T85n2748_法華義記卷第三

大正藏第 85 冊 No. 2748 法華義記卷第三

No. 2748 [cf. No. 262]

法華義記卷第三

不自覺知喻佛亦如是。七偈半。頌合云喻。離三塗苦。生於人天。名世間樂。修行斷結。名涅槃樂。為大眾說。八偈頌合注兩喻。明亡相心中。不存彼此。信不信異。利鈍差別。等為說也。而無解卷。一切眾生以下。九偈半。頌受潤喻人天聖王。釋梵諸王。受潤處少。除患復微。益物亦□□□□草。聲聞二乘。受潤既多。除患亦勝。益物處強。名中藥草。柱下菩薩。聞說大乘。一□□□□過聲聞百千劫行。深伏煩惱。識眾生機。隨緣益物。名上藥草。初住盡。六住有多㓲蔭。名為小樹。七住至十地。廣有利益。名為大樹。所稟各異者。明受潤不同。佛以此喻。一偈半釋疑。明如來智惠。如大海水。為人演說。迦葉所知。如一渧也。我雨法雨。八偈半。頌合增長喻。令諸世間以下。明凡夫增長。聲聞緣覺以下。明二乘增長。若諸菩薩以下。明初住以上增長。復有住禪以下。明七住以上增長。如是迦葉。一偈半。頌合不自覺智喻。迦葉當知。一偈半。□迦葉所解也。今為汝等二偈。重固四大聲聞也。

受記品

四大聲□□□解在於譬喻。自陳已得。略領如

【現代漢語翻譯】現代漢語譯本：不自覺知，譬如佛陀也是如此。用七個半偈頌來概括『合云喻』（the metaphor of gathering clouds）。脫離三塗（three evil paths）之苦，生於人天（devas and humans），稱為世間樂。修行斷除煩惱，稱為涅槃樂。為大眾說法。用八個偈頌來概括『合注兩喻』（the metaphor of combining two metaphors），闡明亡相心中，不存彼此，無論信與不信，利根與鈍根，佛陀都平等地為他們說法。而沒有解卷（unrolling the scroll）。『一切眾生』以下，用九個半偈頌來概括『受潤喻』（the metaphor of receiving moisture）。人天聖王（holy kings of humans and devas），釋梵諸王（Śakra and Brahma kings），受潤之處少，消除的病患也微小，利益眾生的作用也（此處原文缺失）。聲聞二乘（Śrāvakas and Pratyekabuddhas），受潤既多，消除的病患也殊勝，利益眾生的作用也強，稱為中藥草。柱下菩薩（Bodhisattvas），聽聞大乘（Mahāyāna），（此處原文缺失）超過聲聞百千劫的修行，深深地降伏煩惱，瞭解眾生的根機，隨順因緣利益眾生，稱為上藥草。初住（first stage of Bodhisattva path）盡，六住（sixth stage of Bodhisattva path）有很多廕庇，稱為小樹。七住（seventh stage of Bodhisattva path）至十地（tenth stage of Bodhisattva path），廣有利益，稱為大樹。所稟各異，闡明受潤不同。佛陀用這個譬喻，用一個半偈頌來解釋疑惑，闡明如來的智慧，如大海水，為人演說，迦葉（Kāśyapa）所知，如一滴水。我雨法雨，用八個半偈頌來概括增長喻。『令諸世間』以下，闡明凡夫的增長。『聲聞緣覺』以下，闡明二乘的增長。『若諸菩薩』以下，闡明初住以上的增長。『復有住禪』以下，闡明七住以上的增長。如是迦葉，用一個半偈頌來概括不自覺智喻。迦葉當知，用一個半偈頌來（此處原文缺失）迦葉所理解的。今為汝等二偈，重固四大聲聞也。受記品四大聲（此處原文缺失）解在於譬喻，自陳已得，略領如

【English Translation】 English version: Unconsciously knowing, like the Buddha is also like that. Seven and a half Gathas summarize the 'metaphor of gathering clouds'. Leaving the suffering of the three evil paths (tri-gati), being born in the realms of humans and devas (deva-manussa), is called worldly happiness. Cultivating and severing afflictions is called Nirvana happiness. Speaking Dharma for the great assembly. Eight Gathas summarize the 'metaphor of combining two metaphors', clarifying that in the mind free from characteristics, there is no existence of self and other, regardless of whether one believes or not, whether one is of sharp or dull faculties, the Buddha equally speaks Dharma for them. And there is no unrolling of the scroll. From 'all sentient beings' onwards, nine and a half Gathas summarize the 'metaphor of receiving moisture'. Holy kings of humans and devas, Śakra (Śakra) and Brahma (Brahmā) kings, the places where they receive moisture are few, and the illnesses they eliminate are also small, and the effect of benefiting beings is (original text missing here). Śrāvakas (Śrāvakas) and Pratyekabuddhas (Pratyekabuddhas), receive much moisture, and the illnesses they eliminate are also superior, and the effect of benefiting beings is strong, and they are called medium medicinal herbs. Bodhisattvas (Bodhisattvas), hearing the Mahāyāna (Mahāyāna), (original text missing here) surpassing the practice of Śrāvakas by hundreds of thousands of kalpas, deeply subduing afflictions, understanding the faculties of beings, benefiting beings according to conditions, are called superior medicinal herbs. The end of the first stage (first stage of Bodhisattva path), the sixth stage (sixth stage of Bodhisattva path) has much shade, and is called a small tree. The seventh stage (seventh stage of Bodhisattva path) to the tenth stage (tenth stage of Bodhisattva path), has vast benefits, and is called a large tree. What they receive is different, clarifying that receiving moisture is not the same. The Buddha uses this metaphor, using one and a half Gathas to explain doubts, clarifying that the Tathagata's (Tathāgata) wisdom is like the water of the great ocean, speaking Dharma for people, what Kāśyapa (Kāśyapa) knows is like a drop of water. I rain the rain of Dharma, using eight and a half Gathas to summarize the metaphor of growth. From 'causing all worlds' onwards, clarifying the growth of ordinary people. From 'Śrāvakas and Pratyekabuddhas' onwards, clarifying the growth of the two vehicles. From 'if all Bodhisattvas' onwards, clarifying the growth from the first stage onwards. From 'again, those who dwell in dhyana' onwards, clarifying the growth from the seventh stage onwards. Thus, Kāśyapa, using one and a half Gathas to summarize the metaphor of unconscious wisdom. Kāśyapa should know, using one and a half Gathas to (original text missing here) what Kāśyapa understands. Now, for you, two Gathas, to strengthen the four great Śrāvakas. Chapter on Bestowal of Prophecy The understanding of the four great (original text missing here) lies in the metaphor, declaring that they have already attained it, briefly grasping like

來化導之方。如來成其所說。功行既就是以列記□□□□受記。我及汝等一偈。起下品也。

化城喻品

上來明中上以悟。下根未解。為引往固因緣故。以化城為喻。名化城品。正欲道我在十六數。曾亦為汝說。不得直爾而道。要須次第。昔何由得說。明大通智勝。入於三昧。所以得說。如來何由入定。明說法華緣在後人。所以入定。所由說法華。由十六王子請是故說也。十六王子。所由如請。由眾生有其大機。所以請也。大根機所由如有。聞說四諦十二因緣。斷除煩□□□大機成也。如來何由說四諦。由王子諸梵請。是故說也諸梵所由如請。見大道智□□□坐道場成佛已。召集有緣。所以請也。從是以來。幾時逕塵沙劫數。故須道爾許多文句。大通智勝。本坐道場。垂得菩提。乃逕十劫。此與壽量為由序。過去垂得。由逕十劫。豈況釋迦六年苦行。得一切智。此為不實也。佛法不現前者。未得一切種智。亦可眾生機咸未熟也自下明諸天雨華供養。諸比丘以下。明成佛已。十六王子。各舍所珍。來詣佛所。說偈讚歎。請轉法輪。自下明十方諸梵請。就梵請中。皆有五段。第一義光。第二推尋光本。請于佛所。第三散華供養。第四說偈讚歎。第五請轉法輪。東方諸梵。請轉小乘法輪。東南□□□。請小乘無

【現代漢語翻譯】現代漢語譯本爲了教化引導眾生的方法。如來成就了他所說的（一切）。功德修行已經成就，因此列出（諸佛）授記的（名單）。我和你們（的因緣），從一偈開始，這是下品（的根基）。

化城喻品

上面已經闡明了中等和上等根器的人已經領悟。下等根器的人還不理解。爲了引導他們前往（佛果），作為穩固的因緣，用化城作為比喻，所以叫做化城品。真正想要說的是我在十六（王子）之前，也曾經為你們說過（法）。不能直接這樣說，需要按照次第。過去是怎樣才能說的呢？說明大通智勝佛，進入三昧（禪定），所以才能說（法華經）。如來是怎樣入定的呢？說明說法華經的因緣在於後人，所以入定。說法華經的原因，是因為十六王子請法，所以才說的。十六王子，是怎樣請法的呢？因為眾生有很大的根機，所以才請法。大根機是怎樣形成的呢？聽聞了四諦（苦集滅道）和十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），斷除了煩惱，所以大根機才成就。如來是怎樣說四諦的呢？因為王子和諸梵天請法，所以才說的。諸梵天是怎樣請法的呢？見到大道智（者）（釋迦摩尼佛）坐在道場成就佛（果）之後，召集有緣眾生，所以才請法。從那時以來，經歷了多少塵沙劫數。所以需要說這麼多的文句。大通智勝佛，本來坐在道場，快要證得菩提（覺悟）的時候，經歷了十劫。這和（如來）壽量品作為因緣序。過去快要證得（菩提），因為經歷了十劫。更何況釋迦（摩尼佛）六年苦行，才得到一切智（智慧）。這（六年苦行）是不真實的。佛法沒有顯現出來，是因為沒有得到一切種智（佛的智慧），也可能是眾生的根機還沒有成熟。下面說明諸天雨花供養。諸比丘以下，說明成佛之後。十六王子，各自捨棄所珍愛的（寶物），來到佛所。說偈讚歎，請（佛）轉法輪。下面說明十方諸梵天請法。在梵天請法中，都有五個段落。第一是義光（佛的光明）。第二是推尋光（明）的根本，請（佛）于佛所（說法）。第三是散華供養。第四是說偈讚歎。第五是請轉法輪。東方諸梵天，請（佛）轉小乘法輪。東南（方諸梵天），請小乘無（常）。

【English Translation】 English version These are the methods for teaching and guiding sentient beings. The Tathagata (如來, Thus Come One) accomplishes what he says. The merits and practices have been accomplished, so the list of prophecies (of Buddhahood) is recorded. My (connection) with you all starts from a single verse, which is the foundation of the lower grade.

Chapter on the Parable of the Transformed City

The above has clarified that those with middle and upper faculties have already understood. Those with lower faculties have not yet understood. In order to guide them towards (Buddhahood), as a solid cause and condition, the transformed city is used as a metaphor, so it is called the Chapter on the Transformed City. What is truly intended to be said is that I, before the sixteen (princes), also once spoke (the Dharma) for you. It cannot be said directly like this, it needs to be in order. How could it be said in the past? It explains that Mahābhijñājñānābhibhū (大通智勝, Great Universal Wisdom Excellence Buddha), entered Samadhi (三昧, concentration), so he could speak (the Lotus Sutra). How did the Tathagata enter Samadhi? It explains that the cause and condition for speaking the Lotus Sutra lies in later people, so he entered Samadhi. The reason for speaking the Lotus Sutra is because the sixteen princes requested the Dharma, so he spoke it. How did the sixteen princes request the Dharma? Because sentient beings have great faculties, so they requested the Dharma. How were the great faculties formed? By hearing the Four Noble Truths (四諦, suffering, accumulation, cessation, path) and the Twelve Links of Dependent Origination (十二因緣, ignorance, action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), and eliminating afflictions, the great faculties were accomplished. How did the Tathagata speak the Four Noble Truths? Because the princes and the Brahma (梵天, celestial beings) requested the Dharma, so he spoke it. How did the Brahma request the Dharma? Seeing that the Greatly Wise One (釋迦摩尼佛, Shakyamuni Buddha) sat in the Bodhimanda (道場, place of enlightenment) and attained Buddhahood, he summoned those with affinities, so they requested the Dharma. Since then, how many countless kalpas (劫, eons) have passed. So it is necessary to say so many sentences. Mahābhijñājñānābhibhū Buddha, originally sat in the Bodhimanda, and when he was about to attain Bodhi (菩提, enlightenment), he experienced ten kalpas. This and the Chapter on the Duration of Life serve as a preface to the cause and condition. In the past, he was about to attain (Bodhi), because he experienced ten kalpas. How much more so Shakyamuni (釋迦, Shakyamuni Buddha)'s six years of ascetic practice to attain all-knowing wisdom. This (six years of ascetic practice) is not true. The Buddhadharma did not appear earlier because he had not attained all-knowing wisdom, or perhaps the faculties of sentient beings were not yet ripe. Below it explains that the devas (諸天, celestial beings) rained down flowers as offerings. Below the Bhikshus (比丘, monks), it explains that after attaining Buddhahood. The sixteen princes, each abandoning their cherished (treasures), came to the Buddha's place. They spoke verses of praise, requesting (the Buddha) to turn the Dharma wheel. Below it explains that the Brahma of the ten directions requested the Dharma. In the Brahma's request for the Dharma, there are five sections. The first is the light of meaning (the Buddha's light). The second is to investigate the root of the light, requesting (the Buddha) to speak at the Buddha's place. The third is to scatter flowers as offerings. The fourth is to speak verses of praise. The fifth is to request the turning of the Dharma wheel. The Brahma of the Eastern direction requested (the Buddha) to turn the Dharma wheel of the Hinayana (小乘, Lesser Vehicle). The Southeast (Brahma) requested the Hinayana without (permanence).

明人天因果。南方梵請說大乘法輪西南方九至下方。亦請大也。上□□□□大小兼請。失樂者五識樂。相者是前樂境。由其罪業因緣。二俱失也。自下明受請轉四諦法輪。上亦有請其大者。何故不明為說大也。過去亦說大品諸經。同於今者。但於今無益。隱而不道。亦可為厲下根。親從二乘。向於法華。故不明也。三轉十二行法輪者。初直言。是苦是集是滅是道。第二勸修。苦應知。集應斷滅應證。道應修。第三引證。苦我以知。集我以斷滅我以證。道我以修。成無上道。三遍說四諦。名十二也。此是出世之法。世間所不能轉也。自下明因緣之道。次第解釋。名十二也。由有無明故。造其行□□□□故行亦滅也。餘者可知。那由他人。不受一切法故者。不受苦集一切法也。又解。明得道之心。□□□一義空。得無相心。不受相類有為一切法也。從是以後諸聲聞不可稱數者。明在後得道欲厲于下根。前者為高勝。後者為不如。皆童子出家者。聞上說法。增道見機處明。勘為請主。故請說大也。如來知見。深心所念者。明心中念。欲修行大乘。自行兼人天下同行。廣作利益故云深心所念。請佛為證者。故云佛自識知也。所以道出家。聖王所將八萬。見王子出家。亦求出家。明王子本以見機根。引爾許多人出家。有大利益。

【現代漢語翻譯】現代漢語譯本明示了人天因果的道理。從南方梵天請求佛陀宣說大乘法輪，西南方、下方也同樣請求。上方……（此處原文缺失）……大小乘都請求。失去快樂的人，失去了五識所感受的快樂。『相』指的是之前的快樂境界。由於他們的罪業因緣，這兩種快樂都失去了。下面闡明接受請求，轉動四諦法輪。上面也有請求（佛陀）宣說大乘，為什麼不明確說明為他們宣說大乘呢？過去也曾宣說過《大品般若經》等大乘經典，和現在的情況一樣。只是因為現在宣說大乘對他們沒有益處，所以隱而不說。也可以說是爲了勉勵下根器的人，讓他們先跟隨二乘，再轉向《法華經》，所以不明確宣說大乘。所謂『三轉十二行法輪』，第一次是直接說：『這是苦，這是集，這是滅，這是道。』第二次是勸導修行：『苦應該知，集應該斷，滅應該證，道應該修。』第三次是引證：『苦我已經知道了，集我已經斷了，滅我已經證得了，道我已經修習了。』從而成就無上道。這樣三遍宣說四諦，稱為『十二行』。這是出世間的法，世間人無法轉動。下面闡明因緣之道，按照次第解釋，稱為『十二』。由於有無明，所以造作了行為……（此處原文缺失）……所以行為也滅除了。其餘的可以自己理解。『那由他人，不受一切法故』，指的是不受苦集等一切法。另一種解釋是，明白了得道的心，……（此處原文缺失）……義空，得到無相心，不接受與『相』相關的有為的一切法。從這以後，無數的聲聞得道，說明在後面得道是爲了勉勵下根器的人。前面得道的人根器高勝，後面得道的人不如他們。『皆童子出家者』，聽到佛陀說法，增長了道業，明白了時機，被認為是請求說法的主體，所以請求宣說大乘。『如來知見，深心所念者』，說明佛陀心中念著，想要修行大乘，自己修行也幫助他人修行，使天下人都一起修行，廣泛地利益眾生，所以說是『深心所念』。請求佛陀作為證明，所以說是『佛自識知也』。所以說王子出家，聖王所帶領的八萬人，看到王子出家，也請求出家。說明王子本來就善於觀察眾生的根器，引導了這麼多人出家，有很大的利益。

【English Translation】 English version It clarifies the principle of cause and effect for humans and devas. The Brahma King from the South requested the Buddha to turn the Great Vehicle Dharma wheel; the southwest and the lower directions also made the same request. The upper… (text missing here)… both the Great and Small Vehicles were requested. Those who have lost joy have lost the joy experienced by the five consciousnesses. 『Appearance』 refers to the previous state of joy. Due to their karmic causes and conditions, both types of joy are lost. Below, it explains accepting the request to turn the Four Noble Truths Dharma wheel. Above, there was also a request to expound the Great Vehicle, so why is it not explicitly stated that it was for them? In the past, the Mahaprajnaparamita Sutra and other Great Vehicle scriptures were also expounded, similar to the present situation. However, because expounding the Great Vehicle now would not benefit them, it is concealed and not spoken of. It can also be said that it is to encourage those of inferior capacity to first follow the Two Vehicles and then turn to the Lotus Sutra, so the Great Vehicle is not explicitly expounded. The so-called 『three turnings of the twelve aspects of the Dharma wheel』 means that the first time, it is directly stated: 『This is suffering, this is accumulation, this is cessation, this is the path.』 The second time, it is advised to practice: 『Suffering should be known, accumulation should be abandoned, cessation should be realized, the path should be cultivated.』 The third time, it is cited as evidence: 『Suffering I have already known, accumulation I have already abandoned, cessation I have already realized, the path I have already cultivated,』 thereby attaining unsurpassed enlightenment. Thus, explaining the Four Noble Truths three times is called the 『twelve aspects.』 This is a transcendental Dharma, which worldly people cannot turn. Below, it explains the path of dependent origination, explaining it in order, called 『twelve.』 Because there is ignorance, actions are created… (text missing here)… therefore, actions are also extinguished. The rest can be understood on your own. 『Nayuta (a large number) of others, not accepting all dharmas,』 refers to not accepting all dharmas such as suffering and accumulation. Another explanation is that understanding the mind of attaining the Way… (text missing here)… the emptiness of meaning, attaining the mind of no-appearance, not accepting all conditioned dharmas related to 『appearance.』 From then on, countless shravakas attained the Way, indicating that attaining the Way later is to encourage those of inferior capacity. Those who attained the Way earlier have superior capacity, while those who attained the Way later are not as good as them. 『All were young men who left home,』 hearing the Buddha's teachings, increased their progress on the path, understood the opportunity, and were considered the subjects who requested the teachings, so they requested the exposition of the Great Vehicle. 『The Tathagata's knowledge and vision, what is deeply contemplated in the mind,』 indicates that the Buddha contemplates in his mind, wanting to practice the Great Vehicle, practicing himself and helping others to practice, so that all people in the world practice together, widely benefiting sentient beings, so it is said to be 『deeply contemplated in the mind.』 Requesting the Buddha as a witness, so it is said that 『the Buddha himself knows.』 Therefore, it is said that the prince left home, and the eighty thousand led by the holy king, seeing the prince leave home, also requested to leave home. It shows that the prince was originally good at observing the capacities of sentient beings, leading so many people to leave home, which is of great benefit.

正欲厲于下根。本見機明子為汝等說。到今不解。此為可恥也。自下為說大也。菩薩久積□□□便信受聲聞眾中有根者。亦信解也。其餘眾生。皆生疑惑。亦厲下根聲聞。使□□□是其高勝。疑惑者是其卑劣。欲使下根聲聞自知。爾時不得高同勝者。乃下同疑惑也。欲使檢厲其情。自鞭其後。說此經已以下。知緣在後人所以入定。是時十六菩薩以下。明王子同見其機。所以有勝法坐。為眾說也令發無上道意。從大通智勝以下。明王子說法。善法其所故。出定讚歎。勸人供養也所以出定讚歎者。時坐生疑。十六菩薩。在其行地。所說未必當理。今者讚歎。欲使時人信伏十六所說。虛應當取信。其為希有。亦可道本菩薩地時。見機分明。為眾說法。善得其所。況於今日。道成正覺達□□□汝等說。應當生信也。世世所生。與菩薩俱者。明自爾以來。高勝之者。隨其生處。則形心俱到。不如之者。但有窴資遠運。與其善俱也。從其聞法。悉皆信解。於今不盡者。亦厲下根之人。使知在前者為高勝。在後為卑劣也。十六沙彌皆得菩提者。此會師古今。亦可。生導師喻。於今有住聲聞地者。明其劣者。到今住在聲聞位中。我常教化者。常以大乘化也。是諸人等。應以是法。漸入佛道者。應以二乘方便。長進其解。漸入大乘佛道也

【現代漢語翻譯】現代漢語譯本：正要嚴厲對待下根之人。當初見機明瞭的王子為你們說法，到現在還不理解，這真是可恥啊。現在我從低處為你們說大法。菩薩長久積聚功德，便能信受。聲聞眾中根器好的人，也能信解。其餘眾生，都產生疑惑。這也是爲了鞭策下根的聲聞，使他們明白高勝之人是多麼優秀，疑惑之人是多麼卑劣。想讓下根的聲聞自己明白，那時不能與高勝之人相比，只能與疑惑之人一樣。想讓他們反省自己的情況，自我鞭策。說了這部經之後，以下的內容，是知道因緣在後世之人，所以入定。這時十六位菩薩以下的內容，是明王子一同看到時機，所以有殊勝的法座，為大眾說法，使他們發起無上道心。從大通智勝佛以下的內容，是明王子說法，善於把握時機，所以出定讚歎，勸人供養。之所以出定讚歎，是因為當時在座的人產生疑惑，認為十六位菩薩，在他們的修行地位上，所說未必合乎道理。現在讚歎，是想讓當時的人信服十六位菩薩所說，確實應當相信，這是非常稀有的。也可以說，本菩薩在地位時，見機分明，為大眾說法，善於把握時機，更何況今天，道成正覺，通達一切，為你們說法，應當生起信心啊。世世代代所生，與菩薩在一起的人，說明從那時以來，高勝之人，隨著他們所生的地方，則身心都到達。不如他們的人，只有積累資糧，長途跋涉，才能與善法在一起。從他們那裡聽聞佛法，全部都能信解。到今天還不完全理解的人，也是爲了鞭策下根之人，使他們明白在前面的人是高勝的，在後面的人是卑劣的。十六位沙彌都證得菩提，這次法會是師父教導古今，也可以說是導師的比喻。今天還有住在聲聞地的人，說明他們是劣根之人，到現在還住在聲聞的地位中。我常常教化他們，常常用大乘佛法教化他們。這些人等，應當用這種方法，逐漸進入佛道，應當用二乘的方便法門，增長他們的理解，逐漸進入大乘佛道。 English version: They are about to be strict with those of inferior faculties. The prince who understood the opportunity clearly initially spoke for you, but you still don't understand now. This is truly shameful. Now I will speak the great Dharma to you from a lower perspective. Bodhisattvas accumulate merit for a long time, and then they can believe and accept it. Those with good roots among the Shravakas can also believe and understand. The rest of the sentient beings all have doubts. This is also to spur the Shravakas of inferior faculties, so that they understand how excellent those who are superior are, and how inferior those who are doubtful are. It is intended to make the Shravakas of inferior faculties understand that at that time they cannot be compared with those who are superior, but can only be the same as those who are doubtful. It is intended to make them reflect on their situation and whip themselves. After this sutra is spoken, the following content is about knowing that the cause and condition are in later generations, so they enter Samadhi. The content from the sixteen Bodhisattvas onwards is that Prince Ming jointly saw the opportunity, so there is a supreme Dharma seat, speaking Dharma for the public, so that they can generate the supreme Bodhi mind. The content from Mahābhijñājñānābhibhū (Great Universal Wisdom Excellence) Buddha onwards is that Prince Ming speaks Dharma, is good at grasping the opportunity, so he comes out of Samadhi to praise and encourage people to make offerings. The reason for coming out of Samadhi to praise is that the people present at that time had doubts, thinking that the sixteen Bodhisattvas, in their position of practice, what they said may not be reasonable. Now the praise is to make the people at that time believe what the sixteen Bodhisattvas said, and it is indeed right to believe, which is very rare. It can also be said that the original Bodhisattva, when in his position, clearly saw the opportunity and spoke Dharma for the public, and was good at grasping the opportunity, let alone today, having attained perfect enlightenment, understanding everything, and speaking Dharma for you, you should generate faith. Those who are born generation after generation with the Bodhisattvas, explain that since that time, the superior ones, along with the places where they are born, their body and mind both arrive. Those who are not as good as them only accumulate resources and travel long distances to be with the good Dharma. From hearing the Dharma from them, they can all believe and understand. Those who still do not fully understand today are also to spur those of inferior faculties, so that they understand that those in front are superior, and those behind are inferior. The sixteen Shramaneras all attained Bodhi, this Dharma assembly is the teacher teaching the past and present, and can also be said to be a metaphor for the guide. Today there are still those who dwell in the Shravaka ground, explaining that they are of inferior faculties, and still dwell in the position of Shravaka today. I often teach them, and often teach them with the Mahayana Dharma. These people, etc., should use this method to gradually enter the Buddha path, and should use the expedient methods of the Two Vehicles to increase their understanding and gradually enter the Mahayana Buddha path.

【English Translation】 They are about to be strict with those of inferior faculties. The prince who understood the opportunity clearly initially spoke for you, but you still don't understand now. This is truly shameful. Now I will speak the great Dharma to you from a lower perspective. Bodhisattvas accumulate merit for a long time, and then they can believe and accept it. Those with good roots among the Shravakas can also believe and understand. The rest of the sentient beings all have doubts. This is also to spur the Shravakas of inferior faculties, so that they understand how excellent those who are superior are, and how inferior those who are doubtful are. It is intended to make the Shravakas of inferior faculties understand that at that time they cannot be compared with those who are superior, but can only be the same as those who are doubtful. It is intended to make them reflect on their situation and whip themselves. After this sutra is spoken, the following content is about knowing that the cause and condition are in later generations, so they enter Samadhi. The content from the sixteen Bodhisattvas onwards is that Prince Ming jointly saw the opportunity, so there is a supreme Dharma seat, speaking Dharma for the public, so that they can generate the supreme Bodhi mind. The content from Mahābhijñājñānābhibhū (Great Universal Wisdom Excellence) Buddha onwards is that Prince Ming speaks Dharma, is good at grasping the opportunity, so he comes out of Samadhi to praise and encourage people to make offerings. The reason for coming out of Samadhi to praise is that the people present at that time had doubts, thinking that the sixteen Bodhisattvas, in their position of practice, what they said may not be reasonable. Now the praise is to make the people at that time believe what the sixteen Bodhisattvas said, and it is indeed right to believe, which is very rare. It can also be said that the original Bodhisattva, when in his position, clearly saw the opportunity and spoke Dharma for the public, and was good at grasping the opportunity, let alone today, having attained perfect enlightenment, understanding everything, and speaking Dharma for you, you should generate faith. Those who are born generation after generation with the Bodhisattvas, explain that since that time, the superior ones, along with the places where they are born, their body and mind both arrive. Those who are not as good as them only accumulate resources and travel long distances to be with the good Dharma. From hearing the Dharma from them, they can all believe and understand. Those who still do not fully understand today are also to spur those of inferior faculties, so that they understand that those in front are superior, and those behind are inferior. The sixteen Shramaneras all attained Bodhi, this Dharma assembly is the teacher teaching the past and present, and can also be said to be a metaphor for the guide. Today there are still those who dwell in the Shravaka ground, explaining that they are of inferior faculties, and still dwell in the position of Shravaka today. I often teach them, and often teach them with the Mahayana Dharma. These people, etc., should use this method to gradually enter the Buddha path, and should use the expedient methods of the Two Vehicles to increase their understanding and gradually enter the Mahayana Buddha path.

。所以者何。釋如來智惠大乘之道。深遠彷彿。信之則難。豈況惠解得入。要先□□□其粗哉。方能取信。故言難信難解。所以施三方便也。爾時所化以下。會第□□□及我滅后聲聞弟子者。亦厲下根。親自值我在世。應齊同根。未來世者。是其劣。使彼自生撿厲。今日時中。應當取信。我滅度后。不聞是經。不知不覺。已之所行正是菩薩之道。當入涅槃。明像正得道。得無餘涅槃也。我于余國作佛者。明如來此方緣盡。應在凈土。言余國作佛。是人根感於我。同生凈土。還求大乘智惠。始終殖我。明法輪道。同歸於一解。是以今者殖我在世。齊同上根領解。應當生信也。亦是勸厲之辭也。如來自知。涅槃時到以下。起下滅化喻。眾又清凈者□□□就。除二乘著相。名為清凈。便集比丘。遣二假名。歸成一實。比丘當知以下。何以重明三者。欲作勢向下。以險道故。施三乘也。自下還喻上火宅中事。初作作險道喻。第二作導師喻。第三作化城喻。第四滅化喻。譬如五百由旬者。與上宅禮為喻。五道為五百。何以知之。下文言過三百由旬。化作一城。三塗示不受道。得道之來。要在人天。故言過三百也。又解。三界為三百。七住二乘為四百。八地終至十住。為五百。何以知之。下文言過三百由旬。化作一城。明二乘無漏

【現代漢語翻譯】現代漢語譯本：為什麼這麼說呢？解釋如來的智慧和大乘的道理，深奧而難以捉摸，相信它很難，更何況用智慧理解而能夠進入呢？要先去除其粗淺的部分，才能取得信任。所以說難信難解，因此施行三種方便法門。『爾時所化以下』，指法會上的聲聞弟子以及我滅度后的聲聞弟子，也是根器低劣的人。親自遇到我在世時，應該和上根之人一樣。未來世的人，是根器更差的，讓他們自己反省磨礪。今天這個時候，應當相信。我滅度后，沒有聽聞這部經，不知不覺中，自己所行正是菩薩之道，將要進入涅槃。說明在像法和正法時期得道，得到無餘涅槃。『我于余國作佛者』，說明如來在此方世界的緣分已盡，應該在凈土。說在其他國土成佛，是那些人的根器感應到我，一同往生凈土，還求大乘智慧，始終以我為根本。說明法輪之道，最終歸於同一個解脫。因此現在以我為根本，和上根之人一樣領悟理解，應當生起信心。這也是勸勉激勵之辭。『如來自知，涅槃時到以下』，以下是捨棄化城的比喻。『眾又清凈者』，是指去除二乘的執著，名為清凈。於是召集比丘，捨棄二種假名，歸於一個真實。『比丘當知以下』，為什麼要重複說明三乘呢？想要藉此向下施設，因為道路險峻，所以施行三乘。下面又用火宅中的事情來比喻。最初是作險道的比喻，第二是作導師的比喻，第三是作化城的比喻，第四是捨棄化城的比喻。『譬如五百由旬者』，與上面的宅院禮儀作比喻，五道為五百。為什麼知道呢？下文說超過三百由旬，化作一座城，三惡道表示不受道，得道而來，一定在人天善道，所以說超過三百。又解釋說，三界為三百，七住的二乘為四百，八地最終到十住為五百。為什麼知道呢？下文說超過三百由旬，化作一座城，說明二乘的無漏。 English version: Why is this so? Explaining the wisdom of the Tathagata (如來, Thus Come One) and the path of the Mahayana (大乘, Great Vehicle), it is profound and elusive. Believing it is difficult, let alone understanding it with wisdom and being able to enter it. One must first remove its superficial aspects in order to gain trust. Therefore, it is said to be difficult to believe and difficult to understand, hence the implementation of the three expedient means. 'Those transformed at that time and below' refers to the Shravaka (聲聞, Hearer) disciples at the Dharma assembly and the Shravaka disciples after my Parinirvana (滅度, complete extinction), who are also those of inferior faculties. Those who personally encounter me in this world should be the same as those of superior faculties. Those of future generations are of even inferior faculties, let them reflect and temper themselves. At this time today, one should believe. After my Parinirvana, having not heard this Sutra, unknowingly, what they practice is precisely the path of the Bodhisattva (菩薩, Enlightenment Being), and they will enter Nirvana. It explains that those who attain the Way during the Dharma Image Age and the Dharma Ending Age attain Nirvana without remainder. 'I will become a Buddha in other lands' explains that the Tathagata's affinity in this world is exhausted and should be in the Pure Land. Saying that one becomes a Buddha in other lands means that those people's faculties resonate with me, and they are reborn together in the Pure Land, still seeking the wisdom of the Mahayana, always taking me as the foundation. It explains that the path of the Dharma Wheel ultimately returns to the same liberation. Therefore, now taking me as the foundation, understanding and comprehending like those of superior faculties, one should generate faith. This is also a word of exhortation and encouragement. 'The Tathagata knows that the time for Parinirvana has arrived and below' is the metaphor of abandoning the transformed city below. 'The assembly is pure again' refers to removing the attachments of the Two Vehicles (二乘, Two Vehicles), which is called purity. Thus, the Bhikshus (比丘, Monks) are summoned, abandoning the two provisional names and returning to one reality. 'Bhikshus should know and below', why repeat the explanation of the Three Vehicles (三乘, Three Vehicles)? It is to implement downwards, because the road is dangerous, hence the implementation of the Three Vehicles. Below, the events in the burning house are used as a metaphor again. First, it is a metaphor for a dangerous road, second, a metaphor for a guide, third, a metaphor for a transformed city, and fourth, a metaphor for abandoning the transformed city. 'For example, five hundred Yojanas (由旬, ancient Indian unit of distance)' is a metaphor for the above-mentioned house etiquette, the five paths are five hundred. How do we know? The following text says that after more than three hundred Yojanas, a city is transformed, the three evil realms indicate that they do not receive the Way, and coming to attain the Way must be in the human and heavenly realms, so it is said to be more than three hundred. It is also explained that the Three Realms (三界, Three Realms) are three hundred, the Two Vehicles of the Seven Abodes are four hundred, and the Eighth Ground ultimately reaches the Tenth Abode as five hundred. How do we know? The following text says that after more than three hundred Yojanas, a city is transformed, explaining the non-outflow of the Two Vehicles.

【English Translation】 Modern Chinese translation: Why is this so? Explaining the wisdom of the Tathagata (如來, Thus Come One) and the path of the Mahayana (大乘, Great Vehicle), it is profound and elusive. Believing it is difficult, let alone understanding it with wisdom and being able to enter it. One must first remove its superficial aspects in order to gain trust. Therefore, it is said to be difficult to believe and difficult to understand, hence the implementation of the three expedient means. 'Those transformed at that time and below' refers to the Shravaka (聲聞, Hearer) disciples at the Dharma assembly and the Shravaka disciples after my Parinirvana (滅度, complete extinction), who are also those of inferior faculties. Those who personally encounter me in this world should be the same as those of superior faculties. Those of future generations are of even inferior faculties, let them reflect and temper themselves. At this time today, one should believe. After my Parinirvana, having not heard this Sutra, unknowingly, what they practice is precisely the path of the Bodhisattva (菩薩, Enlightenment Being), and they will enter Nirvana. It explains that those who attain the Way during the Dharma Image Age and the Dharma Ending Age attain Nirvana without remainder. 'I will become a Buddha in other lands' explains that the Tathagata's affinity in this world is exhausted and should be in the Pure Land. Saying that one becomes a Buddha in other lands means that those people's faculties resonate with me, and they are reborn together in the Pure Land, still seeking the wisdom of the Mahayana, always taking me as the foundation. It explains that the path of the Dharma Wheel ultimately returns to the same liberation. Therefore, now taking me as the foundation, understanding and comprehending like those of superior faculties, one should generate faith. This is also a word of exhortation and encouragement. 'The Tathagata knows that the time for Parinirvana has arrived and below' is the metaphor of abandoning the transformed city below. 'The assembly is pure again' refers to removing the attachments of the Two Vehicles (二乘, Two Vehicles), which is called purity. Thus, the Bhikshus (比丘, Monks) are summoned, abandoning the two provisional names and returning to one reality. 'Bhikshus should know and below', why repeat the explanation of the Three Vehicles (三乘, Three Vehicles)? It is to implement downwards, because the road is dangerous, hence the implementation of the Three Vehicles. Below, the events in the burning house are used as a metaphor again. First, it is a metaphor for a dangerous road, second, a metaphor for a guide, third, a metaphor for a transformed city, and fourth, a metaphor for abandoning the transformed city. 'For example, five hundred Yojanas (由旬, ancient Indian unit of distance)' is a metaphor for the above-mentioned house etiquette, the five paths are five hundred. How do we know? The following text says that after more than three hundred Yojanas, a city is transformed, the three evil realms indicate that they do not receive the Way, and coming to attain the Way must be in the human and heavenly realms, so it is said to be more than three hundred. It is also explained that the Three Realms (三界, Three Realms) are three hundred, the Two Vehicles of the Seven Abodes are four hundred, and the Eighth Ground ultimately reaches the Tenth Abode as five hundred. How do we know? The following text says that after more than three hundred Yojanas, a city is transformed, explaining the non-outflow of the Two Vehicles.

。三界所無。二乘涅槃。三界外法。名為過也。險難惡道者。五道□□□□七住以上。雖無三界分段等苦。由有無常變易生滅。豈非險難名惡道也。曠□□□□明三界五道。無其聖人也。雖有二乘之人。陋得無漏。不屬三界名為人出。故言三界衰無聖人也。若就后解。以何為人義。人本達古故今如理周備。人義始足。若爾唯佛。是一切智人降佛以下。人義不備。名無人也。怖畏之處者。生死險道。智人之所怖也。若有多眾者。六百萬億。修道進德。欲過險道。遠詣佛果。為至珍寶處也。有一導師以下。與第一思惟為喻。昔十六王子。釋迦導師。聞不載告名聰。快伴法相名慧見之分明了曰明。說到法相名達也。知機發為通。未發為塞也。將導眾人。欲過此難。與上第二思惟為喻。□□成道。執理以擬之。所將人眾以下。與上第三思惟為喻。本發大心其于佛果。暫時廢忘。名中路退也。白導師言。機感於佛。義同白也。小懼其劫。大名怖畏。不能復進者。明三大阿僧祇劫修行。始到在佛地。故名為遠。欲退還也。導師多諸方便以下。與上第四思惟為喻。舍教馳輪逕。離生死名可愍也。背其大教。名舍珍寶但起小心。義同退還。上來至此。明念欲作化城。作是念已下。明思惟理教。于險道中。過三百由旬。化作一城者。無而

【現代漢語翻譯】現代漢語譯本三界所無，二乘（聲聞乘和緣覺乘）涅槃，三界之外的法，這被稱為『過』（過失）。『險難惡道』指的是五道（地獄、餓鬼、畜生、人、阿修羅）……七住（菩薩修行階位）以上的菩薩，雖然沒有三界（欲界、色界、無色界）的分段生死等痛苦，但由於還有無常變易生滅，難道不是險難，被稱為惡道嗎？曠……說明三界五道，沒有聖人。即使有二乘之人，淺陋地獲得無漏（沒有煩惱），不屬於三界，被稱為『人出』，所以說三界衰敗沒有聖人。如果按照後面的解釋，用什麼來定義『人』的意義呢？人本來通達過去，所以現在如理周全具備，『人』的意義才算完備。如果這樣說，只有佛，是一切智人，低於佛的，『人』的意義不完備，被稱為『無人』。『怖畏之處』指的是生死險道，是智者所畏懼的地方。『若有多眾』指的是六百萬億，修道進德，想要度過險道，遙遠地到達佛果，到達珍寶之處。『有一導師以下』，用第一思惟作為比喻。從前十六王子，釋迦（能仁）導師，聽聞不記載告誡，稱為『聰』，快速地伴隨法相，稱為『慧』，見解分明了達，稱為『明』，說到法相稱為『達』。知道時機而啓發稱為『通』，沒有啓發稱為『塞』。將要引導眾人，想要度過此難，用上文第二思惟作為比喻……成就道業，執持真理來比擬。『所將人眾以下』，用上文第三思惟作為比喻。本來發大心，對於佛果，暫時廢棄遺忘，稱為『中路退』。『白導師言』，機緣感應于佛，意義等同於『白』。稍微畏懼劫難，大的稱為『怖畏』，不能再前進，說明三大阿僧祇劫修行，才到達佛地，所以稱為遙遠，想要退還。『導師多諸方便以下』，用上文第四思惟作為比喻。捨棄教法而奔馳車輪小路，離開生死稱為『可愍』。背離大教，稱為捨棄珍寶，但生起小心，意義等同於退還。從上面到這裡，說明念頭想要作化城。『作是念已下』，說明思惟理教，在險道中，經過三百由旬，化作一座城，是無中生有。

【English Translation】 English version 'What is absent in the Three Realms, the Nirvana of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the Dharma beyond the Three Realms, is called 'fault'. 'Dangerous and evil paths' refer to the five paths (hell, hungry ghosts, animals, humans, and Asuras)... Bodhisattvas above the seventh stage (of Bodhisattva practice), although they do not have the suffering of segmented rebirth in the Three Realms (desire realm, form realm, formless realm), are they not dangerous and called evil paths due to impermanence, change, birth, and death? Vast... explaining that in the Three Realms and Five Paths, there are no sages. Even if there are people of the Two Vehicles, who shallowly attain the un-leaked (without afflictions), not belonging to the Three Realms, they are called 'people who have left', therefore it is said that the Three Realms are declining and there are no sages. If according to the later explanation, what is used to define the meaning of 'person'? A person originally understands the past, so now they are complete and fully equipped according to reason, only then is the meaning of 'person' complete. If this is the case, only the Buddha is the all-knowing person, those below the Buddha, the meaning of 'person' is incomplete, and they are called 'no person'. 'Places of fear' refer to the dangerous paths of birth and death, which are feared by the wise. 'If there are many people' refers to six million trillion, cultivating the path and advancing in virtue, wanting to cross the dangerous path, reaching the Buddha fruit far away, reaching the place of treasures. 'There is a guide below', using the first thought as a metaphor. Formerly, the sixteen princes, Śākyamuni (the capable sage) guide, hearing without recording admonishments, is called 'intelligent', quickly accompanying the Dharma characteristics, is called 'wise', clear understanding is called 'bright', speaking of Dharma characteristics is called 'attainment'. Knowing the opportunity and initiating is called 'open', not initiating is called 'blocked'. About to guide the crowd, wanting to cross this difficulty, using the second thought above as a metaphor... accomplishing the path, holding the truth to compare it. 'The crowd to be led below', using the third thought above as a metaphor. Originally making a great vow, regarding the Buddha fruit, temporarily abandoning and forgetting, is called 'retreating halfway'. 'Saying to the guide', the opportunity resonates with the Buddha, the meaning is the same as 'saying'. Slightly fearing the kalpa, the great is called 'fear', unable to move forward, explaining that cultivating for three great asamkhya kalpas, only then reaching the Buddha ground, therefore it is called far away, wanting to retreat. 'The guide has many expedient means below', using the fourth thought above as a metaphor. Abandoning the teachings and rushing on the small path of the wheel, leaving birth and death is called 'pitiable'. Turning away from the great teachings, is called abandoning treasures, but giving rise to small minds, the meaning is the same as retreating. From above to here, explaining the thought of wanting to make a transformation city. 'Having made this thought below', explaining thinking about the teachings of reason, in the dangerous path, after three hundred yojanas, transforming a city, is creating something from nothing.

說有。名之為化。防非為城。告眾人言以下。為說化城。安慰其心。今□□□□可於中止者。有為無為果。防非為城。可於中止也。若入是城。斷除三界生死。有為□□□□為大樂故。言快得安穩也。若能前至寶所。亦可得去者。若不入城。防城亦得去也。不爾時許。此是理中之言。明道成羅漢。理自向佛故言亦可得去也。是時疲極之眾以下。與上諸子修行為喻。能越度生死。名生已度想。無為寂滅。名安穩想也爾時導師。知此人眾以下。作滅化喻。即上等賜大車也。即滅化城者。釋二假名也。寶處在近者。汝等所行。是菩薩道也。我所作者。是方便也。如來亦復如是以下。合喻。初合導師喻。知諸生死□□□道喻。應去合第一思惟。通塞之想也。應合第二思惟。若有多眾。欲過此難也。若眾生但聞一佛乘者。合第三思惟。所將人眾。中路退還也即作是念。佛道長遠。要逕生歷死。久受勤苦。乃可得成。身命不存。萇壽安在。是故欲退。不復進也。佛知是心以下。合第四思惟。導師多諸方便也。為下劣者。明為懈退者。於三界外為止息故說二乘涅槃。若眾生住於二地以下。合滅化喻。即上爾時導師。知此人眾。既得止息也。汝等所作未辦者。明二涅槃非究竟也。正可近大乘佛惠。而以非真實也。如彼導師。舉喻來帖□

【現代漢語翻譯】現代漢語譯本：說是有。這被稱作『化』（transformation）。防備邪惡稱作『城』（city）。『告眾人言以下』，是說化城（illusory city），爲了安慰他們的心。現在……可以在這裡停留的人，是有為（conditioned）和無為（unconditioned）的果報。防備邪惡稱作城，可以在這裡停留。如果進入這座城，就能斷除三界（three realms）的生死。有為……是爲了獲得大快樂的緣故，說『快得安穩』。如果能前進到達寶所（treasure land），也可以離去。如果不進入城，防備城也可以離去。如果不允許，這是理中的話。明白道成就阿羅漢（Arhat），道理自然傾向於佛，所以說『也可以離去』。『是時疲極之眾以下』，與上面諸子修行作為比喻，能夠超越生死，稱作『生已度想』。無為寂滅，稱作『安穩想』。『爾時導師。知此人眾以下』，作滅化喻（destruction of the illusory city）。即上面賜予大車。即滅化城，是解釋二假名（two provisional names）。『寶處在近者』，你們所行的是菩薩道（Bodhisattva path）。我所做的是方便（skillful means）。『如來亦復如是以下』，合喻。首先合導師（guide）的比喻，知道諸生死……道喻。應該去結合第一思惟（first thought），通達和阻塞的想法。應該結合第二思惟，如果有眾多的人，想要度過這個難關。如果眾生只聽聞一佛乘（One Vehicle），結合第三思惟，所帶領的人眾，中途退還。即作是念，佛道長遠，要經過生死，長久地承受勤苦，才能成就。身命不存，長壽在哪裡？因此想要退卻，不再前進。『佛知是心以下』，結合第四思惟，導師有很多的方便。爲了下劣的人，說明爲了懈怠退卻的人，在三界之外爲了止息的緣故，說二乘（Two Vehicles）涅槃（Nirvana）。『若眾生住於二地以下』，結合滅化喻，即上面『爾時導師。知此人眾。既得止息也』。『汝等所作未辦者』，說明二涅槃並非究竟。只可以接近大乘（Mahayana）佛慧（Buddha's wisdom），但並非真實。如同那位導師，舉起比喻來貼近……

【English Translation】 English version: 'There is.' This is called 'transformation'. Guarding against evil is called 'city'. 'Telling the crowd below' refers to the illusory city, to comfort their hearts. Now... those who can stay here are the results of conditioned and unconditioned states. Guarding against evil is called a city, and one can stay here. If one enters this city, one can cut off the cycle of birth and death in the three realms. Conditioned... is for the sake of great happiness, saying 'quickly attain peace'. If one can advance to the treasure land, one can also leave. If one does not enter the city, guarding the city also allows one to leave. If it is not allowed, these are words of reason. Understanding the path and becoming an Arhat naturally inclines one towards the Buddha, hence the saying 'one can also leave'. 'At that time, the exhausted crowd below' is a metaphor for the practice of the sons above, capable of transcending birth and death, called 'the thought of having already crossed over'. Unconditioned quiescence is called 'the thought of peace'. 'At that time, the guide, knowing this crowd below' is a metaphor for the destruction of the illusory city. That is, bestowing the great carriage above. Destroying the illusory city is explaining the two provisional names. 'The treasure land is near' means that what you are practicing is the Bodhisattva path. What I am doing is skillful means. 'The Tathagata is also like this below' is a combined metaphor. First, combining the metaphor of the guide, knowing all the cycles of birth and death... the metaphor of the path. One should combine the first thought, the idea of passage and obstruction. One should combine the second thought, if there are many people who want to overcome this difficulty. If sentient beings only hear of the One Vehicle, combine the third thought, the crowd being led retreats midway. They think, 'The Buddha's path is long and far, one must go through birth and death, endure hardship for a long time, to achieve it. Life is impermanent, where is longevity?' Therefore, they want to retreat and no longer advance. 'The Buddha knowing this mind below' combines the fourth thought, the guide has many skillful means. For the inferior, explaining for those who are lazy and retreat, outside the three realms, for the sake of cessation, the Nirvana of the Two Vehicles is spoken. 'If sentient beings dwell in the two stages below' combines the metaphor of the destruction of the illusory city, that is, above 'At that time, the guide, knowing that this crowd has already rested'. 'What you have done is not yet finished' explains that the two Nirvanas are not ultimate. One can only approach the wisdom of the Mahayana Buddha, but it is not real. Like that guide, raising the metaphor to bring it close...

□□□第二十劫坐道場。得成於佛。何故不頌初文者。上如來即自說偈頌訖。不須□頌也。彼佛十六子二偈。頌王子請。次十六偈。頌十方諸梵請。次二偈頌受請已。為說四諦十二緣也。次三偈。頌諸人得道。次二偈。頌王子請說大乘。次二偈頌受請為說法華。次一偈。頌入定。次三偈頌王子說法華。次一偈。頌形心俱到。次四偈會古今。以本說為因緣由。至今始得說於法華也。自下頌喻。初二偈。頌險道。迥絕多毒獸者。如大澤中。無其人民。但有虎狼師子。降佛以還。皆有生死煩惱。無真是法。及聖人也。又復無水草。□□□□是人之所依。明三界無漏水草也。若就后解。唯佛得真無漏。降佛以下。無無漏□□也。為智人之所怖畏也。欲過此險道者。欲背于生死。遠其佛果也。時有一導師三句。頌導師。次一句頌第一思惟。第二思惟。即上通塞之相。欲過此難也。次一偈。頌第三思惟。欲退還也。次四教尋時思方便者。明本無其小。暫順小機權假施設也。二乘無而說有。稱化作城本防非。郭以收人。無為涅槃。防非語難為城。有為涅槃。積諸功德名郭。有為涅槃。修諸功德名莊嚴。為行者棲神之處。義同舍宅。□□功德。遮外惡不入內。善不失散。義同爲園。無漏召出於三界。名林渠。□□□人示看之處。以喻四

【現代漢語翻譯】現代漢語譯本第二十劫（kalpa，時間單位）坐于菩提道場，成就佛陀。為何不讚頌最初的經文呢？因為之前的如來已經親自說了偈頌，所以不需要再讚頌了。那位佛陀的十六個兒子用兩首偈頌讚頌王子們的請求，接著用十六首偈頌讚頌十方諸梵的請求，然後用兩首偈頌讚頌接受請求之後，為他們宣說四諦（cattyari arya satyani，佛教基本教義，即苦、集、滅、道）和十二因緣（dvadasanga-pratitya-samutpada，佛教關於生命起源和流轉的理論）。接著用三首偈頌讚頌眾人得道，然後用兩首偈頌讚頌王子們請求宣說大乘（Mahayana，佛教宗派之一），再用兩首偈頌讚頌接受請求后為他們宣說法華（Saddharma Pundarika Sutra，即《妙法蓮華經》）。接著用一首偈頌讚頌入定，再用三首偈頌讚頌王子們宣說法華，接著用一首偈頌讚頌形體和心意都到達，再用四首偈頌會合古今，因為最初的宣說作為因緣的緣故，直到現在才得以宣說法華啊。從下面開始讚頌比喻。最初的兩首偈頌讚頌險峻的道路，極其荒涼，有很多毒獸。就像廣闊的沼澤中，沒有人民，只有虎狼獅子。自從佛陀降世以來，眾生都有生死煩惱，沒有真正的佛法和聖人。而且沒有水草，……是人們所依賴的。說明三界（trayo dhatavah，佛教宇宙觀中的欲界、色界、無色界）沒有無漏的水草。如果按照後面的解釋，只有佛陀才能得到真正的無漏，佛陀以下，沒有無漏……也被有智慧的人所畏懼。想要通過這條險峻道路的人，想要背離生死，遠離佛果。『當時有一位導師』這三句，讚頌導師。下一句讚頌第一思惟，第二思惟，就是上面通達和阻塞的相狀，想要通過這個困難。下一首偈頌讚頌第三思惟，想要退還。接著用四教尋找時機思量方便，說明本來沒有小乘，暫時順應小乘根機的權宜之計而假裝施設。二乘（sravakayana，聲聞乘和pratyekabuddhayana，緣覺乘）本來沒有卻說有，稱之為化作的城，本來是爲了防止非法的，用城郭來收容人。無為涅槃（nirvana，佛教術語，指解脫）是防止非法的語言，難以成為城郭。有為涅槃是積累各種功德，稱為城郭。有為涅槃是修習各種功德，稱為莊嚴，是修行者棲息精神的地方，意義如同舍宅。……功德，遮蔽外面的邪惡不進入內部，善行不丟失散失，意義如同園林。無漏召出於三界，稱為林渠，……人指示觀看的地方，用來比喻四……

【English Translation】 English version In the twentieth kalpa (an aeon, a unit of time) he sat at the Bodhi (enlightenment) site and attained Buddhahood. Why is the initial text not praised? Because the previous Tathagata (Buddha) had already personally spoken the verses, so there was no need to praise them again. The sixteen sons of that Buddha used two verses to praise the requests of the princes, then used sixteen verses to praise the requests of the Brahma (divine beings) of the ten directions, and then used two verses to praise that after accepting the requests, he expounded the Four Noble Truths (cattyari arya satyani, the fundamental teachings of Buddhism: suffering, its origin, its cessation, and the path to its cessation) and the Twelve Nidanas (dvadasanga-pratitya-samutpada, the Buddhist theory of the origin and flow of life). Then he used three verses to praise the attainment of the Way by the people, then used two verses to praise the princes' request to expound the Mahayana (one of the major schools of Buddhism), and then used two verses to praise that after accepting the request, he expounded the Lotus Sutra (Saddharma Pundarika Sutra). Then he used one verse to praise entering Samadhi (a state of meditative consciousness), then used three verses to praise the princes expounding the Lotus Sutra, then used one verse to praise that both body and mind had arrived, and then used four verses to unite the past and present, because the initial exposition served as the cause and condition, so that now it is possible to expound the Lotus Sutra. From below begins the praise of the metaphor. The initial two verses praise the perilous road, which is extremely desolate and has many poisonous beasts. It is like a vast swamp, without people, but only tigers, wolves, and lions. Since the Buddha descended into the world, all beings have had the afflictions of birth and death, without true Dharma (Buddhist teachings) and sages. Moreover, there are no water plants, ... which people rely on. It explains that the Three Realms (trayo dhatavah, the realms of desire, form, and formlessness in Buddhist cosmology) have no undefiled water plants. If according to the later explanation, only the Buddha can attain true undefilement, below the Buddha, there is no undefilement... is also feared by the wise. Those who want to pass this perilous road, want to turn away from birth and death, and distance themselves from the fruit of Buddhahood. 'At that time there was a guide,' these three sentences praise the guide. The next sentence praises the first thought, the second thought, which is the aspect of penetration and obstruction mentioned above, wanting to pass through this difficulty. The next verse praises the third thought, wanting to retreat. Then using the four teachings to seek the opportunity to contemplate expedient means, it explains that there was originally no Hinayana (the 'small vehicle' of Buddhism), but temporarily accommodating the expedient means of the Hinayana capacity, it is falsely established. The Two Vehicles (sravakayana, the vehicle of hearers, and pratyekabuddhayana, the vehicle of solitary realizers) originally did not exist but are said to exist, called the transformed city, originally to prevent the unlawful, using the city walls to gather people. Unconditioned Nirvana (nirvana, the Buddhist term for liberation) is the language of preventing the unlawful, difficult to become a city wall. Conditioned Nirvana is accumulating various merits, called the city wall. Conditioned Nirvana is cultivating various merits, called adornment, is the place where practitioners dwell in spirit, the meaning is like a dwelling. ... merit, shielding external evils from entering internally, good deeds are not lost and scattered, the meaning is like a garden. Undefilement calls out from the Three Realms, called forest channels, ... people indicate the place to watch, used to metaphorize four...

諦。通其行人。觀行之處。八解名浴池。四禪為重門。三空觀心為樓閣。善心有貞干之用。能有所辨名男。慈悲有外適之義名女。即作是化已下已一偈。頌為說化城。次一偈。頌諸子修行。次二偈半。頌滅化喻。我亦復如是。頌合喻。為一切導師。合時有一導師。見諸求道者頌合第一第二思惟。次三句。頌合第三思惟。次偈半。頌合第四思惟作化城也。次四偈。頌滅化城喻。

第四五百弟子受記品

下根之人。聞上三說。受解在於化城。功行既就。是以列記方將。故名受記。乃與千二百受。但導五百者。此是師徒眷屬。其相屬者故但言五百也。從佛聞是智惠者。方便者。聞上方便品也。又聞授諸大弟子記者。聞受舍利弗。四大聲聞記也。復聞宿世因緣之事者。聞化城品也。復聞諸佛。有大自在神通力者。觀彼久遠由若今也。自下明歡喜。嘆如來化導之方。汝等見富樓。那彌多尼子不者。不論見形。問識□□不。實是大行。現居下流。引接未還也。論行既周。次與授記也。千二百念者。請其記□。□□述彼意故。次第與受之。上利根聲聞。先悔過自責。自陳己德。後方列記。今明下根之人。鈍根因緣。故得記決然。方能悔過。自陳己解也。譬如有人以下。還喻上化城。四段文句。第一作親友喻。喻上道師。

【現代漢語翻譯】現代漢語譯本：諦（真理）。通達修道之人。觀察修行之處。八解（八種解脫）名為浴池。四禪（四種禪定）為重門。三空觀心（以空性來觀察內心）為樓閣。善良的心有貞固的作用。能夠有所辨別名為男。慈悲有對外適宜的意義名為女。即作是化已下已一偈（用一個偈頌）。頌為說化城（讚頌爲了解說化城）。次一偈（下一個偈頌）。頌諸子修行（讚頌諸子修行）。次二偈半（接下來的兩個半偈頌）。頌滅化喻（讚頌毀滅化城的比喻）。我亦復如是（我也像這樣）。頌合喻（讚頌結合比喻）。為一切導師（作為一切導師）。合時有一導師（結合時有一位導師）。見諸求道者頌合第一第二思惟（看見那些尋求真理的人，讚頌結合第一第二種思考）。次三句（接下來的三句）。頌合第三思惟（讚頌結合第三種思考）。次偈半（接下來的半個偈頌）。頌合第四思惟作化城也（讚頌結合第四種思考，創造化城）。次四偈（接下來的四個偈頌）。頌滅化城喻（讚頌毀滅化城的比喻）。

第四五百弟子受記品

下根之人（根器較差的人）。聞上三說（聽聞了前面的三種說法）。受解在於化城（理解停留在化城）。功行既就（功德和修行已經成就）。是以列記方將（因此排列授記）。故名受記（所以叫做受記）。乃與千二百受（於是和一千二百人一起接受授記）。但導五百者（但是引導五百人）。此是師徒眷屬（這些人是師父和徒弟的眷屬）。其相屬者故但言五百也（因為他們相互隸屬，所以只說五百人）。從佛聞是智惠者（從佛陀那裡聽聞智慧的人）。方便者（善巧方便的人）。聞上方便品也（聽聞了前面的方便品）。又聞授諸大弟子記者（又聽聞了給各位大弟子授記的事情）。聞受舍利弗（聽聞了接受舍利弗）。四大聲聞記也（四大聲聞的授記）。復聞宿世因緣之事者（又聽聞了過去世因緣的事情）。聞化城品也（聽聞了化城品）。復聞諸佛（又聽聞了諸佛）。有大自在神通力者（有大自在神通力的人）。觀彼久遠由若今也（觀察那久遠的事情就像現在一樣）。自下明歡喜（下面說明歡喜）。嘆如來化導之方（讚歎如來教化引導的方法）。汝等見富樓那彌多尼子不者（你們看見富樓那彌多尼子了嗎）。不論見形（不論看見他的形體）。問識□□不（問是否認識）。實是大行（實際上是大修行者）。現居下流（現在處於下流）。引接未還也（引導接引還沒有回來的人）。論行既周（討論修行已經圓滿）。次與授記也（接下來就給他們授記）。千二百念者（一千二百人思考）。請其記□（請求授記）。□□述彼意故（□□陳述他們的意思）。次第與受之（依次給他們授記）。上利根聲聞（前面根器銳利的聲聞）。先悔過自責（先懺悔自己的過錯，責備自己）。自陳己德（陳述自己的功德）。後方列記（然後才排列授記）。今明下根之人（現在說明根器較差的人）。鈍根因緣（因為根器遲鈍的緣故）。故得記決然（所以得到授記后才能決然）。方能悔過（才能懺悔過錯）。自陳己解也（陳述自己的理解）。譬如有人以下（譬如有人以下）。還喻上化城（還是比喻前面的化城）。四段文句（分為四個段落）。第一作親友喻（第一段作為親友的比喻）。喻上道師（比喻前面的導師）。 English version: Truth. Penetrates those who practice. Observes the place of practice. Eight Deliverances are called the bathing pond. Four Dhyanas are the heavy gates. The Three Emptiness Contemplations of the mind are the pavilions. A virtuous heart has the function of steadfastness. Being able to discern is called male. Compassion has the meaning of outward suitability and is called female. Immediately after making this transformation, one verse is used to praise the parable of the transformed city. The next verse praises the practice of the sons. The following two and a half verses praise the parable of the destruction of the transformed city. 'I am also like this' praises the combined parable. 'As the guide of all' combines the parable with the idea of one guide. 'Seeing those who seek the path' praises the combination of the first and second contemplations. The next three lines praise the combination of the third contemplation. The following half verse praises the combination of the fourth contemplation, creating the transformed city. The next four verses praise the parable of the destruction of the transformed city.

Chapter 4: Prophecy of Enlightenment for Five Hundred Disciples

People of inferior capacity, hearing the previous three teachings, their understanding remains at the transformed city. Their merit and practice being accomplished, therefore, prophecies are given in order. Hence, it is called 'Prophecy of Enlightenment.' This is given along with the twelve hundred. But guiding the five hundred refers to the teacher and his disciples, their dependents. Because they are related, only five hundred are mentioned. 'Those who heard wisdom from the Buddha' refers to those who are skilled in means, having heard the previous chapter on expedient means. 'Also, having heard the prophecies given to the great disciples' refers to hearing the prophecies given to Shariputra and the four great Shravakas. 'Also, having heard about the causes and conditions of past lives' refers to hearing the chapter on the transformed city. 'Also, having heard that the Buddhas have great, self-existent, supernatural powers' means observing that distant past as if it were the present. From here onwards, it explains joy, praising the Tathagata's methods of transformation and guidance. 'Have you seen Purna Maitrayaniputra?' It does not ask about seeing his form, but asks if they recognize him. He is truly a great practitioner, currently residing in the lower realms, guiding and receiving those who have not yet returned. Discussing that his practice is complete, next, prophecies are given to them. The twelve hundred contemplate, requesting their prophecies. They describe their intentions, so prophecies are given to them in order. The Shravakas of superior capacity first repent and blame themselves, then declare their own virtues, and only then are prophecies given. Now, it explains that people of inferior capacity, due to their dull faculties, can only repent after receiving the prophecy. They can then declare their own understanding. 'For example, if there is someone...' still uses the parable of the transformed city. It is divided into four sections. The first section uses the analogy of close friends, representing the teacher.

【English Translation】 English version: Truth. Penetrates those who practice. Observes the place of practice. Eight Deliverances (eight kinds of liberation) are called the bathing pond. Four Dhyanas (four kinds of meditation) are the heavy gates. The Three Emptiness Contemplations of the mind are the pavilions. A virtuous heart has the function of steadfastness. Being able to discern is called male. Compassion has the meaning of outward suitability and is called female. Immediately after making this transformation, one verse is used to praise the parable of the transformed city. The next verse praises the practice of the sons. The following two and a half verses praise the parable of the destruction of the transformed city. 'I am also like this' praises the combined parable. 'As the guide of all' combines the parable with the idea of one guide. 'Seeing those who seek the path' praises the combination of the first and second contemplations. The next three lines praise the combination of the third contemplation. The following half verse praises the combination of the fourth contemplation, creating the transformed city. The next four verses praise the parable of the destruction of the transformed city.

Chapter 4: Prophecy of Enlightenment for Five Hundred Disciples

People of inferior capacity (those with duller faculties), hearing the previous three teachings, their understanding remains at the transformed city. Their merit and practice being accomplished, therefore, prophecies are given in order. Hence, it is called 'Prophecy of Enlightenment.' This is given along with the twelve hundred. But guiding the five hundred refers to the teacher and his disciples, their dependents. Because they are related, only five hundred are mentioned. 'Those who heard wisdom from the Buddha' refers to those who are skilled in means, having heard the previous chapter on expedient means. 'Also, having heard the prophecies given to the great disciples' refers to hearing the prophecies given to Shariputra (舍利弗) and the four great Shravakas (聲聞). 'Also, having heard about the causes and conditions of past lives' refers to hearing the chapter on the transformed city. 'Also, having heard that the Buddhas have great, self-existent, supernatural powers' means observing that distant past as if it were the present. From here onwards, it explains joy, praising the Tathagata's methods of transformation and guidance. 'Have you seen Purna Maitrayaniputra?' It does not ask about seeing his form, but asks if they recognize him. He is truly a great practitioner, currently residing in the lower realms, guiding and receiving those who have not yet returned. Discussing that his practice is complete, next, prophecies are given to them. The twelve hundred contemplate, requesting their prophecies. They describe their intentions, so prophecies are given to them in order. The Shravakas of superior capacity first repent and blame themselves, then declare their own virtues, and only then are prophecies given. Now, it explains that people of inferior capacity, due to their dull faculties, can only repent after receiving the prophecy. They can then declare their own understanding. 'For example, if there is someone...' still uses the parable of the transformed city. It is divided into four sections. The first section uses the analogy of close friends, representing the teacher.

有人者六百萬億人也。至親友家者。夫為菩薩。為眾生作不請之友。眾生有感。詣王子所。名親友家也。第二醉酒而臥喻。上險道文少不次。應言具設飯膳。然後醉臥。偈中顯也。舍教馳輪。妄本大解。起惑以自纏。名醉臥。在生死也。宮事當行者。化導方軌。功赫之事。非已名宮事。明十六王子。此方感□□□□□□影不久。名當行。以無賈寶珠者。明法華大乘。萬善功德。利物顯然。若以寶珠。理出量算。名無賈也。若暫受永失。非謂為系。今明昔一發之善。窴資遠運。到今由在始。可謂為系也。衣里不顯之事。明如來玄知。彼人所解不能永固而不語。令汝之所得。必還忘失。若似衣里也。又解。昔說大乘。令其生信。雖復中間妄失。藉本為機。窴資遠感。玄見到在。百劫之頭。方始解悟。彼人不知。義同衣里。亦可系解心衣里也。與之而去者。說以遷應化土也。其人醉臥。都不覺知者。起惑彰其惠目妄本大解。不□□窴資遠益。故言其人醉臥不覺知也。起已遊行以下。上化城為喻。人天中修善。資其出世機發名起已。心無主當。失於本善名遊行。本大乘為己國。二乘為他國者。有無為果。有資神益。已名衣里食苦。身行道為求索。菩薩一發心。超過聲聞百千劫行。聲聞心夾劣。所收亦少。故言甚大艱難也。道成

【現代漢語翻譯】現代漢語譯本有六百萬億人這樣的人。到親友家去，丈夫就是菩薩，為眾生做不請自來的朋友。眾生有所感應，就去拜訪王子，這叫做親友家。第二是醉酒而臥的比喻。前面的險道文中，次第稍微有些顛倒，應該說先準備好飯菜，然後才醉臥。這在偈頌中有所體現。捨棄教法，放縱馳騁，迷失了根本的大智慧，生起迷惑而自我束縛，這叫做醉臥，處於生死輪迴之中。『宮事當行』指的是教化引導的正確途徑，以及功德顯著的事業，而不是指個人的事務，這說明十六王子在其他地方示現應化的身影不會太久，所以說『當行』。因為沒有可以估價的寶珠，說明《法華經》的大乘教義，以及萬善功德，利益眾生是顯而易見的，如果用寶珠來比喻，用數量來衡量，就叫做『無賈』。如果只是暫時得到又永遠失去，就不能稱之為繫縛。現在說明過去一念善心，積累資糧，長遠運作，直到現在仍然存在，這才能稱之為繫縛。衣服里藏著不顯眼的東西，說明如來的玄妙智慧，知道這個人所理解的不能長久穩固，所以不說破，讓他自己所得的，必然還會忘記失去，就像衣服里藏著東西一樣。另一種解釋是，過去說了大乘佛法，讓他生起信心，即使中間有所迷失，憑藉著這個根本作為契機，積累資糧，長遠感應，玄妙的智慧看到它仍然存在，在百劫之後，才開始理解領悟，這個人自己卻不知道，意義就像衣服里藏著東西一樣。也可以把繫縛理解為藏在衣服里的心。『與之而去』，指的是用遷應化土來教導他們。『其人醉臥，都不覺知』，指的是生起迷惑，彰顯其智慧之眼被矇蔽，迷失了根本的大智慧，不能積累資糧，長遠受益，所以說『其人醉臥不覺知』。『起已』以下，用化城來做比喻。在人天之中修善，積累出世的契機，叫做『起已』。心中沒有主見，失去了根本的善，叫做『**』。以根本的大乘為自己的國家，以二乘為他國，有無為的果報，有資助神識的利益，已經可以稱之為衣服里藏著食物，身體力行地修行是爲了尋求。菩薩一發心，就超過聲聞百千劫的修行。聲聞的心胸狹隘，所獲得的也少，所以說『甚大艱難』。道成

【English Translation】 English version There are six million trillion people like this. To go to the home of a close friend, the husband is a Bodhisattva, acting as an uninvited friend to sentient beings. When sentient beings feel a connection, they visit the prince, which is called the home of a close friend. The second is the metaphor of being drunk and asleep. In the previous text about the dangerous path, the order is slightly reversed; it should say that food and drink are prepared first, and then one becomes drunk and falls asleep. This is reflected in the verses. Abandoning the teachings, indulging in reckless pursuits, losing the fundamental great wisdom, and generating delusion to bind oneself is called being drunk and asleep, being in the cycle of birth and death. 'Palace affairs to be carried out' refers to the correct path of teaching and guidance, and the meritorious deeds that are clearly evident, rather than personal matters. This indicates that the sixteen princes will not manifest their responsive bodies in other places for too long, so it is said 'to be carried out'. Because there is no priceless jewel to be valued, it illustrates that the Mahayana teachings of the Lotus Sutra, and the myriad virtuous deeds, benefit sentient beings in an obvious way. If one uses jewels as a metaphor and measures them by quantity, it is called 'priceless'. If one only gains temporarily and loses forever, it cannot be called bondage. Now it is explained that a single thought of goodness in the past, accumulating resources and operating for a long time, still exists today, and this can be called bondage. Hiding something inconspicuous in clothing illustrates the subtle wisdom of the Tathagata, knowing that what this person understands cannot be permanently stable, so he does not reveal it, allowing what he has gained to inevitably be forgotten and lost, just like hiding something in clothing. Another explanation is that in the past, the Mahayana Dharma was spoken, causing him to generate faith. Even if there is some confusion in between, relying on this foundation as an opportunity, accumulating resources and responding for a long time, subtle wisdom sees that it still exists, and after hundreds of kalpas, he begins to understand and comprehend. This person himself does not know, and the meaning is like hiding something in clothing. Bondage can also be understood as the mind hidden in clothing. 'Giving it and leaving' refers to teaching them with the transformation of responsive lands. 'The person is drunk and asleep, completely unaware' refers to generating delusion, highlighting that the eye of wisdom is obscured, losing the fundamental great wisdom, and not being able to accumulate resources and benefit for a long time, so it is said 'the person is drunk and asleep, completely unaware'. 'Having arisen' below, uses the illusory city as a metaphor. Cultivating goodness in the realms of humans and gods, accumulating the opportunity to transcend the world, is called 'having arisen'. Having no opinion in the mind, losing the fundamental goodness, is called '**'. Taking the fundamental Mahayana as one's own country, and the Two Vehicles as other countries, having the fruit of non-action, having the benefit of assisting the spirit, can already be called having food hidden in clothing, and practicing diligently is for seeking. A single thought of Bodhicitta exceeds the practice of hundreds of thousands of kalpas of the Hearers. The Hearers' minds are narrow, and what they gain is also little, so it is said 'extremely difficult'. The path is accomplished.

羅漢。要求心息。名若少有所得。便以為足。此是小器易盈也。於後友以下。與上滅化為喻。會遇見之者。今□□城中。始得大機也。咄哉丈夫者。呵積之辭。何故為小資神。乃失於大利也。我昔教汝□□□□令得大乘佛果安樂義同五欲樂也。某年日月。以無賈寶珠者。大通智勝王子時。為汝說也。今故現在者。昔一發之善。共相資發。到在於今也。而汝不知有資之益也。棄本大解。而取于小。故言甚為癡也。今道成羅漢行遠之佛果。故言可以此寶貿易所須。亦可以萬善因。資大乘佛果也。稱遂本心。名如意。無所之短者。得一切智。行備滿足。更何所少也。自下合喻。為菩薩智作知時以下。合親友喻。而尋廢忘合醉酒喻。既得阿羅漢以下。合起已遊行喻。一切智愿以下。合會過見之喻。汝等所得。無為滅諦非究竟也。但以方便。示小乘涅槃也。我今始知。昔來□□□菩薩道故。生歡喜也。故說偈以重章。初二偈半。頌前悔過自責。次二偈頌至親友家與珠也。其家甚大富者。明大乘之道。萬善備也。具設諸飯膳者。稱其大機。備為說也。默與而捨去者。為說大乘。必知有忘。不言但有遠益。義同默說。竟遷應名捨去。起惑曀彰。忘本大解名臥不覺也。是人既以起。二偈。頌起已遊行喻。次二偈頌會遇見之。亦復如是。

【現代漢語翻譯】現代漢語譯本阿羅漢（Arhat，小乘佛教修行證悟的最高果位）。如果要求心息（控制內心和呼吸），稍有所得就自以為滿足，這是小器易盈。之後用親友來比喻，用滅化來比喻。會遇見（過去之事）的人，如今在□□城中，才得到大機緣。呵斥啊，大丈夫！這是呵斥積攢小的（成就）的言辭。為何爲了小的資糧而失去大的利益呢？我過去教導你們□□□□，是爲了讓你們得到大乘佛果的安樂，這和五欲之樂是相同的。某年某月，如同沒有用無價寶珠一樣。大通智勝王子（Mahābhijñājñānābhibhū，佛陀過去世的身份）時，為你們說的。如今仍然存在，過去一念善心，共同資助啓發，直到如今。而你們不知道有資助的益處，拋棄根本的大解脫，而取小（成就），所以說你們非常愚癡。如今道成了，阿羅漢的修行遠離了佛果，所以說可以用這寶物來貿易所需，也可以用萬善之因，資助大乘佛果。稱合本心，名為如意（如意寶珠，能滿足一切願望的寶珠），沒有欠缺，得到一切智慧，修行完備滿足，還缺少什麼呢？下面用比喻來合說，為菩薩的智慧作知時。下面合親友的比喻，而尋廢忘合醉酒的比喻。既然得到了阿羅漢（Arhat）果位，下面合起已的比喻。一切智愿，下面合會過見的比喻。你們所得的無為滅諦（Nirvana，寂滅的真理）不是究竟的。只是用方便，示現小乘涅槃（Nirvana）。我現在才知道，過去□□□菩薩道，所以生歡喜心。所以說偈頌來重申。最初兩偈半，頌揚先前後悔自責。其次兩偈頌揚到親友家給予寶珠。那家非常富有，說明大乘之道，萬善具備。具設諸飯膳，稱讚他的大機緣，完備地為他說法。默默給予而捨去，為他說大乘佛法，必定知道有人會忘記，不說但有長遠的益處，意義如同默默地說。最終遷應名捨去。起惑曀彰，忘記根本的大解脫，名為臥不覺。這人既然已經起來，用兩偈頌揚起已的比喻。其次兩偈頌揚會遇見之的比喻，也是如此。 English version Arhat (Arhat, the highest attainment in Theravada Buddhism). If they seek to control their mind and breath, and are content with even a small achievement, this is like a small vessel easily filled. Later, the analogy of a friend is used, and the analogy of annihilation is used. Those who meet (past events), now in the city of □□, have just obtained a great opportunity. Alas, brave men! This is a rebuke for accumulating small (achievements). Why lose great benefits for the sake of small resources? I used to teach you □□□□, in order to let you obtain the bliss of the Mahayana Buddha fruit, which is the same as the pleasure of the five desires. In a certain year and month, it was like not using a priceless jewel. When the Great Wisdom-Surpassing Prince (Mahābhijñājñānābhibhū, a past life of the Buddha) spoke to you. Now it still exists, a single good thought in the past, mutually aiding and inspiring, until now. But you do not know the benefit of assistance, abandoning the fundamental great liberation, and taking the small (achievement), so it is said that you are very foolish. Now the path is accomplished, the practice of Arhat is far from the Buddha fruit, so it is said that this treasure can be used to trade for what is needed, and it can also use the cause of ten thousand good deeds to assist the Mahayana Buddha fruit. In accordance with the original intention, it is called the wish-fulfilling (Cintamani, a jewel that fulfills all wishes), without any shortcomings, obtaining all wisdom, practice complete and satisfied, what else is lacking? Below, the analogy is used to combine, making the wisdom of the Bodhisattva know the time. Below, the analogy of a friend is combined, and the analogy of seeking and forgetting is combined with the analogy of drunkenness. Since the Arhat (Arhat) fruit has been obtained, below, the analogy of getting up from ** is combined. All wisdom and vows, below, the analogy of meeting in the past is combined. What you have obtained, the unconditioned cessation (Nirvana, the truth of cessation) is not ultimate. It is only a convenient means to show the Theravada Nirvana (Nirvana). Now I know that in the past □□□ the Bodhisattva path, so joy arises. Therefore, verses are spoken to reiterate. The first two and a half verses praise the previous regret and self-blame. The next two verses praise going to a friend's house and giving the jewel. That family is very rich, indicating the Mahayana path, with ten thousand good deeds complete. Fully setting up various meals, praising his great opportunity, fully explaining the Dharma to him. Silently giving and leaving, speaking the Mahayana Dharma to him, certainly knowing that someone will forget, not saying that there is only a long-term benefit, the meaning is like silently saying. Finally, the name of migration should be abandoned. The arising of delusion is evident, forgetting the fundamental great liberation is called sleeping without awareness. Since this person has risen, two verses praise the analogy of getting up from **. The next two verses praise the analogy of meeting in the past, and it is also like this.

【English Translation】 Arhat (Arhat, the highest attainment in Theravada Buddhism). If they seek to control their mind and breath, and are content with even a small achievement, this is like a small vessel easily filled. Later, the analogy of a friend is used, and the analogy of annihilation is used. Those who meet (past events), now in the city of □□, have just obtained a great opportunity. Alas, brave men! This is a rebuke for accumulating small (achievements). Why lose great benefits for the sake of small resources? I used to teach you □□□□, in order to let you obtain the bliss of the Mahayana Buddha fruit, which is the same as the pleasure of the five desires. In a certain year and month, it was like not using a priceless jewel. When the Great Wisdom-Surpassing Prince (Mahābhijñājñānābhibhū, a past life of the Buddha) spoke to you. Now it still exists, a single good thought in the past, mutually aiding and inspiring, until now. But you do not know the benefit of assistance, abandoning the fundamental great liberation, and taking the small (achievement), so it is said that you are very foolish. Now the path is accomplished, the practice of Arhat is far from the Buddha fruit, so it is said that this treasure can be used to trade for what is needed, and it can also use the cause of ten thousand good deeds to assist the Mahayana Buddha fruit. In accordance with the original intention, it is called the wish-fulfilling (Cintamani, a jewel that fulfills all wishes), without any shortcomings, obtaining all wisdom, practice complete and satisfied, what else is lacking? Below, the analogy is used to combine, making the wisdom of the Bodhisattva know the time. Below, the analogy of a friend is combined, and the analogy of seeking and forgetting is combined with the analogy of drunkenness. Since the Arhat (Arhat) fruit has been obtained, below, the analogy of getting up from ** is combined. All wisdom and vows, below, the analogy of meeting in the past is combined. What you have obtained, the unconditioned cessation (Nirvana, the truth of cessation) is not ultimate. It is only a convenient means to show the Theravada Nirvana (Nirvana). Now I know that in the past □□□ the Bodhisattva path, so joy arises. Therefore, verses are spoken to reiterate. The first two and a half verses praise the previous regret and self-blame. The next two verses praise going to a friend's house and giving the jewel. That family is very rich, indicating the Mahayana path, with ten thousand good deeds complete. Fully setting up various meals, praising his great opportunity, fully explaining the Dharma to him. Silently giving and leaving, speaking the Mahayana Dharma to him, certainly knowing that someone will forget, not saying that there is only a long-term benefit, the meaning is like silently saying. Finally, the name of migration should be abandoned. The arising of delusion is evident, forgetting the fundamental great liberation is called sleeping without awareness. Since this person has risen, two verses praise the analogy of getting up from **. The next two verses praise the analogy of meeting in the past, and it is also like this.

一偈半。頌合為菩薩時。次半偈。頌合既得阿羅漢道。次一偈。頌合一切智愿。猶在不失。次一偈。頌合我今乃知實是菩薩。

授學無學人記品

阿難羅睺羅。所以索記者。若不與我授記。向來得記之者。便生其疑疏者得記。親者不得。此記未必可信。如其與記。遂其索記之愿。親疏皆得信之畢然故言眾望亦足也自下與其列記。新發意菩薩。生其疑念。大行之人。由尚不得如是好記。況其聲聞。得如是決。如來下釋明。阿難是大權之人。修行來久。昔日與我空王佛所。同其發心。樂多聞者。是一行精進者。不注一行。萬行俱前。名為精進。故在前成佛也。阿難現同持者。護持我法也。功行如是。故獲好記。何怪之有哉。故阿難聞如來說。得宿命通也。羅睺羅者。□□□也。明二千人功行既齊。列記亦等也。此人根鈍竭力讚歎。正得一偈。

法師品

上來明萬善同歸莫二之道。三根齊悟列記方將。自此以下。流通說也。聖者說法。有二世利益。欲以此法。傳通千載。不墜于地。付囑四依之人也。能通大法。名為法師。因藥王告八萬大士者。此是四依之人可付傳大乘。故名因也。汝見是大眾不者。以現在弟子委付。其師不論見形。同識其心行不。聞妙法華。一偈一句。乃至一念者。不道文句欲明

【現代漢語翻譯】現代漢語譯本：一偈半，讚頌了成為菩薩的時刻。接下來的半偈，讚頌了已經證得阿羅漢道。再接下來的一偈，讚頌了一切智的願望，仍然存在且未曾失去。最後一偈，讚頌了『我現在才知道，我確實是菩薩』。

授學無學人記品

阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）和羅睺羅（Rahula，佛陀的兒子）之所以請求授記，是因為如果不給他們授記，那些先前得到授記的人，便會產生懷疑：關係疏遠的人得到授記，關係親近的人卻得不到，那麼這個授記未必可信。如果給他們授記，就能滿足他們請求授記的願望，讓親近和疏遠的人都相信授記是必然的。所以說，眾人的期望也是充足的。從下面開始，是給他們一一授記。新發意的菩薩，會產生這樣的疑念：大修行的人，尚且不能得到這樣好的授記，更何況是聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子），怎麼能得到這樣的決斷呢？如來（Tathagata，佛陀的稱號之一）在下面解釋說明：阿難是大權之人，修行由來已久，過去世與我在空王佛（King Emptiness Buddha）那裡，一同發心。喜歡多聞的人，是一行精進的人。不只注重一行，萬行都同時向前，這叫做精進。所以在前面成佛。阿難現在一同護持，是護持我的佛法。功行就是這樣，所以獲得好的授記，有什麼奇怪的呢？所以阿難聽如來說，得到了宿命通（Purva-nivasânusmriti，回憶過去世的能力）。羅睺羅，□□□。說明兩千人的功行既然相同，一一授記也相同。這個人根器遲鈍，竭力讚歎，才得到一偈。

法師品

上面說明萬善同歸於一，沒有第二條道路。三種根器的人同時覺悟，一一授記即將開始。從這裡以下，是流通說法。聖者說法，有兩世的利益。想要用這個佛法，傳通千年，不墜落於地，所以付囑給四依（catvārah pratisharanas，比丘、比丘尼、優婆塞、優婆夷）之人。能夠通達大法，叫做法師。因為藥王（Bhaisajya-raja，菩薩名）告訴八萬大士（Mahasattva，大菩薩）的原因是，這些人是四依之人，可以付囑他們傳大乘佛法，所以叫做『因』。『你們看見這些大眾嗎？』是用現在的弟子來委付。他們的老師不論是否見到他們的外形，都能認識他們的心行嗎？聽聞《妙法蓮華經》（Saddharma Pundarika Sutra）的一偈一句，乃至一念，不是說道文句，而是想要說明……

【English Translation】 English version: One and a half gathas (verses), praising the moment of becoming a Bodhisattva (enlightenment-being). The next half gatha, praising the attainment of Arhatship (the state of one who has attained Nirvana). The following gatha, praising the vow of all-knowing wisdom, which still exists and has not been lost. The last gatha, praising 'Now I know that I am indeed a Bodhisattva'.

Chapter on Bestowing Predictions on Those Still Learning and Those Who Have Completed Learning

The reason why Ananda (Buddha's chief disciple, known for his excellent memory) and Rahula (Buddha's son) requested predictions is that if they were not given predictions, those who had previously received predictions would become suspicious: those who are distant receive predictions, but those who are close do not, then this prediction may not be credible. If they are given predictions, their wish for predictions can be fulfilled, allowing both close and distant individuals to believe that the predictions are certain. Therefore, it is said that the expectations of the masses are also sufficient. From below, predictions are given to them one by one. Newly aspiring Bodhisattvas will have such doubts: great practitioners cannot obtain such good predictions, let alone Sravakas (disciples who hear the Buddha's teachings and attain enlightenment), how can they obtain such a definitive prediction? The Tathagata (one of the titles of the Buddha) explains below: Ananda is a person of great power, who has been practicing for a long time. In the past, he and I made vows together at King Emptiness Buddha (King Emptiness Buddha). Those who like to hear a lot are diligent in one practice. Not only focusing on one practice, but all practices move forward simultaneously, this is called diligence. Therefore, he will become a Buddha earlier. Ananda is now protecting together, which is to protect my Dharma (Buddha's teachings). His merits and practices are like this, so what is strange about obtaining good predictions? Therefore, Ananda heard the Tathagata say that he had obtained the ability to remember past lives (Purva-nivasânusmriti). Rahula, □□□. It shows that since the merits and practices of the two thousand people are the same, the individual predictions are also the same. This person is dull-witted and praises with all his strength, only obtaining one gatha.

Chapter on the Teacher of the Dharma

The above explains that all good deeds return to one, there is no second path. People of the three roots (sharp, medium, dull) simultaneously awaken, and individual predictions are about to begin. From here onwards, it is the circulation of the Dharma. The teachings of the saints benefit both lifetimes. Wanting to use this Dharma to transmit it for thousands of years without falling to the ground, it is entrusted to the four supports (catvārah pratisharanas, Bhikshus, Bhikshunis, Upasakas, Upasikas). Those who can understand the great Dharma are called Dharma teachers. The reason why Bhaisajya-raja (name of a Bodhisattva) told the eighty thousand Mahasattvas (great Bodhisattvas) is that these people are the four supports, and they can be entrusted with transmitting the Mahayana Dharma, so it is called 'cause'. 'Do you see these masses?' is to entrust them with the current disciples. Regardless of whether their teachers see their appearance, can they recognize their minds and actions? Hearing one gatha and one sentence of the 'Saddharma Pundarika Sutra' (Lotus Sutra), or even one thought, is not about the words and sentences, but wants to explain...

此人理解處鮮。□同一句。以是為因皆與受記。如來滅度之後以下。付囑未來弟子。以一念解因。玄與授佛□記也。此諸人等。要假汝等四依。像正之中流。通為其匠主。使行得成就若復有人以下。勸二種弟子。應識其師。何者是也。人常言。有六種法師。一者受持。二者讀。三者誦。四者解說。五者書寫。供養上五。復是其一。此六皆有資益。名為師也。先師言。此解淺近。不當經旨。受持解說者。此是四依之人。末代世中能流通大法。廣作利益。是汝等師。此經中但伴為二依。住前為初依。上三第二。乃至偈敬視如佛。種種供養者。明敬法之人。畢能流通。勘為依也。以增供養十萬億佛明下□□□語其實行。報生清凈土。愍念眾生。故處惡土。經云。四住菩薩。自在生也。初住菩薩。分人□百。動百佛世界。化百佛世界。若以願力不可思議。若爾下依菩薩。願力因緣生惡土也。藥王設有人問。未來世中。何等眾生。當得作佛者。此覓其師。未來世中。何等人是我等師如應示是諸人等。四依菩薩。紹系佛處。未來流通者。是汝師也。下釋敬法情深。畢是流通人也。是人一切所應瞻奉以下。勸人供養。應以如來供養明四依末代益物。功同如來。故言如來供養。而供養之。況何盡能受持以下。明上之三依。舍其凈土報。

生於惡世。廣演此經。若是善男子以下。明下依人。第二德行□□無功赫齊同上依。見幾處鮮。義同竊。利物義少。同於一人。正得八分。若似一句。能傳通大教。名如來使。勘可聖意。遣在像正。流通大乘法事也。何況于大眾中。廣為人說。明上三依第二德見機處明。益物亦勝也。若有惡人以下。讚歎德福。毀罵得罪。罵佛輕者。佛譭譽不動。如須彌所罵者得罪輕也。毀訾在家。讀誦法華者。此是凡夫人聞其毀罵。則不流通所以得罪重也。不爾時許罵佛輕者。但罵其人。不欲斷法。毀呰在家出家者。此是四依。罵者罪同於佛。兼欲訪經斷法之意。罪兼二種。所以重也。以佛莊嚴者。佛正以萬善莊嚴。此人流通大乘。自行兼人。萬善□□。故言而自莊嚴也。則為如來肩所何擔。以大乘名肩。彼人修行。大乘萬善。扶疏理擔其人。至無上菩提。其所至方。應隨向禮者。明四依所在之處。應遙加敬也。什公來時。其母語之。俱摩羅什。汝向東方。漢地有一肉身菩薩。名為道安。汝于神朝。遙禮敬之。可得度難往到。此是其事。自下明供養具。人天中勝者。應以奉獻下釋是人歡喜說法者。凡夫法師。得好供養。稱適其心。說法詣理。聞者具足。得菩提也。又解。四依菩薩。豈容假供。然後歡喜。但見前人。如是舍財□□畢是

【現代漢語翻譯】現代漢語譯本生於惡世，廣泛宣揚此經。《若是善男子以下》說明下面所依之人，第二德行……無功赫齊同上依。見幾處鮮。義同竊。利益眾生的意義較少，等同於一人。真正得到八分利益。如果像一句（話）一樣，能夠傳通大法，名為如來使者。勘可聖意，遣在像正，流通大乘佛法之事啊。何況于大眾之中，廣泛地為人解說，說明上面三種依靠，第二德行見機之處明瞭，利益眾生也更殊勝啊。《若有惡人以下》讚歎德福，毀罵得罪。罵佛罪輕，佛譭譽不動，如須彌山。所罵之人得罪較輕啊。譭謗在家讀誦《法華經》的人，這是凡夫俗子，聽到別人毀罵，就不流通（此經），所以得罪很重啊。不然，如果罵佛罪輕，只是罵那個人，不想要斷絕佛法。譭謗在家出家之人，這是四種依靠（四依），罵他們的罪過等同於罵佛。兼有想要尋訪經書、斷絕佛法的意思，罪過兼有兩種，所以罪過很重啊。《以佛莊嚴者》，佛真正以萬善莊嚴。此人流通大乘佛法，自己修行也幫助他人，萬善……，所以說而自莊嚴啊。《則為如來肩所何擔》，以大乘之名作為肩膀，那人修行大乘萬善，扶持疏理，擔負那人，到達無上菩提。其所至方，應隨向禮者，說明四依所在之處，應該遙加敬意啊。鳩摩羅什來時，他的母親告訴他：『鳩摩羅什，你向東方，漢地有一肉身菩薩，名為道安。你于神朝，遙禮敬他，可以度過災難到達。』這就是這件事。自下說明供養之物。《人天中勝者，應以奉獻下釋是人歡喜說法者》，凡夫法師，得到好的供養，稱心如意，說法合乎道理，聽聞者具足，得到菩提啊。又解釋說，四依菩薩，豈能因為虛假的供養，然後才歡喜？只是看見前面的人，如此舍財……完畢是。

【English Translation】 English version Born in an evil age, widely propagating this sutra. 'If it is a good man, etc.' explains the person to rely on below, the second virtue... no merit, Heqi is the same as above. Seeing a few places is rare. The meaning is the same as stealing. The meaning of benefiting beings is less, equivalent to one person. Truly obtaining eight parts of benefit. If it is like a sentence, able to transmit the great teaching, named the Tathagata's envoy. Examining and approving the holy intention, sending it in the image of righteousness, circulating the affairs of the Mahayana Dharma. How much more so in the midst of the great assembly, widely explaining it for people, explaining the above three reliances, the second virtue seeing the opportunity is clear, benefiting beings is also more superior. 'If there are evil people, etc.' praising virtue and fortune, slandering and scolding incurs sin. Scolding the Buddha is a lighter offense, the Buddha is unmoved by praise or blame, like Mount Sumeru. The person who is scolded incurs a lighter offense. Slandering those at home who recite the Lotus Sutra, these are ordinary people, hearing others slander, they will not circulate (this sutra), so the offense is very heavy. Otherwise, if scolding the Buddha is a lighter offense, it is only scolding that person, not wanting to cut off the Dharma. Slandering those at home and those who have left home, these are the four reliances (four supports), the sin of scolding them is the same as scolding the Buddha. Also having the intention of seeking out scriptures and cutting off the Dharma, the sin combines two kinds, so the sin is very heavy. 'Using the Buddha's adornments', the Buddha truly adorns with ten thousand virtues. This person circulates the Mahayana Dharma, cultivating oneself and also helping others, ten thousand virtues..., therefore it is said to adorn oneself. 'Then what is carried on the Tathagata's shoulder', using the name of Mahayana as the shoulder, that person cultivates the Mahayana ten thousand virtues, supporting and managing, carrying that person, reaching unsurpassed Bodhi. The direction to which they go, those who should follow and pay respects, explaining the place where the four supports are located, should add respect from afar. When Kumarajiva came, his mother told him: 'Kumarajiva, you go to the east, in the Han land there is a living bodhisattva, named Daoan. You in the divine court, pay respects to him from afar, you can overcome difficulties and arrive.' This is that matter. From below explaining the objects of offering. 'The superior among humans and devas, should offer to explain that this person is happy to speak the Dharma', ordinary Dharma masters, obtaining good offerings, being satisfied, speaking the Dharma in accordance with reason, those who hear are complete, obtaining Bodhi. Also explaining, how can the four support bodhisattvas be happy because of false offerings? Only seeing the person in front, giving up wealth in this way... is finished.

受法之人。所以喜也。亦可獻供。善助發道幾勘能受法。故生喜也。說法應幾。得理在心。故言即得無上菩提也。初二偈。頌二種弟子。次三偈。頌師。自在所欲生者。四住菩薩。名自在生。隨欲生處。即得往生。次三偈。頌勸弟子供養。次一偈。頌如來所遣行如來事。次四偈頌毀罵得罪。讚歎得福。次三偈。頌長行未勸供養。爾時佛復告藥王以下。明經染重。已說三乘。當說涅槃。今者說法華。何故為勝。此經偏明一乘。文理周備。勝於涅槃。故言最為第一。又解。三世說三乘。此經最為難信難解。明法華經理深妙。信之則難。豈況惠解。故言難信解也。□□以來。隱而不章名秘。此經即是。向佛之要路。故名要也。不可分佈。妄受與人者。末代流通。當相幾說法。不得妄有所作。明出以來。溫積此理。使外不幹。義同守護。但有小幾。隱大不說也。如來親自在世。由多怨嫉。五濁惡世。不得說一。況未來世邪惑競臻。是以應當相幾說法。不得妄有所作。則失幾之辨也。藥王當知以下。就人以嘆德則為如來以衣覆之者。明神通衣之所加護。又解。如來正以萬善功德為衣。此人能流通大乘。萬善具備。覆蓋此人。故言以衣覆之也。修行大乘。諸佛護念也。有大信力者。于大乘理中。□□惠信也。及志願力。八住菩薩。

【現代漢語翻譯】現代漢語譯本受法之人，所以歡喜啊。也可以獻上供養。能夠很好地幫助啓發道業，堪能接受佛法，所以心生歡喜。說法應契合根機，所講道理能在聽者心中產生共鳴，所以說當下就能證得無上菩提。最初兩偈，讚頌兩種弟子。接下來的三偈，讚頌師父。能夠自在隨自己意願往生者，是四住菩薩（指證得四住位的菩薩）。他們可以隨自己的意願往生到任何地方，當下就能往生。接下來的三偈，讚頌勸勉弟子供養。接下來一偈，讚頌如來所派遣的弟子，行持如來的事業。接下來的四偈，讚頌譭謗辱罵會得到罪過，讚歎讚美會得到福報。接下來的三偈，讚頌長行文中沒有勸人供養的內容。當時佛陀再次告訴藥王（菩薩名）等，說明經典的重要性。之前已經說了三乘（聲聞乘、緣覺乘、菩薩乘），本應當宣說涅槃（寂滅，佛教最高境界）。現在宣說《法華經》，為什麼說它最為殊勝呢？因為這部經偏重闡明一乘（唯一佛乘），文辭和義理都周全完備，勝過涅槃，所以說它是最為第一的。另一種解釋是，過去、現在、未來三世都宣說三乘，而這部經最為難以置信和理解，說明《法華經》的義理深刻微妙，相信它都很難，更何況是理解它呢？所以說難以置信和理解啊。從……以來，隱藏而不彰顯，這叫做『秘』（秘密）。這部經就是通向佛的要道，所以叫做『要』（重要）。不可以隨意分發，妄自傳授給他人。末法時代流通此經，應當觀察對方的根機來說法，不可以妄自作為。從……以來，溫習積累這個道理，使外邪不能侵擾，意義如同守護。只是因為對方根機尚小，所以隱藏大的道理而不說。如來親自在世的時候，尚且因為有諸多怨恨嫉妒，在五濁惡世（充滿各種污濁的世間）中，不能只說一乘佛法，更何況是未來世，邪說迷惑競相出現。因此應當觀察對方的根機來說法，不可以妄自作為，否則就會失去辨別根機的能力。藥王，你應當知道……以下，就接受佛法的人來讚歎他們的功德，說如來用衣服覆蓋他們，說明有神通的衣服在加持護佑他們。另一種解釋是，如來真正是用萬善功德作為衣服，這個人能夠流通大乘佛法，萬善具備，覆蓋這個人，所以說用衣服覆蓋他們啊。修行大乘佛法，諸佛都會護念。具有很大信力的人，對於大乘佛法的道理，……智慧和信心。以及志願力，八住菩薩（指證得八住位的菩薩）。

【English Translation】 English version Those who receive the Dharma are joyful. They can also offer donations. They are good at helping to inspire the path and are capable of receiving the Dharma, hence the joy. The Dharma should be taught according to the capacity of the listener, and the principles should resonate in their hearts, so it is said that one immediately attains Anuttara-Samyak-Sambodhi (unsurpassed, complete enlightenment). The first two verses praise two kinds of disciples. The next three verses praise the teacher. Those who can freely choose where to be reborn are Fourth Stage Bodhisattvas (Bodhisattvas who have attained the fourth stage). They can be reborn wherever they wish and immediately be reborn there. The next three verses praise and encourage disciples to make offerings. The next verse praises the disciples sent by the Tathagata (another name for the Buddha), who carry out the Tathagata's work. The next four verses praise the demerit of slander and the merit of praise. The next three verses praise the absence of encouragement to make offerings in the prose section. At that time, the Buddha again told Bhaisajyaraja (name of a Bodhisattva) and others, explaining the importance of the Sutra. The Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) have already been discussed, and Nirvana (extinction, the highest state in Buddhism) should be discussed. Now, why is the Lotus Sutra said to be the most supreme? Because this Sutra focuses on elucidating the One Vehicle (the only Buddha Vehicle), and its text and principles are complete and comprehensive, surpassing Nirvana, so it is said to be the most supreme. Another explanation is that the Three Vehicles are taught in the past, present, and future, but this Sutra is the most difficult to believe and understand, indicating that the principles of the Lotus Sutra are profound and subtle. It is difficult to believe, let alone understand. Therefore, it is said to be difficult to believe and understand. Since..., it has been hidden and not revealed, which is called 'secret'. This Sutra is the essential path to the Buddha, so it is called 'essential'. It should not be distributed arbitrarily or given to others indiscriminately. In the Dharma-ending age, when circulating this Sutra, one should observe the listener's capacity to teach the Dharma and not act arbitrarily. Since..., this principle has been warmed and accumulated, so that external evils cannot invade, with the same meaning as guarding. It is only because the other person's capacity is still small that the great principles are hidden and not spoken. When the Tathagata was personally in the world, there were still many resentments and jealousies, and in the Five Defilements Age (a world full of various defilements), the One Vehicle Dharma could not be taught exclusively, let alone in the future age, when heretical doctrines and delusions arise in competition. Therefore, one should observe the listener's capacity to teach the Dharma and not act arbitrarily, otherwise one will lose the ability to discern capacity. Bhaisajyaraja, you should know... Below, the merits of those who receive the Dharma are praised, saying that the Tathagata covers them with clothing, indicating that the clothing of supernatural power is blessing and protecting them. Another explanation is that the Tathagata truly uses the merits of ten thousand good deeds as clothing. This person can circulate the Mahayana Dharma, possessing ten thousand good deeds, covering this person, so it is said that they are covered with clothing. Practicing the Mahayana Dharma, all Buddhas will protect and remember them. Those who have great faith, in the principles of the Mahayana Dharma, ... wisdom and faith. And the power of aspiration, Eighth Stage Bodhisattvas (Bodhisattvas who have attained the eighth stage).

稱願以行。願力成就也。諸善根力者。無量善根成就也。與如來共宿者。共佛同棲。宿大乘理中也。為如來智手。摩其心頭。藥王在在處處以下。就處以明經重。明此理在人則人貴。在地則地尊。經住之處。皆應起塔供養。不須復安舍利者。明起塔之意。為安分身舍利。此是弘經之塔。唱說法華一乘。明真妙法身。故言不須也。正應供養。若有人得見此塔。識知是弘經之塔。萬善同歸一乘之道。而禮拜□□近無上菩提也。多有人在家出家以下。就善行不善行。以明經重。在家出家。發心修行。不聞法華。在二教中。修行者。不善行也。所以然者。二乘文理不備。教詮處夾習行之者。不善也。得聞法華一乘。明理處曠。萬善具足。大乘道備。是以習行之者。名善行也。信解受持者。大行之人。得近菩提也。自下與此三人作喻。有人者二乘人也。渴乏須無上菩提水。二乘中修學。求其佛果。去果遠矣。故言于彼高源求之。知水尚遠也。施功不已。與第二人聞經作喻。遂漸至泥。知水畢近。與第三信解受持人作喻。菩薩亦復如是以下。合前第一人。若得聞解。合第二人施功不已也。思惟修習。合第三知水畢近人。下釋所以聞解習行之者。得近無上菩提。不習之者。去遠者何。一切菩薩菩提。皆屬此經。不屬余經。是以習之者

。名善行也得近菩提。不習行者。名不善行也。去之遠矣。凡有五種菩提。一者住前性地。深伏煩惱。于其勝理。未究竟解。名發心菩提。初住至六住無漏在懷。伏心於理。名伏心菩提。七住菩薩。三界惑盡。見理喻明。名明菩提。八住至十住。永離愛結。入法流水。名出到菩提。金剛心謝。種知現前。覺□法相。更無所資。名無上菩提。此經備明。故言皆厲。開方便門。示真實相者。此經釋二假名。歸成一實也。是法華經藏者。積諸功德名藏。亦可出生諸佛也。淵玄絕妙名深。勿不能岨非固。如何求之。[車*奔]然名幽貪賾所不及名遠。十住所不逮。名無人能到。應跡道中。言教開示也。藥王末代世中。菩薩聞之驚疑者。是新發意也。若聲聞人。聞之疑者。無其實德。是增上慢也。自下明流通之行。入室著衣。坐如來坐。然後方說。如來室者。室有覆蔭之□。能去寒暑溫涼適身。義同於室。悲本拔苦盡原。慈能與樂至極。覆蔭三有眾生。離苦得樂。大慈悲心。是汝等未來流通此經。當起慈悲也。如來衣者。衣本能弊身丑。名之衣。未來世中。如令不忍辱在懷。念加及報。則不能流通大法。萬德不備。菩薩行懷。章菩薩之丑。如其忍辱在心。不加及報。則能流通大法。自行兼人。菩薩道備弊其身丑。故言衣者忍辱是

【現代漢語翻譯】現代漢語譯本：名為『善行』的人才能接近菩提（覺悟）。不學習修行的人，名為『不善行』，離菩提就遠了。總共有五種菩提：第一種是處於住前性地（修行位階），深深地隱藏著煩惱，對於殊勝的道理，還沒有徹底理解，這叫做『發心菩提』。從初住到六住，無漏的智慧蘊藏在心中，用伏藏的心來理解道理，這叫做『伏心菩提』。七住菩薩，斷盡三界的迷惑，見到真理如同明白的比喻，這叫做『明菩提』。八住到十住，永遠脫離愛慾的束縛，進入佛法的河流，這叫做『出到菩提』。金剛心消逝，一切智慧顯現，覺悟諸法實相，不再需要任何資助，這叫做『無上菩提』。這部經詳細地闡明了這些，所以說言辭精闢，開啟方便之門，揭示真實之相。這部經解釋了二種假名，歸結成一個實相。『是法華經藏』，積累各種功德稱為『藏』，也可以從中出生諸佛。淵博玄妙，精妙絕倫稱為『深』。不要認為它不能被摧毀，並非堅固，要如何尋求它呢？奔騰不息稱為『幽』，貪婪和探究所不能及稱為『遠』。十住菩薩所不能達到的，稱為『無人能到』。在應跡道中，用言語教誨開示。藥王菩薩在末法時代，菩薩聽了這部經感到驚訝和疑惑，這是因為他們是新發意的菩薩。如果聲聞人聽了這部經感到疑惑，那是因為他們沒有真實的德行，是增上慢的人。下面說明流通此經的行為。進入如來室，穿上如來衣，坐在如來座上，然後才能宣說此經。如來室，室有遮蔽覆蓋的功能，能夠抵禦寒冷和暑熱，使身體感到溫暖涼爽舒適，這與『室』的意義相同。以悲心為根本，拔除眾生的痛苦，使痛苦的根源斷絕；以慈心給予眾生快樂，使快樂達到極致，覆蓋庇護三有（欲界、色界、無色界）的眾生，使他們脫離痛苦，獲得快樂。大慈悲心，是你們未來流通此經時，應當生起的慈悲心。如來衣，衣服本來能夠遮蔽身體的醜陋，所以稱為『衣』。在未來的世代中，如果不能將忍辱放在心中，念念不忘地想要報復，就不能流通大法，萬德不具備，就會暴露菩薩的醜陋。如果能將忍辱放在心中，不念念不忘地想要報復，就能流通大法，既能自己修行，又能幫助他人，菩薩道就具備了，遮蔽自身的醜陋，所以說『衣』就是忍辱。

【English Translation】 English version: Those named 'Good Conduct' can approach Bodhi (enlightenment). Those who do not practice are named 'Non-Good Conduct,' and are far from Bodhi. There are five types of Bodhi: First, being in the Pre-Residence Nature Ground (a stage of practice), deeply concealing afflictions, and not yet thoroughly understanding the supreme principle, this is called 'Aspiration Bodhi' (發心菩提, Fāxīn Pútí). From the Initial Residence to the Sixth Residence, with non-leaking wisdom in mind, subduing the mind to the principle, this is called 'Subduing Mind Bodhi' (伏心菩提, Fúxīn Pútí). The Seventh Residence Bodhisattva, having exhausted the delusions of the Three Realms, seeing the truth as a clear analogy, this is called 'Clear Bodhi' (明菩提, Míng Pútí). From the Eighth Residence to the Tenth Residence, forever separated from the bonds of love and desire, entering the stream of Dharma, this is called 'Emergence Bodhi' (出到菩提, Chūdào Pútí). The Vajra Mind disappears, all wisdom manifests, realizing the true nature of all dharmas, no longer needing any assistance, this is called 'Supreme Bodhi' (無上菩提, Wúshàng Pútí). This sutra explains these in detail, so it is said that the words are sharp, opening the door of skillful means, revealing the true appearance. This sutra explains the two provisional names, converging into one reality. 'Is the Dharma Flower Sutra Treasury,' accumulating various merits is called 'Treasury' (藏, Zàng), and from it, Buddhas can be born. Profound and mysterious, exquisitely wonderful is called 'Deep' (深, Shēn). Do not think it cannot be destroyed, not solid, how to seek it? Rushing and unceasing is called 'Secluded' (幽, Yōu), beyond the reach of greed and investigation is called 'Far' (遠, Yuǎn). What the Tenth Residence Bodhisattva cannot reach is called 'No One Can Reach' (無人能到, Wúrén néng dào). In the path of manifested traces, using words to teach and reveal. In the Dharma-ending Age of Medicine King Bodhisattva (藥王, Yàowáng), Bodhisattvas who hear this sutra are surprised and doubtful, this is because they are newly aspiring Bodhisattvas. If Sravakas (聲聞, Shēngwén) hear this sutra and are doubtful, it is because they have no real virtue, they are people of increased arrogance (增上慢, Zēngshàngmàn). Below explains the practice of circulating this sutra. Enter the Tathagata's (如來, Rúlái) room, put on the Tathagata's robe, sit on the Tathagata's seat, and then you can expound this sutra. The Tathagata's room, the room has the function of sheltering and covering, able to resist cold and heat, making the body feel warm, cool, and comfortable, this is the same meaning as 'room' (室, Shì). Taking compassion as the root, eradicating the suffering of sentient beings, cutting off the source of suffering; giving joy to sentient beings with loving-kindness, bringing joy to the extreme, covering and protecting sentient beings in the Three Realms (欲界, Yùjiè, 色界, Sèjiè, 無色界, Wúsèjiè), making them escape from suffering and obtain joy. Great compassion, is the compassion that you should generate when circulating this sutra in the future. The Tathagata's robe, the robe originally can cover the ugliness of the body, so it is called 'robe' (衣, Yī). In future generations, if you cannot keep forbearance in your heart, constantly thinking of revenge, you cannot circulate the great Dharma, lacking myriad virtues, you will expose the ugliness of the Bodhisattva. If you can keep forbearance in your heart, not constantly thinking of revenge, you can circulate the great Dharma, both cultivating yourself and helping others, the Bodhisattva path is complete, covering your own ugliness, so it is said that 'robe' is forbearance.

也。如來坐者。坐以安為義。明觀心在第一義諦。空中忘相。心及緣于有處有施化。得平等心。不存被此。安空理。然後以不解。代可得說也。故言坐者一切法空是。自下明得果報。初遣化人若說法者以下。遣其實者。為作聽眾。何故爾者。欲使聽者見眾多。故知。其有道生敬信也。雖在異國。令說法者。得見我身。明還感應佛。不爾時許。明理中見我。經云見法者。即見佛也。忘失句讀。非是忘文。理相難知。客可有忘。還應其人。聞我所說。令具足也。偈中初偈。頌善行不善行三人。略不頌前者。又解。上半偈頌喻前三人。下半偈。頌前三說之中。最為難信。乃至人處。頌不次第耳。聲聞之人。不能行於萬行。若以懈怠。勸聽此經。明於萬行習之者。得近菩提也。自昔以來但施三乘言教。大法不設。豈非難聞也。亦可無量劫中。乃說一乘耳。要積德行。勘聞是經。非近因也。故信受者難。亦可菩薩聞驚。名新發意。聲聞驚疑。是增上慢。能信受者。是其難也。次一偈半。頌喻。次二偈半。頌合喻。次二偈半。頌流通方法。次十一偈。頌得果報。唸佛故應忍者。如其不忍加毀。不得流通大法。唸佛告敕。故能忍加毀。流通大法。亦可由唸佛故。神通守護。勘受加毀。又解。流通之時。其于當佛。如其不忍。不得流通

【現代漢語翻譯】現代漢語譯本也。如來（Tathagata，佛的稱號之一）坐的意思是安穩。表明觀心的重點在於第一義諦（Paramārtha-satya，最高的真理）。在空性中忘卻表象，心以及所緣之處，都應施予教化，從而獲得平等心。不執著于被教化者，安住于空性的道理。然後用不可言說的來代替可言說的。所以說，『坐』就是一切法皆空。下面闡明獲得果報。首先是遣化人若說法者以下，遣其實者，為作聽眾。為什麼這樣做呢？是爲了讓聽眾看到人很多，從而知道其中有道，產生敬信之心。即使身處異國，也能讓說法者見到我的身形，表明還能感應佛。如果不是這樣，就表明是在理中見我。經中說，『見法者，即見佛』。忘失句讀，不是忘記文字，而是理相難以理解，聽者可能會忘記。還應該根據聽者的情況，讓他們完整地聽聞我所說的內容。偈頌中第一個偈頌，頌揚善行、不善行之人。略去了頌揚前者。另一種解釋是，上半偈頌揚比喻中的三人，下半偈頌揚前面所說的三種說法中，最難讓人相信的，乃至人所處的地方，頌揚的順序不是按照次第的。聲聞（Śrāvaka，聽聞佛法而修行的弟子）之人，不能行於萬行。如果用懈怠來勸人聽此經，表明對於萬行習之者，能夠接近菩提（Bodhi，覺悟）。自古以來，只施予三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的言教，大法不設，豈不是難以聽聞嗎？也可以說，無量劫中，才說一次一乘（Ekāyana，唯一的成佛之道）。要積累德行，才能聽聞此經，不是近因。所以信受者難。也可能是菩薩聽了感到驚訝，名為新發意。聲聞感到驚疑，是增上慢。能夠信受的人，是很難得的。接下來一個半偈頌，頌揚比喻。再接下來兩個半偈頌，頌揚合喻。再接下來兩個半偈頌，頌揚流通方法。再接下來十一個偈頌，頌揚獲得果報。因爲念佛，所以應該忍耐。如果不能忍耐加害和譭謗，就不能流通大法。因爲念佛的告誡，所以能夠忍耐加害和譭謗，流通大法。也可以說，在流通之時，對於當佛，如果不能忍耐，就不能流通。

【English Translation】 English version Also. The Tathagata's (one of the titles of the Buddha) sitting means being at peace. It indicates that the focus of observing the mind is on the Paramārtha-satya (the highest truth). In emptiness, forget appearances, and wherever the mind and its objects are, teachings should be given, thereby attaining equanimity. Do not cling to those being taught, and abide in the principle of emptiness. Then, use the unspeakable to replace the speakable. Therefore, it is said that 'sitting' is the emptiness of all dharmas. Below, it explains the attainment of karmic rewards. First, sending the manifested people, if they are Dharma speakers, is to send real people to be listeners. Why do this? It is to make the listeners see that there are many people, thereby knowing that there is the Way and generating respect and faith. Even if one is in a foreign country, it allows the Dharma speaker to see my form, indicating that one can still sense the Buddha. If not, it indicates seeing me in principle. The sutra says, 'One who sees the Dharma sees the Buddha.' Forgetting phrases is not forgetting the words, but rather that the principle is difficult to understand, and the listener may forget. One should also, according to the listener's situation, allow them to fully hear what I say. The first verse in the gatha praises those who perform good deeds and those who perform bad deeds. It omits praising the former. Another explanation is that the first half of the verse praises the three people in the metaphor, and the second half of the verse praises the most difficult to believe among the three types of teachings mentioned earlier, even the place where people are. The order of praise is not sequential. Śrāvakas (disciples who practice by listening to the Buddha's teachings) cannot practice the myriad practices. If one uses laziness to encourage people to listen to this sutra, it indicates that those who practice the myriad practices can approach Bodhi (enlightenment). Since ancient times, only the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have been given, and the Great Dharma has not been established. Isn't it difficult to hear? It can also be said that the One Vehicle (Ekāyana, the only path to Buddhahood) is only spoken once in countless kalpas. One must accumulate merit and virtue to be able to hear this sutra, it is not a proximate cause. Therefore, it is difficult for those who believe and accept it. It may also be that Bodhisattvas are surprised when they hear it, and are called newly aspiring. Śrāvakas are surprised and doubtful, which is increased arrogance. Those who can believe and accept it are rare. The next one and a half verses praise the metaphor. The next two and a half verses praise the combined metaphor. The next two and a half verses praise the method of circulation. The next eleven verses praise the attainment of karmic rewards. Because of mindfulness of the Buddha, one should be patient. If one cannot endure harm and slander, one cannot circulate the Great Dharma. Because of the Buddha's admonition, one can endure harm and slander and circulate the Great Dharma. It can also be said that at the time of circulation, if one cannot endure the Buddha, one cannot circulate it.

此經。萬行不備。念欲作佛。是故忍也。諸佛加護。大眾信伏也。若親近四依法師。為汝解釋。習之者。速得道也。

見寶塔品

此塔何時而來。上來明其一乘法師流通已竟。此塔忽然。從地而出。證說一乘之果。明其分身。是應化果。明其踴出。是眷屬果。明其壽量。是壽命果。又解。寶塔來意。欲證經真實。正是三請時來。與三乘。作受道之緣。如令一人不集。大法不唱。故知。爾時以來。但出緣經者。見下舉偈。來勸時會。故著之在此。若三請中安者。則隔絕爾許多文句。明破三義賒遠。故置之偈前。從地踴出者。明生死異路。故從地出。不爾時許。將明大乘之道。萬善地中出。住在空中者。空是無類。將表明大乘之果。獨脫無類也。又解。空本是請靜。將明一乘靜理。故住在空也。亦可道因下而果上。自下明莊投寶塔。及以供養。塔中所出音聲。讚歎釋迦。能以一乘大惠。三乘等與所說不虛。皆真實也。大眾見塔處空。所出音聲。皆得法憘。怪未曾有也。大樂說。知四眾心疑。為設二問。寶塔出之因緣。第二問其音聲所以。如來先答第二問。明塔中有如來全身。所以有聲。非碎身舍利也。自下答初問。過去有佛。號曰多寶。昔有其愿。若我成佛。滅度之後。有說法華經處。我之寶塔。皆踴現其前

【現代漢語翻譯】現代漢語譯本：此經書（指《法華經》），如果萬行不完備，卻一心想成就佛果，就需要忍耐。諸佛會加持你，大眾也會信服你。如果親近精通四依法（指依法、義、應時、法隨法行）的法師，請他為你解釋，學習它的人，就能迅速得道。

見寶塔品

這座寶塔是什麼時候出現的呢？上面已經說明了一乘法師流通《法華經》完畢。這座寶塔忽然從地裡涌出來，是爲了證明宣說一乘之果。說明其分身，是應化之果。說明其踴出，是眷屬之果。說明其壽量，是壽命之果。又解釋說，寶塔出現的用意，是爲了證明《法華經》的真實性，正是在三次勸請的時候出現，與三乘根性的眾生，結下接受佛道的因緣。如果讓一個人沒有聚集，大法就不會宣唱。所以知道，從那時以來，只有與《法華經》有緣的人才能見到。下面舉出偈頌，來勸勉當時的法會。所以把這段內容放在這裡。如果在三次勸請中安排這段內容，就會隔絕很多文句。說明破除三乘教義的意義就變得遙遠了。所以把這段內容放在偈頌前面。從地裡涌出來，說明生死是不同的道路，所以從地裡出來。不在那個時候出現，是爲了說明大乘之道，是從萬善的土地中產生的。住在空中，空是無類，將表明大乘之果，是獨脫無類。又解釋說，空本來是請靜，將說明一乘的靜理，所以住在空中。也可以說因在下而果在上。從下面說明莊嚴地投向寶塔，以及供養。塔中所發出的聲音，讚歎釋迦牟尼佛，能夠用一乘大智慧，平等地給予三乘根性的眾生，所說的話不虛假，都是真實的。大眾看到寶塔處在空中，所發出的聲音，都得到法喜，感到奇怪，前所未有。大樂說菩薩，知道四眾心有疑惑，所以設定了兩個問題，寶塔出現的因緣，第二個問題是寶塔發出聲音的原因。如來先回答第二個問題，說明塔中有如來全身，所以有聲音。不是碎身舍利。從下面回答第一個問題，過去有佛，名叫多寶（Tathāgata Prabhūtaratna），過去有這樣的願望，如果我成佛，滅度之後，有說法華經的地方，我的寶塔，都會涌現在那裡。

【English Translation】 English version: This sutra (referring to the 'Lotus Sutra'), if the myriad practices are not complete, yet one aspires to Buddhahood, then endurance is needed. The Buddhas will protect you, and the assembly will believe in you. If you draw near to a Dharma master who is proficient in the four reliances (referring to relying on the Dharma, the meaning, the appropriate time, and the Dharma following the Dharma), and ask him to explain it to you, those who study it will quickly attain the Way.

Chapter on the Appearance of a Stupa

When did this stupa appear? The above has already explained that the Dharma master of the One Vehicle has completed the circulation of the 'Lotus Sutra'. This stupa suddenly emerged from the earth, in order to prove the declaration of the fruit of the One Vehicle. Explaining its manifested bodies, is the fruit of responsive transformation. Explaining its emergence, is the fruit of retinue. Explaining its lifespan, is the fruit of longevity. Another explanation says that the intention of the stupa's appearance is to prove the truthfulness of the sutra, appearing precisely at the time of the three requests, forming a connection for beings of the Three Vehicles to receive the Buddha's Way. If one person is not gathered, the great Dharma will not be proclaimed. Therefore, it is known that since that time, only those who have a connection with the sutra can see it. Below, a verse is cited to encourage the assembly at that time. Therefore, this passage is placed here. If this passage were placed within the three requests, it would separate many sentences. Explaining that the meaning of breaking through the Three Vehicle teachings would become distant. Therefore, this passage is placed before the verse. Emerging from the earth indicates that birth and death are different paths, therefore it emerges from the earth. Not appearing at that time is to explain that the path of the Great Vehicle arises from the land of myriad virtues. Residing in the sky, the sky is without category, indicating that the fruit of the Great Vehicle is uniquely detached and without category. Another explanation says that the sky is originally for requesting stillness, indicating the still principle of the One Vehicle, therefore it resides in the sky. It can also be said that the cause is below and the effect is above. From below, it explains the adornment of throwing towards the stupa, as well as offerings. The sound emitted from the stupa praises Śākyamuni Buddha, who is able to equally give the great wisdom of the One Vehicle to beings of the Three Vehicles, and what is said is not false, all is true. The assembly sees the stupa in the sky, and the sound emitted, all attain Dharma joy, feeling strange and unprecedented. Mahāpratibhāna Bodhisattva knows that the four assemblies have doubts, therefore he poses two questions, the cause and condition of the stupa's appearance, and the second question is the reason for the stupa's sound. The Tathāgata first answers the second question, explaining that there is the whole body of the Tathāgata in the stupa, therefore there is sound. It is not fragmented body relics. From below, he answers the first question, in the past there was a Buddha named Prabhūtaratna (Tathāgata Prabhūtaratna), who had this vow in the past, if I become a Buddha, after my extinction, wherever the 'Lotus Sutra' is preached, my stupa will emerge there.

。為作證明。嘆言善哉。所以有此塔也。不但此中有寶塔。說經之處。皆亦如之。大樂說。以如來神力。聞欲見佛身者。上明直問塔之因緣。聲之所以。事相是近。不假神力。率已所見。自能問也。今明因言。以長理明。若欲見者。要集分身。若三變凈土。分身方集。如其一人不集。大法不唱。此亦與三乘。作受道之緣。然後開塔。說於法華。事相是遠。幾會難識。故假神力。問其所以。大樂說。即請見分身佛。即放光召也。所以變土清凈者。有其二意。一欲明賓主相待。二欲移三乘之穢。就一乘之凈也。何故三變也。一變亦能容受。明移三乘故也。一變為菩薩。二變為辟支。三變為聲聞。亦可三變者。明分身多故也。各將一大弟子者。欲明表一乘義也。又解。將欲簡粗就細也。所以召十方者。欲以釋迦為主。十方為分身。若彼方受道緣至。亦以釋迦為分身。彼方為本。此斯皆不實。故知。更有真妙法身。為萬應之本。本畢歸凈。而化在於穢凈即法身所統也。此亦與壽量為由序。諸佛遣使。通其相聞。同於大樂欲開塔也。故言諸佛遣使亦復如是。皆欲開塔顯一乘也。釋迦知諸佛同見。欲開寶塔。知受道時至。從坐而起。住在空中。是以四眾。起立加敬。即開塔戶。見多寶如來。全身不散。如入禪定。發聲讚歎也。即分

【現代漢語翻譯】現代漢語譯本爲了作為證明，他讚歎說『善哉！』，所以才有這座寶塔啊。不僅僅是這裡有寶塔，凡是宣講佛經的地方，都像這樣有寶塔。大樂說（Bodhisattva Mahapratisara，菩薩名），憑藉如來的神力，聽聞有人想見佛身，就向上請問寶塔的因緣和出現的原因。事情的表象是近在眼前的，不需要藉助神力，憑藉自己所見就能發問。現在說明因緣，是爲了用長遠的道理來闡明。如果想要見到佛身，就要聚集分身佛。如果經過三次變易使國土清凈，分身佛才能聚集。如果有一個人不來，大法就不能宣唱。這也是爲了與三乘（聲聞乘、緣覺乘、菩薩乘）結下接受佛道的因緣，然後才能開啟寶塔，宣講《法華經》。事情的表象是遙遠的，很難認識，所以藉助神力，詢問其中的原因。大樂說菩薩，就請求見到分身佛，也就是釋放光明來召集。之所以要變易國土使之清凈，有兩個用意：一是想要表明賓主相互對待的關係，二是想要將三乘的污穢轉移到一乘的清凈之中。為什麼要三次變易呢？一次變易也能容納，說明是爲了轉移三乘的緣故。一次變易是爲了菩薩，二次變易是爲了辟支佛（Pratyekabuddha，緣覺），三次變易是爲了聲聞（Śrāvaka，阿羅漢）。也可以說三次變易，是爲了說明分身佛很多。每位佛都帶領一位大弟子，是爲了表明一乘的意義。另一種解釋是，想要由粗略變為精細。之所以要召集十方諸佛，是爲了以釋迦牟尼佛（Śākyamuni，現世佛）為主，十方諸佛為分身。如果彼方接受佛道的因緣成熟，也以釋迦牟尼佛為分身，彼方為根本。這些都不是真實的，所以要知道，還有真正的妙法身，作為萬物響應的根本。根本最終歸於清凈，而教化則在於污穢與清凈，清凈就是法身所統領的。這也與《壽量品》作為開端相呼應，諸佛派遣使者，互相通報訊息，如同大樂說菩薩想要開啟寶塔一樣。所以說諸佛派遣使者也是如此，都是想要開啟寶塔，顯現一乘的道理。釋迦牟尼佛知道諸佛都想見到，想要開啟寶塔，知道接受佛道的時機已到，就從座位上站起來，住在空中。因此，四眾弟子（比丘、比丘尼、優婆塞、優婆夷）都站立起來，表示敬意，隨即開啟寶塔的門，見到多寶如來（Prabhūtaratna，過去佛）全身沒有散壞，如同進入禪定一般，發出聲音讚歎。隨即分...

【English Translation】 English version To serve as proof, he exclaimed, 'Excellent!' That is why this treasure tower exists. It's not just that there is a treasure tower here; wherever the scriptures are preached, it is like this. Mahapratisara (a Bodhisattva), relying on the Buddha's divine power, having heard that someone wanted to see the Buddha's body, asked about the cause and origin of the treasure tower. The appearance of the matter is close at hand, not requiring divine power; one can ask based on what one has seen. Now, explaining the cause is to clarify with long-term reasoning. If one wants to see the Buddha's body, one must gather the manifested bodies of the Buddhas. If the land is purified through three transformations, the manifested bodies can gather. If one person does not come, the great Dharma cannot be proclaimed. This is also to form a connection with the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) for receiving the path, and then the treasure tower can be opened to preach the Lotus Sutra. The appearance of the matter is distant and difficult to recognize, so divine power is used to inquire about the reason. Bodhisattva Mahapratisara then requested to see the manifested Buddhas, which is to summon them by releasing light. The reason for transforming the land to make it pure is twofold: first, to show the relationship of host and guest treating each other; second, to transfer the impurity of the Three Vehicles to the purity of the One Vehicle. Why transform it three times? One transformation can also accommodate, indicating that it is for the sake of transferring the Three Vehicles. One transformation is for Bodhisattvas, the second is for Pratyekabuddhas, and the third is for Śrāvakas. It can also be said that three transformations are to show that there are many manifested bodies. Each Buddha leading a great disciple is to show the meaning of the One Vehicle. Another explanation is that it is to change from coarse to fine. The reason for summoning the Buddhas of the ten directions is to make Śākyamuni (the present Buddha) the main Buddha, and the Buddhas of the ten directions the manifested bodies. If the conditions for receiving the path in that direction are ripe, Śākyamuni is also the manifested body, and that direction is the root. These are not real, so one must know that there is a true and wonderful Dharma body, as the root of all responses. The root ultimately returns to purity, and the teachings lie in impurity and purity, with purity being governed by the Dharma body. This also corresponds to the 'Lifespan' chapter as the beginning, with the Buddhas sending messengers to communicate with each other, just as Bodhisattva Mahapratisara wanted to open the treasure tower. Therefore, it is said that the Buddhas sending messengers is also like this, all wanting to open the treasure tower and reveal the doctrine of the One Vehicle. Śākyamuni Buddha knew that all the Buddhas wanted to see, wanted to open the treasure tower, and knew that the time for receiving the path had arrived, so he rose from his seat and stayed in the air. Therefore, the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) all stood up to show respect, and immediately opened the door of the treasure tower, seeing Prabhūtaratna (the Buddha of the past) whose entire body was not scattered, as if he were in meditation, and he uttered a voice of praise. Immediately divides...

半坐。與其釋迦。勸就坐也。坐其半坐者。明過佛與今佛同。將明釋迦雙林。涅槃之相。不爾時許。欲等生死。明過去來同。今明釋迦雙林。滅而不滅。以今同古。明釋迦王宮生。非寶生故。言等生死也。由斯得顯壽量也。佛坐高遠者。空有殊隔也。唯愿如來。令我等見輩。俱處空也。即以神力。接諸大眾。皆在虛空上來至此。皆方便品中事。若如是者。廣說以下。皆處空說也。以大音聲以下。接次法師品末文句。誰能於此。廣說法華者。此句結終開始。結終者。結流通也。開始者。由此一唱。持品得興。他方亦然。佛止不須。即顯踴出。得明壽量。此為開始也。佛欲以此大乘之道。付囑有在。故舉偈來勸。初三偈半。以多寶來勸。明過佛久成。由尚為法。豈況汝等。行地不足。境中而當。不為法也。次三偈。舉分身來勸。次五偈半。使識變土之意。正為大法得存也。次一偈半。令發誓。次一偈半。引多寶來證為證。次二偈。明若能受持。得三佛意。次三偈。若能受持。則供養三佛。次一偈。若能流通。則三佛。自下明持之者難。宜發大愿。諸餘經典五偈。若說小乘。及神通力。亦未為難。于像正中。說法華者。是則為難。次二偈。明書持經難。次二偈。明讀經難。次二偈。持說者難。次三偈。雖持小乘十二部。為人

【現代漢語翻譯】現代漢語譯本：『半坐』。與釋迦（Śākyamuni，現世佛）相對而坐。勸請就座。『坐其半坐者』，表明過去佛與現在佛相同。將要闡明釋迦在雙林（Śāla Grove，佛陀涅槃之地）涅槃之相。不在那時允許，想要等同生死，表明過去未來相同。現在闡明釋迦在雙林滅度而不滅度，以現在等同過去。表明釋迦在王宮出生，並非寶生（化生），所以說等同生死。由此得以彰顯壽量。佛坐得高遠，是空與有存在差別。『唯愿如來（Tathāgata，佛的稱號），令我等見輩，俱處空也』。即以神通力，接引諸大眾，都在虛空中上來至此，都是《方便品》中的事。如果這樣，以下廣說，都是在空中說的。『以大音聲以下』，接續《法師品》末尾的文句。『誰能於此，廣說法華者』，此句總結結束開始。總結結束，是總結流通。開始，由此一唱，持品得以興盛，他方也是這樣。佛阻止說不須，就顯現出踴出，得以闡明壽量。這是開始。佛想要把這大乘之道，付囑給有緣之人，所以舉偈來勸勉。最初三偈半，用多寶（Prabhūtaratna，過去佛）來勸勉，表明過去佛早已成佛，尚且爲了佛法，何況你們。行地不足，境界之中，卻不爲了佛法。接著三偈，舉分身（分身佛）來勸勉。接著五偈半，使人認識到變土之意，正是爲了大法得以儲存。接著一偈半，令人發誓。接著一偈半，引用多寶來證明。接著兩偈，闡明如果能夠受持，就能得到三佛（過去、現在、未來佛）的意旨。接著三偈，如果能夠受持，就能供養三佛。接著一偈，如果能夠流通，那麼三佛。下面闡明持經之人難得，應該發大愿。其餘經典五偈，如果說小乘（Hinayana），以及神通力，也還不算難。在像法（semblance dharma）正法（true dharma）之中，說法華（Lotus Sutra）才是難。接著兩偈，闡明書寫受持經書難。接著兩偈，闡明讀經難。接著兩偈，受持演說者難。接著三偈，即使受持小乘十二部，為人演說。

【English Translation】 English version: 'Sitting halfway'. Sitting opposite Śākyamuni (the present Buddha). Urging to take a seat. 'Sitting halfway' indicates that the past Buddha and the present Buddha are the same. It will elucidate the aspect of Śākyamuni's Nirvāṇa in the Śāla Grove (the place of Buddha's Nirvāṇa). Not allowing it at that time, wanting to equate birth and death, indicating that the past and future are the same. Now elucidating that Śākyamuni's extinction in the Śāla Grove is not truly extinction, equating the present with the past. Indicating that Śākyamuni was born in the royal palace, not born from a jewel (spontaneous birth), therefore saying equating birth and death. From this, the length of life is revealed. The Buddha sitting high and far away indicates that there is a difference between emptiness and existence. 'Only wishing that the Tathāgata (title of the Buddha) would allow us, the assembly of viewers, to all abide in emptiness'. Immediately using supernatural power to receive all the great assembly, all coming up to this place in the empty sky, all of which are matters in the 'Expedient Means' chapter. If it is like this, the extensive explanation below is all spoken in the sky. 'With a great voice and below', continuing the sentences at the end of the 'Teacher of the Law' chapter. 'Who can, in this place, widely expound the Lotus Sutra', this sentence summarizes the end and begins. Summarizing the end is summarizing the circulation. Beginning, from this one chant, the upholding of the chapter can flourish, and it is the same in other lands. The Buddha stops, saying it is not necessary, then the springing forth is revealed, and the length of life can be elucidated. This is the beginning. The Buddha wants to entrust this Great Vehicle path to those who are destined, so he raises verses to exhort. In the first three and a half verses, he uses Prabhūtaratna (the past Buddha) to exhort, indicating that the past Buddha has long since attained Buddhahood, and still does it for the Dharma, let alone you. The ground of practice is insufficient, in the realm of objects, yet not for the Dharma. Then three verses, raising the manifested bodies (manifested Buddhas) to exhort. Then five and a half verses, making people realize the meaning of transforming the land, precisely for the Great Dharma to be preserved. Then one and a half verses, causing people to make vows. Then one and a half verses, quoting Prabhūtaratna to prove it. Then two verses, elucidating that if one can receive and uphold, one can obtain the intention of the three Buddhas (past, present, and future Buddhas). Then three verses, if one can receive and uphold, one can make offerings to the three Buddhas. Then one verse, if one can circulate it, then the three Buddhas. Below, it elucidates that it is difficult for those who uphold the sutra, one should make great vows. The remaining five verses of other scriptures, if one speaks of the Small Vehicle (Hinayana), as well as supernatural powers, it is still not difficult. In the Dharma Image age (semblance dharma) and the Dharma Correct age (true dharma), to speak the Lotus Sutra (Lotus Sutra) is difficult. Then two verses, elucidating that it is difficult to write and uphold the scriptures. Then two verses, elucidating that reading the scriptures is difficult. Then two verses, it is difficult for those who uphold and expound. Then three verses, even if one upholds the twelve divisions of the Small Vehicle, and speaks for others.

演說。獲六神通。此是小益。非為難也。聽受大乘。問其義趣。乃達其佛果。是為難也。次三偈。明說小乘。獲得四果。亦是小益。非是其難若能奉持法華經典。是為難也。此經于大乘。故稱第一。佛正以萬善為體。若持大乘。則持萬。故言則持佛身也。自下明能受持者。教其發誓。是則踴猛。能亡身取法。是則精進。萬行俱前。是名持戒。以大乘防非。行頭陀者。能斷諸惡。眾行既備。疾得道也。是真佛子。勸能紹繼也。世間眼者。能解其義。為人演說。開導群萠也。下勸人天供養。

持品

因上如來。唱務受持。說偈。勸人。發誓流通。今者藥王。大樂。並法華坐上聲聞。及小行菩薩。應于上言。感發誓流通受持。故名受持也。初明大士惡世流通。不借身命。第二明聲聞流通唯在凈土。不勘處惡也。自下明與比丘尼授記偈力讚歎。正得一偈。亦發誓愿。凈土流通。視八十億者。此是下依菩薩。欲使發誓流通也。是諸人等。敬順佛意。並滿本願。發誓流通周旋往返者。明小行菩薩。不得高同大士。久處於惡。若一向在凈土。所同聲聞故。言往返下。請佛為護者。即時諸菩薩。俱同發聲說偈者。此是八十億大菩薩也。偈中廣明惡世之中。多有惡人。及增上慢。如是眾惡。我皆能忍。復有受持小乘聲聞戒者

【現代漢語翻譯】現代漢語譯本演說，獲得六神通（六種神通能力）。這是小的利益，不是難事。聽聞接受大乘佛法，探究其中的意義和旨趣，最終達到佛果，這才是難事。接下來的三句偈頌，說明修習小乘佛法，獲得四果（聲聞乘的四種果位），也是小的利益，不是難事。如果能夠奉持《法華經》這樣的經典，才是難事。這部經在大乘佛法中，所以被稱為第一。佛陀正是以萬善為本體。如果能夠受持大乘佛法，就是受持萬善，所以說就是受持佛身。從下面開始說明能夠受持的人，教導他們發誓，這樣就是勇猛。能夠捨棄自身而求取佛法，這樣就是精進。萬種修行一起向前，這叫做持戒。用大乘佛法來防止過失，修行頭陀行（苦行）的人，能夠斷除各種惡行。各種修行都具備了，就能快速得道。這是真正的佛子，勸勉能夠繼承佛法。世間的眼目，能夠理解其中的意義，為人們演說，開導大眾。下面勸勉人天供養。

《持品》

因為上面如來，倡導受持，說了偈頌，勸勉人們，發誓流通。現在藥王菩薩、大樂菩薩，以及法華會上聲聞，和小行菩薩，應該呼應上面的話，感動併發誓流通受持，所以叫做受持。開始說明大菩薩在惡世流通佛法，不吝惜身命。第二說明聲聞流通佛法只在凈土，不適合在惡世。從下面開始說明給比丘尼授記，用偈頌讚嘆，正好得到一句偈頌，也發誓愿，在凈土流通佛法。看待八十億菩薩的人，這是下依菩薩，想要讓他們發誓流通佛法。這些人等，恭敬順從佛的旨意，並滿足本來的願望，發誓流通周旋往返，說明小行菩薩，不能像大菩薩一樣，長久地處於惡世，如果一直待在凈土，就和小乘聲聞一樣了，所以說往返。下面，請求佛陀來護持的人，當時諸位菩薩，一同發出聲音說偈頌，這是八十億大菩薩。偈頌中詳細說明惡世之中，有很多惡人，以及增上慢（未得謂得，未證謂證）。像這樣的各種惡行，我都能忍受。還有受持小乘聲聞戒律的人。

【English Translation】 English version Speaking and expounding, one obtains the six supernormal powers (six kinds of supernatural abilities). This is a small benefit, not a difficult matter. Hearing and accepting the Mahayana Dharma, exploring its meaning and purpose, and ultimately attaining Buddhahood, this is what is difficult. The following three verses explain that practicing the Hinayana Dharma and attaining the four fruits (the four stages of enlightenment in the Hearer Vehicle) is also a small benefit, not a difficult matter. If one can uphold scriptures like the Lotus Sutra, that is what is difficult. This sutra is considered the foremost in Mahayana Buddhism. The Buddha's essence is precisely the myriad virtues. If one can uphold the Mahayana Dharma, one is upholding the myriad virtues, so it is said that one is upholding the Buddha's body. From below, it explains that those who can uphold it are taught to make vows, which is being courageous. Being able to abandon oneself to seek the Dharma is being diligent. The myriad practices advance together, which is called upholding the precepts. Using the Mahayana Dharma to prevent faults, those who practice asceticism (dhuta) can cut off all evil deeds. With all practices complete, one can quickly attain the Way. This is a true child of the Buddha, encouraging the ability to continue the Dharma. The eyes of the world can understand its meaning, expound it for people, and enlighten the masses. Below, it encourages humans and devas to make offerings.

Chapter on Upholding

Because the Tathagata above advocated upholding, spoke verses, and encouraged people to make vows to circulate it. Now, Bodhisattva Medicine King (Bhaisajyaraja), Bodhisattva Great Joy (Maharama), as well as the Hearers in the Lotus Assembly and the Bodhisattvas of Small Practice, should respond to the words above, be moved and vow to circulate and uphold it, so it is called upholding. It begins by explaining that great Bodhisattvas circulate the Dharma in the evil world, not sparing their lives. Secondly, it explains that Hearers circulate the Dharma only in pure lands, not suitable for evil worlds. From below, it explains giving predictions of Buddhahood to Bhikshunis, praising with verses, and receiving exactly one verse, also making vows to circulate the Dharma in pure lands. Those who look upon the eighty billion Bodhisattvas, these are the Bodhisattvas who rely on the lower level, wanting to make them vow to circulate the Dharma. These people, respectfully follow the Buddha's intention, and fulfill their original vows, vowing to circulate, going back and forth, explaining that Bodhisattvas of Small Practice cannot be like great Bodhisattvas, staying in the evil world for a long time. If they always stay in pure lands, they are the same as Hearers, so it says going back and forth. Below, those who ask the Buddha to protect them, at that time, all the Bodhisattvas, together voiced verses, these are the eighty billion great Bodhisattvas. The verses explain in detail that in the evil world, there are many evil people, as well as those with increased arrogance (thinking one has attained what one has not, thinking one has realized what one has not). Like these various evil deeds, I can endure them all. There are also those who uphold the precepts of the Hearer Vehicle.

。去其聚落五百□空閑靜默。謂是真道也。輕賤人間者。四依菩薩。處俗教化。不順衣議。閑靜比丘。不識擁道。而輕賤其人也。謂四依貪利養故。為白依說法。是人懷惡者。道像正中陳練。覓流通人過。常念世俗事者。噁心慢法。不離生死。名念俗事習行小乘。陳惡非真阿練。名假名。要修行大乘。萬行具備。眾惡永忘。乃可謂為真陳若。好出我等過。假名阿練。好見菩薩過也。謗我所說。言外道經。非是佛說。誑惑求名。分別大小也。常在大眾中。及國王大臣。說我等過。言是邪見人。我四依敬敕。故悉忍受之。汝等皆是佛。此是善罵。汝說大乘。處俗流通。廣作利益者。佛無是語。若說有者。便為勝佛。如此輕慢。皆忍受之。為煩惱惡鬼。入其身故。是以毀我。敬佛囑故。著忍辱鎧。亦可敬于當佛。修其萬行。如令不忍。萬行不備當佛不成故言著忍鎧也。既道其忍。何故不輕。避走遠住者。釋言。不愛身命。要假此身。流通大法。故但言借無上道。惡世比丘。不知小乘獨剬一已是佛方便。聞說大乘。見流通之人惡口頻蹙而賓出之。此等眾惡。唸佛敕故。亦忍受之。自下但使有求大乘法者。不游譏嫌。皆列其所。而為說也。處眾無所畏者。世尊使我惡世流通。神通力加護。更何所畏。自下請佛為證者。　　比丘惠

業許

正始五年五月十日釋道周所集在中原廣德寺寫訖

安樂行品

指佛果為安樂。為佛果修行。名安樂行。又解。文殊師利。為小行菩薩。請其四行。若能備此四行。惡世流通。堪受加毀。故名安樂。亦可。修此四行。外惡不幹。泰然怡悅名安樂行也。何異於上者。上為利根大行。但開其門。彼人以已解。今為小行。曲辨于釋。廣為四耳。第一明生法二空。第二口無其過。第三內除嫉妒。第四興大慈悲。若具此四行。堪能惡土流通也。初明生法二空。各有其二行之以近處。若觀空理。如理知。名為行處。親而近之。名為近處。安心此理。堪為眾生。演說此經也。自下初解行空處。住忍辱地者。要得生空。柔伏煩惱。出空處。有能忍于苦。是故以忍智生空者。何是忍而云其地。忍辱堪受加毀。故得名地。地能生為義。若爾即忍辱為地。由有忍故。惡土流通。堪受加毀。萬行扶疏增長。功由於忍。故指忍辱為地。又解。生空是忍家地。若觀心在空。見三事俱不可得。不見打者罵者。是護及以刀杖。皆不可得。是故處有。能忍疲苦者。由斯解空故。所以能忍。故指空為忍辱家地。柔和其言。亦可。柔和其意。善順前人。是口忍。而不卒暴。是其身忍。見三事是空。不念加報。如其不忍念。加返報。卒暴

【現代漢語翻譯】現代漢語譯本業許

正始五年五月十日釋道周所集在中原廣德寺寫訖

安樂行品

指佛果（Buddha-fruit，指成佛的境界）為安樂。為佛果修行，名安樂行。又解，文殊師利（Manjusri，文殊菩薩）為小行菩薩，請其四行。若能備此四行，惡世流通，堪受加毀，故名安樂。亦可，修此四行，外惡不幹，泰然怡悅名安樂行也。何異於上者？上為利根大行，但開其門，彼人以已解。今為小行，曲辨于釋，廣為四耳。第一明生法二空（the emptiness of beings and phenomena）。第二口無其過。第三內除嫉妒。第四興大慈悲。若具此四行，堪能惡土流通也。初明生法二空，各有其二行之以近處。若觀空理，如理知，名為行處。親而近之，名為近處。安心此理，堪為眾生，演說此經也。自下初解行空處。住忍辱地（abiding in the ground of patience）者，要得生空，柔伏煩惱。出空處，有能忍于苦。是故以忍智生空者，何是忍而云其地？忍辱堪受加毀，故得名地。地能生為義。若爾即忍辱為地。由有忍故，惡土流通，堪受加毀，萬行扶疏增長，功由於忍，故指忍辱為地。又解，生空是忍家地。若觀心在空，見三事俱不可得，不見打者罵者，是護及以刀杖，皆不可得。是故處有，能忍疲苦者，由斯解空故，所以能忍。故指空為忍辱家地。柔和其言，亦可柔和其意，善順前人，是口忍。而不卒暴，是其身忍。見三事是空，不念加報。如其不忍念，加返報，卒暴

【English Translation】 English version Commentary on the Practice of Peaceful Conduct

Written by the Shramana Daizhou on the 10th day of the 5th month of the 5th year of the Zhengshi era, completed at Guangde Temple in the Central Plains.

Chapter on Peaceful Practices

Pointing to the Buddha-fruit (Buddha-fruit, the state of becoming a Buddha) as peaceful bliss. Cultivating for the Buddha-fruit is called the Practice of Peaceful Conduct. Another explanation: Manjusri (Manjusri, the Bodhisattva Manjusri) is a Bodhisattva of lesser practice, requesting its four practices. If one can be equipped with these four practices, they can circulate in an evil age and withstand abuse and slander, hence the name 'Peaceful'. Alternatively, practicing these four conducts, external evils do not interfere, and one is naturally joyful, hence the name 'Practice of Peaceful Conduct'. How is it different from the above? The above is for those of sharp faculties and great practice, merely opening the door for them, as they already understand. This is for lesser practice, explaining in detail, broadly for the four ears. First, clarifying the emptiness of beings and phenomena (the emptiness of beings and phenomena). Second, the mouth is without fault. Third, internally eliminating jealousy. Fourth, arousing great compassion. If one possesses these four practices, they are capable of circulating in an evil land. Initially clarifying the emptiness of beings and phenomena, each has its two practices to approach closely. If one contemplates the principle of emptiness, knowing it as it is, this is called the place of practice. Being close and near to it is called the place of nearness. Settling the mind in this principle, one is capable of expounding this sutra for sentient beings. From below, initially explaining the place of practicing emptiness. Abiding in the ground of patience (abiding in the ground of patience) requires attaining the emptiness of beings, gently subduing afflictions. Emerging from the place of emptiness, one is able to endure suffering. Therefore, using the wisdom of patience to realize the emptiness of beings, what is patience that it is called a ground? Patience is able to withstand abuse and slander, hence it is named a ground. A ground is able to produce, meaning that it gives rise to things. If so, then patience is the ground. Because of patience, one can circulate in an evil land and withstand abuse and slander. The myriad practices flourish and grow, the merit is due to patience, hence patience is referred to as a ground. Another explanation: the emptiness of beings is the ground of the family of patience. If one contemplates the mind in emptiness, seeing that the three things are all unattainable, not seeing the one who strikes or the one who curses, the protection, the knives, and the staves are all unattainable. Therefore, in this place, one is able to endure fatigue and suffering. Because of this understanding of emptiness, one is able to endure. Hence, emptiness is referred to as the ground of the family of patience. Softening one's words, and also softening one's intention, being kind and compliant to those before you, this is patience of the mouth. And not being rash and violent, this is patience of the body. Seeing that the three things are empty, not thinking of retaliation. If one does not endure and thinks of retaliation, being rash and violent.

應至。故言而不卒暴也。亦不驚。是其意忍。上之二行。何以得成。要由內心觀空故。是惡來加。已心不驚懼。所以身口二忍。不卒暴也。上來明其生空也。又復於法明法空。明五陰諸法。緣假而有求實性畢竟空。故不可得。故於法所無行也。觀五陰生。理智常爾。古今定準名如。絕於假誑名實相。能觀之心。不空觀境。著即是患。故名不行。能觀所觀。皆不可得。名不分別。觀心調和。名行處也。自下更一週。明近處也。上直明生法二空。以為行處近處。今明修行之法。從淺及深。初戒中定后。則從定發慧。觀生法二空。如是次第不親近以下。及解將明親近。于戒先列不親近。即是親近戒也。不親近國王王子者。皆是宰民之主。□生卒暴。菩薩若當近之。惱生憤怒起心則犯菩薩戒故。所以不近也。不親近外道梵志者。彼人習異。何容近之。讚詠外書者。其心浮薄。去理遠矣。外道師難弟子。為及路。弟子難師。名為逆路。自余可知。不樂畜年少弟子者。皆是防之緣。自下第二次明定也。菩薩修定。故不畜也。是名初親近處。結戒定二行也。觀一切法空。第三明得勝惠。如實相者。此中明假實合觀。觀假體無。是其空境。觀一切假實。有境如實相也不顛倒者。明能觀之心。如理而觀。名不顛倒。定在於空。名不動心。

【現代漢語翻譯】現代漢語譯本：應該這樣做。所以說話不急躁粗暴，也不驚慌。這是因為內心能夠忍耐。以上兩行，是怎樣成就的呢？關鍵在於內心觀空。即使有惡人加害，內心也不會驚懼，所以身口才能忍耐，不急躁粗暴。上面說明了生空的道理。進一步，對於法也闡明法空的道理，說明五陰諸法，是因緣和合而有，追求它們的真實自性，畢竟是空，所以不可得。因此，對於法，沒有什麼可以執著的。觀察五陰的生滅，理智始終如此，古今不變的標準叫做『如』（tathatā）。遠離虛假欺騙，叫做『實相』（vastu-lakṣaṇa）。能觀的心，如果不空觀境，執著就是禍患，所以叫做『不行』。能觀和所觀，都不可得，叫做『不分別』。觀察心念，使其調和，叫做『行處』。下面再用一週的篇幅，說明『近處』。上面直接說明生空和法空，作為行處和近處。現在說明修行的法門，從淺到深，先是戒，中間是定，然後從定中生慧，觀察生空和法空。像這樣次第修行，『不親近』以下，以及解釋將要說明的『親近』。對於戒律，首先列出『不親近』，也就是親近戒律。不親近國王和王子，他們都是統治百姓的主宰，容易產生急躁粗暴的行為。菩薩如果接近他們，容易產生憤怒，從而觸犯菩薩戒，所以不親近他們。不親近外道梵志，因為他們的修行方式不同，怎麼能接近呢？讚美吟詠外道書籍的人，他們的心浮躁輕薄，遠離真理。外道師父為難弟子，是爲了考驗道路是否正確；弟子為難師父，叫做逆路。其餘的可以類推。不喜歡蓄養年少的弟子，都是爲了防止因緣。下面第二次說明『定』。菩薩修習禪定，所以不蓄養年少的弟子。這叫做最初的『親近處』，總結了戒和定兩種修行。觀察一切法空，第三次說明獲得殊勝的智慧。『如實相』，這裡說明假和實合起來觀察。觀察假象的本體是空，這是空的境界。觀察一切假象和實相，都是存在的境界，叫做『如實相』。『不顛倒』，說明能觀的心，如理如實地觀察，叫做『不顛倒』。心安住在空性之中，叫做『不動心』。 English version: One should do so. Therefore, speech is not hasty or violent, nor is it alarming. This is because the mind can endure. How are the above two lines accomplished? The key lies in observing emptiness internally. Even if an evil person harms, the mind will not be alarmed, so the body and mouth can endure, not being hasty or violent. The above explains the principle of the emptiness of existence (生空, shēng kōng). Furthermore, regarding the Dharma, the principle of the emptiness of Dharma (法空, fǎ kōng) is also elucidated, explaining that the five aggregates (五陰, wǔyīn) arise from conditioned causes, and pursuing their true nature is ultimately empty, so it cannot be obtained. Therefore, regarding the Dharma, there is nothing to cling to. Observing the arising and ceasing of the five aggregates, reason and wisdom are always like this, the unchanging standard from ancient times to the present is called 'tathatā' (如). Being far from falsehood and deception is called 'vastu-lakṣaṇa' (實相, shíxiàng, 'true nature'). If the observing mind does not empty the observed object, attachment is a disaster, so it is called 'non-action' (不行). If both the observer and the observed are unattainable, it is called 'non-discrimination' (不分別). Observing the mind and harmonizing it is called the 'place of practice' (行處). Below, another week will be used to explain the 'near place' (近處). The above directly explains the emptiness of existence and the emptiness of Dharma as the place of practice and the near place. Now, the method of practice is explained, from shallow to deep, first precepts, then concentration, and then wisdom arises from concentration, observing the emptiness of existence and the emptiness of Dharma. Practicing in this order, 'not approaching' (不親近) below, and explaining the 'approaching' (親近) that will be explained. Regarding precepts, first list 'not approaching', which is approaching precepts. Not approaching kings and princes, they are all rulers of the people, prone to hasty and violent behavior. If a Bodhisattva approaches them, it is easy to generate anger, thereby violating the Bodhisattva precepts, so they are not approached. Not approaching non-Buddhist ascetics (外道梵志, wàidào fànzhì), because their practices are different, how can they be approached? Those who praise and chant non-Buddhist books are frivolous and shallow, far from the truth. A non-Buddhist master makes things difficult for disciples to test whether the path is correct; a disciple making things difficult for the master is called a reverse path. The rest can be inferred. Not liking to keep young disciples is all to prevent conditions. The second time below explains 'concentration' (定). Bodhisattvas practice meditation, so they do not keep young disciples. This is called the initial 'near place', summarizing the two practices of precepts and concentration. Observing the emptiness of all dharmas, the third time explains obtaining superior wisdom. 'Suchness of reality' (如實相), here explains observing the combination of the false and the real. Observing that the substance of the false appearance is empty, this is the realm of emptiness. Observing all false appearances and reality, they are all existing realms, called 'suchness of reality'. 'Non-inversion' (不顛倒), explains that the observing mind observes according to reason and reality, called 'non-inversion'. The mind abiding in emptiness is called 'unmoving mind' (不動心).

【English Translation】 Should be so. Therefore, speech is not hasty or violent, nor is it alarming. This is because the mind can endure. How are the above two lines accomplished? The key lies in observing emptiness internally. Even if an evil person harms, the mind will not be alarmed, so the body and mouth can endure, not being hasty or violent. The above explains the principle of the emptiness of existence (生空, shēng kōng). Furthermore, regarding the Dharma, the principle of the emptiness of Dharma (法空, fǎ kōng) is also elucidated, explaining that the five aggregates (五陰, wǔyīn) arise from conditioned causes, and pursuing their true nature is ultimately empty, so it cannot be obtained. Therefore, regarding the Dharma, there is nothing to cling to. Observing the arising and ceasing of the five aggregates, reason and wisdom are always like this, the unchanging standard from ancient times to the present is called 'tathatā' (如). Being far from falsehood and deception is called 'vastu-lakṣaṇa' (實相, shíxiàng, 'true nature'). If the observing mind does not empty the observed object, attachment is a disaster, so it is called 'non-action' (不行). If both the observer and the observed are unattainable, it is called 'non-discrimination' (不分別). Observing the mind and harmonizing it is called the 'place of practice' (行處). Below, another week will be used to explain the 'near place' (近處). The above directly explains the emptiness of existence and the emptiness of Dharma as the place of practice and the near place. Now, the method of practice is explained, from shallow to deep, first precepts, then concentration, and then wisdom arises from concentration, observing the emptiness of existence and the emptiness of Dharma. Practicing in this order, 'not approaching' (不親近) below, and explaining the 'approaching' (親近) that will be explained. Regarding precepts, first list 'not approaching', which is approaching precepts. Not approaching kings and princes, they are all rulers of the people, prone to hasty and violent behavior. If a Bodhisattva approaches them, it is easy to generate anger, thereby violating the Bodhisattva precepts, so they are not approached. Not approaching non-Buddhist ascetics (外道梵志, wàidào fànzhì), because their practices are different, how can they be approached? Those who praise and chant non-Buddhist books are frivolous and shallow, far from the truth. A non-Buddhist master makes things difficult for disciples to test whether the path is correct; a disciple making things difficult for the master is called a reverse path. The rest can be inferred. Not liking to keep young disciples is all to prevent conditions. The second time below explains 'concentration' (定). Bodhisattvas practice meditation, so they do not keep young disciples. This is called the initial 'near place', summarizing the two practices of precepts and concentration. Observing the emptiness of all dharmas, the third time explains obtaining superior wisdom. 'Suchness of reality' (如實相), here explains observing the combination of the false and the real. Observing that the substance of the false appearance is empty, this is the realm of emptiness. Observing all false appearances and reality, they are all existing realms, called 'suchness of reality'. 'Non-inversion' (不顛倒), explains that the observing mind observes according to reason and reality, called 'non-inversion'. The mind abiding in emptiness is called 'unmoving mind' (不動心).

既不動亦不退。失於空境。空既不退。亦不轉入于有也。下明三空觀。如虛空者。明空門。第一義諦。□然心行處滅。名言語道斷也。不生以下。明死生空門。亦言無相空門。始有名生。增長名起。事成名出。亦可。理非未來名不生。非過去名不出。非現在始生名不起。空理何可表彰名目。明無相空門。名相俱報下實安在。故言實無所有。空理出過量算名無量。自下亦可。明無愿空門。既無量數。安有邊也。無礙無彰者。容理移然。誰能居礙。既無其礙。豈為物障也。亦可。觀心明瞭。名無障礙也。若一向道空。凡夫則生其斷滅。故訛有以進行。但以因緣假會而有也。空是顛倒。又解。業行是顛倒。由過去業行顛倒。見一切法是有。亦可。顛倒眾生。說有是常。樂觀緣假。而有實性。則無相也。以戒定為初。始觀慧心。為第二近處也。初一偈半。頌前請。次十三偈半。頌離亂行處近處者。明戒定慧。皆有行處近處也。亦可。二空各有行之近處也。次一偈。頌法空行處。次一偈頌生空。半偈結句。次五偈半。頌二空近處。中間一頌釋定。文少不次。顛倒眾生。著其有無也。次四偈半。明能備此行即得果報。第二明際其口過。若口有過。常欲是已而非物。何能流通大化也。不樂說人者。小乘人。如其道彼長短。即與前人隔

【現代漢語翻譯】現代漢語譯本既不移動也不退轉。這是迷失在空境中。空性既然不退轉，也不會轉入到『有』的狀態。下面闡明三空觀：如同虛空一樣，闡明空門，這是第一義諦（paramārtha-satya， ultimate truth）。心行處滅，言語道斷。『不生』以下，闡明死生空門，也可以說是無相空門。最初有名相產生，增長叫做『起』，事情完成叫做『出』。也可以理解為，從理上來說，不是從未來而來叫做『不生』，不是從過去而來叫做『不出』，不是從現在開始產生叫做『不起』。空性的道理怎麼可以用名相來表達呢？這是闡明無相空門。名相都消失了，真實又在哪裡呢？所以說『實無所有』。空性的道理超出計量，所以叫做『無量』。從下面開始也可以這樣理解，闡明無愿空門。既然是無量，哪裡還有邊際呢？沒有阻礙，沒有遮蔽，容納萬物的道理自然顯現，誰能阻礙它呢？既然沒有阻礙，怎麼會被事物所障礙呢？也可以理解為，觀察內心明瞭，就叫做『無障礙』。如果只說空，凡夫就會產生斷滅的想法，所以姑且說『有』，但這只是因緣聚合而產生的假象。空本身就是一種顛倒。另一種解釋是，業行是顛倒。由於過去業行的顛倒，所以看到一切法都是『有』。也可以說，顛倒的眾生，認為『有』是常住不變的。如果樂觀地看待因緣和合的假象，那麼就沒有實性，這就是無相。以戒律和禪定為開始，最初是觀慧之心，這是第二個接近之處。最初一偈半，是讚頌前面的請求。接下來十三偈半，是讚頌遠離混亂的行處和近處。『近處』是指戒、定、慧，都有其行處和近處。也可以理解為，二空各有修行的近處。接下來一偈，是讚頌法空的行處。接下來一偈讚頌生空，半偈是總結。接下來五偈半，是讚頌二空的近處。中間一偈解釋禪定，文字較少，順序不固定。顛倒的眾生，執著于『有』和『無』。接下來四偈半，闡明能夠具備這些修行就能得到果報。第二部分闡明言語的過失。如果言語有過失，總是想肯定自己而否定別人，怎麼能流通大化呢？不喜歡聽別人說話的人，是小乘之人。如果說別人的長短，就和對方隔絕了。

【English Translation】 English version Neither moving nor retreating. This is being lost in the realm of emptiness. Since emptiness does not retreat, it also does not transform into a state of 'existence'. The following explains the three aspects of emptiness: Like the void, it elucidates the gate of emptiness, which is the ultimate truth (paramārtha-satya). When the activity of the mind ceases, the path of language is cut off. From 'not arising' onwards, it elucidates the gate of emptiness of birth and death, which can also be called the gate of emptiness of no-characteristics. Initially, there is the arising of names and forms, growth is called 'arising', and the completion of an event is called 'appearing'. It can also be understood that, in terms of principle, not coming from the future is called 'not arising', not coming from the past is called 'not appearing', and not starting to arise from the present is called 'not arising'. How can the principle of emptiness be expressed by names and forms? This elucidates the gate of emptiness of no-characteristics. When names and forms disappear, where is reality? Therefore, it is said that 'nothing is real'. The principle of emptiness transcends measurement, so it is called 'immeasurable'. From below, it can also be understood in this way, elucidating the gate of emptiness of no-desire. Since it is immeasurable, where is the boundary? Without obstruction, without concealment, the principle of accommodating all things naturally appears, who can obstruct it? Since there is no obstruction, how can it be obstructed by things? It can also be understood that observing the mind clearly is called 'unobstructed'. If only emptiness is spoken of, ordinary people will have the idea of annihilation, so let's just say 'existence', but this is just an illusion produced by the aggregation of causes and conditions. Emptiness itself is a kind of inversion. Another explanation is that karmic actions are inverted. Due to the inversion of past karmic actions, all dharmas are seen as 'existent'. It can also be said that inverted beings think that 'existence' is permanent and unchanging. If one optimistically views the illusion of the union of causes and conditions, then there is no real nature, which is no-characteristics. Starting with precepts and meditation, the initial is the mind of wisdom, which is the second closest place. The first one and a half verses are to praise the previous request. The next thirteen and a half verses are to praise the place of practice and the closest place away from chaos. 'Closest place' refers to precepts, meditation, and wisdom, all of which have their place of practice and closest place. It can also be understood that the two emptinesses each have a close place for practice. The next verse is to praise the place of practice of the emptiness of dharma. The next verse praises the emptiness of birth, and half a verse is a summary. The next five and a half verses are to praise the closest place of the two emptinesses. The middle verse explains meditation, the text is less, and the order is not fixed. Inverted beings are attached to 'existence' and 'non-existence'. The next four and a half verses explain that being able to possess these practices can obtain rewards. The second part explains the faults of speech. If there are faults in speech, always wanting to affirm oneself and deny others, how can the great transformation be circulated? People who do not like to listen to others are people of the Small Vehicle (Hinayana). If you talk about the strengths and weaknesses of others, you will be isolated from the other party.

絕不得流通大法也。又解。欲流通大法。不樂說前人是非也。經典過者。小乘也。經明如來說法。非唯一道。自有隱伏之言。隨緣化物。有益則行。不得以前責后。不得道經過也。亦不輕慢。諸餘法師者。小乘法師。可有進之義。物輕慢也。不說化人。好惡長短者。道長必別他短。故不得說也。于聲聞不得說其過惡。佛自說三乘教化。如其道過。即生彼懈怠。欲通大法。不說過惡也。若當讚歎。則著于小乘。應當方便引接。趣向大乘。故言不得讚歎其美也。不生怨慊之心。如令怨慊。與前人隔絕。不得流通大法也。不以小乘法答者。彼有請大之幾。不得說小。敢有施言。皆方便接引。趣向大理。故言但以大乘而為解說。初十一偈半。頌說法方軌。次五偈。頌後果報。第三安樂明內無嫉妒者。嫉彼所得。妒者妒忌勝尚之心。先已而後人。有此在懷。何能流通大化。自行兼人。廣作利益。故其教除其嫉妒也。卑顏綺辭。曲取人情。名諂諂。心事成名誑。如其諂誑在懷。則令人虛墜陷前人。故應除之。亦未輕罵學佛道者。三乘之人。皆是學佛道者。無得惱之。生其疑悔。欲流通大化。應當方便接引。進其修行。勿輕學。敬學如佛。故言亦勿輕罵學佛道者。求長時許。欲形彼短。皆是其過。安得流通大法。故勿求之。上來明除

【現代漢語翻譯】現代漢語譯本：絕對不能阻止大法流通。進一步解釋，想要流通大法，就不要樂於談論前人的過失。如果只執著于已有的經典，那就是小乘的見解。經典中明明說如來說法，並非只有一種途徑。自然會有隱晦不顯的言語，隨著因緣來教化眾生，只要有益處就施行。不能用以前的說法來責備後來的說法，也不能說已經經過的道路。也不要輕視怠慢其他法師，小乘法師也有進步的可能，不要輕視他們。不要說被教化之人的好壞長短，因為說道長處必定會分別出他人的短處，所以不能說。對於聲聞乘的修行者，不要說他們的過失。佛陀自己宣說三乘教化，如果說了他們的過失，就會使他們產生懈怠。想要通達大法，就不要說別人的過惡。如果讚歎小乘，他們就會執著于小乘，應當方便引導他們，趨向大乘。所以說不要讚歎他們的美好之處。不要讓他們產生怨恨之心，如果讓他們產生怨恨，就會與前人隔絕，無法流通大法。不要用小乘法來回答他們的問題，因為他們有請求大乘佛法的意願，不能只說小乘。凡是所說的話，都要方便接引他們，趨向大乘的道理，所以說只用大乘佛法來為他們解釋。最初的十一偈半，是讚頌說法的規範。接下來的五偈，是讚頌後果報應。第三部分安樂明中說，內心沒有嫉妒，嫉妒別人所得到的，妒忌別人勝過自己的心。總是先想到自己而後想到別人，如果心中懷有這種想法，怎麼能夠流通大法，自己修行也幫助他人，廣泛地利益眾生呢？所以教導要去除嫉妒。用謙卑的容貌和華麗的言辭，曲意迎合他人，叫做諂媚。心中有隱瞞的事情叫做欺誑。如果心中懷有諂媚和欺誑，就會使人虛假地墮落，陷害前人，所以應當去除這些。也不要輕視謾罵學習佛道的人，三乘的修行者，都是學習佛道的人，不要惱怒他們，使他們產生疑惑後悔。想要流通大法，應當方便接引他們，促進他們的修行，不要輕視學習，要像尊敬佛陀一樣尊敬他們，所以說也不要輕視謾罵學習佛道的人。尋求別人的缺點，想要顯露別人的短處，都是過錯，怎麼能夠流通大法呢？所以不要這樣做。以上說明了要去除的過失。 English version: Absolutely do not obstruct the circulation of the Great Dharma. Further explanation: if you want to circulate the Great Dharma, do not delight in speaking of the faults of predecessors. If you cling only to existing scriptures, that is a Hinayana (Small Vehicle) view. The scriptures clearly state that the Tathagata's (Thus Come One) teachings are not limited to one path. There will naturally be hidden and unexpressed words, teaching beings according to conditions, and whatever is beneficial should be practiced. Do not use past teachings to criticize later teachings, nor speak of paths already traversed. Do not belittle or be disrespectful to other Dharma masters; Hinayana Dharma masters also have the potential for progress, so do not look down on them. Do not speak of the good, bad, long, or short qualities of those being taught, because speaking of strengths will inevitably distinguish others' weaknesses, so do not speak of them. Do not speak of the faults of those practicing the Sravaka Vehicle (Voice Hearer Vehicle). The Buddha himself proclaimed the teachings of the Three Vehicles; if you speak of their faults, it will cause them to become懈怠 (xie dai, lax). If you want to understand the Great Dharma, do not speak of others' faults. If you praise the Hinayana, they will cling to the Hinayana; you should skillfully guide them towards the Mahayana (Great Vehicle). Therefore, do not praise their good qualities. Do not let them harbor resentment; if they harbor resentment, they will be cut off from their predecessors and unable to circulate the Great Dharma. Do not answer their questions with Hinayana teachings, because they have the intention to request Mahayana teachings; do not speak only of the Hinayana. Whatever is said should skillfully guide them towards the principles of the Mahayana, so only use Mahayana teachings to explain to them. The first eleven and a half verses praise the norms of teaching the Dharma. The following five verses praise the consequences of karmic retribution. The third part, An Le Ming (Peace and Joy Clarity), says that there is no jealousy in the heart, jealousy of what others have obtained, and envy of others surpassing oneself. Always thinking of oneself before others, if you harbor such thoughts in your heart, how can you circulate the Great Dharma, cultivate yourself and help others, and broadly benefit beings? Therefore, the teachings are to eliminate jealousy. Using humble appearances and flowery words to ingratiate oneself with others is called flattery. Having hidden matters in the heart is called deceit. If you harbor flattery and deceit in your heart, it will cause people to falsely fall and harm their predecessors, so these should be eliminated. Do not belittle or scold those who study the Buddha's path; practitioners of the Three Vehicles are all those who study the Buddha's path, do not anger them, causing them to have doubts and regrets. If you want to circulate the Great Dharma, you should skillfully guide them, promote their practice, do not belittle learning, and respect learning as you would respect the Buddha, so do not belittle or scold those who study the Buddha's path. Seeking others' shortcomings, wanting to reveal others' weaknesses, are all faults; how can you circulate the Great Dharma? Therefore, do not do this. The above explains the faults to be eliminated.

【English Translation】 Absolutely do not obstruct the circulation of the Great Dharma. Further explanation: if you want to circulate the Great Dharma, do not delight in speaking of the faults of predecessors. If you cling only to existing scriptures, that is a Hinayana (Small Vehicle) view. The scriptures clearly state that the Tathagata's (Thus Come One) teachings are not limited to one path. There will naturally be hidden and unexpressed words, teaching beings according to conditions, and whatever is beneficial should be practiced. Do not use past teachings to criticize later teachings, nor speak of paths already traversed. Do not belittle or be disrespectful to other Dharma masters; Hinayana Dharma masters also have the potential for progress, so do not look down on them. Do not speak of the good, bad, long, or short qualities of those being taught, because speaking of strengths will inevitably distinguish others' weaknesses, so do not speak of them. Do not speak of the faults of those practicing the Sravaka Vehicle (Voice Hearer Vehicle). The Buddha himself proclaimed the teachings of the Three Vehicles; if you speak of their faults, it will cause them to become lax. If you want to understand the Great Dharma, do not speak of others' faults. If you praise the Hinayana, they will cling to the Hinayana; you should skillfully guide them towards the Mahayana (Great Vehicle). Therefore, do not praise their good qualities. Do not let them harbor resentment; if they harbor resentment, they will be cut off from their predecessors and unable to circulate the Great Dharma. Do not answer their questions with Hinayana teachings, because they have the intention to request Mahayana teachings; do not speak only of the Hinayana. Whatever is said should skillfully guide them towards the principles of the Mahayana, so only use Mahayana teachings to explain to them. The first eleven and a half verses praise the norms of teaching the Dharma. The following five verses praise the consequences of karmic retribution. The third part, An Le Ming (Peace and Joy Clarity), says that there is no jealousy in the heart, jealousy of what others have obtained, and envy of others surpassing oneself. Always thinking of oneself before others, if you harbor such thoughts in your heart, how can you circulate the Great Dharma, cultivate yourself and help others, and broadly benefit beings? Therefore, the teachings are to eliminate jealousy. Using humble appearances and flowery words to ingratiate oneself with others is called flattery. Having hidden matters in the heart is called deceit. If you harbor flattery and deceit in your heart, it will cause people to falsely fall and harm their predecessors, so these should be eliminated. Do not belittle or scold those who study the Buddha's path; practitioners of the Three Vehicles are all those who study the Buddha's path, do not anger them, causing them to have doubts and regrets. If you want to circulate the Great Dharma, you should skillfully guide them, promote their practice, do not belittle learning, and respect learning as you would respect the Buddha, so do not belittle or scold those who study the Buddha's path. Seeking others' shortcomings, wanting to reveal others' weaknesses, are all faults; how can you circulate the Great Dharma? Therefore, do not do this. The above explains the faults to be eliminated.

其嫉妒。方便接引。自下教求法寶義。又亦不應戲論諸法者。明理外之心。不當法寶。勞而無功名戲論。有所諍競者。喜生是非。故經云諸法從緣生。萬法皆無性。遍執有是非。達者無違諍。世人說有。我亦說有。故無違諍。故言不應有所諍競也。當於一切眾生起大悲相。教其接下。于諸如來以下。教其奉上。能訓導於我。名之為師。故應加敬。平等說法者。明化導之方。當順其幾。然後為說。勿令增減。故言以順法故。不多不少也。當相幾說法。勿莫妄作也。乃至深愛法者。亦稱幾說法。勿令多少。自下明得果報。初二偈半頌說法宜軌次半偈。頌接下。次二偈。頌奉上。次一偈。頌得果報。第四安樂。以慈悲為體。於家出家人中。是小行菩薩。苦處輕微。作與樂之意。于悲苦人中者。凡夫人中。受苦無邊。起其大悲。以大乘被彼。救拔其苦原也。如來方便。隨宜說法不聞者。不聞一乘之道。破三歸一。故名大失也。我得菩提者。是得性地以上菩提時。識眾生根。隨在何根地中。方便引之。令得住在一乘法中也。又解。我得佛果菩提時。方便始巧見理同備。以神力引之。令得住是一乘法中也。自下明得果報。所以者何。釋弘經之行。得感諸天所護者。何理是深重。乃為三世諸佛之所護念。故乃能爾也。亦可。作勢向下

喻。自引于昔以來化道之方。到今出世。不即說一。施三方便。至今方始得說一乘。如來出世。由尚如是。汝等未來流通。應仿而成愿。不得妄有所作。教小行菩薩。化道方軌也。譬如強力聖者。喻釋迦如來十六王子也。欲以大乘威勢。使六百萬億。降伏四魔諸國也。而諸煩惱小王。不順其命。起種種兵者。六百萬億。從王子以來。無量出世。教令發心。修行五戒十善。使其調順。故言而往討罰也。王見兵眾戰有功者。見其人天中修善。善幾發也。稱遂聖意。即大歡喜。隨感為說。或與田宅。明二乘理教。生善為田。為行人遷神名宅。聚落者。四禪功德解脫除。入無漏等也。有為果名城邑。或與衣服者。慚愧忍辱等也。或與種種珍寶以下。明有為功德也。唯結中明珠。不以與之者。不得一乘也。下釋明。大乘之道。唯佛獨究。若為彼說。諸大菩薩。同見此幾。未堪受大。故言若以與之。王諸眷屬。必大驚怪。自下合喻。如來亦復如是。合轉輪王喻。以大乘禪定智慧。名得法國也。而諸魔王。不順伏者。合諸小王也。如來賢聖諸將。合種種兵。其有功者。合王見兵眾戰有功者。為說諸經。合隨功償賜。賜以禪定以下。合式與田宅。亦可。還合種種珍寶金銀。又復賜與涅槃之城。合聚落城邑。而不為說。是法華經。合獨王

【現代漢語翻譯】現代漢語譯本（譬）比喻。自從過去以來教化眾生的方法，到現在如來出世，不立即宣說一乘佛法，而是先施設三乘方便，直到現在才開始宣說一乘。如來出世尚且如此，你們未來流通佛法，應當效仿並立下誓願，不得隨意妄為，教導那些修小乘的菩薩，要遵循一定的教化方式和準則。（譬如）譬如強力的聖者，比喻釋迦如來十六王子。（欲以大乘威勢，使六百萬億，降伏四魔諸國也）想要以大乘的威勢，使六百萬億眾生，降伏四魔所佔據的各個國度。（而諸煩惱小王，不順其命，起種種兵者）而那些煩惱小王，不順從他的命令，興起各種各樣的軍隊。（六百萬億，從王子以來，無量出世，教令發心，修行五戒十善，使其調順，故言而往討罰也）這六百萬億眾生，自從王子以來，經歷了無量次的出現於世，教令他們發菩提心，修行五戒十善，使他們變得調順，所以說前往討伐他們。（王見兵眾戰有功者）國王看到軍隊中作戰有功勞的人，比喻見到他們在人天之中修善，善根開始萌發。（見其人天中修善，善幾發也。稱遂聖意，即大歡喜，隨感為說）見到他們在人天之中修善，善根開始萌發，稱合聖者的心意，就非常歡喜，隨著他們的根器為他們說法。（或與田宅）或者給予他們田地和住所，說明二乘的理和教，以生善為田，以行為人的遷神為住所。（明二乘理教，生善為田，為行人遷神名宅，聚落者）說明二乘的理和教，以生善為田，以行為人的遷神為住所，聚落指的是四禪的功德解脫，除去進入無漏等等。（四禪功德解脫除，入無漏等也。有為果名城邑）四禪的功德解脫，除去進入無漏等等，有為的果報稱為城邑。（或與衣服者）或者給予他們衣服，指的是慚愧和忍辱等等。（慚愧忍辱等也。或與種種珍寶以下）慚愧和忍辱等等，或者給予他們各種各樣的珍寶，以下說明有為的功德。（明有為功德也。唯結中明珠，不以與之者）說明有為的功德，唯有衣結中的明珠，不給予他們，指的是不給予一乘佛法。（不得一乘也。下釋明，大乘之道，唯佛獨究）不得一乘佛法，下面解釋說明，大乘的道理，只有佛才能徹底究竟。（若為彼說，諸大菩薩，同見此幾，未堪受大）如果為他們宣說，那些大菩薩，也同樣看到這種情形，認為他們還不能接受大乘佛法。（故言若以與之，王諸眷屬，必大驚怪）所以說如果給予他們，國王的眷屬們，一定會非常驚怪。從下面開始合喻，如來也是這樣。（自下合喻，如來亦復如是。合轉輪王喻）從下面開始合喻，如來也是這樣，合轉輪王的比喻。（以大乘禪定智慧，名得法國也）以大乘的禪定智慧，稱為得到法國。（而諸魔王，不順伏者）而那些魔王，不順從降伏。（合諸小王也。如來賢聖諸將）合諸小王，如來的賢聖將領。（合種種兵，其有功者）合各種各樣的軍隊，其中有功勞的人。（合王見兵眾戰有功者，為說諸經）合國王看到軍隊中作戰有功勞的人，為他們宣說各種經典。（合隨功償賜，賜以禪定以下）合隨著功勞給予賞賜，賞賜以禪定等等。（合式與田宅，亦可。還合種種珍寶金銀）合給予田地和住所，也可以，還合各種各樣的珍寶金銀。（又復賜與涅槃之城）又賞賜給他們涅槃的城池。（合聚落城邑，而不為說，是法華經）合聚落城邑，而不為他們宣說，這部《法華經》。（合獨王）合衣里明珠。

【English Translation】 English version (Metaphor). This is a metaphor. From the past, the method of teaching sentient beings, to the present when the Tathagata appears in the world, he does not immediately preach the One Vehicle (Ekayana) Dharma, but first establishes the Three Vehicles as expedient means, and only now begins to preach the One Vehicle. Even the Tathagata's appearance in the world is like this. You should emulate this and make vows when propagating the Dharma in the future, and you must not act arbitrarily, teaching those Bodhisattvas who practice the Small Vehicle, and follow certain methods and guidelines for teaching. (For example) For example, a powerful sage, symbolizing the sixteen sons of Shakyamuni Tathagata. (Wanting to use the power of the Great Vehicle to subdue the six million billions of countries occupied by the Four Maras) Wanting to use the power of the Great Vehicle to subdue the six million billions of sentient beings in the various countries occupied by the Four Maras. (But the petty kings of afflictions, disobeying his orders, raise various armies) But those petty kings of afflictions, disobeying his orders, raise various armies. (Six million billions, since the princes, countless appearances in the world, teaching them to arouse the Bodhi mind, practice the Five Precepts and Ten Virtues, making them obedient, therefore it is said to go and punish them) These six million billions of sentient beings, since the princes, have appeared in the world countless times, teaching them to arouse the Bodhi mind, practice the Five Precepts and Ten Virtues, making them obedient, so it is said to go and punish them. (The king sees those who have meritorious service in battle) The king sees those who have meritorious service in battle, symbolizing seeing them cultivate goodness in the realms of humans and gods, and the roots of goodness begin to sprout. (Seeing them cultivate goodness in the realms of humans and gods, the roots of goodness begin to sprout. Complying with the sage's intention, he is very happy, and speaks to them according to their capacity) Seeing them cultivate goodness in the realms of humans and gods, the roots of goodness begin to sprout, complying with the sage's intention, he is very happy, and speaks to them according to their capacity. (Or giving them fields and houses) Or giving them fields and houses, explaining the principles and teachings of the Two Vehicles, using the generation of goodness as fields, and using the migration of the spirit of the practitioner as houses. (Explaining the principles and teachings of the Two Vehicles, using the generation of goodness as fields, and using the migration of the spirit of the practitioner as houses, settlements) Explaining the principles and teachings of the Two Vehicles, using the generation of goodness as fields, and using the migration of the spirit of the practitioner as houses, settlements refer to the merits and liberation of the Four Dhyanas, removing entry into the unconditioned, etc. (The merits and liberation of the Four Dhyanas, removing entry into the unconditioned, etc. Conditioned fruits are called cities) The merits and liberation of the Four Dhyanas, removing entry into the unconditioned, etc. Conditioned fruits are called cities. (Or giving them clothes) Or giving them clothes, referring to shame and patience, etc. (Shame and patience, etc. Or giving them various treasures, etc.) Shame and patience, etc. Or giving them various treasures, etc., below explaining conditioned merits. (Explaining conditioned merits. Only the bright pearl in the knot of the robe, not giving it to them) Explaining conditioned merits, only the bright pearl in the knot of the robe, not giving it to them, referring to not giving the One Vehicle Dharma. (Not obtaining the One Vehicle. Below explaining, the path of the Great Vehicle, only the Buddha can thoroughly understand) Not obtaining the One Vehicle. Below explaining, the path of the Great Vehicle, only the Buddha can thoroughly understand. (If speaking to them, those great Bodhisattvas, also see this situation, not yet capable of receiving the Great) If speaking to them, those great Bodhisattvas, also see this situation, thinking that they are not yet capable of receiving the Great Vehicle Dharma. (Therefore saying if giving it to them, the king's relatives, will be greatly surprised) Therefore saying if giving it to them, the king's relatives will be greatly surprised. From below, combining the metaphor, the Tathagata is also like this. (From below, combining the metaphor, the Tathagata is also like this. Combining the metaphor of the Wheel-Turning King) From below, combining the metaphor, the Tathagata is also like this, combining the metaphor of the Wheel-Turning King. (Using the Great Vehicle's Samadhi and wisdom, called obtaining the French state) Using the Great Vehicle's Samadhi and wisdom, called obtaining the French state. (But the Mara kings, not obedient and submissive) But those Mara kings, not obedient and submissive. (Combining the petty kings. The Tathagata's virtuous and wise generals) Combining the petty kings, the Tathagata's virtuous and wise generals. (Combining various armies, those who have meritorious service) Combining various armies, those who have meritorious service. (Combining the king seeing those who have meritorious service in battle, speaking the various sutras) Combining the king seeing those who have meritorious service in battle, speaking the various sutras for them. (Combining rewarding according to merit, bestowing Samadhi, etc.) Combining rewarding according to merit, bestowing Samadhi, etc. (Combining giving fields and houses, also possible. Also combining various treasures, gold and silver) Combining giving fields and houses, also possible. Also combining various treasures, gold and silver. (Also bestowing the city of Nirvana) Also bestowing the city of Nirvana. (Combining settlements and cities, but not speaking, this is the Lotus Sutra) Combining settlements and cities, but not speaking, this is the Lotus Sutra. (Combining the hidden pearl in the robe)

頂上。有此一珠。不得與之自下。作珠喻。出世以來。慍積此理。不妄與人。但施三乘言教。長養機根。到今方得說也。如來亦復如是以下。合轉輪王喻。見賢聖軍以下。合王見其兵眾戰有功者。賢聖軍者。道成四果也。與五陰魔者。魔名殺者。明彼五陰皆傷害善法名為魔也。煩惱擾亂行人害其善法。名為魔也。臨終之日。多生貪瞋。亦能喪滅善法。名死為魔。初生之時。亦生貪瞋。何故不名生為魔。明生本順情。所以不道。三魔既伏。復能降伏第六天魔也。除瞋癡名三毒。破魔網者。魔網在於三界。今成羅漢。眾患永除。出於三界。故破魔網也。此法華經以下。合以此難之珠。久在髻中。不妄與人。而今說之。即合而今與人。文殊師利以下。嘆經深重。舉外喻來怊。明王子以來。所施言教。不說一乘。要待大幾。然後得說。汝等未來。當防則之。勿莫妄作也。初四偈。頌合三乘。次一偈。頌合與珠。次三偈。頌長行末。勸流通之人。應識宜軌。勿莫作也。次二十一偈半。頌得果報也。

從地踴出品

此品何由而來。上唱慕受持。藥王。大樂。順於佛教。他方菩薩。請欲受持。佛止不須。我下方自有六萬恒河沙菩薩。自然持也。聞如來此言。忽然從地而出。故名踴出。所以從地出者。欲彰常住佛果。從無

【現代漢語翻譯】現代漢語譯本：頂上。有這樣一顆寶珠（比喻佛性）。不能從下往上給與（比喻佛法的高深）。用寶珠來比喻。從佛出世以來，就蘊藏積累了這個道理。不輕易地告訴別人，只是施與三乘（聲聞乘、緣覺乘、菩薩乘）的言教，來長養眾生的根機。到了今天才能說出來。『如來亦復如是』以下，是比喻轉輪聖王。『見賢聖軍』以下，是比喻國王看到他的軍隊作戰有功。『賢聖軍』，是指修道成就四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）的聖者。『與五陰魔者』，魔的意思是殺害者。說明這五陰（色、受、想、行、識）都會傷害善法，所以稱為魔。煩惱擾亂修行人，損害他們的善法，所以稱為魔。臨終的時候，產生很多貪慾和嗔恨，也能喪失善法，所以稱死亡為魔。剛出生的時候，也會產生貪慾和嗔恨，為什麼不稱出生為魔呢？因為出生本來就是順應情慾的，所以不說。降伏了這三種魔之後，還能降伏第六天魔（欲界第六天的魔王）。去除嗔恨、愚癡，稱為三毒。『破魔網者』，魔網存在於三界（欲界、色界、無色界）。現在成就阿羅漢果，各種憂患永遠去除，脫離了三界，所以說破了魔網。『此法華經』以下，是比喻這顆寶珠，長久地在（轉輪聖王的）髮髻中，不輕易地給與別人，而現在說了出來，就是比喻現在給與了別人。『文殊師利』以下，是讚歎《法華經》的深奧和重要。舉出外在的比喻來對照，說明王子（比喻佛陀）以前所施與的言教，沒有說一乘（佛乘），要等待大的根機，然後才能說。『汝等未來，當防則之，勿莫妄作也』，你們未來，應當防備這些法則，不要胡作非爲。最初的四句偈頌，是總合三乘。接下來的一句偈頌，是總合給與寶珠。再接下來的三句偈頌，是總合長行文的結尾，勸勉流通此經的人，應當認識到適宜的法則，不要胡作非爲。接下來的二十一句半偈頌，是頌揚得到果報。從地涌出品這一品是從哪裡來的呢？上面唱言愛慕、接受和奉持《法華經》。藥王菩薩、大樂說菩薩，都順從佛的教誨。他方世界的菩薩，請求想要接受和奉持此經。佛陀制止說不需要，我的下方自有六萬恒河沙數的菩薩，自然會奉持此經。聽到如來說這些話，忽然從地底下涌現出來，所以叫做『涌出』。之所以從地底下涌出，是爲了彰顯常住的佛果，是從無

【English Translation】 English version: On the top (of the head). There is this one pearl (a metaphor for Buddha-nature). It cannot be given from below upwards (a metaphor for the profundity of the Dharma). Using the pearl as a metaphor. Since the Buddha's appearance in the world, this principle has been accumulated and stored. It is not casually given to others, but only the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are bestowed to nurture the roots of beings. Only today can it be spoken. 'The Tathāgata is also like this' below, is a metaphor for the Cakravartin King (轉輪聖王, Wheel-Turning King). 'Seeing the virtuous and sagely army' below, is a metaphor for the king seeing his army's meritorious service in battle. 'Virtuous and sagely army' refers to the sages who have cultivated and attained the four fruits (Srotaāpanna, Sakrdāgāmin, Anāgāmin, Arhat). 'With the five skandha demons', the meaning of demon is killer. It explains that these five skandhas (form, feeling, perception, volition, consciousness) all harm good dharmas, so they are called demons. Afflictions disturb practitioners and harm their good dharmas, so they are called demons. At the time of death, many greed and hatred arise, which can also destroy good dharmas, so death is called a demon. At the time of birth, greed and hatred also arise, so why is birth not called a demon? Because birth is originally in accordance with desires, so it is not said. After subduing these three demons, one can also subdue the sixth heaven demon (the demon king of the sixth heaven of the desire realm). Removing hatred and ignorance is called the three poisons. 'Breaking the net of demons', the net of demons exists in the three realms (desire realm, form realm, formless realm). Now, having attained Arhatship, all sufferings are forever removed, and one is liberated from the three realms, so it is said that the net of demons is broken. 'This Lotus Sutra' below, is a metaphor for this pearl, which has long been in the (Cakravartin King's) topknot, and is not casually given to others, but now it is spoken, which is a metaphor for now giving it to others. 'Mañjuśrī' below, praises the profundity and importance of the Lotus Sutra. Giving external metaphors to compare, explaining that the teachings previously bestowed by the prince (a metaphor for the Buddha) did not speak of the One Vehicle (Buddhayāna), but waited for great potential, and then could speak of it. 'You in the future, should guard against these rules, do not act recklessly', you in the future, should guard against these rules, do not act recklessly. The first four lines of verse are a summary of the Three Vehicles. The next line of verse is a summary of giving the pearl. The next three lines of verse are a summary of the end of the prose, exhorting those who circulate this sutra to recognize the appropriate rules and not act recklessly. The next twenty-one and a half lines of verse are praising the attainment of karmic rewards. Chapter on the Emergence from the Earth Where does this chapter come from? Above, it sings of admiring, accepting, and upholding the Lotus Sutra. Bhaisajyaraja Bodhisattva (藥王菩薩, Medicine King Bodhisattva), Mahapratibhana Bodhisattva (大樂說菩薩, Great Eloquence Bodhisattva), both follow the Buddha's teachings. Bodhisattvas from other worlds request to accept and uphold this sutra. The Buddha stops them, saying it is not necessary, below me there are six hundred thousand myriads of kotis of nayutas of Bodhisattvas, who will naturally uphold this sutra. Hearing the Tathagata say these words, they suddenly emerge from the earth, so it is called 'Emergence'. The reason for emerging from the earth is to manifest the permanent Buddha-fruit, which is from no-

常地出也。就此品中。有其二文。初就汝等。自當因是得聞。明其序說。止他方者。有三意。一由止故得顯踴出。時眾生疑。彌勒致問。得明壽量。二欲使彼具足受持。如其不止。彼人即去。不聞壽量。不得因果具足受持也。有此三義。是故止也。自下明下方菩薩。從地而出也。皆是大眾。唱導之首。列其勝者。為師。各將以下。明其弟子。初多后少。以況師轉多也。如是時間逕五十小劫。謂如半日。事在難智。聖人延從劫數。云何可識。少病少惱者。問眾生煩惱厚薄也。應度之者。受教易不。如其難者。即生勞疲。還說偈問。下如來答。明有感眾生。易可化度無勞疲也。下釋明受化來久。華嚴會上始見我身。聞我所說。即便信受。入如來慧者。入常住大乘佛慧也除先修習。學小乘者。似若勞吾精神。出世以來。方便誘進。幾根成熟。得聞是經。入于佛慧也。自下師徒迭相讚歎。故使彌勒。大眾生其疑念。彌勒騰眾疑。故說偈而問。是從何所而來。問下方國土無量從何方而來。以何因緣集者。夫菩薩形無定。方待感則應。緣盡則滅。應游化十方。度于眾生。廣作利益。修其萬行。有何物因緣。爾許大士。位階十地。集在一處。為誰其說法教化。使得十地行備從誰初發心者。問其始行之處。乃不識一人者。彌勒是補處大

【現代漢語翻譯】現代漢語譯本常地涌出。就此品中，有兩段文字。首先是就你們而言，自然應當因此而聽聞，闡明其序說。阻止他方菩薩的原因，有三種意義：一是因為阻止的緣故，才能顯現涌出的殊勝景象，引發當時眾生的疑惑，彌勒菩薩才得以提問，從而闡明佛的壽命長短。二是想要使他們具足受持此經，如果不停住他們，那些人就會離去，聽不到佛的壽命長短，就不能圓滿地受持因果。有這三種意義，所以才阻止他們。下面闡明下方菩薩從地涌出的景象。他們都是大眾的倡導者和領導者。列出其中殊勝的菩薩作為導師，各自帶領著下屬的弟子。開始時導師多，後來弟子少，以此比喻導師的教化越來越廣。這樣經過了五十小劫的時間，感覺卻像半天一樣。這件事難以理解，聖人延續劫數，怎麼能夠認識到呢？『少病少惱』，是問眾生的煩惱是深是淺。『應度之者』，是指容易接受教誨的人。如果難以教化，就會感到勞累疲憊。下面用偈頌提問，如來回答，說明有容易感化、沒有勞累疲憊的眾生。下面解釋說明他們受教化已經很久了，在華嚴法會上才第一次見到我的身，聽到我所說的法，就立即信受，『入如來慧者』，是進入常住的大乘佛慧。『除先修習，學小乘者』，好像是勞累了我的精神。我從出世以來，方便誘導他們，有多少根器成熟的人，能夠聽聞這部經，進入佛的智慧啊。下面是師徒互相讚歎，所以才使彌勒菩薩和大眾產生疑惑。彌勒菩薩爲了消除大眾的疑惑，所以用偈頌提問：『是從何所而來』，是問下方國土無量無邊的菩薩從何方而來？『以何因緣集者』，菩薩的形體沒有固定的處所，等待感應才會顯現，緣分盡了就會消失。他們應該游化十方，度化眾生，廣泛地利益眾生，修習各種善行。有什麼樣的因緣，使得這麼多位階十地的菩薩，聚集在一處？是誰在說法教化他們，使得他們十地的修行圓滿具備？『從誰初發心者』，是問他們最初發心的地方。『乃不識一人者』，彌勒菩薩是補處大菩薩，

【English Translation】 English version They emerged from the ground constantly. In this chapter, there are two passages. The first is about you, who should naturally hear and understand the introduction. There are three reasons for stopping the Bodhisattvas from other lands: first, because of the stopping, the magnificent scene of emerging can be revealed, which arouses the doubts of the sentient beings at that time, and Bodhisattva Maitreya can ask questions, so as to clarify the length of the Buddha's life. Second, it is to enable them to fully receive and uphold this sutra. If they are not stopped, those people will leave, unable to hear the length of the Buddha's life, and unable to fully receive and uphold the cause and effect. There are these three meanings, so they are stopped. Below, it explains the scene of the Bodhisattvas emerging from the ground below. They are all advocates and leaders of the masses. List the most outstanding Bodhisattvas as teachers, each leading their subordinate disciples. At the beginning, there are many teachers, and later there are few disciples, which is used to compare the teacher's teachings becoming more and more widespread. In this way, after fifty small kalpas, it feels like half a day. This matter is difficult to understand. How can a saint extend the number of kalpas and recognize it? 'Few illnesses and few afflictions' asks whether the afflictions of sentient beings are deep or shallow. 'Those who should be saved' refers to those who are easy to accept teachings. If it is difficult to teach, they will feel tired and exhausted. Below, the question is asked in verse, and the Tathagata answers, explaining that there are sentient beings who are easy to be influenced and are not tired. Below, it explains that they have been taught for a long time, and they only saw my body for the first time at the Huayan Assembly. When they heard what I said, they immediately believed and accepted it. 'Those who enter the wisdom of the Tathagata' enter the permanent Mahayana Buddha wisdom. 'Except for those who have practiced before and learned the Hinayana', it seems to be tiring my spirit. Since I came into the world, I have been guiding them with skillful means. How many people with mature roots can hear this sutra and enter the wisdom of the Buddha. Below, the teachers and disciples praise each other, so that Bodhisattva Maitreya and the masses have doubts. Bodhisattva Maitreya asked in verse in order to eliminate the doubts of the masses: 'From where do they come?' asks from which direction the immeasurable Bodhisattvas of the lower land come from. 'What is the cause of their gathering?' The form of a Bodhisattva has no fixed place, and it will appear when it waits for a response, and it will disappear when the fate is exhausted. They should travel in all directions, save sentient beings, widely benefit sentient beings, and practice all kinds of good deeds. What kind of cause and condition makes so many Bodhisattvas of the tenth stage gather in one place? Who is teaching them the Dharma, so that their practice of the tenth stage is complete? 'From whom did they first develop their minds?' asks where they first developed their minds. 'Not knowing a single person' Bodhisattva Maitreya is a great Bodhisattva who will succeed the Buddha,

士。豈可不識。但現疑導惑故。然明大士所為。實自難知。下明釋迦分身。諸佛弟子。各請其師。問踴出因緣也。且待須臾。彌勒已問佛。今當答之。何須我也。自下第二略明常住。將欲為說。先難在前。然後識之。汝等當共一心。被精進鎧者。鎧本防身碎陣。明精進本不主一行。萬行俱前。能摧四魔。敵陣防其身也。故言被精進鎧。將明常住深理。要三大阿僧祇劫修行。始到在佛地。故應發堅固意也。如來今欲顯發宣示。諸佛智慧者。何異於上方便品中□。昔日智慧。緣無常理起。今者智慧。緣常無常二理而起。是故有異□即生下如來如實知見。三界之相。諸佛自在神通之力。明如來生非實生。滅非實滅。達解法相。與法界齊等。豈非自在神通力也。亦可。生下我實成佛以來。甚大久遠。常住不滅。諸佛師子奪迅之力者。奮迅本使毛尾中申舒。去塵之義。明金剛三昧滅。一念相應慧。現在。萬累。云除。其心舒太。故言師子奮迅之力。亦可。本伏今起。明自昔以來。無常隱真。而不彰名伏。今明丈六方便盡。在此經。常果始顯。義同起也。亦可。生下本行菩薩道時。成所壽命今猶未盡。復位上數也。諸佛威猛。大勢力者。明一得永固。無常大力。所不能動。豈非威猛大勢之力也。亦可。生下眾生見劫盡大火所燒時。

【現代漢語翻譯】現代漢語譯本士。豈可不識。但現疑導惑故。然明大士所為。實自難知。下明釋迦分身，諸佛弟子，各請其師，問踴出因緣也。且待須臾，彌勒已問佛，今當答之，何須我也。自下第二略明常住，將欲為說，先難在前，然後識之。汝等當共一心，被精進鎧者，鎧本防身碎陣，明精進本不主一行，萬行俱前，能摧四魔，敵陣防其身也。故言被精進鎧。將明常住深理，要三大阿僧祇劫（asamkhya-kalpa，無數大劫）修行，始到在佛地，故應發堅固意也。如來今欲顯發宣示，諸佛智慧者，何異於上方便品中□。昔日智慧，緣無常理起，今者智慧，緣常無常二理而起，是故有異□即生下如來如實知見，三界之相，諸佛自在神通之力。明如來生非實生，滅非實滅，達解法相，與法界齊等，豈非自在神通力也。亦可，生下我實成佛以來，甚大久遠，常住不滅。諸佛師子奪迅之力者，奮迅本使毛尾中申舒，去塵之義。明金剛三昧（vajra-samadhi，金剛定）滅，一念相應慧，現在。萬累，云除。其心舒太，故言師子奮迅之力。亦可，本伏今起，明自昔以來，無常隱真，而不彰名伏，今明丈六方便盡，在此經，常果始顯，義同起也。亦可，生下本行菩薩道時，成所壽命今猶未盡，復位上數也。諸佛威猛，大勢力者，明一得永固，無常大力，所不能動，豈非威猛大勢之力也。亦可，生下眾生見劫盡大火所燒時。

【English Translation】 English version Scholars, how can they not know? But now there are doubts and confusions. However, the actions of the great Bodhisattvas are truly difficult to understand. The following explains that the incarnations of Shakyamuni, the disciples of all Buddhas, each ask their teachers about the causes and conditions of the emergence. Let us wait a moment; Maitreya has already asked the Buddha, and he will answer soon, so why should I? The second part below briefly explains permanence, intending to speak about it, but first, difficulties are presented, and then it will be understood. You should all be of one mind and wear the armor of diligence. Armor is originally for protecting the body and breaking through formations, indicating that diligence is not limited to one practice, but all practices go forward together, able to destroy the four maras (demons), protecting the body from enemy formations. Therefore, it is said to 'wear the armor of diligence.' To explain the profound principle of permanence, it requires practicing for three great asamkhya-kalpas (countless great eons) to reach the Buddha-ground, so one should generate firm intention. The Tathagata now intends to reveal and proclaim the wisdom of all Buddhas, which is different from the □ in the previous chapter on expedient means. The wisdom of the past arose from the principle of impermanence, while the wisdom of the present arises from the two principles of permanence and impermanence, so there is a difference. □ Immediately after birth, the Tathagata truly knows and sees the characteristics of the three realms and the power of the unobstructed supernatural abilities of all Buddhas. It clarifies that the Tathagata's birth is not truly born, and extinction is not truly extinguished, understanding the characteristics of the Dharma and being equal to the Dharma realm, which is not the power of unobstructed supernatural abilities? It can also be said that since I actually attained Buddhahood, it has been a very long time, permanent and not extinguished. The power of the lion's swiftness of all Buddhas refers to the original meaning of stretching and extending from the hair and tail, removing dust. It clarifies that the vajra-samadhi (diamond concentration) is extinguished, and the wisdom corresponding to a single thought is present. Myriad burdens are removed like clouds, and the mind is greatly relieved, hence the saying 'the power of the lion's swiftness.' It can also be said that the original is suppressed, and now it arises, clarifying that since the past, impermanence has concealed the truth, and the name is not manifested. Now, the expedient means of the sixteen-foot body are exhausted in this sutra, and the permanent fruit begins to appear, with the same meaning as arising. It can also be said that when practicing the Bodhisattva path, the lifespan achieved is not yet exhausted, and the number is repeated. The majestic and great power of all Buddhas clarifies that once attained, it is eternally firm, and the great power of impermanence cannot move it, which is not the power of majestic and great strength? It can also be said that when sentient beings see the great fire at the end of the kalpa burning.

我此土安隱也。故說偈以誡之。勿得疑悔。當生信也。自下答從誰初發心者。我於是婆娑。得無上者。答論行至成佛。語其實處。唯一獨脫靈智十住所不逮。今明菩薩行地。發願成佛。要在人天。處空不得化。要在於有也。上言從誰初發心。今言我于凈土娑婆。得無上菩提。教化示導。從我發心也。明道場樹下。一念相應慧。在前緣常無常。二理俱備。即上顯發諸佛智慧。自爾以來。滅不能滅。生非實生。即上自在神之力。一得相應慧。在現前。萬累云除。即是師子奮迅之力。自爾以來。無常大力。所不能動。豈非威猛大勢之力。此諸菩薩以下。答問是從何所來。明下方空世界中住。若方空中狀。似解怠之人。今釋。于諸經典。讀誦通利。非懈怠也。自下答以何因緣集上問。菩薩大待感則現。緣盡則滅。所由有爾。多菩薩。聚在一處。今答言。不樂在眾。多有所說。士有萬行。各處一行。亦可。大眾是亂獨處為靜。以洗無常為亂。常住為靜。是故菩薩。不樂處眾。樂靜處也。勤行精進。常樂深智。故集在一處也。還說偈以重彰。我于加耶城。菩提樹下。得成正覺。爾時令發道意。是故今日。位階十地。上來一週略說。利根大士。可有彷彿。中下二人。未解。生其疑怪。是以彌勒。為眾騰疑。執跡以問。聞導娑婆加耶。

道場成佛。謂是今日。娑婆加耶。始成於佛。得道來近。云何化爾許多菩薩位階十地。如此之事。世所難信。自下說喻來請。譬如有人。年二十五。指百歲人。言是其父母。是我之留里。其百歲人。亦指年少。是我之祖宗。生育我等。豈非難信。如其解者。知年少之時。服其仙藥。得仙之後。乃至十年。童顏不毀子孫頭白。何怪之有。未達聞之。生其不信。佛亦復如是。合喻義。同服藥得仙之人明知。來服常住仙藥。一得永固。無常大力。不能毀也。今道生者現應生也。我等解故。知久成佛。始行之人。不達權道。謂言近出。故言得道以來。其實未久。即合年二十五。而此大眾以下。合百歲子。明其老少。既是不定。現在未來。始行之者。聞不能解。而起破法。愿為解說。使現在未來。不生疑也。初五偈。頌彌勒騰眾疑請次二偈。訟喻。次七偈。頌合喻矣也。

法花義記第三

比丘法順寫記也

【現代漢語翻譯】現代漢語譯本：在道場成就佛果，（你）說是今天，娑婆世界的釋迦牟尼佛（Sakyamuni Buddha）才開始成佛，得道時間很近，怎麼能教化這麼多菩薩，他們的位階還達到十地（ దశభూమి，Daśabhūmi，菩薩修行過程中的十個階段）？這樣的事情，世人難以相信。下面用比喻來請求解釋。比如有個人，年紀二十五歲，指著一百歲的人，說是他的父母，是他的後代。那一百歲的人，也指著年輕人，說是他的祖宗，生育了我們。這豈不是難以置信？如果理解的人，知道年輕人年輕的時候，服用了仙藥，得道成仙之後，即使過了十年，容顏不老，子孫頭髮都白了。這有什麼奇怪的呢？不理解的人聽了，就會產生不相信。佛也是這樣。這是合喻義，如同服藥得仙的人明白，（佛）是來服用常住的仙藥，一旦獲得就永遠穩固，無常的力量，也不能摧毀他。現在說（佛）是新生的，（實際上佛）本應就是常生的。我們理解這個道理，所以知道（佛）早就成佛了。剛開始修行的人，不明白權巧方便的道理，就說（佛）是最近才出現的，所以說得道以來，其實時間不長。這就好比二十五歲的人。（認為）這裡的大眾等等，好比一百歲的兒子，說明他們的老少，本來就是不定的。現在和未來，剛開始修行的人，聽了不能理解，就會產生破壞佛法的行為。希望（您）能為我們解釋，使現在和未來的人，不產生疑惑。最初五句偈頌，是彌勒菩薩（Maitreya）升起大眾的疑惑並請求解釋；其次兩句偈頌，是比喻；再次七句偈頌，是合喻。

《法華義記》第三

比丘法順書寫記錄

【English Translation】 English version: Achieving Buddhahood in the Bodhimanda (道場, Dàochǎng, a place of enlightenment). (You) say it is today that Sakyamuni Buddha (娑婆加耶, Suōpó Jiāyē) in the Saha world (娑婆世界, Suōpó shìjiè) began to attain Buddhahood, and the time of enlightenment is very recent. How could (he) have transformed so many Bodhisattvas, whose stages have even reached the Ten Bhumis (十地, Shí dì, the ten stages of a Bodhisattva's path)? Such a thing is hard for the world to believe. Below, (I) use a metaphor to request an explanation. For example, there is a person, twenty-five years old, pointing to a hundred-year-old person, saying that they are their parents, their descendants. That hundred-year-old person also points to the young person, saying that they are their ancestors, who gave birth to us. Isn't this hard to believe? If those who understand know that the young person, when young, took an elixir, and after attaining immortality, even after ten years, their youthful appearance is not ruined, and their descendants' hair is white. What is strange about this? Those who do not understand, upon hearing this, will generate disbelief. The Buddha is also like this. This is the meaning of combining the metaphor, like those who take the elixir and attain immortality understand that (the Buddha) comes to take the permanent elixir, once obtained, it is eternally firm, and the power of impermanence cannot destroy it. Now saying that (the Buddha) is newly born, (in reality, the Buddha) should be eternally born. We understand this principle, so we know that (the Buddha) attained Buddhahood long ago. Those who have just begun to practice do not understand the expedient means, and say that (the Buddha) has only recently appeared, so they say that the time since enlightenment is actually not long. This is like the twenty-five-year-old person. (Thinking that) this assembly and so on is like the hundred-year-old son, indicating that their old age and youth are originally uncertain. Now and in the future, those who have just begun to practice, upon hearing this, cannot understand, and will generate actions that destroy the Dharma. (I) hope that (you) can explain it for us, so that people now and in the future will not generate doubts. The first five verses are a praise of Maitreya Bodhisattva (彌勒, Mílè) raising the doubts of the assembly and requesting an explanation; the next two verses are a metaphor; the next seven verses are a praise of combining the metaphor.

The Third Volume of 'Meaning and Notes on the Lotus Sutra' (法花義記, Fǎ huā yì jì)

Written and recorded by Bhiksu (比丘, Bǐqiū, a Buddhist monk) Fa Shun (法順, Fǎ shùn)