T85n2752_法華問答

大正藏第 85 冊 No. 2752 法華問答

No. 2752 [cf. No. 262]

法華問答

蓮花顯教登聞據顯即異故說無量義經。後方□□□□□□同故十七名中無量義經且法花　問。依於三法而說法花。云何名三法　答。論說依於三法者。一依三昧。謂無量義處三昧。二依器世間。謂天雨四花地六振動。三依眾生世間。謂四眾八部心生歡悅。依此三法而說法花　問。彌勒文殊俱當補處。有何勝劣。一疑一決　答。彌勒是次近當成佛。何以能疑復能何。文殊是分遠過去佛。所以能解復答。雖跡同補處。而實次有高下　問　文殊以何智答彌勒問　答。依德以宿命智現見過去二相。謂因相果相。因者謂見自身過去次種種事故。果相者謂見自身過去說種種法故。依此智以答彌勒問也。

方便品十條　問。方便品五分破二明一。云何五分云何破二明一　答。五分者。一嘆妙法功德分。二嘆法師功德分。三疑請分。四授記分。五斷疑分。破二明一者。破二乘執明一乘道。何者嘆妙法分標所明一。嘆師分示能明之人。疑請分即所破之二機。授記分是能破之一道。斷疑分更總定時處。通明機五分略同一乘義現故。曰五分破二明一　問。諸佛智慧甚深無量。何者是智慧何者甚深

【現代漢語翻譯】現代漢語譯本大正藏第 85 冊 No. 2752 法華問答

No. 2752 [cf. No. 262]

法華問答

蓮花顯教登聞據顯即異故說無量義經。後方□□□□□□同故十七名中無量義經且法花問。依於三法而說法花。云何名三法答。論說依於三法者。一依三昧（Samadhi，禪定）。謂無量義處三昧（Anantamukha-nirharasamadhi，無量義處禪定）。二依器世間（Bhajana-loka，容納眾生的物質世界）。謂天雨四花地六振動。三依眾生世間（Sattva-loka，眾生的世界）。謂四眾八部心生歡悅。依此三法而說法花問。彌勒（Maitreya，慈氏）文殊（Manjusri，妙吉祥）俱當補處（下一尊佛的候選人）。有何勝劣。一疑一決答。彌勒（Maitreya，慈氏）是次近當成佛。何以能疑復能何。文殊（Manjusri，妙吉祥）是分遠過去佛。所以能解復答。雖跡同補處（下一尊佛的候選人）。而實次有高下問文殊（Manjusri，妙吉祥）以何智答彌勒（Maitreya，慈氏）問答。依德以宿命智（Purva-nivasanusmrti-jnana，知曉過去世的智慧）現見過去二相。謂因相果相。因者謂見自身過去次種種事故。果相者謂見自身過去說種種法故。依此智以答彌勒（Maitreya，慈氏）問也。

方便品十條問。方便品五分破二明一。云何五分云何破二明一答。五分者。一嘆妙法功德分。二嘆法師功德分。三疑請分。四授記分。五斷疑分。破二明一者。破二乘執明一乘道。何者嘆妙法分標所明一。嘆師分示能明之人。疑請分即所破之二機。授記分是能破之一道。斷疑分更總定時處。通明機五分略同一乘義現故。曰五分破二明一問。諸佛智慧甚深無量。何者是智慧何者甚深

【English Translation】 English version T. 85, No. 2752, 法華問答 (Fa Hua Wen Da, Questions and Answers on the Lotus Sutra)

No. 2752 [cf. No. 262]

Questions and Answers on the Lotus Sutra

'The Lotus reveals the teaching, ascending to hearing, based on the manifestation that is different, hence the Sutra of Immeasurable Meanings is spoken. Later, the □□□□□□ are the same, hence the Sutra of Immeasurable Meanings is among the seventeen names, and moreover, the Lotus... Question: Based on the three dharmas, the Lotus Sutra is preached. What are the three dharmas? Answer: The treatise says that it is based on three dharmas: first, based on Samadhi (三昧, meditation). This refers to the Samadhi of the Place of Immeasurable Meanings (無量義處三昧, Anantamukha-nirharasamadhi). Second, based on the receptacle world (器世間, Bhajana-loka, the material world that contains beings). This refers to the heavens raining four kinds of flowers and the earth shaking in six ways. Third, based on the sentient beings' world (眾生世間, Sattva-loka, the world of sentient beings). This refers to the four assemblies and eight classes of beings whose hearts are filled with joy. Based on these three dharmas, the Lotus Sutra is preached. Question: Maitreya (彌勒, Ci Shi) and Manjusri (文殊, Miao Jixiang) are both candidates to succeed the Buddha (補處). What are their strengths and weaknesses? One doubt, one resolution. Answer: Maitreya (彌勒, Ci Shi) is the next closest to becoming a Buddha. Why can he doubt and what can he do? Manjusri (文殊, Miao Jixiang) is a Buddha from the distant past. Therefore, he can understand and answer. Although their traces are the same as candidates to succeed the Buddha (補處), in reality, there are high and low positions. Question: With what wisdom does Manjusri (文殊, Miao Jixiang) answer Maitreya's (彌勒, Ci Shi) question? Answer: Based on virtue, with the wisdom of knowing past lives (宿命智, Purva-nivasanusmrti-jnana), he directly sees the two aspects of the past: the cause and the effect. The cause refers to seeing his own past successive events. The effect refers to seeing his own past preaching of various dharmas. Based on this wisdom, he answers Maitreya's (彌勒, Ci Shi) question.'

'Chapter on Expedients, ten articles. Question: The Chapter on Expedients has five parts: breaking two and revealing one. What are the five parts? How do they break two and reveal one? Answer: The five parts are: first, the part praising the merits and virtues of the wonderful Dharma; second, the part praising the merits and virtues of the Dharma teachers; third, the part of doubt and request; fourth, the part of prediction of enlightenment; fifth, the part of resolving doubts. Breaking two and revealing one means breaking the attachment to the Two Vehicles and revealing the One Vehicle path. What is it that the part praising the wonderful Dharma marks as the one to be revealed? The part praising the teachers shows the person who can reveal it. The part of doubt and request is the two kinds of beings to be broken. The part of prediction of enlightenment is the one path that can break them. The part of resolving doubts further summarizes the time and place. Generally, the five parts clearly reveal the meaning of the One Vehicle. Therefore, it is said that the five parts break two and reveal one. Question: The wisdom of all Buddhas is profound and immeasurable. What is wisdom and what is profound?'

答。智慧有二種。一一切諸佛如理智。二一切種智。謂如無量智。甚深亦二種。一證甚深。謂理法。二阿含甚深。謂教法阿含。此翻為凈教　問。證明甚深有五。何者是五　答。一義甚深。二實體甚深。三內證甚深。四依止甚深。五無上甚深　問。論說法師功德有四種。何者是四　答。一往成就。謂起眾生機。二教化成就。謂六通身是。三功德畢竟成就。謂智定圓滿。四說成就。謂四辯說法。是名法師四種功德　問。止止不須說者如智慧周萬物慈洽。四生何不當機即說而便唱土以要諸者何　答。洪鐘雖響。必待擊而方鳴。大聖雖慈。亦待請而方說。若請而說。或致自讚之機有情方便令生企道之教　問。示悟入云何著外示答。開是開佛果。謂一切智。示示是佛體。謂真如法身。悟佛障。謂無明煩惱。入是佛圓。謂令入不退地。是名開示悟入著外　問。經云若比丘實得阿羅漢。若不信此法無有是處。若示一切聲聞皆應授記。云何決定性聲聞阿羅漢而不授記作佛　答。依佛教故生信。自未解故不記。故上文言信佛悟故隨順此經。非己智分即其證也　問。諸法從本來常自寂滅相者。此一偈顯何法體　答。此偈明三種佛性。諸法從本來常自寂滅相者。自性住佛性。佛子行道已者是引出佛性。來世當作佛者。是至得果佛性　問。

【現代漢語翻譯】現代漢語譯本：答：智慧有兩種。第一種是一切諸佛如理智（如實了知一切事物的智慧）。第二種是一切種智（通達一切事物所有方面的智慧），也就是無量智。甚深也有兩種。第一種是證甚深（通過實踐證悟的甚深），指的是理法（真理和法則）。第二種是阿含甚深（通過教義學習的甚深），指的是教法阿含（佛陀的教導彙編）。阿含翻譯過來就是凈教（清凈的教導）。問：證明甚深有五種，是哪五種？答：第一是義甚深（意義上的甚深）。第二是實體甚深（本體上的甚深）。第三是內證甚深（內在體驗的甚深）。第四是依止甚深（所依賴的甚深）。第五是無上甚深（無與倫比的甚深）。問：論中說法師的功德有四種，是哪四種？答：第一是往成就（以往的成就），指的是發起眾生的根機。第二是教化成就（教化的成就），指的是六通身（具有六種神通的身體）。第三是功德畢竟成就（功德最終的成就），指的是智慧和禪定的圓滿。第四是說成就（演說的成就），指的是以四辯（四種辯才）說法。這被稱為法師的四種功德。問：『止止不須說』，像智慧周遍萬物，慈悲充滿四生，為什麼不直接針對他們的根機說法，而是先讚歎佛土來引導他們？答：洪鐘雖然響亮，也必須敲擊才會發出聲音。大聖雖然慈悲，也要等待請求才會說法。如果應請求而說法，或許會避免自讚的嫌疑，用善巧方便引導有情眾生生起追求真道的意願。問：開示悟入，為什麼說是著外示（執著于外在的開示）？答：開是開啟佛果，指的是一切智（對一切事物如實的智慧）。示是顯示佛體，指的是真如法身（不生不滅的真如自性）。悟是覺悟佛的障礙，指的是無明煩惱（迷惑和煩惱）。入是進入佛的圓滿境界，指的是進入不退轉地（不會退轉的境界）。這被稱為開示悟入著外（執著于外在的開示）。問：經中說，如果比丘真的證得了阿羅漢果，如果不相信此法，那是不可能的。如果所有聲聞都應該被授記，為什麼決定性的聲聞阿羅漢卻沒有被授記成佛？答：因為依佛教導而生起信心，因為自己還沒有完全理解所以不授記。所以上文說，因為相信佛的覺悟而隨順此經，而不是依靠自己的智慧來判斷，這就是證明。問：『諸法從本來，常自寂滅相』這句偈語，顯示了什麼法體？答：這句偈語說明了三種佛性。『諸法從本來，常自寂滅相』，是自性住佛性（本自具足的佛性）。『佛子行道已』，是引出佛性（通過修行引發的佛性）。『來世當作佛』，是至得果佛性（最終證得佛果的佛性）。問：

【English Translation】 English version: Answer: There are two kinds of wisdom. The first is the 'as-it-is' knowledge (如理智) of all Buddhas, which is the wisdom that knows all things as they truly are. The second is the 'all-knowing wisdom' (一切種智), which is the wisdom that understands all aspects of all things, also known as immeasurable wisdom. There are also two kinds of profoundness. The first is 'realization profoundness' (證甚深), which refers to the Dharma of principle (理法). The second is 'Agama profoundness' (阿含甚深), which refers to the Agama of teaching (教法阿含). Agama translates to 'pure teaching' (凈教). Question: There are five kinds of proving profoundness. What are the five? Answer: The first is 'profoundness of meaning' (義甚深). The second is 'profoundness of entity' (實體甚深). The third is 'profoundness of inner realization' (內證甚深). The fourth is 'profoundness of reliance' (依止甚深). The fifth is 'supreme profoundness' (無上甚深). Question: The Treatise says that there are four kinds of merits of a Dharma master. What are the four? Answer: The first is 'past accomplishment' (往成就), which refers to initiating the potential of sentient beings. The second is 'teaching accomplishment' (教化成就), which refers to the body with six supernormal powers (六通身). The third is 'ultimate accomplishment of merit' (功德畢竟成就), which refers to the perfection of wisdom and samadhi. The fourth is 'speaking accomplishment' (說成就), which refers to expounding the Dharma with the four kinds of eloquence (四辯). These are called the four kinds of merits of a Dharma master. Question: 'Stop, stop, there is no need to speak further.' Since wisdom pervades all things and compassion fills the four kinds of births, why not speak directly to their capacities, but instead praise the Buddha-land to guide them? Answer: Although a great bell rings, it must be struck to make a sound. Although the Great Sage is compassionate, he also waits to be requested before speaking. If he speaks upon request, it may avoid the appearance of self-praise, and skillfully guide sentient beings to generate the aspiration to pursue the path of truth. Question: 'Opening, showing, awakening, and entering,' why is it said to be 'clinging to external showing' (著外示)? Answer: 'Opening' is opening the fruit of Buddhahood, which refers to all-knowing wisdom (一切智). 'Showing' is showing the body of the Buddha, which refers to the Dharmakaya of Suchness (真如法身). 'Awakening' is awakening to the obstacles of the Buddha, which refers to ignorance and afflictions (無明煩惱). 'Entering' is entering the perfect realm of the Buddha, which refers to entering the stage of non-retrogression (不退轉地). This is called 'clinging to external showing'. Question: The Sutra says, 'If a Bhikshu truly attains Arhatship, it is impossible not to believe in this Dharma.' If all Shravakas should be predicted to Buddhahood, why are the definitive Shravaka Arhats not predicted to become Buddhas? Answer: Because faith arises from relying on the Buddha's teachings, and because one has not yet fully understood, they are not predicted. Therefore, the previous text says that one follows this Sutra because one believes in the Buddha's enlightenment, rather than relying on one's own wisdom to judge, which is the proof. Question: 'All dharmas, from the very beginning, are constantly characterized by quiescence and extinction.' What Dharma-body does this verse reveal? Answer: This verse explains the three kinds of Buddha-nature. 'All dharmas, from the very beginning, are constantly characterized by quiescence and extinction,' is the 'inherently abiding Buddha-nature' (自性住佛性). 'The Buddha's disciples have already practiced the path,' is the 'elicited Buddha-nature' (引出佛性). 'In the future, they will become Buddhas,' is the 'attained-fruit Buddha-nature' (至得果佛性). Question:

是法住法位一偈顯何義　答。此偈明諸佛三身。是法住法位者。明法身者。道前為法住。在道復為法住。時滯生死為世間。在法位時證涅槃常住。于道場知己者。明應身知法身。道師方便說者。是化身。為眾生說法身　問。何故於三七日中思惟而不說法　答。先受三昧樂故。梵王未來請故。眾生根未熟故。所以於三七日中不說法。

譬喻品二十二條　問。論說十種對治及十種無上名顯何義。並列其名　答。十種對治顯破三義。十種無上顯明一義。十種對治者。七喻三平等。七譬者。一火宅譬。二窮子譬。三藥草譬。四化城譬。五系珠譬。六髻珠譬。七醫師譬。三平等者。一乘平等。二世間涅槃平等。三身平等。七譬對治有煩惱人病。三平等對治無煩惱人顛倒信。用此十對治破二十障。十無上者。一種子無上雲雨示現。二修行無上大通智勝如來示現。三增上無上商譬示現。四解無上系譬珠示現。五凈土無上寶塔品示現。六說無上解珠譬示現。七教化力無上踴出品示現。八菩提無上壽量品示現。九涅槃無上醫師譬示現。十勝妙力無上余殘修多羅示現。用此十種顯菩薩道　問。國邑聚落有大長者。國邑聚洛譬何法。有大長者譬何人　答。國邑聚洛譬如□境。有大長者譬如來身。國為大處譬如來智慧境。以一切世界為境

【現代漢語翻譯】現代漢語譯本問：『是法住法位』這一偈語揭示了什麼含義？答：此偈語闡明了諸佛的三身。『是法住法位者』，闡明了法身。在證悟之道前是『法住』，在證悟之道中也是『法住』。被生死所束縛時，處於世間；處於法位時，證得涅槃常住。在道場證悟自身者，闡明了應身，知曉法身。『道師方便說者』，是化身，為眾生說法身。問：為什麼在三七日（二十一天）中思惟而不說法？答：因為先享受三昧（專注）之樂，梵天王尚未前來請法，眾生的根基尚未成熟，所以在這三七日中沒有說法。

《譬喻品》第二十二條問：論中說的十種對治和十種無上，闡明了什麼含義？請列出它們的名目。答：十種對治，闡明了破除三種錯誤的含義；十種無上，闡明了彰顯一種真理的含義。十種對治是：七喻和三平等。七喻是：一、火宅喻；二、窮子喻；三、藥草喻；四、化城喻；五、系珠喻；六、髻珠喻；七、醫師喻。三平等是：一、一乘平等；二、世間涅槃平等；三、身平等。七喻對治有煩惱之人的病，三平等對治沒有煩惱之人的顛倒知見。用這十種對治，破除二十種障礙。十無上是：一、種子無上，雲雨示現；二、修行無上，大通智勝如來（Mahābhijñājñānābhibhū）示現；三、增上無上，商主譬喻示現；四、解無上，系珠譬喻示現；五、凈土無上，《寶塔品》示現；六、說無上，解珠譬喻示現；七、教化力無上，《涌出品》示現；八、菩提無上，《壽量品》示現；九、涅槃無上，醫師譬喻示現；十、勝妙力無上，其餘殘餘的修多羅（sūtra）示現。用這十種無上，彰顯菩薩道。問：國邑聚落有大長者，國邑聚落比喻什麼？有大長者比喻什麼人？答：國邑聚落比喻如來境界，有大長者比喻如來身。國為大處，比喻如來智慧境界，以一切世界為境界。

【English Translation】 English version Question: What meaning is revealed by the verse 'It is the Dharma abiding in the Dharma position'? Answer: This verse clarifies the three bodies of the Buddhas. 'It is the Dharma abiding in the Dharma position' clarifies the Dharmakāya (法身, Dharma body). Before the path of enlightenment is 'Dharma abiding,' and on the path of enlightenment is also 'Dharma abiding.' Being bound by birth and death is being in the world; being in the Dharma position is attaining the permanence of Nirvāṇa (涅槃). One who knows oneself in the Bodhimaṇḍa (道場, place of enlightenment) clarifies the Nirmāṇakāya (應身, emanation body), knowing the Dharmakāya. 'The Dharma master expediently speaks' is the Saṃbhogakāya (化身, transformation body), speaking the Dharmakāya for sentient beings. Question: Why did he contemplate for three seven days (twenty-one days) without speaking the Dharma? Answer: Because he first enjoyed the bliss of Samādhi (三昧, concentration), because Brahmā (梵王) had not yet come to request the Dharma, and because the roots of sentient beings were not yet mature, therefore he did not speak the Dharma during these three seven days.

Chapter 22, 'Parables' Question: What meaning is revealed by the ten kinds of antidotes and the ten kinds of unsurpassed mentioned in the treatise? Please list their names. Answer: The ten kinds of antidotes clarify the meaning of destroying three kinds of errors; the ten kinds of unsurpassed clarify the meaning of revealing one truth. The ten kinds of antidotes are: seven parables and three equalities. The seven parables are: 1. Parable of the Burning House; 2. Parable of the Prodigal Son; 3. Parable of the Medicinal Herbs; 4. Parable of the Phantom City; 5. Parable of the Jewel Sewn into the Robe; 6. Parable of the Jewel in the Crown; 7. Parable of the Physician. The three equalities are: 1. Equality of the One Vehicle (Ekayāna); 2. Equality of the World and Nirvāṇa; 3. Equality of the Three Bodies. The seven parables counteract the sickness of those with afflictions, and the three equalities counteract the inverted views of those without afflictions. These ten antidotes are used to break through twenty obstacles. The ten unsurpassed are: 1. Unsurpassed Seed, shown by clouds and rain; 2. Unsurpassed Practice, shown by Mahābhijñājñānābhibhū Tathāgata (大通智勝如來); 3. Unsurpassed Increase, shown by the parable of the merchant; 4. Unsurpassed Understanding, shown by the parable of the jewel sewn into the robe; 5. Unsurpassed Pure Land, shown by the 'Stupa Chapter' (寶塔品); 6. Unsurpassed Speaking, shown by the parable of the jewel being revealed; 7. Unsurpassed Power of Teaching, shown by the 'Emerging from the Earth Chapter' (涌出品); 8. Unsurpassed Bodhi (菩提, enlightenment), shown by the 'Lifespan Chapter' (壽量品); 9. Unsurpassed Nirvāṇa, shown by the parable of the physician; 10. Unsurpassed Excellent Power, shown by the remaining sūtras (修多羅). These ten unsurpassed are used to reveal the Bodhisattva path. Question: In a country, town, or village, there is a great elder. What do the country, town, and village symbolize? What does the great elder symbolize? Answer: The country, town, and village symbolize the realm of the Tathāgata (如來), and the great elder symbolizes the body of the Tathāgata. The country, being a large place, symbolizes the realm of the Tathāgata's wisdom, with all the worlds as its realm.

故。邑為中處譬如來神通境。以十億三千界為境故。聚落為小處譬如來說法境。以三千大千世界為境　問。長者見是大火從四面起。大火譬何法。四面譬何法　答。大火譬苦體。謂苦苦壞苦。四面譬苦具。謂生老病死。如來以他心智知眾生三苦之火。從生老病死而發故。言從四面起。生為東面。老為南面。病為西面。死為北面　問。譬如長者有一火宅譬何法復以何法為體　答。火宅譬於三界。以眾以眾生本識為體。本體者籠括空有網羅。天地攝摶色根含藏識種時歷三僧祇位階。五十聚悠悠長道故謂之火宅。舊翻阿賴耶識為家識。斯火宅之馳也　問。何故火宅唯有一門而復狹小　答。唯一佛教能背火宅。諸外道教不能出故曰唯有一門。小乘教中不人人小乘闊度眾生所以言狹小。今小乘求大菩提。何以言小。然則大能權小所以菩薩從中而出不心怖大所以二乘不問大門。而以是故窮子門側則悔來至此。長者放命便則外走也　問。是火宅中有五百人。人數何限獨以五百為數　答。五百人者喻五道種子。以十業為因以十使為緣。因一使發十使發百業。一道有一百五道即五百故。以五百人譬五道種子也　問。當以衣裓若以機案從捨出之。衣裓機案各譬何法　答。衣裓譬甚深禪定。機案譬平等大惠。禪定能起三十二相。令物至信大惠

【現代漢語翻譯】現代漢語譯本因此，村鎮中心好比如來的神通境界，因為它以十億三千大千世界為境界。村落好比如來說法的境界，因為它以三千大千世界為境界。問：長者看見大火從四面燃起，這大火比喻什麼？四面又比喻什麼？答：大火比喻苦的本體，指的是苦苦、壞苦。四面比喻產生苦的原因，指的是生、老、病、死。如來以他心智，知道眾生的三種苦的火焰，是從生老病死而引發的，所以說從四面燃起。生為東面，老為南面，病為西面，死為北面。問：譬如長者有一棟火宅，這比喻什麼？又以什麼法為本體？答：火宅比喻三界。以眾生的本識為本體。這本體籠罩空有，像網羅一樣，涵蓋天地，攝取色根，含藏識種，經歷三大阿僧祇劫，位階五十，悠悠長路，所以稱之為火宅。舊譯阿賴耶識為家識，就是這火宅的馳騁。問：為什麼火宅只有一扇門，而且還很狹小？答：只有佛教才能背離火宅，其他外道教派不能脫離，所以說只有一扇門。小乘教的度量狹小，不能普度眾生，所以說狹小。現在小乘教徒追求大菩提，怎麼能說是狹小呢？然而，大能權宜地示現小，所以菩薩能從中而出，不畏懼大。所以二乘不問大門，因此窮子在門邊後悔來到這裡，長者放棄生命便向外逃走。問：這火宅中有五百人，人數有什麼限制？為什麼偏偏用五百這個數字？答：五百人比喻五道（地獄、餓鬼、畜生、人、天）的種子。以十業為因，以十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）為緣。因一個煩惱引發十個煩惱，十個煩惱引發百種業。一道有一百，五道就是五百，所以用五百人比喻五道種子。問：應當用衣裓或者用機案從火宅中出來，衣裓和機案各自比喻什麼？答：衣裓比喻甚深禪定，機案比喻平等大慧。禪定能生起三十二相，使人至誠相信，大慧

【English Translation】 English version Therefore, a town center is like the realm of the Tathagata's (如來) (Tathagata: 'Thus Gone One', an epithet of the Buddha) supernormal powers, because it takes the ten billion three thousand great chiliocosms as its realm. A village is like the realm where the Tathagata preaches the Dharma (法) (Dharma: the teachings of the Buddha), because it takes the three thousand great chiliocosms as its realm. Question: The elder sees a great fire rising from all four sides. What does the great fire symbolize? What do the four sides symbolize? Answer: The great fire symbolizes the substance of suffering, referring to the suffering of suffering and the suffering of change. The four sides symbolize the causes of suffering, referring to birth, old age, sickness, and death. The Tathagata, with his mind-reading wisdom, knows that the flames of the three sufferings of sentient beings arise from birth, old age, sickness, and death, hence the saying 'rising from all four sides.' Birth is the east side, old age is the south side, sickness is the west side, and death is the north side. Question: Suppose an elder has a burning house. What does this symbolize? And what Dharma (法) (Dharma: the teachings of the Buddha) is its substance? Answer: The burning house symbolizes the Three Realms (三界) (Three Realms: the realm of desire, the realm of form, and the formless realm). Its substance is the fundamental consciousness of sentient beings. This substance encompasses emptiness and existence, like a net, covering heaven and earth, grasping the sense faculties, containing the seeds of consciousness, passing through three great asamkhya kalpas (阿僧祇劫) (asamkhya kalpas: countless eons), with fifty stages, a long and drawn-out path, hence it is called a burning house. The old translation of Alaya consciousness (阿賴耶識) (Alaya consciousness: storehouse consciousness) as 'house consciousness' refers to the running of this burning house. Question: Why does the burning house have only one door, and why is it so narrow? Answer: Only Buddhism can turn away from the burning house; other non-Buddhist teachings cannot escape it, hence the saying 'only one door.' The scope of the Hinayana (小乘) (Hinayana: 'the lesser vehicle') teachings is narrow, unable to universally liberate sentient beings, hence the saying 'narrow.' Now, Hinayana practitioners seek great Bodhi (菩提) (Bodhi: enlightenment), so how can it be said to be narrow? However, the great can expediently manifest as the small, so Bodhisattvas (菩薩) (Bodhisattvas: beings who seek enlightenment) can emerge from it, not fearing the great. Therefore, the Two Vehicles (二乘) (Two Vehicles: Sravakas and Pratyekabuddhas) do not ask about the great door, and thus the poor son regrets coming here at the side of the door, and the elder abandons his life and flees outward. Question: There are five hundred people in this burning house. What is the limit to the number of people? Why specifically use the number five hundred? Answer: The five hundred people symbolize the seeds of the Five Paths (五道) (Five Paths: hell, hungry ghosts, animals, humans, and gods). They take the Ten Karmas (十業) (Ten Karmas: ten non-virtuous actions) as the cause and the Ten Afflictions (十使) (Ten Afflictions: greed, hatred, delusion, pride, doubt, wrong views about the self, extreme views, perverse views, attachment to views, and attachment to precepts) as the condition. Because one affliction gives rise to ten afflictions, and ten afflictions give rise to a hundred karmas. One path has one hundred, and five paths have five hundred, so the five hundred people symbolize the seeds of the Five Paths. Question: One should use a garment or a desk to get out of the burning house. What do the garment and the desk each symbolize? Answer: The garment symbolizes profound Samadhi (禪定) (Samadhi: meditative absorption), and the desk symbolizes impartial great wisdom. Samadhi can give rise to the thirty-two marks (三十二相) (thirty-two marks: the physical characteristics of a Buddha), causing people to sincerely believe, and great wisdom

能說力所畏。今物生智。以此二用從捨出之　問。云何名為東西走戲視父而已　答。東方為苦諦。西方為集諦。北方為滅諦。南方為道諦。子證苦即是走戲東西。父證滅道即是往還南北。東能隨逐。但可顧瞻而已。雖未隨父。終有會化之期故言視父　問。云何名皆四衢道中露地而坐　答。四衢道中。謂四諦心見中學地有障可言覆無學障盡故言路。所作已辦故言而坐　問。門外三車譬於何法　答。譬三乘。羊車譬小。鹿車譬中乘。牛車譬大乘。羊形小而力小故譬聲聞小乘。鹿形中而力中故譬緣覺中乘。牛形大而力大故譬菩薩乘　問。三車譬智。化城譬何意　答。車是遊戲之具故以譬智。城是息疲之所故譬斷　問。設車以誘諸子言不其開問以出諸子言一不言三何也　答。問可貴賤同行所以言一不言三。車則尊卑別載所以言二不言一　問。何故門外引子智以三車道中自子而以一城何也　答。車是獨載之物。是故言三以外引。城是眾苦之所是故言以總入　問。諸子出於門外不見車而索車。諸子苦於道中不見城何故不索　答。車為虛指令取之不得。是以索之。城為實化入入即是得何須索之。說引息有沾實雨用以門外有索道中不索　問。何故火宅之中乃言諸子爭出火宅。化城中乃言眾人前入化城　答。諸子在家以生死為火宅。由求

離故。何以爭出。眾人苦道以涅槃為化城。由求諸故所以言前入　問。火宅中何故言汝等出來。化城中何故言汝等去來　答。火宅是舊苦之處。前說未有出故喚言出來。化城是中息之所。說息己故喚言去來　問。云何名互相推排競共馳走爭出火宅　答。互相推排者為所狹小。競共馳走者。譬登八正之路。爭出火宅者。譬免五痛之災。五痛者破五戒得五燒為五痛。出無量壽經　問。云何名等一大車復駕以白牛　答。以一切智為大車。駕以白牛者。以大悲為白牛。車以運載為義。悲拔苦為能非智運拔眾生如牛引物故。涅槃云。是故稱佛為大非牛　問。云名故名物貪粗弊色聲香味觸　答。色聲香味觸是五言言界故。言粗污人稱弊也　問。長者門內許子三車。而門外與一車。於三則許當不與。於一則與而不許。此非長者虛妄耶　答。長者全其軀命利益事實故非虛妄　問。經云如來利益一切人生三界。未審五生中以何生生於三界　答。五生中以最後生而生三界。五生者。一息苦生。二隨類生。三最勝生。四增上生。五最後生　問。經言火宅何法是宅。何法是火　答。三界為宅。三苦為火。苦受以苦苦為火。樂受以壞苦為火。舍受以行苦為火。欲界具三火。無色界具一火。是故火名火宅。

信解品三條　問。窮子五十餘年。

何名五十年後得一日之價　答。以五十二賢聖為五十餘年。所謂十信十解十行十回向十地。是名五十。菩薩等覺二位名日餘年。小乘示得涅槃故云一日之價。

藥草喻品一條　問。三草二木各喻何人　答。小草喻凡夫。中草喻二乘。大草喻地前菩薩。大木喻后三地菩薩。小木喻初地至七地菩薩。是名三草二木所譬之人。

授記品二條　問。聲聞有幾種授記。何者聲聞作佛　答。授應化聲聞退菩提心。聲聞作佛以根熟故。決定性及增上慢不授作佛以根未熟故　問。若前後二俱授記作佛可使破二明一。后既不授作佛應非破二明一　答。授通授記故四種皆破。據外授記故兩不記　問。菩薩發心理應進發。有何障礙退作聲聞。假顯退由示其性弱　答。此至本發大心希大果中間須行八萬四千波羅蜜行。后經三大阿僧祇時。雖言鼓玄掉於法流怯長波而自息。由是菩薩退作聲聞。故上文言佛道長遠久受勤者乃可得成。我等疲極。今言退還即自證也。

化城喻品一條　問。如來初立作城引接何人。后滅引接何人　答。為引凡夫至聖故。立作城為喻。小乘入大乘故滅為作滅作差別　問。兵將破敵應酬重賞。何故不解明珠乃賜田宅。為是輪王有燒為是將士動一輕仰頓所由使無監　答。王心神珠價重唱賞不伐之勛。佛以妙

【現代漢語翻譯】現代漢語譯本何謂五十年後得一日之價？答：以五十二賢聖代表五十餘年。這指的是十信、十解、十行、十回向、十地，合稱五十。菩薩等覺二位代表餘年。小乘證得涅槃，所以說是一日之價。

《藥草喻品》一條：問：三草二木分別比喻什麼人？答：小草比喻凡夫，中草比喻二乘，大草比喻地前菩薩，大木比喻后三地菩薩，小木比喻初地至七地菩薩。這就是三草二木所比喻的人。

《授記品》二條：問：聲聞有幾種授記？哪些聲聞可以成佛？答：授記應化聲聞會退失菩提心。聲聞成佛是因為根機成熟。決定性和增上慢者不授記成佛，因為根機尚未成熟。問：如果前後兩種情況都授記成佛，就可以破二明一。如果後來不授記成佛，就不應該破二明一。答：因為是通授記，所以四種情況都破。根據外在的授記，所以兩種情況都不記。問：菩薩發心后理應精進，為何會有障礙退轉為聲聞？假裝示現退轉是因為其本性軟弱嗎？答：這是因為從最初發大心希求大果，中間需要修行八萬四千波羅蜜行，之後經歷三大阿僧祇劫的時間。雖然說要鼓動玄妙，引導法流，但卻因為怯懦于漫長的道路而停止。因此菩薩會退轉為聲聞。所以上文說，佛道長遠，需要長期勤奮才能成就，我們疲憊不堪，現在說退還就是自我證明。

《化城喻品》一條：問：如來最初設立化城是爲了引導什麼人？後來毀滅化城是爲了引導什麼人？答：爲了引導凡夫到達聖境，所以設立化城作為比喻。小乘進入大乘，所以毀滅化城，這是設立和毀滅的區別。問：兵將攻破敵軍應該給予重賞，為何不解下明珠，而是賜予田宅？是因為輪王吝嗇，還是因為將士稍微動一下就使人無法監督？答：輪王認為神珠價值重大，不賞賜沒有功勛的人。佛以妙

【English Translation】 English version What is meant by 'obtaining the value of one day after fifty years'? Answer: The fifty-two virtuous sages represent fifty-odd years. This refers to the Ten Faiths (十信), Ten Understandings (十解), Ten Practices (十行), Ten Dedications (十回向), and Ten Grounds (十地), which together are called fifty. The Bodhisattva Equal Enlightenment (等覺) and Near Perfect Enlightenment (二位) represent the remaining years. The Śrāvakas (聲聞) attain Nirvāṇa (涅槃), hence it is said to be the 'value of one day'.

《Chapter on the Parable of the Medicinal Herbs》: Question: What do the three herbs and two trees each represent? Answer: The small herb represents ordinary beings (凡夫), the medium herb represents the Two Vehicles (二乘), the large herb represents Bodhisattvas before the Grounds (地前菩薩), the large tree represents Bodhisattvas of the last three Grounds (后三地菩薩), and the small tree represents Bodhisattvas from the first to the seventh Grounds (初地至七地菩薩). These are the people represented by the three herbs and two trees.

《Chapter on Bestowing Predictions》: Question: How many kinds of predictions are there for Śrāvakas? Which Śrāvakas can become Buddhas? Answer: Predictions are given to Śrāvakas who are manifestations (應化聲聞) and who will regress from the Bodhi mind (菩提心). Śrāvakas become Buddhas because their roots are mature. Those with fixed nature (決定性) and excessive pride (增上慢) are not predicted to become Buddhas because their roots are not yet mature. Question: If predictions of becoming Buddhas are given in both cases, then it can be said to break the two and clarify the one. If predictions of becoming Buddhas are not given later, then it should not be breaking the two and clarifying the one. Answer: Because it is a general prediction (通授記), all four cases are broken. According to external predictions (外授記), the two cases are not recorded. Question: Bodhisattvas should advance after generating the Bodhi mind. What obstacles cause them to regress and become Śrāvakas? Is the apparent regression due to their weak nature? Answer: This is because from the initial generation of the great mind desiring great fruit, one must practice the eighty-four thousand Pāramitās (波羅蜜行) in the middle, and then go through three great Asaṃkhyeya kalpas (阿僧祇時). Although it is said to stir the profound and guide the Dharma flow, they stop because they are afraid of the long road. Therefore, Bodhisattvas regress and become Śrāvakas. So the previous text says that the Buddha path is long and can only be achieved by those who are diligent for a long time. We are exhausted, and now saying to retreat is self-evident.

《Chapter on the Parable of the Phantom City》: Question: What kind of people did the Tathāgata (如來) initially establish the phantom city to guide? What kind of people did he later destroy the phantom city to guide? Answer: To guide ordinary beings to the realm of the sages, the phantom city is established as a metaphor. The Small Vehicle (小乘) enters the Great Vehicle (大乘), so the phantom city is destroyed. This is the difference between establishing and destroying. Question: Generals who break through the enemy should be heavily rewarded. Why not take off the pearl but give fields and houses? Is it because the Wheel-Turning King (輪王) is stingy, or because the generals move slightly and make it impossible to supervise? Answer: The Wheel-Turning King believes that the divine pearl is of great value and does not reward those who have no merit. The Buddha uses subtle

法經擬被罰群之力。若使勛輕賞重眷屬必致驚嗟。法大機小。菩薩能無怪或所以未解明珠且賜田宅。

壽量品一條　問。時我及眾僧俱出靈鷲山者。為是報佛為是應佛。若是報佛靈鷲山即是應報土。若是應佛不應道常在靈鷲山　答。實是報佛故常在靈鷲山。由現應相故現有滅不滅。靈鷲山者。約體即法性之山鷲應說是靈鷲山故。論云如來凈土即第一義諦攝。

法師功德品一條　問。持經人得幾種功德。仰顯其數。又得六根清凈。何故功德多少不同者　答。六根凈土令得千功德。顯數者。以十善為本。一善以九善助成十善。各九即九十善。通其本十即為一百。自持經得一百。勸人持經得一百。自勸人讚嘆持經人得一百成四百。即此此十善從心所生生善。三心有其三品。謂上中下。以經力故。上品心中得四百。中品心中得四百。下品心中並得四百。合三令成一千二百功德。眼鼻身三根。以持經功用劣故。唯得中下品。各得八百功德。三八二十四即二千四百。耳舌意三根。以持經功德能勝故。得具三品心別各四百。一根一千二百。三根三千六百帖。前二千四百合成六千功德　問。經云種種諸瓔珞無能識其價聞香智貴賤出處及所在者。此乃是鼻識所知應言臭。何故言聞。未知所以假碓各並辯其人。於何所任得此功

【現代漢語翻譯】現代漢語譯本：

法經如果被處以與其力量相稱的懲罰，如果功勞小而賞賜重，那麼親屬必定會感到驚恐和責備。佛法廣大而機緣微小。菩薩或許會感到奇怪，或者因為某些原因還不理解，寧可先賜予田宅，也不願賜予明珠。

《壽量品》一條：問：當時我和眾僧一同從靈鷲山出來，這是報身佛還是應身佛？如果是報身佛，那麼靈鷲山就是應報土。如果是應身佛，就不應該說常在靈鷲山。答：實際上是報身佛，所以常在靈鷲山。由於示現應身之相，所以現有滅與不滅。靈鷲山，就其本體而言，就是法性之山，應說靈鷲山。論中說，如來凈土即是第一義諦所包含的。

《法師功德品》一條：問：持經人能獲得幾種功德？請詳細說明其數量。又，能獲得六根清凈，為什麼功德的多少不同呢？答：六根清凈能獲得千種功德。說明數量，以十善為根本。一善以九善輔助，成就十善。各自有九，即九十善。連同其根本的十，就成為一百。自己持經得一百，勸人持經得一百，自己勸人讚嘆持經人得一百，共成四百。這十善從心所生，生出善。三心有上、中、下三品。因為經的力量，上品心中得四百，中品心中得四百，下品心中也得四百，三者相加成為一千二百功德。眼、鼻、身三根，因為持經的功用較弱，所以只能得到中下品，各得八百功德。三八二十四，即二千四百。耳、舌、意三根，因為持經的功德能夠殊勝，所以能具足三品心，分別各得四百，一根一千二百，三根三千六百。與前面的二千四百相加，合成六千功德。問：經中說，種種瓔珞沒有人能識別其價值，聞香能知道貴賤、出處和所在。這應該是鼻識所知，應該說『嗅』，為什麼說『聞』？不知道原因，請詳細解釋，並說明這個人適合擔任什麼職務，才能獲得這種功德？ English version:

If the Dharma Sutra were to be punished with the force of the multitude, if merit were light and rewards heavy, then relatives would inevitably feel alarmed and reproachful. The Dharma is vast, but opportunities are small. Bodhisattvas might feel strange, or for some reason not yet understand, preferring to grant fields and houses rather than pearls.

Chapter on the Duration of Life, Article 1: Question: When I and the Sangha came out of Vulture Peak, was it the Reward Body Buddha or the Manifestation Body Buddha? If it was the Reward Body Buddha, then Vulture Peak is the Land of Reward and Manifestation. If it was the Manifestation Body Buddha, it should not be said that he is always on Vulture Peak. Answer: It is indeed the Reward Body Buddha, so he is always on Vulture Peak. Because of manifesting the appearance of the Manifestation Body, there is both extinction and non-extinction. Vulture Peak, in terms of its essence, is the mountain of Dharma-nature; it should be called Vulture Peak. The Treatise says that the Pure Land of the Tathagata is included in the Supreme Truth.

Chapter on the Merits of a Dharma Teacher, Article 1: Question: How many kinds of merits can a Sutra holder obtain? Please explain the number in detail. Also, one can obtain purity of the six senses, why are the amounts of merit different? Answer: Purity of the six senses allows one to obtain a thousand merits. To explain the number, take the ten virtues as the foundation. One virtue is assisted by nine virtues, completing the ten virtues. Each has nine, which is ninety virtues. Together with the original ten, it becomes one hundred. Holding the Sutra oneself yields one hundred, encouraging others to hold the Sutra yields one hundred, and encouraging others to praise the Sutra holder yields one hundred, totaling four hundred. These ten virtues arise from the mind, producing goodness. The three minds have three grades: superior, middle, and inferior. Because of the power of the Sutra, one obtains four hundred in the superior mind, four hundred in the middle mind, and four hundred in the inferior mind, adding up to one thousand two hundred merits. The three senses of eye, nose, and body, because the function of holding the Sutra is weaker, only obtain middle and inferior grades, each obtaining eight hundred merits. Three times eight is twenty-four, which is two thousand four hundred. The three senses of ear, tongue, and mind, because the merit of holding the Sutra can be superior, fully possess the three grades of mind, each separately obtaining four hundred, one sense one thousand two hundred, three senses three thousand six hundred. Adding to the previous two thousand four hundred, it totals six thousand merits. Question: The Sutra says that no one can recognize the value of various ornaments, and one can know the value, origin, and location of fragrances. This should be known by the nose consciousness, and should be called 'smelling', why is it called 'hearing'? I do not know the reason, please explain in detail, and explain what position this person is suitable for, in order to obtain this merit?

【English Translation】 Legal sutras are intended to punish the power of the group. If the merits are light and the rewards are heavy, the family members will inevitably be alarmed and blamed. The Dharma is great and the opportunity is small. Bodhisattvas may be surprised, or for some reason they do not understand, and they would rather give fields and houses than pearls. Chapter on the Duration of Life, Article 1: Question: When I and the Sangha came out of Lingjiu Mountain, was it the Reward Buddha or the Response Buddha? If it is the Reward Buddha, then Lingjiu Mountain is the land of response. If it is the Response Buddha, it should not be said that he is always in Lingjiu Mountain. Answer: It is indeed the Reward Buddha, so he is always in Lingjiu Mountain. Because of the appearance of the response, there is existence and non-existence. Lingjiu Mountain is the mountain of Dharma nature. It should be said that it is Lingjiu Mountain. The theory says that the Pure Land of the Tathagata is included in the first meaning. Chapter on the Merits of a Dharma Master, Article 1: Question: How many kinds of merits can a Sutra holder obtain? Please show the number. Also, you can get the purity of the six senses. Why are the merits different? Answer: The six senses of purity can get thousands of merits. The number is based on the ten virtues. One good deed is assisted by nine good deeds to achieve ten good deeds. Each of the nine is ninety good deeds. The ten of the book is one hundred. You can get one hundred by holding the scriptures yourself, one hundred by persuading others to hold the scriptures, and one hundred by praising the scriptures. The ten virtues are born from the heart and produce good. The three hearts have three grades, namely upper, middle and lower. Because of the power of the scriptures, you can get four hundred in the top-grade heart, four hundred in the middle-grade heart, and four hundred in the lower-grade heart. The three roots of the eyes, nose and body can only get the middle and lower grades because of the inferior function of holding the scriptures, and each can get eight hundred merits. Three or eight is twenty-four, which is two thousand four hundred. The three roots of the ear, tongue and mind can win because of the merits of holding the scriptures, and each of the three grades of heart can get four hundred, one root is one thousand two hundred, and three roots are three thousand six hundred posts. The first two thousand four hundred are combined into six thousand merits. Question: The scriptures say that no one can recognize the value of various ornaments, and that smelling incense can know the value, origin, and location. This should be known by the nose, and it should be said that it smells. Why do you say that you hear it? I don』t know why, please explain in detail, and explain what position this person is suitable for to get this merit.

德能也　答。六根雖殊心識是一。鼻雖受入分別。是以遙臭故義同。于耳故言聞也。何行位者四依法者。若依經文即有五種。法師受持讀誦解說書寫即通凡也。故法花論云。此得六根清凈。謂凡夫人以經力故得勝根用。又云。諦根亦互用。一一根中皆得。乃色聞香別味覺觸故。下文言雖未得菩薩無漏法生鼻而是持經者即其證也　問。何名八萬四千波羅蜜。具數列名　答。波羅蜜名西域梵音此翻名到彼岸。行此諸行過生死何登涅槃彼岸也。列數者。佛具三百五度功德。始從放光乃至涅槃有三百五十度功德。一一功德以六波羅蜜助成。計當二千一百。又云。四大並六塵即為十。此各具二千一百。計當二萬一千。得四四別二萬一千即八萬四千法門也　問。一百八煩惱何者是　答。十使煩惱為本。十使者。貪瞋慢癡無明名鈍使。薩迦耶見邊見見取戒取邪見名利使。此十於三界四諦。四諦各十。下欲界即四十。色無色界八諦。中各除瞋。即八九七十二。通言四十即一百一十二。此謂見道也。修道中有貪瞋無明慢薩迦耶見邊見。欲界具六色。無色界各除瞋並有五。即為十。通地獄六即十六。謂修道煩惱通凡合一百二十八煩惱。前一百一十二見道所斷。后十六修道所斷。初地各見道二地已者名修道。此謂大乘見修煩惱　問。信解品中

【現代漢語翻譯】現代漢語譯本德能是什麼？答：六根（眼、耳、鼻、舌、身、意）雖然不同，但心識是同一個。鼻子雖然接受並分別氣味，但因為能遙遠地聞到氣味，所以作用與耳朵相似，因此說鼻子也能『聞』。什麼是『何行位者四依法者』？如果依據經文，則有五種。法師受持、讀誦、解說、書寫經典，這適用於凡夫。所以《法華論》說：『這能使六根清凈。』指的是凡夫因為經典的力量而獲得殊勝的根用。又說：『諦根也能互相使用。』每一根中都能獲得，乃至於色、聞、香、味、覺、觸都能互相轉化。下文說雖然沒有得到菩薩的無漏法，但因為是持經者，這就是證明。問：什麼是八萬四千波羅蜜（到達彼岸的方法）？請詳細列出名稱。答：波羅蜜是西域梵語的音譯，翻譯成漢語是『到彼岸』。修行這些法門，可以超越生死，到達涅槃的彼岸。列舉數量，佛具有三百五十度功德。從放光到涅槃，有三百五十度功德。每一個功德都由六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）輔助完成，總計二千一百。又說：四大（地、水、火、風）和六塵（色、聲、香、味、觸、法）加起來是十。這十個各自具有二千一百，總計二萬一千。將四個『二萬一千』分別相加，就得到八萬四千法門。問：一百零八煩惱是什麼？答：十使煩惱是根本。十使是：貪、嗔、慢、癡、無明，這被稱為鈍使。薩迦耶見（身見）、邊見（斷常二見）、見取見（執取不正之見）、戒取見（執取不正之戒）、邪見，這被稱為利使。這十使在三界（欲界、色界、無色界）四諦（苦、集、滅、道）中，四諦各有十，下欲界就是四十。色界和無色界各有八諦，其中各去除嗔，就是八乘以九等於七十二。總而言之，四十就是一百一十二。這指的是見道。修道中有貪、嗔、無明、慢、薩迦耶見、邊見。欲界具有六，色界和無色界各去除嗔，各有五，加起來是十。總而言之，地獄六就是十六。這就是修道煩惱，總共加起來是一百二十八煩惱。前面的一百一十二是見道所斷，後面的十六是修道所斷。初地是見道，二地之後是修道。這是大乘的見修煩惱。問：信解品中

【English Translation】 English version What is virtue and ability? Answer: Although the six roots (eye, ear, nose, tongue, body, and mind) are different, the mind consciousness is the same. Although the nose receives and distinguishes smells, it can smell from a distance, so its function is similar to that of the ear, hence it is said that the nose can also 'hear'. What are 'those who practice and abide by the Four Reliances'? According to the scriptures, there are five types. A Dharma master who upholds, recites, explains, and writes scriptures is applicable to ordinary people. Therefore, the Lotus Sutra Treatise says: 'This can purify the six roots.' It refers to ordinary people gaining superior root functions through the power of the scriptures. It also says: 'The root of truth can also be used interchangeably.' It can be obtained in each root, even to the point where form, sound, smell, taste, sensation, and touch can be mutually transformed. The following text says that although one has not attained the unconditioned Dharma of a Bodhisattva, being a scripture holder is proof of this. Question: What are the eighty-four thousand paramitas (methods to reach the other shore)? Please list the names in detail. Answer: Paramita is a transliteration of a Western Region Sanskrit term, which translates to 'reaching the other shore' in Chinese. Practicing these methods can transcend birth and death and reach the other shore of Nirvana. Listing the numbers, the Buddha has three hundred and fifty degrees of merit. From emitting light to Nirvana, there are three hundred and fifty degrees of merit. Each merit is assisted by the six paramitas (generosity, morality, patience, diligence, concentration, and wisdom), totaling two thousand one hundred. It is also said that the four elements (earth, water, fire, and wind) and the six sense objects (form, sound, smell, taste, touch, and dharma) add up to ten. Each of these ten has two thousand one hundred, totaling twenty-one thousand. Adding the four 'twenty-one thousands' separately yields eighty-four thousand Dharma gates. Question: What are the one hundred and eight afflictions? Answer: The ten fundamental afflictions are the root. The ten afflictions are: greed, hatred, pride, ignorance, and avidya (lack of knowledge), which are called dull afflictions. Satkayadrishti (belief in a permanent self), antagrahadrishti (belief in extremes), drishtiparమర్శdrishti (holding onto wrong views), silavrataparamarśa (attachment to rituals), and wrong views, which are called sharp afflictions. These ten afflictions in the three realms (desire realm, form realm, formless realm) and the Four Noble Truths (suffering, origin, cessation, path), each of the Four Noble Truths has ten, so the lower desire realm has forty. The form realm and formless realm each have eight truths, each excluding hatred, which is eight multiplied by nine equals seventy-two. In general, forty is one hundred and twelve. This refers to the path of seeing. In the path of cultivation, there are greed, hatred, avidya, pride, satkayadrishti, and antagrahadrishti. The desire realm has six, the form realm and formless realm each exclude hatred, each having five, adding up to ten. In general, the lower realm six is sixteen. These are the afflictions of the path of cultivation, totaling one hundred and twenty-eight afflictions. The previous one hundred and twelve are severed by the path of seeing, and the latter sixteen are severed by the path of cultivation. The first ground is the path of seeing, and after the second ground is the path of cultivation. This is the Mahayana's afflictions of seeing and cultivation. Question: In the Faith and Understanding chapter

明何義　答。信解品中明窮子譬。對聲聞人一向倒。此即是聲聞種姓人。如來方便於獲大寶。故論云。聲聞人一向增上慢我乘與如來乘等無差別。對此顛倒故說窮子喻　問。信解品中長者是何身。脫珍御服著垢衣裳是何。長者化何等人設具釋　答。寂滅道場無畏之莊嚴。飾革麗身。盧舍那身所說之法。是花羅等教。所被之機純諸菩薩。鹿苑中脫珍御服著弊垢衣者。是釋迦身所說之法。是四謗法苦集滅道五乘難眾。是人天等乘機有大小教有淺深　問。藥草喻品明何義　答。藥草喻品中對治求大乘人一向到此。是菩薩種性人。教雖一味等被三。藥草喻中明一味之雨。三草用潤合知根外破其迷一故。論云。大乘人一向增上慢無別。聲聞辟支佛乘對治此顛倒故說藥草喻　問。十二因緣假釋名出體一一具釋　答。親生名因助發為緣。列不同有其十二者。一無明．二行．三識．四名色．五六入．六觸．七受．八愛．九取．十有．十一生．十二老死。迷心不了故曰無明。感果遷謝目之為行。現心了別名之為識。四名名色。陰名色根。心名六入。和會根塵名之為觸。領納違順名為受。于境深著名之為愛。四方追求名之為取。能有當果名之為有。未來初起曰生。根德衰變為老。果根代曰死。釋名如是。言體性者。無明愛取以煩惱為體。行

【現代漢語翻譯】現代漢語譯本問：『明何義』（明示什麼意義）？答：『信解品』中明示『窮子』（窮困的兒子）的譬喻。針對聲聞人（聽聞佛法而悟道者）一向的顛倒執著。這些是聲聞種姓（具有聲聞根性）的人。如來（佛陀）方便引導他們獲得大寶（無上智慧）。所以論中說：『聲聞人一向增上慢（自以為是），認為我（聲聞）的乘（修行方法）與如來乘（佛陀的修行方法）相等，沒有差別。』針對這種顛倒，所以說了『窮子』的譬喻。問：『信解品』中的長者（富翁）是什麼身份？脫下珍貴的御服，穿上骯髒的衣裳又是什麼意思？長者化度的是什麼樣的人？請詳細解釋。答：寂滅道場（證悟涅槃的場所）是無畏的莊嚴，裝飾著華麗的身體，是盧舍那佛（報身佛）所說的法。這些是『花羅』（華麗的絲織品）等教義，所教化的是純粹的菩薩（立志成佛的修行者）。鹿苑（佛陀初轉法輪的場所）中脫下珍貴的御服，穿上破舊骯髒的衣裳，是釋迦牟尼佛（應身佛）所說的法。這是針對四謗法（對佛法的四種誹謗）、苦集滅道（四聖諦）、五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）等不同根性的眾生。這些人天等乘的根性有大小，教義有深淺。問：『藥草喻品』明示什麼意義？答：『藥草喻品』中對治求大乘（追求成佛）的人一向的執著。這些是菩薩種性的人。教義雖然只有一種味道，但被三種藥草吸收。『藥草喻』中說明一種味道的雨水，三種草根據自身情況吸收滋潤，合在一起就知道根源，從而破除他們對『一』的迷惑。所以論中說：『大乘人一向增上慢，認為沒有別的聲聞、辟支佛（緣覺）乘。』爲了對治這種顛倒，所以說了『藥草喻』。問：請解釋十二因緣的假名、體性，並一一詳細解釋。答：親生的叫做『因』，幫助發生的叫做『緣』。列出不同，共有十二種：一、無明（對真理的無知）；二、行（由無明產生的行為）；三、識（對行為的認知）；四、名色（精神和物質）；五、六入（六根，即眼、耳、鼻、舌、身、意）；六、觸（根、境、識的和合）；七、受（感受）；八、愛（貪愛）；九、取（執取）；十、有（業力積聚，導致未來果報）；十一、生（新的生命開始）；十二、老死（衰老和死亡）。迷惑於心，不能明瞭，所以叫做『無明』。感受果報的遷流變化，稱之為『行』。顯現心的了別作用，稱之為『識』。四陰（受、想、行、識）叫做『名』，色蘊叫做『色』。心叫做『六入』。根（六根）、塵（六塵）、識（六識）的和合叫做『觸』。領納順境或逆境，叫做『受』。對於境界產生深刻的執著，叫做『愛』。四處追求，叫做『取』。能夠產生未來果報的，叫做『有』。未來最初的生起，叫做『生』。根的機能衰退變化，叫做『老』。果報的根源被取代，叫做『死』。解釋名稱就是這樣。說到體性，『無明』、『愛』、『取』以煩惱為體，『行』

【English Translation】 English version Question: What does 'Ming He Yi' (明何義) [What meaning does it clarify] mean? Answer: The 'Faith and Understanding Chapter' clarifies the parable of the 'Poor Son' (窮子) [Impoverished Son]. It is directed at the one-sided delusion of the Shravakas (聲聞人) [Those who attain enlightenment by hearing the Buddha's teachings]. These are people of the Shravaka lineage (聲聞種姓) [Those with the disposition for Shravaka path]. The Tathagata (如來) [Buddha] skillfully guides them to obtain the Great Treasure (大寶) [Supreme Wisdom]. Therefore, the treatise says: 'Shravakas are always arrogant, thinking that my (Shravaka) vehicle (乘) [path of practice] is equal to the Tathagata's vehicle (如來乘) [Buddha's path of practice], without any difference.' To counter this delusion, the parable of the 'Poor Son' is told. Question: In the 'Faith and Understanding Chapter', what is the identity of the Elder (長者) [Wealthy Man]? What does it mean to take off precious royal garments and put on dirty clothes? What kind of people does the Elder transform? Please explain in detail. Answer: The Bodhimanda (寂滅道場) [Enlightenment site] is the fearless adornment, adorned with a splendid body, which is the Dharma spoken by Vairocana Buddha (盧舍那佛) [Dharmakaya Buddha]. These are the teachings like 'Hua Luo' (花羅) [Gorgeous Silk], which are taught purely to Bodhisattvas (菩薩) [Beings who aspire to Buddhahood]. Taking off precious royal garments and putting on worn-out and dirty clothes in the Deer Park (鹿苑) [Deer Garden, where Buddha gave his first sermon] is the Dharma spoken by Shakyamuni Buddha (釋迦身) [Nirmanakaya Buddha]. This is directed at the Four Slanders against the Dharma (四謗法) [Four types of slander against the Dharma], the Four Noble Truths (苦集滅道) [Suffering, its cause, its cessation, and the path to its cessation], the Five Vehicles (五乘) [Human, Deva, Shravaka, Pratyekabuddha, and Bodhisattva vehicles], and the difficult assembly. These people of the Human and Deva vehicles have different capacities, and the teachings have different depths. Question: What meaning does the 'Parable of the Medicinal Herbs Chapter' clarify? Answer: The 'Parable of the Medicinal Herbs Chapter' counters the one-sided attachment of those seeking the Mahayana (大乘) [Great Vehicle, Bodhisattva path]. These are people of the Bodhisattva lineage. Although the teaching has only one flavor, it is absorbed by three types of herbs. The 'Parable of the Medicinal Herbs' explains that the rain of one flavor is absorbed and nourished by the three herbs according to their own conditions. Together, they know the root and break their delusion about 'one'. Therefore, the treatise says: 'Mahayana people are always arrogant, thinking that there are no separate Shravaka or Pratyekabuddha (辟支佛) [Self-enlightened one] vehicles.' To counter this delusion, the 'Parable of the Medicinal Herbs' is told. Question: Please explain the provisional names and nature of the Twelve Links of Dependent Origination, and explain each one in detail. Answer: What is directly born is called 'cause' (因), and what helps to arise is called 'condition' (緣). Listing the differences, there are twelve: 1. Ignorance (無明) [Avidya]; 2. Action (行) [Samskara]; 3. Consciousness (識) [Vijnana]; 4. Name and Form (名色) [Nama-rupa]; 5. Six Entrances (六入) [Shadayatana]; 6. Contact (觸) [Sparsha]; 7. Feeling (受) [Vedana]; 8. Craving (愛) [Trishna]; 9. Grasping (取) [Upadana]; 10. Becoming (有) [Bhava]; 11. Birth (生) [Jati]; 12. Old Age and Death (老死) [Jara-marana]. Being deluded in the mind and unable to understand, it is called 'Ignorance'. The changing and passing of experiencing the result is called 'Action'. The discriminating function of the manifested mind is called 'Consciousness'. The four skandhas (受、想、行、識) [Feeling, perception, volition, consciousness] are called 'Name', and the form skandha is called 'Form'. The mind is called 'Six Entrances'. The union of the root (六根) [Six sense organs], dust (六塵) [Six sense objects], and consciousness (六識) [Six consciousnesses] is called 'Contact'. Receiving favorable or unfavorable circumstances is called 'Feeling'. Generating deep attachment to the object is called 'Craving'. Seeking in all directions is called 'Grasping'. Being able to produce future results is called 'Becoming'. The initial arising in the future is called 'Birth'. The decline and change of the function of the root is called 'Old Age'. The root of the result being replaced is called 'Death'. This is how the names are explained. Speaking of the nature, 'Ignorance', 'Craving', and 'Grasping' take afflictions as their nature, 'Action'

有二種以業道體。現在五果。未來生老死以苦道為體　問。五百弟子授記品中明何義　答。對治無定人。散亂心即是菩薩種性人習道不進。要昔大善修空邪僻故名散亂。系珠譬中。示衣珠令其記憶。故論云。散亂心人實無有定。過去有大乘善根而不覺知。被不求大乘。于狹劣心中生虛妄解。以為第一乘。于治此故說寶珠譬。妙亦是合解無上故。論云亦現令解無上。故說系珠譬　問。記雲系珠衣喻何法。珠喻何法。何時得珠。何時失珠　答。衣喻阿賴耶識所勛為因。法珠喻聲聞。法花一乘之教。發菩提心修菩提行能勛本識。猶若系珠。何時失珠者。大遍晦過之後沙彌息教之時背教既遙。又流生死妄于本解故曰失珠。何時得珠者。釋迦出世演教靈山還得本悟故稱得珠　問。授記品中明何義　答此品明與四大聲聞迦葉須菩提迦旋延目連等授記。亦名受記。如來談與記名之為授。弟子領記名之為受　問。化城喻中明何義　答。明對治有定之實無而有增上慢。即凡夫有漏定實非涅槃。于中妄起生涅槃相故名為倒。以權立化城進近令違故。論云。實無有增上慢人。以有世間三摩拔提實無涅槃生涅槃相。對治此故說化城喻　問。聲聞緣覺各得涅槃。如何共住化城　答。二涅槃同離一障謂煩惱障故曰一城　問。云何名大乘。何者為一乘

【現代漢語翻譯】現代漢語譯本有兩種以業道為體，現在承受五種果報。未來則以生、老、死等苦道為體。問：在《授記品》中闡明了什麼意義？答：對治沒有定性的人。散亂心就是菩薩種性的人，修習佛道卻不精進。這是因為過去修習空性時產生了邪僻的見解，所以叫做散亂。用系珠的比喻，是爲了讓他們回憶起衣中的寶珠。所以論中說，散亂心的人實際上沒有定性，過去有大乘的善根卻不自覺知，被不求大乘的思想所迷惑，在狹隘的心中產生虛妄的理解，以為這就是第一乘。爲了對治這種情況，所以說了寶珠的比喻。『妙』也是指合理解悟無上之道的緣故。論中說，也爲了讓他們理解無上之道的緣故，所以說了系珠的比喻。問：經中說到的繫在衣服上的珠子比喻什麼？珠子比喻什麼？什麼時候得到珠子？什麼時候失去珠子？答：衣服比喻阿賴耶識所熏習的業力為因。法珠比喻聲聞，法華一乘的教義。發起菩提心，修菩薩行，能夠熏習本識，就像系珠一樣。什麼時候失去珠子呢？在大遍晦（佛法衰微）之後，沙彌停止教化的時候，背離教義已經很久，又流轉于生死之中，迷惑于原本的理解，所以叫做失去珠子。什麼時候得到珠子呢？釋迦牟尼佛出世演說教法，在靈山會上重新獲得原本的覺悟，所以稱為得到珠子。問：《授記品》中闡明了什麼意義？答：此品闡明了為四大聲聞——迦葉（Kashyapa，飲光）、須菩提（Subhuti，空生）、迦旃延（Katyayana，論議第一）、目連（Maudgalyayana，神通第一）等授記。也叫做受記。如來說出並給予記別，名為『授』；弟子領受記別，名為『受』。問：《化城喻品》中闡明了什麼意義？答：闡明對治有定性，實際上沒有卻自以為有的增上慢。也就是凡夫的有漏定，實際上不是涅槃，卻在其中虛妄地產生涅槃的假象，所以叫做顛倒。用權巧方便建立化城，是爲了讓他們前進，接近真實的目標。所以論中說，實際上沒有增上慢的人，因為有世間的三摩缽提（Samapatti，正定），實際上沒有涅槃卻產生涅槃的假象。爲了對治這種情況，所以說了化城的比喻。問：聲聞、緣覺各自證得涅槃，如何共同安住于化城之中？答：二乘的涅槃共同脫離一種障礙，即煩惱障，所以說是一個城。問：什麼叫做大乘？什麼叫做一乘？

【English Translation】 English version There are two kinds of bodies based on the path of karma. The present experiences five kinds of fruits. The future is embodied by the path of suffering, such as birth, old age, and death. Question: What meaning is elucidated in the 'Prophecies' chapter? Answer: It counteracts those who are not steadfast. A scattered mind refers to those with the seed of a Bodhisattva, who do not advance in their practice of the Dharma. This is because in the past, they cultivated emptiness with distorted views, hence the term 'scattered'. The analogy of the sewn-in jewel is to remind them of the jewel in their garment. Therefore, the treatise says that those with scattered minds are actually not steadfast, having great Mahayana roots in the past but not realizing it. They are deluded by the thought of not seeking the Mahayana, generating false understandings in their narrow minds, thinking it is the foremost vehicle. To counteract this, the analogy of the jewel is given. 'Wonderful' also refers to the harmonious understanding of the unsurpassed path. The treatise says that it also manifests to help them understand the unsurpassed, hence the analogy of the sewn-in jewel. Question: What does the sewn-in jewel in the garment symbolize? What does the jewel symbolize? When is the jewel obtained? When is the jewel lost? Answer: The garment symbolizes the karmic forces imprinted in the Alaya consciousness as the cause. The Dharma jewel symbolizes the teachings of the Shravakas and the One Vehicle of the Lotus Sutra. Arousing the Bodhi mind and cultivating the Bodhisattva path can imprint the fundamental consciousness, just like the sewn-in jewel. When is the jewel lost? After the Great Obscuration (decline of Dharma), when the Shramanas cease to teach, having strayed far from the teachings and transmigrating in samsara, being deluded about the original understanding, hence it is called losing the jewel. When is the jewel obtained? When Shakyamuni Buddha appeared in the world and expounded the Dharma, regaining the original enlightenment at Vulture Peak, hence it is called obtaining the jewel. Question: What meaning is elucidated in the 'Prophecies' chapter? Answer: This chapter elucidates the prophecies given to the four great Shravakas—Kashyapa (Kashyapa, drinking light), Subhuti (Subhuti, born of emptiness), Katyayana (Katyayana, foremost in debate), and Maudgalyayana (Maudgalyayana, foremost in supernatural powers). It is also called receiving prophecies. The Tathagata speaking and giving the prophecy is called 'giving'; the disciples receiving the prophecy is called 'receiving'. Question: What meaning is elucidated in the 'Parable of the Phantom City' chapter? Answer: It elucidates the counteraction of those who are steadfast, but have an exaggerated sense of attainment that is actually non-existent. That is, the conditioned samadhi of ordinary beings is actually not Nirvana, but they falsely generate the appearance of Nirvana within it, hence it is called inverted. Establishing the phantom city as a skillful means is to encourage them to advance and approach the true goal. Therefore, the treatise says that there are actually no people with an exaggerated sense of attainment, because they have worldly Samapatti (Samapatti, right concentration), but actually there is no Nirvana, yet they generate the appearance of Nirvana. To counteract this, the parable of the phantom city is given. Question: If the Shravakas and Pratyekabuddhas each attain Nirvana, how can they dwell together in the phantom city? Answer: The Nirvana of the two vehicles commonly escapes one obstacle, namely the obstacle of afflictions, hence it is called one city. Question: What is called the Mahayana? What is called the One Vehicle?

答。一是攝五之總名大是四三之別稱故。下經云。十方世界由唯有一乘法。唯此一事實餘二則非真。除佛方便說。五乘雖復殊分究竟同歸一法。言大乘者。為對三根故稱大也。下文又言。菩薩求此乘故名為摩薩。言一者一味平等理也　問。如來功德超越十方讀誦之至未逾三界。云何罵佛尚輕嗔持經至得罪乃重　答。若就因為論。因有厚薄。境有尊卑。則罵佛甚重。毀持經人極輕。令就違順境中以明輕重。如來心在平等門中離愛憎。出入到去八風心行平等譭譽不動其罪即輕。始行菩薩代弘經利益眾生。慈悲攝化廣度一切物廢化斷利佛種。就化為論故言罪重。

壽量品約判三佛菩提。三者法菩提故。下經言釋官託生伽耶來。此是化菩提。又言諸善男子。我實成佛以來。經無量無邊那由他劫。此是根佛菩提。又經言非實非虛非如非異不如三界見於三界。此是法菩提也　問。長短無乖有無愿返。云何六十小劫。謂如食頃理隔言違若為分雪　答。六十之與食頃俱為時收雖復長短不同草不識心變異。若心存分別則長有殊。若三界唯心則長短無二。是以須彌納芥子萬國俱舉毛端。斯乃心長則長亦非定有長短　問。何因履水躍火俱稱名而不禮拜。求男請女則拜而不稱名者何設具釋　答。觀音化物救難為懷既號觀音。理須稱歎。

【現代漢語翻譯】現代漢語譯本：答：一是總括五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的總名稱為『大』，是區別於四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）和三乘（聲聞乘、緣覺乘、菩薩乘）的別稱。如下經所說：『十方世界只有唯一的一佛乘法，只有這一個事實是真實的，其餘二乘（聲聞乘、緣覺乘）都不是真實的。』這只是佛陀爲了方便而說的。五乘雖然有種種差別，但最終都歸於一佛乘法。說『大乘』，是爲了針對三種根器（上、中、下）的眾生而稱之為『大』。下文又說：『菩薩追求此乘，所以稱為摩訶薩埵（菩薩）。』說『一』，是指一味平等的真理。問：如來的功德超越十方，讀誦佛經的功德最多也沒有超出三界。為什麼辱罵佛的罪過尚且輕微，嗔恨、誹謗受持佛經的人，罪過反而嚴重呢？答：如果從因果關係來論，原因有深淺，對像有尊卑。那麼辱罵佛的罪過非常嚴重，譭謗受持佛經的人罪過極輕。現在從順境和逆境的角度來說明罪過的輕重。如來的心處於平等之中，沒有愛憎，出入來去，不為八風（利、衰、毀、譽、稱、譏、苦、樂）所動，他的罪過就輕。而初發心的菩薩，代替佛陀弘揚佛經，利益眾生，以慈悲心攝受教化，廣度一切眾生，如果廢棄教化，斷絕利益，就是斷絕佛種，從教化的角度來說，所以說罪過嚴重。《壽量品》大約判別了三種佛菩提（覺悟）：一是法菩提（對法性的覺悟）。如下經所說，釋迦牟尼佛應化託生于伽耶（地名），這是應化菩提（佛為教化眾生而示現的菩提）。又說：『諸位善男子，我實際成佛以來，已經經過無量無邊那由他劫。』這是根本佛菩提（佛陀本源的覺悟）。經中又說：『非實非虛，非如非異，不像三界所見的三界。』這是法菩提。問：長短沒有差別，有無可以互相轉化。為什麼六十小劫，感覺像一頓飯的時間，道理上相隔遙遠，言語上互相違背，要如何解釋呢？答：六十小劫和一頓飯的時間，都是時間的概念，雖然長短不同，但草木沒有分別心，不會產生變異。如果心中存有分別，那麼長短就有差別。如果認為三界唯心所現，那麼長短就沒有差別。所以須彌山可以容納芥子，整個世界都可以放在一根毫毛的尖端。這是因為心量廣大，所以時間可以變長，但時間的長短並不是固定不變的。問：為什麼踩水、跳火都只是稱念觀世音菩薩的名號而不禮拜，而求生兒子、求生女兒卻要禮拜而不稱念名號呢？請詳細解釋。答：觀世音菩薩化現各種形象來救助眾生的苦難，以救苦救難為本懷，既然號稱觀世音菩薩，理應稱念讚歎。

【English Translation】 English version: Answer: Firstly, the general name encompassing the Five Vehicles (Human Vehicle, Deva Vehicle, Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) is 'Great,' which is a distinct term differentiating it from the Four Vehicles (Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Buddha Vehicle) and the Three Vehicles (Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). As stated in the following scripture: 'In the ten directions, there is only the One Buddha Vehicle Dharma; only this one fact is true, and the other two vehicles (Śrāvaka Vehicle, Pratyekabuddha Vehicle) are not true.' This is merely a provisional teaching by the Buddha. Although the Five Vehicles have various differences, they ultimately return to the One Buddha Vehicle Dharma. The term 'Mahāyāna' (Great Vehicle) is used to address beings of three capacities (superior, middling, inferior). The following text also states: 'Because Bodhisattvas seek this vehicle, they are called Mahāsattvas (Bodhisattvas).' The term 'One' refers to the principle of one taste, equality. Question: The merits of the Tathāgata (如來) transcend the ten directions, and the merits of reciting scriptures do not exceed the Three Realms. Why is it that reviling the Buddha is a lighter offense, while anger and slander against those who uphold the scriptures is a heavier offense? Answer: If we discuss it from the perspective of cause and effect, causes have depth, and objects have nobility. Then reviling the Buddha is a very serious offense, and slandering those who uphold the scriptures is an extremely light offense. Now, let's explain the severity of the offense from the perspective of favorable and unfavorable circumstances. The mind of the Tathāgata (如來) is in a state of equality, without love or hatred. Coming and going, the mind is unmoved by the Eight Winds (gain, loss, disgrace, honor, praise, ridicule, suffering, joy), so the offense is light. However, a Bodhisattva (菩薩) who has just begun, propagates the scriptures on behalf of the Buddha, benefiting sentient beings, embracing and transforming them with compassion, and extensively liberating all beings. If they abandon teaching and cut off benefits, they are cutting off the Buddha's seed. From the perspective of teaching, it is said that the offense is serious. The 'Chapter on the Duration of Life' roughly distinguishes three types of Buddha Bodhi (覺悟): One is Dharma Bodhi (覺悟) (awakening to the nature of Dharma). As the following scripture says, Śākyamuni Buddha (釋迦牟尼佛) incarnated and was born in Gayā (伽耶) (place name), which is Nirmāṇa Bodhi (the Bodhi manifested by the Buddha to teach sentient beings). It also says: 'Virtuous men, since I actually attained Buddhahood, countless nayuta kalpas (那由他劫) have passed.' This is Root Buddha Bodhi (the original awakening of the Buddha). The scripture also says: 'Neither real nor unreal, neither like nor unlike, not like the Three Realms seen in the Three Realms.' This is Dharma Bodhi. Question: Length and shortness are not different, existence and non-existence can transform into each other. Why is it that sixty small kalpas (小劫) feel like the time of a meal, the principles are far apart, and the words contradict each other? How should this be explained? Answer: Sixty small kalpas (小劫) and the time of a meal are both concepts of time. Although the length is different, plants and trees do not have discriminating minds and do not produce changes. If there is discrimination in the mind, then the length will be different. If it is believed that the Three Realms are manifested only by the mind, then there is no difference between length and shortness. Therefore, Mount Sumeru (須彌山) can contain a mustard seed, and the entire world can be placed on the tip of a hair. This is because the mind is vast, so time can become long, but the length of time is not fixed. Question: Why is it that when stepping on water or jumping through fire, one only recites the name of Avalokiteśvara Bodhisattva (觀世音菩薩) without bowing, while when seeking a son or seeking a daughter, one bows without reciting the name? Please explain in detail. Answer: Avalokiteśvara Bodhisattva (觀世音菩薩) manifests various forms to rescue sentient beings from suffering, with the primary intention of saving them from suffering. Since he is called Avalokiteśvara Bodhisattva (觀世音菩薩), it is reasonable to recite and praise his name.

孤獨請求男女難苦未絕身躬所以得蜜禮拜牟過水火之災交恐命將殞。遂急但得稱名何假屈身禮拜　問。提婆達多品中明何義　答。品內顯法花經有三。一由達多者說此法花故。自致成佛有成佛力。二由文殊說此法花經故。無邊菩薩悟道故廣大力。三由龍女修行現身成佛故。即速疾力　問。云何藥王其有讀誦法花經者。當知是人以佛莊嚴則為如來肩所荷擔其義云何　答。此是諸品中經文。謂入如來室著如來衣坐如來座故。以莊嚴乃至肩所荷擔也　問。此經云開方便門示真實相　答。方便門者。開小乘方便門。入一佛乘是真實　問　見寶塔品中明何義　答。明清凈國土無上。故論云。示現清凈國土無上故。示現多寶如來塔　問。云何名有功德人　答。是有學聲聞人。斷少煩惱故有功德。解珠譬中。前賜由宅明與小果。后賜明珠與大眾故為對治論云。有功德人說大乘法。而非大乘對治。此說王解髻中明珠與之譬喻亦名說無上　問。從地踴出品中明何義　答。明教化眾眾無上故。論云。示現教化眾生無上故。說無量菩薩從地踴出　問云何對治不舉功德人　答。即三乘種性人。佛說一乘不肯受持修習故。醫師譬中。明醫師設增權身癡子始眼妙藥佛現滅度鈍性萬修一乘故。論云。無功德人于第一乘不舉功德。說第一乘不取對治。此

【現代漢語翻譯】現代漢語譯本：問：如果孤獨的人祈求，或者男女遭遇苦難無法擺脫，甚至可能因此喪命。他們爲了得到庇護，禮拜神靈，但仍然遭遇水火之災，內心恐懼生命即將終結。如果僅僅是稱念佛名就能得到救助，又何必屈身禮拜呢？答：在《提婆達多品》中闡明了《法華經》的三種力量。第一，因為提婆達多宣說此《法華經》，所以他最終能夠成佛，這體現了成佛的力量。第二，因為文殊菩薩宣說此《法華經》，所以無邊的菩薩能夠悟道，這體現了廣大的力量。第三，因為龍女修行后立即示現成佛，這體現了迅速的力量。問：為什麼說『如果有人讀誦《法華經》，應當知道這個人以佛的莊嚴來莊嚴自己，並且被如來用肩膀承擔』？這句話是什麼意思？答：這是各品經文中的內容。意思是進入如來的房間，穿上如來的衣服，坐在如來的座位上。因此說以佛的莊嚴來莊嚴自己，乃至被如來用肩膀承擔。問：此經說『開啟方便之門，顯示真實之相』，是什麼意思？答：方便之門，是指開啟小乘的方便之門。進入一佛乘才是真實。問：在《見寶塔品》中闡明了什麼意義？答：闡明了清凈國土的無上殊勝。所以《論》中說：『爲了示現清凈國土的無上殊勝，所以示現多寶如來塔』。問：什麼樣的人可以稱為『有功德的人』？答：是指有學的聲聞人（Sravaka），因為斷除了少許煩惱，所以稱為有功德。在『解珠譬』中，先前賜予宅邸，表明給予小果。後來賜予明珠，是爲了給予大眾，所以是對治。《論》中說：『有功德的人宣說大乘法，但並非大乘的對治。』這裡說國王解開髻中的明珠賜予他人，比喻宣說無上之法。問：在《從地涌出品》中闡明了什麼意義？答：闡明了教化眾生的無上殊勝。所以《論》中說：『爲了示現教化眾生的無上殊勝，所以說無量菩薩從地涌出』。問：如何對治不舉功德的人？答：是指三乘種性的人，佛陀宣說一乘之法，他們不肯接受、受持和修習。在『醫師譬』中，闡明了醫師設定增權的手段，來醫治癡呆的孩子，最終給予他們妙藥。佛陀示現滅度，是爲了讓鈍根的人萬中修習一乘之法。所以《論》中說：『沒有功德的人對於第一乘不舉功德，宣說第一乘不取對治。』

【English Translation】 English version: Question: If lonely people pray, or if men and women encounter suffering that they cannot escape, even to the point of losing their lives, and they worship deities for protection but still face disasters of fire and water, fearing the end of their lives, if simply reciting the Buddha's name can bring salvation, why bother with prostrations? Answer: The Devadatta Chapter reveals three powers of the Lotus Sutra. First, because Devadatta preached this Lotus Sutra, he was able to attain Buddhahood, demonstrating the power of attaining Buddhahood. Second, because Manjushri Bodhisattva preached this Lotus Sutra, countless Bodhisattvas were able to attain enlightenment, demonstrating vast power. Third, because the Dragon Girl immediately manifested Buddhahood after practicing, demonstrating swift power. Question: Why is it said that 'if there are those who read and recite the Lotus Sutra, know that these people adorn themselves with the adornments of the Buddha, and are carried on the shoulders of the Tathagata'? What does this mean? Answer: This is from the sutra verses in various chapters. It means entering the Tathagata's room, wearing the Tathagata's robe, and sitting on the Tathagata's seat. Therefore, it is said that they adorn themselves with the adornments of the Buddha, and are carried on the shoulders of the Tathagata. Question: This sutra says 'opening the gate of expedient means and revealing the true aspect.' What does this mean? Answer: The gate of expedient means refers to opening the gate of expedient means of the Small Vehicle (Hinayana). Entering the One Buddha Vehicle (Ekayana) is the truth. Question: What meaning is elucidated in the Apparition of a Jeweled Stupa Chapter? Answer: It elucidates the unsurpassed excellence of the pure land. Therefore, the Treatise says: 'To demonstrate the unsurpassed excellence of the pure land, the Jeweled Stupa of Many Treasures Tathagata (Prabhutaratna) is shown.' Question: What kind of person can be called a 'person of merit'? Answer: It refers to a Sravaka (hearer) who is still learning, because they have cut off some afflictions, they are called people of merit. In the Parable of the Jewel in the Robe, the earlier gift of the house indicates giving a small fruit. The later gift of the jewel is to give to the masses, so it is a countermeasure. The Treatise says: 'A person of merit preaches the Mahayana Dharma, but it is not a countermeasure against the Mahayana.' Here, the king untying the jewel from his topknot and giving it to others is an analogy for preaching the unsurpassed Dharma. Question: What meaning is elucidated in the Emerging from the Earth Chapter? Answer: It elucidates the unsurpassed excellence of teaching and transforming beings. Therefore, the Treatise says: 'To demonstrate the unsurpassed excellence of teaching and transforming beings, it is said that countless Bodhisattvas emerge from the earth.' Question: How to counteract those who do not uphold the merits? Answer: It refers to people of the three vehicles (Triyana), who, when the Buddha preaches the One Vehicle Dharma, are unwilling to accept, uphold, and practice it. In the Parable of the Physician, it elucidates the physician setting up expedient means to treat the foolish children, eventually giving them the wonderful medicine. The Buddha manifests Nirvana in order to have those of dull faculties practice the One Vehicle Dharma out of ten thousand. Therefore, the Treatise says: 'People without merit do not uphold the merits of the First Vehicle, and preaching the First Vehicle does not take countermeasures.'

故說醫師譬喻。應知復是涅槃無上。故論云。不現涅槃無上故說醫師譬　問。何名陀羅尼用何為體　答。亦以惠為體故。涅槃云。陀羅尼者亦大念。亦名無事惠念者定也。定能生惠故。維摩經云念定持即其義也　問。何名咒　答。咒辭不出三義。或說三寶功德使聞者發心。或說大神力勢使諸魔驚退。或說甚深法相使聞者得悟　問。方便品中為小乘人說九部經。十二部中不說何經　答。無授記經。無無自說經。無方廣經　問。經云。中有人言。汝諸子等先因遊戲來入此定中。有人言。汝諸子等是何人來入此宅從何處來　答。聞有人言中十方諸佛言來入此宅者。凡夫人等行雖未出愿門。已出其人夫本願故來入此宅　問。汝來說法必有要歸。未審此經以何為宗旨　答。諸師辯宗各各不同。今依徴宗有二種。一者體宗。二者用宗。非二非一。是其體宗。破三歸一。是其用宗。法無二會。對器得名。會假歸真。形三一立三名無遣一號亦三故。法句經云。一亦不為一為欲破諸數淺識之所聞見一以為一即其義也。凈法師以一乘為宗　問。佛說法花經。何以不入法花三昧。乃入無量義處三昧　答。法花論云。此大乘修多羅有十七種名。第一名無量義處經。第十六名法花。故知入無量義處三昧即入法花三昧　問。何故欲說法花。在眉間豪

【現代漢語翻譯】現代漢語譯本因此用醫生的比喻來說明。《涅槃經》是最上的。所以論中說：『因為不顯現涅槃是最上的，所以用醫生的比喻來說明。』問：什麼是陀羅尼（Dharani，總持），它的本體是什麼？答：也是以智慧為本體。所以《涅槃經》說：『陀羅尼就是大念，也叫做無事慧。』念就是定（Samadhi，禪定）。定能生慧。所以《維摩經》說：『念、定、持』就是這個意思。問：什麼是咒（Mantra）？答：咒語的含義不出三種：或者宣說三寶的功德，使聽聞者發起菩提心；或者宣說大神通的力量，使諸魔驚恐退卻；或者宣說甚深法相，使聽聞者得以開悟。問：《方便品》中為小乘人說了九部經，十二部經中沒有說哪些經？答：沒有授記經（Vyakarana，授記），沒有無自說經（Udana，自說），沒有方廣經（Vaipulya，方廣）。問：經中說：『中間有人說：你們這些孩子，先前因為遊戲來到這宅子里。』有人說：『你們這些孩子是什麼人，從哪裡來到這宅子里？』答：聽到有人說中的『十方諸佛』，說『來到這宅子』，是指凡夫等人，雖然行為還沒有超出愿門，但已經超出了其人原本的願力，所以來到這宅子。問：你來說法必定有重要的歸宿，不知道這部經以什麼為宗旨？答：諸位法師辯論宗旨各不相同。現在依照徴宗，有兩種：一是體宗，二是作用宗。非二非一，是它的體宗。破三歸一，是它的作用宗。法沒有二會，針對根器而得名。會假歸真，形成三一而立，三個名稱沒有捨棄一個名號也是三。所以《法句經》說：『一也不認為是一，爲了破除諸數，淺薄見識的人所聽聞見到的，把一當作一』就是這個意思。凈法師以一乘為宗旨。問：佛說《法華經》，為什麼不入法華三昧，而入無量義處三昧？答：《法華論》說：『這部大乘修多羅有十七種名稱，第一名是《無量義處經》，第十六名是《法華經》。』所以知道入無量義處三昧就是入法華三昧。問：為什麼將要說《法華經》，在眉間放光？

【English Translation】 English version Therefore, the analogy of a physician is used. It should be known that Nirvana (Nirvana, 涅槃) is supreme. Therefore, the treatise says: 'Because Nirvana (Nirvana, 涅槃) is not manifested as supreme, the analogy of a physician is used.' Question: What is Dharani (Dharani, 總持), and what is its substance? Answer: It also takes wisdom as its substance. Therefore, the Nirvana Sutra says: 'Dharani (Dharani, 總持) is great mindfulness, also called effortless wisdom.' Mindfulness is Samadhi (Samadhi, 禪定). Samadhi (Samadhi, 禪定) can generate wisdom. Therefore, the Vimalakirti Sutra says: 'Mindfulness, Samadhi (Samadhi, 禪定), and Retention' is the meaning. Question: What is a Mantra (Mantra, 咒)? Answer: The meaning of a mantra does not go beyond three aspects: either proclaiming the merits of the Three Jewels, causing listeners to generate Bodhicitta (Bodhicitta, 菩提心); or proclaiming the power of great spiritual abilities, causing all demons to be terrified and retreat; or proclaiming profound Dharma characteristics, causing listeners to attain enlightenment. Question: In the 'Expedient Means' chapter, nine divisions of scriptures are spoken for the Hinayana (Hinayana, 小乘) practitioners. Which scriptures are not mentioned among the twelve divisions? Answer: There is no Vyakarana (Vyakarana, 授記, prophecy) scripture, no Udana (Udana, 自說, spontaneous utterance) scripture, and no Vaipulya (Vaipulya, 方廣, extended) scripture. Question: The sutra says: 'In the middle, someone said: You children, previously came into this house because of playing.' Someone said: 'Who are you children, and where did you come from to this house?' Answer: Hearing 'the Buddhas of the ten directions' in someone's words, saying 'came to this house' refers to ordinary people, although their actions have not yet exceeded the gate of vows, they have already exceeded their original vows, so they came to this house. Question: Your teaching must have an important destination. I wonder what is the purpose of this sutra? Answer: The masters debate the purpose differently. Now, according to the Zheng school, there are two types: one is the substance purpose, and the other is the function purpose. Neither two nor one is its substance purpose. Breaking the three and returning to one is its function purpose. The Dharma has no dual meeting, and the name is obtained according to the capacity. Converging the false to return to the true, forming the establishment of three and one, the three names do not abandon one name, and it is also three. Therefore, the Dhammapada (Dhammapada, 法句經) says: 'One is also not considered one, in order to break the numbers, what shallow-minded people hear and see, taking one as one' is the meaning. Dharma Master Jing takes the One Vehicle as the purpose. Question: Why does the Buddha not enter the Lotus Samadhi (Samadhi, 三昧) when speaking the Lotus Sutra, but enter the Samadhi (Samadhi, 三昧) of Immeasurable Meanings? Answer: The Lotus Sutra Treatise says: 'This Mahayana (Mahayana, 大乘) Sutra has seventeen names, the first name is the Sutra of Immeasurable Meanings, and the sixteenth name is the Lotus Sutra.' Therefore, knowing that entering the Samadhi (Samadhi, 三昧) of Immeasurable Meanings is entering the Lotus Samadhi (Samadhi, 三昧). Question: Why emit light from the white hair between the eyebrows when about to speak the Lotus Sutra?

相放光不在余處放光　答。說此法花。欲表一乘中道故在眉間放光　問。此經既明一乘甚深之行。何故不告菩薩乃告聲聞　答。論明有五義。故不告聲聞為諸聲聞所化事故。二為諸聲聞回取大菩提故。三為談諸聲聞恐怖弱故。四為令解人善思念故。五為諸聲聞不起所作已辦心故　問。法花會上乃有一萬二千聲聞。故獨告舍利不告餘人　答。舍剎弗與如來相應。是以獨告舍利不告餘人　問。佛放光明計應普照。何因唯照有頂已還不照空處已上　答。解有二種。一二乘先是色法唯在有頂不及空處以上。二就大乘解。如來光者遍一切無物不照　故經說言上到有頂下至水際。此就化相說遍通十方據大乘說　問。經云有比丘實得阿羅漢。若不信此法無有是處其義云何　答。謂退菩提心聲聞及應化聲聞得成阿羅漢者。於法花一乘之法決定生信。此乘無有是處　問。云何名五濁。何者是五濁　答。濁亂不清凈名之為濁。濁義不同有其五。經一劫二煩惱三眾生四見五命。劫者時也。劫中有為濁故曰劫濁。煩惱者令四住他門名煩惱。煩惱迷心名為煩惱濁。眾勞亂行人名為煩惱濁。法成生名眾生濁。邪見決斷名為見濁。違持色以名之為命體從名命濁五何壽命申夭名為命濁。出體者以衣食等命緣為劫濁體。以貪瞋癡三毒為煩惱濁體。以命根為

眾生濁體。以五見便為見濁。以命根為體　問。現瑞何故彌勒生疑正說之中由子騰清　答。現瑞通來一部經因果之義。唯佛能了窮子未知。所以彌勒疑也。正說之偏對身子。身子是執異之瑞故。生疑致請也　問。既云樂小法者。何故復言貪著于生死　答。現在機緣於過去久遠貪著于生死。又解樂於小法則是貪著于生死。以小涅槃即是大乘生死　問。人天善根既所德。云何此經比已來佛道　答。人天善根比是德佛之違緣故云成佛也　問。何為兩足尊　答。或心定惠為兩足。或以權實為兩足。或以緣行為兩足。或以人天為兩足　問。故云何名觀樹亦經行　答。如來在此樹下。成道念根樹思故。達行者本為取道故坐命得道意是故經行　問　佛為眾生故出計應說法。何事待請耶　答。論云。佛雖不須請而令請者獲福　問。諸天請不明人請耶　答。天勝人故明請不明人也　問。譬喻品中明何義　答。品內明初據舍利弗記。后明火宅譬對治求勢力人倒求增上慢。此是欲界凡夫無勝壞界理實粗弊非樂計樂故名倒求。火宅譬中光明三車。拔其大苦緣合入理與其大乘。論云。以世間諸煩惱熾然。人天以為妙境。對治此相說火宅譬　問。此經大宗破三歸一味知破三會云何同異　答。據病為言則破三歸。約行為悟則會三歸一。病則俱破而不會

【現代漢語翻譯】現代漢語譯本眾生的不清凈之身，以五種錯誤的見解（五見）作為見濁。以命根作為身體的根本。問：顯現祥瑞，為何彌勒（Maitreya，未來佛）會產生疑問？在正說之中，又為何由舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）來澄清？答：顯現祥瑞貫通整部《法華經》的因果之義。只有佛才能完全瞭解，而彌勒菩薩（Maitreya Bodhisattva）還未能完全理解，所以產生疑問。正說針對的是舍利弗（Sariputra），舍利弗（Sariputra）執著于不同的祥瑞，所以產生疑問並請求解釋。問：既然說『樂於小法』，為何又說『貪著于生死』？答：現在所說的機緣，是針對過去長久以來貪著于生死的狀態。另一種解釋是，樂於小法就是貪著于生死，因為小乘涅槃（Nirvana）實際上就是大乘的生死。問：人天善根既然是所獲得的，為何說這部經比以往的佛道更為殊勝？答：人天善根相比于成就佛道的違緣，所以說這部經能夠成就佛道。問：什麼是兩足尊？答：或者以定和慧為兩足，或者以權和實為兩足，或者以緣和行為兩足，或者以人和天為兩足。問：為什麼說觀樹也是經行？答：如來（Tathagata，佛的稱號）在此樹下成道，因為憶念樹的根源。修行者爲了求道而坐禪，從而證悟得道，所以說也是經行。問：佛爲了眾生，本應主動設法說法，為何還要等待請求？答：《大智度論》中說，佛雖然不需要請求，但讓請求者獲得福報。問：諸天請求，是否比人請求更為殊勝？答：因為天比人殊勝，所以說諸天的請求比人的請求更為殊勝。問：《譬喻品》中闡明了什麼意義？答：品中首先闡明了為舍利弗（Sariputra）授記，然後闡明了火宅的譬喻，對治那些追求勢力、顛倒求取、增長我慢的人。這些人是欲界凡夫，沒有殊勝的智慧，把粗陋的、弊端的、非快樂的當作快樂，所以說是顛倒求取。火宅的譬喻中，光明的三車，拔除了他們的大苦，因緣和合，進入真理，給予他們大乘的教義。《大智度論》中說，世間的各種煩惱熾盛，人天卻以為是美妙的境界，爲了對治這種現象，所以說了火宅的譬喻。問：這部經的大旨是破除三歸依，歸於一味，知道破除三會，那麼破除三歸依和會歸一味有什麼相同和不同？答：從對治病癥的角度來說，就是破除三歸依；從修行證悟的角度來說，就是會歸三歸依於一。從病癥的角度來說，都是破除而不會歸一。

【English Translation】 English version Sentient beings' impure bodies take the five false views (five views) as the turbidity of views. The root of life is taken as the basis of the body. Question: Why does Maitreya (Maitreya, the future Buddha) doubt when auspicious signs appear? Why is Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) clarifying in the midst of the correct teaching? Answer: The appearance of auspicious signs connects the meaning of cause and effect throughout the entire Lotus Sutra. Only the Buddha can fully understand it, but Maitreya Bodhisattva has not yet fully understood it, so he has doubts. The correct teaching is directed towards Sariputra (Sariputra). Sariputra (Sariputra) is attached to different auspicious signs, so he has doubts and requests an explanation. Question: Since it is said 'delights in the small Dharma', why is it also said 'attached to birth and death'? Answer: The present opportunity is directed at the state of being attached to birth and death for a long time in the past. Another explanation is that delighting in the small Dharma is being attached to birth and death, because the Nirvana of the Small Vehicle is actually the birth and death of the Great Vehicle. Question: Since the roots of goodness of humans and gods are what is obtained, why is it said that this sutra is more excellent than the previous Buddha-path? Answer: The roots of goodness of humans and gods are compared to the adverse conditions for attaining Buddhahood, so it is said that this sutra can accomplish Buddhahood. Question: What is the 'Two-Footed Honored One'? Answer: Either concentration and wisdom are the two feet, or expedient means and reality are the two feet, or conditions and actions are the two feet, or humans and gods are the two feet. Question: Why is it said that contemplating the tree is also walking meditation? Answer: The Tathagata (Tathagata, an epithet of the Buddha) attained enlightenment under this tree because he remembered the roots of the tree. Practitioners sit in meditation to seek the path, thereby realizing enlightenment, so it is also said to be walking meditation. Question: The Buddha should have proactively devised methods to teach the Dharma for the sake of sentient beings, why did he have to wait for a request? Answer: The Mahaprajnaparamita Sastra says that although the Buddha does not need a request, he allows the requester to obtain blessings. Question: Is the request of the devas (devas, gods) more excellent than the request of humans? Answer: Because the devas (devas, gods) are more excellent than humans, it is said that the request of the devas (devas, gods) is more excellent than the request of humans. Question: What meaning is elucidated in the 'Parable Chapter'? Answer: The chapter first elucidates the prediction of enlightenment for Sariputra (Sariputra), and then elucidates the parable of the burning house, which counteracts those who seek power, seek in a reversed manner, and increase their arrogance. These people are ordinary beings in the desire realm, without excellent wisdom, and regard the crude, flawed, and unjoyful as joyful, so it is said to be seeking in a reversed manner. In the parable of the burning house, the bright three carts remove their great suffering, the conditions come together, they enter the truth, and they are given the teachings of the Great Vehicle. The Mahaprajnaparamita Sastra says that the various afflictions of the world are blazing, but humans and gods regard them as wonderful realms. To counteract this phenomenon, the parable of the burning house is told. Question: The main purpose of this sutra is to break down the three refuges and return to one taste. Knowing that the three assemblies are broken down, what are the similarities and differences between breaking down the three refuges and returning to one taste? Answer: From the perspective of treating illness, it is breaking down the three refuges; from the perspective of practice and realization, it is returning the three refuges to one. From the perspective of illness, all are broken down and not returned to one.

。行則俱會而不破　問。昔以說諸大乘經為菩薩行。今何因緣復后菩薩行假釋　答。菩薩有二種。一者直往。二者回小入大。直往者。花嚴坐下為諸菩薩說大乘經名無量義經菩薩法佛所護念等故。下文言除先修習學小乘者如來之人今我得中是經入于佛惠。回小入大者。即令法花坐廣說譬喻。心宿草菴漸淺長等事　問。云何是度五百由旬。何者是化來。何者是寶所　答。五百比是要法三界為三百二百喻習二乘涅槃。后一百即四住習二乘迴心已知初地。已知為一百即五百。若以二乘為二百者有妨。以化城是東果已度竟故。化城已後方便度二百。然二乘未過寶何故須進途二百二界即五道故不通為五百總為五百。言化城者無而忽有名之為化。防非捍敵目之為城。度三百由旬眾人度退。商主方便權說二乘滅諦涅槃解其疲倦。今前進同趣寶所。言寶者諸師不同。隨人有異。今案此文位當種性羅漢迴心位當十信。若論斷或初地齊功心位同十信。論其究竟佛地方息進求。今就大乘果滿故言實。何者藏法師以三界為三百。二原為二即五百。惠凈法師以五道為五百。三途為三百。人天二百即五百。並此以宗三類不同。地意即同　問。如來十八不共法何者是　答。一身無失。二口無失念無失。四無不定心。五無異相。六不知以舍心。七欲無減

【現代漢語翻譯】現代漢語譯本：如果行動一致，就不會出現分裂。問：過去講授諸大乘經典被認為是菩薩的修行，現在為何又重新解釋菩薩的修行呢？答：菩薩有兩種，一種是直往菩薩，一種是回小向大的菩薩。直往菩薩，比如在《華嚴經》的法會上，為諸菩薩講說《無量義經》、《菩薩法》、《佛所護念經》等大乘經典。下文說，『除了先前修習小乘的人，如來之人，現在我得中道，這部經進入佛的智慧。』回小向大的菩薩，就像在《法華經》的法會上，廣泛地講述譬喻，心像宿草菴一樣，逐漸由淺入深。問：什麼是度過五百由旬（yóu xún，長度單位）？什麼是化城（huà chéng，比喻二乘涅槃）？什麼是寶所（bǎo suǒ，比喻佛果）？答：五百由旬比喻重要的法門。三界（sān jiè，欲界、色界、無色界）比喻三百由旬，二百由旬比喻習二乘（xí èr shèng，聲聞乘和緣覺乘）的涅槃（niè pán，佛教修行的最終目標）。后一百由旬，指四住地（sì zhù dì，見惑、思惑、無明惑、塵沙惑）習二乘迴心，已經知道初地（chū dì，菩薩修行階位）。已經知道為一百由旬，加起來就是五百由旬。如果把二乘看作二百由旬，就有妨礙，因為化城是東邊的果實，已經度過。化城之後，方便度過二百由旬。然而二乘沒有到達寶所，為何需要前進二百由旬？二界（èr jiè，欲界和色界）就是五道（wǔ dào，地獄、餓鬼、畜生、人、天），所以不能算作五百由旬，總共算作五百由旬。說到化城，本來沒有，忽然出現，所以叫做『化』。爲了防止非人，抵禦敵人，所以叫做『城』。度過三百由旬，眾人退卻。商主（shāng zhǔ，佛陀的別稱）方便權巧地說二乘的滅諦（miè dì，佛教四聖諦之一）涅槃，解除他們的疲倦。現在前進，一同前往寶所。說到寶所，諸位法師的說法不同，隨各人理解而異。現在按照本文，位置相當於種性羅漢（zhǒng xìng luó hàn，具有羅漢根性的修行者）迴心，位置相當於十信位（shí xìn wèi，菩薩修行階位）。如果論斷惑，或者與初地齊功，心位與十信相同。論其究竟，在佛地停止前進和追求。現在就大乘的果滿來說，所以說是真實的。何者藏法師認為三界是三百由旬，二原是二百由旬，加起來就是五百由旬。惠凈法師認為五道是五百由旬，三途（sān tú，地獄、餓鬼、畜生）是三百由旬，人天是二百由旬，加起來就是五百由旬。總而言之，這三種說法不同，但其意旨相同。問：如來的十八不共法（shí bā bù gòng fǎ，佛獨有的十八種功德）是什麼？答：一是身無失，二是口無失，三是念無失，四是無不定心，五是無異相，六是不知以舍心，七是欲無減。

【English Translation】 English version: If actions are consistent, there will be no division. Question: In the past, lecturing on the Great Vehicle sutras was considered the practice of a Bodhisattva. Why is the practice of a Bodhisattva re-explained now? Answer: There are two types of Bodhisattvas: one is the direct-path Bodhisattva, and the other is the Bodhisattva who turns from the Small Vehicle to the Great Vehicle. The direct-path Bodhisattva, for example, at the assembly of the Avatamsaka Sutra (Huā yán jīng), expounds the Infinite Meaning Sutra (Wú liàng yì jīng), the Bodhisattva Dharma (Pú sà fǎ), the Sutra Protected by the Buddha (Fó suǒ hù niàn jīng), and other Great Vehicle sutras for the Bodhisattvas. The text below says, 'Except for those who have previously practiced the Small Vehicle, those who are like the Tathagata, now I have attained the Middle Way, and this sutra enters the wisdom of the Buddha.' The Bodhisattva who turns from the Small Vehicle to the Great Vehicle, like at the assembly of the Lotus Sutra (Fǎ huā jīng), extensively narrates parables, with the mind like a thatched hut, gradually progressing from shallow to deep. Question: What is meant by crossing five hundred yojanas (yóu xún, a unit of distance)? What is the Transformation City (huà chéng, a metaphor for the Nirvana of the Two Vehicles)? What is the Treasure Land (bǎo suǒ, a metaphor for Buddhahood)? Answer: Five hundred yojanas is a metaphor for important Dharma gates. The Three Realms (sān jiè, the Desire Realm, the Form Realm, and the Formless Realm) are a metaphor for three hundred yojanas, and two hundred yojanas are a metaphor for the Nirvana (niè pán, the ultimate goal of Buddhist practice) of practicing the Two Vehicles (xí èr shèng, the Hearer Vehicle and the Solitary Buddha Vehicle). The last one hundred yojanas refers to the turning of the mind from the Two Vehicles of the Four Abodes (sì zhù dì, the afflictions of views, the afflictions of thoughts, ignorance, and dust-like afflictions), already knowing the First Ground (chū dì, a stage of Bodhisattva practice). Already knowing it as one hundred yojanas, adding up to five hundred yojanas. If the Two Vehicles are regarded as two hundred yojanas, there is an obstacle, because the Transformation City is the fruit of the east, which has already been crossed. After the Transformation City, the expedient crossing is two hundred yojanas. However, the Two Vehicles have not reached the Treasure Land, so why is it necessary to advance two hundred yojanas? The Two Realms (èr jiè, the Desire Realm and the Form Realm) are the Five Paths (wǔ dào, hell, hungry ghosts, animals, humans, and gods), so they cannot be counted as five hundred yojanas, but are counted as a total of five hundred yojanas. Speaking of the Transformation City, it originally did not exist, but suddenly appeared, so it is called 'transformation'. In order to prevent non-humans and resist enemies, it is called 'city'. After crossing three hundred yojanas, the people retreat. The Merchant Leader (shāng zhǔ, an epithet for the Buddha) expediently and skillfully speaks of the Cessation of Suffering (miè dì, one of the Four Noble Truths) Nirvana of the Two Vehicles, relieving their fatigue. Now advance together to the Treasure Land. Speaking of the Treasure Land, the explanations of the various Dharma masters differ, depending on each person's understanding. Now, according to this text, the position is equivalent to the turning of the mind of a Lineage Arhat (zhǒng xìng luó hàn, a practitioner with the potential to become an Arhat), and the position is equivalent to the Ten Faiths (shí xìn wèi, a stage of Bodhisattva practice). If discussing the severing of afflictions, it is either equal to the First Ground in merit, or the mind-position is the same as the Ten Faiths. Speaking of its ultimate end, stopping the advancement and seeking at the Buddha Ground. Now, in terms of the fulfillment of the Great Vehicle fruit, it is said to be real. Dharma Master Hezhe believes that the Three Realms are three hundred yojanas, and the Two Origins are two hundred yojanas, adding up to five hundred yojanas. Dharma Master Huijing believes that the Five Paths are five hundred yojanas, the Three Evil Paths (sān tú, hell, hungry ghosts, and animals) are three hundred yojanas, and humans and gods are two hundred yojanas, adding up to five hundred yojanas. In summary, these three explanations are different, but their meanings are the same. Question: What are the Eighteen Uncommon Qualities of the Tathagata (shí bā bù gòng fǎ, the eighteen unique virtues of the Buddha)? Answer: First, there is no fault in body; second, there is no fault in speech; third, there is no fault in mindfulness; fourth, there is no non-fixed mind; fifth, there is no different appearance; sixth, there is no unknowing abandonment of mind; seventh, there is no decrease in desire.

。八念無減。九智無減。十通無減。十解脫無減。十解脫知見無減。十三身業修智慧行。十四口業修智慧行。十五意業修智慧智慧者無障。十七智慧知未來無障。十八智慧智見在無障。如業身三四口意三。皆悉已離三業清凈故言無失。乃至智慧懸鑒三世皆悉通達故言無事。此十八者唯佛獨證。菩薩聲聞皆莫能得故言不共。疏言體者八法為體。謂思相欲勝解念定惠勤　問。何名十力　答。十力者。一處非處力。二業力。三定力。四四根力。五念力。六性力。七過處道力。八宿命力。九天眼力。十漏盡力　問。經云五眾之生滅未知。何者是五眾。假出所數列名釋義　答。五眾者五陰也。列名者。色受相行識也。色有青黃赤白。乃至識有八種。五各非一稱為眾。亦可言此之五陰乃有眾多生滅故。涅槃經云。五陰名眾生。眾生名五陰。即其證也　問。經云即方便說涅槃真實法。何者是涅槃真實法　答。一切真涅槃妄相真實無生無涅槃。是名為究竟。即是真實也。不滅名為涅槃。俱為眾生起或不順正理。廣造諸業流浪生死。對生死故說有涅槃。若能知生死涅槃本來二不是真實故。上文言我雖說涅槃是亦非真滅。又言諸法從本來常自寂滅相。楞伽又言。我所說者妄智識滅名為涅槃。即其證也　問。此經既云破三歸一味知三外則有一

三內即有一　答。三內即有一。非是三外別有一所以得知。初出現道樹徘徊三七觀機無堪受大乘者。何以於一開三分途漸引靈山會上根器方成。攝彼三權總歸一處。故知三一本自無殊。汝等所行是菩薩道。即其證也　問。經云道場所得法。未知何者是道場何名所得法　答。道場者。菩提樹下金剛寶坐。得道處中謂之為場。所得法者。三無數修因成果滿湛覺真如是得法故。涅槃經云。諸佛世尊。從六波羅蜜三十七品十一空求至大涅槃。即其義也　問。經云日月燈明佛為妙光菩薩說妙法花經。滿六十劫時會經者乃如食頃。此即多少相違長短乖反　答。燈明出世救物為懷悲願不窮。時經六十群機慕道渴仰憶深稟教恬神說如食頃故。下文言是時眾中無有一人若身若心而生懈倦。亦可言燈明神力長中短短中現長轉彼心識令如食頃故。下文言釋迦牟尼佛乃四眾默然而坐。經五十小劫。佛神力故。令諸大眾謂如半日　問。經云大通智勝佛十劫坐道場佛法不現前不得成佛道。何故久坐十劫不得成佛。何名法不現前　答。據論實行因滿名成。為物潛形示言始就稟機赴感延促任情。緣彼群品經停十劫化物未暢法不現前。機教相應方言乃現故。大威德世尊。為度眾生故。于無量億歲爾乃成佛　問。大通智勝佛。即轉十二行法輪。未知何者是十

【現代漢語翻譯】現代漢語譯本：問：『三內即有一』是什麼意思？答：『三內即有一』。並非在三外另有一個。之所以得知這一點，是因為佛陀最初在菩提樹下徘徊三七日，觀察眾生的根器，發現沒有堪能接受大乘佛法的人。所以才在一佛乘上開設三乘方便之門，逐漸引導眾生，直到靈山法會上，根器成熟，才將那三種權宜之法總歸於一處。由此可知，三乘與一乘原本就沒有差別。你們所行的是菩薩道，這就是證明。』問：經中說『道場所得法』，不知道什麼是道場？什麼叫做所得法？答：道場，就是菩提樹下的金剛寶座，證得佛道的地方，稱之為道場。所得法，就是經歷無數劫修行，因地圓滿，成果顯現，充滿湛然覺性的真如，這就是所得法。如《涅槃經》所說：諸佛世尊，從六波羅蜜、三十七道品、十一空觀，求證到大涅槃，就是這個意思。問：經中說，日月燈明佛為妙光菩薩說《妙法蓮華經》，經歷了六十劫的時間，聽經的人感覺卻像吃頓飯的功夫。這時間長短相違背，多少不一致啊？答：燈明佛出世，以救度眾生為懷，悲願無窮。時間經歷了六十劫，眾生渴慕佛道，憶念深切，領受教誨，心神安寧，所以說經的時間像吃頓飯一樣短暫。下文說，『當時大眾中沒有一個人身心懈怠疲倦。』也可以說是燈明佛的神力，在長的時間裡顯現短暫，在短暫的時間裡顯現長久，轉變他們的心識，使他們感覺像吃頓飯一樣短暫。下文說，釋迦牟尼佛讓四眾弟子默默地坐著，經歷了五十小劫。由於佛的神力，使大眾感覺像過了半天。』問：經中說，大通智勝佛十劫坐在道場，佛法沒有現前，不能成就佛道。為什麼久坐十劫而不能成佛？什麼叫做『法不現前』？答：根據佛經的論述，實際修行，因地圓滿，才叫做成就。佛陀爲了適應眾生，隱藏自己的真實面目，示現剛剛成就佛道的樣子，根據眾生的根器來應機說法，時間長短，隨順眾生的意願。因為那些眾生經歷了十劫的時間，教化還沒有暢通，所以說『法不現前』。教法與根器相應，才能說『法現前』。所以大威德世尊，爲了度化眾生，經歷了無量億歲才成就佛道。問：大通智勝佛，即轉十二行法輪，不知道什麼是十

【English Translation】 English version: Question: 『What does 『Three Inner is One』 mean?』 Answer: 『Three Inner is One.』 It is not that there is another one outside the three. The reason for knowing this is that the Buddha initially lingered under the Bodhi tree for three weeks, observing the faculties of sentient beings, and found that no one was capable of receiving the Mahayana Dharma. Therefore, he opened the three expedient gates on the One Buddha Vehicle, gradually guiding sentient beings until the assembly on Mount Ling鷲, when their faculties matured, he gathered those three expedient methods into one place. From this, it can be known that the Three Vehicles and the One Vehicle were originally no different. What you are practicing is the Bodhisattva path, and this is the proof.』 Question: The sutra says 『The Dharma obtained in the Bodhimanda (place of enlightenment)』, I don't know what is the Bodhimanda? What is called the Dharma obtained? Answer: The Bodhimanda is the Vajra (diamond) seat under the Bodhi tree, the place where Buddhahood is attained, is called the Bodhimanda. The Dharma obtained is the true suchness (Tathata) full of serene awareness, which is the result of countless kalpas of cultivation, the cause is complete, and the result appears. As the Nirvana Sutra says: 『All Buddhas, World Honored Ones, from the Six Paramitas (perfections), the Thirty-seven Factors of Enlightenment, and the Eleven Aspects of Emptiness, seek to attain Great Nirvana, that is the meaning.』 Question: The sutra says that the Buddha Sun Moon Light (Riyue Dengming) spoke the 『Wonderful Dharma Lotus Flower Sutra』 for the Bodhisattva Wonderful Light (Miaoguang), which took sixty kalpas, but the listeners felt like it was the time it takes to eat a meal. Isn't this a contradiction in time, a discrepancy in quantity? Answer: The Buddha Sun Moon Light appeared in the world with the intention of saving sentient beings, and his compassionate vows were endless. The time has passed sixty kalpas, sentient beings yearn for the Buddha's path, their remembrance is deep, they receive teachings, their minds are peaceful, so the time of speaking the sutra is as short as eating a meal. The following text says, 『At that time, there was no one in the assembly who was physically or mentally tired.』 It can also be said that it is the divine power of the Buddha Sun Moon Light, showing shortness in a long time, and showing length in a short time, transforming their consciousness, making them feel as short as eating a meal. The following text says that Shakyamuni Buddha let the fourfold assembly sit silently for fifty small kalpas. Because of the Buddha's divine power, the assembly felt like half a day had passed.』 Question: The sutra says that the Buddha Great Penetrating Wisdom and Victory (Datong Zhisheng) sat in the Bodhimanda for ten kalpas, but the Buddha Dharma did not appear before him, and he could not attain Buddhahood. Why did he sit for ten kalpas without attaining Buddhahood? What is called 『Dharma not appearing before him』? Answer: According to the sutras, actual practice, the cause is complete, is called attainment. The Buddha, in order to adapt to sentient beings, hides his true face, shows the appearance of just attaining Buddhahood, and speaks according to the faculties of sentient beings, the length of time, according to the wishes of sentient beings. Because those sentient beings have experienced ten kalpas, the teaching has not yet been smooth, so it is said that 『the Dharma does not appear before him.』 Only when the teaching and the faculties are in harmony can it be said that 『the Dharma appears before him.』 Therefore, the World Honored One of Great Majesty and Virtue, in order to save sentient beings, took countless billions of years to attain Buddhahood. Question: The Buddha Great Penetrating Wisdom and Victory, then turned the twelve-wheeled Dharma wheel, I don't know what is ten

二行法輪。假出數列名解義　答。十二行法輪者。謂三轉四諦謂也。三轉者。一示相轉。二勸修。三引證。示相者謂此是苦。此是集。此是滅。此是道。勸修者。謂者汝應證道汝應修。引證者。謂引已以為證者。我已知集。我已斷滅。我已證道。我已修三四即是十二也。又解四諦各有四行即十二。苦諦下四行者。謂因舉有緣。滅諦下四行者。謂滅正妙離。道諦下四行者。謂道如我四諦諦別三轉四行各有十二行。今言十二者。以四諦俱同三共十二。舉其通數言十二行法輪。

問。經云大聖轉法輪度苦惱眾生。未知大聖是□轉何法輪云何名轉　答。大聖者謂大通智勝佛也。斯乃十方無比三界獨尊。神化通機故言大聖。轉法輪者以已所得說據群機法從佛流謂之為轉。輪者以修環運動為義。如來放命機攝眾生。以機行教轉凡成聖故曰法輪。轉何輪者對彼三根轉三乘教。謂四諦十二緣六波羅蜜也。揔而言之法輪有三。一名轉法輪。二名照法輪。三名轉輪。三乘別機教俱識未得究竟。為一乘所收有遷動之名為轉。為大菩薩等說諸部波若。顯理途明照彼大機名照法輪。大乘頓教果得圓滿。揔苞三乘眾聖共臻諸佛護念名持法輪。今明大通三輪俱轉故。上文言時三轉十二法輪。及廣說十二因緣法。為十六王子說阿耨菩提法。即其義

【現代漢語翻譯】現代漢語譯本二行法輪。問：請解釋『假出數列名解義』是什麼意思？答：十二行法輪指的是三轉四諦。三轉是指：一、示相轉，二、勸修，三、引證。示相是指：『這是苦，這是集，這是滅，這是道』。勸修是指：『你應該證道，你應該修道』。引證是指：引用自身經歷作為證明：『我已經知道集，我已經斷滅，我已經證道，我已經修道』。三四就是十二。另一種解釋是，四諦各有四行，總共十二行。苦諦下有四行，即因、舉、有、緣。滅諦下有四行，即滅、正、妙、離。道諦下有四行，即道、如、我。四諦各自有別，三轉四行，各有十二行。現在說的十二行，是因為四諦共同具有三轉，總共十二行。這裡用總數來說，稱為十二行法輪。

問：經中說『大聖轉法輪度苦惱眾生』，不知道大聖是誰？轉的是什麼法輪？為什麼稱為『轉』？答：大聖指的是大通智勝佛（Mahābhijñājñānābhibhū）。他是十方無比，三界獨尊，神化莫測，所以稱為大聖。『轉法輪』是指用自己所證悟的佛法，根據眾生的根器進行宣說，佛法由此流傳，所以稱為『轉』。『輪』取其循環運動之義。如來施放教命，攝受眾生，用佛法教化使凡夫轉為聖人，所以稱為法輪。轉什麼輪呢？針對三種根器的眾生，轉三乘教法，即四諦、十二因緣、六波羅蜜（ṣaṭ pāramitā）。總的來說，法輪有三種：一是轉法輪，二是照法輪，三是持法輪。三乘教法針對不同的根器，使眾生認識到佛法，但尚未達到究竟圓滿，因此被一乘所攝受，具有遷動變化之名，所以稱為『轉』。為大菩薩等宣說諸部般若（Prajñā），闡明真理，照亮大根器的眾生，稱為照法輪。大乘頓教使果位達到圓滿，總括三乘，眾聖共同趨向，諸佛護念，稱為持法輪。現在說明大通智勝佛三輪俱轉。所以上文說『時三轉十二法輪』，以及廣說十二因緣法，為十六王子說阿耨菩提（anuttarā-sammyak-saṃbodhi）法，就是這個意思。

【English Translation】 English version The Two Lines of the Dharma Wheel. Question: Please explain the meaning of 'explaining the meaning by listing the names of the false outputs.' Answer: The twelve lines of the Dharma wheel refer to the three turnings of the Four Noble Truths. The three turnings are: first, the turning of showing the characteristics; second, encouraging practice; and third, providing evidence. Showing the characteristics means: 'This is suffering, this is accumulation, this is cessation, this is the path.' Encouraging practice means: 'You should realize the path, you should cultivate the path.' Providing evidence means: using one's own experience as proof: 'I have already known accumulation, I have already ceased, I have already realized the path, I have already cultivated the path.' Three times four is twelve. Another explanation is that each of the Four Noble Truths has four lines, totaling twelve. Under the Truth of Suffering are four lines, namely cause, example, existence, and condition. Under the Truth of Cessation are four lines, namely cessation, correctness, subtlety, and detachment. Under the Truth of the Path are four lines, namely path, suchness, self. The Four Noble Truths are distinct, with three turnings and four lines each, totaling twelve lines. The twelve lines mentioned now are because the Four Noble Truths share the three turnings, totaling twelve lines. Here, the total number is used, referred to as the twelve lines of the Dharma wheel.

Question: The sutra says 'The Great Sage turns the Dharma wheel to liberate suffering beings.' I do not know who the Great Sage is? What Dharma wheel is being turned? Why is it called 'turning'? Answer: The Great Sage refers to Mahābhijñājñānābhibhū Buddha (大通智勝佛). He is unparalleled in the ten directions, the sole honored one in the three realms, with unfathomable spiritual transformations, hence called the Great Sage. 'Turning the Dharma wheel' means using the Dharma that one has realized to preach according to the capacities of sentient beings, so the Dharma flows and is called 'turning.' 'Wheel' takes the meaning of cyclical movement. The Tathagata (如來) releases teachings, gathers sentient beings, and uses the Dharma to transform ordinary beings into sages, hence it is called the Dharma wheel. What wheel is being turned? For beings of three different capacities, the teachings of the Three Vehicles are turned, namely the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Perfections (ṣaṭ pāramitā). Generally speaking, there are three types of Dharma wheels: first, the turning of the Dharma wheel; second, the illuminating of the Dharma wheel; and third, the upholding of the Dharma wheel. The teachings of the Three Vehicles are for different capacities, enabling beings to recognize the Dharma, but they have not yet reached ultimate perfection, so they are embraced by the One Vehicle, having the name of movement and change, hence called 'turning.' For great Bodhisattvas (菩薩) and others, the various Prajñā (般若) scriptures are preached, clarifying the truth and illuminating beings of great capacity, called the illuminating of the Dharma wheel. The sudden teaching of the Great Vehicle enables the attainment of perfect fruition, encompassing the Three Vehicles, with all sages converging, protected and念 by all Buddhas, called the upholding of the Dharma wheel. Now it is explained that Mahābhijñājñānābhibhū Buddha turns all three wheels. Therefore, the text above says 'at that time, the twelve lines of the Dharma wheel were turned three times,' and extensively explains the Dharma of the Twelve Links of Dependent Origination, and preaches the Dharma of anuttarā-sammyak-saṃbodhi (阿耨菩提) to the sixteen princes, which is the meaning.

也　問。經言百福相莊嚴何者是　答。如來具三十二相。一相中皆以百福者。以十善業為本。十善者始從不殺乃至不邪見。翻其十惡即名十善。即此十善即五十心初心猛利得五十福。後心終成得五十福即成百福　問。經云入邪見稠林。若有若無等具足六十二。六十二見者何　答。六十二見者。謂世間常無常亦常亦無常非常非無常等四句。有邊無邊亦有邊亦無邊非邊非非邊等四句。如如不如如非如如非非如如等四句。三四十二句偈迷五陰。一一陰中各作十二句即六十帖。是身命各異命異二句即成六十二。

【現代漢語翻譯】現代漢語譯本：也問：經中說『百福相莊嚴』，這是什麼意思？答：如來具有三十二相。每一相都以百福來莊嚴。這百福是以十善業為根本。十善就是從不殺生開始，乃至不邪見。將十惡反過來就是十善。這十善中，最初的心猛利，能得到五十福；後面的心最終成就，也能得到五十福，這樣就成就了百福。問：經中說『進入邪見稠林』，如有、若無等，具足六十二種。這六十二見是什麼？答：六十二見是指：世間是常、無常、亦常亦無常、非常非無常等四句；有邊、無邊、亦有邊亦無邊、非邊非非邊等四句；如、不如、如非如、非非如等四句。這三種四句共十二句偈語迷惑於五陰（panchaskandha）。每一陰中各作十二句，就是六十帖。再加上身命各異、命異這二句，就成了六十二見。

【English Translation】 English version: Also asked: The scripture says 'adorned with a hundred blessings', what does this mean? Answer: The Tathagata (如來) [Thus Come One] possesses thirty-two marks. Each mark is adorned with a hundred blessings. These hundred blessings are rooted in the ten wholesome karmas. The ten wholesome karmas begin with not killing and extend to not having wrong views. Reversing the ten unwholesome deeds yields the ten wholesome deeds. Within these ten wholesome deeds, the initial mind is vigorous and can attain fifty blessings; the subsequent mind ultimately achieves and can also attain fifty blessings, thus accomplishing a hundred blessings. Asked: The scripture says 'entering a dense forest of wrong views', such as existence, non-existence, etc., totaling sixty-two. What are these sixty-two views? Answer: The sixty-two views refer to: the four statements regarding the world being permanent, impermanent, both permanent and impermanent, neither permanent nor impermanent; the four statements regarding having boundaries, being boundless, both having boundaries and being boundless, neither having boundaries nor being boundless; the four statements regarding suchness (如), non-suchness (不如), suchness and non-suchness (如非如), neither suchness nor non-suchness (非非如). These three sets of four statements, totaling twelve statements, cause confusion regarding the five skandhas (五陰) [aggregates]. Making twelve statements within each skandha results in sixty theses. Adding the two statements of the body and life being different and life being different completes the sixty-two views.