (Dharmas) are the branches. The previous section talked about maintaining a good state of meditation, cultivating and restraining the mind, which is entering 'emptiness' from 'existence'; now it is coming out of 'emptiness' and entering 'existence'. The Yingluo Sutra (瓔珞經) says: 'Entering emptiness from existence is called the first meaning contemplation, coming out of emptiness and entering existence is called equal contemplation, and because these two contemplations are used as a means, one can enter the middle way first meaning contemplation'. 'Because it arises from inversion, it is said to be permanent and joyful.' The previous section explained the two truths of emptiness and existence, which actually clarifies the correct meaning; this sentence narrates the delusion of conditions, because one does not recognize that existence is due to the combination of conditions, so it arises from inversion, mistakenly believing that there is permanence and joy. 'Permanence and joy' belong to the previous sentence. Some say: All dharmas are actually nothing, and they arise from inversion, so what is seen is like flowers in the sky seen by a person with eye disease. Guangzhai (光宅) said: 'Because grasping at 'forms' gives rise to all dharmas, it is said to arise from inversion.' Some say: 'Inversion' is to explain and accomplish the meaning of the above-mentioned conditions. The conditions mentioned above are like the Mahāprajñāpāramitā Sūtra (大品) explaining that sentient beings have the six realms of reincarnation because of the inverted conditions (the words 'permanence and joy' should be connected downwards).

The verse is divided into two parts: first, simultaneously marking the two places of approaching practice; second, explaining the two places of approaching practice. The first one and a half lines are simultaneous marking. 'Always away from the king' and below is the second part, explaining the two paths. The prose explains.

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行近二處各有空有二門，今偈轉勢說法，前合釋行近二處有門，次合釋行近二處空門，欲以空有合為一類也。釋有門中，前釋、次結、就釋中但釋有近處、不釋有行處者，凡有二義：一者、欲顯離十種惡緣通得作行近二處前方便故也。離十種惡緣既得為行近方便，即顯前住忍辱地等亦通得與行近為方便也。二者、為欲存略故，但舉近處之有行耳。

問：

何故長行前明行處，今前明近處？

答：

長行中就說門次第，前明行處之深、次辨近處之淺。今依修行次第，前明近處之淺、后明行處之深也。長行具明十緣，偈文不可分別，但略無第十生自染愛緣。所言三藏者凡有三種：一者、小乘三藏，二者、大乘自有三藏，如《攝大乘論》說，三者、大小合論三藏，謂聲聞藏、緣覺藏、菩薩藏。有人言：《華嚴》等為大乘慧藏，《決定毗尼經》為大乘毗尼藏，《地持論》等為大乘阿毗曇藏。今謂大乘經中自有三藏，不應引論也。今言小乘三藏者，欲簡餘二種三藏也。

「深著五欲求現滅度」者，深著五欲謂起愛人，求現滅度謂起見人，見有身心勞累故求速滅，是則名為行處。

「近處」者，第二、總結。有人言：應結近處，復言及行處者，此是行家親近，所以言及行處。「以此二處」者

【現代漢語翻譯】 現代漢語譯本： 行近二處各有空有二門，現在的偈頌轉變說法，前面結合解釋了行近二處的有門，接下來結合解釋行近二處的空門，想要把空有合為一類。在解釋有門中，先解釋，后總結，在解釋中只解釋有近處，不解釋有行處，總共有兩個含義：一是，想要顯示遠離十種惡緣都能作為行近二處的前方便。遠離十種惡緣既然可以作為行近的方便，就顯示前面所說的安住于忍辱地等，也都可以作為行近的方便。二是，爲了想要省略，所以只舉了近處的有行。

問： 為什麼長行中先說明行處，現在先說明近處？

答： 長行中按照說法門的次第，先說明行處的深奧，再辨別近處的淺顯。現在依照修行的次第，先說明近處的淺顯，后說明行處的深奧。長行詳細說明了十種緣，偈文無法分別，只是省略了第十種生自染愛緣。所說的三藏總共有三種：一是，小乘三藏，二是，大乘自有三藏，如《攝大乘論》所說，三是，大小乘合論的三藏，指聲聞藏、緣覺藏、菩薩藏。有人說：《華嚴經》等為大乘慧藏，《決定毗尼經》為大乘毗尼藏，《地持論》等為大乘阿毗曇藏。我認為大乘經中自有三藏，不應該引用論。現在說小乘三藏，是爲了區別其他兩種三藏。

『深著五欲求現滅度』，深著五欲是指生起愛慾的人，求現滅度是指生起邪見的人，因為見到有身心勞累所以求快速滅度，這就是行處。

『近處』，第二，總結。有人說：應該總結近處，又說到行處，這是修行人親近的地方，所以說到行處。『以此二處』 現代漢語譯本：(未完)

【English Translation】 English version: There are two doors, emptiness and existence, in the two places of 'approaching' and 'practicing'. The current verse shifts its explanation, first combining to explain the 'existence' door of the two places of 'approaching' and 'practicing', then combining to explain the 'emptiness' door of the two places of 'approaching' and 'practicing', intending to combine emptiness and existence into one category. In explaining the 'existence' door, it first explains and then concludes. Within the explanation, it only explains the 'approaching place' of existence, not the 'practicing place' of existence, for two reasons: First, it wants to show that being free from the ten kinds of evil conditions can all be used as the preliminary expedient for approaching the two places. Since being free from the ten kinds of evil conditions can be used as an expedient for approaching practice, it shows that the aforementioned dwelling in the land of patience (Kshanti-bhumi) etc., can also be used as an expedient for approaching practice. Second, it is for the sake of brevity, only mentioning the existence of practice in the approaching place.

Question: Why does the prose explain the 'practicing place' first, while now it explains the 'approaching place' first?

Answer: In the prose, according to the order of explaining the doors, it first explains the depth of the 'practicing place', then distinguishes the shallowness of the 'approaching place'. Now, according to the order of practice, it first explains the shallowness of the 'approaching place', then explains the depth of the 'practicing place'. The prose explains the ten conditions in detail, but the verse cannot distinguish them, only omitting the tenth condition of 'arising from self-attachment and love'. The so-called Tripitaka (three collections of scriptures) are of three kinds: First, the Hinayana (Small Vehicle) Tripitaka; second, the Mahayana (Great Vehicle) has its own Tripitaka, as the Mahayana-samgraha (Compendium of the Mahayana) says; third, the combined Hinayana and Mahayana Tripitaka, referring to the Sravaka-pitaka (Disciples' Collection), Pratyekabuddha-pitaka (Solitary Buddha's Collection), and Bodhisattva-pitaka (Bodhisattva's Collection). Some say that the Avatamsaka Sutra (Flower Garland Sutra) etc., are the Mahayana Wisdom Collection, the Vinaya-viniscaya-sutra (Sutra on the Determination of the Vinaya) is the Mahayana Vinaya Collection, and the Bodhisattvabhumi (Stages of a Bodhisattva) etc., are the Mahayana Abhidhamma Collection. I believe that the Mahayana scriptures have their own Tripitaka, and should not cite treatises. Now, saying the Hinayana Tripitaka is to distinguish it from the other two kinds of Tripitaka.

'Deeply attached to the five desires, seeking immediate liberation' refers to those who are deeply attached to the five desires, meaning those who give rise to love and desire; seeking immediate liberation refers to those who give rise to wrong views, because they see the weariness of body and mind, so they seek quick liberation, and this is the 'practicing place'.

'Approaching place', second, conclusion. Some say: It should conclude the 'approaching place', and also mention the 'practicing place', because this is the place where practitioners approach, so it mentions the 'practicing place'. 'With these two places' English version: (incomplete)

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，有人言：唯應言以此一處，而言二處者，行處是第一，親近處是第二，故言二處耳。今謂不爾，離上十緣通得是行近二處方便，是故名為二處也。

「又復不行」下，第二、合頌行近二門空義也。就文亦有二：初二行半，前頌空行處，次五行半，頌空親近處。初一行，頌上不行之言，即辨法空義。「上中下法」者，有人言：善、惡、無記三性為三品也。今謂即以三乘為三品也。又人天為下，二乘為中，大乘為上也。「有為無為」者，為無為兩舍也。「實不實法」者，上來泯昔教，此句泯今教，以三乘為權、一乘為實，今皆不行也。「亦不分別是男是女」者，半行，頌上亦不分別。上偈辨法空，故今明生空也。「不得諸法不知不見」者，不得諸法泯境，不知不見泯觀，二空義圓。境智俱絕明理既周，故後半偈結為行處。

「一切諸法」下，第二、頌空親近處。就文為三：初一行半，明空親近處體。「顛倒分別」下二行，明空親近處前方便觀也。「觀一切法」下二偈，明從方便觀入于正觀。三門次第者，前示觀體，次令修習，修習既成后明得觀也。又初辨得，次明失，後重明得。「若有比丘」下，第二，四行半，頌安樂，即行果也。就文為三：初一行半，標安樂；二行半，釋安樂；半行，結安樂。兩行半為

【現代漢語翻譯】 現代漢語譯本：有人說：『只應該說這一個地方，而說兩個地方的，是因為行處是第一，親近處是第二，所以才說兩個地方。』現在我認為不是這樣，離開前面的十種因緣，都可以是行處和親近處的方便，因此稱為兩個地方。

『又復不行』以下，第二部分，合併頌揚行處和親近處二門的空性意義。從文義上也有兩點：最初兩行半，前面頌揚空行處，接著五行半，頌揚空親近處。最初一行，頌揚前面『不行』的說法，即辨明法空的意義。『上中下法』，有人說：善、惡、無記三種性質作為三品。現在我認為是以三乘為三品。又人天為下品，二乘為中品，大乘為上品。『有為無為』，是有為和無為兩種捨棄。『實不實法』，上面泯滅過去的教義，這句泯滅現在的教義，以三乘為權宜之說，一乘為真實，現在都不實行。『亦不分別是男是女』，半行，頌揚前面『亦不分別』。前面的偈頌辨明法空，所以現在說明生空。『不得諸法不知不見』，不得諸法泯滅境，不知不見泯滅觀，二空義圓滿。境和智都斷絕，說明道理已經完備，所以後半偈總結為行處。

『一切諸法』以下，第二部分，頌揚空親近處。從文義上分為三點：最初一行半，說明空親近處的本體。『顛倒分別』以下兩行，說明空親近處的前方便觀。『觀一切法』以下兩偈，說明從方便觀進入正觀。三門的次第是，前面揭示觀的本體，接著使人修習，修習完成之後說明得到觀。又最初辨別得到，接著說明失去，然後重新說明得到。『若有比丘』以下，第二部分，四行半，頌揚安樂，即行處的結果。從文義上分為三點：最初一行半，標明安樂；兩行半，解釋安樂；半行，總結安樂。兩行半為...

【English Translation】 English version: Some say: 'One should only speak of this one place, and the reason for speaking of two places is that the place of practice (行處, xíngchù) is the first, and the place of close association (親近處, qīnjìnchù) is the second, hence the mention of two places.' Now, I say it is not so. Apart from the aforementioned ten conditions, one can attain the convenience of both the place of practice and the place of close association, therefore it is called two places.

Following 'Moreover, not practicing (又復不行, yòufù bùxíng),' the second part is a combined praise of the emptiness meaning of the two gates of practice and close association. In terms of the text, there are also two points: the first two and a half lines praise the empty place of practice, and the next five and a half lines praise the empty place of close association. The first line praises the aforementioned statement of 'not practicing,' which clarifies the meaning of the emptiness of phenomena (法空, fǎkōng). Regarding 'superior, middle, and inferior dharmas (上中下法, shàng zhōng xià fǎ),' some say that the three natures of good, evil, and neutral are the three grades. Now, I say that the Three Vehicles (三乘, sāncéng) are the three grades. Furthermore, humans and gods are the inferior grade, the Two Vehicles (二乘, èrcéng) are the middle grade, and the Great Vehicle (大乘, dàchéng) is the superior grade. 'Conditioned and unconditioned (有為無為, yǒuwéi wúwéi)' refers to abandoning both the conditioned and the unconditioned. 'Real and unreal dharmas (實不實法, shíbùshífǎ),' the above negates the past teachings, and this sentence negates the present teachings, considering the Three Vehicles as expedient and the One Vehicle (一乘, yīchéng) as real, but now none are practiced. 'Also, not distinguishing whether male or female (亦不分別是男是女, yì bù fēnbié shì nán shì nǚ),' half a line, praises the aforementioned 'also not distinguishing.' The previous verse clarified the emptiness of phenomena, so now it clarifies the emptiness of self (生空, shēngkōng). 'Not attaining any dharmas, not knowing, not seeing (不得諸法不知不見, bùdé zhūfǎ bùzhī bùjiàn),' not attaining any dharmas negates the object, not knowing, not seeing negates the observation, the meaning of the two emptinesses is complete. Both object and wisdom are cut off, clarifying the principle is complete, so the latter half of the verse concludes as the place of practice.

Following 'All dharmas (一切諸法, yīqiè zhūfǎ),' the second part praises the empty place of close association. In terms of the text, it is divided into three points: the first one and a half lines explain the substance of the empty place of close association. The two lines following 'Inverted discriminations (顛倒分別, diāndǎo fēnbié)' explain the preliminary expedient contemplation of the empty place of close association. The two verses following 'Contemplate all dharmas (觀一切法, guān yīqiè fǎ)' explain entering correct contemplation from expedient contemplation. The order of the three gates is that the former shows the substance of contemplation, then causes people to practice, and after practice is completed, it explains attaining contemplation. Also, the first distinguishes attainment, then explains loss, and then re-explains attainment. Following 'If there is a Bhikshu (若有比丘, ruò yǒu bǐqiū),' the second part, four and a half lines, praises bliss, which is the result of practice. In terms of the text, it is divided into three points: the first one and a half lines mark bliss; two and a half lines explain bliss; half a line concludes bliss. The two and a half lines are...

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二：初一行，入定，謂聖默然；次一行半，起定，明聖說法也。「又文殊」下，第三、結初安樂行。

「又文殊」下，次明第二安樂行。有人言：第二行以說法為體，即名說法安樂行。然說法是音聲性，法入所攝；今不論此，正取動口言說之心，是第二行體。有人言：第二行口無四過為體；今明以無憍慢為體，良由內懷憍慢自舉陵他，是故說人好惡長短等，欲弘大道宜應離之。又憍慢是癡使，菩薩不應起也。又眾生皆有一乘，同有佛性，並當作佛，不應慢之。如《戒經》云「我是已成佛，汝是當成佛」，亦如常不輕菩薩不輕一切，作此不輕即是弘一乘也。就文為三：一、勸住安樂行；二、明行體；三、辨行果。「若口宣說」下，明行體也。行體為二：初長行，次偈。長行為二：前明離過為行體，次明集德為行體。「不樂說人及經典過」者，若說人過，人聞起嗔不受大道。又說人過必是輕慢之心，則自生煩惱。不說經典過者，如來說法淺深隨機終歸一道，不得執大呵小、執小呵大，如《百喻經》說有二弟子互打師兩腳，即其事也。「亦不輕慢諸餘法師」者，弘小乘者名為余師，當起愍惻不應輕之。又劣於己者名為余師，當恕之不逮，亦不應輕也。「于聲聞人亦不說其過惡，亦不稱名讚歎其美」者，別稱名說過則生

【現代漢語翻譯】 現代漢語譯本 二：初一行，入定，謂聖默然；接下來一行半，出定，表明聖人說法。「又文殊」以下，第三部分，總結最初的安樂行。

「又文殊」以下，接下來闡述第二安樂行。有人說：第二安樂行以說法為核心，因此稱為說法安樂行。然而，說法屬於音聲的範疇，為『法』所包含；現在不討論這個，而是著重於動口言說的心念，這是第二安樂行的核心。有人說：第二安樂行以口無四種過失為核心；現在說明以沒有驕慢為核心，因為內心懷有驕慢，就會抬高自己貶低他人，所以才會說別人的好壞長短等，想要弘揚大道就應該遠離這些。而且，驕慢是愚癡的驅使，菩薩不應該生起這種念頭。此外，眾生都具有一乘佛性，都將成佛，不應該輕慢他們。正如《戒經》所說『我是已成佛，你是當成佛』，也像常不輕菩薩不輕視一切人一樣，這種不輕視就是弘揚一乘。從文義上分為三部分：一、勸勉安住于安樂行；二、闡明安樂行的本體；三、辨析安樂行的果報。「若口宣說」以下，闡明安樂行的本體。安樂行的本體分為兩部分：首先是長行，然後是偈頌。長行又分為兩部分：前面闡明遠離過失是安樂行的本體，後面闡明積聚功德是安樂行的本體。「不樂說人及經典過」的意思是，如果說別人的過失，別人聽了會生氣，不接受大道。而且，說別人的過失必定是輕慢之心，這樣自己也會產生煩惱。不說經典的過失，是因為如來說法有深有淺，隨機應變，最終歸於同一個道理，不能執著于大的而貶低小的，執著于小的而貶低大的，就像《百喻經》里說的有兩個弟子互相打師父的兩隻腳一樣。「亦不輕慢諸餘法師」的意思是，弘揚小乘佛法的法師被稱為『余師』，應當生起憐憫之心，不應該輕視他們。此外，不如自己的人被稱為『余師』，應當原諒他們的不足，也不應該輕視他們。「于聲聞人亦不說其過惡，亦不稱名讚歎其美」的意思是，特別點名說別人的過失，就會產生

【English Translation】 English version Two: The first line, entering Samadhi (deep meditation), refers to the sage's silence; the next one and a half lines, emerging from Samadhi, indicate the sage's Dharma (teachings). 'Furthermore, Manjushri' below, the third part, concludes the initial Peaceful and Joyful Conduct.

'Furthermore, Manjushri' below, next elucidates the second Peaceful and Joyful Conduct. Some say: the second conduct takes expounding the Dharma as its essence, hence it is called the Peaceful and Joyful Conduct of Expounding the Dharma. However, expounding the Dharma belongs to the realm of sound, encompassed by 'Dharma'; we are not discussing this now, but focusing on the mind of verbal expression, which is the essence of the second conduct. Some say: the second conduct takes the absence of the four faults of speech as its essence; now it is clarified that it takes the absence of arrogance as its essence, because harboring arrogance inwardly leads to self-aggrandizement and belittling others, therefore one speaks of others' good and bad qualities, lengths and shortcomings, etc. To propagate the Great Path, one should stay away from these. Moreover, arrogance is a messenger of ignorance, a Bodhisattva (enlightened being) should not give rise to it. Furthermore, all sentient beings possess the One Vehicle (Ekayana), all have Buddha-nature (Buddha-dhatu), and all will become Buddhas, one should not be arrogant towards them. As the Vinaya Sutra (code of conduct) says, 'I am the Buddha who has already attained enlightenment, you are the Buddhas who will attain enlightenment', just like Sadāparibhūta Bodhisattva (Never Disparaging Bodhisattva) never disparaged anyone, this non-disparagement is propagating the One Vehicle. In terms of the text, it is divided into three parts: one, encouraging dwelling in Peaceful and Joyful Conduct; two, clarifying the essence of the conduct; three, distinguishing the results of the conduct. 'If one verbally proclaims' below, clarifies the essence of the conduct. The essence of the conduct is divided into two parts: first the prose, then the verse. The prose is divided into two parts: the former clarifies that abandoning faults is the essence of the conduct, the latter clarifies that accumulating virtues is the essence of the conduct. 'Not delighting in speaking of the faults of people and scriptures' means that if one speaks of others' faults, others will become angry upon hearing it and not accept the Great Path. Moreover, speaking of others' faults is certainly a mind of arrogance, thus one will generate afflictions oneself. Not speaking of the faults of scriptures is because the Dharma expounded by the Tathagata (Buddha) is deep and shallow, adapting to circumstances, ultimately returning to the same principle, one should not cling to the great and belittle the small, cling to the small and belittle the great, just like the story in the Hundred Parables Sutra about two disciples hitting their teacher's two feet. 'Also not slighting or being arrogant towards other Dharma Masters' means that those Dharma Masters who propagate the Small Vehicle (Hinayana) are called 'other teachers', one should give rise to compassion and not slight them. Furthermore, those who are inferior to oneself are called 'other teachers', one should forgive their shortcomings and also not slight them. 'Towards Sravakas (Disciples who hear the teachings) also not speaking of their faults, also not mentioning their names to praise their beauty' means that specifically mentioning names to speak of others' faults will generate

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其嗔心，若稱歎之則增其執見，但得用大通呵于小耳。「善修如是」下，第二、明集德行體。「但以大乘而為解說」者，設答小乘義者，方便誘引終令入大，故〈藥草品〉云「恒為大乘而作因緣」。

偈頌上二章，即為二別，但轉勢說法。又逐近頌之。前六行半，頌于集德；次有五行，頌于離過。初又三別：二行半，明凈于內外，為說法方便；次有兩行，正示說法之方；次有二偈，示答難之能。弘法之人唯此三事，故具陳之也。「除懶惰意」者，第二、頌上離過。五偈二雙：初一行，誡令勿懈怠；次一行半，勸使勤精進。都不肯說為懶惰，數數停息為懈怠。又不勤於事為懶惰，不堅于理為懈怠也。次一偈，誡說法之人勿悕外財；次一偈半，勸內心念法。

「我滅度后」下，第三、明安樂果。就文為三：初一偈，牒前行體；次兩偈，明離苦果；次兩偈，明得樂果也。

「又文殊」下，第三行。有人言：第三名離過行，取決定息惡之心為行體。有人言：以意除三毒為行體。今以離嫉妒為行體也。初長行，次偈。長行為二：初明行體，后辨行果。行體為二：初誡，次勸。誡中又二：初、誡令於人不應起過；次、誡令於法不應起過也。嫉其資財為嫉，妒其正報為妒，覆藏自性典情順時宜名之為諂，為欺彼故

【現代漢語翻譯】 現代漢語譯本：對於嗔恨心，如果稱讚它，就會增加其執著和偏見，只能用洪亮的聲音來警醒他。（『善修如是』以下）第二部分，闡明聚集德行之本體。（『但以大乘而為解說』）意思是，即使回答的是小乘的義理，也要方便地引導，最終使其進入大乘，所以《藥草品》中說『恒為大乘而作因緣』。

偈頌中的前兩章，即分為兩種區別，只是轉換方式來說法。又是按照接近的內容來頌揚。前面的六行半，頌揚的是聚集德行；接下來的五行，頌揚的是遠離過失。最初又分為三種區別：兩行半，闡明凈化內外，作為說法的方便；接下來兩行，正式指示說法的方向；接下來兩個偈子，展示回答難題的能力。弘揚佛法的人只有這三件事，所以詳細地陳述它們。（『除懶惰意』）第二部分，頌揚上面所說的遠離過失。五個偈子分為兩對：第一個一行，告誡不要懈怠；接下來一行半，勸勉要勤奮精進。完全不肯說是懶惰，屢次停頓休息就是懈怠。又不勤奮於事務是懶惰，不堅定於道理也是懈怠。接下來一個偈子，告誡說法的人不要貪求外在的財物；接下來一個偈子半，勸勉內心要念誦佛法。

（『我滅度后』以下）第三部分，闡明安樂的果報。就文義分為三部分：第一個偈子，照應前面的行為本體；接下來兩個偈子，闡明脫離痛苦的果報；接下來兩個偈子，闡明獲得快樂的果報。

（『又文殊』以下）第三行。有人說：第三個名稱是遠離過失之行，取決定止息惡念的心作為行為的本體。有人說：以意念去除貪嗔癡三毒（指貪慾、嗔恨、愚癡）作為行為的本體。現在以遠離嫉妒作為行為的本體。先是長行，然後是偈頌。長行分為兩部分：先闡明行為的本體，后辨別行為的果報。行為的本體分為兩部分：先是告誡，然後是勸勉。告誡中又分為兩部分：首先，告誡不要對人產生過失；其次，告誡不要對佛法產生過失。嫉妒別人的資財是嫉，妒忌別人的正報是妒，掩蓋自己的本性，順應時宜，名叫諂媚，爲了欺騙別人。

【English Translation】 English version: Regarding anger, if you praise it, it will increase its attachment and prejudice. You can only use a loud voice to warn them. (From 'Cultivate well in this way' onwards) The second part explains the essence of accumulating virtues. ('But explain with the Mahayana') means that even if answering the meaning of the Hinayana, you should conveniently guide them to eventually enter the Mahayana. Therefore, the 'Medicinal Herbs' chapter says, 'Always create conditions for the Mahayana.'

The first two chapters in the verses are divided into two distinctions, simply changing the way of speaking. It also praises according to the close content. The first six and a half lines praise the accumulation of virtues; the next five lines praise being away from faults. Initially, it is divided into three distinctions: two and a half lines explain purifying the inside and outside as a convenient way of speaking; the next two lines formally indicate the direction of speaking; the next two verses show the ability to answer difficult questions. Those who promote the Dharma only have these three things, so they are described in detail. ('Remove laziness') The second part praises the above-mentioned being away from faults. The five verses are divided into two pairs: the first one line warns against being lazy; the next one and a half lines encourage diligence and progress. Completely unwilling to say it is laziness, repeated pauses and rests are laziness. Also, not being diligent in affairs is laziness, and not being firm in reason is also laziness. The next verse warns those who speak the Dharma not to covet external wealth; the next one and a half verses encourage reciting the Dharma in the heart.

(From 'After my extinction' onwards) The third part explains the fruit of peace and happiness. In terms of the text, it is divided into three parts: the first verse corresponds to the previous essence of behavior; the next two verses explain the fruit of being away from suffering; the next two verses explain the fruit of obtaining happiness.

(From 'Also Manjushri' onwards) The third line. Some say: The third name is the practice of being away from faults, taking the mind of decisively stopping evil thoughts as the essence of behavior. Some say: Removing the three poisons (referring to greed, hatred, and ignorance) with intention is the essence of behavior. Now, taking being away from jealousy as the essence of behavior. First is the prose, then the verses. The prose is divided into two parts: first, explain the essence of behavior, and then distinguish the fruit of behavior. The essence of behavior is divided into two parts: first is the warning, and then the encouragement. The warning is divided into two parts: first, warn against causing faults to others; second, warn against causing faults to the Dharma. Being jealous of other people's wealth is jealousy, being envious of other people's positive rewards is envy, concealing one's own nature, conforming to the times, is called flattery, in order to deceive others.

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現承事相稱誑也。「又亦不應戲論諸法」下，第二、誡令於法離過。無記心中往復言論名為戲論。《中論》云「戲論有二種：一者、愛論；二者、見論」，今離此二也。「有所諍競」者，誡令不應偏有所執，〈求那跋摩遺文偈〉云「諸論各異端，修行理無二，偏執有是非，達者無違諍」也。「當於一切眾生」下，第二、勸令集善也。「不多不少」者，多說則起輕厭，少說則文理未足生彼迷心也。

「文殊」下，第二、明行果。初明離惡果；「得好同學」下，次明得善果也。

偈文為二：五行，頌行體；一行，頌行果。五行之中，初二行頌上誡令離惡，三行頌上勸令集善。

「又文殊」下，第四、慈悲行。前長行，次偈。長行為二：初明行體，次辨行果。行體為二：前明於學大乘人中起慈心，令其速悟得佛樂；次明於學小乘人起大悲心，欲拔其執小之迷令速離苦也。「應作是念」下，出可悲事，「不聞不知不覺」者，執小為究竟，初不曾聞小是方便，非但不聞，意亦不知小是權說，非但不知亦都不覺。又言，不聞謂無大乘聞慧，不知明無思慧，不覺明無修慧。「不問不信不解」者，非但執小不聞于大，住增上慢亦不訪問學大乘人求其權實，學大乘人設為人說亦不信受，非但不受，小執既深在根又鈍，

【現代漢語翻譯】 現代漢語譯本：現在所做的事情與所說的不符，就是虛誑。『又亦不應戲論諸法』之後，第二點是誡令在佛法上遠離過失。在無記心中反覆言論，就叫做戲論。《中論》中說：『戲論有兩種：一種是愛論；一種是見論』，現在要遠離這兩種戲論。『有所諍競』，是誡令不應該偏執己見。《求那跋摩遺文偈》中說：『各種論點各有不同，但修行的道理只有一個，偏執己見就會產生是非，通達的人就不會爭論』。『當於一切眾生』之後，第二點是勸令積聚善行。『不多不少』，說多了會讓人輕視厭煩，說少了則文理不足，使對方產生迷惑。 『文殊』之後，第二點是說明修行的結果。先說明遠離惡行的結果；『得好同學』之後，其次說明獲得善行的結果。 偈頌分為兩部分：五行是頌揚修行的本體；一行是頌揚修行的結果。五行之中，前兩行頌揚上面誡令遠離惡行，后三行頌揚上面勸令積聚善行。 『又文殊』之後，第四是慈悲行。前面是長行文，後面是偈頌。長行文分為兩部分：先說明修行的本體，其次辨明修行的結果。修行的本體分為兩部分：前面說明對於學習大乘佛法的人，要生起慈悲心，讓他們迅速覺悟，獲得成佛的快樂；其次說明對於學習小乘佛法的人，要生起大悲心，想要拔除他們執著于小乘的迷惑，讓他們迅速脫離痛苦。『應作是念』之後，提出可悲的事情，『不聞不知不覺』，是說他們執著于小乘為究竟，一開始就沒有聽聞小乘只是方便之說，不僅僅是沒有聽聞，心裡也不知道小乘是權巧之說，不僅僅是不知道，也完全沒有覺悟。進一步說，不聞是指沒有大乘的聞慧，不知是指沒有思慧，不覺是指沒有修慧。『不問不信不解』，是說他們不僅僅執著于小乘而不聽聞大乘，還安住在增上慢中，也不向學習大乘佛法的人請教什麼是權巧什麼是真實，學習大乘佛法的人即使為他們解說，他們也不相信接受，不僅僅是不接受，而且因為小乘的執著已經根深蒂固，根器又很遲鈍。

【English Translation】 English version: Acting contrary to what one professes is deceitful. Following 'Moreover, one should not engage in frivolous discussions about the Dharma,' the second point is to admonish detachment from faults in the Dharma. Repeatedly speaking in a state of neutral (unspecified) thought is called frivolous talk. The Madhyamaka-karika (Treatise on the Middle Way) states, 'Frivolous talk is of two kinds: one is attachment to love; the other is attachment to views.' Now, one should be detached from these two. 'Engaging in disputes' is an admonishment against being biased and attached to one's own views. The Gatha from Gunabhadra's Testament says, 'Various doctrines have different ends, but the principle of practice is not twofold. Bias creates right and wrong, but the enlightened have no disputes.' Following 'Towards all sentient beings,' the second point is to encourage the accumulation of good deeds. 'Neither too much nor too little' means that too much talk will cause contempt and aversion, while too little will leave the meaning and reasoning insufficient, causing confusion in others. Following 'Manjushri,' the second point is to clarify the result of practice. First, it clarifies the result of being detached from evil; following 'Obtaining good companions,' it clarifies the result of obtaining good deeds. The Gatha is in two parts: five lines praise the essence of practice; one line praises the result of practice. Among the five lines, the first two lines praise the above admonishment to be detached from evil, and the last three lines praise the above encouragement to accumulate good deeds. Following 'Moreover, Manjushri,' the fourth is the practice of loving-kindness and compassion. First is the prose section, then the Gatha. The prose section is in two parts: first, it clarifies the essence of practice; second, it distinguishes the result of practice. The essence of practice is in two parts: first, it clarifies that towards those who study the Mahayana Dharma, one should generate loving-kindness, enabling them to quickly awaken and attain the bliss of Buddhahood; second, it clarifies that towards those who study the Hinayana Dharma, one should generate great compassion, desiring to uproot their delusion of clinging to the small vehicle, enabling them to quickly be liberated from suffering. Following 'One should think thus,' it presents a pitiable situation, 'not hearing, not knowing, not perceiving,' which means they cling to the small vehicle as the ultimate, never having heard that the small vehicle is merely an expedient. Not only have they not heard, but they also do not know that the small vehicle is an expedient teaching, and not only do they not know, but they also do not perceive it at all. Furthermore, 'not hearing' means lacking the wisdom of hearing the Mahayana, 'not knowing' clarifies the lack of contemplative wisdom, and 'not perceiving' clarifies the lack of cultivation wisdom. 'Not asking, not believing, not understanding' means that not only do they cling to the small vehicle and not hear the Great Vehicle, but they also dwell in arrogance and do not inquire from those who study the Mahayana Dharma about what is expedient and what is real. Even if those who study the Mahayana Dharma explain it to them, they do not believe or accept it. Not only do they not accept it, but because their clinging to the small vehicle is deeply rooted and their faculties are dull.

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故不能解悟也。

「文殊」下，次明行果。亦開為二：初明離惡果；「常為比丘」下，次明得善果。對上慈悲兩行，故有得離二果。得果之中，前明人愛；「虛空諸天」下，次明天護。

問：

天上自有經卷，何故來人間聽法耶？

答：

《智度論》云「佛不說天上有經卷，設令有者，忉利、兜率二處有之」。

諸天來者，人有三事勝天：一、能斷欲；二、強識；三、精進。天有二事劣人：一、欲天著五欲，二、色無色天著禪味，故不及人，所以來人間聽法。又菩薩天欲弘法利人，故來人間聽法。又欲逐諸惡鬼及增益法師身心二力，是故來也。「所以者何」下，第二大段，次明嘆教。所以嘆教者凡有三義：一者、四行由經而成故須嘆經。二者、上明弘經之行，今嘆所弘之經，但如來在世善識物機默說有時，弘經之人亦須知時而動，不得聞經福重遇人便說。三者、近為釋成上人愛天護文生，此經既為三世佛所守護愛念，人天護念何足稱哉！就文為三：一者、雙標二說；二者、雙舉兩譬；三者、雙結。雙標者，初明三世佛所護。「文殊」下，嘆教妙理深。「無量國中名字不可得聞」者，一者、小乘國中所不聞也；二、無緣國中不得聞也。三者、不作聞相不作句相無聞者相，如此之聞

【現代漢語翻譯】 因此不能理解和覺悟。

『文殊』之後，接下來闡明修行所證的果報。也分為兩部分：首先闡明脫離惡果；『常為比丘』之後，接下來闡明獲得善果。對應於前面的慈悲兩種修行，因此有脫離和獲得兩種果報。在獲得果報之中，前面闡明人間的愛敬；『虛空諸天』之後，接下來闡明天上的護衛。

問：

天上自有經書，為何還要來人間聽法呢？

答：

《智度論》（Mahaprajnaparamita Sastra）中說：『佛（Buddha）沒有說過天上有經書，即使有，也只在忉利天（Trayastrimsa）和兜率天（Tusita）兩處有。』

諸天來人間的原因是，人有三件事勝過天：一、能斷除慾望；二、記憶力強；三、精進。天有兩件事不如人：一、欲界天（Kamadhatu）貪著五欲，二、色界天（Rupadhatu）和無色界天（Arupadhatu）貪著禪定的滋味，所以不如人，因此來人間聽法。另外，菩薩（Bodhisattva）爲了弘揚佛法利益眾生，所以來人間聽法。還有，想要驅逐各種惡鬼，以及增益說法法師的身心力量，所以才來人間。『所以者何』之後，是第二大段，接下來闡明讚歎佛法教義。讚歎教義的原因有三個：一、四種修行都是因為經典才得以成就，所以必須讚歎經典。二、前面闡明弘揚經典的修行，現在讚歎所弘揚的經典，但是如來（Tathagata）在世時善於識別眾生的根器，默然不語有時，弘揚經典的人也應該知道時機而動，不能聽到經典功德重大就隨便對人說。三、近是爲了解釋成就上文的人愛和天護，此經既然為三世諸佛（Buddha）所守護愛念，人天護念又算得了什麼呢！就經文內容分為三部分：一、同時標示兩種說法；二、同時舉出兩種比喻；三、同時總結。同時標示，首先闡明三世諸佛（Buddha）所守護。『文殊』之後，讚歎教義的妙理深奧。『無量國中名字不可得聞』，一、小乘（Hinayana）國家中所不能聽聞；二、沒有緣分的國家中不得聽聞。三、不作聽聞之相，不作句義之相，沒有聽聞者的相狀，如此聽聞。

【English Translation】 Therefore, one cannot understand and awaken.

Following 『Manjusri』 (文殊), the next section elucidates the fruits of practice. It is also divided into two parts: first, clarifying the abandonment of evil fruits; after 『always as Bhikshus』 (常為比丘), the next clarifies the attainment of good fruits. Corresponding to the preceding two practices of compassion and loving-kindness, there are thus two fruits of abandonment and attainment. Among the attainment of fruits, the first clarifies human love and respect; after 『the gods of the empty sky』 (虛空諸天), the next clarifies heavenly protection.

Question:

The heavens already have scriptures, why do they come to the human world to listen to the Dharma?

Answer:

The Mahaprajnaparamita Sastra (《智度論》) says, 『The Buddha (佛) did not say that there are scriptures in the heavens; even if there were, they would only be in Trayastrimsa (忉利天) and Tusita (兜率天).』

The reason why the gods come is that humans have three things that surpass the heavens: first, the ability to cut off desires; second, strong memory; third, diligence. The heavens have two things inferior to humans: first, the desire realm (Kamadhatu 欲界天) is attached to the five desires; second, the form realm (Rupadhatu 色界天) and formless realm (Arupadhatu 無色界天) are attached to the taste of dhyana (禪定), so they are not as good as humans, and therefore they come to the human world to listen to the Dharma. In addition, Bodhisattvas (菩薩) come to the human world to listen to the Dharma in order to propagate the Dharma and benefit sentient beings. Also, they want to expel various evil spirits and increase the physical and mental strength of the Dharma teachers, so they come. After 『What is the reason for this?』 (所以者何), is the second major section, which next clarifies the praise of the teachings. There are three reasons for praising the teachings: first, the four practices are accomplished because of the scriptures, so the scriptures must be praised. Second, the preceding section clarifies the practice of propagating the scriptures, and now praises the scriptures being propagated, but the Tathagata (如來) was good at recognizing the faculties of beings and sometimes remained silent, and those who propagate the scriptures should also know the time to act, and should not speak to people casually just because they hear that the merits of the scriptures are great. Third, it is to explain the human love and heavenly protection mentioned above. Since this scripture is protected and cherished by the Buddhas (佛) of the three times, what is human and heavenly protection worth mentioning! The text is divided into three parts: first, simultaneously indicating two statements; second, simultaneously citing two metaphors; third, simultaneously concluding. Simultaneously indicating, first clarifying that which is protected by the Buddhas (佛) of the three times. After 『Manjusri』 (文殊), praise the profound and subtle principles of the teachings. 『The name cannot be heard in countless countries』 (無量國中名字不可得聞), first, it cannot be heard in Hinayana (小乘) countries; second, it cannot be heard in countries without affinity. Third, not making an appearance of hearing, not making an appearance of phrases, without an appearance of a hearer, such is hearing.

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無量國中甚難得也。「譬如強力」下，第二、雙譬。為二別：初、譬昔未得說《法華》；次、譬明今始得說。皆前譬、后合。「轉輪聖王」譬佛，「小王」喻四魔，「起種種兵」明隨機設教使物修行降伏四魔，「戰有功者」明佛見眾生，修行滅惑稱為有功，稱根授法各也。「隨功賞賜」，隨所修行斷惑多少得諸功德也。智斷為田、禪定為宅，有餘涅槃為聚落，無餘涅槃為城邑，慚愧為衣服，道品為珍寶，像馬奴婢喻以神通。「獨王頂上有此一珠」者，唯佛與佛乃能究盡一乘妙法也。「王眷屬」者，謂十方佛及大菩薩。「驚怪」，釋迦以一乘大海，澍二乘牛跡，以未有大機而授大法理所不應，故稱驚怪。合譬如文。

「文殊師利如轉輪王」下，第二、為今教作譬。大功者，謂大障將傾、大機欲動則為說一乘。《法華論》云「實有功德人聞說大乘而取非大乘，如是倒取，為對治故說王頂解珠與之。十種無上中雲，欲示現說無上，故明解髻中明珠譬」。「文殊」下，第三、雙結。為二：初、結教妙理深；次、「文殊」下，結諸佛守護。

次偈為二：初四行，頌行體；次十行半，頌嘆教。不頌行果，攝入后大段頌之。頌嘆教中，九行頌譬，一行半頌雙結，略不頌雙嘆。上雙譬雙合，今總為一譬一合。三行頌初譬，

【現代漢語翻譯】 現代漢語譯本：無量國中甚難得也。『譬如強力』下，第二、雙譬。分為二別：首先、譬喻過去未曾宣說《法華經》；其次、譬喻表明現在才得宣說。都是先譬喻、后合說。『轉輪聖王』（Chakravartin，擁有輪寶的統治者）譬喻佛，『小王』比喻四魔（Four Maras，煩惱、五蘊、死、天魔），『起種種兵』說明隨機設立教法使眾生修行，降伏四魔，『戰有功者』說明佛看見眾生，修行滅除迷惑稱為有功，根據根器授予不同的法門。『隨功賞賜』，隨著所修行的斷除迷惑的多少而得到各種功德。智慧和決斷作為田地、禪定作為住宅，有餘涅槃（Nirvana with remainder，證得涅槃但仍有色身）作為村落，無餘涅槃（Nirvana without remainder，證得涅槃且色身已滅）作為城邑，慚愧作為衣服，道品（Thirty-seven Factors of Enlightenment，三十七道品）作為珍寶，像馬奴婢比喻為神通。『獨王頂上有此一珠』，只有佛與佛才能究竟通達一乘（One Vehicle，唯一成佛之道）妙法。『王眷屬』，指十方諸佛以及大菩薩。『驚怪』，釋迦（Sakyamuni，釋迦牟尼佛）用一乘大海，灌溉二乘（Two Vehicles，聲聞乘和緣覺乘）的牛蹄之跡，因為沒有大的根器而授予大法，道理上是不應該的，所以稱之為驚怪。以下是譬喻的總結。 『文殊師利如轉輪王』下，第二、為現在的教法作譬喻。大功者，指大的障礙將要傾覆、大的根器將要發動，就為他們宣說一乘。《法華論》說：『確實有功德的人聽聞宣說大乘卻取非大乘，像這樣顛倒取捨，爲了對治這種情況，所以說轉輪王解下頂上的寶珠給予他。十種無上中說，想要示現宣說無上之法，所以說明解開發髻中的明珠的比喻』。『文殊』下，第三、雙重總結。分為二：首先、總結教法的妙理深奧；其次、『文殊』下，總結諸佛守護。 接下來的偈頌分為二：前四行，頌揚行持的本體；后十行半，頌揚讚歎教法。沒有頌揚行持的果報，歸入後面的大段中頌揚。頌揚讚歎教法中，九行頌揚譬喻，一行半頌揚雙重總結，省略了雙重讚歎。上面是雙重譬喻雙重總結，現在總合為一個譬喻一個總結。三行頌揚最初的譬喻。

【English Translation】 English version: It is extremely rare in immeasurable lands. 'Like a powerful man' below, the second, a double analogy. Divided into two distinctions: first, an analogy for not having preached the Lotus Sutra in the past; second, an analogy clarifying that it is only now possible to preach it. Both are first an analogy, then a synthesis. 'Wheel-Turning Sage King' (Chakravartin, ruler possessing the wheel) is an analogy for the Buddha, 'small kings' are metaphors for the Four Maras (Four Maras, afflictions, five aggregates, death, heavenly demons), 'raising various armies' clarifies the expedient establishment of teachings to enable beings to cultivate and subdue the Four Maras, 'those who have merit in battle' clarifies that the Buddha sees beings, and cultivating to eliminate delusion is called having merit, bestowing teachings according to their capacities. 'Rewarding according to merit' means that according to the amount of delusion eliminated through cultivation, various merits are obtained. Wisdom and discernment are the fields, dhyana (meditation) is the dwelling, Nirvana with remainder (Nirvana with remainder, attaining Nirvana but still having a physical body) is the village, Nirvana without remainder (Nirvana without remainder, attaining Nirvana and the physical body is extinguished) is the city, shame and remorse are the clothing, the Thirty-seven Factors of Enlightenment (Thirty-seven Factors of Enlightenment, thirty-seven practices leading to enlightenment) are the treasures, elephants, horses, servants, and maids are metaphors for supernatural powers. 'Only the king has this one pearl on his head' means that only Buddhas can thoroughly understand the wonderful Dharma of the One Vehicle (One Vehicle, the only path to Buddhahood). 'The king's retinue' refers to the Buddhas of the ten directions and the great Bodhisattvas. 'Surprise and wonder' means that Sakyamuni (Sakyamuni, Shakyamuni Buddha) uses the great ocean of the One Vehicle to irrigate the hoofprints of the Two Vehicles (Two Vehicles, Sravaka Vehicle and Pratyekabuddha Vehicle), because there are no great capacities, it is not appropriate to bestow the great Dharma, hence it is called surprise and wonder. The following is a summary of the analogy. 'Manjushri, like a Wheel-Turning King' below, the second, an analogy for the present teaching. 'Great merit' refers to when great obstacles are about to collapse and great capacities are about to arise, then the One Vehicle is preached to them. The Lotus Sutra Treatise says: 'Indeed, there are people with merit who hear the preaching of the Great Vehicle but take the non-Great Vehicle. Such inverted taking is for the sake of counteracting this, so it is said that the Wheel-Turning King unties the pearl on his head and gives it to them. Among the Ten Kinds of Supreme, it is said that wanting to show and preach the supreme Dharma, therefore, it clarifies the analogy of untying the pearl from the hair knot.' 'Manjushri' below, the third, a double conclusion. Divided into two: first, concluding that the wonderful principle of the teaching is profound; second, 'Manjushri' below, concluding that the Buddhas protect it. The following verses are divided into two: the first four lines, praising the essence of practice; the last ten and a half lines, praising and extolling the teaching. There is no praise for the result of practice, which is included in the later large section of praise. In the praise and extolling of the teaching, nine lines praise the analogy, one and a half lines praise the double conclusion, omitting the double extolling. Above is a double analogy and a double conclusion, now combined into one analogy and one conclusion. Three lines praise the initial analogy.

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一行頌后譬，三行半頌合初譬，一行半頌合後譬。「此經為尊」下一行半，頌上雙結。半行，頌結嘆教妙理深；一行，頌結諸佛守護。

「我滅度后」下，第三大段。一行半，勸修四行。而言「親近四法」者，若未能履行四法則應親而近之。

「讀是經者」下，第四大段，廣釋安樂，近接勸修文生。就文為三：第一、明覺中得益；第二、明夢中得益；第三、總結稱歎。

問：

現見讀《法華》人憂惱疾病，云何言讀是經者常無憂惱耶？

答：

眾生有二種：一、定報業；二、不定報業。不定可轉、定不可轉。二者、轉重為輕，故讀經之人橫罹殃咎。三者、不如說行故病不除，如不依方服藥。四者、眾生有無量劫罪漸得微薄。

問：

何故云讀是經者常無憂惱？

答：

此經開二權二實，暢于佛心，故能化之佛及三根領解並皆歡喜，即是歡喜經，是故讀者常無憂惱。

「又無病痛」者，前嘆能除心病，此嘆能除身病。〈藥王品〉云「此經是閻浮提人病之良藥」，所以然者，此經始末破三種病，一、凡夫；二、小乘；三、菩薩。是故讀者得無病痛。「顏色鮮白」者，上嘆離益，今嘆得益。「不生貧窮」者，上嘆得現報益，此嘆得生報益。以一乘備萬

【現代漢語翻譯】 現代漢語譯本 一行半頌文，用譬喻來闡釋；三行半頌文，與開頭的譬喻相呼應；一行半頌文，與後面的譬喻相呼應。「此經為尊」之後的一行半頌文，總結了前面的雙重結論。半行頌文，讚歎教義的精妙深奧；一行頌文，總結諸佛對經典的守護。

「我滅度后」之後，是第三大段。一行半，勸勉修行四種行為。而說到「親近四法」的，如果不能履行這四種行為，就應該親近這四種方法。

「讀是經者」之後，是第四大段，廣泛地解釋安樂，緊接著勸勉修行的文字而生髮。就文義來說，分為三部分：第一、闡明在覺悟中獲得的利益；第二、闡明在夢中獲得的利益；第三、總結並稱贊。

問：

現在看到讀《法華經》（Saddharma Puṇḍarīka Sūtra）的人有憂愁煩惱和疾病，為什麼說讀這部經的人常常沒有憂愁煩惱呢？

答：

眾生有兩種：第一種是定報業（fixed karmic retribution），第二種是不定報業（unfixed karmic retribution）。不定報業可以轉變，定報業不可以轉變。第二種情況，是將重的業報轉為輕的業報，所以讀經的人會橫遭災禍。第三種情況，是不如法修行，所以疾病不能消除，就像不按照藥方服藥一樣。第四種情況，是眾生無量劫以來的罪業逐漸變得微薄。

問：

為什麼說讀這部經的人常常沒有憂愁煩惱？

答：

這部經開顯二權二實（two provisional and two real teachings），暢達佛陀的本心，所以能夠使化現的佛以及三根（three roots of good）領悟理解的人都歡喜，這就是歡喜經（joyful sutra），因此讀這部經的人常常沒有憂愁煩惱。

「又無病痛」的，前面是讚歎能夠消除心裡的疾病，這裡是讚歎能夠消除身體的疾病。《藥王品》（Bhaiṣajyarāja）中說「這部經是閻浮提（Jambudvīpa）人治病的良藥」，之所以這樣說，是因為這部經從始至終破除了三種病：第一種是凡夫的病；第二種是小乘的病；第三種是菩薩的病。因此讀這部經的人能夠沒有病痛。「顏色鮮白」的，上面是讚歎遠離了壞處，現在是讚歎得到了好處。「不生貧窮」的，上面是讚歎得到了現世的福報，這裡是讚歎得到了來世的福報。因為一乘（Ekayāna）包含了萬法。

【English Translation】 English version One and a half lines of verse use metaphors to explain; three and a half lines of verse echo the initial metaphor; one and a half lines of verse correspond to the later metaphor. The one and a half lines of verse after 'This sutra is revered' summarize the preceding double conclusion. Half a line of verse praises the subtlety and profundity of the teachings; one line of verse concludes with the protection of the sutra by all Buddhas.

After 'After my extinction' is the third major section. One and a half lines encourage the practice of the four conducts. As for 'approaching the four dharmas,' if one cannot fulfill these four conducts, one should approach these four methods.

After 'Those who read this sutra' is the fourth major section, extensively explaining peace and joy, arising from the preceding text encouraging practice. In terms of the text, it is divided into three parts: first, clarifying the benefits gained in awakening; second, clarifying the benefits gained in dreams; third, summarizing and praising.

Question:

Now we see people who read the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) experiencing worries, afflictions, and illnesses. Why is it said that those who read this sutra are always free from worries and afflictions?

Answer:

Beings have two kinds of karma: first, fixed karmic retribution; second, unfixed karmic retribution. Unfixed karma can be transformed, while fixed karma cannot. In the second case, heavy karma is transformed into light karma, so those who read the sutra may encounter unexpected misfortunes. In the third case, practice is not in accordance with the teachings, so illnesses cannot be eliminated, just like not taking medicine according to the prescription. In the fourth case, the sins of beings from countless kalpas gradually become thin.

Question:

Why is it said that those who read this sutra are always free from worries and afflictions?

Answer:

This sutra reveals the two provisional and two real teachings, expressing the Buddha's true mind, so it can make the manifested Buddhas and those who understand and comprehend with the three roots of good all rejoice. This is the joyful sutra, therefore those who read this sutra are always free from worries and afflictions.

'Also without illness or pain' refers to praising the ability to eliminate mental illnesses previously, and here praising the ability to eliminate physical illnesses. The Bhaiṣajyarāja (Medicine King) chapter says, 'This sutra is a good medicine for the people of Jambudvīpa (Earth),' the reason being that this sutra eliminates three kinds of illnesses from beginning to end: first, the illness of ordinary beings; second, the illness of the Śrāvakayāna (Small Vehicle); third, the illness of the Bodhisattvas. Therefore, those who read this sutra can be without illness or pain. 'Complexion is fresh and white' refers to praising the departure from harm above, and now praising the attainment of benefits. 'Not born into poverty' refers to praising the attainment of present rewards above, and here praising the attainment of future rewards. Because the Ekayāna (One Vehicle) encompasses all dharmas.

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德故讀者不生貧窮，以一乘尊極故讀者不生卑賤，一乘理正故讀者形無醜陋。「眾生樂見」者，上明離果，今明得果。「刀杖不加」者，前離內惡，今離外惡。「遊行無畏」，上離內惡中有得有離，今外益中亦有得離。前明離果，今明得果。

「若於夢中」，第二，明夢中得益，望前則是后報益也。凡有五夢：初一行半，夢見佛為眾說法；次一行半，見己身為眾說法；次六行半，夢聞法得授記；次一行半，夢見修菩薩道；次五行，夢見成佛。前夢得因中益以四言偈頌之；后夢成佛得果事大，以五言偈頌之。此五夢從淺至深以為次第。初明行淺故但見佛說法，次解漸深見為他說法，次見得記，次見修行，次成佛果。《智度論》有五夢：一、熱氣多故夢；二、冷氣多故；三、風氣多故；四、見聞多故；五、天神與夢。今是第五。《僧祇律》明五夢：一、實夢；二、不實夢；三、不明瞭夢；四、夢中夢；五、前想后夢。今是實夢也。最後一偈，第三、總結，如文也。

從地涌出品第十五

所以此品來者，從〈見塔〉至〈安樂行〉四品證前開后，此下三品正明開於後，謂辨身權身實。此品與〈見塔品〉同〈從地涌出〉俱顯如來法身，但〈見塔品〉以能化顯能化，〈涌出品〉以所化顯能化。能化顯能化者，明

【現代漢語翻譯】 現代漢語譯本：因此，讀誦此經的人不會遭受貧窮，因為一乘佛法至高無上，讀誦此經的人不會變得卑賤，一乘佛理純正，讀誦此經的人形貌不會醜陋。「眾生樂見」是指，前面說明了遠離惡果，現在說明了獲得善果。「刀杖不加」是指，前面說明了遠離內在的惡，現在說明了遠離外在的惡。「無畏」是指，前面說明遠離內在的惡，其中既有遠離也有獲得，現在說明外在的利益中也有獲得和遠離。前面說明了遠離惡果，現在說明了獲得善果。 「若於夢中」，第二部分，說明在夢中獲得利益，相對於前面來說，這是後世的果報利益。一般有五種夢：最初一行半，夢見佛為大眾說法；接下來一行半，夢見自己為大眾說法；再接下來六行半，夢見聽聞佛法而得到授記；再接下來一行半，夢見修行菩薩道；最後五行，夢見成就佛果。前面的夢是獲得因地中的利益，用四言偈頌來描述；後面的夢是成就佛果，事情重大，用五言偈頌來描述。這五種夢從淺到深依次排列。最初說明修行淺薄，所以只能看見佛說法，接下來理解逐漸加深，看見自己為他人說法，再接下來看見得到授記，再接下來看見修行，最後成就佛果。《智度論》（Mahaprajnaparamita-sastra）中有五種夢：一、因為熱氣過多而做夢；二、因為冷氣過多而做夢；三、因為風氣過多而做夢；四、因為見聞過多而做夢；五、天神給予的夢。現在所說是第五種。《僧祇律》（Mahasanghika-vinaya）中說明五種夢：一、真實的夢；二、不真實的夢；三、不清楚的夢；四、夢中夢；五、先前的想法在後來的夢中顯現。現在所說是真實的夢。最後一偈，是第三部分，總結，就像經文所說的那樣。 從地涌出品第十五 這一品出現的原因是，從〈見寶塔品〉（The Emergence of the Treasure Tower）到〈安樂行品〉（Peaceful Practices）這四品是用來印證前面所開顯的，以及為後面所要開顯的做準備，接下來的三品正是要說明開顯後面所要開顯的，也就是辨別應化之身和真實之身。這一品和〈見寶塔品〉一樣，〈從地涌出品〉（Emerging from the Earth）都是爲了顯現如來的法身，但是〈見寶塔品〉是用能教化的佛來顯現能教化的佛，〈從地涌出品〉是用所教化的菩薩來顯現能教化的佛。用能教化的佛來顯現能教化的佛，是說明...

【English Translation】 English version: Therefore, the reader does not experience poverty. Because the One Vehicle (Ekayana) is supremely honored, the reader does not become lowly. Because the principle of the One Vehicle is correct, the reader's form is not ugly. 'Beings delight to see' refers to, the previous section explained being apart from bad results, now it explains obtaining good results. 'Knives and staves do not harm' refers to, the previous section explained being apart from internal evils, now it explains being apart from external evils. 'Fearlessness' refers to, the previous section explained being apart from internal evils, in which there was both separation and attainment, now in external benefits there is also attainment and separation. The previous section explained being apart from bad results, now it explains obtaining good results. 'If in a dream', the second part, explains obtaining benefits in dreams. Compared to the previous, this is the benefit of future rewards. There are generally five kinds of dreams: the first one and a half lines, dreaming of the Buddha preaching the Dharma to the assembly; the next one and a half lines, seeing oneself preaching the Dharma to the assembly; then the next six and a half lines, dreaming of hearing the Dharma and receiving prediction (vyakarana); then the next one and a half lines, dreaming of practicing the Bodhisattva path; and finally five lines, dreaming of attaining Buddhahood. The previous dreams are about obtaining benefits in the causal stage, described with four-character verses; the later dreams are about attaining Buddhahood, a great event, described with five-character verses. These five dreams are arranged in order from shallow to deep. The first explains that practice is shallow, so one only sees the Buddha preaching the Dharma; then understanding gradually deepens, seeing oneself preaching the Dharma to others; then seeing oneself receiving prediction; then seeing oneself practicing; and finally attaining Buddhahood. The Mahaprajnaparamita-sastra has five kinds of dreams: 1. Dreaming due to excess of heat; 2. Dreaming due to excess of cold; 3. Dreaming due to excess of wind; 4. Dreaming due to excess of seeing and hearing; 5. Dreams given by deities. What is being discussed now is the fifth kind. The Mahasanghika-vinaya explains five kinds of dreams: 1. Real dreams; 2. Unreal dreams; 3. Unclear dreams; 4. Dreams within dreams; 5. Previous thoughts appearing in later dreams. What is being discussed now is real dreams. The last verse is the third part, a summary, just as the text says. Chapter Fifteen: Emerging from the Earth The reason for this chapter's appearance is that the four chapters from 'The Emergence of the Treasure Tower' to 'Peaceful Practices' are used to verify what was previously revealed and to prepare for what is to be revealed later. The following three chapters are precisely to explain the revelation of what is to be revealed later, which is to distinguish between the manifested body (nirmanakaya) and the real body (dharmakaya). This chapter is the same as 'The Emergence of the Treasure Tower'. 'Emerging from the Earth' is to reveal the Dharmakaya of the Tathagata, but 'The Emergence of the Treasure Tower' uses the Buddha who can teach to reveal the Buddha who can teach, and 'Emerging from the Earth' uses the Bodhisattvas who are taught to reveal the Buddha who can teach. Using the Buddha who can teach to reveal the Buddha who can teach is to explain...

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多寶實不滅方便示滅，以顯釋迦法身無生滅、應身有生滅，普集分身明凈土佛是應非真，以顯釋迦是跡而非本，故名能化以顯能化。今舉所化顯能化者，涌出菩薩既多，即顯釋迦成佛來久，故名所化顯能化也。

問：

何故顯成佛久耶？

答：

真應二身要具二義：一者、法身無生滅，應身有生滅；二者、法身唯一，應身即多。上品已顯此二義，但未知釋迦為近證、法身為當久證，猶未明此一義，故舉涌出眾多顯釋迦證法身已久，具此三門義乃圓足。二者、世間眾生凡有二種：一、身；二、命。身則生滅，命有始終。凡夫既爾，二乘亦爾。至人超四句之外、出百非之表，但無名相中為眾生故假名相說，亦辨身之與命。上品明本一跡多、真常應無常，謂辨法身；今品以去明佛壽命，身則不生滅、隨緣生滅，壽則無始無終、方便始終，辨此二門則果德究竟。故肇師《涅槃論》云「六趣無以攝其生，力負無以化其體」，此明身無生滅也。「隨之不見其蹤，迎之罔眺其首」，謂壽無始終也。斥凡夫身、命既爾，破二乘執義亦然。又有此品來者，上品明多寶分身，各有三義故來，如前所說。今千世界塵數菩薩從地涌出，為欲流通此經。何以知然？〈塔品〉明佛命持經，今下方菩薩應命而出欲弘經，故彌

【現代漢語翻譯】 現代漢語譯本：多寶佛（Prabhutaratna）示現滅度並非真的滅度，而是爲了彰顯釋迦牟尼佛（Sakyamuni）的法身（Dharmakaya）無生無滅，而應身（Nirmanakaya）有生有滅。普集分身佛是爲了表明凈土的佛是應身佛而非真佛，以此來彰顯釋迦牟尼佛是應跡而非根本。所以說『能化』是爲了彰顯能教化者。現在舉出『所化』是爲了彰顯『能化』，從地涌出的菩薩既然眾多，就表明釋迦牟尼佛成佛以來已經很久了，所以說『所化』是爲了彰顯『能化』。

問：

為什麼（要）彰顯成佛很久呢？

答：

真身和應身這二身需要具備兩種含義：第一，法身無生無滅，應身有生有滅；第二，法身是唯一的，應身是眾多的。前面已經闡明了這兩種含義，但是還不知道釋迦牟尼佛是近期才證得法身，還是很久以前就證得了法身，還沒有明白這一個含義，所以舉出從地涌出眾多菩薩來彰顯釋迦牟尼佛證得法身已經很久了，具備這三個方面的含義才算圓滿。第二，世間的眾生大致有兩種：一是身，二是命。身有生滅，命有始終。凡夫是這樣，二乘（Sravaka and Pratyekabuddha）也是這樣。至人超越了四句之外，擺脫了百非之表，只是在沒有名相中爲了眾生的緣故假借名相來說，也分辨身和命。前面闡明了本一跡多、真常應無常，說的是法身；現在從這一品開始闡明佛的壽命，身則不生不滅、隨緣生滅，壽命則是無始無終、方便始終，辨明這兩個方面，果德才算究竟。所以僧肇法師在《涅槃論》中說：『六道眾生無法涵蓋他的生，力量再大也無法改變他的本體』，這是說明身無生滅。『跟隨他看不見他的軌跡，迎接他看不到他的開始』，說的是壽命無始無終。斥責凡夫的身和命是這樣，破除二乘的執著也是這樣。還有，這一品到來的原因，前面闡明多寶佛和分身佛，各有三種含義所以到來，就像前面所說的。現在千世界塵數菩薩從地涌出，是爲了流通這部經。憑什麼知道是這樣呢？《見寶塔品》闡明佛命令護持經書，現在下方的菩薩應佛的命令而出，想要弘揚經書，所以（是這樣）。

【English Translation】 English version: Prabhutaratna's (Many Jewels Buddha) showing of extinction is not a real extinction, but a manifestation that Sakyamuni's (Sakyamuni Buddha) Dharmakaya (Body of the Law) is without birth and death, while the Nirmanakaya (Body of Transformation) has birth and death. The gathering of the manifested bodies is to show that the Buddhas of the Pure Land are manifested bodies and not true Buddhas, thereby revealing that Sakyamuni is a trace and not the origin. Therefore, 'able to transform' is to reveal the one who can teach. Now, the 'transformed' is brought forth to reveal the 'able to transform'. Since the Bodhisattvas emerging from the earth are numerous, it shows that Sakyamuni has been a Buddha for a long time. Therefore, 'transformed' is to reveal 'able to transform'.

Question:

Why (is it necessary to) reveal that he attained Buddhahood long ago?

Answer:

The true body and the manifested body must possess two meanings: first, the Dharmakaya is without birth and death, while the Nirmanakaya has birth and death; second, the Dharmakaya is unique, while the Nirmanakaya is numerous. The previous chapter has already clarified these two meanings, but it is still unknown whether Sakyamuni recently attained the Dharmakaya or attained it a long time ago. This meaning has not yet been clarified. Therefore, the emergence of numerous Bodhisattvas from the earth is to show that Sakyamuni has attained the Dharmakaya for a long time. Only with these three aspects of meaning is it complete. Second, there are roughly two kinds of sentient beings in the world: one is the body, and the other is life. The body has birth and death, and life has a beginning and an end. This is the case for ordinary people, and it is also the case for the Two Vehicles (Sravaka and Pratyekabuddha). The Perfected One transcends the four propositions and goes beyond the hundred negations. However, for the sake of sentient beings in the absence of names and forms, they use names and forms to speak, and they also distinguish between body and life. The previous chapter clarified that the origin is one and the traces are many, and that the true is constant while the manifested is impermanent, which refers to the Dharmakaya. From this chapter onwards, the Buddha's lifespan is clarified. The body neither arises nor ceases, but arises and ceases according to conditions. The lifespan has no beginning and no end, but has a beginning and an end for the sake of expedience. Clarifying these two aspects makes the fruition of virtue complete. Therefore, Master Sengzhao said in the 'Nirvana Sutra': 'The six realms cannot encompass his birth, and power cannot transform his essence,' which means that the body has no birth and death. 'Following him, one cannot see his traces; welcoming him, one cannot see his beginning,' which means that life has no beginning and no end. Criticizing the body and life of ordinary people is like this, and refuting the attachments of the Two Vehicles is also like this. Furthermore, the reason for the arrival of this chapter is that the previous chapter clarified that Prabhutaratna Buddha and the manifested Buddhas each have three meanings for their arrival, as mentioned earlier. Now, Bodhisattvas as numerous as the dust particles of a thousand worlds emerge from the earth in order to circulate this sutra. How do we know this? The 'Treasure Tower Chapter' clarifies that the Buddha ordered the upholding of the sutras. Now, the Bodhisattvas from below emerge in response to the Buddha's command, wanting to propagate the sutras, so (this is the reason).

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勒偈明涌出菩薩，云「為供養于佛及護持是經」，乃至〈神力品〉初涌出菩薩發誓弘經，即其證也。又有此品來者，將說壽量，恐物不信受，故前明大眾雲集，證后說不虛。又時會見多菩薩從地涌出，生希有心增長福慧，故有此品來也。又有此品來者，顯《法華經》有十不思議，即是十種妙義。上已明化主、國土不思議竟，今次明徒眾不思議也。所言涌出品者凡有三義：一者、從事立名，千世界塵數菩薩從地涌出故目品。二者、以昔教為地，謂昔說王宮實生、雙林實滅，則以始終教地覆佛無始終。今廢始終之教，顯佛壽無始終，如烈地涌出。三者、如來遠壽，昔為眾生煩惱心地之所覆，故不得說。今煩惱心地將傾，得說如來遠壽，因名錶義，故以目品也。

問：

有人言：初開三顯一以明因，此事已竟；今明開近顯遠以辨果，是事云何？

答：

上已論之今當略說，開三顯一者，開二種三、顯二種一也。開二種三者，明昔三因三果皆是方便也。顯兩種一者，顯今一因一果併爲真實。若爾者，不得言開三顯一以明因也。又前正斥二乘果非究竟，嘆佛果為究竟，則是正明果義，不應謂辨因也。又夫欲釋經宜觀其題，題稱妙法則以果為妙，因行未極則非妙也。故應正辨于果，不得言明因也。

【現代漢語翻譯】 現代漢語譯本： 勒偈明涌出菩薩（Lejiming Yongchu Pusa，菩薩名），說『爲了供養佛陀和護持這部經』，乃至〈神力品〉（Shenli Pin）最初涌出的菩薩發誓弘揚此經，這就是證明。還有，這一品出現，將要宣說佛的壽命長短，恐怕眾生不相信接受，所以在前面說明大眾雲集，證明後面所說不虛假。又當時法會上見到眾多菩薩從地涌出，產生稀有之心，增長福德和智慧，所以有這一品的出現。還有，這一品出現，顯示《法華經》（Fahua Jing）有十種不可思議，也就是十種妙義。上面已經說明了教化之主、國土的不可思議，現在接著說明徒眾的不可思議。所說的涌出品，凡有三種含義：一是從事上來立名，千世界塵數般的菩薩從地涌出，所以命名為涌出品。二是將以前的教法作為地，說過去在王宮出生、在雙林入滅，那麼就用有始有終的教法遮蓋了佛陀的無始無終。現在廢除有始有終的教法，顯示佛的壽命無始無終，如同從堅硬的地上涌出。三是如來壽命久遠，過去被眾生的煩惱心地所覆蓋，所以不能說。現在煩惱心地將要傾覆，可以宣說如來壽命久遠，因此用名稱來表達意義，所以用涌出品來命名。 問： 有人說：最初開顯三乘歸於一乘是爲了闡明因地，這件事已經結束；現在闡明開近顯遠是爲了辨別果地，這件事怎麼樣呢？ 答： 上面已經討論過，現在應當簡略地說，開三顯一，是開兩種三，顯兩種一。開兩種三，是說明過去的三因三果都是方便。顯兩種一，是顯示現在的一因一果都是真實。如果這樣，就不能說開三顯一是爲了闡明因地。而且前面正是斥責二乘的果不是究竟，讚歎佛果是究竟，這正是闡明果的意義，不應該說是辨別因地。而且要解釋經典，應該觀察經題，經題稱為妙法，那麼就以果為妙，因地的修行還沒有達到極致，就不是妙。所以應當正是辨別果，不能說是闡明因地。

【English Translation】 English version: The Bodhisattva Lejiming Yongchu (勒偈明涌出菩薩, Bodhisattva's name) said, 'For the sake of making offerings to the Buddha and protecting this Sutra,' and even the Bodhisattvas who initially emerged in the (神力品, Chapter of Spiritual Power) vowed to propagate this Sutra, which is the proof. Furthermore, the appearance of this chapter is to proclaim the length of the Buddha's life, fearing that beings will not believe and accept it, so it first explains the assembly of the great multitude to prove that what is said later is not false. Also, at that time, seeing many Bodhisattvas emerge from the earth at the assembly, giving rise to a rare mind, increasing merit and wisdom, therefore this chapter appears. Furthermore, the appearance of this chapter reveals that the Lotus Sutra (法華經, Fahua Jing) has ten inconceivable aspects, which are the ten kinds of wonderful meanings. The inconceivable aspects of the teaching host and the land have already been explained above, and now the inconceivable aspects of the disciples are explained next. The so-called Chapter of Emerging from the Earth has three meanings: first, it is named based on the event, because Bodhisattvas as numerous as the dust particles of a thousand worlds emerge from the earth, so it is named the Chapter of Emerging from the Earth. Second, it takes the previous teachings as the earth, saying that in the past, the birth was in the royal palace and the extinction was in the twin trees, then the teachings with beginning and end covered the Buddha's without beginning and end. Now, abolishing the teachings with beginning and end reveals that the Buddha's life has no beginning and no end, like emerging from solid ground. Third, the Tathagata's (如來, Rulai) long life was previously covered by the afflictive mind of sentient beings, so it could not be spoken. Now that the afflictive mind is about to collapse, the Tathagata's long life can be proclaimed, therefore the name expresses the meaning, so it is named the Chapter of Emerging from the Earth. Question: Someone says: Initially, revealing the three vehicles to return to the one vehicle was to clarify the causal ground, and this matter has already ended; now, clarifying opening the near and revealing the far is to distinguish the fruition ground, how is this matter? Answer: It has already been discussed above, and now it should be briefly said that opening the three and revealing the one is opening two kinds of three and revealing two kinds of one. Opening two kinds of three is explaining that the past three causes and three effects are all expedient. Revealing two kinds of one is revealing that the present one cause and one effect are both real. If so, it cannot be said that opening the three and revealing the one is to clarify the causal ground. Moreover, earlier, it was precisely to rebuke that the fruition of the two vehicles is not ultimate, and to praise that the Buddha's fruition is ultimate, which is precisely to clarify the meaning of fruition, and it should not be said to be distinguishing the causal ground. Moreover, to interpret the Sutra, one should observe its title, and the title is called the Wonderful Dharma, then the fruition is wonderful, and the practice of the causal ground has not reached the ultimate, so it is not wonderful. Therefore, one should precisely distinguish the fruition, and it cannot be said to be clarifying the causal ground.

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問：

上既明佛果為妙，以何為因耶？

答：

顯佛乘究竟為果，即顯二乘非究竟故屬於因；二乘既其是因，人天亦遠屬因攝。故五乘言之，上辨佛乘為果，攝餘四乘皆悉是因，以此詳文理應然也。

就此三品亦開四章：一、明序說，二、略開身權身實動執生疑，三、執動疑生申疑致請，四、廣開身權身實斷疑生信也。初分經去大序近故無小序，去大流通遠故有小流通。後分經去大序遠故有小序，去大流通近故無小流通。

就序分中又開三別：一、開發序；二、疑問序；三、誡許序。開發序者，因涌出菩薩數多，開發釋迦成佛已久也。疑問序者，未了菩薩涌出之意，是故問佛也。壽量既大事，恐物生疑，前須誡聽許說也。就初又二：第一、明遠緣由；二、明近緣由。遠緣由者，因他方菩薩發誓弘經得顯涌出菩薩，因涌出菩薩得開釋迦遠壽，故以他方菩薩為遠緣由，正明涌出為近緣由。初遠緣由中為二：一、他方菩薩請；二、佛止請。初明他方菩薩請欲通經者，從上〈見塔品〉命持經人，故諸菩薩應命欲持，而至此品方復發言者，欲明三聖共開壽量，一者因釋迦命持經人，二者諸菩薩待至今品方奉命請持，三者釋迦止請，故仍有涌出菩薩開顯壽量。故初分經有釋迦現瑞，彌勒生疑，文

【現代漢語翻譯】 現代漢語譯本 問：既然已經闡明佛果是殊勝的，那麼以什麼作為成佛的因呢？ 答：彰顯佛乘的究竟境界是果，就表明二乘（聲聞乘和緣覺乘）並非究竟，因此屬於因。既然二乘是因，那麼人天乘（人道和天道）也更遠地屬於因的範疇。所以，從五乘（人、天、聲聞、緣覺、菩薩）來說，上面辨明佛乘是果，其餘四乘都屬於因。根據這些來詳細分析，文理應當是這樣的。 就《如來壽量品》這部分經文，也可以分為四個章節：一、說明序分；二、簡略地揭示佛的應身（權身）和真身（實身），從而引發執著和疑惑；三、因為執著和疑惑產生，所以進一步提出疑問和請求；四、廣泛地揭示佛的應身和真身，從而斷除疑惑，生起信心。初分經文因為距離序分很近，所以沒有小序，因為距離流通分很遠，所以有小流通。後分經文因為距離序分很遠，所以有小序，因為距離流通分很近，所以沒有小流通。 在序分中又可以分為三個部分：一、開發序；二、疑問序；三、誡許序。開發序，是因為涌出的菩薩數量眾多，從而揭示釋迦牟尼佛成佛已經很久遠了。疑問序，是因為不明白菩薩涌出的含義，所以向佛提問。壽命長短是大事，恐怕眾生產生疑惑，所以事先告誡聽眾，並允許提問。在開發序中又分為兩個部分：第一、說明遙遠的因緣；第二、說明近的因緣。遙遠的因緣，是因為他方世界的菩薩發誓弘揚佛經，才得以顯現涌出的菩薩，因為涌出的菩薩才得以揭示釋迦牟尼佛的久遠壽命，所以以他方世界的菩薩作為遙遠的因緣，而以涌出的菩薩作為近的因緣。最初的遙遠因緣又分為兩個部分：一、他方世界的菩薩請求；二、佛陀阻止請求。首先說明他方世界的菩薩請求流通佛經，因為在前面的《見寶塔品》中，佛陀命令人們受持佛經，所以諸位菩薩響應佛的命令想要受持，而到了這一品才再次發言，是爲了說明三聖（釋迦牟尼佛、多寶如來、十方諸佛）共同揭示壽命長短的道理。一是由於釋迦牟尼佛命令人們受持佛經，二是諸位菩薩等到現在這一品才奉命請求受持，三是釋迦牟尼佛阻止請求，所以仍然有涌出的菩薩來開顯壽命長短的道理。所以初分經文有釋迦牟尼佛顯現瑞相，彌勒菩薩產生疑問等內容。

【English Translation】 English version Question: Since the Buddha-fruit is clarified as being wonderful, what is the cause for it? Answer: Revealing the ultimate of the Buddha-vehicle as the fruit, it shows that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not ultimate, therefore belonging to the cause. Since the two vehicles are the cause, the human and heavenly vehicles (the paths of humans and gods) are even more remotely included in the cause. Therefore, speaking of the five vehicles (human, heavenly, Śrāvaka, Pratyekabuddha, Bodhisattva), the above distinguishes the Buddha-vehicle as the fruit, encompassing the remaining four vehicles as all being the cause. According to this detailed analysis, the meaning should naturally be so. Regarding this chapter (Chapter on the Duration of the Life of the Thus Come One), four sections can also be distinguished: 1. Explaining the introduction (Nidāna); 2. Briefly revealing the provisional body (Nirmāṇakāya) and the real body (Dharmakāya) of the Buddha, thereby giving rise to attachment and doubt; 3. Because attachment and doubt arise, further posing questions and making requests; 4. Extensively revealing the provisional body and the real body of the Buddha, thereby cutting off doubt and generating faith. The first part of the scripture has no minor introduction because it is close to the major introduction, and it has a minor conclusion because it is far from the major conclusion. The latter part of the scripture has a minor introduction because it is far from the major introduction, and it has no minor conclusion because it is close to the major conclusion. Within the introduction (Nidāna), there are three further divisions: 1. The opening introduction; 2. The questioning introduction; 3. The admonishing and permitting introduction. The opening introduction is because of the large number of Bodhisattvas emerging, thereby revealing that Śākyamuni Buddha's attainment of Buddhahood has been a long time ago. The questioning introduction is because the meaning of the Bodhisattvas' emergence is not understood, therefore questions are asked to the Buddha. The length of life is a major matter, fearing that beings will generate doubt, so it is necessary to first admonish the listeners and permit questions. Within the initial opening introduction, there are two parts: 1. Explaining the distant cause; 2. Explaining the near cause. The distant cause is because Bodhisattvas from other worlds vowed to propagate the scripture, thereby revealing the emerging Bodhisattvas, and because of the emerging Bodhisattvas, the long life of Śākyamuni Buddha is revealed. Therefore, the Bodhisattvas from other worlds are taken as the distant cause, while the emerging Bodhisattvas are taken as the near cause. The initial distant cause is further divided into two parts: 1. The request from Bodhisattvas of other worlds; 2. The Buddha stopping the request. First, it explains that the Bodhisattvas from other worlds request to circulate the scripture, because in the previous Chapter on Seeing the Jeweled Stūpa, the Buddha ordered people to uphold the scripture, so the Bodhisattvas responded to the Buddha's order wanting to uphold it, and they only speak in this chapter in order to explain that the three sages (Śākyamuni Buddha, Prabhūtaratna Tathāgata, and the Buddhas of the ten directions) jointly reveal the principle of the length of life. First, it is because Śākyamuni Buddha ordered people to uphold the scripture, second, the Bodhisattvas waited until this chapter to respectfully request to uphold it, and third, Śākyamuni Buddha stopped the request, so there are still emerging Bodhisattvas to reveal the principle of the length of life. Therefore, the initial part of the scripture has Śākyamuni Buddha manifesting auspicious signs, Maitreya (Maitreya) generating doubts, and so on.

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殊答問，三聖共開乘權乘實；今亦三聖共開發身權身實也。「爾時佛告」下，第二、止請。上命持經，今言不須持者，兩言似反而實以符會。以佛命持諸菩薩請持，故得止請，便得顯涌出菩薩開佛壽量，此乃是前後相成，非相乖也。是以前文命持故得弘經，後文止持故開遠壽，則是弘經也。就佛止中凡有二句：一者、止他方請。二、「所以者何」下，舉此土自有菩薩以釋止。以他方非釋迦所化，故不得顯釋迦壽量，是故止之；此土菩薩是釋迦所化，得顯釋迦壽量，故舉以釋止也。前文標於他方菩薩，意在於此也。而言「六萬」者，明所化菩薩自超六趣之中，得顯釋迦成道久也。「菩薩眷屬亦六萬」者，明所化眷屬亦超六趣之中、今皆成就，彌得顯如來成佛久也。

問：

菩薩涌出為開壽量，云何言護持讀誦廣說此經耶？

答：

開顯壽量即是廣說此經。又諸菩薩來有始終二事，一者、初開壽量；二、終弘宣此經。故〈涌出〉標其初開，〈神力〉序其終護也。

「佛說是時」下，第二、明近緣由。就文亦二：一者、通明諸菩薩涌出；第二、別明四大士問訊。所以有此二章者，初明涌出開能化壽量，即是教門；四大士問訊明眾生易度，謂所化信受，即久已成佛、眾生久已信受，此二是緣教

【現代漢語翻譯】 現代漢語譯本： 關於『殊答問』，過去的三聖共同開啟了權乘（方便之教）和實乘（真實之教）；現在這三聖也共同開發佛的應化身（權身）和法身（實身）。『爾時佛告』以下，是第二部分，停止請求。前面佛命令受持此經，現在說不必受持，這兩句話看似相反，實際上是相互呼應的。因為佛已經命令受持，而諸菩薩也請求受持，所以佛可以停止他們的請求，這樣才能顯現涌出的菩薩們是爲了開啟佛的壽命長遠，這正是前後相輔相成，而不是相互矛盾的。正因為前面命令受持，才能弘揚此經，後面停止受持，才能開啟佛的久遠壽命，這也就是弘揚此經。在佛的停止請求中，總共有兩句話：第一句是停止他方菩薩的請求。第二句是『所以者何』以下，舉出此土（娑婆世界）自有菩薩來解釋停止的原因。因為他方菩薩不是釋迦牟尼佛所教化的，所以不能夠顯現釋迦牟尼佛的壽命長遠，因此停止他們的請求；此土的菩薩是釋迦牟尼佛所教化的，能夠顯現釋迦牟尼佛的壽命長遠，所以舉出他們來解釋停止的原因。前文標明他方菩薩，用意就在於此。說到『六萬』，是說明所教化的菩薩已經超越了六道輪迴，能夠顯現釋迦牟尼佛成道之久遠。『菩薩眷屬亦六萬』，是說明所教化的眷屬也超越了六道輪迴，現在都已成就，更加能夠顯現如來成佛之久遠。

問： 菩薩涌出是爲了開啟佛的壽命長遠，為什麼又說護持、讀誦、廣泛宣說此經呢？

答： 開啟和顯現佛的壽命長遠，就是廣泛宣說此經。而且諸菩薩的到來有開始和終結兩件事，一是開始開啟佛的壽命長遠；二是最終弘揚宣說此經。所以〈涌出品〉標明他們開始開啟佛的壽命長遠，〈神力品〉敘述他們最終護持此經。

『佛說是時』以下，是第二部分，說明近因緣由。就文義來說也有兩部分：一是總的說明諸菩薩涌出；二是分別說明四大菩薩的問訊。之所以有這兩章，首先說明涌出是開啟能教化的佛的壽命長遠，這是教門；四大菩薩的問訊說明眾生容易被度化，是指所教化的眾生信受，也就是很久以前就已經成佛，眾生很久以前就已經信受，這兩者是緣教（教化的因緣）。

【English Translation】 English version: Regarding 'special questions and answers,' the three past Buddhas together opened the provisional vehicle (Upaya-yana, expedient teachings) and the real vehicle (Tathata-yana, true teachings); now these three Buddhas also together reveal the Buddha's manifested body (Nirmanakaya, provisional body) and Dharma body (Dharmakaya, real body). 'At that time, the Buddha said' below, is the second part, stopping the request. Earlier, the Buddha ordered the upholding of this Sutra, now saying it is not necessary to uphold it, these two statements seem contradictory but are actually in agreement. Because the Buddha has already ordered the upholding, and the Bodhisattvas also request to uphold it, therefore the Buddha can stop their request, so that the emerging Bodhisattvas can be revealed as being there to open up the Buddha's long lifespan, which is precisely complementary rather than contradictory. It is because of the earlier order to uphold that the Sutra can be propagated, and because of the later stopping of the upholding that the Buddha's long lifespan can be opened up, which is also propagating the Sutra. In the Buddha's stopping of the request, there are two sentences in total: the first is to stop the request of the Bodhisattvas from other lands. The second is 'What is the reason for this' below, citing the Bodhisattvas from this land (Saha world) to explain the reason for stopping. Because the Bodhisattvas from other lands are not taught by Shakyamuni Buddha, they cannot reveal Shakyamuni Buddha's long lifespan, therefore their request is stopped; the Bodhisattvas from this land are taught by Shakyamuni Buddha, they can reveal Shakyamuni Buddha's long lifespan, therefore they are cited to explain the reason for stopping. The previous text mentioning Bodhisattvas from other lands is intended for this purpose. Speaking of 'sixty thousand,' it is to explain that the taught Bodhisattvas have already transcended the six realms of reincarnation, and can reveal the long time since Shakyamuni Buddha's enlightenment. 'The Bodhisattva's retinue is also sixty thousand,' is to explain that the taught retinue has also transcended the six realms of reincarnation, and now they have all achieved enlightenment, which further reveals the long time since the Tathagata's Buddhahood.

Question: The emergence of the Bodhisattvas is to open up the Buddha's long lifespan, why then is it said to uphold, recite, and widely expound this Sutra?

Answer: Opening up and revealing the Buddha's long lifespan is widely expounding this Sutra. Moreover, the arrival of the Bodhisattvas has two aspects, beginning and end: one is to begin opening up the Buddha's long lifespan; the other is to ultimately propagate and expound this Sutra. Therefore, the 'Emerging from the Earth' chapter marks their beginning of opening up the Buddha's long lifespan, and the 'Supernatural Powers' chapter narrates their ultimate protection of this Sutra.

'When the Buddha spoke thus' below, is the second part, explaining the proximate causes and conditions. In terms of the text, there are also two parts: one is a general explanation of the emergence of the Bodhisattvas; the other is a separate explanation of the inquiries of the four great Bodhisattvas. The reason for having these two chapters is that the first explains that the emergence is to open up the long lifespan of the Buddha who can teach, which is the teaching; the inquiries of the four great Bodhisattvas explain that sentient beings are easy to be liberated, which refers to the taught sentient beings believing and accepting, that is, they have long since become Buddhas, and sentient beings have long since believed and accepted, these two are the conditions for teaching (the causes and conditions for teaching).

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感應，宜分二章也。

初有十章，同顯成道已久。第一、明涌出時節。即辨昔非說壽量之時，今正是其時也。「娑婆世界」者，第二、明涌出處。昔以近教覆遠如地覆菩薩，今廢近顯遠譬地烈而現。但娑婆地烈、不辨余土烈者，有二種義：一者、欲明昔娑婆教門以近覆遠，今廢昔娑婆教故從地涌出。二者、欲以釋迦所化得顯壽量，故還明釋迦之土也。「而於其中」下，第三、明涌出之人。正以所化得開顯能化，故明涌出人也。

問：

〈塔品〉何故能化顯能化，今以所化顯能化？

答：

〈塔品〉明過去佛既方便示滅而實不滅，當知釋迦亦然。現在分身佛非實佛，則知釋迦亦爾，故能化顯能化也。今以菩薩數多及並已成就，則知釋迦成佛已久也。

「是諸菩薩」下，第四、嘆菩薩德。明所化德高，顯能化成佛必久也。「先盡在此」下，第五、明菩薩來處。昔以生滅之教覆佛無生滅虛空法身，故言在此世界之下虛空中住。若不作此釋文，諸大士等分形六趣弘道利人，何由乃居世界之下虛空中住？故知必有所表也。「是諸菩薩」下，第六、明菩薩來意。聞〈塔品〉命持經之人，是故發來，欲開顯壽量及流通此經也。「一一菩薩」下，第七、列諸菩薩數。所以列數多者，良由所化數多

【現代漢語翻譯】 現代漢語譯本： 感應，適宜分為兩章。

首先有十章，共同顯示成道已經很久。第一，說明涌出的時節。就是辨明過去不是說示壽命長短的時候，現在正是時候。『娑婆世界』（Saha World）是第二，說明涌出的處所。過去用近處的教法覆蓋遠處的教法，就像大地覆蓋菩薩一樣，現在廢除近處的教法，顯現遠處的教法，好比大地裂開而顯現。但是娑婆世界大地裂開，而不說其他國土裂開，有兩種含義：一是，想要說明過去娑婆世界的教門用近處的教法覆蓋遠處的教法，現在廢除過去娑婆世界的教法，所以從大地涌出。二是，想要用釋迦牟尼佛所教化的人能夠顯示壽命長短，所以還是說明釋迦牟尼佛的國土。『而於其中』以下，第三，說明涌出的人。正是因為所教化的人能夠開顯，所以能教化的人也能開顯，所以說明涌出的人。

問：

〈寶塔品〉（The Emergence of the Treasure Tower）中為什麼能教化的人顯示能教化的人，現在用所教化的人顯示能教化的人？

答：

〈寶塔品〉說明過去的佛已經方便示現滅度而實際上沒有滅度，應當知道釋迦牟尼佛也是這樣。現在分身佛不是真正的佛，那麼就知道釋迦牟尼佛也是這樣，所以能教化的人顯示能教化的人。現在因為菩薩數量眾多並且已經成就，那麼就知道釋迦牟尼佛成佛已經很久了。

『是諸菩薩』以下，第四，讚歎菩薩的德行。說明所教化的人的德行高尚，顯示能教化的人成佛必定很久。『先盡在此』以下，第五，說明菩薩的來處。過去用生滅的教法覆蓋佛的無生滅虛空法身，所以說在此世界之下的虛空中居住。如果不這樣解釋經文，各位大士分身到六道弘揚佛法利益眾生，怎麼會居住在世界之下的虛空中？所以知道必定有所表示。『是諸菩薩』以下，第六，說明菩薩的來意。聽到〈寶塔品〉中命令受持經典的人，因此發願前來，想要開顯壽命長短以及流通這部經典。『一一菩薩』以下，第七，列舉各位菩薩的數量。之所以列舉數量眾多，是因為所教化的人數量眾多。

【English Translation】 English version: Response, it is appropriate to divide into two chapters.

Initially, there are ten chapters, collectively revealing the attainment of Buddhahood long ago. First, clarifying the time of emergence. It discerns that the past was not the time to speak of the length of life, but now is the right time. 'Saha World' (娑婆世界) is the second, clarifying the place of emergence. In the past, the near teachings covered the far teachings, like the earth covering Bodhisattvas. Now, the near teachings are abolished, and the far teachings are revealed, like the earth cracking open and appearing. However, the Saha World cracking open, without mentioning other lands cracking open, has two meanings: First, it intends to clarify that in the past, the Saha World's teachings used the near teachings to cover the far teachings. Now, the past Saha World's teachings are abolished, so they emerge from the earth. Second, it intends to use those transformed by Shakyamuni Buddha to reveal the length of life, so it still clarifies Shakyamuni's land. 'And within them' below, third, clarifying the people who emerge. It is precisely because those transformed can reveal, that those who can transform can also reveal, so it clarifies the people who emerge.

Question:

In the 'Emergence of the Treasure Tower' (塔品), why did those who can transform reveal those who can transform, and now those who are transformed reveal those who can transform?

Answer:

The 'Emergence of the Treasure Tower' clarifies that the Buddhas of the past have expediently shown extinction but have not actually become extinct. It should be known that Shakyamuni is also like this. The manifested Buddhas now are not real Buddhas, then it is known that Shakyamuni is also like this, so those who can transform reveal those who can transform. Now, because the number of Bodhisattvas is large and they have already achieved, then it is known that Shakyamuni attained Buddhahood long ago.

'These Bodhisattvas' below, fourth, praising the virtues of the Bodhisattvas. It clarifies that the virtues of those transformed are high, revealing that those who can transform must have attained Buddhahood long ago. 'First, all are here' below, fifth, clarifying the origin of the Bodhisattvas. In the past, the teachings of birth and death covered the Buddha's non-birth and non-death, empty Dharma body, so it is said that they reside in the empty space below this world. If the scriptures are not interpreted in this way, how could the great beings, dividing their bodies into the six realms to propagate the Dharma and benefit people, reside in the empty space below the world? Therefore, it is known that it must represent something. 'These Bodhisattvas' below, sixth, clarifying the intention of the Bodhisattvas' arrival. Hearing the command in the 'Emergence of the Treasure Tower' for those who uphold the scriptures, they therefore vowed to come, wanting to reveal the length of life and circulate this scripture. 'Each Bodhisattva' below, seventh, listing the number of Bodhisattvas. The reason for listing a large number is because the number of those transformed is large.

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，顯成佛已久，如見學士積德數多，則知法師敷講義來久。此中列數皆從少至多，但初導主少而眷屬多，后明導主多眷屬少，譬如領六萬人來者唯有一師，領五萬弟子來者則有二師，如是轉倍也。「是諸菩薩」下，第八、明涌出儀則。至釋迦多寶佛所者，欲顯釋迦久證法身無生滅，應身有生滅也。至分身佛所者，欲顯釋迦久得本一跡多也。〈塔品〉明諸佛來以顯法身，今辨菩薩出欲顯壽量，故至二佛所。「是諸菩薩」下，第九、明問訊時節。所以明時節久者欲顯菩薩數多，由菩薩數多故得顯佛成道已久也。「爾時四眾」下，第十、明大眾睹見。任大眾力不能盡見，今假佛威神故能見，明大眾得見表假佛說身權實方得領悟也。

「是菩薩眾中」下，第二段，別明四菩薩問訊。開為四別：一、諸菩薩問訊；二、佛答；三、隨喜；四、稱歎。初又四別：一、列名，在空有之表故云「上行」，逾斷常之際名「無邊行」，出垢累之外名「凈行」，道足故稱安，智圓故云立，謂「安立行」也。「是四菩薩」下，第二句，嘆德。涌出菩薩凡有三品，上品有四人，中品有六萬，故初止請中雲「師及弟子皆有六萬」，下品無量千萬億數。「在大眾前」下，第三句，問訊儀則。「而問訊言」下，第四句，正問訊。初長行，次偈。長行

【現代漢語翻譯】 現代漢語譯本：顯現成佛已經很久了，如果看到學士積累了很多功德，就知道法師講解經義由來已久。這裡列舉的數字都是從少到多，但最初的引導者少而眷屬多，後來表明引導者多而眷屬少，譬如帶領六萬人來的只有一位老師，帶領五萬弟子來的則有兩位老師，像這樣成倍增加。「是諸菩薩」以下，第八、說明涌出的儀則。到釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）和多寶佛（Prabhutaratna Buddha，寶塔中的佛）那裡去，是爲了顯示釋迦牟尼佛早已證得法身，沒有生滅，應身有生滅。到分身佛那裡去，是爲了顯示釋迦牟尼佛早已得到本一跡多。「塔品」說明諸佛來是爲了顯示法身，現在辨別菩薩出現是爲了顯示壽命長短，所以到二佛那裡。「是諸菩薩」以下，第九、說明問訊的時節。之所以說明時節長久，是爲了顯示菩薩數量眾多，由於菩薩數量眾多，所以能夠顯示佛成道已經很久了。「爾時四眾」以下，第十、說明大眾的睹見。憑藉大眾的力量不能完全看見，現在藉助佛的威神力才能看見，說明大眾得見表明憑藉佛所說的身權實才能領悟。 「是菩薩眾中」以下，第二段，分別說明四位菩薩的問訊。分為四個部分：一、諸菩薩問訊；二、佛回答；三、隨喜；四、稱歎。最初又分為四個部分：一、列出名字，在空有之外所以稱為「上行」（Superior Practice），超越斷常的界限名為「無邊行」（Boundless Practice），超出塵垢的束縛之外名為「凈行」（Pure Practice），道行圓滿所以稱為安，智慧圓滿所以稱為立，稱為「安立行」（Firmly Established Practice）。「是四菩薩」以下，第二句，讚歎功德。涌出的菩薩大致有三品，上品有四人，中品有六萬，所以最初停止請求時說「老師和弟子都有六萬」，下品有無量千萬億數。「在大眾前」以下，第三句，問訊的儀則。「而問訊言」以下，第四句，正式問訊。先是長行，然後是偈頌。長行

【English Translation】 English version: It has been a long time since [the Buddha] manifested his Buddhahood. If one sees that scholars have accumulated much merit, then one knows that the Dharma masters have been expounding the meaning of the scriptures for a long time. The numbers listed here are all from few to many, but the initial guide has few attendants while the later guide has many attendants. For example, the one who leads 60,000 people has only one teacher, while the one who leads 50,000 disciples has two teachers, and so on, doubling in number. 'These Bodhisattvas' below, eighth, explains the rules of emerging. Going to Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) and Prabhutaratna Buddha (Prabhutaratna Buddha, the Buddha in the Treasure Tower) is to show that Sakyamuni has long attained the Dharmakaya, which has no birth or death, while the manifested body has birth and death. Going to the manifested Buddhas is to show that Sakyamuni has long attained the principle of one origin with many traces. The 'Treasure Tower' chapter explains that the Buddhas come to show the Dharmakaya, while now distinguishing the emergence of Bodhisattvas is to show the length of life, so they go to the two Buddhas. 'These Bodhisattvas' below, ninth, explains the time of greeting. The reason for explaining the length of time is to show that the number of Bodhisattvas is large, and because the number of Bodhisattvas is large, it can show that the Buddha has attained enlightenment for a long time. 'At that time, the four assemblies' below, tenth, explains the sight of the great assembly. The power of the great assembly is not enough to see everything, but now they can see with the power of the Buddha's majestic power, indicating that the great assembly can see and understand only through the provisional and real aspects of the Buddha's body. 'Among these Bodhisattvas' below, the second section, separately explains the greetings of the four Bodhisattvas. It is divided into four parts: one, the greetings of the Bodhisattvas; two, the Buddha's reply; three, rejoicing; four, praise. The first is further divided into four parts: one, listing the names, being beyond emptiness and existence, hence called 'Superior Practice' (上行), surpassing the boundary of permanence and impermanence, named 'Boundless Practice' (無邊行), being beyond the defilements and burdens, named 'Pure Practice' (凈行), the path being complete, hence called peace, wisdom being complete, hence called establishment, called 'Firmly Established Practice' (安立行). 'These four Bodhisattvas' below, the second sentence, praises their virtues. The emerging Bodhisattvas are roughly of three grades, the superior grade has four people, the middle grade has 60,000, so the initial cessation of the request says 'the teacher and disciples all have 60,000', the inferior grade has immeasurable hundreds of millions. 'In front of the great assembly' below, the third sentence, the rules of greeting. 'And asking greetings' below, the fourth sentence, the formal greeting. First the prose, then the verses. Prose

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二：初、問訊能化；「所應度者」下，問訊所化。「少病少惱」者，凡有三：一者、無病無惱；二者、多病多惱；三、少病少惱。三句之中但得一句，所以不得無病無惱者，眾生未得免疾，佛何由得無病無惱耶？不得多病多惱者，眾生若都不從一乘之化，可言病惱多耳；復有受化故不得稱多，但得問少病少惱也。

問：

少病少惱有何差別？

答：

《智度論》云「隨世俗法有二種問訊：一、問訊心為少惱；二、問訊身為少病。若就所化釋者，眾生無結使之垢，故如來少病；眾生脫厄苦之患，則如來安樂也。

「爾時世尊」下，第二、次答兩問。前答初能化問，「是諸眾生」下，答所化問。就文為兩：初、明直往菩薩易可化度。「始見我身聞我所說」者，即華嚴之會諸菩薩等聞說《華嚴》即入佛慧。「除前修習學小乘者」，明回小入大之人大機未熟，從華嚴之會竟靈山之前未得顯教大乘，故簡除之也。「如是之人」下，第二，明回小入大菩薩大機已熟，今化得之故名易度，亦稱入于佛慧故知《法華》即是《華嚴》，不應謂《華嚴》理深《法華》義淺。然直往之人初見佛身即得領悟故佛無疲勞，回小之流經四十餘年方得入道應有疲勞，但今取始終皆得悟入道，總名易化無勞疲也。又言始

【現代漢語翻譯】 現代漢語譯本： 二：首先，問訊能夠教化；『所應度者』（應該被度化的人）以下，是問訊所教化的對象。『少病少惱』，一般有三種情況：一是無病無惱；二是多病多惱；三是少病少惱。在這三種情況中只能選擇一種，之所以不能是無病無惱，是因為眾生尚未能免除疾病，佛又怎麼能無病無惱呢？之所以不能是多病多惱，是因為如果眾生完全不接受一乘佛法的教化，可以說病惱很多；但又因為有接受教化的人，所以不能說是多，只能問少病少惱。

問：

少病少惱有什麼區別？

答：

《智度論》（Mahaprajnaparamita-sastra）中說：『根據世俗的禮法，有兩種問候：一是問候內心是否少煩惱；二是問候身體是否少疾病。』如果就所教化的人來解釋，眾生沒有結使（klesha）的污垢，所以如來（Tathagata）少病；眾生脫離了災厄痛苦的憂患，那麼如來就安樂。

『爾時世尊』（這時世尊）以下，第二部分，依次回答兩個問題。前面回答了最初關於能教化的問題，『是諸眾生』（這些眾生）以下，回答了關於所教化的問題。從文義上分為兩部分：首先，說明直接趨向大乘的菩薩容易被教化。『始見我身聞我所說』（剛見到我的身形，聽到我所說的法），指的就是華嚴法會上的諸位菩薩等，聽聞宣講《華嚴經》（Avatamsaka Sutra）就立即進入佛的智慧。『除前修習學小乘者』（除去之前修習小乘佛法的人），說明回小向大的那些人，大乘的根機尚未成熟，從華嚴法會直到靈山法會之前，尚未能明顯地接受大乘佛法，所以將他們排除在外。『如是之人』（像這樣的人）以下，第二部分，說明回小向大的菩薩，大乘的根機已經成熟，現在教化他們就能得度，所以說容易度化，也稱作進入了佛的智慧，由此可知《法華經》（Lotus Sutra）就是《華嚴經》，不應該說《華嚴經》的道理深奧，《法華經》的意義淺顯。然而，直接趨向大乘的人，初次見到佛身就能領悟，所以佛沒有疲勞；回小向大的人，經過四十多年才得以入道，應該會有疲勞，但現在取其最終都能悟入佛道，總稱為容易教化，沒有勞累疲倦。又說最初

【English Translation】 English version: Two: Firstly, inquiry can transform; 『所應度者』 (those who should be saved) below refers to those transformed by inquiry. 『少病少惱』 (few illnesses and afflictions) generally has three situations: one is no illness and no affliction; two is many illnesses and afflictions; three is few illnesses and afflictions. Among these three, only one can be chosen. The reason it cannot be no illness and no affliction is that sentient beings have not yet been freed from disease, so how can the Buddha be without illness and affliction? The reason it cannot be many illnesses and afflictions is that if sentient beings do not accept the transformation of the One Vehicle (Ekayana) at all, it can be said that there are many illnesses and afflictions; but because there are those who accept transformation, it cannot be said to be many, so one can only ask about few illnesses and afflictions.

Question:

What is the difference between few illnesses and few afflictions?

Answer:

The Mahaprajnaparamita-sastra (智度論) says: 『According to worldly customs, there are two kinds of greetings: one is to ask if the mind has few afflictions; the other is to ask if the body has few illnesses.』 If explained in terms of those being transformed, because sentient beings have no defilements of kleshas (結使), the Tathagata (如來) has few illnesses; when sentient beings are free from the suffering of calamities, then the Tathagata is at peace.

『爾時世尊』 (At that time, the World-Honored One) below, the second part, answers the two questions in order. The first part answers the initial question about the ability to transform, 『是諸眾生』 (these sentient beings) below, answers the question about those being transformed. It is divided into two parts in terms of the text: first, it explains that Bodhisattvas (菩薩) who directly aspire to the Great Vehicle are easily transformed. 『始見我身聞我所說』 (Having just seen my body and heard what I said) refers to the Bodhisattvas at the Avatamsaka assembly, who immediately entered the Buddha's wisdom upon hearing the Avatamsaka Sutra (《華嚴經》) being preached. 『除前修習學小乘者』 (Except for those who previously practiced and studied the Small Vehicle) explains that those who turn from the Small Vehicle to the Great Vehicle have not yet matured in their Great Vehicle roots, and have not been able to clearly accept the Great Vehicle from the Avatamsaka assembly until before the Vulture Peak assembly, so they are excluded. 『如是之人』 (People like this) below, the second part, explains that the Bodhisattvas who turn from the Small Vehicle to the Great Vehicle have matured in their Great Vehicle roots, and now they can be saved by transforming them, so it is said that they are easily saved, and it is also called entering the Buddha's wisdom, from which it can be known that the Lotus Sutra (《法華經》) is the Avatamsaka Sutra, and it should not be said that the principles of the Avatamsaka Sutra are profound and the meaning of the Lotus Sutra is shallow. However, those who directly aspire to the Great Vehicle can realize it upon first seeing the Buddha's body, so the Buddha has no fatigue; those who turn from the Small Vehicle to the Great Vehicle have only been able to enter the path after more than forty years, so there should be fatigue, but now it is taken that they can all ultimately enter the path, and it is generally called easy to transform, without labor or fatigue. It is also said that initially

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見我身則見釋迦過去久成佛之始，則涌出菩薩是也。此舉過去之始，明回小入大之人亦入佛慧，辨今世之終，始終之緣並皆得悟，故眾生易度耳。「爾時諸大士」下，第三、明隨喜。以能化二權二實既顯所化直往、回小二人皆悟，此則稱大士之懷，故隨而歡喜。「於時世尊」下，第四、稱歎。欲顯無嫉妒人為佛所嘆。

「爾時彌勒」下，第二大段，疑問序。開為兩別：一、彌勒問釋迦；二、分身侍者問諸佛。初又二：一、懷疑；二、發問。懷疑，如文。「時彌勒」下，第二、發問。長行敘欲問意，偈文正問。正問為三：初一行，標請；次十三行，正問；后五行半，結請。正問中凡有五問，開為二別：前兩偈有二問。「是從何所來」者，第二、正問。有二：一、問來處；二、問師資。初有二：前問所從來處，「以何因緣集」者，第二、問來意。「巨身大神通」者，嘆菩薩德，成上二問也。「一一諸菩薩」下，有三問，問于師資。就文為二：初九行，序其數多；次二行，正問師資。前二行，先問，后嘆其德積。今三問，初敘其數多，若德積而數少、若德少而數多，並不得顯成佛久，要具此二義方得開于壽量，故彌勒問中具足序也。「是諸大威德」下，第二、問師資。一行，問終成就之行。從「誰初發心」，第二、問

【現代漢語翻譯】 現代漢語譯本：見到我的身軀，就如同見到了釋迦（Śākyamuni，佛教創始人）過去很久就已經成佛的開端，於是涌現出菩薩。這是舉出過去的開端，表明回小向大的人也能進入佛的智慧，辨明今世的終結，從始至終的因緣都能領悟，所以眾生容易被度化。『爾時諸大士』以下，第三部分，說明隨喜。因為能教化的二權二實已經顯現，所教化的直往、回小二人都已領悟，這正符合大士的胸懷，所以隨之歡喜。『於時世尊』以下，第四部分，稱讚。想要彰顯沒有嫉妒心的人會被佛所讚歎。 『爾時彌勒』以下，第二大段，疑問序。分為兩個部分：一、彌勒（Maitreya，未來佛）問釋迦；二、分身侍者問諸佛。第一部分又分為二：一、懷疑；二、發問。懷疑，如文所示。『時彌勒』以下，第二部分，發問。長行敘述想要提問的意圖，偈文正式提問。正式提問分為三部分：開頭一行，標明請求；接著十三行，正式提問；最後五行半，總結請求。正式提問中共有五個問題，分為兩個部分：前兩偈有兩個問題。『是從何所從來』，第二部分，正式提問。分為二：一、問來處；二、問師資。第一部分分為二：前面問從何處來，『以何因緣集』，第二部分，問來的原因。『巨身大神通』，讚歎菩薩的德行，成就上面的兩個問題。『一一諸菩薩』以下，有三個問題，問關於師資。就文義分為二：開頭九行，敘述其數量眾多；接著兩行，正式問師資。前面兩行，先提問，后讚歎其德行的積累。現在這三個問題，開頭敘述其數量眾多，如果德行積累而數量少、如果德行少而數量多，都不能夠彰顯成佛之久遠，要具備這兩種意義才能夠開啟關於壽量的討論，所以彌勒的提問中具備了完整的敘述。『是諸大威德』以下，第二部分，問師資。一行，問最終成就的修行。從『誰初發心』，第二部分，問最初發心。

【English Translation】 English version: Seeing my body is like seeing the beginning of Śākyamuni (the founder of Buddhism) having become a Buddha long ago, and then Bodhisattvas emerge. This cites the beginning of the past, clarifying that those who turn from the small to the great can also enter the wisdom of the Buddha, discerning the end of this world, and understanding the causes and conditions from beginning to end, so sentient beings are easily delivered. 『Then the great Bodhisattvas』 below, the third part, explains rejoicing. Because the two expedient and two real aspects of what can be taught have been revealed, and the two types of people who are taught, those who go straight and those who turn from the small, have both awakened, this is in accordance with the aspirations of the great Bodhisattvas, so they rejoice accordingly. 『Then the World Honored One』 below, the fourth part, praises. Wanting to show that those without jealousy are praised by the Buddha. 『Then Maitreya』 below, the second major section, the preface of questions. Divided into two parts: one, Maitreya (the future Buddha) asks Śākyamuni; two, the attendant emanations ask the Buddhas. The first part is further divided into two: one, doubt; two, asking questions. Doubt, as the text shows. 『Then Maitreya』 below, the second part, asking questions. The prose narrates the intention to ask questions, and the verses formally ask questions. The formal questioning is divided into three parts: the first line, marking the request; then thirteen lines, formally asking questions; and finally five and a half lines, concluding the request. There are five questions in the formal questioning, divided into two parts: the first two verses have two questions. 『From where do they come』, the second part, formally asking questions. Divided into two: one, asking the place of origin; two, asking about teachers and resources. The first part is divided into two: the front asks where they come from, 『By what causes and conditions do they gather』, the second part, asking the reason for coming. 『Huge bodies and great supernatural powers』, praising the virtues of the Bodhisattvas, fulfilling the above two questions. 『Each and every Bodhisattva』 below, there are three questions, asking about teachers and resources. According to the text, it is divided into two: the first nine lines, narrating their large number; then two lines, formally asking about teachers and resources. The first two lines, first ask, then praise the accumulation of their virtues. Now these three questions, first narrate their large number, if virtues are accumulated but the number is small, if virtues are few but the number is large, neither can reveal the long time since becoming a Buddha, it is necessary to have both meanings to open the discussion about lifespan, so Maitreya's question has a complete narration. 『These great majestic virtues』 below, the second part, asking about teachers and resources. One line, asking about the practice of final accomplishment. From 『Who first aroused the mind』, the second part, asking about the initial aspiration.

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其始行。「稱揚何佛法」三句，問中間之行。此三問中具問師與資，欲開壽命意在問師，故一一問初皆標誰，以正顯師壽故問師也。「如是諸菩薩」下，第三、五行半，結請。就文為二：三行半，明彌勒未解故請，言「乃不識一人」者，菩薩涌出為開法身之相，法身非十地所了，故言不識一人。次兩偈，騰眾請。

「爾時釋迦」下，第二、諸佛侍者發問。開為兩別：初問，次答。如文。

「爾時釋迦牟尼」下，第三段，誡許序。又開二別：初、嘆問；次、誡許。言「大事」者，因此問得顯壽量佛果大事。又因此問，時眾得十二種大益。又因此問，廣說壽量，利益未來無邊眾生，故名大事。《大品》云「波若為大事故起者，謂救濟一切眾生也」。「汝等當共」下，第二、誡許。前長行，次偈。長行，前誡、次許。「被精進鎧」者，為說大法，當精進求取之也。「發堅固意」者，今聞說大法，勿退沒也。「如來今欲」下，第二、許說。文有四句：一、「宣示諸佛智慧力」者，開身權身實，理無不鑒謂智慧力也。故下文云「或為此眾故說佛壽無量，久乃見佛者為說佛難值，我智力如是、慧光照無量，故知明佛慧長短」，即是明佛智也。「諸佛自在神通之力」者，然諸佛法身非長非短而能長短適化，故名自在神通

【現代漢語翻譯】 現代漢語譯本：開始實行。「稱揚何佛法」三句，是問中間的修行。這三個問題中包含了對老師和資歷的詢問，想要開啟壽命的意義在於詢問老師，所以每一個問題的開頭都標明『誰』，正是爲了顯明老師的壽命，所以才詢問老師。「如是諸菩薩」以下，第三行到第五行半，是總結請求。從文義上分為兩部分：前三行半，說明彌勒（Maitreya，未來佛）不理解所以請求，說『乃不識一人』，菩薩涌出是爲了開啟法身（Dharmakaya，佛的法性身）的表象，法身不是十地菩薩所能瞭解的，所以說不認識一個人。接下來的兩個偈頌，是大眾一起請求。 『爾時釋迦』以下，第二部分，諸佛的侍者發問。分為兩個部分：首先是提問，然後是回答。就像經文所記載的。 『爾時釋迦牟尼』以下，第三段，是告誡和允許的序言。又分為兩個部分：首先是讚歎提問，然後是告誡和允許。說『大事』，是因為通過這個問題能夠顯明壽命長短和佛果的大事。又因為這個問題，當時的聽眾得到了十二種巨大的利益。又因為這個問題，廣泛地宣說了壽命長短，利益了未來無邊無際的眾生，所以稱為大事。《大品般若經》說『般若（Prajna，智慧）是爲了大事而興起的，指的是救濟一切眾生』。『汝等當共』以下，第二部分，是告誡和允許。前面是長行文，後面是偈頌。長行文，先是告誡，然後是允許。『被精進鎧』，是爲了宣說大法，應當精進地求取。「發堅固意」是說，現在聽聞宣說大法，不要退縮。「如來今欲」以下，第二部分，是允許宣說。文中有四句：一、『宣示諸佛智慧力』，是開啟應化身和法身，道理上沒有不能照見的，這就是智慧力。所以下文說『或者爲了這個大眾的緣故宣說佛的壽命是無量的，很久才能見到佛的，是為他們宣說佛是難以遇到的，我的智慧力是這樣的，智慧的光芒照耀無量，所以知道佛的智慧有長短』，這就是說明佛的智慧。『諸佛自在神通之力』，然而諸佛的法身不是長也不是短，而能夠長短適宜地應化，所以叫做自在神通。

【English Translation】 English version: It begins to be practiced. The three sentences of 'What Buddha-dharma is praised?' ask about the practice in between. These three questions contain inquiries about the teacher and qualifications, and the intention of opening up lifespan lies in asking the teacher. Therefore, each question begins by indicating 'who', precisely to reveal the teacher's lifespan, hence asking the teacher. 'Such Bodhisattvas' below, from the third to the fifth and a half lines, concludes the request. It is divided into two parts based on the text: the first three and a half lines explain that Maitreya (Maitreya, the future Buddha) does not understand, hence the request, saying 'does not recognize a single person'. The emergence of the Bodhisattvas is to reveal the appearance of the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), which is not understood by the Ten Grounds Bodhisattvas, hence saying they do not recognize a single person. The following two Gathas (Gatha, verse) are the collective request of the assembly. 'At that time, Shakya' below, the second part, the attendants of the Buddhas ask questions. It is divided into two parts: first, the question, then the answer, as in the text. 'At that time, Shakyamuni' below, the third section, is the preface of admonishment and permission. It is again divided into two parts: first, praising the question; second, admonishment and permission. Saying 'great matter' is because through this question, the great matter of the length of lifespan and the Buddha-fruit can be revealed. Also, because of this question, the audience at that time received twelve great benefits. Also, because of this question, the length of lifespan is widely proclaimed, benefiting countless sentient beings in the future, hence it is called a great matter. The Mahaprajnaparamita Sutra says 'Prajna (Prajna, wisdom) arises for a great matter, which refers to saving all sentient beings'. 'You should all together' below, the second part, is admonishment and permission. First is the prose, then the verse. The prose, first is admonishment, then permission. 'Wear the armor of diligence' is because to proclaim the great Dharma, one should diligently seek it. 'Generate firm intention' means that now hearing the proclamation of the great Dharma, do not retreat. 'The Tathagata now desires' below, the second part, is permission to proclaim. There are four sentences in the text: one, 'Declare the wisdom-power of the Buddhas', is to open up the manifested body and the Dharmakaya, in principle there is nothing that cannot be illuminated, this is wisdom-power. Therefore, the following text says 'Or for the sake of this assembly, it is proclaimed that the Buddha's lifespan is immeasurable, and for those who see the Buddha after a long time, it is proclaimed that the Buddha is difficult to encounter, my wisdom-power is like this, the light of wisdom illuminates immeasurably, therefore know that the Buddha's wisdom has length', this is to explain the Buddha's wisdom. 'The power of the Buddhas' unhindered spiritual powers', however, the Dharmakaya of the Buddhas is neither long nor short, but can adapt to length and shortness, hence it is called unhindered spiritual powers.

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力也。「諸佛師子奮迅之力」者，師子本伏今起名為奮迅。所以奮迅，凡有三義：一、欲袪塵；二、欲申舒；三、顯無畏。今說法身無生滅始終，破凡夫二乘始終生滅之執，喻同袪塵。昔以權教覆實實則不顯，今開身權身實則真應義顯，如師子舒申義也。昔為緣不堪故不說法身真實，故名有畏。今大機已熟堪聞說之，故喜無畏，如師子不懼也。「諸佛威猛大勢之力」者，既顯法身常住，雙樹無常莫能摧伏，故名威猛大勢力。又今說法身必能滅惑生解，故稱大勢力也。

偈文重明誡勸。「佛智叵思議」者，非長非短能示長短，雖示長短未曾長短，故名不思議，若昔短今長何名不思議也？「甚深叵分別」者，此明法身絕四句、超百非，故下文云「非實非虛非如非異」，豈可以常無常等而分別也。

「爾時世尊」下，第二大段，略開身權身實動執生疑。初長行，次偈。長行又開二別：第一、牒問；「我於是」下，第二、前答其師資之問。所以前答師資問者，將欲開佛壽量故也。「此諸菩薩」下，次答第一所從來處問也。「阿逸多」下，此非答問，但釋上「在下方住」意耳。所以下方空中住者，虛空即是實相法身，菩薩心常游實相而勛習之，故常在下方住也。不作此釋則文無可消。

偈文為三：初一行三句

【現代漢語翻譯】 現代漢語譯本：力量。『諸佛師子奮迅之力』，師子原本伏著，現在起來叫做奮迅。奮迅有三個意義：一、想要去除塵垢；二、想要伸展舒暢；三、顯示無所畏懼。現在說法身沒有生滅始終，破除凡夫和二乘人執著於始終生滅的觀念，好比去除塵垢。過去用權巧的教法覆蓋真實，真實便不顯現，現在開顯權身和實身，真身和應身的意義就顯現出來，如同師子伸展舒暢一樣。過去因為眾生的根器不夠，所以不說真實法身，因此說是有畏懼。現在眾生的根器已經成熟，可以聽聞佛法，所以歡喜無畏，如同師子無所畏懼一樣。『諸佛威猛大勢之力』，既然顯示法身常住，即使是雙樹的無常也不能摧毀它，所以稱為威猛大勢力。又現在說法身必定能夠滅除迷惑，產生智慧，所以稱為大勢力。 偈文再次說明誡勸。『佛智叵思議』，不是長也不是短，卻能示現長短，雖然示現長短，卻未曾有長短，所以叫做不思議，如果過去短現在長，怎麼能叫做不思議呢？『甚深叵分別』，這是說明法身超越四句，超出百非，所以下文說『非實非虛非如非異』，怎麼可以用常無常等來分別呢？ 『爾時世尊』下，第二大段，簡略地開示身權身實，引發執著和疑惑。先是長行，然後是偈。長行又分為兩個部分：第一、重述提問；『我於是』下，第二、先回答師資的提問。之所以先回答師資的提問，是爲了要開顯佛的壽命長短。『此諸菩薩』下，接著回答第一部分關於菩薩從何處來的提問。『阿逸多』下，這並非回答提問，只是解釋上面『在下方住』的意思。之所以在下方空中居住，是因為虛空就是實相法身，菩薩的心經常游于實相併且熏習它，所以經常在下方居住。如果不這樣解釋，那麼文句就無法理解。 偈文分為三個部分：開頭一行三句

【English Translation】 English version: Power. 'The power of the Buddhas' lion-like vigor' means the lion was originally crouching, now rising up is called vigor. There are three meanings of vigor: first, wanting to remove dust; second, wanting to stretch and relax; third, revealing fearlessness. Now, speaking of the Dharmakaya (法身 - Dharma Body) as having no birth, death, beginning, or end, refutes the attachment of ordinary people and those of the Two Vehicles to the notion of beginning, end, birth, and death, like removing dust. In the past, the provisional teachings covered the truth, so the truth was not revealed. Now, revealing the provisional body and the real body makes the meaning of the true body and the manifested body clear, like a lion stretching and relaxing. In the past, because beings' capacities were insufficient, the true Dharmakaya was not spoken of, hence it was said to be with fear. Now, beings' capacities have matured and they can hear it, so they rejoice in fearlessness, like a lion without fear. 'The power of the Buddhas' majestic and great strength' means that since the Dharmakaya is shown to be permanent, even the impermanence of the twin Sala trees cannot destroy it, hence it is called majestic and great strength. Furthermore, now speaking of the Dharmakaya will surely extinguish delusion and generate wisdom, hence it is called great strength. The verse reiterates the admonition. 'The Buddha's wisdom is inconceivable' means it is neither long nor short, yet it can show long and short. Although it shows long and short, it has never been long or short, hence it is called inconceivable. If it were short in the past and long now, how could it be called inconceivable? 'Profound and difficult to distinguish' means this explains that the Dharmakaya transcends the four phrases and surpasses the hundred negations, hence the following text says 'neither real nor unreal, neither like nor different'. How can it be distinguished by permanence, impermanence, and so on? 'At that time, the World Honored One' begins the second major section, briefly revealing the provisional body and the real body, arousing attachment and doubt. First is the prose, then the verse. The prose is further divided into two parts: first, restating the question; 'I then' begins the second part, first answering the question about the teacher and disciples. The reason for answering the question about the teacher and disciples first is to reveal the Buddha's lifespan. 'These Bodhisattvas' then answers the first question about where the Bodhisattvas come from. 'Ajita (阿逸多 - Maitreya)' is not an answer to the question, but rather an explanation of the meaning of 'abiding in the lower region' above. The reason for residing in the lower space is that empty space is the Reality Dharmakaya, and the Bodhisattvas' minds constantly roam in Reality and cultivate it, hence they constantly reside in the lower region. If it is not explained in this way, then the text cannot be understood. The verse is divided into three parts: the first line has three phrases.

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，頌答第一師資問。次兩行三句，頌第二答來處問。「志念力堅固」下四偈，重答第一師資問。又開三別：初一偈，牒所化，明弟子義；次兩偈，正明能化，辨于師義；后一偈，雙結能化所化師資之義。

問：

偈前文云「我于伽耶城菩提樹下坐爾乃教化之」，後文云「我從久遠來教化是等眾」，初文明近，後文明遠，二語相違，云何會之？

答：

今以二義解釋：一者、有不二二義；二者、有二不二義。不二二義者，初言伽耶者蓋是昔伽耶耳。以昔日亦在伽耶城成道化此等眾，即是久遠已來，故與後文不相違也。

問：

昔云何亦有伽耶？

答：

〈壽量品〉云「自從是來常在娑婆說法教化」，故知昔有娑婆及伽耶。又下文云「常在靈鷲山」，靈鷲即是凈土，遂不毀滅，伽耶還同此義。前文直唱伽耶成道，猶未明其過去之與現在，后偈云「我從久遠來」則釋上是過去伽耶也。次云二不二者，即指伽耶之近以之為遠，亦指過去之遠為伽耶之近，欲顯近遠不二令眾生懸悟正道也。

問：

何以知然？

答：

前明五十小劫即是半日，既是近遠無二，今類此可知。竺道生云：「言彼長者即伽耶是也。伽耶是者即非復伽耶。伽耶既非，彼長者何

【現代漢語翻譯】 現代漢語譯本： 這段經文是對《法華經·如來壽量品》中一些疑問的解答，主要圍繞佛陀的教化時間和地點展開討論。首先解釋了頌文的結構：第一師資問由兩行三句的頌文回答，探討佛陀教化的來源。「志念力堅固」以下的四句偈語，再次回答了第一師資問。然後，又分為三個部分：第一部分用一偈說明所教化對象，闡明弟子的意義；第二部分用兩偈正面闡明能教化者，辨明師父的意義；最後一部分用一偈總結能教化者和所教化者，以及師資的意義。 問： 偈文前面說『我于伽耶城（Gaya，地名，佛陀成道之處）菩提樹下坐爾乃教化之』，後面又說『我從久遠來教化是等眾』，前面說的是近處，後面說的是遠處，這兩種說法相互矛盾，應該如何解釋呢？ 答： 現在用兩種意義來解釋：第一種是有不二之二義；第二種是有二不二義。不二之二義是說，前面所說的伽耶城，實際上是過去的伽耶城。因為過去佛陀也是在伽耶城成道並教化這些眾生，這就是從久遠以來，所以與後面的經文不相違背。 問： 過去怎麼也會有伽耶城呢？ 答： 《壽量品》中說『自從是來常在娑婆（Saha，音譯，指我們所居住的這個世界）說法教化』，所以知道過去也有娑婆世界和伽耶城。而且下文還說『常在靈鷲山（Grdhrakuta，山名，佛陀常在此說法）』，靈鷲山就是凈土，不會毀滅，伽耶城也同樣如此。前面的經文只是直接說在伽耶城成道，還沒有說明是過去還是現在，後面的偈語說『我從久遠來』，就解釋了前面說的是過去的伽耶城。其次說二不二義，就是指伽耶城的近處可以看作遠處，也可以指過去的遠處看作伽耶城的近處，想要顯示近和遠沒有分別，讓眾生能夠領悟真正的道理。 問： 憑什麼知道是這樣呢？ 答： 前面說五十小劫就是半天的時間，既然近和遠沒有分別，現在可以類比知道。竺道生（Zhu Daosheng，人名，南北朝時期僧人）說：『所說的彼長者就是伽耶城。伽耶城是，就不是伽耶城。伽耶城既然不是，那麼彼長者又是什麼呢？』 English version: This passage is an answer to some questions about the Chapter on the Duration of Life of the Tathagata in the Lotus Sutra, mainly focusing on the time and place of the Buddha's teachings. It first explains the structure of the verses: the first question about the teacher and disciples is answered by two lines and three sentences of verses, exploring the source of the Buddha's teachings. The four verses beginning with 'Firm in resolve, mindfulness, and power' answer the first question about the teacher and disciples again. Then, it is divided into three parts: the first part uses one verse to explain the objects of teaching, clarifying the meaning of disciples; the second part uses two verses to positively explain the one who can teach, distinguishing the meaning of the teacher; and the last part uses one verse to summarize the teacher and the taught, as well as the meaning of the teacher-disciple relationship. Question: The verse in front says, 'I sat under the Bodhi tree in the city of Gaya (Gaya, a place name, where the Buddha attained enlightenment) and then taught,' and the verse behind says, 'I have been teaching these beings since a very long time ago.' The former speaks of the near, and the latter speaks of the far. These two statements contradict each other. How should they be explained? Answer: Now, I will explain it with two meanings: the first is the meaning of 'not two in two'; the second is the meaning of 'two in not two'. The meaning of 'not two in two' is that the city of Gaya mentioned earlier is actually the Gaya of the past. Because in the past, the Buddha also attained enlightenment and taught these beings in the city of Gaya, which is from a very long time ago, so it does not contradict the later text. Question: How could there have been a city of Gaya in the past? Answer: The Chapter on the Duration of Life says, 'Since then, I have always been in the Saha (Saha, transliteration, referring to the world we live in) world, preaching and teaching,' so we know that there were also the Saha world and the city of Gaya in the past. Moreover, the following text also says, 'Always on Mount Grdhrakuta (Grdhrakuta, a mountain name, where the Buddha often preached),' Mount Grdhrakuta is the Pure Land and will not be destroyed, and Gaya is the same. The previous text only directly says that enlightenment was attained in the city of Gaya, without explaining whether it was in the past or present. The later verse says, 'I have been coming from a very long time ago,' which explains that the previous statement refers to the Gaya of the past. Secondly, the meaning of 'two in not two' refers to the near of the city of Gaya being regarded as the far, and the far of the past being regarded as the near of the city of Gaya, wanting to show that there is no difference between near and far, so that sentient beings can realize the true principle. Question: How do you know this is the case? Answer: The previous statement that fifty small kalpas are half a day, since there is no difference between near and far, we can now know by analogy. Zhu Daosheng (Zhu Daosheng, a person's name, a monk in the Northern and Southern Dynasties) said: 'The so-called elder is the city of Gaya. If the city of Gaya is, then it is not the city of Gaya. Since the city of Gaya is not, then what is that elder?'

【English Translation】 English version: This passage is an answer to some questions about the Chapter on the Duration of Life of the Tathagata in the Lotus Sutra, mainly focusing on the time and place of the Buddha's teachings. It first explains the structure of the verses: the first question about the teacher and disciples is answered by two lines and three sentences of verses, exploring the source of the Buddha's teachings. The four verses beginning with 'Firm in resolve, mindfulness, and power' answer the first question about the teacher and disciples again. Then, it is divided into three parts: the first part uses one verse to explain the objects of teaching, clarifying the meaning of disciples; the second part uses two verses to positively explain the one who can teach, distinguishing the meaning of the teacher; and the last part uses one verse to summarize the teacher and the taught, as well as the meaning of the teacher-disciple relationship. Question: The verse in front says, 'I sat under the Bodhi tree in the city of Gaya (Gaya, a place name, where the Buddha attained enlightenment) and then taught,' and the verse behind says, 'I have been teaching these beings since a very long time ago.' The former speaks of the near, and the latter speaks of the far. These two statements contradict each other. How should they be explained? Answer: Now, I will explain it with two meanings: the first is the meaning of 'not two in two'; the second is the meaning of 'two in not two'. The meaning of 'not two in two' is that the city of Gaya mentioned earlier is actually the Gaya of the past. Because in the past, the Buddha also attained enlightenment and taught these beings in the city of Gaya, which is from a very long time ago, so it does not contradict the later text. Question: How could there have been a city of Gaya in the past? Answer: The Chapter on the Duration of Life says, 'Since then, I have always been in the Saha (Saha, transliteration, referring to the world we live in) world, preaching and teaching,' so we know that there were also the Saha world and the city of Gaya in the past. Moreover, the following text also says, 'Always on Mount Grdhrakuta (Grdhrakuta, a mountain name, where the Buddha often preached),' Mount Grdhrakuta is the Pure Land and will not be destroyed, and Gaya is the same. The previous text only directly says that enlightenment was attained in the city of Gaya, without explaining whether it was in the past or present. The later verse says, 'I have been coming from a very long time ago,' which explains that the previous statement refers to the Gaya of the past. Secondly, the meaning of 'two in not two' refers to the near of the city of Gaya being regarded as the far, and the far of the past being regarded as the near of the city of Gaya, wanting to show that there is no difference between near and far, so that sentient beings can realize the true principle. Question: How do you know this is the case? Answer: The previous statement that fifty small kalpas are half a day, since there is no difference between near and far, we can now know by analogy. Zhu Daosheng (Zhu Daosheng, a person's name, a monk in the Northern and Southern Dynasties) said: 'The so-called elder is the city of Gaya. If the city of Gaya is, then it is not the city of Gaya. Since the city of Gaya is not, then what is that elder?'

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獨是乎！然則長短斯忘長短存焉」，蓋是古舊之說，勿得疑之。

「爾時彌勒」下，第三大段，執動疑生申疑致請。彌勒所以疑者，不知是昔日伽耶故生疑也。初長行，次偈。長行有二：初疑問，次請答。就初又二：前、懷疑；「即白佛言」下，第二、正問。又開為三：謂法、譬、合。法說又二：初、明佛成道近，云何於此少時頓能化爾許。「斯等久遠」，第二、明菩薩修行來久，不應始就佛受學。「譬如」下，第二、譬說。又兩父少譬佛成道近，子老譬菩薩修行久。合譬為三：初、明成道近，合父少譬。「如此大眾」下，合子老譬。「今日世尊」下，合父子老少互相指譬也。

「我等雖復」下，第二、請答。又開為二：初、明請意；「唯然」下，正明請說也。偈文為二：第一、十一行，頌疑問；次、三行，頌請說。就疑問又三：即頌前法、譬、合。頌法說有三：初一行，頌佛成道近；次二行半，頌諸菩薩修行久；次一行半，明久近相違請佛為說。次二行，頌譬說，亦三：半行，頌父少喻，上成道近；一行，頌子老譬，上修行久；半行，頌父子相違喻，上第三近遠相違。合譬中，初半行合父少，次三行半合子老。請說三偈中，二行頌請意，一行頌正請。

壽量品第十六

四門釋之：一、來意

【現代漢語翻譯】 現代漢語譯本：『是這樣嗎！如果真是這樣，那麼長和短的概念就消失了，或者說長短的概念仍然存在。』這大概是古老的說法，不要懷疑它。

『爾時彌勒』以下，是第三大段，由於對動念產生疑惑，進而提出請求。彌勒之所以產生疑惑，是因為不清楚是否是昔日的伽耶，所以產生了疑惑。首先是長行，然後是偈頌。長行分為兩部分：首先是疑問，『即白佛言』以下，第二部分是正式提問。正式提問又可以分為三個方面：法說、譬說和合說。法說又分為兩部分：首先，說明佛成道的時間很短，為什麼能在這麼短的時間內教化這麼多人。『斯等久遠』，第二，說明菩薩修行的時間很久，不應該剛開始才向佛陀學習。『譬如』以下，是第二部分，譬說。用年輕的父親比喻佛成道的時間短，年老的兒子比喻菩薩修行的時間長。合譬分為三個方面：首先，說明成道的時間短，用年輕的父親來比喻。『如此大眾』以下，用年老的兒子來比喻。『今日世尊』以下，用父子年齡的差異來互相指代比喻。

『我等雖復』以下，是第二部分，請求解答。又可以分為兩部分：首先，說明請求的目的；『唯然』以下，正式說明請求解說。偈頌分為兩部分：第一部分是十一行，頌揚疑問；第二部分是三行，頌揚請求解說。疑問又可以分為三個方面：頌揚前面的法說、譬說和合說。頌揚法說分為三個方面：第一行，頌揚佛成道的時間短；接下來的兩行半，頌揚諸位菩薩修行的時間長；接下來的一行半，說明時間長短相互矛盾，請求佛陀解說。接下來的兩行，頌揚譬說，也分為三個方面：半行，頌揚年輕的父親的比喻，對應上面成道的時間短；一行，頌揚年老的兒子的比喻，對應上面修行的時間長；半行，頌揚父子年齡差異的比喻，對應上面第三點時間長短相互矛盾。合譬中，最初的半行對應年輕的父親，接下來的三行半對應年老的兒子。請求解說的三行偈頌中，兩行頌揚請求的目的，一行頌揚正式的請求。

壽量品第十六

從四個方面來解釋：一、來意

【English Translation】 English version: 『Is it so! If that is the case, then the concepts of long and short disappear, or the concepts of long and short still exist.』 This is probably an ancient saying, do not doubt it.

『At that time, Maitreya』 below, is the third major section, raising doubts and making requests due to doubts about the arising of thoughts. Maitreya's doubt arises because he is unsure whether it is the Gaya of the past. First is the prose section (long lines), then the verse section. The prose section is divided into two parts: first, the doubt; 『Then he said to the Buddha』 below, the second part is the formal question. The formal question can be further divided into three aspects: Dharma explanation, parable explanation, and combined explanation. The Dharma explanation is divided into two parts: first, explaining that the Buddha's attainment of enlightenment was recent, so how could he have enlightened so many people in such a short time. 『These have been long』 , second, explaining that the Bodhisattvas have been practicing for a long time, and should not just be starting to learn from the Buddha. 『For example』 below, is the second part, the parable explanation. The young father is used as a metaphor for the short time of the Buddha's enlightenment, and the old son is used as a metaphor for the long time of the Bodhisattvas' practice. The combined explanation is divided into three aspects: first, explaining that the attainment of enlightenment was recent, using the young father as a metaphor. 『This great assembly』 below, uses the old son as a metaphor. 『Today, World Honored One』 below, uses the age difference between father and son to refer to each other as a metaphor.

『Although we』 below, is the second part, requesting an answer. It can also be divided into two parts: first, explaining the purpose of the request; 『Indeed』 below, formally explaining the request for explanation. The verse section is divided into two parts: the first part is eleven lines, praising the doubt; the second part is three lines, praising the request for explanation. The doubt can be divided into three aspects: praising the previous Dharma explanation, parable explanation, and combined explanation. Praising the Dharma explanation is divided into three aspects: the first line, praising the short time of the Buddha's enlightenment; the next two and a half lines, praising the long time of practice of the Bodhisattvas; the next one and a half lines, explaining the contradiction between long and short times, requesting the Buddha to explain. The next two lines, praising the parable explanation, are also divided into three aspects: half a line, praising the metaphor of the young father, corresponding to the short time of enlightenment above; one line, praising the metaphor of the old son, corresponding to the long time of practice above; half a line, praising the metaphor of the age difference between father and son, corresponding to the third point above, the contradiction between long and short times. In the combined explanation, the initial half line corresponds to the young father, and the next three and a half lines correspond to the old son. In the three lines of verse requesting explanation, two lines praise the purpose of the request, and one line praises the formal request.

Chapter Sixteen: Duration of Life

Explain from four aspects: 1. The reason for coming

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門；二、得失門；三、釋名門；四、開合。所以有此品來者，明身權身實有四章，今是第四、廣開身權身實斷疑生信也。然此品大明覺理囊括古今，文約義豐意深致遠，雖是一章之經乃通會釋迦始終一化意也。若能解其義趣，生無盡之慧、長無邊之福，亦滅無量重罪。昔有數人共乘船遭風，余伴並溺死，唯一人憑物濁濟，夜夢雲：「汝所以偏得脫者，昔曾聽《法華．壽量品》故也。」又下〈分別功德品〉云「說此壽量品時，十二種利益、八種瑞相」，余經明得道未有如斯之盛，講者宣留意尋其旨歸也。

問：

何故頓有功用耶？

答：

三世佛正果及三世佛依果皆為開壽量而興，如多寶涌現即過去佛為開壽量故興；分身佛即現在十方佛為開壽量而集；涌出菩薩即皆是一生補處，謂當來佛為開壽量而現。故十方三世佛皆為開壽量，即知壽量事大故有如上功力。

問：

三世佛云何為開壽量？

答：

如前品釋之。過去佛為開法身無生滅、應身有生滅故現出也。現在佛為開法身不二、應身不一故普集。當來佛為顯釋迦久證法身明法身無始終、方便示始終故現也。三世佛為三事故集也。又變凈土為開壽量者，由依果既其異昔，即知遠壽亦復不同，具如上釋也。今言開權顯

【現代漢語翻譯】 現代漢語譯本： 此段經文分為四個部分：一、門徑；二、得失；三、釋名；四、開合。設立此品的目的是爲了闡明佛陀的應身（權身）和法身（實身）有四個章節，現在是第四章，廣泛地闡述應身和法身，斷除疑惑，生起信心。然而，此品深刻地闡明了覺悟的道理，囊括了古今，文字簡練，意義豐富，意境深遠，雖然只是一章經文，卻貫通了釋迦牟尼佛始終一生的教化意圖。如果能夠理解其中的意義和旨趣，就能生起無盡的智慧，增長無邊的福德，也能消除無量的重罪。過去有幾個人一同乘船遭遇風浪，其他的同伴都溺水而死，只有一人依靠漂浮物得以倖免。夜晚夢見有聲音說：『你之所以能夠特別地脫險，是因為過去曾經聽聞《法華經·壽量品》的緣故。』而且在接下來的《分別功德品》中說『宣說此《壽量品》時，有十二種利益、八種瑞相』，其他的經典闡明得道的功德，沒有像這樣盛大的。講解的人應該留意探尋其中的旨歸。 問：為什麼會立刻產生功用呢？ 答：三世諸佛（過去、現在、未來）的證得的正果以及三世諸佛所依的依果，都是爲了開顯《壽量品》而出現的。例如，多寶佛（Prabhutaratna）（過去佛）從地涌現，就是過去佛爲了開顯《壽量品》而出現的；分身佛（現在十方佛）是爲了開顯《壽量品》而聚集；涌出的菩薩們都是一生補處菩薩（Ekajatipratibaddha），也就是將來的佛，爲了開顯《壽量品》而顯現。所以十方三世諸佛都是爲了開顯《壽量品》，由此可知《壽量品》的事業廣大，所以有以上所說的功德力量。 問：三世諸佛如何開顯《壽量品》呢？ 答：就像前面品中所解釋的那樣。過去佛爲了開顯法身（Dharmakaya）無生滅、應身（Nirmanakaya）有生滅的道理而示現。現在佛爲了開顯法身不二、應身不一的道理而普遍聚集。當來佛爲了顯示釋迦牟尼佛（Sakyamuni）長久證得法身，闡明法身沒有始終、只是方便示現始終的道理而顯現。三世諸佛爲了這三件事而聚集。又，變現清凈國土是爲了開顯《壽量品》，由於依報國土已經和過去不同，就知道佛的壽命也和過去不同，具體就像上面所解釋的那樣。現在說開顯權巧方便。

【English Translation】 English version: This passage is divided into four parts: 1. Entrance; 2. Gain and Loss; 3. Explanation of Names; 4. Opening and Closing. The reason for establishing this chapter is to clarify that the Buddha's manifested body (provisional body) and Dharma body (real body) have four sections. This is now the fourth chapter, extensively explaining the provisional and real bodies, dispelling doubts, and generating faith. However, this chapter profoundly elucidates the principles of enlightenment, encompassing the past and present. The text is concise, the meaning is rich, and the intention is profound and far-reaching. Although it is only one chapter of scripture, it connects the entire teaching intention of Sakyamuni Buddha (Sakyamuni) throughout his life. If one can understand its meaning and purpose, one can generate endless wisdom, increase boundless merit, and also eliminate immeasurable heavy sins. In the past, several people were on a boat together and encountered a storm. The other companions all drowned, but only one person survived by relying on floating objects. At night, he dreamed of a voice saying: 'The reason you were able to escape so particularly is because you once heard the Lotus Sutra, Chapter on the Duration of Life.' Moreover, in the following Chapter on the Discrimination of Merits, it says, 'When expounding this Chapter on the Duration of Life, there are twelve kinds of benefits and eight kinds of auspicious signs.' Other scriptures that explain the merits of attaining the Way are not as grand as this. Those who explain it should pay attention to exploring its ultimate meaning. Question: Why does it produce effects immediately? Answer: The attainment of the true fruit by the Buddhas of the three times (past, present, and future) and the dependent rewards relied upon by the Buddhas of the three times all arise to reveal the Chapter on the Duration of Life. For example, Prabhutaratna (多寶) (Past Buddha) emerging from the earth is the Past Buddha appearing to reveal the Chapter on the Duration of Life; the manifested Buddhas (present Buddhas of the ten directions) gather to reveal the Chapter on the Duration of Life; the Bodhisattvas who emerge are all Ekajatipratibaddha (一生補處) Bodhisattvas, that is, future Buddhas, appearing to reveal the Chapter on the Duration of Life. Therefore, the Buddhas of the ten directions and the three times all reveal the Chapter on the Duration of Life, from which it can be known that the affairs of the Chapter on the Duration of Life are vast, so it has the aforementioned meritorious power. Question: How do the Buddhas of the three times reveal the Chapter on the Duration of Life? Answer: As explained in the previous chapter. The Past Buddha appears to reveal the principle that the Dharmakaya (法身) is without birth and death, and the Nirmanakaya (應身) has birth and death. The Present Buddha gathers universally to reveal the principle that the Dharmakaya is non-dual, and the Nirmanakaya is not one. The Future Buddha appears to show that Sakyamuni Buddha (釋迦牟尼) has long attained the Dharmakaya, clarifying that the Dharmakaya has no beginning or end, but conveniently shows a beginning and end. The Buddhas of the three times gather for these three reasons. Furthermore, the transformation of the pure land is to reveal the Chapter on the Duration of Life. Since the dependent land is already different from the past, it is known that the Buddha's lifespan is also different from the past, as explained above. Now it is said to reveal skillful means.

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實者，開短為權、顯長為實也。然如來之壽實無長短，所以然者，既稱法身則以正法為身，正法豈是短之與長常、無常乃至五句可取耶？但隨所宜故有長短方便。昔非短說短，今非長說長。非短說短欲令識短是長短，非長說長欲令悟長是短長，若聞短不識長則不成於短，聞長不識短則亦不成長，如此障礙行心，失佛方便意也。又所以昔說短今明長者，欲令眾生因此長短悟不長不短正法耳。以悟不長不短，故有長短方便用。若言昔短既非、今長亦非，今長既是、昔短亦是，但非長非短，今因機緣宜嘆爲長，明今長為是、昔短則非。如《涅槃經》云「不可言佛定是有為、定是無為」。若正見者應說如來定是無為。何以故？能生眾生諸善根故也。此品望〈涌出品〉六雙辨之，一者、上為序說；今是正說。二者、上以所化菩薩開能化佛壽；今能化自開能化也。三者、上以神通門開能化，如千世界微塵數菩薩從地涌出，顯釋迦成佛已久謂神通門也；此品對彌勒釋佛壽量，謂說法輪開壽量也。此二則是衣裓、機案二物出子也。四者、上密開成佛久；今顯開于壽量。以執近情難傾、遠壽難信，示悟物以漸，故前密后顯。五者、上品略說動執生疑；今廣說破執除疑。六者、上明所化不思議；今明能化不思議，故《法華論》有十種無上。

【現代漢語翻譯】 現代漢語譯本： 所謂的『實』，是指開顯權巧方便的『短』，而彰顯真實究竟的『長』。然而，如來的壽命實際上沒有長短之分。為什麼這麼說呢？既然被稱為法身，就是以正法為身。正法怎麼可以用『短』與『長』、『常』、『無常』乃至五句來把握呢？只是隨著所應機的不同，才有了長短的方便說法。過去說『短』不是真的要說『短』，現在說『長』也不是真的要說『長』。過去說『短』，是爲了讓人們認識到『短』之中包含著『長』；現在說『長』，是爲了讓人們領悟到『長』之中也包含著『短』。如果聽聞『短』而不認識『長』，就不能成就『短』；聽聞『長』而不認識『短』，也就不能成就『長』。這樣就會障礙修行之心，失去佛陀運用方便的本意。 而且，之所以過去說『短』而現在明說『長』，是爲了讓眾生通過這『長』和『短』，領悟到不長不短的正法。因為領悟了不長不短，所以才能運用長短的方便。如果說過去的『短』既不對，現在的『長』也不對，或者說現在的『長』既對，過去的『短』也對，但實際上既非長也非短，現在只是因為機緣適合，才讚歎為『長』，說明現在的『長』是對的，過去的『短』是不對的。正如《涅槃經》（Nirvana Sutra）所說：『不可說佛一定是『有為』，一定不是『無為』。』如果具有正見的人，應該說如來一定是『無為』。為什麼呢？因為能生出眾生諸多的善根。 這一品（〈如來壽量品〉）對照〈涌出品〉，可以用六個方面來辨析：第一，〈涌出品〉是序說；這一品是正說。第二，〈涌出品〉是以所教化的菩薩來開顯能教化的佛的壽命；這一品是能教化的佛自己開顯自己的壽命。第三，〈涌出品〉是以神通門來開顯能教化的佛，例如像千世界微塵數那樣多的菩薩從地涌出，顯示釋迦牟尼佛（Sakyamuni Buddha）成佛已經很久了，這就是所謂的神通門；這一品是對彌勒菩薩（Maitreya Bodhisattva）解釋佛的壽命長短，是所謂說法輪來開顯壽命。這兩種情況就像是衣裓、機案二物中出現孩子一樣。第四，〈涌出品〉是秘密地開顯成佛久遠；這一品是明顯地開顯壽命長短。因為執著于近期的想法難以改變，相信遙遠的壽命難以置信，所以用漸進的方式來開示覺悟眾生，因此先秘密后明顯。第五，〈涌出品〉是略說，容易引起執著和疑惑；這一品是廣說，破除執著和消除疑惑。第六，〈涌出品〉是說明所教化的菩薩不可思議；這一品是說明能教化的佛不可思議，所以《法華論》（Lotus Sutra Treatise）中有十種無上。

【English Translation】 English version: The so-called 'Reality' means revealing the 'short' of expedient means and manifesting the 'long' of the true and ultimate. However, the Tathagata's (如來) [Tathagata means 'Thus Come One', an epithet of the Buddha] lifespan actually has no length. Why is this so? Since it is called the Dharmakaya (法身) [Dharmakaya means 'Dharma Body', the body of the Buddha's teachings], it takes the Right Dharma as its body. How can the Right Dharma be grasped by 'short' and 'long', 'permanent', 'impermanent', or even the five phrases? It is only according to what is appropriate that there are expedient teachings of length and shortness. In the past, saying 'short' was not truly saying 'short'; now, saying 'long' is not truly saying 'long'. Saying 'short' in the past was to make people recognize that 'short' contains 'long'; saying 'long' now is to make people realize that 'long' also contains 'short'. If one hears 'short' without recognizing 'long', one cannot accomplish 'short'; if one hears 'long' without recognizing 'short', one cannot accomplish 'long'. This will obstruct the mind of practice and lose the Buddha's (佛) [Buddha means 'awakened one'] intended meaning of using expedient means. Moreover, the reason for saying 'short' in the past and now clearly stating 'long' is to enable sentient beings to realize the Right Dharma that is neither long nor short through this 'long' and 'short'. Because one realizes neither long nor short, one can use the expedient means of length and shortness. If one says that the 'short' of the past was wrong and the 'long' of the present is also wrong, or that the 'long' of the present is right and the 'short' of the past is also right, but in reality it is neither long nor short, it is only because the circumstances are suitable now that it is praised as 'long', indicating that the 'long' of the present is right and the 'short' of the past is wrong. Just as the Nirvana Sutra (涅槃經) [Nirvana Sutra means the scripture about the final liberation] says: 'It cannot be said that the Buddha is definitely 'conditioned' or definitely 'unconditioned'.' If one has right view, one should say that the Tathagata is definitely 'unconditioned'. Why? Because it can generate many good roots for sentient beings. This chapter (Chapter 16: 'The Duration of the Life of the Tathagata') can be analyzed in comparison with the chapter 'Emerging from the Earth' in six aspects: First, the chapter 'Emerging from the Earth' is the introductory teaching; this chapter is the main teaching. Second, the chapter 'Emerging from the Earth' uses the Bodhisattvas (菩薩) [Bodhisattva means 'enlightenment being'] who are being taught to reveal the lifespan of the Buddha who is teaching; this chapter is the Buddha who is teaching revealing his own lifespan. Third, the chapter 'Emerging from the Earth' uses the gate of supernatural powers to reveal the Buddha who is teaching, such as the Bodhisattvas as numerous as the dust particles of a thousand worlds emerging from the earth, showing that Sakyamuni Buddha (釋迦牟尼佛) [Sakyamuni Buddha is the historical Buddha] has attained Buddhahood for a long time, which is the so-called gate of supernatural powers; this chapter explains the length of the Buddha's lifespan to Maitreya Bodhisattva (彌勒菩薩) [Maitreya Bodhisattva is the future Buddha], which is the so-called Dharma wheel to reveal lifespan. These two situations are like a child appearing from a garment bag or a loom. Fourth, the chapter 'Emerging from the Earth' secretly reveals the long duration of attaining Buddhahood; this chapter clearly reveals the length of lifespan. Because attachment to recent ideas is difficult to change, and believing in a distant lifespan is difficult to believe, a gradual approach is used to enlighten sentient beings, so it is first secret and then clear. Fifth, the chapter 'Emerging from the Earth' is a brief explanation, which easily causes attachment and doubt; this chapter is a detailed explanation, which breaks through attachment and eliminates doubt. Sixth, the chapter 'Emerging from the Earth' explains that the Bodhisattvas who are being taught are inconceivable; this chapter explains that the Buddha who is teaching is inconceivable, so the Lotus Sutra Treatise (法華論) [Lotus Sutra Treatise is a commentary on the Lotus Sutra] has ten kinds of unsurpassed qualities.

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第七、示現教化眾生無上，故地中涌出無量菩薩。八者、示現成大菩提無上，故有〈壽量品〉，即其證也。

第二、得失門者，釋此經壽量凡有三師：一、用五時教者云，過去過塵沙、未來倍上數，猶是無常，終歸盡滅，故前云終歸於空，故如來壽有限量也。二、執四時教者云，此經覆相辨常，則覆相明壽無量也。第三、半滿義者云，一切大乘經皆明佛常，謂顯了明佛壽無量也。今謂初謗經罪重，為下根人也；次為過小輕，謂中根人也；后得經之用、未識經體，三種之中謂上根人也。今明須識經體用方見此品意。所言體者，法身超四句、絕百非，不可言常與無常等，故非量與無量，如《華嚴經》云「法界非有量亦復非無量，牟尼悉超越有量及無量」，法界則法身也。又下文云「非實非虛非如非異」，《中論．觀如來品》云「寂滅相中無常無常等四句」。所言用者，非常非無常，昔為眾生故說為無常，故云「諸佛弟子眾尚舍無常身」，明佛壽有量。今為破凡夫二乘執佛王宮實生、雙林實滅，故非常非無常嘆美為常，顯佛壽無量。若不識斯體用者，則無十二種悟道人也。所以然者，但作常無常解便成二見，云何得悟道也。

第三、釋名門者，所言如來壽量者，依《法華論》三種如來：一者、化身如來；二、報

【現代漢語翻譯】 現代漢語譯本 第七，爲了示現教化眾生達到無上的境界，所以從地中涌出無量的菩薩（Bodhisattva）。第八，爲了示現成就大菩提（Mahabodhi）達到無上的境界，所以有《壽量品》（Juryodai），這就是證明。

第二，從得失的角度來看，解釋這部經中關於壽量的說法，有三種不同的觀點：第一種，用五時教（Goji）的觀點認為，過去經過如塵沙般多的時間，未來超過這個數量，仍然是無常的，最終會歸於消滅，所以前面說『終歸於空』，因此如來的壽命是有限的。第二種，執著於四時教（Shiji）的觀點認為，這部經顛覆了之前的說法，辨明了常住的真理，那麼這種顛覆就說明了壽命是無量的。第三種，半滿義（Hanman-gi）的觀點認為，一切大乘經典都闡明了佛是常住的，也就是顯明地說明了佛的壽命是無量的。我認為，最初誹謗經典的人罪過深重，是為下根之人；其次認為罪過較小較輕的人，是為中根之人；最後得到經典的作用、但未認識到經典本體的人，是三種人中的上根之人。現在說明必須認識經典的本體和作用，才能理解這一品的意義。所說的本體，是指法身（Dharmakaya）超越了四句（Shiku）、斷絕了百非（Hyakki），不能說它是常還是無常等等，所以不能用有限或無限來衡量，如《華嚴經》（Kegon-gyo）所說：『法界非有量亦復非無量，牟尼悉超越有量及無量』，法界就是法身。又如下文所說『非實非虛非如非異』，《中論．觀如來品》（Churon. Nyorai-hon）說：『寂滅相中無常無常等四句』。所說的作用，是指非常非無常，過去爲了眾生的緣故說為無常，所以說『諸佛弟子眾尚舍無常身』，說明佛的壽命是有限的。現在爲了破除凡夫二乘（Nijo）執著于佛在王宮真實出生、在雙林真實滅度的觀點，所以用非常非無常來讚美佛是常住的，彰顯佛的壽命是無量的。如果不認識這種本體和作用，那麼就不會有十二種悟道之人。之所以這樣說，是因為如果只用常或無常來理解，就會形成二見，又怎麼能悟道呢？

第三，從解釋名稱的角度來看，所說的如來壽量，依據《法華論》（Hokke-ron）有三種如來：第一種，化身如來（Keshin Nyorai）；第二種，報

【English Translation】 English version Seventh, in order to demonstrate the supreme teaching and transformation of sentient beings, immeasurable Bodhisattvas (Bodhisattva) emerge from the earth. Eighth, in order to demonstrate the supreme attainment of Great Enlightenment (Mahabodhi), there is the 'Chapter on the Duration of Life' (Juryodai), which serves as proof.

Second, from the perspective of gain and loss, there are three different interpretations of the concept of lifespan in this sutra: First, according to the Five Periods of Teaching (Goji), the past, having passed through countless kalpas like dust particles, and the future, exceeding that number, are still impermanent and will eventually come to an end. Therefore, it is said earlier that 'everything returns to emptiness,' implying that the Tathagata's lifespan is finite. Second, those who adhere to the Four Periods of Teaching (Shiji) believe that this sutra overturns previous teachings and clarifies the truth of permanence. This overturning clarifies that lifespan is immeasurable. Third, the perspective of Half and Full Teachings (Hanman-gi) believes that all Mahayana sutras elucidate that the Buddha is eternal, explicitly stating that the Buddha's lifespan is immeasurable. I believe that those who initially slander the sutra commit a grave offense and are considered to be of inferior capacity; those who consider the offense to be minor and light are of intermediate capacity; and those who obtain the function of the sutra but do not recognize its essence are of superior capacity among the three. Now, it is explained that one must recognize the essence and function of the sutra in order to understand the meaning of this chapter. The essence refers to the Dharmakaya (Dharmakaya), which transcends the Four Propositions (Shiku) and cuts off the Hundred Negations (Hyakki). It cannot be described as permanent or impermanent, and therefore cannot be measured by finite or infinite. As the Flower Garland Sutra (Kegon-gyo) says, 'The Dharma Realm is neither finite nor infinite; the Muni surpasses both finite and infinite.' The Dharma Realm is the Dharmakaya. Furthermore, as stated below, 'It is neither real nor unreal, neither thus nor different.' The Treatise on the Middle Way, Chapter on the Tathagata (Churon. Nyorai-hon), says, 'In the state of quiescent extinction, there are the Four Propositions of permanence and impermanence.' The function refers to neither permanence nor impermanence. In the past, for the sake of sentient beings, it was said to be impermanent, hence the saying, 'The disciples of all Buddhas still relinquish their impermanent bodies,' indicating that the Buddha's lifespan is finite. Now, in order to dispel the attachment of ordinary beings and the Two Vehicles (Nijo) to the view that the Buddha was actually born in the royal palace and actually passed away in the Sala Grove, the Buddha is praised as permanent with neither permanence nor impermanence, revealing that the Buddha's lifespan is immeasurable. If one does not recognize this essence and function, then there will be no twelve types of enlightened beings. The reason for this is that if one only understands it as permanence or impermanence, it will lead to dualistic views, and how can one attain enlightenment?

Third, from the perspective of explaining the name, the term 'Duration of Life of the Tathagata,' according to the Treatise on the Lotus Sutra (Hokke-ron), refers to three types of Tathagatas: First, the Transformation Body Tathagata (Keshin Nyorai); second, the Reward

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身如來；三、法身如來。壽量亦有三種：化佛壽量有始有終，故為二乘人八相成道、王宮現生、雙林示滅也。二、報身佛壽量有始無終，故下文云「我本行菩薩道所成壽命今猶未盡」，以行因滿初證佛果是故有始，一證已后湛然不滅故無有盡終。三、法身佛壽本自在之，不生不滅無始無終。今品具明三種如來、三種壽量：明化身壽量謂開方便門，辨法報二身壽量謂顯真實義，故云壽量品。今更四句釋之：一、實而非權，謂法身壽也。二、權而非實，謂化身壽也。三、亦權亦實，謂報身壽也。報身即是應身，應身有二：一者內應，謂與法身相應，是故經云「諸佛所師所謂法也」，以法常故諸佛亦常。二者外應，謂與大機性相應，故為大菩薩于凈土中成佛。內應即實非權，外應謂權而非實，故云亦權亦實。第四、非權非實，上之三門皆是無名相中假名相說，欲令眾生因此名相悟無名相，故泯上三門歸乎寂滅。

第四、開合門者，經論之中說佛，開合不定，大明四句：一、本跡俱合，二、本跡俱開，三、開本合跡，四、開跡合本。本跡俱合或合名一佛，謂三寶中一佛寶也。或開為二身，故云佛真法身猶如虛空，應物現形如水中月。既但有一跡一本，亦是本跡俱合。或開為三而三義不定：一者、如七卷《金光明》辨三佛

【現代漢語翻譯】 現代漢語譯本：身如來有三種：一、化身如來（為教化眾生而示現的佛）；二、報身如來（通過修行獲得果報的佛）；三、法身如來（佛的真如法性之身）。壽量也有三種：一、化身佛的壽量有始有終，所以為二乘人示現八相成道，在王宮出生，在雙林示現涅槃。二、報身佛的壽量有始無終，所以下文說『我本行菩薩道所成就的壽命現在還沒有窮盡』，因為修行圓滿初次證得佛果所以有開始，一旦證得之後就湛然不滅所以沒有終結。三、法身佛的壽命本來就是自在的，不生不滅無始無終。這一品具明瞭三種如來、三種壽量：說明化身壽量是說開方便之門，辨明法身和報身兩種壽量是說顯真實之義，所以叫做《壽量品》。現在再用四句來解釋它：一、實而非權，說的是法身壽。二、權而非實，說的是化身壽。三、亦權亦實，說的是報身壽。報身就是應身，應身有兩種：一種是內應，就是與法身相應，所以經上說『諸佛的老師就是法』，因為法是永恒的所以諸佛也是永恒的。一種是外應，就是與大機性相應，所以為大菩薩在凈土中成佛。內應就是實而非權，外應就是權而非實，所以說是亦權亦實。第四、非權非實，上面的三種都是在無名相中假借名相來說，想要讓眾生因此名相悟到無名相，所以泯滅上面的三種而歸於寂滅。

第四、開合門，經論之中說佛，開合不定，大明四句：一、本跡俱合，二、本跡俱開，三、開本合跡，四、開跡合本。本跡俱合或者合名為一佛，說的是三寶中一佛寶。或者開為二身，所以說佛的真法身猶如虛空，應物現形如水中月。既然只有一跡一本，也是本跡俱合。或者開為三，而三種意義不確定：一種是，如七卷《金光明》辨三佛

【English Translation】 English version: The body of Tathagata (如來, Thus Come One) is of three kinds: 1. Transformation Body Tathagata (化身如來, manifestation of the Buddha for teaching); 2. Reward Body Tathagata (報身如來, the Buddha who attained the reward body through practice); 3. Dharma Body Tathagata (法身如來, the body of the Buddha's true nature). The lifespan is also of three kinds: 1. The lifespan of the Transformation Buddha has a beginning and an end, so it is for the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) to show the eight phases of enlightenment, birth in the royal palace, and Nirvana in the twin trees. 2. The lifespan of the Reward Body Buddha has a beginning but no end, so the following text says 'The lifespan I have attained through the Bodhisattva path is not yet exhausted,' because the practice is complete and the Buddha fruit is first attained, so there is a beginning, and once attained, it is eternally unextinguished, so there is no end. 3. The lifespan of the Dharma Body Buddha is inherently free, without birth or death, without beginning or end. This chapter clearly explains the three kinds of Tathagatas and the three kinds of lifespans: explaining the lifespan of the Transformation Body is to open the door of expedient means, and distinguishing the lifespans of the Dharma Body and Reward Body is to reveal the meaning of reality, so it is called the 'Lifespan Chapter'. Now, let's explain it with four sentences: 1. Real but not expedient, referring to the lifespan of the Dharma Body. 2. Expedient but not real, referring to the lifespan of the Transformation Body. 3. Both expedient and real, referring to the lifespan of the Reward Body. The Reward Body is the Response Body (應身, Nirmāṇakāya), and there are two kinds of Response Bodies: one is the internal response, which corresponds to the Dharma Body, so the sutra says 'The teacher of all Buddhas is the Dharma,' because the Dharma is eternal, so all Buddhas are also eternal. The other is the external response, which corresponds to the great potential, so it is to become a Buddha in the Pure Land for the great Bodhisattvas. The internal response is real but not expedient, and the external response is expedient but not real, so it is said to be both expedient and real. 4. Neither expedient nor real, the above three are all hypothetical names in the nameless, wanting to enable sentient beings to awaken to the nameless through these names, so annihilate the above three and return to stillness.

Fourth, the opening and closing door, in the sutras and treatises, the saying of the Buddha, the opening and closing is uncertain, the four sentences are clear: 1. The root and trace are both combined, 2. The root and trace are both opened, 3. Opening the root and combining the trace, 4. Opening the trace and combining the root. The root and trace are both combined or combined into one Buddha, referring to the one Buddha treasure in the Three Treasures (三寶, Triratna). Or open into two bodies, so it is said that the true Dharma body of the Buddha is like empty space, and the response body appears like the moon in the water. Since there is only one trace and one root, it is also the combination of the root and trace. Or open into three, and the three meanings are uncertain: one is, such as the seven-volume 'Golden Light Sutra' distinguishes the three Buddhas

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者，一法、二應、三化。法身為真，餘二為應，此則合真為一、開應為二。二者、《法華論》列三佛，謂法、報與化，即是開真合應。開真者，開法、報為二也。合應者以應身為一，此意明本有義為法身，酬因義名報，應物義名應也。次開四佛者，此義亦有二種：一者、《楞伽經》明四佛，一應化佛，二功德佛，三智慧佛，四如如佛。彼《經》云「初一為應，后三為真」，此亦合應開真也。三佛之中功德、智慧為報佛，如如為法身。二者、如七卷《金光明》辨於四句：一、化而非應，謂佛入涅槃已，為物示龍鬼等身，故名之為化；不示佛身，故名非應。二者、應而非化，經云「謂為地前身」。釋者云：地前菩薩所見佛身，乃從三昧法門中現，名之為應；非六趣攝，所以非化。三者、亦應亦化，經云「住有餘涅槃身」，釋者云：聲聞所見佛身，彼見如來相好形、修之成佛，故名為應；見佛在人中受生同人類，故名為化。四、非應非化謂法身，四句之中前三並應、后一為真，亦是開應合真也。真應俱開者，真中分二，法之與報。應中分二，應之與化。依《華嚴經》明十佛：一、無著佛，安住世間成正覺故。二、愿佛，依愿出生故。三、業報佛，信成就故，諸行皆成但略說一信也。四、住持佛，隨順世間不斷絕故。五、涅槃

【現代漢語翻譯】 現代漢語譯本：關於佛的分類，有「一法、二應、三化」的說法。「法身」（Dharmakaya，佛的真身）為真，其餘二者為應化之身，這便是「合真為一，開應為二」。 另一種分類是《法華論》（Saddharma-pundarika-sastra）中列出的三佛，即法身佛、報身佛（Sambhogakaya，因修行而獲得的佛身）和化身佛（Nirmanakaya，為度化眾生而顯現的佛身），這便是「開真合應」。「開真」是指將法身和報身份開。「合應」是指將應身合為一體。此處的含義是，本有的自性為法身，酬償因果的為報身，應物而現的為應身。 再一種分類是「四佛」，此義也有兩種說法：一是《楞伽經》（Lankavatara Sutra）中提到的四佛，即應化佛、功德佛、智慧佛和如如佛。該經說「最初的應化佛為應身，后三者為真身」，這也是「合應開真」。在三佛中，功德佛和智慧佛為報身佛，如如佛為法身。 二是七卷本《金光明經》（Suvarnaprabhasa Sutra）中辨析的四句：一、化而非應，指佛入涅槃（Nirvana，寂滅）后，為眾生示現龍、鬼等身，所以稱為「化」；不示現佛身，所以稱為「非應」。二、應而非化，經中說「指地前菩薩所見之身」。解釋者說：地前菩薩所見佛身，是從三昧（Samadhi，禪定）法門中顯現的，稱為「應」；不屬於六道輪迴，所以「非化」。三、亦應亦化，經中說「指住有餘涅槃身」。解釋者說：聲聞（Sravaka，聽聞佛法而修行的弟子）所見佛身，他們見如來（Tathagata，佛的稱號之一）相好莊嚴，是修行成就的佛身，所以稱為「應」；見佛在人中受生，與人類相同，所以稱為「化」。四、非應非化，指法身。這四句中，前三句都屬於應身，后一句為真身，也是「開應合真」。 「真應俱開」是指，真身中分出法身和報身，應身中分出應身和化身。依據《華嚴經》（Avatamsaka Sutra）說明十佛：一、無著佛，安住世間成就正覺（Samyak-sambuddha，圓滿覺悟）的佛。二、愿佛，依願力出生的佛。三、業報佛，因為信成就而顯現的佛，一切修行都成就，這裡只略說「信」。四、住持佛，隨順世間而不間斷的佛。五、涅槃佛

【English Translation】 English version: Regarding the classification of Buddhas, there are the concepts of 'One Dharma, Two Responses, Three Transformations.' The 'Dharmakaya' (the true body of the Buddha) is the true essence, while the other two are response bodies, which is 'unifying the true into one, and dividing the responses into two.' Another classification is the Three Buddhas listed in the 'Saddharma-pundarika-sastra' (Lotus Sutra Treatise), namely the Dharmakaya Buddha, the Sambhogakaya Buddha (the reward body obtained through practice), and the Nirmanakaya Buddha (the body manifested to liberate sentient beings), which is 'opening the true and combining the responses.' 'Opening the true' refers to separating the Dharmakaya and Sambhogakaya. 'Combining the responses' refers to combining the response bodies into one. The meaning here is that the inherent nature is the Dharmakaya, the reward for causes is the Sambhogakaya, and the manifestation in response to beings is the Nirmanakaya. Yet another classification is the 'Four Buddhas,' which has two interpretations: One is the Four Buddhas mentioned in the 'Lankavatara Sutra,' namely the Nirmanakaya Buddha, the Merit Buddha, the Wisdom Buddha, and the Suchness Buddha. The sutra says, 'The first Nirmanakaya is the response body, and the latter three are the true bodies,' which is also 'combining the responses and opening the true.' Among the three Buddhas, the Merit Buddha and Wisdom Buddha are the Sambhogakaya Buddha, and the Suchness Buddha is the Dharmakaya. The second is the four statements analyzed in the seven-fascicle 'Suvarnaprabhasa Sutra' (Golden Light Sutra): First, transformation but not response, referring to the Buddha, after entering Nirvana (extinction), manifesting as dragons, ghosts, etc., for sentient beings, hence called 'transformation'; not showing the Buddha body, hence called 'not response.' Second, response but not transformation, the sutra says 'referring to the body seen by Bodhisattvas before the ground.' The commentator says: The Buddha body seen by Bodhisattvas before the ground is manifested from the Samadhi (meditative concentration) Dharma gate, called 'response'; not within the six realms of reincarnation, so 'not transformation.' Third, both response and transformation, the sutra says 'referring to the body dwelling in the Nirvana with remainder.' The commentator says: The Buddha body seen by Sravakas (disciples who hear and practice the Dharma), they see the Tathagata (one of the titles of the Buddha) with excellent marks and adornments, the Buddha body achieved through practice, hence called 'response'; seeing the Buddha born among humans, the same as humans, hence called 'transformation.' Fourth, neither response nor transformation, referring to the Dharmakaya. Among these four statements, the first three belong to the response body, and the last one is the true body, which is also 'opening the responses and combining the true.' 'Opening both the true and the response' refers to dividing the Dharmakaya and Sambhogakaya from the true body, and dividing the response body and transformation body from the response body. According to the 'Avatamsaka Sutra' (Flower Garland Sutra), there are Ten Buddhas: First, the Unattached Buddha, who dwells in the world and attains Samyak-sambuddha (perfect enlightenment). Second, the Vow Buddha, who is born according to vows. Third, the Karma-Reward Buddha, who appears because of the accomplishment of faith, all practices are accomplished, here only briefly mentioning 'faith.' Fourth, the Sustaining Buddha, who follows the world without interruption. Fifth, the Nirvana Buddha.

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佛，取滅度故。六、法界佛，於一切處無不現故。七、心佛，善安住故。八、三昧佛，成就無量功德無所著故。九、性佛，善決定故。十、如意佛，以普覆故也。三佛說不說義，隨緣所見適時用之，義可知也。

廣明身權身實有一品半經，開為五門：一、勸信門；二、正說門；三、得益門；四、稱歎門；五、格量門。深法難受前須勸信，勸信既竟次為廣說法，說法應機時眾得道，疑除領解是故稱歎，信解者福德智慧無邊所以格量。

初門又三：一、正勸信；二、大眾受旨；三者、誡聽。勸信解者，勸始行者令信，深悟者令解。又令始信而終解。又今說法身唯佛證解，除佛已還皆是信解也。「如來誠諦之語」者，出所信解也。佛心實為誠，所明壽量事實為諦。自有心實而事不實四句，今是第三句二俱實也。所以三勸令信者，《智度論》第百卷云「為尊重法故慇勤至三」。又受法者有三根，是故三說。又諸佛常法不過三，若過三不受是罪逆人，金剛神以杵擬之。次受旨、誡聽，如文也。

「如來秘密神通之力」者，第二、正說文。初長行，次偈。長行為二：一、明過去無始；二、辨未來無終。但明此二者，為破二乘人謂始自王宮、終於雙樹，故明王宮生非始、雙樹滅非終也。既明本身無始終，即辨應身

【現代漢語翻譯】 現代漢語譯本：佛，因為證得涅槃寂滅的緣故。六、法界佛（Dharmadhatu Buddha），因為在一切處所無不顯現的緣故。七、心佛（Mind Buddha），因為善於安住的緣故。八、三昧佛（Samadhi Buddha），因為成就無量功德而無所執著的緣故。九、性佛（Nature Buddha），因為善於決定的緣故。十、如意佛（Wish-fulfilling Buddha），因為普遍覆蓋的緣故。關於三佛（Three Buddhas）說與不說的意義，隨著因緣和所見而適時運用，其意義是可以理解的。 廣泛闡明身權身實，用一品半的經文，分為五個方面：一、勸信門；二、正說門；三、得益門；四、稱歎門；五、格量門。深奧的佛法難以接受，所以首先需要勸導信受，勸信完畢之後再廣泛地宣說佛法，說法應合時機，聽眾才能得道，疑慮消除，領悟理解，因此要稱讚佛法，信解佛法的人福德智慧無邊，所以要衡量。 第一個方面又分為三點：一、正式勸信；二、大眾接受旨意；三、告誡聽法。勸信解的人，勸導初學者令其信受，勸導深刻領悟的人令其理解。又使開始信受的人最終能夠理解。而且現在所說的法身（Dharmakaya）只有佛才能證悟理解，除了佛以外，其餘的人都是信解。『如來誠諦之語』，是說出所信解的內容。佛心真實為誠，所闡明的壽命長短的事實為諦。有心實而事不實等四種情況，現在是第三種情況，心和事都真實。之所以三次勸導令其信受，是因為《智度論》（Mahaprajnaparamita-sastra）第一百卷說『爲了尊重佛法，所以慇勤地說了三次』。而且接受佛法的人有三種根器，所以說了三次。而且諸佛通常的規矩不超過三次，如果超過三次而不接受，就是罪逆之人，金剛神（Vajra）會用杵來擬擊他。接下來是接受旨意、告誡聽法，就像經文所說的那樣。 『如來秘密神通之力』，是第二個方面，正說文。先是長行，然後是偈頌。長行分為兩點：一、說明過去無始；二、辨明未來無終。只說明這兩點，是爲了破除二乘人認為佛始於王宮（royal palace），終於雙樹（twin Sala trees）的說法，所以說明在王宮出生不是開始，在雙樹涅槃也不是終結。既然說明了本身沒有始終，就辨明應身（Nirmanakaya）

【English Translation】 English version: Buddha, because of attaining Nirvana and extinction. Six, Dharmadhatu Buddha (Dharmadhatu Buddha), because it appears everywhere. Seven, Mind Buddha (Mind Buddha), because of being well-established. Eight, Samadhi Buddha (Samadhi Buddha), because of accomplishing immeasurable merits and being unattached. Nine, Nature Buddha (Nature Buddha), because of being good at deciding. Ten, Wish-fulfilling Buddha (Wish-fulfilling Buddha), because of universally covering. Regarding the meaning of speaking or not speaking about the Three Buddhas (Three Buddhas), it should be used appropriately according to circumstances and what is seen, and its meaning can be understood. To extensively explain the provisional and real aspects of the body, one and a half chapters of scripture are used, divided into five aspects: One, the gate of encouraging faith; Two, the gate of correct explanation; Three, the gate of obtaining benefits; Four, the gate of praise; Five, the gate of evaluation. Profound Dharma is difficult to accept, so it is necessary to first encourage faith, and after encouraging faith, then widely explain the Dharma. The Dharma should be taught according to the occasion, so that the audience can attain the Way. Doubts are eliminated, and understanding is achieved, so the Dharma should be praised. Those who believe and understand the Dharma have immeasurable blessings and wisdom, so it should be evaluated. The first aspect is further divided into three points: One, formally encouraging faith; Two, the assembly receiving the decree; Three, admonishing listening. Those who encourage faith and understanding, encourage beginners to believe, and encourage those who deeply understand to comprehend. Also, enable those who begin to believe to eventually understand. Moreover, the Dharmakaya (Dharmakaya) that is now being spoken of can only be realized and understood by the Buddha, and everyone else besides the Buddha has faith and understanding. 'The truthful words of the Tathagata,' is to speak out what is believed and understood. The Buddha's mind is truly sincere, and the fact that the length of life is explained is true. There are four situations such as the mind being true but the matter not being true, and now it is the third situation, where both the mind and the matter are true. The reason for encouraging belief three times is because the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra), Volume 100, says 'In order to respect the Dharma, it was earnestly said three times.' Moreover, there are three types of people who receive the Dharma, so it was said three times. Moreover, the usual practice of all Buddhas does not exceed three times, and if it exceeds three times and is not accepted, it is a sinful person, and Vajra (Vajra) will use a pestle to strike him. Next is receiving the decree and admonishing listening, as the text says. 'The secret and supernatural power of the Tathagata,' is the second aspect, the correct explanation. First is the prose, then the verses. The prose is divided into two points: One, explaining that the past has no beginning; Two, distinguishing that the future has no end. Only these two points are explained in order to dispel the view of the Two Vehicles that the Buddha began in the royal palace (royal palace) and ended in the twin Sala trees (twin Sala trees), so it is explained that being born in the royal palace is not the beginning, and Nirvana in the twin Sala trees is not the end. Since it is explained that the body itself has no beginning or end, the Nirmanakaya (Nirmanakaya) is distinguished.

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有始終。本身無始終，即顯真實義；應身有始終，謂開方便門。故但明斯二也。所以前明無始、后辨無終者，為破凡夫二乘前明有始、后辨有終故也。又釋彌勒父少子老之疑，故前明過去久已成佛，方化得爾許多人，則是父老子少之義，令大眾疑斷也。又明過去久已成佛，化得千世界塵數菩薩，未來無終方度法界一切眾生，令受化之徒心生歡喜。此二門各有三章。

初門三者：第一、明過去久成，顯真實義；第二、釋疑，開方便門義；第三、總結，正答其問。故前明過去久成，時眾以昔近疑今遠，故須解釋，解釋既竟方結久成。又初明久成顯真實義，次釋疑謂開方便門，此二既彰，故須重結。初門又二：第一、明證法身久；二、明垂應亦久。證法身久明自德滿，垂應久明化他德圓。又證法身久破近執，垂應久釋眾疑。初證法身久為三：初、總標如來秘密神通之力；二、牒執情；三、破近顯遠。今明佛壽，故標如來也。昔未曾說稱之為秘，所秘之法甚深故名為密，實長示短因為神通，令物反本還源稱之為力。「一切世間」下，第二、出執情。「皆謂」之言正是執情。「釋迦」以下，出所執也。「然善男子」下，第三、破執顯遠。又開四別：一、法說；二、舉譬問彌勒；三、彌勒奉答；四、佛合譬正明壽遠。初法說

【現代漢語翻譯】 現代漢語譯本 有始終（有開始和結束）。本身（法身）無始終，即顯真實義（揭示真實的意義）；應身（應化之身）有始終，謂開方便門（說是開啟方便之門）。故只說明這二者。所以前面說明無始、後面辨別無終的原因，是爲了破除凡夫和二乘人前面認為有始、後面認為有終的觀念。又解釋彌勒（Maitreya）的父親年輕兒子年老的疑問，所以前面說明過去很久已經成佛，才能教化得了這麼多人，這就是父親年老兒子年輕的含義，使大眾的疑惑斷除。又說明過去很久已經成佛，教化得了千世界塵數（無數）的菩薩，未來無終才能度化法界一切眾生，使接受教化的人心生歡喜。這兩門各有三章。 初門三章：第一、說明過去很久已經成佛，顯示真實義；第二、解釋疑惑，開啟方便門義；第三、總結，正面回答提問。所以前面說明過去很久已經成佛，當時大眾因為過去近而懷疑現在遠，所以需要解釋，解釋完畢后才總結很久已經成佛。又開始說明很久已經成佛，顯示真實義，其次解釋疑惑，說是開啟方便門，這二者既然已經彰顯，所以需要重新總結。初門又分為二：第一、說明證得法身（Dharmakaya）很久；第二、說明垂跡應化也很久。證得法身很久說明自身功德圓滿，垂跡應化很久說明教化他人的功德圓滿。又證得法身很久是爲了破除執著于近的觀念，垂跡應化很久是爲了解釋大眾的疑惑。開始證得法身很久分為三：初、總標如來（Tathagata）秘密神通之力；二、列舉執著之情；三、破除近而顯示遠。現在說明佛壽，所以標明如來。過去未曾說過稱之為秘，所秘之法非常深奧所以稱為密，實際長久卻示現短暫，因為是神通，使萬物返回本源稱之為力。「一切世間」下，第二、列舉執著之情。「皆謂」這句話正是執著之情。「釋迦（Sakyamuni）」以下，列舉所執著的內容。 「然善男子」下，第三、破除執著顯示久遠。又開啟四個部分：一、法說；二、舉例子問彌勒；三、彌勒奉答；四、佛陀合譬正面說明壽命久遠。開始法說

【English Translation】 English version There is beginning and end. The Dharmakaya (body of essence) has no beginning or end, which reveals the true meaning; the manifested body (Nirmanakaya) has beginning and end, which is said to open the door of expedient means. Therefore, only these two are explained. The reason for explaining no beginning first and then distinguishing no end is to break the views of ordinary people and those of the Two Vehicles who think there is a beginning first and then think there is an end. It also explains the doubt about Maitreya's father being young and his son being old, so it is explained first that one has become a Buddha long ago in the past, so that so many people can be taught, which is the meaning of the father being old and the son being young, so that the doubts of the public are eliminated. It also explains that one has become a Buddha long ago in the past, and has taught countless Bodhisattvas like the dust of a thousand worlds, and will be able to liberate all sentient beings in the Dharma realm in the endless future, so that those who receive the teachings will be delighted. These two doors each have three chapters. The first door has three chapters: first, explaining that one has become a Buddha long ago in the past, revealing the true meaning; second, explaining doubts, opening the meaning of expedient means; third, summarizing and answering the question directly. Therefore, it is explained first that one has become a Buddha long ago in the past, and at that time the public suspected that the past was near and the present was far, so it needs to be explained. After the explanation is completed, it is concluded that one has become a Buddha long ago. Also, it is explained first that one has become a Buddha long ago, revealing the true meaning, and then explaining doubts, saying that it opens the door of expedient means. Since these two have been manifested, it needs to be summarized again. The first door is divided into two: first, explaining that the attainment of Dharmakaya (body of essence) has been long; second, explaining that the manifestation of traces has also been long. The attainment of Dharmakaya for a long time explains that one's own merits are complete, and the manifestation of traces for a long time explains that the merits of teaching others are complete. Also, the attainment of Dharmakaya for a long time is to break the attachment to the near, and the manifestation of traces for a long time is to explain the doubts of the public. The beginning of the attainment of Dharmakaya for a long time is divided into three: first, generally marking the power of the Tathagata's (Thus Come One) secret supernatural powers; second, listing the feelings of attachment; third, breaking the near and showing the far. Now explain the Buddha's lifespan, so mark the Tathagata. What has never been said in the past is called secret, and the secret Dharma is very profound, so it is called secret. It is actually long but shows short, because it is supernatural power, and it is called power to make all things return to their origin. "All worlds" below, second, list the feelings of attachment. The words "all say" are the feelings of attachment. "Sakyamuni (Sage of the Sakyas)" below, list what is attached to. "But good men" below, third, break the attachment and show the distant. Also open four parts: first, Dharma talk; second, give an example to ask Maitreya (Loving One); third, Maitreya respectfully answers; fourth, the Buddha combines the analogy to explain the longevity. Start Dharma talk

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中明成佛久者，

問：

為破近顯遠？為開近明遠？

答：

凡有五義：一、開近顯遠。昔不明近是方便故方便門閉，今明近是方便則方便門開，既明近是方便則顯遠是真實。二、廢近立遠。昔立近廢遠，今對昔故立遠廢近。三、覆近開遠。如來近遠二種教門，猶如二鳥不相舍離，但為緣故今昔四句開覆：一者、今昔俱覆，昔覆遠、今則覆近。二、今昔俱開，昔開近、今開遠。三、昔覆今開，昔覆遠、今開遠。四、今覆昔開，今覆近、昔開近也。四者、指近為遠，此明近遠無二。如經云「吾今此身即是法身」。肇師云：「近舍丈六而遠求法身乎」。五者、破近明遠，前之四種則是約教，后之一門就彼迷情。若望迷情即是破近顯遠，若望佛教即是顯遠開近。故《法華論》云「出釋氏宮、伽耶成道，此明化佛，從此文去次明報佛」也。

「譬如」下，第二、明譬說。所以借譬者，佛常理甚深非譬不顯，故假喻曉之。「彌勒菩薩等俱白佛」下，第三、彌勒奉酬。文有三別：謂標、釋、結。初標無量。次三句顯無量：初、明凡夫不知；「一切聲聞」下，明二乘不知；「我等」下，明菩薩不知。「世尊」下，第三、結。世界無邊，明唯佛能知也。

「爾時佛告」下，第四、合譬，正顯成佛

【現代漢語翻譯】 現代漢語譯本： 中明成佛久者，

問：

爲了破除對近的執著而彰顯對遠的理解？還是爲了開啟對近的認識而明白對遠的理解？

答：

總共有五種含義：第一，開啟對近的認識而彰顯對遠的理解。過去不明白近是方便之法，所以方便之門關閉；現在明白近是方便之法，那麼方便之門開啟，既然明白近是方便之法，就彰顯遠才是真實。第二，廢除對近的執著而確立對遠的追求。過去確立對近的執著而廢除對遠的追求，現在針對過去的情況，確立對遠的追求而廢除對近的執著。第三，覆蓋對近的認識而開啟對遠的認識。如來（Tathagata）的近和遠兩種教法，就像兩隻鳥不互相捨棄，但因為因緣的緣故，現在和過去有四句開合：一是現在和過去都覆蓋，過去覆蓋遠，現在就覆蓋近。二是現在和過去都開啟，過去開啟近，現在開啟遠。三是過去覆蓋而現在開啟，過去覆蓋遠，現在開啟遠。四是現在覆蓋而過去開啟，現在覆蓋近，過去開啟近。第四，指近為遠，這說明近和遠沒有分別。如經文所說：『我現在這個身體就是法身（Dharmakaya）』。肇法師說：『難道要捨棄近處的丈六金身（譯者註：佛像）而到遠處去尋求法身嗎？』第五，破除對近的執著而明白對遠的理解，前面的四種是就教法而言，後面的一種是就那些迷惑的情感而言。如果從迷惑的情感來看，就是破除對近的執著而彰顯對遠的理解；如果從佛教（Buddhism）來看，就是彰顯對遠的理解而開啟對近的認識。所以《法華論》（Lotus Sutra Treatise）說：『從釋迦（Sakya）氏宮殿出來，在伽耶（Gaya）成道，這說明是化佛（Nirmanakaya），從這段文字開始接下來說明報佛（Sambhogakaya）』。

『譬如』下，第二，說明譬喻。之所以借用譬喻，是因為佛（Buddha）的常理非常深奧，不用譬喻就不能彰顯，所以藉助比喻來使人明白。『彌勒菩薩（Maitreya Bodhisattva）等都稟告佛』下，第三，彌勒（Maitreya）的迴應。文中有三個部分：標、釋、結。首先標出無量。其次三句彰顯無量：首先，說明凡夫不知道；『一切聲聞（Sravaka）』下，說明二乘不知道；『我等』下，說明菩薩（Bodhisattva）也不知道。『世尊』下，第三，總結。世界無邊，說明只有佛才能知道。

『爾時佛告』下，第四，合譬，正式彰顯成佛。

【English Translation】 English version: Regarding those who attained Buddhahood long ago,

Question:

Is it to破 (po, break, destroy) the near to顯 (xian, reveal, manifest) the far? Or is it to 開 (kai, open, initiate) the near to 明 (ming, understand, illuminate) the far?

Answer:

There are generally five meanings: First, to 開 (kai, open) the near to 顯 (xian, reveal) the far. In the past, not understanding that the near is a skillful means (Upaya), the gate of skillful means was closed. Now, understanding that the near is a skillful means, the gate of skillful means is opened. Since the near is understood as a skillful means, the far is revealed as the truth. Second, to 廢 (fei, abandon, discard) the near to 立 (li, establish, set up) the far. In the past, the near was established and the far was abandoned. Now, in contrast to the past, the far is established and the near is abandoned. Third, to 覆 (fu, cover, conceal) the near to 開 (kai, open) the far. The two teachings of the Tathagata (如來), near and far, are like two birds that do not leave each other. However, due to conditions (緣故), there are four phrases of opening and covering in the past and present: First, both the past and present are covered; the past covered the far, and the present covers the near. Second, both the past and present are opened; the past opened the near, and the present opens the far. Third, the past is covered and the present is opened; the past covered the far, and the present opens the far. Fourth, the present is covered and the past is opened; the present covers the near, and the past opened the near. Fourth, to point to the near as the far, which means that the near and far are not two. As the sutra says, 'This body of mine now is the Dharmakaya (法身).' Master Zhao (肇師) said, 'Would you abandon the sixteen-foot golden body (丈六) nearby and seek the Dharmakaya (法身) far away?' Fifth, to 破 (po, break) the near to 明 (ming, understand) the far. The previous four are about the teachings, and the latter one is about those who are deluded. If viewed from the perspective of delusion, it is to 破 (po, break) the near to 顯 (xian, reveal) the far. If viewed from the perspective of Buddhism (佛教), it is to 顯 (xian, reveal) the far to 開 (kai, open) the near. Therefore, the Lotus Sutra Treatise (法華論) says, 'Coming out of the Sakya (釋迦) clan's palace and attaining enlightenment in Gaya (伽耶), this explains the Nirmanakaya (化佛). From this passage onwards, it explains the Sambhogakaya (報佛).'

'譬如' (For example) below, second, explaining the analogy. The reason for using analogies is that the Buddha's (佛) constant principle is very profound and cannot be revealed without analogies, so metaphors are used to make it clear. '彌勒菩薩等俱白佛' (Maitreya Bodhisattva (彌勒菩薩) and others all reported to the Buddha) below, third, Maitreya's (彌勒) response. There are three parts in the text: introduction, explanation, and conclusion. First, it introduces the immeasurable. Second, three sentences reveal the immeasurable: First, it explains that ordinary people do not know; '一切聲聞' (all Sravakas (聲聞)) below, it explains that the two vehicles do not know; '我等' (we, etc.) below, it explains that Bodhisattvas (菩薩) do not know. '世尊' (World Honored One) below, third, conclusion. The world is boundless, which means that only the Buddha knows.

'爾時佛告' (At that time, the Buddha told) below, fourth, combining the analogy, formally revealing the attainment of Buddhahood.

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已久。長安舊羅什經本無「一塵一劫」，梁世有僧造《法華經》，感於神夢令安此說。夫論劫者所謂時也。明過去時長，故將塵數劫。言阿僧祇劫者，顯不可數義也。成佛之始尚不可知，一證湛然，寧有終滅？將欲明過去顯當，故明過去不可數。

問：

後文云「過去本行菩薩道時所成壽命」，此則有始，何故言不可數耶？

答：

有二義：一者、明無始始義，但始義長遠故不可數；二者、欲顯法身無始終義，故不可數也。然始無始有不二二義、二不二義。不二二義者，初證法身是故有始，於三身中是應身，亦名報身，是故有始。而所證法身此則無始，故是不二二義。二不二義者，所證法身既無始終，言窮慮息，能證亦無始終，以能證證於所證，所證既無始終，能證亦無始終也。

「自從是來」下，上辨證法身已久，今明垂應久義，以證法身久謂自德滿，垂應久謂化他德圓也。「常在此娑婆世界說法教化」者，常在娑婆則應化兩身也，說法教化者二身所說教也。明釋迦久證法身，從證法身已來宜以應身得悟則示之以應身，宜以化身得悟則示之以化身，雖示二身實無所應，雖說一切教實無所說，正釋彌勒疑也。以垂應既久常在娑婆說法教化，故有千世界塵數菩薩，即是父老子少，非父少

【現代漢語翻譯】 現代漢語譯本：很久以前。《長安舊羅什經本》中沒有『一塵一劫』的說法，梁代有僧人造《法華經》，因神夢感應而加入了這種說法。所謂『劫』，指的是時間。爲了說明過去的時間很長，所以用塵數來比喻劫。說『阿僧祇劫』，是爲了顯示不可數的意義。成佛的開始尚且不可知，一旦證得湛然之境，哪裡會有終結？這是爲了說明過去顯現的時候，過去是不可數的。

問：

後面的經文說『過去本行菩薩道時所成壽命』，這就有開始，為什麼又說不可數呢？

答：

有兩種解釋：第一，說明無始的開始的意義，只是開始的意義長遠所以不可數；第二，想要顯示法身沒有始終的意義，所以不可數。然而開始和無始有不二而二的意義、二而不二的意義。不二而二的意義是，最初證得法身，所以有開始，在三身中是應身，也叫報身，所以有開始。而所證得的法身則是無始的，所以是不二而二的意義。二而不二的意義是，所證得的法身既然沒有始終，言語思慮都停止了，能證的也沒有始終，因為能證證於所證，所證既然沒有始終，能證也沒有始終。

『自從是來』以下，上面辨析證得法身已經很久了，現在說明垂跡應化的時間也很久，用證得法身很久來說明自利功德圓滿，用垂跡應化很久來說明化他功德圓滿。『常在此娑婆世界（Saha World）說法教化』，常在娑婆世界就是應身和化身，說法教化就是二身所說的教法。說明釋迦牟尼佛（Sakyamuni Buddha）很久以前就證得了法身，自從證得法身以來，應該用應身得悟就示現應身，應該用化身得悟就示現化身，雖然示現二身實際上沒有什麼需要應化的，雖然說了一切教法實際上沒有什麼可說的，這正是解釋彌勒菩薩（Maitreya Bodhisattva）的疑問。因為垂跡應化已經很久，常常在娑婆世界說法教化，所以有千世界塵數那麼多的菩薩，這就是父老子少，而不是父少。

【English Translation】 English version: It has been a long time. The old Kumarajiva (Kumarajiva) version of the Chang'an (Chang'an) scriptures did not have the saying 'one dust, one kalpa (kalpa)'. During the Liang dynasty, a monk created the 'Lotus Sutra' and added this saying due to a divine dream. The so-called 'kalpa' refers to time. To illustrate that the past time is very long, dust particles are used to represent kalpas. Saying 'asamkhya kalpas (asamkhya kalpas)' is to show the meaning of being countless. The beginning of attaining Buddhahood is still unknown, and once the state of serene stillness is attained, how can there be an end? This is to illustrate that when the past manifests, the past is countless.

Question:

The later text says 'the lifespan attained when practicing the Bodhisattva path in the past', which has a beginning. Why is it said to be countless?

Answer:

There are two explanations: First, it explains the meaning of the beginning of no beginning, but the meaning of the beginning is so long that it is countless; second, it wants to show that the Dharmakaya (Dharmakaya) has no beginning or end, so it is countless. However, beginning and no beginning have the meaning of not two and two, and the meaning of two and not two. The meaning of not two and two is that the Dharmakaya is first attained, so there is a beginning. Among the three bodies, it is the Nirmanakaya (Nirmanakaya), also called the Sambhogakaya (Sambhogakaya), so there is a beginning. But the Dharmakaya that is attained is without beginning, so it is the meaning of not two and two. The meaning of two and not two is that since the Dharmakaya that is attained has no beginning or end, words and thoughts cease, and the one who attains also has no beginning or end, because the one who attains proves the one that is attained. Since the one that is attained has no beginning or end, the one who attains also has no beginning or end.

From 'Since then' onwards, the above has distinguished that attaining the Dharmakaya has been a long time. Now it explains that the time of manifesting traces and responding to beings is also long. Using the long time of attaining the Dharmakaya to illustrate the perfection of self-benefit, and using the long time of manifesting traces and responding to beings to illustrate the perfection of benefiting others. 'Always in this Saha World (Saha World) preaching and teaching', always being in the Saha World is the Nirmanakaya and the Transformation Body, and preaching and teaching is the teachings spoken by the two bodies. It explains that Sakyamuni Buddha (Sakyamuni Buddha) attained the Dharmakaya a long time ago. Since attaining the Dharmakaya, if one should attain enlightenment through the Nirmanakaya, then the Nirmanakaya is shown; if one should attain enlightenment through the Transformation Body, then the Transformation Body is shown. Although two bodies are shown, there is actually nothing that needs to be responded to. Although all teachings are spoken, there is actually nothing to be said. This is precisely to explain the doubts of Maitreya Bodhisattva (Maitreya Bodhisattva). Because manifesting traces and responding to beings has been a long time, and preaching and teaching are always in the Saha World, there are Bodhisattvas as numerous as the dust particles in a thousand worlds. This is like old fathers and young sons, not young fathers.

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子老義也。即是釋上〈涌出品〉云「我于娑婆世界初成正覺方教化之」，彌勒聞佛上說，謂是今娑婆，是故生疑；今答之，乃明過去娑婆，故釋疑也。「亦于無量百千萬億導利眾生」者，又上釋其時長，今明其化廣也。

「諸善男子」下，第二、開方便門，上顯二種真實：一、明證法身久，辨法身真實；二、明垂應久，明應身真實。今亦開二種方便：一、開因方便；二、開果方便。因方便者，過去值燃燈授記，此是因方便也；果方便者，示現出家始得成佛也。顯二實、開兩權，一切權實義盡也。前顯二實：一、破執，二、釋疑。顯證法身久，破其近執也。顯垂應久，釋彌勒〈涌出品〉疑也。今開方便又釋二疑，就一一門各開二別。初門二者：一、略開方便略釋疑；二、廣開方便廣釋疑。上明證法身久、垂應久，彌勒舊疑已斷，今時眾更起新疑，疑雲：若證法身久垂應復久者，何故昔說燃燈佛授記、賢劫成道？是故釋云：於是中間我說燃燈佛蓋是方便之言，過去久成此為實說。上來即是顯真實義，今釋眾疑謂開方便門。而稱中間者，過去得佛為初，今靈山之會為后，中間說于燃燈也。燃燈者，《智度論》云「太子初生身光四邊似燈，故名燃燈，太子后成佛時名燃燈佛」。余經云「錠光佛者猶是燃燈耳，有足者稱燈

【現代漢語翻譯】 現代漢語譯本： 『子老義也』。這指的是解釋前面〈涌出品〉中說的『我于娑婆世界初成正覺方教化之』，彌勒（Maitreya，菩薩名）聽了佛陀前面的說法，認為是指現在的娑婆世界（Sahā，我們所居住的這個世界），因此產生了疑惑；現在回答他，是爲了說明過去世的娑婆世界，所以是爲了消除他的疑惑。『亦于無量百千萬億導利眾生』，前面已經解釋了佛陀教化的時間長久，現在說明佛陀教化的範圍廣大。

『諸善男子』以下，第二部分是開啟方便之門。前面顯明瞭兩種真實：一是說明證得法身（Dharmakāya，佛的真身）的時間長久，辨明法身的真實；二是說明垂跡應化（Nirmāṇakāya，佛的化身）的時間長久，說明應身的真實。現在也開啟兩種方便：一是開啟因地（hetu）的方便；二是開啟果地（phala）的方便。因地的方便，是指過去值遇燃燈佛（Dīpaṁkara，過去佛名）並接受授記（vyākaraṇa，預言未來成佛）這件事，這就是因地的方便；果地的方便，是指示現出家修行最終成就佛果這件事。顯明兩種真實，開啟兩種權巧方便，一切權實（upāya-satya）的含義都包含在其中了。前面顯明兩種真實：一是破除執著，二是消除疑惑。顯明證得法身的時間長久，是爲了破除眾生對於佛陀成佛時間很近的執著。顯明垂跡應化的時間長久，是爲了消除彌勒在〈涌出品〉中的疑惑。現在開啟方便之門，又是爲了消除兩種疑惑，就每一扇門各自開啟兩種不同的解釋。第一扇門中的兩種解釋是：一是簡略地開啟方便之門，簡略地消除疑惑；二是廣泛地開啟方便之門，廣泛地消除疑惑。前面說明證得法身的時間長久、垂跡應化的時間長久，彌勒過去的疑惑已經斷除，現在此時的聽眾又產生了新的疑惑，疑惑是：如果證得法身的時間長久、垂跡應化的時間也很長久，那麼為什麼過去佛陀又說燃燈佛為我授記、在賢劫（bhadrakalpa，現在這個時期）成道呢？因此解釋說：在這中間我說燃燈佛為我授記，這其實是方便之言，過去很久以前就已經成佛，這才是真實之說。上面這些是顯明真實之義，現在解釋大眾的疑惑，就說是開啟方便之門。而稱之為『中間』，是因為過去得佛為開始，現在靈山法會（Gṛdhrakūṭa，佛陀說法地）為最後，中間說了燃燈佛為我授記這件事。關於燃燈佛，《智度論》（Mahāprajñāpāramitopadeśa）中說：『太子剛出生時，身上發出的光芒照亮四方，像燈一樣，所以名叫燃燈，太子後來成佛時名叫燃燈佛』。其他經典中說：『錠光佛（定光佛）就是燃燈佛，有腳的被稱為燈

【English Translation】 English version: 'The meaning of 'Zi Lao' (子老)'. This refers to explaining the previous chapter, which says, 'I first attained perfect enlightenment in this Sahā world and then taught and transformed.' Maitreya (菩薩名, a Bodhisattva) heard the Buddha's previous statement and thought it referred to the current Sahā world (娑婆世界, the world we live in), thus giving rise to doubt. Now, answering him is to clarify that it refers to the past Sahā world, thereby resolving his doubts. 'Also, guiding and benefiting countless hundreds of thousands of millions of beings' further explains the length of time of the Buddha's teachings, now clarifying the vastness of the Buddha's transformation.

Below 'Good men', the second part is opening the gate of expedient means. Previously, two kinds of truth were revealed: first, clarifying the long duration of attaining the Dharmakāya (法身, the Dharma Body of the Buddha), distinguishing the truth of the Dharmakāya; second, clarifying the long duration of manifesting responsive bodies (Nirmāṇakāya, 佛的化身), clarifying the truth of the responsive body. Now, two kinds of expedient means are also opened: first, opening the expedient means of the cause (hetu); second, opening the expedient means of the result (phala). The expedient means of the cause is the past encounter with Dīpaṁkara Buddha (燃燈佛, a past Buddha) and receiving the prediction of future Buddhahood (vyākaraṇa, 預言未來成佛), this is the expedient means of the cause. The expedient means of the result is demonstrating leaving home and ultimately attaining Buddhahood. Revealing two truths and opening two expedient means encompasses all the meanings of expedient and real (upāya-satya). Previously, two truths were revealed: first, breaking attachments; second, resolving doubts. Clarifying the long duration of attaining the Dharmakāya is to break the attachment to the Buddha's recent attainment. Clarifying the long duration of manifesting responsive bodies is to resolve Maitreya's doubts in the chapter. Now, opening the gate of expedient means is again to resolve two doubts, with each gate opening two different explanations. The two explanations in the first gate are: first, briefly opening the gate of expedient means, briefly resolving doubts; second, extensively opening the gate of expedient means, extensively resolving doubts. Previously, clarifying the long duration of attaining the Dharmakāya and the long duration of manifesting responsive bodies resolved Maitreya's past doubts. Now, the audience at this time has new doubts, wondering: if the duration of attaining the Dharmakāya is long and the duration of manifesting responsive bodies is also long, then why did the Buddha say in the past that Dīpaṁkara Buddha predicted my future Buddhahood and that I would attain enlightenment in the Bhadrakalpa (賢劫, the present era)? Therefore, it is explained: in between, my saying that Dīpaṁkara Buddha predicted my future Buddhahood is actually an expedient statement. Attaining Buddhahood a long time ago is the true statement. The above is revealing the meaning of truth. Now, explaining the doubts of the assembly is said to be opening the gate of expedient means. And calling it 'in between' is because the past attainment of Buddhahood is the beginning, the present assembly at Vulture Peak (Gṛdhrakūṭa, 佛陀說法地) is the end, and in between, the statement about Dīpaṁkara Buddha predicting my future Buddhahood was made. Regarding Dīpaṁkara Buddha, the Mahāprajñāpāramitopadeśa (智度論) says: 'When the prince was first born, the light from his body illuminated all directions like a lamp, so he was named Dīpaṁkara (燃燈, lamp-maker), and when the prince later became a Buddha, he was named Dīpaṁkara Buddha.' Other scriptures say: 'Dīpaṁkara Buddha (錠光佛) is the same as Dīpaṁkara (燃燈), one with feet is called lamp.'

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，無足者稱錠也」。又復言：其入涅槃者，《瑞應經》云「菩薩承事錠光至千泥洹」，即是言其入涅槃也。燃燈舉其初、涅槃明其後，略說始終二事也。「諸善男子」下，第二、明廣開方便廣釋疑。非但示燃燈一跡於過去世有無量方便，故是廣釋疑也。上略釋疑略開方便門，今廣釋疑廣開方便門。又上直稱教化之言、未出化之儀則，故今辨之。又開三別：一、感；二、應；三、得益。「若有眾生來至我所」者，機發扣佛故名為至，即是感也。「我以佛眼」下，第二、明應。應中明三輪益物：「我以佛眼觀其信等諸根」謂他心輪也。「隨所應度」明神通輪也。「自說名字不同」者，如《華嚴經．名號品》說，「或名舍那，或名釋迦」等也。「年紀大小」者，住世短長不同也。「亦復現言當入涅槃」者，上明神通之始，今舉其終。如《涅槃經》云「我于閻浮提數數示現入于涅槃」也。「又以種種方便」，第三、明說法輪。又上是身業益物，今口業益物。又此三句即是次第，名字不同、年紀大小謂初方便，現入涅槃謂後方便，今明說法中間方便，化宜雖多此三總攝也。「能令眾生髮歡喜心」，第三、明得益。以三輪稱緣故受者得益，故稱歡喜也。

「諸善男子」下，第二、舉現在事釋疑。亦開為二別：初略，后廣。疑

【現代漢語翻譯】 現代漢語譯本： 『沒有腳的被稱為錠』（錠：一種金屬塊）。又重複說：那些進入涅槃的人，《瑞應經》中說『菩薩侍奉錠光佛直至千個泥洹』，這就是說他們進入了涅槃。燃燈佛舉出他最初出現，涅槃表明他最終的歸宿，簡略地說明了開始和結束兩件事。『諸善男子』以下，第二部分，闡明廣泛開啟方便之門，廣泛解釋疑惑。不僅僅是揭示燃燈佛在過去世的一段事蹟，還有無量的方便法門，所以這是廣泛地解釋疑惑。上面是簡略地解釋疑惑，簡略地開啟方便之門，現在是廣泛地解釋疑惑，廣泛地開啟方便之門。而且上面只是說了教化的話語，沒有說明教化的儀則，所以現在辨別這些。又分為三個方面：一、感應；二、迴應；三、獲得利益。『若有眾生來至我所』，機緣發動叩擊佛陀，所以稱為『至』，這就是感應。『我以佛眼』以下，第二部分，闡明迴應。迴應中闡明三輪利益眾生：『我以佛眼觀其信等諸根』，這是指他心輪。『隨所應度』，闡明神通輪。『自說名字不同』，例如《華嚴經·名號品》所說，『或者名為舍那，或者名為釋迦』等等。『年紀大小』，指住世時間長短不同。『亦復現言當入涅槃』，上面闡明神通的開始，現在舉出神通的終結。例如《涅槃經》說『我于閻浮提數數示現入于涅槃』。『又以種種方便』，第三部分，闡明說法輪。而且上面是用身業利益眾生，現在是用口業利益眾生。而且這三句話就是次第，名字不同、年紀大小是指最初的方便，示現進入涅槃是指最後的方便，現在闡明說法是中間的方便，教化的方式雖然很多，但這三種總括了所有。『能令眾生髮歡喜心』，第三部分，闡明獲得利益。因為三輪稱合因緣，所以接受者獲得利益，所以稱為歡喜。 『諸善男子』以下，第二部分，舉出現在的事情來解釋疑惑。也分為兩個方面：先是簡略，然後是詳細。疑惑。

【English Translation】 English version: 'Those without feet are called 'Ding''(Ding: a kind of metal ingot). It is also repeated: those who enter Nirvana, the 'Ruiying Sutra' says 'Bodhisattvas served Dipamkara (Dingguang) Buddha until a thousand Nirvanas', which means they entered Nirvana. Dipamkara (Ran Deng) Buddha mentions his initial appearance, and Nirvana indicates his final destination, briefly explaining the beginning and the end. 'Good men' below, the second part, clarifies the wide opening of the door of expedient means, and widely explains doubts. It is not only revealing the story of Dipamkara (Ran Deng) Buddha in the past, but also has immeasurable expedient means, so this is widely explaining doubts. The above is a brief explanation of doubts, a brief opening of the door of expedient means, and now it is a wide explanation of doubts, a wide opening of the door of expedient means. Moreover, the above only mentioned the words of teaching, without explaining the rituals of teaching, so now these are distinguished. It is also divided into three aspects: one, induction; two, response; three, gaining benefits. 'If there are sentient beings who come to me', the opportunity arises to knock on the Buddha, so it is called 'come', which is induction. 'I with the Buddha-eye' below, the second part, clarifies the response. The response clarifies the three wheels benefiting sentient beings: 'I with the Buddha-eye observe their roots of faith, etc.', this refers to the wheel of knowing others' minds. 'According to what should be delivered', clarifies the wheel of supernatural powers. 'Speaking of different names', such as the 'Name and Title Chapter' of the 'Avatamsaka Sutra' says, 'Or named Vairocana (She Na), or named Sakyamuni (Shi Jia)', etc. 'Age and size', refers to the different lengths of time living in the world. 'Also manifesting the words of entering Nirvana', the above clarifies the beginning of supernatural powers, and now cites the end of supernatural powers. For example, the 'Nirvana Sutra' says 'I in Jambudvipa (Yan Fu Ti) repeatedly show entering Nirvana'. 'Also with various expedient means', the third part, clarifies the wheel of Dharma teaching. Moreover, the above is using body karma to benefit sentient beings, and now it is using mouth karma to benefit sentient beings. Moreover, these three sentences are the order, different names, age and size refer to the initial expedient means, manifesting entering Nirvana refers to the final expedient means, and now clarifying the Dharma teaching is the middle expedient means, although there are many ways of teaching, these three summarize all. 'Able to make sentient beings generate joyful minds', the third part, clarifies gaining benefits. Because the three wheels match the causes and conditions, the receiver gains benefits, so it is called joy. 'Good men' below, the second part, cites present events to explain doubts. It is also divided into two aspects: first brief, then detailed. Doubts.

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者云：若久成佛，何故昔說十九出家、三十成道？上既聞證法身及垂應久，時眾具舉近因近果二事生疑。上舉過去燃燈即近因生疑，今舉現在成道以近果生疑。又開四別：一、見機；二、說教；三、顯實；四、開權。見機中雲德薄垢重者，不種大乘無所得善根稱為德薄，具足煩惱名垢重。「為是人說」下，第二、明說教。為樂小人不堪聞說久證法身方便示現，故明佛實是凡夫從凡成佛也。「然我實成佛已來」下，第三、明顯實。「但以方便」下，第四、辨開權。

「諸善男子」下，第二、廣開方便廣釋疑。

問：

上已釋二世疑竟，今復何所釋耶？

答：

上釋久近之疑，今釋虛實之疑。時眾疑雲：昔說近成、今說遠成，俱是佛說，即俱應是實；昔近既權、今遠亦權，若昔近為權、今遠為實者，安焉知昔近非實、今遠非權。通疑今昔二說，言既相違並應虛妄。為釋此疑故有今文來也。又有此文來者，釋迦現在益物凡有三時：一、初成道；二、中間說法；三、終滅度。上明初成道方便竟。今明中間益物。于文為二：初、明一切方便；二、辨皆實不虛。「如來所演經典皆為度脫眾生」者，明佛說教大意也。諸佛說教有二種意：一謂未度苦海眾生令度，二謂未脫集諦眾生令脫也。「或說己身

【現代漢語翻譯】 現代漢語譯本

有人問：『如果（如來）很久以前就成佛了，為什麼過去（經文）說十九歲出家、三十歲成道呢？』上面已經聽聞了（如來）證得法身以及垂跡應化的久遠，當時聽眾完全舉出（如來）示現的近因近果這兩件事而產生疑惑。上面舉出過去燃燈佛（Dipamkara Buddha）的授記，即是因近因產生疑惑，現在舉出（如來）示現成道，是因近果產生疑惑。又開示四種差別：一、見機；二、說教；三、顯實；四、開權。見機中說德行淺薄、業障深重的人，不種下大乘無所得的善根，稱為德薄，具足煩惱名為垢重。（經文）『為是人說』以下，第二、說明說教。爲了喜歡小乘的人不堪聽聞（如來）久遠證得法身（而以方便）示現，所以說明佛實際上是從凡夫而成佛的。（經文）『然我實成佛已來』以下，第三、明顯真實。（經文）『但以方便』以下，第四、辨明開權。 『諸善男子』以下，第二、廣泛開示方便，廣泛解釋疑惑。 問： 上面已經解釋了過去和現在（二世）的疑惑，現在又要解釋什麼呢？ 答： 上面解釋了時間久遠和時間近的疑惑，現在解釋虛妄和真實的疑惑。當時聽眾疑惑說：過去說（如來）是近期成佛，現在說（如來）是久遠成佛，兩種說法都是佛說的，那麼都應該是真實的；如果過去說近期成佛是權宜之說，現在說久遠成佛也是權宜之說，如果過去說近期成佛是權宜之說，現在說久遠成佛是真實之說，那麼怎麼知道過去說近期成佛不是真實的，現在說久遠成佛不是權宜之說呢？總而言之，疑惑在於過去和現在的兩種說法，既然互相違背，就都應該是虛妄的。爲了解釋這個疑惑，所以才有現在的經文出現。又有這段經文出現的原因，是釋迦牟尼佛（Sakyamuni Buddha）現在利益眾生，總共有三個時期：一、最初成道；二、中間說法；三、最終滅度。上面說明了最初成道的方便之說。現在說明中間利益眾生。從經文來看分為兩部分：初、說明一切方便；二、辨明一切都是真實的而不是虛妄的。（經文）『如來所演經典皆為度脫眾生』，說明佛說教的大意。諸佛說教有兩種用意：一是讓還沒有脫離苦海的眾生脫離苦海，二是讓還沒有脫離集諦（Samudaya）的眾生脫離集諦。（經文）『或說己身』

【English Translation】 English version

Someone asks: 'If (Tathagata) has become a Buddha long ago, why did the past (scriptures) say that he renounced the world at the age of nineteen and attained enlightenment at the age of thirty?' Having heard about (Tathagata)'s attainment of Dharmakaya (法身) and the manifestation of his traces for a long time, the audience fully raised doubts about the near cause and near effect of (Tathagata)'s manifestation. The above mentioned the prediction of Dipamkara Buddha (燃燈佛) in the past, which caused doubts about the near cause, and now the manifestation of (Tathagata)'s enlightenment is mentioned, which caused doubts about the near effect. Furthermore, four differences are revealed: 1. Seeing the opportunity; 2. Teaching; 3. Revealing the truth; 4. Opening the expedient. In 'Seeing the opportunity', it is said that those with shallow virtue and heavy defilements, who do not plant the roots of great vehicle (Mahayana) of no attainment, are called shallow virtue, and those who are full of afflictions are called heavy defilements. (The scripture) 'For these people to say' below, second, explain the teaching. In order to show the convenience of those who like the small vehicle (Hinayana) and cannot bear to hear that (Tathagata) has attained Dharmakaya (法身) for a long time, it is explained that the Buddha is actually a mortal who becomes a Buddha from a mortal. (The scripture) 'However, I have actually become a Buddha since' below, third, clearly show the truth. (The scripture) 'But with convenience' below, fourth, distinguish the opening of the expedient. 'All good men' below, second, widely explain the convenience and widely explain the doubts. Question: The above has explained the doubts of the past and present (two worlds), what else needs to be explained now? Answer: The above explained the doubts of long time and near time, and now explain the doubts of falsehood and truth. At that time, the audience doubted and said: In the past, it was said that (Tathagata) became a Buddha recently, and now it is said that (Tathagata) became a Buddha a long time ago. Both statements were made by the Buddha, so they should both be true; if the past statement that he became a Buddha recently was an expedient, and the present statement that he became a Buddha a long time ago was also an expedient, if the past statement that he became a Buddha recently was an expedient, and the present statement that he became a Buddha a long time ago was the truth, then how do we know that the past statement that he became a Buddha recently was not true, and the present statement that he became a Buddha a long time ago was not an expedient? In short, the doubt lies in the two statements of the past and the present, since they contradict each other, they should both be false. In order to explain this doubt, the current scripture appears. Another reason for the appearance of this scripture is that Sakyamuni Buddha (釋迦牟尼佛) now benefits sentient beings, there are three periods in total: 1. The initial enlightenment; 2. The intermediate teaching; 3. The final extinction. The above explained the expedient of the initial enlightenment. Now explain the intermediate benefit to sentient beings. From the scripture, it is divided into two parts: first, explain all the conveniences; second, distinguish that everything is true and not false. (The scripture) 'All the scriptures spoken by Tathagata are to liberate sentient beings', which explains the general meaning of the Buddha's teaching. There are two intentions of the Buddhas' teaching: one is to let the sentient beings who have not yet escaped from the sea of suffering escape from the sea of suffering, and the other is to let the sentient beings who have not yet escaped from Samudaya (集諦) escape from Samudaya (集諦). (The scripture) 'Or say oneself'

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或說他身」者，前句總明說法益物，今別開二種方便，即是二輪。自說釋迦之身名說己身，說阿彌陀佛身名說他身。「或示己身或示他身」者，上是說法輪，今是神通輪，如現分身佛等名示己身，示阿閦佛等名示他身。「或示己事或示他事」者，三反凈土名示己事，示香積土名示他事。身既有自他，說土亦應然，但例上可知。「諸所言說皆實不虛」，第二句，正明不虛。又開二別：初、標不虛；「所以者何」下，第二、釋不虛。凡有二意：一、明證理實故所說不虛，二、明深見機故所說不虛。證理實謂得法身，見機實謂起應化身，是故現通、說法皆是實也。「如來如實知見三界之相」者，總標知見相也。《法華論》云「三界相者謂眾生界即涅槃界，不離眾生界有如來藏故也」。「無有生死若退若出」者，釋上如實知見於三界也。三界本是生死都域故上明三界，今次辨無有生死若退若出者，此死生彼謂生死也。此句正序具縛凡夫之人也。背大乘退入三界為退，〈譬喻品〉云「汝諸子等先因遊戲來入此宅」也。三乘諸子競共馳走爭出火宅為出也。此句序三乘眾生於三界中出入，故云退出也。今實相法身中悉無如此事也，故無有從上墮下為退，無有自下升上為出。故《法華論》云「無有生死若退若出者，謂常恒清涼不反義也

【現代漢語翻譯】 現代漢語譯本： 『或說他身』，前一句總括說明說法利益眾生，現在分別開出兩種方便，這就是二輪（兩種教化方式）。自說釋迦（Śākyamuni，佛教創始人）之身名為說己身，說阿彌陀佛（Amitābha，西方極樂世界的佛）身名為說他身。『或示己身或示他身』，上面是說法輪，現在是神通輪，如顯現分身佛等名為示己身，示阿閦佛（Akshobhya，東方妙喜世界的佛）等名為示他身。『或示己事或示他事』，三次往返凈土名為示己事，示香積土名為示他事。身既然有自他之分，所說的佛土也應如此，但可以參照上面的例子來理解。 『諸所言說皆實不虛』，第二句，正是說明真實不虛。又分為兩種情況：首先，標明不虛；『所以者何』以下，第二，解釋不虛。總共有兩種含義：一，說明證悟的道理真實，所以所說不虛；二，說明深刻地觀察眾生的根機，所以所說不虛。證悟道理真實是指證得法身（Dharmakāya，佛的法性之身），觀察根機真實是指示現應化身（Nirmāṇakāya，佛為度化眾生而顯現的化身），因此，顯現神通、說法都是真實的。 『如來如實知見三界之相』，總括標明如來知見三界之相。《法華論》說：『三界之相是指眾生界即是涅槃界（Nirvana，解脫的境界），因為不離眾生界有如來藏（Tathāgatagarbha，如來藏性）的緣故。』 『無有生死若退若出』，解釋上面所說的如實知見於三界。三界（Trailokya，欲界、色界、無色界）本來就是生死輪迴的區域，所以上面說明三界，現在接著辨明沒有生死，沒有退也沒有出。這裡所說的死生，是指在此處死亡，在彼處出生，稱為生死。這句話正是描述被束縛的凡夫俗子。背離大乘（Mahāyāna，大乘佛教），退入三界稱為退，〈譬喻品〉中說：『你們這些孩子，先前因為貪玩來到這火宅。』三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）的諸子競相奔走，爭著逃出火宅稱為出。這句話描述三乘眾生在三界中出入，所以說是退出。現在在實相法身中，完全沒有這樣的事情，所以沒有從上墮下稱為退，沒有從下升上稱為出。所以《法華論》說：『無有生死若退若出，是指常恒清涼，永不改變的意思。』

【English Translation】 English version: 『Or speaks of the body of another,』 the previous sentence generally explains that expounding the Dharma benefits beings. Now, two expedient means are separately opened up, which are the two wheels (two methods of teaching). Speaking of Śākyamuni's (the founder of Buddhism) body is called speaking of one's own body, and speaking of Amitābha's (the Buddha of the Western Pure Land) body is called speaking of the body of another. 『Or shows his own body or shows the body of another,』 the above is the Dharma wheel, and now it is the supernatural power wheel. Manifesting a manifested Buddha body, etc., is called showing one's own body, and showing Akshobhya (the Buddha of the Eastern Pure Land of Wonderful Joy), etc., is called showing the body of another. 『Or shows his own affairs or shows the affairs of another,』 returning to the Pure Land three times is called showing one's own affairs, and showing the Fragrant Accumulation Land is called showing the affairs of another. Since the body has self and other, the Buddha land spoken of should also be like this, but it can be understood by referring to the above examples. 『All that is spoken is true and not false,』 the second sentence precisely explains that it is true and not false. It is further divided into two situations: first, stating that it is not false; 『Why is this so?』 below, second, explaining why it is not false. There are two meanings in total: one, explaining that the enlightened principle is true, so what is said is not false; two, explaining that the observation of beings' capacities is profound, so what is said is not false. Realizing the truth of the principle refers to attaining the Dharmakāya (the Dharma body of the Buddha), and observing the capacities is true refers to manifesting the Nirmāṇakāya (the manifested body of the Buddha for the purpose of saving beings). Therefore, manifesting supernatural powers and expounding the Dharma are all true. 『The Tathāgata truly knows and sees the characteristics of the Three Realms,』 generally stating that the Tathāgata knows and sees the characteristics of the Three Realms. The Lotus Sutra Treatise says: 『The characteristics of the Three Realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness) refer to the realm of sentient beings, which is the realm of Nirvana (the state of liberation), because the Tathāgatagarbha (the womb of the Tathāgata) is not separate from the realm of sentient beings.』 『There is no birth and death, no retreat and no exit,』 explaining the above-mentioned true knowledge and vision of the Three Realms. The Three Realms are originally the region of birth and death, so the Three Realms are explained above, and now it is further clarified that there is no birth and death, no retreat and no exit. The birth and death mentioned here refer to dying here and being born there, which is called birth and death. This sentence precisely describes the bound ordinary people. Turning away from the Mahāyāna (the Great Vehicle Buddhism) and retreating into the Three Realms is called retreat. The 『Parable Chapter』 says: 『You children, you came to this burning house earlier because you were playing.』 The children of the Three Vehicles (Śrāvakayāna, the Vehicle of Hearers; Pratyekabuddhayāna, the Vehicle of Solitary Buddhas; Bodhisattvayāna, the Bodhisattva Vehicle) run around competing to escape the burning house is called exit. This sentence describes the entry and exit of beings of the Three Vehicles in the Three Realms, so it is called retreat and exit. Now, in the true nature of the Dharma body, there is no such thing at all, so there is no falling from above called retreat, and no rising from below called exit. Therefore, the Lotus Sutra Treatise says: 『There is no birth and death, no retreat and no exit, which means constant, cool, and never changing.』

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」。「亦無在世及滅度者」，上三句明不見眾生生死，此二句明不見諸佛起滅。不見王宮初生乃至八十年住故云無在世者，亦不見雙林滅盡故云無滅度者。如《華嚴經》云「欲令眾生生歡喜善故現王宮生，欲令眾生生戀慕善故示雙林滅，如來實不出世亦不般涅槃。何以故？法身常住同法界故」。《法華論》云「亦無在世及滅度者，謂如來藏真如之體，不即眾生界、不離眾生界故」。「非實非虛非如非異」者，惑者聞上六事皆無，便謂法身是實作決定實解，是故今明非實也。既聞非實便謂同幻夢之虛，故次辨非虛。既聞非實非虛便謂冥真如等法性，故說非如。既聞非如便謂與如異體，故說非異。《法華論》云「非實非虛非如非異者，離四種相。有四種相者是無常法故」，此意釋成法身常義也。「不如三界見於三界」者，凡夫見三界故不見三不三，如來見三界又能見三不三，故《法華論》云「不如三界見於三界者，如來能見能證真如法身，凡夫不能見故。是故經云『如來明見無錯謬故』」。又凡夫非但不見三不三，亦不見不三三，雖非三界而於眾生宛然三界。故《大品》云「諸法無所有，如是有、如是無，是事不知，名為無明」，如來既知三不三故三界即法身，亦知不三三法身於眾生即成三界也。佛知三不三故名漚和波若

【現代漢語翻譯】 現代漢語譯本 『亦無在世及滅度者』，上面三句說明不見眾生的生死，這兩句說明不見諸佛的生起和寂滅。不見在王宮初生，乃至八十年住世，所以說沒有在世者；也不見在雙林樹下滅盡，所以說沒有滅度者。如同《華嚴經》所說：『爲了讓眾生生起歡喜和善念，所以示現在王宮出生；爲了讓眾生生起戀慕和善念，所以示現於雙林樹下滅度。如來實際上既沒有出世，也沒有般涅槃。為什麼呢？因為法身常住，與法界相同。』《法華論》說：『亦無在世及滅度者，指的是如來藏（Tathagatagarbha）真如（Tathata）的本體，不即是眾生界，也不離眾生界。』 『非實非虛非如非異』，迷惑的人聽到上面六種情況都沒有，就認為法身是實有的，作出決定性的實在理解，所以現在說明法身並非實有。既然聽到並非實有，就認為法身如同幻夢一樣虛假，所以接著辨明並非虛假。既然聽到並非實有也並非虛假，就認為法身等同於冥真的真如等法性，所以說並非如如。既然聽到並非如如，就認為法身與真如是不同的本體，所以說並非相異。《法華論》說：『非實非虛非如非異，是遠離四種相。有四種相，是無常的法。』這是解釋成就法身常住的意義。 『不如三界見於三界』，凡夫因為只看到三界（Trailokya），所以看不到三不三（超越三界又非脫離三界），如來看到三界，也能看到三不三，所以《法華論》說：『不如三界見於三界，是說如來能夠見到和證得真如法身，凡夫不能見到。所以經中說『如來明見，沒有錯謬』。』而且凡夫不僅看不到三不三，也看不到不三三（非三界又於三界宛然存在），雖然不是三界，但在眾生看來仍然是三界的樣子。所以《大品般若經》說：『諸法無所有，如是有、如是無，對於這件事不瞭解，就叫做無明（Avidya）。』如來既然知道三不三，所以三界就是法身；也知道不三三的法身在眾生那裡就成了三界。佛知道三不三，所以名為漚和波若（Aukhaviprajna）。

【English Translation】 English version 'There is neither existence nor extinction,' the previous three sentences explain the non-perception of the birth and death of sentient beings, and these two sentences explain the non-perception of the arising and cessation of all Buddhas. Not seeing the initial birth in the royal palace, nor the eighty years of dwelling in the world, therefore it is said that there is no one existing in the world; also not seeing the complete extinction under the twin Sala trees, therefore it is said that there is no one who has attained Nirvana. As the Avatamsaka Sutra says, 'To cause sentient beings to generate joy and goodness, therefore it manifests birth in the royal palace; to cause sentient beings to generate longing and goodness, therefore it demonstrates extinction under the twin Sala trees. The Tathagata (Thus Come One) actually neither appears in the world nor enters Nirvana. Why? Because the Dharmakaya (Dharma Body) is eternal and abides, being the same as the Dharmadhatu (Dharma Realm).' The Lotus Sutra Treatise says, 'There is neither existence nor extinction, referring to the essence of the Tathagatagarbha (Womb of the Thus Come One), the true suchness (Tathata), which is neither identical to the realm of sentient beings nor separate from the realm of sentient beings.' 'Neither real nor unreal, neither thus nor different,' those who are deluded, upon hearing that the above six conditions do not exist, then consider the Dharmakaya to be real, making a definitive and real understanding, therefore now it is explained that the Dharmakaya is not real. Since hearing that it is not real, then they consider the Dharmakaya to be as illusory as a dream, so next it is clarified that it is not unreal. Since hearing that it is neither real nor unreal, then they consider the Dharmakaya to be equivalent to the dark true suchness and other Dharma natures, so it is said that it is not 'thus'. Since hearing that it is not 'thus', then they consider the Dharmakaya to be a different entity from true suchness, so it is said that it is not 'different'. The Lotus Sutra Treatise says, 'Neither real nor unreal, neither thus nor different, is to be apart from the four characteristics. Having the four characteristics is an impermanent Dharma.' This explains the meaning of accomplishing the eternal Dharmakaya. 'Seeing the three realms (Trailokya) as not the three realms,' ordinary people, because they only see the three realms, therefore they cannot see the 'three not three' (beyond the three realms yet not detached from the three realms), the Tathagata sees the three realms, and can also see the 'three not three', so the Lotus Sutra Treatise says, 'Seeing the three realms as not the three realms, is to say that the Tathagata is able to see and realize the true suchness Dharmakaya, ordinary people cannot see it. Therefore, the sutra says, 'The Tathagata sees clearly, without error'.' Moreover, ordinary people not only cannot see the 'three not three', but also cannot see the 'not three three' (not the three realms yet clearly existing within the three realms), although it is not the three realms, it still appears as the three realms to sentient beings. Therefore, the Mahaprajnaparamita Sutra says, 'All dharmas are without inherent existence, such is existence, such is non-existence, not understanding this matter is called ignorance (Avidya).' Since the Tathagata knows the 'three not three', therefore the three realms are the Dharmakaya; also knowing that the 'not three three' Dharmakaya becomes the three realms in sentient beings. The Buddha knows the 'three not three', therefore it is called Aukhaviprajna.

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，即知不三三故有波若漚和，是以如來具足二慧。凡夫不知三不三故無波若，不知不三三則無方便慧，故凡夫無有二慧但有斷常。「以諸眾生有種種性」下，第二、上明見法身理實故所言不虛，今明見眾生機實故所言不虛。又上見三不三義故三界是法身，今見不三三義法身於眾產生三界，是故眾生有種種欲。如《涅槃》云「是一味藥隨其流處有種種味」，即其證也。內因難改名種種性，所樂不同稱種種欲，過去業行各異名種種行，追知往緣不同名種種憶想，此從重至輕而說之。若從輕至重者，眾生憶想猶過去習行不同，習行不同由欲樂各異，實以久習欲成性故也。「欲令眾生種善根」者，上明知機，今辨應機授藥。廣而言之，應八萬四千病、授八萬四千藥；略授四悉檀，應以世界門得道為說世界，乃至應以第一義門得道而說第一義悉檀。然一一悉檀中有無量門，如世界悉檀有無量世界，如《華嚴》云「十佛國土乃至無量凈穢不同」。各各為人悉檀亦有無量，如《涅槃經》三十餘諍論也。對治中亦有無量對治，謂有對治門，增治門，轉治門，總治門。第一義悉檀亦有無量，如《凈名經》三十餘菩薩說入不二法門也。「所作佛事未曾暫廢」者，根性萬差、教門無數，總而論之為令悟入佛道，故云所作佛事。從初得佛之始至

【現代漢語翻譯】 現代漢語譯本：因此，如果知道『不三三』（既非三世，又非非三世）的道理，就能擁有般若（智慧）和漚和（方便），所以如來（佛）具足兩種智慧。凡夫因為不知道『三不三』（三世，非三世，亦三非三）的道理，所以沒有般若智慧；不知道『不三三』的道理，就沒有方便慧，所以凡夫沒有兩種智慧，只有斷見和常見（兩種極端的見解）。 『以諸眾生有種種性』以下，第二點是：前面說明了見法身（佛的真身）的理體是真實的，所以說的話不是虛妄的；現在說明見眾生的根機是真實的，所以說的話不是虛妄的。而且，前面因為見到『三不三』的道理，所以三界（欲界、色界、無色界）就是法身；現在見到『不三三』的道理，法身對於眾生來說就成了三界，所以眾生有種種慾望。就像《涅槃經》里說的：『這是一種藥，隨著它流到的地方，就有種種味道』，這就是證明。內在的習性難以改變，叫做種種性；所喜好的不同，叫做種種欲；過去的行為各不相同，叫做種種行；追溯知道往昔的因緣不同，叫做種種憶想。這是從重到輕來說的。如果從輕到重來說，眾生的憶想還因為過去的習行不同，習行不同是因為慾望和喜好各異，實際上是因為長久習慣於慾望而形成了習性。 『欲令眾生種善根』，前面說明了知曉根機，現在辨別應機施藥。廣而言之，應八萬四千種病，給予八萬四千種藥；簡略地說，給予四悉檀（四種施教方法），應以世界門（從世俗諦入門）得道的，就為他說世界悉檀，乃至應以第一義門（從真諦入門）得道的，就說第一義悉檀。然而，每一個悉檀中都有無量的法門，比如世界悉檀有無量的世界，就像《華嚴經》里說的：『十佛國土乃至無量凈穢不同』。各各為人悉檀也有無量，就像《涅槃經》里三十多種諍論一樣。對治中也有無量的對治，包括對治門、增治門、轉治門、總治門。第一義悉檀也有無量，就像《維摩詰經》里三十多位菩薩說的入不二法門。 『所作佛事未曾暫廢』，根性千差萬別，教門無數，總而言之是爲了讓眾生悟入佛道，所以說所作佛事。從最初成佛開始直到...

【English Translation】 English version: Therefore, if one understands the principle of 'neither three nor non-three' (not being of the three times, nor not being of the three times), one can possess both Prajna (wisdom) and Upaya (skillful means), thus the Tathagata (Buddha) is complete with two kinds of wisdom. Ordinary people, because they do not understand the principle of 'three, non-three, and neither three nor non-three', lack Prajna wisdom; without understanding 'neither three nor non-three', they lack skillful means wisdom, so ordinary people do not have two kinds of wisdom, but only the views of permanence and annihilation (two extreme views). Following 'Because all sentient beings have various natures', the second point is: previously, it was explained that seeing the principle of the Dharmakaya (the true body of the Buddha) is real, so the words spoken are not false; now, it is explained that seeing the faculties of sentient beings is real, so the words spoken are not false. Moreover, previously, because of seeing the meaning of 'three and non-three', the three realms (the desire realm, the form realm, and the formless realm) are the Dharmakaya; now, seeing the meaning of 'neither three nor non-three', the Dharmakaya becomes the three realms for sentient beings, so sentient beings have various desires. Just as the Nirvana Sutra says, 'This is one medicine, and it has various tastes depending on where it flows', this is the proof. Inherent habits are difficult to change, called various natures; different preferences are called various desires; past actions are different, called various actions; tracing back to know the different past causes is called various recollections. This is spoken from heavy to light. If speaking from light to heavy, sentient beings' recollections are still due to different past habits, and different habits are due to different desires and preferences, in reality, it is because of long-term habituation to desires that natures are formed. 『Wishing to enable sentient beings to plant good roots』, previously, it was explained to know the faculties, now discern giving medicine according to the faculties. Broadly speaking, responding to eighty-four thousand illnesses, giving eighty-four thousand medicines; briefly speaking, giving the four siddhantas (four methods of teaching), for those who attain the path through the world door (entering from the mundane truth), speak the world siddhanta, and even for those who attain the path through the first principle door (entering from the ultimate truth), speak the first principle siddhanta. However, each siddhanta has countless doors, such as the world siddhanta having countless worlds, as the Avatamsaka Sutra says, 'Ten Buddha lands and even countless pure and impure are different'. The siddhanta for each person also has countless, like the thirty-odd disputes in the Nirvana Sutra. There are also countless antidotes in the antidotes, including the antidote door, the increasing door, the transforming door, and the total door. The first principle siddhanta also has countless, like the thirty-odd Bodhisattvas in the Vimalakirti Sutra speaking about entering the non-dual dharma door. 『The Buddha's work has never been abandoned even for a moment』, faculties are myriad and different, and there are countless teachings, in general, it is to enable sentient beings to awaken and enter the Buddha's path, so it is said that the Buddha's work. From the beginning of attaining Buddhahood until...

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今靈山之終及未來際常化物不斷，故云未曾暫廢。此文亦得明三佛俱是常義，初明一證報身湛然無滅謂報身常，上辨無有生死乃至非實非虛，十種不義謂法身常；今明眾生不盡化益無廢謂化身常。「如是我成佛以來至常住不滅」者，上辨過去無前中開為三別：一者、標證佛已久，二者、釋疑顯成證佛已久，此二門竟。今是第三、結成佛久義。既稱常住不滅，即是顯了明常，不得復言覆相及以無常釋此經也。

「諸善男子我本行菩薩道」下，第二、明未來無後。一證法身湛然無滅，故知雙林非是其終。就文亦三，一、明未來無終，二、釋疑，三、辨不虛，初中舉行菩薩道者既明佛果壽量遠，必須辨因長，故前顯于長果；今開于長因，明長果長因謂顯真實義，辨短因短果即開方便門，如乘權乘實中亦明斯二，辨三因三果此是方便，一因一果名為真實也。「行菩薩道」者，即長因也。「所成壽命」者，成謂成就即長壽成就也。故下偈云「壽命無量劫久修業所得」也。「今猶未盡」者，《法華論》稱為「未滿」，以眾生界未盡故佛本願未滿，非謂菩提未滿足也。今經文稱未盡者，依論釋此文者，蓋是明所度眾生未盡，不論佛壽未盡，故與《法華論》經義相成也。「復倍上數」者，依《法華論》云「所成壽命復倍上數」，

【現代漢語翻譯】 現代漢語譯本： 現在靈鷲山法會的結束以及未來無盡的時間裡，佛陀恒常教化眾生，從未停止，所以說『未曾暫廢』。這段經文也可以用來闡明三身佛（Trikaya）都是常住不滅的意義。首先，證明報身（Sambhogakaya）湛然清凈，沒有斷滅，這就是報身常；前面辨明沒有生死，乃至非實非虛，這十種不成立的說法，是爲了說明法身（Dharmakaya）常；現在說明眾生沒有窮盡，教化利益沒有停止，這是說明化身（Nirmanakaya）常。『如是我成佛以來至常住不滅』，前面辨明過去沒有開始，中間分為三個部分：第一，標明佛陀成佛已經很久；第二，解釋疑惑，顯示並證明佛陀成佛已經很久，這兩個部分結束。現在是第三部分，總結成佛久遠的意義。既然稱為常住不滅，就是顯明地說明常，不能再用覆相或者無常來解釋這部經。

『諸善男子我本行菩薩道』以下，第二，說明未來沒有終結。證明法身湛然清凈，沒有斷滅，所以知道雙林入滅不是佛陀的終結。這段經文也分為三部分：第一，說明未來沒有終結；第二，解釋疑惑；第三，辨明真實不虛。第一部分中，舉出修行菩薩道，既然說明佛果的壽命長遠，就必須辨明因地也長遠，所以前面顯示長遠的果報；現在闡述長遠的因地，說明長遠的果報和長遠的因地，是爲了顯示真實義，辨明短的因和短的果報，就是開啟方便之門，如同乘坐權乘和實乘一樣，也說明了這兩種情況。辨明三種因和三種果報，這是方便法門，一種因和一種果報，稱為真實法。『行菩薩道』，就是長遠的因。『所成壽命』，成，是成就的意思，就是長壽的成就。所以下面的偈頌說『壽命無量劫久修業所得』。『今猶未盡』，《法華論》中稱為『未滿』，因為眾生界沒有窮盡，所以佛陀的本願沒有圓滿，不是說菩提沒有滿足。現在經文說未盡，依據《法華論》解釋這段經文，大概是說明所要度化的眾生沒有窮盡，不是說佛陀的壽命沒有窮盡，所以與《法華論》的經義相互印證。『復倍上數』，依據《法華論》說『所成壽命復倍上數』。

【English Translation】 English version: Now, the end of the Vulture Peak assembly and the constant transformation of beings in the endless future never cease, hence the saying 'never ceased even for a moment.' This passage can also be used to clarify that the Three Bodies of the Buddha (Trikaya) are all permanent. First, it proves that the Sambhogakaya (Reward Body) is clear and without extinction, which means the Sambhogakaya is permanent; the previous explanation that there is no birth and death, and even that it is neither real nor unreal, these ten untenable statements, are to explain that the Dharmakaya (Dharma Body) is permanent; now it explains that sentient beings are inexhaustible, and the benefit of teaching is unceasing, which means the Nirmanakaya (Transformation Body) is permanent. 'Since I attained Buddhahood, I have been constantly abiding and never ceasing,' the previous explanation that there is no beginning in the past is divided into three parts: first, to indicate and prove that the Buddha has attained Buddhahood for a long time; second, to explain doubts and show and prove that the Buddha has attained Buddhahood for a long time, these two parts are finished. Now is the third part, summarizing the meaning of the Buddha's long attainment of Buddhahood. Since it is called constant abiding and non-extinction, it is clearly explaining permanence, and one should not use veiled language or impermanence to interpret this sutra.

Below 'Good men, I originally practiced the Bodhisattva path,' is the second part, explaining that there is no end in the future. Proving that the Dharmakaya is clear and without extinction, so we know that entering Nirvana in the Sala Grove is not the end of the Buddha. This passage is also divided into three parts: first, to explain that there is no end in the future; second, to explain doubts; third, to clarify the truth and non-falsity. In the first part, mentioning the practice of the Bodhisattva path, since it explains that the lifespan of the Buddha's fruit is long, it is necessary to clarify that the cause is also long, so the previous shows the long reward; now it elaborates on the long cause, explaining the long reward and the long cause, in order to show the true meaning, clarifying the short cause and the short reward, is to open the door of expedient means, just like riding the provisional vehicle and the real vehicle, it also explains these two situations. Clarifying the three causes and three rewards, this is the expedient Dharma, one cause and one reward, is called the true Dharma. 'Practicing the Bodhisattva path' is the long cause. 'The life span attained' means accomplishment, which is the accomplishment of longevity. Therefore, the following verse says 'Lifespan is immeasurable kalpas, obtained through long cultivation.' 'Now it is still not exhausted,' the Lotus Sutra calls it 'not fulfilled,' because the realm of sentient beings is not exhausted, so the Buddha's original vow is not fulfilled, not that Bodhi is not fulfilled. Now the sutra says not exhausted, according to the Treatise on the Lotus Sutra to explain this passage, it probably means that the sentient beings to be saved are not exhausted, not that the Buddha's lifespan is not exhausted, so it is consistent with the meaning of the Lotus Sutra. 'Again, double the above number,' according to the Treatise on the Lotus Sutra, 'The life span attained is again double the above number.'

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上明本願未滿，故佛不得入無餘永滅涅槃，故將本願未滿以釋常義，斥小乘人謂佛無常永入無餘，則是違于本願。今明覆倍上數，舉壽命不可數以釋成常義，蓋是具舉因果兩義以釋于常，但經文語迮，又講者不詳論意，故合釋之耳。所言「復倍上數」者，上明過去無前有三不可數：一、世界不可數；二、抹世界為塵不可數；三、成佛復過此數故不可數。凡夫、二乘、菩薩尚不知初一數，況能知餘二耶？今言「復倍」者，則是不可數不可數也。欲顯如來壽出數量表，是故為常。如《凈名經》云「佛身無為不墮諸數」。如睿公傳羅什法師解云：「壽量定其非數」。又《普賢觀》云「信一實道知佛不滅，是名懺悔五逆十惡」。又如《法華論》云「復倍上數者，示現如來常命，方便顯多數，過上數量不可數知，故以眾事推之則知，顯了明佛常矣」。

問：

未來無後，何故稱為倍耶？

答：

過去有二種：一者無始，二者有始。約凡夫二乘及菩薩不見其初故言無始，而非無初證法身，是故有始。今言無後者，非但凡夫二乘及菩薩不知其後，又一證法身則畢竟無滅，具此二義故稱倍也。

「然今非實滅度」下，第二、釋疑。上既舉本願未滿及復倍上數明未來無滅，時眾疑雲：若爾，〈見塔品〉中

【現代漢語翻譯】 現代漢語譯本： 上面已經說明了本願未滿，所以佛陀不能進入無餘永滅涅槃（nirvana，梵文，意為滅度、寂滅），因此用本願未滿來解釋常義，駁斥小乘人認為佛陀無常，最終會進入無餘涅槃，這是違背本願的。現在說明『復倍上數』，用壽命不可計數來解釋成就常義，大概是同時舉出因果兩方面的意義來解釋常義，只是經文語句簡略，而且講解的人沒有詳細論述其意義，所以合起來解釋。所說的『復倍上數』，上面說明過去無前有三種不可計數：一、世界不可計數；二、把世界磨成微塵不可計數；三、成佛的數量超過這些，所以不可計數。凡夫、二乘（sravaka-yana and pratyeka-buddha-yana，聲聞乘和緣覺乘）、菩薩（bodhisattva，梵文，意為覺有情）尚且不知道第一種數量，更何況知道其餘兩種呢？現在說『復倍』，就是不可計數的不可計數。想要顯示如來的壽命超出數量的範圍，所以是常。如《維摩詰經》（Vimalakirti Sutra）說：『佛身無為，不墮諸數。』如慧公傳鳩摩羅什（Kumarajiva，梵文，意為童壽）法師解釋說：『壽量決定不是數字可以衡量的。』又如《普賢觀經》（Samantabhadra Meditation Sutra）說：『相信一實之道，知道佛陀不滅，這叫做懺悔五逆十惡。』又如《法華論》（Saddharma pundarika sutra，妙法蓮華經）說：『復倍上數，是示現如來常命，方便顯示多數，超過上面的數量不可計數，所以用眾多的事情來推斷，就知道，顯明佛陀是常住的。』 問： 未來沒有後，為什麼稱為倍呢？ 答： 過去有兩種：一是無始，二是有始。從凡夫、二乘和菩薩看不見它的開始，所以說是無始，但並非沒有開始證得法身（dharma-kaya，梵文，意為法性身），所以是有始。現在說沒有後，不只是凡夫、二乘和菩薩不知道它的終結，而且一旦證得法身就畢竟沒有滅亡，具備這兩種意義，所以稱為倍。 『然今非實滅度』下，第二，解釋疑惑。上面已經舉出本願未滿和復倍上數來說明未來沒有滅亡，當時大眾疑惑說：如果這樣，〈見寶塔品〉中

【English Translation】 English version: Above, it has been explained that the original vows have not been fulfilled, therefore the Buddha cannot enter Nirvana (nirvana, Sanskrit, meaning extinction, tranquility) without remainder and eternal extinction. Therefore, the unfulfilled original vows are used to explain the meaning of permanence, refuting the Hinayana (sravaka-yana and pratyeka-buddha-yana, the Vehicle of Hearers and the Vehicle of Solitary Buddhas) followers who believe that the Buddha is impermanent and will eventually enter Nirvana without remainder, which is contrary to the original vows. Now, explaining 'doubling the above number,' using the immeasurable lifespan to explain the accomplishment of permanence, it roughly encompasses both the cause and effect to explain permanence. However, the wording of the sutra is concise, and the lecturers did not elaborate on its meaning, so it is explained together. The so-called 'doubling the above number' refers to the three immeasurable aspects of the past: first, the worlds are immeasurable; second, grinding the worlds into dust is immeasurable; third, the number of Buddhas surpassing these is also immeasurable. Ordinary people, the Two Vehicles, and Bodhisattvas (bodhisattva, Sanskrit, meaning enlightened being) do not even know the first number, let alone the other two. Now, saying 'doubling' means immeasurable of immeasurable. It aims to show that the Tathagata's (Tathagata, Sanskrit, meaning 'Thus Gone One') lifespan is beyond the scope of numbers, therefore it is permanent. As the Vimalakirti Sutra states, 'The Buddha's body is unconditioned and does not fall into numbers.' As Master Kumarajiva's (Kumarajiva, Sanskrit, meaning 'Child Longevity') interpretation transmitted by Hui Gong says, 'The lifespan is determined to be beyond numbers.' Furthermore, the Samantabhadra Meditation Sutra states, 'Believing in the One Reality Path and knowing that the Buddha does not perish is called repentance for the five rebellious acts and the ten evil deeds.' Also, as the Saddharma Pundarika Sutra (Lotus Sutra) states, 'Doubling the above number demonstrates the Tathagata's eternal life, conveniently showing a large number, exceeding the above number which is immeasurable, so by inferring from various matters, it is known, clearly showing that the Buddha is permanent.' Question: The future has no end, why is it called doubling? Answer: There are two types of past: one is without beginning, and the other is with beginning. From the perspective of ordinary people, the Two Vehicles, and Bodhisattvas, they cannot see its beginning, so it is said to be without beginning, but it is not without a beginning to attain the Dharma-kaya (dharma-kaya, Sanskrit, meaning the Body of Essence), so it has a beginning. Now, saying there is no end, it is not only that ordinary people, the Two Vehicles, and Bodhisattvas do not know its end, but also once the Dharma-kaya is attained, there is ultimately no extinction, possessing these two meanings, so it is called doubling. 『However, now it is not actual extinction』 below, the second part explains the doubts. Above, it has been mentioned that the original vows have not been fulfilled and doubling the above number to explain that there is no extinction in the future. At that time, the assembly doubted, saying: If so, in the 'Apparition of the Jeweled Stupa' chapter

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何故唱云「如來不久當入涅槃」，及答魔王自期三月當取涅槃？為釋此疑，故有今文來也。二者、上明現世有三時益物，今即第三時也。又分三別：初、開不滅示滅章門；次、釋；三、結。初標二門者，「然今非實滅度」，標實不滅也。「而便唱言」下，標方便示滅也。

「所以者何」下，第二，釋章門。釋中，前明不示滅則有損無益，次明示滅則無損有益。「薄德之人不種善根」者，過去不久種見佛因也。「貧窮下賤」者，以不種善根故貧窮下賤也。「貪著五欲」者，前明無善，此明有惡。惡義雖多不出愛見，貪惜五欲謂起愛也。「入于憶想妄見網中」，明起見也。「若見如來常在不滅」者，上敘眾生心行，今明佛不得不滅。「便起憍恣而懷厭怠」者，若不唱滅便有損也。聞佛常存心不尊重為憍，恣情五欲為恣，復有眾生常見佛故厭患于佛故稱厭也，不勤修道稱為怠也。「不能生於難遭之想恭敬之心」者，前辨有損，今明無益也。「是故如來」下，第二、明唱滅無損有益。就文為二：初明唱滅，次辨眾生得益。前有三句，初、標難值章門。「所以者何」下，釋章門。非佛不常現，但眾生障重故不見耳，故佛于眾生為難值也。「以此事故」下，第三、結難值章門也。「斯眾生等」下，第二、聞唱滅得益也。「是

【現代漢語翻譯】 現代漢語譯本： 為何要宣稱『如來不久將入涅槃』，以及回答魔王說自己將在三個月后入涅槃？爲了解釋這個疑惑，所以才有了現在的經文。第二，前面說明了現世有三種利益眾生的時機，現在就是第三種時機。又分為三個部分：首先，開啟不滅而示現滅度的章門；其次，解釋；最後，總結。首先標明兩個門，『然而現在並非真正滅度』，標明真實不滅。『而便唱言』以下，標明方便示現滅度。

『所以者何』以下，第二，解釋章門。解釋中，前面說明不示現滅度就會有損害而無益處，其次說明示現滅度就沒有損害而有益處。『薄德之人不種善根』，過去不久種下見佛的因緣。『貧窮』，因為不種善根所以貧窮。『貪著五欲』，前面說明沒有善，這裡說明有惡。惡的含義雖然很多，但不超出愛和見，貪戀五欲就是生起愛。『入于憶想妄見網中』，說明生起見。『若見如來常在不滅』，上面敘述眾生的心行，現在說明佛不得不滅。『便起憍恣而懷厭怠』，如果不宣稱滅度就會有損害。聽到佛常在心中不尊重稱為憍，放縱五欲稱為恣，又有眾生常見佛的緣故厭煩佛，所以稱為厭，不勤奮修道稱為怠。『不能生於難遭之想恭敬之心』，前面辨別有損害，現在說明沒有益處。『是故如來』以下，第二，說明宣稱滅度沒有損害而有益處。就經文分為兩部分：首先說明宣稱滅度，其次辨別眾生得到利益。前面有三句，首先，標明難值章門。『所以者何』以下，解釋章門。不是佛不常出現，只是眾生業障深重所以看不見罷了，所以佛對於眾生來說是難以遇到的。『以此事故』以下，第三，總結難值章門。『斯眾生等』以下，第二，聽聞宣稱滅度得到利益。『是』

【English Translation】 English version: Why is it proclaimed that 'Tathagata will soon enter Nirvana,' and why did he answer the demon king that he would attain Nirvana in three months? To resolve this doubt, this present text exists. Secondly, the previous section explained that there are three times in the present world to benefit beings, and this is the third time. It is further divided into three parts: first, opening the chapter on not ceasing but showing cessation; second, explanation; and third, conclusion. The first marks the two doors: 'However, now it is not truly extinguished,' marking the truth of non-extinction. 'And then proclaims' below, marking the expedient showing of extinction.

'What is the reason for this' below, the second, explains the chapter door. In the explanation, the former explains that not showing extinction will be detrimental and without benefit, and the latter explains that showing extinction will be without detriment and beneficial. 'People of little virtue do not plant good roots,' in the past, they did not plant the cause of seeing the Buddha. 'Poor ,' because they do not plant good roots, they are poor . 'Greedy for the five desires,' the former explains the absence of good, and this explains the presence of evil. Although the meaning of evil is many, it does not exceed love and view; being greedy for the five desires is to give rise to love. 'Enter the net of memory and false views,' explaining the arising of views. 'If they see the Tathagata always present and not extinguished,' the above narrates the minds and actions of sentient beings, and now explains that the Buddha must extinguish. 'Then they become arrogant and lazy,' if they do not proclaim extinction, there will be harm. Hearing that the Buddha is always present and not respecting him is called arrogance, indulging in the five desires is called indulgence, and some sentient beings are often tired of the Buddha, so it is called weariness, and not diligently cultivating the Way is called laziness. 'They cannot give rise to the thought of being difficult to encounter and the heart of reverence,' the former distinguishes the harm, and now explains that there is no benefit. 'Therefore, the Tathagata' below, the second, explains that proclaiming extinction is without harm and beneficial. The text is divided into two parts: first, explaining the proclamation of extinction, and second, distinguishing the benefits obtained by sentient beings. The former has three sentences, first, marking the chapter on being difficult to encounter. 'What is the reason for this' below, explaining the chapter door. It is not that the Buddha does not often appear, but that sentient beings have heavy karmic obstacles and cannot see him, so the Buddha is difficult to encounter for sentient beings. 'For this reason' below, the third, concludes the chapter on being difficult to encounter. 'These sentient beings' below, the second, benefits from hearing the proclamation of extinction. 'Is'

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故如來」下，第三、結不滅現滅章門。「又善男子」下，第三、明不虛。又開三別：謂法、譬、合。所以明不虛者，不滅唱滅似如虛妄，故須明不虛。「法皆如是」者，有二種義：一者、如《涅槃》答純陀云「有為法爾，諸佛法亦然」，有為之法有生必滅，諸佛由物感故生，感盡即應滅，蓋是理數之常然，故云法爾。二者、佛自釋之，雖實不滅為度眾生方便示滅，於物實益，故稱不虛也。

「譬如良醫」下，第二、譬說。此譬大意直明父實不死為治狂子方便言死而無虛妄，佛亦如是，其實不滅為度罪重眾生方便唱滅而無虛妄，不煩作三世益物譬也。此譬始終有十三句：第一、佛如良醫譬；第二、眾生如子譬；第三、前佛去世譬；第四、眾生起惑譬；第五、后佛出興譬；第六、眾生感見譬；第七、應物說教譬；第八、利根前悟譬；第九、鈍根未了譬；第十、如來示滅譬；第十一、鈍根得解譬；第十二、如來還歸譬；第十三、佛無虛妄譬。此十三句即是生起次第，合有十三句，開為三章：初七句，明利鈍眾生過去同種善根，乃至現在同稟佛教。次一句，明利根眾生始從《華嚴》初集乃至靈山《法華》之會，聞佛說法即便領悟，不須唱滅。三者后五句，鈍根眾生歷聞諸教猶未悟解，要須唱滅方乃得悟。所以但開此二種

【現代漢語翻譯】 現代漢語譯本 『故如來』下，第三，總結不滅現滅一章的要義。『又善男子』下，第三，闡明真實不虛。又分為法說、譬喻、合說三個部分。之所以要闡明真實不虛，是因為不滅卻說成滅，似乎是虛妄的，所以必須說明其真實不虛。『法皆如是』，有兩種含義：一是如同《涅槃經》中回答純陀所說『有為法爾，諸佛法亦然』，有為之法有生必有滅，諸佛因為應物而生，感應完畢就應該滅度，這是理數之常然，所以說是法爾。二是佛自己解釋，雖然實際上不滅，但爲了度化眾生而方便示現滅度，對眾生有實際利益，所以稱之為不虛妄。

『譬如良醫』下，第二，用譬喻來說明。這個譬喻的大意是直接說明父親實際上沒有死，爲了醫治狂子而方便說自己死了，這並不是虛妄。佛也是這樣，實際上沒有滅度，爲了度化罪業深重的眾生而方便示現滅度，這並不是虛妄，不需要用三世利益眾生的譬喻。這個譬喻從頭到尾有十三句：第一，佛如良醫的譬喻；第二，眾生如兒子的譬喻；第三，前佛去世的譬喻；第四，眾生生起迷惑的譬喻；第五，后佛出現興盛的譬喻；第六，眾生感知見到的譬喻；第七，應機說法教化的譬喻；第八，利根之人先前領悟的譬喻；第九，鈍根之人尚未了悟的譬喻；第十，如來示現滅度的譬喻；第十一，鈍根之人得以理解的譬喻；第十二，如來回歸本源的譬喻；第十三，佛沒有虛妄的譬喻。這十三句就是生起的次第，合起來有十三句，分開為三個部分：最初七句，說明利根和鈍根的眾生過去共同種下善根，乃至現在共同接受佛教的教誨。接下來一句，說明利根的眾生從《華嚴經》最初的集會乃至靈山《法華經》的法會，聽到佛說法就立即領悟，不需要佛示現滅度。第三部分是後面的五句，說明鈍根的眾生經歷聽聞各種教法仍然沒有領悟理解，需要佛示現滅度才能得以領悟。所以只區分這兩種。

【English Translation】 English version Following 『gu ru lai』 (hence, the Tathagata), the third section concludes the chapter on non-extinction and apparent extinction. Following 『you shan nan zi』 (moreover, good man), the third section clarifies non-falsity. It further divides into three parts: teaching the Dharma, analogy, and synthesis. The reason for clarifying non-falsity is that declaring non-extinction as extinction seems false, hence the need to clarify its non-falsity. 『fa jie ru shi』 (the Dharma is thus), has two meanings: first, as in the Nirvana Sutra's response to Chunda, 『you wei fa er, zhu fo fa yi ran』 (conditioned dharmas are thus, the Buddhas' Dharma is also thus). Conditioned dharmas inevitably have birth and death. Buddhas arise due to interaction with beings, and when the interaction ends, they should enter extinction. This is the natural order of things, hence it is said to be 『fa er』 (thus). Second, the Buddha himself explains that although he does not truly extinguish, he expediently demonstrates extinction to liberate sentient beings, which is of real benefit to them, hence it is called non-false.

Following 『pi ru liang yi』 (for example, a good doctor), the second section uses an analogy. The main idea of this analogy is to directly explain that the father is not actually dead, but expediently says he is dead to cure his mad sons, which is not false. The Buddha is also like this, not actually extinguished, but expediently demonstrates extinction to liberate sentient beings with heavy karma, which is not false, without needing the analogy of benefiting beings in the three lifetimes. This analogy has thirteen sentences from beginning to end: first, the analogy of the Buddha as a good doctor; second, the analogy of sentient beings as sons; third, the analogy of the previous Buddha's passing away; fourth, the analogy of sentient beings arising delusion; fifth, the analogy of the subsequent Buddha's appearance and flourishing; sixth, the analogy of sentient beings perceiving and seeing; seventh, the analogy of teaching the Dharma according to the situation; eighth, the analogy of those with sharp faculties understanding earlier; ninth, the analogy of those with dull faculties not yet understanding; tenth, the analogy of the Tathagata demonstrating extinction; eleventh, the analogy of those with dull faculties gaining understanding; twelfth, the analogy of the Tathagata returning to the source; thirteenth, the analogy of the Buddha being without falsehood. These thirteen sentences are the order of arising, totaling thirteen sentences, divided into three parts: the first seven sentences explain that sentient beings with sharp and dull faculties have jointly planted good roots in the past, and now jointly receive the Buddha's teachings. The next sentence explains that sentient beings with sharp faculties, from the initial gathering of the Avatamsaka Sutra to the assembly of the Lotus Sutra on Vulture Peak, immediately understand upon hearing the Buddha's teachings, without needing the Buddha to demonstrate extinction. The third part is the last five sentences, explaining that sentient beings with dull faculties still do not understand after hearing various teachings, and need the Buddha to demonstrate extinction in order to gain understanding. Therefore, only these two types are distinguished.

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眾生者，良醫有二種子：一、不失心子；二、失心子。不失心子與藥則服，不須父示滅；失心之子雖與其藥而不肯服，是故示滅。故前章總明二子源由，后別明稟教難易。

良醫者略明三種：一、外道五通；二、聲聞緣覺；三者、諸佛菩薩。外道但能除眾生三空已還諸煩惱病名為下醫；二乘能治三界之病稱為中醫；諸佛菩薩能遍治三界內外諸病名為上醫，故云良醫也。又外道除病必當還發，故稱為下；二乘治病或發不發故稱為中；諸佛治病畢竟不發故名為上。又凡夫二乘治眾生病凡有四句：一、損不增，二、增不損，三、亦增亦損，四、不增不損，故不名良醫。諸佛治病唯有一句，但損不增，故名良醫也。《阿含經》云「良醫有四德：一、善知病，謂冷熱等；二、知病所起；三、病生已善知治方；四、已差之病令更不生」。佛亦具此四種之德，如良醫也。《法華論》云「為不集功德人說良醫譬喻，此人不曾修第一乘善根，聞說第一乘，心中不願以為第一，為對治此故說良醫譬」。《論》又云「此人根未熟，為令熟故示涅槃，是故如來說此譬喻」。《論》又云「欲示涅槃無上故說醫師譬喻」。「智慧聰達」，此嘆德釋良醫義。在心為智慧，在耳為聰，在目為明；智慧譬一切種智，聰譬六通，達譬五眼。「明練方藥

【現代漢語翻譯】 現代漢語譯本 眾生，好醫生有兩類：一類是沒有喪失心智的兒子；另一類是喪失心智的兒子。沒有喪失心智的兒子給予他藥就服用，不需要父親顯示死亡（來勸服）；喪失心智的兒子即使給予他藥也不肯服用，所以（父親）才顯示死亡。因此，前一章總括地說明了兩種兒子的根源，后一章分別說明了接受教導的難易。

好醫生略略說明有三種：一、外道（Tirthika）的五神通；二、聲聞（Śrāvaka）、緣覺（Pratyekabuddha）；三、諸佛菩薩（Buddha-Bodhisattva）。外道只能去除眾生三空（指人空、法空、空空）以下的各種煩惱病，稱為下等醫生；二乘（指聲聞乘和緣覺乘）能醫治三界（欲界、色界、無色界）的疾病，稱為中等醫生；諸佛菩薩能普遍醫治三界內外的一切疾病，稱為上等醫生，所以稱為好醫生。此外，外道治病必定還會復發，所以稱為下等；二乘治病或者復發或者不復發，所以稱為中等；諸佛治病最終不會復發，所以稱為上等。此外，凡夫和二乘醫治眾生的疾病，總共有四種情況：一、減少但不增加，二、增加但不減少，三、既增加也減少，四、不增加也不減少，所以不稱為好醫生。諸佛治病只有一種情況，只減少但不增加，所以稱為好醫生。《阿含經》（Agama Sutra）說：『好醫生有四種德行：一、善於瞭解疾病，比如冷熱等；二、知道疾病產生的原因；三、疾病產生后善於知道治療方法；四、已經痊癒的疾病使其不再復發』。佛也具備這四種德行，如同好醫生。《法華論》（Saddharma-puṇḍarīka-śāstra）說：『為不積累功德的人說好醫生的譬喻，這種人不曾修習第一乘（指佛乘）的善根，聽聞第一乘，心中不願認為是第一，爲了對治這種情況所以說好醫生的譬喻』。《論》又說：『這種人的根基尚未成熟，爲了令其成熟所以顯示涅槃（Nirvana），所以如來說這個譬喻』。《論》又說：『想要顯示涅槃的無上所以說醫師的譬喻』。『智慧聰達』，這是讚歎德行解釋好醫生的含義。在心為智慧，在耳為聰，在目為明；智慧譬喻一切種智（sarvākāra-jñāna），聰譬喻六通（ṣaṭ abhijñā），達譬喻五眼（pañca cakṣu）。『明練方藥』

【English Translation】 English version Beings, a good doctor has two kinds of sons: one is a son who has not lost his mind; the other is a son who has lost his mind. The son who has not lost his mind will take the medicine if it is given to him, and does not need the father to show his death (to persuade him); the son who has lost his mind will not take the medicine even if it is given to him, so (the father) shows his death. Therefore, the previous chapter summarizes the origin of the two sons, and the latter chapter separately explains the ease or difficulty of accepting teachings.

A good doctor can be briefly explained in three ways: first, the five supernormal powers of Tirthikas (外道); second, Śrāvakas (聲聞) and Pratyekabuddhas (緣覺); third, all Buddhas and Bodhisattvas (諸佛菩薩). The Tirthikas can only remove the various afflictions and diseases of beings below the three emptinesses (referring to the emptiness of person, the emptiness of dharma, and the emptiness of emptiness), and are called inferior doctors; the two vehicles (referring to the Śrāvakayāna and Pratyekabuddhayāna) can cure the diseases of the three realms (the desire realm, the form realm, and the formless realm), and are called middle doctors; all Buddhas and Bodhisattvas can universally cure all diseases inside and outside the three realms, and are called superior doctors, so they are called good doctors. In addition, the diseases cured by Tirthikas will definitely recur, so they are called inferior; the diseases cured by the two vehicles may or may not recur, so they are called middle; the diseases cured by all Buddhas will never recur, so they are called superior. In addition, ordinary people and the two vehicles treat the diseases of beings, and there are four situations in total: first, decrease but not increase, second, increase but not decrease, third, increase and decrease, and fourth, neither increase nor decrease, so they are not called good doctors. The Buddhas only have one situation in treating diseases, only decreasing but not increasing, so they are called good doctors. The Agama Sutra (阿含經) says: 'A good doctor has four virtues: first, he is good at understanding diseases, such as cold and heat; second, he knows the cause of the disease; third, he is good at knowing the treatment method after the disease occurs; fourth, he prevents the cured disease from recurring'. The Buddha also has these four virtues, like a good doctor. The Saddharma-puṇḍarīka-śāstra (法華論) says: 'The parable of a good doctor is told for those who do not accumulate merit. This kind of person has never cultivated the roots of goodness of the first vehicle (referring to the Buddha vehicle). When he hears the first vehicle, he is unwilling to regard it as the first. To counteract this situation, the parable of a good doctor is told'. The Treatise also says: 'The roots of this person are not yet mature, so Nirvana (涅槃) is shown to make them mature, so the Tathagata tells this parable'. The Treatise also says: 'The parable of a doctor is told to show the unsurpassed nature of Nirvana'. 'Wisdom and intelligence', this is praising virtue and explaining the meaning of a good doctor. Wisdom is in the heart, intelligence is in the ear, and clarity is in the eye; wisdom is a metaphor for sarvākāra-jñāna (一切種智), intelligence is a metaphor for ṣaṭ abhijñā (六通), and clarity is a metaphor for pañca cakṣu (五眼). 'Clear and proficient in prescriptions'

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善治眾病」者，方謂教，藥譬于理，識教知理稱為明練，善治眾病謂知病源應病授藥也。

「其人多諸子息」，第二、眾生如子譬。昔曾受化故名為子，受化之流更復轉化，受彼傳化故稱為息。然六道眾生皆有佛性並應是子，但佛性有二：一者正因，二者了因，具有緣正稱為近子，余未稟化未有了因名為遠子。「或十二十乃至百數」者，上根難得為十，中根稍易得稱為二十，下根轉多故稱為百。此不約三乘為三根，通就稟教始終有悟不悟，正就菩薩悟入佛慧以分三根也。若就此品始終意者，千世界塵數菩薩過去已悟道名為上根，于現在世始從《華嚴》終竟《法華》得悟道者名為中根，若因唱滅為說《涅槃》而得悟者名為下根。若就現在辨於三根者，《法華》之前直往菩薩已得悟者名為上根，至於《法華》回小入大名為中根。故〈涌出品〉云「初見我身聞我所說法即便信受入于佛慧」，謂上根也。「除前修習學小乘者」，今聞此經亦入佛慧，謂中根也。自此已外猶未得道，聞于唱滅為說《涅槃》方得悟者，謂下根也。三根多門，今略示其三也。

「以有事緣遠至余國」下，第三、前佛去世譬。但受微化不得久住故往他方，如《涅槃》云「所應度者皆已度竟，余未度者為作得度因緣」也。有事緣者此土感盡余

【現代漢語翻譯】 現代漢語譯本：『善於治療各種疾病』，這指的是教法，藥物比喻為道理，認識教法明白道理稱為明練，善於治療各種疾病指的是瞭解疾病的根源，根據病情給予相應的藥物。 『這個人有很多的子息』，第二，眾生比喻為兒子。過去曾經接受教化所以稱為兒子，接受教化的眾生又繼續轉化，接受他們傳授的教化所以稱為子息。然而六道眾生都具有佛性，都應該是佛子，但是佛性有兩種：一種是正因，一種是了因，具有因緣，真正接受教化的稱為近子，其餘沒有接受教化，沒有了因的稱為遠子。『或者十個二十個乃至一百個』，上等根器的人難以得到，所以說是十個，中等根器的人稍微容易得到，所以稱為二十個，下等根器的人更多，所以稱為一百個。這裡不是按照三乘（聲聞乘、緣覺乘、菩薩乘）來區分三種根器，而是通指接受教化，從始至終有領悟和不領悟的，主要是就菩薩領悟進入佛的智慧來區分三種根器。如果就這一品（指《法華經》中的某一品）的始終意義來說，像千世界微塵數一樣多的菩薩，過去已經悟道，稱為上等根器，在現在世，從《華嚴經》開始到《法華經》結束才悟道的人，稱為中等根器，如果因為佛宣說入滅，從而宣講《涅槃經》才悟道的人，稱為下等根器。如果就現在來辨別這三種根器，在《法華經》之前直接修習菩薩道已經悟道的人，稱為上等根器，到了《法華經》才回小向大的人，稱為中等根器。所以〈涌出品〉中說：『最初見到我的身體，聽到我所說的法，就立即信受，進入佛的智慧』，說的就是上等根器。『除去先前修習小乘的人』，現在聽到這部經也進入佛的智慧，說的就是中等根器。從這以外還沒有得道，聽到佛宣說入滅，從而宣講《涅槃經》才得悟道的人，說的就是下等根器。三種根器有很多種說法，現在只是簡略地說明這三種。 『因為有事因緣，遠到其他國家』，第三，比喻過去的佛去世。只是接受了微小的教化，不能長久住世，所以前往其他地方，如《涅槃經》所說：『所應該度化的人都已經度化完畢，其餘沒有度化的人，為他們創造得度的因緣』。有事因緣，指的是此土的感應已經結束。

【English Translation】 English version: 『Skilled in treating all kinds of illnesses,』 refers to the teachings (教), with medicine likened to principles (理). Understanding the teachings and knowing the principles is called 『clarity and proficiency』 (明練). 『Skilled in treating all kinds of illnesses』 means understanding the source of the illness and prescribing the appropriate medicine according to the condition. 『That person has many children,』 secondly, sentient beings are likened to children. Having received teachings in the past, they are called children. Those who have received teachings continue to transform, and receiving their transmitted teachings are called descendants (息). However, all sentient beings in the six realms have Buddha-nature (佛性) and should be Buddha's children, but there are two types of Buddha-nature: one is the direct cause (正因), and the other is the enabling cause (了因). Those who have the conditions and truly receive the teachings are called 『close children』 (近子), while those who have not received teachings and do not have the enabling cause are called 『distant children』 (遠子). 『Or ten, twenty, or even a hundred,』 those with superior faculties (上根) are difficult to find, so it is said to be ten; those with intermediate faculties (中根) are slightly easier to find, so they are called twenty; those with inferior faculties (下根) are more numerous, so they are called a hundred. This is not distinguishing the three vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) as three faculties, but generally refers to those who receive teachings and have varying degrees of understanding from beginning to end. It mainly distinguishes the three faculties based on Bodhisattvas' understanding and entry into the Buddha's wisdom (佛慧). If considering the overall meaning of this chapter (品, chapter of a sutra), Bodhisattvas as numerous as the dust particles of a thousand worlds (千世界) who have already attained enlightenment (悟道) in the past are called superior faculties; those who attain enlightenment in the present world, from the Avataṃsaka Sūtra (《華嚴經》) to the end of the Lotus Sūtra (《法華經》), are called intermediate faculties; those who attain enlightenment because of the Buddha's declaration of passing away (唱滅) and the subsequent preaching of the Nirvana Sutra (《涅槃經》) are called inferior faculties. If distinguishing the three faculties in the present, those who have directly practiced the Bodhisattva path (菩薩道) before the Lotus Sūtra and have already attained enlightenment are called superior faculties; those who turn from the small vehicle (小乘) to the great vehicle (大乘) at the Lotus Sūtra are called intermediate faculties. Therefore, the 〈Emerging from the Earth〉 chapter (〈涌出品〉) says, 『Initially seeing my body and hearing the Dharma (法) I speak, they immediately believe and enter the Buddha's wisdom,』 referring to superior faculties. 『Except for those who previously practiced the Small Vehicle,』 now hearing this sutra, they also enter the Buddha's wisdom, referring to intermediate faculties. Those who have not yet attained the path beyond this, and attain enlightenment upon hearing the Buddha's declaration of passing away and the subsequent preaching of the Nirvana Sutra, are called inferior faculties. There are many ways to describe the three faculties; here, only three are briefly explained. 『Because of some matter, they travel far to other countries,』 thirdly, it is a metaphor for the passing away of past Buddhas. Only receiving slight teachings, they cannot reside for long and therefore go to other places, as the Nirvana Sutra says, 『Those who should be liberated have already been liberated, and for those who have not yet been liberated, create the conditions for them to be liberated.』 『Some matter』 refers to the exhaustion of the karmic connection (感) in this land.

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土緣興，佛化余緣于彼緣為近，此土感息故稱為遠。又息此應彼故稱遠也。

「諸子於後」下，第四、眾生起惑譬。「於後」者，佛去世后也。「飲他毒藥」者，昔習觀既弱還起顛倒，以正觀為自、顛倒為他，故《涅槃》云「自境界者四念處也，他境界者謂五欲也」。心起顛倒目之為飲，能害慧命稱為毒藥。「藥發悶亂宛轉于地」者，起惑因熟名為藥發。惑有二力：一、迷境障智，故言心悶亂；又將死為悶亂。二、感生死流浪六道，如宛轉于地。順教得涅槃如登高山，背化受生死苦故名為地。又受心苦為悶亂，受身苦為宛轉于地也。

「是時其父還來歸家」下，第五、明後佛出興譬。前明利鈍眾生背化起惑總明感義，今明後佛出興總明應義。

問：

眾生起惑流浪五趣如宛轉于地，何因感佛？

答：

苦極則反。如《勝鬘經》云「法種眾苦樂求涅槃」。

又此中宜用三化：過去益物名一往化，宛轉于地此中有隨逐化，今還來歸家即畢竟化。昔緣盡故去，今感熟稱來，應入生死化物則生死為家，如上云「譬如長者有一大宅」。

「諸子飲毒或失本心或不失者」，第六、眾生感見譬。過去習觀若久，雖起顛倒不失本解，名不失心；習觀未久，顛倒強盛失於本解，名為失

【現代漢語翻譯】 現代漢語譯本： 土緣興盛，佛陀教化所剩餘的因緣，對於那個因緣來說是接近的，因為這個世界（眾生）的感受微弱，所以稱之為遙遠。又因為平息了這個世界（的煩惱）而應和那個世界（的需要），所以稱之為遙遠。 『諸子於後』以下，是第四個譬喻，說明眾生生起迷惑。『於後』是指佛陀去世之後。『飲他毒藥』是指過去修習的觀行已經衰弱，又生起顛倒，把正確的觀行當作是自己的，把顛倒的見解當作是別人的，所以《涅槃經》說：『自己的境界是指四念處，別人的境界是指五欲』。心中生起顛倒，稱之為飲用，能夠損害慧命，稱之為毒藥。『藥發悶亂宛轉于地』，是指生起迷惑的因緣成熟，名為藥發。迷惑有兩種力量：第一，迷惑境界，障礙智慧，所以說心悶亂；又將要死亡也稱為悶亂。第二，感受生死，在六道中流浪，就像在地上翻滾一樣。順從教化，得到涅槃，就像登上高山；背離教化，承受生死痛苦，所以名為地。又承受內心的痛苦，稱為悶亂，承受身體的痛苦，稱為在地上翻滾。 『是時其父還來歸家』以下，是第五個譬喻，說明後來的佛陀出現。前面說明利根和鈍根的眾生背離教化，生起迷惑，總的說明了感應的意義；現在說明後來的佛陀出現，總的說明了應化的意義。 問： 眾生生起迷惑，在五道中流浪，像在地上翻滾，是什麼原因感得佛陀出現？ 答： 痛苦到了極點就會反轉。就像《勝鬘經》所說：『法種以眾苦為樂，而求涅槃』。 又這裡適合用三種教化：過去利益眾生，名為一往化；在地上翻滾，這裡面有隨逐化；現在回來歸家，就是畢竟化。過去因緣盡了所以離去，現在感應成熟所以說來，應化進入生死，那麼生死就是家，就像上面所說：『譬如長者有一大宅』。 『諸子飲毒或失本心或不失者』，是第六個譬喻，說明眾生感應和見到的情況。過去修習觀行如果很久，即使生起顛倒，也不會失去原本的理解，名為不失心；修習觀行不很久，顛倒的力量強大，失去了原本的理解，名為失心。

【English Translation】 English version: When the conditions of the earth flourish, the remaining conditions of the Buddha's teachings are close to those conditions. Because the perception of this world (sentient beings) is weak, it is called distant. Furthermore, because pacifying this world (of afflictions) corresponds to the needs of that world, it is called distant. The following section, starting with 'The sons, later on,' is the fourth analogy, illustrating how sentient beings generate delusion. 'Later on' refers to after the Buddha's passing. 'Drinking other's poison' means that the previously cultivated contemplation has weakened, and inverted views arise again, considering correct contemplation as one's own and inverted views as another's. Therefore, the Nirvana Sutra says, 'One's own realm is the Four Foundations of Mindfulness; another's realm is the Five Desires.' The arising of inversion in the mind is called drinking, and that which can harm the wisdom-life is called poison. 'The poison takes effect, causing confusion and rolling on the ground' means that the conditions for generating delusion have matured, called the poison taking effect. Delusion has two powers: first, it deludes the realm and obstructs wisdom, hence the saying 'mental confusion'; also, approaching death is called confusion. Second, it experiences birth and death, wandering in the six realms, like rolling on the ground. Following the teachings and attaining Nirvana is like climbing a high mountain; turning away from the teachings and enduring the suffering of birth and death is called the ground. Furthermore, enduring mental suffering is called confusion, and enduring physical suffering is called rolling on the ground. The following section, starting with 'At that time, the father returned home,' is the fifth analogy, illustrating the appearance of later Buddhas. The previous section explained how sentient beings of sharp and dull faculties turn away from the teachings and generate delusion, generally explaining the meaning of response; now, the appearance of later Buddhas generally explains the meaning of transformation. Question: Sentient beings generate delusion and wander in the five paths, like rolling on the ground. What causes them to perceive the Buddha's appearance? Answer: Extreme suffering leads to reversal. As the Srimala Sutra says, 'The seed of Dharma takes pleasure in all suffering and seeks Nirvana.' Furthermore, it is appropriate to use three types of transformation here: benefiting beings in the past is called initial transformation; rolling on the ground contains following transformation; now, returning home is ultimate transformation. The past conditions were exhausted, so he left; now, the response is ripe, so he is said to come. Responding to transformation by entering birth and death, then birth and death is the home, as mentioned above, 'For example, a wealthy man has a large house.' The section 'The sons who drank the poison, some lost their original mind, and some did not' is the sixth analogy, illustrating the circumstances of sentient beings' response and perception. If the past cultivation of contemplation was long-lasting, even if inversion arises, the original understanding is not lost, called not losing the mind; if the cultivation of contemplation was not long-lasting, the power of inversion is strong, and the original understanding is lost, called losing the mind.

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心。又從《華嚴》至《法華》聞教得悟者名不失心，聞教不悟待唱滅方解謂失心也。此猶是起惑重輕、善有強弱故分為二也。「遙見其父」者，正感釋迦出世，但見丈六身成道、未見法身，去理尚遠故稱為遙。「皆大歡喜拜跪問訊善安穩歸」者，利鈍雖異，見佛出世皆同歡喜，謂意業也。恭敬拜跪，即身業也。口業稱歎，謂問訊也。嘆佛謂如來者，《智度論》云「佛從安穩道來，故名如來」，今稱安穩歸，歸即來也。「我等愚癡誤服毒藥」者，上明利鈍眾生同有感見佛形機，今明利鈍眾生同有感教機，解機將發同述昔過，故云愚癡。起顛倒煩惱非其本意名為誤服。「愿見救療更賜壽命」者，請佛說教滅惑名見救療。教能生解目之壽命，昔曾稟教已得生解，但中途背化起惑失於本解，今重請說教令得本解，故稱更賜也。

問：

從「遙見其父」至「更賜壽命」，為是機緣中語？為據事耶？

答：

具有二義，機中為論，此事易明。言據事者，佛初出世，人天之流皆大歡喜，乃至釋梵請轉法輪，如言愿見救療更賜壽命也。

「父見子等苦惱如是」，第七、應緣說教譬。前譬為緣成道，此譬成道已後轉法輪也。文有二句：「父見子等」，譬佛見機也。「依諸經方」，第二、明說教也。依過去

【現代漢語翻譯】 現代漢語譯本：

心。又從《華嚴經》（Huayan Sutra，大乘佛教的重要經典）至《法華經》（Lotus Sutra，又稱《妙法蓮華經》，大乘佛教的重要經典）聞教得悟者，名為不失心，聞教不悟，待唱滅方解者，謂之失心。這仍然是由於起惑的輕重、善根的強弱，所以分為兩種情況。「遙見其父」指的是，真正感應到釋迦牟尼（Sakyamuni，佛教的創始人）出世，但只見到丈六金身成道，未見到法身，距離真理還很遙遠，所以稱為遙。「皆大歡喜拜跪問訊善安穩歸」指的是，利根和鈍根雖然不同，但見到佛出世都同樣歡喜，這是意業。恭敬拜跪，是身業。口業稱歎，是問訊。稱歎佛為如來（Tathagata，佛的十大稱號之一），《智度論》（Mahaprajnaparamita Sastra，龍樹菩薩的重要著作）中說，『佛從安穩道來，所以名為如來』，現在說安穩歸，歸就是來。「我等愚癡誤服毒藥」指的是，上面說明利根和鈍根眾生都有感見佛形機的機會，現在說明利根和鈍根眾生都有感教的機會，解悟的機緣將要發動，一同陳述過去的過錯，所以說愚癡。生起顛倒煩惱並非本意，稱為誤服。「愿見救療更賜壽命」指的是，請佛說法滅除迷惑，名為見救療。教法能夠產生理解，稱之為壽命，過去曾經稟受教法已經得到理解，但中途背離教化，生起迷惑，失去了原本的理解，現在重新請求說法，使之得到原本的理解，所以稱為更賜。

問：

從『遙見其父』到『更賜壽命』，是機緣中的話語？還是根據事實？

答：

兼具兩種含義，從機緣上來說，這件事容易明白。從事實上來說，佛初次出世，人天之流都非常歡喜，乃至釋提桓因（Sakra，佛教的護法神）和梵天（Brahma，印度教的創世神）請求轉法輪，就像說愿見救療更賜壽命一樣。

『父見子等苦惱如是』，第七，應緣說教的譬喻。前面的譬喻是爲了因緣成就道業，這個譬喻是成道以後轉法輪。文中有兩句：『父見子等』，譬喻佛見到眾生的根機。『依諸經方』，第二，說明說教。依據過去的

【English Translation】 English version:

Regarding 'mind'. Furthermore, those who hear the teachings from the Huayan Sutra (Avatamsaka Sutra, a major scripture of Mahayana Buddhism) to the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, one of the most influential and revered Mahayana Buddhist sutras) and attain enlightenment are said to 'not lose their mind'. Those who hear the teachings but do not attain enlightenment, and only understand when the extinction is proclaimed, are said to 'lose their mind'. This is still because the arising of delusion is heavy or light, and the roots of goodness are strong or weak, hence they are divided into two categories. 'Seeing their father from afar' refers to truly sensing the appearance of Sakyamuni (the founder of Buddhism) in the world, but only seeing the sixteen-foot-tall body attaining the Way, not seeing the Dharma body, and being far from the truth, hence it is called 'afar'. 'All greatly rejoiced, prostrated, inquired after his well-being, and returned in peace' refers to the fact that although the capacities of beings are different, they all rejoice equally upon seeing the Buddha's appearance in the world; this is mental karma. Respectfully prostrating is bodily karma. Praising with the mouth is inquiring after his well-being. Praising the Buddha as Tathagata (one of the ten epithets of a Buddha), the Mahaprajnaparamita Sastra (a major treatise by Nagarjuna) says, 'The Buddha comes from the path of peace and stability, hence he is called Tathagata.' Now it is said that he returns in peace and stability; 'return' means 'come'. 'We are foolish and mistakenly took poison' refers to the fact that the above explains that both sharp and dull beings have the opportunity to sense and see the Buddha's form, and now it explains that both sharp and dull beings have the opportunity to sense the teachings. The opportunity for understanding is about to arise, and they all recount their past faults, hence it is said that they are foolish. Arising with inverted afflictions is not their original intention, hence it is called 'mistakenly took'. 'We wish to see you heal us and grant us longer life' refers to requesting the Buddha to speak the Dharma to extinguish delusions, which is called 'seeing you heal us'. The teachings can generate understanding, which is called 'life'. In the past, they received the teachings and attained understanding, but along the way, they turned away from the teachings, arose with delusions, and lost their original understanding. Now, they are requesting the teachings again to regain their original understanding, hence it is called 'grant us longer life'.

Question:

From 'seeing their father from afar' to 'grant us longer life', are these words spoken within the context of the opportunity, or are they based on facts?

Answer:

They have both meanings. From the perspective of the opportunity, this matter is easy to understand. From the perspective of facts, when the Buddha first appeared in the world, beings of humans and gods all greatly rejoiced, and even Sakra (a protector deity in Buddhism) and Brahma (the creator god in Hinduism) requested the turning of the Dharma wheel, just like saying 'we wish to see you heal us and grant us longer life'.

'The father sees his children suffering in this way', seventh, the parable of teaching according to the circumstances. The previous parable was for the cause of accomplishing the Way, this parable is for turning the Dharma wheel after accomplishing the Way. There are two sentences in the text: 'The father sees his children', which is a parable for the Buddha seeing the faculties of beings. 'According to various sutras and methods', second, explaining the teaching. According to the past

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佛教，謂依諸經方。「求好藥草」者，教所表理。理能愈病，譬同藥草也。「色香美味」者，戒譬於色，定喻于香，慧譬於美味，三行圓備故稱具足。「梼蓰和合」者，初說小乘為梼，說中乘為蓰，說大乘為合。又法說為梼，譬說為蓰，合譬為合，如來說法不出此三。又總標為梼，別釋為蓰，總結為合，說法之儀不出標、釋、結也。又亦譬三轉法輪為梼、蓰、合。「而作是言」下，嘆教也。「汝等可服」者，勸如說行也。

「其諸子中不失心」者，第八、利根前悟譬。從《華嚴》至《法華》稟教得悟者，即其人也。「余失心者」，第九、鈍根未了譬。即第三大段為鈍根人不滅唱滅無有虛妄譬，亦即是現在三時中最後益物譬。「見其父來雖亦歡喜問訊」者，明此下根眾生見佛出世亦起欣敬之心也。「求索治病」者，亦有感教之機聞說妙法也。「與藥不肯服」者，鈍根雖復尋教，不能悟理，如失心不肯服藥也。「毒氣深入失本心」者，釋不服藥，邪行深入，失本正解也。「於此好藥而謂不美」者，于佛正教不得其理味也。

「父作是念」下，第十、如來示滅譬。就文為三：一、念欲唱滅；二、正唱滅；三、明正滅。初欲唱滅者，眾生著常不肯修道，念欲去世、欲示無常，使其改悟也。「即作是言」下，第二、

【現代漢語翻譯】 現代漢語譯本：佛教，指的是依據各種經典方法。『求好藥草』，是教義所表達的道理。道理能夠治癒疾病，就像藥草一樣。『色香美味』，戒律比喻為色，禪定比喻為香，智慧比喻為美味，三種修行圓滿具備，所以稱為具足。『梼蓰和合』，最初說小乘為梼（指小乘教法），說中乘為蓰（指中乘教法），說大乘為合（指大乘教法）。又可以說法說為梼，譬喻說為蓰，合譬喻為合，如來說法不出這三種方式。又可以總標為梼，分別解釋為蓰，總結為合，說法的儀則不出標、釋、結。又可以比喻三轉法輪為梼、蓰、合。『而作是言』以下，是讚歎教法。『汝等可服』，是勸勉按照所說的去修行。 『其諸子中不失心』，第八，比喻利根的人先前領悟。從《華嚴經》（Huayan Sutra）到《法華經》（Lotus Sutra）接受教誨而得到領悟的人，就是這些人。『余失心者』，第九，比喻鈍根的人未能領悟。也就是第三大段為鈍根人不滅唱滅無有虛妄的比喻，也就是現在三時中最後利益眾生的比喻。『見其父來雖亦歡喜問訊』，說明這些下根的眾生見到佛陀出世，也會生起欣喜敬仰之心。『求索治病』，也有感受教化的機會，聽聞宣說妙法。『與藥不肯服』，鈍根的人即使尋求教法，也不能領悟其中的道理，就像失去心智的人不肯服藥一樣。『毒氣深入失本心』，解釋不肯服藥的原因，邪行深入，失去了原本正確的理解。『於此好藥而謂不美』，對於佛陀的正教不能領會其中的真理滋味。 『父作是念』以下，第十，如來示現涅槃的比喻。就文義來說分為三部分：一、考慮宣說涅槃；二、正式宣說涅槃；三、闡明真正涅槃。最初考慮宣說涅槃，是因為眾生執著于常，不肯修行，所以考慮離開人世、示現無常，使他們改變覺悟。『即作是言』以下，第二，

【English Translation】 English version: Buddhism refers to relying on various sutras and methods. 'Seeking good medicinal herbs' represents the principle expressed by the teachings. The principle can cure illnesses, just like medicinal herbs. 'Color, fragrance, and delicious flavor' means that precepts are likened to color, concentration is likened to fragrance, and wisdom is likened to delicious flavor. The three practices are fully equipped, hence the term 'complete'. 'Taoshi and combination' means that initially, the Small Vehicle (Hinayana) is taught as Tao (referring to Hinayana teachings), the Middle Vehicle (Madhyamaka) is taught as Shi (referring to Madhyamaka teachings), and the Great Vehicle (Mahayana) is taught as Combination (referring to Mahayana teachings). Alternatively, teaching through direct explanation is Tao, teaching through parables is Shi, and combining explanation and parables is Combination. The Tathagata's (如來) teachings do not go beyond these three methods. Furthermore, the general outline is Tao, the detailed explanation is Shi, and the conclusion is Combination. The method of teaching does not go beyond outlining, explaining, and concluding. It can also be likened to the three turnings of the Dharma wheel (法輪) as Tao, Shi, and Combination. 'And then he said' below is praising the teachings. 'You should take it' is encouraging to practice according to what is said. 'Among those children, those who have not lost their minds' is the eighth analogy, referring to those with sharp faculties who understand earlier. Those who receive teachings from the Huayan Sutra (《華嚴經》) to the Lotus Sutra (《法華經》) and attain enlightenment are these people. 'The others who have lost their minds' is the ninth analogy, referring to those with dull faculties who have not understood. This is the third major section, which is the analogy of the impermanence of the Buddha's appearance and disappearance for those with dull faculties, without falsehood, and it is also the analogy of benefiting beings in the last of the three times. 'Seeing their father coming, they also rejoice and greet him' indicates that these beings with inferior faculties, upon seeing the Buddha appear in the world, also develop a sense of joy and reverence. 'Seeking treatment for their illnesses' means they also have the opportunity to be influenced by the teachings and hear the wonderful Dharma. 'Giving them medicine, they refuse to take it' means that even if those with dull faculties seek the teachings, they cannot understand the principles, just like those who have lost their minds refuse to take medicine. 'The poison has deeply penetrated, and they have lost their original mind' explains the reason for not taking the medicine: wrong practices have deeply penetrated, and they have lost their original correct understanding. 'Regarding this good medicine as not delicious' means they cannot comprehend the true taste of the Buddha's correct teachings. 'The father thought to himself' below is the tenth analogy, the Tathagata showing Nirvana (涅槃). In terms of the text, it is divided into three parts: first, considering declaring Nirvana; second, formally declaring Nirvana; third, clarifying true Nirvana. The initial consideration of declaring Nirvana is because beings are attached to permanence and are unwilling to cultivate, so he considers leaving the world and showing impermanence to make them change and awaken. 'Then he said' below is the second,

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正唱滅也。如釋迦自期三月，又如涅槃晨朝唱滅。又如經云「吾年已八十，形如故車朽，當般涅槃也」。「是好良藥今留在此」者，佛雖去世留法不滅，故十二部經付阿難、迦葉也。「作是教已」，第三、正滅。「遣使還告者」，正入涅槃，遺形舍利起塔等事，即是使也。

「是時諸子」下，第十一、鈍根得解譬。見佛泥洹，心悟無常遂便得道，如服藥病癒也。

「其父聞子」下，第十二、如來還歸譬。眾生聞佛泥洹，既得悟解即見法身，知佛不滅還於本化，故稱歸也。

「諸善男子」，第十三、佛無虛妄譬。

「佛言我亦如是」下，第三、合譬。但有三意：初、明不滅；「為眾生」下，明方便示滅；「亦無有能」，此辨不虛也。

第二、偈頌。二十五行半，頌長行二章：初有二偈，頌過去無始；次有二十三行半，頌未來無終。所以頌此二者，顯如來壽量無始無終，斥二乘凡夫謂有始終之義。長行二門各開三。初門三者：一、明過去無始；二、釋疑；三、總結。但上文已廣，今轉勢說法，略為二意頌之。初偈頌證法身久，次偈頌垂應說法久，則總攝長行一切義盡也。「為度眾生故」下，頌第二、未來無終。上長行亦三：初、正明未來無終；次、明不滅示滅以釋疑；三、明不虛。今偈亦

{ "translations": [ "正唱滅也。正如釋迦牟尼（Śākyamuni，佛教創始人）自己預定三個月后涅槃，又如涅槃的早晨宣告滅度。又如經書上說：『我年已八十，身體像破舊的車子一樣朽壞，應當進入涅槃了』。『是好良藥今留在此』，佛陀雖然去世，但佛法不會消滅，所以將十二部經交付給阿難（Ānanda，佛陀的十大弟子之一）和迦葉（Kāśyapa，佛教的祖師）。『作是教已』，第三，正式滅度。『遣使還告者』，正是進入涅槃，遺留形骸舍利，建造佛塔等事，就是使者所做的事情。", "", "『是時諸子』以下，第十一，比喻鈍根的人得到解脫。看見佛陀涅槃，內心領悟到無常的道理，於是就得道了，就像服藥后疾病痊癒一樣。", "", "『其父聞子』以下，第十二，比喻如來回歸本源。眾生聽聞佛陀涅槃，既然得到了領悟和理解，就見到了佛陀的法身，知道佛陀並沒有真正滅度，而是迴歸到原本教化眾生的地方，所以稱之為迴歸。", "", "『諸善男子』，第十三，比喻佛陀沒有虛妄。", "", "『佛言我亦如是』以下，第三，合起來比喻。但有三重含義：第一，說明佛陀不滅；『為眾生』以下，說明佛陀爲了方便而示現滅度；『亦無有能』，這是辨明佛陀所說不虛妄。", "", "第二，偈頌。共二十五行半，概括了長行中的兩章內容：開始有兩句偈頌，概括了過去無始；接著有二十三行半，概括了未來無終。之所以要概括這兩部分，是爲了彰顯如來的壽命是無始無終的，駁斥二乘凡夫認為有始終的觀點。長行中的兩部分內容各自展開了三個方面。第一部分中的三個方面是：一、說明過去無始；二、解釋疑惑；三、總結。但因為上文已經詳細闡述，現在轉變說法方式，簡略地用兩種含義來概括。第一句偈頌概括了法身長久存在，第二句偈頌概括了佛陀垂跡應化說法長久不息，這樣就總括了長行中的一切含義。『為度眾生故』以下，概括第二部分，未來無終。上面的長行也分三個方面：第一，正面說明未來無終；第二，說明不滅而示現滅度來解釋疑惑；第三，說明真實不虛。現在的偈頌也一樣。" ], "english_translations": [ 'It is precisely proclaiming extinction. For example, Śākyamuni (the founder of Buddhism) himself scheduled his Nirvāṇa in three months, and like the morning of Nirvāṇa, it was proclaimed that he would pass away. Also, as the scripture says, \'I am already eighty years old, my body is like a dilapidated old cart, I should enter Nirvāṇa.\' \'This good medicine is left here now,\' although the Buddha has passed away, the Dharma will not perish, so the twelve divisions of scriptures were entrusted to Ānanda (one of the ten great disciples of the Buddha) and Kāśyapa (a patriarch of Buddhism). \'Having made this teaching,\' thirdly, the actual extinction. \'Sending messengers back to report\' is precisely entering Nirvāṇa, leaving behind relics of the physical body, building pagodas, etc., which are the things that the messengers do.', '', '\'At that time, the sons\' below, eleventh, a metaphor for those of dull faculties attaining liberation. Seeing the Buddha\'s Nirvāṇa, their minds awakened to the truth of impermanence, and they attained the Way, just like recovering from illness after taking medicine.', '', '\'Their father heard the sons\' below, twelfth, a metaphor for the Tathāgata returning to the origin. When sentient beings hear of the Buddha\'s Nirvāṇa, having gained understanding and insight, they see the Dharma body of the Buddha, knowing that the Buddha has not truly perished, but has returned to the original place of teaching sentient beings, so it is called returning.', '', '\'Good men,\' thirteenth, a metaphor for the Buddha being without falsehood.', '', '\'The Buddha said, I am also like this\' below, third, combining the metaphors. But there are three meanings: first, clarifying that the Buddha does not perish; \'For sentient beings\' below, clarifying that the Buddha expediently shows extinction; \'Also, there is no one who can\' this clarifies that what the Buddha says is not false.', '', 'Second, verses. A total of twenty-five and a half lines, summarizing the two chapters in the prose section: at the beginning, there are two verses, summarizing the past without beginning; then there are twenty-three and a half lines, summarizing the future without end. The reason for summarizing these two parts is to highlight that the Tathāgata\'s lifespan is without beginning and without end, refuting the views of Śrāvakas and Pratyekabuddhas who believe there is a beginning and an end. The two parts in the prose section each unfold three aspects. The three aspects in the first part are: one, clarifying the past without beginning; two, explaining doubts; three, summarizing. But because the above text has already elaborated in detail, now changing the way of speaking, briefly summarizing with two meanings. The first verse summarizes the Dharma body\'s long existence, the second verse summarizes the Buddha\'s manifestation and teaching without ceasing, thus summarizing all the meanings in the prose section. \'For the sake of liberating sentient beings\' below, summarizes the second part, the future without end. The above prose section also has three aspects: first, directly clarifying the future without end; second, clarifying non-extinction while showing extinction to explain doubts; third, clarifying truthfulness without falsehood. The current verses are the same.' ] }

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但開二：初、頌上第二不滅示滅以釋疑；次、頌不虛。所以頌此二者，執教之流正謂佛無常雙林滅盡，今欲顯佛常住，故須明不滅方便示滅；但不滅示滅似同虛妄，故次頌不虛。此二明未來無終義顯，故偈但頌此兩也。長行不滅示滅既略，今轉勢則廣頌之，開為三別：第一、九偈，就佛本跡二身明滅不滅義；第二、四行半、就凈穢二土明滅不滅義；第三、四偈，總結身土，明感見不同。此三總攝一切諸義盡，長行不盡，偈廣序之。初文又三：第一、兩偈，標滅不滅；第二、六行半，釋滅不滅意；第三、半偈，結滅不滅。初兩偈又二：第一偈就說法門明滅不滅，第二偈就神通門明滅不滅。說法現通攝義既周，故但明此二也。「眾見我滅度」下，第二、六行半，舉得益釋滅不滅意。就文為二：第一偈，明見佛滅度生福得益；第二、五行半，見佛滅度生智慧益。能化之中唯有說法、神通，所化得益不出功德、智慧，故但明此二義也。因上神通門生功德益，因上說法門生智慧益。上前明說法，后辨神通。今應先明智慧、后辨功德，但逐近勢故前明功德、后辨智慧也。就后智慧益中有二：初偈明眾生感，后四偈半辨佛應。就應中即有三寶顯不滅義：初半偈明佛僧二寶俱出，故二寶不滅也。「我時語眾生」下，第三、辨說法，即是

【現代漢語翻譯】 現代漢語譯本 開二：首先，讚頌上文第二點，即不滅而示現滅度，以解釋疑惑；其次，讚頌真實不虛。之所以讚頌這兩點，是因為執著于教條的人認為佛是無常的，在雙林樹下滅盡，現在想要彰顯佛是常住的，所以必須闡明不滅而方便示現滅度；但是不滅而示現滅度似乎與虛妄相同，所以接著讚頌真實不虛。這兩點闡明了未來沒有終結的意義，所以偈頌只讚頌這兩點。長行文中關於不滅而示現滅度的內容比較簡略，現在轉變筆勢而廣泛地讚頌它，分為三個部分：第一，九個偈頌，就佛的本跡二身闡明滅與不滅的意義；第二，四行半，就清凈與污穢二土闡明滅與不滅的意義；第三，四個偈頌，總結身與土，闡明感受與見解的不同。這三部分總括了一切諸義，長行文沒有窮盡，偈頌廣泛地敘述它。第一部分又分為三點：第一，兩個偈頌，標明滅與不滅；第二，六行半，解釋滅與不滅的含義；第三，半個偈頌，總結滅與不滅。最初的兩個偈頌又分為兩點：第一個偈頌就說法門闡明滅與不滅，第二個偈頌就神通門闡明滅與不滅。說法和現神通涵蓋的意義已經周全，所以只闡明這兩點。「眾見我滅度」以下，第二部分，六行半，舉出獲得利益來解釋滅與不滅的含義。就文義而言分為兩點：第一個偈頌，闡明見到佛滅度而產生福德，獲得利益；第二，五行半，見到佛滅度而產生智慧的利益。在能教化之中只有說法和神通，所教化獲得的利益不出功德和智慧，所以只闡明這兩種意義。因為上面的神通門產生功德的利益，因為上面的說法門產生智慧的利益。前面闡明說法，後面辨別神通。現在應該先闡明智慧，后辨別功德，但是因為順著就近的趨勢，所以前面闡明功德，後面辨別智慧。在後面的智慧利益中又有兩點：最初的偈頌闡明眾生的感應，後面的四個偈頌半辨別佛的應化。在應化中就顯現了佛、法、僧三寶不滅的意義：最初的半個偈頌闡明佛和僧二寶同時出現，所以二寶不滅。「我時語眾生」以下，第三部分，辨別說法，也就是

【English Translation】 English version Opening into two parts: First, praising the second point above, which is 'not ceasing but showing cessation' to resolve doubts; second, praising 'not false'. The reason for praising these two is that those attached to doctrines believe that the Buddha is impermanent and ceased under the twin Sala trees. Now, wanting to reveal that the Buddha is eternal, it is necessary to clarify 'not ceasing but expediently showing cessation'; however, 'not ceasing but showing cessation' seems the same as falsehood, so next is praising 'not false'. These two clarify the meaning of 'no end in the future', so the verses only praise these two. The prose passage on 'not ceasing but showing cessation' is brief, now changing the style to widely praise it, dividing it into three parts: First, nine verses, clarifying the meaning of cessation and non-cessation based on the Buddha's original and manifested bodies; second, four and a half lines, clarifying the meaning of cessation and non-cessation based on the pure and impure lands; third, four verses, summarizing the body and land, clarifying the differences in perception and views. These three parts encompass all meanings, which the prose passage does not exhaust, and the verses extensively narrate. The first part is further divided into three points: First, two verses, marking cessation and non-cessation; second, six and a half lines, explaining the meaning of cessation and non-cessation; third, half a verse, concluding cessation and non-cessation. The initial two verses are further divided into two points: the first verse clarifies cessation and non-cessation based on the Dharma-teaching gate, and the second verse clarifies cessation and non-cessation based on the supernatural power gate. The meanings covered by Dharma-teaching and manifesting supernatural powers are already comprehensive, so only these two are clarified. 'The assembly sees my extinction' below, the second part, six and a half lines, cites the attainment of benefits to explain the meaning of cessation and non-cessation. In terms of the text, it is divided into two points: the first verse clarifies that seeing the Buddha's extinction generates merit and attains benefits; second, five and a half lines, seeing the Buddha's extinction generates the benefit of wisdom. Among the means of transformation, there are only Dharma-teaching and supernatural powers, and the benefits attained by those transformed do not go beyond merit and wisdom, so only these two meanings are clarified. Because the supernatural power gate above generates the benefit of merit, and because the Dharma-teaching gate above generates the benefit of wisdom. The Dharma-teaching is clarified first, and then supernatural powers are distinguished. Now, wisdom should be clarified first, and then merit should be distinguished, but because of following the immediate trend, merit is clarified first, and then wisdom is distinguished. In the later benefit of wisdom, there are two points: the initial verse clarifies the sentient beings' response, and the later four and a half verses distinguish the Buddha's response. In the response, the meanings of the Buddha, Dharma, and Sangha three jewels not ceasing are revealed: the initial half verse clarifies that the Buddha and Sangha two jewels appear simultaneously, so the two jewels do not cease. 'I at that time told the assembly' below, the third part, distinguishes Dharma-teaching, which is

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法寶明滅不滅。就說法中，初、一偈，偏就此土論滅不滅；次、一行半，合就彼此論滅不滅；第三、一偈半，偏就他方論滅不滅。明滅不滅雖復無窮，此三攝盡。「神通力如是」，半行，第三、總結。明此滅不滅皆是神通示現，而如來法身非滅非不滅。

「常在靈鷲山」下，第二、四行半，就凈穢二土論滅不滅。所以有此章來者，凡有二義：一者、釋疑故來。時眾疑雲：現見火劫起時乾坤涸盡，如來之身寧得常存？是故今明土有凈穢，穢土被燒、凈土不滅，跡身現滅而法身常存。二者、上論如來真應兩身辨正果已竟，今次論凈穢兩土辨佛依果。正果之義，應身示滅、法身不滅；依果之義，穢土自毀、凈土不燒。故身但本跡、土唯凈穢，欲辨斯義故有此文來也。此品既有凈土，今略論之。《法華論》釋此品明有三身，今對三身亦有三土：一者、法身棲實相之土。《普賢觀》云「釋迦牟尼名毗盧遮那遍一切處，其佛住處名常寂光」，即法身土。故《仁王經》云「三賢十聖住果報，唯佛一人居凈土」。《瓔珞經》云「亦以中道第一義名法身土」。然諸法寂滅相不可以言宣，孰論身與不身，亦何土與非土，但無名相中為眾生故假名相說，故明身與土。雖開身土，二實未曾二，但約義不同故分為兩，能棲之義說之為身，所

【現代漢語翻譯】 現代漢語譯本 法寶的顯現和隱沒，以及不滅的真理。就經文的說法而言，第一部分，一頌偈，主要就我們這個娑婆世界討論顯現和隱沒；第二部分，一行半，結合我們這個世界和其他世界討論顯現和隱沒；第三部分，一頌半，主要就其他世界討論顯現和隱沒。顯現和隱沒雖然變化無窮，但這三部分已經概括了所有情況。「神通力如是」這半行，是第三部分的總結。說明這種顯現和隱沒都是佛陀神通的示現，而如來的法身既不是滅，也不是不滅。 「常在靈鷲山（Grdhrakuta，又譯鷲峰山，是釋迦牟尼佛說法之地）」以下，第二部分，四行半，就清凈國土和不清凈國土討論顯現和隱沒。之所以有這一章，有兩個原因：一是解釋疑惑。當時聽眾疑惑：現在親眼看到火災發生時，天地萬物都燒盡了，如來的身體怎麼能長存呢？所以現在說明國土有清凈和不清凈之分，不清凈的國土會被燒燬，清凈的國土不會被燒燬，應化之身示現滅度而法身常存。二是，上面討論瞭如來的真身和應化身，辨明了正果，現在接著討論清凈國土和不清凈國土，辨明佛陀的依果。正果的意義是，應化身示現滅度，法身不滅；依果的意義是，不清凈的國土自然毀壞，清凈的國土不會被燒燬。所以佛身有本跡之分，國土有凈穢之別，爲了辨明這個意義，所以有這段經文。這一品既然有凈土，現在簡要地討論一下。《法華論》解釋這一品，說明有三身，現在對應三身也有三土：一是，法身所處的實相之土。《普賢觀》說「釋迦牟尼（Sakyamuni，佛教創始人）名為毗盧遮那（Vairocana，又譯大日如來，是佛教密宗的本尊），遍一切處，其佛住處名常寂光（eternal light）」，就是法身土。所以《仁王經》說「三賢十聖住果報，唯佛一人居凈土」。《瓔珞經》說「也用中道第一義名為法身土」。然而諸法的寂滅相不可以言語表達，哪裡能討論身與非身，又哪裡能討論土與非土，只是在沒有名相中爲了眾生的緣故假借名相來說，所以說明身與土。雖然分開說身和土，但實際上並沒有分開，只是從意義上不同所以分為兩個，能安住的意義就說是身，所安住的

【English Translation】 English version The manifestation and disappearance of the Dharma treasure, and the imperishable truth. Regarding the teachings in the sutra, the first part, one verse, mainly discusses manifestation and disappearance in this Saha world; the second part, one and a half lines, combines this world and other worlds to discuss manifestation and disappearance; the third part, one and a half verses, mainly discusses manifestation and disappearance in other worlds. Although manifestation and disappearance are infinitely varied, these three parts encompass all situations. The half line 'Such is the power of spiritual penetrations' is the summary of the third part. It explains that these manifestations and disappearances are all manifestations of the Buddha's spiritual powers, while the Dharmakaya of the Tathagata is neither extinguished nor unextinguished. Below 'Always abiding on Vulture Peak (Grdhrakuta, also translated as Eagle Peak Mountain, the place where Sakyamuni Buddha preached)', the second part, four and a half lines, discusses manifestation and disappearance in terms of pure and impure lands. There are two reasons for this chapter: one is to resolve doubts. At that time, the audience doubted: now that they see with their own eyes that when the fire calamity arises, the heavens and the earth are burned, how can the body of the Tathagata always exist? Therefore, it is now explained that lands are divided into pure and impure, impure lands will be burned, pure lands will not be burned, the manifested body shows extinction while the Dharmakaya always exists. Second, the above discussed the true body and manifested body of the Tathagata, distinguishing the correct fruit, and now continues to discuss pure and impure lands, distinguishing the dependent fruit of the Buddha. The meaning of the correct fruit is that the manifested body shows extinction, and the Dharmakaya is not extinguished; the meaning of the dependent fruit is that impure lands naturally decay, and pure lands will not be burned. Therefore, the Buddha's body has original and manifested aspects, and the land has pure and impure distinctions. To clarify this meaning, this passage is included. Since this chapter has pure lands, it will now be briefly discussed. The 'Saddharma Pundarika Sutra Treatise' explains this chapter, stating that there are three bodies, and now corresponding to the three bodies, there are also three lands: one is the land of reality where the Dharmakaya resides. The 'Samantabhadra Contemplation Sutra' says 'Sakyamuni (Sakyamuni, the founder of Buddhism) is named Vairocana (Vairocana, also translated as Mahavairocana, the principal deity of esoteric Buddhism), pervading all places, and the place where the Buddha dwells is named Eternal Light', which is the Dharmakaya land. Therefore, the 'Humane Kings Sutra' says 'The three sages and ten saints dwell in the fruit of retribution, only the Buddha dwells in the pure land'. The 'Inexhaustible Treasury Sutra' says 'Also, the Middle Way's supreme meaning is named the Dharmakaya land'. However, the quiescent aspect of all dharmas cannot be expressed in words, where can one discuss body and non-body, and where can one discuss land and non-land, only in the absence of names and forms, for the sake of sentient beings, names and forms are borrowed to speak, so the body and land are explained. Although the body and land are spoken of separately, they are not actually separate, but are divided into two because they differ in meaning, the meaning of being able to dwell is called the body, and the meaning of what is dwelt in is

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棲之義目之為土也。如七卷《金光明．三身品》具有如如智及如如境，就義而望境即土也。二者、報身報土。但報身即是應身，應身有二種：一內、二外，內與法身相應名曰應身，此猶屬法身與法身同土。《法華論》云「我凈土不毀而眾見燒盡」者，報佛如來真實凈土第一義攝，故此即是報身土也。若外應之義名為報身，化大菩薩于凈土成佛，此以寶玉為凈土，此土乃不為劫火所燒而終有盡滅。所以然者，今開身有常無常三句：一者、法身但常非無常，二、化身但無常非常，三者、應身亦常亦無常。內應身義名之為常，外應之義名為無常。身既三種，土亦例然。法身之土但常非無常，化身之土但無常非常，應身之土亦常亦無常。內應身土此即是常，外應身土此即無常也。若分凈穢二土者，法報二土此是凈土，然化身之土此即不定，或凈或穢。

問：

菩薩亦有三身三土不？

答：

隨分有之。《華嚴》云「普賢身相猶如虛空，依于如如不依佛國」，如如即法身土，餘二可知。

問：

餘眾見燒盡而凈土不毀，此為是一質異見？為異質同處耶？

答：

依什師意及《法華論》是異質同處。所言異質者，土凈穢兩質也。同處者，凈質在穢處、穢質在凈處，粗妙既殊不相

【現代漢語翻譯】 現代漢語譯本： 棲法師的《義目》中將此稱為『土』（指佛土，Buddha-field）。如七卷本《金光明經·三身品》中具有如如智（Tathata-jnana，真如之智）及如如境（Tathata-vishaya，真如之境），就義理而言，觀望此境即是『土』。第二種是報身報土（Sambhogakaya-Sambhogakshetra，報身和報土）。但報身即是應身（Nirmanakaya，化身），應身有兩種：內應身和外應身。內應身與法身（Dharmakaya，法身）相應，名為應身，這仍然屬於法身，與法身同土。《法華論》說：『我的凈土不毀壞而眾生看見燒盡』，報佛如來真實凈土第一義所攝，因此這就是報身土。如果外應身的意義名為報身，化現大菩薩在凈土成佛，這是以寶玉為凈土，此土不會被劫火所燒，但終究會有盡滅的時候。之所以如此，現在開示身有常、無常三種情況：一是法身但常非無常，二是化身但無常非常，三是應身亦常亦無常。內應身的意義名為常，外應身的意義名為無常。身既然有三種，土也依此類推。法身的土但常非無常，化身的土但無常非常，應身的土亦常亦無常。內應身土這即是常，外應身土這即是無常。如果區分凈土和穢土兩種，法身土和報身土是凈土，然而化身土則是不定的，或者凈或者穢。

問：

菩薩也有三身三土嗎？

答：

隨分有之。《華嚴經》說：『普賢菩薩的身相猶如虛空，依于如如（Tathata，真如）不依佛國』，如如即法身土，其餘兩種可以類推得知。

問：

其餘眾生看見燒盡而凈土不毀壞，這是同一本質不同顯現，還是不同本質在同一處所？

答：

依據鳩摩羅什（Kumarajiva）大師的理解以及《法華論》，是不同本質在同一處所。所說的不同本質，是指土的凈和穢兩種本質。同一處所，是指凈的本質在穢的處所，穢的本質在凈的處所，粗劣和精妙既然不同……

【English Translation】 English version: Heqi's 'Yimu' refers to this as 'land' (referring to Buddha-field, Buddhakṣetra). For example, the seventh volume of the Golden Light Sutra, 'Chapter on the Three Bodies', possesses Tathata-jnana (wisdom of suchness) and Tathata-vishaya (realm of suchness). From the perspective of meaning, observing this realm is 'land'. The second is Sambhogakaya-Sambhogakshetra (reward body and reward land). However, the Sambhogakaya is the Nirmanakaya (transformation body). The Nirmanakaya has two types: internal and external. The internal Nirmanakaya corresponds with the Dharmakaya (Dharma body), and is called Nirmanakaya. This still belongs to the Dharmakaya and shares the same land as the Dharmakaya. The Lotus Sutra Treatise says: 'My pure land is not destroyed, but beings see it burning.' This is encompassed by the ultimate meaning of the true pure land of the reward Buddha Tathagata, therefore this is the Sambhogakaya land. If the meaning of the external Nirmanakaya is called Sambhogakaya, transforming a great Bodhisattva to attain Buddhahood in a pure land, this uses precious jewels as the pure land. This land will not be burned by the fire of the kalpa, but will eventually have an end. The reason for this is that now we explain that the body has three aspects of permanence and impermanence: first, the Dharmakaya is only permanent and not impermanent; second, the Nirmanakaya is only impermanent and not permanent; third, the Nirmanakaya is both permanent and impermanent. The meaning of the internal Nirmanakaya is called permanent, and the meaning of the external Nirmanakaya is called impermanent. Since the body has three aspects, the land is also analogous. The land of the Dharmakaya is only permanent and not impermanent, the land of the Nirmanakaya is only impermanent and not permanent, and the land of the Nirmanakaya is both permanent and impermanent. The internal Nirmanakaya land is permanent, and the external Nirmanakaya land is impermanent. If we distinguish between pure and impure lands, the Dharmakaya land and the Sambhogakaya land are pure lands. However, the Nirmanakaya land is uncertain, either pure or impure.

Question:

Do Bodhisattvas also have three bodies and three lands?

Answer:

They have them according to their respective share. The Avatamsaka Sutra says: 'The form of Samantabhadra Bodhisattva is like empty space, relying on Tathata (suchness) and not relying on the Buddha-field.' Tathata is the Dharmakaya land, and the other two can be inferred.

Question:

Other beings see it burning, but the pure land is not destroyed. Is this the same substance with different manifestations, or different substances in the same place?

Answer:

According to Master Kumarajiva's understanding and the Lotus Sutra Treatise, it is different substances in the same place. The so-called different substances refer to the two substances of purity and impurity of the land. The same place means that the pure substance is in the impure place, and the impure substance is in the pure place. Since the coarse and the subtle are different…

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障礙，故今文云「常在靈鷲山」，即知凈土在穢處也。次明一質異見者，所言一質者，此有多門，若望正道為論未曾凈穢，隨凈穢二緣見凈穢二土，以對凈穢二見故言非凈非穢，名為一質，故言一質二見。若就二緣自論一質異見者，自有是一凈質薄福之人自見其穢，自有是一穢質于福德之人自見其凈。總論質、見各有四句。質四句者，自有一質異處，異質一處，一質一處，異質異處。一質異處者，一非凈穢質在凈穢異處也。異質一處者，凈穢異質在非凈穢一處也。所以有此二句者，諸法本性寂滅故名一質，此本性寂滅不離凈穢故在凈穢二處，雖有凈穢二質常本性寂滅，故是二質一處。一質二處者，即是不動真際建立諸法，二質一處謂不壞假名而說實相。一質一處者，直就實相而論實相。異質異處者，土有凈穢在彼此不同也。見四句者，一質一見，一中道質菩薩之人因中道得正觀故見中道土。異質異見者，凈穢異質隨凈穢二緣見。一質異見者，一非凈穢質于凈穢緣見有凈穢。異質一見者，凈穢二質，智者了達知其無二。次約用論四句：一質異處，如一凈質通在凈穢二處。如《釋論》云「曇無竭香城之質即在香城處，而香城在閻浮提穢中」也。二者、凈穢二質同在一處，以粗妙不相礙故。三者、二質二處，凈穢二質在彼此

【現代漢語翻譯】 現代漢語譯本： 因為有障礙，所以現在的經文說『常在靈鷲山』，由此可知凈土存在於不清凈之處。接下來解釋『一質異見』，所謂『一質』，這裡有很多種說法。如果從正道的角度來說，本來就沒有凈與穢的區別，只是隨著凈與穢兩種因緣，才看到凈土和穢土的差別。因為針對凈與穢兩種不同的見解，所以說非凈非穢，稱為『一質』，因此說『一質二見』。如果就兩種因緣本身來說『一質異見』，那麼，有的是本來是清凈的本質，但因為福報淺薄的人自己看到的是不清凈的；有的是本來是不清凈的本質，但有福德的人自己看到的是清凈的。總的來說，本質和見解各有四句。 本質的四句是：有的是本質相同但處所不同，有的是本質不同但處所相同，有的是本質相同且處所相同，有的是本質不同且處所不同。本質相同但處所不同，指的是同一個非凈非穢的本質，存在於清凈和不清凈的不同處所。本質不同但處所相同，指的是清凈和不清凈的不同本質，存在於非凈非穢的同一個處所。之所以有這兩種說法，是因為諸法的本性是寂滅的，所以稱為『一質』，而這種本性寂滅並不離開清凈和不清凈，所以存在於清凈和不清凈兩個處所。雖然有清凈和不清凈兩種本質，但其常住的本性是寂滅的，所以是兩種本質同一個處所。本質相同處所不同，指的是從不動的真如實際來建立諸法，兩種本質同一個處所指的是不壞假名而說實相。本質相同處所相同，指的是直接就實相而論實相。本質不同處所不同，指的是國土有清凈和不清凈，存在於彼此不同的地方。 見解的四句是：本質相同見解相同，指的是具有中道本質的菩薩，因為通過中道獲得正確的觀察，所以看到中道的國土。本質不同見解不同，指的是清凈和不清凈的不同本質，隨著清凈和不清凈的兩種因緣而產生不同的見解。本質相同見解不同，指的是同一個非凈非穢的本質，因為清凈和不清凈的因緣而看到清凈和不清凈。本質不同見解相同，指的是清凈和不清凈的兩種本質，智者能夠明瞭通達，知道它們沒有差別。 接下來從作用的角度來討論四句：本質相同處所不同，比如同一個清凈的本質，普遍存在於清凈和不清凈兩個處所。如《釋論》（Mahaprajnaparamita-sastra）所說：『曇無竭（Dharmakshema）香城（Gandhapuri）的本質就在香城處，而香城在閻浮提（Jambudvipa）不清凈的地方』。第二種情況，清凈和不清凈兩種本質同時存在於一個處所，因為粗糙和精妙互不妨礙。第三種情況，兩種本質存在於兩個處所，清凈和不清凈兩種本質存在於彼此不同的地方。

【English Translation】 English version: Because of obstacles, the current text says 'Always present on Mount Gridhrakuta (Vulture Peak)', from which it is known that the Pure Land exists in impure places. Next, explaining 'one substance, different views', the so-called 'one substance' has many interpretations here. If viewed from the perspective of the correct path, there is originally no distinction between purity and impurity. It is only with the two conditions of purity and impurity that one sees the differences between Pure Lands and impure lands. Because of these two different views of purity and impurity, it is said to be neither pure nor impure, called 'one substance', hence the saying 'one substance, two views'. If discussing 'one substance, different views' based on the two conditions themselves, there are those who have a pure essence but, due to their shallow blessings, perceive it as impure; and there are those who have an impure essence but, due to their merit, perceive it as pure. In general, both essence and view have four categories. The four categories of essence are: sometimes the essence is the same but the locations are different, sometimes the essence is different but the location is the same, sometimes the essence and location are the same, and sometimes the essence and location are different. 'Essence the same, location different' refers to the same non-pure, non-impure essence existing in different pure and impure locations. 'Essence different, location the same' refers to different pure and impure essences existing in the same non-pure, non-impure location. The reason for these two statements is that the inherent nature of all dharmas is quiescent, hence called 'one substance', and this quiescent nature does not depart from purity and impurity, thus existing in both pure and impure locations. Although there are two essences of purity and impurity, their constant inherent nature is quiescent, hence they are two essences in one location. 'One essence, two locations' refers to establishing all dharmas from the immovable true reality, and 'two essences, one location' refers to speaking of the true aspect without destroying provisional names. 'One essence, one location' refers to directly discussing the true aspect as it is. 'Essence different, location different' refers to the fact that lands have purity and impurity, existing in different places. The four categories of views are: essence the same, view the same, referring to Bodhisattvas with a middle-way essence who, through the middle way, attain correct observation and thus see the middle-way land. Essence different, view different, referring to different pure and impure essences that generate different views according to the two conditions of purity and impurity. Essence the same, view different, referring to the same non-pure, non-impure essence that sees purity and impurity due to the conditions of purity and impurity. Essence different, view the same, referring to the two essences of purity and impurity, which wise individuals can clearly understand and know that they are not different. Next, discussing the four categories from the perspective of function: essence the same, location different, such as the same pure essence universally existing in both pure and impure locations. As the Mahaprajnaparamita-sastra says, 'The essence of Dharmakshema's Gandhapuri (City of Fragrance) is in Gandhapuri, while Gandhapuri is in the impure Jambudvipa (Southern Continent)'. The second case is that two essences, pure and impure, exist in the same location, because the coarse and the subtle do not obstruct each other. The third case is that two essences exist in two locations, with the pure and impure essences existing in different places.

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二處。四者、一質一處，如凈質自在凈處，穢質亦然。約見論四句者，自有一質一見，於一凈質還起凈見，穢土亦爾。二者、二質二見，于凈穢二質各起凈穢二見。三者、一質二見，但是凈質於二緣所見不同。四者、二質一見，雖有凈穢二質，于福德人但見其凈，無福者但睹其穢也。

「常在靈鷲山」下四偈半，文開為四句：初半偈，標常在靈鷲山，明佛之與土二俱不滅。第二、半偈，騰眾伏疑。疑雲：現見劫火所燒人土俱無，何得常在？第三、兩偈半，正明凈土不毀。第四、一行，結凈土不毀、眾生見燒也。「是諸罪眾生」下，第三、四偈，明感見不同雙結人土。初、二偈、明於罪福二人感見凈穢不同，結成土義；第二、兩偈，明為二緣說佛壽長短，成上佛滅不滅義也。此二偈有三意：初偈正明隨緣說短長，次半偈嘆佛智，後半行偈舉遠因以釋長果。「汝等有智者」下，第三、次頌長行不虛。長行有三：法、譬、合，今具頌之。初偈頌法說，次偈頌譬說，四偈頌合譬。四偈為四：初偈正合譬，明不滅示滅；第二偈，釋不滅示滅意；第三偈，通敘佛隨緣說一切教；第四偈，明教所表理宗歸作佛。

分別功德品第十七

此品是廣開身權身實中第三、明稟教得益。言分別功德者，有二種義：一、聞說壽

【現代漢語翻譯】 二者，關於『處』（處所），有四種情況：第一種，『一質一處』（單一本質單一處所），例如清凈本質存在於清凈處所，污穢本質也同樣存在於污穢處所。關於『見』（見解）的四句分類，第一種，『一質一見』（單一本質單一見解），對於清凈本質產生清凈見解，對於污穢本質也產生污穢見解。第二種，『二質二見』（兩種本質兩種見解），對於清凈和污穢兩種本質，分別產生清凈和污穢兩種見解。第三種，『一質二見』（單一本質兩種見解），只是對於清凈本質，由於兩種不同的因緣而產生不同的見解。第四種，『二質一見』（兩種本質單一見解），雖然有清凈和污穢兩種本質，但對於有福德的人來說，只能看到清凈的一面，而沒有福德的人只能看到污穢的一面。 『常在靈鷲山』（常住在Grdhrakuta山）以下的四偈半，從文義上可以分為四句：最初的半偈，標明常住在Grdhrakuta山，說明佛（Buddha）與佛土（Buddhaksetra）都不會消滅。第二，半偈，是爲了消除大眾的疑惑。疑惑在於：現在親眼看到劫火焚燒，人和土地都化為烏有，怎麼能說是常在呢？第三，兩偈半，正面說明凈土（Sukhavati）不會被毀壞。第四，一行，總結凈土不會被毀壞，只是眾生所見到的景象不同。『是諸罪眾生』（這些有罪的眾生）以下，第三、四偈，說明由於感應不同，從而將人和土地聯繫起來。最初的兩偈，說明有罪和有福兩種人所感應到的清凈和污穢不同，從而總結出佛土的含義；接下來的兩偈，說明爲了兩種因緣而說佛的壽命有長短，從而成就了上面所說的佛滅與不滅的含義。這兩偈有三重含義：第一偈正面說明佛隨著因緣而說壽命的長短，接下來的半偈讚歎佛的智慧，最後半行偈舉出遙遠的因緣來解釋長壽的結果。『汝等有智者』（你們這些有智慧的人）以下，第三，再次讚頌長行文（散文部分）所說的不虛妄。長行文有三個部分：法說、譬喻、合喻，現在全部用偈頌來讚頌。最初的偈頌讚頌法說，接下來的偈頌讚頌譬喻，後面的四偈讚頌合喻。這四偈可以分為四點：最初的偈頌正面合喻，說明不滅而示現滅度；第二偈，解釋不滅而示現滅度的含義；第三偈，總括敘述佛隨著因緣而說一切教法；第四偈，說明教法所表達的理體最終歸於成佛（Buddhahood）。 分別功德品第十七 這一品是廣泛開示身權（化身）身實（法身）中第三部分，說明接受教法所獲得的利益。所說的『分別功德』，有兩種含義：第一，聽聞佛壽（Buddha's lifespan）

【English Translation】 Two, regarding 'place' (location), there are four situations: First, 'one essence one place,' such as a pure essence existing in a pure place, and a defiled essence likewise existing in a defiled place. Regarding the fourfold classification of 'views' (perceptions), first, 'one essence one view,' giving rise to a pure view of a pure essence, and likewise a defiled view of a defiled essence. Second, 'two essences two views,' giving rise to pure and defiled views of both pure and defiled essences respectively. Third, 'one essence two views,' only with respect to a pure essence, different views arise due to two different conditions. Fourth, 'two essences one view,' although there are both pure and defiled essences, those with merit only see the pure aspect, while those without merit only see the defiled aspect. The following four and a half Gathas (verses) from 'Always abiding on Grdhrakuta Mountain' (always abiding on Vulture Peak), can be divided into four sentences in terms of meaning: The initial half-Gatha indicates the constant presence on Grdhrakuta Mountain, clarifying that both the Buddha (Buddha) and the Buddha-land (Buddhaksetra) will not perish. Second, the half-Gatha is to dispel the doubts of the assembly. The doubt lies in: Now, we see with our own eyes the conflagration at the end of the kalpa, where both people and land are reduced to nothing, how can it be said to be constantly present? Third, two and a half Gathas, directly explain that the Pure Land (Sukhavati) will not be destroyed. Fourth, one line, concludes that the Pure Land will not be destroyed, but the scenes seen by sentient beings are different. Below 'These sinful beings' (these sinful beings), the third and fourth Gathas explain that due to different responses, people and land are linked together. The first two Gathas explain that the pure and defiled responses of two types of people, sinful and meritorious, are different, thus summarizing the meaning of the Buddha-land; the following two Gathas explain that the Buddha's lifespan is said to be long or short for two reasons, thus accomplishing the meaning of the Buddha's extinction and non-extinction mentioned above. These two Gathas have three meanings: The first Gatha directly explains that the Buddha speaks of the length of life according to conditions, the following half-Gatha praises the Buddha's wisdom, and the last half-line Gatha cites distant causes to explain the result of longevity. Below 'You wise ones' (You wise ones), third, again praise the non-falsity of the prose (prose section). There are three parts to the prose: Dharma teaching, parable, and combined parable, now all are praised with Gathas. The initial Gatha praises the Dharma teaching, the following Gatha praises the parable, and the following four Gathas praise the combined parable. These four Gathas can be divided into four points: The initial Gatha directly combines the parable, explaining non-extinction while showing extinction; the second Gatha explains the meaning of non-extinction while showing extinction; the third Gatha generally narrates that the Buddha speaks of all teachings according to conditions; the fourth Gatha explains that the principle expressed by the teachings ultimately returns to Buddhahood (Buddhahood). Chapter 17: Distinguishing Merits This chapter is the third part of the extensive exposition of the provisional body (Nirmanakaya) and the real body (Dharmakaya), explaining the benefits gained from receiving the teachings. The so-called 'distinguishing merits' has two meanings: First, hearing the Buddha's lifespan (Buddha's lifespan)

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量得益，佛對彌勒分別得悟之人功德淺深有十二位，從品初立名。二者、此品末有大段流通，廣分別持經人所得功德，從後段受稱。合而言之俱從二處立名，故以目品。然功德之名有通有別，所言別者對智慧以辨功德，如五度有行為功德，波若照空為智慧，自有深悟為智慧，淺達為功德。如《涅槃．師子吼品》說地前為功德，登地為智慧。所言通者，修功所得悉名為功德。若爾，功德、智慧並是修功所得，悉名功德。今此品稱功德者，即是通名功德也。就文為二：初、明得益；次、辨感瑞。得益為二：第一、經家總敘得益；「於時世尊」下，別敘得益。所以別明得益者，此諸功德非佛無分別，即大眾不知，故須分別。就文為二：第一、明登地以上大乘聖得益；第二、明地前發菩提心益。《法華論》云「發菩提心益是十信位，得益雖多斯二攝盡，就聖得益中有十一位」。有人言：初、六位，即是斷界內分段生死六地菩薩。第二、五位，七地以上同斷界外反易生死，界內去佛遠未論生數，界外去佛近故論生數。今明此事難知，但依文為二：初六位明增道益，次五位辨損生益。雖有增道、損生不同，並是從劣至勝以為次第也。第一、得無生法忍益。以聞佛壽量初證無生，無生是聖位根本，故前明之。依《法華論》以初地為無

生法忍也。第二、得聞持益。此是得無生法忍，更聞勝法持而不失，無生即是方便實慧、聞持謂實方便慧，實方便慧既是巧用即勝於無生，故在第二。第三、得樂說無礙辨才。聞持是自解，樂說謂化他，其義轉勝，故在第三。第四、得無量旋陀羅尼，於法門中圓滿具足出沒無礙，勝前樂說，故在第四。第五、轉不退法輪。前雖得旋持未得不退，今登不退故勝前。第六、能轉清凈法輪。前雖不退猶未清凈，今證清凈故勝前也。

問：

前一佛世界，後言三千大千世界，此有何異？

答：

《大智度論》云「十方各如恒沙三千大千世界名一佛世界」，是故三千與一佛世界異也。

次明八生當得菩提者，第二、辨損生益。有人言：從七地至金剛心成損生之義。無明住地煩惱分為九品，一品為一生緣，謂隨斷一品即損一生；今七地下忍聞經為緣登七地上忍，斷一品惑損於一生，故言八生當得菩提。七地上忍聞經為緣登八地下忍，斷一品惑損一生，餘七生。在八地下忍聞經為緣進登八地上忍，復斷一品惑損於一生，餘六生。在八地上忍聞經為緣登九地下忍，進斷一品復損一生，餘五生。在九地下忍聞經為緣登九地上忍，復斷一品損於一生，餘四生。在而文中，從八生乃至四生者，經文存略，故爾

【現代漢語翻譯】 現代漢語譯本： 生法忍（Kṣānti，對法生起之忍），其次，獲得聞持益。這是獲得無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的證悟）后，更能聽聞殊勝之法並能憶持不忘失。無生即是方便實慧，聞持是實方便慧，實方便慧既然是巧妙運用，就勝過無生，所以在第二位。第三，獲得樂說無礙辯才。聞持是自己理解，樂說是教化他人，其意義更勝一籌，所以在第三位。第四，獲得無量旋陀羅尼（dhāraṇī，總持），在法門中圓滿具足，出入無礙，勝過前面的樂說，所以在第四位。第五，轉不退法輪（avaivartika-dharma-cakra，永不退轉之法輪）。前面雖然得到旋持，但未得不退，現在登上不退的境界，所以勝過前面。第六，能轉清凈法輪。前面雖然不退，但還未清凈，現在證得清凈，所以勝過前面。 問： 前面說一個佛世界，後面說三千大千世界，這有什麼不同？ 答： 《大智度論》（Mahāprajñāpāramitopadeśa）中說：『十方各如恒河沙數的三千大千世界，名為一個佛世界』，因此三千大千世界與一個佛世界是有區別的。 接下來闡明八生當得菩提（bodhi，覺悟）的情況，第二，辨別損減生和增益生。有人說：從七地（bhūmi，菩薩修行的階段）到金剛心（vajra-citta，堅固的心）成就，是損減生的含義。無明住地（avidyā-sthiti，無明的住處）的煩惱分為九品，一品為一個生緣，意思是說，隨著斷除一品煩惱，就損減一生；現在七地下忍（kṣānti，忍）聽聞佛經為因緣，登上七地上忍，斷除一品惑，損減一生，所以說八生當得菩提。七地上忍聽聞佛經為因緣，登上八地下忍，斷除一品惑，損減一生，剩餘七生。在八地下忍聽聞佛經為因緣，進而登上八地上忍，再次斷除一品惑，損減一生，剩餘六生。在八地上忍聽聞佛經為因緣，登上九地下忍，進而斷除一品，再次損減一生，剩餘五生。在九地下忍聽聞佛經為因緣，登上九地上忍，再次斷除一品，損減一生，剩餘四生。而在文中，從八生乃至四生，經文有所省略，所以如此。

【English Translation】 English version: It is the Kṣānti (patience, forbearance) of the arising of dharmas. Secondly, one obtains the benefit of dharani (retention). This is obtaining the Anutpattika-dharma-kṣānti (patience with the non-arising of dharmas), and further hearing the superior dharma and retaining it without loss. Anutpattika is expedient real wisdom, and dharani refers to real expedient wisdom. Since real expedient wisdom is skillful application, it is superior to Anutpattika, so it is in the second position. Thirdly, one obtains the eloquence of joyful speaking without obstruction. Dharani is self-understanding, and joyful speaking is transforming others, its meaning is even more superior, so it is in the third position. Fourthly, one obtains immeasurable revolving dhāraṇī (total retention), being complete and fully endowed in the dharma-doors, with unobstructed entry and exit, surpassing the previous joyful speaking, so it is in the fourth position. Fifthly, one turns the Avaivartika-dharma-cakra (non-retrogressing Dharma wheel). Although one obtained revolving retention before, one did not obtain non-retrogression, now ascending to the state of non-retrogression, so it surpasses the previous. Sixthly, one is able to turn the pure Dharma wheel. Although one did not regress before, one was still not pure, now attaining purity, so it surpasses the previous. Question: Previously it said one Buddha-world, later it said three thousand great thousand worlds, what is the difference here? Answer: The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says: 'Each of the ten directions has as many three thousand great thousand worlds as the sands of the Ganges River, which are called one Buddha-world', therefore the three thousand great thousand worlds are different from one Buddha-world. Next, it explains the situation of obtaining Bodhi (enlightenment) in eight lives, secondly, distinguishing the decrease of lives and the increase of lives. Some say: From the seventh bhūmi (stage of Bodhisattva practice) to the accomplishment of the vajra-citta (diamond mind), it is the meaning of decreasing lives. The afflictions of the avidyā-sthiti (abode of ignorance) are divided into nine grades, one grade being one cause of life, meaning that as one eliminates one grade of affliction, one decreases one life; now the lower patience (kṣānti) of the seventh bhūmi hearing the sutra as a cause, ascends to the upper patience of the seventh bhūmi, eliminating one grade of delusion, decreasing one life, therefore it is said that one will obtain Bodhi in eight lives. The upper patience of the seventh bhūmi hearing the sutra as a cause, ascends to the lower patience of the eighth bhūmi, eliminating one grade of delusion, decreasing one life, with seven lives remaining. The lower patience of the eighth bhūmi hearing the sutra as a cause, advances to the upper patience of the eighth bhūmi, again eliminating one grade of delusion, decreasing one life, with six lives remaining. The upper patience of the eighth bhūmi hearing the sutra as a cause, ascends to the lower patience of the ninth bhūmi, further eliminating one grade, again decreasing one life, with five lives remaining. The lower patience of the ninth bhūmi hearing the sutra as a cause, ascends to the upper patience of the ninth bhūmi, again eliminating one grade, decreasing one life, with four lives remaining. And in the text, from eight lives to four lives, the sutra text is abbreviated, so it is like this.

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當知四生即是九地上忍也。從九地上忍聞經為緣登十地下忍，斷一品復損一生，餘三生在。從十地下忍聞經為緣登十地上忍，斷一品復損一生，餘二生在。從十地上忍聞經為緣登金剛心，斷一品復損一生，所餘一生佛果斷之乃盡也。今謂此釋于義難明，不能具敘其得失。今明經論之中有二種生：一者應生，二者實生。如《智度論》釋〈往生品〉，明一生菩薩及三生菩薩並是應生。何以知然者？住十地菩薩不應受人天生，而今受人天生者此是應生。今言八生乃至一生者，八過受人天生故得菩提，乃至受兜率天一生當得菩提，故是應生也。然應生有多少者，隨緣故爾，亦得由悟理深淺、斷惑輕重，是故應生有多少也。次言實生者，如《仁王經》嘆菩薩三十生功德，一地有三生，謂入分為初生，住分為中生，滿分為終生。《攝大乘論》、《地論》悉有三位，若依此義明八生者，本是七地終生之人，聞經力故登八地始生，故餘八生在。本是八地始生之人，聞經力故得入八地住分，餘七生在。本是八地住分人，聞經得滿分，猶六生在。本是八地滿分，聞經得入九地初分，餘五生在。本是九地初分，聞經得入住分，餘四生在。本是住分，聞經得入滿分，餘三生在。本是九地滿分，聞經得入十地初分，餘二生在。本是十地初分，聞經

【現代漢語翻譯】 現代漢語譯本 須知四生（四種生命形式：卵生、胎生、濕生、化生）即是九地上忍（菩薩修行階位）。從九地上忍因聽聞佛經為因緣，登上十地下忍（菩薩修行階位），斷除一品煩惱，減少一生，還餘三生。從十地下忍因聽聞佛經為因緣，登上十地上忍（菩薩修行階位），斷除一品煩惱，減少一生，還餘二生。從十地上忍因聽聞佛經為因緣，登上金剛心（菩薩修行階位），斷除一品煩惱，減少一生，所餘一生在成佛時斷盡。現在認為這種解釋在義理上難以明白，不能詳盡敘述其中的得失。現在闡明經論之中有兩種『生』：一是應生，二是實生。如《智度論》（《大智度論》）解釋〈往生品〉，說明一生菩薩及三生菩薩都是應生。憑什麼知道是應生呢？因為住在十地（菩薩修行階位）的菩薩不應再受人天之生，而現在卻受人天之生，這便是應生。現在所說的八生乃至一生，是指經過八次受人天之生而得菩提，乃至受兜率天（欲界天之一）一生便當得菩提，所以是應生。然而應生有多少呢？隨因緣而定，也可以由於領悟佛理的深淺、斷除迷惑的輕重，因此應生有多少的差別。其次所說的實生，如《仁王經》（《仁王護國般若波羅蜜多經》）讚歎菩薩三十生的功德，一地有三生，即入分為初生，住分為中生，滿分為終生。《攝大乘論》、《地論》（《十地經論》）都有這三種位次。如果依照這種義理來闡明八生，原本是七地終生之人，因聽聞佛經的力量而登上八地始生，所以還餘八生。原本是八地始生之人，因聽聞佛經的力量而進入八地住分，還餘七生。原本是八地住分之人，因聽聞佛經的力量而得到滿分，還餘六生。原本是八地滿分之人，因聽聞佛經的力量而進入九地初分，還餘五生。原本是九地初分之人，因聽聞佛經的力量而進入住分，還餘四生。原本是住分之人，因聽聞佛經的力量而進入滿分，還餘三生。原本是九地滿分之人，因聽聞佛經的力量而進入十地初分，還餘二生。原本是十地初分之人

【English Translation】 English version It should be known that the Four Births (four forms of birth: oviparous, viviparous, moisture-born, and metamorphic) are the forbearance of the Ninth Ground. From the forbearance of the Ninth Ground, hearing the sutras as a cause, one ascends to the forbearance of the Tenth Ground, cutting off one grade of affliction and reducing one life, with three lives remaining. From the forbearance of the Tenth Ground, hearing the sutras as a cause, one ascends to the forbearance of the Tenth Ground, cutting off one grade of affliction and reducing one life, with two lives remaining. From the forbearance of the Tenth Ground, hearing the sutras as a cause, one ascends to the Vajra Heart, cutting off one grade of affliction and reducing one life, the remaining one life is completely cut off at the attainment of Buddhahood. Now, it is considered that this explanation is difficult to understand in meaning and cannot fully describe its gains and losses. Now, it is clarified that there are two kinds of 'birth' in the sutras and treatises: one is responsive birth, and the other is actual birth. For example, the Mahāprajñāpāramitāupadeśa (Great Treatise on the Perfection of Wisdom) explains the , clarifying that the one-life Bodhisattva and the three-life Bodhisattva are all responsive births. How is it known that they are responsive births? Because Bodhisattvas dwelling in the Tenth Ground (Bhumi) should not receive human or heavenly births, but now they receive human or heavenly births, this is responsive birth. Now, the so-called eight lives or even one life refers to attaining Bodhi after experiencing eight human or heavenly births, or even attaining Bodhi after one life in Tushita Heaven (one of the heavens in the Desire Realm), so it is responsive birth. However, how many responsive births are there? It depends on the circumstances, and it can also depend on the depth of understanding of the principles and the severity of cutting off delusions, so there are differences in the number of responsive births. Secondly, the so-called actual birth, as the Renwang Jing (The Humane Kings Sutra) praises the merits of the Bodhisattva's thirty lives, there are three lives in one ground, namely, the initial birth in the entering phase, the middle birth in the dwelling phase, and the final birth in the completion phase. The Mahāyānasaṃgraha (Compendium of Mahayana) and the Dasabhumika-sutra (Treatise on the Ten Grounds) all have these three positions. If we explain the eight lives according to this meaning, the original person is in the final life of the Seventh Ground, and due to the power of hearing the sutras, they ascend to the initial life of the Eighth Ground, so there are eight lives remaining. Originally, the person is in the initial life of the Eighth Ground, and due to the power of hearing the sutras, they enter the dwelling phase of the Eighth Ground, with seven lives remaining. Originally, the person is in the dwelling phase of the Eighth Ground, and due to hearing the sutras, they attain the completion phase, with six lives remaining. Originally, the person is in the completion phase of the Eighth Ground, and due to hearing the sutras, they enter the initial phase of the Ninth Ground, with five lives remaining. Originally, the person is in the initial phase of the Ninth Ground, and due to hearing the sutras, they enter the dwelling phase, with four lives remaining. Originally, the person is in the dwelling phase, and due to hearing the sutras, they enter the completion phase, with three lives remaining. Originally, the person is in the completion phase of the Ninth Ground, and due to hearing the sutras, they enter the initial phase of the Tenth Ground, with two lives remaining. Originally, the person is in the initial phase of the Tenth Ground

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得入住分，餘一生在。本是住分，聞經力故得入十地滿分，便坐道場得成佛。蓋是一方次第悟，作此論之。若超悟者，其間無定，權實二生正就實生，以聞經得實益故。依《法華論》云「八生乃至一生得菩提者，此以初地離三界分段生死，隨分能見真如佛性名得菩提，非究竟無上菩提也」。此意明本是地前之人，聞經力故隨分淺深，經八過受分段生乃至一過受分段生，便證初地菩提也。

問：

聞經說壽量，云何得無生忍乃至發菩提心？

答：

若依舊明此經辨無常佛者，不應得無生忍。何以然者？說無常云何令人悟實相耶？又佛既無常終歸磨滅，何足可樂而發心求之？若言此經是覆相常者，既是覆相便非了義，云何得了義益耶？若言此經明佛決定常者即是常見，云何令人得無生忍耶？今明此品說佛法身絕四句、超百非，故前云「無有生死若退若出」乃至「非實非虛非如非異」，即知非常非無常、不長不短，而長短適緣、常無常善巧，時眾聞此故得無生及發菩提心也。

問：

佛壽無量而眾生壽自然有量，此乃眾生、佛二見，諸有二者無道無果，云何得益？

答：

若作二見即不得益。今既悟佛壽無始無終不生不滅、絕四句超百非，即了己身亦爾，此即悟眾生、佛

【現代漢語翻譯】 現代漢語譯本： 本來安住于分段生死，我一生都將如此。原本只是安住于分段生死，因為聽聞此經的力量，得以進入十地圓滿的境界，便能坐于道場成就佛果。這說的是一方次第漸悟的情況，才這樣立論。如果是頓悟的人，其間就沒有定數了，權實二智的產生，正是依于實智而生，因為聽聞此經而得到真實的利益。依據《法華論》所說：『八生乃至一生得菩提者』，這是說初地菩薩離開了三界的分段生死，隨其所能見到真如佛性，名為得菩提，並非究竟無上的菩提。』此意說明原本是地前之人，因為聽聞此經的力量，隨著理解的深淺，經歷八次分段生死，乃至一次分段生死，便能證得初地菩提。

問： 聽聞此經說佛壽無量，如何能證得無生法忍，乃至發起菩提心？

答： 如果仍然按照舊的觀點，認為此經辨明的是無常的佛，那就不應該能證得無生法忍。為什麼這樣說呢？說佛是無常的，怎麼能令人悟入實相呢？而且佛既然是無常的，終究會磨滅，有什麼值得我們樂於追求而發心求取呢？如果說此經是隱藏佛的常相，既然是隱藏的，便不是了義，怎麼能得到了義的利益呢？如果說此經闡明佛是決定常住的，那就是常見，怎麼能令人證得無生法忍呢？現在說明此品所說的佛法身，是超越四句、絕百非的，所以前面說『無有生死若退若出』乃至『非實非虛非如非異』，由此可知，既非常也非無常，不長也不短，而長短適宜，常與無常運用自如，當時的大眾聽聞這些道理，所以能證得無生法忍，以及發起菩提心。

問： 佛的壽命無量，而眾生的壽命自然有量，這是眾生與佛的二見，凡是有二見的人，就無法證得道與果，如何能得到利益？

答： 如果執著於二見，就無法得到利益。現在既然領悟到佛的壽命無始無終，不生不滅，超越四句，絕百非，也就明白了自身的壽命也是如此，這就是領悟到眾生與佛

【English Translation】 English version: Originally dwelling in the realm of segmented existence (分段生死, fen duan sheng si), I would have remained there for my entire life. Initially just abiding in this segmented existence, through the power of hearing this sutra, I was able to enter the complete state of the Tenth Ground (十地, shi di), and then, seated at the Bodhi-mandala (道場, dao chang), attain Buddhahood. This describes the gradual enlightenment of one direction, hence this theory. If it is a sudden enlightenment, there is no fixed number in between. The arising of provisional and real wisdom (權實二智, quan shi er zhi) depends on the real wisdom, because one gains real benefit from hearing this sutra. According to the Treatise on the Lotus Sutra (法華論, Fa Hua Lun): 'Those who attain Bodhi in eight lifetimes or even one lifetime,' this means that the Bodhisattva of the First Ground (初地, chu di) has left the segmented existence of the Three Realms (三界, san jie), and according to their ability to see the True Thusness Buddha-nature (真如佛性, zhen ru fo xing), it is called attaining Bodhi, but it is not the ultimate unsurpassed Bodhi.' This means that those who were originally before the Ground, through the power of hearing this sutra, according to the depth of their understanding, experience eight segmented existences, or even one segmented existence, and then realize the Bodhi of the First Ground.

Question: Hearing the sutra speak of the Buddha's immeasurable lifespan, how can one attain the forbearance of non-birth (無生忍, wu sheng ren) and even arouse the Bodhi-mind (菩提心, pu ti xin)?

Answer: If we still adhere to the old view that this sutra clarifies the impermanent Buddha, then one should not be able to attain the forbearance of non-birth. Why is that? Speaking of impermanence, how can it lead people to realize the true reality (實相, shi xiang)? Moreover, since the Buddha is impermanent and will eventually perish, what is there to be happy about and aspire to seek? If it is said that this sutra conceals the Buddha's permanent aspect, since it is concealed, it is not definitive, how can one obtain the benefit of the definitive meaning? If it is said that this sutra clarifies that the Buddha is definitely permanent, then that is a permanent view (常見, chang jian), how can it lead people to attain the forbearance of non-birth? Now, it is explained that the Dharma-body (法身, fa shen) of the Buddha spoken of in this chapter transcends the four phrases (四句, si ju) and surpasses the hundred negations (百非, bai fei), so it was said earlier, 'There is no birth or death, no retreat or emergence,' and even 'neither real nor unreal, neither thus nor different.' From this, it can be known that it is neither permanent nor impermanent, neither long nor short, but long and short are appropriate, and permanence and impermanence are skillfully used. The assembly at that time heard these principles, so they were able to attain the forbearance of non-birth and arouse the Bodhi-mind.

Question: The Buddha's lifespan is immeasurable, while the lifespan of sentient beings is naturally limited. This is the dualistic view of sentient beings and the Buddha. Those who have dualistic views cannot attain the path and the fruit, how can they obtain benefit?

Answer: If one clings to dualistic views, one cannot obtain benefit. Now that one has realized that the Buddha's lifespan has no beginning and no end, no birth and no death, transcends the four phrases, and surpasses the hundred negations, one also understands that one's own lifespan is also like this. This is the realization of sentient beings and the Buddha.

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不二，是故得益。

問：

此經但明佛壽無生滅始終，何處辨眾生壽亦無生滅始終？

答：

作此問者不讀《法華．壽量品》。〈壽量品〉云「如來如實知見，三界無有生滅，乃至非實非虛」，故知三界即是法身，亦令眾生作如此悟也。

問：

余經悟道者少，此教何故得益多耶？

答：

此經結會始終開二權二實，即教無不周、理無不備，所應得道者盡在此經，是故悟道者多。二者、如來一化凡有三門：一、攝邪歸正門；二、攝異歸同門；三、攝因歸果門。《法華》之前唯有一門；此經初分謂攝異歸同門，後分之經攝因歸果門，又此經結會始終則具足三門，三門攝理教既周，聞之並皆悟道。三者、釋迦所化凡有二子，一者失心，二者不失心子。不失心子始從《華嚴》終竟《法華》聞教皆悟，余失心者待佛唱滅至說《涅槃》方得解了。今辨不失心子所應悟者並皆得悟，是故入道者多。不失心子凡有二種：一、直往菩薩；二、回少入大。此二種人聞《法華經》皆得悟道，所以多也。

「復有八世界微塵」下，第二、明地前得發菩提心益也。

「佛說是法」下，第二、明瑞相。顯理既彰，悟道非一，是故感於嘉瑞。凡有八瑞，如文所列也。

問：

【現代漢語翻譯】 現代漢語譯本：

不二（指不是兩個對立的），所以能獲得利益。

問： 這部經只闡明佛的壽命沒有生滅始終，哪裡說明眾生的壽命也沒有生滅始終呢？

答： 提出這個問題的人沒有讀過《法華經·壽量品》。《壽量品》說：『如來如實地知見，三界沒有生滅，乃至非實非虛』，所以知道三界就是法身，也讓眾生這樣領悟。

問： 其他經典中悟道的人少，這部經為什麼能獲得利益的人多呢？

答： 這部經總結始終，開啟二權二實（兩種權巧方便和兩種真實），就是說教義沒有不周全的，道理沒有不完備的，所有應該得道的人都在這部經中，所以悟道的人多。第二，如來教化眾生總共有三個門徑：一是攝邪歸正門，二是攝異歸同門，三是攝因歸果門。《法華經》之前只有一門；這部經初分是攝異歸同門，後分是攝因歸果門，而且這部經總結始終就具備了三個門徑，三個門徑所包含的教理既周全，聽聞的人都能夠悟道。第三，釋迦牟尼佛所教化的人總共有兩種兒子，一種是失去本心的，一種是不失去本心的。不失去本心的從《華嚴經》開始到《法華經》結束，聽聞教義都能領悟，其餘失去本心的要等到佛示現涅槃，到宣說《涅槃經》時才能理解明白。現在說明不失去本心的人應該領悟的都能領悟，所以入道的人多。不失去本心的人總共有兩種：一是直往菩薩，二是回小向大。這兩種人聽聞《法華經》都能悟道，所以得益的人多。

『復有八世界微塵』以下，第二，說明在地前（指凡夫位）就能得到發起菩提心的利益。

『佛說是法』以下，第二，說明瑞相。顯明的道理已經彰顯，悟道的人不止一個，所以感應到吉祥的徵兆。總共有八種瑞相，如經文所列。

問：

【English Translation】 English version:

Non-duality (Bu Er, meaning not two opposing things), therefore, one obtains benefit.

Question: This sutra only clarifies that the Buddha's lifespan has no arising, ceasing, beginning, or end. Where does it explain that the lifespan of sentient beings also has no arising, ceasing, beginning, or end?

Answer: The one who asks this question has not read the 『Chapter on the Duration of Life of the Tathagata』 in the Lotus Sutra (Fa Hua Jing). The 『Chapter on the Duration of Life』 says, 『The Tathagata truthfully knows and sees that the Triple Realm has no arising or ceasing, and is neither real nor unreal.』 Therefore, know that the Triple Realm is the Dharmakaya (Fa Shen, Dharma body), and also causes sentient beings to awaken to this understanding.

Question: In other sutras, few attain enlightenment. Why do more people benefit from this teaching?

Answer: This sutra concludes the beginning and end, opening up two expedient means and two truths (Er Quan Er Shi, two provisional teachings and two real teachings), meaning that the teachings are all-encompassing and the principles are all-complete. All who should attain the Way are within this sutra, therefore, many attain enlightenment. Secondly, the Tathagata's teachings generally have three paths: first, the path of converting the heretical to the correct; second, the path of converting the different to the same; and third, the path of converting the cause to the effect. Before the Lotus Sutra, there was only one path; the first part of this sutra is the path of converting the different to the same, and the latter part of the sutra is the path of converting the cause to the effect. Furthermore, this sutra concludes the beginning and end, thus possessing all three paths. Since the teachings contained within the three paths are complete, those who hear them all attain enlightenment. Thirdly, Shakyamuni Buddha's disciples are generally of two types: those who have lost their minds and those who have not lost their minds. Those who have not lost their minds, from the Avatamsaka Sutra (Hua Yan Jing) to the end of the Lotus Sutra, all attain enlightenment upon hearing the teachings. The rest, those who have lost their minds, must wait until the Buddha manifests Nirvana and the Nirvana Sutra (Nie Pan Jing) is preached before they can understand. Now, it is explained that those who have not lost their minds and should attain enlightenment all attain it, therefore, many enter the Way. Those who have not lost their minds are generally of two types: first, direct-path Bodhisattvas; second, those who turn from the small to the great. These two types of people all attain enlightenment upon hearing the Lotus Sutra, which is why there are so many.

『Moreover, there are eight world-dust motes』 below, secondly, explaining the benefit of developing Bodhicitta (Pu Ti Xin, the aspiration for enlightenment) before reaching the ground (referring to the stage of ordinary beings).

『The Buddha spoke this Dharma』 below, secondly, explaining the auspicious signs. Since the manifested principles are already evident, and enlightenment is not singular, therefore, auspicious signs are felt. There are generally eight auspicious signs, as listed in the text.

Question:

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前開三顯一何故無瑞耶？

答：

初明一權一實義未究竟，及三根聲聞生信猶淺，故未現瑞。今具開二種權實，悟道人多，故現瑞也。

「爾時彌勒」下，第四、明彌勒疑除領解說偈稱歎。十九行偈分為四別：初一行，頌所說教；次十行，頌得益之人；次六行，頌瑞相；后兩行，稱歎佛。

第二段中又開三別：初一行，總明得益；次八偈，別頌得益；后一偈，總結稱歎也。八偈又二：初七行，頌得聖益；后一行，頌凡發心益。七偈之中，三行頌增道，三行頌損生，一行總結頌斯二也。

「爾時佛告彌勒」下，第五、格量稱歎。就文為二：一、長行，二、偈頌。長行有三：第一、正述功德；第二、正格量；第三、結嘆也。「若有善男子」下，第、二格量。但舉五度不舉波若者，信解壽長，此心即是般若，不可還以波若格量般若也。又般若即是佛壽，照境之義名平等大慧，用大慧為命故名為慧命，即此大慧用法為身，故名法身，故知波若即是佛壽，不可以壽格量壽也。《勝鬘經》具舉六度格量者，此是無方便波若耳。「若善男子」下，第三、結嘆。偈文但頌后二章：十四偈，頌格量；五偈半，頌結嘆功德。初又二：十二偈，別頌五度；兩偈，頌格量。初又二：初一偈，明時。長行廣

【現代漢語翻譯】 問：之前開顯三乘歸一佛乘，為何沒有出現吉祥的徵兆呢？ 答： 最初闡明權宜之法與真實之法的意義尚未究竟，而且三根（三種根器）的聲聞弟子生起的信心還很淺薄，所以沒有顯現吉祥的徵兆。現在完全開顯兩種權宜之法與真實之法，領悟佛道的人很多，所以才顯現吉祥的徵兆。

『爾時彌勒』以下，第四部分，說明彌勒（Maitreya，未來佛）的疑惑消除，領悟佛旨，以偈頌讚嘆。十九行偈頌分為四個部分：第一行，讚頌所說的教法；接下來十行，讚頌得到利益的人；再接下來六行，讚頌吉祥的徵兆；最後兩行，稱讚佛陀。

第二段中又分為三個部分：第一行，總括說明得到利益；接下來八偈，分別讚頌得到利益；最後一句偈頌，總結稱讚。八偈又分為兩部分：前七行，讚頌得到聖果的利益；后一行，讚頌凡夫發菩提心的利益。七偈之中，三行讚頌增長道業，三行讚頌減少生死，一行總結讚頌這兩種利益。

『爾時佛告彌勒』以下，第五部分，衡量功德並稱揚讚歎。從文義上分為兩部分：一是長行文，二是偈頌。長行文有三個部分：第一，正面陳述功德；第二，正面衡量功德；第三，總結讚歎。『若有善男子』以下，是第二部分，衡量功德。只列舉了五度（五種波羅蜜：佈施、持戒、忍辱、精進、禪定）而沒有列舉般若（Prajna，智慧），是因為信解《壽量品》的人，他們的心就是般若，不能再用般若來衡量般若。而且般若就是佛的壽命，照亮境界的意義稱為平等大慧，用大慧作為生命，所以稱為慧命，就是用這種大慧作為身體，所以稱為法身，因此可知般若就是佛的壽命，不能用壽命來衡量壽命。《勝鬘經》中全部列舉了六度（六種波羅蜜：佈施、持戒、忍辱、精進、禪定、般若）來衡量功德，那是因為那是沒有方便的般若。 『若善男子』以下，是第三部分，總結讚歎。偈頌只讚頌了後面的兩章：十四偈，讚頌衡量功德；五偈半，讚頌總結讚歎功德。前者又分為兩部分：十二偈，分別讚頌五度；兩偈，讚頌衡量功德。前者又分為兩部分：第一偈，說明時間。長行文內容廣泛。

【English Translation】 Question: Why were there no auspicious signs when the previous opening revealed the Three Vehicles converging into the One Vehicle? Answer: Initially, the meaning of expedient means and true reality was not fully understood, and the faith of the Shravakas (listeners or disciples) of the three roots (three levels of spiritual capacity) was still shallow, so auspicious signs did not appear. Now, both expedient means and true reality are fully revealed, and many people have awakened to the Buddha's path, so auspicious signs appear.

From 'Then Maitreya' onwards, the fourth part explains that Maitreya (the future Buddha) had his doubts dispelled, understood the Buddha's teachings, and praised them in verses. The nineteen lines of verses are divided into four parts: the first line praises the teachings that were spoken; the next ten lines praise those who benefited; the next six lines praise the auspicious signs; and the last two lines praise the Buddha.

The second section is further divided into three parts: the first line summarizes the benefits received; the next eight verses separately praise the benefits received; and the last verse concludes with praise. The eight verses are further divided into two parts: the first seven lines praise the benefits of attaining sainthood; and the last line praises the benefits of ordinary people generating Bodhicitta (the mind of enlightenment). Among the seven verses, three lines praise the increase of the path, three lines praise the decrease of birth and death, and one line summarizes and praises these two benefits.

From 'Then the Buddha told Maitreya' onwards, the fifth part measures and praises the merits. In terms of the text, it is divided into two parts: one is the prose section, and the other is the verses. The prose section has three parts: first, it directly describes the merits; second, it directly measures the merits; and third, it concludes with praise. From 'If there are good men' onwards, is the second part, measuring the merits. Only the five Paramitas (perfections: generosity, morality, patience, diligence, meditation) are listed, and not Prajna (wisdom), because those who believe and understand the Chapter on the Duration of Life, their minds are Prajna, and Prajna cannot be used to measure Prajna. Moreover, Prajna is the Buddha's lifespan, and the meaning of illuminating the realm is called equal great wisdom. Using great wisdom as life is called wisdom-life, and using this great wisdom as the body is called Dharmakaya (the body of the Dharma), so it is known that Prajna is the Buddha's lifespan, and lifespan cannot be used to measure lifespan. The Shrimala Sutra lists all six Paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom) to measure merits because that is Prajna without skillful means. From 'If good men' onwards, is the third part, concluding with praise. The verses only praise the last two chapters: fourteen verses praise measuring the merits; and five and a half verses praise concluding with praise of the merits. The former is further divided into two parts: twelve verses separately praise the five Paramitas; and two verses praise measuring the merits. The former is further divided into two parts: the first verse explains the time. The prose section is extensive.

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總明五度，次別頌五度也。

「又阿逸多」下，大段第三，次辨流通。凡十一品半經，開為二別：初四品半，明讚歎流通；從〈囑累品〉竟經，七品，明付囑流通。要須嘆法美人福慧深重，方得憑累使受化弘通，故分此二也。就初文又二：一、從此文至〈不輕品〉三品半經，正明嘆法美人；第二、〈神力〉一品，佛見二世眾生聞經得益，心生歡喜現大神力。初章又二：第一、從此盡品，略讚歎流通；第二、三品，廣讚歎流通。初又二：第一、嘆佛在世時人弘經功德；第二、嘆佛滅后時人弘經功德。就初有三：第一、明聞慧功德；「何況廣聞」下，第二、明思慧功德；「阿逸多」下，第三、明修慧功德。「又復如來滅后」下，第二、明佛滅后持經人功德。初長行，后偈頌。長行明四品人：一、下品，謂聞慧人；二、中品，思慧人；三、上品，修慧人；四，上上品，修慧之中更開此一品也。「何況讀誦」下，第二人也。凡有二句：一：嘆持經人頂戴如來；「阿逸多」下，第二、嘆持經人攝諸功德。文有四句：第一、總明嘆持經之人攝起塔造寺功德。「即為以佛舍利」下，第二、別明持經人得起塔功德。「阿逸多」下，第三、別明持經人攝得造寺功德。「是故我說」下，第四、總結持經人具得塔寺二種功德。「況復有

【現代漢語翻譯】 現代漢語譯本： 總明五度，接下來分別頌揚五度（指佈施、持戒、忍辱、精進、禪定五種波羅蜜）。

『又阿逸多』以下，是第三大段，辨別流通。全部十一品半的經文，分為兩個部分：最初四品半，說明讚歎流通；從《囑累品》到經文結束，共七品，說明付囑流通。必須要讚歎說法之人的美德、福慧深厚，才能憑藉他來使眾生接受教化、弘揚佛法，所以分為這兩個部分。在最初的部分又分為兩部分：第一，從這段經文到《不輕品》，共三品半經文，主要說明讚歎說法之人；第二，《神力品》一品，佛陀看到過去和未來的眾生聽聞此經獲得利益，心中歡喜，顯現大神力。最初的章節又分為兩部分：第一，從這段經文到本品結束，簡略地讚歎流通；第二，三品經文，廣泛地讚歎流通。最初的部分又分為兩部分：第一，讚歎佛陀在世時人們弘揚佛經的功德；第二，讚歎佛陀滅度後人們弘揚佛經的功德。在最初的部分有三點：第一，說明聞慧的功德；『何況廣聞』以下，第二，說明思慧的功德；『阿逸多』以下，第三，說明修慧的功德。『又復如來滅后』以下，第二，說明佛陀滅度后持經人的功德。先是長行文，后是偈頌。長行文說明四種人：第一，下品，指聞慧之人；第二，中品，思慧之人；第三，上品，修慧之人；第四，上上品，在修慧之中又開出這一品。『何況讀誦』以下，是第二種人。總共有兩句話：第一，讚歎持經人頂戴如來；『阿逸多』以下，第二，讚歎持經人攝取各種功德。文中有四句話：第一，總的說明讚歎持經之人攝取建造佛塔寺廟的功德。『即為以佛舍利』以下，第二，分別說明持經人獲得建造佛塔的功德。『阿逸多』以下，第三，分別說明持經人攝取建造寺廟的功德。『是故我說』以下，第四，總結持經人完全獲得佛塔寺廟兩種功德。『況復有』

【English Translation】 English version: General explanation of the Five Perfections, followed by individual verses praising the Five Perfections (referring to the five pāramitās: Dāna (generosity), Śīla (virtue, ethics), Kṣānti (patience), Vīrya (effort, energy), and Dhyāna (meditation)).

『Again, Ajita』 onwards, is the third major section, distinguishing the circulation. The entire eleven and a half chapters of the scripture are divided into two parts: the first four and a half chapters explain the praise and circulation; from the 『Entrustment Chapter』 to the end of the scripture, seven chapters explain the entrustment and circulation. It is necessary to praise the virtues, profound blessings, and wisdom of the Dharma speaker in order to rely on them to enable sentient beings to receive teachings and propagate the Dharma, hence the division into these two parts. Within the initial section, there are again two parts: first, from this passage to the 『Never Disparaging Chapter』, comprising three and a half chapters, mainly explaining the praise of the Dharma speaker; second, the 『Supernatural Powers Chapter』, where the Buddha, seeing sentient beings of the past and future benefiting from hearing this scripture, rejoices in his heart and manifests great supernatural powers. The initial chapter is further divided into two parts: first, from this passage to the end of the chapter, briefly praising the circulation; second, three chapters extensively praising the circulation. The initial part again has two aspects: first, praising the merits of people propagating the scripture when the Buddha was in the world; second, praising the merits of people propagating the scripture after the Buddha's parinirvana. Within the initial part, there are three points: first, explaining the merits of learning wisdom; 『How much more so with extensive learning』 onwards, second, explaining the merits of reflective wisdom; 『Ajita』 onwards, third, explaining the merits of cultivation wisdom. 『Moreover, after the Tathagata's parinirvana』 onwards, second, explaining the merits of those who uphold the scripture after the Buddha's parinirvana. First is the prose section, followed by verses. The prose section explains four types of people: first, the lower type, referring to those with learning wisdom; second, the middle type, those with reflective wisdom; third, the upper type, those with cultivation wisdom; fourth, the highest type, further distinguishing this type within cultivation wisdom. 『How much more so reading and reciting』 onwards, is the second type of person. There are a total of two sentences: first, praising the scripture holder who reveres the Tathagata; 『Ajita』 onwards, second, praising the scripture holder who gathers all kinds of merits. There are four sentences in the text: first, generally explaining the praise of the scripture holder who gathers the merits of building pagodas and temples. 『It is as if with the Buddha's relics』 onwards, second, specifically explaining the merit of the scripture holder obtaining the merit of building pagodas. 『Ajita』 onwards, third, specifically explaining the scripture holder obtaining the merit of building temples. 『Therefore, I say』 onwards, fourth, summarizing that the scripture holder fully obtains the two kinds of merits of pagodas and temples. 『How much more so』

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人」下，第三、明上品修慧人。「若人讀誦」下，第四、上上品人。偈文但頌三品人，不頌第一聞慧人。十一行半，頌第二思慧人；次三句，頌修慧上品人；「不瞋不惡口」下，頌修慧上上品人也。

法華義疏卷第十 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第十一

胡吉藏撰

隨喜功德品第十八

此下三品，第二、廣明持經功德獎勸流通。三品即為三章：初、〈隨喜品〉明弟子下品功德；第二、〈法師品〉明五種法師，即是中品功德；第三、〈常不輕品〉明持《法華》得六根清凈乃至成佛，謂上品功德。約位分者，初、隨喜人從發心至十信位。第二、六根清凈，三十心位。故《法華論》云「得六根清凈者，凡夫人以經力故得根勝用、未入初地」，而經文云「未得無漏」，故知是地前人。第三、〈常不輕品〉寄跡而言從內凡以上乃至得佛。此之三品則攝大乘五十二位，五十二位賢聖皆從《法華經》生，故嘆經勝用勸物宣持也。所以有此品來者，一者、遠從前〈法師品〉明二世弟子聞經隨喜，上雖言即與授記，未廣說其功德；今欲說之，故有此品來也。二者、若依品次相生，聞上分別功德欣然相傳，故有〈隨喜品〉。三者、上品末說「如來滅后若聞此經不生毀

【現代漢語翻譯】 現代漢語譯本： 『人』下，第三是明上品修慧人（通過修行獲得智慧的上等之人）。『若人讀誦』下，第四是上上品人（上上等之人）。偈文只頌揚了三品人，沒有頌揚第一種聞慧人（通過聽聞獲得智慧的人）。十一行半，頌揚第二種思慧人（通過思考獲得智慧的人）；接下來三句，頌揚修慧上品人；『不瞋不惡口』下，頌揚修慧上上品人。

《法華義疏》卷第十 大正藏第 34 冊 No. 1721 《法華義疏》

《法華義疏》卷第十一

胡吉藏 撰

隨喜功德品第十八

以下三品，是第二部分，廣泛闡明了持經功德，獎賞勸勉流通。這三品可以分為三個章節：首先，〈隨喜品〉闡明了弟子下品功德；第二，〈法師品〉闡明了五種法師，也就是中品功德；第三，〈常不輕品〉闡明了持《法華經》（Saddharma Puṇḍarīka Sūtra）可以獲得六根清凈，乃至成佛，這是上品功德。如果按照修行位次來劃分，首先，隨喜人從發心到十信位。第二，六根清凈，三十心位。所以《法華論》說：『獲得六根清凈的人，凡夫因為經典的力量而獲得根的殊勝作用，但還沒有進入初地（Bhumis）』，而經文說『未得無漏』，因此知道這是地上菩薩之前的人。第三，〈常不輕品〉借用事蹟來說明從內凡以上乃至成佛。這三品涵蓋了大乘五十二位，五十二位賢聖都是從《法華經》產生的，所以讚歎經典的殊勝作用，勸勉人們宣揚和受持。之所以有這一品，一是，從前面的〈法師品〉說明二世弟子聽聞經典隨喜，上面雖然說立即給予授記，但沒有廣泛說明其功德；現在想要說明這些功德，所以有了這一品。二是，如果按照品次相生，聽聞上面的分別功德而欣然相傳，所以有了〈隨喜品〉。三是，上品末尾說『如來滅后如果聽聞此經不生毀

【English Translation】 English version: After 『person』, the third is the person of superior quality who cultivates wisdom (Ming Shangpin Xiu Hui Ren - the superior person who cultivates wisdom through practice). After 『If a person reads and recites』, the fourth is the person of the highest quality (Shang Shangpin Ren - the person of the highest quality). The verses only praise the three types of people, not the first type, the person of wisdom through hearing (Wen Hui Ren - the person who gains wisdom through hearing). Eleven and a half lines praise the second type, the person of wisdom through thinking (Si Hui Ren - the person who gains wisdom through thinking); the next three lines praise the superior person who cultivates wisdom; 『Not angry, not speaking evil words』 praises the person of the highest quality who cultivates wisdom.

The Tenth Scroll of the 『Annotations on the Lotus Sutra』 Taisho Tripitaka Volume 34, No. 1721, 『Annotations on the Lotus Sutra』

The Eleventh Scroll of the 『Annotations on the Lotus Sutra』

Written by Huiji Zang

Chapter Eighteen:隨喜功德品 (Suíxǐ Gōngdé Pǐn - The Merit of Joyful Acceptance)

The following three chapters are the second part, extensively explaining the merit of upholding the sutra, rewarding and encouraging its circulation. These three chapters can be divided into three sections: First, the chapter on 『Joyful Acceptance』 explains the inferior merit of disciples; second, the chapter on 『The Teacher of the Dharma』 explains the five types of Dharma teachers, which is the middle-grade merit; third, the chapter on 『Never Disparaging Bodhisattva』 explains that upholding the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) can attain purity of the six senses and even Buddhahood, which is the superior merit. If divided according to the stages of cultivation, first, the person of joyful acceptance is from the initial aspiration to the ten stages of faith. Second, the purity of the six senses is the thirty minds stage. Therefore, the Treatise on the Lotus Sutra says: 『Those who attain purity of the six senses, ordinary people gain the superior function of the senses through the power of the sutra, but have not yet entered the first Bhumis (Bhumis)』, and the sutra says 『have not yet attained non-outflow』, therefore it is known that these are people before the ground. Third, the chapter on 『Never Disparaging Bodhisattva』 uses events to explain from inner ordinary to attaining Buddhahood. These three chapters encompass the fifty-two stages of Mahayana, and the fifty-two stages of sages all arise from the Lotus Sutra, therefore praising the sutra's superior function and encouraging people to propagate and uphold it. The reason for this chapter is, one, from the previous chapter on 『The Teacher of the Dharma』 explaining the joyful acceptance of disciples in two lifetimes upon hearing the sutra, although it was said above that they would immediately receive prediction of enlightenment, its merit was not extensively explained; now wanting to explain these merits, therefore this chapter exists. Two, if according to the order of the chapters, hearing the above distinctions of merit and joyfully transmitting it, therefore there is the chapter on 『Joyful Acceptance』. Three, the end of the superior chapter says 『If after the extinction of the Tathagata (Tathāgata) one hears this sutra and does not give rise to destruction』

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呰起隨喜心」，當知是為深信解相；今欲說其功德，故有此品來也。四者、欲舉劣顯勝嘆其功德勸物宣持。但默唸隨喜福已無邊，況復書持讀誦等耶？五者、上品明受持供養此經功德無量，復有人不能書持更謂不得功德，是故今明若不能書持，但起隨喜心福亦無邊。又流通此經命初辨〈隨喜品〉者，此經明二權二實，與昔說相違，執教之徒逆耳違心不能信受，是故今明隨喜功德無邊，即是勸信解。

問：

何人聞經不生隨喜？

答：

〈見塔品〉中已出六人，今明四種：一者、學小乘人保執昔教，聞二權二實逆耳違心不生隨喜。二者、執此經猶是無常因果猶未究竟，若聞一乘之因辨有佛性、一乘之果常住不滅，亦逆耳違心不生信受，故不生隨喜。三者、執覆相常人聞此經開方便門、示真實相究竟無餘了義之說，亦逆耳違心不生隨喜。四者、有所得人保權執實，若聞非權非實、無依無得謂是斷見，亦逆耳違心不生隨喜。故隨喜者難得，所以功德多也。

問：

云何名隨喜相耶？

答：

二段經各有體用，乘權乘實體用者，不三不一、言斷意忘謂乘體；昔為物說三、今破三說一謂乘用也。身權身實中體用者，法身非常無常，命不長不短，亦言斷意忘，謂佛身體也。昔無

【現代漢語翻譯】 現代漢語譯本：

『呰起隨喜心』，應當知道這是深信理解的表相；現在想要說它的功德，所以有這一品出現。四者，想要通過舉出較差的來彰顯殊勝的，讚歎它的功德，勸勉人們宣揚和受持。僅僅是默唸隨喜，福德就已經無邊無際，更何況是書寫、受持、讀誦等等呢？五者，上一品闡明了受持供養此經的功德無量，又有人不能書寫受持，就認為不能得到功德，所以現在闡明即使不能書寫受持，只要生起隨喜心，福德也同樣無邊。又流通此經，在開始就辨明〈隨喜品〉的原因是，此經闡明了二權二實，與過去所說的相違背，執著于舊教的人聽起來刺耳，內心牴觸，不能相信接受，所以現在闡明隨喜功德無邊，就是勸人相信理解。

問：

什麼樣的人聽聞此經不會生起隨喜心？

答：

〈見塔品〉中已經列出了六種人，現在闡明四種：第一種，學習小乘的人，保守執著於過去的教義，聽聞二權二實，覺得刺耳違背內心，不生起隨喜心。第二種，認為此經仍然是無常因果，還沒有達到究竟，如果聽到一乘的因，辨明有佛性，一乘的果是常住不滅的，也覺得刺耳違背內心，不相信接受，所以不生起隨喜心。第三種，執著于覆相常人，聽到此經開啟方便之門，揭示真實之相，是究竟無餘的了義之說，也覺得刺耳違背內心，不生起隨喜心。第四種，有所得的人，保守權法，執著實法，如果聽到非權非實、無依無得，就認為是斷見，也覺得刺耳違背內心，不生起隨喜心。所以隨喜的人難以得到，因此功德很多。

問：

怎麼樣叫做隨喜相呢？

答：

兩段經文各有體和用，乘權乘實（乘坐權法和實法）的體用是，不三不一、言語斷絕，意念忘懷，這叫做乘體；過去為眾生說三乘，現在破三乘說一乘，這叫做乘用。身權身實（權身和實身）中的體用是，法身非常非無常，壽命不長不短，也是言語斷絕，意念忘懷，這叫做佛身體。過去沒有……

【English Translation】 English version:

'To rejoice in the arising of such a mind,' know that this is the appearance of deep faith and understanding; now desiring to speak of its merits, therefore this chapter comes into being. Fourthly, it is to exalt the superior by contrasting it with the inferior, praising its merits, and encouraging beings to proclaim and uphold it. Merely silently reciting with rejoicing already brings boundless blessings, how much more so writing, upholding, reading, and reciting it? Fifthly, the previous chapter clarified that the merits of receiving, upholding, and making offerings to this sutra are immeasurable, and some who cannot write and uphold it may think they cannot obtain merits; therefore, it is now clarified that even if one cannot write and uphold it, merely arising with a mind of rejoicing also brings boundless blessings. Furthermore, the reason for circulating this sutra and beginning by distinguishing the 'Chapter on Rejoicing' is that this sutra clarifies the two expedient means and two realities, which contradict what was said in the past. Those attached to the old teachings find it offensive and contrary to their hearts, and cannot believe and accept it; therefore, it is now clarified that the merits of rejoicing are boundless, which is to encourage faith and understanding.

Question:

What kind of person, upon hearing this sutra, will not give rise to a mind of rejoicing?

Answer:

The 'Chapter on Seeing the Stupa' has already listed six types of people, and now four types are clarified: Firstly, those who study the Small Vehicle (Hinayana), conservatively clinging to the past teachings, upon hearing the two expedient means and two realities, find it offensive and contrary to their hearts, and do not give rise to a mind of rejoicing. Secondly, those who believe that this sutra is still about impermanent causes and effects, and has not yet reached the ultimate, if they hear about the cause of the One Vehicle (Ekayana), clarifying that there is Buddha-nature, and the fruit of the One Vehicle is permanent and indestructible, also find it offensive and contrary to their hearts, and do not believe and accept it, therefore they do not give rise to a mind of rejoicing. Thirdly, those who cling to the notion of ordinary people with obscured appearances, upon hearing that this sutra opens the gate of expedient means, reveals the true appearance, and is the ultimate and complete definitive teaching, also find it offensive and contrary to their hearts, and do not give rise to a mind of rejoicing. Fourthly, those who have something to gain, conservatively clinging to the expedient and grasping at the real, if they hear about non-expedient and non-real, without reliance and without attainment, consider it to be nihilistic, also find it offensive and contrary to their hearts, and do not give rise to a mind of rejoicing. Therefore, those who rejoice are difficult to find, and thus the merits are many.

Question:

What is called the appearance of rejoicing?

Answer:

The two sections of the sutra each have substance and function. The substance and function of riding the expedient and riding the real is, neither three nor one, words are cut off, thoughts are forgotten, this is called the substance of the ride; in the past, the three vehicles were spoken for beings, now the three are broken and the one is spoken, this is called the function of the ride. The substance and function in the expedient body and the real body is, the Dharma body is neither permanent nor impermanent, life is neither long nor short, also words are cut off, thoughts are forgotten, this is called the Buddha's body. In the past, there was no...

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常今常，昔短今長，謂身用也。隨順二權二實體用而生歡喜，故有隨喜相也。

問：

隨喜有幾種？

答：

略有二種：一、隨喜法；二、隨喜人。隨喜法者，若順此經而生歡喜，即是金剛般若，信心不逆故名隨喜。二、隨前人所作而生歡喜，如見受持此經乃至解說而生歡喜，故名隨喜人。

問：

能隨喜心與所隨喜事，優劣云何？

答：

有四句：一者、俱無優劣，所隨喜是無所得，能隨喜亦無所得。二者、能所俱劣，所隨喜是有所得，能隨喜亦是有所得。三者、所隨喜勝、能隨喜劣，如凡夫隨喜聖人所作善根。四者、能隨喜勝、所隨喜劣，如聖人隨喜凡夫所作善根。

問：

《大品經》明有所得隨喜迴向是雜毒食，雜毒食者初食雖美后則害身，有所得隨喜初感人天之報，后必受生老病死憂悲苦惱，今明何等隨喜耶？

答：

佛意明隨喜《法華》，《法華》是無所得法，即是波若，故前格量中舉五度除于波若，故知作無所得隨喜。又若作有所得隨喜者，有所得還感世間果報，云何能勝后財、法二施耶？

問：

有能隨喜心、有所隨喜事，云何成無所得耶？

答：

既稱能所，即是因緣。故能不自能，能名所能

【現代漢語翻譯】 現代漢語譯本 『常今常，昔短今長』，這是指身體的運用。隨順二權（兩種權宜之計）二實體用（兩種真實的體性作用）而生歡喜，所以有隨喜相（跟隨他人行善而心生歡喜的表相）。

問： 隨喜有幾種？

答： 略有二種：一、隨喜法；二、隨喜人。隨喜法者，如果順應此經（指《金剛經》或類似的般若經典）而生歡喜，這就是金剛般若（比喻堅不可摧的智慧），因為信心不違逆真理，所以叫做隨喜。二、隨順前人所作的善行而生歡喜，例如見到有人受持此經乃至解說此經而生歡喜，所以叫做隨喜人。

問： 能隨喜的心與所隨喜的事，優劣如何？

答： 有四句：一者、俱無優劣，所隨喜是無所得（不執著于結果），能隨喜也無所得。二者、能所俱劣，所隨喜是有所得（執著于結果），能隨喜也是有所得。三者、所隨喜勝、能隨喜劣，例如凡夫隨喜聖人所作的善根。四者、能隨喜勝、所隨喜劣，例如聖人隨喜凡夫所作的善根。

問： 《大品經》（《摩訶般若波羅蜜經》的簡稱）說明有所得的隨喜迴向是雜毒食（比喻有害的），雜毒食開始吃的時候雖然美味，但之後會傷害身體，有所得的隨喜開始會感得人天之報（人道和天道的果報），之後必定會遭受生老病死憂悲苦惱，現在說明的是哪種隨喜呢？

答： 佛的意思是說明隨喜《法華》（《妙法蓮華經》），《法華》是無所得法，也就是般若（智慧），所以在之前的格量（比較衡量）中，舉出五度（佈施、持戒、忍辱、精進、禪定）是爲了去除對般若的執著，因此可知要做無所得的隨喜。又如果做有所得的隨喜，有所得還會感得世間的果報，怎麼能勝過後來的財施、法施這兩種佈施呢？

問： 有能隨喜的心、有所隨喜的事，如何能成為無所得呢？

答： 既然稱為能所（能隨喜的心和所隨喜的事），那就是因緣（條件）。所以能不是自己能，能的名稱是所能（被所隨喜的事所引發的）。

【English Translation】 English version 'Constant now constant, formerly short now long,' refers to the use of the body. Rejoicing arises in accordance with the two expedient means (two skillful means) and the two substantial functions (two real functions of essence), hence there is the appearance of rejoicing with others.

Question: How many kinds of rejoicing are there?

Answer: Briefly, there are two kinds: first, rejoicing in the Dharma; second, rejoicing in people. Rejoicing in the Dharma means that if one rejoices in accordance with this Sutra (referring to the Diamond Sutra or similar Prajna Sutras), this is Vajra Prajna (indestructible wisdom), because faith does not go against the truth, it is called rejoicing. Second, rejoicing in the good deeds done by others, such as seeing someone uphold this Sutra and even explain it, and rejoicing, hence it is called rejoicing in people.

Question: What are the merits and demerits of the mind that can rejoice and the matter that is rejoiced in?

Answer: There are four statements: First, there is neither merit nor demerit, what is rejoiced in is non-attainment (not attached to the result), and the ability to rejoice is also non-attainment. Second, both the ability and the object are inferior, what is rejoiced in is attainment (attached to the result), and the ability to rejoice is also attainment. Third, what is rejoiced in is superior, and the ability to rejoice is inferior, such as when ordinary people rejoice in the good roots done by sages. Fourth, the ability to rejoice is superior, and what is rejoiced in is inferior, such as when sages rejoice in the good deeds done by ordinary people.

Question: The Mahaprajnaparamita Sutra (abbreviated as Dapin Jing) explains that rejoicing and dedicating merit with attachment is like poisoned food (a harmful metaphor). Although poisoned food tastes good at first, it will harm the body later. Rejoicing with attachment will initially bring rewards in the realms of humans and gods (the rewards of the human and heavenly realms), but later one will inevitably suffer from birth, old age, sickness, death, sorrow, and suffering. What kind of rejoicing is being explained now?

Answer: The Buddha's intention is to explain rejoicing in the Lotus Sutra (Fahua), the Lotus Sutra is the Dharma of non-attainment, which is Prajna (wisdom). Therefore, in the previous comparison, the five perfections (giving, morality, patience, diligence, meditation) were mentioned to remove attachment to Prajna, so it is known that one should do rejoicing without attachment. Furthermore, if one does rejoicing with attachment, attachment will still bring worldly rewards, how can it surpass the later two kinds of giving, wealth and Dharma?

Question: If there is a mind that can rejoice and a matter that is rejoiced in, how can it become non-attainment?

Answer: Since it is called the ability and the object (the mind that can rejoice and the matter that is rejoiced in), that is cause and condition (conditions). Therefore, the ability is not self-sufficient, the name of the ability is what is enabled (triggered by the matter that is rejoiced in).

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，所不自所，所名能所，如此能所無有自性，即是寂滅。故《中論》云「因緣所生法即是寂滅性」，言寂滅者蓋是能所宛然未嘗能所，故稱寂滅。寂滅宛然而不失能所，能所宛然而寂滅，即是方便實慧；寂滅宛然而能所即是實慧方便。故《大品》云「菩薩隨喜欲不墮想心見三顛倒者，當用波若方便力」也。

問：

四等中喜、禪支中喜、七覺中喜、五受中喜，與今何異？

答：

四等喜是慶他得樂，禪支中喜是自慶有所除得，五受中喜此通垢凈自他，七覺中喜但是無漏，與今並異也。

問：

但作無得隨喜亦作有得隨喜耶？

答：

始行菩薩未堪習無得觀，但作有得隨喜，猶勝逆耳之人也。

品為二：初問，次答。問有長行與偈。彌勒發問者，隨喜、迴向是菩薩法門，是故大士為物發問。所以的言佛滅後者，為正不值佛世眾生望岸自絕者也。

佛答亦二：初長行，次偈。長行又二：初、正明隨喜功德，答彌勒問。第二、泛明餘四種人所得功德。明隨喜人中有三：第一、通明五十人隨喜功德；第二、取最後第五十人，舉財、法二施格量；第三、舉后況初，明初者彌勝。前又開三：一、明隨喜人；「聞是經隨喜已」下，第二、明聞法隨喜；「從法會出」下

【現代漢語翻譯】 現代漢語譯本：

『所不自所』，是指『所』（指被認知的事物）不是它自身產生的；『所名能所』，是指『所』這個名稱，實際上包含了能認知的主體和被認知的客體。這樣，能認知的主體和被認知的客體都沒有獨立的自性，這就是寂滅的境界。所以《中論》（Mūlamadhyamakakārikā）說：『因緣所生的法，其本質就是寂滅性』。這裡所說的寂滅，是指能認知的主體和被認知的客體雖然明視訊記憶體在，但實際上並沒有真正的能認知和被認知，所以才稱為寂滅。寂滅的境界雖然明顯，但並沒有失去能認知的主體和被認知的客體；能認知的主體和被認知的客體雖然明顯，但其本質是寂滅，這就是方便和實慧的結合；寂滅的境界雖然明顯，但能認知的主體和被認知的客體就是實慧和方便的體現。所以《大品般若經》（Mahāprajñāpāramitā Sūtra）說：『菩薩如果想要隨喜而不墮入想、心、見這三種顛倒，就應當運用般若的方便力』。 問： 四無量心（catasra apramāṇāni）中的喜、禪支（dhyānaṅga）中的喜、七覺支（sapta bodhyaṅga）中的喜、五受（pañca vedanā）中的喜，與這裡所說的隨喜有什麼不同？ 答： 四無量心中的喜是慶賀他人獲得快樂，禪支中的喜是慶賀自己有所去除和獲得，五受中的喜則包括了清凈和染污、自己和他人，七覺支中的喜只是無漏的，這些都與這裡所說的隨喜不同。 問： 只是做無所得的隨喜，還是也做有所得的隨喜？ 答： 剛開始修行的菩薩還不能夠修習無所得觀，只能做有所得的隨喜，即使這樣也勝過那些喜歡說難聽話的人。 這一品分為兩部分：首先是提問，然後是回答。提問部分包括長行和偈頌。彌勒菩薩（Maitreya）發起提問，是因為隨喜和迴向是菩薩的法門，所以這位大士爲了眾生而提問。特別說明佛滅度之後，是爲了安慰那些沒有遇到佛陀住世、感到絕望的眾生。 佛陀的回答也分為兩部分：首先是長行，然後是偈頌。長行又分為兩部分：第一，正面說明隨喜的功德，回答彌勒菩薩的提問；第二，泛泛地說明其餘四種人所獲得的功德。說明隨喜的人中有三種情況：第一，總的說明五十個人的隨喜功德；第二，選取最後第五十個人，舉出財施和法施的比較；第三，用後面的情況來比況前面的情況，說明最初的人功德更加殊勝。前面又分為三部分：第一，說明隨喜的人；『聞是經隨喜已』以下，第二，說明聽聞佛經后隨喜；『從法會出』以下

【English Translation】 English version:

『What is not self-originated』 refers to 『what』 (the object being cognized) not arising from itself. 『What is named the cognizer and the cognized』 refers to the name 『what』 actually encompassing both the cognizing subject and the cognized object. Thus, neither the cognizing subject nor the cognized object has an independent self-nature; this is the state of quiescence (śānti). Therefore, the Mūlamadhyamakakārikā (Treatise on the Middle Way) says: 『That which arises from conditions is inherently quiescent.』 The quiescence mentioned here refers to the fact that although the cognizing subject and the cognized object are clearly present, there is actually no true cognizing or being cognized, hence it is called quiescence. Although the state of quiescence is evident, it does not lose the cognizing subject and the cognized object; although the cognizing subject and the cognized object are evident, their essence is quiescence. This is the combination of skillful means (upāya) and wisdom (prajñā); although the state of quiescence is evident, the cognizing subject and the cognized object are the embodiment of wisdom and skillful means. Therefore, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) says: 『If a Bodhisattva wishes to rejoice without falling into the three inversions of thought, mind, and view, they should employ the power of skillful means of prajñā (wisdom).』 Question: What is the difference between the joy (mudita) in the Four Immeasurables (catasra apramāṇāni), the joy in the Dhyana Factors (dhyānaṅga), the joy in the Seven Factors of Enlightenment (sapta bodhyaṅga), and the joy in the Five Feelings (pañca vedanā), compared to the rejoicing (anumodana) being discussed here? Answer: The joy in the Four Immeasurables is rejoicing in others' happiness; the joy in the Dhyana Factors is rejoicing in one's own removal and attainment; the joy in the Five Feelings encompasses both purity and defilement, self and others; the joy in the Seven Factors of Enlightenment is only unconditioned (anāsrava). These are all different from the rejoicing being discussed here. Question: Does one only practice rejoicing in non-attainment, or also practice rejoicing in attainment? Answer: Bodhisattvas who are just beginning their practice are not yet capable of cultivating the view of non-attainment, and can only practice rejoicing in attainment. Even this is superior to those who enjoy speaking harsh words. This chapter is divided into two parts: first, the question, and then the answer. The question includes both prose and verses. Maitreya Bodhisattva (Maitreya) initiates the question because rejoicing and dedication (pariṇāmanā) are Bodhisattva practices. Therefore, this great being asks for the sake of sentient beings. Specifically mentioning 『after the Buddha's Parinirvana』 is to comfort those sentient beings who did not encounter the Buddha's presence in the world and feel hopeless. The Buddha's answer is also divided into two parts: first, the prose, and then the verses. The prose is further divided into two parts: first, directly explaining the merits of rejoicing, answering Maitreya Bodhisattva's question; second, generally explaining the merits obtained by the other four types of people. The explanation of those who rejoice includes three situations: first, a general explanation of the merits of rejoicing for fifty people; second, selecting the last, fiftieth person, and giving an example of the comparison between material giving and Dharma giving; third, using the latter situation to compare with the former, explaining that the merits of the first person are even more superior. The former is further divided into three parts: first, explaining the person who rejoices; 『Having heard this sutra and rejoiced』 below, second, explaining rejoicing after hearing the sutra; 『Having left the Dharma assembly』 below

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，第三、次明轉教。隨喜即是自行，轉教謂化他也。「是諸人等」下，明第二人自行化他，「餘人聞已」下，明第三人自行化他，如是展轉至第五十人。上略出三人，今從四人已上至第五十。「阿逸多」下，第二、格量第五十人。上則明隨喜，今此辨功德，則是品題二事：一、隨喜；二、功德。又開四別：第一、許說誡聽；「若四百萬億」下，第二、正舉財法二施以問彌勒。三、彌勒奉答。四、佛格量。初、舉財施；二、舉法施。舉財施中，前明福田，次辨施主。舉六趣明四生者，《雜心》云「六趣但攝正生、不攝中陰，攝生不盡」，今欲攝生盡故說四生。天與地獄一向化生，餓鬼有胎、化生，人、畜具四也。所言六趣者開合不同，或合為一，謂分段生死；或分為二，即善惡二趣；或分為三，所謂三界；又分為五，依《正法念經》修羅有二：或鬼或畜，故無別道。依《伽陀經》修羅有鬼、畜、天，三道所攝，故無別道。依此經則為六道。《智度論》云「三種地獄：謂寒、熱、黑；三種畜：地、水、空；三種鬼：餓鬼、食不凈鬼、神鬼」。依余經，二地獄：一、正地獄，在大海下；二、邊地獄，在余山間。正地獄有一百三十六所也。依《正法念經》畜生有三十四億種類，具有四生四食；餓鬼有二：一在人中，二在鬼界。

【現代漢語翻譯】 現代漢語譯本 第三，闡明輾轉相教的功德。『隨喜』即是自己修行，『轉教』是指教化他人。『是諸人等』以下，說明第二個人既自己修行也教化他人，『餘人聞已』以下，說明第三個人既自己修行也教化他人，這樣輾轉相傳直到第五十人。上面略舉了三個人，現在從第四個人開始直到第五十人。『阿逸多』以下，第二部分，衡量第五十人的功德。上面說明隨喜的功德，這裡辨析功德的大小，這是品題中的兩件事：一是隨喜，二是功德。又分為四個部分：第一，允許宣說並告誡聽眾；『若四百萬億』以下，第二，正式舉出財佈施和法佈施來詢問彌勒。第三，彌勒的回答。第四，佛陀的衡量。首先，舉出財佈施；其次，舉出法佈施。在舉出財佈施中，先說明福田，再辨別施主。舉出六道眾生來說明四生，是因為《雜心》中說『六道只包含正生，不包含中陰，包含的眾生不全面』，現在想要包含所有的眾生，所以說四生。天道和地獄道一向是化生，餓鬼道有胎生和化生，人道和畜生道則具備四種生。所說的六道，開合的方式不同，或者合為一，指的是分段生死；或者分為二，即善惡二趣；或者分為三，就是三界；又分為五，依據《正法念經》，阿修羅有二種：或者屬於鬼道，或者屬於畜生道，所以沒有單獨的一道。依據《伽陀經》，阿修羅有鬼、畜、天三種，被這三道所包含，所以沒有單獨的一道。依據這部經，則有六道。《智度論 (Mahaprajnaparamita-sastra)》中說『有三種地獄：寒地獄、熱地獄、黑地獄；三種畜生：地棲畜生、水棲畜生、空棲畜生；三種鬼：餓鬼、食不凈鬼、神鬼』。依據其他經典，有兩種地獄：一是正地獄，在大海之下；二是邊地獄，在其他的山間。正地獄有一百三十六所。依據《正法念經 (Saddharma-smrtyupasthana Sutra)》，畜生有三十四億種類，具有四生四食；餓鬼有兩種：一種在人中，一種在鬼界。

【English Translation】 English version Third, explaining the merit of teaching by transmission. 'Rejoicing' (隨喜) means practicing oneself, and 'teaching by transmission' (轉教) refers to teaching others. 'These people' (是諸人等) below explains that the second person both practices themselves and teaches others, and 'When others hear this' (餘人聞已) below explains that the third person both practices themselves and teaches others, and so on until the fiftieth person. The above briefly mentions three people, and now it starts from the fourth person up to the fiftieth person. 'Ajita' (阿逸多) below, the second part, measures the merit of the fiftieth person. The above explains the merit of rejoicing, and here it distinguishes the magnitude of the merit, which are two things in the topic: one is rejoicing, and the other is merit. It is further divided into four parts: first, allowing the explanation and admonishing the audience; 'If four million trillion' (若四百萬億) below, second, formally raising the questions of wealth giving and Dharma giving to ask Maitreya (彌勒). Third, Maitreya's (彌勒) answer. Fourth, the Buddha's (佛) measurement. First, raising wealth giving; second, raising Dharma giving. In raising wealth giving, first explain the field of merit, and then distinguish the donors. Explaining the four types of birth by mentioning the six realms is because the Abhidharmasamuccaya (雜心) says 'The six realms only include direct birth, not intermediate existence, and the included beings are not comprehensive.' Now, wanting to include all beings, it speaks of the four types of birth. The realm of gods and the realm of hell are always by transformation, the realm of hungry ghosts has both womb-birth and transformation, and the realms of humans and animals have all four types of birth. The mentioned six realms have different ways of opening and closing, either combined into one, referring to segmented birth and death; or divided into two, namely the two realms of good and evil; or divided into three, which are the three realms; or divided into five, according to the Saddharma-smrtyupasthana Sutra (正法念經), Asuras (修羅) have two types: either belonging to the realm of ghosts or the realm of animals, so there is no separate realm. According to the Gatha Sutra (伽陀經), Asuras (修羅) have three realms of ghosts, animals, and gods, which are included in these three realms, so there is no separate realm. According to this sutra, there are six realms. The Mahaprajnaparamita-sastra (智度論) says 'There are three types of hell: cold hell, hot hell, and dark hell; three types of animals: land-dwelling animals, water-dwelling animals, and air-dwelling animals; three types of ghosts: hungry ghosts, ghosts that eat impure things, and spirit ghosts.' According to other sutras, there are two types of hell: one is the main hell, under the great sea; the other is the border hell, in other mountains. There are one hundred and thirty-six main hells. According to the Saddharma-smrtyupasthana Sutra (正法念經), there are thirty-four billion types of animals, with four types of birth and four types of food; there are two types of hungry ghosts: one is among humans, and the other is in the realm of ghosts.

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閻浮提下五百由旬是餓鬼國，種別有三十六，始從鑊身餓鬼終至燃身餓鬼。有形無形者，六趣之與四生所攝，謂一門攝眾生，即是趣門及與生門。今以二門攝，謂有形、無形也。次三門攝，謂有想、無想、非有想非無想。次四門攝，無足、二足、四足、多足。皆是增數法門以攝生也。「有人求福」下，次明施主。「而作是念」下，次明法施。凡有三句，前明法施意也。「即集此眾生」下，第二、正明法施。「一時皆得」下，第三、次明得益。前二是法施，今明福田也。「彌勒白佛」下，第三、彌勒奉答。「佛告」下，第四、正明格量。二施時長行廣，所以不及隨喜者，財施是世間因，法施但得二乘，隨喜超凡越聖必當作佛，故隨喜勝也。如十方螢火不及一日，大千野幹不及一師子。《智度論》云「三千草樹不及一如意樹」。又罪福從乖府理生世間，二乘善根去理遠故福少，隨喜去理近是故福多。善有三品，財施是世間因為下品，法施令得二乘是名中品，隨喜作佛名為上品。「阿逸多如是」下，第三，以後況初。有人言：初人最勝後人劣者，第一前聽佛說法，次五十人聞法隨喜即是五十位，謂十地四十心，第五十人是十信初心，最初人是十地終心，故后不及初也。今明不爾，聞經勝劣前後不定，今且就一方明之。初人親

聞是故福勝，后則傳聞其福則劣也。「又阿逸多」下，第二、泛明餘四人。彌勒但略問隨喜、佛廣答者，《智度論》釋〈往生品〉云「身子略問而佛廣答者，如貧人乞少物富者多惠施也」。

問：

品具明五人功德，何故偏題「隨喜品」？

答：

隨喜是五人之初，故偏說也。又今品以別標名，下〈法師品〉從通受稱，二名相避故互舉也。

第一人取其往詣聽法，故得乘天宮等報，若就聽法邊明得報者福則無邊。此中三品人，若下品動足得乘象馬報，中品得乘七珍輿，上品乘天宮也。第二人但取分坐義邊故得三王之報，若就聽法邊福則無窮。第三人正取勸人聽《法華》義得四種報：一者、勸人聽經則是其人善友，故后還得值善友報，所以言「與陀羅尼菩薩共生一處」也。二者、勸人聽法前人受教須臾，聞法發生智慧，后還得智慧果報，是故經云「利根智慧」。三者、以口業勸人聽微妙法生他正信正解，故得離口醜陋得端正果報。四者、勸人聽經是人善友，世世常得見佛聞法信受教誨。「何況一心」下，第四人，其福最勝報不可說也。

偈十八行，頌前五人，即為五別，但不次第。初九行頌第一；次五行頌第四。所以超頌第四者，以第四人與初人皆是廣說功德故一處頌之，餘三既

【現代漢語翻譯】 聽說這樣做獲得的福報殊勝，後來再輾轉聽說的福報就差了。『又阿逸多』（Ajita，彌勒菩薩的字）下，是第二部分，泛泛地說明其餘四人的功德。彌勒（Maitreya，未來佛）只是略微詢問隨喜功德，而佛陀廣泛回答，正如《智度論》（Mahaprajnaparamita-sastra）解釋〈往生品〉時所說：『舍利弗（Sariputra，佛陀十大弟子之一）略微提問而佛陀廣泛回答，就像窮人乞討少量物品而富人慷慨施捨一樣』。

問：

此品明明詳細說明了五人的功德，為什麼偏偏題為『隨喜品』？

答：

隨喜是五人中的第一個，所以偏重說明。而且，現在這一品用別名來標明，下一品〈法師品〉用通稱來接受稱謂，爲了避免兩個名稱互相沖突，所以互相採用不同的名稱。

第一人因為前往聽法，所以得到乘坐天宮等果報，如果從聽法方面來說明得到的果報，那麼福報就無邊無際。這其中三品人，下品動動腳就能得到乘坐象馬的果報，中品得到乘坐七寶車輿的果報，上品乘坐天宮。 第二人只是取其分座的意義，所以得到三王之報，如果從聽法方面來說，福報就無窮無盡。第三人正是因為勸人聽《法華經》（Lotus Sutra）的意義，得到四種果報：一是勸人聽經，就是那個人的善友，所以後來還能得到值遇善友的果報，所以說『與陀羅尼（Dharani，總持）菩薩共生一處』。二是勸人聽法，聽法的人接受教導，須臾之間，聞法生出智慧，後來還能得到智慧的果報，所以經中說『利根智慧』。三是以口業勸人聽微妙法，使他人產生正信正解，所以能脫離口齒醜陋，得到端正的果報。四是勸人聽經是那個人的善友，世世代代常常能見到佛，聽聞佛法，信受教誨。『何況一心』下，是第四人，他的福報最殊勝，果報不可說。

偈頌十八行，讚頌前面五人，分為五個部分，但不是按照順序。最初九行讚頌第一人；接著五行讚頌第四人。之所以跳過讚頌第四人，是因為第四人和第一人都是廣泛地說明功德，所以放在一處讚頌，其餘三人既然

【English Translation】 It is said that the merit gained from hearing directly is superior, while the merit from hearing it through hearsay later is inferior. 『Moreover, Ajita』 (Ajita, epithet of Maitreya Bodhisattva) below, is the second part, generally explaining the merits of the remaining four people. Maitreya (Maitreya, the future Buddha) only briefly asked about rejoicing in merit, while the Buddha answered extensively, just as the Mahaprajnaparamita-sastra explains in the 『Chapter on Rebirth』: 『Sariputra (Sariputra, one of the Buddha's ten great disciples) asked briefly while the Buddha answered extensively, like a poor person begging for a small item while a rich person bestows generously.』

Question:

This chapter clearly explains the merits of five people, why is it specifically titled 『Chapter on Rejoicing in Merit』?

Answer:

Rejoicing in merit is the first of the five, so it is emphasized. Moreover, this chapter uses a specific name to designate it, while the next chapter, 『Chapter on the Dharma Teacher,』 uses a general term to receive the title. To avoid the two names conflicting with each other, they mutually adopt different names.

The first person, because of going to listen to the Dharma, obtains the reward of riding in a heavenly palace, etc. If the reward obtained is explained from the aspect of listening to the Dharma, then the merit is boundless. Among these three types of people, the lowest type can obtain the reward of riding elephants and horses by simply moving their feet, the middle type obtains the reward of riding a seven-jeweled carriage, and the highest type rides in a heavenly palace. The second person only takes the meaning of sharing a seat, so they obtain the reward of three kings. If it is explained from the aspect of listening to the Dharma, then the merit is endless. The third person obtains four types of rewards precisely because of encouraging others to listen to the Lotus Sutra: First, encouraging others to listen to the sutra means being a good friend to that person, so later they can also obtain the reward of encountering good friends, which is why it is said, 『Living in the same place with Dharani (Dharani, total retention) Bodhisattvas.』 Second, encouraging others to listen to the Dharma, the person listening to the Dharma receives the teachings, and in a short time, wisdom arises from hearing the Dharma, and later they can also obtain the reward of wisdom, which is why the sutra says 『sharp faculties and wisdom.』 Third, using verbal karma to encourage others to listen to the subtle Dharma, causing others to generate correct faith and understanding, so they can be freed from ugly mouths and obtain the reward of handsome features. Fourth, encouraging others to listen to the sutra means being a good friend to that person, and in lifetime after lifetime, they can always see the Buddha, hear the Dharma, and faithfully receive the teachings. 『How much more so with a focused mind』 below, refers to the fourth person, whose merit is most supreme, and the reward is indescribable.

The eighteen lines of verses praise the preceding five people, divided into five sections, but not in order. The first nine lines praise the first person; the next five lines praise the fourth person. The reason for skipping over and praising the fourth person is that both the fourth and first persons extensively explain merit, so they are praised in one place. Since the remaining three

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是略說故一處頌之。又隨喜是為他人說法人，第四勸他聽法人並是為他，義意相成故一處頌也。次兩行頌第二；次一行頌第三。此既是行詣及分坐令坐，義類相續故相次頌之。后一行頌第五。前第一釋長行有三，今九行具頌：初一行半，頌第一；「最後人」下六行半，頌第二、舉二施格量；次一行，頌第三、舉后況初也。

法師功德品第十九

所以有此品來者，一者、遠從〈法師品〉生。〈法師品〉略明二世弟子、兩世法師，〈隨喜品〉已廣說二世弟子功德，今次廣說兩世法師功德。二者、近從〈分別功德品〉末明三品人：一者下品，謂隨喜人，〈隨喜品〉已廣明其功德；今次廣說餘二品人，故有此品來也。三者、上〈隨喜品〉雜明世出世二種功德，如乘天宮及輪王坐處謂世間功德，隨喜轉教后得成佛出世功德。今品但明出世功德，以六根清凈三界所無故稱出世也。約位明者，前是十信弟子位，今是三賢師位。約人者，前品明五人，今品亦明五人，此品明弘法之師得六根清凈功德，以獎勸持經也。

品開為二：第一、總明五種法師得六千功德。第二、別釋對常精進者，一、隨緣所宜。二者、此人持經已得根凈果報故還對之。三者、欲得凈根必須精進，因名錶義故對之也。「六千功德」者，菩薩行善

【現代漢語翻譯】 現代漢語譯本：簡略地說，因此將『一處頌之』。此外，隨喜是指為他人說法之人，第四勸他人聽法之人，都是爲了他人，意義相承，故『一處頌也』。接下來兩行頌第二；再一行頌第三。這既是行詣以及分坐令坐，意義類別相連，故相次頌之。后一行頌第五。前面第一段解釋長行有三，現在用九行來完整地頌出：開始一行半，頌第一；『最後人』下六行半，頌第二，舉出兩種施捨的格量；再一行，頌第三，舉出後面的情況來比況最初的情況。

法師功德品第十九

之所以有此品出現，一是，從〈法師品〉延伸而來。〈法師品〉簡略地說明了二世弟子、兩世法師，〈隨喜品〉已經廣泛地說明了二世弟子的功德，現在接著廣泛地說明兩世法師的功德。二是，從〈分別功德品品〉末尾說明的三品人而來：一是下品，指隨喜之人，〈隨喜品〉已經廣泛地說明了他們的功德；現在接著廣泛地說明其餘兩品人，所以有此品出現。三是，上面的〈隨喜品〉混合說明了世間和出世間的兩種功德，如乘坐天宮以及輪王（Chakravarti）的座位，指的是世間的功德，隨喜轉教后得以成佛，是出世間的功德。現在這一品只說明出世間的功德，因為六根清凈是三界所沒有的，所以稱為出世間。從地位上來說，前面是十信弟子位，現在是三賢師位。從人上來說，前一品說明了五種人，這一品也說明了五種人，這一品說明了弘揚佛法的法師得到六根清凈的功德，以此來獎勵勸勉受持經典。

這一品分為兩部分：第一，總的說明五種法師得到六千功德。第二，分別解釋對於常精進者，一、隨順因緣，適宜說法。二、此人持經已經得到根凈的果報，所以還針對他們說法。三、想要得到清凈的根，必須精進，因名錶義，所以針對他們說法。『六千功德』，菩薩（Bodhisattva）行善

【English Translation】 English version: To put it briefly, hence 'sung in one place'. Furthermore, 'following with joy' refers to those who preach the Dharma for others, and the fourth, encouraging others to listen to the Dharma, are all for the sake of others, their meanings complementing each other, hence 'sung in one place'. The next two lines praise the second; the following line praises the third. This includes both approaching and offering seats, their meanings being related, hence praised in succession. The last line praises the fifth. The first explanation of the prose passage has three parts, now using nine lines to fully praise it: the first one and a half lines praise the first; the six and a half lines after 'the last person' praise the second, citing the standards of two types of giving; the following line praises the third, citing the later situation to compare with the initial situation.

Chapter 19: The Merits of a Dharma Master

The reason for this chapter is threefold: first, it extends from the 'Dharma Master' chapter. The 'Dharma Master' chapter briefly explains the disciples of two lifetimes and the Dharma Masters of two lifetimes. The 'Following with Joy' chapter has already extensively explained the merits of the disciples of two lifetimes, and now it continues to extensively explain the merits of the Dharma Masters of two lifetimes. Second, it comes from the end of the 'Discrimination of Merits' chapter, which explains three types of people: the first is the lower type, referring to those who follow with joy, and the 'Following with Joy' chapter has already extensively explained their merits; now it continues to extensively explain the remaining two types of people, hence this chapter. Third, the previous 'Following with Joy' chapter mixedly explained both worldly and otherworldly merits, such as riding in heavenly palaces and the seats of Chakravartis (wheel-turning kings), referring to worldly merits, and attaining Buddhahood after following with joy and teaching others, which is an otherworldly merit. This chapter only explains otherworldly merits, because the purity of the six senses is something that the three realms do not have, hence it is called otherworldly. In terms of position, the previous chapter was the position of disciples of the ten faiths, and this chapter is the position of the three worthy teachers. In terms of people, the previous chapter explained five types of people, and this chapter also explains five types of people. This chapter explains that Dharma Masters who propagate the Dharma attain the merits of the purity of the six senses, in order to encourage and exhort the upholding of the scriptures.

This chapter is divided into two parts: first, a general explanation of the five types of Dharma Masters attaining six thousand merits. Second, a separate explanation for those who are constantly diligent: 1. According to conditions, it is appropriate to preach the Dharma. 2. This person has already obtained the fruit of pure roots by upholding the scriptures, so they are still addressed. 3. To obtain pure roots, one must be diligent, the name representing the meaning, hence they are addressed. 'Six thousand merits', Bodhisattvas (Bodhisattvas) doing good

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不出三業，身三、口四、意三，合為十善，一善為首、餘九莊嚴，是則十善互相莊嚴成百善也。自行百善，教他行百善，人讚嘆百善，法讚歎百善，合為四百善，約五種法師皆具四百成二千善也。此二千善又有上中下品，故成六千也。有人言：菩薩行十善，一善亦以九善莊嚴故成十善，十善便成百善，自行百善，教他行百善，嘆法為百，嘆人為百，合為四百。此之四百有上中下品，成千二百，三根持經用勝具得三品故有千二百，餘三根持經用劣但得中下二品故有八百。有人言：就百福為論，此經云「百福相莊嚴」，〈藥王品〉百福莊嚴臂，則知六根皆具百福，一一福各十善莊嚴成一千功德，一根一千則為六千，但三根于弘經事勝功德則多，餘三既劣故少也。明五種法師為因，故得六千功德也。《普賢觀經》明懺悔六根罪故得六根凈，但懺悔有二法：初、對十方生身佛就事中懺悔六根罪，故云「從無始來六根所作三障今悉懺悔」；次、對法身佛依實相懺悔，觀六根是因緣生本來寂滅。具此二懺悔故六根清凈。

問：

作二懺悔故六根方凈，云何此經云「五種法師得六根清凈」？

答：

觀身實相懺悔即是持於此經，故不相違也。

「是善男子」下，第二，別開六根清凈。一一中各有長行

與偈。「父母所生眼」者，《法華論》云「凡夫人以經力故得勝根用未入初地」，若入初地則舍三界分段身，便不用父母所生眼也。龍樹判二忍亦爾，柔順忍中名為肉身，無生忍則是法身亦名法性生身。今經所說肉眼者是柔順忍也。

問：

眼但應見色，云何言見業因緣果報？

答：

小乘人云肉眼但見色法也。天眼通因天眼為方便，故發天眼智慧知未來生死等事。《法華論》云「六根凈者於一一根中具足六用」，是故眼根亦知業行及果報也。

問：

六根云何得互用？

答：

悟六根即是實相，實相即是法身，故六根無礙，所以得互用。

問：

根具功德既多少不同，云何同見三千？

答：

如燈雖大小，同照一室也。

問：

何故但見三千，不多見耶？

答：

《智度論》云「三千界外有風輪，與眼相違故不能見」。

問：

既能見三千，何故不名天眼？

答：

非修禪所得凈色來入眼中，又非生彼天報得，故不名天眼。

問：

二乘天眼見三千，與今何異？

答：

二乘但見三千國土，今依實相懺悔及持經力得此眼，見諸佛及踴出菩薩及寶塔，故與二

【現代漢語翻譯】 現代漢語譯本：關於偈頌中提到的『父母所生眼』，《法華論》（《妙法蓮華經論》）中說：『凡夫因為經典的力量，獲得了殊勝的根性作用，但還沒有進入初地（菩薩的第一個階位）』。如果進入初地，就會捨棄三界（欲界、色界、無色界）的分段生死之身，也就不再使用父母所生的眼睛了。龍樹菩薩對二忍（生忍、法忍）的判釋也是如此，在柔順忍中稱為肉身，無生忍則是法身，也稱為法性生身。現在經文中所說的肉眼，就是指柔順忍。

問： 眼睛應該只能看見顏色，為什麼說能看見業的因緣果報？

答： 小乘修行人認為肉眼只能看見色法。天眼通是憑藉天眼作為方便，所以發起天眼智慧，能夠知道未來生死等事情。《法華論》中說：『六根清凈的人，在每一個根中都具備六種作用』，因此眼根也能知道業行以及果報。

問： 六根為什麼能夠互相作用？

答： 領悟到六根就是實相，實相就是法身，所以六根沒有障礙，因此能夠互相作用。

問： 根所具有的功德既然多少不同，為什麼能夠同樣看見三千大千世界？

答： 就像燈雖然有大小，但同樣能夠照亮一個房間。

問： 為什麼只能看見三千大千世界，不能看見更多？

答： 《智度論》（《大智度論》）中說：『三千大千世界之外有風輪，與眼睛相違背，所以不能看見』。

問： 既然能夠看見三千大千世界，為什麼不稱為天眼？

答： 不是通過修習禪定所得的清凈色法進入眼中，也不是因為生於天界而獲得的果報，所以不稱為天眼。

問： 二乘（聲聞乘、緣覺乘）的天眼看見三千大千世界，與現在的情況有什麼不同？

答： 二乘只是看見三千大千世界的國土，現在是依靠實相懺悔以及持誦經典的力量得到這種眼睛，能夠看見諸佛、踴出的菩薩以及寶塔，所以與二乘不同。

【English Translation】 English version: Regarding the verse mentioning 'eyes born of parents,' the Lotus Sutra Treatise ( Saddharma-puṇḍarīka-śāstra) states: 'Ordinary people, through the power of the sutras, attain superior root functions but have not yet entered the first Bhumi (the first stage of a Bodhisattva).' If one enters the first Bhumi, they will abandon the segmented body of birth and death in the Three Realms (Desire Realm, Form Realm, Formless Realm), and will no longer use eyes born of parents. Nāgārjuna's interpretation of the two Kṣānti (endurance) is also similar; in the compliant Kṣānti, it is called the physical body, while in the non-arising Kṣānti, it is the Dharma body, also called the Dharma-nature-born body. The physical eye mentioned in this sutra refers to the compliant Kṣānti.

Question: Eyes should only see form, how can it be said that they see the causes, conditions, and retributions of karma?

Answer: Those of the Small Vehicle (Hīnayāna) say that the physical eye only sees form. The divine eye (divyacakṣus) uses the divine eye as a means, so it develops the wisdom of the divine eye and can know future births and deaths. The Lotus Sutra Treatise states: 'Those whose six senses are purified possess all six functions in each sense,' therefore the eye sense can also know karmic actions and their retributions.

Question: How can the six senses function mutually?

Answer: Realizing that the six senses are the very reality (tathatā), and reality is the Dharma body, therefore the six senses are unobstructed, so they can function mutually.

Question: Since the merits of the senses are different in quantity, how can they all see the three thousand great thousands of worlds?

Answer: It is like lamps, though different in size, all illuminate the same room.

Question: Why can they only see the three thousand great thousands of worlds, and not see more?

Answer: The Great Perfection of Wisdom Treatise (Mahāprajñāpāramitopadeśa) states: 'Outside the three thousand great thousands of worlds, there is a wind wheel, which is contrary to the eyes, so they cannot see it.'

Question: Since they can see the three thousand great thousands of worlds, why are they not called divine eyes?

Answer: It is not because pure forms obtained through the practice of meditation enter the eyes, nor is it the retribution obtained from being born in the heavens, so it is not called the divine eye.

Question: How is the divine eye of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) seeing the three thousand great thousands of worlds different from the present situation?

Answer: The Two Vehicles only see the lands of the three thousand great thousands of worlds. Now, relying on repentance based on reality and the power of upholding the sutras, one obtains this eye, which can see Buddhas, Bodhisattvas emerging from the earth, and jeweled stupas, so it is different from the Two Vehicles.

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乘異。

問：

《普賢觀》云「懺悔六根罪」，今云「持經」，有何異耶？

答：

一乘即實相，故持經即懺悔，懺悔即持經也。

「彌樓山」者，此云高山，又云光山。「須彌山」者，此雲安明山，亦云好高山。

次釋耳根。長行為三：初、總明五種法師為因；「得千二百耳功德」下，第二、明果；「以是清凈耳」下，第三、別嘆耳用，則是明功德也。有三句，初、總明聞聲；「象聲」下，別明聞聲；「以要言之」下，總結聞聲。言而「不壞耳根」者，欲聞即聞隨意自在，故不壞也。又持經人悟法寂滅雖聞而無所聞，故稱又壞也。

問：

耳云何勝眼得千二百耶？

答：

無眼之人不妨自行化他，生聾之人闕此二義，故耳勝眼劣。

次釋鼻根。長行亦二：初、明五種法師為因；次、明功德果。果中亦三：謂總、別、結。別中為二：初明聞三界內香及聲聞香，下聞三界外人香。初有二：初、明聞欲界香；次、聞色無色界香。欲界中有二：初、聞人中香；次、聞天香。人中三：初聞非眾生香；次聞眾生香；「及草木」下，合聞二香。欲天中亦有眾生、非眾生二香，色無色界亦有二香，尋文易知。上聲亂聞，今不亂者互顯故也。言「遙聞香」者，

【現代漢語翻譯】 現代漢語譯本 乘異。

問：

《普賢觀》云『懺悔六根罪』，今云『持經』，有何異耶？

答：

一乘即實相，故持經即懺悔，懺悔即持經也。

『彌樓山』（Milou Mountain）者，此云高山，又云光山。『須彌山』（Sumeru Mountain）者，此雲安明山，亦云好高山。

次釋耳根。長行為三：初、總明五種法師為因；『得千二百耳功德』下，第二、明果；『以是清凈耳』下，第三、別嘆耳用，則是明功德也。有三句，初、總明聞聲；『象聲』下，別明聞聲；『以要言之』下，總結聞聲。言而『不壞耳根』者，欲聞即聞隨意自在，故不壞也。又持經人悟法寂滅雖聞而無所聞，故稱不壞也。

問：

耳云何勝眼得千二百耶？

答：

無眼之人不妨自行化他，生聾之人闕此二義，故耳勝眼劣。

次釋鼻根。長行亦二：初、明五種法師為因；次、明功德果。果中亦三：謂總、別、結。別中為二：初明聞三界內香及聲聞香，下聞三界外人香。初有二：初、明聞欲界香；次、聞色無色界香。欲界中有二：初、聞人中香；次、聞天香。人中三：初聞非眾生香；次聞眾生香；『及草木』下，合聞二香。欲天中亦有眾生、非眾生二香，色無色界亦有二香，尋文易知。上聲亂聞，今不亂者互顯故也。言『遙聞香』者，

【English Translation】 English version Differing in Vehicle.

Question:

The Universal Virtue Contemplation Sutra says, 'Repent the sins of the six roots.' Now it says, 'Uphold the sutra.' What is the difference?

Answer:

The One Vehicle is the true reality. Therefore, upholding the sutra is repentance, and repentance is upholding the sutra.

'Milou Mountain' (Milou Shan) means 'high mountain,' also called 'light mountain.' 'Sumeru Mountain' (Xumi Shan) means 'peaceful bright mountain,' also called 'good high mountain.'

Next, explaining the ear root. The prose section has three parts: First, generally explaining the five kinds of Dharma masters as the cause; second, explaining the result under 'obtains twelve hundred ear merits'; third, separately praising the ear's function under 'with these pure ears,' which is explaining the merits. There are three sentences: First, generally explaining hearing sounds; second, specifically explaining hearing sounds under 'elephant sounds'; third, summarizing hearing sounds under 'in short.' Saying 'does not damage the ear root' means hearing as desired, freely and unrestrictedly, therefore it is not damaged. Furthermore, the sutra-upholder realizes the Dharma's quiescence, and although hearing, there is nothing heard, therefore it is called undamaged.

Question:

Why does the ear surpass the eye and obtain twelve hundred?

Answer:

A person without eyes can still benefit themselves and others, but a person born deaf lacks both of these benefits. Therefore, the ear surpasses the eye, and the eye is inferior.

Next, explaining the nose root. The prose section also has two parts: First, explaining the five kinds of Dharma masters as the cause; second, explaining the merit and result. The result also has three parts: general, specific, and concluding. The specific part has two parts: First, explaining smelling the fragrances within the Three Realms and the fragrance of the sravakas (hearers); below, smelling the fragrances of people outside the Three Realms. The first part has two parts: First, explaining smelling the fragrances of the Desire Realm; second, smelling the fragrances of the Form and Formless Realms. The Desire Realm has two parts: First, smelling the fragrances among humans; second, smelling the fragrances of the heavens. Among humans, there are three parts: First, smelling the non-sentient fragrances; second, smelling the sentient fragrances; 'and grasses and trees' below, combining smelling the two fragrances. In the Desire Heavens, there are also sentient and non-sentient fragrances. The Form and Formless Realms also have two fragrances, which are easily understood by examining the text. Above, the sounds were heard confusedly; now, they are not confused, mutually revealing each other. Saying 'smelling fragrances from afar' means,

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問：

小乘有三說：一者、《婆沙》云「三根閤中知，謂鼻、舌、身，三根離中知，謂眼、耳、意」。《雜心》云「二根離中知，意不當離合也」。《成論》云「眼但離而不合，鼻、舌、身合而不離，耳根亦合亦離，聞外聲為離，聞耳鳴聲為合，意根非離非合」，今何故言鼻遙聞耶？

答：

舊釋云：任根常用則如上三釋，今依經力故鼻能遙聞。《法華論》云「一根具六用，而言鼻遙聞香者，此是知境勝用，鼻根知故」。此意鼻根既具六用，豈不能遙聞香耶？蓋是菩薩無六而六、權智巧用，若六而無六即未曾用也。無六而六名實方便，六而無六為方便實，持經人既悟此經具足二慧故能爾也。《普賢觀》意亦爾，知六即實相故知六常無六，悟實相即六根故無六而常六，故六不六無礙，此是悟有無無礙。又就有中六根自無礙，能一根為六用、六根為一用。《華嚴》云「眼入三昧、耳出正受，觀眼無生無自性，說空寂滅無所有」，即其證也。

問：

《毗曇》云「上界無香味」，今云何言聞梵世香？

答：

梵世有細香，小乘人力劣不能知故言無香，大士利根無塵不察故云聞梵香。

問：

《成論》言「金銀無香、金剛無味」，何偈云「地中眾伏藏聞香知所

【現代漢語翻譯】 現代漢語譯本 問： 小乘有三種說法：第一種，《婆沙》（Vibhasa，佛教論書名）說：『三根閤中知，謂鼻、舌、身，三根離中知，謂眼、耳、意。』意思是鼻子、舌頭、身體這三種根需要接觸才能感知，而眼睛、耳朵、意識這三種根可以不接觸就能感知。《雜心》（Abhidharmahṛdaya，佛教論書名）說：『二根離中知，意不當離合也。』意思是隻有兩種根可以不接觸就能感知，而意識不應該有接觸和不接觸的說法。《成論》（Satyasiddhi Shastra，佛教論書名）說：『眼但離而不合，鼻、舌、身合而不離，耳根亦合亦離，聞外聲為離，聞耳鳴聲為合，意根非離非合』，意思是眼睛只能不接觸而不能接觸，鼻子、舌頭、身體只能接觸而不能不接觸，耳朵既能接觸也能不接觸，聽到外面的聲音是不接觸，聽到耳鳴的聲音是接觸，意識既非接觸也非不接觸。』現在為什麼說鼻子能遙遠地聞到氣味呢？ 答： 舊的解釋說：按照根的通常作用是如上面三種解釋所說，現在依靠經書的力量，所以鼻子能遙遠地聞到氣味。《法華論》（Lotus Sutra Treatise，佛教論書名）說：『一根具六用，而言鼻遙聞香者，此是知境勝用，鼻根知故。』意思是說一個根具有六種作用，而說鼻子能遙遠地聞到香味，這是因為鼻根具有感知境界的殊勝作用，所以鼻根能夠知道。這個意思是鼻根既然具有六種作用，難道不能遙遠地聞到香味嗎？這實際上是菩薩沒有六種根卻能發揮六種根的作用，是權巧智慧的運用。如果有了六種根卻不能發揮六種根的作用，那就是沒有真正地運用。沒有六種根卻能發揮六種根的作用，這叫做真實方便；有了六種根卻不能發揮六種根的作用，這叫做方便真實。持誦《法華經》的人既然領悟到這部經具有兩種智慧，所以能夠做到這樣。《普賢觀》（Samantabhadra Contemplation，佛教觀想法門）的意思也是這樣，知道六根就是實相，所以知道六根常常是沒有六根的，領悟到實相就是六根，所以沒有六根卻常常具有六根的作用，因此六根和非六根之間沒有障礙，這是領悟到有和無之間沒有障礙。另外，就有的角度來說，六根自身就沒有障礙，能夠使一個根發揮六種作用，也能使六根發揮一種作用。《華嚴經》（Avatamsaka Sutra，佛教經典名）說：『眼入三昧、耳出正受，觀眼無生無自性，說空寂滅無所有』，這就是證明。 問： 《毗曇》（Abhidharma，佛教論藏）說：『上界沒有香味』，現在為什麼說能聞到梵世（Brahma-loka，色界的第一禪天）的香味？ 答： 梵世有細微的香味，小乘（Hinayana，佛教宗派）的人力量弱小，不能夠知道，所以說沒有香味，大士（Mahasattva，菩薩的別稱）的根器銳利，沒有細微之處不能覺察，所以說能聞到梵世的香味。 問： 《成論》（Satyasiddhi Shastra，佛教論書名）說：『金銀沒有香味，金剛沒有味道』，為什麼偈頌說『地中眾伏藏聞香知所』

【English Translation】 English version Question: The Hinayana (Small Vehicle) has three views: First, the Vibhasa (a Buddhist treatise) says, 'The three roots know in conjunction, namely the nose, tongue, and body; the three roots know in separation, namely the eye, ear, and mind.' This means the nose, tongue, and body need contact to perceive, while the eye, ear, and mind can perceive without contact. The Abhidharmahṛdaya (a Buddhist treatise) says, 'Two roots know in separation; the mind should not be separated or conjoined.' This means only two roots can perceive without contact, and the mind should not be described as either contacting or not contacting. The Tattvasiddhi Shastra (a Buddhist treatise) says, 'The eye only separates and does not conjoin; the nose, tongue, and body conjoin and do not separate; the ear root both conjoins and separates—hearing external sounds is separation, hearing tinnitus is conjunction; the mind root is neither separate nor conjoined.' Why do you now say that the nose can smell from afar? Answer: The old explanation says: According to the usual function of the roots, it is as the above three explanations say. Now, relying on the power of the scriptures, the nose can smell from afar. The Lotus Sutra Treatise says, 'One root possesses six functions; to say the nose smells fragrance from afar means this is the superior function of knowing the realm; the nose root knows.' This means that since the nose root possesses six functions, how can it not smell fragrance from afar? This is actually that Bodhisattvas have six roots without having six roots, and it is the skillful use of expedient wisdom. If one has six roots but cannot use the six functions, then it is not truly using them. Having six functions without having six roots is called true expediency; having six roots without having six functions is called expedient truth. Those who uphold the Lotus Sutra, having realized that this sutra possesses two kinds of wisdom, are able to do this. The meaning of the Samantabhadra Contemplation is also like this: knowing that the six roots are the true nature, therefore knowing that the six roots are always without six roots; realizing that the true nature is the six roots, therefore without six roots they are always with six roots. Therefore, the six and non-six are without obstruction; this is realizing that existence and non-existence are without obstruction. Furthermore, from the perspective of existence, the six roots themselves are without obstruction, able to make one root function as six, and six roots function as one. The Avatamsaka Sutra says, 'The eye enters samadhi, the ear exits correct reception, contemplating the eye as without birth and without self-nature, speaking of emptiness, stillness, extinction, and nothingness,' this is the proof. Question: The Abhidharma says, 'The upper realms have no fragrance or taste.' Why do you now say that one can smell the fragrance of the Brahma-loka (the first dhyana heaven of the form realm)? Answer: The Brahma-loka has subtle fragrance, but the Hinayana people have weak power and cannot know it, so they say there is no fragrance. The Mahasattva (a title for Bodhisattvas) has sharp faculties and can perceive everything without exception, so they say they can smell the fragrance of the Brahma-loka. Question: The Tattvasiddhi Shastra says, 'Gold and silver have no fragrance, and diamond has no taste.' Why does the verse say, 'The hidden treasures in the earth know the location by smelling the fragrance'?

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在」？

答：

有人言：論云無者無有粗香；今言有者，有細香也。有人言：此是著體物故有香，金銀之質則無香也。例如風本無色，〈觀音品〉云「假使黑風，隨所吹處」，故得此名，今亦爾也。今謂同上破毗曇義，小乘根鈍不知其天香，大士則知也。

「須曼那華」，此云好意華。「阇提華香」此云生，亦云實。「波羅羅華」，此云重(佇龍切)。「波利質多羅波利」，此云護。「質多羅」云種種，「𤘽鞞陀羅」，此云大遊戲地地破也。「瞻卜華香」，此云黃華樹，亦云金色華。

舌功德中得二種果：一者、得上味果，謂諸苦澀物至其舌根皆變成上味。此有二義：一、如天惡食變成上味，如餓鬼好食反成不凈。二者、佛咽喉中有甘露泉，和一切食皆成甘露，今持經人隨分有之。

問：

舌能知味，惡味未到舌皆變成上味者；耳能聞聲，聽諸惡聲何不變成好聲耶？

答：

皆互通也。耳既遍聞好惡聲，舌亦精別一切味，但互嘆耳。又餘人不能遠聞聲，今嘆持經力能遠聞；餘人不得上味，嘆持經人力能得上味。又聲不益身故不須變，味正資質體故須變也。食中具諸塵味，塵既變者堅觸亦變成軟，乃至赤色變為白飯，舉一例諸。又味正益身所以論變，余不正益故不論

【現代漢語翻譯】 現代漢語譯本： 問：

答：

有人說：根據論典，沒有香味的東西就沒有粗糙的香味；現在說有香味，是指有細微的香味。有人說：這是因為接觸身體的物體才有香味，金銀之類的東西就沒有香味。例如風本來沒有顏色，〈觀音品〉中說『即使是黑風，隨著它吹到的地方』，因此得名，現在也是這樣。現在我們用和上面一樣的方法來破斥毗曇的觀點，小乘根器遲鈍的人不知道天上的香味，大菩薩就知道。

『須曼那華』（Sumanā-hua）：這裡翻譯為好意花。『阇提華香』（Jāti-hua-xiang）：這裡翻譯為生，也翻譯為實。『波羅羅華』（Pāṭala-hua）：這裡翻譯為重。『波利質多羅波利』（Pārijātaka-pari）：這裡翻譯為護。『質多羅』（Citra）翻譯為種種，『𤘽鞞陀羅』（Vindhya-tala）：這裡翻譯為大遊戲地地破也。『瞻卜華香』（Campaka-hua-xiang）：這裡翻譯為黃華樹，也翻譯為金色華。

舌頭的功德中能得到兩種果報：一是得到上味果，就是說各種苦澀的食物到了他的舌根都會變成上等的美味。這有兩種含義：一是，如同天人的惡劣食物也能變成上等美味，如同餓鬼的好食物反而變成不乾淨的東西。二是，佛的咽喉中有甘露泉，和一切食物混合都能變成甘露，現在受持經典的人也能隨分得到。

問：

舌頭能知道味道，惡劣的味道還沒有到舌頭就能變成上等美味；耳朵能聽到聲音，聽到各種惡劣的聲音為什麼不能變成好聽的聲音呢？

答：

各種感官是互相連通的。耳朵既然普遍聽到好和壞的聲音，舌頭也能精確分辨各種味道，只不過是互相讚歎罷了。而且其他人不能聽到遠處的聲音，現在讚歎受持經典的力量能聽到遠處的聲音；其他人不能得到上等美味，讚歎受持經典的力量能得到上等美味。而且聲音對身體沒有益處所以不需要改變，味道正好滋養身體所以需要改變。食物中具有各種塵味，塵味既然改變了，堅硬的觸感也會變成柔軟，乃至紅色的食物變成白色的米飯，舉一個例子就可以類推其他。而且味道正好對身體有益處所以討論改變，其他不正對身體有益處所以不討論。

【English Translation】 English version: Question:

Answer:

Some say: According to the treatises, what has no fragrance has no coarse fragrance; now saying it has fragrance means it has subtle fragrance. Some say: This is because things that touch the body have fragrance, while substances like gold and silver have no fragrance. For example, wind originally has no color, but the 『Guanyin Chapter』 says, 『Even if it is black wind, wherever it blows,』 hence it gets this name, and it is the same now. Now we use the same method as above to refute the Sarvāstivāda's view. Those of the Hinayana with dull faculties do not know the heavenly fragrance, but great Bodhisattvas know it.

『Sumanā-hua』 (須曼那華): This is translated as 『flower of good intention.』 『Jāti-hua-xiang』 (阇提華香): This is translated as 『birth』 or 『reality.』 『Pāṭala-hua』 (波羅羅華): This is translated as 『heavy.』 『Pārijātaka-pari』 (波利質多羅波利): This is translated as 『protection.』 『Citra』 (質多羅) is translated as 『various kinds,』 『Vindhya-tala』 (𤘽鞞陀羅): This is translated as 『great playground, earth broken.』 『Campaka-hua-xiang』 (瞻卜華香): This is translated as 『yellow flower tree,』 also translated as 『golden flower.』

In the merit of the tongue, one obtains two kinds of fruits: First, one obtains the fruit of superior taste, meaning that all bitter and astringent things become superior tastes at the root of the tongue. This has two meanings: First, like the bad food of the gods becomes superior taste, like the good food of hungry ghosts turns into impurity. Second, there is a nectar spring in the Buddha's throat, which mixes with all food and turns it into nectar, and those who uphold the scriptures now have a share of it.

Question:

The tongue can know taste, and bad tastes turn into superior tastes before reaching the tongue; the ear can hear sounds, so why don't all bad sounds turn into good sounds?

Answer:

All senses are interconnected. Since the ear universally hears good and bad sounds, the tongue can also precisely distinguish all tastes, but they are just praising each other. Moreover, others cannot hear distant sounds, but now they praise the power of upholding the scriptures to hear distant sounds; others cannot obtain superior tastes, but they praise the power of upholding the scriptures to obtain superior tastes. Moreover, sound does not benefit the body, so it does not need to be transformed, but taste nourishes the body, so it needs to be transformed. Food contains all kinds of dust tastes, and since the dust tastes are transformed, the firm touch will also become soft, and even red food will become white rice. One example can be used to infer others. Moreover, taste benefits the body, so we discuss transformation, while other things do not benefit the body, so we do not discuss them.

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變也。

「是人所在方面諸佛皆向其處說法」者，此人既背惑向理故常見佛面，故如轉面向之。若背理向惑則不見佛如佛背之。

釋身根中得凈身果，類上鼻既遙聞香，身根亦遙覺觸，但今不取此義，明餘人心不凈故身根不凈，持經人心凈故在身則凈，如阿難形面如明鏡，老少色像皆現其中也。偈云「唯獨自明瞭」者，持經人獨自明瞭，餘人不持經故不見菩薩所見也。

釋意根中偏言「如來滅后」者，舉一類諸也。明意清凈具得四辨：「聞一句一偈」謂法辨。「通達無量義」謂義辨。「能演說一句一偈」謂辭辨。而言「一月四月一歲」者，一月者是十二中之初，四月是四時中之一，一歲是時終，略舉初、中、后三時也。「三千大千世界」下，第四、知機，即是樂說辨也。

常不輕菩薩品第二十

所以有此品來者，凡有七義：一者，三品明三種功德，上二品明下中二功德竟，今次明上品功德。二者、此經始末明宣持之人得三世功德。〈分別功德品〉初明十二種利益，聞經悟道現世功德，從〈分別功德品〉至〈法師品〉嘆經能生未來眾生功德；今此一品嘆經能生過去世眾生功德，此皆約佛在時作此分三世，經力雖多不出利益三世。三者、近證〈法師品〉故來。上雖言持經之人得六根凈，未

【現代漢語翻譯】 現代漢語譯本： 變異。

關於『此人所在方面諸佛皆向其處說法』，這個人既然背離迷惑而趨向真理，所以常見到佛的面容，就像轉過臉面向佛一樣。如果背離真理而趨向迷惑，就見不到佛，如同佛背對著他。

在身根中獲得清凈身果，類似於前面所說鼻子能遙遠地聞到香味，身根也能遙遠地感覺到觸覺，但現在不取這個意思，而是說明因為其他人心不凈所以身根不凈，而持經人心清凈，所以在身根中就顯現清凈，如同阿難（Ananda，佛陀的十大弟子之一）的形貌如同明鏡，老年和少年的形象都顯現在其中。偈語說『唯獨自明瞭』，是指持經人獨自明瞭，其他人不持經，所以不能見到菩薩所見到的境界。

在解釋意根時偏重於『如來滅后』，這是舉出一個類別來概括所有。說明意根清凈就能具備四種辯才：『聞一句一偈』是指法辯；『通達無量義』是指義辯；『能演說一句一偈』是指辭辯。而說到『一月四月一歲』，一個月是十二個月中的開始，四個月是四季中的一個，一歲是一年的終結，這裡是簡略地舉出初、中、后三個時期。『三千大千世界』以下，第四是知機，也就是樂說辯。

《常不輕菩薩品》第二十

之所以有這一品，總共有七個意義：一是，前三品說明三種功德，前面兩品說明下品和中品功德完畢，現在接著說明上品功德。二是，這部經從頭到尾說明宣揚和受持的人能獲得過去、現在、未來三世的功德。《分別功德品》一開始就說明十二種利益，聽聞經典而悟道是現世的功德，從《分別功德品》到《法師品》讚歎經典能夠產生未來眾生的功德；現在這一品讚歎經典能夠產生過去世眾生的功德，這些都是以佛在世時來作這樣的三世劃分，經典的力量雖然廣大，但也不超出利益三世。三是，爲了靠近證明《法師品》的功德而來。上面雖然說到受持經典的人能獲得六根清凈，但沒有

【English Translation】 English version: Change.

Regarding 『The Buddhas in the direction where this person is will all turn towards that place to preach the Dharma,』 this person, having turned away from delusion and towards reason, constantly sees the face of the Buddha, just as turning one's face towards Him. If one turns away from reason and towards delusion, one will not see the Buddha, as if the Buddha has turned His back.

Obtaining the pure body fruit in the body-root is similar to the above, where the nose can remotely smell fragrance; the body-root can also remotely perceive touch. However, we do not take this meaning now, but rather explain that because the minds of others are impure, their body-roots are impure. The person who upholds the Sutra has a pure mind, so purity manifests in the body-root, like Ananda』s (one of the ten great disciples of the Buddha) form and face being like a bright mirror, in which the images of the old and young all appear. The verse says 『Only one is self-aware,』 meaning that the person who upholds the Sutra is uniquely self-aware; others do not uphold the Sutra, so they cannot see the realm seen by the Bodhisattvas.

In explaining the mind-root, the emphasis on 『after the Tathagata』s (another name for the Buddha) extinction』 is to use one category to encompass all. It explains that a pure mind-root can possess four kinds of eloquence: 『Hearing a phrase or a verse』 refers to Dharma eloquence; 『Penetrating immeasurable meanings』 refers to meaning eloquence; 『Being able to expound a phrase or a verse』 refers to verbal eloquence. As for 『one month, four months, one year,』 one month is the beginning of the twelve months, four months is one of the four seasons, and one year is the end of the year. Here, the beginning, middle, and end periods are briefly mentioned. Below 『three thousand great thousand worlds,』 the fourth is knowing the opportunity, which is joyful eloquence.

Chapter 20: Bodhisattva Never Disparaging

The reason for this chapter is sevenfold: First, the previous three chapters explain three kinds of merits. The previous two chapters explained the lower and middle grade merits, and now this chapter explains the superior grade merits. Second, this Sutra explains from beginning to end that those who proclaim and uphold it will obtain the merits of the three times (past, present, and future). The 『Distinctions of Merits』 chapter initially explains twelve kinds of benefits; hearing the Sutra and awakening to the Way is the merit of the present life. From the 『Distinctions of Merits』 chapter to the 『Teacher of the Law』 chapter, it praises the Sutra』s ability to generate the merits of future beings. Now, this chapter praises the Sutra』s ability to generate the merits of past beings. These are all based on the Buddha』s time in the world to make this division of the three times. Although the power of the Sutra is vast, it does not exceed benefiting the three times. Third, it comes to closely prove the merits of the 『Teacher of the Law』 chapter. Although it was said above that those who uphold the Sutra can obtain the purification of the six roots, it did not

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有其事；今引釋迦本生親自證驗。證驗者，正證佛滅后持經人得六根凈，以獎勸未來眾生令持經也。四者、上明六根凈果，今敘六根凈因。欲得根凈當如常不輕菩薩一心忍諸打罵為物弘經，必于現身得根凈也。五者、欲說眾生悉有佛性成一乘義故說此品。一切眾生但有佛性無有餘性，故唯有一乘無有餘乘。舊云：《法華經》但明善人有佛性，《涅槃經》始辨有心皆得成佛。今明此品正辨惡人有佛性義，〈方便品〉明一毫之善皆成佛道，則知一切有心並有佛性皆成佛也。

問：

此眾生是何等惡人？

答：

保執小乘拒逆大乘是謗方等人。又執小人不信大乘，于大乘無信是一闡提人，即是極惡人，有佛性義與《涅槃經》無異也。六者、自上以來明授記義猶自未盡，上但明佛授記、未明菩薩授記，則能授記人未盡；上但授善人記、未授惡人記，則所授人未盡；上但現在授記、未明佛滅后亦得授記，此則時節未盡。今欲明三種盡義故說此品。七者、上來二品余經已廣嘆持經人之福勸物明修行，今次廣敘謗法毀人之罪，誡約未來勿造斯業，故說此品也。「常不輕」者，一切眾生常有佛性，故云「諸法從本來常自寂滅相」，大士得此觀心，故常不輕物；從人標名也。品開為二：初長行，次偈。長行為三

【現代漢語翻譯】 現代漢語譯本：確有此事；現在引用釋迦牟尼的本生故事親自驗證。這裡說的驗證，正是爲了證明佛陀滅度后，持誦《法華經》的人能夠得到六根清凈，以此來獎勵和勸勉未來的眾生去持誦此經。第四點，前面闡明了六根清凈的果報，現在敘述六根清凈的因緣。想要得到六根清凈，應當像常不輕菩薩那樣，一心忍受各種打罵，為眾生弘揚佛經，必定能在今生得到六根清凈的果報。第五點，爲了說明一切眾生都具有佛性，成就一乘的教義，所以宣說此品。一切眾生都只有佛性，沒有其他的性質，所以只有一乘，沒有其他的乘。舊的說法認為，《法華經》只說明善人具有佛性，《涅槃經》才辨明有心識的眾生都能成佛。現在說明此品正是爲了辨明惡人也具有佛性的道理。《方便品》說明即使是一絲一毫的善行都能成就佛道，那麼就知道一切有心識的眾生都具有佛性，都能成佛。 問： 這些眾生是怎樣的惡人？ 答： 保執小乘，抗拒違逆大乘，這就是誹謗方等經典的人。又執著于小乘，不相信大乘，對於大乘沒有信心，這就是一闡提（Icchantika）人，也就是極惡之人，他們具有佛性的道理與《涅槃經》沒有區別。第六點，從前面開始闡明授記的意義，但還沒有完全說完，前面只是說明佛陀授記，沒有說明菩薩授記，那麼能授記的人還沒有說完備；前面只是給善人授記，沒有給惡人授記，那麼所授記的對象還沒有說完備；前面只是在現在授記，沒有說明佛陀滅度后也能授記，那麼時間上還沒有說完備。現在想要說明這三種完備的意義，所以宣說此品。第七點，前面的兩品和其他經典已經廣泛地讚歎了持經人的福報，勸勉眾生修行，現在接著廣泛地敘述誹謗佛法、譭謗他人的罪過，告誡約束未來的人不要造作這樣的惡業，所以宣說此品。『常不輕』，一切眾生常有佛性，所以說『諸法從本來，常自寂滅相』，大士（Mahasattva）得到這種觀心的智慧，所以常常不輕視眾生；這是從人的行為來命名的。這一品分為兩部分：首先是長行，然後是偈頌。長行分為三部分。

【English Translation】 English version: This is indeed the case; now, I cite the Jataka tales of Shakyamuni (釋迦牟尼) himself to personally verify it. This verification precisely demonstrates that those who uphold the Sutra after the Buddha's (佛) Parinirvana (滅度) can attain purification of the six senses, thereby rewarding and encouraging future sentient beings to uphold this Sutra. Fourthly, the previous section elucidated the fruit of the purification of the six senses; now, it narrates the causes for the purification of the six senses. If one desires to attain the purification of the senses, one should be like Sadāparibhūta Bodhisattva (常不輕菩薩), single-mindedly enduring all beatings and scoldings, propagating the Sutra for the sake of beings, and one will certainly attain the purification of the senses in this very life. Fifthly, this chapter is expounded to illustrate that all sentient beings possess Buddha-nature (佛性), thus accomplishing the meaning of the One Vehicle (一乘). All sentient beings possess only Buddha-nature, and no other nature; therefore, there is only the One Vehicle, and no other vehicles. The old saying holds that the Lotus Sutra only clarifies that virtuous people possess Buddha-nature, while the Nirvana Sutra (涅槃經) begins to discern that all beings with minds can attain Buddhahood. Now, this chapter specifically elucidates the meaning that even evil people possess Buddha-nature. The Expedient Means chapter clarifies that even a hair's breadth of goodness can accomplish the path to Buddhahood; thus, it is known that all beings with minds possess Buddha-nature and can attain Buddhahood. Question: What kind of evil people are these sentient beings? Answer: Those who cling to the Small Vehicle (小乘), resisting and opposing the Great Vehicle (大乘), are those who slander the Vaipulya Sutras (方等經). Furthermore, those who adhere to the Small Vehicle and do not believe in the Great Vehicle, lacking faith in the Great Vehicle, are Icchantikas (一闡提), that is, extremely evil people. The meaning that they possess Buddha-nature is no different from that in the Nirvana Sutra. Sixthly, the meaning of prediction has been explained from the beginning, but it has not been fully exhausted. The previous section only explained the Buddha's prediction, not the Bodhisattva's prediction; thus, the one who can make predictions has not been fully explained. The previous section only predicted for virtuous people, not for evil people; thus, the object of prediction has not been fully explained. The previous section only predicted in the present, not clarifying that predictions can also be made after the Buddha's Parinirvana; thus, the time has not been fully explained. Now, this chapter is expounded to clarify these three complete meanings. Seventhly, the previous two chapters and other Sutras have extensively praised the blessings of those who uphold the Sutra, encouraging beings to cultivate. Now, this section extensively narrates the sins of slandering the Dharma (法) and defaming others, warning and restraining future people from creating such evil karma; therefore, this chapter is expounded. 'Sadāparibhūta' (常不輕) means that all sentient beings constantly possess Buddha-nature; therefore, it is said, 'All dharmas from the beginning are constantly in a state of tranquil extinction.' The Mahasattva (大士) attains this wisdom of observing the mind; therefore, he constantly does not despise beings; this is named after the person's conduct. This chapter is divided into two parts: first, the prose section; then, the verses. The prose section is divided into three parts.

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：一者、雙標信毀二人；二、引過去雙證二事；三、雙嘆，即嘆法美人。第一雙標為二：初、明毀人得罪。「告得大勢」者，顯此菩薩知法本來常寂滅相，有正觀勢力，不為結惑所摧，令弘經人亦學之也。又即是顯常不輕得大忍力，不為打罵所摧，令持經人學其行也。「如前說」者，指〈譬喻品〉末也。「其所得功德」下，第二、明持經人得福也。

「得大勢」下，第二、引過去事雙證。就文為二：第一、明緣由；第二、正出常不輕事。緣由中又二：初、明一佛出世；次、明多佛出世。初有七句：一、明時節也。「有佛名威音王」下，第二、化主。「劫名離衰」下，第三、出劫名。「國名大城」下，第四、出國名。「其威音」下，第、五明教門。「因三菩提說六波羅蜜」者，因者由也，由令眾生得三菩提，是故如來說六度。「得大勢」下，第六、明壽命。「正法住世」下，第七、明住持。「正法像法滅盡之後」下，第二、明多佛出世。

「最初威音王」下，第二、正出常不輕事。又開二別：初、明二人行因；次、明二人得果。

行因之中凡五雙：第一、明行因時節。謂正法已滅，于像法中有信毀二人，所以偏據像法者，欲勸像法眾生持經亦得根凈。又誡像法之人勿毀人謗法也。

「增上慢比

【現代漢語翻譯】 現代漢語譯本：第一，同時讚揚和詆譭兩種人；第二，引用過去的兩件事來雙重證明；第三，雙重讚歎，即讚歎佛法和佛的美好。第一重同時讚揚和詆譭分為兩部分：首先，說明詆譭他人會獲罪。『告得大勢』，顯示這位菩薩瞭解佛法本來的常寂滅相（永遠寂靜、不生不滅的真如實相），具有正觀的力量，不被煩惱迷惑所摧毀，從而使弘揚佛經的人也學習他。這也就是顯示常不輕菩薩（總是謙卑恭敬待人的人）獲得巨大的忍耐力，不被毆打辱罵所摧毀，從而使持經的人學習他的行為。『如前說』，指的是《譬喻品》的末尾。『其所得功德』以下，第二，說明持經人獲得福報。 『得大勢』以下，第二，引用過去的事情來雙重證明。就文義而言分為兩部分：第一，說明緣由；第二，正式引出常不輕菩薩的事蹟。緣由中又分為兩部分：首先，說明一佛出世；其次，說明多佛出世。首先的部分有七句：第一，說明時節。『有佛名威音王（過去世的佛）』以下，第二，說明教化之主。『劫名離衰（所處的時代名稱）』以下，第三，說明劫的名字。『國名大城（所處的國家名稱）』以下，第四，說明國的名字。『其威音（威音王佛）』以下，第五，說明教法。『因三菩提（三種覺悟）說六波羅蜜（六種到達彼岸的方法）』，因，是憑藉的意思，憑藉使眾生獲得三菩提，因此如來說六度。『得大勢』以下，第六，說明壽命。『正法住世（佛法興盛時期）』以下，第七，說明住持（佛法住世）。『正法像法滅盡之後』以下，第二，說明多佛出世。 『最初威音王（第一位威音王佛）』以下，第二，正式引出常不輕菩薩的事蹟。又分為兩個部分：首先，說明兩人的修行因緣；其次，說明兩人獲得的果報。 在修行因緣中共有五重對應：第一，說明修行因緣的時節。指的是正法已經滅盡，在像法（佛法衰微時期）中有讚揚和詆譭的兩種人，之所以偏重於像法時期，是想勸勉像法時期的眾生持經也能獲得清凈的根基。也是告誡像法時期的人不要詆譭他人、誹謗佛法。『增上慢比（自以為是的比丘）』

【English Translation】 English version: First, simultaneously praising and slandering two types of people; second, citing two past events for double proof; third, double admiration, that is, admiring the Dharma and the beauty of the Buddha. The first double standard is divided into two parts: first, explaining that slandering others will incur sin. 'Told Great Strength (Mahasthamaprapta)' shows that this Bodhisattva understands the original, eternally tranquil and extinct aspect of the Dharma (the true nature of reality, which is eternally silent, without birth or death), possesses the power of right contemplation, and is not destroyed by afflictions and delusions, so that those who propagate the scriptures can also learn from him. This also shows that Sadāparibhūta (Never Despising) Bodhisattva obtained great endurance and was not destroyed by beatings and scolding, so that those who uphold the scriptures can learn from his actions. 'As previously said' refers to the end of the 'Parable Chapter'. 'The merits he obtains' below, second, explains that those who uphold the scriptures obtain blessings. 'Great Strength (Mahasthamaprapta)' below, second, citing past events for double proof. In terms of the text, it is divided into two parts: first, explaining the cause; second, formally introducing the story of Sadāparibhūta (Never Despising) Bodhisattva. The cause is further divided into two parts: first, explaining the appearance of one Buddha; second, explaining the appearance of many Buddhas. The first part has seven sentences: first, explaining the time. 'There was a Buddha named King of Awesome Sound (威音王, a Buddha in the past)' below, second, explaining the lord of teaching. 'The kalpa (劫, an eon) was named Departure from Decay (離衰)' below, third, stating the name of the kalpa. 'The country was named Great City (大城)' below, fourth, stating the name of the country. 'His Awesome Sound (威音王)' below, fifth, explaining the teachings. 'Because of the Three Bodhis (三菩提, three kinds of enlightenment) he spoke of the Six Paramitas (六波羅蜜, six perfections to reach the other shore)', 'because' means by means of, by means of enabling sentient beings to obtain the Three Bodhis, therefore the Tathagata (如來, thus-come one) spoke of the Six Perfections. 'Great Strength (Mahasthamaprapta)' below, sixth, explaining the lifespan. 'The Proper Dharma dwelt in the world (正法住世, the flourishing period of Buddhism)' below, seventh, explaining the upholding (of the Dharma). 'After the Proper Dharma and Semblance Dharma (像法, the period of decline of Buddhism) have become extinct' below, second, explaining the appearance of many Buddhas. 'The first King of Awesome Sound (最初威音王, the first Buddha named King of Awesome Sound)' below, second, formally introducing the story of Sadāparibhūta (Never Despising) Bodhisattva. It is further divided into two parts: first, explaining the causes and conditions of the two people's practice; second, explaining the fruits obtained by the two people. In the causes and conditions of practice, there are five correspondences: first, explaining the time of the causes and conditions of practice. It refers to the fact that the Proper Dharma has already become extinct, and in the Semblance Dharma (the period of decline of Buddhism) there are two types of people, those who praise and those who slander. The reason for emphasizing the Semblance Dharma period is to encourage sentient beings in the Semblance Dharma period to uphold the scriptures and also obtain pure roots. It is also a warning to people in the Semblance Dharma period not to slander others or defame the Dharma. 'Conceited Bhikshus (增上慢比, arrogant monks)'

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丘」下，第二雙、標二人。初、標惡人；次、標善人也。

「得大勢」下，第三雙、明二人行因。前明善人行因。此菩薩用三業破病弘經，一者身業禮拜，二口業讚歎。所以身敬者，以一切眾生皆有佛性是當來佛，今欲敬于當來佛故禮拜之。口嘆亦爾，以皆有佛性當得成佛故嘆當佛也。身口既有敬嘆必經意地，故具足三業弘《法華經》也。《律》云「比丘不禮俗人」，今云「禮四眾」者，大小乘法異。如《涅槃》云「有知法者若老若少皆應恭敬」。

問：

於時何故行敬嘆事弘一乘耶？

答：

不輕弘經凡有二種：一者、密說；二者、顯說。行於敬嘆即是密說一乘，后得根凈具智慧神通顯說一乘。所以前密后顯者，末世之時增上慢人惡強善弱不可頓說，故初但得彷彿說之。彷彿之中但明作佛，謂顯實義；未得被斥二乘，故不開方便門也。

「深敬汝等」者，顯眾生有正因佛性也。而言深敬者既有佛性，即是當佛為敬之極，故云深也。又眾生有佛性是甚深義，故言深敬。「行菩薩道」者，明緣因佛性也。雖有佛性要須修行乃得見也。「當得作佛」者本有佛性，今復行因具緣，正二因義故得成佛。然經云「一切眾生本來是佛」，于緣謂非佛，如長者見窮子是己兒，而窮子自謂客作非

【現代漢語翻譯】 現代漢語譯本

『丘』字之下，第二雙，標示二人。第一個標示惡人；第二個標示善人。 『得大勢』之下，第三雙，闡明二人行因。前面闡明善人行因。這位菩薩用身、口、意三業來破除病障、弘揚佛經。一是身業禮拜，二是口業讚歎。之所以身體恭敬，是因為一切眾生皆有佛性，是未來的佛，現在要恭敬未來的佛所以禮拜他。口頭讚歎也是如此，因為眾生皆有佛性，將來能夠成佛，所以讚歎當來的佛。身口既然有了恭敬讚歎，必然經過意念，所以具足三業來弘揚《法華經》。《律》中說『比丘不禮拜俗人』，現在說『禮拜四眾』，這是因為大乘和小乘的法則不同。如同《涅槃經》所說『有知法者，無論年老或年少，都應該恭敬』。 問： 在當時，為什麼要做恭敬讚歎的事情來弘揚一乘佛法呢？ 答： 不輕菩薩弘揚佛經，大致有兩種方式：一是秘密地說；二是明顯地說。進行恭敬讚歎就是秘密地說一乘佛法，之後等到眾生的根器清凈，具備智慧神通，就明顯地說一乘佛法。之所以先秘密后明顯，是因為末法時代，增上慢的人邪惡強大，善良弱小，不能一下子就全部說出來，所以開始只能彷彿地說一些。在彷彿之中只說明能夠成佛，這是顯示真實的意義；還沒有到可以駁斥二乘的階段，所以不開啟方便之門。 『深敬汝等』，是顯示眾生具有正因佛性（Zheng Yin Fo Xing）也。說深敬，是因為眾生既然有佛性，就是當來的佛，這是恭敬的極致，所以說深。而且眾生有佛性是甚深的道理，所以說深敬。『行菩薩道』，是闡明緣因佛性（Yuan Yin Fo Xing）也。雖然有佛性，也要通過修行才能顯現。『當得作佛』，是說本來具有佛性，現在又修行，具備了緣，正因和緣因都具備了，所以能夠成佛。然而經中說『一切眾生本來是佛』，從緣的角度來說，就不是佛，如同長者見到窮子，知道是自己的兒子，而窮子自己卻認為是寄居的客人，不是自己的兒子。

【English Translation】 English version

Under the character 『Qiu』, the second pair indicates two people. The first indicates an evil person; the second indicates a virtuous person. Under 『De Da Shi』 (Gaining Great Power), the third pair elucidates the causes of action of two people. The former elucidates the causes of action of a virtuous person. This Bodhisattva uses the three karmas of body, speech, and mind to eliminate illness and propagate the scriptures. First, the bodily karma of prostration; second, the verbal karma of praise. The reason for bodily reverence is that all sentient beings possess Buddha-nature (Fo Xing), and are Buddhas of the future. Now, wanting to revere the Buddhas of the future, one prostrates to them. Verbal praise is also like this, because all have Buddha-nature and will attain Buddhahood, one praises the Buddhas to come. Since body and speech have reverence and praise, it must pass through the mind, therefore, one fully uses the three karmas to propagate the Lotus Sutra. The Vinaya says, 『A Bhikshu does not prostrate to a layperson,』 but now it says, 『Prostrates to the four assemblies,』 because the laws of the Mahayana and Hinayana are different. As the Nirvana Sutra says, 『Those who know the Dharma, whether old or young, should be respected.』 Question: At that time, why did one perform acts of reverence and praise to propagate the One Vehicle (Ekayana) Dharma? Answer: The Bodhisattva Never Disparaging propagates the scriptures in roughly two ways: first, secretly; second, openly. Performing reverence and praise is secretly speaking of the One Vehicle Dharma. Later, when the faculties of sentient beings are purified and they possess wisdom and supernatural powers, one openly speaks of the One Vehicle Dharma. The reason for first being secret and then open is that in the degenerate age, those with increased arrogance are evil and strong, while the virtuous are weak, so one cannot speak of it all at once. Therefore, at the beginning, one can only speak of it vaguely. Within the vague, one only explains that one can become a Buddha, which is revealing the true meaning; it has not yet reached the stage where one can refute the Two Vehicles (Hinayana), so the door of expedient means is not opened. 『Deeply respect you all』 reveals that sentient beings possess the direct cause Buddha-nature (Zheng Yin Fo Xing). Saying 『deep respect』 is because since sentient beings have Buddha-nature, they are Buddhas to come, which is the ultimate in respect, therefore it is called 『deep.』 Moreover, sentient beings having Buddha-nature is a very profound meaning, therefore it is called 『deep respect.』 『Practicing the Bodhisattva path』 elucidates the conditional cause Buddha-nature (Yuan Yin Fo Xing). Although one has Buddha-nature, one must cultivate to manifest it. 『Will attain Buddhahood』 means that one originally has Buddha-nature, and now one cultivates, possessing the conditions. With both the direct cause and the conditional cause, one can attain Buddhahood. However, the sutra says, 『All sentient beings are originally Buddhas.』 From the perspective of conditions, they are not Buddhas, just as an elder sees a poor son and knows he is his own son, but the poor son himself thinks he is a guest worker, not his own son.

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長者兒，是故現佛于緣成當也。又此中未堪說眾生本來是佛但得說當成，后顯說中方得明諸法從本來常自寂滅相即是佛也。「四眾之中」下，第二、辨惡人行因。須菩提不起他諍今生他瞋者，亦是大小乘異，宜適時而勸也。

「如此經歷多年」下，第四雙、重明二人行因，今前明善人行因。前但行善因，今次明忍惡也。「說是語時」下，明惡人行因也。「避走遠住」下，第五雙、重明行因。上明忍于口罵，今次忍身打擲也。「以其常作是語故」下，結常不輕名，即顯惡人行因義。

問：

常不輕弘經與〈法師品〉三事何異？

答：

常不輕具足三事，有慈悲心方能行於敬嘆即是入如來室；忍于打罵謂著如來衣；深敬汝等即是了知諸法常寂滅相，謂坐如來座也。經歷多年常行此事，即是以不懈怠心為四眾說法。又即是四安樂行，以知有佛性，佛性即是第一義，空謂空寂行，既行敬嘆即無憍慢，能忍打罵寧有嫉心，經歷多年忍苦弘道，則具大慈悲，故備四行也。

「是比丘臨欲終時」下，第二、明二人得果。前明善人得果，次明惡人得果。善人得果有二；善明得果，次結會古今。得八種果：一者、聞法能持果。此中雲「二十千萬億偈」者，即是首盧偈也。「即得如上眼根清凈」下，

【現代漢語翻譯】 現代漢語譯本： 長者啊，因此說佛現在因緣成熟時才會顯現。並且在這裡，還不能說眾生本來就是佛，只能說將來會成佛。在後面的顯說中，才能明白諸法從本來就是常自寂滅之相，那就是佛的真諦。「四眾之中」以下，第二點是辨別惡人所行的因。須菩提不起與他人的爭執，今生他人嗔恨，這也是大乘和小乘的區別，應該適時勸導。

「如此經歷多年」以下，第四點是再次闡明二人所行的因，現在前面闡明善人所行的因。前面只是行善因，現在闡明忍受惡行。「說是語時」以下，闡明惡人所行的因。「避走遠住」以下，第五點是再次闡明所行的因。上面闡明忍受口頭謾罵，現在闡明忍受身體的打擲。「以其常作是語故」以下，總結常不輕菩薩（Sadāparibhūta）的名號，即是彰顯惡人所行之因的意義。

問：

常不輕菩薩弘揚佛經與《法師品》中的三件事有什麼不同？

答：

常不輕菩薩具足三件事，有慈悲心才能行於敬嘆，這就是進入如來室（Tathāgata-kula）；忍受打罵謂之穿著如來衣（Tathāgata-civara）；深深敬重你們，這就是了知諸法常寂滅相，謂之坐如來座（Tathāgata-āsana）。經歷多年常行此事，就是以不懈怠的心為四眾說法。又即是四安樂行，因為知道有佛性（Buddha-dhātu），佛性就是第一義，空謂空寂行，既然行敬嘆就沒有憍慢，能忍打罵哪裡會有嫉妒心，經歷多年忍苦弘揚佛道，就具備大慈悲，所以具備四種安樂行。

「是比丘臨欲終時」以下，第二點是闡明二人所得的果報。前面闡明善人所得的果報，接下來闡明惡人所得的果報。善人所得的果報有二：首先闡明所得的果報，其次總結會合古今。得到八種果報：第一種是聽聞佛法能夠受持的果報。這裡說「二十千萬億偈（gāthā）」的，就是首盧偈。 「即得如上眼根清凈」以下，

【English Translation】 English version: Elder, therefore it is said that the Buddha appears when the conditions are ripe. Moreover, in this context, it cannot yet be said that sentient beings are originally Buddhas, but only that they will become Buddhas in the future. Only in the later explicit teachings can it be understood that all dharmas are originally in a state of constant self-extinction, which is the true essence of the Buddha. 'Among the four assemblies' below, the second point is to distinguish the causes of evil deeds. Subhuti (須菩提) does not initiate disputes with others, and now causes others to become angry, which is also a difference between Mahayana and Hinayana, and should be advised in due course.

'Having spent many years like this' below, the fourth point is to re-explain the causes of the actions of the two people, now explaining the causes of the actions of good people first. Previously, only good causes were practiced, now explaining the endurance of evil deeds. 'When these words were spoken' below, explaining the causes of the actions of evil people. 'Avoiding and living far away' below, the fifth point is to re-explain the causes of the actions. Above, it explains enduring verbal abuse, now explaining enduring physical beatings. 'Because he often spoke these words' below, concluding the name of Sadāparibhūta (常不輕), which is to highlight the meaning of the causes of the actions of evil people.

Question:

What is the difference between Sadāparibhūta Bodhisattva (常不輕菩薩) propagating the sutras and the three matters in the 'Teacher of the Dharma' chapter?

Answer:

Sadāparibhūta Bodhisattva possesses three things, with a compassionate heart one can practice reverence and praise, which is entering the Tathāgata-kula (如來室); enduring beatings and abuse is called wearing the Tathāgata-civara (如來衣); deeply respecting you all is knowing the constant extinction of all dharmas, which is called sitting on the Tathāgata-āsana (如來座). Practicing this constantly for many years is expounding the Dharma to the four assemblies with an unremitting mind. It is also the four peaceful practices, because knowing there is Buddha-dhātu (佛性), Buddha-dhātu is the ultimate meaning, emptiness is the practice of emptiness and tranquility, since practicing reverence and praise there is no arrogance, being able to endure beatings and abuse how can there be jealousy, enduring suffering and propagating the Dharma for many years, one possesses great compassion, therefore possessing the four peaceful practices.

'When this Bhiksu (比丘) was about to die' below, the second point is to explain the fruits obtained by the two people. Previously, it explained the fruits obtained by good people, next explaining the fruits obtained by evil people. There are two fruits obtained by good people: first explaining the fruits obtained, second summarizing and uniting the past and present. Obtaining eight kinds of fruits: the first is the fruit of being able to uphold the Dharma after hearing it. Here it says 'twenty million kotis of gāthās (偈)', which are the Shloka verses. 'Immediately obtaining the purity of the eye faculty as above' below,

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第二、得根凈果。「得是六根」下，第三、明得延壽果。是大士體法無生滅，寧有心於存亡？但欲為物弘經故示有長命耳。「於時增上慢」下，第四、惡人信伏果。「大神通力」者，謂身示現神通力；「樂說辨力」者，口業說法；「大善寂力」者，意得禪定。「又教化」下，第五、善人住道果。「命終之後」下，第六、捨身值佛果。「于諸佛法中」下，第七、得六根常凈無所畏果。今謂常不輕得八果，約位有三：初、得根凈，謂內凡三賢之果。二、得根常凈，即得初地已上得無生忍了悟一切法本來寂滅故根常凈。三、得佛地果，未得根凈之前則十信位，而弘經故此人具五十二位賢聖也。「得大勢」下，第八、明當得作佛果也。八果不出三報，初四是現報，次一是生報，后三是后報。

「得大勢于汝意云何」下，第二、結會古今。「得大勢彼時四眾」下，第二、明惡人得果。亦開為二：初、正明得果；二、結會古今。得果中有二：一、得惡果；二、得善果。前得惡果、后得善果者，由打罵常不輕故得於惡果，后信伏隨從故得善果。

問：

經云「諸佛菩薩不為眾生作煩惱因緣」，云何禮拜讚歎生其惡因，后令其得苦果耶？

答：

有二種義：一者、增上慢四眾惡已成就必墮地獄，今禮拜

【現代漢語翻譯】 現代漢語譯本 第二、得根凈果（獲得六根清凈的果報）。『得是六根』下，第三、明得延壽果（闡明獲得延長壽命的果報）。這位大士（指常不輕菩薩）體悟了法本無生滅的道理，難道還會在意自身的存亡嗎？只是爲了替眾生弘揚佛經，才示現出長壽的形象。『於時增上慢』下，第四、惡人信伏果（惡人信服的果報）。『大神通力』，是指以身示現神通力；『樂說辨力』，是指以口業說法；『大善寂力』，是指以意念獲得禪定。『又教化』下，第五、善人住道果（善人安住于道的果報）。『命終之後』下，第六、捨身值佛果（捨棄色身值遇佛的果報）。『于諸佛法中』下，第七、得六根常凈無所畏果（獲得六根永遠清凈，無所畏懼的果報）。現在所說的常不輕菩薩獲得的八種果報，從果位上來說有三種：第一、得根凈，指的是內凡三賢位的果報。第二、得根常凈，指的是證得初地以上，獲得無生法忍，了悟一切法本來寂滅，所以六根永遠清凈。第三、得佛地果，未得根凈之前是十信位，因為弘揚佛經的緣故，此人具足五十二位賢聖的功德。『得大勢』下，第八、明當得作佛果（闡明應當獲得成佛的果報）。這八種果報不出三種果報，前四種是現世報，第五種是來世報，后三種是後世報。 『得大勢于汝意云何』下，第二、結會古今（總結並會合古今之事）。『得大勢彼時四眾』下，第二、明惡人得果（闡明惡人獲得果報）。也可以分為兩部分：第一、正面闡明獲得果報；第二、總結並會合古今之事。獲得果報中又有兩種：第一、獲得惡果；第二、獲得善果。前面獲得惡果，後面獲得善果的原因是，因為打罵常不輕菩薩而獲得惡果，後來信服並跟隨他而獲得善果。 問： 經中說『諸佛菩薩不為眾生製造煩惱的因緣』，為什麼禮拜讚歎反而會生起惡因，之後讓他們得到痛苦的果報呢？ 答： 有兩種解釋：第一種，增上慢的四眾惡業已經成就，必定會墮入地獄，現在禮拜

【English Translation】 English version Second, obtaining the pure root result (the result of obtaining purity of the six roots). Following 'obtaining is the six roots,' third, clarifying the result of obtaining extended lifespan. This great being (referring to Sadāparibhūta Bodhisattva) embodies the principle of no birth and no death of the Dharma, so how could he be concerned with his own existence or demise? It is only for the sake of propagating the scriptures for sentient beings that he manifests a long life. Following 'at that time, the arrogant,' fourth, the result of the wicked being convinced and submitting. 'Great supernatural power' refers to manifesting supernatural power through the body; 'eloquent and skillful speech' refers to speaking the Dharma through verbal karma; 'great good tranquility power' refers to attaining samadhi through intention. Following 'and also teaching,' fifth, the result of the virtuous abiding in the path. Following 'after the end of life,' sixth, the result of abandoning the body and encountering the Buddha. Following 'in all the Buddhadharmas,' seventh, the result of obtaining the six roots that are always pure and fearless. Now, the eight results obtained by Sadāparibhūta Bodhisattva can be categorized into three levels: first, obtaining pure roots, which refers to the result of the three worthy positions of the inner ordinary. Second, obtaining eternally pure roots, which refers to attaining the stage of the first ground and above, obtaining the patience of non-origination, and realizing that all dharmas are originally tranquil and extinct, hence the roots are eternally pure. Third, obtaining the result of the Buddhahood ground, before obtaining pure roots is the ten faiths position, and because of propagating the scriptures, this person possesses the merits of the fifty-two worthy and saintly positions. Following 'obtaining Mahāsthāmaprāpta,' eighth, clarifying the result of attaining Buddhahood in the future. These eight results do not go beyond the three retributions; the first four are present retributions, the fifth is future retribution, and the last three are subsequent retributions. Following 'Mahāsthāmaprāpta, what do you think,' second, concluding and uniting the past and present. Following 'Mahāsthāmaprāpta, the four assemblies at that time,' second, clarifying the result obtained by the wicked. It can also be divided into two parts: first, directly clarifying the obtaining of the result; second, concluding and uniting the past and present. Within obtaining the result, there are two types: first, obtaining a bad result; second, obtaining a good result. The reason for obtaining a bad result first and a good result later is that by hitting and scolding Sadāparibhūta Bodhisattva, they obtained a bad result, and later by believing and following him, they obtained a good result. Question: The sutra says, 'All Buddhas and Bodhisattvas do not create causes of affliction for sentient beings.' Why does bowing and praising instead give rise to bad causes, and later cause them to receive painful results? Answer: There are two explanations: first, the arrogant four assemblies have already completed their evil karma and are destined to fall into hell, now bowing

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讚歎為作出地獄因、得佛之緣，非是生彼惡也。所以知爾者，常不輕未禮之時已是增上慢，爾時已執小不信大是謗方等人也。二者、如世良醫治病有二：一者、與美藥，即便病差；二、與苦藥，初雖不悅后必安樂。諸佛亦爾，自有初說妙法，即便了悟；自有初為說法增其謗心墮于地獄，后因此善必得解脫，若不為說無解脫期也。

問：

〈譬喻品〉云「謗《法華》人入阿鼻獄逕無數劫」，今何故但千劫耶？

答：

四眾若直爾起謗即如彼說，今聞不輕強為其說，雖謗毀，籍此力故受苦則輕及后得信解。

問：

不輕為是實行？為是權行？

答：

既壽量之跡，則知是權行也。

「畢是罪已」下，第二、明得善果。

「得大勢于汝意云何」下，第二、結會古今。

「得大勢當知」下，第三大段，嘆教勸修。又二：先嘆、次勸。前嘆教者，由法華力故常不輕得二種益：一者、畢其餘罪，謂滅惡力；二、得六根凈乃至成佛，謂生善力。所化四眾亦得二益：一者、由經力受苦輕微，二、得出地獄乃至不退菩提也。「是故諸菩薩」下，第二、勸修。

偈文不頌長行雙標信毀，但頌雙證及嘆教勸修，即為二別：初十五行半，頌第一、雙證；餘四行，頌

【現代漢語翻譯】 現代漢語譯本：讚歎（常不輕菩薩）造作地獄之因，實為獲得成佛之緣，並非真的是要墮入惡道。之所以這樣理解，是因為常不輕菩薩在未被禮拜之時，那些人已經是增上慢者（指自以為是，傲慢自大的人），那時他們已經執著于小乘，不相信大乘，是誹謗《方等經》等經典的人。其次，就像世間良醫治療疾病有兩種方法：一是給予良藥，病立刻就好；二是給予苦藥，開始雖然不悅，但之後必定安樂。諸佛也是如此，有的眾生一開始聽聞妙法，立刻就能領悟；有的眾生一開始聽聞佛法，反而增加誹謗之心，墮入地獄，但之後因此善緣必定能得到解脫，如果不為他們說法，就沒有解脫之期。

問： 《譬喻品》中說『誹謗《法華經》的人會墮入阿鼻地獄，經歷無數劫』，現在為什麼只說千劫呢？

答： 四眾（比丘、比丘尼、優婆塞、優婆夷）如果直接生起誹謗之心，就如《譬喻品》所說。現在（常不輕菩薩）明知他們會誹謗，仍然強行為他們說法，雖然被誹謗譭謗，但憑藉此（《法華經》的）力量，所受的苦就會減輕，並且之後能夠得到信解。

問： 常不輕菩薩的行為是實行（真實的修行）？還是權行（方便的示現）？

答： 既然是壽量品（《如來壽量品》）中的事蹟，那麼就知道是權行（方便的示現）。

『畢是罪已』以下，第二部分，說明得到善果。

『得大勢于汝意云何』以下，第二部分，總結會合過去和現在。

『得大勢當知』以下，第三大段，讚歎教法，勸勉修行。又分為兩部分：先讚歎，后勸勉。前面讚歎教法，是因為《法華經》的力量，常不輕菩薩得到兩種利益：一是消除剩餘的罪業，即滅除惡的力量；二是得到六根清凈乃至成佛，即生起善的力量。所教化的四眾也得到兩種利益：一是由於經的力量，所受的痛苦減輕；二是脫離地獄乃至不退轉于菩提（菩提：覺悟）。『是故諸菩薩』以下，第二部分，勸勉修行。

偈文沒有頌揚長行文中同時標示的信和毀，只是頌揚雙重證悟以及讚歎教法勸勉修行，即分為兩個部分：前十五行半，頌揚第一部分，雙重證悟；剩餘四行，頌揚讚歎教法勸勉修行。

【English Translation】 English version: Praising (Bodhisattva Sadāparibhūta) for creating the cause of hell, is actually the condition for attaining Buddhahood, not truly falling into evil realms. The reason for understanding it this way is that when Bodhisattva Sadāparibhūta had not yet been revered, those people were already arrogant (referring to those who are self-righteous and arrogant). At that time, they were already attached to the Small Vehicle, did not believe in the Great Vehicle, and were slandering scriptures such as the Vaipulya Sutras. Secondly, just as a good doctor in the world treats illnesses in two ways: one is to give good medicine, and the illness is immediately cured; the other is to give bitter medicine, which is unpleasant at first, but will surely bring happiness later. The Buddhas are also like this; some beings immediately understand upon hearing the wonderful Dharma for the first time; some beings, upon hearing the Dharma for the first time, instead increase their slanderous thoughts and fall into hell, but later, due to this good connection, they will surely attain liberation. If the Dharma is not spoken to them, there will be no time for liberation.

Question: The Parable Chapter says, 'Those who slander the Lotus Sutra will fall into Avīci Hell for countless kalpas (kalpas: eons),' why does it now say only a thousand kalpas?

Answer: If the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) directly give rise to slanderous thoughts, it will be as stated in the Parable Chapter. Now (Bodhisattva Sadāparibhūta), knowing that they will slander, still forcefully speaks the Dharma to them. Although he is slandered and reviled, by the power of this (the Lotus Sutra), the suffering he receives will be lessened, and later he will be able to attain faith and understanding.

Question: Is the practice of Bodhisattva Sadāparibhūta a true practice (actual cultivation)? Or a skillful practice (expedient manifestation)?

Answer: Since it is an event in the Lifespan Chapter (Chapter on the Duration of the Life of the Tathāgata), then we know it is a skillful practice (expedient manifestation).

From 'When the sins were completely expiated' onwards, the second part explains the attainment of good results.

From 'What do you think, Mahāsthāmaprāpta?' onwards, the second part summarizes and combines the past and present.

From 'Mahāsthāmaprāpta, you should know' onwards, the third major section praises the teachings and encourages cultivation. It is further divided into two parts: first praise, then encouragement. The preceding praise of the teachings is because, due to the power of the Lotus Sutra, Bodhisattva Sadāparibhūta obtained two benefits: one is to eliminate the remaining sins, that is, to eradicate the power of evil; the other is to attain purity of the six senses and even Buddhahood, that is, to generate the power of good. The four assemblies that he taught also obtained two benefits: one is that due to the power of the sutra, the suffering they receive is lessened; the other is to escape from hell and even attain non-retrogression in Bodhi (Bodhi: enlightenment). From 'Therefore, these Bodhisattvas' onwards, the second part encourages cultivation.

The verse does not praise the belief and slander that are simultaneously indicated in the prose, but only praises the dual realization and praises the teachings and encourages cultivation, which is divided into two parts: the first fifteen and a half lines praise the first part, dual realization; the remaining four lines praise the teachings and encourage cultivation.

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第二、嘆教勸修。上雙證有二：第一、緣由；第二、正明常不輕事。今具頌之：初一行半頌第一；「是佛滅后」頌第二。長行有二：一、明行因；次、辨得果。今具頌之：前四行，頌二人行因。「其罪畢已」下十行，頌得果：初五行，頌善人得果；「時四部眾」下五行，頌惡人得果。「開示教人令住涅槃」者，恒令識諸法從本來常寂滅相，名此為法華教得涅槃也。「億億萬劫」下，第二、頌嘆教勸修。兩偈頌嘆教，以眾生種中道不二善根既少，故於其人為難聞佛亦難說也。二行頌勸修，以難聞得聞、難說已說，宜及時修行，勿生疑也。

如來神力品第二十一

讚歎流通門有二：一者、三品余經正明嘆法美人；二者、明如來現神力。所以初嘆法美人、后現神力者，上既嘆法美人，諸佛道眼見現在十方未來遐劫二世眾生咸欲宣持，由此善根自致作佛，是故歡喜現大神力。二者、上雖嘆法美人以勸宣持，義猶未盡，今更現神力重嘆法美人獎勸弘經。故下文云「諸佛神力無量無邊」，以是神力于無量劫嘆經功德猶不能盡，是故行者應須受持。三者、顯此神力從此經生，若欲得斯果報宜受持此經也。四、接上品生者，上品雖引過去證得六根清凈，而時眾取信未明，故廣現神力。五者、此經始終凡有三會：初在靈鷲山

【現代漢語翻譯】 現代漢語譯本 第二，讚歎教法勸勉修行。前面雙重證明有二：第一，緣由；第二，正式闡明常不輕菩薩的事蹟。現在用偈頌概括：最初一行半偈頌第一點；『是佛滅后』偈頌第二點。長行文有二：一，闡明修行的因；其次，辨明得到的果。現在用偈頌概括：前面四行，偈頌二人修行的因。『其罪畢已』以下十行，偈頌得到的果：最初五行，偈頌善人得到的果；『時四部眾』以下五行，偈頌惡人得到的果。『開示教人令住涅槃（Nirvana，寂滅）』，是經常使人認識到諸法從本來就具有常寂滅的相狀，這稱為通過《法華經》的教導而證得涅槃。 『億億萬劫』以下，第二，偈頌讚嘆教法勸勉修行。兩首偈頌讚嘆教法，因為眾生心中具有中道不二的善根很少，所以在他們看來，難以聽聞佛法，佛也很難宣說佛法。兩行偈頌勸勉修行，因為難以聽聞的佛法已經聽聞，難以宣說的佛法已經宣說，應該及時修行，不要產生懷疑。

《如來神力品》第二十一

讚歎流通門有二：一，通過《法華經》之前的其他經典正式闡明讚歎法的美好；二，闡明如來顯現神力。之所以先讚歎法的美好，后顯現神力，是因為前面已經讚歎了法的美好，諸佛以道眼見到現在十方和未來長遠劫數的二世眾生都想宣揚和受持此經，由此善根自然成就作佛，因此歡喜地顯現大神力。二，前面雖然讚歎法的美好來勸勉宣揚和受持，但意義還沒有完全表達，現在再次顯現神力，再次讚歎法的美好，獎勵和勸勉弘揚此經。所以下文說『諸佛神力無量無邊』，用這種神力在無量劫中讚歎此經的功德也無法窮盡，因此修行者應該受持此經。三，顯示這種神力從此經產生，如果想得到這種果報，應該受持此經。四，承接上品所講的內容，上品雖然引用過去的事例來證明證得六根清凈，但當時的大眾取信的程度還不明確，所以廣泛地顯現神力。五，此經始終共有三次法會：第一次在靈鷲山（Vulture Peak）。

【English Translation】 English version Second, praising the teachings and encouraging practice. The preceding double proof has two aspects: first, the reason; second, the formal clarification of the story of Sadāparibhūta (Ever Disparaging) Bodhisattva. Now, it is summarized in verses: the first one and a half lines of verse summarize the first point; the verse 'After the Buddha's extinction' summarizes the second point. The prose section has two parts: one, clarifying the cause of practice; second, distinguishing the obtained result. Now, it is summarized in verses: the preceding four lines of verse summarize the cause of practice of the two individuals. The following ten lines from 'When their sins were expiated' summarize the obtained result: the first five lines of verse summarize the result obtained by the virtuous; the following five lines from 'At that time, the fourfold assembly' summarize the result obtained by the wicked. 'Revealing, instructing, and teaching people to abide in Nirvana (Nirvana, extinction)' means constantly making people aware that all dharmas inherently possess the characteristic of constant extinction from the beginning. This is called attaining Nirvana through the teachings of the Lotus Sutra. From 'Hundreds of millions of myriads of kalpas' onwards, second, verses praising the teachings and encouraging practice. Two verses praise the teachings because sentient beings have very few good roots of the Middle Way and non-duality in their minds. Therefore, it is difficult for them to hear the Dharma, and it is also difficult for the Buddha to expound the Dharma. Two lines of verse encourage practice, because the Dharma that is difficult to hear has already been heard, and the Dharma that is difficult to expound has already been expounded. One should practice diligently in a timely manner and not harbor doubts.

Chapter 21: The Spiritual Power of the Thus Come One

The gate of praising and circulation has two aspects: one, formally clarifying the praise of the Dharma's beauty through other sutras before the Lotus Sutra; two, clarifying the Thus Come One's manifestation of spiritual power. The reason for first praising the Dharma's beauty and then manifesting spiritual power is that the Dharma's beauty has already been praised earlier. The Buddhas, with their eyes of the Way, see that sentient beings in the present ten directions and in the two worlds of the distant future kalpas all wish to propagate and uphold this sutra. Through this good root, they naturally achieve Buddhahood. Therefore, they joyfully manifest great spiritual power. Two, although the Dharma's beauty has been praised earlier to encourage propagation and upholding, the meaning has not been fully expressed. Now, spiritual power is manifested again to praise the Dharma's beauty again, rewarding and encouraging the propagation of this sutra. Therefore, the following text says 'The spiritual power of the Buddhas is immeasurable and boundless.' Using this spiritual power to praise the merits of this sutra for immeasurable kalpas cannot exhaust them. Therefore, practitioners should uphold this sutra. Three, it shows that this spiritual power arises from this sutra. If one wishes to obtain this kind of reward, one should uphold this sutra. Four, it connects with the content of the preceding chapter. Although the preceding chapter cited past examples to prove the attainment of purity of the six senses, the extent to which the audience at that time believed was not clear. Therefore, spiritual power is widely manifested. Five, this sutra has three assemblies from beginning to end: the first was at Vulture Peak (Grdhrakuta).

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穢土一會說乘權乘實，次三變八方同國土為凈土，以明身權身實，三從神力品十方世界通達無礙，同爲一土令十方眾生皆聞法華，此三會處從狹至廣，徒眾亦從少至多也。

品開為二：第一、諸菩薩聞上嘆法美人發誓弘經；第二、佛見菩薩發誓弘經，心生歡喜故現大神力。諸菩薩踴出凡有二意：一、為開發壽量則善其始也；二、發誓流通令善其終也。「真凈大法」者，對二乘之偽故稱為真，累無不盡所以稱凈，德無不備，目之為大。「爾時世尊」下，第二、現神力。初長行，次偈。長行為二：初、現神力；二、嘆法勸修。現神力又二：第一、明現神力；第二、明時眾睹見得益。初文又二：第一、明於大眾前；第二、正明現大神力。所以于眾前者，欲利益大眾故，二、欲嘆佛自在神力無所畏故。第二、正明現神力中，凡現五種神力：一、現舌相，表說二權二實無有虛妄。《法華論》云「出廣長舌者，令憶念故」，即是令憶念佛所說不虛。二、放光者，顯此經能滅惑生解如光除暗顯物；又欲令彼此相見。

問：

前二處但放一光，今何故放一切毛孔光遍照十方耶？

答：

上二處為表唯有一乘及法身無二故但放一光，今欲流通此經令二世眾生皆得信持故放一切光也。次分身佛亦現二瑞者，

【現代漢語翻譯】 現代漢語譯本：在穢土的法會上，佛陀宣講了權乘（方便之教）和實乘（真實之教）。隨後，佛陀三次轉變，使八方國土都變為凈土，以此來彰顯佛陀應化之身（權身）和法性之身（實身）。在《神力品》中，十方世界通達無礙，融為一體，使十方眾生都能聽聞《法華經》。這三次法會的地點，由狹窄到寬廣，與會聽眾也由少增多。

這一品分為兩部分：第一部分，諸菩薩聽聞佛陀讚歎講法的美好，發誓弘揚此經；第二部分，佛陀看到菩薩們發誓弘揚此經，心生歡喜，因此顯現大神力。諸菩薩從地涌出，有兩個用意：一是為開顯佛陀的壽命無量，以此善始；二是發誓流通此經，以此善終。「真凈大法」是相對於二乘（聲聞乘和緣覺乘）的虛偽而言的，所以稱為真；累積的功德沒有不完備的，所以稱為凈；具備一切功德，所以稱為大。「爾時世尊」以下是第二部分，佛陀顯現神力。先是長行（散文），后是偈頌（韻文）。長行又分為兩部分：一是顯現神力；二是讚歎此法，勸人修習。顯現神力又分為兩部分：一是在大眾面前顯現；二是正式顯現大神力。之所以要在眾人面前顯現，一是想利益大眾，二是想讚歎佛陀自在的神力，無所畏懼。第二部分，正式顯現神力，總共顯現五種神力：一是現廣長舌相，表示所說的二權二實沒有虛妄。《法華論》說：「伸出廣長舌，是爲了令人憶念」，就是爲了令人憶念佛陀所說不虛。二是放光，顯示此經能滅除迷惑，生出智慧，就像光明驅散黑暗，顯現萬物；又想讓彼此互相看見。

問：

前兩次（指《序品》和《方便品》）只放一道光，現在為什麼放一切毛孔的光，遍照十方呢？

答：

前兩次是爲了表示只有一乘（佛乘），以及法身沒有二相，所以只放一道光。現在想要流通此經，讓二世（現在和未來）的眾生都能信受奉持，所以放一切毛孔的光。其次，分身佛也顯現兩種瑞相。

【English Translation】 English version: In the assembly of the impure land, the Buddha expounded the expedient vehicle (teaching of skillful means) and the real vehicle (teaching of ultimate truth). Subsequently, the Buddha transformed the lands three times, turning the eight directions into pure lands, thereby manifesting the Buddha's manifested body (expedient body) and Dharma-nature body (real body). In the 'Supernatural Powers' chapter, the ten directions of the world are unobstructed and integrated, so that all beings in the ten directions can hear the 'Lotus Sutra'. The locations of these three assemblies progressed from narrow to wide, and the number of attendees also increased from few to many.

This chapter is divided into two parts: First, the Bodhisattvas, upon hearing the Buddha's praise of the beauty of teaching the Dharma, vow to propagate this Sutra; Second, the Buddha, seeing the Bodhisattvas vow to propagate this Sutra, rejoices and therefore manifests great supernatural powers. The emergence of the Bodhisattvas from the earth has two intentions: First, to reveal the Buddha's immeasurable lifespan, thus making a good beginning; Second, to vow to circulate this Sutra, thus making a good ending. 'True and Pure Great Dharma' is in contrast to the falsity of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so it is called true; accumulated merits are all complete, so it is called pure; possessing all merits, so it is called great. 'At that time, the World-Honored One' below is the second part, the Buddha manifests supernatural powers. First is the prose (long lines), then the verses (gāthās). The prose is further divided into two parts: First, manifesting supernatural powers; Second, praising this Dharma and encouraging practice. Manifesting supernatural powers is further divided into two parts: First, manifesting in front of the assembly; Second, formally manifesting great supernatural powers. The reason for manifesting in front of the assembly is, first, to benefit the assembly, and second, to praise the Buddha's unhindered supernatural powers, without fear. The second part, formally manifesting supernatural powers, manifests a total of five kinds of supernatural powers: First, manifesting the broad and long tongue, indicating that the spoken two expedient and two real teachings are not false. The Treatise on the Lotus Sutra says: 'Extending the broad and long tongue is to cause remembrance', that is, to cause remembrance that what the Buddha said is not false. Second, emitting light, showing that this Sutra can eliminate delusion and generate wisdom, just as light dispels darkness and reveals all things; also wanting to allow each other to see each other.

Question:

In the previous two (referring to the 'Introduction' chapter and the 'Expedients' chapter), only one ray of light was emitted, why now emit light from all pores, illuminating the ten directions?

Answer:

The previous two were to indicate that there is only one vehicle (Buddha Vehicle), and that the Dharma-body has no duality, so only one ray of light was emitted. Now, wanting to circulate this Sutra, so that beings of the two worlds (present and future) can all believe and uphold it, so light is emitted from all pores. Secondly, the manifested Buddhas also manifest two auspicious signs.

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欲顯同一法身皆是應跡故同現二瑞。又眾見多佛現於神力則信敬益深，一佛或可所言不實，十方諸佛何容欺誑？故同現舌相也。

「滿百千歲」者，神力一時未足希有，滿百千歲方是奇特。又是顯法久住故神力時長。

問：

何故攝於舌相而不收光？

答：

表說法事竟故攝舌相，欲令十方通徹彼此相見故不收光。《涅槃經》表所作已辦故收光也。

「一時謦咳俱共彈指」者，舊云：謦咳表說二權二實暢悅佛心。《法華論》云「現謦咳聲說偈令聞故，聞已如實修行不放逸故。『彈指』者，表覺悟眾生，令修行者得覺悟故。『動地』者，亦令眾生覺悟知佛說法。又示無常相，令速修此法。又表現在十方眾生遙聞此會說《法華經》，隨喜供養，藉此善根后當成佛，是故地動」。依《法華論》意，舌相謦咳屬口業瑞，放光、彈指屬身業瑞，動地謂意業瑞；而經文次第者，初二是色瑞，次兩是聲瑞，此四是謂正果瑞，動地是依果瑞。五瑞次第者，舌為說教之主，故初現之；說教必有滅惑生解之用，並令十方通洞彼此相見，故次放光；既彼此相見故謦咳令聞，令聞為令覺悟，是故彈指。此四是現正果瑞竟，次動地現依果瑞也。

「其中眾生」，第二，十方眾生睹瑞。前二處瑞多利益

【現代漢語翻譯】 現代漢語譯本：爲了顯示同一法身（Dharmakaya，佛的法性之身）所顯現的都是應化之跡，所以共同顯現兩種瑞相。而且，大眾見到多佛顯現神通之力，就會更加信敬，因為一佛或許可能說謊，但十方諸佛怎麼會欺騙呢？所以共同顯現舌相。 『滿百千歲』，神通之力一時顯現還不足以令人覺得稀有，持續滿百千歲才顯得奇特。又是爲了顯示佛法長久住世，所以神通之力持續的時間很長。 問： 為什麼收起舌相而不收起光明？ 答： 表示說法之事已經完畢，所以收起舌相；想要讓十方世界通徹，彼此相見，所以不收起光明。《涅槃經》（Nirvana Sutra）中說，表示所作之事已經辦完，所以收起光明。 『一時謦咳俱共彈指』，舊的說法是：謦咳表示宣說二權二實，暢悅佛心。《法華論》（Lotus Sutra Treatise）中說：『顯現謦咳的聲音，說偈頌，讓眾生聽聞，聽聞后如實修行，不放逸。』『彈指』，表示覺悟眾生，讓修行者得以覺悟。『動地』，也是讓眾生覺悟，知道佛在說法。又顯示無常之相，讓眾生迅速修習此法。又表示現在十方眾生遙遠地聽聞此法會宣說《法華經》（Lotus Sutra），隨喜供養，憑藉此善根，將來當能成佛，所以大地震動。依照《法華論》的意義，舌相、謦咳屬於口業瑞相，放光、彈指屬於身業瑞相，動地屬於意業瑞相；而經文的次第是，最初兩個是色瑞，其次兩個是聲瑞，這四個是所謂的正果瑞，動地是依果瑞。五種瑞相的次第是，舌是說法之主，所以最初顯現；說法必定有滅除迷惑、產生理解的作用，並且讓十方通徹，彼此相見，所以其次是放光；既然彼此相見，所以謦咳讓人聽聞，讓人聽聞是爲了讓人覺悟，所以是彈指。這四個是顯現正果瑞完畢，其次是動地，顯現依果瑞。 『其中眾生』，第二，十方眾生看到瑞相。前面兩處瑞相多有利益。

【English Translation】 English version: To show that all manifestations of the same Dharmakaya (法身, the body of the Dharma, the essence of the Buddha) are traces of response, they jointly manifested two auspicious signs. Moreover, when the masses see many Buddhas manifesting their supernatural powers, their faith and reverence will deepen, because one Buddha might possibly lie, but how could Buddhas from the ten directions deceive? Therefore, they jointly manifested the tongue sign. 『Full hundred thousand years,』 a single display of supernatural power is not rare enough to be considered extraordinary; it is only when it lasts for a full hundred thousand years that it becomes remarkable. It also demonstrates the long-lasting presence of the Dharma, hence the extended duration of the supernatural power. Question: Why is the tongue sign withdrawn but not the light? Answer: The tongue sign is withdrawn to indicate that the Dharma-speaking event is complete; the light is not withdrawn to allow the ten directions to be clear and visible to each other. The Nirvana Sutra (涅槃經) states that the light is withdrawn to indicate that the task has been accomplished. 『At the same time, they cleared their throats and snapped their fingers together,』 the old explanation is: clearing the throat represents expounding the two provisional and two real teachings, delighting the Buddha's mind. The Lotus Sutra Treatise (法華論) says: 『Manifesting the sound of clearing the throat, reciting verses to be heard, so that upon hearing, they practice truthfully and without negligence.』 『Snapping the fingers』 represents awakening sentient beings, enabling practitioners to attain enlightenment. 『Earth shaking』 also awakens sentient beings, making them aware that the Buddha is expounding the Dharma. It also shows the impermanent nature, urging them to quickly cultivate this Dharma. It also indicates that sentient beings in the ten directions now remotely hear this assembly expounding the Lotus Sutra (法華經), rejoice and make offerings, and by virtue of this good root, they will become Buddhas in the future, hence the earth shakes.』 According to the meaning of the Lotus Sutra Treatise, the tongue sign and clearing the throat belong to the auspicious signs of verbal karma, radiating light and snapping fingers belong to the auspicious signs of physical karma, and earth shaking belongs to the auspicious signs of mental karma; and the order of the sutra text is that the first two are auspicious signs of form, the next two are auspicious signs of sound, these four are the so-called auspicious signs of the right fruit, and earth shaking is the auspicious sign of the dependent fruit. The order of the five auspicious signs is that the tongue is the master of teaching the Dharma, so it is manifested first; teaching the Dharma must have the function of eliminating delusion and generating understanding, and allowing the ten directions to be clear and visible to each other, so next is radiating light; since they are visible to each other, clearing the throat allows them to hear, and allowing them to hear is to awaken them, hence snapping the fingers. These four are the completion of manifesting the auspicious signs of the right fruit, and next is earth shaking, manifesting the auspicious signs of the dependent fruit. 『Among these beings,』 secondly, sentient beings in the ten directions witness the auspicious signs. The auspicious signs in the previous two places are of great benefit.

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此會，今現五種神力多為益十方，故明十方睹見。又開四別：初：明睹見歡喜。「即時諸天」下，第二、諸天唱告勸隨喜供養。「彼諸眾生」下，第三、明十方順從。「所散諸物」下，第四、佛重現二種神力，一成寶帳表成法身不二，即後分經；「通達無礙如一佛土」者，同顯所乘不別，謂初分經，為表十方同悟斯二。

「爾時佛告」下，第二、嘆法勸修。初嘆法，次勸修。嘆法之中略明四句：「如來一切所有之法」者，即初分經乘權乘實法也。「如來一切自在神力」者，第二、後分經身權身實、短長適化，謂自在神力也。「如來一切秘要之藏」者，此二攝義無不周故稱為要，昔所未說故名為秘。「如來一切甚深之事」者，授五乘人成佛之記為甚深事也。此四句即是次第，又攝一部義周也。又初句明一乘因果之法，次句一部所現神通，第三句因果神通昔所未說故名秘要，第四句不異前釋。「是故汝等」下，第二、獎勸也。

偈文為二：初、頌現神通意；次、頌勸修。現神通力為三：初偈，明為益現在十方眾生故現神力；次、兩偈，正頌現神力；第三、一偈，為利未來眾生故現神力。「囑累是經故」下，第二、頌獎勸，又開二別：第一、稱歎；第二、勸持。初稱歎凡有七門：初兩偈，頌功德無邊嘆；次一偈

【現代漢語翻譯】 現代漢語譯本 此時法會，現在顯現的五種神力，大多是爲了利益十方世界，所以才明白顯示讓十方眾生都能看見。又開啟四種差別：第一，說明看見后歡喜。『即時諸天』以下，第二，諸天歌唱宣告，勸導隨喜供養。『彼諸眾生』以下，第三，說明十方世界都順從響應。『所散諸物』以下，第四，佛陀再次顯現兩種神力，一是化成寶帳，象徵成就法身不二，即後分經所說；『通達無礙如一佛土』，同樣顯示所乘之法沒有差別，指的是初分經，是爲了表明十方世界共同領悟這兩種神力。

『爾時佛告』以下，第二部分，讚歎佛法並勸導修行。先讚歎佛法，再勸導修行。讚歎佛法之中，簡略說明四句：『如來一切所有之法』，就是初分經所說的乘權乘實之法。『如來一切自在神力』，第二句，指後分經所說的身權身實、長短適宜的變化，稱為自在神力。『如來一切秘要之藏』，這兩句概括的意義沒有不周全的，所以稱為『要』，過去沒有說過的，所以稱為『秘』。『如來一切甚深之事』，為五乘根器的人授記成佛，是甚深之事。這四句就是次第，又概括了一部經的意義周全。另外，第一句說明一乘因果之法，第二句說明一部經所顯現的神通，第三句說明因果神通過去沒有說過，所以稱為秘要，第四句的解釋與前面相同。『是故汝等』以下，第二部分，是獎賞勸勉。

偈文分為兩部分：第一，頌揚顯現神通的用意；第二，頌揚勸導修行。顯現神通力分為三部分：第一偈，說明爲了利益現在十方眾生，所以顯現神力；第二，兩偈，正式頌揚顯現神力；第三，一偈，爲了利益未來眾生，所以顯現神力。『囑累是經故』以下，第二部分，頌揚獎賞勸勉，又分為兩種差別：第一，稱讚；第二，勸持。初稱讚凡有七個方面：最初兩偈，頌揚功德無邊，讚歎；接下來一偈

【English Translation】 English version At this assembly, the five kinds of divine powers now manifested are mostly for the benefit of the ten directions, hence they are clearly displayed for all beings in the ten directions to see. Furthermore, four distinctions are opened: First, it explains the joy of seeing. 'Immediately, the devas (celestial beings)' below; second, the devas sing and announce, encouraging joyful offerings. 'Those beings' below; third, it explains that the ten directions are compliant and responsive. 'The scattered objects' below; fourth, the Buddha manifests two kinds of divine powers again, one is transforming into a jeweled canopy, symbolizing the accomplishment of the non-duality of the Dharma body (the body of ultimate reality), which is what the latter part of the sutra (a discourse of the Buddha) says; 'Unobstructed and interconnected like a single Buddha land' similarly shows that the vehicle (yana) being ridden is not different, referring to the first part of the sutra, in order to indicate that the ten directions jointly realize these two divine powers.

'Then the Buddha said' below, the second part, praises the Dharma (the teachings of the Buddha) and encourages practice. First, it praises the Dharma, then encourages practice. Within the praise of the Dharma, it briefly explains four phrases: 'All the Dharmas possessed by the Tathagata (a title of the Buddha, meaning 'Thus Gone One' or 'Thus Come One')', which is the expedient and ultimate Dharma spoken of in the first part of the sutra. 'All the unhindered divine powers of the Tathagata', the second phrase, refers to the expedient and real bodies, the appropriate transformations of short and long, spoken of in the latter part of the sutra, called unhindered divine powers. 'All the secret treasuries of the Tathagata', these two phrases encompass meanings that are all-encompassing, hence called 'essential (要)', and have not been spoken of in the past, hence called 'secret (秘)'. 'All the profound matters of the Tathagata', bestowing predictions of Buddhahood upon beings of the five vehicles (yana), is a profound matter. These four phrases are in sequence, and also encompass the meaning of the entire sutra. Furthermore, the first phrase explains the Dharma of the cause and effect of the One Vehicle (Ekayana), the second phrase explains the divine powers manifested in the entire sutra, the third phrase explains that the cause and effect of the divine powers have not been spoken of in the past, hence called secret and essential, the explanation of the fourth phrase is the same as before. 'Therefore, you all' below, the second part, is encouragement and commendation.

The verses are divided into two parts: First, praising the intention of manifesting divine powers; second, praising and encouraging practice. The manifestation of divine powers is divided into three parts: The first verse explains that divine powers are manifested to benefit the beings of the ten directions in the present; second, two verses, formally praising the manifestation of divine powers; third, one verse, manifesting divine powers to benefit beings of the future. 'Entrusting this sutra' below, the second part, praising, rewarding, and encouraging, is further divided into two distinctions: First, praise; second, encouragement to uphold. The initial praise has seven aspects: The first two verses, praising the boundless merits and virtues, are praise; the next verse

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半，得見諸佛嘆；次兩偈，諸佛歡喜嘆；次一偈，不久得佛嘆；次一偈半，得四無礙嘆；次一偈，得經旨趣門嘆；次一偈半，滅惑生解嘆。持《法華經》人得此七種果。第二、勸持，如文。

囑累品第二十二

自上已來明稱歎流通，今次辨付屬流通。

問：

小乘辨佛永入無餘不復化物，可須付囑；此經明法身常存有感斯應，何故明付囑耶？

答：

有三因緣：一者、時眾聞佛慇勤付囑則重法情深各欲宣持。二、付諸菩薩即令其自行化他。三者、眾生於菩薩有重緣，故令其弘法化物。

亦開二別：一者、此品正明付囑；第二、〈藥王〉已下，奉命宣通。所言「囑累」者，囑謂付囑，累謂憑累。但囑累有二：一、以法付人，謂以大乘妙法付諸菩薩。二、以人付人，以二世眾生付囑四依菩薩，如《金剛波若論》以根未熟菩薩付囑根熟菩薩。今具此二也。《智度論》云「《波若》非秘密法，付囑聲聞；《法華》是秘密法，付囑菩薩」。《論》自釋云「《波若》未明羅漢作佛，但明菩薩作佛，其言易解，故聲聞能通，宜付囑聲聞；《法華》明阿羅漢成佛，于昔教為甚深，聲聞未解，故付囑菩薩」。

品開為三：初、佛付囑；二、菩薩受付；三、明說經事竟。三文各二。初文

【現代漢語翻譯】 現代漢語譯本： 半偈（指半首偈頌），得見諸佛嘆爲稀有；其次兩偈，諸佛歡喜讚歎；其次一偈，預示不久將成佛而讚歎；其次一偈半，獲得四無礙辯才的讚歎；其次一偈，獲得通達經文旨趣之門的讚歎；其次一偈半，滅除迷惑生起正解的讚歎。受持《法華經》的人能獲得這七種果報。第二部分，勸人受持，內容如經文所示。 《囑累品》第二十二 從前面內容已經闡明了稱揚讚歎和流通此經的意義，現在接下來辨析付囑流通的意義。 問： 小乘認為佛陀永遠進入無餘涅槃，不再化度眾生，所以需要付囑；但此經闡明法身常存，有感應就會示現，為什麼還要說明付囑呢？ 答： 有三種因緣：第一，當時的大眾聽聞佛陀慇勤付囑，就會更加重視佛法，情意深厚，各自都想宣揚受持。第二，付囑給諸位菩薩，就是讓他們自己修行，化度他人。第三，眾生與菩薩有很深的因緣，所以讓他們弘揚佛法，化度眾生。 也分為兩種不同的情況：第一，此品正是說明付囑；第二，從《藥王品》以下，是奉佛之命宣揚流通。《囑累》的意思是，囑是付囑，累是憑靠。但付囑有兩種：第一，以法付人，就是以大乘妙法付囑給諸位菩薩。第二，以人付人，就是把二世的眾生付囑給四依菩薩，如同《金剛般若論》中把根基尚未成熟的菩薩付囑給根基已經成熟的菩薩。現在具備這兩種情況。《智度論》說：「《般若經》不是秘密法，所以付囑給聲聞；《法華經》是秘密法，所以付囑給菩薩」。《智度論》自己解釋說：「《般若經》沒有明確說明阿羅漢可以成佛，只是說明菩薩可以成佛，它的意思容易理解，所以聲聞能夠通達，適合付囑給聲聞；《法華經》明確說明阿羅漢可以成佛，對於以前的教法來說非常深奧，聲聞不能理解，所以付囑給菩薩」。 此品分為三個部分：首先，佛陀付囑；其次，菩薩接受付囑；最後，說明說經之事完畢。這三部分各有兩段經文。先說第一部分。

【English Translation】 English version: Half a Gatha (half a verse), one obtains the praise of seeing all Buddhas; the next two Gathas, all Buddhas rejoice and praise; the next one Gatha, one is praised with the prediction of soon becoming a Buddha; the next one and a half Gathas, one obtains the praise of the four unimpeded eloquence; the next one Gatha, one obtains the praise of understanding the essential meaning of the Sutra; the next one and a half Gathas, one obtains the praise of eliminating delusion and generating understanding. Those who uphold the Lotus Sutra obtain these seven kinds of rewards. The second part, encouraging upholding, is as stated in the text. Chapter 22: Entrustment From the above, the meaning of praising and propagating this Sutra has been clarified. Now, we will analyze the meaning of entrustment and propagation. Question: The Hinayana believes that the Buddha eternally enters Nirvana without remainder and no longer transforms beings, so entrustment is necessary. However, this Sutra clarifies that the Dharmakaya (法身) [Dharma body] is eternally present and manifests when there is a response. Why is entrustment still explained? Answer: There are three reasons: First, when the assembly at that time hears the Buddha's earnest entrustment, they will value the Dharma even more, their feelings will be deep, and each will want to propagate and uphold it. Second, entrusting it to the Bodhisattvas (菩薩) [enlightenment beings] is to enable them to cultivate themselves and transform others. Third, sentient beings have deep affinities with the Bodhisattvas, so they are asked to propagate the Dharma and transform sentient beings. It is also divided into two different situations: First, this chapter specifically explains the entrustment; second, from the Medicine King chapter onwards, it is to propagate and circulate the Sutra by the Buddha's command. The meaning of 'Entrustment' is that 'entrust' means to entrust, and 'reliance' means to depend on. But there are two kinds of entrustment: First, entrusting the Dharma to people, which is to entrust the wonderful Dharma of the Mahayana (大乘) [Great Vehicle] to the Bodhisattvas. Second, entrusting people to people, which is to entrust the sentient beings of the two worlds to the Four Reliances Bodhisattvas, just as in the Vajra Prajna Sutra (金剛般若論) [Diamond Wisdom Sutra], the Bodhisattvas whose roots are not yet mature are entrusted to the Bodhisattvas whose roots are already mature. Now both of these situations are present. The Mahaprajnaparamita Sastra (智度論) [Great Wisdom Treatise] says: 'The Prajna Sutra (般若經) [Wisdom Sutra] is not a secret Dharma, so it is entrusted to the Sravakas (聲聞) [voice-hearers]; the Lotus Sutra (法華經) [Lotus Sutra] is a secret Dharma, so it is entrusted to the Bodhisattvas.' The Mahaprajnaparamita Sastra itself explains: 'The Prajna Sutra does not explicitly state that Arhats (阿羅漢) [worthy ones] can become Buddhas, but only states that Bodhisattvas can become Buddhas. Its meaning is easy to understand, so Sravakas can understand it and it is suitable to be entrusted to Sravakas; the Lotus Sutra explicitly states that Arhats can become Buddhas, which is very profound for the previous teachings, and Sravakas cannot understand it, so it is entrusted to Bodhisattvas.' This chapter is divided into three parts: First, the Buddha's entrustment; second, the Bodhisattvas' acceptance of the entrustment; and finally, the explanation that the matter of speaking the Sutra is completed. Each of these three parts has two sections of text. Let's start with the first part.

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二者：第一、摩頂付屬。而言「現大神力」者，有人言：即是前品七種神力。今謂不爾。釋迦以數尺之手一時遍摩千世界塵數菩薩頂，神力之大亦莫其如斯也。「而作是言」者，前現大神力謂意業付囑，以手摩頂謂身業付囑，今明口業也。「難得菩提」者，嘆菩提難得，欲令物尊重法也。此經明二權二實，今總言菩提者即一正觀，正觀縱任自在故名為乘，即初分經；能長短適化名為壽量，謂後分經也。今總言菩提即攝二分。「所以者何」下，第二、釋囑累意，即是示宣通之方。宣通之方凡有三種：一者、令上學諸佛；二者、令下知根性；三者、具此二義，法無不弘、人無不益，為報佛恩。如來內有三德：一、有大慈悲常欲拔苦與樂。二、無諸慳吝不藏惜法寶，此二即是佛功德業也。「亦無所畏」者，第三句，明智慧業。內具此三德，外與眾生三種智慧。佛之智慧照有慧也，如來智慧照空慧也，自然智慧空有二種任運能知，即無功用慧也。此之三慧，攝慧義盡。此經雖明二權二實，意在攝入佛慧，故偏說之。「汝等亦應隨學」者，上明內有三德、外與三慧，今勸菩薩學之。「勿生慳吝」者，慳有五種：一、住處慳；二、家慳；三、施慳；四、稱歎慳；五、法慳。法慳有七過：一、世世常盲；二、生生愚癡；三、常在怨家

【現代漢語翻譯】 現代漢語譯本 二者：第一，摩頂付囑。說到『現大神力』，有人說：就是前面品中提到的七種神力。現在我認為不是這樣。釋迦牟尼用幾尺的手，一時遍摩千世界如塵沙般多的菩薩的頭頂，神力之大沒有能超過這樣的了。『而作是言』，前面示現大神力是意業的付囑，用手摩頂是身業的付囑，現在說明口業的付囑。『難得菩提』，是讚歎菩提難得，想要讓人們尊重佛法。這部經說明二權二實，現在總說菩提就是一個正觀，正觀縱任自在所以名為乘，就是初分經；能長短適化名為壽量，是後分經。現在總說菩提就攝取了二分經的內容。 『所以者何』以下，第二，解釋囑累的意義，就是指示宣揚流通的方法。宣揚流通的方法大概有三種：一是，令上根器的人學習諸佛的功德；二是，令下根器的人瞭解自己的根性；三是，具備這兩種意義，佛法沒有不弘揚的，人沒有不受益的，這是爲了報答佛恩。如來內在有三種德行：一是有大慈悲心，常常想要拔除眾生的痛苦，給予他們快樂。二是，沒有諸多的慳吝，不藏匿珍惜佛法寶藏，這兩種就是佛的功德事業。『亦無所畏』，第三句，說明智慧的事業。內在具備這三種德行，外在給予眾生三種智慧。佛的智慧照見有，是慧；如來的智慧照見空，是慧；自然智慧空有二種任運能知，就是無功用慧。這三種智慧，攝取了智慧的全部意義。這部經雖然說明二權二實，用意在於攝入佛的智慧，所以偏重於說明它。『汝等亦應隨學』，上面說明內在有三種德行，外在給予三種智慧，現在勸菩薩學習這些。『勿生慳吝』，慳吝有五種：一是，住處慳；二是，家慳；三是，施慳；四是，稱歎慳；五是，法慳。法慳有七種過失：一是，世世代代常常是盲人；二是，生生世世愚癡；三是，常常在怨家之中。

【English Translation】 English version The two aspects: First, entrusting through touching the crown of the head. Regarding 'manifesting great spiritual powers,' some say it refers to the seven kinds of spiritual powers mentioned in the previous chapter. However, I disagree. Śākyamuni, with his hand measuring several feet, simultaneously touched the crowns of bodhisattvas as numerous as dust particles in a thousand worlds. The greatness of this spiritual power is unparalleled. 'And speaking these words' means that the previous manifestation of great spiritual powers was the entrustment through mental action (意業), touching the crown of the head was the entrustment through physical action (身業), and now it clarifies the entrustment through verbal action (口業). 'Difficult to attain Bodhi' is an exclamation of the rarity of Bodhi (菩提 - enlightenment), intending to make beings respect the Dharma (法 - teachings). This sutra elucidates the two provisional (權) and two real (實) aspects. Now, generally speaking, Bodhi is a single correct contemplation (正觀), and because correct contemplation is free and unconstrained, it is called a vehicle (乘), which is the initial part of the sutra. The ability to adapt and transform with varying lengths of life is called 'Lifespan' (壽量), which is the latter part of the sutra. Now, generally speaking, Bodhi encompasses both parts. Following 'Why is this so,' the second aspect explains the meaning of entrustment, which is to indicate the method of propagation and circulation. There are roughly three methods of propagation and circulation: First, to enable those of superior faculties to learn the virtues of all Buddhas; second, to enable those of inferior faculties to understand their own nature; third, to possess both of these meanings, so that no Dharma is not propagated and no person is not benefited, in order to repay the Buddha's kindness. The Tathāgata (如來 - Thus Come One) possesses three inner virtues: First, having great compassion and constantly desiring to remove suffering and give happiness. Second, having no stinginess and not concealing or cherishing the Dharma treasures. These two are the Buddha's meritorious deeds. 'Also without fear,' the third sentence clarifies the activity of wisdom. Internally possessing these three virtues, externally giving beings three kinds of wisdom. The Buddha's wisdom illuminates existence, which is wisdom; the Tathāgata's wisdom illuminates emptiness, which is wisdom; natural wisdom knows both emptiness and existence spontaneously, which is effortless wisdom. These three wisdoms encompass the entirety of the meaning of wisdom. Although this sutra elucidates the two provisional and two real aspects, the intention lies in incorporating the Buddha's wisdom, so it emphasizes explaining it. 'You should also follow and learn' means that above, it clarified the three inner virtues and the three external wisdoms, and now it encourages bodhisattvas to learn these. 'Do not be stingy' means that there are five kinds of stinginess: First, stinginess with dwelling places; second, stinginess with family; third, stinginess with giving; fourth, stinginess with praise; fifth, stinginess with the Dharma. Stinginess with the Dharma has seven faults: First, being constantly blind in every lifetime; second, being foolish in every life; third, constantly being among enemies.

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中生；四、失聖胎；五、三世佛怨；六、善人遠離；七、無惡不造。有此重過故偏誡之。

「于未來世」下，第二、勸下知根性。凡有二句：一者、明有大心人宜授以實說；二者、若有眾生不信一乘當爲說三乘教。「汝等若能」下，第三、若能上學佛二德、下知兩機，則通法利人，謂報佛恩也。

問：

文云「若有眾生不信受者，即于如來余深妙法中為說」，然小乘三藏非是深妙，大法即是大乘，云何別有余深妙耶？

答：

方等有二：一者、大乘；二者、一乘。余法即是大乘。

問：

何故信大乘不信一乘耶？

答：

有二種人信大乘不信一乘：一者、是小乘信《大品》等，以《大品》等雖是大乘，未廢小乘，故小乘信大乘自是菩薩法，信小乘是聲聞法。二者、新學菩薩亦信《大品》，云《大品》明菩薩法，為說《大品》等，是我等所行，非二乘所行也。

問：

小乘人既不信一乘，何故信《大品》等大乘？

答：

《大品》等密令舍小、密令信大，如前〈信解品〉中密大乘有自他兩教也。亦為新學菩薩說《大品》，令密信一、密舍三也。

「時諸菩薩」下，第二，菩薩受付。亦開兩別：第一、一稱受付。「諸菩薩」下，

【現代漢語翻譯】 現代漢語譯本：中生：四、失去聖胎；五、冒犯三世諸佛；六、善人遠離；七、無惡不作。因為有這些嚴重的過失，所以特別告誡他們。

『于未來世』以下，第二、勸導（佛）向下瞭解眾生的根性。大致有兩點：一、說明對於有大心的人，應該授予真實之說；二、如果有的眾生不相信一乘（Ekayana，唯一佛乘），應當為他們說三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的教法。『汝等若能』以下，第三、如果能夠向上學習佛的兩種德行，向下瞭解兩種根機，就能通達佛法利益他人，這就是報答佛恩。

問：

經文中說『若有眾生不信受者，即于如來余深妙法中為說』，然而小乘三藏並非深妙，大法就是大乘，為什麼另外還有其餘深妙之法呢？

答：

方等（Vaipulya，廣大的、方正的經典）有兩種：一是大乘，二是一乘。其餘的法就是大乘。

問：

為什麼有人相信大乘而不相信一乘呢？

答：

有兩種人相信大乘而不相信一乘：一是小乘人相信《大品般若經》（Mahaprajnaparamita Sutra）等經典，因為《大品般若經》等雖然是大乘，但沒有廢除小乘，所以小乘人相信大乘是菩薩的法，相信小乘是聲聞的法。二是新學的菩薩也相信《大品般若經》，認為《大品般若經》闡明了菩薩的法，為他們說《大品般若經》等，是他們所修行的，不是二乘（聲聞乘和緣覺乘）所修行的。

問：

小乘人既然不相信一乘，為什麼相信《大品般若經》等大乘經典呢？

答：

《大品般若經》等經典暗中引導他們捨棄小乘，暗中引導他們相信大乘，如同前面〈信解品〉中所說，秘密的大乘有自教和他教兩種含義。也為新學的菩薩說《大品般若經》，讓他們暗中相信一乘，暗中捨棄三乘。

『時諸菩薩』以下，第二，菩薩接受（佛的）囑託。也分為兩種：第一、一起稱名接受（囑託）。『諸菩薩』以下，

【English Translation】 English version: To be reborn in an intermediate state; four, to lose the holy embryo; five, to offend the Buddhas of the three times; six, to be abandoned by virtuous people; seven, to commit all kinds of evil. Because of these serious faults, they are specifically warned.

『In the future』 below, second, (the Buddha) advises understanding the dispositions of beings. Generally, there are two points: first, it clarifies that those with great aspirations should be taught the true teaching; second, if there are beings who do not believe in the Ekayana (One Vehicle), they should be taught the teachings of the Triyana (Three Vehicles). 『If you can』 below, third, if one can learn the two virtues of the Buddha above and understand the two kinds of capacities below, then one can understand the Dharma and benefit others, which is to repay the Buddha's kindness.

Question:

The text says, 『If there are beings who do not believe and accept it, then explain to them the other profound and wonderful Dharmas of the Tathagata.』 However, the Tripitaka of the Hinayana is not profound and wonderful, and the Great Dharma is the Mahayana. Why is there another profound and wonderful Dharma?

Answer:

Vaipulya (extensive, upright scriptures) has two types: one is Mahayana, and the other is Ekayana. The remaining Dharmas are Mahayana.

Question:

Why do some people believe in Mahayana but not in Ekayana?

Answer:

There are two types of people who believe in Mahayana but not in Ekayana: first, Hinayana practitioners believe in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) and other scriptures, because although the Mahaprajnaparamita Sutra is Mahayana, it does not abolish Hinayana. Therefore, Hinayana practitioners believe that Mahayana is the Dharma of Bodhisattvas, and they believe that Hinayana is the Dharma of Sravakas. Second, newly learning Bodhisattvas also believe in the Mahaprajnaparamita Sutra, thinking that the Mahaprajnaparamita Sutra clarifies the Dharma of Bodhisattvas. Explaining the Mahaprajnaparamita Sutra to them is what they practice, not what the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) practice.

Question:

Since Hinayana practitioners do not believe in Ekayana, why do they believe in Mahayana scriptures such as the Mahaprajnaparamita Sutra?

Answer:

The Mahaprajnaparamita Sutra and other scriptures secretly guide them to abandon Hinayana and secretly guide them to believe in Mahayana, just as the 『Faith Understanding』 chapter mentioned earlier, the secret Mahayana has two meanings: self-teaching and other-teaching. It also explains the Mahaprajnaparamita Sutra to newly learning Bodhisattvas, so that they secretly believe in Ekayana and secretly abandon the Three Vehicles.

『Then the Bodhisattvas』 below, second, the Bodhisattvas receive (the Buddha's) entrustment. It is also divided into two types: first, together they call out their names to receive (the entrustment). 『The Bodhisattvas』 below,

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第二、三過順旨。一一文中皆具三業受付：初、內心歡喜；二、身業恭敬；三、口業順從。「爾時釋迦」下，第三、明說經事畢。亦開二別：一、釋迦令諸佛各還所在；二、大眾欣慶。

問：

何故令分身各還本土，多寶獨稱還可如故耶？

答：

一多之疑易斷故令分身散席，常滅之惑難破故多寶獨停。「如故」者，直令閉塔，未遣還土也。次、大眾歡喜，如文。

問：

何故歡喜？

答：

從經初至〈囑累品〉明佛所乘法、能乘人究竟，故大眾歡喜。下〈藥王品〉乃明菩薩所乘法、能乘之人，故〈囑累品〉在中間也。

藥王菩薩本事品第二十三

自下第二、諸菩薩奉命宣通，故有〈藥王品〉等來也。一者、上來說《法華經》，今說行《法華經》人所得果報，以勸宣持也。二者、《智度論》云「波若有二門：一者、說法為波若；二者、明來生往生」。諸菩薩等行波若人亦為說于《波若》，《法華》亦爾。上來說法為《法華》，今明諸菩薩德行，亦是說于《法華》，故《法華》有無量門令物悟入也。三者、《十二門論》釋大乘義，凡有二種：一者，諸佛大人之所乘故名為大；二者，彌勒、文殊等諸大士之所乘故名為大。具此二門乘義乃備。此經明一乘亦

【現代漢語翻譯】 現代漢語譯本 第二、三是順從佛旨。每一段文字都具備身、口、意三業的領受：首先是內心歡喜；其次是身業恭敬；最後是口業順從。「爾時釋迦（那時釋迦）」之後，第三部分，說明講經的事情完畢。也分為兩個部分：一是釋迦（釋迦）讓諸佛各自返回自己的處所；二是大眾歡欣慶賀。 問： 為什麼讓分身佛各自返回本土，只有多寶（Prabhutaratna）佛被稱為可以保持原樣呢？ 答： 因為對於一個還是多個佛的疑問容易消除，所以讓分身佛散去；因為對於常還是滅的迷惑難以打破，所以多寶（Prabhutaratna）佛獨自停留。「如故」的意思，只是讓關閉寶塔，沒有遣送返回本土。接下來，大眾歡喜，如經文所說。 問： 為什麼歡喜？ 答： 從經文開始到《囑累品》（Entrustment）說明了佛所乘坐的法，以及能乘坐此法的人最終成就，所以大眾歡喜。接下來的《藥王品》（Bhaisajyaraja）說明了菩薩所乘坐的法，以及能乘坐此法的人，所以《囑累品》（Entrustment）在中間。 藥王菩薩本事品第二十三 從下面開始是第二部分，諸位菩薩奉命宣揚流通，所以有《藥王品》（Bhaisajyaraja）等出現。一是，上面講述《法華經》（Lotus Sutra），現在講述修行《法華經》（Lotus Sutra）的人所得到的果報，以此來勸勉宣揚和受持。二是，《智度論》（Mahaprajnaparamita Sastra）說『般若（Prajna）有二門：一是說法為般若（Prajna）；二是說明來生和往生』。諸位菩薩等修行般若（Prajna）的人也為他人宣說般若（Prajna），《法華經》（Lotus Sutra）也是如此。上面講述說法為《法華經》（Lotus Sutra），現在說明諸位菩薩的德行，也是在宣說《法華經》（Lotus Sutra），所以《法華經》（Lotus Sutra）有無量的法門讓眾生覺悟進入。三是，《十二門論》（Twelve Gate Treatise）解釋大乘的意義，大致有兩種：一是，諸佛大人所乘坐的緣故稱為大；二是，彌勒（Maitreya）、文殊（Manjusri）等諸位大士所乘坐的緣故稱為大。具備這兩種大乘的意義才完備。此經說明一乘也是

【English Translation】 English version The second and third are in accordance with the Buddha's will. Each passage fully embodies the reception of the three karmas: first, inner joy; second, physical reverence; and third, verbal obedience. After 'At that time, Shakyamuni (Sakyamuni),' the third part clarifies that the exposition of the sutra is complete. It is also divided into two parts: first, Shakyamuni (Sakyamuni) instructs all the Buddhas to return to their respective abodes; and second, the assembly rejoices. Question: Why are the manifested bodies of the Buddhas instructed to return to their respective lands, while only Prabhutaratna (Prabhutaratna) Buddha is said to remain as before? Answer: Because the doubt about whether there is one or many Buddhas is easily resolved, the manifested bodies are dispersed; because the delusion about permanence or annihilation is difficult to break, Prabhutaratna (Prabhutaratna) Buddha remains alone. 'As before' means only to close the stupa, not to send him back to his land. Next, the assembly rejoices, as the text says. Question: Why do they rejoice? Answer: From the beginning of the sutra to the 'Entrustment (Entrustment) Chapter,' it explains the Dharma that the Buddha rides and the ultimate achievement of those who can ride this Dharma, so the assembly rejoices. The following 'Bhaisajyaraja (Bhaisajyaraja) Chapter' explains the Dharma that the Bodhisattvas ride and those who can ride this Dharma, so the 'Entrustment (Entrustment) Chapter' is in the middle. Chapter Twenty-Three: The Past Deeds of Bhaisajyaraja Bodhisattva From below is the second part, where the Bodhisattvas, having received the command, propagate and circulate the teachings, hence the appearance of the 'Bhaisajyaraja (Bhaisajyaraja) Chapter' and others. First, the above explains the 'Lotus Sutra (Lotus Sutra),' and now it explains the rewards obtained by those who practice the 'Lotus Sutra (Lotus Sutra),' in order to encourage propagation and upholding. Second, the 'Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra)' says, 'Prajna (Prajna) has two doors: one is explaining the Dharma as Prajna (Prajna); the other is explaining future lives and rebirths.' The Bodhisattvas and others who practice Prajna (Prajna) also explain Prajna (Prajna) to others, and the 'Lotus Sutra (Lotus Sutra)' is the same. The above explains the Dharma as the 'Lotus Sutra (Lotus Sutra),' and now explaining the virtues of the Bodhisattvas is also explaining the 'Lotus Sutra (Lotus Sutra),' so the 'Lotus Sutra (Lotus Sutra)' has countless doors to enlighten beings and lead them to enter. Third, the 'Twelve Gate Treatise (Twelve Gate Treatise)' explains the meaning of the Mahayana, which generally has two types: one is called great because it is ridden by the Buddhas and great beings; the other is called great because it is ridden by the great beings such as Maitreya (Maitreya) and Manjusri (Manjusri). Only with these two meanings of Mahayana is it complete. This sutra explains that the One Vehicle is also

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爾，一者諸佛所乘，二菩薩所乘。自從經初至〈神力品〉明佛所乘之法及能乘之人，此一章竟是故付囑。從此已后明菩薩所乘之法及能乘人，但上開所乘之法及能乘人以為二段，今合明所乘法、能乘人，開合不同者為轉勢說法故也。四者、眾生根性結緣不同，上來化與釋迦結緣眾生，斯事已竟。今化與諸菩薩結緣眾生，故品品之中皆有悟道，其證也。五者、《凈名經》云「或以諸佛而作佛事，或以菩薩而作佛事」，上來明諸佛作佛事竟，此次明菩薩作佛事。六者、明善知識凡有二種：一者、諸佛是眾生真善知識，是故普集分身及過去多寶；今次明菩薩為眾生善知識，故廣說菩薩也。如《華嚴》說經竟至流通分〈法界品〉中，廣明諸菩薩是善財真善知識，《法華》即是《華嚴》，故說《法華》竟。流通分中亦明無量菩薩宣通一乘是眾生真善知識也。

依《法華論》，合此六品以為四章：初之二品明苦行力弘經。謂藥王以身命財報恩供養，弘經利人教化眾生；妙音菩薩分形六趣弘宣一乘，謂苦行力也。第二、〈觀音〉、〈陀羅尼〉二品明護難力弘經。觀音以人護難，陀羅尼以法護難，名護難力弘經。第三、〈妙莊嚴王品〉示現功德勝力，謂凈藏、凈眼有勝功德，能令父王回邪入正，即是眾生真善知識，謂勝功德力。

【現代漢語翻譯】 現代漢語譯本：

這段經文講述了《法華經》的組織結構和教義重點，以及菩薩在度化眾生中的作用。以下是詳細的翻譯：

『爾』，指的是兩種乘（yāna）：一是諸佛所乘之法，二是菩薩所乘之法。從經文開始到〈神力品〉，主要闡明了諸佛所乘之法以及能夠乘坐此法的人，這一部分到此結束，因此進行付囑（囑託）。從這之後，開始闡明菩薩所乘之法以及能夠乘坐此法的人。前面分開闡述所乘之法和能乘之人，分為兩個部分，現在合併闡明所乘之法和能乘之人，這種開合的不同是爲了轉換說法的方式。

四者，眾生的根性和結緣方式不同，前面所度化的是與釋迦牟尼佛結緣的眾生，這件事已經結束。現在度化的是與諸菩薩結緣的眾生，因此在每一品中都有眾生悟道，這就是證明。五者，《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：『或者以諸佛而作佛事，或者以菩薩而作佛事』，前面闡明了諸佛作佛事已經結束，這次闡明菩薩作佛事。六者，闡明善知識（kalyāṇa-mitra）有兩種：一是諸佛是眾生真正的善知識，因此普集分身和過去的（Prabhūtaratna）多寶佛；這次闡明菩薩是眾生的善知識，因此廣泛地講述菩薩。如同《華嚴經》（Avataṃsaka Sūtra）說完經后，在流通分的〈法界品〉中，廣泛地闡明諸菩薩是善財童子（Sudhana）真正的善知識，《法華經》就是《華嚴經》，因此說完《法華經》后，在流通分中也闡明無量菩薩宣通一乘（ekayāna）是眾生真正的善知識。

依據《法華論》（Upadeśa on the Lotus Sūtra），將這六品合併爲四個章節：最初的兩品闡明苦行力弘揚經法。指的是藥王菩薩（Bhaiṣajyarāja）以身命和財物報恩供養，弘揚經法利益他人教化眾生；妙音菩薩（Gadgadasvara）分身六道弘揚宣說一乘之法，這指的是苦行力。第二，〈觀世音菩薩普門品〉（Avalokiteśvara）和〈陀羅尼品〉（Dhāraṇī）兩品闡明護難力弘揚經法。觀世音菩薩（Avalokiteśvara）以人來守護眾生脫離災難，陀羅尼（dhāraṇī）以法來守護眾生脫離災難，稱為護難力弘揚經法。第三，〈妙莊嚴王品〉（King Wonderful Adornment）示現功德殊勝之力，指的是凈藏（Pure Treasury）和凈眼（Pure Eye）兩位菩薩有殊勝的功德，能夠令父王回邪歸正，他們就是眾生真正的善知識，這指的是殊勝功德力。

【English Translation】 English version:

This passage discusses the organizational structure and doctrinal focus of the Lotus Sūtra, as well as the role of Bodhisattvas in liberating sentient beings. Here is a detailed translation:

'Er' refers to two yānas (vehicles): one is the Dharma vehicle ridden by all Buddhas, and the other is the vehicle ridden by Bodhisattvas. From the beginning of the sūtra up to the chapter on 'Supernatural Powers' (〈神力品〉), the text primarily elucidates the Dharma vehicle ridden by all Buddhas and those who are capable of riding this vehicle. This section concludes here, hence the entrustment (assignment). From this point onward, the text begins to elucidate the Dharma vehicle ridden by Bodhisattvas and those who are capable of riding this vehicle. Previously, the Dharma vehicle and those who can ride it were explained separately in two parts. Now, the Dharma vehicle and those who can ride it are explained together. This difference in separation and combination is for the purpose of shifting the mode of explanation.

Fourth, sentient beings have different roots and different ways of forming connections. What was previously transformed were sentient beings who had formed connections with Śākyamuni Buddha; this matter has concluded. Now, what is being transformed are sentient beings who form connections with the Bodhisattvas. Therefore, in each chapter, there are sentient beings who attain enlightenment; this is the proof. Fifth, the Vimalakīrti Nirdeśa Sūtra says: 'Sometimes Buddhas perform the work of Buddhas, and sometimes Bodhisattvas perform the work of Buddhas.' The explanation of Buddhas performing the work of Buddhas has concluded, and this section explains Bodhisattvas performing the work of Buddhas. Sixth, it is explained that there are two kinds of kalyāṇa-mitras (good spiritual friends): first, the Buddhas are the true good spiritual friends of sentient beings; therefore, the emanations and the past Buddha Prabhūtaratna (多寶) are universally assembled. This section explains that Bodhisattvas are the good spiritual friends of sentient beings; therefore, Bodhisattvas are extensively discussed. Just as in the Avataṃsaka Sūtra, after the sūtra is spoken, in the 'Dharmadhātu' chapter (〈法界品〉) of the transmission section, it is extensively explained that the Bodhisattvas are the true good spiritual friends of Sudhana (善財童子). The Lotus Sūtra is the Avataṃsaka Sūtra; therefore, after the Lotus Sūtra is spoken, in the transmission section, it is also explained that countless Bodhisattvas proclaiming the One Vehicle (ekayāna, 一乘) are the true good spiritual friends of sentient beings.

According to the Upadeśa on the Lotus Sūtra, these six chapters are combined into four sections: the first two chapters explain the power of ascetic practice in propagating the sūtra. This refers to Bhaiṣajyarāja Bodhisattva (藥王) repaying kindness with his life and wealth, propagating the sūtra to benefit others and teach sentient beings; Gadgadasvara Bodhisattva (妙音) dividing his body into the six realms to propagate and proclaim the Dharma of the One Vehicle; this refers to the power of ascetic practice. Second, the 'Universal Gateway of Avalokiteśvara Bodhisattva' (〈觀世音菩薩普門品〉) and the 'Dhāraṇī' chapter (〈陀羅尼品〉) explain the power of protecting from difficulties in propagating the sūtra. Avalokiteśvara Bodhisattva (觀世音菩薩) protects sentient beings from disasters with his person, and dhāraṇīs (陀羅尼) protect sentient beings from disasters with the Dharma; this is called the power of protecting from difficulties in propagating the sūtra. Third, the 'King Wonderful Adornment' chapter (〈妙莊嚴王品〉) demonstrates the power of superior merit, referring to the Bodhisattvas Pure Treasury (凈藏) and Pure Eye (凈眼) having superior merit, being able to cause their father, the king, to turn from wrong and enter the right path; they are the true good spiritual friends of sentient beings; this refers to the power of superior merit.

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第四、〈普賢品〉亦名護法力，謂普賢以大神力宣通此經令無留難，亦名護法力。四門次第者，苦行力謂報恩供養宣通此經，即上弘大法也。但受化之徒多諸留難，宜須救之，方可受道，即是下濟，故有第二門也。所以下濟者，良由有勝功德，故舉勝功德力釋成下濟；所以能上弘者必須護法，故舉護法釋成上弘。宣通之意唯此四門也。

此品四章：一、宿王華問；二、佛答；三、時眾得益；四、多寶稱歎。問中又三：一、總問；二、偏問苦行；三、請答。文處易知。佛答為二：一、說藥王本因緣；二者、嘆教人。人謂行法之人，法謂成人之法，即是嘆人美法一雙。就初又二：一、明緣由；二、正說藥王本事。緣由中五事：一、時節。「有佛號日月」下，明化主。「其佛有八十」下，辨徒眾。「佛壽四萬」下，明壽命。「彼國無有」下，明國土。國土中前明無穢，「地平如掌」辨有凈也。「一箭道」者，二里也。「爾時彼佛」下，第二、正明藥王本事。又開四別：一、明說經。「是一切眾生」下，第二、明悟解。「得此三昧」下，第三、報恩供養。「佛告宿王華」下，第四、結會古今。就第三中又開二別：第一、明現世報恩供養；第二、明轉身報恩供養，良以得恩深重，故須累世報之。初文又二：第一、明外財供

【現代漢語翻譯】 現代漢語譯本 第四，〈普賢品〉也叫做護法力，意思是普賢菩薩以大神通力宣揚流通此經，使其沒有阻礙，所以也叫做護法力。四門次第是指，苦行力是指報恩供養並宣揚流通此經，這就是上弘大法。但是接受教化的人常常遇到各種阻礙，應該救助他們，才能接受佛道，這就是下濟，所以有第二個門。之所以要下濟，是因為有殊勝的功德，所以用殊勝功德力來解釋成就下濟；之所以能上弘，必須要有護法，所以用護法來解釋成就上弘。宣揚流通此經的意義就在這四個方面。 此品分為四個章節：一、宿王華菩薩提問；二、佛陀回答；三、當時在場的大眾得到利益；四、多寶如來稱讚。提問中又分為三部分：一、總的提問；二、偏重提問苦行；三、請求佛陀回答。這些在經文中很容易看出。佛陀的回答分為兩部分：一、講述藥王菩薩的本生因緣；二、讚歎教化他人的人。人指的是修行佛法的人，法指的是成就人的佛法，也就是讚歎人和法的完美結合。在第一部分中又分為兩部分：一、說明因緣；二、正式講述藥王菩薩的本生事蹟。在說明因緣中包含五件事：一、時節。「有佛號日月」以下，說明教化的主。「其佛有八十」以下，辨別徒眾。「佛壽四萬」以下，說明壽命。「彼國無有」以下，說明國土。在國土中，前面說明沒有污穢，「地平如掌」說明有清凈。「一箭道」指的是二里路。「爾時彼佛」以下，第二、正式說明藥王菩薩的本生事蹟。又分為四個部分：一、說明說經。「是一切眾生」以下，第二、說明領悟理解。「得此三昧」以下，第三、報恩供養。「佛告宿王華」以下，第四、總結古今。在第三部分中又分為兩個部分：第一、說明現世報恩供養；第二、說明轉身報恩供養，因為得到的恩情深重，所以需要累世報答。第一部分又分為兩部分：第一、說明外財供養。

【English Translation】 English version Fourth, the 『Universal Worthy Bodhisattva Chapter』 is also called the Power of Dharma Protection, meaning that Universal Worthy Bodhisattva uses great supernatural powers to propagate and circulate this sutra, ensuring that there are no obstacles, hence it is also called the Power of Dharma Protection. The order of the four gates refers to the Power of Ascetic Practice, which means repaying kindness through offerings and propagating this sutra, which is to widely promote the Great Dharma. However, those who receive teachings often encounter various obstacles, and they should be helped so that they can receive the Buddha's path, which is to provide relief to those below, hence there is a second gate. The reason for providing relief to those below is because of having superior merits, so the Power of Superior Merits is used to explain the accomplishment of providing relief to those below; the reason for being able to widely promote the Dharma is that there must be Dharma protection, so Dharma protection is used to explain the accomplishment of widely promoting the Dharma. The meaning of propagating and circulating this sutra lies in these four aspects. This chapter is divided into four sections: 1. Question by Constellation King Flower Bodhisattva (宿王華, Sùwáng Huá); 2. The Buddha's answer; 3. The benefit gained by the assembly at that time; 4. Praise by Many Jewels Thus Come One (多寶, Duōbǎo). The question is further divided into three parts: 1. General question; 2. Question focusing on ascetic practices; 3. Requesting the Buddha to answer. These are easily seen in the text. The Buddha's answer is divided into two parts: 1. Explaining the past causes and conditions of Medicine King Bodhisattva (藥王, Yàowáng); 2. Praising those who teach others. 『People』 refers to those who practice the Buddha's Dharma, and 『Dharma』 refers to the Buddha's Dharma that accomplishes people, which is praising the perfect combination of people and Dharma. The first part is further divided into two parts: 1. Explaining the causes and conditions; 2. Formally narrating the past deeds of Medicine King Bodhisattva. The explanation of causes and conditions includes five things: 1. Time. 『There was a Buddha named Sun Moon』 (日月, Rìyuè) below, explaining the master of transformation. 『That Buddha had eighty』 below, distinguishing the assembly. 『The Buddha's lifespan was forty thousand』 below, explaining the lifespan. 『That country had no』 below, explaining the land. In the land, the previous explanation is that there is no impurity, and 『the ground is as flat as the palm of the hand』 explains that there is purity. 『One arrow path』 refers to two li (里, lǐ) (approximately one kilometer). 『At that time, that Buddha』 below, 2. Formally explaining the past deeds of Medicine King Bodhisattva. It is further divided into four parts: 1. Explaining the sutra teaching. 『This is all sentient beings』 below, 2. Explaining the understanding and comprehension. 『Gaining this samadhi』 below, 3. Repaying kindness through offerings. 『The Buddha told Constellation King Flower』 below, 4. Summarizing the past and present. The third part is further divided into two parts: 1. Explaining repaying kindness through offerings in this life; 2. Explaining repaying kindness through offerings in future lives, because the kindness received is profound, so it needs to be repaid over many lifetimes. The first part is further divided into two parts: 1. Explaining external wealth offerings.

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養；「從三昧起」下，第二、辨內身供養。「兜樓波畢力迦」者，羅什云：「出龍神國，此土所無，故不翻也」(有人翻「畢力迦」為𧢻池也)。「一切眾生喜見」下，第二、明轉身供養。又開為二：初、明佛在世時供養；二、明佛滅后供養。初文二：一、明前為父說于佛所得二種恩以化父；二、明欲往佛所報恩供養。得恩中又二：初一偈半，明聞法利益恩；「說是偈已」，第二、明供養得利益恩。「甄迦羅頻婆羅阿閦婆等偈」者，有人言：初是四言偈，次是五言偈，后是七言。今明不爾，此文有二數：一者、八百千萬億，蓋是此土之數，從百轉增至億；自那由他已上皆是外國數名，即從億轉增故有那由他等，不應如前釋也。而初八者總貫于百乃至阿閦婆等也，如三僧祇之類。《注經》云「蓋是外國數名，如此土垓兆之類也」。甄迦羅(《正法華》云「何作」)，頻婆羅(《正法華》云「模式」)，阿閦婆(《正法華》云「不動」)。「大王我今」下，第二、明供養。又開二別：一、明佛在世供養，即偈文是也。至此文以來備三業供養，前明入三昧雨華香等，謂意業供養；次從定起燒身，謂身業供養也；今說偈，明口業供養。又合此三業以為二雙：意業供養謂外財供養，燒身為內身供養，此二謂供養門也。今亦有二：

【現代漢語翻譯】 現代漢語譯本：養；『從三昧起』下，第二、辨內身供養。『兜樓波畢力迦』（Douloupobilijia）者，鳩摩羅什（Kumarajiva）說：『出自龍神國，此土所無，故不翻也』（有人翻譯『畢力迦』為𧢻池）。『一切眾生喜見』下，第二、明轉身供養。又分為二：初、明佛在世時供養；二、明佛滅后供養。初文二：一、明前為父說于佛所得二種恩以化父；二、明欲往佛所報恩供養。得恩中又二：初一偈半，明聞法利益恩；『說是偈已』，第二、明供養得利益恩。『甄迦羅頻婆羅阿閦婆等偈』（Zhenjialuopinpolaachupodengjie）者，有人說：初是四言偈，次是五言偈，后是七言。今說明並非如此，此文有二數：一者、八百千萬億，大概是此土之數，從百轉增至億；自那由他（nayuta）以上皆是外國數名，即從億轉增故有那由他等，不應如前解釋。而初八者總貫于百乃至阿閦婆等，如三僧祇之類。《注經》云『大概是外國數名，如此土垓兆之類』。甄迦羅（Zhenjialuo）（《正法華》云『何作』），頻婆羅（Pinpola）（《正法華》云『模式』），阿閦婆（Achupo）（《正法華》云『不動』）。『大王我今』下，第二、明供養。又開二別：一、明佛在世供養，即偈文是也。至此文以來備三業供養，前明入三昧雨華香等，謂意業供養；次從定起燒身，謂身業供養也；今說偈，明口業供養。又合此三業以為二雙：意業供養謂外財供養，燒身為內身供養，此二謂供養門也。今亦有二：

【English Translation】 English version: nourishment; 『arising from Samadhi』 below, the second part discusses offering one's own body. 『Douloupobilijia』 (Douloupobilijia) is described by Kumarajiva (Kumarajiva) as: 『originating from the Dragon God realm, which does not exist in this land, therefore it is not translated』 (some translate 『Bilijia』 as 𧢻池). 『All Living Beings Gladly See』 below, the second part clarifies offering by transforming the body. This is further divided into two: first, clarifying offerings made when the Buddha was alive; second, clarifying offerings made after the Buddha's passing. The first part has two sections: first, explaining how he previously spoke to his father about the two kinds of grace received from the Buddha to transform his father; second, explaining his intention to go to the Buddha to repay his kindness with offerings. Within the grace received, there are also two sections: the first one and a half verses clarify the grace of benefiting from hearing the Dharma; 『Having spoken this verse』, the second part clarifies the grace of benefiting from making offerings. The 『Zhenjialuopinpolaachupodengjie』 (Zhenjialuopinpolaachupodengjie) verse, some say: the first is a four-character verse, the second is a five-character verse, and the last is a seven-character verse. Now it is clarified that this is not the case. This text has two numbers: one is eight hundred million trillion, which is probably the number of this land, increasing from hundreds to trillions; from nayuta (nayuta) onwards, they are all foreign number names, that is, they increase from trillions, hence there are nayuta and so on, and should not be explained as before. The initial eight encompasses hundreds to achupo, like the three asamkhya kalpas. The Commentary on the Sutra says 『probably foreign number names, like the gai zhao of this land』. Zhenjialuo (Zhenjialuo) (the 『Correct Dharma Flower』 says 『what to do』), Pinpola (Pinpola) (the 『Correct Dharma Flower』 says 『model』), Achupo (Achupo) (the 『Correct Dharma Flower』 says 『immovable』). 『Great King, I now』 below, the second part clarifies offerings. This is further divided into two: first, clarifying offerings made when the Buddha was alive, which is the verse text. Up to this text, offerings of the three karmas are prepared. The previous clarification of entering Samadhi and raining flowers and incense, etc., is called mental karma offering; next, arising from Samadhi and burning the body, is called physical karma offering; now speaking the verse, clarifies verbal karma offering. These three karmas are combined into two pairs: mental karma offering is called external wealth offering, burning the body is internal body offering, these two are called the gates of offering. Now there are also two:

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一者、恭敬、二者、讚歎。此四並是報恩之事也。

「爾時一切」下，第二，明佛滅后供養。又開三別：第一、喜見發問，開涅槃之端。「爾時日月」，第二、如來滅度。「涅槃時到」者，謂安住三德為入涅槃也。「滅盡時至」者，舍應歸真也。

「爾時一切眾生」下，第三、正明供養。又開二別：初、明外財供養。「爾時一切眾生復自念言」，明內身供養。又開五別：一者、正明燒臂。「令無數」下，第二、時眾得益。「爾時諸菩薩」下，第三、時眾悲感。「於時一切」下，第四、明菩薩發誓，身返平復。「當爾之時」，第五、感諸瑞相。

「佛告宿王華」下，第四、結會古今，兼勸人燒指供養。

問：

依《毗尼》結戒，燒身得偷蘭遮，燒臂得突吉羅，此菩薩將不犯罪耶？

答：

此或可在家菩薩，不預犯戒之例；設令出家適時而化，如身子與須達共載一車而不犯罪也。

問：

《地持論》有十種供養，〈藥王品〉具幾耶？

答：

十種供養者：一、身供養；二、支提；三、現前；四、不現前；五、自作；六、他作；七、財物；八、勝心；九、無染；十、至處道。初二約所供養差別，于佛身供養名身供養，供養佛靈塔廟名支提供養。依《僧

【現代漢語翻譯】 現代漢語譯本： 第一，恭敬；第二，讚歎。這四點都是報恩的行為。

『爾時一切』以下，第二部分，闡明佛陀滅度后的供養。又分為三個小部分：第一，喜見菩薩（Hixian Pusa）發問，開啟涅槃（Nirvana）的開端。『爾時日月』，第二，如來（Tathagata）滅度。『涅槃時到』，指的是安住於法身德、般若德、解脫德（三德）而進入涅槃。『滅盡時至』，指的是捨棄應化之身，迴歸真如自性。

『爾時一切眾生』以下，第三部分，正式闡明供養。又分為兩個小部分：首先，闡明外在財物的供養。『爾時一切眾生復自念言』，闡明內在身體的供養。又分為五個小部分：第一，正式闡明焚燒手臂。『令無數』以下，第二，當時的大眾得到利益。『爾時諸菩薩』以下，第三，當時的大眾感到悲傷。『於時一切』以下，第四，闡明菩薩發誓，身體恢復如初。『當爾之時』，第五，感應到各種吉祥的徵兆。

『佛告宿王華』以下，第四部分，總結古今事例，並勸人焚燒手指供養。

問：

依據《毗尼》（Vinaya，戒律）的規定，焚燒身體會犯偷蘭遮罪（Sthulatyaya，僅次於波羅夷的重罪），焚燒手臂會犯突吉羅罪（Dushkrta，輕罪），這位菩薩（Bodhisattva）難道不會犯罪嗎？

答：

這位或許是在家菩薩，不屬於觸犯戒律的例子；假設是出家菩薩，適時示現教化，就像舍利弗（Sariputra）與須達多（Sudatta）共乘一車而不算犯戒一樣。

問：

《地持論》（Bodhisattvabhumi）中有十種供養，〈藥王品〉中包含了哪幾種？

答：

十種供養是：一、身供養；二、支提（Chaitya，佛塔）供養；三、現前供養；四、不現前供養；五、自作供養；六、他作供養；七、財物供養；八、勝心供養；九、無染供養；十、至處道供養。前兩種是根據所供養的對象來區分，對佛身供養稱為身供養，供養佛陀的靈塔廟宇稱為支提供養。依據《僧祇律》（Mahasanghika Vinaya）的說法，佛陀的塔寺有三種：一是佛陀的骨身塔，二是佛陀的法身塔，三是佛陀的應化身塔。

【English Translation】 English version: First, reverence; second, praise. These four are all acts of repaying kindness.

『At that time, all』 below, the second part, elucidates the offerings after the Buddha's Parinirvana (Nirvana). It is further divided into three sub-parts: First, Bodhisattva Hixian (Hixian Pusa) asks a question, initiating the beginning of Nirvana. 『At that time, the sun and moon』, second, the Tathagata (Tathagata) enters Parinirvana. 『The time of Nirvana has arrived』 refers to abiding in the three virtues (法身德, 般若德, 解脫德) and entering Nirvana. 『The time of complete extinction has arrived』 refers to abandoning the manifested body and returning to the true nature.

『At that time, all sentient beings』 below, the third part, formally elucidates the offerings. It is further divided into two sub-parts: First, it elucidates the offering of external wealth. 『At that time, all sentient beings again thought to themselves』, elucidates the offering of the internal body. It is further divided into five sub-parts: First, it formally elucidates the burning of the arm. 『Causing countless』 below, second, the assembly at that time gains benefit. 『At that time, the Bodhisattvas』 below, third, the assembly at that time feels sorrow. 『At that time, all』 below, fourth, it elucidates the Bodhisattva's vow, and the body is restored to its original state. 『At that time』, fifth, one senses various auspicious signs.

『The Buddha told Suwanghua (宿王華)』 below, the fourth part, summarizes ancient and modern examples, and encourages people to burn their fingers as an offering.

Question:

According to the Vinaya (Vinaya, monastic rules), burning the body incurs a Sthulatyaya (Sthulatyaya, a serious offense second only to Parajika) offense, and burning the arm incurs a Dushkrta (Dushkrta, a minor offense) offense. Will this Bodhisattva (Bodhisattva) not be committing an offense?

Answer:

This may be a lay Bodhisattva, not subject to the examples of violating precepts; assuming it is a monastic Bodhisattva, manifesting transformation at the appropriate time, just as Sariputra (Sariputra) and Sudatta (Sudatta) riding in the same cart is not considered a violation.

Question:

The Bodhisattvabhumi (地持論) contains ten types of offerings. How many are included in the 『Chapter on King Medicine (藥王品)』?

Answer:

The ten types of offerings are: 1. Body offering; 2. Chaitya (Chaitya, pagoda) offering; 3. Present offering; 4. Non-present offering; 5. Self-made offering; 6. Other-made offering; 7. Wealth offering; 8. Superior mind offering; 9. Undefiled offering; 10. Offering of the path to the destination. The first two are distinguished according to the object of offering. Offering to the Buddha's body is called body offering, and offering to the Buddha's stupas and temples is called Chaitya offering. According to the Mahasanghika Vinaya (僧祇律), there are three types of Buddha's pagodas and temples: First, the pagoda of the Buddha's bone body; second, the pagoda of the Buddha's Dharma body; and third, the pagoda of the Buddha's manifested body.

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祇律》，有舍利名塔婆，無舍利名支提。《地持》云「莫問有無皆名支提」，《明瞭論》云「支提此云凈處也」。次兩約時處分為二，隨事分三。現前供養者，面對佛身及支提供養也。不現前供養者，于不現前佛及支提廣設供養也。此約時處分二。隨事分三者餘二如前，第三亦現前不現前供養，現前供養佛及支提，及不現前供養佛及支提。此三供養得三品功德，現前供養得大功德，不現前供養得大大功德，以境界廣故，亦現前不現前供養得最大大功德也。次二能供養人分別為二，隨事分三：一、自作供養，謂自身供養佛及支提；二、他作供養，有少財不敢懈怠，教他施作供養；三、自他共供養，彼此同爲也。自作供養得大功德，教他作得大大功德，自他共供養得最大大功德。次兩一對，心、事分別，以己財事而為供養，名財供養，有三：一、資具，謂衣食等；二、敬具供養，謂華香等；三、莊嚴具，謂一切寶物等。次以殊勝心供養名勝供養，勝心為三：一、專精解心善解施設種種供養；二、純凈心信佛德重而設供養；三、迴向心求佛心中而設供養。后二供養就行分別，行離過失名無染供養，無染有二：一、心無染，離一切過；二、財無染，離非法財也。供養之行順果，名至處道供養，佛果是其所至之處，供養之行能至

【現代漢語翻譯】 現代漢語譯本 《祇律》（Ghi Luật，佛教戒律），有舍利（Śarīra，佛陀或高僧火化后的遺物）的叫做塔婆（Stūpa，佛塔），沒有舍利的叫做支提（Caitya，一種佛教建築物或聖地）。《地持》（Bodhisattvabhūmi，瑜伽師地論的一部分）說：『不要問有沒有舍利，都叫做支提』。《明瞭論》（Vimalakīrti Nirdeśa Sūtra，維摩詰經的註釋）說：『支提，這裡的意思是清凈之處』。其次，從時間和地點兩個方面分為兩種，根據事情分為三種。現前供養，是指面對佛身和支提進行供養。不現前供養，是指對不現前的佛和支提廣泛地設定供養。這是從時間和地點兩個方面來分。根據事情分為三種，其餘兩種和前面一樣，第三種是既現前供養，又不現前供養，既現前供養佛和支提，又不現前供養佛和支提。這三種供養得到三種品級的功德，現前供養得到大的功德，不現前供養得到更大的功德，因為境界更加廣大，既現前又不現前供養得到最大最大的功德。 其次，從能供養的人的角度分為兩種，根據事情分為三種：一、自己做供養，是指自身供養佛和支提；二、他人做供養，有少許錢財不敢懈怠，教導他人佈施做供養；三、自己和他人共同供養，彼此一同進行供養。自己做供養得到大的功德，教他人做得到更大的功德，自己和他人共同供養得到最大最大的功德。 其次，兩兩相對，從心和事兩個方面分別，用自己的財物來做供養，叫做財供養，有三種：一、資具，指衣服、食物等；二、敬具供養，指鮮花、香等；三、莊嚴具，指一切寶物等。其次，用殊勝的心來供養叫做勝供養，勝心有三種：一、專精解心，善於理解和設定種種供養；二、純凈心，相信佛的功德深重而設定供養；三、迴向心，爲了求得佛的心而設定供養。後面兩種供養從行為方面分別，行為遠離過失叫做無染供養，無染有兩種：一、心無染，遠離一切過失；二、財無染，遠離非法的錢財。供養的行為順應果報，叫做至處道供養，佛果是其所至之處，供養的行為能夠到達。

【English Translation】 English version According to the 『Ghi Luật』 (Vinaya, Buddhist precepts), a Stūpa (塔婆, a Buddhist monument) is where Śarīra (舍利, relics of the Buddha or eminent monks) are enshrined, and a Caitya (支提, a Buddhist shrine or sacred place) is where no Śarīra are enshrined. The 『Bodhisattvabhūmi』 (地持, a section of the Yogācārabhūmi-śāstra) states: 『Do not ask whether there are relics or not, all are called Caitya.』 The 『Vimalakīrti Nirdeśa Sūtra』 (明瞭論, Commentary on the Vimalakīrti Sutra) states: 『Caitya, here means a pure place.』 Next, they are divided into two based on time and place, and three based on the matter at hand. 『Present offering』 refers to making offerings in the presence of the Buddha's body and the Caitya. 『Non-present offering』 refers to extensively making offerings to the Buddha and Caitya when they are not present. This is divided into two based on time and place. Divided into three based on the matter at hand, the other two are as before, and the third is both present and non-present offerings, offering to the Buddha and Caitya both in their presence and absence. These three types of offerings yield three grades of merit. Present offering yields great merit, non-present offering yields even greater merit because the realm is more vast, and both present and non-present offering yields the greatest merit. Next, they are divided into two based on the person making the offering, and three based on the matter at hand: First, 『self-made offering』 refers to personally offering to the Buddha and Caitya. Second, 『other-made offering』 refers to not being negligent with limited wealth, and instructing others to give and make offerings. Third, 『joint self-and-other offering』 refers to both parties making offerings together. Self-made offering yields great merit, instructing others to make offerings yields even greater merit, and joint self-and-other offering yields the greatest merit. Next, in pairs, they are distinguished based on mind and matter. Using one's own wealth to make offerings is called 『wealth offering,』 which has three aspects: First, 『necessities,』 referring to clothing, food, etc. Second, 『respectful offerings,』 referring to flowers, incense, etc. Third, 『ornamental offerings,』 referring to all kinds of treasures. Next, making offerings with a supreme mind is called 『supreme offering,』 which has three aspects: First, 『focused understanding mind,』 being skilled in understanding and arranging various offerings. Second, 『pure mind,』 believing in the profound virtues of the Buddha and making offerings. Third, 『dedicatory mind,』 making offerings with the intention of seeking the Buddha's mind. The latter two offerings are distinguished based on conduct. Conduct free from faults is called 『undefiled offering,』 which has two aspects: First, 『mind without defilement,』 being free from all faults. Second, 『wealth without defilement,』 being free from unlawful wealth. The act of offering accords with the result, and is called 『offering that leads to the destination,』 the Buddha-fruit being the destination, and the act of offering being able to reach it.

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彼處名至處道。《維摩經》名「法供養」，《地持論》名「行供養」。於此中有三：一、財供養為至處道；二、隨喜供養為至處道；三、修行供養為至處道。于佛既十，法、僧略同也。精撿藥王具足十供養也。

「若復有人」下，第二段，次明嘆教。又開二別：初、總嘆一部經；二、別嘆一品。總嘆一經又四：一、格量嘆；二、就教嘆；三、滅惡嘆；四、生善嘆。「譬如」下，第二、嘆教。凡舉十譬，始自山海、終至諸佛，自下之上，十譬不同，亦得合為五雙：初、山海；二、日月；三、天人；四、凡聖；五、佛菩薩。「此經能救」下，第三、約人就滅惡門嘆。「若人得聞」下，第四、生善嘆也。

「若有人聞」下，第二、別嘆一品。又分為四：初、總嘆得無量功德。「若有女人」下，第二、別約生報嘆。

問：

聞此品不受女人者，聞余品亦應受耶？

答：

聞品品皆不受，但約事相似故寄此品言之。以女人多愛著己身種種嚴飾，今明菩薩捨身舍臂破彼著情故不生染著，故舍女身也。

「若有人」下，第三、明得現報。「是故宿王華」下，第四，付囑，兼明聞經成佛，即是后報嘆。言「病則消滅不老不死」者，有人言：聞《法華經》要至老死，無中夭而死也。今依《智

【現代漢語翻譯】 現代漢語譯本：

彼處名為至處道（到達之處的道路）。《維摩經》（Vimalakirti Sutra）中名為『法供養』，《地持論》（Bodhisattvabhumi）中名為『行供養』。在此中有三種：一、財供養為至處道；二、隨喜供養為至處道；三、修行供養為至處道。對於佛的供養已經有十種，對於法和僧的供養也大致相同。仔細考察《藥王品》（Bhaisajyaraja）就具備了這十種供養。

『若復有人』以下，是第二段，接下來闡明讚歎教法。又分為兩個部分：首先，總贊一部經；其次，分別讚歎一品。總贊一部經又分為四個方面：一、從價值上讚歎；二、就教義上讚歎；三、從滅除罪惡上讚歎；四、從產生善行上讚歎。『譬如』以下，是第二，讚歎教法。總共列舉了十個比喻，從山海開始，到諸佛結束，從下到上，十個比喻各不相同，也可以合為五對：第一、山和海；第二、日和月；第三、天和人；第四、凡人和聖人；第五、佛和菩薩。『此經能救』以下，是第三，從人的角度，就滅除罪惡方面讚歎。『若人得聞』以下，是第四，從產生善行的角度讚歎。

『若有人聞』以下，是第二，分別讚歎一品。又分為四個部分：首先，總贊獲得無量功德。『若有女人』以下，是第二，分別從轉生果報的角度讚歎。

問：

聽聞此品說女人不能成佛，那麼聽聞其他品也應該不能成佛嗎？

答：

聽聞任何一品都不能直接成佛，只是因為事情相似，所以借用此品來說明。因為女人大多喜愛執著于自己的身體和各種裝飾，現在說明菩薩捨棄身體和手臂，是爲了破除這種執著，所以不會產生染著，因此要捨棄女身。

『若有人』以下，是第三，說明獲得現世的果報。『是故宿王華』以下，是第四，付囑，兼說明聽聞此經能夠成佛，這就是後世的果報的讚歎。說到『病則消滅不老不死』，有人說：聽聞《法華經》（Lotus Sutra）一定會活到老死，不會中途夭折而死。現在根據《智

【English Translation】 English version:

That place is called the Path to the Destination. In the Vimalakirti Sutra, it is called 'Dharma Offering,' and in the Bodhisattvabhumi, it is called 'Practice Offering.' There are three types of offerings here: first, material offering as the Path to the Destination; second, rejoicing offering as the Path to the Destination; and third, practice offering as the Path to the Destination. The offerings to the Buddha are already ten in number, and the offerings to the Dharma and Sangha are roughly the same. A careful examination of the Bhaisajyaraja Chapter reveals that it possesses these ten offerings.

From 'If there is anyone' onwards, is the second section, which explains the praise of the teachings. It is further divided into two parts: first, a general praise of the entire sutra; and second, a separate praise of a single chapter. The general praise of the entire sutra is further divided into four aspects: first, praise based on value; second, praise based on the teachings; third, praise based on the eradication of evil; and fourth, praise based on the generation of good. From 'For example' onwards, is the second, praising the teachings. A total of ten metaphors are listed, starting from mountains and seas and ending with all the Buddhas, from bottom to top, the ten metaphors are different, and can also be combined into five pairs: first, mountains and seas; second, sun and moon; third, gods and humans; fourth, ordinary people and sages; and fifth, Buddhas and Bodhisattvas. From 'This sutra can save' onwards, is the third, praising from the perspective of people, focusing on the eradication of evil. From 'If a person hears' onwards, is the fourth, praising from the perspective of generating good.

From 'If someone hears' onwards, is the second, separately praising a single chapter. It is further divided into four parts: first, a general praise of obtaining immeasurable merit. From 'If there is a woman' onwards, is the second, separately praising from the perspective of rebirth and retribution.

Question:

If hearing this chapter says that women cannot attain Buddhahood, then should hearing other chapters also mean that they cannot attain Buddhahood?

Answer:

Hearing any chapter does not directly lead to Buddhahood, but because the matters are similar, this chapter is used as an example. Because women mostly love and are attached to their bodies and various adornments, it is now explained that Bodhisattvas relinquish their bodies and arms in order to break this attachment, so they do not generate defilement, therefore they must relinquish the female body.

From 'If someone' onwards, is the third, explaining the attainment of present retribution. From 'Therefore, King Wonderful Flower' onwards, is the fourth, entrusting, and also explaining that hearing this sutra can lead to Buddhahood, which is the praise of future retribution. Regarding 'illness will be eliminated, and there will be no aging or death,' some say: hearing the Lotus Sutra will definitely lead to living to old age and death, and there will be no premature death. Now, according to the Wisdom

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度論》云「不斷百八煩惱名之為病」，得聞經已斷此煩惱故云消滅。「不老」者，不起六十二見名為不老。「不死」者，不失智慧命故云不死。又墮二乘地名之為死，不墮二乘故云不死。又聞此經知老病死等本來寂滅，故云不老死也。「說是藥王」下，第三、明說品利益。「多寶如來」下，第四、多寶稱歎。前雖閉塔而猶稱歎，則不滅義彰。

法華義疏卷第十一

時永仁乙未仲夏下旬，自南洛陽東大寺蒙三論宗學□中之宏恩，雕《義䟽》第十一卷之印本。俯乞寺門基固五十六億之霞軒無頌，佛日光輝二千餘歲之風流不變而已。

都干緣沙門　素慶謹志 大正藏第 34 冊 No. 1721 法華義疏

法華義疏卷第十二

胡吉藏撰

妙音菩薩品第二十四

苦行弘經有二品，今是第二。上明聞經得益，以身命財報恩供養；今明分形六道宣通一乘。前則是功德業，今明智慧業。前多是自行，今多是明外化行。又上明過去本事弘道利物，今說大士現德通法益緣。又此下諸品多是根緣次第，不必須依義生起也。言「妙音」者，此菩薩過去以十萬種伎樂供養于佛，故得美妙音聲，因以立名，舊經稱「師子吼菩薩」。今可得兩音會之，即以妙音作師子吼。又眾生樂

【現代漢語翻譯】 現代漢語譯本 《度論》（《大智度論》）中說：『不斷除一百零八種煩惱，就叫做病。』因為聽聞此經后斷除了這些煩惱，所以說消滅了（疾病）。『不老』，是指不起六十二種邪見，所以叫做不老。『不死』，是指不喪失智慧之命，所以叫做不死。又墮入二乘（聲聞乘和緣覺乘）的境界叫做死，不墮入二乘境界，所以叫做不死。又聽聞此經，知道老、病、死等本來就是寂滅的，所以說不老不死。『說是藥王』以下，第三點，說明此品（《藥王菩薩本事品》）的利益。『多寶如來』以下，第四點，多寶如來稱讚（此經）。前面雖然關閉了寶塔，但仍然稱讚，那麼（法華經）不滅的意義就更加彰顯了。

《法華義疏》卷第十一

時值永仁乙未年仲夏下旬，在南洛陽東大寺，由蒙三論宗學的宏恩，雕刻《義疏》第十一卷的印本。恭請寺門基業穩固，如同五十六億年後的彌勒菩薩的霞軒一樣永恒，佛日的光輝如同兩千餘年來的風流一樣不變。

都干緣沙門 素慶 謹志 大正藏第 34 冊 No. 1721 《法華義疏》

《法華義疏》卷第十二

胡吉藏 撰

《妙音菩薩品》第二十四

苦行弘揚佛經有兩品（《藥王菩薩本事品》和《妙音菩薩品》），現在是第二品。前面說明聽聞佛經得到利益，用身命和財物報恩供養；現在說明分身到六道宣揚通達一乘佛法。前面是功德之業，現在說明智慧之業。前面多是自身修行，現在多是說明向外教化眾生的行為。又前面說明過去的本生故事，弘揚佛道利益眾生，現在說明大菩薩顯現功德，通達佛法利益有緣之人。又此下各品大多是根機和因緣的次第，不一定必須依據義理而生起。說到『妙音』，這位菩薩過去用十萬種伎樂供養佛，因此得到美妙的音聲，因此立名，舊經中稱為『師子吼菩薩』。現在可以將兩種稱呼會合起來，就是用妙音作師子吼。又眾生喜歡

【English Translation】 English version The Dharmalaksana-sastra (Da Zhi Du Lun) says, 'Not ceasing the one hundred and eight afflictions is called sickness.' Because these afflictions are ceased after hearing this sutra, it is said to be extinguished. 'Not aging' means not giving rise to the sixty-two views, therefore it is called not aging. 'Not dying' means not losing the wisdom-life, therefore it is called not dying. Furthermore, falling into the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is called death; not falling into the Two Vehicles is therefore called not dying. Moreover, hearing this sutra and knowing that old age, sickness, death, etc., are originally quiescent, therefore it is called neither aging nor dying. 'Speaking of Bhaisajyaraja (Medicine King)' below, the third point explains the benefits of this chapter (Bhaisajyaraja Bodhisattva Previous Life). 'Tathagata Prabhutaratna (Abundant Treasures)' below, the fourth point is Prabhutaratna's praise. Although the stupa was closed earlier, he still praises, so the meaning of (the Dharma) not being extinguished is even more evident.

Annotations on the Lotus Sutra, Scroll 11

In the late midsummer of the year Yǒngrén yǐwèi, at the Eastern Temple of Southern Luoyang, Hongen, a scholar of the Three Treatise School, engraved the printed edition of Scroll 11 of the Annotations. Humbly requesting that the foundation of the temple gate be as solid as Maitreya Bodhisattva's Xiaxuan (dwelling) after fifty-six billion years, and that the brilliance of the Buddha's light remain unchanged like the elegance of the past two thousand years.

Respectfully inscribed by the śrāmaṇa Suqing of the capital's dry-edge Taisho Tripitaka, Volume 34, No. 1721, Annotations on the Lotus Sutra

Annotations on the Lotus Sutra, Scroll 12

Composed by Huijizang

Chapter 24: Wonderful Sound Bodhisattva

There are two chapters on propagating the sutra through ascetic practices (Bhaisajyaraja Bodhisattva Previous Life and Wonderful Sound Bodhisattva); this is the second. The previous chapter explained the benefits of hearing the sutra, repaying kindness and making offerings with body, life, and wealth; this chapter explains dividing the body to propagate the One Vehicle Dharma in the six realms. The previous chapter was about meritorious deeds, this chapter explains wisdom deeds. The previous chapter was mostly about self-cultivation, this chapter is mostly about external transformation of beings. Furthermore, the previous chapter explained past life stories, propagating the Dharma and benefiting beings; this chapter explains the great Bodhisattva manifesting virtues, understanding the Dharma, and benefiting those with affinities. Moreover, the chapters below are mostly in the order of faculties and conditions, and do not necessarily arise based on meaning. Speaking of 'Wonderful Sound', this Bodhisattva in the past made offerings to the Buddha with ten thousand kinds of music, therefore he obtained wonderful sound, hence the name. The old sutra called him 'Lion's Roar Bodhisattva'. Now we can combine the two names, that is, using wonderful sound to make a lion's roar. Furthermore, sentient beings enjoy

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聞稱為妙音，音能顯理伏物名師子吼也。

此品六章：第一、佛放光召彼妙音；第二、妙音奉命而至；第三、正明妙音弘經模軌；第四、說品利益；第五、妙音事畢還歸本土；第六、重明往來之利。

就初又三：第一、明佛放光遍照有緣；第二、遍照凈光國土；第三、的照妙音之身。放光為二：前、放肉髻光；次、放眉間光也。所以放二光者，一乘妙理逾空有之頂，故放肉髻光明；極智不偏能發中道之照，故又放眉間光也。又頂光表一乘，為尊眾聖所重；眉間光明一乘不偏中道圓正，欲以此法付囑其人，故放此二光以召之也。又上品云法華第一，持經之人亦復第一，今表其人行高故佛放頂光，表其人解正故放眉間光，所以放二光表其人者，欲令大眾於此菩薩深起敬心受其道法得益也。

「過是數已」下，第二、別照凈光土也。

「爾時一切」下，第三、的照妙音身也。又開三別：一、列名。「久已殖眾德本」下，第二、嘆德。良由有此勝德，故為佛光所召。嘆德有二：前、嘆往因；二、嘆現德。各開二章。往因二者：一、殖眾德本；二、供養諸佛。現德二者：一、成就甚深智慧；二、得諸三昧。三昧中有二：一者、別明；二者、總結。「得妙幢相三昧」者，入是三昧，于諸三昧中最為尊長，

【現代漢語翻譯】 現代漢語譯本：

聽聞（妙音，Miaoyin）菩薩之名，是因為他的音聲能夠彰顯佛理，降伏外道，所以又名（師子吼，Shizihou）。

此品分為六個章節：第一，佛陀放光召喚（妙音，Miaoyin）菩薩；第二，（妙音，Miaoyin）菩薩奉命前來；第三，正式闡明（妙音，Miaoyin）菩薩弘揚佛經的規範；第四，說明此品的利益；第五，（妙音，Miaoyin）菩薩事畢返回本土；第六，再次說明往來的利益。

就第一部分又分為三點：第一，說明佛陀放光普遍照耀有緣之人；第二，普遍照耀清凈光明的國土；第三，明確照耀（妙音，Miaoyin）菩薩之身。放光分為兩部分：前一部分是放（肉髻，Rouji）光；后一部分是放（眉間，Meijian）光。之所以放這兩種光，是因為一乘妙理超越了空有的頂端，所以放（肉髻，Rouji）光明；極智不偏頗，能夠發出中道之光，所以又放（眉間，Meijian）光。另外，頂光代表一乘，為尊貴的大眾聖賢所重視；（眉間，Meijian）光明代表一乘不偏頗，中道圓滿正直，想要以此法付囑於他，所以放這兩種光來召喚他。另外，上品說《法華經》第一，持經之人也是第一，現在表明這個人修行高尚，所以佛陀放頂光，表明這個人理解正當，所以放（眉間，Meijian）光，之所以放這兩種光來表明這個人，是想讓大眾對這位菩薩深深地生起敬意，接受他的道法，從而獲得利益。

『過是數已』以下，是第二點，分別照耀清凈光明的國土。

『爾時一切』以下，是第三點，明確照耀（妙音，Miaoyin）菩薩之身。又分為三點：第一，列出名號。『久已殖眾德本』以下，是第二點，讚歎功德。正是因為有這種殊勝的功德，所以才被佛光所召喚。讚歎功德分為兩部分：前一部分是讚歎往昔的因緣；后一部分是讚歎現在的功德。各分為兩個章節。往昔的因緣分為兩點：第一，培植眾多功德根本；第二，供養諸佛。現在的功德分為兩點：第一，成就甚深智慧；第二，獲得各種三昧。（三昧，Sanmei）中有兩點：第一，分別說明；第二，總結。『得妙幢相三昧』，進入這種（三昧，Sanmei），在各種（三昧，Sanmei）中最為尊貴。

【English Translation】 English version:

He is known as Miaoyin (Wonderful Sound), because his voice can manifest the truth and subdue external paths, hence the name Shizihou (Lion's Roar).

This chapter is divided into six sections: First, the Buddha emits light to summon Bodhisattva Miaoyin; Second, Bodhisattva Miaoyin comes upon command; Third, it formally clarifies the norms of Bodhisattva Miaoyin propagating the scriptures; Fourth, it explains the benefits of this chapter; Fifth, Bodhisattva Miaoyin returns to his native land after completing his task; Sixth, it reiterates the benefits of coming and going.

The first part is further divided into three points: First, it explains that the Buddha emits light to universally illuminate those with affinity; Second, it universally illuminates the pure and bright lands; Third, it clearly illuminates the body of Bodhisattva Miaoyin. The emission of light is divided into two parts: the first part is emitting light from the Rouji (Ushnisha); the second part is emitting light from the Meijian (Ajna-chakra). The reason for emitting these two types of light is that the wonderful principle of the One Vehicle transcends the summit of emptiness and existence, hence the emission of light from the Rouji; the ultimate wisdom is unbiased and can emit the light of the Middle Way, hence the emission of light from the Meijian. In addition, the Ushnisha light represents the One Vehicle, which is valued by the noble assembly of sages; the Meijian light represents the One Vehicle being unbiased, the Middle Way being complete and upright, wanting to entrust this Dharma to him, hence emitting these two lights to summon him. Furthermore, the previous chapter said that the Lotus Sutra is the foremost, and the person who upholds the Sutra is also the foremost. Now it indicates that this person's practice is noble, so the Buddha emits Ushnisha light, indicating that this person's understanding is correct, so he emits Meijian light. The reason for emitting these two lights to indicate this person is to make the assembly deeply respect this Bodhisattva, accept his Dharma, and thereby obtain benefits.

'Beyond these numbers' below, is the second point, separately illuminating the pure and bright lands.

'At that time, all' below, is the third point, clearly illuminating the body of Bodhisattva Miaoyin. It is further divided into three points: First, listing the names. 'Having long planted roots of many virtues' below, is the second point, praising the merits. It is precisely because of having these excellent merits that he is summoned by the Buddha's light. Praising the merits is divided into two parts: the first part is praising the past causes; the second part is praising the present merits. Each is divided into two sections. The past causes are divided into two points: First, cultivating the roots of many virtues; Second, making offerings to all Buddhas. The present merits are divided into two points: First, achieving profound wisdom; Second, obtaining various Samadhis. There are two points in Samadhi: First, explaining separately; Second, summarizing. 'Obtaining the Samadhi of Wonderful Banner Appearance', entering this Samadhi, it is the most noble among all Samadhis.

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譬如軍將得憧，表其大相也。「法華三昧」者，《法華三昧經》云「如樹華開敷令樹嚴麗，得此三昧，諸三昧中開諸功德華以自莊嚴」。依此經意釋者，於三一自在、長短無礙，道法華三昧也。「凈德三昧」者，令諸三昧清凈，如焚石練金令金清凈。「無緣三昧」者，即滅盡定。又得此三昧，於三受中不起三毒緣。「宿王戲三昧」者，于諸三昧觀達自在故名戲，非愛結戲。「智印三昧」者，般若是智，相應三昧是印也。又如人入安穩國，有印得入、無印不得入，菩薩得是三昧能入實相。「解一切語言三昧」者，得是三昧，解眾生語而為說法。「集一切功德三昧」者，得是三昧菩，薩功德皆悉具足也。「清凈三昧」者，如有如意寶珠能凈諸寶，是三昧能凈諸三昧垢，煩惱垢易治、三昧垢難斷。「神通遊戲三昧」者，入是三昧，能八相成道。「慧炬三昧」者，如執炬夜行不墮險處。「莊嚴王三昧」者，如恒沙等國土皆以七寶莊嚴，佛處其中，得是三昧，一時能莊嚴諸功德。又觀此莊嚴空無所有，于空有二莊嚴得自在，故名為王。「凈光明王三昧」者，入是三昧，能放光明令諸眾生心得清凈。「凈藏三昧」者，入是三昧能凈諸功德藏。「不共三昧」者，二乘無分。「日旋三昧」者，如日天子乘日宮殿照諸眾生週而復始，舊經

【現代漢語翻譯】 現代漢語譯本： 譬如將軍得到軍旗（憧，chōng，古代指軍旗），用以標明其盛大的陣勢。「法華三昧」（Fǎ Huá Sān Mèi，指《法華三昧經》所闡述的禪定）者，《法華三昧經》中說：『如同樹木開花，使樹木顯得莊嚴美麗，獲得此三昧，能在各種三昧中開啟各種功德之花，以此來莊嚴自身』。依照此經的意義來解釋，就是在三一自在（指過去、現在、未來三世合一的自在）、長短無礙（指時間長短沒有障礙）中，修習法華三昧。「凈德三昧」（Jìng Dé Sān Mèi，指清凈功德的禪定）者，使各種三昧清凈，如同焚燒礦石提煉黃金，使黃金變得純凈。「無緣三昧」（Wú Yuán Sān Mèi，指沒有攀緣的禪定）者，就是滅盡定（Miè Jìn Dìng，一種高級禪定狀態）。又獲得此三昧，在三種感受（苦受、樂受、不苦不樂受）中，不會生起三種毒（貪、嗔、癡）的因緣。「宿王戲三昧」（Sù Wáng Xì Sān Mèi，指如星宿之王般自在遊戲的禪定）者，在各種三昧中觀察通達，所以名為戲（xì，遊戲、自在之意），並非是愛慾的纏縛。「智印三昧」（Zhì Yìn Sān Mèi，指以智慧印證真理的禪定）者，般若（Bō Rě，智慧）是智，與般若相應的禪定就是印（yìn，印證）。又如人進入安穩的國家，有印章才能進入，沒有印章就不能進入，菩薩獲得此三昧，就能進入實相（Shí Xiàng，事物的真實面貌）。「解一切語言三昧」（Jiě Yī Qiè Yǔ Yán Sān Mèi，指能理解一切語言的禪定）者，獲得此三昧，能理解眾生的語言，從而為他們說法。「集一切功德三昧」（Jí Yī Qiè Gōng Dé Sān Mèi，指能聚集一切功德的禪定）者，獲得此三昧，菩薩的功德都能完全具足。「清凈三昧」（Qīng Jìng Sān Mèi，指清凈的禪定）者，如同有如意寶珠（Rú Yì Bǎo Zhū，能滿足願望的寶珠）能凈化各種寶物，此三昧能凈化各種三昧的垢染，煩惱的垢染容易治理，三昧的垢染難以斷除。「神通遊戲三昧」（Shén Tōng Yóu Xì Sān Mèi，指以神通自在遊戲的禪定）者，進入此三昧，能示現八相成道（Bā Xiàng Chéng Dào，佛陀一生中的八個重要階段）。「慧炬三昧」（Huì Jù Sān Mèi，指智慧如火炬般的禪定）者，如同拿著火炬在夜晚行走，不會墮入危險的地方。「莊嚴王三昧」（Zhuāng Yán Wáng Sān Mèi，指如莊嚴之王般自在的禪定）者，如同恒河沙數般的國土都用七寶來莊嚴，佛陀處在其中，獲得此三昧，一時之間能莊嚴各種功德。又觀察這些莊嚴空無所有，對於空和有這兩種莊嚴都能得到自在，所以名為王。「凈光明王三昧」（Jìng Guāng Míng Wáng Sān Mèi，指如清凈光明之王般自在的禪定）者，進入此三昧，能放出光明，使各種眾生的心得到清凈。「凈藏三昧」（Jìng Zàng Sān Mèi，指清凈寶藏的禪定）者，進入此三昧，能凈化各種功德寶藏。「不共三昧」（Bù Gòng Sān Mèi，指不與二乘共享的禪定）者，是二乘（聲聞乘和緣覺乘）所沒有的。「日旋三昧」（Rì Xuán Sān Mèi，指如太陽旋轉般週而復始的禪定）者，如同日天子乘坐太陽宮殿照耀各種眾生，週而復始，舊經

【English Translation】 English version: For example, a general obtains a standard (Chong, 憧, anciently refers to a military flag), which signifies the grandeur of his array. 'The Samadhi of the Lotus Blossom' (Fǎ Huá Sān Mèi, refers to the samadhi expounded in the 'Lotus Blossom Samadhi Sutra'), the 'Lotus Blossom Samadhi Sutra' says, 'Like a tree blossoming, making the tree appear magnificent and beautiful, obtaining this samadhi, one can open up various flowers of merit among all samadhis to adorn oneself.' According to the meaning of this sutra, it means cultivating the Lotus Blossom Samadhi in the freedom of the three unities (referring to the unity of the past, present, and future) and the unobstructedness of length and shortness (referring to the absence of obstacles in the length of time). 'The Samadhi of Pure Virtue' (Jìng Dé Sān Mèi, refers to the samadhi of pure merit) purifies all samadhis, like burning ore to refine gold, making the gold pure. 'The Samadhi of No Conditions' (Wú Yuán Sān Mèi, refers to the samadhi without clinging) is the Cessation Samadhi (Miè Jìn Dìng, an advanced state of samadhi). Furthermore, obtaining this samadhi, one does not give rise to the causes of the three poisons (greed, hatred, and delusion) in the three feelings (suffering, pleasure, and neither suffering nor pleasure). 'The Samadhi of the King of Constellations' Play' (Sù Wáng Xì Sān Mèi, refers to the samadhi of playing freely like the king of constellations) observes and penetrates freely in all samadhis, hence it is called play (xì, meaning play, freedom), not the entanglement of love and attachment. 'The Samadhi of the Seal of Wisdom' (Zhì Yìn Sān Mèi, refers to the samadhi of sealing the truth with wisdom), Prajna (Bō Rě, wisdom) is wisdom, and the samadhi corresponding to Prajna is the seal (yìn, seal). Furthermore, like a person entering a secure country, one can enter with a seal, but cannot enter without a seal, a Bodhisattva obtaining this samadhi can enter the true nature of reality (Shí Xiàng, the true appearance of things). 'The Samadhi of Understanding All Languages' (Jiě Yī Qiè Yǔ Yán Sān Mèi, refers to the samadhi of understanding all languages), obtaining this samadhi, one can understand the languages of sentient beings and thus preach the Dharma to them. 'The Samadhi of Gathering All Merits' (Jí Yī Qiè Gōng Dé Sān Mèi, refers to the samadhi of gathering all merits), obtaining this samadhi, the merits of the Bodhisattva are fully complete. 'The Samadhi of Purity' (Qīng Jìng Sān Mèi, refers to the pure samadhi), like a wish-fulfilling jewel (Rú Yì Bǎo Zhū, a jewel that can fulfill wishes) that can purify all treasures, this samadhi can purify the defilements of all samadhis; the defilements of afflictions are easy to treat, but the defilements of samadhi are difficult to cut off. 'The Samadhi of Supernatural Play' (Shén Tōng Yóu Xì Sān Mèi, refers to the samadhi of playing freely with supernatural powers), entering this samadhi, one can manifest the eight stages of attaining enlightenment (Bā Xiàng Chéng Dào, the eight important stages in the life of the Buddha). 'The Samadhi of the Torch of Wisdom' (Huì Jù Sān Mèi, refers to the samadhi of wisdom like a torch), like holding a torch and walking at night, one will not fall into dangerous places. 'The Samadhi of the King of Adornments' (Zhuāng Yán Wáng Sān Mèi, refers to the samadhi of being free like the king of adornments), like lands as numerous as the sands of the Ganges River all adorned with the seven treasures, the Buddha dwells within them, obtaining this samadhi, one can adorn all merits at once. Furthermore, observing that these adornments are empty and without substance, one can attain freedom in both emptiness and existence, hence it is called the King. 'The Samadhi of the King of Pure Light' (Jìng Guāng Míng Wáng Sān Mèi, refers to the samadhi of being free like the king of pure light), entering this samadhi, one can emit light, causing the minds of all sentient beings to become pure. 'The Samadhi of the Pure Treasury' (Jìng Zàng Sān Mèi, refers to the samadhi of the pure treasury), entering this samadhi, one can purify all treasuries of merit. 'The Uncommon Samadhi' (Bù Gòng Sān Mèi, refers to the samadhi not shared with the two vehicles) is not available to the two vehicles (the Sravaka Vehicle and the Pratyekabuddha Vehicle). 'The Samadhi of the Sun's Rotation' (Rì Xuán Sān Mèi, refers to the samadhi of rotating like the sun, going around and starting again), like the Sun God riding in the palace of the sun, illuminating all sentient beings, going around and starting again, old sutra

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名「日輪三昧」也。「得如是」下，第二、總結。「釋迦牟尼」下，第三、的明光照其身。

「即白凈花宿王智」下，第二、明妙音奉命而來。又開二別：初、明欲來之意；第二、正辨從彼國來。初有十句：第一、明妙音咨彼佛欲來之意。「爾時凈花宿王」下，第二、彼佛誡許。又開三句：初、總誡。「善男子」下，釋誡。釋誡中，前明娑婆之劣；「而汝身」下，辨凈土之勝也。「是故汝往」下，第三、總結。

問：

前云初分經在穢土中說，後分經居凈土中說。妙音來時正游凈土，何故誡之？

答：

此經始末土有三異：一者、初分經在穢土中說；二者、後分經在凈土中說；三、從〈藥王品〉來還在穢土中說。所以知爾者，為集分身是故變凈土，分身已散故土還復穢，妙音來時正游五濁，故佛誡之。

「妙音菩薩白佛言」下，第三、明妙音受旨。明妙音既承佛力為弘道利人故來，豈生劣想也？故受佛誡敕。「於是妙音」下，第四、將欲發來先現瑞。於此土所以現瑞者，令此土眾生起尊敬心也。「化作蓮華」者，一、即欲以蓮華為座；二、表妙音弘《妙法蓮華》。「化作八萬四千」者，一、欲擬八萬四千菩薩座故；二、表八萬四千法藏皆入一乘《妙法華》故。「白銀為葉」者，

【現代漢語翻譯】 現代漢語譯本 名『日輪三昧』（Sun Radiance Samadhi）也。「得如是」下，第二、總結。「釋迦牟尼」（Sakyamuni）下，第三、的明光照其身。 「即白凈花宿王智」下，第二、明妙音（Wonderful Sound）奉命而來。又開二別：初、明欲來之意；第二、正辨從彼國來。初有十句：第一、明妙音咨彼佛欲來之意。「爾時凈花宿王」下，第二、彼佛誡許。又開三句：初、總誡。「善男子」下，釋誡。釋誡中，前明娑婆（Saha）之劣；「而汝身」下，辨凈土之勝也。「是故汝往」下，第三、總結。 問： 前云初分經在穢土中說，後分經居凈土中說。妙音來時正游凈土，何故誡之？ 答： 此經始末土有三異：一者、初分經在穢土中說；二者、後分經在凈土中說；三、從〈藥王品〉來還在穢土中說。所以知爾者，為集分身是故變凈土，分身已散故土還復穢，妙音來時正游五濁，故佛誡之。 「妙音菩薩白佛言」下，第三、明妙音受旨。明妙音既承佛力為弘道利人故來，豈生劣想也？故受佛誡敕。「於是妙音」下，第四、將欲發來先現瑞。於此土所以現瑞者，令此土眾生起尊敬心也。「化作蓮華」者，一、即欲以蓮華為座；二、表妙音弘《妙法蓮華》（Lotus Sutra）。「化作八萬四千」者，一、欲擬八萬四千菩薩座故；二、表八萬四千法藏皆入一乘《妙法華》故。「白銀為葉」者，

【English Translation】 English version It is also named 『Sun Radiance Samadhi』. Following 『Having obtained thus』, the second part is the conclusion. Following 『Sakyamuni』, the third part is that the bright light illuminates his body. Following 『Then Pure Flower Constellation King Wisdom』, the second part explains that Wonderful Sound received the command to come. It is further divided into two sections: first, explaining the intention to come; second, precisely distinguishing the arrival from that country. The first section has ten sentences: first, explaining Wonderful Sound consulting that Buddha about the intention to come. Following 『At that time, Pure Flower Constellation King』, the second part is that Buddha's admonishment and permission. It is further divided into three sentences: first, a general admonishment. Following 『Good man』, an explanation of the admonishment. Within the explanation of the admonishment, the inferiority of Saha is explained first; following 『And your body』, the superiority of the Pure Land is distinguished. Following 『Therefore, you go』, the third part is the conclusion. Question: It was previously said that the first part of the sutra was spoken in the defiled land, and the latter part of the sutra was spoken in the Pure Land. Wonderful Sound is currently traveling in the Pure Land, why is he being admonished? Answer: Regarding this sutra from beginning to end, the land has three differences: first, the first part of the sutra is spoken in the defiled land; second, the latter part of the sutra is spoken in the Pure Land; third, from the chapter of 『Medicine King』 onwards, it is again spoken in the defiled land. The reason for knowing this is that for the gathering of the manifested bodies, the Pure Land is transformed; once the manifested bodies are dispersed, the land reverts to being defiled. Wonderful Sound is currently traveling in the five turbidities, therefore the Buddha admonishes him. Following 『Wonderful Sound Bodhisattva said to the Buddha』, the third part explains that Wonderful Sound received the decree. It explains that Wonderful Sound, having received the Buddha's power to propagate the Dharma and benefit people, how could he have inferior thoughts? Therefore, he receives the Buddha's admonishment and command. Following 『Then Wonderful Sound』, the fourth part is that before setting out, auspicious signs are manifested. The reason for manifesting auspicious signs in this land is to cause the beings of this land to develop a respectful mind. 『Transforming into lotus flowers』 means: first, intending to use the lotus flower as a seat; second, representing Wonderful Sound propagating the 『Lotus Sutra』. 『Transforming into eighty-four thousand』 means: first, intending to match the eighty-four thousand Bodhisattva seats; second, representing that the eighty-four thousand Dharma treasures all enter the One Vehicle 『Lotus Sutra』. 『White silver as leaves』 means,

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即是顯此經題是白蓮華，開二實二權則八萬四千法藏義皆明白也。「甄叔迦寶」者(此云鸚鵡，此寶似鸚鵡鳥嘴而赤色)。「爾時文殊」下，第五、文殊問瑞所由也。「爾時釋迦」下，第六、佛答現瑞意。「文殊」下，第七、文殊重問妙音之德。凡有三問：一請、初問種何善本，二、問修何功德，此二問過去往因；三、問行何三昧，此問現在所得之果。「唯愿世尊」下，第四請、佛欲見妙音。「爾時釋迦」下，第八、釋迦推于多寶令見妙音，但酬其後請、未答前三問，下華德菩薩重牒三問佛方解釋。所以推多寶者，蓋是隨俗之事，俗人之禮推賢讓長，多寶既久已成佛，故釋迦讓之。二者、欲顯多寶不滅故能現妙音，故推之也。「時多寶佛」下，第九、多寶命令來，即酬文殊請。「於時妙音」下，第十、正明妙音來。又開十章：一、明於彼國沒。「與八萬四千」下，第二，明與眷屬俱共發來。「所逕諸國」下，第三、明現瑞相。「是菩薩」下，第四、讚歎妙音。「那羅延」者(真諦云：「那羅翻為人，延云生本，梵王是眾生之祖父，故云生本」。羅什云：「天力士名那羅延，端正猛犍也」。《俱舍論》云「持大千世界風輪名那羅延，那羅延應雲天力也」)。「入七寶臺」下，第五、敘妙音升空而至。多羅樹似此土宗盧樹

【現代漢語翻譯】 現代漢語譯本 即是顯示此經題是白蓮華，開啟二實二權，那麼八萬四千法藏的意義都明白了。『甄叔迦寶』(此云鸚鵡，這種寶物像鸚鵡鳥嘴一樣是赤色的)。『爾時文殊』以下，第五部分，是文殊菩薩詢問瑞相出現的原因。『爾時釋迦』以下，第六部分，是佛陀回答顯現瑞相的用意。『文殊』以下，第七部分，是文殊菩薩再次詢問妙音菩薩的功德。總共有三個問題：第一，請問種下何種善根；第二，請問修習何種功德，這兩個問題是關於過去的原因；第三，請問修行何種三昧，這個問題是關於現在所得到的果報。『唯愿世尊』以下，第四個請求，是佛陀希望見到妙音菩薩。『爾時釋迦』以下，第八部分，是釋迦牟尼佛推舉多寶佛來讓大家見妙音菩薩，只是迴應了後面的請求，沒有回答前面的三個問題，下面的華德菩薩會再次提出這三個問題，佛陀才會解釋。之所以推舉多寶佛，大概是隨順世俗的禮節，世俗之人的禮儀是推崇賢能，謙讓年長的人，多寶佛既然早已成佛，所以釋迦牟尼佛謙讓給他。另外，想要顯示多寶佛沒有滅度，所以能夠顯現妙音菩薩，所以推舉他。『時多寶佛』以下，第九部分，是多寶佛命令妙音菩薩前來，也就是迴應文殊菩薩的請求。『於時妙音』以下，第十部分，正式說明妙音菩薩到來。又分為十章：第一，說明妙音菩薩從他的國度消失。『與八萬四千』以下，第二，說明與眷屬一同出發前來。『所逕諸國』以下，第三，說明顯現瑞相。『是菩薩』以下，第四，讚歎妙音菩薩。『那羅延』(真諦法師說：『那羅翻譯為人，延翻譯為生本，梵天是眾生的祖父，所以說是生本』。鳩摩羅什法師說：『天力士名叫那羅延，端正勇猛』。《俱舍論》中說：『持有大千世界風輪的叫做那羅延，那羅延應該說是天力』)。『入七寶臺』以下，第五，敘述妙音菩薩升空而來。多羅樹類似此地的宗盧樹。

【English Translation】 English version This shows that the title of this sutra is the White Lotus, and by opening up the two realities and two provisional teachings, the meaning of the eighty-four thousand Dharma treasures becomes clear. 'Jambuka Treasure' (this means parrot, this treasure resembles the beak of a parrot and is red). 'Then Manjushri' below, the fifth part, is Manjushri asking about the cause of the auspicious sign. 'Then Shakyamuni' below, the sixth part, is the Buddha answering the meaning of manifesting the auspicious sign. 'Manjushri' below, the seventh part, is Manjushri again asking about the virtues of Wonderful Sound Bodhisattva. There are three questions in total: first, asking what good roots were planted; second, asking what merits were cultivated, these two questions are about past causes; third, asking what samadhi was practiced, this question is about the fruits obtained in the present. 'Only may the World Honored One' below, the fourth request, is the Buddha wanting to see Wonderful Sound Bodhisattva. 'Then Shakyamuni' below, the eighth part, is Shakyamuni Buddha recommending Many Treasures Buddha to let everyone see Wonderful Sound Bodhisattva, only responding to the later request, not answering the previous three questions, later Virtue of Flower Bodhisattva will repeat these three questions, and the Buddha will explain. The reason for recommending Many Treasures Buddha is probably to follow worldly customs, the etiquette of worldly people is to praise the virtuous and defer to the elders, since Many Treasures Buddha has already become a Buddha, so Shakyamuni Buddha defers to him. Also, wanting to show that Many Treasures Buddha has not been extinguished, so he can manifest Wonderful Sound Bodhisattva, so he recommends him. 'Then Many Treasures Buddha' below, the ninth part, is Many Treasures Buddha ordering Wonderful Sound Bodhisattva to come, which is responding to Manjushri's request. 'At that time Wonderful Sound' below, the tenth part, formally explains the arrival of Wonderful Sound Bodhisattva. It is further divided into ten chapters: first, explaining that Wonderful Sound Bodhisattva disappeared from his country. 'With eighty-four thousand' below, second, explaining that he set out together with his retinue. 'The countries passed through' below, third, explaining the manifestation of auspicious signs. 'This Bodhisattva' below, fourth, praising Wonderful Sound Bodhisattva. 'Narayana' (Paramartha said: 'Nara translates as person, yana translates as origin of birth, Brahma is the ancestor of sentient beings, so it is said to be the origin of birth'. Kumarajiva said: 'A heavenly strongman is called Narayana, upright and fierce'. The Abhidharma-kosa-sastra says: 'The one who holds the wind wheel of the great thousand world is called Narayana, Narayana should be said to be heavenly strength'). 'Entering the seven-jeweled tower' below, fifth, narrating Wonderful Sound Bodhisattva ascending into the sky and arriving. The Tala tree is similar to the Zonglu tree in this land.

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，一多羅去地七刃也。「到已」下，第六、明見佛儀則。「而白佛言」下，第七、奉宣聖旨。又開三別：初、問釋迦。「眾生易度」下，第二、問所度眾生。「久滅」下，第三、問訊多寶。「世尊」下，第八、妙音請見多寶。「爾時釋迦」下，第九、釋迦語于多寶。「於時多寶」下，第十、多寶讚歎妙音。從問訊多寶至多寶稱歎，皆是顯多寶不滅，斥凡夫二乘無常之執。

「爾時華德」下，第三、論妙音弘經。前章則是弘經之人竟也，即人法一雙。又上明妙音之果，今出其往因，謂因果一雙也，即是顯妙音二世之德。又開二別：初一問答，論妙音神力；第二問答，論妙音三昧。神力是智慧、三昧是定，略論菩薩定慧也。又神力是果、三昧是因，由三昧之因故能現神力，所以前論果后論因者，由妙音現神力而來故前問也。尋華德兩問皆是牒文殊上三問，以釋迦上未答之，故今重牒而問。初問又二：前問神力之因，「有是神力」，正問神力之果。善根與功德異者，善根就始、功德為終，故分為二問。就答中又開為二別：第一、答因問；第二、答神力果問。答因問為二：初、答種何善根問。又開六別：一、明種善根之佛。「國名」下，種善根之處。「劫名」下，種善根之時。「妙音」下，正種善根。「以是因緣」下，

【現代漢語翻譯】 現代漢語譯本： ，一多羅去地七刃也。（『到已』以下，第六，闡明見到佛的儀則。）（『而白佛言』以下，第七，奉宣聖旨。）又分為三個部分：首先，問釋迦（Shijia）。（『眾生易度』以下，第二，問所度化的眾生。）（『久滅』以下，第三，問候多寶（Duobao）。）（『世尊』以下，第八，妙音（Miaoyin）請求拜見多寶。）（『爾時釋迦』以下，第九，釋迦告訴多寶。）（『於時多寶』以下，第十，多寶讚歎妙音。）從問候多寶到多寶稱讚，都是爲了彰顯多寶不滅，駁斥凡夫二乘的無常執念。

（『爾時華德』以下，第三，論述妙音弘揚佛經。）前一章是關於弘揚佛經的人，即人與法兩者並舉。前面闡明了妙音的果報，現在揭示他的往昔因緣，即因與果兩者並舉，以此彰顯妙音兩世的功德。又分為兩個部分：第一部分是問答，論述妙音的神力；第二部分是問答，論述妙音的三昧（Sanmei，禪定）。神力是智慧，三昧是禪定，簡要論述了菩薩的定慧。神力是果，三昧是因，因為有三昧的因，所以能顯現神力。之所以先論果后論因，是因為妙音顯現神力而來，所以先問神力。華德（Huade）的兩次提問都是重複文殊（Wenshu）之前的三個問題，因為釋迦之前沒有回答，所以現在重新提問。第一次提問又分為兩個部分：前面是問神力的因，（『有是神力』）是正式問神力的果。善根與功德的區別在於，善根是開始，功德是結果，所以分為兩個問題。在回答中又分為兩個部分：第一，回答因的提問；第二，回答神力果的提問。回答因的提問又分為六個部分：第一，闡明種善根的佛。（『國名』以下，是種善根的地方。）（『劫名』以下，是種善根的時間。）（『妙音』以下，是正式種善根。）（『以是因緣』以下，）

【English Translation】 English version: , a distance of seven blades from the ground. From 'Having arrived' onwards, the sixth section clarifies the proper conduct when seeing the Buddha. From 'And said to the Buddha' onwards, the seventh section is about conveying the holy decree. This is further divided into three parts: First, questioning Shakyamuni (Shijia). From 'Sentient beings are easily delivered' onwards, the second part questions the sentient beings to be delivered. From 'Long extinguished' onwards, the third part inquires after Duobao (Duobao). From 'World Honored One' onwards, the eighth section is about Miaoyin (Miaoyin) requesting to see Duobao. From 'At that time, Shakyamuni' onwards, the ninth section is about Shakyamuni speaking to Duobao. From 'At that time, Duobao' onwards, the tenth section is about Duobao praising Miaoyin. From inquiring after Duobao to Duobao's praise, all of this is to demonstrate that Duobao is not extinguished, refuting the ordinary people and the Two Vehicles' attachment to impermanence.

From 'At that time, Huade' onwards, the third section discusses Miaoyin propagating the sutra. The previous chapter was about the person who propagates the sutra, that is, both the person and the Dharma are mentioned together. The previous section clarified Miaoyin's fruition, and now it reveals his past causes, that is, both cause and effect are mentioned together, thereby demonstrating Miaoyin's merits in two lifetimes. This is further divided into two parts: The first part is a question and answer session discussing Miaoyin's supernatural powers; the second part is a question and answer session discussing Miaoyin's Samadhi (Sanmei, meditative absorption). Supernatural powers are wisdom, and Samadhi is concentration, briefly discussing the Bodhisattva's concentration and wisdom. Supernatural powers are the result, and Samadhi is the cause. Because of the cause of Samadhi, supernatural powers can be manifested. The reason for discussing the result first and then the cause is because Miaoyin manifested supernatural powers and came, so the supernatural powers are asked about first. Huade's (Huade) two questions are both repetitions of Manjushri's (Wenshu) previous three questions, because Shakyamuni had not answered them before, so they are now asked again. The first question is further divided into two parts: The first part asks about the cause of supernatural powers, and 'Having these supernatural powers' is formally asking about the result of supernatural powers. The difference between good roots and merits is that good roots are the beginning, and merits are the end, so they are divided into two questions. The answer is further divided into two parts: First, answering the question about the cause; second, answering the question about the result of supernatural powers. The answer to the question about the cause is further divided into six parts: First, clarifying the Buddha who planted good roots. From 'The name of the country' onwards, it is the place where good roots were planted. From 'The name of the kalpa' onwards, it is the time when good roots were planted. From 'Miaoyin' onwards, it is the formal planting of good roots. From 'Because of this cause and condition' onwards,

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明善根得果，結酬其問。「華德」下，結會古今。「華德是妙音」下，第二、答其修何功德問。「華德汝但見」下，第二、廣答神力果問。又開二別：第一、嘆妙音於此土弘經；第二、嘆妙音十方通法。二文各三。初文三者：一、總標；二、廣釋；第三、結嘆。「或現梵王身」下，第二、廣釋。開為五類：一、現天身；二、現人身；三、現八部身；四、救濟八難；五、於後宮變為女身。現天身中二對：梵王、帝釋欲色之初，自在、大自在二界之後，此四名君。后一雙為臣，天大將軍是梵輔天，梵王之臣；毗沙門，帝釋之臣。現人身中亦開二對：初一雙謂人君身，「或現長者」下，明人臣身。又為四類：初四是豪傑身，次四受佛戒身，次四現婦女身，后二現童真身，后八部身，如文。「諸有地獄」下，第四、嘆救八難。不言說法者，一者苦重，二者障深，故但明救濟。「乃至於王」下，第五類。「是妙音」下，第三、總結稱歎。又開二別，初嘆所化有益；「是妙音」下，次嘆于能化無損。

「是菩薩」下，第二、嘆妙音於十方弘經。亦開三別：一、總嘆；二、別嘆；三、結嘆。三門各二。初門二者：前結一土益物；「十方」下，次嘆十方弘經。「若應以聲聞形」下，第二、別嘆。又開為二別：初、現存身；次、現

【現代漢語翻譯】 現代漢語譯本 闡明善根所得的果報，以此來總結並回應之前提出的問題。從『華德』開始，總結貫穿古今的內容。『華德是妙音』之後，第二部分回答了關於修何種功德的問題。『華德你但見』之後，第二部分詳細回答了關於神力果報的問題。又分為兩個部分：第一，讚歎妙音菩薩在此土弘揚佛經；第二，讚歎妙音菩薩在十方世界通達佛法。這兩部分各有三個小節。第一部分中的三個小節是：一、總的標示；二、詳細的解釋；三、總結讚歎。『或現梵王身』之後，第二部分是詳細的解釋。分為五類：一、示現天人身；二、示現人身；三、示現八部眾身；四、救濟八種災難；五、在後宮變為女身。示現天人身中分為兩對：梵王（Brahma, 色界天之主）和帝釋（Indra, 忉利天之主）是最初的，自在天（Ishvara, 他化自在天）和大自在天（Maheshvara, 摩醯首羅天）是第二界的，這四位被稱為君。後面一對是臣，天大將軍是梵輔天（Brahmaparishadya）的臣，也就是梵王的臣；毗沙門（Vaishravana）是帝釋的臣。示現人身中也分為兩對：第一對指的是人君之身，『或現長者』之後，說明的是人臣之身。又分為四類：前四種是豪傑之身，接下來四種是受佛戒之身，再接下來四種是示現婦女之身，最後兩種是示現童真之身，後面的八部眾身，如經文所說。『諸有地獄』之後，第四部分是讚歎救濟八種災難。沒有提到說法的原因是，一是苦難深重，二是業障深厚，所以只說明救濟。『乃至於王』之後，是第五類。『是妙音』之後，第三部分是總結稱歎。又分為兩個部分，首先讚歎所教化眾生受益，『是妙音』之後，其次讚歎對於能教化者沒有損害。 『是菩薩』之後，第二部分是讚歎妙音菩薩在十方世界弘揚佛經。也分為三個部分：一、總的讚歎；二、分別讚歎；三、總結讚歎。每個部分各有兩小節。第一部分中的兩小節是：前面總結在一個國土利益眾生，『十方』之後，其次讚歎在十方世界弘揚佛經。『若應以聲聞形』之後，第二部分是分別讚歎。又分為兩個部分：首先，示現存在的身；其次，示

【English Translation】 English version Explaining the fruition of good roots, concluding and responding to the previous questions. Starting with 'Huade' (Virtue of Flower), it summarizes the content spanning from ancient to modern times. After 'Huade is Miaoyin' (Virtue of Flower is Wonderful Sound), the second part answers the question about cultivating what kind of merits. After 'Huade, you only see', the second part answers in detail the question about the fruition of divine power. It is further divided into two parts: first, praising Bodhisattva Miaoyin for propagating the scriptures in this land; second, praising Bodhisattva Miaoyin for understanding the Dharma in the ten directions. Each of these two parts has three subsections. The three subsections in the first part are: one, a general indication; two, a detailed explanation; three, a concluding praise. After 'Or appearing as the body of Brahma', the second part is a detailed explanation. It is divided into five categories: one, manifesting as a deva (god); two, manifesting as a human; three, manifesting as one of the eight kinds of beings; four, rescuing from the eight difficulties; five, transforming into a female body in the harem. In manifesting as a deva, there are two pairs: Brahma (the lord of the Form Realm) and Indra (the lord of Trayastrimsha Heaven) are the first, Ishvara (the Paranirmitavasavartin Heaven) and Maheshvara (the Great Ishvara Heaven) are the second realm, these four are called lords. The latter pair are ministers, the Great General of Heaven is a minister of Brahmaparishadya, that is, a minister of Brahma; Vaishravana is a minister of Indra. In manifesting as a human, there are also two pairs: the first pair refers to the body of a human ruler, after 'Or appearing as an elder', it explains the body of a human minister. It is further divided into four categories: the first four are the bodies of heroes, the next four are the bodies of those who have received the Buddha's precepts, the next four are the bodies of women, and the last two are the bodies of pure youths, the latter eight kinds of beings, as the scripture says. After 'All those in hell', the fourth part is praising the rescue from the eight difficulties. The reason for not mentioning Dharma teaching is that one is the severity of suffering, and the other is the depth of karmic obstacles, so it only explains the rescue. After 'Even to the king', is the fifth category. After 'Is Miaoyin', the third part is a concluding praise. It is further divided into two parts, first praising the benefit to the beings being taught, after 'Is Miaoyin', secondly praising that there is no harm to the one who can teach. After 'Is Bodhisattva', the second part is praising Bodhisattva Miaoyin for propagating the scriptures in the ten directions. It is also divided into three parts: one, a general praise; two, a separate praise; three, a concluding praise. Each part has two subsections. The two subsections in the first part are: the previous summary of benefiting beings in one land, after 'Ten directions', secondly praising the propagation of scriptures in the ten directions. After 'If one should appear in the form of a Shravaka', the second part is a separate praise. It is further divided into two parts: first, manifesting an existing body; second, mani

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亡身，文處易知。「華德」下，第三、總結。神通結現身，智慧結說法。上一土中廣現凡夫身，十方化中略現聖身，此欲明凡聖廣略互現也。又前凡身中有五類，今聖身中亦有五身。

問：

前凡中五類何故云說《法華》，今但稱說法？

答：

說法語通，欲以通別互現故也。又上正明弘通《法華》故明說一乘，若有眾生不信一乘則說五乘之法，同上〈囑累品〉中佛令菩薩知大小機也。此品從凡至聖，故先示凡后示聖，〈觀音〉前聖后凡，從勝至劣。又〈妙音〉前一后三，〈觀音〉前三后一。

「爾時華德」下，第二、問答論妙音所得三昧，亦前問后答。「說是妙音」下，品中第四段，明彼此蒙益。

「爾時妙音」下，品第五章，明所作已竟還歸本土。此為穢國故彼佛有問訊，彼為凈土故此佛無暄涼也。

「說是妙音」下，品第六、明利益。

問：

見菩薩來往何以得無生忍也？

答：

利根之人悟菩薩不來相來故來無所來，不去相去故去無所去，則入實相，故得無生。

問：

無生法忍、普現色身法華三昧有何異耶？

答：

心無所依猶如虛空，不生心動念故名無生法忍；雖空而有，縱任自在處處現身，即是普現色

【現代漢語翻譯】 現代漢語譯本 亡身，在文字處容易理解。「華德」之後，是第三部分，總結。神通總結為現身，智慧總結為說法。前面在一土之中廣泛示現凡夫之身，在十方化現中略微示現聖人之身，這是爲了說明凡夫和聖人廣略互相示現。而且前面的凡夫身中有五類，現在聖人之身中也有五身。 問： 前面凡夫中的五類為什麼說的是《法華經》，現在只說是說法？ 答： 說法這個詞語更通用，想要用通用和特別來互相示現。而且上面正是說明弘揚流通《法華經》，所以說明說的是一乘。如果有些眾生不相信一乘，那麼就說五乘之法，如同上面〈囑累品〉中佛陀讓菩薩瞭解大小根器的眾生一樣。此品從凡夫到聖人，所以先示現凡夫后示現聖人，〈觀音品〉是先聖人後凡夫，從殊勝到低劣。而且〈妙音品〉是先一后三，〈觀音品〉是先三后一。 『爾時華德』之後，是第二部分，問答討論妙音（妙音菩薩）所得的三昧（Samadhi，佛教中的一種禪定狀態），也是先問后答。『說是妙音』之後，是品中的第四段，說明彼此都蒙受利益。 『爾時妙音』之後，是品的第五章，說明所作的事情已經完畢，返回本土。因為娑婆世界是穢土，所以彼佛（指凈土的佛）有問訊，彼土是凈土，所以此佛（指娑婆世界的佛）沒有寒暄。 『說是妙音』之後，是品的第六部分，說明利益。 問： 見到菩薩來往，為什麼能夠得到無生忍（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟）呢？ 答： 利根之人領悟到菩薩不來而示現來，所以來無所來；不去而示現去，所以去無所去，那麼就進入實相，所以得到無生忍。 問： 無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟）、普現色身（Samantamukha-darshana，普遍示現各種化身）和法華三昧（Saddharma Pundarika Samadhi，與《法華經》相應的禪定）有什麼不同呢？ 答： 心無所依，猶如虛空，不生心動念，所以叫做無生法忍；雖然是空，但是卻有，縱任自在，處處示現身，這就是普現色身。

【English Translation】 English version 'Abandoning the body' is easily understood in the text. After 'Huade', is the third part, the conclusion. Supernatural powers conclude in manifesting the body, and wisdom concludes in expounding the Dharma. Previously, the body of an ordinary person was widely manifested in one land, and the body of a sage was briefly manifested in the ten directions. This is to explain the mutual manifestation of the broad and brief aspects of ordinary people and sages. Moreover, there were five categories in the previous body of an ordinary person, and now there are also five bodies in the body of a sage. Question: Why did the five categories in the previous ordinary person speak the 'Lotus Sutra', but now it is only called expounding the Dharma? Answer: Expounding the Dharma is a general term, intending to use the general and the specific to manifest each other. Moreover, the above is precisely explaining the propagation and circulation of the 'Lotus Sutra', so it explains that it is speaking of the One Vehicle. If there are some sentient beings who do not believe in the One Vehicle, then the Dharma of the Five Vehicles is spoken, just like in the above chapter, the Buddha instructs the Bodhisattvas to understand the capacities of sentient beings, both great and small. This chapter goes from ordinary people to sages, so it first shows ordinary people and then shows sages. The chapter is first sages and then ordinary people, from the superior to the inferior. Moreover, the chapter is first one and then three, and the chapter is first three and then one. After 'At that time, Huade', is the second part, the question and answer discussing the Samadhi (Samadhi, a state of meditation in Buddhism) attained by Wonderful Sound (Wonderful Sound Bodhisattva), which is also question first and answer later. After 'Speaking of this Wonderful Sound', is the fourth section in the chapter, explaining that both sides receive benefits. After 'At that time, Wonderful Sound', is the fifth chapter of the chapter, explaining that the work done has been completed and returning to the native land. Because the Saha world is a defiled land, the Buddha of that land (referring to the Buddha of the Pure Land) has greetings, and that land is a Pure Land, so this Buddha (referring to the Buddha of the Saha world) has no small talk. After 'Speaking of this Wonderful Sound', is the sixth part of the chapter, explaining the benefits. Question: Why can one attain Anutpattika-dharma-kshanti (the realization of the non-arising and non-ceasing nature of all dharmas) by seeing the Bodhisattvas coming and going? Answer: People of sharp faculties realize that the Bodhisattva does not come but manifests coming, so coming has no coming; does not go but manifests going, so going has no going, then they enter the true aspect, so they attain Anutpattika-dharma-kshanti. Question: What are the differences between Anutpattika-dharma-kshanti (the realization of the non-arising and non-ceasing nature of all dharmas), Samantamukha-darshana (universally manifesting various transformation bodies), and Saddharma Pundarika Samadhi (the Samadhi corresponding to the 'Lotus Sutra')? Answer: The mind has no reliance, like empty space, not giving rise to thoughts, so it is called Anutpattika-dharma-kshanti; although it is empty, it exists, freely and unrestrictedly manifesting bodies everywhere, this is Samantamukha-darshana.

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身三昧，三一開會無所染著即法華三昧也。

觀世音菩薩普門品第二十五

上二品明苦行弘經有功德、智慧二業，故有〈藥王〉、〈妙音〉兩品；今第二，次明護難弘經。初明人護難弘經，次明法護難弘經，亦有二品。又根緣次第者，靈山之會八萬四千人應聞觀音得發菩提心故說此品。二者、十方國土及來世有緣眾生應蒙利益故說此品。開此品章段不同，今一往分為四雙：一者、雙標；二者、雙釋；三者、雙嘆；四者、雙益。言雙標者，觀音為名、普門為德，故雙標名德。夫勝人為理有名有德，是故雙標以名「觀音普門品」。言雙釋者，初一問答釋觀世音名，次一問答釋觀音德。言雙嘆者，持地菩薩嘆聞此名德功德無邊。言雙益者，八萬四千人聞此名德併發道心也。此四次第者為解義故，初略后廣，故前略標、次則廣釋，標釋既竟名德顯彰故菩薩稱歎，嘆釋既竟聽者欣仰故咸發道心。

初雙標中凡有十對：一者、人法一雙。觀音為人，普門為法，然人法是因緣之義，非人無以御法、非法無以成人，故前明御法之人，后辨成人之法，謂人法一雙也。二者、真應一雙，觀世音即是法身，普門謂應身也。前以法身觀機，然後垂跡普應，謂真應一雙。三者、觀音謂菩薩意業，普門即身口二業，前以意業觀察

【現代漢語翻譯】 現代漢語譯本： 身三昧（Samadhi，指通過修行達到的精神高度集中狀態），三一開會（指身、口、意三業合一），無所染著，即是法華三昧（Lotus Samadhi，指與《法華經》相應的禪定狀態）。 《觀世音菩薩普門品》第二十五 前面的兩品（指《藥王菩薩本事品》和《妙音菩薩本事品》）闡明了苦行弘揚佛經具有功德和智慧兩種事業，所以有《藥王》和《妙音》兩品；現在第二部分，接著闡明護持佛法，使佛經得以弘揚。首先闡明人護持佛法，使佛經得以弘揚，其次闡明法護持佛法，使佛經得以弘揚，也有兩品。再從根基和因緣的次第來說，靈山法會上八萬四千人應該聽聞觀音菩薩的教法，從而發起菩提心，所以宣說這一品。第二，十方國土以及未來世有緣的眾生應該蒙受利益，所以宣說這一品。開啟這一品的章節段落有所不同，現在大致分為四雙：第一，雙標；第二，雙釋；第三，雙嘆；第四，雙益。所謂雙標，觀音是名號，普門是功德，所以雙重標示名號和功德。殊勝之人依理而行，有名號也有功德，因此雙重標示，以『觀音普門品』為名。所謂雙釋，首先通過一問一答來解釋觀世音的名號，其次通過一問一答來解釋觀音的功德。所謂雙嘆，持地菩薩讚歎聽聞此名號和功德，功德無邊。所謂雙益，八萬四千人聽聞此名號和功德，都發起了道心。這四個次第是爲了解釋義理，先略后詳，所以先簡略標示，然後詳細解釋，標示和解釋完畢，名號和功德就顯現彰明，所以菩薩稱揚讚歎，讚歎和解釋完畢，聽聞者欣喜仰慕，所以都發起道心。 最初的雙標中，共有十對：第一，人法一雙。觀音是人，普門是法，然而人法是因緣的意義，沒有人就無法運用法，沒有法就無法成就人，所以前面闡明運用法的人，後面辨析成就人的法，這就是人法一雙。第二，真應一雙，觀世音就是法身（Dharmakaya，佛的法性之身），普門就是應身（Nirmanakaya，佛為度化眾生而顯現的化身）。先用法身觀察眾生的根機，然後垂下應跡，普遍應化，這就是真應一雙。第三，觀音是菩薩的意業（Manas-karma，思想行為），普門就是身口二業，先用意業觀察。

【English Translation】 English version: Body Samadhi (Samadhi, referring to a state of high mental concentration achieved through practice), the unity of the three karmas (referring to the unity of body, speech, and mind), without any attachments, is the Lotus Samadhi (Lotus Samadhi, referring to the state of meditation corresponding to the 'Lotus Sutra'). Chapter Twenty-Five: The Universal Gateway of Avalokitesvara Bodhisattva The previous two chapters (referring to the 'Former Life of the Medicine King Bodhisattva' and the 'Wonderful Sound Bodhisattva') elucidated that practicing asceticism and propagating the scriptures have both merit and wisdom, hence the two chapters 'Medicine King' and 'Wonderful Sound'; now, the second part continues to elucidate protecting the Dharma and enabling the scriptures to be propagated. First, it elucidates that people protect the Dharma and enable the scriptures to be propagated, and second, it elucidates that the Dharma protects the Dharma and enables the scriptures to be propagated, also in two chapters. Furthermore, in terms of the order of roots and conditions, the eighty-four thousand people at the assembly on Vulture Peak should hear the teachings of Avalokitesvara Bodhisattva and thereby arouse the Bodhi mind, so this chapter is expounded. Second, sentient beings in the ten directions and in future lives who have the conditions should receive benefits, so this chapter is expounded. The opening of the chapters and sections of this chapter differs, and now it is roughly divided into four pairs: first, double marking; second, double explanation; third, double praise; fourth, double benefit. The so-called double marking is that Avalokitesvara (Avalokitesvara, the Bodhisattva who perceives the sounds of the world) is the name, and Universal Gateway (Universal Gateway, referring to the universal accessibility of the Bodhisattva's compassion) is the virtue, so the name and virtue are doubly marked. Extraordinary people act according to principle, having both name and virtue, therefore they are doubly marked, with the name 'Universal Gateway of Avalokitesvara Bodhisattva'. The so-called double explanation is that first, the name Avalokitesvara is explained through a question and answer, and second, the virtue of Avalokitesvara is explained through a question and answer. The so-called double praise is that the Earth Holder Bodhisattva praises hearing this name and virtue, with boundless merit. The so-called double benefit is that eighty-four thousand people hear this name and virtue and all arouse the mind of enlightenment. These four orders are for the sake of explaining the meaning, first briefly and then in detail, so first there is a brief marking, and then a detailed explanation, and once the marking and explanation are completed, the name and virtue are manifested and made clear, so the Bodhisattvas offer praise, and once the praise and explanation are completed, the listeners are delighted and admire, so they all arouse the mind of enlightenment. In the initial double marking, there are a total of ten pairs: first, the pair of person and Dharma. Avalokitesvara is the person, and Universal Gateway is the Dharma, but the person and Dharma are the meaning of cause and condition, without the person there is no way to wield the Dharma, and without the Dharma there is no way to accomplish the person, so first it elucidates the person who wields the Dharma, and later it distinguishes the Dharma that accomplishes the person, this is the pair of person and Dharma. Second, the pair of true and response, Avalokitesvara is the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), and Universal Gateway is the Nirmanakaya (Nirmanakaya, the body manifested by the Buddha to liberate sentient beings). First, the Dharmakaya observes the faculties of sentient beings, and then it lowers its response traces, universally transforming, this is the pair of true and response. Third, Avalokitesvara is the Bodhisattva's mind karma (Manas-karma, mental actions), and Universal Gateway is the body and speech karma, first observing with mind karma.

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，然後身現神通、口業說法，謂內外一雙也。四者、觀音謂大悲拔苦，普門即大慈與樂，故后釋觀音名明拔苦之義，釋于普門即顯與樂之功，所化眾生但有苦無樂，能化菩薩有大慈大悲，謂慈悲一雙。五者、菩薩有二種身：一者、藥樹王身，二、如意珠王身。藥樹王身者，根莖枝葉能愈眾病，菩薩亦爾，故三業皆能濟物。如意珠王身者，如摩尼寶能與一切樂，菩薩亦爾，其見聞者無不蒙益。釋觀世音名嘆藥樹王身，釋普門名明如意珠王身，故珠藥二王為一雙也。六者、釋觀音名顯眾生感義，標于普門明菩薩應義，初感非無應、后應非無感，但初舉應以成感、后則標感以成應，謂感應一雙也。七者、標觀音名嘆菩薩能與眾生世間之樂，標于普門顯菩薩能與眾生出世間之樂，故前文明七難消除、二求愿滿，即知是世間樂；后三十三身十九說法皆稱得度，故知與出世樂，此皆大判為言，非別相說。前與世樂、后與出世樂，此是次第法門，謂世出世一雙也。八者、標觀音明神通，以察物音聲即天耳通，題普門謂示現，六通之中三是神通非示現，謂天耳、天眼、宿命也；三是神通亦是示現，謂他心、神足、漏盡，漏盡說法，神足轉變，他心知機，即以事令人信驗故名示現。謂神通示現一雙也。九者、標觀音名謂明密利益，標普門

【現代漢語翻譯】 現代漢語譯本：然後（觀世音菩薩）顯現神通，用口宣說佛法，這被稱為內外為一雙。四者，觀音（Avalokiteśvara，觀照世間音聲的菩薩）代表大悲，能拔除眾生的痛苦，普門（Samantamukha，普遍示現各種身相的法門）代表大慈，能給予眾生快樂，因此後面解釋觀音之名，是爲了闡明拔除痛苦的意義，解釋普門是爲了彰顯給予快樂的功用。所教化的眾生只有痛苦而沒有快樂，能教化的菩薩具有大慈大悲，這被稱為慈悲為一雙。五者，菩薩有兩種身：一是藥樹王身，二是如意珠王身。藥樹王身，其根莖枝葉能治癒各種疾病，菩薩也是如此，因此身、口、意三業都能救濟眾生。如意珠王身，如同摩尼寶珠能給予一切快樂，菩薩也是如此，凡是見到或聽到菩薩的人沒有不蒙受利益的。解釋觀世音之名，是爲了讚歎藥樹王身，解釋普門之名，是爲了闡明如意珠王身，因此珠王和藥王為一雙。六者，解釋觀音之名，是爲了彰顯眾生有所感應的意義，標明普門，是爲了闡明菩薩有所迴應的意義，最初的感應並非沒有迴應，之後的迴應並非沒有感應，只是最初先舉出迴應來成就感應，之後則標明感應來成就回應，這被稱為感應為一雙。七者，標明觀音之名，是爲了讚歎菩薩能給予眾生世間的快樂，標明普門，是爲了彰顯菩薩能給予眾生出世間的快樂，因此前面經文說七難消除、二求愿滿，就知道這是世間的快樂；後面三十三種應化身，十九種說法，都稱能使眾生得到解脫，就知道是給予出世間的快樂，這些都是大概的說法，並非分別詳細的解說。前面給予世間的快樂，後面給予出世間的快樂，這是有次第的法門，這被稱為世間和出世間為一雙。八者，標明觀音，是爲了闡明神通，用天耳通來觀察眾生的音聲，題為普門，是爲了闡明示現，六神通之中有三種是神通而非示現，即天耳通、天眼通、宿命通；有三種是神通也是示現，即他心通、神足通、漏盡通，漏盡通能說法，神足通能變化，他心通能瞭解眾生的根機，就用這些事來使人信服，所以稱為示現。這被稱為神通和示現為一雙。九者，標明觀音之名，是爲了闡明秘密的利益，標明普門 現代漢語譯本：是爲了

【English Translation】 English version: Then (Avalokiteśvara, the Bodhisattva who contemplates the sounds of the world) manifests supernatural powers and expounds the Dharma with his mouth, which is called the inner and outer as a pair. Fourth, Avalokiteśvara (Avalokiteśvara, the Bodhisattva who contemplates the sounds of the world) represents great compassion, which can remove the suffering of sentient beings, and Samantamukha (the Dharma gate of universally manifesting various forms) represents great loving-kindness, which can give happiness to sentient beings. Therefore, the explanation of the name Avalokiteśvara later is to clarify the meaning of removing suffering, and the explanation of Samantamukha is to highlight the function of giving happiness. The sentient beings who are taught only have suffering and no happiness, and the Bodhisattva who can teach has great loving-kindness and great compassion, which is called loving-kindness and compassion as a pair. Fifth, the Bodhisattva has two kinds of bodies: one is the Medicine Tree King body, and the other is the Wish-fulfilling Jewel King body. The Medicine Tree King body, its roots, stems, branches, and leaves can cure various diseases, and the Bodhisattva is also like this, so the three karmas of body, speech, and mind can all save sentient beings. The Wish-fulfilling Jewel King body, like the Mani jewel, can give all happiness, and the Bodhisattva is also like this, and all those who see or hear the Bodhisattva will benefit. Explaining the name Avalokiteśvara is to praise the Medicine Tree King body, and explaining the name Samantamukha is to clarify the Wish-fulfilling Jewel King body, so the Jewel King and the Medicine King are a pair. Sixth, explaining the name Avalokiteśvara is to highlight the meaning of sentient beings' response, and marking Samantamukha is to clarify the meaning of the Bodhisattva's response. The initial response is not without response, and the subsequent response is not without response, but initially the response is first raised to achieve the response, and then the response is marked to achieve the response, which is called response as a pair. Seventh, marking the name Avalokiteśvara is to praise the Bodhisattva's ability to give sentient beings worldly happiness, and marking Samantamukha is to highlight the Bodhisattva's ability to give sentient beings transcendental happiness. Therefore, the previous scriptures say that the seven difficulties are eliminated and the two requests are fulfilled, and it is known that this is worldly happiness; later, the thirty-three response bodies and nineteen kinds of teachings all say that sentient beings can be liberated, and it is known that it is giving transcendental happiness. These are all general statements, not separate detailed explanations. The former gives worldly happiness, and the latter gives transcendental happiness. This is a gradual Dharma gate, which is called the worldly and transcendental as a pair. Eighth, marking Avalokiteśvara is to clarify supernatural powers, using the divine ear to observe the sounds of sentient beings, and the title Samantamukha is to clarify the manifestation. Among the six supernatural powers, three are supernatural powers and not manifestations, namely the divine ear, the divine eye, and the knowledge of past lives; three are supernatural powers and also manifestations, namely the knowledge of others' minds, the supernatural power of the feet, and the extinction of outflows. The extinction of outflows can expound the Dharma, the supernatural power of the feet can transform, and the knowledge of others' minds can understand the roots of sentient beings, and these things are used to make people believe, so it is called manifestation. This is called supernatural powers and manifestation as a pair. Ninth, marking the name Avalokiteśvara is to clarify the secret benefits, and marking Samantamukha English version: is to

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明顯利益，后現身說法故稱為顯，前不顯身說法而能令物免難故稱密益。菩薩濟物不出顯密二義，謂顯密一雙也。十者、標觀音明菩薩名，題普門顯大士德，謂名德一雙也。然此品內義雖具十雙，今以名德為正，如《大品》亦以二門說于波若：一者、就菩薩字義門說波若，二者、就菩薩所行門說波若。以菩薩字義門說波若者，解釋菩薩摩訶薩字，此字有無量義，故即是說波若。次明菩薩所乘嘆釋大乘，即是說波若也。今亦爾，嘆釋觀音字義即是說法華，嘆釋觀音德亦是說法華。

問：

此與波若何異？

答：

波若釋通字義通所行，菩薩摩訶薩是通字義故釋通名也。此經釋觀音字義，故是釋別名也。波若通釋諸菩薩所乘，此經別釋觀音三密之德。又波若通釋自行化他，今但釋化他門。又波若具就二慧門釋，今但就方便門釋也。所言「觀音」者，外國名阿梨耶婆樓吉氐稅，此翻觀世音。菩薩有多種名，今依此品佛答中略辨三名：一、觀世音；二、觀世意；三、觀世身。聖人無名為物立稱者，欲生眾生三業善也。立觀世音名令物稱名生口業善，立觀世意名令物存念生意業善，立觀世身名令物禮拜恭敬生身業善，以備生三業善故立此三名。

問：

既具三名，何但稱觀世音？

【現代漢語翻譯】 現代漢語譯本：明顯的利益，在事情發生之後現身說法，所以稱為『顯』（xiǎn，明顯）；在事情發生之前不現身說法，卻能使眾生免除災難，所以稱為『密益』（mì yì，秘密利益）。菩薩救濟眾生，不出顯益和密益這兩種方式，這被稱為『顯密一雙』（xiǎn mì yī shuāng，顯密為一對）。第十點，標明觀音（Guān Yīn，Avalokiteśvara）是爲了彰顯菩薩的名號，在《普門品》（Pǔ Mén Pǐn，Universal Gateway Chapter）中讚歎菩薩的功德，這被稱為『名德一雙』（míng dé yī shuāng，名號與功德為一對）。雖然此品經文內在含義具備十雙，但現在以名號和功德為主要說明對象，如同《大品般若經》（Dà Pǐn Bō Rě Jīng，Mahāprajñāpāramitā Sūtra）也用兩種方式來說明般若（bō rě，prajñā）：第一，從菩薩的字義方面來說明般若；第二，從菩薩的修行方面來說明般若。從菩薩的字義方面來說明般若，就是解釋菩薩摩訶薩（pú sà mó hē sà，bodhisattva-mahāsattva）這個詞，這個詞有無量的含義，所以就是說明般若。其次說明菩薩所乘坐的大乘（dà chéng，Mahāyāna），讚歎解釋大乘，也就是說明般若。現在也是這樣，讚歎解釋觀音的字義就是說法華（fǎ huá，Lotus Sutra），讚歎解釋觀音的功德也是說法華。 問： 這與般若有什麼不同？ 答： 般若解釋通用的字義，也解釋通用的修行，菩薩摩訶薩是通用的字義，所以解釋通用的名稱。這部經解釋觀音的字義，所以是解釋特別的名稱。般若普遍解釋諸位菩薩所乘坐的，這部經特別解釋觀音身、口、意三密的功德。而且般若普遍解釋自行和化他，現在只解釋化他之門。而且般若全面地從兩種智慧之門來解釋，現在只從方便之門來解釋。所說的『觀音』，在外國的名字是阿梨耶婆樓吉氐稅（Ā lí yé pó lóu jí dī shuì，Aryavalokiteśvara），翻譯成中文就是觀世音。菩薩有多種名號，現在根據此品中佛陀的回答，簡略地辨別三種名號：第一，觀世音；第二，觀世意；第三，觀世身。聖人本來沒有名字，爲了眾生而建立稱謂，是爲了使眾生生起身、口、意三業的善行。建立觀世音這個名號，使眾生稱念名號，生起口業的善行；建立觀世意這個名號，使眾生存念觀想，生起意業的善行；建立觀世身這個名號，使眾生禮拜恭敬，生起身業的善行，爲了完備地生起三業的善行，所以建立這三種名號。 問： 既然具備三種名號，為什麼只稱觀世音？

【English Translation】 English version: 'Manifest' (xiǎn) benefit refers to explicitly appearing and teaching after an event has occurred. 'Secret' (mì) benefit refers to preventing calamities without explicitly appearing and teaching beforehand. A Bodhisattva's (pú sà，bodhisattva) salvation of beings does not go beyond these two meanings of manifest and secret, which are referred to as 'a pair of manifest and secret' (xiǎn mì yī shuāng). Tenth, mentioning Guān Yīn (觀音，Avalokiteśvara) highlights the Bodhisattva's name, and the title 'Universal Gateway Chapter' (Pǔ Mén Pǐn) praises the Great Being's virtues, which is referred to as 'a pair of name and virtue' (míng dé yī shuāng). Although this chapter contains ten pairs of meanings, we will focus on name and virtue, just as the Mahāprajñāpāramitā Sūtra (Dà Pǐn Bō Rě Jīng) explains prajñā (bō rě，prajñā) through two approaches: first, explaining prajñā from the perspective of the meaning of the word 'Bodhisattva'; second, explaining prajñā from the perspective of the Bodhisattva's practice. Explaining prajñā from the perspective of the meaning of the word 'Bodhisattva' involves interpreting the term 'bodhisattva-mahāsattva' (pú sà mó hē sà), which has limitless meanings and thus explains prajñā. Next, explaining the Great Vehicle (dà chéng，Mahāyāna) that the Bodhisattva rides, praising and interpreting the Great Vehicle, also explains prajñā. It is the same here: praising and interpreting the meaning of the name 'Guān Yīn' is explaining the Lotus Sutra (fǎ huá), and praising and interpreting Guān Yīn's virtues is also explaining the Lotus Sutra. Question: How is this different from prajñā? Answer: Prajñā explains the general meaning of words and general practices. 'Bodhisattva-mahāsattva' is a general term, so it explains a general name. This sutra explains the meaning of the name 'Guān Yīn', so it explains a specific name. Prajñā universally explains what all Bodhisattvas ride, while this sutra specifically explains the virtues of Guān Yīn's three secrets of body, speech, and mind. Furthermore, prajñā universally explains self-cultivation and the transformation of others, while this only explains the door of transforming others. Moreover, prajñā comprehensively explains from the two doors of wisdom, while this only explains from the door of expedient means. The name 'Guān Yīn', in foreign languages, is Āryavalokiteśvara (Ā lí yé pó lóu jí dī shuì), which translates to 'Observing the Sounds of the World'. The Bodhisattva has many names, but according to the Buddha's (fó，Buddha) answer in this chapter, we briefly distinguish three names: first, Guān Shì Yīn; second, Guān Shì Yì; third, Guān Shì Shēn. Sages originally have no names, but establish names for the sake of beings, in order to generate good deeds in their body, speech, and mind. Establishing the name 'Guān Shì Yīn' enables beings to recite the name and generate good deeds of speech; establishing the name 'Guān Shì Yì' enables beings to contemplate and generate good deeds of mind; establishing the name 'Guān Shì Shēn' enables beings to prostrate and show respect, generating good deeds of body. In order to fully generate good deeds in the three karmas, these three names are established. Question: Since there are three names, why is only 'Guān Shì Yīn' used?

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答：

三名不可具題，趣標其一。二者、觀世意名但生意業善，觀世身名生身意二業善，生善義局故不標之。若口稱名必備三業，以生善多故立觀音名也。三者、意業存念、身業禮拜，但得自行不得化他，故不立身意二名。口稱觀音具得自行化他，故立觀音名也。四者、娑婆國土以音聲為佛事，義既顯彰故立觀音之名，余義不爾故不題余稱。五者、觀音之名有行愿，過去世時值空王觀世音佛發願名觀世音，故依愿立名。又觀音昔在此土行菩薩道以受觀音之稱，餘二名闕斯二義故不題也。別有經云「觀世自在菩薩」，此名備含三業，于名義最勝。復有經云「光世音菩薩」，或可是翻之不正。《華嚴經》云「此菩薩住大慈法門光明之行，從此立名云光世音」也。又此菩薩住普門光明三昧，從所住法門為名。下復云「施無畏者」，此名總含，從功用受稱。所言觀世音者，觀是能觀之智，世音是所觀之境，境智合題名觀世音也。觀具三觀，境備三境，境備三境者，眾生髮聲因咽喉舌齒和合有聲，謂因緣聲，名為世諦。因緣所生法即是寂滅性，稱為真諦，亦為是假名，亦是中道義，即是非俗非真中道第一義諦，故此一音聲具足三諦，菩薩觀此三諦，即三種觀也。二者、觀是菩薩之應，世音是眾生口業之感，感應具題故立觀

【現代漢語翻譯】 現代漢語譯本： 回答： 三個名稱不全部列出，只標出一個。第二，『觀世意』這個名稱只表示意業的善，『觀世身』這個名稱表示身意二業的善，而產生善的意義有所侷限，所以不標出。如果口稱名號，必定包含身口意三業，因為產生的善業最多，所以立名為『觀音』。第三，意業是存念，身業是禮拜，但只能自己修行，不能教化他人，所以不立『身意』二名。口稱觀音名號，既能自己修行也能教化他人，所以立『觀音』名。第四，娑婆國土以音聲作為佛事，意義既明顯又彰顯，所以立『觀音』之名，其餘意義不是這樣，所以不題寫其他稱謂。第五，『觀音』之名包含行愿，過去世時遇到空王觀世音佛，發願名為觀世音，所以依照願力立名。而且觀音過去在此土行菩薩道，因此接受觀音的稱謂，其餘兩個名稱缺少這兩種意義，所以不題寫。另有經典說『觀世自在菩薩』，這個名稱包含身口意三業，在名義上最為殊勝。還有經典說『光世音菩薩』，或許是翻譯不準確。《華嚴經》說『此菩薩住在大慈法門光明之行，因此立名為光世音』。而且這位菩薩住在普門光明三昧中，從所住的法門來命名。下面又說『施無畏者』，這個名稱總括一切，是從功用上接受的稱謂。所說的觀世音，『觀』是能觀的智慧，『世音』是所觀的境界，境界和智慧合在一起稱為觀世音。觀包含三種觀，境界包含三種境界。境界包含三種境界，眾生髮出聲音，因為咽喉舌齒和合才有聲音，這稱為因緣聲，名為世諦（Samvriti-satya）。因緣所生的法就是寂滅的本性，稱為真諦（Paramārtha-satya），也是假名，也是中道義，即是非俗非真中道第一義諦，所以這一音聲具足三諦，菩薩觀察這三諦，就是三種觀。第二，觀是菩薩的應，世音是眾生口業的感，感應合在一起，所以立觀音之名。

【English Translation】 English version: Answer: The three names are not fully listed, only one is indicated. Secondly, the name 'Contemplator of the World's Intentions' (觀世意) only signifies the goodness of mental karma; the name 'Contemplator of the World's Body' (觀世身) signifies the goodness of bodily and mental karma. However, the meaning of generating goodness is limited, so it is not indicated. If one verbally recites the name, it necessarily includes the three karmas of body, speech, and mind. Because it generates the most goodness, the name 'Guanyin' (觀音, Avalokiteśvara) is established. Thirdly, mental karma is mindfulness, and bodily karma is prostration, but one can only practice for oneself and cannot transform others. Therefore, the two names 'Body and Intention' are not established. Verbally reciting the name of Guanyin allows one to both practice for oneself and transform others, so the name 'Guanyin' is established. Fourthly, the Saha world (娑婆國土) uses sound as a Buddha-activity, and the meaning is both clear and manifest, so the name 'Guanyin' is established. The other meanings are not like this, so other titles are not mentioned. Fifthly, the name 'Guanyin' includes vows and practices. In the past, when encountering the Empty King Guanshiyin Buddha (空王觀世音佛), a vow was made to be named Guanshiyin, so the name is established according to the vow. Moreover, Guanyin practiced the Bodhisattva path in this land in the past, and therefore received the title of Guanyin. The other two names lack these two meanings, so they are not mentioned. Another scripture says 'Avalokiteśvara Bodhisattva' (觀世自在菩薩), this name includes the three karmas of body, speech, and mind, and is the most excellent in meaning. There is also a scripture that says 'Light-Sound Bodhisattva' (光世音菩薩), which may be an inaccurate translation. The Avatamsaka Sutra (華嚴經) says, 'This Bodhisattva dwells in the practice of the light of the Great Compassion Dharma-door, and therefore the name Light-Sound is established.' Moreover, this Bodhisattva dwells in the Samadhi of Universal Light, and the name is derived from the Dharma-door in which he dwells. Below it also says 'Giver of Fearlessness' (施無畏者), this name encompasses everything and is a title received from its function. What is said about Avalokiteśvara, 'Contemplation' (觀) is the wisdom that can contemplate, 'World's Sounds' (世音) are the objects that are contemplated. The object and wisdom combined are called Avalokiteśvara. Contemplation includes three contemplations, and the realm includes three realms. The realm includes three realms: when sentient beings produce sound, it is because the throat, tongue, and teeth come together to produce sound, this is called causal sound, named Conventional Truth (世諦, Samvriti-satya). The Dharma produced by causes and conditions is the nature of stillness and extinction, called Ultimate Truth (真諦, Paramārtha-satya), and is also a provisional name, and is also the meaning of the Middle Way, that is, the First Principle of the Middle Way that is neither mundane nor ultimate, so this one sound is complete with the Three Truths, and the Bodhisattva contemplates these Three Truths, which are the three contemplations. Secondly, contemplation is the response of the Bodhisattva, and the world's sounds are the feeling of sentient beings' oral karma. The feeling and response are combined, so the name Guanyin is established.

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世音也。

問：

云何名世音耶？

答：

三種世間中正是眾生世間也。外書云「以聲成文謂之為音」；佛法不分音與聲異，如《雜心》云「聲有三種：一、因受四大聲，謂眾生音聲。二、因不受四大聲，謂非眾生聲。三、因俱聲，如人與外物合共出聲，謂打鐘等，三種聲中可通餘二也」。

所言「普門」者，普以周普為義，門是開通無滯之名。又門是法門，如《華嚴》云「觀音住大慈法門」。又能通道令物悟入故稱為門。普義有三：一、他心普，謂不慮而知照窮法界。二、神通普，謂不動而應十方現前。三、說法普，無言可陳而聲教彌八極也。

「爾時無盡意」下，第二、明雙釋。初一問答釋觀音名，次一問答釋觀音德。又初問答為二。

初問有三：一、能問之人；二、問之儀則；三、正問。后答亦三：能問之人即是意業，問之儀則所謂身業，正發問即是口業。三章合有十句。「爾時」者，問時節也。以眾中八萬四千人應得發心，是故應時而問。「無盡意」者，第二、能問之人。有二句：一、別名；二、通號。外國稱阿差末，此云無盡意。《大集經》云「初發心時已不可盡，況復智慧神通慈悲說法而可盡耶？」正意而言，眾生無盡故大悲無窮也，故言無盡意。「菩薩」

【現代漢語翻譯】 現代漢語譯本： 世音（Śabdānusārin，指觀世音菩薩）也。

問：

為什麼稱作世音（Śabdānusārin）呢？

答：

在三種世間（眾生世間、器世間、智正覺世間）中，這裡指的是眾生世間。外道書籍說：『通過聲音形成文字，這叫做音。』佛法不區分音和聲的差別，如《雜心論》中說：『聲有三種：一、因四大（地、水、火、風）而產生的聲，指的是眾生的聲音。二、不是因為四大而產生的聲，指的是非眾生的聲音。三、因兩者共同作用而產生的聲，比如人和外物一起發出的聲音，指的是敲鐘等，這三種聲音可以互相通用。』

所說的『普門』，『普』是周遍的意思，『門』是開通無阻礙的意思。而且『門』是法門，如《華嚴經》中說：『觀音菩薩安住在大慈法門。』又能引導眾生悟入，所以稱為門。『普』有三種含義：一、他心普，指不用思慮就能知曉，照遍整個法界。二、神通普，指不用移動就能應現在十方。三、說法普，指沒有言語可以陳述，但聲音教化卻遍及四面八方。

『爾時無盡意』以下，第二部分，說明雙重解釋。首先一個問答解釋觀音的名號，其次一個問答解釋觀音的功德。而且第一個問答又分為兩部分。

最初的提問有三個方面：一、能提問的人；二、提問的禮儀；三、正式的提問。後面的回答也有三個方面：能提問的人指的是意業，提問的禮儀指的是身業，正式提問指的是口業。這三部分合起來有十句。『爾時』，指的是提問的時節。因為大眾中有八萬四千人應該發起菩提心，所以應時而問。『無盡意』，第二，指的是能提問的人。有兩句：一、別名；二、通號。外國稱阿差末（Akṣayamati），這裡翻譯為無盡意。《大集經》中說：『最初發心的時候就已經無法窮盡，更何況是智慧、神通、慈悲、說法可以窮盡呢？』從正面的意義來說，眾生是無盡的，所以大悲心也是無窮的，所以說無盡意。『菩薩』

【English Translation】 English version: Śabdānusārin (referring to Avalokiteśvara Bodhisattva).

Question:

Why is he called Śabdānusārin (World Sound Observer)?

Answer:

Among the three realms (the realm of sentient beings, the realm of the physical world, and the realm of wisdom and enlightenment), it specifically refers to the realm of sentient beings. External texts say, 'Forming writing through sound is called 'sound'.' Buddhist teachings do not differentiate between 'sound' and 'voice.' As the Zaxinlun says, 'There are three types of sounds: 1. Sounds arising from the four elements (earth, water, fire, and wind), referring to the voices of sentient beings. 2. Sounds not arising from the four elements, referring to the sounds of non-sentient beings. 3. Sounds arising from both, such as the sound produced when a person and an external object interact, referring to the striking of a bell, etc. The three types of sounds can be interchanged.'

The term 'Universal Gate' (普門, Pǔmén) means 'universal' in the sense of 'all-encompassing,' and 'gate' means 'open and unobstructed.' Moreover, 'gate' refers to the Dharma gate, as the Avataṃsaka Sūtra says, 'Avalokiteśvara abides in the Great Compassion Dharma Gate.' It also guides beings to enlightenment, hence it is called a 'gate.' 'Universal' has three meanings: 1. Universal in knowing others' minds, meaning knowing without deliberation and illuminating the entire Dharma realm. 2. Universal in supernatural powers, meaning appearing in all ten directions without moving. 3. Universal in teaching the Dharma, meaning that although there are no words to express it, the sound of teaching pervades everywhere.

From 'At that time, Akṣayamati' onwards, the second part explains the double interpretation. First, a question and answer explain the name of Avalokiteśvara, and then a question and answer explain the virtues of Avalokiteśvara. Moreover, the first question and answer are divided into two parts.

The initial question has three aspects: 1. The person who asks the question; 2. The etiquette of asking the question; 3. The actual question. The subsequent answer also has three aspects: the person who asks the question refers to mental karma, the etiquette of asking the question refers to physical karma, and the actual question refers to verbal karma. These three parts together consist of ten sentences. 'At that time' refers to the time of the question. Because 84,000 people in the assembly should develop Bodhicitta, the question is asked at the appropriate time. 'Akṣayamati' (無盡意), secondly, refers to the person who asks the question. There are two phrases: 1. Specific name; 2. General title. In foreign countries, it is called Akṣayamati, which is translated here as 'Inexhaustible Intent.' The Mahāsaṃnipāta Sūtra says, 'Even the initial arising of the mind cannot be exhausted, let alone wisdom, supernatural powers, compassion, and Dharma teaching!' From a positive perspective, sentient beings are inexhaustible, so great compassion is also inexhaustible, hence it is called 'Inexhaustible Intent.' 'Bodhisattva'

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者，第二、通號也。《大集經》云「其人是東方不眴世界普賢如來一生補處大士」，若論其本乃是十方諸佛師，所化之人皆已成佛。

「即從坐起」第二、問之儀則。凡有三句：初、明從座而起。《孝經》云「曾子避席」，《禮》云「請益則起」。次、「偏袒右肩」者，外書云「勞而無袒」，內教請道袒肩者風俗不同，其猶彼國露頂為禮，此土冠帽為恭敬也。次、「合掌向佛」者，袒肩用顯形恭、合掌以表心一，如掌本在異處今合而爲一，心本他緣今斂而不散，心既冥漠難睹，故假外事以顯內心。

「而作是言」下，第三、正發問也。凡有四句：初、經家敘其口業。「世尊」下，第二、正發言問。問有三種句：初句、仰舉尊號，即表能答之德，非是世尊不能釋補處之疑，將欲申疑故顯質疑之主。「觀世音」下，第二、出所疑之人。「以何因緣」，第三、正明疑也。因謂因由，緣是緣藉，以何因緣受此名耶？名有二種：一、有因緣；二、無因緣。如身子因母、目連因姓，此有因緣；低羅婆夷實不食油強名食油，此無因緣。今未知為有因立目、無因立名，是故問也。有因立名略有四種：一、從趣立名，如生天趣故名為天。二、從相立名，如身有異相因以立名。三、從過立名，如盜賊等。四、從德立稱，如諸賢

【現代漢語翻譯】 現代漢語譯本： 『者，第二、通號也。』 這是指普遍的稱號。《大集經》中說：『這個人是東方不眴世界普賢如來一生補處大士』（指即將成佛的菩薩）。如果論及其根本，乃是十方諸佛的老師，所教化的人都已成佛。

『即從坐起』第二、問話的儀則。總共有三句：第一句，說明從座位上站起來。《孝經》中說『曾子避席』，《禮記》中說『請教時要站起來』。其次，『偏袒右肩』，外道的書籍中說『勞作時不袒露』，內教請教時袒露右肩，這是風俗不同，就像彼國以露頂為禮，此地以戴帽子為恭敬一樣。再次，『合掌向佛』，袒露右肩是爲了顯現形體的恭敬，合掌是爲了表示心意的專一，就像手掌本來在不同的地方，現在合在一起成為一個整體，心本來攀緣外物，現在收斂而不散亂，心既然深奧難以看見，所以藉助外在的舉動來顯現內心的狀態。

『而作是言』以下，第三、正式發問。總共有四句：第一句，經文敘述他的口業。『世尊』以下，第二句，正式發言提問。問題有三種句子：第一句，仰慕地稱呼世尊的尊號，以此表明能回答問題者的德行，不是世尊不能解釋補處菩薩的疑惑，將要提出疑問，所以先顯明提問的主體。『觀世音』以下，第二句，提出所疑惑的人。『以何因緣』，第三句，正式說明疑惑。因是指因由，緣是指緣借，因為什麼因緣而得到這個名號呢？名號有兩種：一種是有因緣的，一種是無因緣的。例如舍利弗（Śāriputra）因為母親，目犍連（Maudgalyāyana）因為姓氏，這是有因緣的；低羅婆夷實際上不吃油卻強名為食油，這是無因緣的。現在不知道是有因緣而立名，還是無因緣而立名，所以才發問。有因緣而立名略有四種：一種是從所去的處所立名，如生到天界所以名為天。二是從相貌立名，如身體有特殊的相貌因此而立名。三是從過失立名，如盜賊等。四是從德行立稱，如各位賢人。

【English Translation】 English version: 『者，第二、通號也。』 This refers to a common title. The Mahasamnipata Sutra says, 『This person is the Ekajatipratibaddha (one-lifetime-away-from-Buddhahood) Bodhisattva of Samantabhadra Tathagata in the Abhuyavyuha World of the East.』 If we consider his origin, he is the teacher of all Buddhas in the ten directions, and all those he has transformed have already become Buddhas.

『即從坐起』 (Rising from his seat) Second, the etiquette of questioning. There are three sentences in total: First, it clarifies rising from the seat. The Classic of Filial Piety says, 『Zengzi avoided the mat,』 and the Book of Rites says, 『One should rise when seeking instruction.』 Second, 『偏袒右肩』 (uncovering the right shoulder). External texts say, 『One should not uncover the shoulder when laboring.』 In the internal teachings, uncovering the shoulder when requesting the Dharma is a difference in custom, just as exposing the head is a form of respect in that country, while wearing a hat is a form of reverence in this land. Third, 『合掌向佛』 (joining palms towards the Buddha). Uncovering the shoulder is to show physical reverence, and joining palms is to express the oneness of mind, just as the palms were originally in different places but are now joined together as one. The mind originally clung to external objects but is now collected and not scattered. Since the mind is profound and difficult to see, external actions are used to manifest the inner state.

『而作是言』 (And spoke these words) Below, third, the formal questioning. There are four sentences in total: First, the sutra narrates his verbal action. 『世尊』 (World Honored One) below, second, the formal speaking and questioning. There are three types of sentences in the question: First, reverently addressing the title of the World Honored One, thereby indicating the virtue of the one who can answer, as only the World Honored One can resolve the doubts about the Ekajatipratibaddha Bodhisattva. Intending to raise the doubt, he first clarifies the subject of the questioning. 『觀世音』 (Avalokiteshvara) below, second, presenting the person in question. 『以何因緣』 (For what reason), third, formally clarifying the doubt. 因 (hetu) refers to the cause, and 緣 (pratyaya) refers to the condition. For what cause and condition did he receive this name? There are two types of names: one with cause and condition, and one without cause and condition. For example, Sariputra because of his mother, Maudgalyayana because of his surname, these are with cause and condition; Tilavapi actually does not eat oil but is forcibly named 『oil-eater,』 this is without cause and condition. Now, it is not known whether the name was established with cause and condition or without cause and condition, therefore the question is asked. There are roughly four types of names established with cause and condition: First, naming from the destination, such as being born in the heavens, therefore named 『heaven.』 Second, naming from the appearance, such as having a special appearance, therefore naming accordingly. Third, naming from faults, such as thieves, etc. Fourth, naming from virtues, such as the various virtuous ones.

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聖。今未知以何因緣有此名也。

問：

無盡意何因緣故問觀世音菩薩名耶？

答：

菩薩三業皆為利緣，以眾中八萬四千人應聞名得益是故問也。二者、欲為未來苦惱眾生聞名脫苦是故致問。三、欲顯觀音德，即是說《法華經》。觀音即是能乘之人，三輪之德謂所乘之法。問于名德具能乘所乘，是故說一乘也。四、為憍慢之徒自舉陵他，今欲顯無盡意不自尊高，故問他德行。又嫉妒眾生隱他之德、揚他之過，菩薩之法隱他之過、揚他之德，令一切眾生仿而學之是故問也。又示有疑未了，一切菩薩皆觀世間音聲，今以何因緣獨受斯稱？又三世諸佛發言有二：一者、自開，如前從三昧起無問自說。二者、因他，要待無盡意問後方說也。

佛答有四：一、釋其名；二、勸持名；三、格量持名功德；四、總結稱歎。以問名故前須釋名，釋名廣有利益故勸持名，一人名福等多菩薩名，故格量之來成勸持義。初又三別：一、釋觀世音名；二、釋觀世意名；三、釋觀世身名。一一中皆先釋、后結嘆，即三釋三嘆也。無盡意但問一名，佛答多者，問略答廣，如上釋之。又具釋三名者，欲顯所觀境周、能照觀足，境不出三業故唯觀三業，故立三名也。所觀之境具有三業，菩薩能觀唯意業也。又立三名，

【現代漢語翻譯】 現代漢語譯本：聖。現在還不知道因為什麼因緣而有這個名稱。

問：

無盡意菩薩因為什麼因緣而問觀世音菩薩的名號呢？

答：

菩薩的身、口、意三業都是爲了利益眾生。因為在場的八萬四千人應該聽聞名號而得到利益，所以無盡意菩薩才發問。第二，爲了未來受苦受難的眾生，聽聞名號就能脫離苦難，所以才提問。第三，想要彰顯觀世音菩薩的功德，實際上就是在宣說《法華經》。觀世音菩薩就是能乘坐的人，三輪的功德就是所乘坐的法。詢問名號和功德，就具備了能乘和所乘，所以說是一乘。第四，爲了那些驕傲自大、抬高自己貶低他人的人，現在想要顯示無盡意菩薩不自高自大，所以詢問他人的德行。還有，嫉妒的眾生會隱藏他人的優點，宣揚他人的過失，菩薩的法則卻是隱藏他人的過失，宣揚他人的優點，讓一切眾生效仿學習，所以才發問。還有，顯示自己有所疑問尚未明瞭，一切菩薩都能觀察世間的音聲，現在因為什麼因緣唯獨觀世音菩薩接受這個稱呼？還有，三世諸佛的發言有兩種：一種是自己開示，如前面從三昧中起身，沒有被問就自己宣說。另一種是因他人而說，要等待無盡意菩薩提問后才說。

佛的回答有四點：第一，解釋名號；第二，勸人受持名號；第三，衡量受持名號的功德；第四，總結稱讚。因為詢問名號，所以前面需要解釋名號，解釋名號有廣泛的利益，所以勸人受持名號，一個人的名號的福德勝過眾多菩薩的名號，所以衡量功德是爲了成就勸人受持的意義。最初又分為三點：第一，解釋觀世音名；第二，解釋觀世意名；第三，解釋觀世身名。每一項中都先解釋，后總結稱讚，就是三解釋三稱讚。無盡意菩薩只問了一個名號，佛回答多個名號，是問的簡略，回答的詳細，如上面解釋的。又詳細解釋三個名號，想要顯示所觀察的境界周遍，能照見的觀照完備，境界不出三業，所以只觀察三業，所以立三個名號。所觀察的境界具有身、口、意三業，菩薩能觀察的只有意業。又立三個名號，

【English Translation】 English version: Holy. Now, it is not yet known by what cause and condition this name exists.

Question:

For what cause and condition did Inexhaustible Intent (Wujinyi) Bodhisattva ask about the name of Avalokiteshvara (Guanshiyin) Bodhisattva?

Answer:

The Bodhisattva's three karmas (body, speech, and mind) are all for the benefit of others. Because the eighty-four thousand people in the assembly should hear the name and receive benefit, that is why he asked. Secondly, he asked for the sake of future suffering beings who, upon hearing the name, could escape suffering. Thirdly, he wanted to reveal the virtues of Avalokiteshvara, which is to say, to expound the Lotus Sutra (Fahua Jing). Avalokiteshvara is the one who can ride, and the virtues of the three wheels are the Dharma that is ridden. Asking about the name and virtues embodies both the rider and what is ridden, hence the teaching of the One Vehicle (Ekayana). Fourthly, for those who are arrogant and self-aggrandizing, he now wants to show that Inexhaustible Intent does not exalt himself, so he asks about the virtues of others. Also, jealous beings conceal the virtues of others and publicize their faults, but the Bodhisattva's way is to conceal the faults of others and praise their virtues, so that all beings can emulate and learn from it, hence the question. Furthermore, he shows that he has doubts and has not yet understood: all Bodhisattvas observe the sounds of the world, but for what reason does Avalokiteshvara alone receive this title? Also, the speech of the Buddhas of the three times is of two kinds: one is self-initiated, as before when he arose from samadhi and spoke without being asked. The other is due to others, waiting for Inexhaustible Intent to ask before speaking.

The Buddha's answer has four points: first, to explain the name; second, to encourage upholding the name; third, to measure the merit of upholding the name; and fourth, to summarize and praise. Because the name was asked about, it is necessary to explain the name first. Explaining the name has broad benefits, so he encourages upholding the name. The merit of one person's name surpasses the names of many Bodhisattvas, so measuring the merit is to accomplish the meaning of encouraging upholding. Initially, there are three distinctions: first, to explain the name Avalokiteshvara (Guanshiyin); second, to explain the name Avalokiteshvara's Intent (Guanshiyi); and third, to explain the name Avalokiteshvara's Body (Guanshishi). In each item, he first explains and then concludes with praise, which is three explanations and three praises. Inexhaustible Intent only asked about one name, but the Buddha answered with multiple names, because the question was brief and the answer was detailed, as explained above. Furthermore, he explains the three names in detail to show that the observed realm is complete and the illuminating observation is sufficient. The realm does not go beyond the three karmas, so he only observes the three karmas, hence establishing three names. The observed realm possesses the three karmas of body, speech, and mind, but the Bodhisattva can only observe the karma of the mind. Also, establishing three names,

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自有眾生稱名得度，自有眾生口不能言但能心念，自有眾生口不能言心又散動但身能禮拜。又眾生忌諱不同，故須立多名。

就釋觀世音名中又開為二：一者、略答；二者、廣答。初略后廣為解義故。又前名總答，后名別答。前總答即名遍拔三界六道眾生之苦，后別答中但拔欲界，于欲界中多拔人中苦，於人中多拔閻浮苦，余方不必有王賊等難。前總后別欲顯感應義周，故開為二也。「善男子」者，《華嚴經》稱為佛子，余經多雲善男子，有紹繼義故名為子，綱干之能故稱為男，所行有利他符理清升感樂之義目之為善。「若有無量」下，正答其問。凡有四句，束為兩雙：一者、眾生受苦，此是感緣，即是稱名之意。二者、稱名，正是感體。三、菩薩觀機，四、皆得解脫，即辨應義。束為兩雙者，前兩為感、后二為應，應感為一雙也。又前兩為感，即是世音；后二為應，釋于觀義。具此二雙名觀世音，以答無盡意問也。初有二句，「若有無量百千萬億眾生」，此明受苦眾生多也。所言億者，此土云萬萬為一億，《智度論》云千萬為一億，蓋是風俗不同也。「受諸苦惱」，第二句，明受苦非一。苦為八苦，亦有無量苦；惱謂九惱，亦有無量惱。「聞是觀世音菩薩」下，第二、稱名，即是感體。亦有二句：前明聞是觀

【現代漢語翻譯】 現代漢語譯本 有些眾生稱念（佛、菩薩等的）名號就能得到救度，有些眾生口不能言但能心中憶念，有些眾生口不能言心中又散亂動搖但身體能夠禮拜。（因為）眾生的禁忌和偏好不同，所以需要設立多種名號。

在解釋觀世音（Avalokiteśvara，菩薩名）名號時，又分為兩種方式：一是簡略地回答，二是詳細地回答。先簡略后詳細是爲了解釋其含義。而且，前面的名號是總的回答，後面的名號是分別的回答。前面的總答是指名號普遍救拔三界六道眾生的苦難，後面的分別回答中只救拔欲界，在欲界中多救拔人間的苦難，在人間多救拔閻浮提（Jambudvipa，指我們所居住的這個世界）的苦難，其他地方不一定有王、賊等災難。前面是總的，後面是分別的，是爲了顯示感應的意義周全，所以分為兩種。「善男子」這個稱謂，《華嚴經》（Avatamsaka Sutra）中稱為佛子，其他經典中多稱為善男子，因為有紹繼佛法的意義所以稱為子，有綱乾的能力所以稱為男，所行之事有利他、符合真理、清凈提升、帶來快樂的意義，所以稱為善。「若有無量」以下，正式回答無盡意（Aksayamati，菩薩名）的提問。總共有四句，可以歸納為兩對：一是眾生受苦，這是感應的緣由，也就是稱念名號的意義。二是稱念名號，這正是感應的本體。三是菩薩觀察時機，四是都能得到解脫，這是辨明應驗的意義。歸納為兩對，前兩句是感，后兩句是應，應和感是一對。另外，前兩句是感，解釋的是世音（Loka-svara）；后兩句是應，解釋的是觀（Avalokita）的含義。具備這兩對就稱為觀世音，以此來回答無盡意的問題。最初有兩句，「若有無量百千萬億眾生」，這說明受苦的眾生很多。所說的億，在這個地方是指萬萬為一億，《智度論》（Mahaprajnaparamita-sastra）中說千萬為一億，大概是風俗習慣不同。「受諸苦惱」，第二句，說明所受的苦難並非一種。苦有八苦，也有無量的苦；惱有九惱，也有無量的惱。「聞是觀世音菩薩」以下，第二部分是稱念名號，也就是感應的本體。也有兩句：前面說明聽到觀世音

【English Translation】 English version There are sentient beings who attain liberation by reciting names (of Buddhas, Bodhisattvas, etc.), there are sentient beings who cannot speak but can contemplate in their minds, and there are sentient beings who cannot speak and whose minds are scattered, but whose bodies can prostrate in worship. Also, sentient beings have different taboos and preferences, so it is necessary to establish many names.

In explaining the name Avalokiteśvara (觀世音, Bodhisattva's name), it is further divided into two ways: first, a brief answer; second, a detailed answer. The reason for first being brief and then detailed is to explain the meaning. Moreover, the former name is a general answer, and the latter name is a specific answer. The former general answer refers to the name universally rescuing sentient beings from the suffering of the Three Realms and Six Paths, while the latter specific answer only rescues the Desire Realm, and within the Desire Realm, it mostly rescues the suffering of humans, and within humans, it mostly rescues the suffering of Jambudvipa (閻浮提, refers to the world we live in), other places may not necessarily have disasters such as kings and thieves. The former is general and the latter is specific, in order to show that the meaning of response is comprehensive, so it is divided into two. The term 'Good Man' (善男子), in the Avatamsaka Sutra (華嚴經), is called a Buddha-son, while other sutras mostly call it a Good Man, because it has the meaning of inheriting the Buddha-dharma, so it is called a son, and because it has the ability of a framework, it is called a man, and the actions performed have the meaning of benefiting others, conforming to truth, being pure and ascending, and bringing happiness, so it is called good. 'If there are immeasurable' below, it is the formal answer to Aksayamati's (無盡意, Bodhisattva's name) question. There are a total of four sentences, which can be summarized into two pairs: first, sentient beings suffer, this is the cause of the response, which is the meaning of reciting the name. Second, reciting the name, this is the very essence of the response. Third, the Bodhisattva observes the opportunity, and fourth, all are able to attain liberation, which is to distinguish the meaning of the response. Summarized into two pairs, the first two sentences are the cause, and the last two sentences are the response, response and cause are a pair. In addition, the first two sentences are the cause, explaining Loka-svara (世音); the last two sentences are the response, explaining the meaning of Avalokita (觀). Having these two pairs is called Avalokiteśvara, in order to answer Aksayamati's question. Initially, there are two sentences, 'If there are immeasurable hundreds of thousands of millions of sentient beings', this explains that there are many sentient beings suffering. The 'million' (億) mentioned here refers to ten thousand times ten thousand as one million, the Mahaprajnaparamita-sastra (智度論) says that ten thousand times one thousand is one million, probably due to different customs. 'Suffering all kinds of afflictions' (受諸苦惱), the second sentence, explains that the suffering is not of one kind. Suffering includes the Eight Sufferings, and there are also immeasurable sufferings; afflictions include the Nine Afflictions, and there are also immeasurable afflictions. 'Hearing the name of Avalokiteśvara Bodhisattva' below, the second part is reciting the name, which is the essence of the response. There are also two sentences: the former explains hearing the name of Avalokiteśvara.

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世音菩薩名者，謂未受苦時曾聞菩薩名，或從經卷中聞，或從人傳聞也。「一心稱名」下，第二句，今日受苦時求救稱名也。言一心者，為釋疑故來，自有稱名不得解脫，蓋是不一心故也。「觀世音菩薩即時觀其音聲」下，第三、觀機，即為應緣。自有人執此文屬上，而興皇法師更足一觀世音菩薩字，今謂足亦無失，但此文屬下。何以知之？上既云「聞是觀世音名」，又云「一心稱名」，已再言名畢，是故屬下明觀音應也。「皆得解脫」者，第二、正明應，即是脫苦也。

問：

稱名何故有脫苦不脫者？

答：

一意如上。有至心不至心故有脫不脫。二者、脫有利益是則救之，脫無利益故不救也。三者、與觀音結緣有厚薄，薄者善少故不脫，厚者善多是故得脫。四者、眾生業有定不定，不定可救、定不可救。所言定者：一、重心作已心無慚愧，二者、覆藏，三者、作已更作，四、起愿扶之，故決定得報，不可救也。

問：

若不可救，應稱名無利益耶？

答：

今雖無益，作後世因。

「若有持是」下，第二、別明救難以釋觀音之名。凡有七難：一、救火難；二、救水難；三、救風難；四、刑戮難；五、羅剎難；六、幽系難；七、怨賊難。此並是諸難中至急

【現代漢語翻譯】 現代漢語譯本 『世音菩薩名』指的是，在未遭受苦難時曾經聽聞過這位菩薩的名號，或者從經卷中聽到，或者從他人那裡聽聞。「一心稱名」之後，第二句，指的是今日遭受苦難時，爲了求救而稱念菩薩名號。說『一心』，是爲了解釋疑惑，因為有人稱念名號卻不能得到解脫，這是因為不夠一心。「觀世音菩薩即時觀其音聲」之後，第三，是觀機，也就是應緣。有人認為這句話屬於上文，而興皇法師更增加了一個『觀世音菩薩』字，現在認為增加也沒有錯，但這句話屬於下文。為什麼這樣說呢？因為上文已經說了『聞是觀世音名』，又說了『一心稱名』，已經兩次提到名號完畢，所以這句話屬於下文，是說明觀音菩薩的應驗。「皆得解脫」是第二，正是說明應驗，也就是脫離苦難。 問： 稱念名號，為什麼有的人能脫離苦難，有的人不能呢？ 答： 第一種意思是和上面說的一樣。有至誠之心和沒有至誠之心，所以有能脫離苦難和不能脫離苦難的差別。第二，脫離苦難有利益才能救助，脫離苦難沒有利益所以不救助。第三，與觀音菩薩結緣有深有淺，結緣淺的善根少所以不能脫離苦難，結緣深的善根多所以能夠脫離苦難。第四，眾生的業力有定業和不定業，不定業可以救助，定業不可以救助。所說的定業是：一、以很重的心去做，做完之後心裡沒有慚愧，二、隱瞞掩蓋，三、做完之後又繼續做，四、發願扶持它，所以決定會得到報應，不可以救助。 問： 如果不可救助，那麼稱念名號就沒有利益了嗎？ 答： 現在雖然沒有利益，但可以作為後世的因緣。 『若有持是』之後，第二，是分別說明救助危難，來解釋觀音菩薩的名號。總共有七種危難：一、火難；二、水難；三、風難；四、刑戮難；五、羅剎(Rakshasa，惡鬼)難；六、幽禁難；七、怨賊難。這些都是各種危難中最緊急的。

【English Translation】 English version The 『name of Avalokiteshvara Bodhisattva』 refers to having heard the Bodhisattva's name before suffering, either from scriptures or from others. Following 『wholeheartedly reciting the name,』 the second phrase refers to reciting the name for help when suffering today. The term 『wholeheartedly』 is used to resolve doubts, as some may recite the name without attaining liberation due to a lack of wholeheartedness. Following 『Avalokiteshvara Bodhisattva immediately observes their voice,』 the third point is observing the potential, which is responding to conditions. Some consider this sentence to belong to the preceding text, and Dharma Master Xinghuang even added the words 『Avalokiteshvara Bodhisattva.』 Adding it is not incorrect, but this sentence belongs to the following text. How do we know this? Because the preceding text already mentioned 『hearing the name of Avalokiteshvara』 and 『wholeheartedly reciting the name,』 having mentioned the name twice already. Therefore, this sentence belongs to the following text, explaining Avalokiteshvara's response. 『All attain liberation』 is the second point, precisely explaining the response, which is escaping suffering. Question: Why is it that some who recite the name are liberated from suffering, while others are not? Answer: The first meaning is as mentioned above. There is a difference between having sincere faith and not having sincere faith, hence the difference between being liberated and not being liberated. Second, help is given when liberation is beneficial, and no help is given when liberation is not beneficial. Third, the connection with Avalokiteshvara Bodhisattva varies in depth; those with a shallow connection have little merit and cannot be liberated, while those with a deep connection have much merit and can be liberated. Fourth, beings' karma is either fixed or unfixed; unfixed karma can be helped, while fixed karma cannot. Fixed karma refers to: first, acting with a heavy heart and without remorse afterward; second, concealing and covering up; third, continuing to act after acting; fourth, making vows to support it. Therefore, one is destined to receive retribution and cannot be helped. Question: If one cannot be helped, is there no benefit in reciting the name? Answer: Although there is no benefit now, it can serve as a cause for future lives. Following 『If one holds this,』 the second point is separately explaining the rescue from difficulties, to explain the name of Avalokiteshvara Bodhisattva. There are a total of seven difficulties: first, the difficulty of fire; second, the difficulty of water; third, the difficulty of wind; fourth, the difficulty of execution; fifth, the difficulty of Rakshasas (Rakshasa, evil spirits); sixth, the difficulty of imprisonment; seventh, the difficulty of enemies and thieves. These are all the most urgent among various difficulties.

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，故略敘之。余有疾病、虎狼、雷電、迷失道路，《請觀世音經》並具說之。七難為二：初三是無情難，后四是有情難，此二略攝諸難。無情難不可請救故難免，所以前說有情可得請救，是故后明。又無情難是三大災，廣而且長，長即能至三禪，廣則大千並壞，是故前說有情難不爾。鬼難云設滿大千而不至於上界，有情難短又狹故在後說。就此二難各開為三。無情三者，謂火、水、風。有情三者，謂命、身、財。無情三有二種次第：一、從急至緩；二、依三災次第從小以至大也。有情難從重以至輕，故前命次身後財；二者、從難至易，以命難難免乃至財難易脫也。就無情難又為二：第一、明救三難；第二、結觀音名。然一一難中例應有四：一、遇難；二、稱名；三、觀機；四、免難。初二句釋世音以辨境，后二句釋觀義以明智。又初二明感，后二辨應，但前後互現不同。今文為四：初、持名；二、遇難；三、免難；四、結神力也。

問：

上前遇難、后稱名，今何故前持名、后遇難？

答：

火事為急。若身居火內方複稱名則已受其弊，是故前辨持名、后明遇難也。應驗記非一，會稽高士謝敦、字慶緒，吳郡長影、玄陸璒等，並撰《觀音驗記》，宋臨川王劉義慶撰《宣驗義記》，太原王琰撰

【現代漢語翻譯】 現代漢語譯本：因此在此簡略敘述。《請觀世音經》中詳細說明了疾病、虎狼、雷電、迷失道路等情況。七難分為兩大類：前三者是無情難，后四者是有情難，這兩類概括了各種災難。無情難無法通過祈求來避免，所以難以免除；因此前面說有情難可以通過祈求來解救，所以後面詳細說明。而且，無情難是三大災，範圍廣且持續時間長，持續時間長甚至能達到三禪天，範圍廣則整個大千世界都會毀滅，因此前面說有情難並非如此。鬼難說即使遍滿大千世界也不會到達上界，有情難持續時間短且範圍窄，所以在後面說。這兩大類災難各自又分為三類。無情難的三種是火、水、風。有情難的三種是命、身、財。無情難的三種有兩種排列順序：一是按照從緊急到緩慢的順序；二是依照三災的次第，從小到大。有情難則是從重到輕的順序，所以先是命難，然後是身難，最後是財難；另一種順序是從難到易，因為命難難以避免，而財難容易擺脫。就無情難又分為兩部分：第一，說明解救三種災難；第二，總結觀音菩薩的名號。然而，每一種災難中都應該有四個環節：一、遭遇災難；二、稱念名號；三、觀照時機；四、免除災難。前兩句解釋『世音』以辨別境界，后兩句解釋『觀』的含義以闡明智慧。而且，前兩句說明感應，后兩句辨別應驗，只是前後相互顯現的方式不同。現在這段經文分為四個部分：第一，持念名號；第二，遭遇災難；第三，免除災難；第四，總結神力。 問： 前面是遭遇災難，後面是稱念名號，現在為什麼前面是持念名號，後面是遭遇災難？ 答： 火災的情況緊急。如果身處火中才開始稱念名號，就已經受到火的侵害了，所以前面辨明持念名號，後面說明遭遇災難。應驗的記載不止一例，會稽的高士謝敦（字慶緒），吳郡的長影、玄陸璒等人，都撰寫了《觀音驗記》，宋臨川王劉義慶撰寫了《宣驗義記》，太原王琰撰寫了...

【English Translation】 English version: Therefore, I will briefly describe it here. The 'Please Contemplate Avalokiteshvara Sutra' details situations involving illness, tigers and wolves, thunder and lightning, and getting lost. The seven difficulties are divided into two categories: the first three are inanimate difficulties, and the latter four are animate difficulties. These two categories encompass all kinds of disasters. Inanimate difficulties cannot be avoided through prayer, so they are difficult to escape; therefore, it is said earlier that animate difficulties can be rescued through prayer, so they are explained in detail later. Moreover, inanimate difficulties are the three major calamities, which are vast and long-lasting. The duration can even reach the Third Dhyana Heaven, and the scope is so wide that the entire Sahasra-Cismati-Loka (great chiliocosm) will be destroyed. Therefore, it is said earlier that animate difficulties are not like this. The difficulty of ghosts is that even if they fill the entire Sahasra-Cismati-Loka, they will not reach the upper realms. Animate difficulties are short-lived and narrow in scope, so they are discussed later. Each of these two major categories of difficulties is further divided into three types. The three inanimate difficulties are fire, water, and wind. The three animate difficulties are life, body, and wealth. There are two orders for the three inanimate difficulties: first, from urgent to slow; second, according to the order of the three calamities, from small to large. The animate difficulties are in order from heavy to light, so first is the difficulty of life, then the difficulty of body, and finally the difficulty of wealth; another order is from difficult to easy, because the difficulty of life is difficult to avoid, while the difficulty of wealth is easy to escape. The inanimate difficulties are further divided into two parts: first, explaining the rescue from the three disasters; second, summarizing the name of Avalokiteshvara (Guanyin). However, there should be four links in each disaster: first, encountering the disaster; second, reciting the name; third, observing the opportunity; fourth, escaping the disaster. The first two sentences explain 'World Sound' (Shiyin) to distinguish the realm, and the latter two sentences explain the meaning of 'Contemplate' (Guan) to clarify wisdom. Moreover, the first two sentences explain the response, and the latter two sentences distinguish the verification, but the ways in which they appear before and after are different. Now this passage is divided into four parts: first, upholding the name; second, encountering the disaster; third, escaping the disaster; fourth, summarizing the divine power. Question: Before, encountering the disaster came first, and reciting the name came later. Why is it that now, upholding the name comes first, and encountering the disaster comes later? Answer: The situation of fire is urgent. If one is in the fire and then recites the name, one has already suffered from the fire, so first clarify upholding the name, and then explain encountering the disaster. There are more than one record of verification. Xie Dun (courtesy name Qingxu), a noble scholar of Kuaiji, Chang Ying and Xuan Lu Deng of Wujun, and others, all wrote 'Records of Avalokiteshvara's Verification', Liu Yiqing, the King of Linchuan of the Song Dynasty, wrote 'Records of Proclaiming Verification', and Wang Yan of Taiyuan wrote...

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《冥詳記》，皆出火事。昔有西域人竺長舒，居住茅屋，忽值鄰人失火，又正在風下，便誦唸觀音，四鄰蕩盡其舍猶存。爾時有諸年少不信此事，仍于風下數夜以炬火擲其屋上，三擲三滅。

問：

稱名云何免火？

答：

以菩薩力令火自然滅，或迴轉風勢令火不燒，或接此人置火外，或注雨令滅，或火自然不燒如耆婆入火，或以異物遮火，或令得禪定空三昧門，隨根所宜也。

問：

何故云入火火不能燒也？

答：

若未入火而稱名得脫者，或謂不必是觀音力；今入火不燒，必知是菩薩力。

問：

小火亦能燒人，何故言大火？

答：

或謂火少故不能燒，或謂禁咒力故令小火不燒，今入大火不燒則知是菩薩力。

次、水難。文三意二。文三者：一、遇難；二、稱名；三、則得淺處。前二明世音以辨感，后一釋觀以明應。大水方能為害，小則不能，故火急在前，水緩為次。

問：

火難何以前持名、后遇難，水難何以前遇難、后持名？

答：

觸火則害人故前須持名，水則不爾；二者、自有人前持名而後遇難，自有人前遇難后稱名，所以兩存也。

「若有百千」下，第三、明風難。所以知是風難

【現代漢語翻譯】 現代漢語譯本 《冥祥記》中記載的都是關於火災的事情。過去有位來自西域的人名叫竺長舒（Zhuchangshu），居住在茅草屋裡。一次，他遇到鄰居家失火，而且正好處在下風的位置。他便誦唸觀音（Guanyin，Avalokiteśvara），結果四鄰的房屋都被燒燬了，只有他的房子得以儲存。當時有一些年輕人不相信這件事，就在下風處連續幾個晚上用火把投擲他的屋頂，投擲了三次，火都熄滅了。

問： 稱念觀音的名號為什麼能免於火災？

答： 因為菩薩（Bodhisattva）的力量使火自然熄滅，或者使風向轉變，讓火燒不到，或者把這個人轉移到火外，或者降雨使火熄滅，或者火自然不能燃燒，就像耆婆（Jiva）進入火中一樣，或者用其他東西遮擋火，或者使他獲得禪定空三昧（Chan ding kong sanmei）的境界，這都是根據不同人的根器而施行的。

問： 為什麼說進入火中火不能燒呢？

答： 如果還沒進入火中就稱念名號而得以脫險，或許會有人說不一定是觀音（Guanyin）的力量；現在進入火中卻不被燒傷，必定知道是菩薩（Bodhisattva）的力量。

問： 小火也能燒傷人，為什麼說是大火呢？

答： 或許有人說因為火小所以不能燒傷人，或者說是禁咒的力量使小火不能燒傷人，現在進入大火卻不被燒傷，就知道是菩薩（Bodhisattva）的力量。

接下來是水難。分為三個部分，包含兩種含義。三個部分是：一、遭遇水難；二、稱念名號；三、就能到達淺水處。前兩部分說明觀世音（Guanshiyin）菩薩以辨別來產生感應，后一部分解釋觀世音（Guanshiyin）菩薩以明示來產生迴應。大水才能造成災害，小水則不能，所以火災緊急在前，水災緩慢在後。

問： 為什麼火難是先持名、后遇難，而水難是先遇難、后持名？

答： 因為接觸到火就會傷害人，所以必須先持名；水則不是這樣。再者，有的人是先持名而後遇難，有的人是先遇難后稱名，所以兩種情況都存在。

『若有百千』以下，第三部分說明風難。之所以知道是風難

【English Translation】 English version The 'Ming Xiang Ji' records events all related to fire disasters. In the past, there was a person from the Western Regions named Zhuchangshu, who lived in a thatched cottage. Once, he encountered a fire in his neighbor's house, and it was right downwind. He then recited the name of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion), and as a result, the houses of all the neighbors were burned down, but only his house was preserved. At that time, some young people did not believe this, so they threw torches onto his roof for several nights downwind. After three throws, the fire was extinguished each time.

Question: Why does reciting the name [of Guanyin] prevent fire?

Answer: Because the power of the Bodhisattva (Bodhisattva) causes the fire to extinguish naturally, or reverses the wind direction so that the fire does not burn, or moves this person out of the fire, or causes rain to extinguish it, or the fire naturally does not burn, like Jiva entering the fire, or uses other objects to block the fire, or enables him to attain the Samadhi (Chan ding kong sanmei) of emptiness, according to what is appropriate for each person's capacity.

Question: Why is it said that entering the fire, the fire cannot burn?

Answer: If one escapes danger by reciting the name before entering the fire, some might say it is not necessarily the power of Guanyin (Avalokiteśvara); now, entering the fire without being burned, it must be known that it is the power of the Bodhisattva (Bodhisattva).

Question: Small fires can also burn people, why is it said to be a large fire?

Answer: Perhaps some say that because the fire is small, it cannot burn people, or that the power of incantations prevents small fires from burning; now, entering a large fire without being burned, it is known that it is the power of the Bodhisattva (Bodhisattva).

Next is the water disaster. It is divided into three parts, containing two meanings. The three parts are: first, encountering the disaster; second, reciting the name; and third, then reaching shallow water. The first two parts explain how Avalokiteśvara (Guanshiyin) responds with discernment, and the latter part explains how Avalokiteśvara (Guanshiyin) responds with manifestation. Great water can cause harm, but small water cannot, so fire is urgent and comes first, while water is slow and comes second.

Question: Why is it that in the fire disaster, one first holds the name and then encounters the disaster, while in the water disaster, one first encounters the disaster and then holds the name?

Answer: Because contact with fire harms people, one must first hold the name; water is not like this. Furthermore, some people first hold the name and then encounter the disaster, while others first encounter the disaster and then recite the name, so both situations exist.

『If there are hundreds of thousands』 below, the third part explains the wind disaster. The reason for knowing it is a wind disaster

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者，一、依三災次第故明火水風；二、由風故飄墮鬼國故。火以能燒為難，水以能溺為難，風以能飄為難。就文為二：初、明世音以辨感；二、釋觀以明應。

初又二：一、遇難；二、稱名。遇難為二：初、明遇難緣；次、正遇難也。「若有無量」者，遇難人不一也。「為求七寶」下，明遇難緣也。七寶不同，《涅槃經》以金、象、馬、神珠、玉女、主藏臣、主兵臣為七寶，此是輪王之七寶，不通餘人也。又《恒水經》明世有七寶，謂金、銀、珊瑚、白珠、車渠、明月、摩尼。佛法亦有七寶，謂四果、菩薩、辟支及佛。《智度論》第十六卷云「金、銀、琉璃、車渠、碼瑙、珊瑚、真珠為七」，此經所列第七是琥珀，真珠非七寶數，故言等也。又〈寶塔品〉云「金、銀、琉璃、車渠、碼瑙、真珠、玫瑰」。又經云「正寶有七，雜寶有百二十種」也。「假使黑風」下，第二、正明遇難。依《華嚴經》有十種風，依《仁王經》有五種色風、青風、赤風等，《成論》明風無色。論又云「風中或多觸無香，或有香觸必無色味」。即彼品又云「有舊師云，風黑色。是事不然，此風與黑色為因，非黑色也」。今言「黑風」者，一解云：此風起時前有黑雲，故云黑風。又云：此風欲起時，海上有黑氣，仍以為名。又云：吹海岸黑

【現代漢語翻譯】 現代漢語譯本： 關於『者』，一、依據三災（火災、水災、風災）的次第說明火、水、風；二、因為風的緣故飄落到鬼國。火以能夠焚燒為難，水以能夠淹沒為難，風以能夠飄蕩為難。就文義來說分為兩部分：首先，說明觀世音菩薩以辨別苦難而生感應；其次，解釋『觀』字以說明菩薩的應化。

首先又分為兩部分：一、遭遇災難；二、稱念名號。遭遇災難又分為兩部分：首先，說明遭遇災難的因緣；其次，正式說明遭遇災難。『若有無量』，說明遭遇災難的人不止一個。『為求七寶』以下，說明遭遇災難的因緣。七寶各不相同，《涅槃經》（Nirvana Sutra）中以金、象、馬、神珠、玉女、主藏臣、主兵臣為七寶，這是輪王（轉輪聖王，Chakravarti）的七寶，不適用于其他人。另外，《恒水經》說明世間有七寶，指金、銀、珊瑚、白珠、車渠（硨磲，Tridacna gigas）、明月、摩尼（如意寶珠，Mani）。佛法也有七寶，指四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果，the four stages of enlightenment）、菩薩（Bodhisattva）、辟支佛（Pratyekabuddha）以及佛（Buddha）。《智度論》（Mahaprajnaparamita Sastra）第十六卷說：『金、銀、琉璃（Vaidurya）、車渠、瑪瑙（Asmagarbha）、珊瑚、真珠為七』，這部經里所列的第七種是琥珀，真珠不在七寶之數，所以說『等』。另外，〈寶塔品〉（見《妙法蓮華經》，Lotus Sutra）說：『金、銀、琉璃、車渠、瑪瑙、真珠、玫瑰』。又有經書說：『正寶有七種，雜寶有一百二十種』。

『假使黑風』以下，第二，正式說明遭遇災難。依據《華嚴經》（Avatamsaka Sutra）有十種風，依據《仁王經》（Renwang Jing）有五種色風、青風、赤風等，《成實論》（Satyasiddhi Shastra）說明風沒有顏色。論中又說：『風中或許只有觸感而沒有香味，或許有香味和觸感但一定沒有顏色和味道』。即彼品又說：『有舊師說，風是黑色的。這不對，此風與黑色為因，不是黑色本身』。現在說『黑風』，一種解釋是：這種風颳起時前面有黑雲，所以叫黑風。又說：這種風要颳起時，海上有黑氣，因此而得名。又說：吹海岸黑。

【English Translation】 English version: Regarding 『者』 (zhe, a particle), firstly, it explains fire, water, and wind according to the sequence of the three calamities (fire, water, and wind); secondly, it is because of the wind that they drift into the realm of ghosts. Fire is difficult because it can burn, water is difficult because it can drown, and wind is difficult because it can blow away. In terms of the text, it is divided into two parts: first, it explains Avalokiteshvara (觀世音菩薩, Guanshiyin Pusa) responding through discerning suffering; second, it explains the meaning of 『觀』 (guan, observe) to clarify the Bodhisattva's manifestations.

The first part is further divided into two parts: one, encountering difficulties; two, reciting the name. Encountering difficulties is again divided into two parts: first, explaining the causes of encountering difficulties; second, formally explaining encountering difficulties. 『若有無量』 (ruo you wu liang, if there are immeasurable), indicates that there is more than one person encountering difficulties. 『為求七寶』 (wei qiu qi bao, seeking the seven treasures) and below, explains the causes of encountering difficulties. The seven treasures are different. The Nirvana Sutra lists gold, elephants, horses, divine pearls, jade women, chief treasurer ministers, and chief military ministers as the seven treasures. These are the seven treasures of a Chakravarti (轉輪聖王, Zhuanlun Shengwang, Wheel-Turning King), and do not apply to others. Furthermore, the Hengshui Jing explains that there are seven treasures in the world, referring to gold, silver, coral, white pearls, Tridacna gigas (車渠, chequ), bright moon, and Mani (摩尼, Mani, wish-fulfilling jewel). There are also seven treasures in Buddhism, referring to the four stages of enlightenment (四果, siguo, Sotapanna, Sakadagami, Anagami, Arhat), Bodhisattvas (菩薩, Pusa), Pratyekabuddhas (辟支佛, Pizhi Fo), and Buddhas (佛, Fo). Volume 16 of the Mahaprajnaparamita Sastra (《智度論》, Zhidulun) says: 『Gold, silver, Vaidurya (琉璃, Liuli), Tridacna gigas, Asmagarbha (瑪瑙, Manao), coral, and pearls are seven,』 the seventh listed in this sutra is amber, and pearls are not among the seven treasures, hence the word 『等』 (deng, etc.). Furthermore, the 〈寶塔品〉(Baota Pin, Treasure Stupa Chapter) (see Lotus Sutra) says: 『Gold, silver, Vaidurya, Tridacna gigas, Asmagarbha, pearls, and roses.』 Also, a sutra says: 『There are seven primary treasures and one hundred and twenty miscellaneous treasures.』

『假使黑風』 (jiashi heifeng, suppose a black wind) and below, secondly, formally explains encountering difficulties. According to the Avatamsaka Sutra (《華嚴經》, Huayan Jing), there are ten types of wind. According to the Renwang Jing, there are five colored winds, blue wind, red wind, etc. The Satyasiddhi Shastra (《成實論》, Chengshi Lun) explains that wind has no color. The treatise also says: 『In the wind, there may only be touch without fragrance, or there may be fragrance and touch but certainly no color and taste.』 That same chapter also says: 『There are old teachers who say that the wind is black. This is not true; this wind has blackness as its cause, but it is not black itself.』 Now, saying 『black wind,』 one explanation is: when this wind arises, there are black clouds in front, so it is called black wind. Another says: when this wind is about to arise, there is black air on the sea, hence the name. Also says: blows the coast black.

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沙故名黑風。「吹其船舫」者，書云：自開已西稱船，開已東謂之舫。「飄墮羅剎鬼國」者，由風力故令墮鬼國，非鬼難也。

「其中若有」下，第二、稱名。如人共船憂喜義同，應俱稱名，而言一人者顯心同義也。又一人稱名、眾人免難，顯菩薩力大也。「是諸人等」下，第二、釋觀明應義也。「以是因緣」下，第二、釋無情難竟，故總結之以酬其問也。

「若復有人」下，第二、明有情難。此望前即是地大難。所以三災無地災而有地難者，地以秉御成難、不御非難，災任運起不須人御故無地災。又四禪無有內災患故外無地災。今有人御故有地難，望后即是有情難也。合四難為三，如上釋之。初、二辨命難，以命最重故在前；火、水、風並皆害命，接此文生故前明命難。命難之中前人後鬼者，人難顯現、鬼難幽隱，故從顯至隱。又接火水風次明於地，故前人後鬼也。「設復有人」下，第二、明身難，即系閉于身故名身難。三世往論皆悉有罪，而言無罪者就現前不作故言無耳。經云「大橫有九」，亦就現在不作故言橫耳。若無罪而受苦者是無因有果，是事不然。「若三千」下，第三、辨財難。既云「赍持重寶」，故知是財難。亦前釋世音辨感，次釋觀辨應。初文又二：一、遇難；二、稱名。「其中一人」

【現代漢語翻譯】 現代漢語譯本： 沙故名黑風。』吹其船舫』者，書上說：自開（地名，具體位置待考）以西稱為船，開以東稱之為舫。』飄墮羅剎鬼國』者，由於風力的緣故導致船隻墜入羅剎鬼國，並非是鬼怪作祟。

』其中若有』下，第二點，是稱念名號。如果有人同乘一條船，憂愁和喜悅相同，按照道理應該一起稱念名號，而只說一人稱念，是爲了彰顯心意相同的重要性。又一人稱念名號，眾人免除災難，彰顯了菩薩的力量廣大。』是諸人等』下，第二點，解釋觀世音菩薩明察事理、應機施救的意義。』以是因緣』下，第二點，解釋無情之物造成的災難最終會停止，所以總結以上內容來回答提問。

』若復有人』下，第二點，說明有情眾生帶來的災難。這相對於前面的內容來說，就是地大造成的災難。為什麼三災中沒有地災，卻有地難呢？因為地需要人為控制才能造成災難，沒有人為控制就不會有災難；而水火風三災是自然發生的，不需要人為控制，所以沒有地災。而且四禪天沒有內在的災患，所以外在也沒有地災。現在因為有人為的控制，所以有地難，相對於後面的內容來說，就是有情眾生帶來的災難。將四種災難合併爲三種，就像上面解釋的那樣。首先辨明命難，因為生命最為重要，所以在最前面；火、水、風都會危害生命，而且緊接著這段經文會提到這些，所以先說明命難。在命難之中，先說人後說鬼，是因為人間的災難顯而易見，鬼怪的災難幽深隱蔽，所以從顯而易見說到幽深隱蔽。而且緊接著火水風之後說明地難，所以先說人後說鬼。』設復有人』下，第二點，說明身體遭受的災難，也就是被囚禁束縛身體，所以稱為身難。從過去、現在、未來三世來看，都可能有犯罪的情況，而說沒有罪，是指就現在而言沒有作惡，所以說沒有罪。經上說』大橫有九』，也是就現在沒有作惡而言。如果無罪卻遭受苦難，那就是沒有原因卻有結果，這是不可能的。』若三千』下，第三點，辨明錢財遭受的災難。既然說』赍持重寶』，就知道這是錢財遭受的災難。這也是先解釋世音菩薩辨別眾生的感應，然後解釋觀世音菩薩的應機施救。這段經文又分為兩部分：一是遭遇災難；二是稱念名號。』其中一人』

【English Translation】 English version: The sand is called Black Wind. 'Blow their boats' means that the books say: west of Kai (place name, specific location to be determined) is called boat, and east of Kai is called Fang. 'Fell into the Rakshasa (demon) country' means that the boats fell into the Rakshasa country due to the force of the wind, not because of the demons.

'If there is one among them' below, the second point is to recite the name. If someone is on the same boat, sharing the same worries and joys, it is reasonable to recite the name together, but only one person is said to recite, in order to highlight the importance of having the same mind. Also, one person recites the name, and everyone is spared from disaster, highlighting the great power of the Bodhisattva. 'These people' below, the second point, explains the meaning of Avalokiteshvara (觀世音) Bodhisattva's (菩薩) discernment and response to the situation. 'Because of this cause' below, the second point, explains that the disasters caused by inanimate objects will eventually stop, so summarize the above to answer the question.

'If there is someone again' below, the second point is to explain the disasters brought by sentient beings. This, relative to the previous content, is the disaster caused by the earth element. Why is there no earth disaster in the three disasters, but there is earth difficulty? Because the earth needs human control to cause disaster, and there will be no disaster without human control; while the three disasters of water, fire, and wind occur naturally and do not require human control, so there is no earth disaster. Moreover, the Fourth Dhyana Heaven (四禪天) has no internal disasters, so there is no external earth disaster. Now, because there is human control, there is earth difficulty, which, relative to the following content, is the disaster brought by sentient beings. Combining the four disasters into three is like the explanation above. First, distinguish the difficulty of life, because life is the most important, so it is at the forefront; fire, water, and wind will all endanger life, and these will be mentioned immediately after this passage, so first explain the difficulty of life. Among the difficulties of life, first talk about people and then talk about ghosts, because human disasters are obvious, and ghost disasters are deep and hidden, so from the obvious to the deep and hidden. Moreover, after fire, water, and wind, the difficulty of earth is explained, so first talk about people and then talk about ghosts. 'Suppose there is someone again' below, the second point is to explain the disasters suffered by the body, that is, being imprisoned and bound, so it is called body difficulty. From the past, present, and future three lives, there may be cases of committing crimes, but saying that there is no crime refers to not doing evil in the present, so it is said that there is no crime. The sutra says 'There are nine great misfortunes', which also refers to not doing evil in the present. If one suffers without guilt, then there is no cause but there is a result, which is impossible. 'If three thousand' below, the third point is to distinguish the disasters suffered by money and wealth. Since it says 'carrying heavy treasures', it is known that this is the disaster suffered by money and wealth. This also first explains Avalokiteshvara (世音) Bodhisattva's (菩薩) discernment of sentient beings' responses, and then explains Avalokiteshvara (觀世音) Bodhisattva's (菩薩) response to the situation. This passage is divided into two parts: one is encountering disaster; the other is reciting the name. 'One of them'

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下，第二、稱名。為二：初、勸導；二、受勸導。勸導為四：一、誡；二、勸；三、釋誡；四、釋勸。「汝等」下，第二、勸。「是菩薩」下，第三、釋誡。「汝等」下，第四、釋勸。「眾商人聞」下，第二、受勸稱名。「稱其名故」下，第二、釋觀明應義。

「無盡意」下，大段第二。前釋名竟，今嘆名德。「若有眾生」下，第二、釋觀世意。內心常念，觀察其意得離三毒，故是釋觀世意；二者、上拔苦果，今拔苦因；三者、上拔身難，今拔心難；四者、上拔肉身難，今拔法身難；五者上拔世間難，今拔出世間難；六者上拔報障業障，今拔煩惱障；七者上拔一世難，今拔三世難；八者上拔人中難，今拔三界難；九者上為淺行人，今為深行人；十者上暫拔難，今永拔難。就文亦二：初、釋觀世意名；「無盡意」下，第二、稱歎名，勸物常念。就救三毒即為三別，一一中前釋世意，明感便得離欲，釋觀辨應。

問：念觀音云何得離三毒？

答：

以常念故三毒不起，及常念觀音，實相法身即生，如實觀故三毒滅也。又此即是念佛三昧，唸佛三昧能遍治一切障故。又常念故，觀音現身為其說法令三毒不起。又常念故，觀音能轉前境，如凈居天變覆諸采女以為不凈。

「若有女人」下，第三

【現代漢語翻譯】 現代漢語譯本 下，第二、稱名。分為二：初、勸導；二、受勸導。勸導分為四：一、誡；二、勸；三、釋誡；四、釋勸。「汝等」（你們）下，第二、勸。「是菩薩」（這位菩薩）下，第三、釋誡。「汝等」（你們）下，第四、釋勸。「眾商人聞」（眾商人聽聞）下，第二、受勸稱名。「稱其名故」（稱念他的名字的緣故）下，第二、解釋觀明應義。

「無盡意」（菩薩名）下，大段第二。前面解釋了名號，現在讚歎名號的功德。「若有眾生」（如果有眾生）下，第二、解釋觀世意的含義。內心常念，觀察其意得以脫離三毒，所以是解釋觀世意的含義；二者、上面是拔除痛苦的果報，現在是拔除痛苦的根源；三者、上面是拔除身體的災難，現在是拔除內心的災難；四者、上面是拔除肉身的災難，現在是拔除法身的災難；五者、上面是拔除世間的災難，現在是拔除出世間的災難；六者、上面是拔除報障和業障，現在是拔除煩惱障；七者、上面是拔除一世的災難，現在是拔除三世的災難；八者、上面是拔除人中的災難，現在是拔除三界的災難；九者、上面是為淺行的修行人，現在是為深行的修行人；十者、上面是暫時拔除災難，現在是永遠拔除災難。就文義來說也分為二：初、解釋觀世意的名號；「無盡意」（菩薩名）下，第二、稱讚名號，勸人常常唸誦。就救度三毒來說，又分為三個部分，每一部分中，前面解釋世意，說明感應就能脫離慾望，解釋觀辨應。

問：念觀音（觀世音菩薩）為什麼能脫離三毒？

答：

因為常常唸誦，所以三毒不起，並且常常唸誦觀音（觀世音菩薩），實相法身就會顯現，如實地觀照，所以三毒就滅除了。而且這也就是念佛三昧，唸佛三昧能夠普遍地治理一切障礙。又因為常常唸誦，觀音（觀世音菩薩）會現身，為他們說法，使三毒不起。又因為常常唸誦，觀音（觀世音菩薩）能夠轉變眼前的境界，就像凈居天的天人變化覆蓋諸位采女，使她們認為是不清凈的。

「若有女人」（如果有女人）下，第三

【English Translation】 English version Next, the second is 'Reciting the Name'. It is divided into two parts: first, 'Exhortation'; second, 'Accepting Exhortation'. 'Exhortation' is divided into four parts: first, 'Admonition'; second, 'Persuasion'; third, 'Explanation of Admonition'; fourth, 'Explanation of Persuasion'. 'You all' (汝等) below, is the second part, 'Persuasion'. 'This Bodhisattva' (是菩薩) below, is the third part, 'Explanation of Admonition'. 'You all' (汝等) below, is the fourth part, 'Explanation of Persuasion'. 'The merchants heard' (眾商人聞) below, is the second part, 'Accepting Exhortation and Reciting the Name'. 'Because of reciting his name' (稱其名故) below, is the second part, 'Explaining the meaning of Observation, Illumination, and Response'.

'Akshayamati' (無盡意, name of a Bodhisattva) below, is the second major section. Having explained the name earlier, now it praises the virtues of the name. 'If there are sentient beings' (若有眾生) below, is the second part, 'Explaining the meaning of Avalokiteshvara's (觀世音) intention'. Constantly contemplating internally, observing his intention to be free from the three poisons, hence it explains the meaning of Avalokiteshvara's (觀世音) intention; secondly, above it removes the suffering of the result, now it removes the cause of suffering; thirdly, above it removes bodily difficulties, now it removes mental difficulties; fourthly, above it removes the difficulties of the physical body, now it removes the difficulties of the Dharma body; fifthly, above it removes worldly difficulties, now it removes supramundane difficulties; sixthly, above it removes retributional and karmic obstacles, now it removes afflictive obstacles; seventhly, above it removes the difficulties of one lifetime, now it removes the difficulties of three lifetimes; eighthly, above it removes the difficulties among humans, now it removes the difficulties of the three realms; ninthly, above it is for shallow practitioners, now it is for deep practitioners; tenthly, above it temporarily removes difficulties, now it permanently removes difficulties. In terms of the text, it is also divided into two parts: first, explaining the name of Avalokiteshvara's (觀世音) intention; 'Akshayamati' (無盡意, name of a Bodhisattva) below, is the second part, praising the name and encouraging beings to constantly recite it. In terms of saving from the three poisons, it is divided into three separate parts, in each part, the first explains the worldly intention, clarifying that with response one can be free from desire, explaining observation and discernment.

Question: How does reciting Avalokiteshvara (觀世音菩薩) lead to freedom from the three poisons?

Answer:

Because of constant recitation, the three poisons do not arise, and by constantly reciting Avalokiteshvara (觀世音菩薩), the true nature Dharma body manifests, and by observing truthfully, the three poisons are extinguished. Moreover, this is the Samadhi of Buddha Recitation, and the Samadhi of Buddha Recitation can universally cure all obstacles. Furthermore, because of constant recitation, Avalokiteshvara (觀世音菩薩) appears in a body to expound the Dharma, preventing the three poisons from arising. Moreover, because of constant recitation, Avalokiteshvara (觀世音菩薩) can transform the present environment, just as the Pure Abode Heavens transform and cover the palace women, causing them to perceive impurity.

'If there is a woman' (若有女人) below, is the third

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、釋觀世身名。禮拜供養即是身業，觀察身業名觀世身。又上拔其有難，有難有二：七難是身難，三毒為心難。今拔無難，拔無難亦二：一、無男；二、無女。三者、上來是大悲拔苦，今是大悲與樂。四者、上來與眾生行果，今能滿眾生愿果。行有二行，愿亦有二愿。

問：

釋三名有何次第？

答：

七難苦重故在初，三毒惱心為次，無男無女奢緩故居后。

問：

七難何故稱名；三毒常念；無男無女供養禮拜？

答：

七難時短急，不暇禮拜供養，亦不暇𣫍心靜攝，但得稱名；三毒時長難斷，必須治道故常念；無男無女異上二種，故禮拜供養。又觀音名具行愿，故初令稱名，餘二名有行無愿故居后。二名之中意為本、身為末，復有次第也。

就文亦二：一、釋名；二、嘆名。

問：

無男無女云何得生？

答：

觀音菩薩託生為子，故下現童男女身。又母子之業雖由宿緣，而不決定，今修福力，故令好人託生。

問：

何故男稱福德智慧，女稱端正有相？

答：

男有百行，智為其端；女有七德，容居其首也。

此文前明世身辨感，便生下釋觀辨應也。「是故眾生」下，第二大段釋三名竟，結

【現代漢語翻譯】 現代漢語譯本： 解釋『觀世身』的含義。禮拜供養就是身業，觀察身業名為『觀世身』。又，向上拔除眾生的苦難，苦難有兩種：七難是身體上的苦難，三毒是心裡的苦難。現在拔除沒有苦難的情況，拔除沒有苦難的情況也有兩種：一、沒有男孩；二、沒有女孩。三者，上面說的是大悲心拔除痛苦，現在是大悲心給予快樂。四者，上面是給予眾生修行之果，現在是能夠滿足眾生願望之果。修行有兩種修行，願望也有兩種願望。

問： 解釋這三個名稱有什麼次第？

答： 七難的痛苦嚴重，所以在最前面；三毒煩惱內心，排在第二位；沒有男孩沒有女孩的情況比較緩和，所以在最後面。

問： 為什麼七難時稱念名號；三毒時常唸佛法；沒有男孩沒有女孩時供養禮拜？

答： 七難發生時短暫而緊急，沒有時間禮拜供養，也沒有時間靜心攝念，只能稱念名號；三毒持續時間長難以斷除，必須用對治的方法，所以要常唸佛法；沒有男孩沒有女孩的情況與上面兩種不同，所以要禮拜供養。另外，『觀音』這個名號包含了修行和願力，所以一開始就讓人稱念名號，其餘兩個名號只有修行而沒有願力，所以排在後面。在兩個名號之中，意念是根本，身體是末端，這也是一種次第。

從文義上來說，也分為兩部分：一、解釋名號；二、讚歎名號。

問： 沒有男孩沒有女孩，要怎樣才能得到孩子？

答： 觀音菩薩會託生為孩子，所以下面會示現童男童女之身。而且，母親和孩子的因緣雖然是由於前世的緣分，但也不是絕對的，現在通過修習福德之力，所以能讓好人來託生。

問： 為什麼男孩被稱為福德智慧，女孩被稱為端正有相？

答： 男子有各種行為，智慧是其中最重要的；女子有各種美德，容貌是其中最突出的。

這段文字前面說明了『世身』辨別感應，是爲了引出下面解釋『觀』辨別應化。『是故眾生』以下，是第二大段，解釋三個名號完畢，進行總結。

【English Translation】 English version: Explanation of the meaning of 'Observing the World's Body' (Shi Guanshi Shen ming). Paying homage and making offerings is physical karma, observing physical karma is called 'Observing the World's Body'. Furthermore, it uplifts and removes the difficulties of sentient beings. There are two kinds of difficulties: the Seven Calamities are physical difficulties, and the Three Poisons are mental difficulties. Now, it removes the state of having no difficulties, and removing the state of having no difficulties also has two aspects: first, having no son; second, having no daughter. Thirdly, the above refers to Great Compassion removing suffering, and now it is Great Compassion giving joy. Fourthly, the above is giving sentient beings the fruit of practice, and now it is being able to fulfill the desired fruit of sentient beings. There are two kinds of practice, and there are also two kinds of vows.

Question: What is the order of explaining these three names?

Answer: The suffering of the Seven Calamities is severe, so it comes first; the Three Poisons trouble the mind, so it comes second; the situation of having no son or daughter is more relaxed, so it comes last.

Question: Why is it that one recites the name during the Seven Calamities; constantly contemplates during the Three Poisons; and makes offerings and pays homage when there is no son or daughter?

Answer: The Seven Calamities occur briefly and urgently, leaving no time for paying homage and making offerings, nor is there time to quiet the mind and gather thoughts, so one can only recite the name; the Three Poisons last for a long time and are difficult to cut off, so one must use the right method, therefore one constantly contemplates; the situation of having no son or daughter is different from the above two, so one makes offerings and pays homage. In addition, the name 'Avalokiteshvara' (Guanyin) embodies practice and vows, so one is initially instructed to recite the name, while the other two names only have practice without vows, so they come later. Among the two names, intention is the root and the body is the end, which is also a sequence.

From the perspective of the text, it is also divided into two parts: first, explaining the name; second, praising the name.

Question: How can one obtain a child if one has no son or daughter?

Answer: Avalokiteshvara Bodhisattva (Guanyin Pusa) will be reborn as a child, so he will manifest as a boy or girl. Moreover, although the karmic connection between mother and child is due to past lives, it is not absolute. Now, by cultivating the power of merit, one can allow good people to be reborn.

Question: Why are boys referred to as having blessings, virtues and wisdom, while girls are referred to as being upright and having good features?

Answer: Men have various behaviors, and wisdom is the most important among them; women have various virtues, and appearance is the most prominent among them.

The preceding text explains that the 'Worldly Body' (Shishen) distinguishes between sensation and response, in order to introduce the explanation of 'Observation' (Guan) distinguishing between response and transformation below. 'Therefore, sentient beings' (Shi gu zhong sheng) below is the second major section, concluding the explanation of the three names.

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勸受持也。

「若有受持」下，第三大段，次辨格量。又開為四：第一、舉持多名問無盡意；第二、奉酬；第三、正格量；第四、結嘆持名。所以有格量來者，時眾疑雲：但受持觀音名有此功德，受持餘名亦有斯利？故格量優劣也。又受持觀音與六十二億等，則持多名為難、持一名為易，欲釋成上勸持，故格量也。初問三意：一、辨持多名。「復盡形」下，第二、明時久。「供養」下，明供養廣。次無盡意答，如文。「佛言」下，第三、正格量。又開二別：前明觀音三事：一、持名少；二、時短；三、供養狹。「是二人福」下，第二、正格量。

問：

格量有七：一、凡不及聖，如《大品》云「教一人得初果，勝教閻浮提人行十善」。二、少不及大，如二乘不及菩薩。三、淺不及深，如淺行不及高行。四、因不及果，如菩薩不及佛。五、有所得不及無所得，如世間六度不及出世間六度。六、末不及本，如五度雖是無所得，終不及波若，波若是本故。七、無緣不及有緣，如佛化須拔不及阿難。今是何格量？

答：

有人言：六十二億是因位，觀音是古佛，即是因不及果也。難曰：一切因不及果，豈六十二億與果等耶？有人言：六十二億是淺行，觀音是深行。難曰：經不言六十二億是淺行

【現代漢語翻譯】 現代漢語譯本： 勸人受持品。

『若有受持』以下，是第三大段，接下來辨別衡量。又分為四個部分：第一，舉出持多個名號來問無盡意（name of a Bodhisattva）；第二，奉酬；第三，正式衡量；第四，總結讚歎持名。之所以要衡量，是因為當時大眾疑惑：僅僅受持觀音（Avalokiteśvara）的名號就有這樣的功德，受持其他名號也有這樣的利益嗎？所以要衡量優劣。而且受持觀音與六十二億相等，那麼持多個名號就難，持一個名號就容易，爲了解釋併成就上面的勸持，所以要衡量。最初的提問包含三個意思：第一，辨別持多個名號。『復盡形』以下，第二，說明時間長久。『供養』以下，說明供養廣泛。接下來是無盡意的回答，如經文所示。『佛言』以下，第三，正式衡量。又分為兩個部分：前面說明觀音的三件事：第一，持名少；第二，時間短；第三，供養狹窄。『是二人福』以下，第二，正式衡量。

問：

衡量有七種：第一，凡夫不及聖人，如《大品般若經》（Mahā-prajñāpāramitā Sūtra）所說：『教化一人得到初果（first fruit of Arhatship），勝過教化閻浮提（Jambudvīpa）的人行十善』。第二，少不及多，如二乘（Śrāvakayāna and Pratyekabuddhayāna）不及菩薩（Bodhisattva）。第三，淺不及深，如淺行不及高行。第四，因不及果，如菩薩不及佛（Buddha）。第五，有所得不及無所得，如世間六度（Six Perfections）不及出世間六度。第六，末不及本，如五度雖然是無所得，最終不及般若（Prajñā），般若是根本的緣故。第七，無緣不及有緣，如佛陀教化須拔（Subha）不及阿難（Ānanda）。現在這是哪種衡量？

答：

有人說：六十二億是因位，觀音是古佛，就是因不及果。反駁說：一切因都不及果，難道六十二億與果相等嗎？有人說：六十二億是淺行，觀音是深行。反駁說：經中沒有說六十二億是淺行。

【English Translation】 English version: Admonition to Receive and Uphold.

『If there are those who receive and uphold』 below, is the third major section, which then distinguishes and measures. It is further divided into four parts: First, raising the question of upholding multiple names to ask Akshayamati (name of a Bodhisattva); second, offering a response; third, formally measuring; fourth, concluding with praise for upholding the name. The reason for the measurement is that the assembly at the time had doubts: Is it only by receiving and upholding the name of Avalokiteśvara (Avalokiteśvara) that one obtains such merit, and do others also gain such benefit by upholding other names? Therefore, it is necessary to measure the superiority and inferiority. Moreover, receiving and upholding Avalokiteśvara is equivalent to sixty-two kotis, so upholding multiple names is difficult, and upholding one name is easy. In order to explain and accomplish the above exhortation to uphold, it is necessary to measure. The initial question contains three meanings: First, distinguishing the upholding of multiple names. 『Again, exhausting the form』 below, second, clarifying the length of time. 『Offering』 below, clarifying the breadth of offerings. Next is Akshayamati's answer, as shown in the text. 『The Buddha said』 below, third, formally measuring. It is further divided into two parts: The first part explains three things about Avalokiteśvara: First, upholding the name is few; second, the time is short; third, the offerings are narrow. 『The merit of these two people』 below, second, formally measuring.

Question:

There are seven types of measurement: First, the ordinary is not equal to the holy, as the Mahā-prajñāpāramitā Sūtra says: 『Teaching one person to attain the first fruit (first fruit of Arhatship) is superior to teaching the people of Jambudvīpa (Jambudvīpa) to practice the ten good deeds.』 Second, few is not equal to many, such as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) not being equal to Bodhisattvas (Bodhisattva). Third, shallow is not equal to deep, such as shallow practice not being equal to high practice. Fourth, cause is not equal to effect, such as Bodhisattvas not being equal to Buddhas (Buddha). Fifth, having attainment is not equal to having no attainment, such as the worldly Six Perfections (Six Perfections) not being equal to the transcendental Six Perfections. Sixth, the end is not equal to the root, such as the five perfections, although they are without attainment, ultimately not being equal to Prajñā (Prajñā), because Prajñā is the root. Seventh, those without affinity are not equal to those with affinity, such as the Buddha's teaching of Subha (Subha) not being equal to Ānanda (Ānanda). Which type of measurement is this now?

Answer:

Some say: Sixty-two kotis are the position of cause, and Avalokiteśvara is an ancient Buddha, which is cause not being equal to effect. Objection: All causes are not equal to effects, so are sixty-two kotis equal to the effect? Some say: Sixty-two kotis are shallow practice, and Avalokiteśvara is deep practice. Objection: The sutra does not say that sixty-two kotis are shallow practice.

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、觀音是深行。又淺行不及深行，云何六十二億與觀音等耶？有人言：觀音是教主，六十二億是聽眾。難曰：必以聽眾故不及者，非但六十二億不及，一切聽眾亦不及也。今所明六十二億與觀音位行是齊而不及者，眾經有二種門：一、平等門，二、不平等門。平等門者，如妙音得普現色身三昧，八萬四千菩薩亦得是門，則妙音與諸菩薩平等門，供養、持名平等無異。二者、不平等門，六十二億實與觀音等，今欲令人尊重觀音，故於等作不等說之也。例如《稱揚諸佛經》說，禮寶光明佛止滅二十一劫生死之罪，禮𤘽留孫佛卻無量劫罪。此示不平等門，故令眾生生高下心。若實是平等而作平等說者，則不得偏於觀音起尊重心。《法華論》云「受持觀音名及受持六十二億恒沙諸佛名」。《論》云「佛者皆是等覺地菩薩，既稱等覺，即是等覺佛也」。《論》云「彼福德平等有二義：一者、信力；二、畢竟知。信力有二：一、求我身如觀音自在無異，畢竟信故。二、謂于彼生恭敬心，如彼功德我亦如是畢竟得故。次言畢竟知者，決定知法界，故法界名為法性，彼法性入初地菩薩能證入，一切諸佛菩薩平等身故，平等身者謂真如法身，是故持六十二億恒河沙佛名、受持觀音名，功德無異」。此論大意就平等不二門辨無差別，初是信

【現代漢語翻譯】 現代漢語譯本：觀音菩薩是深入修行的代表。如果淺行不如深行，那麼為什麼說六十二億菩薩與觀音菩薩相等呢？有人說：觀音菩薩是教主，六十二億菩薩是聽眾。反駁說：如果因為是聽眾就不如教主，那麼不僅僅是六十二億菩薩不如，一切聽眾都不如。現在所說六十二億菩薩與觀音菩薩在地位和修行上是同等的，只是爲了讓人更加尊重觀音菩薩，所以才說他們不等同。眾多經典中有兩種說法：一是平等門，二是不平等門。平等門，例如妙音菩薩得到普現色身三昧，八萬四千菩薩也得到這種法門，那麼妙音菩薩與這些菩薩在平等門上，供養、持名是平等沒有差異的。二是不平等門，六十二億菩薩實際上與觀音菩薩相等，現在想要讓人尊重觀音菩薩，所以把相等說成不相等。例如《稱揚諸佛經》說，禮拜寶光明佛可以止滅二十一劫生死之罪，禮拜拘留孫佛卻可以消除無量劫的罪。這顯示了不平等門，所以讓眾生產生高下之心。如果實際上是平等而說成平等，那麼就不能偏重於觀音菩薩而生起尊重心。《法華論》說：『受持觀音菩薩名號及受持六十二億恒河沙諸佛名號』。《論》中說：『佛都是等覺地的菩薩，既然稱為等覺，就是等覺佛。』《論》中說：『他們的福德平等有二個意義：一是信力；二是畢竟知。信力有二：一是求我的身如觀音菩薩一樣自在沒有差異，畢竟信的緣故。二是說對於他們生恭敬心，如他們的功德我也一樣畢竟可以得到。』其次說畢竟知，是決定知道法界，所以法界名為法性，這種法性是進入初地菩薩能夠證入的，一切諸佛菩薩平等身的緣故，平等身是指真如法身，因此持六十二億恒河沙佛名、受持觀音菩薩名，功德沒有差異。』這部論的大意就是從平等不二的法門來辨別沒有差別，開始是信

【English Translation】 English version: Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) represents profound practice. If shallow practice is inferior to profound practice, then how can sixty-two billion Bodhisattvas be equal to Guanyin? Some say: Guanyin is the teaching master, and the sixty-two billion are the audience. The rebuttal is: if it is because they are the audience that they are inferior, then not only the sixty-two billion are inferior, but all the audience are inferior. Now, it is said that the sixty-two billion are equal to Guanyin in status and practice, but in order to make people respect Guanyin more, it is said that they are not equal. There are two kinds of approaches in many scriptures: one is the gate of equality, and the other is the gate of inequality. The gate of equality, for example, Miaoyin (Wonderful Sound Bodhisattva) obtains the Samadhi of Universally Manifesting the Body, and eighty-four thousand Bodhisattvas also obtain this Dharma gate, then Miaoyin and these Bodhisattvas are equal in the gate of equality, and offering and upholding the name are equal without difference. The second is the gate of inequality, the sixty-two billion are actually equal to Guanyin, but now wanting people to respect Guanyin, so the equal is said to be unequal. For example, the Sutra of Praising the Buddhas says that worshiping Baoguangming Buddha (Jewel Light Buddha) can stop the sins of twenty-one kalpas of birth and death, but worshiping Kuliusun Buddha (Krakucchanda Buddha) can eliminate immeasurable kalpas of sins. This shows the gate of inequality, so that sentient beings generate high and low minds. If it is actually equal and said to be equal, then one cannot be biased towards Guanyin and give rise to respect. The Treatise on the Lotus Sutra says: 'Upholding the name of Guanyin Bodhisattva and upholding the names of sixty-two billion Ganges sand Buddhas'. The Treatise says: 'Buddhas are all Bodhisattvas of the Equal Enlightenment Ground, since they are called Equal Enlightenment, they are Equal Enlightenment Buddhas.' The Treatise says: 'Their equality of merit has two meanings: one is the power of faith; the other is the ultimate knowledge. There are two kinds of faith power: one is seeking my body to be as free and without difference as Guanyin Bodhisattva, because of ultimate faith. The second is to say that with respect to them, generate a respectful mind, and like their merits, I can also ultimately obtain them.' Secondly, the ultimate knowledge is to definitely know the Dharma Realm, so the Dharma Realm is called Dharma Nature, this Dharma Nature is what Bodhisattvas who enter the First Ground can realize, because of the equal body of all Buddhas and Bodhisattvas, the equal body refers to the True Thusness Dharma Body, therefore, holding the names of sixty-two billion Ganges sand Buddhas and upholding the name of Guanyin Bodhisattva, the merits are no different.' The main idea of this treatise is to distinguish no difference from the gate of equality and non-duality, and it begins with faith.

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不二，后是悟不二也。然與前釋亦不相違。

「無盡意受持」下，第四、結嘆。

「無盡意白佛」下，第二、釋普門明觀音德。又上雖嘆觀音能拔苦與樂，未知以何濟拔？故今釋言。一一難或用身業神通拔，或口業說法拔，或意業密拔，亦前問、次答。問亦有三：一、標能問人。「白佛言」下，第二、正問。「觀世音菩薩」下，第三、明所問人。亦有三別：「云何游此」下，問身業，次問口業，「方便之力」問意業。「佛告」下，第二、答。答中亦有三：一、正答問，辨三輪德；二、勸供養；三、總結稱歎。初正酬三問故明三輪德，既有勝德即是福田故須供養，明三輪德即是施主。次辨供養顯于福田，福田施主既彰，故總結稱歎。初文又二：第一、別明三十三身十九說法；第二、總結一切身教及方便也。初文又三：一、現聖方便；二、示凡方便；三、示非凡非聖方便。初門明三乘聖，即為三別，一一中皆答三問，「應以之言」答意業問，「即現佛身」答身業問，「而為說法」答口業問。上從顯至隱故云身口意，今從本至末故意身口。前意業知機、次現身、后說法。

問：

此經會三歸一，何故更示三乘？

答：

雖明會三歸一而不失開一為三。從經初以來明於正說，謂攝用歸體

【現代漢語翻譯】 現代漢語譯本 『不二』，是指領悟到『不二』的境界。但這與前面的解釋並不矛盾。

在『無盡意受持』之後，是第四部分，總結讚歎。

在『無盡意白佛』之後，是第二部分，解釋普門品以闡明觀音的功德。前面雖然讚歎觀音能夠解除痛苦並給予快樂，但不知道他是如何救濟和解脫的？所以現在解釋說明。每一次的苦難，或者用身業神通來解脫，或者用口業說法來解脫，或者用意業秘密地解脫。這也是先提問，然後回答。提問也有三個方面：第一，標明能夠提問的人。在『白佛言』之後，第二，正式提問。在『觀世音菩薩』之後，第三，說明所提問的對象。也有三個區別：『云何游此』，是問身業；其次是問口業；『方便之力』是問意業。『佛告』之後，是第二部分，回答。回答中也有三個方面：第一，正面回答提問，辨明三輪的功德；第二，勸人供養；第三，總結稱讚。最初正面酬答三個問題，所以闡明三輪的功德；既然有殊勝的功德，就是福田，所以需要供養，闡明三輪的功德就是施主。其次辨明供養，彰顯福田，福田和施主既然已經顯明，所以總結稱讚。最初的文段又分為兩部分：第一，分別說明三十三種應化身和十九種說法；第二，總結一切身教和方便。

最初的文段又分為三個方面：第一，示現聖人的方便；第二，示現凡人的方便；第三，示現非凡非聖的方便。最初的部分闡明三乘聖人，即分為三個類別，每一個類別中都回答三個問題，『應以之言』回答意業的提問，『即現佛身』回答身業的提問，『而為說法』回答口業的提問。上面是從顯到隱，所以說是身口意，現在是從本到末，所以說是意身口。前面是意業知機、其次是現身、最後是說法。

問：

此經會三歸一，為什麼還要示現三乘？

答：

雖然闡明會三歸一，但不失去開一為三。從經文開始以來，闡明正說，即攝用歸體。

【English Translation】 English version 'Non-duality' refers to the realization of the state of 'non-duality'. However, this does not contradict the previous explanation.

Following 'Boundless Intent Receives and Holds', is the fourth part, concluding with praise.

Following 'Boundless Intent said to the Buddha', is the second part, explaining the Universal Gate Chapter to clarify the merits of Avalokiteśvara (Guānshìyīn Púsà, Bodhisattva Who Perceives the Sounds of the World). Although it was previously praised that Avalokiteśvara can relieve suffering and give joy, it is not known how he provides relief and liberation? Therefore, it is now explained. Each time of suffering, either using physical karma and supernatural powers to liberate, or using verbal karma and Dharma (Dharma, the teachings of the Buddha) to liberate, or using mental karma secretly to liberate. This is also first asking, then answering. There are also three aspects to the questions: first, indicating the person who can ask the questions. After 'said to the Buddha', second, formally asking the question. After 'Avalokiteśvara Bodhisattva', third, explaining the object of the question. There are also three distinctions: 'How does he roam here', is asking about physical karma; next is asking about verbal karma; 'power of expedient means' is asking about mental karma. After 'The Buddha said', is the second part, answering. There are also three aspects to the answer: first, directly answering the questions, distinguishing the merits of the three wheels; second, encouraging offerings; third, summarizing and praising. Initially, directly answering the three questions, therefore clarifying the merits of the three wheels; since there are excellent merits, it is a field of merit, so it needs to be offered to, clarifying the merits of the three wheels is the benefactor. Secondly, clarifying the offerings, highlighting the field of merit, since the field of merit and the benefactor have been made clear, therefore summarizing and praising. The initial passage is further divided into two parts: first, separately explaining the thirty-three manifested bodies and nineteen kinds of Dharma talks; second, summarizing all physical teachings and expedient means.

The initial passage is further divided into three aspects: first, demonstrating the expedient means of the saints; second, demonstrating the expedient means of ordinary people; third, demonstrating the expedient means of neither ordinary nor saintly. The initial part clarifies the three vehicle (Triyāna, three paths or motivations) saints, which are divided into three categories, each category answering three questions, 'should use the words of' answering the question of mental karma, 'immediately manifests the body of the Buddha' answering the question of physical karma, 'and speaks the Dharma' answering the question of verbal karma. Above is from the obvious to the hidden, so it is said to be body, speech, and mind, now it is from the root to the end, so it is said to be mind, body, and speech. The former is mental karma knowing the opportunity, then manifesting the body, and finally speaking the Dharma.

Question:

This sutra (Sūtra, a religious discourse) unites the three into one, why still demonstrate the three vehicles?

Answer:

Although it clarifies uniting the three into one, it does not lose opening one into three. From the beginning of the sutra, it clarifies the correct teaching, that is, gathering the function back to the essence.

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，故會三歸一；今辨流通從體起用，故於一說三。

問：

〈妙音品〉有菩薩身，今何故無耶？

答：

彼不明三乘義故有菩薩身，今欲辨三乘之義，菩薩身攝入佛乘，故不說也。

問：

觀音為是佛現佛身？為非佛耶？

答：

經出不同。《觀音三昧經》云「觀音在我前成佛，名正法明如來，我為苦行弟子」。又云「我與觀音俱時成正覺」。又《觀音授記經》云「觀音于金光遊戲佛所初發道心，彼國王名威德王，威德王入禪定，二童子忽左右兩面生。王起定問其名字，二童子說偈答。初就第一義門答無名，次就世諦門答有名。彌陀佛滅后，世界出法音不斷，彼佛于中夜入滅，觀音補處，世界轉名眾寶普集莊嚴，佛號普光功德山王；大勢至補觀音處，佛號善住功德寶王也。金光師子佛及彌陀佛皆有三乘，后二佛唯菩薩乘，聞此二佛名者得轉女身卻四十劫生死之罪。」

問：

觀音云何於此土有緣？

答：

《弘猛海慧經》云「昔此閻浮提有王名善首，有五百子，第一子名善光，值空王觀音佛發十大愿：初願得一切法，次愿得波若船，三愿值智慧風，四愿得善方便，五愿度一切人，六愿使超苦海，七愿得戒足，八愿登涅槃山，九愿會無為舍

【現代漢語翻譯】 現代漢語譯本： 因此，之前的說法是將三者歸為一；現在辨析流通，是從本體出發而發揮作用，所以將一分為三來說明。

問：

《妙音品》中有菩薩身，現在為什麼沒有了呢？

答：

因為《妙音品》沒有明確闡述三乘的含義，所以有菩薩身；現在要辨析三乘的意義，菩薩身被攝入佛乘，所以就不再提及了。

問：

觀音（Avalokiteśvara）是佛示現佛身？還是並非是佛？

答：

經典中的說法不盡相同。《觀音三昧經》中說：『觀音在我之前成佛，名為正法明如來（Zhengfaming Rulai），我則是苦行弟子』。又說：『我與觀音同時成正覺』。另外，《觀音授記經》中說：『觀音在金光遊戲佛（Jinguang Youxi Fo）處初發道心，那位國王名為威德王（Weide Wang），威德王入禪定，有兩個童子忽然從左右兩面出生。王從禪定中醒來詢問他們的名字，兩個童子用偈語回答。最初從第一義門回答說沒有名字，其次從世俗諦門回答說有名字。彌陀佛（Amitābha Buddha）滅度后，世界發出法音不斷，那位佛於半夜入滅，觀音補處，世界轉名為眾寶普集莊嚴（Zhongbao Puji Zhuangyan），佛號普光功德山王（Puguang Gongde Shanwang）；大勢至（Mahāsthāmaprāpta）補觀音處，佛號善住功德寶王（Shanzhu Gongde Baowang）也。金光師子佛（Jinguang Shizi Fo）及彌陀佛都有三乘，后兩位佛只有菩薩乘，聽到這兩位佛的名字的人可以轉變女身，消除四十劫的生死之罪。』

問：

觀音為什麼與此土有緣？

答：

《弘猛海慧經》中說：『過去此閻浮提（Jambudvipa）有位國王名叫善首（Shanshou），有五百個兒子，第一個兒子名叫善光（Shanguang），遇到空王觀音佛（Kongwang Guanyin Fo），發了十大愿：第一愿是得到一切法，第二愿是得到般若船（Prajna boat），第三愿是遇到智慧風，第四愿是得到善巧方便，第五愿是度一切人，第六愿是使人超出苦海，第七愿是得到戒足，第八愿是登上涅槃山（Nirvana），第九愿是會於無為舍

【English Translation】 English version: Therefore, the previous statement was to combine the three into one; now, distinguishing the circulation, it arises from the substance and exerts its function, so it explains the one by dividing it into three.

Question:

In the 『Wonderful Sound Chapter』 there are Bodhisattva bodies, why are there none now?

Answer:

Because the 『Wonderful Sound Chapter』 did not clearly explain the meaning of the Three Vehicles (Triyāna), there were Bodhisattva bodies; now, wanting to distinguish the meaning of the Three Vehicles, the Bodhisattva bodies are incorporated into the Buddha Vehicle (Buddha-yāna), so they are not mentioned.

Question:

Is Avalokiteśvara (Guanyin) a Buddha manifesting a Buddha body? Or is he not a Buddha?

Answer:

The scriptures differ. The Guanyin Samadhi Sutra says, 『Avalokiteśvara became a Buddha before me, named Zhengfaming Rulai (Righteous Dharma Bright Tathagata), and I am his ascetic disciple.』 It also says, 『Avalokiteśvara and I simultaneously attained perfect enlightenment.』 Furthermore, the Avalokiteśvara Prediction Sutra says, 『Avalokiteśvara first aroused the aspiration for enlightenment at the place of Jinguang Youxi Fo (Golden Light Playful Buddha). That king was named Weide Wang (King of Awesome Virtue). King Weide entered samadhi, and two boys suddenly appeared from his left and right sides. The king awoke from samadhi and asked their names, and the two boys answered with verses. First, they answered with no name from the perspective of the ultimate truth (paramārtha-satya), and then they answered with a name from the perspective of conventional truth (saṃvṛti-satya). After Amitābha Buddha (Amituo Fo) passes away, the world will emit the Dharma sound continuously. That Buddha will pass away in the middle of the night, and Avalokiteśvara will take his place. The world will then be renamed Zhongbao Puji Zhuangyan (Adorned with the Universal Collection of Treasures), and the Buddha will be named Puguang Gongde Shanwang (Universal Light Mountain King of Merit). Mahāsthāmaprāpta (Dashizhi) will take Avalokiteśvara's place, and the Buddha will be named Shanzhu Gongde Baowang (Good Abiding Treasure King of Merit). Jinguang Shizi Fo (Golden Light Lion Buddha) and Amitābha Buddha both have the Three Vehicles, but the latter two Buddhas only have the Bodhisattva Vehicle. Those who hear the names of these two Buddhas can transform their female bodies and eliminate the sins of forty kalpas of birth and death.』

Question:

Why does Avalokiteśvara have affinity with this land?

Answer:

The Hongmeng Haihui Sutra says, 『In the past, in this Jambudvipa (Yanfuti), there was a king named Shanshou (Good Head), who had five hundred sons. The first son was named Shanguang (Good Light). He encountered Kongwang Guanyin Fo (Empty King Avalokiteśvara Buddha) and made ten great vows: The first vow was to obtain all Dharmas, the second vow was to obtain the Prajna boat (Bore chuan), the third vow was to encounter the wind of wisdom, the fourth vow was to obtain skillful means, the fifth vow was to liberate all people, the sixth vow was to enable people to transcend the sea of suffering, the seventh vow was to obtain the feet of precepts, the eighth vow was to ascend Nirvana Mountain (Nipan shan), and the ninth vow was to meet in the unconditioned abode

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，十愿同法性身，皆以大悲觀音為首也。觀世音發願，愿我未來作佛字觀世音，三稱我名不往救者不取妙色身。」持此愿者清凈莊嚴一室，以於此土行菩薩道，故此土有緣。

問：

而為說法，說何等法？

答：

說法不定，一者、一身說一法門；二者、一身說一切法門；三者、一切身說一法門；四者、一切身說一切法門。《華嚴經》中善知識但說一法門，今觀世音現一切身說一切法門。

「梵王」下，第二、示凡方便。又開三別，一、天；二、人；三、雜類。天有三雙：第一雙、欲色兩界初王，第二雙、欲色兩界后王，第三雙、欲色兩界之臣。雖有三雙。不出君臣也。有人言：天大將軍是天力士，如缽建提之類，亦如那羅延之流。有人言：是鬼神，如《金光明》散[日旨]大將，散[日旨]大將屬毗沙門，出《大集經》。有人言：是韋陀天、毗紐天也。毗沙門是北方天王，此云多聞，恒護佛道場，常聞說法，故云多聞也。「小王身」下，第二、明人方便。亦開為二：初一、示王身；次、示臣身。臣身中有四：初、示豪傑身；二、示四眾身；三、示婦女身；四、示童真身。居士有二種：一、居舍之士故名居士；二、居財一億故名居士，即今文是也。「婆羅門」者，此云外意，亦名

【現代漢語翻譯】 十種願望都與法性之身相同，都以大悲觀音（Mahākaruṇā-Avalokiteśvara，具有大慈悲的觀世音菩薩）為首。觀世音（Avalokiteśvara）發願：『愿我未來成佛，名號為觀世音（Avalokiteśvara），若有人三稱我的名號而不去救助，我就不取妙色身。』 持有此愿的人，應清凈莊嚴一室，因為在此土行菩薩道，所以與此土有緣。

問：

（觀世音菩薩）為眾生說法，說的是什麼法？

答：

說法沒有定準，一是，一身說一法門；二是，一身說一切法門；三是，一切身說一法門；四是，一切身說一切法門。《華嚴經》（Avataṃsaka Sūtra）中，善知識只說一法門，而現在觀世音（Avalokiteśvara）現一切身說一切法門。

『梵王』（Brahmā）以下，第二部分，展示凡夫的方便法門。又分為三類：一、天；二、人；三、雜類。天有三雙：第一雙，欲界和色界的最初的王；第二雙，欲界和色界的後來的王；第三雙，欲界和色界的臣子。雖然有三雙，但不超出君臣的範疇。有人說：天大將軍是天上的力士，如缽建提（Bhalkandī）之類，也像那羅延（Nārāyaṇa）之流。有人說：是鬼神，如《金光明經》（Suvarṇaprabhāsa Sūtra）中的散脂大將，散脂大將屬於毗沙門（Vaiśravaṇa），出自《大集經》（Mahāsaṃnipāta Sūtra）。有人說：是韋陀天（Skanda）、毗紐天（Vishnu）也。毗沙門（Vaiśravaṇa）是北方天王，這裡稱作多聞，恒常守護佛的道場，常聽聞佛法，所以稱為多聞。『小王身』以下，第二部分，說明人道的方便法門。也分為二類：首先，展示國王身；其次，展示臣子身。臣子身中有四種：首先，展示豪傑身；第二，展示四眾身；第三，展示婦女身；第四，展示童真身。居士有兩種：一是，居住在房舍的士人，所以名為居士；二是，擁有財產一億的，所以名為居士，即現在文中所說的。『婆羅門』（Brāhmaṇa）的意思是外意，也名

【English Translation】 The ten vows are the same as the Dharmakāya (Dharmakāya, the body of the Dharma), all headed by Mahākaruṇā-Avalokiteśvara (Mahākaruṇā-Avalokiteśvara, Avalokiteśvara Bodhisattva with great compassion). Avalokiteśvara (Avalokiteśvara) made a vow: 'May I become a Buddha in the future named Avalokiteśvara (Avalokiteśvara). If someone calls my name three times and I do not go to save them, I will not take the wonderful body.' One who holds this vow should purify and adorn a room, because they practice the Bodhisattva path in this land, so they have a connection with this land.

Question:

What Dharma (teachings) does he preach while expounding the Dharma?

Answer:

The Dharma (teachings) expounded are not fixed. First, one body expounds one Dharma gate; second, one body expounds all Dharma gates; third, all bodies expound one Dharma gate; fourth, all bodies expound all Dharma gates. In the Avataṃsaka Sūtra (Avataṃsaka Sūtra), a good advisor only expounds one Dharma gate, but now Avalokiteśvara (Avalokiteśvara) manifests all bodies and expounds all Dharma gates.

Below 'Brahmā' (Brahmā), the second part, shows the expedient methods for ordinary beings. It is further divided into three categories: first, gods; second, humans; third, miscellaneous beings. Gods have three pairs: the first pair, the initial kings of the desire realm and the form realm; the second pair, the later kings of the desire realm and the form realm; the third pair, the ministers of the desire realm and the form realm. Although there are three pairs, they do not go beyond the scope of rulers and ministers. Some say: the great heavenly general is a heavenly warrior, like Bhalkandī (Bhalkandī), and also like Nārāyaṇa (Nārāyaṇa). Some say: they are ghosts and spirits, like the General Sanzhi in the Suvarṇaprabhāsa Sūtra (Suvarṇaprabhāsa Sūtra). General Sanzhi belongs to Vaiśravaṇa (Vaiśravaṇa), from the Mahāsaṃnipāta Sūtra (Mahāsaṃnipāta Sūtra). Some say: they are Skanda (Skanda) and Vishnu (Vishnu). Vaiśravaṇa (Vaiśravaṇa) is the Northern Heavenly King, here called 'one who hears much,' constantly protecting the Buddha's (Buddha) place of practice, and often hearing the Dharma, so he is called 'one who hears much.' Below 'body of a small king,' the second part, explains the expedient methods of the human realm. It is also divided into two categories: first, showing the body of a king; second, showing the body of a minister. There are four types of minister bodies: first, showing the body of a hero; second, showing the body of the four assemblies; third, showing the body of a woman; fourth, showing the body of a pure youth. There are two types of laypeople: first, those who reside in houses are called laypeople; second, those who possess one hundred million in wealth are called laypeople, which is what the current text refers to. 'Brāhmaṇa' (Brāhmaṇa) means external intention, also named

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凈行。次示八部身。

問：

何故受龍身等不得道耶？

答：

乘急戒緩四句：一者、乘緩戒急者，生天人中不得道；二、乘急戒緩者，生鬼龍趣而得道；三、乘戒俱急者，生天人而得道；四、俱緩者，生余趣不得道。「金剛神」下，第三、示非凡非聖身。既為鬼神屬四天處住，是故非聖；身實是樓至佛，故非凡。「樓至」此云啼哭佛，獨住半賢劫度眾生。「無盡意」下，第二、總結。

「是故汝等」下，第二、勸供養。又開六別：一、勸供養；二、受旨；三、觀音不受；四、重請；五、佛命；六、受施回奉二尊。

問：

無盡意是出家菩薩，云何有瓔珞？

答：

雖是出家，不拘小道。二、云是在家菩薩。《涅槃》云「入無供眾列者，此是他方在家菩薩，本非娑婆舊住，故不持供來也」。而言「法施」者，如法佈施也；又為法故施也；又達財法不二也。觀音不肯受者：一、欲生施主殷重心故；二、欲讓二尊故；三、示少欲知足故。后明觀音受者：一、上順佛旨；二、下愍群生。分作二分者，欲展轉生施主福故。舉二尊者，示生滅平等不二故。釋迦現生為智，多寶涅槃為斷，示智斷為福田故。「無盡意」下，第三、前既明施主福田竟，今第三總結稱歎也。

【現代漢語翻譯】 現代漢語譯本 凈行。接下來展示八部眾的身形。

問：

為什麼受龍身等身形就不能得道呢？（龍身等：指天龍八部等非人眾生的身形）

答：

用『乘急戒緩』四句來解釋：第一種，『乘緩戒急』，會生到天人中，但不能得道；第二種，『乘急戒緩』，會生到鬼龍道，卻能得道；第三種，『乘戒俱急』，會生到天人中，並且能得道；第四種，『俱緩』，會生到其他的道，不能得道。「金剛神」以下，第三點，說明其非凡非聖的身份。既然是鬼神，屬於四天王所管轄，因此不是聖人；但其身實際上是樓至佛（樓至佛：過去七佛之一），所以不是凡人。「樓至」在這裡的意思是啼哭佛，獨自住在半賢劫中度化眾生。「無盡意」以下，第二點，總結。

「是故汝等」以下，第二點，勸人供養。又展開為六個方面：第一，勸人供養；第二，接受佛旨；第三，觀音菩薩不受供養；第四，再次請求；第五，佛陀命令；第六，接受佈施后又回奉給釋迦牟尼佛和多寶佛兩位佛陀。

問：

無盡意菩薩是出家的菩薩，為什麼會有瓔珞（瓔珞：一種裝飾品）？

答：

雖然是出家，但不拘泥於小的戒律。第二種說法是，無盡意菩薩是在家的菩薩。《涅槃經》中說：『進入沒有供養行列的人，是其他世界的在家菩薩，本來不是娑婆世界的居民，所以不拿供品來。』說到『法施』，就是如法佈施；又是爲了佛法而佈施；又是通達財施和法施沒有分別。觀音菩薩不肯接受的原因：第一，想要引發施主殷重恭敬的心；第二，想要讓給釋迦牟尼佛和多寶佛兩位佛陀；第三，顯示少欲知足。後來表明觀音菩薩接受的原因：第一，是順從佛陀的旨意；第二，是憐憫眾生。分成兩份的原因，是想要輾轉增生施主的福報。舉出兩位佛陀，是顯示生滅平等不二的道理。釋迦牟尼佛示現生是智慧，多寶佛涅槃是斷德，顯示智慧和斷德是福田。「無盡意」以下，第三點，前面已經說明了施主的福田，現在第三點總結稱讚。

【English Translation】 English version Pure Conduct. Next, it shows the bodies of the Eightfold Devas and Nagas.

Question:

Why is it that one cannot attain enlightenment when born in the form of a dragon, etc.? (Dragon, etc.: refers to non-human beings such as the Eightfold Devas and Nagas)

Answer:

It is explained using the four phrases of 'swift vehicle, lax precepts': First, 'slow vehicle, strict precepts' leads to rebirth among gods and humans, but without attaining enlightenment; second, 'swift vehicle, lax precepts' leads to rebirth in the realm of ghosts and dragons, but with the possibility of attaining enlightenment; third, 'both vehicle and precepts are strict' leads to rebirth among gods and humans, and with the possibility of attaining enlightenment; fourth, 'both are lax' leads to rebirth in other realms, without the possibility of attaining enlightenment. Below 'Vajra Gods', the third point explains their non-ordinary and non-holy status. Since they are ghosts and gods under the jurisdiction of the Four Heavenly Kings, they are therefore not sages; but their bodies are actually those of Krakucchanda Buddha (Krakucchanda Buddha: one of the past seven Buddhas), so they are not ordinary beings. 'Krakucchanda' here means 'Crying Buddha', dwelling alone in half a Bhadrakalpa to deliver sentient beings. Below 'Akshayamati', the second point is a summary.

Below 'Therefore, you all', the second point is to encourage offerings. This is further divided into six aspects: First, encouraging offerings; second, receiving the Buddha's decree; third, Avalokiteshvara Bodhisattva not accepting offerings; fourth, requesting again; fifth, the Buddha's command; sixth, accepting the offering and then offering it back to Shakyamuni Buddha and Prabhutaratna Buddha.

Question:

Akshayamati Bodhisattva is a monastic Bodhisattva, why does he have a necklace (necklace: a type of ornament)?

Answer:

Although he is a monastic, he is not bound by minor precepts. Another explanation is that Akshayamati Bodhisattva is a lay Bodhisattva. The Nirvana Sutra says: 'Those who enter the ranks without offerings are lay Bodhisattvas from other worlds, originally not residents of the Saha world, so they do not bring offerings.' Speaking of 'Dharma-dana' (Dharma-dana: giving of the Dharma), it is giving according to the Dharma; it is also giving for the sake of the Dharma; it is also understanding that material giving and Dharma giving are not different. The reasons why Avalokiteshvara Bodhisattva was unwilling to accept: First, he wanted to evoke a sincere and respectful heart in the donor; second, he wanted to yield to Shakyamuni Buddha and Prabhutaratna Buddha; third, he showed contentment with few desires. The reasons why Avalokiteshvara Bodhisattva later accepted: First, he obeyed the Buddha's decree; second, he had compassion for sentient beings. The reason for dividing it into two parts was to increase the merit of the donor through transference. Mentioning the two Buddhas is to show the principle of equality and non-duality of arising and ceasing. Shakyamuni Buddha's manifestation of birth is wisdom, and Prabhutaratna Buddha's Nirvana is the virtue of cessation, showing that wisdom and cessation are fields of merit. Below 'Akshayamati', the third point, having already explained the field of merit for the donor, the third point now summarizes and praises.

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「爾時持地」下，第三、明雙嘆。就文為三：初、明能嘆人。言持地者，即地能持故名持地，以其人得此三昧故以為名。「即從座起」下，第二、明嘆之儀則。「前白佛言」下，第三、正嘆。持地去佛座遠，今起近佛前，故云前白。「觀世音菩薩品自在之業」者，即牒初名也。以三業自在故，故稱自在之業。「普門示現神通力」者，牒普門三輪德也。「當知是人」下，正稱歎也。

「佛說是下」第四、雙益。初列得益之人，「皆發無等等」下，第二、正明得益。佛道無等，唯佛與佛等，故名此道為無等等。所以名佛為無等等，復云無等等者，佛具二義：一、下有所異；二、上有所齊。下有所異名為無等，上有所齊云無等等。以佛名無等等，今發佛心故云發無等等心也。

陀羅尼品第二十六

護難弘經二品，一以人護難，如〈觀音品〉說；今欲說神咒法護難，故有此品來也。二者、有多、一兩門，上來明諸菩薩各各弘道利物，名為一門；今品明眾人說神咒，謂多人共弘道利物，故有此品。三者、說《法華》有種種門，或法或人、或顯或密，如上說因果即就法門說《法華》，說諸菩薩德行即是就人門說《法華》，此人法二種即顯現門說《法華》；今明神咒，謂秘密門說《法華》。

問：

【現代漢語翻譯】 現代漢語譯本 『爾時持地』下，第三、說明雙重讚歎。從文義上分為三部分：首先，說明能讚歎的人。所說的持地（Dhrtimati），就是地能承載的緣故，名為持地，因為這個人得到了這種三昧（Samadhi）的緣故，所以用這個名字。「即從座起」下，第二、說明讚歎的儀則。「前白佛言」下，第三、正式讚歎。持地（Dhrtimati）距離佛的座位很遠，現在起身靠近佛前，所以說『前白』。「觀世音菩薩品自在之業」者，就是重提最初的名號。因為三業自在的緣故，所以稱為自在之業。「普門示現神通力」者，重提普門三輪的功德。『當知是人』下，正式稱揚讚歎。 『佛說是下』第四、說明雙重利益。首先列出得到利益的人，『皆發無等等』下，第二、正式說明得到的利益。佛道沒有可以比擬的，只有佛與佛相等，所以稱這種道為無等等。之所以稱佛為無等等，又說無等等，佛具有兩種含義：一、在下有所不同；二、在上有相同之處。在下有所不同稱為無等，在上有相同之處稱為無等等。因為佛被稱為無等等，現在發起佛心，所以說發起無等等心。 陀羅尼品（Dharani-parivarta）第二十六 護難弘經這兩品，一品用人來護難，如〈觀音品〉所說；現在想要說用神咒法來護難，所以有這一品的出現。二者、有多、一兩門，上面說明各位菩薩各自弘揚佛道利益眾生，稱為一門；這一品說明眾人說神咒，是說多人共同弘揚佛道利益眾生，所以有這一品。三者、說《法華經》（Saddharma Pundarika Sutra）有種種門徑，或者說法，或者說人，或者顯說，或者密說，如上面說因果就是就法門來說《法華經》，說各位菩薩的德行就是就人門來說《法華經》，這人法兩種就是顯現門來說《法華經》；現在說明神咒，是說用秘密門來說《法華經》。 問：

【English Translation】 English version Following 『At that time, Dhrtimati (Earth Holder)』 is the third section, explaining the double praise. The text is divided into three parts: First, it clarifies the person who can praise. The one called Dhrtimati (Earth Holder), is named so because the earth can hold, and because this person has attained this Samadhi (Samadhi), hence the name. Following 『Immediately rising from his seat』 is the second section, explaining the etiquette of praise. Following 『Stepping forward, he said to the Buddha』 is the third section, the formal praise. Dhrtimati (Earth Holder) was far from the Buddha's seat, now he rises and approaches the Buddha, hence 『stepping forward』. 『The self-mastery in action of the chapter on Avalokitesvara Bodhisattva』 is a reiteration of the initial title. Because the three karmas are self-mastered, it is called the action of self-mastery. 『Universally revealing his spiritual powers』 is a reiteration of the universal three wheels of virtue. 『Know that this person』 is the formal praise. Following 『The Buddha said』 is the fourth section, explaining the double benefit. First, it lists the people who receive the benefit, following 『all conceived the unsurpassed』 is the second section, formally explaining the benefit received. The Buddha's path is unparalleled, only Buddha is equal to Buddha, hence this path is called unsurpassed. The reason why Buddha is called unsurpassed, and again unsurpassed, is that Buddha has two meanings: First, different below; second, the same above. Different below is called unsurpassed, the same above is called unsurpassed. Because Buddha is called unsurpassed, and now the mind of Buddha is conceived, hence it is said that the unsurpassed mind is conceived. Chapter Twenty-Six: Dharani-parivarta (Dharani Chapter) The two chapters of protecting from difficulties and propagating the Sutra, one uses people to protect from difficulties, as described in the chapter on Avalokitesvara; now we want to talk about using the Dharani (mantra) method to protect from difficulties, hence the appearance of this chapter. Second, there are multiple and single doors, above explaining that each Bodhisattva propagates the Dharma and benefits beings, called a single door; this chapter explains that many people recite Dharani (mantras), meaning many people jointly propagate the Dharma and benefit beings, hence this chapter. Third, there are various paths to explain the Saddharma Pundarika Sutra (Lotus Sutra), either through Dharma, or through people, either explicitly, or secretly, as above explaining cause and effect is explaining the Lotus Sutra through the Dharma door, explaining the virtues and practices of the Bodhisattvas is explaining the Lotus Sutra through the people door, these two types of people and Dharma are explaining the Lotus Sutra through the explicit door; now explaining Dharani (mantras), is explaining the Lotus Sutra through the secret door. Question:

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何以知神咒是《法華》耶？

答：

下云「聞神咒悟無生忍」，豈非一乘耶？

問：

但是一《法華》，何故作種種名字說？

答：

雖是一《法華》，隨眾生取悟不同，故作種種名字。如論云「波若是一法，佛說種種名」。論又云「波若在聲聞心名道品，在菩薩心名陀羅尼，在佛心名薩婆若」，故知陀羅尼即波若、波若即一乘。

問：

在聲聞心何故名道品？菩薩心中名陀羅尼耶？

答：

論云「道品但為趣涅槃，聲聞但厭生死、樂於涅槃，故在聲聞心名道品；聲聞法中不說陀羅尼，菩薩欲遍持一切行，令經身不失歷劫逾明，故在菩薩心中名陀羅尼。」陀羅尼有無量門，今是咒陀羅尼，故舉通以取別。

問：

咒是何物耶？

答：

諸佛菩薩說法有二：一、顯現；二、秘密。咒即是秘密法。如世人有二種法：一、顯現，謂世俗之常法；二、秘密術，謂禁咒等。今隨世俗亦作此二法。有人言：咒所論不出三義，一、說極果勝德，或因中萬行，故聞者發心。二、說三寶名字，或諸佛菩薩之別名，或大力鬼神之名，召呼此名使魔耶聞者驚退。三、說諸法深理無相，使聞者悟道得無生忍。

問：

諸經中何故不

【現代漢語翻譯】 現代漢語譯本 問：如何得知神咒是《法華經》（Lotus Sutra）的內容呢？ 答： 經文下面說『聽聞神咒，領悟無生法忍』，這難道不是一乘（Ekayana，唯一佛乘）的教義嗎？ 問： 即使是同一部《法華經》，為什麼會用各種不同的名字來稱呼它呢？ 答： 雖然是同一部《法華經》，但隨著眾生領悟的不同，所以有了各種不同的名字。比如《大智度論》（Mahaprajnaparamitopadesa）中說『般若（Prajna，智慧）是一種法，佛陀說了種種不同的名稱』。《大智度論》又說『般若在聲聞（Sravaka，小乘修行者）心中名為道品（Bodhipaksa，菩提分法），在菩薩（Bodhisattva，大乘修行者）心中名為陀羅尼（Dharani，總持），在佛（Buddha，覺悟者）心中名為薩婆若（Sarvajna，一切智）』，所以可知陀羅尼就是般若，般若就是一乘。 問： 為什麼在聲聞心中稱為道品？在菩薩心中稱為陀羅尼呢？ 答： 《大智度論》中說『道品只是爲了趨向涅槃（Nirvana，寂滅），聲聞只是厭惡生死、喜歡涅槃，所以在聲聞心中稱為道品；聲聞法中沒有說到陀羅尼，菩薩想要普遍地持有所有修行，使經歷身體不遺失，經過無數劫更加明白，所以在菩薩心中稱為陀羅尼。』陀羅尼有無量的法門，現在說的是咒陀羅尼，所以用通稱來指代別稱。 問： 咒是什麼東西呢？ 答： 諸佛菩薩說法有兩種方式：一是顯現的，二是秘密的。咒就是秘密的法。就像世人有兩種法：一是顯現的，就是世俗的常法；二是秘密的法術，就是禁咒等。現在隨順世俗也採用這兩種方式。有人說：咒所論述的內容不出三種意義，一是說極果的殊勝功德，或者因地中的萬種修行，所以聽聞的人會發起菩提心。二是說三寶（Triratna，佛法僧）的名字，或者諸佛菩薩的別名，或者大力鬼神的名字，召呼這些名字使魔眾和聽聞者感到驚恐退卻。三是說諸法甚深的道理，沒有形相，使聽聞的人領悟真道，得到無生法忍。 問： 為什麼在各種經典中不

【English Translation】 English version Question: How do we know that the divine mantra belongs to the 'Lotus Sutra' (法華 Sutra)? Answer: The text below says, 'Hearing the divine mantra, one awakens to the non-origination forbearance (無生忍)', isn't this the teaching of the One Vehicle (Ekayana, 一乘)? Question: Even though it is the same 'Lotus Sutra' (法華 Sutra), why are various different names used to refer to it? Answer: Although it is the same 'Lotus Sutra' (法華 Sutra), due to the different understandings of sentient beings, there are various different names. For example, the 'Mahaprajnaparamitopadesa' (大智度論) says, 'Prajna (般若, wisdom) is one dharma, but the Buddha (佛) spoke of various different names.' The 'Mahaprajnaparamitopadesa' (大智度論) also says, 'Prajna (般若) in the mind of a Sravaka (聲聞, Hearer) is called the Bodhipaksa (道品, Wings to Enlightenment), in the mind of a Bodhisattva (菩薩) it is called Dharani (陀羅尼, total retention), and in the mind of a Buddha (佛) it is called Sarvajna (薩婆若, all-knowing).' Therefore, it can be known that Dharani (陀羅尼) is Prajna (般若), and Prajna (般若) is the One Vehicle (Ekayana, 一乘). Question: Why is it called Bodhipaksa (道品) in the mind of a Sravaka (聲聞)? And Dharani (陀羅尼) in the mind of a Bodhisattva (菩薩)? Answer: The 'Mahaprajnaparamitopadesa' (大智度論) says, 'The Bodhipaksa (道品) is only for approaching Nirvana (涅槃, liberation), Sravakas (聲聞) only detest birth and death and delight in Nirvana (涅槃), therefore it is called Bodhipaksa (道品) in the mind of a Sravaka (聲聞); Dharani (陀羅尼) is not mentioned in the Sravaka (聲聞) dharma, Bodhisattvas (菩薩) want to universally hold all practices, so that they are not lost through the body and become clearer over countless kalpas, therefore it is called Dharani (陀羅尼) in the mind of a Bodhisattva (菩薩).' Dharani (陀羅尼) has immeasurable gates, and now we are talking about mantra Dharani (咒陀羅尼), so we use the general term to refer to the specific term. Question: What is a mantra (咒)? Answer: The Buddhas (佛) and Bodhisattvas (菩薩) teach the Dharma (法) in two ways: one is manifest, and the other is secret. Mantras (咒) are secret dharmas. Just like worldly people have two kinds of dharmas: one is manifest, which is the common dharma of the world; the other is secret magic, which is incantations and spells. Now, following worldly customs, these two methods are also used. Some people say: The content discussed in mantras (咒) does not go beyond three meanings: one is to speak of the supreme merits of the ultimate fruit, or the myriad practices in the causal stage, so that those who hear it will generate Bodhicitta (菩提心, the aspiration for enlightenment). The second is to speak of the names of the Three Jewels (Triratna, 三寶 - Buddha, Dharma, Sangha), or the specific names of Buddhas (佛) and Bodhisattvas (菩薩), or the names of powerful ghosts and spirits, calling upon these names to cause demons and those who hear them to be frightened and retreat. The third is to speak of the profound principles of all dharmas, which are without form, so that those who hear them will awaken to the truth and attain the non-origination forbearance (無生忍). Question: Why are they not in various sutras?

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翻咒耶？

答：

咒語多含，此間無物以擬之；若欲翻之，于義不盡，又失其勢用。如此間禁咒之法，要須依咒語法而誦之則有神驗，不得作正語而說。

問：

云何得陀羅尼令人不忘？

答：

一、以過去修習所得；二、因咒術得；三、因服藥得，如諸仙等；四、因現在修習得；五、因禪定得；六、深入實相故得也。

問：

陀羅尼與三昧云何異？

答：

三昧多以定為主，總持以念為主。二者、三昧唯心相應，總持或心相應或心不相應。三、始脩名三昧，久習名總持，如習欲不改說名性。四、本末異，三昧為本，三昧與實相合出生功德名之為總持，如壞瓶以火燒方堪持水。五、失不失異，三昧轉身或有退失，持則不失也。

問：

修習何因而得持耶？

答：

有四種因得持：一、不習愛慾；二、不嫉妒；三、等施無悔；四、樂法。

問：

咒云何能除患？

答：

一切法中各有增上，如水力增上能滅火，火得增上覆能消水，今神咒力能除諸惡亦爾。惡有二：一、有情惡鬼等，二、無情謂惡風雨等，如是內難外難悉名為惡。《地持論》明有四持：一，法持，謂聞慧；二、義持，謂思慧；三、咒持

【現代漢語翻譯】 現代漢語譯本 問：可以翻譯咒語嗎？ 答： 咒語包含很多內容，這裡沒有東西可以比擬它；如果想要翻譯它，就不能完全表達它的含義，又會失去它的力量和作用。就像這裡的禁咒之法，必須要按照咒語的語法來誦讀，才會有神奇的效驗，不能用通常的語言來說。 問：怎樣才能得到陀羅尼（Dharani，總持，記憶力），使人不會忘記？ 答： 一、因為過去修習所得；二、因為咒術所得；三、因為服用藥物所得，如各位仙人等；四、因為現在修習所得；五、因為禪定所得；六、因為深入實相的緣故而得到。 問：陀羅尼（Dharani，總持，記憶力）與三昧（Samadhi，禪定）有什麼不同？ 答： 一、三昧多以禪定為主，總持以憶念為主。二、三昧唯有與心相應，總持或者與心相應，或者與心不相應。三、剛開始修習叫做三昧，長期修習叫做總持，就像習慣了某種慾望而無法改變，就稱之為性。四、根本和末端不同，三昧是根本，三昧與實相結合而產生功德，就稱之為總持，就像破損的瓶子用火燒過才能用來盛水。五、失去與不失去不同，三昧轉身或者會有退失，總持則不會失去。 問：修習什麼因緣才能得到總持（Dharani，記憶力）呢？ 答： 有四種因緣可以得到總持：一、不習於愛慾；二、不嫉妒；三、平等佈施，沒有後悔；四、樂於佛法。 問：咒語為什麼能夠去除疾病？ 答： 一切法中各有增上的力量，就像水的力量增強了就能滅火，火的力量增強了又能燒乾水，現在神咒的力量能夠去除各種罪惡也是這樣。罪惡有兩種：一、有情眾生的罪惡，比如惡鬼等；二、無情眾生的罪惡，比如惡劣的風雨等，像這樣內在的災難和外在的災難都叫做罪惡。《地持論》（Bodhisattvabhumi，菩薩地持經）中說明有四種總持：一、法持，指聽聞佛法所獲得的智慧；二、義持，指思考佛法義理所獲得的智慧；三、咒持

【English Translation】 English version Question: Can mantras be translated? Answer: Mantras contain much that has no equivalent here; if one tries to translate them, the meaning will not be fully conveyed, and their power and function will be lost. Like the methods of incantation here, one must recite them according to the grammatical rules of the mantra to have miraculous effects, and one must not speak them in ordinary language. Question: How can one obtain Dharani (total retention, memory) so that one does not forget? Answer: Firstly, it is obtained through past practice; secondly, it is obtained through mantra techniques; thirdly, it is obtained through taking medicine, like the various immortals; fourthly, it is obtained through present practice; fifthly, it is obtained through Samadhi (concentration); sixthly, it is obtained because of deeply understanding the true nature of reality (real mark). Question: What is the difference between Dharani (total retention, memory) and Samadhi (concentration)? Answer: Firstly, Samadhi mainly focuses on concentration, while Dharani mainly focuses on mindfulness. Secondly, Samadhi is only mind-related, while Dharani may or may not be mind-related. Thirdly, initial practice is called Samadhi, while long-term practice is called Dharani, just as being accustomed to a certain desire and being unable to change it is called nature. Fourthly, the root and the branch are different; Samadhi is the root, and the merit arising from the combination of Samadhi and true reality is called Dharani, just as a broken bottle must be fired to be able to hold water. Fifthly, losing and not losing are different; Samadhi may regress or be lost, while Dharani will not be lost. Question: What causes lead to obtaining Dharani (total retention, memory)? Answer: There are four causes for obtaining Dharani: firstly, not indulging in desire; secondly, not being jealous; thirdly, giving equally without regret; fourthly, delighting in the Dharma. Question: How can mantras remove suffering? Answer: Among all dharmas, each has its own superior power, just as the increased power of water can extinguish fire, and the increased power of fire can consume water. Now, the power of divine mantras can remove all evils in the same way. There are two kinds of evils: firstly, the evils of sentient beings, such as evil ghosts; secondly, the evils of non-sentient beings, such as bad wind and rain. Such internal and external difficulties are all called evils. The Bodhisattvabhumi (Treatise on the Stages of a Bodhisattva) explains that there are four kinds of Dharani: firstly, Dharma-Dharani, which refers to the wisdom gained from hearing the Dharma; secondly, Meaning-Dharani, which refers to the wisdom gained from contemplating the meaning of the Dharma; thirdly, Mantra-Dharani

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，因禪起咒，謂修慧；四、忍持，是入證行慧。四持位者，《地持》云「聞、義、咒三，初地成就者必不退，爾前得者不定，忍持起自解行地，成在初地」。

品開為三：第一、對藥王說經福重；二、眾人說咒擁護；三、時眾得益。初文又二：前問、后答。所以說經福重者，有二種義：一、欲令人欣福持經；二、明持經福重，故次說咒護之。

「爾時藥王」下，第二、明五人說咒。藥王、勇施二是菩薩，次兩是天，后一是鬼神也。藥王說咒有五：一者、請說；二者、正說；三者、敘說咒之人，即是六十二億恒沙佛說；四、明咒力用；第五、釋迦稱歎也。案爾者咒不可翻，如前說，但讀誦之人聞之茫然不解，遂都不留心，今依《正法華經》彷彿翻之，多是明實相秘密法。

安爾(《正法華》云此云奇異)曼爾(此云所思)摩禰(此云意念)摩摩禰(此云無意)旨隸(此云永久)遮梨弟(此云所行奉修)賒咩(此云寂然)賒履多瑋(此云澹泊)膻帝(此云志默)目帝(此云解脫)目多履(此云濟度)沙履(此云平等)阿瑋沙履(此云無耶)桑履(此雲安和)沙履(此云普平)叉裔(此云滅盡)阿叉裔(此云無盡)阿耆膩(此云莫脫)膻帝(此云玄默)賒履(此云澹然)陀羅尼(此云總持)阿盧伽婆娑簸

【現代漢語翻譯】 現代漢語譯本： 因為禪定而生起真言，這被稱為修習智慧；四、忍耐和堅持，是進入實證和修行智慧的途徑。《地持經》中說：『聽聞、理解經義、持誦真言這三者，初地菩薩成就者必定不會退轉，在此之前得到這些功德的人則不一定，忍耐和堅持從解行地開始，在初地成就。』 這一品分為三部分：第一、對藥王菩薩說此經的福德深重；第二、眾人宣說真言以擁護此經；第三、當時在場的大眾得到利益。第一部分又分為兩部分：前面是提問，後面是回答。之所以說此經的福德深重，有兩種含義：一、想要使人欣喜地受持此經；二、闡明受持此經的福德深重，所以接著宣說真言來護持此經。 『爾時藥王』以下，第二部分、闡明五個人宣說真言。藥王菩薩（Bhaisajyaraja, 藥王）和勇施菩薩（Pradanasura, 勇施）是兩位菩薩，接下來的兩位是天，最後一位是鬼神。藥王菩薩宣說真言有五個步驟：一、請求宣說；二、正式宣說；三、敘述宣說真言的人，即是六十二億恒河沙數諸佛所說；四、闡明真言的力量和作用；第五、釋迦牟尼佛（Sakyamuni, 釋迦牟尼）稱讚真言。按照這樣的說法，真言是不可翻譯的，如前所述，但是讀誦的人聽了之後茫然不解，於是都不留心，現在依照《正法華經》勉強翻譯一下，大多是闡明實相的秘密法。 安爾（An Er，《正法華經》中說此云奇異）曼爾（Man Er，此云所思）摩禰（Mo Ni，此云意念）摩摩禰（Mo Mo Ni，此云無意）旨隸（Zhi Li，此云永久）遮梨弟（Zhe Li Di，此云所行奉修）賒咩（She Mie，此云寂然）賒履多瑋（She Lu Duo Wei，此云澹泊）膻帝（Tan Di，此云志默）目帝（Mu Di，此云解脫）目多履（Mu Duo Lu，此云濟度）沙履（Sha Lu，此云平等）阿瑋沙履（A Wei Sha Lu，此云無耶）桑履（Sang Lu，此雲安和）沙履（Sha Lu，此云普平）叉裔（Cha Yi，此云滅盡）阿叉裔（A Cha Yi，此云無盡）阿耆膩（A Qi Ni，此云莫脫）膻帝（Tan Di，此云玄默）賒履（She Lu，此云澹然）陀羅尼（Tuo Luo Ni，此云總持）阿盧伽婆娑簸

【English Translation】 English version: Because of Dhyana arises the Dharani, this is called cultivating wisdom; four, forbearance and perseverance, is the way to enter into realization and practice wisdom. The Dharanimukha-dharani says: 'Hearing, understanding the meaning of the scriptures, and reciting the mantra, these three, the Bodhisattva of the first ground who achieves these will definitely not regress, those who obtain these merits before this are not certain, forbearance and perseverance start from the ground of understanding and practice, and are achieved in the first ground.' This chapter is divided into three parts: first, telling Bhaisajyaraja (藥王, Medicine King) Bodhisattva about the profound merit of this sutra; second, the assembly reciting mantras to protect this sutra; third, the benefits gained by the assembly at that time. The first part is further divided into two parts: the front is the question, and the back is the answer. The reason for saying that the merit of this sutra is profound has two meanings: one, to make people joyfully uphold this sutra; two, to clarify that the merit of upholding this sutra is profound, so then recite the mantra to protect this sutra. From 'At that time, Bhaisajyaraja' onwards, the second part, clarifying the five people reciting the mantra. Bhaisajyaraja (藥王, Medicine King) Bodhisattva and Pradanasura (勇施, Courageous Giving) Bodhisattva are two Bodhisattvas, the next two are Devas (天, gods), and the last one is a Yaksha (鬼神, ghost spirit). Bhaisajyaraja Bodhisattva reciting the mantra has five steps: one, requesting to recite; two, formally reciting; three, narrating the person reciting the mantra, that is, the sixty-two billion Ganges sands of Buddhas said; four, clarifying the power and function of the mantra; five, Sakyamuni (釋迦牟尼, Sage of the Shakya clan) Buddha praising the mantra. According to this statement, the mantra is untranslatable, as mentioned before, but those who read and recite it are confused and do not pay attention, so now, according to the Saddharma Pundarika Sutra, I will reluctantly translate it, mostly clarifying the secret Dharma of reality. An Er (安爾, Zheng Fa Hua Jing says this means strange) Man Er (曼爾, this means what is thought) Mo Ni (摩禰, this means intention) Mo Mo Ni (摩摩禰, this means unintentional) Zhi Li (旨隸, this means permanent) Zhe Li Di (遮梨弟, this means what is practiced and cultivated) She Mie (賒咩, this means silent) She Lu Duo Wei (賒履多瑋, this means indifferent) Tan Di (膻帝, this means aspiration and silence) Mu Di (目帝, this means liberation) Mu Duo Lu (目多履, this means deliverance) Sha Lu (沙履, this means equality) A Wei Sha Lu (阿瑋沙履, this means without yes) Sang Lu (桑履, this means peace and harmony) Sha Lu (沙履, this means universal peace) Cha Yi (叉裔, this means extinction) A Cha Yi (阿叉裔, this means inexhaustible) A Qi Ni (阿耆膩, this means not detached) Tan Di (膻帝, this means profound silence) She Lu (賒履, this means indifferent) Tuo Luo Ni (陀羅尼, this means total retention) A Lu Jia Po Suo Bo

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蔗毗叉膩(此云觀察)禰毗剃(此云光耀)阿便哆羅禰履剃(此云有所依倚恃怙于內)阿亶哆波隸輸地(此云究竟清凈)區究隸(此云無有坑坎)牟究隸(此云亦無高下)阿羅隸(此云無有迴旋)波羅隸(此云所周旋處)首伽差(此云其目清凈)阿三摩三履(此云等無所等)佛馱毗吉利[廠@(失/衣)]帝(此云覺已越度)達磨波利差帝(此云而察於法)僧伽涅瞿沙尼(此云合衆)婆舍婆舍輸地(此云無音)曼哆羅(此云所說鮮明)曼哆羅叉夜多(此云而懷止足)郵樓多(此云盡除節限)郵樓多憍舍略(此云宣暢音向)惡叉羅(此云曉了眾聲)惡叉冶多冶(此云而了文字)阿摩盧(此云無有窮盡)阿摩若(此云永無有力勢)那多夜(此云無所思念)

次、明勇施說咒。為三：一、說咒意；二、正說咒；三、辨說咒之人。

羅剎(此云可畏)吉遮(此云起尸鬼)鳩槃荼(《正法華》云厭鬼亦云冬菰)富單那(此云熱病鬼)座隸(此云晃耀)摩訶座隸(此云大明)郁枳(此云炎光)目枳(此云演暉)阿隸(此云順來)阿羅婆第(此云富章)涅隸第(此云悅喜)涅隸哆婆第(此云欣然)伊致抳(此云住止)韋致抳(此云立制)旨致抳(此云永住)涅隸墀抳(此云無合)涅梨抳婆底(此云無集)

次、明

【現代漢語翻譯】 現代漢語譯本 蔗毗叉膩（此云觀察）：觀察一切事物。 禰毗剃（此云光耀）：光明照耀。 阿便哆羅禰履剃（此云有所依倚恃怙于內）：內心有所依靠和信賴。 阿亶哆波隸輸地（此云究竟清凈）：達到究竟的清凈。 區究隸（此云無有坑坎）：沒有坑坑洼洼。 牟究隸（此云亦無高下）：也沒有高低不平。 阿羅隸（此云無有迴旋）：沒有迴旋。 波羅隸（此云所周旋處）：所周旋的地方。 首伽差（此云其目清凈）：其眼睛清凈。 阿三摩三履（此云等無所等）：平等而無與倫比。 佛馱毗吉利[廠@(失/衣)]帝（此云覺已越度）：覺悟之後已經超越。 達磨波利差帝（此云而察於法）：觀察和辨別佛法。 僧伽涅瞿沙尼（此云合衆）：僧團的和合。 婆舍婆舍輸地（此云無音）：沒有聲音。 曼哆羅（此云所說鮮明）：所說的話鮮明。 曼哆羅叉夜多（此云而懷止足）：心懷滿足。 郵樓多（此云盡除節限）：完全去除限制。 郵樓多憍舍略（此云宣暢音向）：宣揚和暢達音聲。 惡叉羅（此云曉了眾聲）：明白瞭解各種聲音。 惡叉冶多冶（此云而了文字）：並且瞭解文字。 阿摩盧（此云無有窮盡）：沒有窮盡。 阿摩若（此云永無有力勢）：永遠沒有力量和勢力。 那多夜（此云無所思念）：沒有什麼可以思念。

其次，闡明勇施所說的咒語。分為三個部分：第一，說明咒語的含義；第二，正式宣說咒語；第三，辨別宣說咒語的人。

羅剎（此云可畏）：羅剎，意思是可畏懼的鬼神。 吉遮（此云起尸鬼）：吉遮，意思是起尸鬼。 鳩槃荼（《正法華》云厭鬼亦云冬菰）：鳩槃荼，也稱為厭鬼或冬菰。 富單那（此云熱病鬼）：富單那，意思是引起熱病的鬼。 座隸（此云晃耀）：座隸，意思是晃耀。 摩訶座隸（此云大明）：摩訶座隸，意思是光明廣大。 郁枳（此云炎光）：郁枳，意思是火焰的光芒。 目枳（此云演暉）：目枳，意思是演化光輝。 阿隸（此云順來）：阿隸，意思是順從而來。 阿羅婆第（此云富章）：阿羅婆第，意思是富饒和有文采。 涅隸第（此云悅喜）：涅隸第，意思是喜悅。 涅隸哆婆第（此云欣然）：涅隸哆婆第，意思是欣然。 伊致抳（此云住止）：伊致抳，意思是住止。 韋致抳（此云立制）：韋致抳，意思是建立制度。 旨致抳（此云永住）：旨致抳，意思是永遠居住。 涅隸墀抳（此云無合）：涅隸墀抳，意思是無合。 涅梨抳婆底（此云無集）：涅梨抳婆底，意思是無聚集。

其次，闡明……

【English Translation】 English version Zhe Pi Cha Ni (translated as 'Observation'): Observing all things. Ni Pi Ti (translated as 'Radiance'): Radiating light. A Bian Duo Luo Ni Lü Ti (translated as 'Having Reliance and Trust Within'): Having inner reliance and trust. A Dan Duo Bo Li Shu Di (translated as 'Ultimate Purity'): Reaching ultimate purity. Qu Jiu Li (translated as 'Without Pits and Bumps'): Without pits and bumps. Mou Jiu Li (translated as 'Also Without High and Low'): Also without high and low. A Luo Li (translated as 'Without Rotation'): Without rotation. Bo Luo Li (translated as 'The Place of Circumambulation'): The place of circumambulation. Shou Jia Cha (translated as 'Its Eyes are Pure'): Its eyes are pure. A San Mo San Lü (translated as 'Equal and Unequaled'): Equal and unequaled. Fo Tuo Pi Ji Li [廠@(失/衣)] Di (translated as 'Having Awakened and Transcended'): Having awakened and transcended. Da Mo Bo Li Cha Di (translated as 'Observing the Dharma'): Observing and discerning the Dharma. Seng Qie Nie Qu Sha Ni (translated as 'The Harmony of the Sangha'): The harmony of the Sangha. Po She Po She Shu Di (translated as 'Without Sound'): Without sound. Man Tuo Luo (translated as 'What is Spoken is Clear'): What is spoken is clear. Man Tuo Luo Cha Ye Duo (translated as 'Cherishing Contentment'): Cherishing contentment. You Lou Duo (translated as 'Completely Removing Limitations'): Completely removing limitations. You Lou Duo Qiao She Lüe (translated as 'Proclaiming and Smoothly Conveying Sound'): Proclaiming and smoothly conveying sound. E Cha Luo (translated as 'Understanding All Sounds'): Understanding all kinds of sounds. E Cha Ye Duo Ye (translated as 'And Understanding Writing'): And understanding writing. A Mo Lu (translated as 'Without End'): Without end. A Mo Ruo (translated as 'Forever Without Power and Influence'): Forever without power and influence. Na Duo Ye (translated as 'Without Thoughts'): Without anything to think about.

Next, elucidating the mantra spoken by Yong Shi (Courageous Giving). It is divided into three parts: First, explaining the meaning of the mantra; second, formally reciting the mantra; third, distinguishing the person who recites the mantra.

Rakshasa (translated as 'Fearful'): Rakshasa, meaning a fearful ghost or spirit. Jizha (translated as 'Corpse-raising Ghost'): Jizha, meaning a corpse-raising ghost. Kumbhanda (the 'Correct Dharma Flower Sutra' says 'Yana Ghost' also called 'Winter Mushroom'): Kumbhanda, also called Yana Ghost or Winter Mushroom. Putana (translated as 'Hot Disease Ghost'): Putana, meaning a ghost that causes hot diseases. Zuo Li (translated as 'Shining'): Zuo Li, meaning shining. Maha Zuo Li (translated as 'Great Brightness'): Maha Zuo Li, meaning great brightness. Yu Zhi (translated as 'Flame Light'): Yu Zhi, meaning the light of flames. Mu Zhi (translated as 'Evolving Radiance'): Mu Zhi, meaning evolving radiance. A Li (translated as 'Coming Obediently'): A Li, meaning coming obediently. A Luo Po Di (translated as 'Rich in Chapters'): A Luo Po Di, meaning rich and cultured. Nie Li Di (translated as 'Joyful'): Nie Li Di, meaning joyful. Nie Li Duo Po Di (translated as 'Delighted'): Nie Li Duo Po Di, meaning delighted. Yi Zhi Ni (translated as 'Dwelling'): Yi Zhi Ni, meaning dwelling. Wei Zhi Ni (translated as 'Establishing Systems'): Wei Zhi Ni, meaning establishing systems. Zhi Zhi Ni (translated as 'Eternal Dwelling'): Zhi Zhi Ni, meaning eternally dwelling. Nie Li Chi Ni (translated as 'Without Union'): Nie Li Chi Ni, meaning without union. Nie Li Ni Po Di (translated as 'Without Gathering'): Nie Li Ni Po Di, meaning without gathering.

Next, elucidating...

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毗沙門說咒。亦三：初、明說咒意；二、正說咒；三、結說咒意重發誓擁護。

阿梨(此云富有)那梨(此云調戲)菟那梨(此云無戲)阿那盧(此云無量)那履(此云無富)拘那履(此云何富)

持國說咒。為三：一、說咒意；二、正說咒；三、明說咒之人。

阿伽禰伽禰(此云無數)瞿梨(此云有數)乾陀利(此云曜黑)栴陀梨(此云持香)摩登耆(此云兇祝)常求梨(此云大體)浮樓莎抳(此云千器順述)頞底(此云暴言至有)

羅剎女說咒。為四：一、說咒意；二、正說咒；三、結誓擁護；四、佛嘆述。

藍婆(此云結縛)毗藍婆(此云離結)曲齒(此云施積)華齒(此云施華)黑齒(此云施黑)多發(此云被髮)無厭足(此云無著)持瓔珞(此云持華)皋帝(此云何所)

奪一切眾生精氣，眾生心中有七滴聒水，取一滴二滴令人頭痛，三滴令人心悶，四滴五滴已下則死。

伊提履(此云於是)伊提泯(此云於斯)伊提履(此云乎爾)阿提履(此云於民)伊提履(此云極甚)泥履(此云無我)泥履(此云無吾)泥履(此云無身)泥履(此云無所)泥履(此云俱同)樓醯(此云已興)樓醯(此云已生)樓醯(此云已成)樓醯(此云而住)多醯(此云而立)多醯(此

【現代漢語翻譯】 現代漢語譯本 毗沙門（Vaiśravaṇa，四大天王之一，掌管北方）說咒。分為三部分：首先，說明咒語的意義；其次，正式宣說咒語；最後，總結咒語的意義並重申誓言以擁護。

阿梨（Ari，意為富有）那梨（Narī，意為調戲）菟那梨（Tunarī，意為無戲）阿那盧（Anālu，意為無量）那履（Nali，意為無富）拘那履（Kunarī，意為何富）。

持國（Dhṛtarāṣṭra，四大天王之一，掌管東方）說咒。分為三部分：一、說明咒語的意義；二、正式宣說咒語；三、明確說明持咒之人。

阿伽禰伽禰（Āgamegame，意為無數）瞿梨（Goli，意為有數）乾陀利（Gandharī，意為曜黑）栴陀梨（Candalī，意為持香）摩登耆（Matangī，意為兇祝）常求梨（Canguli，意為大體）浮樓莎抳（Pūruṣāṇi，意為千器順述）頞底（Ati，意為暴言至有）。

羅剎女說咒。分為四個部分：一、說明咒語的意義；二、正式宣說咒語；三、結誓擁護；四、佛陀讚歎。

藍婆（Lambā，意為結縛）毗藍婆（Vilambā，意為離結）曲齒（Kucī，意為施積）華齒（Huācī，意為施華）黑齒（Heicī，意為施黑）多發（Duōfā，意為被髮）無厭足（Wúyànzú，意為無著）持瓔珞（Chíyīngluò，意為持華）皋帝（Gāodì，意為何所）。

奪取一切眾生的精氣，眾生心中有七滴聒水，取一滴兩滴令人頭痛，三滴令人心悶，四滴五滴以下則死。

伊提履（Yidílǚ，意為於是）伊提泯（Yidímǐn，意為於斯）伊提履（Yidílǚ，意為乎爾）阿提履（Ādílǚ，意為於民）伊提履（Yidílǚ，意為極甚）泥履（Nílǚ，意為無我）泥履（Nílǚ，意為無吾）泥履（Nílǚ，意為無身）泥履（Nílǚ，意為無所）泥履（Nílǚ，意為俱同）樓醯（Lóuxī，意為已興）樓醯（Lóuxī，意為已生）樓醯（Lóuxī，意為已成）樓醯（Lóuxī，意為而住）多醯（Duōxī，意為而立）多醯（Duōxī，意為而立）。

【English Translation】 English version Vaiśravaṇa (one of the Four Heavenly Kings, guardian of the North) speaks the mantra. It consists of three parts: First, explaining the meaning of the mantra; second, formally reciting the mantra; and finally, summarizing the meaning of the mantra and reaffirming the vow to protect.

Ari (meaning wealthy), Narī (meaning teasing), Tunarī (meaning without teasing), Anālu (meaning immeasurable), Nali (meaning without wealth), Kunarī (meaning what wealth).

Dhṛtarāṣṭra (one of the Four Heavenly Kings, guardian of the East) speaks the mantra. It consists of three parts: First, explaining the meaning of the mantra; second, formally reciting the mantra; and third, clearly stating the person who holds the mantra.

Āgamegame (meaning countless), Goli (meaning countable), Gandharī (meaning shining black), Candalī (meaning holding incense), Matangī (meaning fierce curse), Canguli (meaning large body), Pūruṣāṇi (meaning a thousand instruments in sequential narration), Ati (meaning violent words to existence).

A Rakshasa woman speaks the mantra. It consists of four parts: First, explaining the meaning of the mantra; second, formally reciting the mantra; third, concluding the vow to protect; and fourth, the Buddha's praise.

Lambā (meaning binding), Vilambā (meaning unbinding), Kucī (meaning giving accumulation), Huācī (meaning giving flowers), Heicī (meaning giving black), Duōfā (meaning disheveled hair), Wúyànzú (meaning without attachment), Chíyīngluò (meaning holding garlands), Gāodì (meaning what place).

Stealing the essence and energy of all sentient beings; in the hearts of sentient beings, there are seven drops of disturbing water. Taking one or two drops causes headaches, three drops cause chest tightness, and four or five drops or more result in death.

Yidílǚ (meaning therefore), Yidímǐn (meaning here), Yidílǚ (meaning to you), Ādílǚ (meaning to the people), Yidílǚ (meaning extremely), Nílǚ (meaning no self), Nílǚ (meaning no ego), Nílǚ (meaning no body), Nílǚ (meaning nothing), Nílǚ (meaning all the same), Lóuxī (meaning already arisen), Lóuxī (meaning already born), Lóuxī (meaning already accomplished), Lóuxī (meaning abiding), Duōxī (meaning standing), Duōxī (meaning standing).

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云亦住)多醯(此云嗟嘆)兜醯(此云亦非)兜醯(此云消頭大疾無得加害也)毗陀羅(此云青色鬼)建陀(此云赤色鬼)烏摩勒伽(此云食人精氣鬼，亦云大殺也)阿跋摩羅(此雲影形鬼，亦云無鎧。《注經》云轉筋鬼)

「如阿梨樹枝」者，此樹枝墮地即破為七分，《正法華》云「華，䔧剖也」。

妙莊嚴王本事品第二十七

依《論》是第三過去勝功德力，能回父邪見使發心得記，即是善知識力弘《法華經》。此品猶述藥王弘經，但流通《法華》凡四處辨于藥王：一、〈法師品〉因藥王告八萬大士，明二時弟子、二世法師嘆人美法示弘經方法。第二、〈藥王品〉述藥王本緣，明因《法華經》得悟，以身命財報恩，供養弘道利人。第三、〈陀羅尼品〉明持經功德，說咒擁護法師。第四、此品嘆藥王是眾生善知識，能令父王回邪入正受記成佛。第二、第四明藥王過去世事，第一、第三辨藥王現在世事，所以偏說其人兩世事者，以于《法華》有重因緣，故為宣通之主，亦是根緣所宜也。應言「藥王本事品」，但立名相避，從所化之人立名，故云「妙莊嚴王本事品」。所以共為父子者，過去世時有四同學入山修道，一人往聚落求供養給之，于路見國王富貴榮華心自念言：「未得道中間，宜受此勝樂，不

【現代漢語翻譯】 現代漢語譯本 云亦住)多醯(此云嗟嘆)：多醯，意為『嗟嘆』。 兜醯(此云亦非)：兜醯，意為『亦非』。 兜醯(此云消頭大疾無得加害也)：兜醯，意為『消除頭部大病，使其不得加害』。 毗陀羅(此云青色鬼)：毗陀羅，意為『青色鬼』。 建陀(此云赤色鬼)：建陀，意為『赤色鬼』。 烏摩勒伽(此云食人精氣鬼，亦云大殺也)：烏摩勒伽，意為『吸食人精氣之鬼，也指大殺』。 阿跋摩羅(此雲影形鬼，亦云無鎧。《注經》云轉筋鬼)：阿跋摩羅，意為『影形鬼，也指無鎧』。《注經》中說它是轉筋鬼。

『如阿梨樹枝』者，此樹枝墮地即破為七分，《正法華》云『華，䔧剖也』：『如阿梨樹枝』，這種樹枝掉在地上就會裂成七份。《正法華經》中說，『華，䔧剖也』。

妙莊嚴王本事品第二十七

依《論》是第三過去勝功德力，能回父邪見使發心得記，即是善知識力弘《法華經》。此品猶述藥王弘經，但流通《法華》凡四處辨于藥王：一、〈法師品〉因藥王告八萬大士，明二時弟子、二世法師嘆人美法示弘經方法。第二、〈藥王品〉述藥王本緣，明因《法華經》得悟，以身命財報恩，供養弘道利人。第三、〈陀羅尼品〉明持經功德，說咒擁護法師。第四、此品嘆藥王是眾生善知識，能令父王回邪入正受記成佛。第二、第四明藥王過去世事，第一、第三辨藥王現在世事，所以偏說其人兩世事者，以于《法華》有重因緣，故為宣通之主，亦是根緣所宜也。應言『藥王本事品』，但立名相避，從所化之人立名，故云『妙莊嚴王本事品』。所以共為父子者，過去世時有四同學入山修道，一人往聚落求供養給之，于路見國王富貴榮華心自念言：『未得道中間，宜受此勝樂，不』 根據《論》的說法，這是第三個過去殊勝功德的力量，能夠使父親迴轉邪見，啓發善心並得到授記，這就是善知識的力量弘揚《法華經》。這一品仍然講述藥王菩薩弘揚佛經的事蹟，但流通《法華經》共有四處提到了藥王菩薩：第一，在〈法師品〉中，因為藥王菩薩告訴八萬大士，闡明了二時弟子、二世法師讚歎人美法，並展示了弘揚佛經的方法。第二，在〈藥王品〉中，講述了藥王菩薩的本生因緣，闡明了他因為《法華經》而覺悟，以身命和財物報答佛恩，供養弘揚佛法，利益眾生。第三，在〈陀羅尼品〉中，闡明了持誦佛經的功德，宣說了咒語來擁護法師。第四，這一品讚歎藥王菩薩是眾生的善知識，能夠使父王回邪歸正，接受授記併成就佛果。第二和第四部分闡明了藥王菩薩過去世的事情，第一和第三部分辨析了藥王菩薩現在世的事情，之所以偏重講述他兩世的事情，是因為他與《法華經》有很深的因緣，所以成為宣通此經的主導者，這也是根基和緣分所適宜的。本來應該叫做『藥王本事品』，但爲了避免立名相的爭議，所以從所教化的人來立名，因此叫做『妙莊嚴王本事品』。之所以共同成為父子，是因為過去世時有四個同學一起入山修行，其中一人前往村落尋求供養，在路上看到國王的富貴榮華，心中暗自想道：『在沒有得道之前，應該享受這種殊勝的快樂，不』

【English Translation】 English version Cloud Also Resides) Duo Xi (This means exclamation): Duo Xi means 'exclamation'. Dou Xi (This means also not): Dou Xi means 'also not'. Dou Xi (This means eliminating head diseases and preventing harm): Dou Xi means 'eliminating major head diseases and preventing them from causing harm'. Pi Tuo Luo (This means blue ghost): Pi Tuo Luo means 'blue ghost'. Jian Tuo (This means red ghost): Jian Tuo means 'red ghost'. Wu Mo Le Qie (This means ghost that eats human essence, also means great killing): Wu Mo Le Qie means 'ghost that eats human essence, also refers to great killing'. A Ba Mo Luo (This means shadow ghost, also means without armor. The Commentary says it is a spasm ghost): A Ba Mo Luo means 'shadow ghost, also refers to without armor'. The Commentary says it is a spasm ghost.

'Like the branch of the Ali tree', this branch breaks into seven pieces when it falls to the ground. The Sutra of Righteous Dharma Flower says, 'Hua, Li is split': 'Like the branch of the Ali tree', this branch breaks into seven pieces when it falls to the ground. The Sutra of Righteous Dharma Flower says, 'Hua, Li is split'.

Chapter Twenty-Seven: The Story of King Wonderful Adornment

According to the Treatise, this is the power of the third past superior merit, which can turn the father's wrong views, inspire his mind, and receive prediction, which is the power of a good teacher to promote the Lotus Sutra. This chapter still describes the propagation of the sutra by Bhaisajyaraja (Medicine King), but the Lotus Sutra is circulated in four places concerning Bhaisajyaraja: First, in the Chapter on Teachers of the Law, Bhaisajyaraja told the eighty thousand great beings, clarifying the disciples of the two times and the teachers of the law of the two worlds, praising people's beautiful Dharma and showing the methods of propagating the sutra. Second, the Chapter on Bhaisajyaraja describes the original causes and conditions of Bhaisajyaraja, clarifying that he attained enlightenment through the Lotus Sutra, repaying kindness with his life and wealth, making offerings, promoting the Dharma, and benefiting people. Third, the Chapter on Dharani clarifies the merits of upholding the sutra and speaks of mantras to protect the teachers of the law. Fourth, this chapter praises Bhaisajyaraja as a good teacher for sentient beings, who can turn the father king from wrong to right, receive prediction, and attain Buddhahood. The second and fourth parts clarify the past lives of Bhaisajyaraja, and the first and third parts distinguish the present lives of Bhaisajyaraja. The reason for focusing on his two lives is that he has a deep connection with the Lotus Sutra, so he is the leader in propagating this sutra, which is also suitable for his roots and conditions. It should be called 'The Chapter on the Story of Bhaisajyaraja', but to avoid establishing names and forms, it is named after the person being transformed, so it is called 'The Chapter on the Story of King Wonderful Adornment'. The reason for being father and son together is that in the past, four fellow practitioners entered the mountains to cultivate the Way. One of them went to the village to seek offerings, and on the way, he saw the king's wealth and glory. He thought to himself, 'Before attaining the Way, I should enjoy this superior happiness, shouldn't I?'

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亦快乎！」三人得道，一人作國王。於是三人慾度脫之，而自念言：「天下親愛莫過兒婦。」一人作婦，二人作兒，共化度之。以此本緣，今世同爲眷屬。

品開為二：初、明緣由；二、正述本事。初文有五：一、過去時節；二、化主；三、國土；四、列劫名；五、述父子，文處易知。「爾時彼佛」下，第二、正述本事。為二：初、子化父令回邪入正生信心，二、子化父令見佛聞法得正解。善知識力唯有此二，此二因二輪生：初、明子以神通輪化父令生信；后、佛以說法輪化王令得解。又化父得信是菩薩為眾生善知識，化王得解明佛是眾生真善知識。二章各十句。初章十者：一、佛說經；二者、二子勸母往見佛；三、母令化父；四、子自悲傷；五、母令愍念父；六、子正化父；七、父受化；八、許到佛所；九、子求出家；十、母聽出家。文處易知。「於是二子」下，第二、化父令得正解。亦開為十：一、勸父母往到佛所。「於是妙莊嚴王」下，第二、父母受勸至佛所。「爾時彼佛」下，第三、明佛為說法。「爾時妙莊嚴王」下，第四、明聞法悟解。「時云雷音」下，第五、明佛受記。「其王即時」下，第六、明王及眷屬出家得益稱歎二子。「爾時云雷音」下，第七、佛述其所嘆。「妙莊嚴王」下，第八、辨王辭

【現代漢語翻譯】 現代漢語譯本 『也快樂嗎！』三人證悟得道，其中一人做了國王。於是三人想要度化他，心想：『天下最親愛的人莫過於兒媳。』一人化作兒媳，二人化作兒子，共同教化度脫他。因為這個本來的因緣，今世才成為眷屬。

這一品分為兩部分：第一部分，說明緣由；第二部分，正式敘述本事。第一部分有五點：一、過去的時節；二、教化的主導者（化主）；三、國土；四、列舉劫的名字；五、敘述父子關係，這些內容的位置容易理解。「爾時彼佛」以下，是第二部分，正式敘述本事。分為兩部分：第一部分，兒子教化父親，使他回邪歸正，生起信心；第二部分，兒子教化父親，使他見到佛，聽聞佛法，得到正確的理解。善知識的力量只有這兩種，這兩種力量由兩種輪產生：第一，說明兒子用神通輪教化父親，使他生起信心；第二，佛用說法輪教化國王，使他得到理解。又，教化父親得到信心，說明菩薩是眾生的善知識；教化國王得到理解，說明佛是眾生的真正善知識。這兩章各十句。第一章的十句是：一、佛說經；二、兩個兒子勸母親去見佛；三、母親讓兒子去教化父親；四、兒子為此感到悲傷；五、母親讓兒子憐憫父親；六、兒子正式教化父親；七、父親接受教化；八、答應到佛所在；九、兒子請求出家；十、母親允許兒子出家。這些內容的位置容易理解。「於是二子」以下，是第二部分，教化父親使他得到正確的理解。也分為十點：一、勸父母前往佛所在。「於是妙莊嚴王（King Miaozhuangyan）」以下，第二、父母接受勸告前往佛所在。「爾時彼佛」以下，第三、說明佛為他們說法。「爾時妙莊嚴王」以下，第四、說明聽聞佛法后領悟理解。「時云雷音（Cloud Thunder Sound）」以下，第五、說明佛為他們授記。「其王即時」以下，第六、說明國王及眷屬出家得到利益，稱讚兩個兒子。「爾時云雷音」以下，第七、佛敘述他們所讚歎的內容。「妙莊嚴王」以下，第八、辨明國王的言辭

【English Translation】 English version 『Also joyful!』 Three people attained enlightenment, and one of them became a king. Then the three wanted to liberate him, thinking to themselves, 『In all the world, there is no greater love than that for a daughter-in-law.』 One transformed into a daughter-in-law, and two transformed into sons, together to teach and liberate him. Because of this original cause and condition, they are now a family in this life.

This chapter is divided into two parts: first, explaining the cause and origin; second, formally narrating the main events. The first part has five points: one, the past time; two, the transforming master (hua zhu); three, the country; four, listing the names of the kalpas; five, narrating the father-son relationship, the locations of these contents are easy to understand. From 『Er shi bi fo (At that time, that Buddha)』 onwards, is the second part, formally narrating the main events. Divided into two parts: first, the sons transform the father, causing him to turn from evil to righteousness and generate faith; second, the sons transform the father, causing him to see the Buddha, hear the Dharma, and gain correct understanding. The power of a good teacher lies only in these two, and these two powers are generated by two wheels: first, explaining that the sons use the wheel of supernatural powers to transform the father, causing him to generate faith; second, the Buddha uses the wheel of Dharma to transform the king, causing him to gain understanding. Furthermore, transforming the father to gain faith shows that the Bodhisattva is a good teacher for sentient beings; transforming the king to gain understanding shows that the Buddha is a true good teacher for sentient beings. These two sections each have ten sentences. The ten sentences of the first section are: one, the Buddha speaks the sutra; two, the two sons advise their mother to go see the Buddha; three, the mother tells the sons to transform their father; four, the sons feel sorrow for this; five, the mother tells the sons to have compassion for their father; six, the sons formally transform their father; seven, the father accepts the transformation; eight, he promises to go to the Buddha's place; nine, the sons request to leave home; ten, the mother allows the sons to leave home. The locations of these contents are easy to understand. From 『Yu shi er zi (Then the two sons)』 onwards, is the second part, transforming the father to cause him to gain correct understanding. It is also divided into ten points: one, advising the parents to go to the Buddha's place. From 『Yu shi Miaozhuangyan Wang (Then King Miaozhuangyan)』 onwards, second, the parents accept the advice and go to the Buddha's place. From 『Er shi bi fo (At that time, that Buddha)』 onwards, third, explaining that the Buddha speaks the Dharma for them. From 『Er shi Miaozhuangyan Wang (At that time, King Miaozhuangyan)』 onwards, fourth, explaining that after hearing the Dharma, they understand and comprehend. From 『Shi Yun Leiyin (At that time, Cloud Thunder Sound)』 onwards, fifth, explaining that the Buddha bestows predictions upon them. From 『Qi wang ji shi (The king immediately)』 onwards, sixth, explaining that the king and his family leave home, gain benefits, and praise the two sons. From 『Er shi Yun Leiyin (At that time, Cloud Thunder Sound)』 onwards, seventh, the Buddha narrates what they praised. From 『Miaozhuangyan Wang (King Miaozhuangyan)』 onwards, eighth, clarifying the king's words.

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退。又開四句：一、嘆佛；「爾時」下，次、嘆法；「我從今日」下，第三、發誓；「說是語」下，第四、辭退。「佛告大眾」下，第九、結會古今。「佛說」下，第十、明時眾得道。法眼凈有二：一者、小乘是初果；二者、大乘是初地，此難知也。但眾經多明法眼是小乘，而聞大乘悟小果者，有人鈍根雖聞大法，無巧方便故證小果。但證小果凡有二種：一者、本是大乘人，聞說大乘退證小果，如《大品》六十菩薩。二者、本學小乘，聞說大乘證於小果也。

普賢菩薩勸發品第二十八

《法華論》云「此品是第四、護法流通」。故下文云「我今以神通力守護是經，于佛滅后廣宣流佈令不斷絕」，即其證也。又時眾應聞說普賢事得道，故有此品來也。又行一乘者即是行普賢行，故普賢來勸發也。又誦持此經者既是行普賢行，行與普賢相應，則感普賢必來教其懺悔，六根清凈見十方佛及滅五逆十惡等罪，如《普賢觀》說。又《華嚴經》七處八會，普賢、文殊善其始；〈入法界品〉流通之分，此二菩薩又令其終，所以此二人在彼經始終者，世相傳云，究竟普賢行、滿足文殊愿。故普賢顯其行圓、文殊明其愿滿，故於諸菩薩中究竟具足顯《華嚴》是圓滿法門。今說《法華》，亦明文殊開其始、普賢通其終，亦顯《

【現代漢語翻譯】 現代漢語譯本： 退。又展開四句：第一、讚歎佛（'爾時'下），第二、讚歎法（'我從今日'下），第三、發誓（'說是語'下），第四、辭退（'佛告大眾'下）。第九、總結古今法會（'佛說'下）。第十、說明當時大眾得道。法眼凈有兩種含義：一者、小乘是初果（Sotapanna）；二者、大乘是初地（初地菩薩，初地菩薩是菩薩修行道路上的第一個重要階段），這個很難理解。但是大多數經典都說明法眼是小乘的境界，而聽聞大乘佛法而悟得小乘果位的人，是因為有些人根器比較遲鈍，雖然聽聞了大法，但是沒有巧妙的方便法門，所以證得了小乘的果位。但是證得小乘果位一般有兩種情況：一種是、本來是大乘根器的人，聽聞大乘佛法後退轉而證得小乘果位，例如《大品般若經》（Mahaprajnaparamita Sutra）中的六十位菩薩。另一種是、本來學習小乘佛法的人，聽聞大乘佛法后證得了小乘果位。

普賢菩薩勸發品第二十八

《法華論》（Saddharma-pundarika-sastra）中說「此品是第四、護法流通」。所以下文說「我今以神通力守護是經，于佛滅后廣宣流佈令不斷絕」，這就是證明。又當時的大眾應該聽聞普賢菩薩（Samantabhadra）的事蹟而得道，所以有此品到來。又修行一乘佛法的人就是修行普賢菩薩的行愿，所以普賢菩薩來勸勉策發。又誦持此經的人既然是修行普賢菩薩的行愿，行愿與普賢菩薩相應，那麼就會感得普賢菩薩必定來教導他懺悔，六根清凈，見到十方諸佛，以及滅除五逆十惡等罪，如同《普賢觀經》（Samantabhadra Contemplation Sutra）所說。又《華嚴經》（Avatamsaka Sutra）七處八會，普賢菩薩、文殊菩薩（Manjusri）善始；〈入法界品〉流通的部分，這兩位菩薩又令其終結，所以這兩位菩薩在那部經中貫穿始終，世間相傳，究竟是普賢菩薩的行愿，滿足文殊菩薩的願力。所以普賢菩薩彰顯他的行愿圓滿、文殊菩薩闡明他的願力滿足，所以在諸位菩薩中究竟具足地彰顯《華嚴經》是圓滿的法門。現在宣說《法華經》（Lotus Sutra），也說明文殊菩薩開啟它的開端、普賢菩薩貫通它的終結，也彰顯《

【English Translation】 English version: Retreat. Furthermore, four sentences are opened: First, praising the Buddha (following 'At that time'); second, praising the Dharma (following 'From this day forward'); third, making a vow (following 'Saying these words'); fourth, taking leave (following 'The Buddha told the assembly'). Ninth, concluding the assembly of ancient and modern times (following 'The Buddha said'). Tenth, clarifying that the assembly attained enlightenment at that time. The purity of the Dharma Eye has two meanings: First, in the Hinayana (小乘), it is the first fruit (Sotapanna); second, in the Mahayana (大乘), it is the first ground (初地, the first stage of a Bodhisattva's path), which is difficult to understand. However, most sutras explain that the Dharma Eye is the realm of the Hinayana, and those who hear the Mahayana Dharma and attain the small vehicle fruit are because some people have dull roots, and although they hear the great Dharma, they do not have skillful means, so they attain the small vehicle fruit. However, there are generally two situations for attaining the small vehicle fruit: one is that they were originally Mahayana practitioners, but after hearing the Mahayana Dharma, they retreated and attained the small vehicle fruit, such as the sixty Bodhisattvas in the Mahaprajnaparamita Sutra (《大品般若經》). The other is that they originally studied the Hinayana Dharma, and after hearing the Mahayana Dharma, they attained the small vehicle fruit.

Chapter Twenty-Eight: Encouragement by Bodhisattva Samantabhadra (普賢菩薩)

The Saddharma-pundarika-sastra (《法華論》) says, 'This chapter is the fourth, protection of the Dharma and its circulation.' Therefore, the following text says, 'I will now use my supernatural powers to protect this sutra, and after the Buddha's extinction, I will widely propagate and circulate it so that it will never be cut off,' which is the proof. Also, the assembly at that time should have heard about the deeds of Bodhisattva Samantabhadra (普賢菩薩) and attained enlightenment, so this chapter came about. Furthermore, those who practice the One Vehicle Dharma are practicing the vows of Bodhisattva Samantabhadra, so Bodhisattva Samantabhadra comes to encourage and inspire. Moreover, since those who recite and uphold this sutra are practicing the vows of Bodhisattva Samantabhadra, and their practice corresponds to Bodhisattva Samantabhadra, then they will be inspired by Bodhisattva Samantabhadra to teach them repentance, purify the six senses, see the Buddhas of the ten directions, and eradicate the sins of the five rebellious acts and the ten evil deeds, as described in the Samantabhadra Contemplation Sutra (《普賢觀經》). Also, in the seven locations and eight assemblies of the Avatamsaka Sutra (《華嚴經》), Bodhisattva Samantabhadra (普賢菩薩) and Bodhisattva Manjusri (文殊菩薩) begin it well; in the circulation section of the Chapter on Entering the Dharma Realm, these two Bodhisattvas also bring it to an end. Therefore, these two Bodhisattvas are consistent throughout that sutra, and it is said in the world that ultimately, it is the practice of Bodhisattva Samantabhadra, fulfilling the vows of Bodhisattva Manjusri. Therefore, Bodhisattva Samantabhadra reveals the perfection of his practice, and Bodhisattva Manjusri clarifies the fulfillment of his vows, so among all the Bodhisattvas, they fully reveal that the Avatamsaka Sutra is a perfect Dharma gate. Now, speaking of the Lotus Sutra (《法華經》), it also clarifies that Bodhisattva Manjusri opens its beginning, and Bodhisattva Samantabhadra connects its end, also revealing the *

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法華》是究竟法。所以二經皆明兩大士者，欲顯《華嚴》即是《法華》，為直往菩薩說令入佛慧故名《華嚴》，為回小入大菩薩說令入佛慧故名《法華》，約人有利鈍不同、就時初后為異，故兩教名字別耳，至論平等大慧清凈一道更無有異，是故兩經皆明二菩薩也。「普賢」者，外國名三曼多跋陀羅，三曼多者此云普也。「跋陀羅」，此云賢也。此土亦名遍吉，遍猶是普，吉亦是賢也。所以言普賢者，其人種種法門，如觀音總作慈悲法門名，今作普遍法門。普有二義：一者、法身普，遍一切處，故總攝三世佛法身皆是普賢法身。如《華嚴》云「普賢身相猶若虛空，依于如如不依佛國」也。二、應身普，普應十方作一切方便，故十方三世佛應身皆是普賢應身，皆是普賢應用。故《智度論》云「普賢不可說其所住處，若欲說者應在一切世界中住」，即其證也。《注經》解云「化無不周曰普，鄰極亞聖稱賢，勸是獎勸，發是發起」，以諸勝事獎勸發起持經人心，故云勸發。依下文，普賢以七事勸發：一、為問四法為勸發；二、現瑞相為勸發；三、說神咒為勸發；四、以通經力為勸發；五、嘆持經為勸發；六、說持經果報為勸發；七、護法為勸發。

品開五段：第一、明普賢來問佛；第二、明佛答；第三、正明普賢發誓

【現代漢語翻譯】 現代漢語譯本 《法華經》（Lotus Sutra）是究竟之法。所以兩部經都闡明兩大菩薩，是想表明《華嚴經》（Avatamsaka Sutra）就是《法華經》。為直往菩薩宣說，令其進入佛的智慧，所以名為《華嚴經》；為回小向大的菩薩宣說，令其進入佛的智慧，所以名為《法華經》。從人的根器有利根和鈍根的不同，從時間上有初和后的差異，所以兩部經的名稱不同罷了，如果論及平等大慧、清凈一味，則沒有任何差異，所以兩部經都闡明二菩薩。「普賢」（Samantabhadra）是外國的名字，三曼多（Samanta）在這裡的意思是普。「跋陀羅」（Bhadra），在這裡的意思是賢。在這個地方也叫遍吉，遍也是普，吉也是賢。之所以說普賢，是因為這個人有種種法門，如同觀音菩薩總的以慈悲作為法門的名稱一樣，現在以普遍作為法門。普有二個含義：一是法身普，遍一切處，所以總攝三世佛的法身都是普賢法身。如《華嚴經》所說「普賢身相猶如虛空，依于如如不依佛國」。二是應身普，普遍應化十方，示現一切方便，所以十方三世佛的應身都是普賢應身，都是普賢的應用。所以《智度論》（Mahaprajnaparamita Sastra）說「普賢不可說其所住之處，如果要說，應該在一切世界中住」，這就是證明。《注經》解釋說「教化沒有不周遍的叫做普，鄰近極位的亞聖叫做賢，勸是獎勸，發是發起」，用各種殊勝的事情獎勸發起持經人的心，所以叫做勸發。根據下文，普賢用七件事勸發：一、爲了提問四法而勸發；二、示現瑞相而勸發；三、宣說神咒而勸發；四、用通經的力量而勸發；五、讚歎持經而勸發；六、宣說持經的果報而勸發；七、護持佛法而勸發。 這一品分為五個段落：第一，闡明普賢來問佛；第二，闡明佛的回答；第三，正式闡明普賢發誓

【English Translation】 English version The 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) is the ultimate Dharma. The reason why both sutras elucidate the two great Bodhisattvas is to show that the 'Avatamsaka Sutra' is the 'Lotus Sutra'. It is called the 'Avatamsaka Sutra' because it is taught to Bodhisattvas who go directly to Buddhahood, enabling them to enter the wisdom of the Buddha. It is called the 'Lotus Sutra' because it is taught to Bodhisattvas who turn from the Hinayana to the Mahayana, enabling them to enter the wisdom of the Buddha. The difference in the names of the two teachings is only due to the difference in the faculties of people, whether sharp or dull, and the difference in time, whether early or late. As for the equality of great wisdom and pure oneness, there is no difference. Therefore, both sutras elucidate the two Bodhisattvas. 'Samantabhadra' is a foreign name, where 'Samanta' means 'universal'. 'Bhadra' means 'virtuous'. In this land, it is also called 'Universal Virtue', where 'universal' is 'Samanta' and 'virtue' is 'Bhadra'. The reason for saying Samantabhadra is that this person has various Dharma gates, just as Avalokiteśvara (Guanyin) generally uses compassion as the name of the Dharma gate, now using universality as the Dharma gate. 'Universal' has two meanings: first, the Dharmakaya (法身) is universal, pervading all places, so the Dharmakayas of all Buddhas of the three times are all the Dharmakaya of Samantabhadra. As the 'Avatamsaka Sutra' says, 'The form of Samantabhadra is like space, relying on Suchness (Tathata) and not relying on the Buddha-land.' Second, the Nirmanakaya (應身) is universal, universally responding to the ten directions, manifesting all expedient means, so the Nirmanakayas of all Buddhas of the ten directions and three times are all the Nirmanakaya of Samantabhadra, all the applications of Samantabhadra. Therefore, the 'Mahaprajnaparamita Sastra' says, 'The place where Samantabhadra dwells cannot be spoken of; if one wants to speak of it, he should dwell in all worlds,' which is the proof. The 'Commentary on the Sutra' explains, 'To transform without not being pervasive is called 'universal'; to be close to the ultimate position, a sub-sage, is called 'virtuous'; 'to encourage' is to praise and encourage; 'to initiate' is to arouse.' Using various excellent matters to praise, encourage, and arouse the minds of those who uphold the sutra is called 'encouragement and initiation'. According to the following text, Samantabhadra encourages and initiates with seven matters: first, encouraging and initiating by asking about the four Dharmas; second, encouraging and initiating by manifesting auspicious signs; third, encouraging and initiating by speaking the divine mantra; fourth, encouraging and initiating by the power of understanding the sutra; fifth, encouraging and initiating by praising the upholding of the sutra; sixth, encouraging and initiating by speaking of the karmic rewards of upholding the sutra; seventh, protecting the Dharma. This chapter is divided into five sections: first, clarifying that Samantabhadra comes to ask the Buddha; second, clarifying the Buddha's answer; third, formally clarifying Samantabhadra's vow.

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護人護法；第四、明佛稱歎；第五、時眾悟道。初章又五：一、明來方；二、現神力；三、眷屬現神力；四、到已脩敬；五、咨問于佛。

問：

《華嚴經》云「普賢身相猶如虛空，依于如如不依佛國」，今云何言從東方來？

答：

《凈名經》嘆佛身云「不在方不離方，以離三界故不在方，無感不應故不離方」。今東感之則見在東，若西感之則見在西。所以有此去來，《華嚴》辨其法身，此經明應跡，故不相違也。《普賢觀經》云「普賢身無量無邊」，欲來此國，入自在神通促身令小，故從東至西也。

「所經諸國」下，第二、現神通力。「又與無數」下，第三、與眷屬俱各現神變也。「到娑婆」下，第四、明到已脩敬。「白佛言」下，第五、明咨問。初敘來意；「唯愿」下，正請問。云「得是法華經」者，此明解悟為得也。

「佛告」下，第二、明佛答。為三：謂標、釋、結。釋中明四法者：一、外為諸佛護念，護令惡不侵、念令善根成就。二者、內殖德本，明初發一念不二正觀為眾善之本，以得此觀行與佛應故為佛護念。三者、入正定聚。聚有三種：一者、邪定聚，謂必入地獄；二者、正定聚，必得解脫；三者、二楹中間名不定聚。約位明者，舊云：內凡夫性種菩薩得生

【現代漢語翻譯】 現代漢語譯本：護人護法；第四、明佛稱歎；第五、時眾悟道。初章又五：一、明來方；二、現神力；三、眷屬現神力；四、到已脩敬；五、咨問于佛。

問：

《華嚴經》（Avatamsaka Sutra）云『普賢（Samantabhadra）身相猶如虛空，依于如如（Tathata）不依佛國』，今云何言從東方來？

答：

《凈名經》（Vimalakirti Sutra）嘆佛身云『不在方不離方，以離三界（Trailokya）故不在方，無感不應故不離方』。今東感之則見在東，若西感之則見在西。所以有此去來，《華嚴經》（Avatamsaka Sutra）辨其法身（Dharmakaya），此經明應跡，故不相違也。《普賢觀經》（Samantabhadra Contemplation Sutra）云『普賢（Samantabhadra）身無量無邊』，欲來此國，入自在神通促身令小，故從東至西也。

『所經諸國』下，第二、現神通力。『又與無數』下，第三、與眷屬俱各現神變也。『到娑婆（Saha）』下，第四、明到已脩敬。『白佛言』下，第五、明咨問。初敘來意；『唯愿』下，正請問。云『得是法華經』者，此明解悟為得也。

『佛告』下，第二、明佛答。為三：謂標、釋、結。釋中明四法者：一、外為諸佛護念，護令惡不侵、念令善根成就。二者、內殖德本，明初發一念不二正觀為眾善之本，以得此觀行與佛應故為佛護念。三者、入正定聚。聚有三種：一者、邪定聚，謂必入地獄；二者、正定聚，必得解脫；三者、二楹中間名不定聚。約位明者，舊云：內凡夫性種菩薩得生

【English Translation】 English version: Protecting people and protecting the Dharma; fourth, clearly praising the Buddha; fifth, the assembly realizing the Way. The first chapter has five parts: first, clarifying the direction of arrival; second, manifesting supernatural powers; third, the retinue manifesting supernatural powers; fourth, arriving and showing respect; fifth, consulting the Buddha.

Question:

The Avatamsaka Sutra (Flower Garland Sutra) says, 'The form of Samantabhadra (Universal Worthy Bodhisattva) is like empty space, relying on Tathata (Suchness) and not relying on Buddha-lands.' Why do you now say that he comes from the East?

Answer:

The Vimalakirti Sutra praises the Buddha's body, saying, 'Not in a direction, not apart from a direction; because it is apart from the Three Realms (Trailokya), it is not in a direction; without a feeling, it does not fail to respond, so it is not apart from a direction.' Now, if one feels it in the East, it is seen in the East; if one feels it in the West, it is seen in the West. Therefore, there is this coming and going. The Avatamsaka Sutra distinguishes its Dharmakaya (Dharma Body), while this sutra clarifies the manifested traces, so they are not contradictory. The Samantabhadra Contemplation Sutra says, 'Samantabhadra's body is immeasurable and boundless.' Wishing to come to this country, he enters the power of unhindered supernatural abilities, shrinking his body to make it small, so he comes from East to West.

Following 'passing through various countries,' is the second, manifesting supernatural powers. Following 'and with countless,' is the third, with the retinue, each manifesting supernatural transformations. Following 'arriving at Saha (World),' is the fourth, clarifying that upon arrival, respect is shown. Following 'speaking to the Buddha,' is the fifth, clarifying the consultation. First, narrating the intention of coming; following 'May we,' is the actual request. Saying 'obtaining this Lotus Sutra' means that understanding and enlightenment are considered as obtaining it.

Following 'The Buddha said,' is the second, clarifying the Buddha's answer. It is in three parts: namely, introduction, explanation, and conclusion. In the explanation, four dharmas are clarified: first, externally, being protected and remembered by all Buddhas, protecting so that evil does not invade, remembering so that good roots are accomplished. Second, internally cultivating the roots of virtue, clarifying that the initial arising of a single thought of non-dual correct contemplation is the root of all good, because obtaining this contemplation and practice corresponds with the Buddha, therefore one is protected and remembered by the Buddha. Third, entering the assembly of those fixed on the right path. There are three types of assemblies: first, the assembly fixed on the wrong path, meaning they will certainly enter hell; second, the assembly fixed on the right path, certainly attaining liberation; third, in between the two, is called the assembly not fixed. Explaining in terms of stages, the old explanation says: inner ordinary beings, those with the seed of Bodhisattva nature, are able to be born

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空解名為定聚。今謂十信第六心稱不退信，亦得名為入定聚。四者、發救一切眾生心，如《金剛般若論》四種心：一、廣大心，遍度眾生故；二、第一心，與眾生大涅槃樂故；三，常心，常不離是心故；四、不顛倒心，知眾生本來常寂滅故。佛答四法次第者，初一為外緣，次一為內因，謂因緣一雙。次一明位，后一明行，謂行位一雙。

「爾時普賢」下，第三，發誓擁護。初既出所護人德，今正明擁護其人。就文為二：第一、明普賢護人勸發；第二、次明護法勸發。護人中為二：第一、廣舉眾事勸發；二者、結勸持經。初又開四別：一、護難勸發；二、現身生善勸發；三、嘆自行勸發；四、舉果報勸發。此四略舉滅惡生善、行因得果兩雙以勸發也。初、護難，如文。「是人若行若立」下，第二、現身生善勸發。此中凡有三感三應，第一、明讀誦法華故感普賢現來，安慰人心及供養經法；第二、思惟此經感普賢來，授其文句令得總持之益；第三、教其行法釋成上感見之義。初章以讀《法華經》為因故見普賢來，《智度論》云「有一比丘讀《法華》，有國王見一金色人乘白象來，住其人前立聽《法華經》也。所以乘六牙白象者又二：一、明菩薩儀則，二、欲以靈獸伏諸魔毒」。《普賢觀經》云「六牙表六度，四足表

【現代漢語翻譯】 空解名為定聚（Ding Ju，指證得空性解脫的人群）。現在說十信（Shi Xin，佛教修行中的十個信心階段）中的第六個心稱為不退信（Bu Tui Xin，永不退轉的信心），也可以稱為入定聚（Ru Ding Ju，進入禪定狀態的人群）。四者、發救一切眾生心，如《金剛般若論》（Jin Gang Bo Re Lun，佛教經典）四種心：一、廣大心，遍度眾生故；二、第一心，與眾生大涅槃樂故；三、常心，常不離是心故；四、不顛倒心，知眾生本來常寂滅故。佛回答四法次第，第一個是外緣，第二個是內因，稱為因緣一雙。第三個說明位階，第四個說明修行，稱為行位一雙。 『爾時普賢』下，第三，發誓擁護。開始已經說明所要保護的人的德行，現在正式說明擁護這個人。從文義上分為兩部分：第一、說明普賢（Pu Xian，佛教菩薩名）護人勸發；第二、其次說明護法勸發。護人中分為兩部分：第一、廣泛列舉各種事情勸發；第二、總結勸人受持經文。開始又分為四個部分：一、護難勸發；二、現身生善勸發；三、讚歎自行勸發；四、列舉果報勸發。這四個部分簡略地列舉了滅惡生善、修行因果兩方面來勸發。開始，護難，如文。『是人若行若立』下，第二、現身生善勸發。這裡總共有三感三應，第一、說明讀誦《法華經》（Fa Hua Jing，佛教經典）的緣故，感得普賢菩薩現身前來，安慰人心以及供養經法；第二、思惟這部經，感得普賢菩薩前來，授予經文語句，使人得到總持的利益；第三、教導修行方法，解釋說明上面的感應顯現的意義。第一章以讀《法華經》為因，所以見到普賢菩薩前來，《智度論》（Zhi Du Lun，佛教論著）中說『有一比丘讀《法華經》，有一國王見到一個金色的人乘坐著白象前來，站在那個人面前聽《法華經》』。之所以乘坐六牙白象，又有兩個原因：一、說明菩薩的儀則，二、想要用靈獸來降伏各種魔毒。《普賢觀經》（Pu Xian Guan Jing，佛教經典）中說『六牙代表六度（Liu Du，佛教中的六種修行方法），四足代表

【English Translation】 The emptiness of understanding is called the 'assembly of those who are assured' (Ding Ju, referring to the group of people who have attained liberation through the understanding of emptiness). Now, the sixth mind of the Ten Faiths (Shi Xin, the ten stages of faith in Buddhist practice) is called 'irrevocable faith' (Bu Tui Xin, faith that never regresses), and it can also be called entering the 'assembly of those who are assured' (Ru Ding Ju, the group of people who have entered the state of Samadhi). Fourth, to generate the mind to save all sentient beings, like the four types of minds in the 'Diamond Prajna Sutra' (Jin Gang Bo Re Lun, a Buddhist scripture): First, the vast mind, because it universally delivers sentient beings; second, the supreme mind, because it gives sentient beings the great bliss of Nirvana; third, the constant mind, because it is always inseparable from this mind; fourth, the non-inverted mind, because it knows that sentient beings are originally always in tranquil extinction. The Buddha answers the order of the four dharmas: the first is the external condition, the second is the internal cause, called a pair of cause and condition. The third explains the position, and the fourth explains the practice, called a pair of practice and position. 『At that time, Samantabhadra』 (Pu Xian, name of a Buddhist Bodhisattva), third, vows to protect. Having initially stated the virtues of the person to be protected, now it explicitly states the protection of that person. In terms of the text, it is divided into two parts: First, explaining Samantabhadra's protection of people and encouragement; second, explaining the protection of the Dharma and encouragement. The protection of people is divided into two parts: First, broadly listing various matters for encouragement; second, concluding with encouragement to uphold the scripture. The beginning is further divided into four parts: First, encouragement to protect from difficulties; second, encouragement to manifest the body and generate goodness; third, praise for self-practice and encouragement; fourth, listing the rewards and encouragement. These four parts briefly list the eradication of evil and generation of good, and the two aspects of cultivating causes and attaining results for encouragement. Initially, protecting from difficulties, as in the text. 『If this person walks or stands,』 second, encouragement to manifest the body and generate goodness. Here, there are a total of three responses to three sensations. First, explaining that because of reciting the 'Lotus Sutra' (Fa Hua Jing, a Buddhist scripture), one senses Samantabhadra Bodhisattva appearing to comfort people's hearts and make offerings to the scriptures; second, contemplating this sutra, one senses Samantabhadra Bodhisattva coming to bestow the phrases of the scripture, enabling one to obtain the benefit of total retention; third, teaching the methods of practice, explaining the meaning of the above-mentioned sensory manifestations. The first chapter takes reading the 'Lotus Sutra' as the cause, so one sees Samantabhadra Bodhisattva coming. The 'Mahaprajnaparamita Sastra' (Zhi Du Lun, a Buddhist treatise) says, 『There was a Bhikshu who recited the 'Lotus Sutra', and a king saw a golden person riding a white elephant coming and standing in front of that person to listen to the 'Lotus Sutra'.』 The reason for riding a six-tusked white elephant is also twofold: First, to explain the etiquette of the Bodhisattva; second, to use the spiritual beast to subdue various demonic poisons. The 'Samantabhadra Contemplation Sutra' (Pu Xian Guan Jing, a Buddhist scripture) says, 『The six tusks represent the six perfections (Liu Du, the six practices in Buddhism), and the four feet represent』

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四如意足，七支跓地表七覺分」。經云「閻浮提人三障重故，以智慧力化乘白象，其象六牙，七支跓地，於七支下生七蓮華。像色鮮白，頗梨雪山不得為比。像身長四百五十由旬，高四百由旬，於六牙端有六浴池，池中生四蓮華，華上有一玉女，手中化五箜篌，有五百樂器以為眷屬。象鼻有華，華中有化佛及化菩薩，放金色光照像頂上，化成金臺。像頭有三化人，一捉金輪，一持摩尼珠，一執金剛杵，舉杵擬象象即浮空離地七尺，而印文現，于印文中千輻轂輞皆悉具足，一一輞中生一蓮華，蓮華上有一化象。如是舉足下足生七千象以為眷屬，隨大象行化佛放光，至象背上化成金鞍，金鞍四面有七寶柱以成寶臺，臺中有七寶華，百寶為須，有大摩尼為臺，普賢端坐其上，身白玉色有五十種光，光中有五十種色以為頂光，身諸毛孔流出金光，其金光端有無量化佛及化菩薩，雨大寶華至行者前象即開口，諸玉女鼓樂絃歌，其聲微妙讚歎大乘一實之道，行者見已歡喜頂禮。」如《普賢觀經》中廣說也。「是人若坐」下，第二、明思惟經時普賢來也。「旋陀羅尼」者，得此總持故知十方諸佛菩薩所說皆能憶持也。以解一法門即解一切故名為旋。「法音方便」者，解諸佛一切方便門，如三乘之流也。「世尊若後世」下，第三、示其

【現代漢語翻譯】 現代漢語譯本：四如意足（四種能使禪定易於成就的方法），七支駐地表七覺分（七種覺悟的因素）。經中說：『閻浮提（Jambudvipa，我們所居住的這個世界）的人三障（業障、報障、煩惱障）深重，所以（普賢菩薩）以智慧力化現乘坐白象，那像有六個牙齒，七支（四足、頭、尾）駐地，在七支下生出七朵蓮華。像的顏色非常潔白，即使是頗梨（Sphatika，水晶）雪山也無法相比。像的身長四百五十由旬（Yojana，古印度長度單位），高四百由旬，在六個牙齒的末端有六個浴池，池中生出四朵蓮華，蓮華上有一位玉女，手中化現出五個箜篌（Kangling，一種樂器），有五百種樂器作為眷屬。象鼻有蓮華，蓮華中有化現的佛和化現的菩薩，放出金色光芒照耀象的頂上，化成金臺。像頭有三個化人，一個拿著金輪，一個拿著摩尼珠（Mani，寶珠），一個拿著金剛杵（Vajra，一種法器），舉起金剛杵擬向象，像就浮空離開地面七尺，而印文顯現，在印文中千輻轂輞都完全具備，每一個輞中生出一朵蓮華，蓮華上有一化象。這樣舉足下足生出七千象作為眷屬，隨著大象行走，化佛放光，到象背上化成金鞍，金鞍四面有七寶柱以構成寶臺，臺中又有七寶華，用百寶作為須，有大摩尼作為臺，普賢（Samantabhadra）端坐在上面，身體是白玉色，有五十種光，光中有五十種顏色作為頂光，身體的各個毛孔流出金光，那金光的末端有無量化佛及化菩薩，降下大寶華到修行者面前，像就開口，各位玉女敲擊樂器，彈奏歌唱，那聲音微妙讚歎大乘一實之道，修行者見到后歡喜頂禮。』如《普賢觀經》中廣說。『是人若坐』下，第二、說明思惟經時普賢來臨。『旋陀羅尼（Dharani，總持）』，得到這種總持，所以知道十方諸佛菩薩所說都能憶持。因為理解一個法門就理解一切，所以叫做旋。『法音方便』，理解諸佛的一切方便門，如三乘（聲聞乘、緣覺乘、菩薩乘）之流。『世尊若後世』下，第三、顯示其（利益）。 English version: The four bases of supernatural power (catvāri ṛddhipādāḥ, the four foundations for achieving supernatural abilities), the seven supports propping up the ground represent the seven factors of enlightenment (sapta bodhyaṅgāḥ). The sutra says: 'The people of Jambudvipa (the world we live in) have heavy three obstacles (karma obstacle, retribution obstacle, affliction obstacle), therefore (Samantabhadra Bodhisattva) transforms and rides a white elephant with the power of wisdom. The elephant has six tusks, and its seven supports (four legs, head, tail) prop up the ground, and seven lotus flowers grow under the seven supports. The color of the elephant is very white, even the Sphatika (crystal) snow mountain cannot compare. The elephant's body is 450 yojanas (an ancient Indian unit of length) long and 400 yojanas high. At the ends of the six tusks, there are six bathing ponds, and four lotus flowers grow in the ponds. On each lotus flower, there is a jade maiden who transforms five kanglings (a musical instrument) in her hands, with 500 musical instruments as her retinue. The elephant's trunk has a lotus flower, and in the lotus flower, there are transformed Buddhas and transformed Bodhisattvas, emitting golden light that illuminates the top of the elephant's head, transforming into a golden platform. The elephant's head has three transformed people, one holding a golden wheel, one holding a mani (jewel), and one holding a vajra (a ritual implement). When the vajra is raised and aimed at the elephant, the elephant floats in the air seven feet above the ground, and the mark of the seal appears. In the mark of the seal, the thousand spokes of the wheel are fully present, and a lotus flower grows in each spoke, with a transformed elephant on each lotus flower. In this way, raising and lowering its feet produces 7,000 elephants as its retinue. As the great elephant walks, the transformed Buddhas emit light, and on the elephant's back, it transforms into a golden saddle. The golden saddle has seven jeweled pillars on each side to form a jeweled platform, and in the platform, there are seven jeweled flowers with hundreds of treasures as stamens, and a great mani as the platform. Samantabhadra sits upright on it, his body is the color of white jade, with fifty kinds of light, and fifty kinds of colors in the light as a crown of light. Golden light flows from every pore of his body, and at the ends of the golden light, there are countless transformed Buddhas and transformed Bodhisattvas, raining down great precious flowers in front of the practitioner. The elephant opens its mouth, and the jade maidens play musical instruments and sing, their voices subtly praising the one reality of the Mahayana path. The practitioner, seeing this, rejoices and prostrates.' As extensively described in the 'Samantabhadra Contemplation Sutra'. 'If this person sits' below, secondly, it explains that Samantabhadra comes when contemplating the sutra. 'Rotating Dharani (mantra)', having obtained this dharani, one knows that everything spoken by the Buddhas and Bodhisattvas of the ten directions can be remembered. Because understanding one dharma gate means understanding everything, it is called rotating. 'Skillful means of Dharma sound', understanding all the skillful means of the Buddhas, such as the streams of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). 'World Honored One, if in later generations' below, thirdly, it shows its (benefits).

【English Translation】 The four bases of supernatural power, the seven supports propping up the ground represent the seven factors of enlightenment. The sutra says: 'The people of Jambudvipa have heavy three obstacles, therefore (Samantabhadra Bodhisattva) transforms and rides a white elephant with the power of wisdom. The elephant has six tusks, and its seven supports prop up the ground, and seven lotus flowers grow under the seven supports. The color of the elephant is very white, even the Sphatika snow mountain cannot compare. The elephant's body is 450 yojanas long and 400 yojanas high. At the ends of the six tusks, there are six bathing ponds, and four lotus flowers grow in the ponds. On each lotus flower, there is a jade maiden who transforms five kanglings in her hands, with 500 musical instruments as her retinue. The elephant's trunk has a lotus flower, and in the lotus flower, there are transformed Buddhas and transformed Bodhisattvas, emitting golden light that illuminates the top of the elephant's head, transforming into a golden platform. The elephant's head has three transformed people, one holding a golden wheel, one holding a mani, and one holding a vajra. When the vajra is raised and aimed at the elephant, the elephant floats in the air seven feet above the ground, and the mark of the seal appears. In the mark of the seal, the thousand spokes of the wheel are fully present, and a lotus flower grows in each spoke, with a transformed elephant on each lotus flower. In this way, raising and lowering its feet produces 7,000 elephants as its retinue. As the great elephant walks, the transformed Buddhas emit light, and on the elephant's back, it transforms into a golden saddle. The golden saddle has seven jeweled pillars on each side to form a jeweled platform, and in the platform, there are seven jeweled flowers with hundreds of treasures as stamens, and a great mani as the platform. Samantabhadra sits upright on it, his body is the color of white jade, with fifty kinds of light, and fifty kinds of colors in the light as a crown of light. Golden light flows from every pore of his body, and at the ends of the golden light, there are countless transformed Buddhas and transformed Bodhisattvas, raining down great precious flowers in front of the practitioner. The elephant opens its mouth, and the jade maidens play musical instruments and sing, their voices subtly praising the one reality of the Mahayana path. The practitioner, seeing this, rejoices and prostrates.' As extensively described in the 'Samantabhadra Contemplation Sutra'. 'If this person sits' below, secondly, it explains that Samantabhadra comes when contemplating the sutra. 'Rotating Dharani', having obtained this dharani, one knows that everything spoken by the Buddhas and Bodhisattvas of the ten directions can be remembered. Because understanding one dharma gate means understanding everything, it is called rotating. 'Skillful means of Dharma sound', understanding all the skillful means of the Buddhas, such as the streams of the three vehicles. 'World Honored One, if in later generations' below, thirdly, it shows its (benefits).

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行法。依《普賢觀經》行法五品，一、三七日即見普賢來；二、七七日見；三、一生得見；四、二生得見；五、三生得見。今但明上品人得見，故三七日必見也。

問：

修何法耶？

答：

今依《普賢觀經》略明六法：一、在靜處莊嚴道場燒香散華等，二、洗浴內身著凈潔衣，三、六時禮十方佛，法身佛遍一切處，應身佛在凈土，化身佛處於穢土，六時至心禮拜，對十方佛及對普賢懺悔六根罪也。無始已來至此生內，於一一根生六種煩惱：一、見好色生貪，二、見惡色起瞋，三、見不好不惡色起癡，四、見色起斷常等，成諸見外道，五、見有無墮二乘地，六、見色作有所得心成煩惱障。以起此六種煩惱，故起結業，不得離生老病死憂悲苦惱，障菩提心，障于菩薩道及障佛果。一根既爾，五根亦然。深自呵嘖、起重慚愧，於一一根三過對十方佛及普賢說之，請諸佛菩薩慈悲受其懺悔，及請六道眾生受其懺悔。四、于靜處請釋迦為和上，文殊為阿阇梨，彌勒為教授，此三人即是三世佛，釋迦為現在佛，文殊為過去佛，彌勒為當來佛，故請為三師。次請十方佛為證人，十方菩薩為善友，請普賢為懺悔主，於此六師前自受三歸，受三歸竟自受三戒：一、從今身盡未來劫誓息一切惡；二：從今身盡未

【現代漢語翻譯】 現代漢語譯本： 行法。依據《普賢觀經》（Universal Worthy Contemplation Sutra）的行法五品，一、二十一日（三七日）就能見到普賢菩薩（Universal Worthy Bodhisattva）降臨；二、四十九日（七七日）得見；三、一生之中得見；四、二生之中得見；五、三生之中得見。現在只說明上品根器的人能夠得見，所以二十一日必定得見。

問： 修習什麼法門呢？

答： 現在依據《普賢觀經》簡略說明六種方法：一、在安靜的地方莊嚴道場，焚香、散花等；二、洗浴身體內部，穿乾淨的衣服；三、六時禮拜十方佛，法身佛（Dharmakaya Buddha）遍佈一切處，應身佛（Sambhogakaya Buddha）在凈土，化身佛（Nirmanakaya Buddha）處於穢土，六時至誠禮拜，對十方佛以及對普賢菩薩懺悔六根的罪業。從無始以來到今生，于每一個根產生六種煩惱：一、見到好的顏色產生貪愛，二、見到壞的顏色產生嗔恨，三、見到不好不壞的顏色產生愚癡，四、見到顏色產生斷見、常見等，成為各種見解的外道，五、見到有、無而墮入二乘地，六、見到顏色而產生有所得的心，成為煩惱障。因為生起這六種煩惱，所以產生結業，不能脫離生老病死憂悲苦惱，障礙菩提心，障礙菩薩道以及障礙佛果。一個根如此，五個根也是這樣。深深地自我呵責、生起深重的慚愧，于每一個根三次對十方佛以及普賢菩薩說出罪業，祈請諸佛菩薩慈悲接受我的懺悔，以及祈請六道眾生接受我的懺悔。四、在安靜的地方，請釋迦牟尼佛（Sakyamuni Buddha）為和尚（Upadhyaya），文殊菩薩（Manjusri Bodhisattva）為阿阇梨（Acarya），彌勒菩薩（Maitreya Bodhisattva）為教授（Preceptor），這三人就是三世佛，釋迦牟尼佛為現在佛，文殊菩薩為過去佛，彌勒菩薩為未來佛，所以請為三師。其次請十方佛為證人，十方菩薩為善友，請普賢菩薩為懺悔主，在這六位導師面前自己受三歸依，受三歸依完畢自己受三戒：一、從今生到未來世誓願停止一切惡行；二、從今生到未來世

【English Translation】 English version: Practicing the Dharma. According to the five grades of practice in the 'Universal Worthy Contemplation Sutra', one, in twenty-one days (three seven-day periods), one will see Universal Worthy Bodhisattva appear; two, one will see in forty-nine days (seven seven-day periods); three, one will see in one lifetime; four, one will see in two lifetimes; five, one will see in three lifetimes. Now, only those of superior capacity who can see are discussed, so one will definitely see in twenty-one days.

Question: What Dharma should be practiced?

Answer: Now, according to the 'Universal Worthy Contemplation Sutra', six methods are briefly explained: One, in a quiet place, adorn the altar, burn incense, scatter flowers, etc.; Two, bathe the inner body and wear clean clothes; Three, prostrate to the Buddhas of the ten directions at six times of the day. The Dharmakaya Buddha (法身佛) pervades all places, the Sambhogakaya Buddha (應身佛) is in the Pure Land, and the Nirmanakaya Buddha (化身佛) is in the defiled land. Sincerely prostrate at six times of the day, and repent the sins of the six senses to the Buddhas of the ten directions and to Universal Worthy Bodhisattva. From beginningless time until this life, six kinds of afflictions arise from each sense: One, seeing good colors gives rise to greed; Two, seeing bad colors gives rise to anger; Three, seeing colors that are neither good nor bad gives rise to ignorance; Four, seeing colors gives rise to views of permanence and impermanence, etc., becoming heretics with various views; Five, seeing existence and non-existence, one falls into the ground of the Two Vehicles; Six, seeing colors with a mind of attainment, one becomes an obstacle of affliction. Because these six kinds of afflictions arise, karmic formations arise, and one cannot escape birth, old age, sickness, death, sorrow, grief, and suffering, obstructing the Bodhi mind, obstructing the Bodhisattva path, and obstructing the fruit of Buddhahood. If one sense is like this, the five senses are also like this. Deeply reproach oneself, arouse deep shame, and three times for each sense, speak of the sins to the Buddhas of the ten directions and to Universal Worthy Bodhisattva, requesting the Buddhas and Bodhisattvas to compassionately accept the repentance, and requesting the beings of the six realms to accept the repentance. Four, in a quiet place, invite Sakyamuni Buddha (釋迦牟尼佛) to be the Upadhyaya (和尚), Manjusri Bodhisattva (文殊菩薩) to be the Acarya (阿阇梨), and Maitreya Bodhisattva (彌勒菩薩) to be the Preceptor (教授). These three are the Buddhas of the three times. Sakyamuni Buddha is the present Buddha, Manjusri Bodhisattva is the past Buddha, and Maitreya Bodhisattva is the future Buddha, so invite them to be the three teachers. Next, invite the Buddhas of the ten directions to be witnesses, the Bodhisattvas of the ten directions to be good friends, and invite Universal Worthy Bodhisattva to be the master of repentance. In front of these six teachers, take refuge in the Three Jewels oneself, and after taking refuge in the Three Jewels, take the three precepts oneself: One, from this life until the end of future kalpas, vow to cease all evil; Two, from this life until the end of future

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來劫誓修一切善；三：從今身盡未來劫誓度一切眾生，此三攝一切法皆盡也。五、晝夜讀誦大乘經。六、端坐思惟第一義甚深空法，達此六根如幻如夢從因緣生，因緣生即是寂滅相，寂滅相即是實相，實相即是法身。作此觀時，唸唸見十方佛法身及普賢菩薩，於一彈指頃能滅百萬億阿僧祇劫生死之罪。

問：

前直云后五百歲，今云後世后五百歲，何異？

答：

正法五百年、像法一千年，前明正法滅竟入初像法五百年也，今是像法第二五百，即是兩后，故云後世后五百年也。

說神咒勸。

阿檀地(此云無我)檀陀婆地(此云除我)檀陀婆帝(此云方便)檀陀鳩賒隸(此云賓仁和除)檀陀修陀隸(此云甚柔軟)修陀隸(此甚柔弱)修陀羅婆底(此云句見)佛馱波膻禰(此云諸佛回)薩婆陀羅尼阿婆多尼(此云諸總持)薩婆婆娑阿婆多尼(此云行眾說)修阿婆多尼(此云蓋迴轉)僧伽婆彌只尼(此云盡集會)僧伽涅伽陀尼(此云除眾趣)阿僧祇(此云無央數)僧伽婆伽地(此云計諸句)帝隸阿惰僧伽兜略(此云世)阿羅帝波羅帝(此云三世數等)薩婆僧伽三摩地伽蘭地(此云越有為)薩婆達磨修波利剎帝(此云學諸法)薩婆薩埵樓馱憍舍略阿兔伽地(此云曉眾生音)辛阿毗吉利

【現代漢語翻譯】 現代漢語譯本： 四、來世誓修一切善；五：從今身盡未來世誓度一切眾生，此三者涵蓋一切佛法要義。六、晝夜讀誦大乘經典。七、端坐思惟第一義甚深空法，通達此六根如幻如夢，從因緣而生，因緣生即是寂滅之相，寂滅之相即是實相，實相即是法身（Dharmakaya）。作此觀想時，唸唸得見十方諸佛法身及普賢菩薩（Samantabhadra），於一彈指頃能滅百萬億阿僧祇劫（asamkhya kalpa）生死之罪。

問： 前面直接說『后五百歲』，現在說『後世后五百歲』，有什麼不同？

答： 正法（Saddharma）時期五百年，像法（Sadṛśa-dharma）時期一千年，前面說的是正法滅盡後進入像法最初的五百年；現在是像法第二個五百年，即是兩個『后』，所以說是『後世后五百年』。

宣說神咒勸勉。 阿檀地（Atandi，此云無我）檀陀婆地（Danda-vati，此云除我）檀陀婆帝（Danda-vati，此云方便）檀陀鳩賒隸（Danda-kusali，此云賓仁和除）檀陀修陀隸（Danda-sudari，此云甚柔軟）修陀隸（Sudari，此甚柔弱）修陀羅婆底（Sudara-vati，此云句見）佛馱波膻禰（Buddha-pasani，此云諸佛回）薩婆陀羅尼阿婆多尼（Sarva-dharani-avatani，此云諸總持）薩婆婆娑阿婆多尼（Sarva-bhasa-avatani，此云行眾說）修阿婆多尼（Su-avatani，此云蓋迴轉）僧伽婆彌只尼（Samgha-vamikini，此云盡**）僧伽涅伽陀尼（Samgha-nirghatani，此云除眾趣）阿僧祇（Asamkhya，此云無央數）僧伽婆伽地（Samgha-vaggati，此云計諸句）帝隸阿惰僧伽兜略（Tale-adho-samgha-daurya，此云世）阿羅帝波羅帝（Arati-parati，此云三世數等）薩婆僧伽三摩地伽蘭地（Sarva-samgha-samadhi-garanti，此云越有為）薩婆達磨修波利剎帝（Sarva-dharma-su-pariksati，此云學諸法）薩婆薩埵樓馱憍舍略阿兔伽地（Sarva-sattva-rodha-kausalya-atutagati，此云曉眾生音）辛阿毗吉利

【English Translation】 English version: Four: Vow to cultivate all good deeds in future lives; Five: From this life until the end of future kalpas (aeons), vow to liberate all sentient beings. These three encompass all Dharma teachings. Six: Read and recite the Mahayana sutras day and night. Seven: Sit upright and contemplate the profoundly deep Dharma of emptiness (sunyata), realizing that these six sense organs are like illusions and dreams, arising from conditions (hetu-pratyaya). The arising from conditions is itself the aspect of quiescence (nirvana); the aspect of quiescence is itself the true reality (tathata); the true reality is itself the Dharmakaya (Dharma body). When engaging in this contemplation, in every thought, one sees the Dharmakayas of all Buddhas in the ten directions and Samantabhadra Bodhisattva, and in the space of a finger snap, one can extinguish the sins of birth and death for millions of billions of asamkhya kalpas.

Question: Earlier, it was directly said 'the last five hundred years'; now it is said 'the last five hundred years of the future age'. What is the difference?

Answer: The period of the True Dharma (Saddharma) is five hundred years, and the period of the Semblance Dharma (Sadṛśa-dharma) is one thousand years. The former refers to the initial five hundred years of the Semblance Dharma after the True Dharma has completely disappeared. Now it is the second five hundred years of the Semblance Dharma, which is two 'lasts', hence it is said 'the last five hundred years of the future age'.

Reciting the divine mantra for encouragement. Atandi (此云無我, This means 'no self') Danda-vati (此云除我, This means 'removing self') Danda-vati (此云方便, This means 'expedient means') Danda-kusali (此云賓仁和除, This means 'guest, benevolence, and removal') Danda-sudari (此云甚柔軟, This means 'very soft') Sudari (此甚柔弱, This means 'very gentle') Sudara-vati (此云句見, This means 'sentence view') Buddha-pasani (此云諸佛回, This means 'all Buddhas return') Sarva-dharani-avatani (此云諸總持, This means 'all dharanis') Sarva-bhasa-avatani (此云行眾說, This means 'practice, multitude of teachings') Su-avatani (此云蓋迴轉, This means 'cover, revolve') Samgha-vamikini (此云盡, This means 'exhausting ') Samgha-nirghatani (此云除眾趣, This means 'removing all destinies') Asamkhya (此云無央數, This means 'countless') Samgha-vaggati (此云計諸句, This means 'counting all sentences') Tale-adho-samgha-daurya (此云世, This means 'world') Arati-parati (此云三世數等, This means 'equal to the number of the three times') Sarva-samgha-samadhi-garanti (此云越有為, This means 'transcending conditioned existence') Sarva-dharma-su-pariksati (此云學諸法, This means 'studying all dharmas') Sarva-sattva-rodha-kausalya-atutagati (此云曉眾生音, This means 'understanding the sounds of sentient beings') Simha-vikridita

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地帝(此雲師子娛樂)

「若法華經」下，第三、舉自行勸發。「若但書寫」下，第四、舉果報勸發。「是故智者」下，第二、結勸。「世尊我今」下，第二、護法勸發。

「爾時釋迦」下，第四、釋迦稱歎。又開二別：初、嘆能護之人；第二、嘆所護之者。初嘆能護人中即嘆前二事：一、嘆其護人，「而能作是神通之愿」下，第二、嘆其護法。「普賢若有受持」下，第二，嘆所護之者。又開五別：第一、為佛護念嘆。「如是之人」下，第二、離諸惡嘆。「普賢若如來滅后」下，第三、就后報得佛嘆。「普賢若於後世」下，第四、就現報及得失門嘆。「是故」下，第五、結嘆。

「佛說是普賢勸發品」下，第五、明說品利益、又開為二：初、明得益；二、歡喜辭退也。

法華義疏卷第十二

自去永仁元至同三年送首尾三個年之星霜，開《義疏》十二卷之印板訖，即就澄禪宗師之講肆事討論，因聚南都北嶺之舊疏，加刊定加以擇統略新選之相亂，紏文字點畫之紕繆，儻有宋本豈加旃新雕木聯爾哉！尚恐庸愚揆文，英賢察是。風聞馬鳴、龍樹負貝葉於五天也，八不正觀之月獨輝震嶺，提婆羅睺灑法雨於三國也，絁待妙法之華盛薰金陵，從爾以降漢家本朝專弘此宗，異鄉邊方雖玩斯教，代屬

【現代漢語翻譯】 現代漢語譯本 地帝(此雲師子娛樂)：地帝（梵文：Ksitindra），意為『師子娛樂』。 『若法華經』下，第三、舉自行勸發。若有人書寫《法華經》，這是第三點，通過自身的行為來勸勉發起（菩提心）。『若但書寫』下，第四、舉果報勸發。如果僅僅是書寫，這是第四點，通過說明果報來勸勉發起（菩提心）。『是故智者』下，第二、結勸。因此，智者應該這樣做，這是第二點，總結勸勉。『世尊我今』下，第二、護法勸發。世尊，我現在要這樣做，這是第二點，勸勉護持佛法。 『爾時釋迦』下，第四、釋迦稱歎。當時，釋迦牟尼佛稱讚，這是第四部分，釋迦牟尼佛的稱讚。又分為兩個部分：首先，讚歎能夠護持佛法的人；第二，讚歎所護持的佛法。首先讚歎能夠護持佛法的人，其中又讚歎了前面兩件事：第一，讚歎他們護持佛法的人，『而能作是神通之愿』下，第二、嘆其護法。能夠發下這樣的神通大愿，這是第二點，讚歎他們護持佛法。『普賢若有受持』下，第二，嘆所護之者。普賢菩薩，如果有人受持《法華經》，這是第二部分，讚歎所護持的佛法。又分為五個部分：第一、為佛護念嘆。第一點，讚歎佛陀護念他們。『如是之人』下，第二、離諸惡嘆。像這樣的人，這是第二點，讚歎他們遠離各種惡行。『普賢若如來滅后』下，第三、就后報得佛嘆。普賢菩薩，如果如來滅度之後，這是第三點，就他們未來獲得佛果來讚歎。『普賢若於後世』下，第四、就現報及得失門嘆。普賢菩薩，如果在後世，這是第四點，就他們今生的果報以及得失方面來讚歎。『是故』下，第五、結嘆。因此，這是第五點，總結讚歎。 『佛說是普賢勸發品』下，第五、明說品利益。佛陀宣說了《普賢菩薩勸發品》之後，這是第五部分，說明宣說這一品的利益。又分為兩個部分：首先，說明得到的利益；第二，歡喜辭退。 法華義疏卷第十二 從永仁元年到永仁三年，經歷了三個年頭的時光，完成了《義疏》十二卷的印板，然後就澄禪宗師的講堂進行討論，於是聚集了南都（指奈良）和北嶺（指比叡山）的舊疏，加以刊定，選擇統合新舊的混亂之處，糾正文字點畫的錯誤，如果有宋代的版本，難道還要重新雕刻木板嗎！仍然擔心平庸的人揣測文字，英明的人明察是非。風聞馬鳴菩薩、龍樹菩薩在五天竺揹負貝葉經典，八不正觀的月亮獨自照耀震旦（中國），提婆菩薩、羅睺羅菩薩在三國（古代印度）灑下法雨，期待著妙法的蓮華在金陵（南京）盛開，從那以後，漢家和本朝（日本）專門弘揚這個宗派，異鄉邊遠地區雖然也玩味這個教義，但世代相隔。

【English Translation】 English version Di Di (This means Lion's Amusement): Ksitindra (Sanskrit), meaning 'Lion's Amusement'. 'If the Lotus Sutra' below, third, encouraging self-practice. If someone writes the Lotus Sutra, this is the third point, encouraging the initiation of (bodhicitta) through one's own actions. 'If only writing' below, fourth, encouraging through the mention of karmic rewards. If it is only writing, this is the fourth point, encouraging the initiation of (bodhicitta) by explaining the karmic rewards. 'Therefore, the wise' below, second, concluding encouragement. Therefore, the wise should do this, this is the second point, summarizing the encouragement. 'World Honored One, I now' below, second, encouraging the protection of the Dharma. World Honored One, I will now do this, this is the second point, encouraging the protection of the Dharma. 'At that time, Shakyamuni' below, fourth, Shakyamuni's praise. At that time, Shakyamuni Buddha praised, this is the fourth part, Shakyamuni Buddha's praise. It is further divided into two parts: first, praising those who can protect the Dharma; second, praising the Dharma that is protected. First, praising those who can protect the Dharma, which also praises the previous two things: first, praising those who protect the Dharma, 'and can make such vows of supernatural powers' below, second, praising their protection of the Dharma. Being able to make such vows of supernatural powers, this is the second point, praising their protection of the Dharma. 'Samantabhadra, if there are those who uphold' below, second, praising those who are protected. Samantabhadra Bodhisattva, if there are those who uphold the Lotus Sutra, this is the second part, praising the Dharma that is protected. It is further divided into five parts: first, praising the Buddha's protection and mindfulness. The first point, praising the Buddha's protection and mindfulness of them. 'Such people' below, second, praising their separation from all evils. People like this, this is the second point, praising their separation from all evil deeds. 'Samantabhadra, if after the Tathagata's extinction' below, third, praising their attainment of Buddhahood in the future. Samantabhadra Bodhisattva, if after the Tathagata's extinction, this is the third point, praising their future attainment of Buddhahood. 'Samantabhadra, if in later generations' below, fourth, praising their present rewards and losses. Samantabhadra Bodhisattva, if in later generations, this is the fourth point, praising their present karmic rewards and losses. 'Therefore' below, fifth, concluding praise. Therefore, this is the fifth point, concluding the praise. 'The Buddha said the Samantabhadra Encouragement Chapter' below, fifth, explaining the benefits of speaking the chapter. After the Buddha spoke the Samantabhadra Bodhisattva Encouragement Chapter, this is the fifth part, explaining the benefits of speaking this chapter. It is further divided into two parts: first, explaining the benefits obtained; second, joyful farewell. The Dharma Flower Meaning Commentary, Volume Twelve From the first year of Einin to the third year of Einin, after three years of time, the printing plates for the twelve volumes of the 'Meaning Commentary' were completed, and then discussions were held at the lecture hall of Zen Master Cho. Thus, the old commentaries from Nanto (Nara) and Hokurei (Mount Hiei) were gathered, revised, and the confusion of old and new was selected and integrated, and the errors in the writing and strokes were corrected. If there were Song Dynasty versions, would it be necessary to re-engrave the wooden blocks! Still worried that mediocre people would speculate on the words, and wise people would discern right and wrong. It is said that Bodhisattva Asvaghosa and Bodhisattva Nagarjuna carried palm-leaf scriptures in the Five Indias, and the moon of the Eightfold Incorrect Views shone alone on China, and Bodhisattva Deva and Bodhisattva Rahula sprinkled the rain of Dharma in the Three Kingdoms (ancient India), hoping that the lotus flower of the Wonderful Dharma would bloom in Jinling (Nanjing). Since then, the Han family and the present dynasty (Japan) have specialized in promoting this sect, and although foreign and remote regions also savor this teaching, generations have passed.

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末法鉆仰無人，時覃季澆書寫莫處。嗚呼從推古天皇御宇至當代七百餘年，相承僅傳、宗綱將亂，三論章疏一無印板。爰素慶幸逢難逢大乘、忝聞難聞宏宗，宛似雪山上士為半偈兮投身，相同香城薩埵求般若兮灑血，冀結緣緇素同志兄弟早駕非三非一之妙乘、速到非近非遠之寶所。殊當卷檀那清原氏女擬七，又逆修顯如，又妙理七世恩，所通自他三界群生豈差別，然則發破邪顯正之覺、成革凡入聖之妝也。

都干緣沙門　素慶虔跋

再入宋桑門　慧海謹書

雕刻諸人等　勝弘明眷

父信

伐祐快賢

嚴順

【現代漢語翻譯】 現代漢語譯本： 末法時代，仰慕佛法的人稀少，恰逢佛法衰微，經典無處可抄寫。唉！自從推古天皇（Suiko Tenno）在位到當今，七百多年來，佛法傳承僅靠口耳相傳，宗派綱領即將混亂，三論宗的章疏沒有印板流傳。我素慶（Sokei）慶幸在艱難時期遇到大乘佛法，有幸聽聞難以聽聞的宏大宗義，宛如雪山上的修行者爲了半句偈語而投身，如同香城（Kojo）的薩埵（Satta，菩薩）爲了求得般若（Hannya，智慧）而灑血。希望與出家、在家的同道兄弟們結緣，早日乘坐這非三非一的妙乘，迅速到達這非近非遠的寶所（指涅槃）。尤其應當刊印《卷檀那清原氏女擬七》，又刊印《逆修顯如》，又刊印《妙理七世恩》，所通達的自他三界群生難道還有差別嗎？如此才能發起破除邪見、顯揚正法的覺悟，成就革除凡俗、進入聖境的莊嚴。

都干緣沙門 素慶（Sokei）虔誠題跋

再入宋桑門 慧海（Eikai）恭敬書寫

雕刻諸人等 勝弘明眷（Sho Komyo Ken）

父 信（Shin）

伐祐快賢（Batsu Ukaisen）

嚴順（Gonjun）

【English Translation】 English version: In this degenerate age, there are few who admire the Buddha's teachings, and we are in a time of decline where scriptures are difficult to copy. Alas! From the reign of Empress Suiko (Suiko Tenno) to the present day, over seven hundred years, the transmission of the Dharma has relied solely on oral tradition, and the tenets of the sect are on the verge of chaos. The commentaries and treatises of the Sanlun (Sanron) school have no printed editions to circulate. I, Sokei, am fortunate to encounter the Mahayana teachings in these difficult times, and have the honor to hear the profound doctrines that are rarely heard, like the ascetic on the snowy mountains who threw himself down for half a verse, like the Satta (Satta, Bodhisattva) of Kojo (Kojo) who shed blood to seek Prajna (Hannya, wisdom). I hope to form connections with monastic and lay brothers and sisters, so that we may quickly ride this wondrous vehicle that is neither three nor one, and swiftly reach the precious place that is neither near nor far (referring to Nirvana). In particular, we should publish 'Kandana Kiyohara-shi Onna Gi Shichi', and also publish 'Gyakushu Kennyo', and also publish 'Myori Shichise On'. Is there any difference between the sentient beings of the three realms, self and other, that are reached? Only in this way can we awaken to the realization of breaking through heresy and revealing the truth, and achieve the adornment of transforming from the mundane to the sacred.

Respectfully inscribed by the monk Sokei (Sokei) of Tokan'en

Respectfully written by the Sangha member Eikai (Eikai) who re-entered Song China

Engravers, etc. Sho Komyo Ken (Sho Komyo Ken)

Father Shin (Shin)

Batsu Ukaisen (Batsu Ukaisen)

Gonjun (Gonjun)

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