T34n1722_法華游意
大正藏第 34 冊 No. 1722 法華游意
No. 1722 [cf. No. 262]
法華游意
胡吉藏造
開題序
蓋聞無上調御一切種智，內鏡三明、外流七辨，蓄莫限之質、適無方之化，並皆會道無匪稱機。至如《妙法蓮華經》者，斯乃窮理盡性之格言、究竟無餘之極說，理致淵遠，統群典之要，文旨婉麗，窮巧妙之談，三聖之所揄揚，四依之所頂戴。昔仙人園內未曜此摩尼，今靈鷲山中方灑茲甘露，良以小志前開故早馳羊鹿，大心后發方駕此白牛，斯實薩埵之明訓、道場之玄軌也。此經文雖有七軸，義有二章：一、開方便門，二、顯真實義。開方便門者，開兩種方便；顯真實義者，顯二種真實。假三車于門外為引耽戲之童，設化城于道中以接疲怠之眾，謂乘方便也；皆是吾子等賜大車，既知止息同到寶所，謂乘真實也。燃燈授記、伽耶成道、王宮誕生、雙林唱滅，謂身方便也；逸多不見其始，窮學莫惻其終，六趣無以攝其生，力負無以化其體，謂身真實也。兩門既為方便，所以言粗；二種並云真實，故目之為妙。夫借一以破三，三除而一舍；假修以斥短，短息而修忘。然則言窮慮絕，何實何權？本性寂然，孰開孰覆？故理超言外強稱為妙，為物作軌則
【現代漢語翻譯】 現代漢語譯本 《法華游意》
胡吉藏 撰
開題序
我聽說無上的調御丈夫、具足一切種智的佛陀，內證宿命、天眼、漏盡三明，外具辭無礙、義無礙、法無礙、樂說無礙四無礙辯與說法、記說、論說三種辯才，積蓄著無限的本質，適應著沒有定方的教化，所有這些都契合于道，沒有不符合根機的。至於《妙法蓮華經》（Saddharma-puṇḍarīka-sūtra），這實在是窮究真理、徹盡本性的格言，究竟而無餘的極妙之說。其理致淵深而長遠，統攝了所有經典的要義；其文辭旨趣婉轉而華麗，窮盡了巧妙的言談。是過去、現在、未來三世諸佛所讚揚，聲聞、緣覺、菩薩、佛四依所頂戴奉行的。過去在仙人園中，此摩尼寶珠的光芒未曾照耀；如今在靈鷲山中，才開始灑落這甘露法雨。實在是由於小乘根性在前，所以早早地讓他們乘坐羊車、鹿車；大乘根性在後顯發，才駕馭這白牛車。這實在是菩薩（Bodhisattva）的明確訓示，菩提道場（Bodhimanda）的玄妙法則啊！
此經文雖然有七卷，義理卻有兩章：一、開方便門，二、顯真實義。開方便門，是開示兩種方便；顯真實義，是顯現兩種真實。在門外假設三車，是爲了引導貪玩的孩童；在道路中設定化城，是爲了接應疲憊的大眾，這叫做乘坐方便。所有的人都是我的孩子，都賜予他們大車，既然知道止息，一同到達寶所，這叫做乘坐真實。燃燈佛（Dīpaṃkara）授記、在伽耶（Gayā）成道、在王宮誕生、在雙林入滅，這叫做身方便。佛的法身逸脫而不可見其起始，窮盡學問也無法測度其終結，六道輪迴無法攝取他的生，業力也無法轉化他的體，這叫做身真實。兩種門都是爲了方便，所以說是粗淺的；兩種都稱為真實，所以稱之為妙。憑藉一乘來破除三乘，三乘去除后，一乘也捨棄；憑藉修行來去除缺點，缺點止息后，修行也遺忘。既然如此，言語窮盡，思慮斷絕，哪裡還有什麼真實和方便呢？本性本來就是寂然不動的，誰去開顯，誰去覆蓋呢？所以真理超越了言語之外，勉強稱之為妙，是為眾生樹立法則。
【English Translation】 English version The Dharma Flower Sutra - Drifting Meanings
By Huiji Zang
Preface
I have heard that the unsurpassed Tamer of Beings, the One with Complete Knowledge, inwardly reflects the Three Clearnesses (threefold knowledge: knowledge of one's past lives, knowledge of the future, and knowledge of the extinction of outflows), and outwardly manifests the Seven Eloquences (the four kinds of unobstructed eloquence: eloquence in explaining the meaning, eloquence in explaining the principles, eloquence in explaining the terms, and eloquence in joyful explanation, plus the three kinds of eloquence in speaking: eloquence in preaching, eloquence in recording, and eloquence in debating). He accumulates limitless qualities and adapts to boundless transformations, all of which align with the Path and perfectly suit the capacities of beings. As for the Saddharma-puṇḍarīka-sūtra (妙法蓮華經, The Wonderful Dharma Lotus Flower Sutra), it is truly a maxim for thoroughly investigating principle and completely realizing one's nature, the ultimate and exhaustive teaching. Its principles are profound and far-reaching, encompassing the essentials of all scriptures; its words and meanings are graceful and beautiful, exhausting the subtleties of discourse. It is praised by the Buddhas of the three periods (past, present, and future) and revered by the Four Supports (monks, nuns, laymen, and laywomen).
In the past, in the garden of the immortals, the light of this maṇi jewel (摩尼, wish-fulfilling jewel) had not yet shone; now, on Vulture Peak (靈鷲山), it begins to sprinkle this nectar of Dharma. This is because those of lesser aspiration were led early on by the sheep and deer carts, while those of great aspiration, developing later, now ride this white ox cart. This is truly the clear instruction of the Bodhisattva (薩埵) and the profound principle of the Bodhimanda (道場, place of enlightenment).
Although this sutra has seven fascicles, its meaning has two chapters: first, opening the gate of expedient means; second, revealing the true meaning. Opening the gate of expedient means is to reveal two kinds of expedient means; revealing the true meaning is to reveal two kinds of truth. Setting up the three carts outside the gate is to guide children who are attached to play; setting up the phantom city on the road is to accommodate the weary travelers; this is called riding the expedient means. All are my children, and all are given great carts; since they know to rest, they all arrive at the treasure place; this is called riding the truth. Dīpaṃkara Buddha's (燃燈佛) prediction, enlightenment at Gayā (伽耶), birth in the royal palace, and parinirvana (唱滅) in the twin sāla trees (雙林), this is called the expedient means of the body. The Dharmakāya (法身, Dharma body) is free and invisible at its beginning, and exhaustive learning cannot fathom its end; the six realms cannot contain its birth, and karmic force cannot transform its substance; this is called the truth of the body. The two gates are both for expedient means, so they are called coarse; both are called truth, so they are called wonderful. Relying on the One Vehicle to break through the Three Vehicles, and after the Three Vehicles are removed, the One Vehicle is also abandoned; relying on cultivation to eliminate shortcomings, and after the shortcomings are eliminated, cultivation is also forgotten. If this is the case, when words are exhausted and thoughts are cut off, where is there any truth or expedient means? The fundamental nature is originally still and unmoving; who opens and who covers? Therefore, the truth transcends words, and is reluctantly called wonderful, setting up a standard for beings.
目之為法，道玄像表假喻蓮花，所言經者，妙顯無言寂滅，古今莫改，體可揩摸，故云經也。
法華玄十門分別。
一來意門 二宗旨門 三釋名題門 四辨教意門 五顯密門 六三一門 七功用門 八弘經門 九部黨門 十緣起門
第一、來意門者，
問：
佛何因緣故說是《妙法花經》耶？諸佛不以無事及少因緣而自發言，今有何等大因緣故說是經耶？
答：
妙法蓮花其義無量，所謂因緣亦復非一，今略序綱要開十門：一者、欲為諸菩薩說諸菩薩行故說是經。
問：
始自華嚴之會、終竟法花前集，四十餘年，諸大乘經已說菩薩行，今何因緣復更說是經耶？
答：
有二種菩薩：一、直往菩薩，二、回小入大菩薩。自昔以來為直往菩薩說菩薩行，今欲為回小入大菩薩說菩薩行，故說是經。
問：
何以知始自華嚴之會、終竟法花之前，為直往菩薩，今為回小入大菩薩耶？
答：
〈踴出品〉云「是諸眾生始見我身聞我所說，即便信受入于佛慧，除前修習學小乘者，如是等人我今亦令得聞是經入于佛慧」，既稱「始見我身」者，即是寂滅道場見盧舍那佛，「聞我所說」謂花嚴之教，故知自昔已來為直往之人說菩
【現代漢語翻譯】 現代漢語譯本： 所謂的『法』，其深奧的意義和外在的象徵都可比喻為蓮花。而所說的『經』，則巧妙地展現了無法用言語表達的寂滅境界，自古至今都無法改變，其本體可以觸控領會，所以稱為『經』。
《法華玄義》分為十個部分來解釋：
一來意門 二宗旨門 三釋名題門 四辨教意門 五顯密門 六三一門 七功用門 八弘經門 九部黨門 十緣起門
第一、來意門：
問：
佛陀因為什麼因緣而宣說這部《妙法蓮華經》呢？諸佛不會因為沒有重要的事情或者微小的因緣而隨意發言，現在有什麼樣的大因緣才宣說這部經呢？
答：
《妙法蓮華經》的意義無量無邊，所謂的因緣也不是單一的，現在簡要地說明其綱要，分為十個方面：第一，是爲了給諸位菩薩宣說諸位菩薩的修行方法，所以宣說這部經。
問：
從《華嚴經》的法會開始，到《法華經》之前的集會結束，四十多年來，諸部大乘經典已經宣說了菩薩的修行方法，現在因為什麼因緣又要再次宣說這部經呢？
答：
有二種菩薩：一、直往菩薩，二、回小入大菩薩。從以前開始，是為直往菩薩宣說菩薩的修行方法，現在想要為回小入大菩薩宣說菩薩的修行方法，所以宣說這部經。
問：
憑什麼知道從《華嚴經》的法會開始，到《法華經》之前，是為直往菩薩，現在是為回小入大菩薩呢？
答：
在〈踴出品〉中說：『這些眾生最初見到我的身相，聽到我所說的法，就立即信受並進入佛的智慧，除了先前修習小乘的人。像這樣的人，我現在也讓他們能夠聽聞這部經，進入佛的智慧。』既然說是『最初見到我的身相』，那就是在寂滅道場見到盧舍那佛（Vairocana Buddha，報身佛），『聽到我所說的法』指的是《華嚴經》的教義，所以知道從以前開始是為直往之人說法。
【English Translation】 English version: The so-called 'Dharma' (法), its profound meaning and external symbols can be compared to the lotus flower. And the so-called 'Sutra' (經), subtly reveals the state of tranquil extinction that cannot be expressed in words, which cannot be changed from ancient times to the present, and its essence can be touched and understood, so it is called 'Sutra'.
The Profound Meaning of the Lotus Sutra is divided into ten parts for explanation:
- The Door of Intent, 2. The Door of Tenets, 3. The Door of Explaining the Title, 4. The Door of Distinguishing the Teachings, 5. The Door of Manifest and Secret, 6. The Door of Three and One, 7. The Door of Function, 8. The Door of Propagating the Sutra, 9. The Door of Groups, 10. The Door of Origination
First, the Door of Intent:
Question:
For what reason did the Buddha preach this Saddharma Puṇḍarīka Sūtra (妙法蓮華經, Lotus Sutra)? The Buddhas do not speak casually without important matters or minor causes. What great cause is there now to preach this sutra?
Answer:
The meaning of the Saddharma Puṇḍarīka Sūtra is immeasurable, and the so-called causes are not singular. Now, briefly explain its outline in ten aspects: First, it is to preach the practices of the Bodhisattvas to all the Bodhisattvas, so this sutra is preached.
Question:
From the assembly of the Avataṃsaka Sūtra (華嚴經, Flower Garland Sutra) to the end of the assembly before the Saddharma Puṇḍarīka Sūtra, for more than forty years, the Mahayana sutras have already preached the practices of the Bodhisattvas. For what reason is this sutra preached again now?
Answer:
There are two types of Bodhisattvas: 1. Direct-path Bodhisattvas, 2. Bodhisattvas who turn from the small to the great. From the past, the practices of the Bodhisattvas have been preached for the direct-path Bodhisattvas. Now, it is desired to preach the practices of the Bodhisattvas for the Bodhisattvas who turn from the small to the great, so this sutra is preached.
Question:
How do we know that from the assembly of the Avataṃsaka Sūtra to before the Saddharma Puṇḍarīka Sūtra, it was for the direct-path Bodhisattvas, and now it is for the Bodhisattvas who turn from the small to the great?
Answer:
In the chapter 'Emerging from the Earth' (〈踴出品〉), it says: 'These beings, when they first see my body and hear what I say, immediately believe and enter the wisdom of the Buddha, except for those who previously practiced the Small Vehicle. I will now also enable such people to hear this sutra and enter the wisdom of the Buddha.' Since it is said 'when they first see my body', that is, seeing Vairocana Buddha (盧舍那佛, the Reward Body Buddha) in the place of enlightenment, 'hear what I say' refers to the teachings of the Avataṃsaka Sūtra, so we know that from the past, the Dharma has been preached for those on the direct path.
薩行；「除前修習學小乘者」，則知爾前未為二乘說菩薩行。「如是等人我今亦令得聞是經入于佛智慧」，則知今為回小入大之人說菩薩行也。
問：
經文何故但據二人？
答：
初舉為于大始，后標教於小終，一化中間則可知也。
問：
何故前為直往菩薩，后為回小入大之人？
答：
直往之人久行佛道福德利根，是故前為；回小入大之人不行佛道薄福鈍根，是故后為。故〈方便品〉云「有佛子心凈柔軟亦利根，無量諸佛所而行深妙道，為此諸佛子說是大乘經」；「鈍根樂小乘法、貪著于生死，于諸無量佛不行深妙道，眾苦所惱亂，為是說涅槃」，乃至「今正是其時，決定說大乘」。故知菩薩利根先聞大道，聲聞淺劣后入佛慧，明既其證也。
二者、欲受梵王請故說是經。
問云：
昔波若等教已明受梵王請故說之，與今何異？
答：
請有二時，酬亦兩種。請二時者，初請說一乘根本法輪，后請說三乘枝末之教。酬亦二時者，自昔已來受請說三乘之教，今方得酬其請說一乘根本法輪。是故今明受請與昔為異，具如〈方便品〉及《智度論》初卷說也。
三者、欲明十方三世諸佛權實二智互相資成故說此經。然諸佛之心
【現代漢語翻譯】 現代漢語譯本： 薩行說：『除去先前修習小乘的人』，就知道你之前沒有為二乘（聲聞乘和緣覺乘）說菩薩行。『像這樣的人我現在也讓他們聽聞這部經，進入佛的智慧』，就知道現在是為回小向大的人說菩薩行。
問： 經文為什麼只根據這兩種人？
答： 最初舉出是爲了開始修習大乘的人，後面標明是教化最終修習小乘的人，那麼中間的教化就可以知道了。
問： 為什麼前面是為直接趨向菩薩道的人，後面是為回小向大的人？
答： 直接趨向菩薩道的人長期修行佛道，福德深厚，根器銳利，所以放在前面；回小向大的人沒有修行佛道，福德淺薄，根器遲鈍，所以放在後面。所以《方便品》中說：『有的佛子心清凈柔軟，而且根器銳利，在無量諸佛處修行甚深微妙的道，為這些佛子說這部大乘經』；『根器遲鈍，喜歡小乘法，貪戀執著于生死，在無量諸佛處不修行甚深微妙的道，被各種痛苦所惱亂，為他們說涅槃』，乃至『現在正是時候，決定說大乘』。所以知道菩薩根器銳利，先聽聞大道，聲聞淺薄低下，後來進入佛的智慧，這已經很明顯地證明了。
第二，想要接受梵王（Brahmā）的請求，所以說這部經。
問： 過去《般若（Prajñā）》等經典已經說明因為接受梵王的請求而宣說，與現在有什麼不同？
答： 請求有兩種時機，酬謝也有兩種。請求的兩種時機是：最初請求宣說一乘（Ekayāna）根本法輪（Dharmacakra），後來請求宣說三乘（Triyāna）枝末的教法。酬謝也有兩種時機：從過去以來接受請求宣說三乘的教法，現在才能夠酬謝他的請求，宣說一乘根本法輪。所以現在說明接受請求與過去不同，詳細情況如《方便品》及《智度論（Mahāprajñāpāramitāśāstra）》初卷所說。
第三，想要闡明十方三世諸佛的權智（upāya-jñāna）和實智（tathatā-jñāna）互相資助成就，所以說這部經。然而諸佛的心……
【English Translation】 English version: Sa Xing said: 'Except for those who previously studied and practiced the Small Vehicle (Hīnayāna),' then it is known that you have not previously spoken of the Bodhisattva path for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 'I will now also cause such people to hear this sutra and enter the wisdom of the Buddha,' then it is known that it is now for those who turn from the Small to the Great Vehicle that the Bodhisattva path is spoken.
Question: Why does the sutra text only refer to these two types of people?
Answer: The initial mention is for those who begin to practice the Great Vehicle, and the later indication is to teach those who ultimately practice the Small Vehicle, so the teaching in between can be understood.
Question: Why are those who directly go towards the Bodhisattva path mentioned first, and those who turn from the Small to the Great Vehicle mentioned later?
Answer: Those who directly go towards the Bodhisattva path have long practiced the Buddha-path, have deep merit and sharp faculties, so they are mentioned first; those who turn from the Small to the Great Vehicle have not practiced the Buddha-path, have shallow merit and dull faculties, so they are mentioned later. Therefore, the 'Expedient Means' (Upāya) chapter says: 'Some Buddha-sons have pure and gentle minds and sharp faculties, and practice the profound and subtle path in the presence of immeasurable Buddhas, for these Buddha-sons this Great Vehicle sutra is spoken'; 'Those with dull faculties who delight in the Small Vehicle Dharma, and are attached to birth and death, do not practice the profound and subtle path in the presence of immeasurable Buddhas, and are troubled by various sufferings, for them Nirvana is spoken,' and even 'Now is the right time to definitely speak of the Great Vehicle.' Therefore, it is known that Bodhisattvas with sharp faculties first hear the Great Path, while Śrāvakas (Voice-hearers) are shallow and inferior and later enter the Buddha's wisdom, which is clearly proven.
Secondly, this sutra is spoken because it is desired to accept the request of Brahmā (梵王).
Question: In the past, sutras such as the Prajñā (般若) have already explained that they were spoken because of accepting the request of Brahmā, so how is this different from now?
Answer: There are two times for the request, and two kinds of repayment. The two times for the request are: the initial request to speak the fundamental Dharma-wheel (Dharmacakra) of the One Vehicle (Ekayāna), and the later request to speak the branch and end teachings of the Three Vehicles (Triyāna). The two times for the repayment are: from the past until now, the request has been accepted to speak the teachings of the Three Vehicles, and now it is only possible to repay his request by speaking the fundamental Dharma-wheel of the One Vehicle. Therefore, it is now clear that accepting the request is different from the past, as explained in detail in the 'Expedient Means' chapter and the first volume of the Mahāprajñāpāramitāśāstra (智度論).
Thirdly, this sutra is spoken because it is desired to clarify that the expedient wisdom (upāya-jñāna) and the real wisdom (tathatā-jñāna) of all Buddhas in the ten directions and three times mutually support and accomplish each other. However, the minds of all Buddhas...
未曾權之與實，豈是一之與三？故內外並冥、緣觀俱寂，但于無名相中假名相說，欲出處眾生故，強稱權實。則于互有相資成故，非實無以辨權、非權無以辨實，實有起權之功、權有資實之用，是以文云「於一佛乘分別說三」，謂從實起權；「我設是方便令得入佛慧」則以權通實。但稟教之徒或執權喪實、或執實喪權。執權喪實者，自昔已來執三乘教人不能悟入一實者也。執實喪權者，謂稟《法花》一乘菩薩既聞道理唯一無有三乘，遂守其理一失於三用。如《法花論》釋〈藥草喻品〉「為破菩薩病故來，雖一地所生、一雨所潤，而諸草木各有差別」。此明理雖是一隨緣有三，豈可守一而失三用耶？然昔稟三乘教人既喪于實亦復失權，執一乘教人既其失權亦復喪實，故此二人皆失如來權實二智，並住顛倒虛妄斷常。欲破今昔互失之緣，令識如來權實二智互相資成；既識二智便入佛慧同歸一道，故說此經也。
四者、欲說三凈法門故說此經。然眾生本性寂滅未曾垢凈，雖非垢凈，于眾生顛倒是故成垢，但此垢重眾生不可頓拔，故諸佛菩薩漸漸出之，所以開三凈之教：一者以五戒十善凈於三涂；次說二乘以凈三界；后明一道以凈二乘。以三塗為重苦，三界為中苦，變易為下苦，故說三門以凈其三垢。三垢既滅則三凈亦
【現代漢語翻譯】 現代漢語譯本： 如果不是爲了權巧（upaya，方便）和真實（satya，究竟），怎麼會有一和三的區別呢？所以，內外融為一體，緣起性空的觀照也歸於寂靜，只是在沒有名相的狀態下，爲了引導眾生脫離困境，才假借名相進行解說，勉強稱之為權巧和真實。因此，權巧和真實是互相依存、互相成就的，沒有真實就無法辨別權巧，沒有權巧也無法辨別真實，真實具有產生權巧的作用，權巧具有輔助真實的功用。所以經文說『於一佛乘分別說三』，意思是說從真實出發而設立權巧；『我設是方便令得入佛慧』，則是用權巧來通達真實。但是，接受教導的人，有的執著于權巧而喪失真實，有的執著于真實而喪失權巧。執著于權巧而喪失真實的人，就是從過去以來執著於三乘教法而不能領悟一實相的人。執著于真實而喪失權巧的人，是指接受《法華經》一乘教法的菩薩，既然聽聞道理是唯一而沒有三乘，就固守其理一，而喪失了三乘的妙用。例如，《法華論》解釋〈藥草喻品〉時說：『爲了破除菩薩的病而來，雖然生長在同一土地，受到同一雨水的滋潤，但是各種草木各有差別。』這說明道理雖然是唯一的，但是隨著因緣而有三乘的差別，怎麼可以固守唯一而喪失三乘的妙用呢？然而，過去接受三乘教法的人，既然喪失了真實，也同樣喪失了權巧；執著於一乘教法的人，既然喪失了權巧，也同樣喪失了真實。所以這兩種人都喪失瞭如來的權巧和真實二智，並且安住在顛倒虛妄的斷滅和常恒的見解中。爲了破除現在和過去互相喪失的因緣，使人認識到如來的權巧和真實二智是互相依存、互相成就的；既然認識了二智，就進入佛的智慧，共同歸於唯一的道路，所以才宣說這部經。
第四，爲了宣說三凈法門，所以宣說這部經。然而，眾生的本性是寂滅的，本來就沒有垢染和清凈。雖然沒有垢染和清凈，但是由於眾生的顛倒，所以才形成垢染。只是這種垢染很重，眾生無法立刻拔除，所以諸佛菩薩才逐漸地引導他們去除垢染，因此開示了三凈的教法：第一，用五戒十善來清凈三塗（trayo gati，三惡道）；其次，宣說二乘（sravaka-yana and pratyeka-buddha-yana，聲聞乘和緣覺乘）來清凈三界（trayo dhatavah，欲界、色界、無色界）；最後，闡明一乘（eka-yana，唯一佛乘）來清凈二乘。因為三塗是最重的苦，三界是中等的苦，變易生死是下等的苦，所以宣說三種法門來清凈這三種垢染。三種垢染既然滅除，那麼三種清凈也...
【English Translation】 English version: If it were not for upaya (skillful means) and satya (truth), how could there be a distinction between one and three? Therefore, when inner and outer merge into one, and the contemplation of dependent origination becomes still, it is only in the absence of names and forms that we provisionally use names and forms to speak, striving to guide beings out of their predicament, and forcibly calling them upaya and satya. Thus, upaya and satya are mutually dependent and mutually fulfilling. Without satya, upaya cannot be distinguished; without upaya, satya cannot be distinguished. Satya has the function of generating upaya, and upaya has the use of assisting satya. Therefore, the text says, 'In the one Buddha vehicle, I distinguish and speak of three,' meaning that upaya is established from satya; 'I establish these expedient means to enable beings to enter the Buddha's wisdom,' meaning that upaya leads to satya. However, those who receive the teachings either cling to upaya and lose satya, or cling to satya and lose upaya. Those who cling to upaya and lose satya are those who, from the past, have clung to the teachings of the Three Vehicles and have been unable to awaken to the One Reality. Those who cling to satya and lose upaya are those Bodhisattvas who receive the teachings of the One Vehicle of the Lotus Sutra, and having heard that the principle is one and there are no Three Vehicles, they cling to the oneness of the principle and lose the threefold function. For example, the Lotus Sutra Treatise explains the 'Parable of the Medicinal Herbs' by saying, 'They come to cure the diseases of the Bodhisattvas; although they grow in the same soil and are nourished by the same rain, the various herbs and trees are different.' This explains that although the principle is one, it has three aspects according to conditions. How can one cling to the one and lose the threefold function? However, those who in the past received the teachings of the Three Vehicles have lost both satya and upaya; those who cling to the teachings of the One Vehicle have lost upaya and also lost satya. Therefore, both of these people have lost the two wisdoms of the Tathagata, upaya and satya, and dwell in inverted, false, nihilistic, and eternal views. In order to break the causes of mutual loss in the present and the past, and to enable people to recognize that the two wisdoms of the Tathagata, upaya and satya, are mutually dependent and mutually fulfilling; once they recognize the two wisdoms, they enter the Buddha's wisdom and together return to the one path, therefore this sutra is spoken.
Fourth, this sutra is spoken in order to expound the Three Pure Dharmas. However, the fundamental nature of beings is quiescent and has never been defiled or pure. Although it is neither defiled nor pure, defilement arises due to the inversion of beings. However, this defilement is heavy, and beings cannot be instantly freed from it. Therefore, the Buddhas and Bodhisattvas gradually guide them to remove defilement, and thus open up the teachings of the Three Purifications: First, using the Five Precepts and Ten Virtues to purify the three evil destinies (trayo gati); second, expounding the Two Vehicles (sravaka-yana and pratyeka-buddha-yana) to purify the Three Realms (trayo dhatavah); and finally, clarifying the One Vehicle (eka-yana) to purify the Two Vehicles. Because the three evil destinies are the heaviest suffering, the Three Realms are medium suffering, and the suffering of change is the lowest suffering, therefore three methods are taught to purify these three defilements. Once the three defilements are extinguished, then the three purities also...
忘，故說此經也。然說三凈為止三垢，垢若不留凈亦便息，了悟諸法本性寂然未曾垢凈，乃入于佛慧直至道場也。
五者、欲說三攝法門故說此經也。總談群聖垂教凡有三門：一、攝邪歸正門，二、攝異歸同門，三、攝因歸果門。攝邪歸正門者，釋迦未出之前凡有二邪：一、在家起愛眾生，二、出家諸見外道；此二並乖正道故稱為邪。故〈方便品〉云「以諸欲因緣備受諸苦毒」，即起愛之流也；「入邪見稠林若有若無等」，謂諸外道也。乃至〈譬喻品〉云起愛譬彼毒蟲，諸見喻同惡鬼，如來出世攝彼二邪歸五乘之正。此二人中有無聞非法者，以人天善根而成就之；有三乘根性者，以三乘法而攝取之。故攝彼二邪歸五乘正也。二、攝異歸同門者，若稟教之徒聞昔三乘而頓悟一道者，不須復更說法花之教；但鈍根之流雖舍二邪更對執五異，今欲攝茲五異同歸一乘，謂攝異歸同門也。三、攝因歸果門者，攝前五異同歸一乘但是因行，今為欲令修因證果故說如來真應兩身，謂攝因歸果門。《法花》之前但有初門，斯經既融會一化則具足三門。然明此三門，意欲為通寂滅無言之道，令玄悟之賓體斯妙極未曾邪正，乃至豈是因果耶？故此三門無教不收、無理不攝、如空之含萬像、若海之納百川。
六者、欲說三種法輪
【現代漢語翻譯】 現代漢語譯本：因為遺忘，所以宣說此經。然而，宣說三凈是爲了止息三種垢染，如果垢染不存留，清凈也便止息。了悟諸法本性寂然，未曾有垢染和清凈，才能進入佛的智慧，直至菩提道場。
五者，想要宣說三種攝法門，所以宣說此經。總的來說，諸位聖人垂示教誨，大致有三個方面：一、攝邪歸正門，二、攝異歸同門，三、攝因歸果門。攝邪歸正門是指，釋迦牟尼佛未出世之前，大致有兩種邪見：一、在家眾生生起貪愛，二、出家眾生的各種外道見解；這兩種都違背正道，所以稱為邪。所以《方便品》中說：『以各種慾望因緣，備受各種痛苦』，就是生起貪愛的一類；『進入邪見稠林，若有若無等』，說的是各種外道。乃至《譬喻品》中說，生起貪愛譬如毒蟲，各種見解比作惡鬼，如來出世，攝取這兩種邪見，歸於五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）之正。這兩種人中，有未曾聽聞非法的人，用人天善根來成就他們；有三乘根性的人，用三乘法來攝取他們。所以說攝取這兩種邪見，歸於五乘之正。二、攝異歸同門是指，如果接受教誨的人，聽聞過去的三乘法（聲聞乘、緣覺乘、菩薩乘）而頓悟唯一佛乘，就不需要再宣說《法華經》的教義；但是鈍根之人，雖然捨棄了兩種邪見，卻又執著於五乘的差異，現在想要攝取這五種差異，共同歸於一乘，這就是攝異歸同門。三、攝因歸果門是指，攝取前面的五種差異，共同歸於一乘，這只是因地的修行，現在爲了讓修行因地的人證得果地，所以宣說如來的真身和應身兩種身，這就是攝因歸果門。《法華經》之前只有第一種門，這部經既然融會貫通了一切教化，就具備了這三種門。然而，闡明這三種門，意在貫通寂滅無言之道，讓玄妙領悟的賓客體會到這種妙到極致的境界，未曾有邪正，乃至哪裡有什麼因果呢？所以這三種門，沒有哪種教義不收納，沒有哪種道理不攝取，如同天空包含萬象，好比大海容納百川。
六者，想要宣說三種法輪（轉法輪，勸法輪，證法輪）
【English Translation】 English version: Because of forgetting, this Sutra is expounded. However, expounding the Three Purities is to cease the three defilements. If the defilements do not remain, then purity also ceases. To realize that the nature of all dharmas is inherently tranquil, without ever having defilement or purity, is to enter the wisdom of the Buddha, until the Bodhi-mandala (enlightenment place).
Fifth, this Sutra is expounded because it is desired to expound the Three Methods of Gathering. Generally speaking, the teachings imparted by all the sages have three aspects: first, the gate of gathering the heterodox and returning to the orthodox; second, the gate of gathering the different and returning to the same; and third, the gate of gathering the cause and returning to the effect. The gate of gathering the heterodox and returning to the orthodox refers to the fact that before Shakyamuni (name of the Buddha) appeared in the world, there were roughly two kinds of heterodox views: first, sentient beings at home who give rise to love; second, various non-Buddhist views of renunciates; both of these deviate from the orthodox path, so they are called heterodox. Therefore, the 『Expedient Means』 chapter says: 『Because of various desires and conditions, they endure all kinds of suffering,』 which refers to the stream of arising love; 『Entering the dense forest of heterodox views, such as existence and non-existence,』 refers to various non-Buddhists. Furthermore, the 『Parable』 chapter says that arising love is like a poisonous insect, and various views are likened to evil ghosts. When the Tathagata (another name for the Buddha) appears in the world, he gathers these two heterodox views and returns them to the orthodoxy of the Five Vehicles (human vehicle, deva vehicle, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle). Among these two kinds of people, those who have not heard the Dharma (Buddhist teachings) are accomplished with the roots of goodness of humans and devas; those who have the nature of the Three Vehicles (sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle) are gathered with the Three Vehicle teachings. Therefore, it is said that these two heterodox views are gathered and returned to the orthodoxy of the Five Vehicles. Second, the gate of gathering the different and returning to the same refers to the fact that if those who receive the teachings hear the Three Vehicles of the past and suddenly awaken to the One Buddha Vehicle, there is no need to expound the teachings of the Lotus Sutra again; but those of dull faculties, although they have abandoned the two heterodox views, still cling to the differences of the Five Vehicles. Now, it is desired to gather these five differences and return them together to the One Vehicle, which is called the gate of gathering the different and returning to the same. Third, the gate of gathering the cause and returning to the effect refers to the fact that gathering the preceding five differences and returning them together to the One Vehicle is only the practice of the causal ground. Now, in order to enable those who cultivate the causal ground to attain the fruition, the two bodies of the Tathagata, the True Body and the Response Body, are expounded, which is called the gate of gathering the cause and returning to the effect. Before the Lotus Sutra, there was only the first gate. Since this Sutra integrates all teachings, it possesses these three gates. However, clarifying these three gates is intended to connect the path of silent extinction, so that the guests of profound awakening can experience this ultimate state, which has never had heterodoxy or orthodoxy, and where is there any cause or effect? Therefore, these three gates encompass all teachings and gather all principles, like the sky containing all phenomena, like the ocean receiving hundreds of rivers.
Sixth, it is desired to expound the Three Kinds of Dharma Wheels (the wheel of turning the Dharma, the wheel of exhorting the Dharma, and the wheel of witnessing the Dharma).
故說此經。言三種者：一者、根本法輪，二者、枝末之教，三者、攝末歸本。根本法輪者，謂佛初成道，花嚴之會純為菩薩開一因一果法門，謂根本之教也。但薄福鈍根之流不堪于聞一因一果，故於一佛乘分別說三，謂枝末之教也。四十餘年說三乘之教陶練其心，至今《法花》始得會彼三乘歸於一道，即攝末歸本教也。
問：
此經何處有三輪文耶？
答：
〈信解品〉云「長者居師子坐，眷屬圍繞羅列寶物」，即指《花嚴》根本教也；「喚子不得，故密遣二人，脫珍御服著弊垢衣」，謂隱一說三，謂枝末教也。如富長者知子志劣，柔伏其心乃教大智，謂攝末歸本教。又〈譬喻品〉云，如彼長者雖復身手有力而不能用之，但以慇勤方便勉濟諸子火宅之難，然後各與珍寶大車。初句謂隱根本，次句謂起枝末，后句謂攝末歸本，即三輪分明之證也。
問：
初明根本、后明攝末歸本，此二何異？
答：
昔南土北方皆言：《花嚴》是究竟之教，《法花》是未了之說。今謂不然。此經明初一乘救子不得，后辨一乘救子方得。得與未得義乃有殊，初后一乘更無有異。若后說一乘救子方得遂是不了義教者，初說一乘救子不得亦是不了義教；若初救子不得遂是不了教者，則諸佛
【現代漢語翻譯】 現代漢語譯本： 因此宣說此經。所說的三種是指：一是根本法輪，二是枝末之教，三是攝末歸本。根本法輪，指的是佛陀最初成道時，在華嚴法會上，純粹為菩薩們開示一因一果的法門，這被稱為根本之教。但是，福薄鈍根的眾生無法聽聞一因一果的道理，所以在一佛乘的基礎上分別宣說三乘，這被稱為枝末之教。在四十多年的時間裡，宣說三乘之教來陶冶他們的心性，直到《法華經》才開始將這三乘會歸於一乘，這就是攝末歸本之教。 問： 這部經的什麼地方有三輪的說法呢？ 答： 《信解品》中說：『長者坐在師子座上，眷屬圍繞，羅列寶物』，這指的是《華嚴經》的根本教義；『呼喚兒子，兒子卻不回來，所以秘密派遣兩個人，脫下珍貴的衣服，穿上破舊的衣服』，這是指隱藏一乘而說三乘，是枝末之教。如同富有的長者知道兒子的志向低劣，用柔和的方法來調伏他們的心性，然後才教導他們大智慧，這就是攝末歸本之教。又如《譬喻品》中說，如同那位長者雖然身手有力卻不能使用，只是用慇勤方便的方法來幫助眾子脫離火宅的災難，然後各自給予他們珍寶大車。第一句是說隱藏根本，第二句是說興起枝末，后一句是說攝末歸本，這就是三輪分明的證據。 問： 最初闡明根本，後來闡明攝末歸本，這兩者有什麼不同呢？ 答： 過去南方和北方都說：《華嚴經》是究竟的教義，《法華經》是未了義的說法。現在我認為不是這樣。這部經闡明最初的一乘法門無法救度兒子，後來辨明一乘法門才能救度兒子。能救和不能救，意義上是有區別的，最初的一乘和後來的一乘並沒有不同。如果後來說一乘才能救度兒子，就是不了義的教義，那麼最初說一乘不能救度兒子也是不了義的教義；如果最初救度兒子不成就是不了義的教義，那麼諸佛
【English Translation】 English version: Therefore, this Sutra is expounded. The three types mentioned are: first, the fundamental Dharma wheel; second, the teachings of branches and leaves; and third, the integration of branches and leaves back to the root. The fundamental Dharma wheel refers to when the Buddha first attained enlightenment, at the assembly of the Avatamsaka (Flower Garland) Sutra, he purely expounded the Dharma of one cause and one effect for the Bodhisattvas, which is called the fundamental teaching. However, beings with meager blessings and dull roots are incapable of hearing about one cause and one effect, so based on the One Buddha Vehicle, he separately expounded the Three Vehicles, which is called the teachings of branches and leaves. For over forty years, he expounded the teachings of the Three Vehicles to cultivate their minds, and now, in the Lotus Sutra, he begins to integrate these three vehicles into one path, which is the teaching of integrating branches and leaves back to the root. Question: Where in this Sutra are the three wheels mentioned? Answer: In the 『Faith and Understanding』 chapter, it says: 『The elder sits on a lion throne, surrounded by his family, displaying treasures,』 which refers to the fundamental teaching of the Avatamsaka Sutra; 『Calling his sons, they do not come, so he secretly sends two people, taking off their precious clothes and putting on tattered clothes,』 which refers to concealing the One Vehicle and speaking of the Three Vehicles, which is the teaching of branches and leaves. Just as the wealthy elder knows that his sons' aspirations are inferior, he subdues their minds with gentleness and then teaches them great wisdom, which is the teaching of integrating branches and leaves back to the root. Also, in the 『Parable』 chapter, it says, like that elder, although he has strength in his body and hands, he cannot use it, but only uses diligent and expedient means to help his sons escape the disaster of the burning house, and then gives each of them precious great carts. The first sentence refers to concealing the root, the second sentence refers to arising the branches and leaves, and the last sentence refers to integrating the branches and leaves back to the root, which is clear evidence of the three wheels. Question: The initial explanation of the root and the later explanation of integrating branches and leaves back to the root, what is the difference between these two? Answer: In the past, both the South and the North said: The Avatamsaka Sutra is the ultimate teaching, and the Lotus Sutra is an incomplete teaching. Now I say it is not so. This Sutra explains that the initial One Vehicle cannot save the sons, and later it clarifies that the One Vehicle can save the sons. The meaning of being able to save and not being able to save is different, but the initial One Vehicle and the later One Vehicle are not different. If the later saying that the One Vehicle can save the sons is an incomplete teaching, then the initial saying that the One Vehicle cannot save the sons is also an incomplete teaching; if the initial failure to save the sons is an incomplete teaching, then all the Buddhas
出世便欲以不了義法用化群生，便乖諸佛本意、傷父子恩情也。今明《法花》與《花嚴》有同有異。所言同者，明一道清凈平等大慧故。〈踴出品〉云「是諸眾生始見我身聞我所說，即便信受入于佛慧，除前修習學小乘者，如是等人我今亦令得聞是經入于佛慧」，佛慧即是平等大慧，故知《花嚴》與《法花》同名平等大慧，諸佛知見無有異也。所言異者，略明五種：一、化主異。《花嚴》化主多名盧遮那，《法花》化主稱為釋迦；又《花嚴》一佛所說，《法花》則普集分身諸佛說；《花嚴》則菩薩說，《法花》則佛自說。二者、徒眾有異。《花嚴》為直往菩薩說，《法花》為回小入大人說；《花嚴》純為菩薩說，《法花》雜為五乘人說；《花嚴》頓為菩薩說，《法花》漸漸為菩薩說。三、時節異。《花嚴》始說一乘，《法花》終明究竟。四、教門異。直說一乘平等大道無所破斥，名為花嚴教；此經破三乘執固然後始得歸於一極也。五、約處異。《花嚴》七處八會說，此經一處一會說。
問：
《法華》亦有多處多會以不？
答：
同在靈鷲山，故唯有一處；而約前後凡有凈穢三時：初分之經在穢土中說；〈見塔品〉已去竟於〈屬累〉第二分經在凈土中說；〈神力〉一品十方通為一土中，合在
【現代漢語翻譯】 現代漢語譯本：如果剛出世就想用不了義的法來教化眾生，就違背了諸佛的本意，也傷害了佛與眾生之間的恩情。現在說明《法華經》（Saddharma Puṇḍarīka Sūtra）與《華嚴經》（Avataṃsaka Sūtra）的相同與不同之處。相同之處在於，都闡明了一道清凈平等的大智慧。《踴出品》（Yǒngchū Pǐn）中說：『這些眾生最初見到我的身形，聽到我所說的法，就立即信受，進入佛的智慧，除了先前修習小乘佛法的人。像這樣的人，我現在也讓他們聽聞這部經，進入佛的智慧。』佛的智慧就是平等的大智慧，所以知道《華嚴經》與《法華經》都名為平等大智慧，諸佛的知見沒有差別。不同之處，簡略說明五種：一、教化之主不同。《華嚴經》的教化之主多名為盧舍那（Locana），《法華經》的教化之主稱為釋迦（Śākyamuni）；而且《華嚴經》由一佛所說，《法華經》則普集分身諸佛來說；《華嚴經》由菩薩說，《法華經》則佛親自說。二、徒眾不同。《華嚴經》是為直接趨向大乘的菩薩說，《法華經》是為回小向大的修行者說；《華嚴經》純粹是為菩薩說，《法華經》則混合為五乘人說；《華嚴經》頓超直入，為菩薩說，《法華經》漸漸引導，為菩薩說。三、時節不同。《華嚴經》最初就說一乘佛法，《法華經》最終闡明究竟圓滿。四、教門不同。直接闡述一乘平等大道，沒有破斥，名為華嚴教；此經破除三乘的執著，然後才能歸於一乘。五、處所不同。《華嚴經》在七處八會宣說，此經在一處一會宣說。
問：
《法華經》也有多處多會嗎？
答：
都在靈鷲山（Gṛdhrakūṭa），所以只有一處；而就前後來說，凡有凈土、穢土三種時節：初分之經在穢土中說；〈見寶塔品〉（Jità Pǐn）之後直到〈屬累品〉（Shǔlěi Pǐn）的第二分經在凈土中說；〈神力品〉（Shénlì Pǐn）將十方通為一土，合在一起。
【English Translation】 English version: To attempt to convert sentient beings with provisional teachings immediately upon emergence into the world would be contrary to the original intention of all Buddhas and would harm the bond of affection between the Buddha and sentient beings. Now, I will explain the similarities and differences between the Saddharma Puṇḍarīka Sūtra (《法華經》, The Lotus Sutra) and the Avataṃsaka Sūtra (《華嚴經》, Flower Garland Sutra). The similarity lies in the fact that both elucidate the one path of pure, equal, and great wisdom. The 『Emerging from the Earth』 chapter (Yǒngchū Pǐn) states: 『These sentient beings, upon first seeing my form and hearing my teachings, will immediately believe and accept them, entering into the wisdom of the Buddha, except for those who have previously cultivated and studied the Small Vehicle. Even for such individuals, I will now enable them to hear this sutra and enter into the wisdom of the Buddha.』 The wisdom of the Buddha is none other than equal and great wisdom. Therefore, it is known that both the Avataṃsaka Sūtra and the Saddharma Puṇḍarīka Sūtra are named equal and great wisdom, and the knowledge and vision of all Buddhas are without difference. The differences can be briefly explained in five ways: First, the teaching host is different. The teaching host of the Avataṃsaka Sūtra is often named Locana (盧舍那), while the teaching host of the Saddharma Puṇḍarīka Sūtra is called Śākyamuni (釋迦); moreover, the Avataṃsaka Sūtra is spoken by one Buddha, while the Saddharma Puṇḍarīka Sūtra is spoken by a gathering of manifested Buddhas; the Avataṃsaka Sūtra is spoken by Bodhisattvas, while the Saddharma Puṇḍarīka Sūtra is spoken by the Buddha himself. Second, the audience is different. The Avataṃsaka Sūtra is spoken for Bodhisattvas who directly aspire to the Great Vehicle, while the Saddharma Puṇḍarīka Sūtra is spoken for practitioners who turn from the Small Vehicle to the Great Vehicle; the Avataṃsaka Sūtra is purely spoken for Bodhisattvas, while the Saddharma Puṇḍarīka Sūtra is spoken for people of the Five Vehicles; the Avataṃsaka Sūtra is spoken suddenly and directly for Bodhisattvas, while the Saddharma Puṇḍarīka Sūtra is spoken gradually for Bodhisattvas. Third, the time is different. The Avataṃsaka Sūtra initially speaks of the One Vehicle, while the Saddharma Puṇḍarīka Sūtra ultimately elucidates complete fulfillment. Fourth, the teaching is different. Directly expounding the One Vehicle of the equal and great path without refutation is called the Avataṃsaka teaching; this sutra breaks through the attachment to the Three Vehicles before one can return to the One Vehicle. Fifth, the location is different. The Avataṃsaka Sūtra is spoken in seven locations and eight assemblies, while this sutra is spoken in one location and one assembly.
Question:
Does the Saddharma Puṇḍarīka Sūtra also have multiple locations and assemblies?
Answer:
All are on Gṛdhrakūṭa (靈鷲山, Vulture Peak), so there is only one location; and in terms of before and after, there are three times of pure and impure lands: the first part of the sutra is spoken in an impure land; the second part of the sutra, from the 『Apparition of a Stupa』 chapter (Jità Pǐn) to the 『Entrustment』 chapter (Shǔlěi Pǐn), is spoken in a pure land; the 『Supernatural Powers』 chapter (Shénlì Pǐn) combines the ten directions into one land, all together.
凈穢中說，始自〈藥王〉終訖〈普賢勸發品〉還在穢土中說。
問：
三種法輪，《法花》具幾種？
答：
一往則《花嚴》為根本法輪，自《花嚴》之後《法花》之前為枝末之教，此經則屬攝末歸本。然《法花》結束一化，該羅頓漸則具足三輪，然此三輪皆是無名相中為眾生故假名相說，然寂滅之道未曾有三亦無不三，無所依止也。
七者、欲釋聲聞菩薩二種疑故演說此經。聲聞二種疑：一者舊疑，如身子云「我等同入法性，云何如來以小乘法而見濟度」，又云「欲以問世尊，為失為不失，四十餘年常懷此疑」，謂舊疑也；如雲「初聞佛所說心中大驚疑」，則是新疑也。菩薩舊疑者，昔稟三乘之教，既執道理有三，或疑退墮二乘地，或疑進成佛道。今疑者，疑佛所說今昔相違，昔說有三今不應明一，今辨有一昔不應說三。大小二人聞說此經兩疑皆息，故〈方便品〉云「菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛」。
問。聲聞新舊二疑所有文證，菩薩新舊疑出何文耶。
答。身子三請中雲，求佛諸菩薩大數有八萬，欲聞具足道，當知菩薩亦有疑也。
問：
八萬大士皆法身菩薩，何容有此疑也？
答：
身子權行接引實人，法身菩薩府同
【現代漢語翻譯】 現代漢語譯本： 關於凈土和穢土的說法，從《藥王品》開始到《普賢勸發品》結束，都還在穢土中宣說。
問： 《法華經》具備三種法輪（根本法輪、枝末法輪、攝末歸本法輪）中的幾種？
答： 一般來說，《華嚴經》是根本法輪。從《華嚴經》之後到《法華經》之前，是枝末之教。而《法華經》屬於攝末歸本。然而，《法華經》總結了釋迦牟尼佛一生的教化，涵蓋了頓教和漸教，因此具足三種法輪。但這三種法輪都是在沒有名相的狀態下，爲了眾生的緣故而假借名相來說明。然而，寂滅的真理之道，未曾有三，也並非沒有三，是無所依止的。
第七，爲了消除聲聞（Śrāvaka）和菩薩（Bodhisattva）的兩種疑惑，才宣說這部經。聲聞的兩種疑惑：一是舊的疑惑，如舍利弗（Śāriputra）所說：『我們都同樣進入了法性，為什麼如來（Tathāgata）用小乘法來救度我們？』又說：『想要問世尊（Lokajyestha），是失去了還是沒有失去（成佛的機會），四十多年來常常懷有這個疑惑』，這就是舊的疑惑。如經文所說：『初次聽聞佛所說，心中大驚疑』，這就是新的疑惑。菩薩舊的疑惑是，過去接受三乘的教導，既然執著于道理有三種，或者懷疑自己會退墮到二乘的境界，或者懷疑自己能否進而成佛道。現在的疑惑是，懷疑佛所說的話今昔互相矛盾，過去說有三乘，現在不應該只說一乘，現在說有一乘，過去不應該說三乘。大小乘的修行者聽聞這部經后，兩種疑惑都消除了，所以《方便品》中說：『菩薩聽聞此法，疑網都已消除，一千二百阿羅漢（Arhat）都將成佛』。
問： 聲聞新的和舊的兩種疑惑，都有哪些經文可以證明？菩薩新的和舊的疑惑出自哪些經文？
答： 舍利弗三次請求中說，請求佛陀的諸位菩薩，大數有八萬，想要聽聞具足之道，應當知道菩薩也有疑惑。
問： 八萬大士都是法身菩薩（Dharmakāya Bodhisattva），怎麼會有這樣的疑惑呢？
答： 舍利弗是權巧示現，接引真實之人，法身菩薩的示現也是如此。
【English Translation】 English version: Regarding the discussion of pure and impure lands, from the beginning of the 『Medicine King Chapter』 (〈藥王品〉) to the end of the 『Universal Worthy』s Exhortation to Diligence Chapter』 (〈普賢勸發品〉), the teachings are still being delivered within the impure land.
Question: Of the three wheels of Dharma (fundamental wheel, branch-end wheel, and gathering-end-returning-to-root wheel), how many does the 『Lotus Sutra』 (《法華經》) possess?
Answer: Generally speaking, the 『Flower Garland Sutra』 (《花嚴經》) is the fundamental wheel of Dharma. From the 『Flower Garland Sutra』 to before the 『Lotus Sutra』 are the branch-end teachings. This sutra (the 『Lotus Sutra』) belongs to the gathering-end-returning-to-root. However, the 『Lotus Sutra』 concludes the entire teaching of Śākyamuni Buddha's lifetime, encompassing both sudden and gradual teachings, thus possessing all three wheels. However, these three wheels are all provisionally named for the sake of sentient beings in a state without names and forms. However, the path of extinction has never had three, nor is it without three; it is without any reliance.
Seventh, this sutra is expounded to dispel the two kinds of doubts of Śrāvakas (聲聞) and Bodhisattvas (菩薩). The two doubts of Śrāvakas: first, the old doubt, as Śāriputra (舍利弗) said, 『We all enter the Dharma-nature equally, why does the Tathāgata (如來) save us with the Small Vehicle?』 And also said, 『Wanting to ask the World Honored One (Lokajyestha), whether it is lost or not lost (the opportunity to attain Buddhahood), for more than forty years, I have always held this doubt,』 this is the old doubt. As the sutra says, 『Upon first hearing what the Buddha said, there was great surprise and doubt in my heart,』 this is the new doubt. The old doubt of Bodhisattvas is that in the past, they received the teachings of the Three Vehicles, and since they were attached to the idea that there are three paths, they either doubted that they would regress to the stage of the Two Vehicles, or doubted that they could advance to attain Buddhahood. The present doubt is that they doubt that the Buddha's words contradict each other between the past and the present; in the past, it was said that there were three vehicles, but now it should not be said that there is only one; now it is said that there is one vehicle, but in the past, it should not have been said that there were three. After hearing this sutra, both the practitioners of the Great and Small Vehicles had their doubts dispelled, so the 『Expedient Means Chapter』 says, 『Bodhisattvas, hearing this Dharma, have all their nets of doubt removed, and the twelve hundred Arhats (阿羅漢) will all become Buddhas.』
Question: What are the scriptural proofs for the two kinds of doubts, new and old, of the Śrāvakas? From which scriptures do the new and old doubts of the Bodhisattvas come?
Answer: In Śāriputra's three requests, it is said that the Bodhisattvas who requested the Buddha, numbered eighty thousand, and wanted to hear the complete path. It should be known that Bodhisattvas also have doubts.
Question: The eighty thousand great beings are all Dharmakāya Bodhisattvas (法身菩薩), how could they have such doubts?
Answer: Śāriputra is expediently manifesting to guide real people, and the manifestation of the Dharmakāya Bodhisattvas is also like this.
新學，故無過也。
問：
菩薩聲聞疑有何異也？
答：
聲聞自謂究竟，聞非究竟，是故生疑。菩薩無此疑也，而但有上二種之疑，所以為異。
問：
釋疑有何益耶？
答：
若不釋疑，則聲聞無進道、菩薩有退路。今開方便門示真實相，釋大小之疑，則菩薩無退路、聲聞有進道，是故此經為益之深也。
八者、欲說中道法故說此經。
問：
何以知欲說中道耶？
答：
二週說初皆放眉間白豪光明，上不以頂、下不以足。放眉間光明者，表二週之說皆明中道法也。初周明一道清凈，一道清凈即是中道；第二週明一法身，一法身亦是中道。然法身更無有二，隨義立名，故知二週皆明中道也。
問：
何故明中道耶？
答：
道未曾偏中，但為對昔偏病是故說中。所以然者，如來昔說五乘為顯不五，既無有五亦無不五，本性寂然無所依倚名為中道，中道即是妙法。但稟教之徒聞昔說五乘，遂作五乘異解，故墮在諸邊。稟人天乘者墮在生死邊，求聲聞緣覺乘者墮涅槃邊，學三藏教者墮在小邊，學摩訶衍者墮在大邊；乃至昔稟五乘異墮在異邊，今聞一乘作一乘解者墮在一邊。今破此諸邊令心無所著，即是《
【現代漢語翻譯】 現代漢語譯本：新學之人，往往沒有過失。
問： 菩薩（Bodhisattva，指追求覺悟的修行者）和聲聞（Śrāvaka，指通過聽聞佛法而證悟的修行者）的疑惑有什麼不同呢？
答： 聲聞自認為已經達到究竟的境界，但實際上他們所聽聞的並非究竟之法，因此產生疑惑。菩薩沒有這種疑惑，而只有上面所說的兩種疑惑，這就是他們之間的區別。
問： 解釋疑惑有什麼益處呢？
答： 如果不解釋疑惑，那麼聲聞就無法繼續進步，菩薩則可能有退轉的危險。現在開啟方便之門，揭示真實的相狀，解釋大小乘的疑惑，那麼菩薩就不會退轉，聲聞就能繼續進步，因此這部經的益處非常深遠。
第八，爲了宣說中道之法，所以宣說這部經。
問： 憑什麼知道是爲了宣說中道呢？
答： 前兩週說法時，一開始都從眉間白毫（ūrṇā，佛像眉間的一束白毛，象徵智慧之光）放出光明，光明向上不觸及頭頂，向下不觸及腳底。從眉間放出光明，表明前兩週的說法都闡明了中道之法。初周闡明一道清凈，一道清凈就是中道；第二週闡明一法身（Dharmakāya，佛的法性之身），一法身也是中道。然而法身實際上只有一個，只是根據不同的意義而設立不同的名稱，因此可知前兩週的說法都闡明了中道。
問： 為什麼要闡明中道呢？
答： 道本來就沒有偏頗，之所以要說中道，是爲了對治過去人們的偏頗之病。原因在於，如來過去所說的五乘（Pañca-yāna，人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）是爲了顯示不五（非五乘），既然沒有五乘，也沒有不五乘，本性寂然，無所依傍，這叫做中道，中道就是妙法。但是接受教誨的人們聽聞過去所說的五乘，就產生了五乘不同的理解，因此墮入了各種邊見。接受人天乘的人墮入了生死邊，追求聲聞緣覺乘的人墮入了涅槃邊，學習三藏教（Tripiṭaka，佛教經典的總稱）的人墮入了小乘邊，學習摩訶衍（Mahāyāna，大乘佛教）的人墮入了大的邊；乃至過去接受五乘不同理解的人墮入了異邊，現在聽聞一乘（Eka-yāna，唯一的成佛之道）就作一乘理解的人墮入了一邊。現在破除這些邊見，使心無所執著，這就是《
【English Translation】 English version: Those who are newly learning often make no mistakes.
Question: What is the difference between the doubts of a Bodhisattva (Bodhisattva, one who seeks enlightenment) and a Śrāvaka (Śrāvaka, one who attains enlightenment through hearing the Dharma)?
Answer: Śrāvakas consider themselves to have reached the ultimate, but what they have heard is not the ultimate, therefore they have doubts. Bodhisattvas do not have this doubt, but only the two kinds of doubts mentioned above, and that is the difference.
Question: What is the benefit of resolving doubts?
Answer: If doubts are not resolved, then Śrāvakas will not advance on the path, and Bodhisattvas may regress. Now, by opening the gate of expedient means and revealing the true nature, and by resolving the doubts of both the small and great vehicles, Bodhisattvas will not regress, and Śrāvakas will advance on the path. Therefore, this sūtra is of profound benefit.
Eighth, this sūtra is spoken in order to expound the Middle Way.
Question: How do we know that it is intended to expound the Middle Way?
Answer: In the first two weeks of teachings, both began by emitting light from the white hair between the eyebrows (ūrṇā, a tuft of white hair between the eyebrows of a Buddha, symbolizing the light of wisdom), the light not reaching the top of the head or the soles of the feet. The emission of light from between the eyebrows indicates that the teachings of both weeks illuminate the Middle Way. The first week clarifies the one pure path, and the one pure path is the Middle Way; the second week clarifies the one Dharmakāya (Dharmakāya, the Dharma body of the Buddha), and the one Dharmakāya is also the Middle Way. However, the Dharmakāya is actually only one, and names are established according to different meanings, so we know that the teachings of both weeks clarify the Middle Way.
Question: Why is the Middle Way clarified?
Answer: The Way has never been biased, but the Middle Way is spoken to counteract the biased sickness of the past. The reason is that the Tathāgata (Tathāgata, 'the one who has thus come', an epithet of the Buddha) spoke of the Five Vehicles (Pañca-yāna, the vehicles of humans and gods, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) in the past to reveal the non-Five. Since there are no Five Vehicles, there is also no non-Five Vehicles. The fundamental nature is still and without reliance, and this is called the Middle Way, and the Middle Way is the wonderful Dharma. However, those who received the teachings heard of the Five Vehicles in the past and developed different understandings of the Five Vehicles, and therefore fell into various extremes. Those who accepted the vehicle of humans and gods fell into the extreme of birth and death, those who sought the vehicle of Śrāvakas and Pratyekabuddhas fell into the extreme of Nirvāṇa, those who studied the Tripiṭaka (Tripiṭaka, the collection of Buddhist scriptures) fell into the extreme of the small vehicle, those who studied the Mahāyāna (Mahāyāna, the Great Vehicle) fell into the extreme of the great vehicle; even those who accepted different understandings of the Five Vehicles in the past fell into the extreme of difference, and those who now hear of the One Vehicle (Eka-yāna, the one vehicle to Buddhahood) and understand it as the One Vehicle fall into the extreme of oneness. Now, by breaking these extremes and causing the mind to be without attachment, this is the
妙法蓮花經》，故名中道也。
九者、欲顯諸菩薩唸佛三昧故說是經。自昔已來未具足顯身真實真方便故，凡夫二乘及始行菩薩猶未識佛，故不解唸佛亦不解禮佛，但以有所得心念佛者，便是念有所得竟不念佛，有所得心禮佛，乃是禮有所得亦不禮佛。不禮不念，則佛非彼師、彼非弟子。今既開身方便身真實，方解禮念、始名師弟子。
問：
昔緣云何未識佛耶？
答。昔執雖多不出三種：一者、不識本一跡多，二者、不識本無生滅應用有生滅，三者、不識釋迦久證法身非伽耶成佛。為對此三病，故示三種教門：一者、普集分身示本一跡多，明釋迦之與凈土之佛皆是應跡，非此凈穢乃為法身，故法身不二、跡身不一。又若執應身不一、法身不二者，亦未免二見、有所得心，即是不動而應十方現前，既不動而應、雖應常寂，故此應身則是法身。如《涅槃》云「吾今此身則是法身常寂而應」，不失應身故不二而二，開于本跡二而不二，未始二身。二者、開塔並坐生滅互顯。多寶滅既不滅，則顯釋迦雖生不生，不生不滅名為法身，方便唱滅稱為應用。若復言法身自不生不滅、應身自生滅，還成生滅無生滅二見。今明王宮生，生而不起；雙樹唱滅，滅而不失。故生滅宛然未曾起謝，生滅宛然故是應用
【現代漢語翻譯】 現代漢語譯本：《妙法蓮花經》之所以被稱為中道，是因為它闡述了中道的真諦。
九者，爲了彰顯諸菩薩的唸佛三昧，所以宣說這部經。過去以來，由於沒有完整地顯現佛的真實身和真實的方便，凡夫、二乘以及剛開始修行的菩薩還不能認識佛，因此不理解唸佛，也不理解禮佛。只是以有所得的心念佛，便是念有所得，最終沒有唸佛；以有所得的心禮佛，便是禮有所得，也沒有禮佛。不禮佛、不念佛，那麼佛就不是他們的老師，他們也不是佛的弟子。現在既然開顯了佛的方便身和真實身，才能理解禮佛和唸佛，才能真正稱為師徒。
問：
過去是什麼原因導致不能認識佛呢？
答：過去執著雖然很多，但不外乎三種：一是，不認識本一跡多（根本上是一個佛，但示現出多種化身）；二是，不認識本體上無生滅，而應用上卻有生滅；三是，不認識釋迦牟尼佛（Śākyamuni）很久以前就證得了法身（Dharmakāya），並非在伽耶（Gayā）成佛。爲了對治這三種病，所以示現了三種教門：一是，普集分身，示現本一跡多，說明釋迦牟尼佛與凈土的佛都是應跡（化身），並非此土是凈土或穢土，而法身是不二的，跡身是不一的。又如果執著應身不一、法身不二，也未免落入二見、有所得心，要知道法身是不動而應十方現前，既然不動而應，雖然應化卻常寂，所以這個應身就是法身。如《涅槃經》（Nirvana Sutra）所說：『我現在的這個身就是法身，常寂而應』，不失去應身，所以不二而二，開顯本跡二而不二，本來就沒有兩個身。二是，開塔並坐，生滅互顯。多寶佛（Prabhūtaratna）的滅度既然不是真正的滅度，就顯示釋迦牟尼佛雖然示現出生，但實際上沒有出生，不生不滅名為法身，方便示現滅度稱為應用。如果又說，法身自己不生不滅，應身自己生滅，還是會落入生滅、無生滅的二見。現在說明在王宮出生，是生而不起；在雙樹下示現滅度，是滅而不失。所以生滅宛然，未曾起謝，生滅宛然，所以是應用。
【English Translation】 English version: The reason why the 『Lotus Sutra』 is called the Middle Way is that it expounds the true meaning of the Middle Way.
Ninth, it is to reveal the Samadhi of Buddha-Recollection of all Bodhisattvas that this Sutra is preached. Since the past, because the true body and true expedient means of the Buddha have not been fully revealed, ordinary people, those of the Two Vehicles, and Bodhisattvas who have just begun their practice have not yet recognized the Buddha. Therefore, they do not understand Buddha-Recollection, nor do they understand paying homage to the Buddha. If they recite the Buddha with a mind of attainment, they are reciting what is attainable and ultimately not reciting the Buddha; if they pay homage to the Buddha with a mind of attainment, they are paying homage to what is attainable and also not paying homage to the Buddha. If they do not pay homage or recite, then the Buddha is not their teacher, and they are not the Buddha's disciples. Now that the expedient body and true body of the Buddha have been revealed, they can understand paying homage and reciting, and can truly be called teacher and disciples.
Question:
What caused them not to recognize the Buddha in the past?
Answer: The attachments of the past, though many, do not go beyond three types: First, not recognizing the fundamental oneness and the multiple traces (that fundamentally there is one Buddha, but manifesting in multiple forms); second, not recognizing that the essence is without birth and death, while the application has birth and death; third, not recognizing that Śākyamuni Buddha had long ago attained the Dharmakāya and did not attain Buddhahood in Gayā. To counter these three illnesses, three teachings are shown: First, universally gathering the manifested bodies to show the fundamental oneness and multiple traces, explaining that Śākyamuni Buddha and the Buddhas of the Pure Lands are all manifested traces (incarnations), and that this land is neither pure nor impure, but the Dharmakāya is non-dual, and the trace bodies are not one. Furthermore, if one clings to the idea that the manifested bodies are not one and the Dharmakāya is non-dual, one is still caught in dualistic views and a mind of attainment. One should know that the Dharmakāya is unmoving yet responds and manifests in all directions. Since it is unmoving yet responds, although responding, it is always in stillness. Therefore, this manifested body is the Dharmakāya. As the Nirvana Sutra says, 『My present body is the Dharmakāya, always still and responsive,』 not losing the manifested body, so it is non-dual yet dual, revealing the fundamental traces as dual yet non-dual, originally not two bodies. Second, opening the Stupa and sitting together, birth and death mutually reveal each other. Since the extinction of Prabhūtaratna Buddha is not true extinction, it shows that although Śākyamuni Buddha appears to be born, he is actually not born. Not being born and not dying is called the Dharmakāya, and the expedient manifestation of extinction is called application. If one says that the Dharmakāya itself is not born and does not die, and the manifested body itself is born and dies, one still falls into the dualistic views of birth and death and non-birth and non-death. Now it is explained that being born in the royal palace is being born without arising; manifesting extinction under the twin trees is extinguishing without losing. Therefore, birth and death are clearly present, never arising or ceasing, and because birth and death are clearly present, it is application.
，未曾起謝稱為法身。三者、過去久成佛、未來不滅，稱為法身。燃燈授記、伽耶成道，自為方便身。
問：
釋迦久證法身，法身有久近不？
答：
法身無久近，以法身無久近故則知悟亦無久近。所以然者，悟本悟於法身，法身既無久近故，則知悟亦無久近。若爾，釋迦久悟而實無久，當知今近悟亦無有近，故知遠悟亦無有遠，故知近遠無二，不二而二，不失古今也。
問：
何以故但明此三義耶？
答：
就釋迦應身，必備此三，初則法身不二、跡身不一，未知不二之身為有生滅為無生滅？故次明法身無生滅、應身有生滅。雖明法身無生滅、應身有生滅，未知釋迦為始證法身、為久證法身？故第三次明久近。一切諸佛多具前二義，釋迦則具足有三句。
問：
三身云何辨于權實？
答：
法身但實而非權，化身但權而非實，應身有二句：一者內與法身相應名為應身，法身既常故應身亦常，此即應身是實而非權，故《涅槃經》云「諸佛所師所謂法也，以法常故諸佛亦常」；二者外與大機相應凈土成佛故名應身，此之應身是權而非實，故七卷《金光明》云「應化兩身是假名有，非是真實，唸唸生滅故名曰無常」，則其證也。既識三義即
【現代漢語翻譯】 現代漢語譯本： 未曾興起感謝之念，這被稱為法身（Dharmakaya，佛的法性之身）。第三，過去已經成就佛果，未來也不會消滅，這被稱為法身。燃燈佛（Dipamkara Buddha）授記，在伽耶（Gaya）成道，都是爲了方便示現應化身（Nirmanakaya，佛的應化之身）。
問： 釋迦牟尼佛（Sakyamuni Buddha）很久以前就證得了法身，法身有時間上的久遠和接近之分嗎？
答： 法身沒有時間上的久遠和接近之分，因為法身沒有時間上的久遠和接近之分，所以證悟也沒有時間上的久遠和接近之分。為什麼這麼說呢？因為證悟根本上是證悟法身，法身既然沒有時間上的久遠和接近之分，那麼證悟也就沒有時間上的久遠和接近之分。如果這樣，釋迦牟尼佛很久以前證悟，實際上並沒有很久，應當知道現在證悟也沒有接近之說，所以知道遙遠的證悟也沒有遙遠之說，所以知道接近和遙遠沒有分別，不分別是二，不失去過去和現在。
問： 為什麼只闡明這三種意義呢？
答： 就釋迦牟尼佛的應身（Sambhogakaya，佛的報身）而言，必須具備這三種意義。首先，法身不二，跡身不一，不知道不二之身是有生滅還是沒有生滅？所以其次闡明法身沒有生滅，應身有生滅。雖然闡明法身沒有生滅，應身有生滅，不知道釋迦牟尼佛是開始證得法身，還是很久以前就證得法身？所以第三次闡明久遠和接近。一切諸佛大多具備前兩種意義，釋迦牟尼佛則具足有這三種意義。
問： 三身（Trikaya，佛的三身）如何區分權巧方便和真實究竟呢？
答： 法身只是真實而不是權巧方便，化身只是權巧方便而不是真實，應身有兩種說法：一種是內在與法身相應，稱為應身，法身既然是常住的，所以應身也是常住的，這也就是應身是真實而不是權巧方便，所以《涅槃經》（Nirvana Sutra）說：『諸佛的老師就是法，因為法是常住的，所以諸佛也是常住的』；另一種是外在與廣大的根機相應，在凈土（Pure Land）成就佛果，所以稱為應身，這種應身是權巧方便而不是真實，所以七卷本的《金光明經》（Suvarnaprabhasa Sutra）說：『應身和化身都是假名安立的，不是真實的，唸唸生滅所以稱為無常』，這就是證明。既然認識了這三種意義，就……
【English Translation】 English version: Without arising gratitude, this is called Dharmakaya (the Dharma body of the Buddha). Third, having achieved Buddhahood in the distant past and not ceasing in the future, this is called Dharmakaya. Dipamkara Buddha's prediction and the attainment of enlightenment in Gaya are all expedient manifestations of Nirmanakaya (the transformation body of the Buddha).
Question: Sakyamuni Buddha attained Dharmakaya long ago. Does Dharmakaya have a distinction of being long ago or recently?
Answer: Dharmakaya has no distinction of long ago or recently. Because Dharmakaya has no distinction of long ago or recently, it is known that enlightenment also has no distinction of long ago or recently. Why is this so? Because enlightenment fundamentally is enlightenment of Dharmakaya, and since Dharmakaya has no distinction of long ago or recently, it is known that enlightenment also has no distinction of long ago or recently. If so, Sakyamuni Buddha's enlightenment long ago is actually not long ago. It should be known that present enlightenment also has no 'recent'. Therefore, it is known that distant enlightenment also has no 'distant'. Therefore, it is known that near and far are not two, not two but two, not losing the ancient and the present.
Question: Why only clarify these three meanings?
Answer: Regarding Sakyamuni Buddha's Sambhogakaya (the reward body of the Buddha), these three are essential. First, Dharmakaya is non-dual, and the trace body is not one. It is not known whether the non-dual body has birth and death or is without birth and death? Therefore, secondly, it is clarified that Dharmakaya has no birth and death, and Sambhogakaya has birth and death. Although it is clarified that Dharmakaya has no birth and death, and Sambhogakaya has birth and death, it is not known whether Sakyamuni Buddha initially attained Dharmakaya or attained Dharmakaya long ago? Therefore, thirdly, it is clarified long ago and recently. Most Buddhas possess the first two meanings, but Sakyamuni Buddha fully possesses these three sentences.
Question: How are the expedient and real aspects of the Trikaya (the three bodies of the Buddha) distinguished?
Answer: Dharmakaya is only real and not expedient, Nirmanakaya is only expedient and not real, and Sambhogakaya has two aspects: one is internally corresponding to Dharmakaya, called Sambhogakaya. Since Dharmakaya is constant, Sambhogakaya is also constant. This means that Sambhogakaya is real and not expedient. Therefore, the 'Nirvana Sutra' says, 'The teacher of all Buddhas is the Dharma. Because the Dharma is constant, all Buddhas are also constant'; the other is externally corresponding to great potential, achieving Buddhahood in the Pure Land, hence called Sambhogakaya. This Sambhogakaya is expedient and not real. Therefore, the seven-fascicle 'Suvarnaprabhasa Sutra' says, 'The Sambhogakaya and Nirmanakaya are nominally existent, not real, arising and ceasing in every moment, hence called impermanent'. This is the proof. Once these three meanings are understood, then...
便識佛，故今唸佛三昧倍復增益。又合此三種以為二義：前之二義以明身之權實，后之一義以明壽之權實。《涅槃經》亦明長壽與金剛身，所以但明此二者，眾生唯有形與壽命，隨順之亦明斯二也。
問：
《大品》云「云何唸佛？以無憶故」，既其無憶，云何念也？
答：
了眾生與佛本來不二，即不見佛為所念、眾生為能念，故內外並忘緣觀俱寂，故名無憶也。
問：
《大品》可有斯文，今經何處明斯唸佛也？
答：
〈壽量品〉云「如來如實知見三界之相，無有生死若退若出，亦無在世及滅度者，非實非虛非如非異，不如三界見於三界」。三界即是眾生，故知眾生與佛無二，寧有能念所念義耶？故《中論》云「生死、涅槃無有二際」。眾生、法身義亦如是。斯即經論大宗，必須依斯禮念也。
十者、欲為現在未來十方眾生如實分別罪福果報，故說是經。如一言毀法及謗持經人，則獲廣大罪報；一念隨喜則招無邊之福。所以然者，夫論罪福從乖符理生，此經既說實理，故信之福多、毀呰之罪重。一舊疏本明說經因緣甚廣，今略明十門也。
第二、明宗旨門者，自古至今明宗旨與體，或言是一、或言是有異。言其異者，以教為體、以理為宗，故《
【現代漢語翻譯】 現代漢語譯本：因此能夠認識佛，所以現在念佛三昧（Samadhi of Buddha Recitation，通過唸誦佛陀名號或形象來達到的一種禪定狀態）的功德倍增。又將這三種（身、壽、唸佛三昧）合為兩種含義：前面的兩種（身之權實）用來說明佛身的權宜示現和真實本質，後面的一種（壽之權實）用來說明佛壽命的權宜示現和真實本質。《涅槃經》（Nirvana Sutra）也闡明了長壽與金剛身（indestructible body），之所以只闡明這兩種，是因為眾生只有形體和壽命，隨順眾生，也就闡明了這兩種。
問：
《大品》（Mahaprajnaparamita Sutra，即《摩訶般若波羅蜜多經》的簡稱）說：『如何唸佛？以無憶故』，既然是無憶，又如何念呢？
答：
了悟眾生與佛本來沒有分別，就見不到佛是所念的對象，眾生是能唸的主體，所以內外並忘，緣觀俱寂，因此稱為無憶。
問：
《大品》（Mahaprajnaparamita Sutra）或許有這樣的說法，現在這部經（指《法華經》）在哪裡闡明這種唸佛呢？
答：
〈壽量品〉（Chapter on the Duration of the Life of the Tathagata）說：『如來如實知見三界（Three Realms，欲界、色界、無色界）的真相，沒有生死，沒有退沒和出現，也沒有在世和滅度，非實非虛，非如非異，不像三界所見的三界。』三界就是眾生，所以知道眾生與佛沒有分別，哪裡有能念和所念的意義呢？所以《中論》（Mulamadhyamakakarika，根本中論）說：『生死、涅槃沒有兩個界限。』眾生、法身（Dharmakaya，佛的法性之身）的意義也是這樣。這就是經論的大旨，必須依照這個來禮敬唸佛。
第十，爲了現在和未來十方眾生如實地分別罪福果報，所以宣說這部經。例如，一句誹謗佛法以及詆譭受持此經的人，就會獲得廣大的罪報；一念隨喜讚歎，就會招感無邊的福德。之所以這樣，是因為罪福的產生，來自於是否符合真理。這部經既然闡述了真實的道理，所以信奉它的福德多，譭謗它的罪過重。舊疏本詳細地闡明了說經的因緣，現在只簡略地說明十個方面。
第二，闡明宗旨的方面，自古至今，闡明宗旨與本體，或者說它們是一樣的，或者說它們是有區別的。說它們有區別的，認為教義是本體，真理是宗旨，所以《
【English Translation】 English version: Therefore, one can recognize the Buddha, and thus the merits of the Samadhi of Buddha Recitation (Samadhi of Buddha Recitation, a state of meditation achieved through reciting the name or image of the Buddha) are increased many times over. Furthermore, these three (body, lifespan, and Samadhi of Buddha Recitation) are combined into two meanings: the first two (the expedient and real aspects of the body) are used to explain the provisional manifestation and the true essence of the Buddha's body, and the last one (the expedient and real aspects of lifespan) is used to explain the provisional manifestation and the true essence of the Buddha's lifespan. The Nirvana Sutra also elucidates longevity and the Vajra body (indestructible body). The reason for only elucidating these two is that sentient beings only have form and lifespan, and by according with sentient beings, these two are also elucidated.
Question:
The Mahaprajnaparamita Sutra (short for Mahaprajnaparamita Sutra) says, 'How does one recite the Buddha? Because of non-recollection.' Since it is non-recollection, how does one recite?
Answer:
Realizing that sentient beings and the Buddha are originally not different, one does not see the Buddha as the object of recitation and sentient beings as the subject of recitation. Therefore, both internal and external are forgotten, and the conditions and observations are all still. Hence, it is called non-recollection.
Question:
The Mahaprajnaparamita Sutra may have such a statement, but where does this sutra (referring to the Lotus Sutra) elucidate this Buddha Recitation?
Answer:
The Chapter on the Duration of the Life of the Tathagata says, 'The Tathagata truly knows and sees the characteristics of the Three Realms (Desire Realm, Form Realm, Formless Realm), without birth and death, without regression and emergence, and without being in the world or passing into extinction, neither real nor unreal, neither thus nor different, not like the Three Realms seen by the Three Realms.' The Three Realms are sentient beings, so one knows that sentient beings and the Buddha are not different. Where is there the meaning of subject and object of recitation? Therefore, the Mulamadhyamakakarika (Fundamental Verses on the Middle Way) says, 'Birth and death, Nirvana, have no two limits.' The meaning of sentient beings and the Dharmakaya (Dharmakaya, the Dharma-body of the Buddha) is also like this. This is the great principle of the sutras and treatises, and one must rely on this to pay homage and recite the Buddha.
Tenth, in order to truly distinguish the karmic rewards of sins and blessings for sentient beings in the present and future ten directions, this sutra is expounded. For example, a single word of slander against the Dharma and disparagement of those who uphold this sutra will bring about vast karmic retribution; a single thought of rejoicing and praise will attract boundless blessings. The reason for this is that the arising of sins and blessings comes from whether or not they conform to the truth. Since this sutra elucidates the true principle, the blessings of believing in it are many, and the sins of slandering it are heavy. The old commentary elaborates on the causes and conditions for expounding the sutra, but now only ten aspects are briefly explained.
Second, regarding the aspect of elucidating the main theme, from ancient times to the present, elucidating the main theme and the substance, some say they are the same, and some say they are different. Those who say they are different believe that the teachings are the substance and the truth is the main theme, so the
涅槃》釋七善文云「知法知義」，知法者謂十二部經，知義者謂教所表理，故以能表之教以為經體，所表之理用以為經宗。言宗體一者，所表之理既是理宗旨，能詮之文還詮宗旨，故宗體不二。今明一之與異隨時用之，貴在得悟，義無定也。昔在會稽，撰釋法華宗旨凡有十三家，今略明即世盛行，有其三說：一云以萬善之因為此經宗。所以然者，斯經文雖有七軸而宗歸一乘，是者即因也，故乘以運出為義，運載行人從因至果，至果則更無進趣，是故非乘。如《大品》云「是乘從三界出，到薩波若中住」，《智度論》釋此語云「乘到菩提變名種智」，故知以因為乘。《勝鬘經》云「于佛果上更無說一乘法事」，故則知果非乘矣。
問：
此經初分明因門、後分辯果門，云何偏以因乘為宗？
答：
后章辯果為成前因，以行一乘之因得壽量之果，故舉果成因、以因為宗。
二者有人言，此經以果為宗。所以然者，夫欲識經宗宜觀經題，題云妙法者謂如來靈智為體也，陶冶塵滓眾塵斯盡故名為妙，動為物作軌即所以稱法，自因位以來粗法未盡，不得稱為妙，既以果德為妙法，即以果德為經宗，是以釋迦以玄音始唱嘆佛智甚深，多寶贊善稱大惠平等，即其證也。三有人言，此經具以一乘因果為
【現代漢語翻譯】 現代漢語譯本： 《涅槃經》解釋『七善』時說『知法知義』，知法指的是十二部經，知義指的是教義所表達的道理，因此用能表達教義的文字作為經的本體，用所表達的道理作為經的宗旨。說宗旨和本體是一體的，是因為所表達的道理既是理的宗旨，能詮釋的文字也詮釋宗旨，所以宗旨和本體不是二元的。現在說明『一』和『異』的用法要根據具體情況而定，關鍵在於領悟，意義沒有定論。過去在會稽，撰寫解釋《法華經》宗旨的文章總共有十三家，現在簡要說明當今世上盛行的三種說法：第一種說法認為以萬善之因為此經的宗旨。之所以這樣認為，是因為這部經文雖然有七卷，但宗旨歸於一乘（Ekayana，唯一佛乘），這個『乘』就是『因』，所以用『乘』來表示運載和輸出的含義，運載修行人從因地到達果地，到達果地就沒有進一步提升的空間了，因此不是『乘』。如《大品般若經》說『此乘從三界而出，到達薩波若（Sarvajna，一切智）中安住』，《智度論》解釋這句話說『乘到達菩提（Bodhi，覺悟）就轉變為種智（Sarvajnatā，一切種智）』，因此知道以因為乘。《勝鬘經》說『在佛果上沒有再說一乘法的事』，因此就知道果不是乘了。
問： 這部經的前一部分明明是闡述因門，后一部分是辨析果門，為什麼偏偏以因乘為宗旨？
答： 后一部分辨析果是爲了成就前面的因，因為修行一乘的因才能得到壽量的果，所以用舉果來成就因，以因為宗旨。
第二種說法有人認為，這部經以果為宗旨。之所以這樣認為，是因為要認識經的宗旨應該觀察經題，經題說『妙法』指的是如來靈智為本體，能夠陶冶塵垢，使所有塵垢都消除乾淨，所以稱為『妙』，能夠為萬物樹立準則，所以稱之為『法』，從因位開始粗糙的法沒有完全消除，不能稱為『妙』，既然以果德為妙法，就以果德為經的宗旨，因此釋迦（Sakyamuni，釋迦牟尼）用玄妙的聲音開始唱嘆佛智的甚深，多寶（Prabhutaratna，多寶如來）讚歎『善哉』，稱讚大智慧的平等，這就是證明。第三種說法有人認為，這部經既包含一乘的因，也包含一乘的果。
【English Translation】 English version: The Nirvana Sutra, in explaining the 『Seven Goodnesses,』 states 『knowing the Dharma and knowing the meaning.』 Knowing the Dharma refers to the twelve divisions of scriptures, and knowing the meaning refers to the principle expressed by the teachings. Therefore, the text that can express the teachings is taken as the substance of the sutra, and the principle expressed is taken as the doctrine of the sutra. To say that the doctrine and substance are one is because the principle expressed is the doctrine of principle, and the text that can explain also explains the doctrine, so the doctrine and substance are not two. Now, the use of 『one』 and 『different』 should be determined according to the specific situation, and the key lies in understanding, and the meaning is not fixed. In the past, in Kuaiji, there were thirteen interpretations of the doctrine of the Lotus Sutra. Now, I will briefly explain the three most popular views in the world: The first view is that the cause of ten thousand good deeds is the doctrine of this sutra. The reason for this is that although this sutra has seven volumes, its doctrine returns to Ekayana (One Vehicle), and this 『vehicle』 is the 『cause.』 Therefore, 『vehicle』 is used to express the meaning of carrying and outputting, carrying practitioners from the cause to the effect. When the effect is reached, there is no further room for improvement, so it is not a 『vehicle.』 As the Mahaprajnaparamita Sutra says, 『This vehicle comes out of the Three Realms and dwells in Sarvajna (All-Knowing Wisdom).』 The Mahaprajnaparamita-sastra explains this sentence by saying, 『When the vehicle reaches Bodhi (Enlightenment), it transforms into Sarvajnatā (All-Knowing Wisdom),』 so we know that the cause is the vehicle. The Srimala Sutra says, 『On the Buddha's fruit, there is no further talk of the One Vehicle Dharma,』 so we know that the fruit is not the vehicle.
Question: The first part of this sutra clearly explains the cause, and the latter part distinguishes the fruit. Why is the cause taken as the doctrine?
Answer: The latter part distinguishes the fruit to achieve the previous cause, because cultivating the cause of the One Vehicle can obtain the fruit of longevity. Therefore, the fruit is used to achieve the cause, and the cause is taken as the doctrine.
The second view is that some people say that this sutra takes the fruit as the doctrine. The reason for this is that to understand the doctrine of the sutra, one should observe the title of the sutra. The title says 『Wonderful Dharma,』 which refers to the Tathagata's (Tathāgata, Thus Come One) spiritual wisdom as the substance, which can cultivate dust and impurities, so that all dust and impurities are eliminated, so it is called 『Wonderful.』 It can establish norms for all things, so it is called 『Dharma.』 From the position of cause, the coarse Dharma has not been completely eliminated, so it cannot be called 『Wonderful.』 Since the fruit virtue is the Wonderful Dharma, the fruit virtue is the doctrine of the sutra. Therefore, Sakyamuni (Sakyamuni, the historical Buddha) began to sing the profoundness of the Buddha's wisdom with mysterious sounds, and Prabhutaratna (Prabhutaratna, the Buddha in the Treasure Tower) praised 『Excellent』 and praised the equality of great wisdom, which is the proof. The third view is that some people say that this sutra includes both the cause of the One Vehicle and the fruit of the One Vehicle.
宗，故初分明一乘之因，后章明一乘之果，借蓮花為喻者，此花不有而已，有即花實俱含，此經不說而已，說即有因果雙辨也。
問：
今所明者為與舊同？為將他異？
答：
今總觀經論，宜開四句不同：一、破而不取，二、取而不破，三、亦取亦破，四、不取不破。言破而不取者，今不與舊同亦不與舊異。所以然者，求上來義不成，或不可與其同、或不可與其異。求上諸義既不可得，與誰論同異耶？
問：
云何求上義不成耶？
答：
今以三意往推，即知其前義為失：一者總攝三師不出因果，而正觀論盛破十家因果，則一切因果不成。今略題數門示不成相：三師既以萬善為因、壽量為果，為萬行因內有壽量之果、為無果耶？如若其有果，即因無生果之能，果無酬因之用。若萬行之因無壽量之果，雖修萬行終不生果；若萬行因無果而生果者，萬惡亦無佛果應生佛果。又《大品經》云「若言因中有果、因中無果、亦有亦無、非有非無，如是之人即謗佛法僧系屬於魔，是魔眷屬」，豈是一乘因果義耶？又因中有果、因中無果、亦有亦無、非有非無，是僧佉、衛世師、勤沙婆、若提子外道之義，非佛法矣。縱又修萬行為因、壽量為果者，萬行之因為待果起而滅、為不
【現代漢語翻譯】 現代漢語譯本： 宗，因此首先分明闡述一乘（Ekayana，唯一佛乘）的因，後面的章節闡述一乘的果，借用蓮花作為比喻，是因為這種花不是隻有花而沒有果實，一旦有了花就包含著果實。這部經不說而已，一旦說了，就因果雙重辨明。
問： 現在所闡明的內容是與舊說相同，還是與舊說相異？
答： 現在總觀經論，應該開出四句不同：一、破斥而不取，二、取用而不破斥，三、既取用也破斥，四、不取用也不破斥。說到破斥而不取用，就是現在既不與舊說相同，也不與舊說相異。之所以這樣說，是因為尋求之前的意義不能成立，或者不能與它相同，或者不能與它相異。尋求之前的各種意義既然不可得，又與誰討論相同相異呢？
問： 為什麼說尋求之前的意義不能成立呢？
答： 現在用三種意思來推究，就知道之前的意義是錯誤的：一是總攝三師的觀點，沒有超出因果的範疇，而《正觀論》盛行破斥十家的因果，那麼一切因果都不能成立。現在略微列舉幾個方面來顯示不能成立的相狀：三師既然以萬善為因，壽量（lifetime）為果，那麼萬行（all good deeds）的因內有壽量的果，還是沒有果呢？如果說有果，那麼因就沒有產生果的能力，果也沒有酬報因的作用。如果萬行的因沒有壽量的果，即使修行萬行最終也不會產生果；如果萬行的因沒有果而能生果，那麼萬惡也沒有佛果，應該能生出佛果。而且《大品經》（Mahaprajnaparamita Sutra）說：『如果說因中有果、因中無果、亦有亦無、非有非無，這樣的人就是誹謗佛法僧，屬於魔，是魔的眷屬』，這難道是一乘因果的意義嗎？而且因中有果、因中無果、亦有亦無、非有非無，是僧佉（Samkhya）、衛世師（Vaisheshika）、勤沙婆（Ajivika）、若提子（Nigantha Nataputta）外道的意義，不是佛法。縱然又修行萬行為因、壽量為果，萬行的因是等待果起而滅，還是不
【English Translation】 English version: Therefore, it initially clarifies the cause of the Ekayana (One Vehicle), and the subsequent chapters clarify the fruit of the Ekayana. The use of the lotus flower as a metaphor is because this flower does not merely have the flower without the fruit; once there is a flower, it contains the fruit. This sutra does not elaborate on it, but once it does, it distinguishes both cause and effect.
Question: Is what is being clarified now the same as the old teachings, or is it different?
Answer: Now, considering the sutras and treatises in general, it is appropriate to open up four different statements: 1. Rejecting without adopting; 2. Adopting without rejecting; 3. Both adopting and rejecting; 4. Neither adopting nor rejecting. Speaking of rejecting without adopting, it means that now it is neither the same as the old teachings nor different from them. The reason for this is that seeking the previous meaning is not established, or it cannot be the same as it, or it cannot be different from it. Since seeking the previous meanings is unattainable, with whom can one discuss sameness and difference?
Question: Why is it said that seeking the previous meaning is not established?
Answer: Now, using three meanings to investigate, one will know that the previous meaning is wrong: First, the views of the three teachers, in general, do not go beyond the scope of cause and effect, while the Zheng Guan Lun (Madhyamaka-karika) vigorously refutes the cause and effect of ten schools, then all cause and effect cannot be established. Now, briefly list a few aspects to show the appearance of non-establishment: Since the three teachers take myriad good deeds (萬善) as the cause and lifespan (壽量) as the fruit, does the cause of myriad practices contain the fruit of lifespan, or does it not have the fruit? If it is said that there is a fruit, then the cause has no ability to produce the fruit, and the fruit has no function to reward the cause. If the cause of myriad practices does not have the fruit of lifespan, even if one cultivates myriad practices, one will not produce the fruit in the end; if the cause of myriad practices can produce the fruit without having the fruit, then myriad evils also do not have the Buddha fruit, and should be able to produce the Buddha fruit. Moreover, the Mahaprajnaparamita Sutra says, 'If one says that there is a fruit in the cause, there is no fruit in the cause, there is both existence and non-existence, there is neither existence nor non-existence, such a person is slandering the Buddha, Dharma, and Sangha, belongs to Mara, and is a member of Mara's retinue.' Is this the meaning of the Ekayana cause and effect? Moreover, the idea that there is a fruit in the cause, there is no fruit in the cause, there is both existence and non-existence, there is neither existence nor non-existence, is the meaning of Samkhya (僧佉), Vaisheshika (衛世師), Ajivika (勤沙婆), and Nigantha Nataputta (若提子), which is not the Buddha-dharma. Even if one cultivates myriad practices as the cause and lifespan as the fruit, does the cause of myriad practices wait for the fruit to arise and then perish, or does it not?
待果而滅？若待果起而滅則名為常；若不待果起而滅則名為斷。既是斷常則不成因果，以何為此經宗？又既是斷常則障一乘妙法，云何用障法為宗？又若言一念之善相續至佛果者，為滅已而續、為不滅而續？若滅已而續則有能續、無所續；若不滅而續者則有所續、無能續，云何續至佛果耶？以經論推之，並無此因果與誰同異耶。二者、縱有此因果者，彼便謂道理有此因果則成有所得，經云「有所得者無道無果」，以何為宗？又有所得者，經云「不動不出」，都非乘義，云何用為經宗？《涅槃經》云「有所得者名為無明」，寧用無明為平等大慧經宗？「有所得者名二十五有」，云何用二十五有為眾德經宗？
問：
《大品》與《涅槃》自可論有得、無得，《法華經》明低頭舉手一豪善之並皆成佛道，豈簡有得之善非一乘耶？
答：
得與無得蓋是眾經之旨歸、聖觀之淵府，辨得失之根本、示佛教之偏正，豈不該羅《法花》？又即此經文自辨得與無得，今略舉三文：一、初開宗即云「我以無數方便引導眾生令離諸著」，二者、后〈流通〉富樓那嘆佛云「甚奇世尊以智惠方便拔出眾生處處貪著」，處處貪著者著小著大、著三著一，故知此經正明無所得也。又此經盛談寂滅，如雲「是法不可示言辭相
【現代漢語翻譯】 現代漢語譯本 待果而滅嗎？如果等待果報生起才滅，那就成了常；如果不等待果報生起就滅，那就成了斷。既然是斷或常，那就不能成立因果，用什麼作為這部經的宗旨呢？而且既然是斷或常，那就障礙了一乘妙法，怎麼能用障礙之法作為宗旨呢？又如果說一念之善可以相續到佛果，是滅了之後再相續，還是不滅而相續？如果滅了之後再相續，那就只有能相續的，沒有所相續的；如果不滅而相續，那就只有所相續的，沒有能相續的，怎麼能相續到佛果呢？用經論來推究，並沒有這種因果，這和誰的說法相同或不同呢？ 第二，縱然有這種因果，他們便認為道理上有這種因果，那就成了有所得。經上說『有所得者無道無果』，用什麼作為宗旨呢？而且有所得者，經上說『不動不出』，都不是一乘的意義，怎麼能用它作為經的宗旨呢？《涅槃經》說『有所得者名為無明』，難道要用無明作為平等大慧經的宗旨嗎？『有所得者名二十五有』，怎麼能用二十五有作為眾德經的宗旨呢？ 問： 《大品般若經》（Mahaprajnaparamita Sutra）與《涅槃經》（Nirvana Sutra）自然可以討論有得、無得，《法華經》（Lotus Sutra）闡明低頭舉手這樣微小的善行都能成就佛道，難道會捨棄有所得的善行，認為它不是一乘嗎？ 答： 得與無得，可以說是眾多經典的主旨歸宿，是聖人觀察的深遠府庫，辨別得失的根本，昭示佛教的偏頗與正統，難道不包括《法華經》（Lotus Sutra）嗎？而且這部經文字身就在辨別得與無得，現在略舉三段經文：第一，一開始開宗明義就說『我以無數方便引導眾生令離諸著』，第二，後面〈流通品〉（Chapter on Universal Gateway）中富樓那（Purna）讚歎佛陀說『甚奇世尊以智慧方便拔出眾生處處貪著』，處處貪著者，貪著小乘，貪著大乘，貪著三乘，貪著一乘，所以知道這部經正是闡明無所得的道理。而且這部經大力宣揚寂滅，例如說『是法不可示言辭相』
【English Translation】 English version Does it cease awaiting the fruit? If it ceases awaiting the arising of the fruit, then it is called permanence; if it ceases without awaiting the arising of the fruit, then it is called annihilation. Since it is either annihilation or permanence, then cause and effect cannot be established. What is taken as the principle of this sutra? Moreover, since it is either annihilation or permanence, then it obstructs the wonderful Dharma of the One Vehicle. How can an obstructing Dharma be used as the principle? Furthermore, if it is said that a single thought of goodness can continue to the attainment of Buddhahood, does it continue after ceasing, or does it continue without ceasing? If it continues after ceasing, then there is the ability to continue, but nothing to be continued. If it continues without ceasing, then there is something to be continued, but no ability to continue. How can it continue to the attainment of Buddhahood? Examining it with sutras and treatises, there is no such cause and effect. With whom is this the same or different? Secondly, even if there is such a cause and effect, they would say that there is such a cause and effect in principle, which becomes something to be attained. The sutra says, 'Those who have something to be attained have no path and no fruit.' What is taken as the principle? Moreover, those who have something to be attained, the sutra says, 'Do not move, do not go out,' which is not the meaning of the Vehicle at all. How can it be used as the principle of the sutra? The Nirvana Sutra says, 'Those who have something to be attained are called ignorance.' How can ignorance be used as the principle of the Sutra of Equal and Great Wisdom? 'Those who have something to be attained are called the twenty-five existences.' How can the twenty-five existences be used as the principle of the Sutra of Numerous Virtues? Question: The Mahaprajnaparamita Sutra and the Nirvana Sutra can naturally discuss having something to be attained or having nothing to be attained. The Lotus Sutra clarifies that even the slightest good deed, such as bowing the head or raising a hand, can all achieve Buddhahood. Would it reject the good deeds of having something to be attained, considering it not to be the One Vehicle? Answer: Having something to be attained and having nothing to be attained can be said to be the ultimate goal of many sutras, the profound treasury of the sage's observation, the root of distinguishing gain and loss, and the indication of the partiality and orthodoxy of Buddhism. Does it not encompass the Lotus Sutra? Moreover, this very sutra text itself distinguishes having something to be attained and having nothing to be attained. Now, let me briefly cite three passages: First, at the very beginning, it states, 'I use countless expedient means to guide sentient beings to be free from all attachments.' Second, later in the Chapter on Universal Gateway, Purna praises the Buddha, saying, 'It is wonderful that the World-Honored One uses wisdom and expedient means to extract sentient beings from everywhere they are attached.' Those who are attached everywhere are attached to the Small Vehicle, attached to the Great Vehicle, attached to the Three Vehicles, and attached to the One Vehicle. Therefore, it is known that this sutra precisely clarifies the principle of having nothing to be attained. Moreover, this sutra vigorously proclaims tranquility and extinction, such as saying, 'This Dharma cannot be shown in words and appearances.'
寂滅」，又云「諸法從本來常自寂滅相」，寂滅相即是無得實相異名，不應言此經辨有所得也。三者、則用此經文責之，若言乘是因者，是義不然，今講《法花》宜以《法花》為證。《法花》明三車一車皆悉是果，故〈譬喻品〉云「今此三車皆是在門外」，即三界外果德為車，故下合譬談皆以果德合之，舉涅槃合羊車，舉自然惠合鹿車，舉佛果四德智合牛車，舉大涅槃果德合大車，故云「皆以如來滅度而滅度之」，又舉佛果眾德以合大車，故云「悉與諸佛解脫三昧」，故名等賜大車，則知三車一車皆是果乘非因乘矣。又此經秤名「妙法」，妙法者佛果德無不圓、累無不盡，故名為妙；因德未圓、累猶未盡，不名為妙。則應以果為正宗，因非正宗也。次問第二，若偏以佛果為乘者，是亦不然。諸子求車，佛即賜車，諸子得車即諸子得果，故云乘是寶車直至道場，即知以因為乘寧非乘也。又《大品》等經皆明乘是因義，何得偏用果為乘耶？次破第三，因果為宗，是亦不然。此經初分始終盛談果德，今略引三證：一者、開宗略說嘆佛智惠甚深，二者、廣說開佛知見，三者、多寶證說嘆大惠平等，故知初分始終盛談果德，非明因矣。以此眾義求三家解釋並皆不成，故無可與同異。
問：
何故要須洗破諸計？
【現代漢語翻譯】 『寂滅』（Śūnyatā，空性），又說『諸法從本來常自寂滅相』，寂滅相即是無所得實相的另一個名稱，不應該說這部經辨析有所得的道理。第三，可以用這部經的經文來責問：如果說乘坐的是因，這個道理是不對的。現在講解《法華經》，應該以《法華經》為證據。《法華經》闡明三車一車都是果，所以〈譬喻品〉中說『今此三車皆是在門外』，就是說三界外的果德是車。因此，下面的比喻都用果德來對應，用涅槃對應羊車，用自然惠對應鹿車，用佛果的四德智對應牛車，用大涅槃的果德對應大車，所以說『皆以如來滅度而滅度之』，又用佛果的眾多功德來對應大車，所以說『悉與諸佛解脫三昧』，所以叫做平等賜予大車，這樣就知道三車一車都是果乘，不是因乘。而且這部經的名稱是『妙法』，妙法是指佛果的功德沒有不圓滿的，業障沒有不消除的，所以叫做妙；因地的功德沒有圓滿，業障還沒有消除，不能叫做妙。那麼就應該以果為正宗，因不是正宗。其次回答第二個問題，如果偏執地認為佛果是乘，這也是不對的。諸子求車，佛就賜予車，諸子得到車就是諸子得到果，所以說乘坐寶車直至道場，就知道以因為乘，難道不是乘嗎？而且《大品般若經》（Mahāprajñāpāramitā Sūtra）等經典都闡明乘是因的含義，怎麼能偏執地用果作為乘呢？其次反駁第三個觀點，認為因果為宗，這也是不對的。這部經從開始到結束都在盛大地闡述果德，現在簡略地引用三個證據：第一，開宗明義時略說讚歎佛的智慧非常深奧；第二，廣泛地闡述開佛知見；第三，多寶佛（Prabhūtaratna）現身證明並讚歎大智慧的平等，所以知道從開始到結束都在盛大地闡述果德，不是闡明因。用這些道理來考察三家的解釋，都不能成立，所以沒有什麼可以贊同或反對的。 問： 為什麼要洗刷破除各種計較？
【English Translation】
『Śūnyatā』 (Emptiness), and it is said, 『All dharmas are inherently in a state of quiescence from the beginning.』 The state of quiescence is another name for the true aspect of non-attainment. It should not be said that this sutra discusses the principle of attainment. Thirdly, this sutra can be used to question: If it is said that one rides on the cause, this principle is incorrect. Now, when explaining the Lotus Sutra, the Lotus Sutra should be used as evidence. The Lotus Sutra clarifies that the three vehicles and the one vehicle are all fruits. Therefore, in the
答：
若有因果等見即是有所得，有所得名之為粗，不名為妙；有所得名為非法，不名為法，有所得即是不凈染著，非是蓮花。今息因果等見即是無所得，無所得故名曰妙法、稱為蓮花，故是經宗。
問：
何以得知息有所得見即是妙法蓮花耶？
答：
今略引三證：一、《正觀論》云「從因緣品來推求諸法，有亦無、無亦無、亦有亦無亦無、非有非無亦無，是名名如、法性、實際、涅槃」，故知求有所得因果，不可得即是妙法。二者、《法花論》釋〈方便品〉云「我以無數方便引導眾生令離諸著，著有四種：一者著界，謂三界等；二者著地，謂欲界地乃至滅盡定地；三者分著，謂在家著五欲、出家著名利；四者乘著，著小乘、著大乘等」。故知有所著不名妙法，無所著即是經宗。三者關中肇公《百論．序》云「蕭焉無寄理自玄會，儻然靡據事不失真，變本之道著乎茲矣」，故知心無所依著即是妙法，為此經宗也。
第二、取而不破者，要須前來破洗有所得執斷常心畢竟無遺，然後始得辨佛因緣假名方便用，若眾生應聞因為宗得悟即為說因，應聞果為宗得悟者即為說果，應俱聞因果為宗得悟則為說因果。三世諸佛菩薩說經造論，意在眾生得悟為正宗，而教無定也。
【現代漢語翻譯】 現代漢語譯本 答： 如果執著于因果等觀念，那就是有所得（有所執著），有所得就稱為粗糙，不稱為精妙；有所得就稱為非法，不稱為正法，有所得就是不乾淨的染污執著，不是蓮花。現在止息因果等觀念，就是無所得（沒有執著），因為無所得，所以稱為妙法、稱為蓮花，所以這是此經的宗旨。 問： 憑什麼得知止息有所得的觀念就是妙法蓮花呢？ 答： 現在簡略地引用三個證據：第一，《正觀論》說：『從因緣品來推求諸法，有也是空、無也是空、亦有亦無也是空、非有非無也是空，這叫做如、法性、實際、涅槃』，所以知道追求有所得的因果，不可得就是妙法。第二，《法華論》解釋〈方便品〉說：『我用無數方便引導眾生離開各種執著，執著有四種：一是執著界（三界等）；二是執著地（欲界地乃至滅盡定地）；三是分別執著（在家執著五欲、出家執著名利）；四是乘執著（執著小乘、執著大乘等）』。所以知道有所執著不稱為妙法，沒有執著就是此經的宗旨。第三，關中肇公《百論．序》說：『空寂無所寄託，真理自然顯現，坦然沒有依據，事相不失其真，改變根本的方法就在這裡了』，所以知道心中沒有依附執著就是妙法，是這部經的宗旨。 第二，採取而不破除，必須要先前破除洗滌有所得的執著、斷常之心，徹底沒有遺留，然後才能辨別佛的因緣假名方便之用。如果眾生應該聽聞以因為宗旨而得悟，就為他們說因；應該聽聞以果為宗旨而得悟，就為他們說果；應該同時聽聞因果為宗旨而得悟，就為他們說因果。三世諸佛菩薩說經造論，目的是讓眾生得悟作為正宗，而教法沒有固定不變的。
【English Translation】 English version Answer: If there are views such as cause and effect, it means there is 'something obtained' (something clung to). 'Something obtained' is called coarse, not subtle; 'something obtained' is called non-Dharma, not Dharma; 'something obtained' is impure attachment, not a lotus flower. Now, ceasing views such as cause and effect means 'nothing obtained' (no clinging). Because of 'nothing obtained', it is called the Wonderful Dharma, called a lotus flower, therefore this is the principle of this Sutra. Question: How do we know that ceasing the view of 'something obtained' is the Wonderful Dharma Lotus Flower? Answer: Now, I will briefly cite three proofs: First, the Madhyamaka-karika (Treatise on the Middle Way) says, 'When investigating all dharmas from the chapter on conditions, existence is empty, non-existence is empty, both existence and non-existence are empty, neither existence nor non-existence is empty. This is called Suchness, Dharma-nature, Reality, Nirvana.' Therefore, we know that seeking cause and effect with 'something obtained' and finding it unattainable is the Wonderful Dharma. Second, the Lotus Sutra Treatise explains the 'Expedient Means' chapter, saying, 'I use countless expedient means to guide sentient beings to leave all attachments. There are four kinds of attachments: first, attachment to realms (such as the Three Realms); second, attachment to grounds (such as the Desire Realm ground up to the Cessation of Perception and Sensation ground); third, differentiated attachments (laypeople attached to the five desires, renunciates attached to fame and gain); fourth, vehicle attachments (attached to the Small Vehicle, attached to the Great Vehicle, etc.).' Therefore, we know that 'something attached' is not called the Wonderful Dharma; 'nothing attached' is the principle of this Sutra. Third, Guan Zhong Zhao's Bai Lun (One Hundred Treatises) Preface says, 'Serene and without reliance, the principle naturally manifests; tranquil and without basis, the matter does not lose its truth. The way of transforming the root lies here.' Therefore, we know that a mind without reliance or attachment is the Wonderful Dharma, and is the principle of this Sutra. Second, to adopt without refuting, it is necessary to first break down and cleanse the attachment to 'something obtained', the mind of permanence and annihilation, completely without residue. Only then can one discern the Buddha's expedient use of conditions and provisional names. If sentient beings should hear the cause as the principle and attain enlightenment, then speak of the cause for them; if they should hear the effect as the principle and attain enlightenment, then speak of the effect for them; if they should hear both cause and effect as the principle and attain enlightenment, then speak of both cause and effect for them. The Buddhas and Bodhisattvas of the three times speak Sutras and compose treatises with the intention of enabling sentient beings to attain enlightenment as the true principle, and the teachings are not fixed.
問：
何以知然耶？
答：
凡引六證：一者、《文殊問經》云「十八部論及本二皆從大乘出，無是亦無非，我說未來起」。二者、《大集經》云「雖有五部不同，皆不妨如來法界及大涅槃」。三者、《攝大乘論》云「諸佛唯以利益為定而教無有定」。四者、《智度論》明，六家釋波若，論主不判其是非，以皆出佛口並能開道常益物故，無非正經。五者、《中論．觀法品》云「諸法無決定相，諸佛有無量方便，或說一切實、或說一切不實、亦實亦非實、非實非非實，四句並皆得道，皆是佛法」。六者、求那跋摩三藏遺文偈云「諸論各異端，修行理無二，偏執有是非，達者無違諍」，故知適緣所宜教無定也。
第三、亦立亦破者，因果等三雖出經文，非是正意，故須破之。所言立者，今一往對上三師所明，此經以非因非果中道為體，因果等為經大用。
問：
因果等為用、非因果為體，此出何文？
答：
〈方便品〉中明如是大果報種種性相義，此偈頌上因果之法；次偈即云「是法不可示，言辭相寂滅」，此偈即明非因果義。故知以非因果為體、因果等為用。因果、非因果既爾，三一、近遠、權實亦然：非三非一為體，三一為用；非近非遠為體，近遠為用；非權非實
【現代漢語翻譯】 問：
憑什麼知道是這樣呢？
答：
總共引用六個證據：第一，《文殊問經》說：『十八部論及其根本，二者都從大乘而出，沒有是也沒有非，我說未來會興起。』第二，《大集經》說：『雖然有五部不同，都不妨礙如來的法界和大涅槃。』第三，《攝大乘論》說：『諸佛唯以利益眾生為目的，而教法沒有固定不變的。』第四，《智度論》闡明，六家解釋般若，論主不判斷他們的對錯，因為都出自佛口，並且都能開啟道業，常常利益眾生，所以沒有不是正經的。第五，《中論·觀法品》說：『諸法沒有決定的相狀，諸佛有無量的方便，或者說一切是真實的，或者說一切是不真實的，或者說既是真實又是不真實的，或者說既不是真實也不是非真實的，四句都能得道，都是佛法。』第六，求那跋摩（Gunabhadra）三藏遺文偈說：『各種論典各有不同的觀點，修行之理卻沒有兩種，偏執己見就會有是非，通達的人就沒有違背爭論。』所以知道適應機緣，教法沒有固定不變的。
第三，亦立亦破是指，因果等三法雖然出自經文，但不是佛法的真正用意，所以需要破除它。所說的『立』是指，現在暫且針對上面三位法師所闡明的，這部經以非因非果的中道為本體，因果等法為經的大用。
問：
以因果等法為用，以非因果為體，這出自哪部經文？
答：
《方便品》中闡明如是大果報種種性相的意義，這首偈頌讚嘆上面的因果之法；下一首偈頌就說：『這個法不可示現，言辭相寂滅』，這首偈頌就闡明非因果的意義。所以知道以非因果為本體，因果等法為作用。因果、非因果既然如此，三一、近遠、權實也是這樣：非三非一為本體，三一為作用；非近非遠為本體，近遠為作用；非權非實為
【English Translation】 Question:
How can this be known?
Answer:
There are six proofs in total: First, the Manjushri Questioning Sutra says, 'The eighteen schools of treatises and their roots both come from the Mahayana, there is neither right nor wrong, I say they will arise in the future.' Second, the Mahasamghata Sutra says, 'Although there are five different schools, they do not hinder the Tathagata's (Thus Come One) Dharma Realm and Great Nirvana.' Third, the Treatise on the Summary of the Great Vehicle says, 'All Buddhas only aim to benefit beings, and the teachings are not fixed.' Fourth, the Mahaprajnaparamita Shastra clarifies that the six schools interpret Prajna (wisdom), and the author does not judge their right or wrong, because they all come from the Buddha's mouth and can open the path, constantly benefiting beings, so none are not proper scriptures. Fifth, the Madhyamakakarika, Chapter on Observation of Dharmas says, 'All dharmas (phenomena) have no fixed characteristics, Buddhas have limitless expedient means, sometimes saying everything is real, sometimes saying everything is unreal, sometimes saying both real and unreal, sometimes saying neither real nor unreal, all four statements can attain the path, all are Buddha-dharma.' Sixth, the verse from the posthumous writings of the Tripitaka Master Gunabhadra (求那跋摩) says, 'Various treatises have different viewpoints, but the principle of practice is not twofold, clinging to one's own views leads to right and wrong, those who understand have no disagreements.' Therefore, it is known that teachings are not fixed, adapting to the appropriate circumstances.
Third, 'establishing and refuting' refers to the fact that although the three dharmas such as cause and effect come from the scriptures, they are not the true intention of the Buddha-dharma, so they need to be refuted. The 'establishing' refers to, for now, in response to what the above three masters have clarified, this sutra takes the Middle Way of neither cause nor effect as its essence, and the dharmas such as cause and effect as the great function of the sutra.
Question:
Taking cause and effect as the function, and non-cause and non-effect as the essence, which scripture does this come from?
Answer:
The Expedient Means Chapter clarifies the meaning of such great karmic retribution with various characteristics, this verse praises the above Dharma of cause and effect; the next verse says, 'This Dharma cannot be shown, the aspect of words is extinguished', this verse clarifies the meaning of non-cause and non-effect. Therefore, it is known that non-cause and non-effect is taken as the essence, and cause and effect as the function. Since cause and effect, and non-cause and non-effect are like this, so are three and one, near and far, expedient and real: non-three and non-one is the essence, three and one is the function; non-near and non-far is the essence, near and far is the function; non-expedient and non-real is
為體，權實為用。然他義但得經用不識經體，既不得體云何得用？設使得用用義不成。若執因是乘者即斥于果，執果是乘者便破于因，各執因果即彈雙用因果。而此經始終具四句明乘義：一者、因乘非果乘，即諸子乘此寶車直至道場；二者、果乘非因乘，故云「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生」；三者、雙用因果為乘，即含前二句；四者非因非果為乘，謂「是法不可示，言辭相寂滅」。
問：
乘是運出義，非因非果云何是乘耶？
答：
說非因果令眾生出四句越百非，故名真運出義也。又經云「佛性有五種名」，五種名中名為一乘。而經既明佛性是非因果，一乘豈不得是非因果耶？雖有三句四句為乘用，第四句為乘體，故說上三句歸於非因非果，第四句亦由非因非果故有因果等用也。
問：
古舊誰用非因非果為經體耶？
答：
《注法花經》采江左安、林、一、遠，河右什、肇、融、恒，八師要說著于經序，故云「出宅求車何小何大，滅城采寶孰近孰遠，教凝於三一之表，果玄乎丈六之外」也。
第四、非破非立者，然實未曾有三家義之可破，亦未曾有今義之可立。若有破有立即是可以言宣，何謂「諸法寂滅相不可以言宣」耶？肇公
【現代漢語翻譯】 現代漢語譯本 以『體』來說，權巧和真實是它的作用。然而其他的解釋只懂得經文的作用卻不認識經文的本體，既然不瞭解本體，又怎麼能瞭解作用呢？即使瞭解了作用，作用的意義也不完整。如果執著于『因』是『乘』，那就是否定了『果』；如果執著于『果』是『乘』，那就是否定了『因』；各自執著于『因』或『果』，那就是同時否定了『因』和『果』的作用。而這部經從始至終都具備四句來闡明『乘』的意義：第一，『因乘』而非『果乘』，即眾弟子乘坐這寶車直至道場；第二，『果乘』而非『因乘』，所以說『佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生』；第三，同時運用『因』和『果』作為『乘』，即包含前兩句；第四，非『因』非『果』作為『乘』，即說『是法不可示，言辭相寂滅』。
問： 『乘』是運載出去的意思，非『因』非『果』怎麼能是『乘』呢？
答： 說非『因』非『果』是爲了讓眾生超出四句，超越百種錯誤的知見，所以才叫做真正的運載出去的意義。而且經中說『佛性有五種名稱』，五種名稱中有一種名稱叫做『一乘』。既然經文已經闡明佛性是非『因』非『果』，那麼『一乘』怎麼可能不是非『因』非『果』呢？雖然有三句四句作為『乘』的作用，但第四句才是『乘』的本體，所以說前面三句都歸於非『因』非『果』，第四句也因為非『因』非『果』才會有『因』『果』等作用。
問： 古代有哪些人用非『因』非『果』作為經文的本體呢？
答： 《注法華經》採納了江左的安法師、林法師、一法師、遠法師，河右的鳩摩羅什（Kumārajīva）、僧肇（Sengzhao）、道融（Daorong）、僧恒（Sengheng）這八位大師的重要論述，寫在經序中，所以說『出宅求車，何必計較車的小大；滅城采寶，何必計較路的遠近；教義凝聚在三一之表，果報玄妙于丈六金身之外』。
第四，非破非立：實際上並沒有三家的義理可以被破斥，也沒有現在的義理可以被建立。如果有破有立，那就是可以用言語表達的，又怎麼能說『諸法寂滅相不可以言宣』呢？僧肇大師（Sengzhao）
【English Translation】 English version In terms of 『essence』 (體), skillful means (權) and reality (實) are its function (用). However, other interpretations only grasp the function of the scriptures but do not recognize the essence. If one does not understand the essence, how can one understand the function? Even if one understands the function, the meaning of the function is incomplete. If one clings to 『cause』 (因) as the 『vehicle』 (乘), then one is rejecting the 『result』 (果); if one clings to 『result』 as the 『vehicle,』 then one is negating the 『cause』; if one clings to either 『cause』 or 『result,』 then one is simultaneously negating the function of both 『cause』 and 『result.』 This scripture, from beginning to end, possesses four statements to clarify the meaning of 『vehicle』: first, the 『cause-vehicle』 is not the 『result-vehicle,』 meaning the disciples ride this precious vehicle until they reach the Bodhi-mandala (道場); second, the 『result-vehicle』 is not the 『cause-vehicle,』 hence it is said, 『The Buddha dwells in the Great Vehicle (大乘), according to the Dharma (法) he has attained, adorned with the power of Samadhi (定) and wisdom (慧), he uses this to liberate sentient beings』; third, simultaneously using 『cause』 and 『result』 as the 『vehicle,』 which includes the previous two statements; fourth, neither 『cause』 nor 『result』 as the 『vehicle,』 which says, 『This Dharma cannot be shown, the characteristics of words and speech are extinguished.』
Question: 『Vehicle』 means to carry out, how can neither 『cause』 nor 『result』 be a 『vehicle』?
Answer: Saying neither 『cause』 nor 『result』 is to allow sentient beings to transcend the four statements and surpass hundreds of wrong views, therefore it is called the true meaning of carrying out. Moreover, the scripture says, 『Buddha-nature (佛性) has five names,』 and among the five names, one name is called 『One Vehicle』 (一乘). Since the scripture has already clarified that Buddha-nature is neither 『cause』 nor 『result,』 how can the 『One Vehicle』 not be neither 『cause』 nor 『result』? Although there are three or four statements as the function of the 『vehicle,』 the fourth statement is the essence of the 『vehicle,』 therefore it is said that the previous three statements all return to neither 『cause』 nor 『result,』 and the fourth statement also has the functions of 『cause,』 『result,』 etc., because of neither 『cause』 nor 『result.』
Question: Who in ancient times used neither 『cause』 nor 『result』 as the essence of the scripture?
Answer: The 『Commentary on the Lotus Sutra』 (《注法華經》) adopts the important sayings of eight masters from Jiangzuo: Master An (安法師), Master Lin (林法師), Master Yi (一法師), Master Yuan (遠法師), and from Heyou: Kumārajīva (鳩摩羅什), Sengzhao (僧肇), Daorong (道融), Sengheng (僧恒), and writes them in the preface of the scripture, therefore it says, 『When leaving the house to seek a cart, why bother about the size of the cart; when destroying the city to collect treasures, why bother about the distance of the road; the teachings are condensed beyond the three and one, the fruition is mysterious beyond the sixteen-foot golden body.』
Fourth, neither negating nor establishing: In reality, there are no doctrines of the three schools that can be refuted, nor are there any present doctrines that can be established. If there is negation and establishment, then it can be expressed in words, how can it be said that 『the characteristics of all dharmas are extinguished and cannot be expressed in words』? Master Sengzhao (僧肇)
《涅槃論》云「須菩提無言以顯道，釋梵絕聽以雨花，釋迦掩室于摩竭提，凈名杜口于毗耶離，故口以之而默。豈曰無辨？辨所不能言」，即是《法花》「言辭相寂滅」，寂滅寧有破立之可存耶？若能如此照達，即是《法花》之宗旨也。斯之四句蓋經論之大宗，開道斥病之妙術也，必須采之以貫通眾義。
第三、釋經題目，更開七門：
一立名意門 二立名不同門 三轉不轉門 四具義多小門 五前後門 六翻譯門 七釋名門
第一、立名意門者，《涅槃經》云「低羅婆姨實不食油強名食油，涅槃亦爾，實無名相強名相說」。涅槃即是法花之異名，涅槃既無名相強名相說，法花亦無名相強名相說。所以強名相說者，欲令眾生因名以悟理、因理以起行、因行以得解脫故也。
二、立名不同門者，眾經或佛自立名，或待弟子發問然後方立，或序品之中預前立名，或正說之內方始立名字，或隨說一義即立名字，或說一經竟最後制名，或一經之內但標一題，或一經之內立於多名，或有眾經立於一名字，或有一部無別立名，立名不同略有五雙十義，具如《凈名玄義》已廣述之。今此《法花》是佛于正說中自立名字。若依經，佛但立一名；若《法花論》，明一部始終有十七種名字，如彼廣說也。
【現代漢語翻譯】 現代漢語譯本：《涅槃論》中說：『須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）以無言來彰顯佛道，釋天（Śakra，佛教的護法神）和梵天（Brahmā，印度教的創造之神，佛教中也被認為是護法神）停止聽講而降下鮮花，釋迦（Śākyamuni，佛教的創始人）在摩揭陀國（Magadha，古印度十六雄國之一）掩室靜默，維摩詰（Vimalakirti，一位著名的在家菩薩）在毗耶離城（Vaishali，古印度城市）閉口不言，所以口才因此而沉默。難道是沒有辯才嗎？只是辯才無法用言語表達。』這也就是《法華經》所說的『言辭相寂滅』，寂滅之中哪裡還有破斥和建立可以存在呢？如果能夠如此明瞭通達，那就是《法華經》的宗旨了。這四句話概括了經論的大綱，是開啟智慧、破斥謬誤的精妙方法，必須採納它來貫通各種義理。
第三、解釋經題，進一步展開七個方面：
一、立名意門；二、立名不同門；三、轉不轉門；四、具義多小門；五、前後門；六、翻譯門；七、釋名門。
第一、立名意門，《涅槃經》中說：『低羅婆姨（Tilapia，一種魚）實際上不吃油，卻勉強稱之為食油，涅槃（Nirvana，佛教術語，指解脫）也是這樣，實際上沒有名相，卻勉強用名相來說明。』涅槃就是法華的別名，涅槃既然沒有名相，卻勉強用名相來說明，法華也沒有名相，卻勉強用名相來說明。之所以勉強用名相來說明，是爲了讓眾生通過名相來領悟真理，通過真理來發起修行，通過修行來獲得解脫的緣故。
第二、立名不同門，各種經典，有的佛自己立名，有的等待弟子發問然後才立名，有的在序品之中預先立名，有的在正式宣說內容之內才開始立名字，有的隨著宣說一個義理就立即立名字，有的宣說一部經完畢最後才制定名稱，有的一部經之內只標一個題目，有的一部經之內立於多個名稱，有的眾多經典立於一個名字，有的一部經典沒有另外立名。立名不同，大概有五雙十義，詳細情況如《凈名玄義》已經廣泛闡述過了。現在這部《法華經》，是佛在正式宣說內容中自己立的名字。如果依據經文，佛隻立了一個名字；如果依據《法華論》，說明一部經始終有十七種名字，如《法華論》中廣泛說明的那樣。
【English Translation】 English version: The Nirvana Sutra says, 'Subhuti (Śubhūti, one of the Buddha's ten principal disciples, known for his understanding of emptiness) used silence to reveal the Way, Śakra (Śakra, a protector deity in Buddhism) and Brahmā (Brahmā, the Hindu god of creation, also considered a protector deity in Buddhism) rained down flowers, ceasing to listen; Śākyamuni (Śākyamuni, the founder of Buddhism) closed his room in Magadha (Magadha, one of the sixteen Mahajanapadas of ancient India), and Vimalakirti (Vimalakīrti, a famous lay bodhisattva) kept silent in Vaishali (Vaishali, an ancient city in India), therefore eloquence is silenced. Does this mean there is no eloquence? It is simply that eloquence cannot express it.' This is what the Lotus Sutra means by 'the characteristic of words is extinction.' In extinction, where can refutation and establishment exist? If one can understand this clearly, that is the essence of the Lotus Sutra. These four lines summarize the main points of the sutras and treatises, and are a wonderful method for opening wisdom and refuting errors. They must be adopted to connect all meanings.
Third, explaining the title of the sutra, further opening seven aspects:
- The meaning of establishing the name; 2. The differences in establishing names; 3. Turning and not turning; 4. Possessing meaning, many or few; 5. Before and after; 6. Translation; 7. Explaining the name.
First, the meaning of establishing the name. The Nirvana Sutra says, 'The Tilapia (Tilapia, a type of fish) actually does not eat oil, but is forcibly called oil-eating. Nirvana (Nirvana, a Buddhist term referring to liberation) is also like this, actually having no characteristics, but forcibly using characteristics to explain it.' Nirvana is another name for the Lotus. Since Nirvana has no characteristics but is forcibly explained using characteristics, the Lotus also has no characteristics but is forcibly explained using characteristics. The reason for forcibly using characteristics to explain it is to enable sentient beings to understand the truth through names, to initiate practice through truth, and to attain liberation through practice.
Second, the differences in establishing names. In various sutras, sometimes the Buddha establishes the name himself, sometimes he waits for a disciple to ask before establishing the name, sometimes the name is established in advance in the introduction chapter, sometimes the name is established within the main discourse, sometimes a name is immediately established as one meaning is explained, sometimes the name is determined at the end after a sutra is explained, sometimes only one title is marked within a sutra, sometimes multiple names are established within a sutra, sometimes many sutras share one name, and sometimes a sutra has no separate name established. There are roughly five pairs and ten meanings regarding the differences in establishing names, as extensively described in the Profound Meaning of the Vimalakirti Sutra. Now, this Lotus Sutra is a name established by the Buddha himself during the main discourse. According to the sutra, the Buddha only established one name; according to the Lotus Sutra Treatise, it is explained that there are seventeen kinds of names from beginning to end, as extensively explained in the Lotus Sutra Treatise.
三、轉不轉門者，一切佛經立名有二：一者、名字古今不轉，二者、隨佛出世名字改易。如《涅槃》云「或名法鏡或云名甘露鼓」等，今此《法花經》於二種中名字古今不轉，故大通智勝佛、威音王、二萬日月燈明，及釋迦佛所說，皆稱妙法蓮花。所以有轉不轉門者，蓋是隨宜不同，適時而說也。
四、具義多少門者，眾經立名多小無定，或一義立名，或二義立名，或三義標名。一義立名者，或但人、但法、但處、但時、但事、但喻。但人者，《提謂》之流；但法者，如《涅槃》之例；但處者，如《楞伽》也，此翻為度處；但時者，即《時非時經》也；但事者，謂《枯樹經》等也；但喻者，《金光明》等也。二義立名者，或法譬雙舉，如《妙法蓮花》；或人法俱題，如《維摩詰不思議解脫》等也。三義立名者，如《勝鬘師子吼一乘大方便》，勝鬘者謂為人名也，師子吼謂喻名，一乘大方便即法名也。
五、前後門者，依天竺梵本前皆無題，但云悉曇，此言好法亦名成就，立名皆在經末。而回后在初者，蓋是翻經之人隨震旦國法，欲令因名字不同識部類差別故也。
六、翻譯門者，依梵本云「薩達摩分陀利修多羅」，竺法護翻薩為正，故云「正法花經」；晉羅什翻薩為妙，故云「妙法蓮花經」，逕
【現代漢語翻譯】 現代漢語譯本 三、轉不轉門：一切佛經的命名方式有兩種：一是名字古今不變，二是隨著佛的出世而改變名字。例如，《涅槃經》（Nirvana Sutra）中說：『或者名為法鏡，或者名為甘露鼓』等等。而這部《法華經》（Lotus Sutra）屬於兩種中的第一種，名字古今不變。所以，大通智勝佛（Mahābhijñā-jñānābhibhū Buddha）、威音王佛（King Voice Buddha）、二萬日月燈明佛（Two Million Sun Moon Light Buddha），以及釋迦牟尼佛（Śākyamuni Buddha）所說的，都稱為妙法蓮花。之所以有轉不轉門，是因為隨著情況不同，應時而說。
四、具義多少門：眾多佛經的命名，所包含的意義多少不定，或者用一個意義來命名，或者用兩個意義來命名，或者用三個意義來標明。用一個意義來命名，或者只用人、或者只用法、或者只用處所、或者只用時間、或者只用事件、或者只用比喻。只用人來命名，如《提謂經》（Trapusa and Bhallika Sutra）之類；只用法的，如《涅槃經》（Nirvana Sutra）的例子；只用處所的，如《楞伽經》（Laṅkāvatāra Sūtra），此經翻譯為度處；只用時間的，即《時非時經》（Seasonable and Unseasonable Sutra）；只用事件的，如《枯樹經》（Dry Tree Sutra）等；只用比喻的，如《金光明經》（Suvarṇaprabhāsa Sūtra）等。用兩個意義來命名，或者法和比喻雙重並舉，如《妙法蓮花經》（Saddharma Puṇḍarīka Sūtra）；或者人和法一起提及，如《維摩詰不思議解脫經》（Vimalakīrti Nirdeśa Sūtra）等。用三個意義來命名，如《勝鬘師子吼一乘大方便經》（Śrīmālādevī Siṃhanāda Ekayāna Mahopāyaka Sūtra），勝鬘（Śrīmālādevī）是指人名，師子吼（Siṃhanāda）是指比喻名，一乘大方便（Ekayāna Mahopāyaka）即指法名。
五、前後門：依據天竺（India）梵文字，前面都沒有題目，只寫悉曇（Siddhaṃ），此言好法，也名成就，立名都在經書的末尾。而把經名從後面移到前面，是因為翻譯佛經的人，順應震旦（China）的習慣，想要通過名字的不同來區分經書的類別。
六、翻譯門：依據梵文字，經名為『薩達摩分陀利修多羅』（Saddharma Puṇḍarīka Sūtra），竺法護（Dharmarakṣa）將薩（Sat）翻譯為正，所以譯為『正法花經』；晉朝鳩摩羅什（Kumārajīva）將薩（Sat）翻譯為妙，所以譯為『妙法蓮花經』。
【English Translation】 English version 3. The Gate of Mutable and Immutable Names: There are two ways of naming all Buddhist scriptures: first, the names remain unchanged from ancient times to the present; second, the names change with the appearance of different Buddhas. For example, the Nirvana Sutra says, 'Sometimes it is called the Dharma Mirror, sometimes it is called the Nectar Drum,' and so on. This Lotus Sutra, among the two types, belongs to the first, where the name remains unchanged from ancient times to the present. Therefore, what was spoken by the Mahābhijñā-jñānābhibhū Buddha (Great Universal Wisdom Excellence Buddha), the King Voice Buddha (King Voice Buddha), the Two Million Sun Moon Light Buddha (Two Million Sun Moon Light Buddha), and Śākyamuni Buddha (Śākyamuni Buddha) is all called the Wonderful Dharma Lotus. The reason there is a gate of mutable and immutable names is that it varies according to circumstances and is spoken at the appropriate time.
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The Gate of Meaning with Few or Many Aspects: The naming of various scriptures has no fixed number of meanings, sometimes named with one meaning, sometimes with two meanings, and sometimes with three meanings. Naming with one meaning may refer only to a person, only to a dharma, only to a place, only to a time, only to an event, or only to a metaphor. Naming only with a person, such as the Trapusa and Bhallika Sutra (Tiwei Sutra); naming only with a dharma, such as the example of the Nirvana Sutra; naming only with a place, such as the Laṅkāvatāra Sūtra (Lengqie Sutra), which translates to 'place of crossing over'; naming only with a time, such as the Seasonable and Unseasonable Sutra (Shifeishi Jing); naming only with an event, such as the Dry Tree Sutra (Kushu Jing), etc.; naming only with a metaphor, such as the Suvarṇaprabhāsa Sūtra (Jin Guangming Jing), etc. Naming with two meanings may involve both dharma and metaphor, such as the Saddharma Puṇḍarīka Sūtra (Wonderful Dharma Lotus Sutra); or both person and dharma, such as the Vimalakīrti Nirdeśa Sūtra (Weimojie Suoshuo Jing), etc. Naming with three meanings, such as the Śrīmālādevī Siṃhanāda Ekayāna Mahopāyaka Sūtra (Shengman Jing), where Śrīmālādevī (Shengman) refers to a person's name, Siṃhanāda (Shizi Hou) refers to a metaphorical name, and Ekayāna Mahopāyaka (Yicheng Dafangbian) refers to a dharma name.
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The Gate of Order: According to the Sanskrit texts from India (Tianzhú), there were no titles at the beginning, only Siddhaṃ (Xitan), which means 'good dharma' or 'accomplishment,' and the naming was always at the end of the scripture. The reason for moving the name from the end to the beginning is that the translators of the scriptures followed the customs of China (Zhendan) and wanted to distinguish the categories of scriptures by the difference in names.
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The Gate of Translation: According to the Sanskrit text, the scripture is named 'Saddharma Puṇḍarīka Sūtra' (Sadamuo Fentouli Xiuduoluo). Dharmarakṣa (Zhú Fǎhù) translated 'Sat' (Sa) as 'Correct,' so it was translated as the 'Correct Dharma Flower Sutra'; Kumārajīva (Jiumoluoshi) of the Jin Dynasty translated 'Sat' (Sa) as 'Wonderful,' so it was translated as the 'Wonderful Dharma Lotus Sutra.'
山慧遠雙用前二，更加兩名，謂「真法好法」。今謂天竺一題名具含眾義，譯經之人隨取一義故各別翻之耳。所言具含多義者，然諸佛所行之道未曾邪正，為對內外二邪故立為正：一者、九十六種所說之法，稱之為邪，如來所說之法目之為正，故對彼異道之邪明佛道為正。二者、昔執五乘之異，乖於一道，名之為邪。所以然者，道尚無二，寧得有五？故執於五異乖於一道，故稱為邪。以對彼二邪故，明佛所行道，稱為正法。言妙法者，諸佛所行之道未曾粗妙，為對二粗故嘆美為妙：一者、外道所說之法有字無義，是即淺近之法，故名為粗；出世之法有字有義，目之為妙。二者、對五乘之粗，故嘆佛乘為妙。又五乘是方便之說故稱為粗，一乘是真實之法故稱為妙。次言真法者亦有二義：一者、外道之法目之為偽，諸佛所行稱之為真。如《涅槃》云「是諸外道虛假詐稱無有真諦」，故明佛法有于真諦。次對五乘之偽以辨一乘之真，故〈方便品〉云「唯此一事實，餘二則非真」，二尚非真，況五乘實耶？言好法者亦有二：一、對外道邪見名為惡法，諸佛法正見稱為好法。《涅槃經》云「求二乘者名為不善，求大乘者名為之善」，善即是好法。
問：
一乘教起但應對彼五乘，何故亦對外道耶？
答：
【現代漢語翻譯】 現代漢語譯本： 山慧遠曾經使用前兩種名稱，又增加了兩個名稱，稱之為『真法』、『好法』。現在認為，天竺的一個題目名稱包含了多種含義，翻譯經典的人根據自己的理解選取了其中一種含義，所以翻譯出來的名稱各有不同。所說的包含多種含義，是說諸佛所行之道本來沒有邪正之分，爲了針對外道和內道的兩種邪見，才設立了『正』：第一種，九十六種外道所說的法，稱之為『邪』，如來所說的法稱之為『正』，所以針對那些異端的邪說，彰顯佛道為正。第二種，過去執著於五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的差異，違背了一乘之道，稱之為『邪』。之所以這樣說，是因為道本來就沒有兩種，怎麼會有五種呢？所以執著於五乘的差異就違背了一乘之道，因此稱為『邪』。爲了針對這兩種邪見，彰顯佛所行之道，稱為『正法』。 說到『妙法』，諸佛所行之道本來沒有粗妙之分，爲了針對兩種粗陋，才讚美為『妙』：第一種，外道所說的法有文字而無意義，是淺顯近俗之法，所以稱為『粗』；出世間的法有文字也有意義，稱之為『妙』。第二種，針對五乘的粗陋，所以讚歎佛乘為『妙』。而且五乘是方便之說，所以稱為『粗』，一乘是真實之法，所以稱為『妙』。 接下來談到『真法』，也有兩種含義：第一種，外道的法稱之為虛偽，諸佛所行稱之為真實。如《涅槃經》（《大般涅槃經》）所說：『這些外道虛假詐稱，沒有真諦』，所以彰顯佛法具有真諦。其次，針對五乘的虛偽，來辨明一乘的真實，所以《方便品》（《妙法蓮華經·方便品》）說：『唯有這一件事是真實的，其餘二乘都不是真實的』，二乘尚且不是真實的，更何況五乘呢？ 說到『好法』，也有兩種含義：第一種，對外道的邪見稱為惡法，諸佛的正見稱為好法。《涅槃經》（《大般涅槃經》）說：『求二乘（聲聞乘、緣覺乘）的人稱為不善，求大乘（菩薩乘）的人稱為善』，善就是好法。 問： 一乘教義的興起，僅僅是爲了應對五乘，為什麼也要針對外道呢？ 答：
【English Translation】 English version: Shan Huiyuan formerly used the first two names and added two more, calling them 'True Dharma' and 'Good Dharma.' Now, it is believed that a single title in India contains multiple meanings, and translators each chose one meaning according to their understanding, resulting in different translations. The claim of containing multiple meanings refers to the fact that the path practiced by all Buddhas originally had no distinction between right and wrong. 'Right' was established to counter the two wrong views of external and internal paths: first, the teachings of the ninety-six kinds of external paths are called 'wrong,' while the teachings of the Tathagata are called 'right.' Therefore, in contrast to the wrong views of those heretics, the Buddha's path is shown to be right. Second, in the past, clinging to the differences of the Five Vehicles (Human Vehicle, Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), which deviated from the One Vehicle path, was called 'wrong.' The reason for this is that the path originally has no two, how could there be five? Therefore, clinging to the differences of the Five Vehicles deviates from the One Vehicle path, hence it is called 'wrong.' To counter these two wrong views, the path practiced by the Buddha is called 'Right Dharma'. Speaking of 'Wonderful Dharma,' the path practiced by all Buddhas originally had no distinction between coarse and wonderful. 'Wonderful' is praised to counter the two kinds of coarseness: first, the teachings of external paths have words but no meaning, which are shallow and mundane, hence they are called 'coarse'; the teachings of the world-transcending path have both words and meaning, and are called 'wonderful.' Second, in contrast to the coarseness of the Five Vehicles, the Buddha Vehicle is praised as 'wonderful.' Moreover, the Five Vehicles are expedient teachings, hence they are called 'coarse,' while the One Vehicle is the true Dharma, hence it is called 'wonderful.' Next, speaking of 'True Dharma,' there are also two meanings: first, the teachings of external paths are called false, while the practices of all Buddhas are called true. As the Nirvana Sutra (Mahāparinirvāṇa Sūtra) says, 'These external paths falsely claim to have no true meaning,' thus showing that the Buddha Dharma has true meaning. Secondly, to distinguish the truth of the One Vehicle from the falsehood of the Five Vehicles, the Upaya Chapter (Lotus Sutra, Upāya Chapter) says, 'Only this one thing is true, the other two are not true.' If the Two Vehicles are not true, how much more so the Five Vehicles? Speaking of 'Good Dharma,' there are also two meanings: first, the wrong views of external paths are called evil Dharma, while the right views of the Buddhas are called good Dharma. The Nirvana Sutra (Mahāparinirvāṇa Sūtra) says, 'Those who seek the Two Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle) are called not good, those who seek the Great Vehicle (Bodhisattva Vehicle) are called good,' and good is good Dharma. Question: The rise of the One Vehicle teaching is only to counter the Five Vehicles, why also target external paths? Answer:
涅槃教乃斥三修比丘，而復簡外道故，外道無有真諦及盜竊佛常，今明佛法為妙，豈不對外道非妙及五乘之粗耶？
問：
既具四名，何故獨稱為妙？
答：
凡有三義：一者、經有妙文而無正稱，如雲「我法妙難思」，又云「是乘微妙清凈第一」，即其證也。二者、妙是精微深遠之稱，立妙名則稱歎義便，以我法微妙凡夫二乘及以始行菩薩不能思量義。若云我法正難思義，則方言不巧、于義不便也。三者、次就義推，夫正以形耶受稱，妙以待粗得名，宜以九十六法為邪，如來五乘之法稱正，故正在五乘之法也。五乘雖正，正而猶粗，唯一乘之法乃稱為妙，故妙主於一也，不得云外道為粗、五乘為妙，亦不得云五乘為邪、一乘為正。外道之形佛法，其猶石之與玉；五乘之與一乘，同皆是玉，但玉有精粗，故以五乘為粗、一乘為妙也。
第七、釋名門，今解達摩之法則釋妙義。此經文雖七軸，宗歸一乘，宜以一乘之法為妙。故〈譬喻品〉云「是乘微妙清凈第一，于諸世間為無有上」，此偈對四乘之粗嘆佛乘為妙。上半對二乘之粗嘆佛乘為妙，下半對人天乘之粗嘆佛乘為妙。「是乘」者，謂佛乘也，「微妙清凈」者，嘆佛乘也，以德無不圓故云微妙，累無不盡故名清凈。又夫論累者所
【現代漢語翻譯】 現代漢語譯本：
《涅槃經》之所以駁斥三修比丘，又貶低外道，是因為外道沒有真諦，並且盜竊佛陀的常住之法。現在闡明佛法是精妙的，難道不是在說外道不精妙，以及五乘之法粗淺嗎？ 問：
既然具備四種名稱，為什麼唯獨稱之為『妙』？ 答：
總共有三種含義：第一，經文中有『妙』的描述，但沒有直接稱為『妙』，例如說『我的法微妙難思』，又說『此乘微妙清凈第一』，這些就是證明。第二，『妙』是精微深遠的稱謂，立『妙』這個名稱，就包含了稱讚的含義，因為我的法微妙，凡夫、二乘以及剛開始修行的菩薩都無法思量。如果說『我的法正難思』，那麼說法就不夠巧妙，在意義上也不方便。第三，從義理上推論，『正』是相對於邪而得名，『妙』是相對於粗而得名。應該說九十六種外道法是邪，如來的五乘之法稱為『正』，所以『正』在於五乘之法。五乘雖然是『正』，但『正』而仍然粗淺，只有一乘之法才稱為『妙』，所以『妙』主要指一乘。不能說外道是粗淺的，五乘是精妙的，也不能說五乘是邪的，一乘是正的。外道模彷彿法，就像石頭與玉石的區別；五乘與一乘，都如同玉石，但玉石有精粗之分，所以說五乘是粗淺的，一乘是精妙的。 第七，釋名門，現在解釋達摩（Dharma，佛法）的法則，就是解釋『妙』的含義。這部經文雖然有七軸，但宗旨歸於一乘，應該用一乘之法來解釋『妙』。所以《譬喻品》中說『此乘微妙清凈第一，于諸世間為無有上』，這句偈頌是針對四乘的粗淺，讚歎佛乘的精妙。上半句是針對二乘的粗淺，讚歎佛乘的精妙，下半句是針對人天乘的粗淺，讚歎佛乘的精妙。『此乘』，指的是佛乘，『微妙清凈』，是讚歎佛乘，因為功德沒有不圓滿的，所以稱為『微妙』，業障沒有不消除的，所以稱為『清凈』。又，凡是談論業障的
【English Translation】 English version:
The Nirvana Sutra refutes the Triyana (three vehicles) bhikkhus (monks), and also disparages the Tirthikas (non-Buddhists, outsiders), because the Tirthikas do not possess the true Dharma (truth, law) and steal the Buddha's eternal teachings. Now, clarifying that the Buddha's Dharma is exquisite, isn't it saying that the Tirthikas' Dharma is not exquisite and that the Five Vehicles are coarse? Question:
Since it possesses four names, why is it uniquely called 'exquisite' (miao)? Answer:
There are generally three meanings: First, the sutra has exquisite descriptions but does not directly call it 'exquisite,' such as saying 'My Dharma is exquisitely difficult to fathom,' and also saying 'This vehicle is exquisitely pure and foremost,' which are its proofs. Second, 'exquisite' is a term for the subtle, profound, and far-reaching. Establishing the name 'exquisite' includes the meaning of praise, because my Dharma is exquisite, and ordinary beings, the Two Vehicles (Shravakayana and Pratyekabuddhayana), and newly practicing Bodhisattvas cannot fathom it. If it were said 'My Dharma is rightly difficult to fathom,' then the expression would not be skillful and would be inconvenient in meaning. Third, inferring from the meaning, 'right' is named in relation to wrong, and 'exquisite' gains its name in relation to coarse. It should be said that the ninety-six Tirthika dharmas are wrong, and the Tathagata's (Buddha's) Five Vehicles are called 'right,' so 'right' is in the Five Vehicles' Dharma. Although the Five Vehicles are 'right,' they are still coarse, and only the One Vehicle's Dharma is called 'exquisite,' so 'exquisite' mainly refers to the One Vehicle. It cannot be said that the Tirthikas are coarse and the Five Vehicles are exquisite, nor can it be said that the Five Vehicles are wrong and the One Vehicle is right. The Tirthikas' imitation of the Buddha's Dharma is like the difference between stone and jade; the Five Vehicles and the One Vehicle are both like jade, but jade has fine and coarse distinctions, so the Five Vehicles are said to be coarse and the One Vehicle is exquisite. Seventh, the Explanation of Names section, now explaining the Dharma (law) of Dharma (truth) is explaining the meaning of 'exquisite.' Although this sutra has seven scrolls, its principle returns to the One Vehicle, and the Dharma of the One Vehicle should be used to explain 'exquisite.' Therefore, the Parable Chapter says 'This vehicle is exquisitely pure and foremost, in all the worlds there is nothing above it,' this verse praises the Buddha Vehicle as exquisite in contrast to the coarseness of the Four Vehicles. The first half of the verse praises the Buddha Vehicle as exquisite in contrast to the coarseness of the Two Vehicles, and the second half praises the Buddha Vehicle as exquisite in contrast to the coarseness of the Human and Deva Vehicles. 'This vehicle' refers to the Buddha Vehicle, 'exquisitely pure' praises the Buddha Vehicle, because virtues are all complete, so it is called 'exquisite,' and karmic obstacles are all exhausted, so it is called 'pure.' Also, all those who discuss karmic obstacles
謂粗也，在粗既盡則眾德並圓，累盡德圓故稱為妙。又累無不盡不可為有，德無不圓不可言無，非有非無則中道之法，故稱為妙，同大涅槃空不空義，以空無二十五有不可言有，有常樂我凈不可言無。而一乘與大涅槃更無有異，故〈譬喻品〉云「舉大涅槃合於大車」，故云「不令有人獨得滅度，皆以如來滅度而滅度之」，則其證也。所言第一者，〈方便品〉云「唯有一佛乘，無有餘乘若二若三」，則知第一之名對二三而起也。以二三乘累猶未盡、德猶未圓，如《涅槃》云「二乘之人但見於空、不見不空，故不行中道，不得稱為第一」。諸佛如來德無不圓、累無不盡，具見空與不空義，行於中道，故稱為第一也。「于諸世間為無有上」，人天為世間，世間乘則非妙，故云于諸世間為無有上也。
上來總釋偈竟，今次別釋偈文。夫造十惡業報感三途故稱為粗，五戒招得人報則以人乘為妙；人乘樂少苦多故稱為粗，十善感得天身則苦少樂多則天乘為妙；人天未勉生老病死故名為粗，聲聞得出三界故名為妙；聲聞福少鈍根稱之為粗，緣覺福厚利根名之為妙；聲聞緣覺累猶未盡、德猶未圓故稱為粗，唯有佛乘德無不圓、累無不盡故稱為妙。
問：
今明一乘為妙，與舊何異？
答：
釋此經者凡
【現代漢語翻譯】 現代漢語譯本： 所謂的『粗』，是指煩惱未盡的狀態。當粗糙的狀態完全消失時，所有的功德都圓滿具足，煩惱消盡，功德圓滿，所以稱為『妙』。而且，煩惱沒有不能斷盡的，所以不能說它『有』；功德沒有不圓滿的，所以不能說它『無』。既非『有』也非『無』，這就是中道的法則，所以稱為『妙』，這與《大涅槃經》中『空』與『不空』的含義相同。因為『空』，所以沒有二十五有（三界中的二十五種存在狀態），不能說它『有』；因為具有常、樂、我、凈四德，所以不能說它『無』。而一乘（Ekayana）與《大涅槃經》（Mahaparinirvana Sutra）並沒有什麼不同，所以《譬喻品》中說：『舉大涅槃合於大車』，因此說『不讓任何一個人獨自獲得滅度，而是讓所有人都以如來的滅度而滅度』，這就是證明。所說的『第一』，在《方便品》中說：『唯一佛乘（Buddhayana），沒有其他的乘，無論是二乘還是三乘』，由此可知『第一』這個名稱是相對於二乘和三乘而說的。因為二乘和三乘的煩惱還沒有斷盡，功德還沒有圓滿，正如《涅槃經》所說：『二乘之人只看到空，看不到不空，所以不行中道，不能稱為第一』。諸佛如來功德沒有不圓滿的，煩惱沒有不斷盡的，完全了知空與不空的含義，行於中道，所以稱為『第一』。『于諸世間為無有上』，人天（Deva）屬於世間，世間的乘就不是『妙』，所以說在所有世間中是無上的。
上面是總的解釋偈頌，現在分別解釋偈文。造作十惡業（Dasakusala）會感得三惡道的果報，所以稱為『粗』；持守五戒（Panca-sila）會招感人道的果報，所以以人乘為『妙』；人道快樂少而痛苦多，所以稱為『粗』；行十善業（Dasakusala）會感得天人的果報，痛苦少而快樂多，所以天乘為『妙』；人天還沒有脫離生老病死，所以名為『粗』；聲聞（Sravaka）乘超出三界，所以稱為『妙』；聲聞福報少，根器遲鈍，稱之為『粗』；緣覺（Pratyekabuddha）福報深厚，根器銳利，稱之為『妙』；聲聞和緣覺的煩惱還沒有斷盡，功德還沒有圓滿，所以稱為『粗』；只有佛乘功德沒有不圓滿的，煩惱沒有不斷盡的，所以稱為『妙』。
問： 現在說明一乘為『妙』，與以前的說法有什麼不同？
答： 解釋這部經的人，凡是...
【English Translation】 English version: What is meant by 'coarse' is the state where defilements are not yet exhausted. When the coarse state is completely gone, all virtues are perfectly complete. Defilements are exhausted, and virtues are perfected, so it is called 'wonderful'. Moreover, there are no defilements that cannot be exhausted, so it cannot be said to 'exist'; there are no virtues that are not perfected, so it cannot be said to 'not exist'. Neither 'existing' nor 'not existing', this is the Middle Way, so it is called 'wonderful'. This is the same as the meaning of 'emptiness' and 'non-emptiness' in the Mahaparinirvana Sutra. Because of 'emptiness', there are no twenty-five existences (twenty-five states of existence in the three realms), so it cannot be said to 'exist'; because it possesses the four virtues of permanence, bliss, self, and purity, it cannot be said to 'not exist'. And the One Vehicle (Ekayana) is no different from the Mahaparinirvana Sutra, so the Parable Chapter says: 'Lift up the Great Nirvana and combine it with the Great Cart'. Therefore, it is said, 'Not allowing anyone to attain extinction alone, but allowing all to attain extinction through the extinction of the Tathagata', this is the proof. What is meant by 'first', the Expedient Means Chapter says: 'There is only the Buddha Vehicle (Buddhayana), there are no other vehicles, whether two or three', from this it is known that the name 'first' arises in relation to the two vehicles and three vehicles. Because the defilements of the two vehicles and three vehicles have not yet been exhausted, and the virtues have not yet been perfected, as the Nirvana Sutra says: 'People of the two vehicles only see emptiness, and do not see non-emptiness, therefore they do not practice the Middle Way, and cannot be called first'. The Tathagatas have no virtues that are not perfected, and no defilements that are not exhausted, fully knowing the meaning of emptiness and non-emptiness, practicing the Middle Way, so they are called 'first'. 'In all the worlds, there is nothing higher', humans and devas (Deva) belong to the world, the vehicle of the world is not 'wonderful', so it is said that in all the worlds, there is nothing higher.
The above is a general explanation of the verses, now explain the verses separately. Creating the ten non-virtuous actions (Dasakusala) will result in the retribution of the three lower realms, so it is called 'coarse'; upholding the five precepts (Panca-sila) will attract the retribution of the human realm, so the human vehicle is considered 'wonderful'; the human realm has little happiness and much suffering, so it is called 'coarse'; practicing the ten virtuous actions (Dasakusala) will result in the retribution of the devas, with little suffering and much happiness, so the deva vehicle is 'wonderful'; humans and devas have not yet escaped birth, old age, sickness, and death, so it is called 'coarse'; the Sravaka (Sravaka) Vehicle transcends the three realms, so it is called 'wonderful'; the Sravaka has little merit and dull faculties, so it is called 'coarse'; the Pratyekabuddha (Pratyekabuddha) has deep merit and sharp faculties, so it is called 'wonderful'; the defilements of the Sravaka and Pratyekabuddha have not yet been exhausted, and the virtues have not yet been perfected, so it is called 'coarse'; only the Buddha Vehicle has no virtues that are not perfected, and no defilements that are not exhausted, so it is called 'wonderful'.
Question: Now explaining the One Vehicle as 'wonderful', how is it different from the old explanation?
Answer: Those who explain this sutra, all...
有三說：一云，此經雖辨一乘之因，猶感無常之果。是以文云「過去過塵沙未來複倍上數」；又〈藥草喻品〉云「究竟涅槃常寂滅相終歸於空」，終歸於空者，終灰身滅智入無餘涅槃，故猶是無常；至《大涅槃》方辨常住。既是無常則應是粗，但對前諸經未辨過去過塵沙未來複倍上數，故嘆此經以為妙耳。若望涅槃教，則猶是粗也。第二釋云，此經已辨于常，猶未顯了，但是覆相明常。所以然者，此經未除八倒、不明四德，但明壽命無窮，故是覆相辨常；至涅槃教方顯了辨常。第三釋云，自小乘之教則辨無常覆相之說，一切大乘經皆是常住顯了無余。今總評此三說，初釋是下根之人，次釋是中根之人，第三是上根之人也。所以然者，初釋為謗法過甚深，故是下根；次說毀呰少輕，秤為中根；第三乃言究竟而封執成迷教，故是上根人也。此皆就有所得中自開三品。
問：
初釋云何謗法過深？
答：
今以四處徴之，則知為謗深也。一、用《法花》前教為難，二、用《法花》正文責之，三、尋關河舊說，四、以義推難。法花前教，謂大小《波若》及《凈名》等經。《大品．常啼品》云「諸佛色身有去來、法身無去來」，《金剛波若論》云「三身異體故，離彼是如來」，故知如來非有為法，身即
【現代漢語翻譯】 現代漢語譯本：有三種說法：第一種說法認為，《法華經》雖然闡明了一乘（Ekayana，唯一佛乘）的因，仍然感受到無常的果報。因此經文中說『過去所經過的塵沙數量，未來還要超過這個數量』；又《藥草喻品》中說『究竟涅槃（Nirvana，解脫）常寂滅相最終歸於空』，最終歸於空的意思是，最終灰身滅智，進入無餘涅槃（Parinirvana，完全的涅槃），所以仍然是無常的；要到《大涅槃經》（Mahaparinirvana Sutra）才闡明常住的道理。既然是無常，那麼就應該是粗淺的，但相對於之前那些沒有闡明過去所經過的塵沙數量，未來還要超過這個數量的經典，所以讚歎《法華經》是精妙的。如果與《涅槃經》的教義相比，那麼《法華經》仍然是粗淺的。第二種解釋認為，《法華經》已經闡明了常，但還沒有完全顯露，只是用隱藏的方式來闡明常。之所以這樣說，是因為《法華經》沒有去除八倒（Eight inversions，八種顛倒的知見）、沒有闡明四德（Four virtues，涅槃的四種德性：常、樂、我、凈），只是闡明壽命無窮，所以是用隱藏的方式來辨明常；要到《涅槃經》才顯明地辨明常。第三種解釋認為，從小乘（Hinayana，聲聞乘）的教義來看，是闡明無常隱藏之說，一切大乘（Mahayana，菩薩乘）經典都是常住顯了無余。現在總評這三種說法，第一種解釋是下根之人，第二種解釋是中根之人，第三種解釋是上根之人。之所以這樣說，是因為第一種解釋誹謗佛法的過失太深，所以是下根；第二種說法譭謗輕微一些，可以稱為中根；第三種說法認為已經究竟，但執著于教義而成了迷信，所以是上根之人。這些都是在有所得（attachment，執著）中自己區分出三種品類。
問：
第一種解釋為什麼誹謗佛法的過失很深？
答：
現在用四個方面來考察它，就知道是誹謗很深。一、用《法華經》之前的教義來為難，二、用《法華經》的正文來責備它，三、尋找關河（地名）舊的說法，四、用義理來推論責難。《法華經》之前的教義，指的是大小《般若經》（Prajnaparamita Sutra）以及《維摩詰經》（Vimalakirti Sutra）等經典。《大品般若經·常啼品》中說『諸佛的色身（Rupakaya，應化身）有來去，法身（Dharmakaya，法性身）沒有來去』，《金剛般若論》（Vajracchedika Prajnaparamita Sutra）中說『三身（Trikaya，佛的三身）異體，離開它們才是如來（Tathagata，佛的稱號）』，所以知道如來不是有為法，色身就是
【English Translation】 English version: There are three views: The first view is that although this Sutra elucidates the cause of the Ekayana (One Vehicle), it still perceives the result of impermanence. Therefore, the text says, 'The number of dust particles passed in the past, the future will exceed this number'; also, the 'Medicinal Herbs Parable' says, 'Ultimate Nirvana (liberation) the aspect of eternal tranquility and extinction ultimately returns to emptiness,' meaning that ultimately the body is reduced to ashes and wisdom is extinguished, entering Nirvana without remainder (Parinirvana), so it is still impermanent; it is only in the Mahaparinirvana Sutra that the principle of permanence is elucidated. Since it is impermanent, then it should be coarse, but compared to the previous sutras that did not elucidate the number of dust particles passed in the past, the future will exceed this number, so it praises this Sutra as being subtle. If compared to the teachings of the Nirvana Sutra, then this Sutra is still coarse. The second explanation is that this Sutra has already elucidated permanence, but it has not yet been fully revealed, but rather elucidates permanence in a concealed manner. The reason for this is that this Sutra has not removed the eight inversions (Eight inversions), nor has it elucidated the four virtues (Four virtues), but only elucidates infinite lifespan, so it elucidates permanence in a concealed manner; it is only in the Nirvana Sutra that permanence is clearly elucidated. The third explanation is that from the perspective of the Hinayana (Smaller Vehicle) teachings, it elucidates the concealed teaching of impermanence, while all Mahayana (Greater Vehicle) sutras are permanent, fully revealed without remainder. Now, to summarize these three views, the first explanation is for people of inferior capacity, the second explanation is for people of medium capacity, and the third explanation is for people of superior capacity. The reason for this is that the first explanation's fault of slandering the Dharma is too deep, so it is of inferior capacity; the second explanation's criticism is slightly lighter, and can be called medium capacity; the third explanation claims to be ultimate, but clings to the teachings and becomes deluded, so it is a person of superior capacity. All of these are self-differentiated into three categories within attachment.
Question:
Why is the first explanation's fault of slandering the Dharma so deep?
Answer:
Now, examining it from four aspects, we can know that the slander is very deep. First, using the teachings before the Lotus Sutra to make things difficult; second, using the text of the Lotus Sutra to rebuke it; third, seeking old sayings from Guanhe (place name); fourth, using reasoning to infer and rebuke. The teachings before the Lotus Sutra refer to the Larger and Smaller Prajnaparamita Sutras (Prajnaparamita Sutra) and the Vimalakirti Sutra (Vimalakirti Sutra), etc. The 'Sadaprarudita' chapter of the Mahaprajnaparamita Sutra says, 'The Rupakaya (form body) of the Buddhas has coming and going, the Dharmakaya (dharma body) has no coming and going,' and the Vajracchedika Prajnaparamita Sutra (Diamond Sutra) says, 'The Trikaya (three bodies) are different entities, apart from them is the Tathagata (Thus Come One),' so we know that the Tathagata is not a conditioned dharma, the Rupakaya is
是常住。《凈名．方便品》云「此身可患厭，當樂法身」，蓋是毀生死身無常，即嘆法身常住，故逼引之教成、欣厭之觀立。若生死無常法身復改起滅者，則同可厭棄，何所欣哉？故逼引之教不成、欣厭之觀行不立。〈弟子品〉云「法身無漏諸漏已盡」，此明無有無常因也，「法身無為不墮諸數」，此明佛果無為常住也。尋《波若》、《凈名》，是《法花》前教當辨常住，《法花》居二經之後，寧是無常耶？
次、用法花文破之。〈方便品〉云「我雖說涅槃是亦非真滅，諸法從本來常自寂滅相」，此文明今昔大小二滅之真偽也。昔小滅非真滅，今大滅是真滅；昔小涅槃非真涅槃，今大涅槃是真涅槃。若爾者，即昔小常非真常，今大常是真常。〈譬喻品〉云「但離虛妄名為解脫，其實未得一切解脫」，聲聞之人但斷四住惑，名離虛妄，未斷無明住地，即顯今教具斷五住地名一切解脫。若爾者，小乘之人二生死之因未傾故是無常，如來五住地並盡所以是常住。乃至〈壽量品〉云「壽命無量阿僧祇劫常住不滅」，文處甚多，不可具列。
問：
若此經已明常住，何故〈壽量品〉云「復倍上數」耶？
答：
《法花論》云「復倍上數者，示現如來常命不可盡故」，則知此文非無常矣。
【現代漢語翻譯】 現代漢語譯本 是常住。《凈名．方便品》說：『這個身體令人厭患，應當欣樂法身』，這說明貶損生死之身是無常的，就是讚歎法身是常住的，所以逼迫引導的教化才能成立，欣求厭離的觀行才能確立。如果生死是無常的，法身也隨著改變生滅，那就同樣令人厭棄，還有什麼可欣求的呢？所以逼迫引導的教化不能成立，欣求厭離的觀行也不能確立。《弟子品》說：『法身沒有煩惱，各種煩惱已經斷盡』，這說明沒有無常的原因，『法身是無為的，不落入各種數量之中』，這說明佛果是無為常住的。考察《般若經》、《維摩詰經》，是《法華經》之前的教義，應當分辨常住的道理，《法華經》在兩部經之後，難道是無常的嗎？
其次，用《法華經》的經文來破斥這種觀點。《方便品》說：『我雖然說涅槃，但那也不是真正的滅度，諸法從本來就是常自寂滅的』，這段經文說明過去和現在、小乘和大乘兩種滅度的真假。過去小乘的滅度不是真正的滅度，現在大乘的滅度才是真正的滅度；過去小乘的涅槃不是真正的涅槃，現在大乘的涅槃才是真正的涅槃。如果這樣，那麼過去小乘的常不是真常，現在大乘的常才是真常。《譬喻品》說：『只是離開虛妄才叫做解脫，其實還沒有得到一切解脫』，聲聞之人只是斷除了四住地的迷惑，叫做離開虛妄，沒有斷除無明住地，這就顯示了現在的教義能夠完全斷除五住地，叫做一切解脫。如果這樣，那麼小乘之人二種生死的因沒有消除，所以是無常的，如來五住地都斷盡了，所以是常住的。乃至《壽量品》說：『壽命無量阿僧祇劫（無數劫）常住不滅』，這樣的經文很多，不能全部列舉。
問：
如果這部經已經說明了常住，為什麼《壽量品》還說『復倍上數』呢？
答：
《法華論》說：『復倍上數，是顯示如來的壽命不可窮盡』，這樣就知道這段經文不是說無常的。
【English Translation】 English version 'It is permanence.' The Vimalakirti Sutra, Upaya Chapter, states, 'This body is a source of suffering and aversion; one should delight in the Dharmakaya (法身, body of the Dharma).' This explains that denouncing the impermanence of the body of birth and death is praising the permanence of the Dharmakaya. Therefore, the teaching of forceful guidance can be established, and the contemplation of seeking joy and rejecting aversion can be established. If birth and death are impermanent, and the Dharmakaya also changes and arises and ceases, then it is equally worthy of aversion. What is there to rejoice in? Therefore, the teaching of forceful guidance cannot be established, and the contemplation of seeking joy and rejecting aversion cannot be practiced. The Disciples Chapter states, 'The Dharmakaya is without outflows, and all outflows are exhausted.' This clarifies that there is no cause for impermanence. 'The Dharmakaya is unconditioned and does not fall into numbers.' This clarifies that the fruit of Buddhahood is unconditioned and permanent. Examining the Prajna Sutra (波若, wisdom sutra) and the Vimalakirti Sutra (凈名, Vimalakirti Sutra), these are teachings before the Lotus Sutra (法花, Lotus Sutra), and one should discern permanence. The Lotus Sutra comes after these two sutras; how could it be impermanent?
Secondly, use the text of the Lotus Sutra to refute this. The Upaya Chapter states, 'Although I speak of Nirvana (涅槃, extinction), it is not true extinction. All dharmas (法, teachings) are originally in a state of constant and quiescent extinction.' This passage explains the truth and falsehood of the two extinctions, past and present, small and great. The past small extinction is not true extinction; the present great extinction is true extinction. The past small Nirvana is not true Nirvana; the present great Nirvana is true Nirvana. If so, then the past small permanence is not true permanence; the present great permanence is true permanence. The Parable Chapter states, 'Only by leaving behind falsehood is it called liberation, but in reality, one has not attained complete liberation.' Those of the Sravaka (聲聞, Hearer) vehicle only sever the delusions of the four abodes, which is called leaving behind falsehood, but they have not severed the ground of ignorance. This shows that the present teaching completely severs the five abodes, which is called complete liberation. If so, then the cause of the two births and deaths of those of the Small Vehicle has not been eliminated, so it is impermanent. The Tathagata (如來, Thus Come One) has exhausted the five abodes, so it is permanent. Even the Lifespan Chapter states, 'Lifespan is immeasurable asamkhya (阿僧祇劫, countless) kalpas (劫, eons), constantly abiding and not perishing.' There are many such passages; they cannot all be listed.
Question:
If this sutra has already clarified permanence, why does the Lifespan Chapter say 'again doubling the above number'?
Answer:
The Lotus Sutra Treatise (法花論, Treatise on the Lotus Sutra) states, 'Doubling the above number shows that the Tathagata's lifespan cannot be exhausted.' Thus, we know that this passage does not mean impermanence.
三、用關河舊釋者，關中僧睿面受羅什《法花》，其經〈序〉云「分身明其不實，壽量定其非數」。分身明其不實者，釋迦與諸佛互指為分身，則知俱非實佛，實佛者謂如來妙法身也。壽量定其非數者，壽者不可數，明如來壽命不墮諸數中，是常住。與《法花論》玄會也，又與《凈名經》「佛身無為不墮諸數」其義同也。河西道朗著《法花疏》，釋〈見寶塔品〉「明法身常住理無存沒，亦〈壽量品〉明如來壽量同虛空，一切世間唯身與命，今隨從世法亦明斯兩，故前明法身常、后辨壽無滅」，與《涅槃經》前明長壽、后辨金剛身無異也。
第四、明用義難者，凡有十義：一者、此經雖明因果而妙義在果，因未圓極則猶未妙，若佛果猶是無常，無常則苦，既無常苦則無我不凈，乃是粗法，何名為妙？二者、經云「為一大事因緣故出現於世」，何容終始以無常不了粗法以化物耶？此則乖父子恩情、傷諸佛本意。三者、前明一乘異昔三乘，后明常住異昔無常。以一乘異昔三乘故，得以一乘為藥破於三病；以常異昔無常故，亦得以常住為藥破無常病，則是雙治之義。若今猶是無常者，但有以一破三，無有以常破無常，則治病未圓、顯理不足。四者、若一乘異三，而一乘之果猶是無常者，則還同昔異，終是三乘，則無一乘
【現代漢語翻譯】 現代漢語譯本 三、關於引用關河舊注的人，關中僧人僧睿曾親從鳩摩羅什學習《法華經》，其經文的〈序品〉中說：『分身表明其並非真實的，壽量確定其並非可數的。』分身表明其並非真實的，是指釋迦牟尼佛與諸佛相互指認為分身，那麼就知道都不是真實的佛，真實的佛是指如來妙法身。壽量確定其並非可數的，是指壽命不可計數，表明如來的壽命不屬於任何數量之中，是常住的。這與《法華論》的玄妙之處相合，又與《維摩詰經》中『佛身無為，不屬於任何數量』的含義相同。河西道朗著有《法華疏》，解釋〈見寶塔品〉時說：『闡明法身常住的道理，沒有存亡，〈壽量品〉也闡明如來的壽量如同虛空，一切世間只有身與命，現在隨順世間法也闡明這兩點，所以前面闡明法身常住，後面辨明壽命沒有滅亡』，這與《涅槃經》前面闡明長壽，後面辨明金剛身沒有差異是相同的。 第四、關於闡明義理的困難之處，總共有十個方面：第一，這部經雖然闡明因果，但妙義在於果，因為因還沒有圓滿到極點，所以還不是妙。如果佛果仍然是無常的，無常就是苦，既然是無常和苦，那就是無我與不凈，乃是粗糙的法，怎麼能稱為妙呢？第二，經中說『爲了一個重大因緣的緣故出現在世間』，怎麼能從始至終用無常和不究竟的粗法來教化眾生呢？這就有違父子之間的恩情，傷害諸佛的本意。第三，前面闡明一乘不同於過去的三乘，後面闡明常住不同於過去的無常。因為一乘不同於過去的三乘，所以能夠用一乘作為藥來破除三種病；因為常住不同於過去的無常，所以也能夠用常住作為藥來破除無常的病，這就是雙重治療的意義。如果現在仍然是無常的，那麼就只有用一來破除三，沒有用常住來破除無常，那麼治療疾病就不圓滿，顯現真理就不充分。第四，如果一乘不同於三乘，而一乘的果仍然是無常的，那麼就又和過去相同了，最終還是三乘，那就沒有一乘了。
【English Translation】 English version III. Regarding those who use the old commentaries of Guanhe, the monk Sengrui of Guanzhong personally received the Lotus Sutra from Kumarajiva (translator of Buddhist texts). In the 'Introduction' (Nidana) to the sutra, it says, 'The manifested bodies clarify their non-reality; the duration of life determines its non-enumerability.' 'The manifested bodies clarify their non-reality' means that Shakyamuni (founder of Buddhism) and all Buddhas mutually refer to each other as manifested bodies (Nirmanakaya), then it is known that none are real Buddhas. The real Buddha refers to the wondrous Dharmakaya (body of the Dharma) of the Tathagata (one who has thus come). 'The duration of life determines its non-enumerability' means that the duration of life is uncountable, clarifying that the Tathagata's lifespan does not fall within any numbers; it is eternal (nitya). This is in harmony with the profound meaning of the Lotus Sutra Treatise, and it also has the same meaning as the Vimalakirti Sutra, which says, 'The Buddha's body is unconditioned (asamskrta) and does not fall within any numbers.' Dao Lang of Hexi wrote a Commentary on the Lotus Sutra, explaining in the 'Vision of the Jeweled Stupa' (Ratna-stupa-samdarshana) chapter that 'it clarifies the principle of the Dharmakaya's eternal abiding, without existence or extinction. The 'Duration of Life' (Tathagata-ayu-pramana) chapter also clarifies that the Tathagata's lifespan is like empty space. In all the world, there are only body and life; now, following worldly laws, it also clarifies these two. Therefore, the former clarifies the Dharmakaya's eternity, and the latter distinguishes the non-extinction of life.' This is no different from the Nirvana Sutra, which first clarifies longevity and then distinguishes the indestructible Vajra body. IV. Regarding the difficulties in clarifying the meaning, there are ten aspects in all: First, although this sutra clarifies cause and effect, the wondrous meaning lies in the effect. Because the cause has not yet reached its ultimate perfection, it is not yet wondrous. If the Buddha-fruit (Buddha-phala) is still impermanent (anitya), impermanence is suffering (duhkha). Since it is impermanent and suffering, then it is non-self (anatman) and impure (asubha), which is a coarse Dharma. How can it be called wondrous? Second, the sutra says, 'For the sake of one great cause and condition, [the Buddha] appears in the world.' How can [the Buddha] use impermanent and unperfected coarse Dharma to transform beings from beginning to end? This would violate the kindness between father and son and harm the original intention of all Buddhas. Third, the former clarifies that the One Vehicle (Ekayana) is different from the past Three Vehicles (Triyana), and the latter clarifies that the eternal abiding is different from the past impermanence. Because the One Vehicle is different from the past Three Vehicles, it is possible to use the One Vehicle as medicine to break the three diseases. Because the eternal abiding is different from the past impermanence, it is also possible to use the eternal abiding as medicine to break the disease of impermanence. This is the meaning of dual treatment. If it is still impermanent now, then there is only the breaking of three with one, and there is no breaking of impermanence with the eternal abiding. Then the treatment of the disease is not complete, and the manifestation of the principle is insufficient. Fourth, if the One Vehicle is different from the Three Vehicles, but the fruit of the One Vehicle is still impermanent, then it is the same as the past again. In the end, it is still the Three Vehicles, then there is no One Vehicle.
教，都無兩治也。五者、又若今一異昔三而無常猶同昔，則因果果聲聞果同羅漢，都非義也。六者、前文明身子為請主，而身子小乘中之極、執異之窮，故說一乘令改小入大舍異歸同，則大有接小之義、小有欣大之理，則初分經機教符會；後分經彌勒為請主，彌勒是因位之窮、無常之極，若說佛果猶是無常，則果無接因之理、因無欣果之義，便機教相乖也。七者、天親釋〈壽量品〉明於三身，伽耶成佛為化身，久已得佛壽命無量為報身，無有生死若退若出、非實非虛非如非異為法身，既具明三身，豈非是常住？八者、《涅槃經．菩薩品》云「如《法花經》八千聲聞，得受記別成大果實，如秋收冬藏更無所作」，故知《法花》顯了究竟，豈不明常耶？九者、二萬日月燈明佛說《法花經》竟便入涅槃，當知說了義之法已竟然後滅耳，若未說了義之法則便不得滅也。十者、若言品題如來壽量便是無常者，此有四句：一、無量說無量，如《涅槃》云「唯佛睹佛其壽無量」；二、有量說有量，如釋迦方八十年；三、有量說無量，如無量壽佛；四、無量說于有量，如《金光明經》乃至此經，亦如《花嚴》云「如來深遠境界其量齊虛空」也。
次破第二說，謂此經是覆相明常者，是亦不然。即上十義明常顯了，不應妄謂以為覆
【現代漢語翻譯】 現代漢語譯本：教義上，也不存在兩種不同的治理方式。第五，如果像現在這樣，認為『一』和『異』、『昔』和『三』都是無常的，和過去一樣，那麼因果、聲聞果和阿羅漢果就都一樣了，這完全不合道理。第六，前面經文明確說明身子（舍利弗，智慧第一的佛陀弟子）是請法的主講人，而身子是小乘佛教中最傑出的人物，執著于『異』的極致，所以佛陀才說一乘佛法，讓他改變小乘思想，進入大乘境界，捨棄『異』的觀念，歸於『同』的真理。這樣，大乘佛法接引小乘根基，小乘根基欣慕大乘佛法，那麼初分經的根機和教義就相符。後分經中彌勒（彌勒菩薩，未來佛）是請法的主講人，彌勒是因位修行的極致，是無常變化的極致。如果說佛果仍然是無常的，那麼果位就沒有接引因位的道理，因位也沒有欣慕果位的意義，這樣根機和教義就相互違背了。第七，天親（世親菩薩，印度佛教大師）在解釋《壽量品》（《妙法蓮華經》的品目）時，闡明了三身（佛的三種身：法身、報身、化身）。在伽耶（菩提伽耶，佛陀成道之地）成佛是化身，早就證得佛果，壽命無量是報身，沒有生死，沒有退轉和出現，非實非虛，非如非異是法身。既然已經明確具備了三身，怎麼能說不是常住呢？第八，《涅槃經．菩薩品》（《大般涅槃經》的章節）中說：『像《法華經》（《妙法蓮華經》）中的八千聲聞，都得到了授記，將來成就大果實，就像秋收冬藏一樣，再也沒有什麼可做的了。』所以知道《法華經》顯明瞭究竟的道理，難道不是說明常住的真理嗎？第九，二萬日月燈明佛說完《法華經》后就入涅槃，應當知道是說了義的佛法之後才入滅的，如果沒有說了義的佛法，就不能入滅。第十，如果說品題如來壽量就是無常的話，這裡有四種情況：一、無量說無量，如《涅槃經》（《大般涅槃經》）中說：『只有佛才能看到佛，他的壽命是無量的』；二、有量說有量，如釋迦（釋迦牟尼佛，佛教創始人）在世八十年；三、有量說無量，如無量壽佛（阿彌陀佛）；四、無量說于有量，如《金光明經》（佛教經典），乃至此經（《妙法蓮華經》），也像《華嚴經》（《大方廣佛華嚴經》）中說：『如來深遠的境界，它的量和虛空一樣大』。 接下來駁斥第二種說法，認為這部經是隱藏真實面貌而說明常住的，這也是不對的。以上十條理由已經明確地說明了常住的道理，不應該胡亂地說它是隱藏的。
【English Translation】 English version: In doctrine, there are not two different ways of governance. Fifth, if, as it is now, 'one' and 'different,' 'past' and 'three' are all considered impermanent, just like in the past, then cause and effect, the fruit of the Śrāvakā (hearers or disciples) and the fruit of the Arhats (worthy ones), would all be the same, which is completely unreasonable. Sixth, the previous scripture clearly states that Śariputra (one of the chief disciples of the Buddha, known for his wisdom) is the main speaker requesting the Dharma, and Śariputra is the most outstanding figure in the Small Vehicle (Hinayana), clinging to the extreme of 'difference.' Therefore, the Buddha speaks the One Vehicle (Ekayana) Dharma to make him change his Small Vehicle thinking, enter the Great Vehicle (Mahayana) realm, abandon the concept of 'difference,' and return to the truth of 'sameness.' In this way, the Great Vehicle Dharma receives and guides the Small Vehicle roots, and the Small Vehicle roots admire the Great Vehicle Dharma. Then, the faculties and teachings of the first part of the scripture are in harmony. In the latter part of the scripture, Maitreya (the future Buddha) is the main speaker requesting the Dharma. Maitreya is the ultimate in the stage of cause (the path of practice), the extreme of impermanence. If it is said that the Buddha-fruit is still impermanent, then the fruit position has no reason to receive the cause position, and the cause position has no meaning in admiring the fruit position. In this way, the faculties and teachings contradict each other. Seventh, Vasubandhu (an influential Buddhist philosopher) explains the Three Bodies (Trikaya: Dharmakaya, Sambhogakaya, Nirmanakaya) in his commentary on the 『Chapter on the Duration of Life』 (from the Lotus Sutra). Attaining Buddhahood in Gaya (Bodh Gaya, the place where the Buddha attained enlightenment) is the Nirmanakaya (transformation body), having long attained the Buddha-fruit and having immeasurable life is the Sambhogakaya (enjoyment body), and having no birth and death, no retreat and appearance, neither real nor unreal, neither like nor different is the Dharmakaya (truth body). Since the Three Bodies are clearly possessed, how can it be said that it is not permanent? Eighth, the 『Chapter on Bodhisattvas』 in the Nirvana Sutra (a chapter from the Mahaparinirvana Sutra) says: 『Like the eight thousand Śrāvakās in the Lotus Sutra, they have all received predictions and will achieve great fruits in the future, just like autumn harvest and winter storage, there is nothing more to do.』 Therefore, it is known that the Lotus Sutra clearly reveals the ultimate truth, doesn't it explain the truth of permanence? Ninth, the Buddha Two Million Sun Moon Light (a past Buddha) entered Nirvana after finishing speaking the Lotus Sutra. It should be known that he entered extinction after speaking the definitive Dharma. If he had not spoken the definitive Dharma, he could not have entered extinction. Tenth, if it is said that the title of the chapter on the duration of the Tathagata's life is impermanent, there are four situations here: First, immeasurable speaking of immeasurable, as the Nirvana Sutra says: 『Only a Buddha can see a Buddha, his life is immeasurable』; second, measurable speaking of measurable, such as Śākyamuni (the founder of Buddhism) being in the world for eighty years; third, measurable speaking of immeasurable, such as Amitābha Buddha (the Buddha of Infinite Light); fourth, immeasurable speaking of measurable, such as the Golden Light Sutra (a Buddhist scripture), and even this scripture (the Lotus Sutra), is also like the Avatamsaka Sutra (the Flower Garland Sutra) saying: 『The Tathagata's profound realm, its measure is as vast as space.』 Next, refuting the second view, which claims that this scripture conceals the true appearance and explains permanence, is also incorrect. The above ten reasons have clearly explained the principle of permanence, and it should not be falsely claimed that it is concealed.
相明常。又此經開二方便門、顯二真實義。開二方便門者，謂乘方便、身方便也；顯二真實義者，謂乘真實、身真實也。乘方便謂三因三果，乘真實謂一因一果，身方便謂生滅無常之身，身真實謂無生滅常住身。若猶是覆相，則是方便之門未開，真實之相未顯。
問：
若此經已顯了明常，何用《涅槃》更說也？
答：
眾經明義各有大宗，《法花》廣明一乘、略辨常義，《涅槃》廣明常住、略辨一乘。所以然者，《法花》既明道理唯一，則知唯一佛性，既明壽命無盡，即知是常，不復廣辨。但鈍根人聞《法花》一乘不悟，廣明佛性釋成一乘，廣明常義釋成壽命長遠，方得了悟。
問：
何故以知《涅槃》為鈍根人說耶。
答：
此經明有二子，一不失心，二失本心。從《花嚴》至《法花》，為不失心子說，並皆得悟之，不須說《涅槃》。失心子毒氣深入失於本心，故聞《法花》不悟，唱滅說常方得解了。二者、自說于《法花》已悟，聞說《涅槃》便復進解。三者、復有眾生不聞《法花》直聞《涅槃》而得悟者。相傳云，《寶性論》云「《大品》等為利根菩薩說，《法華》為中根人說，《涅槃》為下根人說」。又如雖同是波若，而波若有無量部，雖同明常，明常何
【現代漢語翻譯】 現代漢語譯本： 相是顯明常住的。而且這部經開啟了兩種方便之門，顯現了兩種真實之義。開啟兩種方便之門，指的是乘方便和身方便；顯現兩種真實之義，指的是乘真實和身真實。乘方便指的是三因三果，乘真實指的是一因一果，身方便指的是生滅無常之身，身真實指的是無生滅常住之身。如果仍然是覆相，那就是方便之門沒有開啟，真實之相沒有顯現。
問： 如果這部經已經顯明瞭常住之理，為什麼還要用《涅槃經》（Nirvana Sutra）再來說明呢？
答： 各部經典闡明義理各有側重，《法華經》（Lotus Sutra）廣泛闡明一乘（Ekayana，唯一佛乘），簡略辨析常義；《涅槃經》廣泛闡明常住之義，簡略辨析一乘。之所以這樣，是因為《法華經》既然闡明道理是唯一的，那麼就知道佛性（Buddha-nature）是唯一的，既然闡明壽命是無盡的，就知道是常住的，不必再廣泛辨析。只是鈍根之人聽聞《法華經》的一乘之理不能領悟，所以廣泛闡明佛性來解釋成就一乘，廣泛闡明常義來解釋成就壽命長遠，才能得以領悟。
問： 為什麼說用《涅槃經》是為鈍根之人說的呢？
答： 這部經說明有兩種兒子，一種是不失本心，一種是失去本心。從《華嚴經》（Avatamsaka Sutra）到《法華經》，是為不失本心的兒子說的，他們都能夠領悟，不需要說《涅槃經》。失去本心的兒子，毒氣深入，失去了本心，所以聽聞《法華經》不能領悟，宣唱寂滅，說明常住，才能得以理解明白。還有，自己說已經在《法華經》中領悟，聽聞《涅槃經》便又進一步理解。還有，又有眾生沒有聽聞《法華經》，直接聽聞《涅槃經》而得以領悟的。相傳《寶性論》（Ratnagotravibhāga）說：「《大品般若經》（Mahāprajñāpāramitā Sūtra）等是為利根菩薩說的，《法華經》是為中根之人說的，《涅槃經》是為下根之人說的。」又比如雖然同是般若（Prajna，智慧），而般若有無量部，雖然同樣闡明常義，闡明常義有什麼不同呢？
【English Translation】 English version: The characteristic is manifest and constant. Moreover, this sutra opens two expedient gates and reveals two true meanings. Opening the two expedient gates refers to the expedient of the vehicle and the expedient of the body; revealing the two true meanings refers to the truth of the vehicle and the truth of the body. The expedient of the vehicle refers to the three causes and three effects, the truth of the vehicle refers to one cause and one effect, the expedient of the body refers to the body of birth and death and impermanence, and the truth of the body refers to the body of no birth and death and permanence. If it is still a covered characteristic, then the gate of expediency has not been opened, and the characteristic of truth has not been revealed.
Question: If this sutra has already clearly manifested permanence, why is it necessary for the Nirvana Sutra to explain it further?
Answer: Each sutra has its own major focus in explaining the meaning. The Lotus Sutra extensively explains the One Vehicle (Ekayana), and briefly discusses the meaning of permanence; the Nirvana Sutra extensively explains the meaning of permanence and abiding, and briefly discusses the One Vehicle. The reason for this is that since the Lotus Sutra explains that the principle is unique, then it is known that the Buddha-nature is unique, and since it explains that life is endless, then it is known to be permanent, and there is no need for extensive discussion. However, dull-rooted people do not understand the One Vehicle of the Lotus Sutra, so extensively explaining the Buddha-nature to explain and accomplish the One Vehicle, and extensively explaining the meaning of permanence to explain and accomplish longevity, can they then attain enlightenment.
Question: Why is it said that the Nirvana Sutra is spoken for people of dull faculties?
Answer: This sutra explains that there are two kinds of sons, one who does not lose the original mind, and one who loses the original mind. From the Avatamsaka Sutra to the Lotus Sutra, it is spoken for the sons who do not lose the original mind, and they can all attain enlightenment, so there is no need to speak the Nirvana Sutra. The sons who have lost their original mind, the poison has deeply penetrated and they have lost their original mind, so they cannot understand when they hear the Lotus Sutra, and only by proclaiming extinction and explaining permanence can they understand. Secondly, some say that they have already attained enlightenment in the Lotus Sutra, and when they hear the Nirvana Sutra, they further understand. Thirdly, there are also sentient beings who have not heard the Lotus Sutra but directly hear the Nirvana Sutra and attain enlightenment. It is said that the Ratnagotravibhāga says, 'The Mahāprajñāpāramitā Sūtra and others are spoken for Bodhisattvas of sharp faculties, the Lotus Sutra is spoken for people of medium faculties, and the Nirvana Sutra is spoken for people of lower faculties.' Furthermore, although it is all Prajna (wisdom), there are countless sections of Prajna, and although they all explain permanence, what is the difference in explaining permanence?
妨亦有多部耶？如七卷《金光明》已廣明常住，可得不復說《涅槃》耶？
次破第三，明此經已辨常住，此語應無簡，然但今以正道望之猶未究竟。若執常住則計生死斷滅，此乃是斷常二見乖傷中道，故《中論．成壞品》云「若有所受法則墮于斷常，當知所受法若常若無常，故知有所得取著皆墮斷常二見，既墮斷常則非是佛亦不名為妙。外人問云：『有所受法者不墮于斷常，因果相續故不斷亦不常。』龍樹答云：『涅槃滅相續，是則為斷滅。』」此明得大涅槃滅生死相續故是斷滅，得大涅槃常住則便是常住。經亦云「見生死無常名為斷見，見涅槃常名為常見」，故知執斷常則墮二見，非佛非妙。
問：
若三種釋佛俱不成者，今云何辨佛而是妙耶？
答：
就龍樹《中論．觀如來品》盛談法身破十二種見，初明空有四句非佛，或言佛是世諦有，或言佛是真諦空，或言佛具有空有二諦所攝，或言佛非空非有出二諦之外。如此四見皆非法身，空有四句既非法身，常無常四句、邊無邊四句，義亦如是。外人問云：「若有十二種計但非佛者，應無佛耶？」論主答云：「邪見深厚者則說無如來。」故知非是無佛。外人又問：「佛若非無，便應是有。」論主答云：「如來寂滅相，分別有亦非佛也。
【現代漢語翻譯】 妨礙也有很多方面嗎？例如七卷的《金光明經》（Suvarṇaprabhāsa Sūtra）已經廣泛闡明了常住的道理，可以因此不再宣說《涅槃經》（Nirvana Sutra）了嗎？
接下來破斥第三點，說明此經已經辨明了常住的道理，這種說法應該沒有遺漏，然而僅僅從正道的角度來看，仍然沒有達到究竟。如果執著于常住，就會落入對生死斷滅的計較，這實際上是斷見和常見兩種錯誤的觀點，違背了中道。所以《中論·成壞品》中說：『如果有所執受的法則，就會墮入斷見和常見。應當知道所執受的法，無論是常還是無常，因此知道有所得並執著，都會墮入斷見和常見兩種錯誤的觀點，既然墮入斷見和常見，就不是佛，也不能稱為妙。』外人問道：『有所執受的法不會墮入斷見和常見，因為因果相續，所以不斷也不常。』龍樹（Nāgārjuna）回答說：『涅槃（Nirvana）滅絕了相續，這就是斷滅。』這裡說明獲得大涅槃，滅絕了生死相續，所以是斷滅；獲得大涅槃常住，那就是常住。經中也說：『見到生死無常，稱為斷見；見到涅槃常，稱為常見。』所以知道執著斷見和常見，就會墮入兩種錯誤的觀點，既不是佛，也不是妙。
問：
如果三種解釋佛（Buddha）都不成立，那麼現在如何辨別佛才是妙呢？
答：
就龍樹《中論·觀如來品》中，大量談論法身（Dharmakāya），破斥十二種見解，首先說明空有四句不是佛，或者說佛是世俗諦（Saṃvṛti-satya）有，或者說佛是真諦（Paramārtha-satya）空，或者說佛具有空有二諦所攝，或者說佛非空非有超出二諦之外。這四種見解都不是法身，空有四句既然不是法身，常無常四句、邊無邊四句，道理也是一樣。外人問道：『如果十二種計較都不是佛，那麼應該沒有佛了吧？』論主回答說：『邪見深厚的人就會說沒有如來（Tathāgata）。』所以知道不是沒有佛。外人又問：『佛如果不是沒有，就應該是有的。』論主回答說：『如來寂滅的相，分別有也不是佛。』
【English Translation】 Are there also many obstacles? For example, the seven-chapter Suvarṇaprabhāsa Sūtra (Golden Light Sutra) has already extensively explained the principle of permanence. Can we therefore not further expound the Nirvana Sutra?
Next, refuting the third point, it is stated that this sutra has already distinguished the principle of permanence. This statement should have no omissions. However, from the perspective of the right path, it is still not ultimate. If one clings to permanence, one will fall into calculations of the annihilation of birth and death. This is actually the erroneous view of annihilationism and eternalism, which violates the Middle Way. Therefore, the Mūlamadhyamakakārikā, Chapter on Origination and Destruction, says: 'If there is a dharma that is grasped, one will fall into annihilationism and eternalism. One should know that the dharma that is grasped, whether it is permanent or impermanent, therefore knowing that whatever is attained and clung to will fall into the two erroneous views of annihilationism and eternalism. Since one falls into annihilationism and eternalism, one is not a Buddha, nor can one be called wonderful.' An outsider asks: 'A dharma that is grasped does not fall into annihilationism and eternalism because cause and effect continue, so it is neither annihilated nor permanent.' Nāgārjuna replies: 'Nirvana extinguishes continuity, which is annihilation.' This explains that attaining great Nirvana, extinguishing the continuity of birth and death, is annihilation; attaining great Nirvana and permanence is permanence. The sutra also says: 'Seeing the impermanence of birth and death is called annihilationism; seeing the permanence of Nirvana is called eternalism.' Therefore, knowing that clinging to annihilationism and eternalism will fall into two erroneous views, one is neither a Buddha nor wonderful.
Question:
If the three explanations of Buddha are not established, then how can we now distinguish that Buddha is wonderful?
Answer:
In Nāgārjuna's Mūlamadhyamakakārikā, Chapter on the Examination of the Tathāgata, there is extensive discussion of the Dharmakāya, refuting twelve views. First, it is stated that the four statements of emptiness and existence are not Buddha, either saying that Buddha is conventionally existent, or saying that Buddha is ultimately empty, or saying that Buddha possesses both emptiness and existence, or saying that Buddha is neither empty nor existent, exceeding the two truths. These four views are not the Dharmakāya. Since the four statements of emptiness and existence are not the Dharmakāya, the four statements of permanence and impermanence, and the four statements of limit and limitlessness, are also the same in principle. An outsider asks: 'If the twelve calculations are not Buddha, then should there be no Buddha?' The author replies: 'Those with deep-rooted wrong views will say there is no Tathāgata.' Therefore, knowing that it is not that there is no Buddha. An outsider asks again: 'If Buddha is not non-existent, then it should be existent.' The author replies: 'The characteristic of the Tathāgata is quiescence, distinguishing existence is also not Buddha.'
」外人又問：「若佛非有非無者，云何運心觀佛身耶？」論主答云：「如是性空中，思惟亦不可得。」故知微欲寄心則乖傷佛矣。若然者，豈可用常住之見用為佛耶？
問：
蓋是《中論》遣蕩之言、對邪之術耳。未知《法花》明佛，其相云何？
答：
《中論》云「如來寂滅相」，分別有亦非佛。《法花》云「諸法寂滅相，不可以言宣」。論主猶引《法華》寂滅相明於法身。《論》既辨法身出於四句，此經豈有不絕百非耶？故〈壽量品〉略明法身具足十不，謂不如三界見於三界，無有生死若退若出，亦無在世及滅度者，非實非虛，非如非異，然能乘佛既非常非無常，所乘之法亦非常非無常，所乘之法亦非三非一，但為對昔三故強嘆爲一，為對昔謂佛無常故假說常耳。說一說常，名為用妙；非常非無常、不三不一、言辭相寂滅，秤為體妙。
問：
既以佛乘為妙，一化始終皆辨于佛，亦得並是妙不？
答：
約一化始終，五種論之：一、根本妙，二、枝末妙，三、攝末歸本妙，四、絕待妙，五、無粗妙。根本妙者，謂《花嚴》之會明一乘因果究竟法身，故彼文云「欲令眾生生歡喜善故現王宮生，欲令眾生生戀慕善故示雙林滅，如來實不出世亦不涅槃。何以故？法身
【現代漢語翻譯】 現代漢語譯本 外人又問：『如果佛既非有也非無，那麼該如何用心觀想佛身呢？』論主回答說：『在這樣的自性空性中，思惟也是不可能的。』所以要知道，稍微想用心去攀緣，就會違背佛的真意了。如果這樣，難道可以用常住的見解來看待佛嗎？
問： 這大概是《中論》（Mādhyamaka-kārikā）破除各種執著的言論，是針對邪見的權宜之術罷了。不知道《法華經》（Lotus Sūtra）所闡明的佛，其真實相狀是怎樣的？
答： 《中論》說『如來寂滅相』，分別佛為有或非有，都不是真正的佛。《法華經》說『諸法寂滅相，不可以言宣』。論主仍然引用《法華經》的寂滅相來闡明法身。既然《中論》已經辨明法身超越了四句（有、無、亦有亦無、非有非無），那麼這部經怎麼會不超越百非呢？所以《壽量品》（Chapter on the Duration of Life of the Tathāgata）簡略地說明法身具足十種不，即不像三界眾生那樣在三界中顯現，沒有生死、退轉、出現，也沒有在世和滅度，非實非虛，非如非異，然而能夠乘坐佛乘，佛乘既非常也非無常，所乘之法也非三也非一，只是爲了對治過去的三乘而勉強讚歎為一乘，爲了對治過去認為佛是無常的觀點而假說為常住罷了。說一、說常，名為用妙；非常非無常、不三不一、言辭相寂滅，稱為體妙。
問： 既然以佛乘為妙，那麼從一開始到最後都闡明佛的教化，也都可以說是妙嗎？
答： 就一期教化（從開始到結束）而言，可以從五個方面來論述：一、根本妙，二、枝末妙，三、攝末歸本妙，四、絕待妙，五、無粗妙。根本妙，指的是《華嚴經》（Avataṃsaka Sūtra）的法會闡明一乘的因果和究竟的法身，所以經文說『爲了讓眾生生起歡喜的善心，所以示現在王宮中出生；爲了讓眾生生起戀慕的善心，所以示現在雙林中滅度，如來實際上既不出世也不涅槃。為什麼呢？法身』
【English Translation】 English version An outsider further asked: 'If the Buddha is neither existent nor nonexistent, how should one focus the mind to contemplate the Buddha's body?' The commentator replied: 'In such a nature of emptiness, even thought is unattainable.' Therefore, one should know that even a slight attempt to grasp with the mind will violate the true meaning of the Buddha. If that is the case, can one use the view of permanence to regard the Buddha?
Question: These are probably just the words of negation in the Mādhyamaka-kārikā (Treatise on the Middle Way), expedient methods to counter wrong views. I wonder, what is the true form of the Buddha as explained in the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra)?
Answer: The Mādhyamaka-kārikā says, 'The Tathāgata's (Thus Come One) nature is quiescent extinction,' distinguishing the Buddha as either existent or nonexistent is not the true Buddha. The Lotus Sūtra says, 'The nature of all dharmas (teachings) is quiescent extinction, which cannot be expressed in words.' The commentator still uses the quiescent extinction of the Lotus Sūtra to explain the dharmakāya (body of the Dharma). Since the Mādhyamaka-kārikā has already clarified that the dharmakāya transcends the four possibilities (existence, nonexistence, both existence and nonexistence, neither existence nor nonexistence), how could this sūtra not transcend the hundred negations? Therefore, the Chapter on the Duration of Life of the Tathāgata (Tathāgata-āyuṣ-pramāṇa-parivarta) briefly explains that the dharmakāya possesses ten non-characteristics, namely, it is not like beings in the triloka (three realms) appearing in the triloka, it has no birth, death, regression, or emergence, nor is there existence in the world or parinirvāṇa (complete extinction), it is neither real nor unreal, neither the same nor different, yet it can ride the Buddha vehicle, which is neither permanent nor impermanent, and the dharma (teaching) it rides is neither three nor one, but is only praised as one to counter the past three vehicles, and is falsely said to be permanent to counter the past view that the Buddha is impermanent. Speaking of one and speaking of permanence is called the '妙' (wondrous) in function; neither permanent nor impermanent, neither three nor one, the quiescence of words and speech is called the '妙' (wondrous) in essence.
Question: Since the Buddha vehicle is considered '妙' (wondrous), can all the teachings from beginning to end that explain the Buddha also be considered '妙' (wondrous)?
Answer: Regarding a single period of teaching (from beginning to end), it can be discussed from five aspects: 1. Fundamental '妙' (wondrous), 2. Branch-end '妙' (wondrous), 3. Gathering the branch-ends back to the fundamental '妙' (wondrous), 4. Absolute '妙' (wondrous), 5. Non-coarse '妙' (wondrous). The fundamental '妙' (wondrous) refers to the assembly of the Avataṃsaka Sūtra (Flower Garland Sutra), which clarifies the cause and effect of the one vehicle and the ultimate dharmakāya, so the text says, 'To make beings generate joyful goodness, it appears to be born in the royal palace; to make beings generate longing goodness, it appears to enter parinirvāṇa in the twin śāla trees. The Tathāgata actually neither appears in the world nor enters nirvāṇa. Why? The dharmakāya'
常住同法界故。」二、枝末妙，「於一佛乘分別說三」，三中之二目之為粗，佛乘為勝故稱為妙。故此經云「唯一事實，餘二則非實」。三、攝末歸本妙，即此經中所辨佛乘究竟圓滿，故稱為妙。四、絕待妙者，上來三種妙是皆對粗明妙，未是好妙，然第四妙非粗非妙，不知何以目之，強嘆爲妙，故是絕待妙也。
問：
何處有此絕待妙文？
答：
《涅槃》云「對苦說樂，樂還成苦，非苦非樂方名大樂」，又云「不因小涅槃名大涅槃故」，《智度論》云「十八空為相待空，獨空非相待空」，既有待、不待二空，寧無待、不待兩妙？又羅什學士道場惠觀著《法花．序》云「秤之為妙而體絕精粗，寄花宣微道玄像表，頌曰『是法不可示，言辭相寂滅』，二乘所以息慮、補處所以絕崖。」作序竟，示羅什，羅什嘆曰：「善男子！自不深入經藏，不能作如是說也。」又《注法花經》云「非三非一盡相為妙，非大非小通物為法」，故知絕待釋妙，關河舊宗也。
五、無粗妙者即凈土法門，故香積菩薩云「我土無有聲聞辟支佛名」，即無粗也，「唯有清凈大菩薩眾」，謂有妙也。《智度論》云「七珍世界純諸菩薩」，亦是其事。此五種妙即是次第，又攝十方三世諸佛凈穢二土一切教門。
【現代漢語翻譯】 現代漢語譯本： 『常住同法界故。』二、枝末妙，『於一佛乘分別說三』，三中之二目之為粗，佛乘為勝故稱為妙。故此經云『唯一事實，餘二則非實』。三、攝末歸本妙，即此經中所辨佛乘究竟圓滿，故稱為妙。四、絕待妙者，上來三種妙是皆對粗明妙，未是好妙，然第四妙非粗非妙，不知何以目之，強嘆爲妙，故是絕待妙也。
問：
何處有此絕待妙文？
答：
《涅槃經》云『對苦說樂，樂還成苦，非苦非樂方名大樂』，又云『不因小涅槃（Nirvana，寂滅）名大涅槃（Nirvana，寂滅）故』，《智度論》云『十八空為相待空，獨空非相待空』，既有待、不待二空，寧無待、不待兩妙？又鳩摩羅什（Kumarajiva）學士道場惠觀著《法華．序》云『秤之為妙而體絕精粗，寄花宣微道玄像表，頌曰『是法不可示，言辭相寂滅』，二乘所以息慮、補處所以絕崖。』作序竟，示鳩摩羅什（Kumarajiva），鳩摩羅什（Kumarajiva）嘆曰：『善男子！自不深入經藏，不能作如是說也。』又《注法花經》云『非三非一盡相為妙，非大非小通物為法』，故知絕待釋妙，關河舊宗也。
五、無粗妙者即凈土法門，故香積菩薩云『我土無有聲聞辟支佛名』，即無粗也，『唯有清凈大菩薩眾』，謂有妙也。《智度論》云『七珍世界純諸菩薩』，亦是其事。此五種妙即是次第，又攝十方三世諸佛凈穢二土一切教門。
【English Translation】 English version: 'It constantly abides in the same Dharma Realm.' Second, the subtlety of branches and leaves: 'To separately explain three within the One Buddha Vehicle.' Two out of the three are considered coarse, while the Buddha Vehicle is superior, hence called subtle. Therefore, this sutra says, 'Only the one reality, the other two are not real.' Third, the subtlety of gathering the branches and leaves back to the root, which is the ultimate and complete Buddha Vehicle as explained in this sutra, hence called subtle. Fourth, the subtlety of absolute transcendence: the above three kinds of subtlety are all subtle in contrast to coarseness, not yet truly subtle. However, the fourth subtlety is neither coarse nor subtle, and it is not known how to describe it, so it is reluctantly praised as subtle, hence it is the subtlety of absolute transcendence.
Question:
Where is this text of absolute transcendence?
Answer:
The Nirvana Sutra says, 'Speaking of happiness in contrast to suffering, happiness turns into suffering; neither suffering nor happiness is called great happiness.' It also says, 'Not because of small Nirvana (Nirvana, extinction) is it called great Nirvana (Nirvana, extinction).' The Mahaprajnaparamita Sastra says, 'The eighteen emptinesses are relative emptiness, while solitary emptiness is not relative emptiness.' Since there are relative and non-relative emptinesses, how can there not be relative and non-relative subtleties? Furthermore, the scholar Kumarajiva (Kumarajiva)'s disciple Hui-guan wrote in the preface to the Lotus Sutra, 'Weighing it as subtle, its essence transcends refinement and coarseness, conveying the subtle doctrine through flowers, revealing the profound image, the verse says, 'This Dharma cannot be shown, words and speech are silent and extinct,' the two vehicles therefore cease thought, and the Bodhisattva destined to Buddhahood severs the precipice.' After finishing the preface, he showed it to Kumarajiva (Kumarajiva), who exclaimed, 'Good man! Without deeply entering the sutra treasury, one could not make such a statement.' Also, the Commentary on the Lotus Sutra says, 'Neither three nor one, exhausting all forms is subtlety; neither large nor small, pervading all things is Dharma.' Therefore, it is known that explaining subtlety as absolute transcendence is an old tradition.
Fifth, the subtlety of non-coarseness is the Pure Land Dharma gate. Therefore, Bodhisattva Fragrant Accumulation says, 'In my land, there are no names of Sravakas or Pratyekabuddhas,' which means there is no coarseness, 'only pure great Bodhisattva assemblies,' which means there is subtlety. The Mahaprajnaparamita Sastra says, 'The world of seven treasures is purely filled with Bodhisattvas,' which is also the case. These five kinds of subtlety are in sequence, and they encompass all teachings of the pure and impure lands of all Buddhas in the ten directions and three times.
問：
已知此經辨正果妙，亦得辨因妙不？
答：
有人言，此經明因未辨佛性，但明萬善緣因成佛，望前三乘之因故名為妙，若望后《涅槃》佛性正因，未是妙也。今以十種文義推之，不同此釋：一者、大乘若有三則有三性，既道理唯一佛乘，所以唯一佛性也。二者、若言此經但明善人有佛性、惡人無佛性，異《涅槃經》者，常不輕菩薩見增上慢四眾惡人云「我不輕汝等，汝等行菩薩道，必當作佛」。《法花論》釋云「示一切眾生皆有佛性，故悉當作佛」。以此推之，知非善人獨有佛性。又〈譬喻品〉勸信文云「汝等若能信受是語，一切皆當得成佛道」，此分明說一切成佛，豈簡惡人？三者、若此經但有一乘名故不明佛性者，蓋是未識一法多名故生此謬耳。《涅槃》云「佛性有五名，一乘則五中之一」，又言「佛性亦一非一。云何為一？一切眾生同一乘故為一。云何非一？非數法故」，則知佛性與一乘皆是異名。四、引例釋之，若言此經無佛性語即是未明佛性者，《涅槃》、《花嚴》無八識之名，亦無變易生死之語，則》涅槃》》花嚴》應未明八識及二生死也。五者、《寶性論》云「《究竟一乘經》說有如來藏及三寶無差別」，此經既明究竟一乘，則知亦辨如來藏，故〈信解品〉云「而不為我分
【現代漢語翻譯】 現代漢語譯本 問： 既然已經知道這部經書辨明了果地的妙處，那麼它也能辨明因地的妙處嗎？ 答： 有人說，這部經書闡明了因，但沒有辨明佛性（Buddha-nature），只是闡明了萬善的緣因成就佛果，相對於之前的聲聞、緣覺、菩薩三乘之因，所以稱之為妙。如果相對於後來的《涅槃經》（Nirvana Sutra）所說的佛性正因，就還不能算是妙。現在用十種文義來推論，與這種解釋不同：第一，大乘（Mahayana）如果有三乘的分別，那麼就會有三性（three natures）的分別。既然道理上只有唯一佛乘（One Vehicle），所以也只有唯一的佛性。第二，如果說這部經書只是闡明了善人有佛性，惡人沒有佛性，這與《涅槃經》不同。常不輕菩薩（Sadāparibhūta Bodhisattva）見到增上慢的四眾惡人時說：『我不輕視你們，你們行菩薩道，將來必定成佛。』《法華論》（Lotus Sutra Treatise）解釋說：『顯示一切眾生都有佛性，所以都將成佛。』由此推論，可知並非只有善人才有佛性。又〈譬喻品〉（Parable Chapter）勸信文中說：『你們如果能夠信受這些話，一切都將能夠成就佛道。』這分明是說一切眾生都能成佛，難道會排除惡人嗎？第三，如果說這部經書只因爲有一乘之名，所以沒有闡明佛性，那是因為不認識一法多名的緣故才產生這種錯誤。《涅槃經》說：『佛性有五種名稱，一乘是五種名稱中的一種。』又說：『佛性也是一，也不是一。為什麼說是一？因為一切眾生都同一乘的緣故，所以說是一。為什麼說不是一？因為不是可以用數字來計算的法。』由此可知，佛性與一乘都是不同的名稱。第四，用例子來解釋，如果說這部經書沒有佛性之語，就是沒有闡明佛性，那麼《涅槃經》、《華嚴經》（Avatamsaka Sutra）沒有八識（eight consciousnesses）的名稱，也沒有變易生死（changeable death and rebirth）的說法，那麼《涅槃經》、《華嚴經》也應該沒有闡明八識和二種生死。第五，《寶性論》（Ratnagotravibhāga）說：『《究竟一乘經》（Uttaratantra）說有如來藏（Tathāgatagarbha）以及三寶（Three Jewels）沒有差別。』這部經書既然闡明了究竟一乘，那麼就知道它也辨明瞭如來藏，所以〈信解品〉（Faith Discernment Chapter）說：『而不為我分別』
【English Translation】 English version Question: Since it is known that this sutra clarifies the wonderfulness of the fruit (result), can it also clarify the wonderfulness of the cause? Answer: Some say that this sutra elucidates the cause but does not discern the Buddha-nature (Buddha-nature), only elucidating that the causal condition of myriad virtues accomplishes Buddhahood. Compared to the causes of the previous Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), it is therefore called wonderful. If compared to the true cause of Buddha-nature in the later Nirvana Sutra (Nirvana Sutra), it is not yet wonderful. Now, using ten kinds of textual meanings to infer, it differs from this interpretation: First, if the Mahayana (Mahayana) has three vehicles, then it has three natures (three natures). Since in principle there is only the One Vehicle (One Vehicle), therefore there is only one Buddha-nature. Second, if it is said that this sutra only elucidates that good people have Buddha-nature and evil people do not have Buddha-nature, which is different from the Nirvana Sutra, Sadāparibhūta Bodhisattva (Sadāparibhūta Bodhisattva), seeing the arrogant fourfold assembly of evil people, said, 'I do not despise you, you practice the Bodhisattva path, and you will surely become Buddhas.' The Lotus Sutra Treatise (Lotus Sutra Treatise) explains, 'Showing that all sentient beings have Buddha-nature, therefore all will become Buddhas.' From this inference, it is known that it is not only good people who have Buddha-nature. Furthermore, the exhortation to believe in the 〈Parable Chapter〉 (Parable Chapter) says, 'If you can believe and accept these words, all will be able to attain the Buddha path.' This clearly says that all sentient beings can become Buddhas, how could it exclude evil people? Third, if it is said that this sutra only has the name of the One Vehicle, therefore it does not elucidate Buddha-nature, it is because of not recognizing that one dharma has many names that this error arises. The Nirvana Sutra says, 'Buddha-nature has five names, the One Vehicle is one of the five.' It also says, 'Buddha-nature is also one and not one. How is it one? Because all sentient beings are the same One Vehicle, therefore it is one. How is it not one? Because it is not a dharma that can be counted.' Thus, it is known that Buddha-nature and the One Vehicle are different names. Fourth, explaining with examples, if it is said that this sutra does not have the words Buddha-nature, then it does not elucidate Buddha-nature, then the Nirvana Sutra and the Avatamsaka Sutra (Avatamsaka Sutra) do not have the name of the eight consciousnesses (eight consciousnesses), nor do they have the saying of changeable death and rebirth (changeable death and rebirth), then the Nirvana Sutra and the Avatamsaka Sutra should not have elucidated the eight consciousnesses and the two kinds of death and rebirth either. Fifth, the Ratnagotravibhāga (Ratnagotravibhāga) says, 'The Uttaratantra (Uttaratantra) says that there is no difference between the Tathāgatagarbha (Tathāgatagarbha) and the Three Jewels (Three Jewels).' Since this sutra elucidates the ultimate One Vehicle, then it is known that it also discerns the Tathāgatagarbha, therefore the 〈Faith Discernment Chapter〉 (Faith Discernment Chapter) says, 'And not distinguishing for me'
別汝等當有如來知見寶藏之分」，其證也。六者、《中論．四諦品》云「雖復勤精進修行菩提道，若先無佛性終不得成佛」。長行釋云「如鐵無金性，雖復鍛鍊終不成金」。若此經不明佛性，雖修萬善不得成佛。七者、天親《釋金剛波若》上已明佛性，況《法花》耶？八者、《涅槃經》引《摩訶波若》云「我無我無有二相」，此明眾生無我與佛性真我更無有異，而《大品》已明佛性，況《法花》耶？九者、夫見佛性方得常身，〈壽量品〉既明常，豈得此經不明佛性？十者、人語難依聖語宜信，天親《法花論》七處明佛性：一者〈方便品〉云「唯佛與佛乃能究竟盡諸法實相」，論云「諸法實相者，謂如來藏法身體不變故」，乃至釋〈法師品〉云「知去佛性水不遠故」。以十種文義往推，即知此經已明佛性，即因門究竟謂因妙也。次釋蓮華經言「無名相法為眾生故假名相說，欲令眾生因此名相悟無名相，蓋是垂教之大宗群聖之本意」。所以無名相中假名相說者，如《大品》云「一切眾生皆是名相中行」，今欲止其名相，故借名相令悟無名相矣。通而言，妙法與蓮華皆悉是名相，故經云「說大乘經名妙法蓮華」；據別而言，妙法則是無名而名，蓮花是無相而相。故此經之題，法喻雙舉、名相俱陳也。舊云，外國稱分陀利，此
【現代漢語翻譯】 現代漢語譯本： 『你們應當有如來知見寶藏的份額』，這就是證明。第六，《中論·四諦品》說：『即使勤奮精進地修行菩提道，如果先前沒有佛性，最終也不能成佛』。長行解釋說：『如同鐵沒有金的性質，即使反覆鍛鍊，最終也不能成為金』。如果這部經沒有闡明佛性，即使修行萬種善行，也不能成佛。第七，天親菩薩在《釋金剛般若》中已經闡明了佛性，更何況是《法華經》呢？第八，《涅槃經》引用《摩訶般若》說：『我無我，沒有二相』，這說明眾生無我與佛性真我之間沒有差異，而《大品般若經》已經闡明了佛性，更何況是《法華經》呢？第九，只有見到佛性才能獲得常身，〈壽量品〉既然闡明了常，怎麼能說這部經沒有闡明佛性呢？第十，人的話難以依賴，聖人的話應該相信，天親菩薩在《法華論》中七處闡明了佛性：第一，〈方便品〉說：『唯有佛與佛才能究竟通達諸法實相』，論中說：『諸法實相，是指如來藏法身，體性不變』，乃至解釋〈法師品〉說：『知道距離佛性之水不遠』。用這十種文義來推斷，就知道這部經已經闡明了佛性，這就是因門究竟，稱為因妙。接下來解釋『蓮華經』，說：『對於沒有名稱和形象的法，爲了眾生的緣故，假借名稱和形象來說明，想要讓眾生因此名相領悟沒有名稱和形象的真理，這大概是佛陀垂示教誨的大宗旨，諸聖人的根本意圖』。所以在沒有名稱和形象中假借名稱和形象來說明，如同《大品般若經》說：『一切眾生都在名相中行走』，現在想要止息他們的名相，所以借用名相讓他們領悟沒有名稱和形象的真理。總的來說，『妙法』與『蓮華』都是名相，所以經中說：『說大乘經，名為妙法蓮華』；就分別而言，『妙法』則是無名而名，『蓮花』則是無相而相。所以這部經的題目，法和比喻雙重舉出，名稱和形象一同陳列。舊的說法是，外國稱之為分陀利 (Pundarika，白蓮花)，此
【English Translation】 English version: 'You should all have a share in the Tathagata's (如來，Tathagata: 'Thus Come One' or 'Thus Gone One', an epithet of the Buddha) treasure of knowledge and vision,' this is the proof. Sixth, the Madhyamaka-karika (中論，Madhyamaka-karika: The Fundamental Wisdom of the Middle Way), Chapter on the Four Noble Truths, says: 'Even if one diligently cultivates the Bodhi path (菩提道，Bodhi path: the path to enlightenment), if one does not have Buddha-nature (佛性，Buddha-nature: the inherent potential for Buddhahood) from the beginning, one will ultimately not become a Buddha.' The prose commentary explains: 'Like iron without the nature of gold, even if it is repeatedly forged, it will ultimately not become gold.' If this sutra does not clarify Buddha-nature, even if one cultivates myriad good deeds, one will not become a Buddha. Seventh, Vasubandhu (天親，Vasubandhu: an influential Buddhist monk and scholar) has already clarified Buddha-nature in his Commentary on the Diamond Sutra (釋金剛般若，Commentary on the Diamond Sutra), how much more so in the Lotus Sutra (法華經，Lotus Sutra)? Eighth, the Nirvana Sutra (涅槃經，Nirvana Sutra) quotes the Mahaprajnaparamita Sutra (摩訶般若，Mahaprajnaparamita Sutra), saying: 'I and non-I, there are no two aspects,' this explains that there is no difference between the non-self of sentient beings and the true self of Buddha-nature, and the Mahaprajnaparamita Sutra has already clarified Buddha-nature, how much more so in the Lotus Sutra? Ninth, only by seeing Buddha-nature can one attain a permanent body, since the Chapter on the Duration of Life of the Tathagata (壽量品，Chapter on the Duration of Life of the Tathagata) clarifies permanence, how can it be said that this sutra does not clarify Buddha-nature? Tenth, human words are difficult to rely on, the words of the sages should be trusted, Vasubandhu clarifies Buddha-nature in seven places in his Lotus Sutra Treatise (法華論，Lotus Sutra Treatise): First, the Chapter on Expedient Means (方便品，Chapter on Expedient Means) says: 'Only a Buddha together with a Buddha can completely understand the true aspect of all dharmas,' the treatise says: 'The true aspect of all dharmas refers to the Tathagatagarbha (如來藏，Tathagatagarbha: the womb of the Tathagata, Buddha-nature) Dharmakaya (法身，Dharmakaya: the body of the Dharma, the ultimate nature of reality), its essence is unchanging,' and even explains the Chapter on the Teacher of the Law (法師品，Chapter on the Teacher of the Law), saying: 'Knowing that one is not far from the water of Buddha-nature.' Using these ten kinds of textual meanings to infer, one knows that this sutra has already clarified Buddha-nature, this is the ultimate of the causal gate, called the wonderfulness of cause. Next, explaining the words 'Lotus Sutra,' it says: 'For dharmas without names and forms, for the sake of sentient beings, names and forms are borrowed to explain them, wanting to enable sentient beings to awaken to the truth without names and forms through these names and forms, this is probably the great purpose of the Buddha's teachings, the fundamental intention of all the sages.' Therefore, borrowing names and forms to explain in the absence of names and forms is like the Mahaprajnaparamita Sutra saying: 'All sentient beings walk in names and forms,' now wanting to stop their names and forms, so names and forms are borrowed to enable them to awaken to the truth without names and forms. Generally speaking, both 'Wonderful Dharma' and 'Lotus' are names and forms, so the sutra says: 'Speaking of the Mahayana Sutra, it is called the Wonderful Dharma Lotus Sutra'; specifically speaking, 'Wonderful Dharma' is nameless but named, and 'Lotus' is formless but has form. Therefore, the title of this sutra, both the Dharma and the metaphor are mentioned together, names and forms are both presented. The old saying is that foreigners call it Pundarika (分陀利，Pundarika: white lotus), this
翻為連花。今謂分陀利未必翻為蓮花，《涅槃經》云「人中蓮花、人中分陀利花」，既其兩出，似如為異。今謂蓮花為通，分陀利為別，所以然知者之，凡引五證：一、《涅槃經》迦葉問云「云何處濁世不污如蓮花？」佛具舉優缽羅花、波頭摩、拘物頭、分陀利四花答問。即知蓮花通四華，故舉四華答之。二者、《大品經》有文列外國四華，謂優缽羅、拘物頭、波頭摩、分陀利花；此有文列此土四花，謂青蓮花乃至白蓮花。三者、《地獄經》云「優缽羅地獄形似青蓮華，波頭摩地獄其形似赤色，拘物頭地獄其形示黃色，分陀利地獄形以白蓮花」。四者、《悲花經》列四華云「分陀利者謂白蓮華」。五者、謂《法顯傳》及天竺諸僧皆云「分陀利者白蓮華也」。故知蓮華是通，白蓮華是別。又此華凡有三時，未敷之時名屈摩羅，敷而將落名迦摩羅，處中盛時秤分陀利華。即知分陀利是四色中是一色，三時中是一時，以其處中盛時榮曜備滿足鮮白分明，以喻斯經也。
問：
即此《法華》有斯文不？
答：
妙音菩薩為弘通《法花》，故來化作八萬四千眾寶蓮華，閻浮檀金為莖，白銀為葉，金剛為須，甄叔迦寶以為其臺，即知是白蓮華。以八萬四千法藏皆攝入法華，今欲示弘白蓮華經，故前現白華
【現代漢語翻譯】 現代漢語譯本： 將分陀利翻譯成蓮花。現在說分陀利未必翻譯成蓮花，《涅槃經》（Nirvana Sutra）中說：『人中的蓮花，人中的分陀利花』，既然兩者都出現，似乎是不同的。現在說蓮花是通稱，分陀利是特指，之所以知道這一點，是因為引用了五個證據：第一，《涅槃經》（Nirvana Sutra）中迦葉（Kasyapa，佛陀的弟子）問：『如何在污濁的世間不被污染，像蓮花一樣？』佛陀列舉了優缽羅花（ উৎপল , Utpala，青蓮花）、波頭摩（ পদ্ম , Padma，紅蓮花）、拘物頭（ কুমুদ , Kumuda，黃蓮花）、分陀利（ পুণ্ডরীক , Pundarika，白蓮花）四種花來回答問題。由此可知蓮花是四種花的通稱，所以用四種花來回答。第二，《大品經》（Mahaprajnaparamita Sutra）中有文字列舉了外國的四種花，即優缽羅、拘物頭、波頭摩、分陀利花；這裡有文字列舉了此地的四種花，即青蓮花乃至白蓮花。第三，《地獄經》（Naraka Sutra）中說：『優缽羅地獄的形狀像青蓮花，波頭摩地獄的形狀像紅色，拘物頭地獄的形狀像黃色，分陀利地獄的形狀像白蓮花。』第四，《悲花經》（Karunapundarika Sutra）列舉四種花說：『分陀利指的是白蓮花。』第五，法顯（Faxian，東晉僧人）的傳記以及天竺（印度古稱）的僧侶都說：『分陀利就是白蓮花。』因此可知蓮花是通稱，白蓮花是特指。而且這種花有三個時期，未開放時叫做屈摩羅（Kumara），開放將要凋落時叫做迦摩羅（Kamala），正值盛開時叫做分陀利花。由此可知分陀利是四種顏色中的一種顏色，三個時期中的一個時期，因為它正值盛開時，光彩耀眼，具備了充分的鮮艷潔白，所以用來比喻這部經。 問： 這部《法華經》（Lotus Sutra）中有這樣的文字嗎？ 答： 妙音菩薩（Gadgadasvara Bodhisattva）爲了弘揚流通《法華經》（Lotus Sutra），所以化作八萬四千眾寶蓮花，用閻浮檀金（Jambudvipa gold，一種純金）做莖，白銀做葉，金剛做須，甄叔迦寶（Kimsuka jewel，一種紅色寶石）做花臺，由此可知是白蓮花。因為八萬四千法藏都攝入《法華經》（Lotus Sutra），現在想要顯示弘揚白蓮花經，所以先顯現白蓮花。
【English Translation】 English version: Now, 'Pundarika' is said to be translated as 'lotus'. However, it is now said that 'Pundarika' may not necessarily be translated as 'lotus'. The Nirvana Sutra says, 'Lotus among humans, Pundarika flower among humans.' Since both appear, they seem to be different. Now it is said that 'lotus' is a general term, and 'Pundarika' is a specific term. The reason for knowing this is that five pieces of evidence are cited: First, in the Nirvana Sutra, Kasyapa (one of Buddha's disciples) asks, 'How can one be unpolluted in a turbid world, like a lotus?' The Buddha lists four flowers to answer the question: Utpala (blue lotus), Padma (red lotus), Kumuda (yellow lotus), and Pundarika (white lotus). From this, it is known that 'lotus' is a general term for the four flowers, so the four flowers are used to answer the question. Second, the Mahaprajnaparamita Sutra has a text listing four foreign flowers, namely Utpala, Kumuda, Padma, and Pundarika flowers; here is a text listing four flowers of this land, namely blue lotus and even white lotus. Third, the Naraka Sutra says, 'The shape of Utpala Hell resembles a blue lotus flower, the shape of Padma Hell resembles red, the shape of Kumuda Hell resembles yellow, and the shape of Pundarika Hell resembles a white lotus flower.' Fourth, the Karunapundarika Sutra lists four flowers, saying, 'Pundarika refers to the white lotus flower.' Fifth, Faxian's biography and the monks of ancient India all say, 'Pundarika is the white lotus flower.' Therefore, it is known that 'lotus' is a general term, and 'white lotus' is a specific term. Moreover, this flower has three stages: when it has not yet bloomed, it is called Kumara; when it is blooming and about to fall, it is called Kamala; and when it is in full bloom, it is called Pundarika flower. From this, it is known that Pundarika is one color among the four colors, and one time among the three times, because when it is in full bloom, its brilliance is fully prepared, and it is bright and white, so it is used to metaphorize this sutra. Question: Does this Lotus Sutra have such text? Answer: Gadgadasvara Bodhisattva, in order to promote and circulate the Lotus Sutra, therefore transformed into eighty-four thousand jeweled lotus flowers, with Jambudvipa gold (a type of pure gold) as the stems, silver as the leaves, diamond as the stamens, and Kimsuka jewel (a type of red gemstone) as the pedestal, from which it is known that it is a white lotus flower. Because the eighty-four thousand Dharma treasures are all incorporated into the Lotus Sutra, now wanting to show and promote the White Lotus Sutra, therefore first manifests the white lotus flower.
之相也。
問：
《智度論》云「陸生華中須曼那花為第一，水生中青蓮花為最上」，今何故乃舉白華為喻耶？
答：
青蓮華形相則妙，故譬如來之眼，白華所況為勝，宜喻於此經。所以然者，欲辨此經其義明白，故以白華為喻。何以知然？此經二章瑞相皆辨于白，初段放眉間白毫相光，開乘方便門、顯乘真實義；次〈見寶塔品〉初又放眉間白毫相光，欲表開身方便門、顯身真實義。以此經開二方便、示二真實義最顯明故，舉白花為喻。
二者、白是眾色之中本，明一乘為三乘之本，故於此一說三；說三為一，令歸於一法身。一法身垂於應跡說于應用，為令悟於法身，故初章以一乘為本。次段以法身為本，欲顯二本之義，故以本色為名。三者、駕御大車即是白牛，白牛喻平等大慧，無有漏之垢故秤為白。此經文雖七軸宗歸大慧，故舉白牛為喻也。
問：
無漏出何文？
答：
〈方便品〉云「又告舍利弗，無漏不思議，甚深微妙法，唯我知是相，十方佛亦然」也。四者、乃至普賢乘六牙白象護人通法，亦顯菩薩所乘之法，德無不圓、累無不盡，故乘六牙白象王來也。
問：
於四花中何故不借餘二為喻？
答：
屈摩羅時，華猶
【現代漢語翻譯】 之相也。
問：
《智度論》云『陸生華中須曼那花（Sumanah flower，陸地上生長的花中最殊勝者）為第一，水生中青蓮花（Utpala，一種藍色的蓮花）為最上』，今何故乃舉白華（White flower，白色的花）為喻耶？
答：
青蓮華形相則妙，故譬如來之眼，白華所況為勝，宜喻於此經。所以然者，欲辨此經其義明白，故以白華為喻。何以知然？此經二章瑞相皆辨于白，初段放眉間白毫相光（Byakugo，佛陀眉間放射出的白色毫光），開乘方便門、顯乘真實義；次〈見寶塔品〉初又放眉間白毫相光，欲表開身方便門、顯身真實義。以此經開二方便、示二真實義最顯明故，舉白花為喻。
二者、白是眾色之中本，明一乘（Ekayana，唯一的佛乘）為三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）之本，故於此一說三；說三為一，令歸於一法身（Dharmakaya，佛的法身）。一法身垂於應跡說于應用，為令悟於法身，故初章以一乘為本。次段以法身為本，欲顯二本之義，故以本色為名。三者、駕御大車即是白牛，白牛喻平等大慧，無有漏之垢故秤為白。此經文雖七軸宗歸大慧，故舉白牛為喻也。
問：
無漏出何文？
答：
〈方便品〉云『又告舍利弗（Sariputra，佛陀的十大弟子之一），無漏不思議，甚深微妙法，唯我知是相，十方佛亦然』也。四者、乃至普賢（Samantabhadra，象徵菩薩的行愿）乘六牙白象護人通法，亦顯菩薩所乘之法，德無不圓、累無不盡，故乘六牙白象王來也。
問：
於四花中何故不借餘二為喻？
答：
屈摩羅時，華猶
【English Translation】 This is the characteristic of it.
Question:
The Mahaprajnaparamita Sastra says, 'Among flowers that grow on land, the Sumanah flower (Sumanah flower, the most excellent among flowers growing on land) is the best, and among those that grow in water, the blue Utpala lotus (Utpala, a type of blue lotus) is the most supreme.' Why then do you use the white flower (White flower, a white flower) as an analogy?
Answer:
The form and appearance of the blue lotus are exquisite, so it is used to symbolize the Buddha's eyes. The white flower, however, is superior in what it represents and is suitable as an analogy for this sutra. The reason for this is to clarify that the meaning of this sutra is clear, hence the use of the white flower as an analogy. How do we know this? The auspicious signs in both chapters of this sutra are described in terms of white. In the first section, the white hair-mark between the eyebrows (Byakugo, the white hair-mark radiating light from between the Buddha's eyebrows) emits light, opening the expedient gate of the One Vehicle and revealing the true meaning of the One Vehicle. In the beginning of the subsequent 'Vision of the Treasure Tower' chapter, the white hair-mark between the eyebrows emits light again, intending to express the opening of the expedient gate of the body and revealing the true meaning of the body. Because this sutra most clearly opens the two expedients and reveals the two true meanings, the white flower is used as an analogy.
Secondly, white is the origin of all colors, clarifying that the One Vehicle (Ekayana, the One Buddha Vehicle) is the origin of the Three Vehicles (Triyana, the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle). Therefore, within this One, it speaks of the Three; speaking of the Three as One, causing them to return to the One Dharma Body (Dharmakaya, the Dharma Body of the Buddha). The One Dharma Body manifests traces and speaks of applications to enable enlightenment of the Dharma Body. Therefore, the first chapter takes the One Vehicle as its origin. The next section takes the Dharma Body as its origin, intending to reveal the meaning of the two origins, hence the name is based on the original color. Thirdly, the great carriage is driven by a white ox, and the white ox symbolizes impartial great wisdom, free from the defilements of outflows, hence it is called white. Although the seven fascicles of this sutra ultimately lead to great wisdom, the white ox is used as an analogy.
Question:
Where does 'without outflows' come from in the text?
Answer:
The 'Expedients' chapter says, 'Again, he told Sariputra (Sariputra, one of the ten great disciples of the Buddha), 'The undefiled, inconceivable, profound, and subtle Dharma, only I know its characteristics, and so do the Buddhas of the ten directions.' Fourth, even Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva) riding a six-tusked white elephant to protect people and penetrate the Dharma also reveals that the Dharma ridden by the Bodhisattvas is such that virtues are all complete and afflictions are all exhausted, hence they come riding a six-tusked white elephant king.
Question:
Among the four flowers, why not borrow the other two as analogies?
Answer:
At the time of Kumara, the flowers were still
未開形相未妙，喻昔來諸教未開方便門、未顯真實義，故不得喻於此經；迦摩羅時，花既將落形好欲毀，喻法花后教已開方便門、已顯真實義，亦不得喻於此經。唯分陀利處中盛時形相可愛，喻於此經正開方便門、正顯真實義，微妙第一。故華有三時，喻教有三種。故〈法師品〉云「已說今說當說中，此法花經最為第一」。
問：
何故舉蓮花為喻？
答：
略有三義：一者、離喻，二者、合喻，三者、遍喻。
言離喻者又有三義：一者、此花不有而已，有則花實俱含。此經不說而已，說則因果雙辨，故以蓮花喻于因果。二者、由花開故而實現，由言教故而理顯，故以蓮華喻于理教，是以經云「其義深遠其語巧妙」。三者、花未開而實未現，花開則實方顯，未開方便門則真實相未顯，開方便門則真實相方顯，故以花開喻方便門開，實現譬真實相顯也。
次合譬者略明十義：一者、此花從種而生，喻一乘必有其種。頌曰「天人兩足尊，知法常無性，佛種從緣起，是故說一乘」。二者、此花從微至粗，喻佛乘漸漸增長。頌曰「漸漸積功德，具足大悲心，如是諸人等，皆已成佛道」。三者、此花增長滿足出濁泥水，喻佛德無不圓、累無不盡，出離生死諸濁泥水。頌曰「如來已離三界火
【現代漢語翻譯】 現代漢語譯本：未開的蓮花，其形狀和美妙之處尚未顯現，這比喻過去諸教尚未開啟方便之門，也未顯現真實的意義，因此不能用它來比喻此經（《法華經》）。迦摩羅花（kamala，紅蓮花）凋謝之時，花朵即將凋落，美好的形態也將毀壞，這比喻《法華經》之後的教法已經開啟方便之門，也已經顯現真實的意義，因此也不能用它來比喻此經。只有分陀利花（pundarika，白蓮花）處於盛開之時，其形狀和美妙之處才最為可愛，這比喻此經正在開啟方便之門，也正在顯現真實的意義，最為微妙第一。所以，蓮花有三種狀態，比喻教法有三種階段。因此，《法師品》中說：『在已說、今說、當說的諸經中，這部《法華經》最為第一。』 問： 為何要用蓮花來作比喻呢？ 答： 略有三種含義：一是離喻，二是合喻，三是遍喻。 所謂離喻，又有三種含義：一是，此花若不出現則已，一旦出現則花和果實同時包含。此經若不宣說則已，一旦宣說則因和果同時辨明，所以用蓮花來比喻因和果。二是，由於花開的緣故而果實顯現，由於言教的緣故而道理彰顯，所以用蓮花來比喻理和教，因此經中說：『其義深遠，其語巧妙。』三是，花未開時，果實尚未顯現；花開之時，果實才顯現。未開啟方便之門時，真實之相尚未顯現；開啟方便之門時，真實之相才顯現。所以用花開來比喻方便之門開啟，果實顯現比喻真實之相顯現。 其次，合譬略明十種含義：一是，此花從種子而生，比喻一乘（ekayana，唯一佛乘）必定有其種子。頌曰：『天人兩足尊（指佛陀），知法常無性，佛種從緣起，是故說一乘。』二是，此花從微小到粗大，比喻佛乘漸漸增長。頌曰：『漸漸積功德，具足大悲心，如是諸人等，皆已成佛道。』三是，此花增長滿足，從污濁的泥水中生出，比喻佛的功德沒有不圓滿的，累世的業障沒有不消除的，出離生死輪迴的各種污濁泥水。頌曰：『如來已離三界火
【English Translation】 English version: The unopened lotus, its shape and beauty not yet manifest, is a metaphor for the teachings of the past that have not yet opened the gate of expedient means (upaya), nor revealed the true meaning, and therefore cannot be compared to this sutra (the Lotus Sutra). The Kamala (red lotus) at the time of its decline, when the flower is about to wither and its beautiful form is about to be destroyed, is a metaphor for the teachings after the Lotus Sutra that have already opened the gate of expedient means and revealed the true meaning, and therefore cannot be compared to this sutra. Only the Pundarika (white lotus) in its full bloom, its shape and beauty most lovely, is a metaphor for this sutra, which is currently opening the gate of expedient means and revealing the true meaning, being the most subtle and supreme. Therefore, the lotus has three states, which are metaphors for the three stages of the teachings. Therefore, the 『Teacher of the Law』 chapter says: 『Among the sutras that have been, are being, and will be taught, this Lotus Sutra is the most supreme.』 Question: Why is the lotus used as a metaphor? Answer: Briefly, there are three meanings: first, separate metaphor; second, combined metaphor; and third, pervasive metaphor. The separate metaphor has three meanings: first, if this flower does not appear, it does not appear; once it appears, it contains both flower and fruit. If this sutra is not spoken, it is not spoken; once it is spoken, it distinguishes both cause and effect, so the lotus is used as a metaphor for cause and effect. Second, because the flower blooms, the fruit appears; because the teachings are spoken, the truth is revealed, so the lotus is used as a metaphor for truth and teaching, therefore the sutra says: 『Its meaning is profound, its words are skillful.』 Third, when the flower is not yet open, the fruit is not yet manifest; when the flower opens, the fruit is revealed. When the gate of expedient means is not yet opened, the true aspect is not yet manifest; when the gate of expedient means is opened, the true aspect is revealed. Therefore, the opening of the flower is a metaphor for the opening of the gate of expedient means, and the appearance of the fruit is a metaphor for the manifestation of the true aspect. Next, the combined metaphor briefly explains ten meanings: first, this flower grows from a seed, which is a metaphor that the One Vehicle (ekayana) must have its seed. A verse says: 『The two-legged honored one of gods and humans (referring to the Buddha), knows that the Dharma is always without inherent nature, the Buddha-seed arises from conditions, therefore he speaks of the One Vehicle.』 Second, this flower grows from small to large, which is a metaphor that the Buddha-vehicle gradually increases. A verse says: 『Gradually accumulating merits, fully possessing great compassion, such people, all have attained Buddhahood.』 Third, this flower grows to its full bloom, emerging from the turbid mud and water, which is a metaphor that the Buddha's virtues are all complete, the accumulated karmic obstacles are all eliminated, and one is liberated from the various turbid mud and water of birth and death. A verse says: 『The Thus Come One has already left the fire of the three realms』
宅，寂然閑居安處林野」。四者、此花雖出泥水而不捨泥水，喻佛雖出四流之外不捨三界之中。頌曰「是時長者在門外立，驚入火宅方宜救濟」。五者、此花微妙鮮潔第一，如佛乘五乘中第一。頌曰「是乘微妙清凈第一，于諸世間為無有上」。六者、此花為凡聖稱歎愛敬，佛乘亦爾，為世間出世間凡聖稱歎愛敬。頌曰「佛所悅可，一切眾生所應稱歎供養禮拜」。七者、此華臺葉具足，喻佛乘萬德皆圓滿。頌曰「無量億千諸力解脫禪定智慧及佛余法」。八者、此華諸佛菩薩而坐其上，大乘亦爾，為諸佛菩薩而住其中。頌曰「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生」。九者、此花開合有時，喻一乘之法隱顯有時，昔日即隱、今日即顯。頌曰「所以未曾說，說時未至故，今正是其時，決定說大乘」。十者、劫初成時大梵天王坐蓮華座，為一切眾生之父，《妙法蓮華》亦是三世諸佛根本。〈藥王品〉云「如大梵王為一切世間之父，此經亦爾，為一切賢聖學無學人及發菩薩心者之父」。《普賢觀經》云「方等經是諸佛眼，諸佛因是得具五眼，佛三種身從方等生，是大法印印涅槃海」。所以方等生三種身者，由方等故了悟實相斷諸煩惱，斷諸煩惱故法身現，法身現故有應身，有應身故有化身，有三身故說十二部經，說
【現代漢語翻譯】 現代漢語譯本： 『宅，寂然閑居安處林野』。第四，此花雖出於泥水而不捨棄泥水，比喻佛雖出於四流（指欲流、有流、見流、無明流）之外，但不捨棄三界（指欲界、色界、無色界）之中。頌曰：『是時長者在門外立，驚入火宅方宜救濟』。 第五，此花微妙鮮潔第一，如同佛乘在五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）中最為殊勝。頌曰：『是乘微妙清凈第一，于諸世間為無有上』。 第六，此花為凡夫聖人所稱歎愛敬，佛乘也是如此，為世間和出世間的凡夫聖人所稱歎愛敬。頌曰：『佛所悅可，一切眾生所應稱歎供養禮拜』。 第七，此花的花臺和葉子都具足圓滿，比喻佛乘的萬種功德都圓滿具足。頌曰：『無量億千諸力解脫禪定智慧及佛余法』。 第八，此花為諸佛菩薩所坐，大乘佛法也是如此，為諸佛菩薩所住。頌曰：『佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生』。 第九，此花的開放和閉合有一定的時間，比喻一乘佛法的隱沒和顯現也有一定的時間，過去是隱沒的，現在是顯現的。頌曰：『所以未曾說，說時未至故，今正是其時，決定說大乘』。 第十，劫初形成時，大梵天王（Mahābrahmā，色界初禪天之主）坐在蓮花座上，是一切眾生的父親。《妙法蓮華經》（Saddharma-puṇḍarīka-sūtra）也是三世諸佛的根本。《藥王品》中說：『如大梵王為一切世間之父，此經亦爾，為一切賢聖學無學人及發菩薩心者之父』。《普賢觀經》中說：『方等經是諸佛眼，諸佛因是得具五眼，佛三種身從方等生，是大法印印涅槃海』。所以說方等經生三種身，是因為通過方等經了悟實相，斷除各種煩惱，斷除各種煩惱的緣故法身顯現，法身顯現的緣故有應身，有應身的緣故有化身，有三身的緣故說十二部經，說
【English Translation】 English version: 'The dwelling, silently and peacefully residing in the forest and fields.' Fourth, this flower, though emerging from mud and water, does not abandon the mud and water, symbolizing that the Buddha, though beyond the four streams (Ogha, referring to the streams of desire, existence, views, and ignorance), does not abandon the three realms (Tridhātu, referring to the desire realm, the form realm, and the formless realm). A verse says: 'At that time, the elder stood outside the gate, alarmed upon entering the burning house, urgently seeking salvation.' Fifth, this flower is subtle, pure, and foremost, just as the Buddha-vehicle is the most excellent among the five vehicles (Pañcayāna, referring to the vehicles of humans, gods, Śrāvakas, Pratyekabuddhas, and Bodhisattvas). A verse says: 'This vehicle is subtle, pure, and foremost, unsurpassed in all the worlds.' Sixth, this flower is praised and revered by both ordinary beings and sages; the Buddha-vehicle is also like this, praised and revered by both worldly and otherworldly ordinary beings and sages. A verse says: 'Pleasing to the Buddha, it should be praised, offered to, and venerated by all beings.' Seventh, this flower's calyx and leaves are complete, symbolizing that the Buddha-vehicle's myriad virtues are all perfectly fulfilled. A verse says: 'Immeasurable billions of powers, liberations, meditations, wisdom, and other Buddha-dharmas.' Eighth, this flower is sat upon by Buddhas and Bodhisattvas; the Mahāyāna is also like this, resided in by Buddhas and Bodhisattvas. A verse says: 'The Buddha dwells in the Mahāyāna, according to the Dharma he has attained, adorned with the power of Samādhi and Prajñā, using this to liberate beings.' Ninth, this flower's opening and closing have their times, symbolizing that the Dharma of the One Vehicle's concealment and manifestation also have their times; in the past it was concealed, now it is manifested. A verse says: 'Therefore, it was not spoken before, because the time had not yet arrived; now is precisely the time to decisively speak of the Mahāyāna.' Tenth, at the beginning of the kalpa, Mahābrahmā (Great Brahmā, the lord of the first dhyāna heaven in the form realm) sits on a lotus seat, being the father of all beings. The Saddharma-puṇḍarīka-sūtra (Lotus Sutra) is also the root of the Buddhas of the three times. The Yao Wang Pin (Chapter on Medicine King) says: 'Just as Mahābrahmā is the father of all the world, this sutra is also like that, being the father of all worthy sages, those who are learning and those who have completed their learning, and those who have aroused the Bodhi-mind.' The Pǔxián Guān Jīng (Samantabhadra Contemplation Sutra) says: 'The Vaipulya Sutras are the eyes of all Buddhas; because of them, the Buddhas attain the five eyes; the three bodies of the Buddhas are born from the Vaipulya, it is the great Dharma seal that seals the ocean of Nirvāṇa.' The reason why the Vaipulya Sutras give rise to the three bodies is that through the Vaipulya Sutras, one awakens to the true nature, cuts off all afflictions; because one cuts off all afflictions, the Dharmakāya manifests; because the Dharmakāya manifests, there is the Nirmāṇakāya; because there is the Nirmāṇakāya, there is the Saṃbhogakāya; because there are the three bodies, the twelve divisions of the scriptures are spoken, speaking
十二部經故有法寶，有法寶故有僧寶、故有三寶、故有世間三善道，故知《法華》是世間出世間本也。
問：
《法華論》釋云何？
答：
《論》云「以佛乘出離二乘濁泥水故，喻如蓮華」，又云「此花諸佛菩薩而坐其上，此經亦為令舍二乘鄙賤之人同得入一乘，與諸佛菩薩同坐妙法蓮華之坐，故借蓮華為喻」。猶是十義中兩義耳。
三遍喻者，《大集經》云「慈悲為莖，智慧為葉，三昧為須，解脫為敷，菩薩蜂王采甘露味，是故我禮《妙法蓮華》也」。
第四辨教意門，南方五時說、北土四宗論，無文傷義，昔已詳之，今略而不述也。夫論四生擾擾，為失虛懷，六趣紛紛，寔由封滯，故知迴流苦海以住著為源，超然彼岸用無得為本，但累果非一故息倒多門，或始終俱大，或初后並小，或始小終大，或始大終小，或一時之內大小俱明，或無量時唯辨一法，或說異法而前後不同，或明同法而初后為異，良由機悟不一故適化無方，不可局以五時、限於四教也。所言始終俱大者，如《涅槃》云「我初成道已有菩薩曾問是義，與汝所問等無差別」，故知后辨涅槃、初亦辨斯教。初后俱小者，如《智度論》云「從初轉法輪至大涅槃集作四阿含」，即其事也。初小后大者，鹿園初說小乘，
鷲山已去明於大法。初大后小者，菩提樹下初說《花嚴》，后趣鹿園方明小教。一時之內大小俱明者，如《智度論》云「顯示教門即波羅捺園說大小，秘密之法則雙林明大小」。或無量時明一法者，如《智度論》云「波若非一坐一時說也」。或說異法前後不同者，如《智度論》云「須菩提聞《法花經》辨一切成佛，復聞《波若》明菩薩有退，故今問此菩薩為畢定為不畢定？」《法花》、《波若》名為異法，而《波若》或在《法華》之前或在《法華》之後，故前後不同。
問：
何以得知在《法華》前說耶？
答：
《智度論》釋三百比丘脫衣上佛云「有人言，十二年未制戒」，即知《波若》在十二年已前說之。《法華》，成道已來四十餘年方乃演說。又〈信解品〉云「明付財竟後方會父子」，亦是《波若》在前《法華》居后。而向所引畢定品文，即《法花》在前《波若》居后。
或明同法而前後為異者，如五時同是《波若》之法，而《仁王經》云「二十九年說四種波若，第三十年說仁王波若」。如是等事不可具陳，略舉八條示聖教無方，不應限局五時及四宗之義也。
問：
若爾者，則大小無分、淺深渾亂，何得論明聲聞菩薩兩藏經開大小二種乘耶？
答：
【現代漢語翻譯】 現代漢語譯本：
離開鷲峰山（Grdhrakuta），佛陀已經精通所有大法。先說大乘后說小乘的情況是，佛陀在菩提樹下最初宣講《華嚴經》，之後才前往鹿野苑闡明小乘教義。在同一時間內大小乘教義都闡明的情況，如《智度論》所說：『顯示教門，即在波羅捺園（Sarnath）宣說大小乘，秘密法則在雙林（Kushinagar）闡明大小乘』。或者用無量的時間闡明一種法的情況，如《智度論》所說：『般若（Prajna）並非一次或一坐就能說完的』。或者所說的法前後不同的情況，如《智度論》所說：『須菩提（Subhuti）聽聞《法華經》（Lotus Sutra）后，瞭解一切眾生皆可成佛，但又聽聞《般若經》（Prajna Sutra）后，明白菩薩（Bodhisattva）有退轉的可能，所以現在才問這位菩薩是必定成佛還是不一定成佛？』《法華經》和《般若經》被稱為不同的法，而《般若經》可能在《法華經》之前說，也可能在《法華經》之後說，所以前後不同。
問：
如何得知《般若經》在《法華經》之前宣說呢？
答：
《智度論》解釋三百比丘脫衣供佛一事時說：『有人說，（佛陀）十二年都未制定戒律』，由此可知《般若經》在（佛陀）成道后的十二年之前就已宣說。《法華經》，是（佛陀）成道后四十多年才開始演說的。而且〈信解品〉中說：『（窮子）明確交付財產之後，父子才相認』，這也是《般若經》在前，《法華經》在後的例證。而之前引用的關於必定成佛的品文，則是《法華經》在前，《般若經》在後。
或者闡明相同的法，但前後說法不同的情況，如五時都講《般若》之法，而《仁王經》（The Humane King Sutra）說：『（佛陀）二十九年宣說四種般若，第三十年宣說仁王般若』。像這樣的例子無法一一列舉，僅略舉八條來表明聖教沒有固定的模式，不應該侷限於五時判教和四宗的義理。
問：
如果這樣，那麼大小乘就沒有區別，深淺義理也混淆不清，又怎麼能說明聲聞（Sravaka）、菩薩（Bodhisattva）兩藏經（Tripitaka）開顯大小二種乘呢？
答：
【English Translation】 English version:
Having left Grdhrakuta (Vulture Peak Mountain), the Buddha was already proficient in all the great Dharmas. The case of first speaking the Mahayana and then the Hinayana is that the Buddha initially preached the Avatamsaka Sutra (Flower Garland Sutra) under the Bodhi tree, and then went to the Deer Park to clarify the Hinayana teachings. The case of clarifying both Mahayana and Hinayana teachings at the same time is as stated in the Mahaprajnaparamita Sastra (Treatise on the Great Perfection of Wisdom): 'To reveal the teaching gate is to speak of both Mahayana and Hinayana in the Sarnath Garden, and the secret principles are clarified in Kushinagar regarding both Mahayana and Hinayana.' Or the case of clarifying one Dharma with immeasurable time is as stated in the Mahaprajnaparamita Sastra: 'Prajna (Wisdom) is not spoken in one sitting or at one time.' Or the case of speaking different Dharmas with different sequences is as stated in the Mahaprajnaparamita Sastra: 'Subhuti (One of the principal disciples of the Buddha) heard the Lotus Sutra and understood that all beings can become Buddhas, but then heard the Prajna Sutra and understood that Bodhisattvas (Enlightenment Beings) may regress, so now he asks whether this Bodhisattva is definitely destined for Buddhahood or not?' The Lotus Sutra and the Prajna Sutra are called different Dharmas, and the Prajna Sutra may be spoken before the Lotus Sutra or after the Lotus Sutra, so the sequence is different.
Question:
How can we know that the Prajna Sutra was spoken before the Lotus Sutra?
Answer:
The Mahaprajnaparamita Sastra explains the event of three hundred Bhikkhus (Monks) taking off their robes to offer to the Buddha, saying: 'Some say that the precepts were not established for twelve years,' which indicates that the Prajna Sutra was spoken before the twelve years after the Buddha's enlightenment. The Lotus Sutra was expounded more than forty years after the Buddha's enlightenment. Moreover, the 'Faith and Understanding' chapter says: 'After clearly handing over the property, the father and son recognized each other,' which is also an example of the Prajna Sutra being before and the Lotus Sutra being after. However, the previously cited passage about the chapter on definite Buddhahood is an example of the Lotus Sutra being before and the Prajna Sutra being after.
Or the case of clarifying the same Dharma but with different statements before and after, such as the five periods all speaking the Dharma of Prajna, while the Humane King Sutra says: 'In the twenty-ninth year, the four kinds of Prajna were spoken, and in the thirtieth year, the Humane King Prajna was spoken.' Such examples cannot be listed one by one, but only eight are briefly mentioned to show that the holy teachings have no fixed pattern, and one should not be limited to the meaning of the five periods of teaching classification and the four schools.
Question:
If so, then there would be no distinction between Mahayana and Hinayana, and the profound and shallow meanings would be confused. How can one then explain that the Sravaka (Hearer) and Bodhisattva Tripitaka (Three Baskets) reveal the two vehicles of Mahayana and Hinayana?
Answer:
佛教雖復塵沙，今以二義往收，則事無不盡：一者、赴小機說名曰小乘，赴大機說稱為大乘教。而佛滅度後集法藏人，攝佛一切時說小教名聲聞藏，一切時說大乘者名菩薩藏，則大小義分、淺深教別也。
問：
何以得知唯有兩藏？
答：
《中論》云「前于聲聞法中說十二因緣，后為已習行堪受深法者，以大乘法說因緣相故」。《智度論》云「阿難、迦葉結集三藏，彌勒、阿難、文殊結集大乘藏」。《地持論》云「十二部經名聲聞藏，方等經名菩薩藏」，而《大品》、《思益》、《法華》、《涅槃》此四經，皆對昔小秤贊今日大，則知一化始終俱明大小二教也。
問：
此經云唯有一佛乘，云何乃立大小二耶？
答：
如來赴大小二緣，故說大小二教也。雖說二教，終為顯一乘故。〈藥草喻品〉云「於一切法以智方便而演說之，其所說法皆悉到於一切智地」，故知教無異表、緣無異悟。然對異故明不異，在異既無則不異亦息，故云「是法不可示，言辭相寂滅」。若守大小二藏及封執唯一乘者，此皆成一異兩見，未悟本來寂滅，非學佛法人也。
問：
就《法華》始終有幾種教。
答：
或一教、二教、三教、四教乃至十教。言一教者
【現代漢語翻譯】 現代漢語譯本：佛教的教義雖然浩如煙海，現在用兩種方式來概括，那麼所有內容就都包括在內了：一是針對小根器的人講法，稱為小乘（Hinayana），針對大根器的人講法，稱為大乘（Mahayana）。佛陀涅槃后，弟子們集結佛法，將佛陀在任何時候所說的小乘教義稱為聲聞藏（Śrāvakapiṭaka），將任何時候所說的大乘教義稱為菩薩藏（Bodhisattvapiṭaka），這樣就區分了大小乘的意義，以及淺顯和深奧的教義區別。
問： 如何得知只有兩種藏？
答： 《中論》（Mūlamadhyamakakārikā）中說：『先前在聲聞法中講說十二因緣（Dvādaśāṅga-pratītyasamutpāda），後來為已經學習修行、堪能接受深奧佛法的人，用大乘法講說因緣的真實相狀。』《大智度論》（Mahāprajñāpāramitopadeśa）中說：『阿難（Ānanda）、迦葉（Kāśyapa）結集三藏，彌勒（Maitreya）、阿難（Ānanda）、文殊（Mañjuśrī）結集大乘藏。』《地持論》（Bodhisattvabhumi）中說：『十二部經名為聲聞藏，方等經名為菩薩藏。』而《大品般若經》（Mahāprajñāpāramitā Sūtra）、《思益經》（Vimalakīrti Nirdeśa Sūtra）、《法華經》（Lotus Sūtra）、《涅槃經》（Nirvana Sutra）這四部經，都是針對過去的小乘而讚歎今天的大乘，由此可知佛陀一生的教化始終都闡明了大小乘兩種教義。
問： 這部經（《法華經》）說唯有一佛乘（Ekayāna），為什麼又設立大小乘兩種教義呢？
答： 如來是應大小兩種根器的眾生，所以才說大小乘兩種教義。雖然說了兩種教義，最終是爲了顯明一佛乘的緣故。《藥草喻品》中說：『對於一切法，以智慧方便來演說，其所說的法都能夠到達一切智地（Sarvajñatā）』，所以可知教義沒有不同的表達，根器沒有不同的領悟。然而，因為有差異才顯明沒有差異，在差異已經不存在的時候，那麼不差異的說法也就不存在了，所以說『這種法是無法指示的，言語表達都寂滅了』。如果執著于大小乘兩種藏，或者固執地認為只有一乘，這都會形成一異兩種見解，沒有領悟到本來寂滅的真理，不是學習佛法的人。
問： 就《法華經》的始終來說，有幾種教義？
答： 或者說一種教義、兩種教義、三種教義、四種教義，乃至十種教義。說一種教義是指……
【English Translation】 English version: Although the teachings of Buddhism are as numerous as the sands of the Ganges, they can be summarized in two ways, encompassing everything: one is teaching for those with lesser faculties, called the Hinayana (Small Vehicle); the other is teaching for those with greater faculties, called the Mahayana (Great Vehicle). After the Buddha's Nirvana, when the Dharma was collected, the teachings of the Buddha at any time that were Hinayana were called the Śrāvakapiṭaka (Basket of Disciples), and the teachings at any time that were Mahayana were called the Bodhisattvapiṭaka (Basket of Bodhisattvas). Thus, the meanings of the Small and Great Vehicles are distinguished, as well as the differences between shallow and profound teachings.
Question: How can we know that there are only two Piṭakas (collections)?
Answer: The Mūlamadhyamakakārikā (Treatise on the Middle Way) states: 'Previously, in the Śrāvakapiṭaka, the Twelve Nidānas (links of dependent origination) were explained. Later, for those who had already practiced and were capable of receiving profound Dharma, the true nature of dependent origination was explained using the Mahayana Dharma.' The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) states: 'Ānanda and Kāśyapa compiled the Three Piṭakas, while Maitreya, Ānanda, and Mañjuśrī compiled the Mahayana Piṭaka.' The Bodhisattvabhumi (Stages of a Bodhisattva) states: 'The twelve divisions of scripture are called the Śrāvakapiṭaka, and the Vaipulya Sutras are called the Bodhisattvapiṭaka.' Furthermore, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), the Vimalakīrti Nirdeśa Sūtra (Vimalakirti Sutra), the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), and the Nirvana Sutra (Mahāparinirvāṇa Sūtra) all praise the Great Vehicle of today in contrast to the Small Vehicle of the past. From this, we know that the Buddha's teachings throughout his life consistently elucidated both the Small and Great Vehicles.
Question: This Sutra (the Lotus Sutra) states that there is only one Buddha Vehicle (Ekayāna). Why then are the two Vehicles, Small and Great, established?
Answer: The Tathagata (Thus Come One) taught both the Small and Great Vehicles because he responded to the different capacities of beings. Although he taught two Vehicles, it was ultimately to reveal the One Buddha Vehicle. The 'Parable of the Medicinal Herbs' chapter states: 'Regarding all dharmas, he expounds them with wisdom and skillful means, and all the dharmas he speaks lead to the ground of all-knowing wisdom (Sarvajñatā).' Therefore, we know that the teachings have no different expressions, and beings have no different understandings. However, it is because of differences that non-difference is revealed. When differences no longer exist, then the statement of non-difference also ceases. Therefore, it is said, 'This Dharma cannot be shown, and words are extinguished in silence.' If one clings to the two Piṭakas of the Small and Great Vehicles, or stubbornly insists on only one Vehicle, this will result in the two views of oneness and difference, and one will not have awakened to the original silence. Such a person is not a student of the Buddha's Dharma.
Question: Regarding the beginning and end of the Lotus Sutra, how many kinds of teachings are there?
Answer: There may be one teaching, two teachings, three teachings, four teachings, or even ten teachings. Saying there is one teaching means...
，一切皆是一乘教，如〈藥草喻品〉云「於一切法以智方便而演說之，其所說法皆悉到於一切智地」，以所表理既無二，能表之教亦一也。言二教者，謂大小乘二，如上說也。言三教者，謂根本法輪、枝末之教及攝末歸本，亦如前說也。言四教者，〈方便品〉偈文明於四教，謂四調柔：一、以人天乘調柔，令離三塗；次、以二乘調柔，令離三界。此二調柔，令離界內惑也。三、以自教調柔，令二乘人得口自說大法，以自知教調伏其心；四、以他教調柔，諸佛菩薩為其說大法令小入大。此二教使其離三界外小乘惑也。此四調柔二乘人令入一乘，為一乘之方便也。故〈信解品〉云「如富長者以方便力柔伏其心乃教大智」也。
言十教者，一者頓教，謂初成道時即以大乘頓化窮子，但根性未堪，是故息化也。二者漸教，從說人天乘乃至《法華》，皆是漸說大乘也。然頓教正化直往菩薩，漸教則化回小入大人也。就漸教之中復開二種：一、世間教，即人天乘，如冷水灑面譬也；二、出世間教，從趣鹿園說二乘教，終竟《法華》也。就出世間教中復有二種：一、小乘教，二、大乘教。初趣鹿園說小乘教，從《波若》已去謂大乘教也。就大乘教中復有二種：一者、自說大乘，即《大品》付財命說之事；二者、他教，從《大品
【現代漢語翻譯】 現代漢語譯本：一切都是一乘（Ekayana，唯一佛乘）的教義，如《藥草喻品》所說：『對於一切法，以智慧方便來演說，其所說法都能夠到達一切智地（Sarvajna-bhumi，佛的智慧境界）』，因為所表達的道理沒有兩種，所以能表達的教義也是唯一的。所說的二教，是指大乘（Mahayana）和小乘（Hinayana）兩種，如上面所說。所說的三教，是指根本法輪（Dharma-cakra，佛陀初轉法輪）、枝末之教以及攝末歸本，也如前面所說。所說的四教，《方便品》的偈文明確說明了四種調柔：第一，用人天乘（通往人道和天道的教法）來調柔，使眾生脫離三塗（地獄、餓鬼、畜生）；第二，用二乘（聲聞乘和緣覺乘）來調柔，使眾生脫離三界（欲界、色界、無色界）。這兩種調柔，使眾生脫離界內的迷惑。第三，用自教（菩薩的自證之教）來調柔，使二乘人能夠親口宣說大法，用自己證悟的教義來調伏他們的心；第四，用他教（諸佛菩薩的教導）來調柔，諸佛菩薩為他們宣說大法，使小乘人進入大乘。這兩種教義使他們脫離三界外的小乘迷惑。這四種調柔是爲了讓二乘人進入一乘，是爲了一乘的方便。所以《信解品》說：『如同富有的長者用方便的力量來調柔、降伏他們的心，然後才教導他們大智慧』。 所說的十教，第一是頓教（突然的教導），指佛陀最初成道時就用大乘法來頓然教化窮子（比喻根器未成熟的眾生），但因為他們的根性還不能承受，所以就停止了教化。第二是漸教（逐漸的教導），從宣說人天乘乃至《法華經》，都是逐漸宣說大乘。然而，頓教主要教化直接趨向菩薩道的眾生，漸教則教化回小向大的眾生。在漸教之中又分為兩種：第一，世間教，即人天乘，如同用冷水灑面一樣；第二，出世間教，從在鹿野苑（Mrigadava，佛陀初轉法輪之地）宣說二乘教，到最終講完《法華經》。在出世間教中又有兩種：第一，小乘教；第二，大乘教。最初在鹿野苑宣說小乘教，從《般若經》（Prajna-paramita）開始就是大乘教。在大乘教中又分為兩種：第一，自說大乘，即《大品般若經》中譬喻的付財命之事；第二，他教，從《大品
【English Translation】 English version: All is the teaching of the Ekayana (One Vehicle), as the 『Herbs Parable』 states: 『Regarding all dharmas, [the Buddha] expounds them with wisdom and skillful means, and all that is expounded leads to the ground of all-wisdom (Sarvajna-bhumi).』 Because the principle expressed is not twofold, the teaching that expresses it is also one. The 『two teachings』 refer to the Mahayana (Great Vehicle) and Hinayana (Small Vehicle), as mentioned above. The 『three teachings』 refer to the fundamental Dharma-cakra (Wheel of Dharma), the branch teachings, and the return of the branches to the root, as also mentioned previously. The 『four teachings』 are clearly stated in the verses of the 『Expedient Means』 chapter, referring to the four ways of taming: First, taming with the human and heavenly vehicle, causing beings to leave the three evil realms (hell, hungry ghosts, animals); second, taming with the two vehicles (Sravaka and Pratyekabuddha), causing beings to leave the three realms (desire realm, form realm, formless realm). These two ways of taming cause beings to leave the delusions within the realms. Third, taming with the self-teaching (the Bodhisattva's self-realized teaching), enabling those of the two vehicles to personally proclaim the Great Dharma, using their own realized teaching to subdue their minds; fourth, taming with the other-teaching (the teachings of Buddhas and Bodhisattvas), where Buddhas and Bodhisattvas expound the Great Dharma for them, causing those of the Small Vehicle to enter the Great Vehicle. These two teachings cause them to leave the Small Vehicle delusions outside the three realms. These four ways of taming are to lead those of the two vehicles into the One Vehicle, as a skillful means for the One Vehicle. Therefore, the 『Belief and Understanding』 chapter states: 『Like the wealthy elder who uses the power of skillful means to tame and subdue their minds, and then teaches them great wisdom.』 The 『ten teachings』: First, the sudden teaching (instantaneous teaching), referring to when the Buddha initially attained enlightenment and suddenly taught the Great Vehicle to the poor son (a metaphor for beings whose capacities are not yet mature), but because their capacities were not yet able to bear it, he ceased the teaching. Second, the gradual teaching (progressive teaching), from expounding the human and heavenly vehicle up to the Lotus Sutra, all are gradually expounding the Great Vehicle. However, the sudden teaching mainly transforms those who directly tend towards the Bodhisattva path, while the gradual teaching transforms those who turn from the Small to the Great. Within the gradual teaching, there are again two types: First, the worldly teaching, which is the human and heavenly vehicle, like sprinkling the face with cold water; second, the supramundane teaching, from expounding the two vehicle teaching in Mrigadava (Deer Park, where the Buddha first turned the Wheel of Dharma), to the end of the Lotus Sutra. Within the supramundane teaching, there are again two types: First, the Small Vehicle teaching; second, the Great Vehicle teaching. Initially, the Small Vehicle teaching was expounded in Mrigadava, and from the Prajna-paramita (Perfection of Wisdom) Sutras onwards, it is the Great Vehicle teaching. Within the Great Vehicle teaching, there are again two types: First, the self-expounded Great Vehicle, which is the matter of entrusting wealth and life as exemplified in the Great Perfection of Wisdom Sutra; second, the other-teaching, from the Great Perfection of Wisdom Sutra
》已后諸方等教，佛與菩薩為小乘人而說大乘也。此二種教謂密說大乘，至於《法花》謂顯教小乘人大法也。此之五雙十教，並現〈信解品〉文也。
問：
《大品》等但是漸說大乘，亦是頓耶？
答：
凡有四句：一、頓而非漸，則初成道為諸菩薩說花嚴教也；二、漸而非頓，謂人天及二乘教也；三、亦漸亦頓，即《大品》教也，為菩薩說《大品》，《大品》于菩薩為頓，以《大品》中具足明一切大乘法故。〈信解品〉云「佛敕我等說最上道，修習此者當得成佛」，故名為頓。而命小人說于大法，為入一乘方便故，于小乘人名為漸也。四者、非漸非頓者，上之三句並是教門，因此教門欲顯無言之道，不可論其漸頓也。
第五、明顯密門，又開四別：一、通就諸經論明顯密，二、別舉《大品》對《法花》論顯密，三、就《法花》內自論顯密，四、料簡之。
總明經論顯密者，大明一化凡有四門：一、顯教菩薩不蜜化聲聞，即花嚴教也。大機已熟故顯教之，小器未堪不宜密化，故羅烈珍玩正為宗親，窮子躄地未堪授珍寶故。二、顯教聲聞不蜜化菩薩，即三藏教也。誘引將順正為二乘，更遣餘人不蜜化菩薩。三、顯教菩薩蜜化聲聞，即波若教也。嚴土化人正教大士，付財命說密化小
【現代漢語翻譯】 現代漢語譯本：在《法華經》之前的其他方等經典中，佛陀和菩薩爲了小乘根性的人而宣說大乘佛法。這兩種教法可以稱為秘密宣說的大乘，而到了《法華經》，則是顯明地教導小乘根性的人以大乘佛法。這五雙十教，都出現在《信解品》的經文中。
問：
《大品般若經》等經典只是漸次宣說的大乘，還是也屬於頓悟的教法呢？
答：
總共有四種情況：第一，屬於頓悟而非漸悟的，是指佛陀最初成道時為諸位菩薩宣說的《華嚴經》教法；第二，屬於漸悟而非頓悟的，是指為人天眾生以及二乘根性的人所說的教法；第三，既屬於漸悟也屬於頓悟的，就是《大品般若經》的教法。為菩薩宣說《大品般若經》，《大品般若經》對於菩薩來說是頓悟的教法，因為《大品般若經》中完備地闡明了一切大乘佛法。〈信解品〉中說：『佛陀命令我們宣說最上的道，修習此道的人應當能夠成佛』，因此稱為頓悟。但是命令小乘根性的人宣說大乘佛法，是爲了進入一乘佛法的方便，所以對於小乘根性的人來說是漸悟的教法。第四，既不屬於漸悟也不屬於頓悟的，以上的三種情況都是教法之門，通過這些教法之門想要顯現無法用言語表達的道，因此不可以討論其是漸悟還是頓悟。
第五，明顯教和秘密教的區分，又可以分為四種：第一，總的來說，從各種經論來區分明顯教和秘密教；第二，特別舉出《大品般若經》和《法華經》來討論顯教和密教；第三，就在《法華經》內部來討論顯教和密教；第四，進行簡要的分析。
總的來說，經論中顯教和密教的區分，總的來說，佛陀一生的教化有四種方式：第一，顯教的菩薩不秘密地教化聲聞，這就是《華嚴經》的教法。因為大根器的眾生已經成熟，所以用顯教來教化他們，小根器的眾生還沒有堪能接受，不適合用秘密的方式來教化，就像羅列珍貴的寶物，正是爲了宗親，而窮困的兒子還趴在地上，沒有能力接受珍寶。第二，顯教的聲聞不秘密地教化菩薩，這就是三藏教。誘導和順從正是爲了二乘根性的人，再派遣其他人不秘密地教化菩薩。第三，顯教的菩薩秘密地教化聲聞，這就是般若教。莊嚴佛土教化眾生，正是教導大菩薩，交付財物和性命，秘密地教化小乘根性的人。
【English Translation】
English version: After the other Fangdeng (Vaipulya) teachings, the Buddha and Bodhisattvas spoke the Mahayana for the sake of those of the Small Vehicle. These two kinds of teachings are called the secret teaching of the Mahayana, while the Lotus Sutra teaches the Great Dharma to those of the Small Vehicle in an explicit way. These five pairs of ten teachings all appear in the text of the
Question:
Are the Mahaprajnaparamita Sutra (Great Wisdom Sutra) and others only gradual teachings of the Mahayana, or are they also sudden teachings?
Answer:
There are generally four possibilities: First, sudden but not gradual, which refers to the Avatamsaka Sutra (Flower Garland Sutra) taught by the Buddha to the Bodhisattvas immediately after his enlightenment; second, gradual but not sudden, which refers to the teachings for humans and gods, as well as the Two Vehicles; third, both gradual and sudden, which is the teaching of the Mahaprajnaparamita Sutra. The Mahaprajnaparamita Sutra is taught to Bodhisattvas, and for Bodhisattvas, it is a sudden teaching because it fully explains all the Mahayana Dharma. The
Fifth, the distinction between explicit and secret teachings can be further divided into four categories: First, generally distinguishing between explicit and secret teachings based on various sutras and treatises; second, specifically citing the Mahaprajnaparamita Sutra and the Lotus Sutra to discuss explicit and secret teachings; third, discussing explicit and secret teachings within the Lotus Sutra itself; fourth, providing a brief analysis.
Generally speaking, regarding the distinction between explicit and secret teachings in sutras and treatises, the Buddha's teachings throughout his life can be summarized into four approaches: First, Bodhisattvas of the explicit teaching do not secretly transform Shravakas (voice-hearers), which is the teaching of the Avatamsaka Sutra. Because the capacity of those with great potential is already mature, they are taught with the explicit teaching. Those with small capacity are not yet capable and are not suitable for secret transformation, just like displaying precious treasures is only for close relatives, while the impoverished son is still prostrate on the ground and unable to receive the treasures. Second, Shravakas of the explicit teaching do not secretly transform Bodhisattvas, which is the Tripitaka (Three Baskets) teaching. Guiding and accommodating is precisely for those of the Two Vehicles, and others are sent to not secretly transform Bodhisattvas. Third, Bodhisattvas of the explicit teaching secretly transform Shravakas, which is the Prajna (Wisdom) teaching. Adorning the Buddha-land and transforming beings is precisely teaching the great Bodhisattvas, entrusting wealth and life, and secretly transforming those of the Small Vehicle.
心。四、顯教菩薩顯化聲聞，即法花教也。大士疑除故顯教菩薩，羅漢作佛故顯化聲聞。此之四門即是次第，三句屬菩薩藏收，顯教聲聞不蜜化菩薩屬三藏教攝。然《華嚴》、《大品》及以三藏，當教明義唯有一轍，《法花》結會始終是則具足四門。
問：
若《華嚴》但顯教菩薩不密化聲聞者，則應但明大法，何故亦辨小乘？如〈賢首品〉云「或說聲聞小乘門，或說緣覺中乘門，或說無上大乘門」，乃至〈性起品〉中具說五乘之教，何由爾耶？
答：
總談一化復有傍正四門：一、正顯真實傍開方便，則華嚴教也。為諸菩薩說究竟因果，故正顯真實；夫為菩薩必須化物故，亦令大士知三乘是權，故傍開方便。二、正閉方便正隱真實，則三藏教也。不明三乘是權，故正閉方便；不顯唯有一乘，故正隱真實。三者、正顯真實傍閉方便，則波若等教。明大乘究竟，故正顯真實；未開三乘是權，故傍閉方便。四、正開方便正顯真實，即法花之教。以辨三乘是權。故正開方便；明唯有一乘，故正顯真實。
問：
《法花》明三乘是權，可得顯一乘是真實；《大品》未辨三乘是權，云何得顯一乘是真實耶？
答：
《法華》對權顯實，《大品》辨二乘為劣、大乘為勝，故以大
乘為真實也。
問：
何文辨《法花》與《大品》已明真實？
答：
〈信解品〉云「一切諸佛所有秘藏，但為菩薩演其實事，而不為我說斯真實」，故知《大品》已顯真實。又《大品》自為菩薩說，故顯佛乘是真實；未為聲聞說佛乘，故不明三乘是方便。《法花》正為聲聞人說佛乘是真實，故開三乘是方便。
問：
若《大品》明小乘為劣、大乘為勝，名已顯真實者，三藏之教亦明二乘為劣、大乘為勝，亦應已顯佛乘是真實？
答：
《大品》等教正明大乘傍及小乘，故正顯真實；三藏之教正明小乘傍及佛乘，故不正顯真實。又大品教具足顯了說佛乘，故正顯真實；三藏之教雖明佛乘猶是隱覆之說，故不正顯真實。何以知然？如三藏教明王宮實生、雙林實滅，從凡得聖樹王成佛，故《法花》云「長者脫珍御服著弊垢衣，以是方便得近其子」，此是說三藏教中佛明是方便，故知明小教雖明佛乘為勝，猶未顯真實。此傍正四門，三句屬菩薩藏，正閉方便正隱真實屬聲聞藏。余經當教明義唯有一門，《法華》結會始終具足四句，此皆一途依〈信解品〉大判為言，眾經更異文，亦有別余義也。
第二、《大品》對《法華》論顯密。
問：
《智度論》
【現代漢語翻譯】 現代漢語譯本： 乘是真實之法。
問： 憑什麼說《法華經》（Saddharma-puṇḍarīka-sūtra）和《大品般若經》（Mahā-prajñāpāramitā-sūtra）已經闡明了真實之義？
答： 《法華經·信解品》中說：『一切諸佛所有的秘密藏，只為菩薩演說那真實之事，而不為我說這些真實之法。』由此可知《大品般若經》已經顯明瞭真實之義。而且，《大品般若經》本身就是為菩薩說的，所以顯明瞭佛乘是真實的；因為沒有為聲聞（Śrāvaka）說佛乘，所以沒有闡明三乘是方便之說。《法華經》正是為聲聞人說佛乘是真實的，所以才開顯三乘是方便之說。
問： 如果《大品般若經》闡明了小乘是低劣的，大乘是殊勝的，就可以稱作已經顯明瞭真實之義，那麼三藏（Tripiṭaka）的教義也闡明了二乘是低劣的，大乘是殊勝的，也應該算是已經顯明瞭佛乘是真實的了？
答： 《大品般若經》等教義，主要是闡明大乘，附帶提及小乘，所以是真正地顯明真實之義；三藏的教義，主要是闡明小乘，附帶提及佛乘，所以不是真正地顯明真實之義。而且，《大品般若經》的教義，具足而顯了地宣說了佛乘，所以是真正地顯明真實之義；三藏的教義，雖然也闡明了佛乘，但仍然是隱晦的說法，所以不是真正地顯明真實之義。為什麼這樣說呢？比如三藏教義中說，釋迦牟尼佛（Śākyamuni）在王宮真實地出生，在雙林真實地涅槃（Nirvāṇa），從凡夫修行得聖果，在菩提樹下成佛，所以《法華經》中說：『長者脫下珍貴的御服，穿上破舊的臟衣服，用這種方便的方法來接近他的兒子。』這是說三藏教義中佛的闡明是一種方便之說，所以可知小乘教義雖然也闡明了佛乘是殊勝的，但仍然沒有顯明真實之義。這傍正四門，三句屬於菩薩藏（Bodhisattva-piṭaka），正閉方便正隱真實屬於聲聞藏。其他經典當教明義只有一門，《法華經》總結始終具足四句，這些都是根據《信解品》的大致判斷而言，其他經典有不同的文字，也有其他的意義。
第二、《大品般若經》相對於《法華經》而言，是顯與密的討論。
問： 《智度論》（Mahāprajñāpāramitopadeśa）
【English Translation】 English version: The Vehicle is the Truth.
Question: How do the texts of the Saddharma-puṇḍarīka-sūtra (Lotus Sutra) and the Mahā-prajñāpāramitā-sūtra (Great Perfection of Wisdom Sutra) demonstrate the truth?
Answer: The 『Faith Explanation』 chapter of the Saddharma-puṇḍarīka-sūtra states, 『All the secret treasures possessed by all Buddhas are only for the Bodhisattvas to expound the actual matters, but they do not speak of this truth to me.』 Therefore, it is known that the Mahā-prajñāpāramitā-sūtra has already revealed the truth. Moreover, the Mahā-prajñāpāramitā-sūtra itself is spoken for Bodhisattvas, thus revealing that the Buddha Vehicle is the truth; because the Buddha Vehicle is not spoken for Śrāvakas (Voice-hearers), it does not clarify that the Three Vehicles are expedient means. The Saddharma-puṇḍarīka-sūtra precisely speaks to the Śrāvakas that the Buddha Vehicle is the truth, thus opening up the Three Vehicles as expedient means.
Question: If the Mahā-prajñāpāramitā-sūtra clarifies that the Small Vehicle is inferior and the Great Vehicle is superior, and this is called revealing the truth, then the teachings of the Tripiṭaka (Three Baskets) also clarify that the Two Vehicles are inferior and the Great Vehicle is superior. Should it also be considered that the Buddha Vehicle has already been revealed as the truth?
Answer: The teachings of the Mahā-prajñāpāramitā-sūtra and others primarily clarify the Great Vehicle and secondarily mention the Small Vehicle, thus truly revealing the truth. The teachings of the Tripiṭaka primarily clarify the Small Vehicle and secondarily mention the Buddha Vehicle, thus not truly revealing the truth. Moreover, the teachings of the Mahā-prajñāpāramitā-sūtra fully and clearly explain the Buddha Vehicle, thus truly revealing the truth. Although the teachings of the Tripiṭaka also clarify the Buddha Vehicle, it is still an implicit teaching, thus not truly revealing the truth. How is this known? For example, the Tripiṭaka teachings state that Śākyamuni (Buddha) was actually born in the royal palace and actually entered Nirvāṇa (extinguishment) in the twin śāla trees, attained sagehood from being a common person, and attained Buddhahood under the Bodhi tree. Therefore, the Saddharma-puṇḍarīka-sūtra says, 『The elder takes off his precious royal garments and puts on tattered and dirty clothes, using this expedient means to get close to his son.』 This is saying that the Buddha's clarification in the Tripiṭaka teachings is an expedient means. Therefore, it is known that although the Small Vehicle teachings also clarify that the Buddha Vehicle is superior, they still have not revealed the truth. These four aspects of primary and secondary, three phrases belong to the Bodhisattva-piṭaka (Bodhisattva Collection), the true closing of expedient means and the true concealing of truth belong to the Śrāvaka collection. Other sutras only have one aspect of clarifying the meaning of the teachings, while the Saddharma-puṇḍarīka-sūtra, in its conclusion from beginning to end, fully possesses four phrases. These are all based on the general judgment of the 『Faith Explanation』 chapter. Other sutras have different texts and also have other meanings.
Secondly, the Mahā-prajñāpāramitā-sūtra is discussed in relation to the Saddharma-puṇḍarīka-sūtra in terms of explicitness and implicitness.
Question: The Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom)
第一百卷云「《波若》非秘密法故付屬聲聞，《法花》是秘密法故付屬菩薩」，云何稱秘密非秘密耶？
答：
秘密不秘密有二門：一、以大乘為秘密、小乘非秘密。大乘甚深不妄傳授故秤秘密，小乘淺近可隨宜而說故非秘密。如《智度論》云「顯示教中說羅漢斷煩惱清凈，菩薩未斷煩惱故不清凈；秘密法中說諸菩薩得無生忍具六神通超出二乘之上故菩薩清凈」。此則以小乘淺近故非秘密，大乘甚深故名秘密。二者、就大乘中復有秘密非秘密。如《大論》第百卷說「《波若》不明羅漢作佛故非秘密，《法花》明羅漢作佛故是秘密」。
問：
《法花》明羅漢作佛，何故是秘密？《波若》不明羅漢作佛，何故非秘密耶？
答：
《法華》明羅漢作佛甚深難解故是秘密，《波若》明菩薩作佛其義易解故非秘密。故《智度論》云「羅漢作佛，至佛時乃解，論甚深者正可論其餘事」。龍樹既云未解、至佛時乃知，故羅漢作佛甚深難解。《涅槃．現病品》偈云「如佛所說阿羅漢，一切當皆至涅槃，如是甚深佛行處，凡夫下愚不能知」，故知羅漢作佛為難解也。
問：
羅漢作佛何故難解耶？
答：
此望昔教為言故秤為難解。以昔教明羅漢煩惱已盡不復更生，如
【現代漢語翻譯】 現代漢語譯本： 問：第一百卷說，『《般若》（Prajna，智慧）不是秘密法，所以咐囑給聲聞（Sravaka，聽聞佛法者）；《法華》（Lotus Sutra）是秘密法，所以咐囑給菩薩（Bodhisattva，覺悟的眾生）』，為什麼這樣說秘密和非秘密呢？ 答： 秘密和非秘密有兩種解釋：一、以大乘（Mahayana，佛教的一個主要分支）為秘密，小乘（Hinayana，佛教的另一個主要分支）為非秘密。大乘非常深奧，不輕易傳授，所以稱為秘密；小乘淺顯易懂，可以根據情況隨意宣說，所以不是秘密。如《智度論》（Mahaprajnaparamitopadesa Sastra）說：『在顯教中說羅漢（Arhat，已證悟者）斷除了煩惱，是清凈的，菩薩沒有斷除煩惱，所以不清凈；在秘密法中說諸菩薩得到無生忍（Anutpattika-dharma-ksanti，對事物不生不滅的深刻理解），具備六神通（Sadabhijna，超自然能力），超越二乘（Sravaka和Pratyekabuddha）之上，所以菩薩是清凈的』。這就是以小乘淺顯易懂所以不是秘密，大乘非常深奧所以稱為秘密。二者、在大乘中又有秘密和非秘密。如《大論》（Mahaprajnaparamitopadesa Sastra）第一百卷說：『《般若》（Prajna，智慧）沒有明確說明羅漢（Arhat，已證悟者）可以成佛，所以不是秘密；《法華》（Lotus Sutra）明確說明羅漢可以成佛，所以是秘密』。 問： 《法華》（Lotus Sutra）說明羅漢（Arhat，已證悟者）可以成佛，為什麼是秘密？《般若》（Prajna，智慧）沒有明確說明羅漢可以成佛，為什麼不是秘密呢？ 答： 《法華》（Lotus Sutra）說明羅漢（Arhat，已證悟者）可以成佛，非常深奧難以理解，所以是秘密；《般若》（Prajna，智慧）說明菩薩（Bodhisattva，覺悟的眾生）可以成佛，其含義容易理解，所以不是秘密。所以《智度論》（Mahaprajnaparamitopadesa Sastra）說：『羅漢（Arhat，已證悟者）成佛，要到成佛時才能理解，要論非常深奧的道理，應該討論其他事情』。龍樹（Nagarjuna）既然說沒有理解，要到成佛時才能知道，所以羅漢成佛非常深奧難以理解。《涅槃經．現病品》（Nirvana Sutra）的偈頌說：『如佛所說阿羅漢，一切當皆至涅槃，如是甚深佛行處，凡夫下愚不能知』，所以知道羅漢成佛是難以理解的。 問： 羅漢（Arhat，已證悟者）成佛為什麼難以理解呢？ 答： 這是相對於過去的教義來說的，所以稱為難以理解。因為過去的教義說明羅漢的煩惱已經斷盡，不再產生，如...
【English Translation】 English version: Question: The 100th fascicle says, 'The 《Prajna》 (Wisdom) is not a secret Dharma, therefore it is entrusted to the Sravakas (Listeners of the Dharma); the 《Lotus Sutra》 is a secret Dharma, therefore it is entrusted to the Bodhisattvas (Enlightened beings).' Why are they called secret and non-secret respectively? Answer: There are two aspects to secret and non-secret: First, the Mahayana (Great Vehicle, a major branch of Buddhism) is considered secret, while the Hinayana (Smaller Vehicle, another major branch of Buddhism) is considered non-secret. The Mahayana is very profound and not casually transmitted, hence it is called secret; the Hinayana is shallow and easy to understand, and can be explained according to circumstances, hence it is not secret. As the 《Mahaprajnaparamitopadesa Sastra》 (Treatise on the Great Perfection of Wisdom) says, 'In the explicit teachings, it is said that Arhats (Enlightened disciples) have cut off afflictions and are pure, while Bodhisattvas have not cut off afflictions and are therefore not pure; in the secret Dharma, it is said that Bodhisattvas have attained Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas), possess the six superknowledges (Sadabhijna, supernatural powers), and surpass the Two Vehicles (Sravakas and Pratyekabuddhas), therefore Bodhisattvas are pure.' This is because the Hinayana is shallow and easy to understand, hence it is not secret, while the Mahayana is very profound, hence it is called secret. Second, within the Mahayana itself, there are secret and non-secret aspects. As the 100th fascicle of the 《Mahaprajnaparamitopadesa Sastra》 says, 'The 《Prajna》 does not explicitly state that Arhats can become Buddhas, therefore it is not secret; the 《Lotus Sutra》 explicitly states that Arhats can become Buddhas, therefore it is secret.' Question: The 《Lotus Sutra》 explains that Arhats (Enlightened disciples) can become Buddhas, why is it secret? The 《Prajna》 does not explicitly state that Arhats can become Buddhas, why is it not secret? Answer: The 《Lotus Sutra》 explains that Arhats (Enlightened disciples) can become Buddhas, which is very profound and difficult to understand, therefore it is secret; the 《Prajna》 explains that Bodhisattvas (Enlightened beings) can become Buddhas, the meaning of which is easy to understand, therefore it is not secret. Therefore, the 《Mahaprajnaparamitopadesa Sastra》 says, 'Arhats (Enlightened disciples) becoming Buddhas, it is only understood when one becomes a Buddha; to discuss very profound principles, one should discuss other matters.' Since Nagarjuna (a famous Buddhist philosopher) said that it is not understood and will only be known when one becomes a Buddha, therefore Arhats becoming Buddhas is very profound and difficult to understand. The verse in the 《Nirvana Sutra, Chapter on Manifesting Illness》 says, 'As the Buddha said, Arhats will all attain Nirvana; such a profound place of the Buddha's practice, ordinary and foolish people cannot know.' Therefore, it is known that Arhats becoming Buddhas is difficult to understand. Question: Why is it difficult to understand that Arhats (Enlightened disciples) can become Buddhas? Answer: This is in relation to the past teachings, hence it is called difficult to understand. Because the past teachings explain that the afflictions of Arhats have been exhausted and will no longer arise, such as...
無明糠脫，故後世因中不復更生；今教遂明羅漢作佛，故於昔教為難解。
問：
昔教於誰為難解耶？
答：
正於聲聞人為難解，故《論》云「大藥師能用毒為藥，小藥師不能用毒為藥」。菩薩能解二乘作佛，如解毒為藥，故《法花》付屬菩薩；聲聞但解菩薩作佛，如解用藥為藥，故《波若》付屬聲聞。不解二乘作佛，如不解用毒為藥，故《法華》不付聲聞，所以《法華》于聲聞人為難解。
問：
若《波若》但明菩薩作佛、未明二乘作佛，則波若教劣；《法華》明菩薩作、佛復明二乘作佛，則法華為勝。何以得知然？《智度論》釋〈問乘品〉列十種大經，《法雲經》、《大云經》、《法華經》，如是等經中而《波若》最大。既稱最大，則《法華》為劣。前後相違，云何會通？
答：
《法華》、《波若》互有勝劣。若為聲聞人明二乘作佛，則《法花》勝、《波若》為劣；若為菩薩明實惠方便，則《波若》勝、《法華》劣。所以然者，《波若》六十六品辨于實惠，〈無盡品〉已去二十四品明方便惠，此二惠是為十方三世諸佛法身父母，故《凈名經》云「智度菩薩為母，方便以為父，一切諸導師，無不由是生」。既廣明法身父母，故於一切方等經中最為深大。余經
【現代漢語翻譯】 現代漢語譯本：
當無明（avidyā）的糠秕脫落，那麼在後世的因緣中就不會再次產生；現在教導聲聞阿羅漢（arhat）成佛，所以在過去的教法中是難以理解的。
問：
過去的教法對於誰來說難以理解呢？
答：
正是對於聲聞乘（Śrāvakayāna）的人來說難以理解，所以《論》（指《大智度論》）中說：『高明的藥師能夠用毒藥來作為藥物，低下的藥師不能用毒藥來作為藥物。』菩薩（bodhisattva）能夠理解二乘（Śrāvakayāna和Pratyekabuddhayāna）成佛，就像理解用毒藥作為藥物一樣，所以《法華經》（Saddharma Puṇḍarīka Sūtra）咐囑菩薩；聲聞只能理解菩薩成佛，就像理解用藥物作為藥物一樣，所以《般若經》（Prajñāpāramitā Sūtra）咐囑聲聞。不理解二乘成佛，就像不理解用毒藥作為藥物一樣，所以《法華經》不咐囑聲聞，所以《法華經》對於聲聞乘的人來說難以理解。
問：
如果《般若經》只闡明菩薩成佛、沒有闡明二乘成佛，那麼般若教法就顯得低劣；《法華經》闡明菩薩成佛、又闡明二乘成佛，那麼法華教法就顯得殊勝。憑什麼可以得知是這樣呢？《智度論》（Mahāprajñāpāramitopadeśa）解釋〈問乘品〉時，列舉了十種大經，《法雲經》（Dharmamegha Sūtra）、《大云經》（Mahāmegha Sūtra）、《法華經》，像這些經典中而《般若經》最大。既然稱作最大，那麼《法華經》就顯得低劣。前後互相矛盾，要如何會通呢？
答：
《法華經》和《般若經》互相之間有殊勝和低劣之處。如果為聲聞乘的人闡明二乘成佛，那麼《法華經》殊勝，《般若經》低劣；如果為菩薩闡明實慧和方便，那麼《般若經》殊勝，《法華經》低劣。之所以這樣，是因為《般若經》六十六品辨析實慧，〈無盡品〉之後二十四品闡明方便慧，這兩種智慧是十方三世諸佛的法身父母，所以《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：『智慧度（Prajñāpāramitā）菩薩是母親，方便是父親，一切諸導師，沒有不是從這裡出生的。』既然廣泛地闡明了法身父母，所以在一切方等經（Vaipulya Sūtra）中最為深大。其餘的經典
【English Translation】 English version:
When the husk of ignorance (avidyā) is shed, it will not be reborn in the causes of future lives; now teaching the Śrāvakayāna arhats (arhat) to become Buddhas, it is therefore difficult to understand in the past teachings.
Question:
For whom is the past teaching difficult to understand?
Answer:
It is precisely difficult to understand for those of the Śrāvakayāna (Śrāvakayāna), hence the Treatise (referring to the Mahāprajñāpāramitopadeśa) says: 'A skilled physician can use poison as medicine, while an unskilled physician cannot use poison as medicine.' Bodhisattvas (bodhisattva) can understand the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) becoming Buddhas, just as understanding the use of poison as medicine, therefore the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) is entrusted to Bodhisattvas; Śrāvakas can only understand Bodhisattvas becoming Buddhas, just as understanding the use of medicine as medicine, therefore the Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra) is entrusted to Śrāvakas. Not understanding the Two Vehicles becoming Buddhas is like not understanding the use of poison as medicine, therefore the Lotus Sūtra is not entrusted to Śrāvakas, so the Lotus Sūtra is difficult to understand for those of the Śrāvakayāna.
Question:
If the Prajñāpāramitā Sūtra only elucidates Bodhisattvas becoming Buddhas and does not elucidate the Two Vehicles becoming Buddhas, then the Prajñāpāramitā teaching appears inferior; the Lotus Sūtra elucidates Bodhisattvas becoming Buddhas and also elucidates the Two Vehicles becoming Buddhas, then the Lotus teaching appears superior. How can it be known to be so? The Mahāprajñāpāramitopadeśa, in explaining the 〈Questioning the Vehicle〉 chapter, lists ten great sūtras, the Dharmamegha Sūtra (Dharmamegha Sūtra), the Mahāmegha Sūtra (Mahāmegha Sūtra), the Lotus Sūtra, and among these sūtras, the Prajñāpāramitā Sūtra is the greatest. Since it is called the greatest, then the Lotus Sūtra appears inferior. The statements contradict each other, how can they be reconciled?
Answer:
The Lotus Sūtra and the Prajñāpāramitā Sūtra have their respective superiorities and inferiorities. If it is to elucidate the Two Vehicles becoming Buddhas for those of the Śrāvakayāna, then the Lotus Sūtra is superior and the Prajñāpāramitā Sūtra is inferior; if it is to elucidate true wisdom and skillful means for Bodhisattvas, then the Prajñāpāramitā Sūtra is superior and the Lotus Sūtra is inferior. The reason for this is that the sixty-six chapters of the Prajñāpāramitā Sūtra analyze true wisdom, and the twenty-four chapters from the 〈Endless〉 chapter onwards elucidate skillful means wisdom. These two types of wisdom are the Dharma-body parents of all Buddhas in the ten directions and three times, therefore the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Nirdeśa Sūtra) says: 'Wisdom (Prajñāpāramitā) is the mother of Bodhisattvas, and skillful means is the father. All the guides are born from this.' Since it extensively elucidates the Dharma-body parents, it is the deepest and greatest among all Vaipulya Sūtras (Vaipulya Sūtra). The remaining sūtras
不正明此義，故不及《波若》。又《波若》廣明實相，故於眾經中最為深大。所以然者，三乘得道及以斷惑、辨懺悔重罪，此之三義悉依實相，而《波若》正廣明實相，故三義得成。余經不正明實相，故有劣波若。是以兩經互有優劣，故龍樹前後有於二文。
問：
此解何所出也？
答：
睿師《小品．序》說《波若》、《法花》二經互有優劣之義云「《法華》鏡本以凝照，《波若》[穴/俱]末以解懸。解懸理趣，菩薩道也；凝照鏡本，結其終也。終而不泯則歸途扶蔬有三寶之跡，擁惠不夷則亂緒紛綸有惑趣之異，是以《法華》、《波若》相待以期終，方便、實化[穴/俱]一以俟盡。論其窮理盡性、夷明萬行，則實不如照；取其大明真化解本無三，則照不如實」。照則《波若》，實則《法華》，故互有優劣，則其證也。
問：
若二經互有優劣，何故《智度論》復云「《法華》是《波若》異名」？
答：
《波若》、《法華》同是正觀平等大慧，顯道無異，故云《法華》是《波若》異名也。是以《論》云「《波若》是一法，佛說種種名，隨諸眾生力，為之立異字」。今但約教、為人，故有差別。波若教明直往菩薩作佛，法花教明回小入大菩薩作佛。經約人不同
【現代漢語翻譯】 現代漢語譯本：
如果不能明確闡明這個道理，就比不上《般若經》（Prajna Sutra）。而且《般若經》廣泛闡明實相（Reality），所以在眾多經典中最為深奧廣大。之所以這樣說，是因為三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）得道以及斷除迷惑、辨別懺悔重罪，這三種意義都依賴於實相，而《般若經》正是廣泛闡明實相，所以這三種意義得以成就。其他經典不能明確闡明實相，所以不如《般若經》。因此，兩部經典互相存在優劣，所以龍樹（Nagarjuna）前後對這兩部經文有不同的說法。
問：
這種解釋出自哪裡？
答：
睿師（鳩摩羅什的弟子僧睿）在《小品般若經序》中說《般若經》和《法華經》（Lotus Sutra）互相存在優劣的意義，說：『《法華經》像鏡子的本體用來凝聚照亮，《般若經》像利劍用來解除懸掛。解除懸掛的道理，是菩薩道；凝聚照亮鏡子的本體，是總結歸宿。總結歸宿而不泯滅，那麼迴歸的道路上扶持著三寶（Triratna，佛、法、僧）的足跡；擁有的智慧不平易，那麼混亂的思緒紛繁複雜，存在迷惑趣味的差異。因此，《法華經》和《般若經》互相等待以期望最終完成，方便（Upaya）和實化合二為一以期待窮盡。論其窮究真理、窮盡本性、平易闡明萬行，那麼實際上不如照亮；取其大明真化、解除本來沒有的三（三毒），那麼照亮不如實化。』照亮就是《般若經》，實化就是《法華經》，所以互相存在優劣，這就是證明。
問：
如果兩部經典互相存在優劣，為什麼《智度論》（Mahaprajnaparamitopadesa）又說『《法華經》是《般若經》的異名』？
答：
《般若經》和《法華經》同樣是正觀（Right View）和平等大慧（Great Wisdom），顯現真理沒有差異，所以說《法華經》是《般若經》的異名。因此，《論》中說：『《般若》是一法，佛說種種名，隨諸眾生力，為之立異字。』現在只是就教義、為人的角度來說，所以存在差別。《般若經》的教義闡明直接前往成佛的菩薩，而《法華經》的教義闡明回小向大成佛的菩薩。經典是就人的不同而說的。
【English Translation】 English version:
If this meaning is not clearly explained, it is inferior to the Prajna Sutra (Prajna Sutra). Moreover, the Prajna Sutra extensively elucidates Reality (Reality), so it is the most profound and vast among all the sutras. The reason for this is that the attainment of the path by the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), as well as the severing of delusions and the discernment and repentance of grave offenses, all three of these meanings rely on Reality, and the Prajna Sutra precisely and extensively elucidates Reality, so these three meanings are accomplished. Other sutras do not clearly elucidate Reality, so they are inferior to the Prajna Sutra. Therefore, the two sutras have mutual strengths and weaknesses, so Nagarjuna (Nagarjuna) had different statements about these two texts at different times.
Question:
Where does this explanation come from?
Answer:
Master Rui (僧睿, Sengrui, a disciple of Kumarajiva) in the Preface to the Smaller Prajna Sutra said that the Prajna Sutra and the Lotus Sutra (Lotus Sutra) have mutual strengths and weaknesses, saying: 'The Lotus Sutra is like the essence of a mirror used to condense and illuminate, the Prajna Sutra is like a sharp sword used to cut through what is hanging. The principle of cutting through what is hanging is the Bodhisattva path; condensing and illuminating the essence of the mirror is the final conclusion. If the final conclusion does not disappear, then on the path of return, there are traces of the Three Jewels (Triratna, Buddha, Dharma, Sangha) to support; if the possessed wisdom is not easy, then confused thoughts are numerous and there are differences in the interests of delusion. Therefore, the Lotus Sutra and the Prajna Sutra wait for each other to expect the final completion, expedient means (Upaya) and actualization are united as one to await exhaustion. Discussing their exhaustive investigation of principle, exhaustive nature, and easy explanation of myriad practices, then in reality it is not as good as illumination; taking their great illumination of true transformation and the removal of the originally non-existent three (three poisons), then illumination is not as good as actualization.' Illumination is the Prajna Sutra, actualization is the Lotus Sutra, so they have mutual strengths and weaknesses, this is the proof.
Question:
If the two sutras have mutual strengths and weaknesses, why does the Mahaprajnaparamitopadesa (Mahaprajnaparamitopadesa) also say 'The Lotus Sutra is a different name for the Prajna Sutra'?
Answer:
The Prajna Sutra and the Lotus Sutra are both Right View (Right View) and Great Wisdom (Great Wisdom), and there is no difference in revealing the truth, so it is said that the Lotus Sutra is a different name for the Prajna Sutra. Therefore, the Treatise says: 'Prajna is one Dharma, the Buddha speaks of various names, according to the power of all beings, different words are established for it.' Now, only from the perspective of doctrine and for the sake of people, there are differences. The doctrine of the Prajna Sutra elucidates the Bodhisattva who goes directly to become a Buddha, while the doctrine of the Lotus Sutra elucidates the Bodhisattva who turns from the small to the great to become a Buddha. The sutras speak of the differences in people.
而作佛無異，如長者大宅及以七珍始終無異，但付財之時未得說窮子是長者兒，委家業時始得會其天性以為付子之也。
問：
《波若》未明二乘作佛，得是不了教不？
答：
《波若》明菩薩作佛，此事顯了，於時大機未熟，故不得說二乘成佛。約此一邊，亦得稱為不了。
問：
若爾，何得《論》釋〈畢竟定品〉云「須菩提聞《法花經》明一切成佛，復聞《波若》辨菩薩有退，是故今問佛為畢定為不畢定。此問意審二經之同異。佛答云『菩薩畢定，畢定者畢定成佛也』」。既明畢定成佛，則唯有一佛乘，不退為聲聞則顯無二乘。此意明波若同法華教，何得云《波若》未明二乘作佛？
答：
已如前通，《波若》非一時一座說，初分未明二乘作佛，故與《法花》異；後分明菩薩不退，顯有一無二，與《法華》大同，故不相違也。
第三、就法華自論顯密。
問：
若《法花》顯教菩薩、顯化二乘者，則《法花》是顯了之教，始終應無覆相之說。若爾，〈化城品〉明三千墨點猶為十六王子沙彌之位，〈壽量品〉明五百萬億阿僧祇世界末為微塵，成佛已來複過是數，則壽量之佛是顯了之言，十六王子便是覆相之說，何得一部皆顯了耶？
答
【現代漢語翻譯】 現代漢語譯本：
成就佛果並沒有什麼不同，就像富翁的豪宅以及其中的七寶珍玩始終沒有區別一樣，只是在給予財產的時候，還不能說窮困的兒子就是富翁的兒子，等到委託家業的時候，才能夠明白他本來的天性，認為這是把家業交付給了兒子。
問：
《般若經》（Prajna）沒有明確說明二乘（Sravaka and Pratyekabuddha）也能成佛，這是否可以認為是不了義教（Neyartha Sutra）呢？
答：
《般若經》闡明菩薩（Bodhisattva）能夠成佛，這件事已經很明顯了，只是當時眾生的根機尚未成熟，所以不能說二乘也能成佛。從這個角度來說，也可以稱之為不了義教。
問：
如果這樣，為什麼《論》（Shastra）解釋〈畢竟定品〉（Avinivartanīya-dharmacakra）時說：『須菩提（Subhuti）聽聞《法華經》（Lotus Sutra）闡明一切眾生皆可成佛，又聽聞《般若經》辨析菩薩有退轉的可能性，所以現在問佛，菩薩是必定成佛還是不一定成佛。』這個提問意在審視兩部經的相同與不同。佛回答說：『菩薩必定成佛，必定者必定成佛也。』既然闡明必定成佛，那麼就只有一佛乘（Ekayana），不退轉而成為聲聞（Sravaka）就表明沒有二乘。這個意思表明《般若經》與《法華經》的教義相同，為什麼說《般若經》沒有明確說明二乘也能成佛呢？
答：
我已經像之前那樣解釋過了，《般若經》不是在同一時間同一地點宣說的，最初的部分沒有明確說明二乘也能成佛，所以與《法華經》不同；後面的部分闡明菩薩不會退轉，表明只有一乘而沒有二乘，與《法華經》非常相同，所以並不矛盾。
第三、就《法華經》自身來討論顯教和密教。
問：
如果《法華經》顯教菩薩和顯化二乘，那麼《法華經》就是顯了義教（Nitartha Sutra），始終應該沒有覆相之說（hidden meaning）。如果這樣，〈化城品〉（Nirmanakaya-parivarta）中闡明的三千塵點劫（asankhyeya-kalpa）仍然是十六王子沙彌的地位，〈壽量品〉（Tathāgata-āyuṣpramāṇa-parivarta）中闡明的五百萬億阿僧祇世界（asankhyeya-loka-dhātu）粉碎為微塵，成佛以來又超過了這個數量，那麼〈壽量品〉中關於佛的壽命是顯了的說法，而十六王子就是覆相的說法，怎麼能說整部經都是顯了義呢？
答：
【English Translation】 English version:
There is no difference in becoming a Buddha, just as there is no difference between a wealthy man's mansion and the seven treasures within it. It's just that when giving the property, one cannot yet say that the poor son is the wealthy man's son. Only when entrusting the family business can one understand his original nature and consider it as handing over the family business to the son.
Question:
Since the Prajna (Wisdom) Sutra does not explicitly state that the Two Vehicles (Sravaka and Pratyekabuddha) can also become Buddhas, can it be considered a provisional teaching (Neyartha Sutra)?
Answer:
The Prajna Sutra clarifies that Bodhisattvas (Bodhisattva) can become Buddhas. This matter is already clear, but at that time, the capacity of sentient beings was not yet mature, so it could not be said that the Two Vehicles can also become Buddhas. From this perspective, it can also be called a provisional teaching.
Question:
If so, why does the Shastra (Treatise) explain the 'Avinivartanīya-dharmacakra' (Chapter on Non-Regression) by saying: 'Subhuti (Subhuti) heard the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) clarify that all beings can become Buddhas, and also heard the Prajna Sutra discuss the possibility of Bodhisattvas regressing. Therefore, he now asks the Buddha whether Bodhisattvas are certain to become Buddhas or not.' This question intends to examine the similarities and differences between the two sutras. The Buddha answered: 'Bodhisattvas are certain to become Buddhas; those who are certain are certain to become Buddhas.' Since it clarifies that one is certain to become a Buddha, then there is only One Buddha Vehicle (Ekayana), and not regressing to become a Sravaka (Sravaka) indicates that there are no Two Vehicles. This meaning indicates that the Prajna Sutra and the Lotus Sutra have the same teachings. Why is it said that the Prajna Sutra does not explicitly state that the Two Vehicles can also become Buddhas?
Answer:
I have already explained it as before. The Prajna Sutra was not spoken at one time and one place. The initial part did not explicitly state that the Two Vehicles can also become Buddhas, so it is different from the Lotus Sutra. The later part clarifies that Bodhisattvas do not regress, indicating that there is only One Vehicle and no Two Vehicles, which is very similar to the Lotus Sutra, so there is no contradiction.
Third, let's discuss the explicit and esoteric teachings based on the Lotus Sutra itself.
Question:
If the Lotus Sutra explicitly teaches Bodhisattvas and the manifested Two Vehicles, then the Lotus Sutra is a definitive teaching (Nitartha Sutra), and there should be no hidden meanings from beginning to end. If so, in the 'Nirmanakaya-parivarta' (Chapter on the Vision of the Jeweled Stupa), the three thousand dust-particle kalpas (asankhyeya-kalpa) are still the position of the sixteen prince novices, and in the 'Tathāgata-āyuṣpramāṇa-parivarta' (Chapter on the Duration of the Life of the Tathagata), the five million billion asankhyeya world-systems (asankhyeya-loka-dhātu) are crushed into dust, and the time since becoming a Buddha exceeds this number. Then the statement about the Buddha's lifespan in the 'Chapter on the Duration of the Life of the Tathagata' is an explicit statement, while the sixteen princes are a hidden statement. How can it be said that the entire sutra is a definitive teaching?
Answer:
：
夫立教隱顯要爐冶始終，今約一經大分四轍：一、䨱而不開，二、亦開亦覆，三、開而不䨱，四、不開不䨱。䨱而不開，初之一品，嘉瑞交興、妙輪將轉，而未弊二權，猶隱兩實，謂覆而不開。亦開亦覆者，始從〈方便品〉終竟〈法師品〉，但明乘權乘實，所謂亦開；猶隱身權身實，秤為亦䨱，故三千墨點始開結緣之始，十六數猶掩成佛之初。開而不䨱者，即後分經也，俱廢二權、雙顯兩實，則教無纖隱、理無豪翳，致有十二深益、八種嘉瑞。不開不䨱者，夫借一以破三、三除而一舍，假修以斥短、短息而修忘，故言窮慮絕，何實何權？本性寂滅，孰開孰䨱？理超言外，強秤妙法，道玄像表，假喻蓮花。
第四料簡顯密。
問：
小乘亦是說密一乘不？
答：
佛說小乘意在悟大乘，故說小乘亦是密說一乘也。
問：
小乘就何文是密說一乘耶？
答：
如雲「三乘人同得人無我、同斷煩惱、同入無餘」，即是密說三乘同歸一道也。
問：
《大品》唯付財是密說一乘，更有餘義耶？
答：
《大品》中明三乘人同是一如、同入法性，即是密說三同入一乘。
問：
顯說一乘為何人耶？
答：
【現代漢語翻譯】 現代漢語譯本： 關於建立教義的隱秘與顯露，關鍵在於像冶煉一樣貫穿始終。現在根據一部經書，大致分為四個方面：一、覆蓋而不開啟；二、既開啟也覆蓋；三、開啟而不覆蓋；四、不開啟也不覆蓋。覆蓋而不開啟，指的是最初的一品，吉祥的徵兆交相出現，妙法之輪即將轉動，但尚未廢除權宜之法，仍然隱藏著真實的教義，這叫做覆蓋而不開啟。既開啟也覆蓋，指的是從《方便品》開始到《法師品》結束，只是闡明了權宜之法和真實之法，這可以說是開啟；但仍然隱藏著應化之身和真實之身，可以稱之為覆蓋，所以三千塵點劫的開始是開啟結緣的開端，而十六王子時期仍然掩蓋著成佛的最初因緣。開啟而不覆蓋，指的是後半部分的經文，全部廢除權宜之法，同時顯現真實之法，那麼教義就沒有絲毫隱藏，道理也沒有絲毫遮蔽，從而產生了十二種深刻的利益、八種吉祥的徵兆。不開啟也不覆蓋，指的是借用一法來破除三法，三法去除后一法也捨棄，借用修行來去除缺點，缺點去除后修行也忘記，所以言語窮盡，思慮斷絕，哪裡還有什麼真實和權宜？本性寂靜滅亡，誰來開啟誰來覆蓋？道理超越了言語之外，勉強稱之為妙法，道義玄妙超越了形象之外，借用蓮花來比喻。
第四個部分是簡別顯教和密教。
問： 小乘也是在說密教的一乘嗎？
答： 佛陀宣說小乘的用意在於使人領悟大乘，所以說小乘也是秘密地宣說一乘。
問： 小乘經文中的哪一句是秘密地宣說一乘呢？
答： 比如經中說『三乘人共同證得人無我（anatta, 無我的意思）、共同斷除煩惱（klesha, 煩惱的意思）、共同進入無餘涅槃（nirvana, 涅槃的意思）』，這就是秘密地宣說三乘最終歸於同一道路。
問： 《大品般若經》（Mahaprajnaparamita Sutra）中只有『付財』是秘密地宣說一乘，還有其他的含義嗎？
答： 《大品般若經》中闡明三乘人同是一如、共同進入法性（dharmata, 法性的意思），這就是秘密地宣說三乘共同進入一乘。
問： 顯教所說的一乘是為哪種人說的呢？
答：
【English Translation】 English version: Regarding the establishment of teachings, the key to both the hidden and the manifest lies in a consistent process, like smelting metal. Now, based on one sutra, we can broadly divide it into four aspects: first, covering without opening; second, both opening and covering; third, opening without covering; and fourth, neither opening nor covering. Covering without opening refers to the initial chapter, where auspicious signs appear in abundance, and the wonderful wheel of Dharma is about to turn, but the expedient means (upaya, 方便) have not yet been discarded, and the true teachings remain hidden. This is called covering without opening. Both opening and covering refers to the section from the 'Expedient Means Chapter' (Upaya-kausalya, 方便品) to the end of the 'Teacher of the Law Chapter' (Dharmacharya, 法師品), which only clarifies the expedient means and the true Dharma. This can be considered opening, but the manifested body (nirmana-kaya, 應化身) and the true body (dharma-kaya, 法身) are still hidden, which can be called covering. Therefore, the beginning of the three thousand dust mote kalpas (asamkhya kalpas, 阿僧祇劫) is the beginning of forming connections, while the sixteen princes still conceal the initial causes of attaining Buddhahood. Opening without covering refers to the latter part of the sutra, where all expedient means are discarded, and both true aspects are revealed simultaneously. Then, the teachings have no hidden aspects, and the principles have no obscurities, resulting in twelve profound benefits and eight auspicious signs. Neither opening nor covering refers to using one Dharma to break through three, and after the three are removed, the one is also discarded. Using cultivation to eliminate shortcomings, and after the shortcomings are eliminated, cultivation is forgotten. Therefore, words are exhausted, and thoughts are cut off. Where is there any truth or expediency? The fundamental nature is tranquil and extinct. Who is there to open or cover? The principle transcends words, and is勉強 called the wonderful Dharma. The Way is profound and beyond form, and is metaphorically compared to the lotus flower.
The fourth section is distinguishing between the exoteric (顯教) and esoteric (密教) teachings.
Question: Does the Hinayana (小乘, lesser vehicle) also speak of the esoteric One Vehicle (Ekayana, 一乘)?
Answer: The Buddha's intention in teaching the Hinayana was to lead people to realize the Mahayana (大乘, greater vehicle), so the Hinayana is also secretly teaching the One Vehicle.
Question: Which passage in the Hinayana scriptures secretly teaches the One Vehicle?
Answer: For example, it says, 'The three vehicles (triyana, 三乘) equally attain the non-self of persons (anatta, 無我), equally extinguish afflictions (klesha, 煩惱), and equally enter nirvana (涅槃) without remainder.' This is secretly teaching that the three vehicles ultimately return to the same path.
Question: In the 'Great Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra, 大品般若經), is 'entrusting wealth' the only secret teaching of the One Vehicle, or are there other meanings?
Answer: The 'Great Perfection of Wisdom Sutra' clarifies that the people of the three vehicles are the same as one suchness (tathata, 如), and equally enter the Dharma-nature (dharmata, 法性). This is secretly teaching that the three equally enter the One Vehicle.
Question: For whom is the One Vehicle taught explicitly?
Answer:
為三種人：一者、為不定根性聲聞令入一乘，二者、為練已定根性聲聞令入一乘，三者、為直往菩薩令知有一無三但進不退也。
第六、論三一義。此經始末論三一開會，凡有十門：一者、開三顯一，二者、會三歸一，三者、廢三立一，四者、破三明一，五者、覆三明一，六者、三前辨一，七者、三中明一，八者、三后辨一，九者、絕三明一，十者、無三辨一也。
開三顯一者，開昔三乘是方便、示今一乘是真實，故云開三顯一也。會三歸一者，會彼三行歸一佛乘，故云「汝等所行是菩薩道」也。廢三立一者，廢昔三教、立今一乘教，故云「于諸菩薩前，正直舍方便，但說無上道」也。破三明一者，破其執三異實之情，以明一乘之道也，故文云「唯有一乘法無三」也。覆三明一者，如來赴三一兩緣，常有三一之教，昔則以三覆一，今則以一覆三。三前明一者，未趣鹿苑之說三前，寂滅道場已明一實之教，謂三前一也。三中明一者，從趣鹿苑說於三乘：佛乘第一，緣覺第二，聲聞第三，謂三中明一也。三后明一者，三乘之後法花教門，以會彼三乘同歸一道，謂三后明一也。絕三明一者，如無言世界，外則無言無示，內則無慮無識，故不論一三而已，即以此為佛事，故則復是一，故云絕一也。無三辨一者，
【現代漢語翻譯】 現代漢語譯本 為三種人：第一種，爲了不定根性的聲聞（Śrāvaka，通過聽聞佛法而證悟的人）令他們進入一乘（Ekayāna，唯一的成佛之道）；第二種，爲了已經確定根性的聲聞令他們進入一乘；第三種，爲了直往菩薩（Bodhisattva，以利益眾生為目標而修行的人）令他們知道只有一而沒有三，只前進不後退。
第六，論述三一（Triyāna-Ekayāna，三乘與一乘）的意義。《法華經》從始至終都在論述三一的開顯與融合，總共有十個方面：第一，開三顯一；第二，會三歸一；第三，廢三立一；第四，破三明一；第五，覆三明一；第六，三前辨一；第七，三中明一；第八，三后辨一；第九，絕三明一；第十，無三辨一。
開三顯一，就是開顯過去的三乘是方便之說，揭示現在的一乘才是真實之義，所以說『開三顯一』。會三歸一，就是會合那三種修行最終歸於一佛乘，所以說『你們所行的是菩薩道』。廢三立一，就是廢除過去的三教，建立現在的一乘教，所以說『在諸菩薩面前，正直地捨棄方便之說，只說無上的佛道』。破三明一，就是破除他們執著於三乘與一乘是不同實體的想法，從而闡明一乘的道理，所以經文中說『唯一佛乘法，無二亦無三』。覆三明一，如來應赴三乘與一乘這兩種機緣，經常有三乘與一乘的教義，過去是用三乘來覆蓋一乘，現在是用一乘來覆蓋三乘。三前明一，在沒有去鹿野苑宣說三乘之前，在寂滅道場就已經闡明了一實之教，這叫做三前明一。三中明一，從去鹿野苑開始宣說三乘：佛乘第一，緣覺乘第二，聲聞乘第三，這叫做三中明一。三后明一，在三乘之後，《法華經》的教門，會合那三乘共同歸於一個道，這叫做三后明一。絕三明一，如同無言的世界，對外沒有言語沒有指示，對內沒有思慮沒有意識，所以不論一乘還是三乘，就以此作為佛事，所以又歸於一，所以說絕三明一。無三辨一，
【English Translation】 English version For three types of people: First, for Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) of uncertain faculties, to lead them into the Ekayāna (the One Vehicle, the sole path to Buddhahood); second, for Śrāvakas of already determined faculties, to lead them into the Ekayāna; third, for Bodhisattvas (beings who aspire to attain Buddhahood for the benefit of all beings) who go directly forward, to let them know that there is only one and not three, only advancing and not retreating.
Sixth, discussing the meaning of Triyāna-Ekayāna (Three Vehicles and One Vehicle). The Lotus Sūtra discusses the opening and merging of the Three Vehicles and the One Vehicle from beginning to end, with a total of ten aspects: First, opening the three to reveal the one; second, merging the three to return to the one; third, abolishing the three to establish the one; fourth, refuting the three to clarify the one; fifth, covering the three to clarify the one; sixth, distinguishing the one before the three; seventh, clarifying the one within the three; eighth, distinguishing the one after the three; ninth, transcending the three to clarify the one; tenth, distinguishing the one without the three.
Opening the three to reveal the one means opening up the past three vehicles as expedient teachings and revealing the present one vehicle as the true meaning, hence the saying 'opening the three to reveal the one.' Merging the three to return to the one means merging those three practices to return to the one Buddha vehicle, hence the saying 'What you are practicing is the Bodhisattva path.' Abolishing the three to establish the one means abolishing the past three teachings and establishing the present one vehicle teaching, hence the saying 'Before all the Bodhisattvas, honestly abandon expedient means and only speak of the unsurpassed Buddha path.' Refuting the three to clarify the one means refuting their attachment to the idea that the three vehicles and the one vehicle are different entities, thereby clarifying the principle of the one vehicle, hence the text says 'There is only the One Vehicle Dharma, neither two nor three.' Covering the three to clarify the one means that the Tathāgata (another name for the Buddha) responds to the two opportunities of the three vehicles and the one vehicle, and there are always the teachings of the three vehicles and the one vehicle. In the past, the three vehicles were used to cover the one vehicle, and now the one vehicle is used to cover the three vehicles. Distinguishing the one before the three means that before going to Deer Park to preach the three vehicles, the teaching of the one reality had already been clarified in the Bodhi-tree place, which is called distinguishing the one before the three. Clarifying the one within the three means that from going to Deer Park onwards, the three vehicles were preached: the Buddha vehicle is the first, the Pratyekabuddha (Solitary Buddha) vehicle is the second, and the Śrāvaka vehicle is the third, which is called clarifying the one within the three. Distinguishing the one after the three means that after the three vehicles, the Lotus Sūtra's teachings merge those three vehicles to return to the one path, which is called distinguishing the one after the three. Transcending the three to clarify the one is like the world of no words, where outwardly there are no words and no instructions, and inwardly there are no thoughts and no consciousness, so there is no discussion of one or three, and this is taken as the Buddha's work, so it returns to one, hence the saying transcending the three to clarify the one. Distinguishing the one without the three,
如香積菩薩云「彼土無有二乘名字」，謂無三辨一也，「但有清凈大菩薩眾」，謂有一也。前之五種就義論一也，后五種約時處前文不同教門差別，故開五也。
問：
云何名會三歸一耶？
答：
欲識會三歸一，先須知開一為三。開一為三者，昔指大乘之因說為小乘究竟之果也，今還指小乘究竟之果即是大乘之因，故名會三歸一也。
問：
小乘人謂是究竟，為是迷因？為是迷果？
答：
實是大因謂是小果，故是迷因也。
問：
一三有此十句，近遠亦有十門耶？
答：
亦有十門，如〈壽量品〉文疏已出也。
問：
今明一乘，為是三中一？為三外有一耶？
答：
此經始終具有二義：一者、猶是三中一。所以然者，以嘆五乘攝乘義盡。人天乘則攝世間乘，三乘攝出世間乘，若爾則一乘猶是三乘中之佛乘也。故文云「十方佛土中，唯有一乘法，無二亦無三」，此以一二三為數，則以一乘為一，緣覺為二，聲聞為三，則知一乘猶是三中一也。又文云「但以一佛乘，為眾生說法，更無有餘乘，若二若三」，此明以佛乘為一，聲聞緣覺二乘為余乘。故下文言「更遣餘人」，則知餘人屬二乘也。既言「無有餘乘」
【現代漢語翻譯】 現代漢語譯本： 正如香積菩薩所說：『彼土沒有二乘（聲聞乘和緣覺乘）的名字』，這是說沒有三辨一，『只有清凈的大菩薩眾』，這是說有一。前面的五種情況是就義理上來說一，後面的五種情況是就時間和處所，以及前文不同的教門差別來說的，所以分開為五。
問： 怎樣叫做會三歸一呢？
答： 想要了解會三歸一，首先要知道開一為三。開一為三，是指過去把大乘的因說成是小乘究竟的果。現在反過來，指小乘究竟的果就是大乘的因，所以叫做會三歸一。
問： 小乘人認為是究竟，是迷惑了因，還是迷惑了果？
答： 實際上是大乘的因，卻認為是小乘的果，所以是迷惑了因。
問： 一三有這十種說法，近遠也有十種門徑嗎？
答： 也有十種門徑，如《壽量品》的文疏中已經說明了。
問： 現在說明一乘，是在三乘中的一乘，還是在三乘之外另有一乘？
答： 這部經始終具有兩種含義：一是仍然是三乘中的一乘。為什麼這樣說呢？因為讚歎五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）就包含了所有的乘。人天乘包含了世間乘，三乘包含了出世間乘，這樣說來，一乘仍然是三乘中的佛乘。所以經文中說：『十方佛土中，唯有一乘法，無二亦無三』，這是以一二三作為數字，那麼一乘就是一，緣覺就是二，聲聞就是三，由此可知一乘仍然是三乘中的一乘。經文中又說：『但以一佛乘，為眾生說法，更無有餘乘，若二若三』，這是說明以佛乘為一，聲聞緣覺二乘為其餘的乘。所以下文說『更遣餘人』，就知道其餘的人屬於二乘。既然說『沒有其餘的乘』
【English Translation】 English version: As Bodhisattva Xiangji (Fragrant Accumulation) said, 'In that land, there are no names of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna),' meaning there is no 'three distinguishing one,' but 'only pure great Bodhisattva assemblies,' meaning there is 'one.' The previous five types discuss 'one' in terms of meaning, while the latter five types discuss it in terms of time, place, and differences in the teachings of the previous texts, hence the division into five.
Question: What is meant by 'converging the three and returning to one'?
Answer: To understand 'converging the three and returning to one,' one must first know 'dividing one into three.' 'Dividing one into three' refers to the past when the cause of the Mahāyāna (Great Vehicle) was described as the ultimate fruit of the Śrāvakayāna (Hearer Vehicle). Now, conversely, the ultimate fruit of the Śrāvakayāna is identified as the cause of the Mahāyāna, hence it is called 'converging the three and returning to one.'
Question: Śrāvakayāna practitioners consider it ultimate; are they deluded about the cause or the fruit?
Answer: In reality, it is a great cause that is considered a small fruit, so they are deluded about the cause.
Question: If there are these ten statements about 'one' and 'three,' are there also ten approaches regarding near and far?
Answer: There are also ten approaches, as already explained in the commentary on the chapter 'Lifespan of the Tathāgata' (〈壽量品〉).
Question: Now, in clarifying the One Vehicle (Ekayāna), is it one within the three, or is there one outside the three?
Answer: This sūtra consistently has two meanings: first, it is still one within the three. Why is this so? Because praising the five vehicles (gods, humans, Śrāvakas, Pratyekabuddhas, and Bodhisattvas) encompasses all vehicles. The vehicles of gods and humans encompass the worldly vehicles, and the three vehicles encompass the transcendental vehicles. In that case, the One Vehicle is still the Buddha Vehicle within the three vehicles. Therefore, the text says, 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, without two or three.' Here, using one, two, and three as numbers, the One Vehicle is one, the Pratyekabuddha (Solitary Realizer) is two, and the Śrāvaka (Hearer) is three, thus knowing that the One Vehicle is still one within the three. Also, the text says, 'But only with the One Buddha Vehicle do they preach the Dharma to sentient beings; there is no other vehicle, whether two or three.' This clarifies that the Buddha Vehicle is one, and the Śrāvakayāna and Pratyekabuddhayāna are the remaining vehicles. Therefore, the following text says, 'Further sending other people,' then knowing that the other people belong to the Two Vehicles. Since it says, 'There is no other vehicle'
，則無緣覺之第二、聲聞之第三，故知佛乘猶是三中之一。此文其例甚多，不須疑也。二者、一乘非是三中之一。如〈信解品〉說，「長者以方便力密遣二人」，則以二乘為方便，「脫珍御服著弊垢衣，方便附近子，語令勤作」，則佛乘亦是方便，則知三乘並是方便。今明一乘是真實，故知一乘非是三乘中之佛乘也。
問：
以何義故明一乘是三乘中佛乘？復以何義明一乘非是三乘中佛乘耶？
答：
欲，明三乘攝出世乘盡故，對二乘之方便明佛乘是真實，故文云「唯此一事實，餘二則非真」，所以明一乘是三乘中之一也。就佛乘中復自開真、應，昔為二乘人說佛方便身，故佛乘是方便身，即以今教明佛身是真實，故真實之乘異方便佛，如師子座長者異著弊垢衣長者，以約今昔兩教明佛有權實不同，是故一乘非三乘中之一也。
問：
此經中始末或言「佛以方便力示以三乘教」，則三乘並是方便；又云「唯此一事實，余則非真」，是則二方便。兩文相違，何以通會？
答：
此二文猶是一義，無相違也。「於一佛乘方便說三」，次云「一乘是真實二乘是方便」，如人手內實有一果，方便言三果。次第考論者，一果是實，二是方便，故說三說二並是方便，猶是一義不
【現代漢語翻譯】 現代漢語譯本：如果這樣，就沒有緣覺乘的第二，聲聞乘的第三，所以知道佛乘仍然是三乘中的一個。這樣的例子在經文中有很多，不需要懷疑。第二種情況，一乘不是三乘中的一個。如《信解品》所說，『長者以方便力秘密派遣二人』，就是以二乘作為方便，『脫下珍貴的御服，穿上破舊的衣服，方便地接近兒子，告訴他努力工作』，那麼佛乘也是方便，由此可知三乘都是方便。現在說明一乘是真實，所以知道一乘不是三乘中的佛乘。
問： 以什麼意義說明一乘是三乘中的佛乘？又以什麼意義說明一乘不是三乘中的佛乘呢？
答： 想要說明三乘包含了一切出世之乘，所以針對二乘的方便來說明佛乘是真實，所以經文說『唯此一事實，餘二則非真』，因此說明一乘是三乘中的一個。就佛乘中又自己開出真、應二身，過去為二乘人說佛的方便身，所以佛乘是方便身，就是用現在的教義說明佛身是真實，所以真實的乘不同於方便的佛，如同師子座上的長者不同於穿著破舊衣服的長者，用今昔兩種教義來說明佛有權實的不同，所以一乘不是三乘中的一個。
問： 這部經中從始至終有時說『佛以方便力示以三乘教』，那麼三乘都是方便；又說『唯此一事實，余則非真』，這就是二乘是方便。兩段經文相互矛盾，如何解釋？
答： 這兩段經文仍然是一個意思，沒有矛盾。『於一佛乘方便說三』，接著說『一乘是真實，二乘是方便』，就像人的手中實際有一個果實，方便地說有三個果實。如果仔細考察，一個果實是真實的，兩個是方便的，所以說三說二都是方便，仍然是一個意思。
【English Translation】 English version: If that were the case, there would be no second for Pratyekabuddha-yana (the vehicle of solitary Buddhas), nor a third for Sravaka-yana (the vehicle of voice-hearers), hence it is known that Buddha-yana (the Buddha vehicle) is still one of the three. There are many such examples in the scriptures, so there is no need to doubt. Secondly, Ekayana (the One Vehicle) is not one of the three. As the 'Faith Understanding' chapter says, 'The elder secretly sent two people with expedient power,' which means using the two vehicles as an expedient means. 'Taking off his precious royal garments and putting on tattered clothes, he conveniently approached his son, telling him to work diligently,' then Buddha-yana is also an expedient means, from which it can be known that all three vehicles are expedient. Now it is explained that Ekayana is the truth, so it is known that Ekayana is not the Buddha-yana among the three vehicles.
Question: In what sense is it explained that Ekayana is the Buddha-yana among the three vehicles? And in what sense is it explained that Ekayana is not the Buddha-yana among the three vehicles?
Answer: Wanting to explain that the three vehicles encompass all transcendent vehicles, therefore, in contrast to the expedient means of the two vehicles, it is explained that Buddha-yana is the truth, so the scripture says, 'Only this one fact is true, the other two are not true,' therefore it is explained that Ekayana is one of the three. Within Buddha-yana, it further opens up the true and responsive bodies. In the past, the Buddha's expedient body was spoken of for the people of the two vehicles, so Buddha-yana is the expedient body, which is to use the current teachings to explain that the Buddha's body is the truth, so the true vehicle is different from the expedient Buddha, just as the elder on the lion throne is different from the elder wearing tattered clothes. Using the two teachings of past and present to explain that the Buddha has different provisional and real aspects, therefore Ekayana is not one of the three vehicles.
Question: In this scripture, from beginning to end, it is sometimes said, 'The Buddha, with expedient power, showed the teachings of the three vehicles,' then all three vehicles are expedient; and it is also said, 'Only this one fact is true, the others are not true,' which means the two vehicles are expedient. The two passages contradict each other, how to explain?
Answer: These two passages still have the same meaning, there is no contradiction. 'Expediently speaking of three in the One Buddha Vehicle,' then it says, 'The One Vehicle is true, the two vehicles are expedient,' just like a person actually has one fruit in their hand, and expediently says there are three fruits. If examined carefully, one fruit is real, and two are expedient, so saying three and saying two are both expedient, it is still the same meaning.
相違也。
問：
為會三歸一？為會二歸一？
答：
此且猶是一義。《智度論》云「於一佛乘開為三分」，如人分一斗米為三聚，亦得合三聚為一聚，亦得會二聚歸一聚，會三會二猶是一義，不相違也。
第七、明功用門。
問：
何故受持讀誦、書寫解說、供養恭敬、尊重讚歎，障累內消、祥瑞外發耶？
答：
昔有天竺僧弼法師云：「此經有三義故勝：一者、眾經不泯三為一，此經獨三泯；二、持者現得六根清凈，三、普賢等諸菩薩親乘六牙白象來護人通法。」故障累內消、祥瑞外發。今明不正有此三事。此經是眾經之實體也，諸佛之秘密藏，融釋大小該羅今昔，理致淵遠超四句之表，有十事奇特出眾經之外。言十事者：
一者、化主不可思議、余經或釋迦自說、或四佛共談，至如《法花》十方分身俱來法會，三世等覺同赴鷲山，是以文云「一一方四百萬億那由他國土諸佛如來遍滿其中，如是十方諸佛皆悉來集坐於八方」，此謂現在佛集；多寶佛踴現，明過去佛集。現在有十方佛，過去但明多寶者，《法花論》云「此以略攝廣，明一佛之用總攝過去一切佛用，即與現在廣略互現」。諸大菩薩普會鷲山，謂當來佛集。以三世等覺同赴鷲山，大小諸
【現代漢語翻譯】 現代漢語譯本：
這是互相矛盾的。 問： 是爲了會合三歸一，還是爲了會合二歸一？ 答： 這仍然是一個意思。《智度論》（Mahaprajnaparamita-sastra）說：『在一佛乘（Ekayana）中開為三分』，就像人把一斗米分成三堆，也可以把三堆合為一堆，也可以把兩堆會合為一堆，會合三堆或會合兩堆都是一個意思，不互相矛盾。 第七、明功用門。 問： 為什麼受持讀誦、書寫解說、供養恭敬、尊重讚歎，就能使障礙和牽累在內消除，吉祥的徵兆在外顯現呢？ 答： 過去有天竺（India）僧人僧弼法師說：『這部經有三個殊勝之處：一是，眾多經典不能將三歸為一，只有這部經能將三泯除；二是，持誦這部經的人現在就能得到六根清凈；三是，普賢（Samantabhadra）等諸位菩薩親自乘坐六牙白象來護持誦經之人通達佛法。』所以障礙和牽累在內消除，吉祥的徵兆在外顯現。現在說明並非沒有這三件事。這部經是眾多經典的實體，是諸佛的秘密藏，融合了大小乘，涵蓋了古今，理致深遠，超越了四句的表達，有十件事奇特，超出眾多經典之外。所說的十件事是： 一是，教化之主不可思議，其他經典或者由釋迦（Sakyamuni）自己宣說，或者由四佛共同談論，至於《法華經》（Lotus Sutra），十方分身佛都來法會，三世等覺（指過去、現在、未來諸佛）一同來到鷲山（Vulture Peak），因此經文說：『在每一一方四百萬億那由他（nayuta）國土中，諸佛如來遍滿其中，像這樣十方諸佛都來集會，坐在八方』，這說的是現在佛集會；多寶佛（Prabhutaratna）涌現，說明過去佛集會。現在有十方佛，過去只說明多寶佛，是因為《法華論》（Lotus Sutra Sastra）說：『這是以簡略概括廣博，說明一佛的作用總攝過去一切佛的作用，就與現在佛的廣博和簡略互相顯現』。諸大菩薩普遍集會於鷲山，說的是未來佛集會。因為三世等覺一同來到鷲山，大小諸
【English Translation】 English version:
These are contradictory. Question: Is it to unite the three refuges into one, or to unite the two refuges into one? Answer: This is still one meaning. The Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) says, 'Within the One Buddha Vehicle (Ekayana), it is divided into three parts.' It's like dividing a dou (a unit of volume) of rice into three piles. You can also combine the three piles into one, or combine two piles into one. Combining three or two is the same meaning and not contradictory. Seventh, the Gate of Manifesting Function. Question: Why is it that upholding, reciting, writing, explaining, making offerings, revering, respecting, and praising [this scripture] cause inner obstacles and entanglements to dissolve and auspicious signs to manifest outwardly? Answer: In the past, there was an Indian monk, Dharma Master Seng Bi, who said, 'This scripture is superior for three reasons: first, many scriptures cannot merge the three into one, but this scripture uniquely eliminates the three; second, those who uphold it presently attain purity of the six senses; third, Bodhisattvas such as Samantabhadra personally ride six-tusked white elephants to protect those who understand the Dharma.' Therefore, inner obstacles and entanglements dissolve, and auspicious signs manifest outwardly. Now, it is clear that these three things are indeed present. This scripture is the substance of all scriptures, the secret treasury of all Buddhas, merging the Great and Small Vehicles, encompassing the past and present. Its principles are profound and far-reaching, transcending the expression of the four phrases. It has ten extraordinary qualities that surpass all other scriptures. The ten qualities are: First, the transforming lord is inconceivable. Other scriptures are either spoken by Sakyamuni himself or discussed by the four Buddhas together. As for the Lotus Sutra, the Buddhas who are emanations from the ten directions all come to the Dharma assembly, and the enlightened ones of the three times (referring to the Buddhas of the past, present, and future) all come to Vulture Peak. Therefore, the text says, 'In each and every direction, in four million nayutas (a large number) of lands, Buddhas and Tathagatas fill them. In this way, Buddhas from all ten directions come together and sit in the eight directions.' This refers to the assembly of present Buddhas. The appearance of Prabhutaratna Buddha indicates the assembly of past Buddhas. The reason why there are Buddhas from the ten directions in the present, but only Prabhutaratna Buddha is mentioned for the past, is because the Lotus Sutra Sastra says, 'This uses brevity to encompass vastness, indicating that the function of one Buddha encompasses all the functions of all Buddhas in the past, thus mutually manifesting vastness and brevity with the present.' All the great Bodhisattvas universally assemble at Vulture Peak, which refers to the assembly of future Buddhas. Because the enlightened ones of the three times all come to Vulture Peak, all the great and small
經未有如斯之盛集，謂化主不可思議也。
二者、徒眾不可思議。八方世界一一方四百萬億那由他國土諸佛各將侍者，又下方千世界微塵數菩薩從地涌出遍滿虛空，乃至沙竭龍宮不可思議大士雲集靈鷲山；雖復鹿園稟道之眾、鵠樹聞經之賓，亦未有如斯之盛集之也。是謂徒眾不可思議也。
三者、國土不可思議，靈塔踴現、普集分身、三變八方同爲凈土，乃至〈神力品〉云「於時十方世界通達無礙如一佛土」。至如仙人苑內匹此太遙，力士河邊方斯亦遠，是為處所不可思議也。
第四者、教門不可思議。如方廣、《花嚴》偈凡十萬偈，《摩訶波若》數亦同然，如此等經尚以為多；至如大通智勝所說恒河沙偈，威音王佛所明二十千萬億那由他偈。所以辨其文多，意欲顯其義廣，是謂教門不可思議也。
第五者、時節不可思議。燈明佛說此經六十小劫，大通佛所說八千劫，妙光菩薩八十小劫，十六沙彌八萬四千劫，釋迦佛時踴出大士問訊之間五十小劫，說經之時當不可量也。所以辨說經時長，亦為顯文多義廣，是謂時節不可思議也。
第六者、神力不可思議。將開波若時，釋迦獨出現靈祥欲震金鼓，四尊共呈嘉瑞；未若斯經十方分身共現七種神力，滿百千歲然後攝之。是為神力不可思議也
【現代漢語翻譯】 現代漢語譯本： 經書盛會前所未有，可謂教化之主（化主，指佛）不可思議。
其次，聽眾徒眾不可思議。八方世界每一方都有四百萬億那由他（那由他，數量單位）國土的諸佛各自帶領侍者，又有下方千世界微塵數（微塵數，極大的數量）的菩薩從地涌出，遍滿虛空，乃至沙竭龍宮（沙竭龍宮，龍王居住的宮殿）不可思議的大菩薩們雲集靈鷲山（靈鷲山，釋迦牟尼佛說法之地）；即使是鹿野苑（鹿野苑，釋迦牟尼佛初轉法輪之地）聽法的眾人、鵠樹林（鵠樹林，佛陀涅槃之地）聞經的賓客，也未曾有如此盛大的集會。這就是聽眾徒眾不可思議。
再次，國土（處所）不可思議。靈塔涌現、普集分身、三變八方世界都變為凈土，乃至《神力品》中說『這時十方世界通達無礙，如同一個佛土』。至於仙人苑（仙人苑，古代仙人居住的地方）與之相比太過遙遠，力士河邊（力士河邊，傳說中力士居住的地方）與之相比也相差甚遠，這就是處所不可思議。
第四，教法（教門）不可思議。如《方廣經》、《華嚴經》的偈頌都有十萬偈，《摩訶般若經》的數量也同樣如此，這些經書尚且被認為很多；至於大通智勝佛（大通智勝佛，古佛名）所說的恒河沙數（恒河沙數，極多的數量）偈頌，威音王佛（威音王佛，古佛名）所說的二十千萬億那由他偈頌。之所以說明其文字眾多，意在顯示其義理廣博，這就是教法不可思議。
第五，時節不可思議。燈明佛（燈明佛，古佛名）說此經六十小劫（小劫，時間單位），大通智勝佛所說八千劫，妙光菩薩（妙光菩薩，菩薩名）八十小劫，十六沙彌（沙彌，出家男子）八萬四千劫，釋迦牟尼佛（釋迦牟尼佛，現在佛）時代從地涌出的大菩薩們問訊之間就經歷了五十小劫，說經的時間更是不可估量。之所以說明說經時間長久，也是爲了顯示其文字眾多、義理廣博，這就是時節不可思議。
第六，神力不可思議。將要宣講般若（般若，智慧）時，釋迦牟尼佛獨自顯現靈瑞祥兆，想要震動金鼓，四天王（四天王，佛教護法神）共同呈現吉祥的徵兆；比不上這部經中十方分身佛共同顯現七種神力，持續百千歲然後才收回。這就是神力不可思議。
【English Translation】 English version: Such a grand assembly of scriptures has never been seen before, truly the transformative power of the Buddha (化主, Huàzhǔ, the Lord of Transformation) is inconceivable.
Secondly, the assembly of disciples is inconceivable. From each of the eight directions, in each of the four million nayuta (那由他, Nàyóutā, a unit of large number) of lands, Buddhas each bring their attendants. Moreover, countless Bodhisattvas, as numerous as the dust motes in a thousand worlds below, spring forth from the earth, filling the void. Even the inconceivable great beings from the Sāgara Dragon Palace (沙竭龍宮, Shājié Lónggōng, the Dragon King's palace) gather at Vulture Peak (靈鷲山, Língjiù Shān, where Shakyamuni Buddha taught). Even the assembly at Deer Park (鹿野苑, Lùyě Yuàn, where Shakyamuni Buddha first turned the Wheel of Dharma) and the guests who heard the scriptures at the Sal grove (鵠樹林, Gǔshù Lín, where the Buddha entered Nirvana) have never witnessed such a grand gathering. This is the inconceivable assembly of disciples.
Thirdly, the land (place) is inconceivable. Stupas emerge, emanations gather, and through three transformations, the eight directions become pure lands. Furthermore, in the 'Supernatural Powers' chapter, it is said, 'At that time, the ten directions become unobstructed, like a single Buddha-land.' Compared to this, the hermitage of immortals (仙人苑, Xiānrén Yuàn, dwelling of ancient immortals) is far too distant, and the banks of the Strongman River (力士河邊, Lìshì Hébiān, legendary dwelling of strongmen) are also far removed. This is the inconceivable place.
Fourthly, the teachings (教門, jiàomén) are inconceivable. Sutras like the Vaipulya (方廣, Fāngguǎng) and Avatamsaka (花嚴, Huāyán) contain ten thousand verses each, and the Mahāprajñāpāramitā (摩訶波若, Móhē Bōrě) Sutra is similar in length. Even these sutras are considered extensive. However, the verses spoken by the Great Universal Wisdom Excellence Buddha (大通智勝佛, Dàtōng Zhìshèng Fó, name of an ancient Buddha) are as numerous as the sands of the Ganges River (恒河沙數, Hénghé shāshù, countless), and the verses expounded by the Awesome Sound King Buddha (威音王佛, Wēiyīn Wáng Fó, name of an ancient Buddha) number twenty kotis (千萬, qiānwàn) of nayutas. The reason for emphasizing the abundance of words is to reveal the vastness of the meaning. This is the inconceivable teaching.
Fifthly, the duration (時節, shíjié) is inconceivable. The Dipankara Buddha (燈明佛, Dēngmíng Fó, name of an ancient Buddha) spoke this sutra for sixty small kalpas (小劫, xiǎojié, a unit of time), the Great Universal Wisdom Excellence Buddha spoke for eight thousand kalpas, the Bodhisattva Wonderful Light (妙光菩薩, Miàoguāng Púsà, name of a Bodhisattva) for eighty small kalpas, the sixteen Shramaneras (沙彌, shāmí, novice monks) for eighty-four thousand kalpas, and during the time the great beings who sprang forth from the earth in the time of Shakyamuni Buddha (釋迦牟尼佛, Shìjiāmóunífó, the present Buddha) exchanged greetings, fifty small kalpas passed. The time for expounding the sutra is immeasurable. The reason for emphasizing the length of time is also to reveal the abundance of words and the vastness of the meaning. This is the inconceivable duration.
Sixthly, the spiritual powers (神力, shénlì) are inconceivable. When about to expound Prajna (般若, Bōrě, wisdom), Shakyamuni Buddha alone manifested auspicious signs, intending to shake the golden drums, and the Four Heavenly Kings (四天王, Sì Tiānwáng, Buddhist guardian deities) jointly presented auspicious omens. This is not comparable to the ten directions' emanations of the Buddha jointly manifesting seven kinds of spiritual powers in this sutra, which lasted for hundreds of thousands of years before being withdrawn. This is the inconceivable spiritual power.
。
第七者、利益不可思議。如〈分別功德品〉明聞經得十二種利益，始自無量恒河沙菩薩悟無生忍，終則八方世界微塵數眾生髮菩提心；如〈調達〉、〈藥王〉、〈妙音〉、〈觀音〉、〈陀羅尼〉、〈妙莊嚴王本事〉、〈普賢勸發〉，總陳八品，得道者不可具陳。謂利益不可思議也。
第八者、功德不可思議。從初至后嘆法美人功德無量，如〈隨喜品〉說「第五十人聞一偈隨喜轉教，勝於施四百億萬阿僧祇世界六趣眾生一切樂具及令得阿羅漢果」，是為功德不可思議也。
第九者、明乘權乘實不可思議。如三藏等教唯辨小乘，《波若》諸經但明大乘，未若《法花》說實歸本泯寂異途，開會一三融釋大小，使羊鹿無息駕之累，白牛有直進之功。是為乘權乘實不可思議也。
第十者、身權身實不可思議。余經或但明生法，或直辨三身；至如多寶踴現示真常應滅，分身向集表本一跡多，並開近顯遠囊括古今，使悟應滅難期、知長短無二，令菩提心力堅固猛利、唸佛三昧倍復增益。是為第十身權身實不可思議也。后之二事蓋是一經大宗，即以釋前八事。所以有前八不可思議，有良由此經具開二權、雙示兩實故也。
第八、弘經方法。
問：
尋如來出世善巧化人，四依菩薩妙能
【現代漢語翻譯】 現代漢語譯本： 第七，利益不可思議。例如《分別功德品》中闡明聽聞此經能獲得十二種利益，從無量恒河沙數的菩薩領悟無生法忍開始，到八方世界無數的眾生髮起菩提心結束；例如《提婆達多品》（Devadatta，佛陀的堂兄）、《藥王菩薩本事品》（Bhaisajyaraja，藥王菩薩）、《妙音菩薩品》（Gadgadasvara，妙音菩薩）、《觀世音菩薩普門品》（Avalokitesvara，觀世音菩薩）、《陀羅尼品》（Dharani，總持，咒語）、《妙莊嚴王本事品》（King Wonderful Adornment，妙莊嚴王）和《普賢菩薩勸發品》（Samantabhadra，普賢菩薩），總共陳述了八品，得道的人數無法完全陳述。這就是利益不可思議。
第八，功德不可思議。從開始到最後，讚歎佛法的美好和人的功德無量，例如《隨喜功德品》中說：『第五十人聽聞一偈並隨喜轉教他人，勝過佈施四百億萬阿僧祇世界六道眾生一切的快樂資具，並使他們獲得阿羅漢果』，這就是功德不可思議。
第九，明示權乘實乘不可思議。例如三藏等教只辨析小乘，《般若》諸經只闡明大乘，不如《法華經》（Lotus Sutra）所說，迴歸真實本源，泯滅寂靜的差異途徑，開顯融合一乘、三乘，融會大小乘，使羊車、鹿車沒有停歇駕馭的勞累，白牛車有直接前進的功用。這就是明示權乘實乘不可思議。
第十，身權身實不可思議。其他經典或者只闡明生法，或者直接辨析三身；至於《法華經》，多寶佛（Prabhutaratna，多寶佛）涌現，顯示真常應滅，分身佛向四方聚集，表示本佛一佛跡多佛，並開顯近處，顯示遠處，囊括古今，使人領悟應滅難以預期，知道長短沒有差別，令菩提心力堅固猛利，唸佛三昧倍加增益。這就是第十身權身實不可思議。後面的兩件事大概是一部經的大綱，用來解釋前面的八件事。所以有前面的八種不可思議，實在是因為這部經具備開顯二權、雙示兩實的緣故。
第八，弘揚經的方法。
問：
尋思如來出世善巧化人，四依菩薩妙能
【English Translation】 English version: Seventh, the benefits are inconceivable. For example, the 'Distinctions in Benefits' chapter elucidates that hearing this sutra brings twelve kinds of benefits, starting from immeasurable Ganges sand-like Bodhisattvas realizing the non-origination forbearance, and ending with countless beings in the eight directions generating the Bodhi mind; for example, the 'Devadatta' chapter (Devadatta, Buddha's cousin), the 'Bhaisajyaraja' chapter (Bhaisajyaraja, Medicine King Bodhisattva), the 'Gadgadasvara' chapter (Gadgadasvara, Wonderful Sound Bodhisattva), the 'Avalokitesvara' chapter (Avalokitesvara, Guanshiyin Bodhisattva), the 'Dharani' chapter (Dharani, Mantras), the 'King Wonderful Adornment' chapter (King Wonderful Adornment), and the 'Samantabhadra' chapter (Samantabhadra, Universal Worthy Bodhisattva), a total of eight chapters are presented, and the number of those who attain enlightenment cannot be fully stated. This is why the benefits are inconceivable.
Eighth, the merits are inconceivable. From beginning to end, the beauty of the Dharma and the merits of people are praised immeasurably. For example, the 'Joyful Acceptance' chapter says: 'The fiftieth person who hears a verse and joyfully accepts and teaches it to others surpasses the merit of giving all the joyful necessities to all sentient beings in four hundred billion nayutas of asamkhya worlds in the six realms, and enabling them to attain the Arhat fruit.' This is why the merits are inconceivable.
Ninth, the skillful means and the true vehicle are inconceivable. For example, the Tripitaka and other teachings only distinguish the Hinayana, and the Prajna sutras only elucidate the Mahayana, but they are not as good as the Lotus Sutra (Lotus Sutra), which speaks of returning to the true origin, obliterating the different paths of stillness, revealing and integrating the One Vehicle and the Three Vehicles, harmonizing the Mahayana and Hinayana, so that the sheep and deer carts do not have the burden of stopping and driving, and the white ox cart has the function of advancing directly. This is why the skillful means and the true vehicle are inconceivable.
Tenth, the provisional and the real body are inconceivable. Other sutras either only elucidate the Dharma of birth, or directly distinguish the three bodies; as for the Lotus Sutra, the appearance of Prabhutaratna Buddha (Prabhutaratna, Many Jewels Buddha) shows the true permanence and the response to extinction, and the gathering of the manifested bodies in all directions represents the original Buddha as one and the traces of the Buddha as many, and it reveals the near and shows the far, encompassing the past and the present, so that people realize that the response to extinction is difficult to predict, and know that there is no difference between long and short, making the power of the Bodhi mind firm and vigorous, and doubling the Samadhi of Buddha-recitation. This is the tenth inconceivable aspect of the provisional and real body. The latter two matters are probably the outline of a sutra, which is used to explain the previous eight matters. Therefore, there are the previous eight inconceivables, which is really because this sutra has the ability to reveal the two provisional and show the two real.
Eighth, methods of propagating the sutra.
Question:
Reflecting on how the Tathagata skillfully transforms people upon appearing in the world, and how the Bodhisattvas who rely on the four
通法，末世凡夫云何弘經？
答：
〈法師品〉云「佛滅度后，若有善男子善女人慾說是經者，當安住三法：一者入如來室，二者著如來衣，三者坐如來座。入如來室者，大慈大悲心是也；如來衣者，柔和忍辱心是；如來座者，一切法空是。具此三法然後以不懈怠心為四眾說法。」佛垂妙軌，宜可依之。慈悲有隱覆之功，喻之如室；柔和忍有障弊之用，喻之如衣；空理可以安心，目之為座。詳此三門則為次第，大悲拔苦、大慈與樂，蓋是種覺之洪因、弘道之本意，欲說妙法，宜前建此心，是故第一明入如來室。既于極惡之世欲弘窮善之道，必多留難，宜應忍之，是故第二明著如來衣。雖復慈悲外覆、和忍內安，若無空觀虛明則二行不成，何由悟物？是故第三辨坐如來座。內備三心、外勤說法，則道無不隆、人無不利，故令安住三法弘《法花經》。
問：
何故起慈悲名入如來室？
答：
〈譬喻品〉云「我亦如是，眾聖中尊、世間之父，一切眾生皆是吾子」，則知此經明父母之道。父則有樂無苦，子則有苦無樂，今大悲拔子之苦，大慈與子之樂，令一切眾生普皆成佛，故說《法花經》。末世法師既代佛弘經，亦宜學佛之行，是故慈悲名如來室。若為利養名聞、勝他勢力而講說者
，則不拔苦與樂，乖父子恩情，非弘佛乘之道也。
問：
何故柔和忍辱名如來衣？
答：
譬如稚子未有所知，兼為惡鬼之所嬈亂，如毀辱于父，父則生愍惻，勤加救療不起瞋心。此經既明父子之道，一切眾生觀力未成，為煩惱鬼之所嬈亂，若毀辱于佛，佛深生憐愍，以《妙法花》藥勤救治之不生瞋恨。末世法師既代佛弘經，亦應學佛和忍，若起瞋恨便與佛乖，非弘佛道矣。是故柔和忍名如來衣。
問：
〈法師品〉云「是《法花經》如來在世猶多怨嫉，況滅度后」。何故說此經時多留難耶？
答：
世人云，良藥口苦、美言逆耳，此經廢五種乘之異執、立一極之玄宗，故斥凡呵聖、排大破小，指天魔為毒蟲、說外道為惡鬼，貶執小為貧賤、挫菩薩為新學，故天魔惡聞、外道逆耳，二乘驚愕、菩薩怯弱。如此之徒喜為留難。世間多怨嫉，言豈可虛哉。又一切眾生無始已來，多起十惡業、小有人天之因，起人天之因尚少，求二乘者轉希，學佛道者彌復難得。所以然者，若不起凡見聖見，舍小心發大心，種中道善根，然後始得聞一乘極教耳。但眾生皆有凡聖大小之障，聞說一乘，不能信受，故喜為留難。
問：
何故知一切法空名坐如來座？
答
【現代漢語翻譯】 現代漢語譯本：如果這樣，就不拔除眾生的痛苦，不給予他們快樂，違背了父子之間的恩情，這不是弘揚佛法正道的方法。
問： 為什麼柔和忍辱被稱為如來的衣服？
答： 譬如年幼的孩子什麼都不懂，又被惡鬼所迷惑擾亂，如果譭謗侮辱父親，父親反而會生起憐憫之心，勤奮地加以救治，不會生起嗔恨心。這部經既然闡明了父子之間的道理，一切眾生觀照的力量尚未成就，被煩惱惡鬼所迷惑擾亂，如果譭謗侮辱佛，佛會深深地生起憐憫之心，用《妙法蓮華經》的法藥勤奮地救治他們，不會生起嗔恨。末法時代的法師既然代替佛弘揚佛經，也應該學習佛的柔和忍辱，如果生起嗔恨，就與佛相違背，不是弘揚佛道了。所以說柔和忍辱名為如來的衣服。
問： 《法師品》中說：『這部《法華經》如來在世的時候尚且有許多怨恨嫉妒，何況在滅度之後呢？』為什麼說講這部經的時候會有很多阻礙留難呢？
答： 世人說，良藥味道苦澀，美好的言語聽起來刺耳。這部經廢除了五乘（five vehicles）不同的執著，樹立了唯一至極的玄妙宗旨，所以斥責凡夫，呵斥聖人，排斥大乘，破除小乘，指天魔（devas）為毒蟲，說外道（heretics）為惡鬼，貶低執著小乘的人為貧賤，挫傷菩薩（Bodhisattvas）為新學。所以天魔不喜歡聽，外道聽起來刺耳，二乘（the two vehicles）之人驚愕，菩薩怯懦。像這樣的人喜歡製造阻礙留難。世間上多有怨恨嫉妒，這話難道是虛假的嗎？而且一切眾生從無始以來，大多造作十惡業（ten unwholesome actions），很少有人天（devas and humans）的善因，生起人天善因的尚且很少，求二乘果位的就更稀少了，學習佛道的就更加難得了。之所以這樣，如果不起凡夫見和聖人見，捨棄小乘心而發起大乘心，種下中道（Middle Way）的善根，然後才能聽聞一乘（One Vehicle）至極的教法。但是眾生都有凡夫、聖人、小乘、大乘的障礙，聽聞說一乘教法，不能信受，所以喜歡製造阻礙留難。
問： 為什麼知道一切法空（emptiness of all dharmas）叫做坐如來座？
答：
【English Translation】 English version: If so, then one is not removing suffering and giving happiness, going against the kindness between father and son, which is not the way to propagate the Buddha's path.
Question: Why is gentleness and forbearance called the Tathagata's (如來) [Thus Come One] robe?
Answer: For example, a young child knows nothing and is also disturbed by evil ghosts. If he insults his father, the father will instead feel compassion and diligently try to save him, without arising anger. Since this sutra clarifies the way of father and son, all sentient beings have not yet perfected their power of contemplation and are disturbed by the ghosts of afflictions. If they insult the Buddha, the Buddha will deeply feel compassion and diligently treat them with the medicine of the 'Wonderful Dharma Lotus Flower Sutra', without arising anger. Since the Dharma masters of the degenerate age propagate the sutra on behalf of the Buddha, they should also learn the Buddha's gentleness and forbearance. If they arise anger, they will be contrary to the Buddha and will not be propagating the Buddha's path. Therefore, gentleness and forbearance are called the Tathagata's robe.
Question: The 'Teacher of the Law' chapter says, 'This 'Lotus Sutra', even when the Tathagata was in the world, there were many who were resentful and jealous, how much more so after his extinction?' Why is it said that there are many obstacles when speaking this sutra?
Answer: People say, 'Good medicine tastes bitter, and beautiful words are harsh to the ear.' This sutra abolishes the different attachments of the five vehicles (五乘) and establishes the profound principle of the One Ultimate Vehicle, so it criticizes the ordinary, scolds the holy, rejects the great, and destroys the small. It points to the devas (天魔) [heavenly demons] as poisonous insects and speaks of heretics (外道) as evil ghosts, belittles those attached to the small vehicle as poor and lowly, and frustrates Bodhisattvas (菩薩) as new learners. Therefore, the devas hate to hear it, the heretics find it offensive, those of the two vehicles (二乘) are shocked, and the Bodhisattvas are timid. Such people like to create obstacles. There is much resentment and jealousy in the world, how can these words be false? Moreover, since beginningless time, all sentient beings have mostly committed the ten unwholesome actions (十惡業) and have few causes for being reborn as devas and humans (人天). It is already rare to have the causes for rebirth as devas and humans, it is even rarer to seek the fruit of the two vehicles, and it is even more difficult to learn the Buddha's path. The reason for this is that if one does not arise ordinary views and holy views, abandons the small mind and develops the great mind, and plants the roots of goodness of the Middle Way (中道), then one can hear the ultimate teaching of the One Vehicle (一乘). However, all sentient beings have the obstacles of the ordinary, the holy, the small, and the great. When they hear the teaching of the One Vehicle, they cannot believe and accept it, so they like to create obstacles.
Question: Why is knowing the emptiness of all dharmas (一切法空) called sitting on the Tathagata's seat?
Answer:
：
畢竟空觀者為成二行及辨弘經大宗，為成二行者雖有慈悲，若無空觀者則見有眾生，眾產生緣，名凡夫慈；若無空觀者則見有諸法，成於法緣，成二乘慈。是以知一切法空，不見有眾生及以諸法而起慈者，名無緣慈。無緣慈者謂如來慈，故以畢竟空觀成慈悲行。若無空觀而起忍者，則不成無生忍，亦非法忍；以有畢竟空觀而起忍，則成無生忍及以法忍。故此和忍是如來忍，名如來衣。次明畢竟空觀成弘經大宗者，若無空觀則破三著一，粗惑雖去細染尋生；以有空觀，雖復破三心不染一，名無所得也。又〈藥草喻品〉云「究竟涅槃，常寂滅相，終歸於空」，即知空為諸法之體。昔說五乘謂從體起用，今會五為一則攝用歸體，故言終歸於空為諸法之體。今既弘法則宜識其體，識體故則識其用，體用具足方可弘經也。又但明三法者，夫為法師要具三事：一、入講堂，二、被法服，三、登高座。若無慈悲則不入講堂，心不和忍便無法服，若無空觀則不登高座。黨闕此三事，安可弘經說法？既具此三事，受持讀誦等乃至四威儀三業，皆須安住此三也。悉合此三門以為二義，成十種法師。
一者、慈悲忍辱名之為行，觀畢竟空秤之為解，謂解行法師。自有解而無行、有行而無解、無行無解、有行有解。前三可為弟
【現代漢語翻譯】 現代漢語譯本： 畢竟，空觀對於成就慈悲行和辨明弘揚佛經的宗旨至關重要。對於成就慈悲行而言，即使有慈悲心，如果沒有空觀，就會執著于眾生的存在，因眾生而生起慈悲，這被稱為凡夫的慈悲；如果沒有空觀，就會執著于諸法的存在，因諸法而生起慈悲，這成為二乘（聲聞、緣覺）的慈悲。因此，了知一切法皆空，不執著于眾生和諸法的存在而生起的慈悲，被稱為無緣慈。無緣慈指的是如來的慈悲，所以憑藉畢竟空觀成就慈悲行。如果沒有空觀而生起忍辱，就不能成就無生忍，也不是法忍；因為有了畢竟空觀而生起忍辱，才能成就無生忍和法忍。因此，這種和忍是如來的忍辱，被稱為如來衣。接下來闡明畢竟空觀成就弘揚佛經的宗旨，如果沒有空觀，就會破除三種執著而執著於一種，粗顯的迷惑雖然去除，細微的染污隨即產生；因為有了空觀，即使破除了三種執著，心也不會被一種執著所染污，這被稱為無所得。又《藥草喻品》中說：『究竟涅槃，常寂滅相，終歸於空』，由此可知空是諸法的本體。過去所說的五乘是從本體起作用，現在將五乘歸一則是攝用歸體，所以說終歸於空是諸法的本體。現在既然要弘揚佛法，就應該認識其本體，認識本體才能認識其作用，體用都具備才可以弘揚佛經。又僅僅闡明三法，作為法師要具備三件事：一、進入講堂，二、穿上法服，三、登上高座。如果沒有慈悲心，就不會進入講堂，心不柔和忍辱便無法穿上法服，如果沒有空觀，就不能登上高座。如果缺少這三件事，怎麼可以弘揚佛經說法？既然具備這三件事，受持讀誦等乃至四威儀三業，都必須安住于這三件事。全部結合這三門作為二義，成就十種法師。 一者、慈悲忍辱稱之為行，觀畢竟空稱之為解，謂解行法師。自有解而無行、有行而無解、無行無解、有行有解。前三可為弟
【English Translation】 English version: Ultimately, the contemplation of emptiness (śūnyatā-darśana) is crucial for accomplishing the two practices (compassion and forbearance) and for distinguishing the great purpose of propagating the scriptures. Regarding the accomplishment of the two practices, even if one has compassion, without the contemplation of emptiness, one will perceive the existence of sentient beings, and compassion arises because of sentient beings; this is called the compassion of ordinary beings (f凡夫). Without the contemplation of emptiness, one will perceive the existence of all dharmas, and compassion arises because of dharmas; this becomes the compassion of the two vehicles (śrāvaka and pratyekabuddha). Therefore, knowing that all dharmas are empty, not clinging to the existence of sentient beings and dharmas, and then arising compassion, this is called unconditioned compassion (nirālambana-karuṇā). Unconditioned compassion refers to the compassion of the Tathāgata (如來), so the practice of compassion is accomplished through the ultimate contemplation of emptiness. If one arises forbearance (kṣānti) without the contemplation of emptiness, one cannot accomplish the forbearance of non-arising (anutpattika-dharma-kṣānti), nor is it Dharma-forbearance (dharma-kṣānti); because one has the ultimate contemplation of emptiness and then arises forbearance, one can accomplish the forbearance of non-arising and Dharma-forbearance. Therefore, this harmonious forbearance is the forbearance of the Tathāgata, called the robe of the Tathāgata. Next, it is clarified that the ultimate contemplation of emptiness accomplishes the great purpose of propagating the scriptures. Without the contemplation of emptiness, one will break three attachments and cling to one; although the coarse delusions are removed, subtle defilements immediately arise; because one has the contemplation of emptiness, even if one breaks three attachments, the mind will not be defiled by one attachment; this is called non-attainment (anupalabdhi). Furthermore, the 『Parable of the Medicinal Herbs』 chapter says: 『Ultimate Nirvāṇa, the state of constant quiescence and extinction, ultimately returns to emptiness,』 thus knowing that emptiness is the essence of all dharmas. The previously spoken five vehicles (gods, humans, śrāvakas, pratyekabuddhas, bodhisattvas) were said to be the arising of function from essence; now, uniting the five into one is the gathering of function back to essence, so it is said that ultimately returning to emptiness is the essence of all dharmas. Now that we are propagating the Dharma, we should recognize its essence; recognizing the essence allows us to recognize its function; only when both essence and function are complete can we propagate the scriptures. Furthermore, only clarifying the three dharmas, a Dharma master must possess three things: first, entering the lecture hall; second, wearing the Dharma robe; third, ascending the high seat. Without compassion, one will not enter the lecture hall; without a harmonious and forbearing mind, one cannot wear the Dharma robe; without the contemplation of emptiness, one cannot ascend the high seat. If these three things are lacking, how can one propagate the scriptures and preach the Dharma? Since one possesses these three things, upholding, reciting, etc., and even the four dignities (walking, standing, sitting, lying) and the three karmas (body, speech, mind), all must abide in these three things. Combining all three doors as two meanings, accomplishing ten kinds of Dharma masters. The first is that compassion and forbearance are called practice, and contemplating ultimate emptiness is called understanding, referring to Dharma masters of understanding and practice. There are those who have understanding but no practice, those who have practice but no understanding, those who have neither practice nor understanding, and those who have both practice and understanding. The first three can be brothers
子，后一方是法師。
二者、慈忍為福德，空觀為智慧，謂福慧法師。是故經云「具二莊嚴能問能答」。
三者《大品經》云「住於二法魔不能壞，一者知一切法空，二者不捨一切眾生」。若見有眾生不知諸法空，即墮有邊，為魔所壞；若知諸法舍于眾生，則墮空邊，亦為魔所壞。今具此二法，則遠離二邊常行中道，即魔不能壞，堪於後世為物弘經，謂難壞法師。
四者《凈名經》云「譬如勝怨乃可為勇」，如是兼除老病死者是菩薩心，以修空觀所謂自行，慈悲和忍所謂化他，具自行化他謂雄勇法師。
五者、知諸法空越凡夫地，具于慈忍超二乘境，非凡夫行非賢聖行，是菩薩行，謂道行法師也。
六者《大品經》云「菩薩住於二諦為眾生說法，常行慈悲忍住於世諦，知畢竟空住第一義」。以依二諦為物弘經，則所言不虛，謂誠諦法師。
七者《智度論》云「解四悉檀，則知十二部經、八萬四千法藏無相違背」，今常行慈忍謂三悉檀，知畢竟空了第一義，作四悉檀為物弘經，則識一切教無相違背，謂無諍法師。
八者、即此經云「又見佛子定慧具足，以無量喻為眾講法」，常行慈忍名之為定，知畢竟空目之為慧，以具足定慧為物弘經故，名具足法師。
九者、即此
【現代漢語翻譯】 現代漢語譯本： 子，后一方是法師。
二者，慈忍為福德，空觀為智慧，這被稱為福慧法師。所以經中說：『具備兩種莊嚴，能夠提問和回答。』
三者，《大品經》（Mahaprajnaparamita Sutra）中說：『安住于兩種法，魔不能破壞。一是知曉一切法空性，二是不捨棄一切眾生。』如果見到有眾生不知道諸法空性，就墮入有邊，被魔所破壞；如果知道諸法空性而捨棄眾生，就墮入空邊，也被魔所破壞。現在具備這兩種法，就遠離了兩種邊，常行中道，這樣魔就不能破壞，可以在後世為眾生弘揚佛經，這被稱為難壞法師。
四者，《維摩詰經》（Vimalakirti Sutra）中說：『譬如戰勝怨敵才能稱為勇士』，像這樣兼能去除老病死的就是菩薩心。以修習空觀作為自行，慈悲和忍辱作為化他，具備自行化他，這被稱為雄勇法師。
五者，知曉諸法空性，超越凡夫地；具備慈悲忍辱，超越二乘境界。既不是凡夫的行徑，也不是賢聖的行徑，而是菩薩的行徑，這被稱為道行法師。
六者，《大品經》（Mahaprajnaparamita Sutra）中說：『菩薩安住於二諦為眾生說法，常行慈悲忍辱安住於世俗諦，知曉畢竟空性安住于第一義諦。』以依靠二諦為眾生弘揚佛經，那麼所說的話就不會虛妄，這被稱為誠諦法師。
七者，《智度論》（Mahaprajnaparamita-sastra）中說：『理解四悉檀（catuh-siddhanta），就能知道十二部經、八萬四千法藏沒有互相違背。』現在常行慈悲忍辱，這是三種悉檀，知曉畢竟空性，瞭解第一義諦，運用四悉檀為眾生弘揚佛經，就能認識到一切教法沒有互相違背，這被稱為無諍法師。
八者，就是這部經中說：『又見到佛子定慧具足，用無量比喻為大眾講法。』常行慈悲忍辱，這叫做定；知曉畢竟空性，這叫做慧。以具足定慧為眾生弘揚佛經，所以叫做具足法師。
九者，就是這部
【English Translation】 English version: Son, the latter is a Dharma Master.
Secondly, loving-kindness and forbearance are blessings, and the contemplation of emptiness is wisdom, which is called a Dharma Master of Blessings and Wisdom. Therefore, the sutra says, 'One who possesses both adornments can ask and answer questions.'
Thirdly, the Mahaprajnaparamita Sutra says, 'Dwelling in two dharmas, demons cannot destroy. First, knowing that all dharmas are empty; second, not abandoning all sentient beings.' If one sees sentient beings who do not know the emptiness of all dharmas, they fall into the extreme of existence and are destroyed by demons. If one knows the emptiness of all dharmas but abandons sentient beings, they fall into the extreme of emptiness and are also destroyed by demons. Now, possessing these two dharmas, one is far from both extremes and constantly walks the Middle Way. Thus, demons cannot destroy them, and they are capable of propagating the sutras for beings in future generations, which is called an Indestructible Dharma Master.
Fourthly, the Vimalakirti Sutra says, 'Just as one who conquers an enemy can be called brave,' similarly, one who can remove old age, sickness, and death possesses the Bodhisattva's mind. Cultivating the contemplation of emptiness is called self-practice, while loving-kindness, compassion, and forbearance are called transforming others. Possessing both self-practice and transforming others is called a Heroic Dharma Master.
Fifthly, knowing the emptiness of all dharmas transcends the realm of ordinary beings; possessing loving-kindness and forbearance transcends the realm of the two vehicles (Sravakas and Pratyekabuddhas). It is neither the conduct of ordinary beings nor the conduct of sages, but the conduct of Bodhisattvas, which is called a Dharma Master of the Path.
Sixthly, the Mahaprajnaparamita Sutra says, 'Bodhisattvas dwell in the two truths to teach the Dharma to sentient beings, constantly practicing loving-kindness and forbearance while dwelling in the conventional truth, and knowing ultimate emptiness while dwelling in the ultimate truth.' By relying on the two truths to propagate the sutras for beings, what is said will not be false, which is called a Truthful Dharma Master.
Seventhly, the Mahaprajnaparamita-sastra says, 'Understanding the four siddhantas (catuh-siddhanta) allows one to know that the twelve divisions of scriptures and the eighty-four thousand Dharma teachings do not contradict each other.' Now, constantly practicing loving-kindness and forbearance is three siddhantas, and knowing ultimate emptiness is understanding the ultimate truth. Using the four siddhantas to propagate the sutras for beings allows one to recognize that all teachings do not contradict each other, which is called a Non-contentious Dharma Master.
Eighthly, this sutra says, 'Also seeing Buddha's disciples complete with samadhi (concentration) and prajna (wisdom), using countless metaphors to preach the Dharma to the assembly.' Constantly practicing loving-kindness and forbearance is called samadhi, and knowing ultimate emptiness is called prajna. Because one is complete with samadhi and prajna to propagate the sutras for beings, they are called a Complete Dharma Master.
Ninthly, this
經云「又見佛子心無所著，以此妙慧而求佛道」。以觀畢竟空故不著生死，常行慈悲故不住涅槃，于生死涅槃心無所著，謂無所著法師。
十者《攝大乘論》云「知諸法空名為菩薩，常行慈忍謂摩訶薩」，謂菩薩摩訶薩法師。又〈安樂行品〉云「辨於四行亦示弘經模軌」，具如文疏述也。
第九、明部黨不同。此經有新舊二本，古本名「正法花」，燉煌同處沙門竺法護，以晉太康七年或人云十年八月十日譯出此經，授優婆塞聶承遠，九月二日訖，張士明，張仲政筆受也。新本名「妙法蓮花」，羅什以魏秦姚興弘始十年二月六日于長安大寺譯出，亦云弘始五年四月二十三日于長安逍遙園譯出也，即晉安帝時。觀、睿二法師並云「弘始八年集四方義學沙門二千餘人譯出斯經」。睿公云「於時聽受領解之僧八百餘人，皆是諸方英秀一時之杰竭也」。今謂「十年翻譯」，字之誤也。羅什以秦弘始三年二月二十日至長安，弘始四年正月五日即就翻經，弘始八年八月二十日終於長安。不應十年更翻譯也。又胡僧枝[彳*(苗/一/田/一)]，魏甘露元年于交洲譯出六卷，名「法花三昧經」；又沙門支道良，晉代康元年抄譯為五卷，名「方等法花經」。此二本南土皆無也，唯有一卷《法花三昧經》，又有一卷《薩曇分
【現代漢語翻譯】 現代漢語譯本：經書中說：『又見到佛弟子心中沒有任何執著，用這種微妙的智慧來尋求成佛的道路。』因為觀察到一切事物最終都是空性的，所以不執著于生死；經常行慈悲之事，所以不滯留在涅槃的境界。對於生死和涅槃，心中都沒有任何執著，這就是所謂的無所著法師。
第十，《攝大乘論》中說：『瞭解諸法是空性的，就稱為菩薩；經常行慈悲和忍辱之事，就稱為摩訶薩』，這就是所謂的菩薩摩訶薩法師。另外，〈安樂行品〉中說：『辨別四種修行方式，也展示了弘揚佛經的規範』，具體內容如文疏中所述。
第九、說明部派的不同。這部經有新舊兩個版本，古本名為《正法花》，是燉煌同處的沙門竺法護，在晉太康七年（有人說是十年）八月十日翻譯出來的，傳授給優婆塞（Upasaka，在家男居士）聶承遠，九月二日完成，由張士明、張仲政筆錄。新本名為《妙法蓮花》，是鳩摩羅什（Kumarajiva）在魏秦姚興弘始十年二月六日在長安大寺翻譯出來的，也有人說是弘始五年四月二十三日在長安逍遙園翻譯出來的，也就是晉安帝時期。觀法師和睿法師都說：『弘始八年聚集了四方精通義學的沙門兩千多人翻譯了這部經。』睿公說：『當時聽受領悟的僧人有八百多人，都是各地的英才俊傑。』現在所說的『十年翻譯』，是文字上的錯誤。鳩摩羅什在秦弘始三年二月二十日到達長安，弘始四年正月五日就開始翻譯佛經，弘始八年八月二十日在長安去世。不應該在十年的時候再次翻譯。另外，胡僧枝[彳*(苗/一/田/一)]，在魏甘露元年在交洲翻譯出六卷，名為《法花三昧經》；另外沙門支道良，在晉代康元年抄譯為五卷，名為《方等法花經》。這兩部經在南方都沒有，只有一卷《法花三昧經》，還有一卷《薩曇分》
【English Translation】 English version: The sutra says, 'Furthermore, seeing a Buddha's disciple whose mind is unattached, using this wonderful wisdom to seek the Buddha's path.' Because of contemplating the ultimate emptiness, one is not attached to birth and death; constantly practicing loving-kindness and compassion, one does not abide in Nirvana. Regarding birth and death and Nirvana, the mind is without any attachment, this is called a Dharma Master of Non-attachment.
Tenth, the Mahāyānasaṃgraha (Compendium of the Mahayana) says, 'Knowing that all dharmas are empty is called a Bodhisattva; constantly practicing loving-kindness and forbearance is called a Mahāsattva,' this is called a Bodhisattva-Mahāsattva Dharma Master. Furthermore, the Chapter on Peaceful Practices says, 'Distinguishing the four practices also demonstrates the model for propagating the sutra,' as described in detail in the commentary.
Ninth, clarifying the differences in schools. This sutra has two versions, old and new. The old version is named Zheng Fa Hua (Sutra of the Correct Dharma Flower), translated by the Shramana (monk) Zhu Fahu of Dunhuang in the seventh year of the Tai Kang era of the Jin Dynasty (some say the tenth year) on the tenth day of the eighth month, and transmitted to the Upasaka (layman) Nie Chengyuan, completed on the second day of the ninth month, recorded by Zhang Shiming and Zhang Zhongzheng. The new version is named Miaofa Lianhua (Sutra of the Wonderful Dharma Lotus), translated by Kumarajiva in the tenth year of the Hongshi era of the Wei Qin Yao Xing Dynasty on the sixth day of the second month at the Great Temple in Chang'an, or some say on the twenty-third day of the fourth month in the fifth year of the Hongshi era at the Xiaoyao Garden in Chang'an, which was during the reign of Emperor An of the Jin Dynasty. Dharma Masters Guan and Rui both said, 'In the eighth year of the Hongshi era, more than two thousand Shramanas (monks) from all directions who were proficient in doctrine gathered to translate this sutra.' Master Rui said, 'At that time, there were more than eight hundred monks who listened, received, and understood, all of whom were outstanding talents from various regions.' The current saying of 'translation in the tenth year' is a textual error. Kumarajiva arrived in Chang'an on the twentieth day of the second month in the third year of the Hongshi era of the Qin Dynasty, and began translating sutras on the fifth day of the first month in the fourth year of the Hongshi era, and passed away in Chang'an on the twentieth day of the eighth month in the eighth year of the Hongshi era. He should not have translated again in the tenth year. Furthermore, the Hu (non-Chinese) monk Zhi [彳(苗/一/田/一)], translated six volumes in Jiaozhou in the first year of the Ganlu era of the Wei Dynasty, named Fahua Sanmei Jing (Sutra of the Lotus Samadhi); furthermore, the Shramana (monk) Zhi Daoliang, copied and translated it into five volumes in the first year of the Dai Kang era of the Jin Dynasty, named Fangdeng Fahua Jing (Sutra of the Vaipulya Lotus Flower). These two versions are not available in the South, only one volume of the Fahua Sanmei Jing (Sutra of the Lotus Samadhi), and one volume of the Saddharma Pundarika*
陀利經》，當別尋經目錄也。然晉有前後，昔有江右名為西晉，此經猶居外國。自從無王度江左稱為東晉，至晉安帝義熙中此經始度。然此經度江將三百年矣。
第十、明講經原由。經既有二本，初講亦有兩人。漢地以竺法護為始，護公以永熙元年八月二十八日，比丘康那律師于洛陽寫《正法花經》竟，與法護口挍古訓譯出深義。九月本齊，十四日于東牛寺施設檀會講此經竟，日晝夜莫不歡喜。次新翻《法花》竟，道融法師于長安講之，開為九轍，時人呼為九轍法師。自爾已后，著述講說者不可具陳也。
法華游意
【現代漢語翻譯】 現代漢語譯本： 《陀利經》（Tuo Li Jing），應當在別的經書目錄中尋找。然而晉朝有前後之分，過去在長江以南的地方被稱為西晉，這部經書那時還在外國。自從沒有君王的統治，長江以東的地方被稱為東晉，直到晉安帝義熙年間，這部經書才傳入中國。然而這部經書傳入中國已經將近三百年了。 第十、說明講經的緣由。既然經書有兩個版本，最初講解此經的也有兩個人。漢地以竺法護（Zhu Fahu）為開始，竺法護在永熙元年八月二十八日，比丘康那（Kang Na）律師在洛陽抄寫《正法花經》（Zheng Fa Hua Jing）完畢，與竺法護口頭校對古老的訓釋，翻譯出深刻的含義。九月經本完成，十四日在東牛寺（Dong Niu Si）設定齋會講解這部經書完畢，日夜沒有不歡喜的。其次是新翻譯的《法華經》（Fa Hua Jing）完成，道融（Dao Rong）法師在長安講解它，分為九個部分，當時的人稱他為九轍法師。自從那以後，著書立說講解此經的人就不可一一陳述了。 《法華游意》（Fa Hua You Yi）
【English Translation】 English version: The 『Tuo Li Sutra』 should be sought in another sutra catalog. However, the Jin Dynasty had a distinction between the earlier and later periods. In the past, the area south of the Yangtze River was called the Western Jin, and this sutra was still in a foreign land at that time. Since there was no king ruling, the area east of the Yangtze River was called the Eastern Jin. It was not until the Yixi era of Emperor An of the Jin Dynasty that this sutra was introduced to China. However, it has been almost three hundred years since this sutra was introduced to China. Tenth, explaining the origin of lecturing on the sutra. Since there are two versions of the sutra, there were also two people who initially lectured on it. In the Han region, Zhu Fahu was the first. On the 28th day of the eighth month of the Yongxi first year, the Bhikshu Kang Na, a Vinaya master, finished copying the 『Zheng Fa Hua Jing』 (Sutra of the Correct Dharma Flower) in Luoyang, and orally proofread the ancient interpretations with Zhu Fahu, translating the profound meanings. The sutra manuscript was completed in September, and on the 14th, a Dana assembly was held at Dong Niu Si (East Cow Temple) to lecture on this sutra, and everyone was delighted day and night. Secondly, after the newly translated 『Fa Hua Jing』 (Lotus Sutra) was completed, Dharma Master Dao Rong lectured on it in Chang'an, dividing it into nine sections, and people at that time called him the Nine Sections Dharma Master. Since then, those who wrote and lectured on this sutra cannot be fully enumerated. 『Fa Hua You Yi』 (Free Exegesis on the Lotus Sutra)