妙法蓮華經 譬喻品第三
一座宅子，四面起了火。宅裡的孩子卻只顧玩，火燒到身上也不知逃——這就是我們，住在三界這座失火的房子裡。
父親在門外急得沒法：直說危險，孩子不信；硬抱出來，門又太窄。於是他喊：門外有你們最愛的羊車、鹿車、牛車，快出來拿！孩子一聽，爭先奔出了火門。等他們安然出來討車，父親卻不給那三輛小車，而是每人一輛一樣的、高廣莊嚴、駕著大白牛的大車——遠超他們所求。
那三車，是佛順著你的根器許下的方便——聲聞、緣覺、菩薩三乘，先把你從生死火宅裡引出來；那一輛人人有分的大白牛車，才是佛本心要給的，是唯一的一佛乘。許三而賜一，佛可曾誑你？舍利弗答得斬截：不也——只要救你出了火，再給你比所許更好的，這不是妄語，是父親的深慈。
且入此品，看佛怎樣把一座火宅、三輛車、一位父親的用心，說成你自己的故事：你早已被許下那輛大車，只是還在火裡貪玩，未肯出來。
A house catches fire on every side. The children inside care only about their games. Even when the flames reach their bodies, they do not know to flee. This is us, living within the burning house of the three realms.
Outside the gate, the father is desperate. When he tells the children plainly of the danger, they do not trust him; if he carries them out by force, the gate is too narrow. And so he calls: outside are the goat-cart, deer-cart, and ox-cart you love most. Come quickly and take them! The children hear him and race one another through the gate. Once safely outside, they ask for the carts. But the father does not give those three little carts. He gives every child the same lofty, spacious, magnificently adorned cart drawn by a great white ox—far beyond anything they had sought.
The three carts are skillful means promised by the Buddha in accord with your capacity—the three vehicles of the śrāvaka, pratyekabuddha, and bodhisattva, first drawing you out of the burning house of birth and death. The great white-ox cart, in which everyone has a share, is what the Buddha truly intends to give: the One Buddha-Vehicle. Does the Buddha deceive you by promising three and giving one? Śāriputra answers decisively: no. If he saves you from the fire and then gives you something better than he promised, this is not false speech. It is a father’s profound compassion.
Enter this chapter and see how the Buddha turns a burning house, three carts, and a father’s intention into your own story. That great cart has long been promised to you; you are simply still playing in the flames, not yet willing to come out.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷二〈譬喻品第三〉· 大正藏 T09n0262〔起 T09 0010b29〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0010b29〕爾時舍利弗踊躍歡喜，即起合掌，瞻仰尊顏而白佛言：「今從世尊聞此法音，心懷勇躍，得未曾有。所以者何？我昔從佛聞如是法，見諸菩薩授記作佛，而我等不豫斯事，甚自感傷，失於如來無量知見。世尊！我常獨處山林樹下，若坐若行，每作是念：『我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。所以者何？若我等待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。然我等不解方便隨宜所說，初聞佛法，遇便信受、思惟、取證。』世尊！我從昔來，終日竟夜每自剋責，而今從佛聞所未聞未曾有法，斷諸疑悔，身意泰然，快得安隱。今日乃知真是佛子，從佛口生，從法化生，得佛法分。」
爾時舍利弗欲重宣此義，而說偈言：
「我聞是法音，得所未曾有，
心懷大歡喜，疑網皆已除。
昔來蒙佛教，不失於大乘，
佛音甚希有，能除眾生惱，
我已得漏盡，聞亦除憂惱。
我處於山谷，或在林樹下，
若坐若經行，常思惟是事，
嗚呼深自責，云何而自欺？
我等亦佛子，同入無漏法，
不能於未來，演說無上道。
金色三十二，十力諸解脫，
同共一法中，而不得此事；
八十種妙好，十八不共法，
如是等功德，而我皆已失。
我獨經行時，見佛在大眾，
名聞滿十方，廣饒益眾生。
自惟失此利，我為自欺誑。
我常於日夜，每思惟是事，
欲以問世尊，為失為不失？
我常見世尊，稱讚諸菩薩，
以是於日夜，籌量如此事。
今聞佛音聲，隨宜而說法，
無漏難思議，令眾至道場。
我本著邪見，為諸梵志師，
世尊知我心，拔邪說涅槃。
我悉除邪見，於空法得證，
爾時心自謂，得至於滅度；
而今乃自覺，非是實滅度。
若得作佛時，具三十二相，
天人夜叉眾，龍神等恭敬，
是時乃可謂，永盡滅無餘。
佛於大眾中，說我當作佛，
聞如是法音，疑悔悉已除。
初聞佛所說，心中大驚疑，
將非魔作佛，惱亂我心耶？
佛以種種緣、譬喻巧言說，
其心安如海，我聞疑網斷。
佛說過去世，無量滅度佛，
安住方便中，亦皆說是法。
現在未來佛，其數無有量，
亦以諸方便，演說如是法。
如今者世尊，從生及出家、
得道轉法輪，亦以方便說。
世尊說實道，波旬無此事，
以是我定知，非是魔作佛。
我墮疑網故，謂是魔所為，
聞佛柔軟音，深遠甚微妙，
演暢清淨法。我心大歡喜，
疑悔永已盡，安住實智中。
我定當作佛，為天人所敬，
轉無上法輪，教化諸菩薩。」
〔T09 0011b09〕爾時佛告舍利弗：「吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝，汝亦長夜隨我受學。我以方便引導汝故，生我法中。舍利弗！我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。我今還欲令汝憶念本願所行道故，為諸聲聞說是大乘經，名妙法蓮華，教菩薩法，佛所護念。
「舍利弗！汝於未來世，過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道，當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名離垢，其土平正，清淨嚴飾，安隱豐樂，天人熾盛。琉璃為地，有八交道，黃金為繩以界其側。其傍各有七寶行樹，常有華菓。華光如來亦以三乘教化眾生。
「舍利弗！彼佛出時，雖非惡世，以本願故，說三乘法。其劫名大寶莊嚴。何故名曰大寶莊嚴？其國中以菩薩為大寶故。彼諸菩薩，無量無邊，不可思議，算數譬喻所不能及，非佛智力無能知者。若欲行時，寶華承足。此諸菩薩，非初發意，皆久殖德本，於無量百千萬億佛所淨修梵行，恒為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門，質直無偽，志念堅固。如是菩薩，充滿其國。
「舍利弗！華光佛壽十二小劫，除為王子未作佛時。其國人民，壽八小劫。華光如來過十二小劫，授堅滿菩薩阿耨多羅三藐三菩提記。告諸比丘：『是堅滿菩薩次當作佛，號曰華足安行多陀阿伽度、阿羅訶、三藐三佛陀，其佛國土亦復如是。』
「舍利弗！是華光佛滅度之後，正法住世三十二小劫，像法住世亦三十二小劫。」
爾時世尊欲重宣此義，而說偈言：
「舍利弗來世，成佛普智尊，
號名曰華光，當度無量眾。
供養無數佛，具足菩薩行，
十力等功德，證於無上道。
過無量劫已，劫名大寶嚴，
世界名離垢，清淨無瑕穢。
以琉璃為地，金繩界其道，
七寶雜色樹，常有華菓實。
彼國諸菩薩，志念常堅固，
神通波羅蜜，皆已悉具足。
於無數佛所，善學菩薩道，
如是等大士，華光佛所化。
佛為王子時，棄國捨世榮，
於最末後身，出家成佛道。
華光佛住世，壽十二小劫，
其國人民眾，壽命八小劫。
佛滅度之後，正法住於世，
三十二小劫，廣度諸眾生。
正法滅盡已，像法三十二，
舍利廣流布，天人普供養。
華光佛所為，其事皆如是，
其兩足聖尊，最勝無倫匹。
彼即是汝身，宜應自欣慶。」
〔T09 0012a07〕爾時四部眾，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等大眾，見舍利弗於佛前受阿耨多羅三藐三菩提記，心大歡喜，踊躍無量，各各脫身所著上衣、以供養佛。釋提桓因、梵天王等，與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等，供養於佛——所散天衣，住虛空中，而自迴轉；諸天伎樂百千萬種，於虛空中一時俱作，雨眾天華——而作是言：「佛昔於波羅㮈初轉法輪，今乃復轉無上最大法輪。」
爾時諸天子欲重宣此義，而說偈言：
「昔於波羅㮈，轉四諦法輪，
分別說諸法，五眾之生滅。
今復轉最妙，無上大法輪，
是法甚深奧，少有能信者。
我等從昔來，數聞世尊說，
未曾聞如是，深妙之上法。
世尊說是法，我等皆隨喜。
大智舍利弗，今得受尊記，
我等亦如是，必當得作佛。
於一切世間，最尊無有上，
佛道叵思議，方便隨宜說。
我所有福業，今世若過世，
及見佛功德，盡迴向佛道。」
爾時舍利弗白佛言：「世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。是諸千二百心自在者，昔住學地，佛常教化言：『我法能離生老病死，究竟涅槃。』是學無學人，亦各自以離我見及有無見等謂得涅槃；而今於世尊前聞所未聞，皆墮疑惑。善哉，世尊！願為四眾說其因緣，令離疑悔。」
爾時佛告舍利弗：「我先不言：『諸佛世尊以種種因緣、譬喻言辭方便說法，皆為阿耨多羅三藐三菩提耶？』是諸所說，皆為化菩薩故。然，舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。
「舍利弗！若國邑聚落有大長者，其年衰邁，財富無量，多有田宅及諸僮僕。其家廣大，唯有一門，多諸人眾，一百、二百乃至五百人，止住其中。堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危，周匝俱時歘然火起，焚燒舍宅。長者諸子，若十、二十，或至三十，在此宅中。長者見是大火從四面起，即大驚怖，而作是念：『我雖能於此所燒之門安隱得出，而諸子等，於火宅內樂著嬉戲，不覺不知、不驚不怖，火來逼身，苦痛切己，心不厭患，無求出意。』
「舍利弗！是長者作是思惟：『我身手有力，當以衣裓、若以机案，從舍出之。』復更思惟：『是舍唯有一門，而復狹小。諸子幼稚，未有所識，戀著戲處，或當墮落，為火所燒。我當為說怖畏之事，此舍已燒，宜時疾出，無令為火之所燒害。』作是念已，如所思惟，具告諸子，汝等速出。父雖憐愍、善言誘喻，而諸子等樂著嬉戲，不肯信受，不驚不畏，了無出心；亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。
「爾時長者即作是念：『此舍已為大火所燒，我及諸子若不時出，必為所焚。我今當設方便，令諸子等得免斯害。』父知諸子先心各有所好種種珍玩奇異之物，情必樂著，而告之言：『汝等所可玩好，希有難得，汝若不取，後必憂悔。如此種種羊車、鹿車、牛車，今在門外，可以遊戲。汝等於此火宅、宜速出來，隨汝所欲，皆當與汝。』爾時諸子聞父所說珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。是時長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然，歡喜踊躍。時諸子等各白父言：『父先所許玩好之具，羊車、鹿車、牛車，願時賜與。』
「舍利弗！爾時長者各賜諸子等一大車，其車高廣，眾寶莊校，周匝欄楯，四面懸鈴；又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之，寶繩絞絡，垂諸華纓，重敷綩綖，安置丹枕。駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風；又多僕從而侍衛之。所以者何？是大長者財富無量，種種諸藏悉皆充溢，而作是念：『我財物無極，不應以下劣小車與諸子等。今此幼童，皆是吾子，愛無偏黨。我有如是七寶大車，其數無量，應當等心各各與之，不宜差別。所以者何？以我此物，周給一國猶尚不匱，何況諸子！』是時諸子各乘大車，得未曾有，非本所望。
〔T09 0013a02〕「舍利弗！於汝意云何，是長者等與諸子珍寶大車，寧有虛妄不？」
舍利弗言：「不也，世尊！是長者但令諸子得免火難，全其軀命，非為虛妄。何以故？若全身命，便為已得玩好之具，況復方便於彼火宅而拔濟之。世尊！若是長者，乃至不與最小一車，猶不虛妄。何以故？是長者先作是意：『我以方便令子得出。』以是因緣，無虛妄也。何況長者自知財富無量，欲饒益諸子，等與大車。」
佛告舍利弗：「善哉，善哉！如汝所言。舍利弗！如來亦復如是，則為一切世間之父。於諸怖畏、衰惱、憂患、無明闇蔽，永盡無餘，而悉成就無量知見、力、無所畏，有大神力及智慧力，具足方便、智慧波羅蜜，大慈大悲，常無懈惓，恒求善事，利益一切，而生三界朽故火宅，為度眾生生老病死、憂悲、苦惱、愚癡、闇蔽、三毒之火，教化令得阿耨多羅三藐三菩提。見諸眾生為生老病死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受眾苦，後受地獄、畜生、餓鬼之苦；若生天上，及在人間，貧窮困苦、愛別離苦、怨憎會苦，如是等種種諸苦。眾生沒在其中，歡喜遊戲，不覺不知、不驚不怖，亦不生厭，不求解脫。於此三界火宅東西馳走，雖遭大苦，不以為患。
「舍利弗！佛見此已，便作是念：『我為眾生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。』
「舍利弗！如來復作是念：『若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力無所畏者，眾生不能以是得度。所以者何？是諸眾生，未免生老病死、憂悲苦惱，而為三界火宅所燒；何由能解佛之智慧？』
「舍利弗！如彼長者，雖復身手有力而不用之，但以慇懃方便勉濟諸子火宅之難，然後各與珍寶大車。如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘——聲聞、辟支佛、佛乘，而作是言：『汝等莫得樂住三界火宅，勿貪麁弊色聲香味觸也。若貪著生愛，則為所燒。汝速出三界，當得三乘——聲聞、辟支佛、佛乘。我今為汝保任此事，終不虛也。汝等但當勤修精進。』如來以是方便誘進眾生，復作是言：『汝等當知此三乘法，皆是聖所稱歎，自在無繫，無所依求。乘是三乘，以無漏根、力、覺、道、禪定、解脫、三昧等而自娛樂，便得無量安隱快樂。』
「舍利弗！若有眾生內有智性，從佛世尊聞法信受，慇懃精進，欲速出三界，自求涅槃，是名聲聞乘，如彼諸子為求羊車出於火宅；若有眾生從佛世尊聞法信受，慇懃精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘，如彼諸子為求鹿車出於火宅；若有眾生從佛世尊聞法信受，勤修精進，求一切智、佛智、自然智、無師智，如來知見、力、無所畏，愍念、安樂無量眾生，利益天人，度脫一切，是名大乘，菩薩求此乘故，名為摩訶薩，如彼諸子為求牛車、出於火宅。
「舍利弗！如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門出三界苦，怖畏險道，得涅槃樂。
「如來爾時便作是念：『我有無量無邊智慧、力、無畏等諸佛法藏，是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。』是諸眾生脫三界者，悉與諸佛禪定、解脫等娛樂之具，皆是一相、一種，聖所稱歎，能生淨妙第一之樂。
「舍利弗！如彼長者，初以三車誘引諸子，然後但與大車，寶物莊嚴，安隱第一；然彼長者無虛妄之咎。如來亦復如是，無有虛妄，初說三乘引導眾生，然後但以大乘而度脫之。何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。
「舍利弗！以是因緣，當知諸佛方便力故，於一佛乘分別說三。」
佛欲重宣此義，而說偈言：
「譬如長者，有一大宅，其宅久故，
而復頓弊，堂舍高危，柱根摧朽，
梁棟傾斜，基陛隤毀，牆壁圮坼，
泥塗褫落，覆苫亂墜，椽梠差脫，
周障屈曲，雜穢充遍。有五百人，
止住其中。鵄梟雕鷲、烏鵲鳩鴿、
蚖蛇蝮蠍、蜈蚣蚰蜒、守宮百足、
狖貍鼷鼠，諸惡蟲輩，交橫馳走。
屎尿臭處，不淨流溢，蜣蜋諸蟲，
而集其上。狐狼野干，咀嚼踐蹋，
䶩齧死屍、骨肉狼藉。由是群狗，
競來搏撮，飢羸慞惶，處處求食。
鬪諍𪙁掣，嘊喍㘁吠，其舍恐怖，
變狀如是。處處皆有，魑魅魍魎、
夜叉惡鬼，食噉人肉。毒蟲之屬，
諸惡禽獸，孚乳產生，各自藏護。
夜叉競來，爭取食之，食之既飽，
惡心轉熾，鬪諍之聲，甚可怖畏。
鳩槃荼鬼，蹲踞土埵，或時離地，
一尺二尺，往返遊行，縱逸嬉戲，
捉狗兩足，撲令失聲，以腳加頸，
怖狗自樂。復有諸鬼，其身長大，
裸形黑瘦，常住其中，發大惡聲，
叫呼求食。復有諸鬼，其咽如針。
復有諸鬼，首如牛頭，或食人肉，
或復噉狗，頭髮蓬亂，殘害凶險，
飢渴所逼，叫喚馳走。夜叉餓鬼，
諸惡鳥獸，飢急四向，窺看窓牖。
如是諸難，恐畏無量。是朽故宅，
屬于一人。其人近出，未久之間，
於後舍宅，欻然火起，四面一時，
其炎俱熾。棟梁椽柱，爆聲震裂，
摧折墮落，牆壁崩倒。諸鬼神等，
揚聲大叫。雕鷲諸鳥、鳩槃荼等，
周章惶怖，不能自出。惡獸毒蟲，
藏竄孔穴。毘舍闍鬼，亦住其中，
薄福德故，為火所逼，共相殘害，
飲血噉肉。野干之屬，竝已前死，
諸大惡獸，競來食噉，臭烟熢㶿，
四面充塞。蜈蚣蚰蜒、毒蛇之類，
為火所燒，爭走出穴，鳩槃荼鬼、
隨取而食。又諸餓鬼，頭上火燃，
飢渴熱惱，周章悶走。其宅如是，
甚可怖畏，毒害火災，眾難非一。
是時宅主，在門外立，聞有人言：
『汝諸子等，先因遊戲，來入此宅，
稚小無知，歡娛樂著。』長者聞已，
驚入火宅，方宜救濟，令無燒害。
告喻諸子，說眾患難，惡鬼毒蟲，
災火蔓延，眾苦次第，相續不絕。
毒蛇蚖蝮，及諸夜叉、鳩槃茶鬼，
野干狐狗、雕鷲鵄梟，百足之屬，
飢渴惱急，甚可怖畏。此苦難處，
況復大火。諸子無知，雖聞父誨，
猶故樂著，嬉戲不已。是時長者，
而作是念：『諸子如此，益我愁惱。
今此舍宅，無一可樂，而諸子等，
耽湎嬉戲，不受我教，將為火害。』
即便思惟，設諸方便，告諸子等：
『我有種種，珍玩之具，妙寶好車，
羊車鹿車、大牛之車，今在門外。
汝等出來，吾為汝等，造作此車，
隨意所樂，可以遊戲。』諸子聞說，
如此諸車，即時奔競，馳走而出，
到於空地，離諸苦難。長者見子，
得出火宅，住於四衢。坐師子座，
而自慶言：『我今快樂！此諸子等，
生育甚難，愚小無知，而入險宅。
多諸毒蟲，魑魅可畏，大火猛炎，
四面俱起。而此諸子，貪樂嬉戲。
我已救之，令得脫難。是故諸人，
我今快樂。』爾時諸子，知父安坐，
皆詣父所，而白父言：『願賜我等，
三種寶車。如前所許：「諸子出來，
當以三車，隨汝所欲。」今正是時，
唯垂給與。』長者大富，庫藏眾多，
金銀琉璃、車𤦲馬腦，以眾寶物，
造諸大車。莊校嚴飾，周匝欄楯，
四面懸鈴，金繩交絡。真珠羅網，
張施其上，金華諸瓔，處處垂下，
眾綵雜飾，周匝圍繞，柔軟繒纊，
以為茵蓐。上妙細㲲，價直千億，
鮮白淨潔，以覆其上。有大白牛，
肥壯多力，形體姝好，以駕寶車。
多諸儐從，而侍衛之。以是妙車，
等賜諸子。諸子是時，歡喜踊躍，
乘是寶車，遊於四方，嬉戲快樂，
自在無礙。告舍利弗：『我亦如是，
眾聖中尊，世間之父。一切眾生，
皆是吾子，深著世樂，無有慧心。
三界無安，猶如火宅，眾苦充滿，
甚可怖畏。常有生老、病死憂患，
如是等火，熾然不息。如來已離，
三界火宅，寂然閑居，安處林野。
今此三界，皆是我有，其中眾生，
悉是吾子。而今此處，多諸患難，
唯我一人，能為救護。雖復教詔，
而不信受，於諸欲染，貪著深故。
以是方便，為說三乘，令諸眾生，
知三界苦，開示演說，出世間道。
是諸子等，若心決定，具足三明，
及六神通，有得緣覺、不退菩薩。
汝舍利弗！我為眾生，以此譬喻，
說一佛乘。汝等若能，信受是語，
一切皆當，得成佛道。是乘微妙、
清淨第一，於諸世間，為無有上，
佛所悅可。一切眾生，所應稱讚、
供養禮拜。無量億千，諸力解脫、
禪定智慧，及佛餘法，得如是乘。
令諸子等，日夜劫數，常得遊戲，
與諸菩薩，及聲聞眾，乘此寶乘，
直至道場。以是因緣，十方諦求，
更無餘乘，除佛方便。』告舍利弗：
『汝諸人等，皆是吾子，我則是父。
汝等累劫，眾苦所燒，我皆濟拔，
令出三界。我雖先說：「汝等滅度。」
但盡生死，而實不滅；今所應作，
唯佛智慧。若有菩薩，於是眾中，
能一心聽，諸佛實法。諸佛世尊，
雖以方便；所化眾生，皆是菩薩。
若人小智，深著愛欲，為此等故，
說於苦諦。眾生心喜，得未曾有，
佛說苦諦，真實無異。若有眾生，
不知苦本，深著苦因，不能暫捨。
為是等故，方便說道。諸苦所因，
貪欲為本，若滅貪欲，無所依止，
滅盡諸苦，名第三諦。為滅諦故，
修行於道，離諸苦縛，名得解脫。
是人於何，而得解脫？但離虛妄，
名為解脫；其實未得，一切解脫。
佛說是人，未實滅度。斯人未得，
無上道故，我意不欲，令至滅度。
我為法王，於法自在，安隱眾生，
故現於世。汝舍利弗！我此法印，
為欲利益，世間故說，在所遊方，
勿妄宣傳。若有聞者，隨喜頂受，
當知是人，阿鞞跋致。若有信受，
此經法者，是人已曾，見過去佛，
恭敬供養，亦聞是法。若人有能，
信汝所說，則為見我，亦見於汝，
及比丘僧，并諸菩薩。斯法華經，
為深智說，淺識聞之，迷惑不解。
一切聲聞，及辟支佛，於此經中，
力所不及。汝舍利弗！尚於此經，
以信得入；況餘聲聞。其餘聲聞，
信佛語故，隨順此經，非己智分。
又舍利弗！憍慢懈怠、計我見者，
莫說此經。凡夫淺識，深著五欲，
聞不能解，亦勿為說。若人不信，
毀謗此經，則斷一切，世間佛種。
或復顰蹙，而懷疑惑，汝當聽說，
此人罪報。若佛在世，若滅度後，
其有誹謗，如斯經典，見有讀誦、
書持經者，輕賤憎嫉，而懷結恨。
此人罪報，汝今復聽。其人命終，
入阿鼻獄，具足一劫，劫盡更生。
如是展轉，至無數劫，從地獄出，
當墮畜生。若狗野干，其形𩑔瘦，
黧黮疥癩，人所觸嬈。又復為人，
之所惡賤，常困飢渴，骨肉枯竭，
生受楚毒，死被瓦石。斷佛種故，
受斯罪報。若作馲駝，或生驢中，
身常負重，加諸杖捶，但念水草，
餘無所知。謗斯經故，獲罪如是。
有作野干，來入聚落，身體疥癩，
又無一目。為諸童子，之所打擲，
受諸苦痛，或時致死。於此死已，
更受蟒身。其形長大，五百由旬，
聾騃無足，宛轉腹行，為諸小蟲，
之所唼食，晝夜受苦，無有休息。
謗斯經故，獲罪如是。若得為人，
諸根闇鈍，矬陋攣躄，盲聾背傴。
有所言說，人不信受，口氣常臭，
鬼魅所著。貧窮下賤，為人所使，
多病痟瘦，無所依怙。雖親附人，
人不在意，若有所得，尋復忘失。
若修醫道，順方治病，更增他疾，
或復致死。若自有病，無人救療，
設服良藥，而復增劇。若他反逆、
抄劫竊盜，如是等罪，橫羅其殃。
如斯罪人，永不見佛，眾聖之王，
說法教化。如斯罪人，常生難處，
狂聾心亂，永不聞法。於無數劫、
如恒河沙，生輒聾瘂，諸根不具。
常處地獄，如遊園觀，在餘惡道，
如己舍宅，駝驢猪狗，是其行處。
謗斯經故，獲罪如是。若得為人，
聾盲瘖瘂、貧窮諸衰，以自莊嚴。
水腫乾痟、疥癩癰疽、如是等病，
以為衣服。身常臭處，垢穢不淨，
深著我見，增益瞋恚，婬欲熾盛，
不擇禽獸。謗斯經故，獲罪如是。』
告舍利弗：『謗斯經者，若說其罪，
窮劫不盡。以是因緣，我故語汝：
「無智人中，莫說此經。」若有利根，
智慧明了，多聞強識，求佛道者，
如是之人，乃可為說。若人曾見，
億百千佛，殖諸善本，深心堅固，
如是之人，乃可為說。若人精進，
常修慈心，不惜身命，乃可為說。
若人恭敬，無有異心，離諸凡愚，
獨處山澤，如是之人，乃可為說。
又舍利弗！若見有人，捨惡知識，
親近善友，如是之人，乃可為說。
若見佛子，持戒清潔，如淨明珠，
求大乘經，如是之人，乃可為說。
若人無瞋，質直柔軟，常愍一切，
恭敬諸佛，如是之人，乃可為說。
復有佛子，於大眾中，以清淨心，
種種因緣、譬喻言辭，說法無礙，
如是之人，乃可為說。若有比丘，
為一切智，四方求法，合掌頂受，
但樂受持，大乘經典，乃至不受，
餘經一偈，如是之人，乃可為說。
如人至心，求佛舍利，如是求經，
得已頂受，其人不復，志求餘經，
亦未曾念，外道典籍，如是之人，
乃可為說。』告舍利弗：『我說是相，
求佛道者，窮劫不盡。』如是等人，
則能信解，汝當為說，妙法華經。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
舍利弗領解·歡喜受記
那時候，舍利弗歡喜踊躍，立刻起身合起掌來，抬頭瞻仰著世尊尊貴的容顏，對佛稟白說：「今天我從世尊這裡聽到了這樣的法音，心裡懷著勇猛踊躍的喜悅，得到了從來不曾有過的體會。為什麼呢？我從前曾經從佛那裡聽聞過這樣的法，看見種種菩薩得到授記、將要作佛，可是我們這些人卻沒有份參與這件事，自己心裡非常感傷，覺得失去了如來那無量的知見。世尊啊！我常常獨自處在山林樹下，或坐著或行走的時候，每每生起這樣的念頭：『我們同樣進入了法性（一切法真實的體性），為什麼如來卻用小乘的法來濟度我？這是我們自己的過失，並不是世尊的緣故。為什麼呢？如果我們當初等候佛宣說那成就阿耨多羅三藐三菩提（無上正等正覺，即圓滿佛果）的因由，就一定會依著大乘而得到度脫。可是我們卻不理解佛是隨著眾生所適合而方便宣說的，剛一聽到佛法，一遇到就相信領受、思惟，便急著去取證了。』世尊啊！我從過去以來，整天到夜晚每每都在責備自己，而如今從佛這裡聽到了從未聽過、從來不曾有過的法，斷除了種種的疑惑悔恨，身心舒泰安然，暢快地得到了安穩。今天我才知道自己真正是佛的兒子，是從佛的口所生，從法所化育而生，得到了佛法的一分。」
那時候，舍利弗想要把這個意思再宣說一遍，就說了偈頌：
「我聽到了這個法音，
得到了從來不曾有過的體會，
心裡懷著巨大的歡喜，
疑惑的網全都已經除去了。
我從過去以來蒙受佛的教導，
不曾失去大乘，
佛的音聲極為稀有，
能夠除去眾生的煩惱，
我已經斷盡了煩惱漏失，
聽了也除去了憂愁苦惱。
我處在山谷當中，
或是在林間樹下，
或坐著或來回經行，
常常思惟著這件事，
唉呀，我深深地責備自己，
為什麼要這樣欺瞞自己呢？
我們也同樣是佛的兒子，
同樣進入了無煩惱漏失的法，
卻不能在未來，
演說無上的道。
佛身金色的三十二相、
十力（佛的十種智力）以及種種解脫，
我們同在一個法當中，
卻得不到這些事；
佛身八十種微妙的好相、
十八不共法（唯佛獨有、不與二乘共通的法），
像這樣種種的功德，
我卻全都已經失去了。
我獨自經行的時候，
看見佛在大眾當中，
名聲遍滿十方，
廣泛地饒益著眾生。
我自己想著失去了這樣的利益，
我這是在欺誑自己啊。
我常常在日日夜夜，
每每思惟著這件事，
想要拿來問問世尊，
究竟是失去了、還是沒有失去？
我常常看見世尊，
稱揚讚歎種種菩薩，
因此在日日夜夜，
反覆籌量著這樣的事情。
如今聽到了佛的音聲，
隨著眾生所適合而說法，
那無煩惱漏失、難以思議的法，
使眾生到達成道的道場。
我本來執著在邪見上，
做過種種梵志（婆羅門修行者）的老師，
世尊知道我的心，
拔除了我的邪見、為我宣說涅槃。
我完全除去了邪見，
在空的法上得到了證悟，
那時候心裡自認為，
已經到達了滅度（涅槃寂滅）；
可是如今我才自己覺悟到，
那並不是真實的滅度。
等到將來得以作佛的時候，
具足了三十二相，
諸天、人、夜叉眾、
龍神等等都來恭敬，
到那時候才可以說是，
永遠斷盡、寂滅而沒有殘餘。
佛在大眾當中，
宣說我將要作佛，
聽了這樣的法音，
疑惑悔恨全都已經除去了。
剛聽到佛所說的時候，
心裡非常驚駭疑惑，
莫非是魔變作佛的模樣，
來惱亂我的心嗎？
佛用種種的因緣、
譬喻、善巧的言辭來宣說，
佛的心安穩得像大海一樣，
我聽了疑惑的網便斷除了。
佛說過去世當中，
無量已經滅度的佛，
安住在方便善巧當中，
也全都宣說這個法。
現在、未來的諸佛，
他們的數目沒有限量，
也用種種的方便善巧，
演說像這樣的法。
就如同現在的世尊，
從出生到出家、
得道、轉動法輪，
也都是用方便善巧來宣說的。
世尊宣說的是真實的道，
波旬（欲界魔王）並沒有這種事，
因此我確定地知道，
這並不是魔變作的佛。
我因為墜落在疑惑的網中，
以為這是魔所作為的，
等聽到佛柔和軟美的音聲，
深遠而極其微妙，
演說暢達清淨的法，
我的心便生起巨大的歡喜，
疑惑悔恨永遠已經斷盡，
安住在真實的智慧當中。
我確定將要作佛，
為天人所尊敬，
轉動無上的法輪，
教化種種的菩薩。」
佛與授記·華光如來
那時候，佛告訴舍利弗說：「我如今在天、人、沙門（出家修行者）、婆羅門等大眾當中宣說：我從前曾經在二萬億佛那裡，為了無上的道的緣故，常常教化你，你也在漫漫長夜中跟隨我受學。我因為用方便善巧來引導你的緣故，你才生在我的法當中。舍利弗啊！我從前教你立志發願追求佛道，你如今全都忘記了，卻自認為已經證得了滅度。我如今想要再讓你憶念起本來的誓願所修行的道，因此為種種聲聞宣說這部大乘經，名叫妙法蓮華，這是教導菩薩的法，是佛所護持憶念的。
「舍利弗啊！你在未來世當中，經過無量無邊、不可思議那麼多劫，供養了若干千萬億的佛，奉行受持正法，具足了菩薩所修行的道，將會得以作佛，名號叫做華光如來、應供（應受供養）、正遍知（正確而普遍地了知一切）、明行足（智慧與德行圓滿）、善逝（善巧地入於涅槃）、世間解（了知世間）、無上士（至高無上）、調御丈夫（善於調伏教化眾生）、天人師（天與人的導師）、佛、世尊。國家名叫離垢，那片國土平坦端正，清淨嚴飾，安穩豐足安樂，天人繁盛。以琉璃為大地，有八條交錯的道路，用黃金作繩來界劃道路的兩側。那道路的旁邊各有七寶所成的行列樹木，常常結著花果。華光如來也用三乘來教化眾生。
「舍利弗啊！那位佛出世的時候，雖然並不是惡世，但因為本來的誓願的緣故，宣說三乘的法。那個劫名叫大寶莊嚴。為什麼名叫大寶莊嚴呢？因為那個國家當中以菩薩作為大寶的緣故。那許多菩薩，數目無量無邊，不可思議，是算數、譬喻所無法算得到的，若不是佛的智慧力，沒有人能夠知道。那些菩薩若要行走的時候，寶花承托著他們的腳。這許多菩薩，都不是剛剛發起道心的，全都是長久以來種植善根根本，在無量百千萬億的佛那裡清淨地修習梵行（清淨的行持），恆常被種種佛所稱揚讚歎。他們常常修習佛的智慧，具足廣大的神通，善於了知一切種種法的門徑，本性正直而沒有虛偽，志向與意念堅固。像這樣的菩薩，充滿了那個國家。
「舍利弗啊！華光佛的壽命有十二小劫，這還不算他做王子、還沒作佛的那段時間。那個國家的人民，壽命有八小劫。華光如來過了十二小劫，為堅滿菩薩授予阿耨多羅三藐三菩提的記，告訴種種比丘說：『這位堅滿菩薩接下來將要作佛，名號叫做華足安行、多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正遍知），他的佛國土也和我的一樣。』
「舍利弗啊！這位華光佛滅度之後，正法住世三十二小劫，像法（正法之後、形似而神減的時期）也住世三十二小劫。」
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「舍利弗在來世當中，
將成就佛、成為普智之尊，
名號叫做華光，
將度化無量的眾生。
供養無數的佛，
具足菩薩的行持，
成就十力等等的功德，
證得無上的道。
經過無量劫以後，
那個劫名叫大寶莊嚴，
世界名叫離垢，
清淨而沒有瑕疵污穢。
以琉璃作為大地，
用金繩界劃那道路，
七寶雜色所成的樹木，
常常結著花果。
那個國家的種種菩薩，
志向意念常常堅固，
神通與波羅蜜（到達彼岸的圓滿德行），
全都已經完全具足。
在無數的佛那裡，
善巧地學習菩薩的道，
像這樣的種種大士，
都是華光佛所教化的。
華光佛做王子的時候，
捨棄了國家、拋開了世間的榮華，
在他最後一生的身，
出家成就了佛道。
華光佛住在世間，
壽命有十二小劫，
他那個國家的人民大眾，
壽命有八小劫。
那位佛滅度之後，
正法住在世間，
有三十二小劫，
廣泛度化種種眾生。
正法滅盡以後，
像法有三十二小劫，
舍利（佛的遺骨）廣泛流布，
天人普遍地供養。
華光佛所作的事，
那些事情全都是這樣，
那位兩足中的聖尊，
最為殊勝、沒有能相比的。
那位佛就是你的身，
你應當自己歡欣慶幸。」
四眾供養·諸天散華
那時候，四部大眾——比丘、比丘尼、優婆塞（在家男眾）、優婆夷（在家女眾），以及天、龍、夜叉、乾闥婆（天上樂神）、阿修羅、迦樓羅（金翅鳥神）、緊那羅（歌樂神）、摩睺羅伽（大蟒神）等等大眾，看見舍利弗在佛前接受了阿耨多羅三藐三菩提的記，心裡非常歡喜，踊躍得無法衡量，各自脫下自己身上所穿的上衣，用來供養佛。釋提桓因（帝釋天）、梵天王等等，連同無數的天子，也用天上的妙衣、天上的曼陀羅花、摩訶曼陀羅花（大曼陀羅花）等等，來供養佛——所散下的天衣，停住在虛空當中，自己迴旋轉動；種種天上的伎樂百千萬種，在虛空當中同時一起奏響，雨落下種種天花——而說了這樣的話：「佛從前在波羅㮈（鹿野苑所在之地）初次轉動法輪，如今卻又轉動了無上最大的法輪。」
那時候，種種天子想要把這個意思再宣說一遍，就說了偈頌：
「從前在波羅㮈，
轉動四諦（苦、集、滅、道四種真理）的法輪，
分別宣說種種的法，
五眾（五蘊，色受想行識）的生起與滅去。
如今又轉動了最微妙、
無上的大法輪，
這個法極其深奧，
很少有人能夠相信。
我們從過去以來，
屢次聽聞世尊說法，
卻不曾聽過像這樣，
深奧微妙的至高之法。
世尊宣說這個法，
我們全都隨喜讚歎。
有大智慧的舍利弗，
如今得以接受尊貴的授記，
我們也像這樣，
必定將能夠作佛。
在一切世間當中，
最為尊貴、沒有能超過的，
佛道難以思議，
用方便善巧隨著眾生所適合而說。
我所有的福業，
無論是今世還是過去世的，
以及見佛所生的功德，
全都迴向給佛道。」
舍利弗再請·佛許以譬喻明義
那時候，舍利弗對佛稟白說：「世尊啊！我如今再也沒有疑惑悔恨了，親自在佛前得以接受阿耨多羅三藐三菩提的記。這些一千二百位心得自在的人，從前住在有學的階位時，佛常常教化說：『我的法能夠使人遠離生、老、病、死，究竟達到涅槃。』這些有學、無學的人，也各自因為遠離了我見（執著有我的見解）以及有見、無見等等，就認為自己得到了涅槃；可是如今在世尊面前聽到了從未聽過的法，全都墜入了疑惑當中。太好了，世尊！惟願您為四眾宣說其中的因緣，使他們遠離疑惑悔恨。」
那時候，佛告訴舍利弗說：「我先前不是說過嗎：『諸佛世尊用種種的因緣、譬喻、言辭、方便善巧來說法，全都是為了阿耨多羅三藐三菩提。』這一切所說的，全都是為了教化菩薩的緣故。可是，舍利弗啊！如今我當再用譬喻來進一步闡明這個道理，凡是有智慧的人，都能藉著譬喻而得到理解。
火宅喻·長者見火
「舍利弗啊！如果在某個國家、城邑、村落當中，有一位大長者，他年紀衰老了，財富無量，擁有許多的田地房宅以及種種的僮僕。他的家宅廣大，卻只有一道門，住著許多的人眾，一百人、二百人乃至五百人，都停留居住在裡面。堂屋樓閣朽壞陳舊，牆壁崩塌掉落，柱子的根基腐爛敗壞，梁與棟傾斜危險，四周同一時候忽然火燒起來，焚燒著這房宅。長者的種種兒子，或者十個、二十個，或者多到三十個，都在這房宅當中。長者看見這場大火從四面燒起來，立刻非常驚慌恐怖，就生起這樣的念頭：『我雖然能夠從這被火燒的門安穩地出去，可是我的種種兒子等等，卻在火宅裡面貪愛執著地嬉戲玩耍，不覺察也不知道，不驚慌也不恐怖，火燒過來逼近身體，苦痛切身難當，心裡卻不厭惡憂患，沒有要出去的意思。』
「舍利弗啊！這位長者生起這樣的思惟：『我的身體手臂有力氣，應當用衣裓（盛物的衣兜）、或者用几案，把他們從房宅裡救出來。』又再思惟：『這房宅只有一道門，而且又狹窄小。種種兒子還幼小，沒有什麼見識，戀著在玩耍的地方，或許會墜落下來，被火所燒。我應當為他們宣說可怖畏的事情，這房宅已經在燒了，應當趁著這時候趕快出去，不要讓他們被火所燒害。』這樣想過以後，就照著他所思惟的，完完全全告訴種種兒子：你們趕快出去。父親雖然憐愍、用好話勸誘曉喻，可是種種兒子卻貪愛執著地嬉戲玩耍，不肯相信領受，不驚慌也不畏懼，全然沒有要出去的心；也還不知道什麼是火？什麼是房宅？什麼叫做喪失性命？只是東奔西跑地玩耍，望著父親罷了。
三車誘子出宅
「那時候，長者立刻生起這樣的念頭：『這房宅已經被大火所燒，我和種種兒子如果不及時出去，一定會被火焚燒。我如今應當設下方便善巧，使種種兒子等等得以免除這場災害。』父親知道種種兒子先前心裡各自有所偏好、種種珍奇玩物、奇異的東西，情感上必定會喜愛執著，就告訴他們說：『你們所能夠玩賞喜好的東西，稀有難得，你們如果不去拿取，以後必定會憂愁後悔。像這樣種種的羊車、鹿車、牛車，如今就在門外，可以拿來玩耍遊戲。你們趕緊從這火宅當中出來，隨你們所想要的，我全都會給你們。』那時候，種種兒子聽到父親所說的珍奇玩物，正好符合他們的心願，內心便各自勇猛銳利起來，互相推擠著，爭先恐後地奔跑，搶著要出火宅。這時候，長者看見種種兒子等等安穩地出來了，全都在四通八達的道路當中、露天的空地上坐著，再也沒有障礙，他的心舒泰安然，歡喜踊躍。這時候種種兒子各自對父親稟白說：『父親先前所答應的玩賞喜好的用具，羊車、鹿車、牛車，惟願您這時候賜給我們。』
各賜大白牛車
「舍利弗啊！那時候長者各自賜給種種兒子等等每人一輛大車，那車高大寬廣，用種種寶物來莊嚴裝校，四周圍著欄杆，四面懸掛著鈴鐺；又在車上張設著幔蓋，也用珍奇的雜寶來嚴飾它，用寶繩交錯纏繞，垂掛著種種花朵纓絡，重重鋪設著柔軟的坐墊，安放著紅色的枕頭。用白牛來駕車，牠們的皮膚色澤充實潔淨，形體姝美好看，有巨大的筋骨力氣，行走的步伐平穩端正，快速得像風一樣；又有許多僕從來侍奉守衛著車子。為什麼要這樣呢？因為這位大長者財富無量，種種的庫藏全都充滿溢出，就生起這樣的念頭：『我的財物沒有窮盡，不應當用低劣的小車給種種兒子等等。如今這些幼小的孩童，全都是我的兒子，我對他們的愛沒有偏袒。我有這樣的七寶大車，數目無量，應當用平等的心各自給他們一輛，不應當有差別。為什麼呢？因為用我這些財物，周濟供給整個國家尚且都不會匱乏，何況是給種種兒子呢！』這時候種種兒子各自乘上大車，得到了從來不曾有過的，並不是他們本來所指望的。
舍利弗答無虛妄
「舍利弗啊！在你的心意當中怎麼看，這位長者平等地給種種兒子珍寶大車，難道有虛妄嗎？」
舍利弗說：「沒有的，世尊！這位長者只要使種種兒子得以免除火難，保全他們的身軀性命，就不算是虛妄。為什麼呢？如果保全了身命，那便算是已經得到了玩賞喜好的用具，何況又用方便善巧在那火宅當中拔救濟度他們呢。世尊啊！假使這位長者，甚至連最小的一輛車都不給，也仍然不算虛妄。為什麼呢？因為這位長者先前就生起這樣的心意：『我要用方便善巧使兒子得以出來。』因為這個因緣的緣故，就沒有虛妄。何況這位長者自己知道財富無量，想要饒益種種兒子，平等地給他們大車呢。」
法合·如來為世間父
佛告訴舍利弗說：「很好，很好！正如你所說的。舍利弗啊！如來也是這樣，就是一切世間的父親。對於種種的怖畏、衰惱、憂患、無明（不明白真理的愚暗）的黑暗蒙蔽，永遠斷盡而沒有殘餘，並且完全成就了無量的知見、力、無所畏懼，具有廣大的神力以及智慧的力量，具足了方便善巧、智慧波羅蜜（智慧到達彼岸的圓滿），大慈大悲，常常沒有懈怠疲倦，恆常追求好事，利益一切眾生，因而出生到這三界朽壞陳舊的火宅當中，為了度脫眾生的生、老、病、死、憂愁、悲傷、痛苦、煩惱、愚癡、黑暗蒙蔽、三毒（貪、瞋、癡）之火，教化他們使他們證得阿耨多羅三藐三菩提。佛看見種種眾生被生、老、病、死、憂愁、悲傷、痛苦、煩惱所燒煮，又因為五種欲樂、財物利益的緣故，遭受種種的痛苦；又因為貪著追求的緣故，現在遭受種種苦，將來又遭受地獄、畜生、餓鬼的苦；如果生到天上，以及生在人間，也有貧窮困苦、愛別離苦（與所愛分離之苦）、怨憎會苦（與所憎相聚之苦），像這樣種種的痛苦。眾生沉沒在這當中，還歡喜地遊戲玩耍，不覺察也不知道，不驚慌也不恐怖，也不生起厭離，不去追求解脫。他們在這三界火宅當中東奔西跑，雖然遭遇巨大的痛苦，卻不把它當作憂患。
「舍利弗啊！佛看見這些以後，便生起這樣的念頭：『我是眾生的父親，應當拔除他們的苦難，給他們無量無邊佛的智慧之樂，使他們得以遊戲安樂。』
「舍利弗啊！如來又生起這樣的念頭：『如果我只用神力以及智慧的力量，捨棄方便善巧，來為種種眾生讚說如來的知見、力、無所畏懼，眾生是沒有辦法因為這樣而得度的。為什麼呢？因為這些眾生，還沒有免除生、老、病、死、憂愁、悲傷、痛苦、煩惱，而被三界的火宅所燒；他們怎麼能夠理解佛的智慧呢？』
「舍利弗啊！就如同那位長者，雖然自己身體手臂有力氣卻不去用它，只用殷勤懇切的方便善巧勉力救濟種種兒子脫離火宅的災難，然後才各自給他們珍寶大車。如來也是這樣，雖然有力、無所畏懼卻不去用它，只用智慧的方便善巧，在三界火宅當中拔救濟度眾生，為他們宣說三乘——聲聞、辟支佛（獨自觀察因緣而悟道的人）、佛乘，而說了這樣的話：『你們不要貪愛住在三界火宅當中，不要貪求粗劣鄙陋的色、聲、香、味、觸。如果貪著生起了愛染，那就會被火所燒。你們趕快出離三界，就會得到三乘——聲聞、辟支佛、佛乘。我如今為你們保證擔當這件事，終究不會虛妄。你們只管勤奮修習、精進努力。』如來用這樣的方便善巧來誘導引進眾生，又說了這樣的話：『你們應當知道這三乘的法，全都是聖者所稱揚讚歎的，自在而沒有繫縛，沒有什麼可依賴貪求的。乘上這三乘，用無煩惱漏失的信根、精進根等根，力、覺（覺支）、道（道品）、禪定、解脫、三昧（正定）等等來自我娛樂，便能夠得到無量的安穩快樂。』
三乘出宅·如來等賜大乘
「舍利弗啊！如果有眾生內心具有智慧的稟性，從佛世尊那裡聽了法而相信領受，殷勤懇切地精進努力，想要趕快出離三界，自己追求涅槃，這就叫做聲聞乘，就像那些兒子為了追求羊車而出離火宅一樣；如果有眾生從佛世尊那裡聽了法而相信領受，殷勤懇切地精進努力，追求自然而然生起的智慧，喜歡獨自寂靜地修善，深深了知種種法的因緣，這就叫做辟支佛乘，就像那些兒子為了追求鹿車而出離火宅一樣；如果有眾生從佛世尊那裡聽了法而相信領受，勤奮修習、精進努力，追求一切智、佛智、自然智、無師智（不待老師而自然證得的智），追求如來的知見、力、無所畏懼，憐愍護念、安樂無量的眾生，利益天與人，度脫一切，這就叫做大乘，菩薩因為追求這個乘的緣故，稱為摩訶薩（大菩薩），就像那些兒子為了追求牛車而出離火宅一樣。
「舍利弗啊！就如同那位長者，看見種種兒子等等安穩地出離了火宅，到達了沒有怖畏的地方，自己想著財富無量，便平等地用大車賜給種種兒子。如來也是這樣，是一切眾生的父親，如果看見無量億千的眾生，藉著佛的教門出離了三界的痛苦、可怖畏的險道，得到了涅槃之樂。
「如來這時候便生起這樣的念頭：『我有無量無邊的智慧、力、無所畏懼等等種種佛法的寶藏，這些眾生全都是我的兒子，我平等地給他們大乘，不讓有人獨自得到滅度，全都用如來的滅度來使他們得到滅度。』這些出離了三界的眾生，佛全都給他們種種佛的禪定、解脫等等娛樂的用具，這些全都是同一種相狀、同一種類，是聖者所稱揚讚歎的，能夠生起清淨微妙、第一等的快樂。
「舍利弗啊！就如同那位長者，起初用三車來誘導引進種種兒子，然後卻只給大車，這車用寶物莊嚴，安穩第一；然而那位長者並沒有虛妄的過失。如來也是這樣，沒有虛妄，起初宣說三乘來引導眾生，然後卻只用大乘來度脫他們。為什麼呢？因為如來有無量的智慧、力、無所畏懼等種種法的寶藏，能夠給一切眾生大乘的法，只是眾生不能全都接受罷了。
「舍利弗啊！因為這個因緣的緣故，應當知道諸佛因為方便善巧力量的緣故，在這一佛乘當中分別開來宣說成三乘。」
重頌·火宅之相
佛想要把這個意思再宣說一遍，就說了偈頌：
「就譬如有一位長者，
擁有一座大宅，
那宅子陳舊已久，
而且又頓時破敗，
堂屋高聳而危險，
柱子的根基摧折朽壞，
梁與棟傾斜歪倒，
地基與台階崩塌毀壞，
牆壁倒塌裂開，
塗抹的泥灰剝落，
覆蓋的草苫紛亂墜落，
椽子屋椽參差脫落，
四周的屏障扭曲，
種種污穢充滿遍布。
有五百個人，
停留居住在裡面。
鴟梟、雕、鷲、
烏鴉、喜鵲、斑鳩、鴿子、
蚖蛇、蝮蛇、蠍子、
蜈蚣、蚰蜒、
守宮（壁虎）、百足蟲、
鼬鼠、狸貓、鼷鼠，
種種凶惡的蟲類，
縱橫交錯地奔走。
屎尿臭穢的地方，
不淨的東西流溢出來，
蜣螂（屎殼郎）等種種蟲，
都聚集在那上面。
狐、狼、野干（似狐的野獸），
咀嚼踐踏，
啃咬著死屍，
骨頭血肉狼藉散亂。
因此成群的狗，
爭著跑來搏抓攫取，
飢餓瘦弱、驚慌張皇，
到處尋找食物。
互相爭鬥撕扯拉扯，
齜牙咧嘴地嗥叫吠鳴，
那房宅的恐怖，
變成這樣的模樣。
處處都有，
魑魅魍魎（種種山精鬼怪）、
夜叉、惡鬼，
吞食著人肉。
毒蟲之類，
種種凶惡的禽獸，
孚育產生後代，
各自藏匿保護。
夜叉爭著跑來，
搶著要吃牠們，
吃飽了以後，
凶惡的心更加熾盛，
互相爭鬥的聲音，
極為可怖畏。
鳩槃荼鬼（食人精氣的鬼），
蹲坐在土堆上，
有時離開地面，
一尺、兩尺高，
來來回回地遊走，
放縱恣意地嬉戲，
抓住狗的兩隻腳，
撲打得牠失聲慘叫，
用腳踩在狗的頸上，
恐嚇狗來取樂。
又有種種鬼，
牠們的身體高大，
赤裸著身、黝黑而瘦，
常常住在那裡面，
發出巨大的惡聲，
叫喊著求取食物。
又有種種鬼，
牠們的咽喉細如針。
又有種種鬼，
頭像牛頭，
有時吃人肉，
有時又啃狗，
頭髮蓬亂，
殘害凶險，
被飢渴所逼迫，
叫喚著奔走。
夜叉、餓鬼，
種種凶惡的鳥獸，
飢餓急切地四面張望，
從窗戶往裡窺看。
像這樣種種的災難，
可怖可畏、無法衡量。
這座朽壞陳舊的宅子，
屬於一個人所有。
那個人剛出門，
沒有多久的時間，
在他離開以後，那房宅，
忽然火燒起來，
四面同一時候，
那火焰一起熾盛。
棟、梁、椽、柱，
爆裂的聲音震響碎裂，
摧折墜落，
牆壁崩塌倒下。
種種鬼神等，
揚起聲音大聲叫喊。
雕、鷲等種種鳥、
鳩槃荼等等，
驚慌張皇、惶恐畏懼，
沒有辦法自己出去。
凶惡的野獸、毒蟲，
藏躲竄逃到孔洞裡。
毗舍闍鬼（食人精氣血肉的鬼），
也住在那裡面，
因為福德淺薄的緣故，
被火所逼迫，
互相殘害，
飲血啃肉。
野干之類，
都已經先死了，
種種凶惡的大野獸，
爭著跑來吞食，
臭煙火氣騰騰瀰漫，
四面充塞。
蜈蚣、蚰蜒、
毒蛇之類，
被火所燒，
爭著跑出洞穴，
鳩槃荼鬼，
便隨手抓取而吃掉牠們。
又有種種餓鬼，
頭上火在燃燒，
飢渴熱惱，
驚慌煩悶地奔走。
那房宅就是這樣，
極為可怖畏，
毒害、火災，
種種災難不只一樣。
這時候宅子的主人，
站在門外，
聽到有人說：
『你的種種兒子等等，
先前因為遊戲玩耍，
跑進了這房宅，
年幼弱小沒有見識，
歡樂嬉玩、貪愛執著。』
長者聽了以後，
驚慌地衝進火宅，
用適當的方法去救濟他們，
使他們不被燒害。
告訴曉喻種種兒子，
宣說種種的災患苦難，
凶惡的鬼、毒蟲，
災火蔓延，
種種痛苦一個接一個，
相續不斷絕。
毒蛇、蚖蛇、蝮蛇，
以及種種夜叉、
鳩槃荼鬼、
野干、狐、狗、
雕、鷲、鴟梟、
百足蟲之類，
被飢渴惱亂逼急，
極為可怖畏。
這已經是痛苦災難的地方，
何況又加上大火。
種種兒子沒有見識，
雖然聽了父親的教誨，
仍然照舊貪愛執著，
嬉戲玩耍不停止。
這時候長者，
便生起這樣的念頭：
『種種兒子這樣，
更增添了我的愁惱。
如今這座房宅，
沒有一樣可喜可樂的，
可是種種兒子等等，
沉迷嬉戲玩耍，
不接受我的教導，
將要被火所害。』
便立刻思惟，
設下種種方便善巧，
告訴種種兒子等等：
『我有種種的，
珍奇玩賞的用具，
微妙寶物所成的好車，
羊車、鹿車、
大牛所拉的車，
如今就在門外。
你們出來吧，
我為你們，
打造這些車子，
隨著你們的心意所喜好的，
可以拿來玩耍遊戲。』
種種兒子聽了說有，
像這樣的種種車子，
立刻爭先恐後地，
奔跑著出來，
到了空地上，
遠離了種種苦難。
長者看見兒子，
得以出離火宅，
住在四通八達的路口。
他坐在師子座上，
自己慶幸地說：
『我如今真是暢快安樂！
這些種種兒子，
生育他們極其艱難，
愚昧幼小、沒有見識，
卻走進了危險的房宅。
那裡有許多的毒蟲，
魑魅可怖畏，
大火猛烈的火焰，
四面一起燒起。
可是這些種種兒子，
貪愛享樂、嬉戲玩耍。
我已經救了他們，
使他們得以脫離災難。
因此諸位，
我如今真是暢快安樂。』
那時候種種兒子，
知道父親安穩地坐著，
全都來到父親的地方，
對父親稟白說：『惟願您賜給我們，
三種寶車。
就如同先前所答應的：
「種種兒子出來，
我當用三車，
隨著你們所想要的給你們。」
如今正是那個時候，
惟願您垂賜給予。』
長者非常富有，
庫藏眾多，
金、銀、琉璃、
硨磲、瑪瑙，
用種種寶物，
打造種種大車。
用寶物莊嚴裝校嚴飾，
四周圍著欄杆，
四面懸掛著鈴鐺，
金繩交錯纏繞。
真珠所成的羅網，
張設在車上，
金花與種種瓔珞，
處處垂掛下來，
種種彩色雜相裝飾，
四周環繞著，
用柔軟的絲綢絲綿，
作為坐墊。
最上等微妙的細布，
價值千億，
鮮明潔白、清淨無瑕，
用來覆蓋在車上。
有巨大的白牛，
肥壯而多力氣，
形體姝美好看，
用來駕拉寶車。
有許多的儐相僕從，
來侍奉守衛著車子。
用這樣微妙的車，
平等地賜給種種兒子。
種種兒子這時候，
歡喜踊躍，
乘上這些寶車，
遊行於四面八方，
嬉戲快樂，
自在而沒有障礙。
佛告訴舍利弗說：『我也是這樣，
我是種種聖者當中的至尊，
是世間的父親。
一切眾生，
全都是我的兒子，
卻深深執著在世間的欲樂上，
沒有智慧的心。
三界沒有安穩，
就如同火宅，
種種痛苦充滿其中，
極為可怖畏。
常有生、老、
病、死等憂患，
像這樣種種的火，
熾盛燃燒不止息。
如來已經遠離了，
三界的火宅，
寂靜安閒地安居，
安穩地處在林野當中。
如今這三界，
全都是我所擁有的，
其中的眾生，
全都是我的兒子。
可是如今這地方，
有許多的災患苦難，
只有我一個人，
能夠為他們救護。
雖然我一再地教導告誡，
可是他們卻不相信領受，
因為對種種欲望的染著，
貪愛執著得太深的緣故。
我用這樣的方便善巧，
為他們宣說三乘，
使種種眾生，
知道三界的痛苦，
開示演說，
出離世間的道。
這些種種兒子等等，
如果心意堅定，
具足了三明（宿命明、天眼明、漏盡明）、
以及六神通，
有的證得緣覺（觀因緣悟道）、
有的成為不退轉的菩薩。
你，舍利弗！
我為了眾生的緣故，
用這個譬喻，
宣說這一佛乘。
你們如果能夠，
相信領受這番話，
一切眾生全都將能夠，
得以成就佛道。
這個乘微妙、
清淨第一，
在一切世間當中，
是無比至高無上的，
是佛所歡喜認可的。
是一切眾生，
所應當稱揚讚歎、
供養禮拜的。
無量億千的，
種種力、解脫、
禪定、智慧，
以及佛其餘的法，
都由這樣的乘而得到。
使種種兒子等等，
日日夜夜、經歷許多劫，
常常得以遊戲，
與種種菩薩、
以及聲聞大眾，
乘上這寶乘，
直接到達成道的道場。
因為這個因緣，
在十方仔細地尋求，
再也沒有其餘的乘，
除了佛的方便善巧之外。』
佛告訴舍利弗說：
『你們諸位等等，
全都是我的兒子，
我就是父親。
你們歷經多劫，
被種種痛苦所燒，
我全都救濟拔除，
使你們出離三界。
我雖然先前說過：
「你們得到了滅度。」
但那只是斷盡了生死，
其實並沒有真正寂滅；
如今所應當做的，
只有追求佛的智慧。
如果有菩薩，
在這大眾當中，
能夠專一心地聽聞，
諸佛真實的法。
諸佛世尊，
雖然用方便善巧；
但所教化的眾生，
全都是菩薩。
如果有人智慧狹小，
深深執著在愛欲上，
為了這一類人的緣故，
佛才宣說苦諦（痛苦的真理）。
眾生心裡歡喜，
得到了從來不曾有過的體會，
佛所宣說的苦諦，
真實而沒有差錯。
如果有眾生，
不知道痛苦的根本，
深深執著在痛苦的因上，
不能夠暫時捨離。
為了這一類人的緣故，
佛用方便善巧宣說道諦。
種種痛苦所生的原因，
以貪欲作為根本，
如果滅除了貪欲，
痛苦便沒有可依止的地方，
滅盡種種痛苦，
這就叫做第三諦（滅諦）。
為了滅諦的緣故，
修行於道諦，
遠離種種痛苦的繫縛，
這就叫做得到解脫。
這種人是從什麼地方，
而得到解脫的呢？
只是遠離了虛妄，
就叫做解脫；
其實還沒有得到，
一切究竟的解脫。
佛說這種人，
還沒有真正滅度。
這種人還沒有得到，
無上的道的緣故，
我的心意並不想，
讓他就此停在滅度上。
我是法中之王，
對一切法自在，
為了使眾生安穩，
所以才出現在世間。
你，舍利弗！
我這法印，
是為了想要利益，
世間的緣故才宣說的，
你所遊化的地方，
不要隨便地宣傳。
如果有人聽到了，
隨喜而恭敬頂受，
應當知道這種人，
是阿鞞跋致（不退轉的菩薩）。
如果有人相信領受，
這部經的法，
這種人已經曾經，
見過過去的佛，
恭敬供養過，
也聽過這個法。
如果有人能夠，
相信你所說的，
那就等於見到了我，
也見到了你，
以及比丘僧，
連同種種菩薩。
這部法華經，
是為深智慧的人宣說的，
見識淺薄的人聽了，
迷惑而不能理解。
一切的聲聞，
以及辟支佛，
對於這部經當中的義理，
是能力所達不到的。
你，舍利弗！
尚且對於這部經，
是靠著信心才得以進入的；
何況是其餘的聲聞。
其餘的聲聞，
因為相信佛的話語的緣故，
隨順著這部經，
並不是靠自己智慧的份能理解的。
又，舍利弗！
那些驕慢懈怠、
執計我見的人，
不要對他們宣說這部經。
凡夫見識淺薄，
深深執著在五種欲樂上，
聽了不能理解，
也不要為他們宣說。
如果有人不相信，
毀謗這部經，
那就斷絕了一切，
世間成佛的種子。
重頌·謗經罪報
或者又皺著眉頭，
而心懷疑惑，
你當聽我宣說，
這種人的罪報。
無論是佛在世的時候，
還是佛滅度以後，
如果有人誹謗，
像這樣的經典，
看見有人讀誦、
書寫受持這部經，
便輕視鄙賤、憎恨嫉妒，
而心懷結怨仇恨。
這種人的罪報，
你如今再聽我說。
這種人命終以後，
墮入阿鼻地獄（無間地獄），
滿足一整個劫的時間，
劫盡了又再受生。
像這樣輾轉不斷，
直到無數劫，
從地獄出來以後，
將墮落為畜生。
如果作了狗或野干，
牠們的形體枯槁瘦弱，
黑黃、長著疥癬癩瘡，
被人所觸弄戲弄。
又再被人們，
所厭惡輕賤，
常常被飢渴所困，
骨頭血肉枯竭，
活著遭受痛苦荼毒，
死了被瓦片石頭擲打。
因為斷絕佛種的緣故，
遭受這樣的罪報。
如果作了駱駝，
或者生在驢當中，
身上常常背負重物，
還遭受種種棍杖鞭打，
只想著水和草，
其餘的什麼都不知道。
因為毀謗這部經的緣故，
獲得像這樣的罪。
有的作了野干，
跑進了村落，
身體長著疥癬癩瘡，
又缺了一隻眼睛。
被種種孩童，
所打擊投擲，
遭受種種苦痛，
有時因此致死。
在這裡死了以後，
又再受生為大蟒蛇的身。
牠的形體長大，
有五百由旬（長度單位）那麼長，
耳聾癡呆、沒有腳，
宛轉扭動、用腹部爬行，
被種種小蟲，
所吸咬啃食，
日日夜夜遭受痛苦，
沒有休息的時候。
因為毀謗這部經的緣故，
獲得像這樣的罪。
如果得以作人，
種種根器昏暗遲鈍，
矮小醜陋、手腳蜷曲跛瘸，
眼盲、耳聾、駝背彎腰。
凡有所言說，
別人都不相信領受，
口中的氣息常常臭穢，
被鬼魅所附著。
貧窮下賤，
被人所使喚，
多病、消瘦，
沒有可依靠仰仗的。
雖然親近依附別人，
別人卻不把他放在心上，
如果有所得，
隨即又忘失掉。
如果修習醫道，
依著藥方去治病，
卻更增添了別人的疾病，
有時又致人於死。
如果自己有病，
沒有人救治療養，
就算服了良藥，
病情卻又更加劇。
如果遇到別人叛逆造反、
搶劫竊盜，
像這樣種種的罪，
也橫遭牽連、罹受那禍殃。
像這樣的罪人，
永遠見不到佛——
那種種聖者之王，
為眾生說法教化。
像這樣的罪人，
常常生在難處（不得聞法的地方），
癲狂耳聾、心思錯亂，
永遠聽不到法。
在無數劫當中，
多得像恆河的沙，
一受生就耳聾瘖啞，
種種根器都不具足。
常常處在地獄當中，
就像遊玩園林一樣熟慣，
處在其餘的惡道，
就像住在自己的家宅一樣，
駱駝、驢、豬、狗，
就是他投生所到的地方。
因為毀謗這部經的緣故，
獲得像這樣的罪。
如果得以作人，
也是耳聾、眼盲、瘖啞，
貧窮以及種種衰敗，
拿這些來莊嚴自身。
水腫、乾瘦、
疥癬、癩瘡、癰疽（惡瘡），
像這樣種種的病，
拿來當作衣服穿。
身上常常臭穢，
污垢骯髒不淨，
深深執著在我見上，
更增長瞋恚（憤怒），
淫欲熾盛，
甚至不揀擇禽獸。
因為毀謗這部經的緣故，
獲得像這樣的罪。』
重頌·可為說者
佛告訴舍利弗說：『毀謗這部經的人，
如果要說他的罪報，
窮盡多劫也說不完。
因為這個因緣的緣故，
我特意告訴你：
「在沒有智慧的人當中，
不要宣說這部經。」
如果有根器銳利、
智慧明白透徹、
多聞而記憶力強、
追求佛道的人，
像這樣的人，
才可以為他宣說。
如果有人曾經見過，
億百千的佛，
種植了種種善根根本，
深心堅固，
像這樣的人，
才可以為他宣說。
如果有人精進努力，
常常修習慈心，
不吝惜身體性命，
才可以為他宣說。
如果有人恭敬，
沒有異樣的心，
遠離種種凡俗愚昧的人，
獨自處在山澤當中，
像這樣的人，
才可以為他宣說。
又，舍利弗！
如果看見有人，
捨離了惡知識（誤導人的壞友），
親近善友，
像這樣的人，
才可以為他宣說。
如果看見佛子，
持守戒律清淨純潔，
就像清淨明亮的寶珠，
追求大乘的經典，
像這樣的人，
才可以為他宣說。
如果有人沒有瞋恚，
本性正直、柔和軟順，
常常憐愍一切眾生，
恭敬種種佛，
像這樣的人，
才可以為他宣說。
又有佛子，
在大眾當中，
用清淨的心，
以種種的因緣、
譬喻、言辭，
說法沒有障礙，
像這樣的人，
才可以為他宣說。
如果有比丘，
為了追求一切智，
向四方尋求佛法，
合起掌來恭敬頂受，
只樂於受持，
大乘的經典，
甚至連其餘經典的
一首偈頌也不接受，
像這樣的人，
才可以為他宣說。
就像有人專一至誠，
追求佛的舍利一樣，
也這樣追求這部經，
得到以後便恭敬頂受，
這種人不再，
立志追求其餘的經，
也不曾想念，
外道的典籍，
像這樣的人，
才可以為他宣說。』
佛告訴舍利弗說：『我宣說這些相狀——
追求佛道的人，
窮盡多劫也說不完。』
像這樣的種種人，
便能夠相信理解，
你當為他們宣說，
這部妙法蓮華經。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Śāriputra Receives and Understands · Rejoicing in His Prediction
爾時舍利弗踊躍歡喜，即起合掌，瞻仰尊顏而白佛言：「今從世尊聞此法音，心懷勇躍，得未曾有。所以者何？我昔從佛聞如是法，見諸菩薩授記作佛，而我等不豫斯事，甚自感傷，失於如來無量知見。世尊！我常獨處山林樹下，若坐若行，每作是念：『我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。所以者何？若我等待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。然我等不解方便隨宜所說，初聞佛法，遇便信受、思惟、取證。』世尊！我從昔來，終日竟夜每自剋責，而今從佛聞所未聞未曾有法，斷諸疑悔，身意泰然，快得安隱。今日乃知真是佛子，從佛口生，從法化生，得佛法分。」 爾時舍利弗欲重宣此義，而說偈言： 「我聞是法音，得所未曾有，
心懷大歡喜，疑網皆已除。
昔來蒙佛教，不失於大乘，
佛音甚希有，能除眾生惱，
我已得漏盡，聞亦除憂惱。
我處於山谷，或在林樹下，
若坐若經行，常思惟是事，
嗚呼深自責，云何而自欺？
我等亦佛子，同入無漏法，
不能於未來，演說無上道。
金色三十二，十力諸解脫，
同共一法中，而不得此事；
八十種妙好，十八不共法，
如是等功德，而我皆已失。
我獨經行時，見佛在大眾，
名聞滿十方，廣饒益眾生。
自惟失此利，我為自欺誑。
我常於日夜，每思惟是事，
欲以問世尊，為失為不失？
我常見世尊，稱讚諸菩薩，
以是於日夜，籌量如此事。
今聞佛音聲，隨宜而說法，
無漏難思議，令眾至道場。
我本著邪見，為諸梵志師，
世尊知我心，拔邪說涅槃。
我悉除邪見，於空法得證，
爾時心自謂，得至於滅度；
而今乃自覺，非是實滅度。
若得作佛時，具三十二相，
天人夜叉眾，龍神等恭敬，
是時乃可謂，永盡滅無餘。
佛於大眾中，說我當作佛，
聞如是法音，疑悔悉已除。
初聞佛所說，心中大驚疑，
將非魔作佛，惱亂我心耶？
佛以種種緣、譬喻巧言說，
其心安如海，我聞疑網斷。
佛說過去世，無量滅度佛，
安住方便中，亦皆說是法。
現在未來佛，其數無有量，
亦以諸方便，演說如是法。
如今者世尊，從生及出家、
得道轉法輪，亦以方便說。
世尊說實道，波旬無此事，
以是我定知，非是魔作佛。
我墮疑網故，謂是魔所為，
聞佛柔軟音，深遠甚微妙，
演暢清淨法。我心大歡喜，
疑悔永已盡，安住實智中。
我定當作佛，為天人所敬，
轉無上法輪，教化諸菩薩。」
At that time, Śāriputra leapt for joy. He immediately rose, joined his palms, gazed up at the World-Honored One’s honored countenance, and said to the Buddha: “Today I have heard this Dharma-voice from the World-Honored One. My heart is filled with courageous joy, and I have gained what I never had before. Why is this? In the past I heard such Dharma from the Buddha and saw bodhisattvas receive predictions that they would become buddhas, but we had no share in this. I felt deeply wounded, believing that I had lost the Tathāgata’s immeasurable knowing-and-seeing. World-Honored One! When I was alone beneath the trees in mountain forests, whether sitting or walking, I would always think: ‘We have entered the same dharma-nature (the true nature of all dharmas), so why does the Tathāgata rescue us by means of a lesser-vehicle teaching? The fault lies with us, not with the World-Honored One. Why is this? If we had waited for the Buddha to teach the causes by which unsurpassed, complete awakening is accomplished, we would certainly have been liberated by the great vehicle. But we did not understand that the Buddha teaches through skillful means according to what is fitting. When we first heard the Buddhadharma, we encountered it, trusted and accepted it, reflected upon it, and hurried to realize it.’ World-Honored One! From that time onward, throughout the day and all through the night, I continually reproached myself. Now, from the Buddha, I have heard a Dharma never heard before and never known before. All my doubts and regrets have been cut away; body and mind are at ease, and I have happily gained peace and security. Only today do I know that I am truly a son of the Buddha, born from the Buddha’s mouth, born through transformation by the Dharma, and that I have obtained my share of the Buddhadharma.”
At that time, Śāriputra wished to proclaim this meaning again, and spoke in verse:
“I have heard this Dharma-voice
and gained what I never had before.
My heart is filled with great joy;
the whole net of doubt has been removed.
Since the past I have received the Buddha’s teaching
and have not lost the great vehicle.
The Buddha’s voice is exceedingly rare;
it can remove the distress of sentient beings.
I have already exhausted the contaminating outflows;
on hearing it, I have also cast off grief and distress.
I dwelt in mountain valleys
or beneath the trees in forests;
whether sitting or walking in meditation,
I constantly reflected upon this matter.
Alas! I reproached myself deeply:
why did I deceive myself?
We too are sons of the Buddha
and have entered the uncontaminated Dharma,
yet in the future we would not be able
to proclaim the unsurpassed path.
The thirty-two marks of a golden body,
the ten powers (the Buddha’s ten powers of knowledge) and the many liberations—
though we shared in the same Dharma,
we would not obtain these things.
The eighty wondrous characteristics,
the eighteen distinctive qualities found only in a buddha—
all such qualities as these,
I had entirely lost.
When I walked in meditation alone,
I saw the Buddha amid the great assembly,
his renown filling the ten directions
as he brought vast benefit to sentient beings.
Reflecting that I had lost this benefit,
I saw that I had deceived myself.
Throughout each day and night,
I constantly reflected upon this matter.
I wished to ask the World-Honored One:
had I lost it, or had I not lost it?
I always saw the World-Honored One
praising the many bodhisattvas.
For this reason, throughout each day and night,
I repeatedly weighed this matter.
Now I hear the Buddha’s voice
teaching the Dharma according to what is fitting:
uncontaminated and inconceivable,
it leads beings to the place of awakening.
I was originally attached to wrong views
and served as teacher to brahmin ascetics.
The World-Honored One knew my mind,
uprooted my error, and taught me nirvāṇa.
I removed all wrong views
and attained realization in the Dharma of emptiness.
At that time, I thought within myself
that I had reached extinction (the quiescence of nirvāṇa);
but only now do I awaken for myself:
that was not real extinction.
When I am able to become a buddha
and possess the thirty-two marks,
when devas, humans, yakṣas,
dragons, spirits, and the rest revere me,
only then may it be said
that extinction is forever complete, with nothing remaining.
Amid the great assembly,
the Buddha has said that I shall become a buddha.
Hearing such a Dharma-voice,
all my doubts and regrets have been removed.
When I first heard what the Buddha taught,
my heart was greatly startled and doubtful:
could this not be Māra disguised as the Buddha,
come to disturb and confuse my mind?
The Buddha taught through many causes and conditions,
through parables and skillfully chosen words.
His mind is steady as the ocean;
when I heard him, the net of doubt was cut away.
The Buddha spoke of the past,
of immeasurable buddhas who had entered extinction;
abiding in skillful means,
they too all taught this Dharma.
The buddhas of the present and future
are beyond all measure in number;
they too use many skillful means
to proclaim such Dharma.
So too the present World-Honored One,
from birth and renunciation
through attaining the path and turning the Dharma-wheel,
has also taught through skillful means.
The World-Honored One teaches the real path;
Pāpīyas, the lord of the desire realm, has no such thing.
Therefore I know with certainty
that this is not Māra disguised as the Buddha.
Because I had fallen into the net of doubt,
I thought it was the work of Māra.
But when I heard the Buddha’s gentle voice,
profound and exceedingly wondrous,
fully unfolding the pure Dharma,
my heart gave rise to great joy.
My doubts and regrets are forever exhausted;
I abide within real wisdom.
I shall certainly become a buddha,
revered by devas and humans.
I shall turn the unsurpassed Dharma-wheel
and teach and transform bodhisattvas.”
The Buddha Gives the Prediction · Flower-Light Tathāgata
爾時佛告舍利弗：「吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝，汝亦長夜隨我受學。我以方便引導汝故，生我法中。舍利弗！我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。我今還欲令汝憶念本願所行道故，為諸聲聞說是大乘經，名妙法蓮華，教菩薩法，佛所護念。 「舍利弗！汝於未來世，過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道，當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名離垢，其土平正，清淨嚴飾，安隱豐樂，天人熾盛。琉璃為地，有八交道，黃金為繩以界其側。其傍各有七寶行樹，常有華菓。華光如來亦以三乘教化眾生。 「舍利弗！彼佛出時，雖非惡世，以本願故，說三乘法。其劫名大寶莊嚴。何故名曰大寶莊嚴？其國中以菩薩為大寶故。彼諸菩薩，無量無邊，不可思議，算數譬喻所不能及，非佛智力無能知者。若欲行時，寶華承足。此諸菩薩，非初發意，皆久殖德本，於無量百千萬億佛所淨修梵行，恒為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門，質直無偽，志念堅固。如是菩薩，充滿其國。 「舍利弗！華光佛壽十二小劫，除為王子未作佛時。其國人民，壽八小劫。華光如來過十二小劫，授堅滿菩薩阿耨多羅三藐三菩提記。告諸比丘：『是堅滿菩薩次當作佛，號曰華足安行多陀阿伽度、阿羅訶、三藐三佛陀，其佛國土亦復如是。』 「舍利弗！是華光佛滅度之後，正法住世三十二小劫，像法住世亦三十二小劫。」 爾時世尊欲重宣此義，而說偈言： 「舍利弗來世，成佛普智尊，
號名曰華光，當度無量眾。
供養無數佛，具足菩薩行，
十力等功德，證於無上道。
過無量劫已，劫名大寶嚴，
世界名離垢，清淨無瑕穢。
以琉璃為地，金繩界其道，
七寶雜色樹，常有華菓實。
彼國諸菩薩，志念常堅固，
神通波羅蜜，皆已悉具足。
於無數佛所，善學菩薩道，
如是等大士，華光佛所化。
佛為王子時，棄國捨世榮，
於最末後身，出家成佛道。
華光佛住世，壽十二小劫，
其國人民眾，壽命八小劫。
佛滅度之後，正法住於世，
三十二小劫，廣度諸眾生。
正法滅盡已，像法三十二，
舍利廣流布，天人普供養。
華光佛所為，其事皆如是，
其兩足聖尊，最勝無倫匹。
彼即是汝身，宜應自欣慶。」
At that time, the Buddha said to Śāriputra: “I now declare before this great assembly of devas, humans, renunciants, brahmins, and others: in the past, in the presence of two hundred trillion buddhas, I constantly taught and transformed you for the sake of the unsurpassed path, and throughout the long night you followed me and received instruction. Because I guided you by skillful means, you were born within my Dharma. Śāriputra! In the past I taught you to set your resolve and aspiration upon the buddha-path. You have now forgotten it completely and instead believe that you have already attained extinction. I now wish to cause you to recollect the path practiced in accordance with your original vow. For that reason I teach the śrāvakas this great-vehicle sutra, named the Lotus of the Wondrous Dharma, a Dharma that teaches bodhisattvas and is watched over and kept in mind by the buddhas.
“Śāriputra! In a future age, after immeasurable, boundless, inconceivable aeons, you will have made offerings to countless hundreds of thousands of millions of buddhas, upheld the true Dharma, and fully completed the path practiced by bodhisattvas. You shall then become a buddha named Flower-Light Tathāgata, Worthy of Offerings, Perfectly and Universally Awakened, Complete in Knowledge and Conduct, Well-Gone (one who has skillfully entered nirvāṇa), Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. Your land shall be named Free from Defilement. Its ground will be level and even, pure and magnificently adorned, peaceful, secure, abundant, and joyful, and devas and humans will flourish there. Its ground will be lapis lazuli, with eight intersecting roads marked along their sides by golden cords. Beside each road will stand rows of trees made of the seven treasures, always bearing flowers and fruit. Flower-Light Tathāgata will also teach and transform sentient beings by means of the three vehicles.
“Śāriputra! When that buddha appears, although it will not be an evil age, he will teach the Dharma of the three vehicles because of his original vow. His aeon will be named Great Jewel Adornment. Why will it be named Great Jewel Adornment? Because bodhisattvas will be regarded as the great jewels of that land. Those bodhisattvas will be immeasurable, boundless, and inconceivable, beyond the reach of calculation or comparison. No one without the power of a buddha’s wisdom will be able to know their number. Whenever they wish to walk, jeweled flowers will support their feet. None of these bodhisattvas will have only newly aroused the resolve; all will have long planted roots of virtue. In the presence of immeasurable hundreds of thousands of millions of buddhas, they will have cultivated pure conduct and will constantly be praised by all buddhas. They will continually cultivate the Buddha’s wisdom, possess great supernormal powers, skillfully know every gateway into all dharmas, be straightforward and without falsity, and hold firm resolve and mindfulness. Bodhisattvas such as these will fill that land.
“Śāriputra! Flower-Light Buddha will live for twelve minor aeons, excluding the time when he is still a prince and has not yet become a buddha. The people of his land will live for eight minor aeons. After twelve minor aeons, Flower-Light Tathāgata will give the prediction of unsurpassed, complete awakening to the bodhisattva Firm-and-Full. He will tell the monks: ‘This bodhisattva Firm-and-Full shall next become a buddha named Flower-Feet Peaceful Practice, Tathāgata, Worthy of Offerings, Perfectly Awakened. His buddha-land will also be like this one.’
“Śāriputra! After Flower-Light Buddha enters extinction, the true Dharma will remain in the world for thirty-two minor aeons, and the semblance Dharma (the period after the true Dharma, when its form remains but its spirit has diminished) will also remain for thirty-two minor aeons.”
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Śāriputra, in an age to come,
you will become a buddha, an Honored One of universal wisdom.
Your name shall be Flower-Light,
and you will deliver immeasurable beings.
You will make offerings to countless buddhas
and fully complete bodhisattva practice.
Possessing the ten powers and other qualities,
you will realize the unsurpassed path.
After immeasurable aeons have passed,
the aeon will be named Great Jewel Adornment.
The world will be named Free from Defilement,
pure and without flaw or stain.
Its ground will be lapis lazuli,
and golden cords will mark its roads.
Trees of the seven treasures in many colors
will always bear flowers and fruit.
The bodhisattvas of that land
will always hold firm resolve and mindfulness.
They will have completely perfected
supernormal powers and perfections that reach the farther shore.
In the presence of countless buddhas,
they will skillfully train in the bodhisattva path.
Great beings such as these
will be taught and transformed by Flower-Light Buddha.
When that buddha is a prince,
he will abandon his kingdom and relinquish worldly glory.
In his very last body,
he will renounce the household life and accomplish the buddha-path.
Flower-Light Buddha will abide in the world
for a lifespan of twelve minor aeons.
The people of his land
will live for eight minor aeons.
After the buddha enters extinction,
the true Dharma will remain in the world
for thirty-two minor aeons,
widely delivering sentient beings.
When the true Dharma has come to an end,
the semblance Dharma will last thirty-two minor aeons.
His relics will be distributed far and wide,
and devas and humans will make offerings everywhere.
All that Flower-Light Buddha does
will be just as described.
That sacred Honored One among bipeds
will be supreme and without equal.
That buddha will be none other than you;
you should rejoice and celebrate for yourself.”
The Fourfold Assembly Makes Offerings · Devas Scatter Flowers
爾時四部眾，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等大眾，見舍利弗於佛前受阿耨多羅三藐三菩提記，心大歡喜，踊躍無量，各各脫身所著上衣、以供養佛。釋提桓因、梵天王等，與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等，供養於佛——所散天衣，住虛空中，而自迴轉；諸天伎樂百千萬種，於虛空中一時俱作，雨眾天華——而作是言：「佛昔於波羅㮈初轉法輪，今乃復轉無上最大法輪。」 爾時諸天子欲重宣此義，而說偈言： 「昔於波羅㮈，轉四諦法輪，
分別說諸法，五眾之生滅。
今復轉最妙，無上大法輪，
是法甚深奧，少有能信者。
我等從昔來，數聞世尊說，
未曾聞如是，深妙之上法。
世尊說是法，我等皆隨喜。
大智舍利弗，今得受尊記，
我等亦如是，必當得作佛。
於一切世間，最尊無有上，
佛道叵思議，方便隨宜說。
我所有福業，今世若過世，
及見佛功德，盡迴向佛道。」
At that time, the fourfold assembly—monks, nuns, laymen, and laywomen—together with the great assembly of devas, dragons, yakṣas, gandharvas (heavenly musicians), asuras, garuḍas (golden-winged bird spirits), kiṃnaras (spirits of song and music), mahoragas (great serpent spirits), and others, saw Śāriputra receive before the Buddha the prediction of unsurpassed, complete awakening. Their hearts filled with great joy, they leapt without measure. Each removed the outer robe worn upon the body and offered it to the Buddha. Śakra, king of the devas, Brahmā, and countless divine princes likewise offered the Buddha wondrous heavenly robes, heavenly māndārava flowers, great māndārava flowers, and more. The heavenly garments they scattered remained in the air and revolved by themselves; hundreds of thousands of millions of kinds of divine music sounded together in the sky, while multitudes of heavenly flowers rained down. They said: “In the past, at Vārāṇasī (the place where the Deer Park is located), the Buddha first turned the Dharma-wheel; only now does he again turn the unsurpassed and greatest Dharma-wheel.”
At that time, the divine princes wished to proclaim this meaning again, and spoke in verse:
“In the past, at Vārāṇasī,
you turned the Dharma-wheel of the four truths—suffering, its origin, its cessation, and the path.
You distinguished and taught all dharmas,
the arising and ceasing of the five aggregates—form, feeling, perception, formations, and consciousness.
Now you again turn the most wondrous,
unsurpassed, great Dharma-wheel.
This Dharma is exceedingly deep and profound;
few are able to trust it.
From the past until now,
we have heard the World-Honored One teach many times,
but never before have we heard
such a deep, wondrous, and supreme Dharma.
The World-Honored One teaches this Dharma,
and we all rejoice accordingly.
Śāriputra, possessed of great wisdom,
has now received the honored prediction.
We too are the same:
we shall certainly become buddhas.
Throughout all worlds,
we shall be most honored, with none above us.
The buddha-path is inconceivable;
through skillful means it is taught according to what is fitting.
All the meritorious actions I possess,
whether from this life or from lives gone by,
together with the qualities gained from seeing the Buddha,
I dedicate entirely to the buddha-path.”
Śāriputra Asks Again · The Buddha Agrees to Clarify the Meaning through a Parable
爾時舍利弗白佛言：「世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。是諸千二百心自在者，昔住學地，佛常教化言：『我法能離生老病死，究竟涅槃。』是學無學人，亦各自以離我見及有無見等謂得涅槃；而今於世尊前聞所未聞，皆墮疑惑。善哉，世尊！願為四眾說其因緣，令離疑悔。」 爾時佛告舍利弗：「我先不言：『諸佛世尊以種種因緣、譬喻言辭方便說法，皆為阿耨多羅三藐三菩提耶？』是諸所說，皆為化菩薩故。然，舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。
At that time, Śāriputra said to the Buddha: “World-Honored One! I now have no further doubt or regret, for here before the Buddha I have personally received the prediction of unsurpassed, complete awakening. But these twelve hundred whose minds are free once abided at the stage of training. The Buddha constantly taught them, saying, ‘My Dharma can free you from birth, aging, illness, and death and bring you ultimately to nirvāṇa.’ These persons, both those still in training and those beyond training, each believed that by leaving behind the view of self and the views of existence and nonexistence they had attained nirvāṇa. Yet now, before the World-Honored One, they have heard what they never heard before, and they have all fallen into doubt and confusion. Excellent, World-Honored One! Please teach the fourfold assembly the cause and conditions for this, so that they may leave doubt and regret behind.”
At that time, the Buddha said to Śāriputra: “Did I not say earlier: ‘The buddhas, the World-Honored Ones, teach the Dharma through many causes and conditions, parables, expressions, and skillful means, all for the sake of unsurpassed, complete awakening’? Everything they teach is for the purpose of teaching and transforming bodhisattvas. Nevertheless, Śāriputra, I will now use a parable to clarify this meaning further. Those who possess wisdom gain understanding through parables.
The Parable of the Burning House · The Elder Sees the Fire
「舍利弗！若國邑聚落有大長者，其年衰邁，財富無量，多有田宅及諸僮僕。其家廣大，唯有一門，多諸人眾，一百、二百乃至五百人，止住其中。堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危，周匝俱時歘然火起，焚燒舍宅。長者諸子，若十、二十，或至三十，在此宅中。長者見是大火從四面起，即大驚怖，而作是念：『我雖能於此所燒之門安隱得出，而諸子等，於火宅內樂著嬉戲，不覺不知、不驚不怖，火來逼身，苦痛切己，心不厭患，無求出意。』 「舍利弗！是長者作是思惟：『我身手有力，當以衣裓、若以机案，從舍出之。』復更思惟：『是舍唯有一門，而復狹小。諸子幼稚，未有所識，戀著戲處，或當墮落，為火所燒。我當為說怖畏之事，此舍已燒，宜時疾出，無令為火之所燒害。』作是念已，如所思惟，具告諸子，汝等速出。父雖憐愍、善言誘喻，而諸子等樂著嬉戲，不肯信受，不驚不畏，了無出心；亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。
“Śāriputra! Suppose that in a country, city, or village there lived a great elder, advanced in years and possessed of immeasurable wealth, many fields and houses, and many servants. His house was vast but had only one gate. A great many people—one hundred, two hundred, even as many as five hundred—lived inside. Its halls and towers were old and decayed; its walls were crumbling and falling; the bases of its pillars were rotten; and its beams and ridgepoles leaned dangerously. Suddenly, all around and at the same time, fire broke out and burned the house. The elder’s children—ten, twenty, perhaps as many as thirty—were inside. When the elder saw the great fire rising on all four sides, he was immediately startled and afraid. He thought: ‘Although I can leave safely through this burning gate, my children are inside the burning house, delighting in and attached to their play. They do not notice and do not know; they are not startled and not afraid. The fire is closing upon their bodies, and the pain cuts into them, yet their minds feel no aversion or alarm, and they have no thought of leaving.’
“Śāriputra! The elder then reflected: ‘My body and arms are strong. I should carry them out of the house in the pouch of my robe or upon a small table.’ He reflected again: ‘This house has only one gate, and it is narrow and small. The children are very young and have no understanding. They are attached to the place where they play and may fall and be burned by the fire. I should tell them of the danger. The house is already burning; they must leave quickly, and I must not allow the fire to burn and harm them.’ Having thought this, he told his children fully and exactly what was in his mind: ‘You must come out at once!’ Although their father pitied them and coaxed them with kind words, the children remained delighted in and attached to their play. They would not trust or accept what he said. They were neither startled nor afraid and had no thought at all of leaving. Nor did they know what fire was, what the house was, or what it meant to lose their lives. They merely ran east and west in play and looked at their father.
Enticing the Children out of the House with Three Carts
「爾時長者即作是念：『此舍已為大火所燒，我及諸子若不時出，必為所焚。我今當設方便，令諸子等得免斯害。』父知諸子先心各有所好種種珍玩奇異之物，情必樂著，而告之言：『汝等所可玩好，希有難得，汝若不取，後必憂悔。如此種種羊車、鹿車、牛車，今在門外，可以遊戲。汝等於此火宅、宜速出來，隨汝所欲，皆當與汝。』爾時諸子聞父所說珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。是時長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然，歡喜踊躍。時諸子等各白父言：『父先所許玩好之具，羊車、鹿車、牛車，願時賜與。』
“At that time, the elder immediately thought: ‘This house is already being consumed by a great fire. If my children and I do not leave in time, we will certainly be burned. I must now devise a skillful means so that the children may escape this harm.’ The father knew that each of his children already had favorite rare and marvelous playthings to which they would surely be drawn. He told them: ‘The things you like to play with are rare and difficult to obtain. If you do not take them now, you will certainly regret it later. All kinds of goat-carts, deer-carts, and ox-carts are now outside the gate, and you can play with them. You must come quickly out of this burning house. Whatever you want, I will give it to you.’ When the children heard their father describe these precious playthings, they found them perfectly suited to their wishes. Each became eager and bold; pushing one another aside, they raced and ran, competing to escape the burning house. The elder then saw that all his children had emerged safely and were seated in the open at the crossroads, with no further obstruction. His heart became peaceful and at ease, and he leapt for joy. The children then each said to their father: ‘Father, please give us now the playthings you promised before—the goat-cart, deer-cart, and ox-cart.’
Giving Each Child a Great White-Ox Cart
「舍利弗！爾時長者各賜諸子等一大車，其車高廣，眾寶莊校，周匝欄楯，四面懸鈴；又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之，寶繩絞絡，垂諸華纓，重敷綩綖，安置丹枕。駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風；又多僕從而侍衛之。所以者何？是大長者財富無量，種種諸藏悉皆充溢，而作是念：『我財物無極，不應以下劣小車與諸子等。今此幼童，皆是吾子，愛無偏黨。我有如是七寶大車，其數無量，應當等心各各與之，不宜差別。所以者何？以我此物，周給一國猶尚不匱，何況諸子！』是時諸子各乘大車，得未曾有，非本所望。
“Śāriputra! At that time, the elder gave each of his children one great cart. The carts were lofty and spacious, adorned with many treasures, encircled by railings, and hung with bells on all four sides. Canopies were spread above them and decorated with rare and marvelous jewels. Jeweled cords were interlaced around them; flowered tassels hung down; soft mats were spread in layers; and crimson pillows were placed inside. Each cart was drawn by a white ox whose hide was full and clean, whose form was beautiful, whose strength was great, whose steps were level and straight, and whose speed was like the wind. Many attendants accompanied and guarded each cart. Why was this? The great elder’s wealth was immeasurable, and all his many storehouses overflowed. He thought: ‘My possessions have no limit. I should not give inferior little carts to my children. These young children are all my own, and my love for them shows no favoritism. I possess immeasurable great carts such as these, made of the seven treasures. With an impartial mind, I should give one to each of them; it would not be fitting to make distinctions. Why is this? My possessions would not be exhausted even if I supplied an entire country. How much less could they be exhausted by my children!’ At that time, each child mounted a great cart and gained something never known before, which they had not originally hoped for.
Śāriputra Answers That There Is No Falsehood
「舍利弗！於汝意云何，是長者等與諸子珍寶大車，寧有虛妄不？」 舍利弗言：「不也，世尊！是長者但令諸子得免火難，全其軀命，非為虛妄。何以故？若全身命，便為已得玩好之具，況復方便於彼火宅而拔濟之。世尊！若是長者，乃至不與最小一車，猶不虛妄。何以故？是長者先作是意：『我以方便令子得出。』以是因緣，無虛妄也。何況長者自知財富無量，欲饒益諸子，等與大車。」
“Śāriputra! What do you think? When the elder gave his children equally these great jeweled carts, was there any falsehood in what he had done?”
Śāriputra said: “No, World-Honored One! The elder merely enabled his children to escape the danger of the fire and preserve their bodies and lives; this was not falsehood. Why is this? If their bodies and lives were preserved, they had already obtained a plaything. How much more was this true when he used skillful means to rescue them from the burning house? World-Honored One! Even if this elder had not given them so much as the smallest cart, he still would not have been false. Why is this? The elder’s original intention was: ‘I shall use skillful means to enable my children to escape.’ For this reason, there was no falsehood. How much less could there be falsehood when the elder knew that his wealth was immeasurable, wished to benefit his children, and gave them all the great cart equally?”
Applying the Parable to the Dharma · The Tathāgata as Father of the World
佛告舍利弗：「善哉，善哉！如汝所言。舍利弗！如來亦復如是，則為一切世間之父。於諸怖畏、衰惱、憂患、無明闇蔽，永盡無餘，而悉成就無量知見、力、無所畏，有大神力及智慧力，具足方便、智慧波羅蜜，大慈大悲，常無懈惓，恒求善事，利益一切，而生三界朽故火宅，為度眾生生老病死、憂悲、苦惱、愚癡、闇蔽、三毒之火，教化令得阿耨多羅三藐三菩提。見諸眾生為生老病死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受眾苦，後受地獄、畜生、餓鬼之苦；若生天上，及在人間，貧窮困苦、愛別離苦、怨憎會苦，如是等種種諸苦。眾生沒在其中，歡喜遊戲，不覺不知、不驚不怖，亦不生厭，不求解脫。於此三界火宅東西馳走，雖遭大苦，不以為患。 「舍利弗！佛見此已，便作是念：『我為眾生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。』 「舍利弗！如來復作是念：『若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力無所畏者，眾生不能以是得度。所以者何？是諸眾生，未免生老病死、憂悲苦惱，而為三界火宅所燒；何由能解佛之智慧？』 「舍利弗！如彼長者，雖復身手有力而不用之，但以慇懃方便勉濟諸子火宅之難，然後各與珍寶大車。如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘——聲聞、辟支佛、佛乘，而作是言：『汝等莫得樂住三界火宅，勿貪麁弊色聲香味觸也。若貪著生愛，則為所燒。汝速出三界，當得三乘——聲聞、辟支佛、佛乘。我今為汝保任此事，終不虛也。汝等但當勤修精進。』如來以是方便誘進眾生，復作是言：『汝等當知此三乘法，皆是聖所稱歎，自在無繫，無所依求。乘是三乘，以無漏根、力、覺、道、禪定、解脫、三昧等而自娛樂，便得無量安隱快樂。』
The Buddha said to Śāriputra: “Excellent, excellent! It is just as you have said. Śāriputra! The Tathāgata is the same: he is the father of all the world. Every fear, decline, affliction, anxiety, and the dark covering of ignorance (the darkness of not understanding the truth) has been forever exhausted in him without remainder. He has completely accomplished immeasurable knowing-and-seeing, powers, and fearlessnesses. He possesses great spiritual power and the power of wisdom and has fully perfected skillful means and the perfection of wisdom (the perfection in which wisdom reaches the farther shore). With great kindness and great compassion, he is never negligent or weary. Constantly seeking what is wholesome and benefiting all, he is born into the decaying burning house of the three realms. He comes to deliver sentient beings from the fires of birth, aging, illness, death, sorrow, grief, suffering, distress, delusion, darkness, and the three poisons—greed, hatred, and delusion—and to teach and transform them so that they attain unsurpassed, complete awakening. He sees sentient beings scorched and seared by birth, aging, illness, death, sorrow, grief, suffering, and distress. Because of the five sensual desires and the pursuit of wealth and profit, they undergo many kinds of suffering. Because they cling and chase after these things, they suffer now and afterward suffer in the hells, among animals, and among hungry ghosts. Even if they are born in the heavens or among humans, they undergo such sufferings as poverty and hardship, separation from those they love, and meeting those they hate. Sentient beings are submerged in all of this, yet they delight in play. They do not notice and do not know; they are not startled and not afraid. They do not give rise to revulsion and do not seek liberation. They race east and west through this burning house of the three realms; although they encounter immense suffering, they do not regard it as a danger.
“Śāriputra! When the Buddha sees this, he thinks: ‘I am the father of sentient beings. I should draw them out of suffering and danger and give them the immeasurable and boundless joy of a buddha’s wisdom, so that they may delight and play within it.’
“Śāriputra! The Tathāgata further thinks: ‘If I used only spiritual power and the power of wisdom, abandoned skillful means, and praised to sentient beings the Tathāgata’s knowing-and-seeing, powers, and fearlessnesses, they could not thereby be delivered. Why is this? These sentient beings have not escaped birth, aging, illness, death, sorrow, grief, suffering, and distress; they are being burned by the burning house of the three realms. How could they understand the Buddha’s wisdom?’
“Śāriputra! The elder was strong in body and arms, yet he did not use that strength. Instead, through earnest skillful means alone, he strove to save his children from the danger of the burning house and afterward gave each of them a great jeweled cart. The Tathāgata is the same. Although he possesses powers and fearlessnesses, he does not use them. Instead, through wisdom and skillful means alone, he rescues sentient beings from the burning house of the three realms. He teaches them the three vehicles—the śrāvaka vehicle, the pratyekabuddha vehicle (one who awakens alone by contemplating causes and conditions), and the Buddha-Vehicle—and says: ‘Do not delight in dwelling in the burning house of the three realms. Do not crave the coarse and debased forms, sounds, scents, flavors, and tangible objects. If you cling to them and give rise to craving, you will be burned. Leave the three realms quickly, and you shall obtain the three vehicles—the śrāvaka vehicle, the pratyekabuddha vehicle, and the Buddha-Vehicle. I now guarantee this to you; it will never prove false. You must only cultivate diligently and strive with energy.’ Through these skillful means, the Tathāgata entices and encourages sentient beings. He further says: ‘You should know that the Dharmas of these three vehicles are all praised by the noble ones. They are free and unbound, without anything upon which to depend or anything to seek. Riding these three vehicles, you will delight in the uncontaminated faculties and powers, factors of awakening, factors of the path, meditation, liberation, samādhis (right concentration), and more, and thereby gain immeasurable peace, security, and joy.’
Leaving the House through the Three Vehicles · The Tathāgata Gives the Great Vehicle Equally
「舍利弗！若有眾生內有智性，從佛世尊聞法信受，慇懃精進，欲速出三界，自求涅槃，是名聲聞乘，如彼諸子為求羊車出於火宅；若有眾生從佛世尊聞法信受，慇懃精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘，如彼諸子為求鹿車出於火宅；若有眾生從佛世尊聞法信受，勤修精進，求一切智、佛智、自然智、無師智，如來知見、力、無所畏，愍念、安樂無量眾生，利益天人，度脫一切，是名大乘，菩薩求此乘故，名為摩訶薩，如彼諸子為求牛車、出於火宅。 「舍利弗！如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門出三界苦，怖畏險道，得涅槃樂。 「如來爾時便作是念：『我有無量無邊智慧、力、無畏等諸佛法藏，是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。』是諸眾生脫三界者，悉與諸佛禪定、解脫等娛樂之具，皆是一相、一種，聖所稱歎，能生淨妙第一之樂。 「舍利弗！如彼長者，初以三車誘引諸子，然後但與大車，寶物莊嚴，安隱第一；然彼長者無虛妄之咎。如來亦復如是，無有虛妄，初說三乘引導眾生，然後但以大乘而度脫之。何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。 「舍利弗！以是因緣，當知諸佛方便力故，於一佛乘分別說三。」
“Śāriputra! Suppose sentient beings possess an inward capacity for wisdom. They hear the Dharma from the Buddha, the World-Honored One, trust and accept it, strive earnestly and diligently, wish to leave the three realms quickly, and seek nirvāṇa for themselves. This is named the śrāvaka vehicle, like the children who leave the burning house in quest of the goat-cart. Suppose sentient beings hear the Dharma from the Buddha, the World-Honored One, trust and accept it, strive earnestly and diligently, seek naturally-arising wisdom, delight in cultivating goodness alone in stillness, and deeply understand the causes and conditions of all dharmas. This is named the pratyekabuddha vehicle, like the children who leave the burning house in quest of the deer-cart. Suppose sentient beings hear the Dharma from the Buddha, the World-Honored One, trust and accept it, cultivate diligently and strive with energy, and seek knowledge of all, a buddha’s knowledge, naturally-arising knowledge, knowledge attained without a teacher, and the Tathāgata’s knowing-and-seeing, powers, and fearlessnesses. They regard with compassion, protect, and bring peace and joy to immeasurable sentient beings; benefit devas and humans; and deliver all. This is named the great vehicle. Because bodhisattvas seek this vehicle, they are named mahāsattvas, great beings, like the children who leave the burning house in quest of the ox-cart.
“Śāriputra! The elder saw that his children had safely left the burning house and reached a place free from fear. Reflecting that his wealth was immeasurable, he gave the great cart equally to all his children. The Tathāgata is the same: he is the father of all sentient beings. When he sees immeasurable thousands of millions of beings pass through the gateway of the Buddha’s teaching, escape the suffering of the three realms and the dangerous path of fear, and gain the joy of nirvāṇa, he acts in the same way.
“At that time, the Tathāgata thinks: ‘I possess the immeasurable and boundless treasury of the buddhas’ wisdom, powers, fearlessnesses, and other Dharmas. These sentient beings are all my children. I shall give the great vehicle to them equally. I shall not allow anyone to attain extinction alone; I shall cause them all to enter extinction through the Tathāgata’s extinction.’ To those sentient beings who have escaped the three realms, he gives the playthings of all the buddhas’ meditations, liberations, and more. All are of one mark and one kind, praised by the noble ones and able to produce pure, wondrous, and foremost joy.
“Śāriputra! The elder first enticed his children with the three carts and afterward gave them only the great cart, adorned with treasures, foremost in peace and security. Yet the elder incurred no fault of falsehood. The Tathāgata is the same, without falsehood: he first teaches the three vehicles to guide sentient beings and afterward delivers them by means of the great vehicle alone. Why is this? The Tathāgata possesses the immeasurable treasury of wisdom, powers, fearlessnesses, and other Dharmas. He can give the Dharma of the great vehicle to all sentient beings, but not all are able to receive it fully.
“Śāriputra! Because of this cause and condition, you should know that through the power of skillful means, the buddhas distinguish and teach three within the One Buddha-Vehicle.”
Repeated Verse · The Aspect of the Burning House
佛欲重宣此義，而說偈言： 「譬如長者，有一大宅，其宅久故，
而復頓弊，堂舍高危，柱根摧朽，
梁棟傾斜，基陛隤毀，牆壁圮坼，
泥塗褫落，覆苫亂墜，椽梠差脫，
周障屈曲，雜穢充遍。有五百人，
止住其中。鵄梟雕鷲、烏鵲鳩鴿、
蚖蛇蝮蠍、蜈蚣蚰蜒、守宮百足、
狖貍鼷鼠，諸惡蟲輩，交橫馳走。
屎尿臭處，不淨流溢，蜣蜋諸蟲，
而集其上。狐狼野干，咀嚼踐蹋，
䶩齧死屍、骨肉狼藉。由是群狗，
競來搏撮，飢羸慞惶，處處求食。
鬪諍𪙁掣，嘊喍㘁吠，其舍恐怖，
變狀如是。處處皆有，魑魅魍魎、
夜叉惡鬼，食噉人肉。毒蟲之屬，
諸惡禽獸，孚乳產生，各自藏護。
夜叉競來，爭取食之，食之既飽，
惡心轉熾，鬪諍之聲，甚可怖畏。
鳩槃荼鬼，蹲踞土埵，或時離地，
一尺二尺，往返遊行，縱逸嬉戲，
捉狗兩足，撲令失聲，以腳加頸，
怖狗自樂。復有諸鬼，其身長大，
裸形黑瘦，常住其中，發大惡聲，
叫呼求食。復有諸鬼，其咽如針。
復有諸鬼，首如牛頭，或食人肉，
或復噉狗，頭髮蓬亂，殘害凶險，
飢渴所逼，叫喚馳走。夜叉餓鬼，
諸惡鳥獸，飢急四向，窺看窓牖。
如是諸難，恐畏無量。是朽故宅，
屬于一人。其人近出，未久之間，
於後舍宅，欻然火起，四面一時，
其炎俱熾。棟梁椽柱，爆聲震裂，
摧折墮落，牆壁崩倒。諸鬼神等，
揚聲大叫。雕鷲諸鳥、鳩槃荼等，
周章惶怖，不能自出。惡獸毒蟲，
藏竄孔穴。毘舍闍鬼，亦住其中，
薄福德故，為火所逼，共相殘害，
飲血噉肉。野干之屬，竝已前死，
諸大惡獸，競來食噉，臭烟熢㶿，
四面充塞。蜈蚣蚰蜒、毒蛇之類，
為火所燒，爭走出穴，鳩槃荼鬼、
隨取而食。又諸餓鬼，頭上火燃，
飢渴熱惱，周章悶走。其宅如是，
甚可怖畏，毒害火災，眾難非一。
是時宅主，在門外立，聞有人言：
『汝諸子等，先因遊戲，來入此宅，
稚小無知，歡娛樂著。』長者聞已，
驚入火宅，方宜救濟，令無燒害。
告喻諸子，說眾患難，惡鬼毒蟲，
災火蔓延，眾苦次第，相續不絕。
毒蛇蚖蝮，及諸夜叉、鳩槃茶鬼，
野干狐狗、雕鷲鵄梟，百足之屬，
飢渴惱急，甚可怖畏。此苦難處，
況復大火。諸子無知，雖聞父誨，
猶故樂著，嬉戲不已。是時長者，
而作是念：『諸子如此，益我愁惱。
今此舍宅，無一可樂，而諸子等，
耽湎嬉戲，不受我教，將為火害。』
即便思惟，設諸方便，告諸子等：
『我有種種，珍玩之具，妙寶好車，
羊車鹿車、大牛之車，今在門外。
汝等出來，吾為汝等，造作此車，
隨意所樂，可以遊戲。』諸子聞說，
如此諸車，即時奔競，馳走而出，
到於空地，離諸苦難。長者見子，
得出火宅，住於四衢。坐師子座，
而自慶言：『我今快樂！此諸子等，
生育甚難，愚小無知，而入險宅。
多諸毒蟲，魑魅可畏，大火猛炎，
四面俱起。而此諸子，貪樂嬉戲。
我已救之，令得脫難。是故諸人，
我今快樂。』爾時諸子，知父安坐，
皆詣父所，而白父言：『願賜我等，
三種寶車。如前所許：「諸子出來，
當以三車，隨汝所欲。」今正是時，
唯垂給與。』長者大富，庫藏眾多，
金銀琉璃、車𤦲馬腦，以眾寶物，
造諸大車。莊校嚴飾，周匝欄楯，
四面懸鈴，金繩交絡。真珠羅網，
張施其上，金華諸瓔，處處垂下，
眾綵雜飾，周匝圍繞，柔軟繒纊，
以為茵蓐。上妙細㲲，價直千億，
鮮白淨潔，以覆其上。有大白牛，
肥壯多力，形體姝好，以駕寶車。
多諸儐從，而侍衛之。以是妙車，
等賜諸子。諸子是時，歡喜踊躍，
乘是寶車，遊於四方，嬉戲快樂，
自在無礙。告舍利弗：『我亦如是，
眾聖中尊，世間之父。一切眾生，
皆是吾子，深著世樂，無有慧心。
三界無安，猶如火宅，眾苦充滿，
甚可怖畏。常有生老、病死憂患，
如是等火，熾然不息。如來已離，
三界火宅，寂然閑居，安處林野。
今此三界，皆是我有，其中眾生，
悉是吾子。而今此處，多諸患難，
唯我一人，能為救護。雖復教詔，
而不信受，於諸欲染，貪著深故。
以是方便，為說三乘，令諸眾生，
知三界苦，開示演說，出世間道。
是諸子等，若心決定，具足三明，
及六神通，有得緣覺、不退菩薩。
汝舍利弗！我為眾生，以此譬喻，
說一佛乘。汝等若能，信受是語，
一切皆當，得成佛道。是乘微妙、
清淨第一，於諸世間，為無有上，
佛所悅可。一切眾生，所應稱讚、
供養禮拜。無量億千，諸力解脫、
禪定智慧，及佛餘法，得如是乘。
令諸子等，日夜劫數，常得遊戲，
與諸菩薩，及聲聞眾，乘此寶乘，
直至道場。以是因緣，十方諦求，
更無餘乘，除佛方便。』告舍利弗：
『汝諸人等，皆是吾子，我則是父。
汝等累劫，眾苦所燒，我皆濟拔，
令出三界。我雖先說：「汝等滅度。」
但盡生死，而實不滅；今所應作，
唯佛智慧。若有菩薩，於是眾中，
能一心聽，諸佛實法。諸佛世尊，
雖以方便；所化眾生，皆是菩薩。
若人小智，深著愛欲，為此等故，
說於苦諦。眾生心喜，得未曾有，
佛說苦諦，真實無異。若有眾生，
不知苦本，深著苦因，不能暫捨。
為是等故，方便說道。諸苦所因，
貪欲為本，若滅貪欲，無所依止，
滅盡諸苦，名第三諦。為滅諦故，
修行於道，離諸苦縛，名得解脫。
是人於何，而得解脫？但離虛妄，
名為解脫；其實未得，一切解脫。
佛說是人，未實滅度。斯人未得，
無上道故，我意不欲，令至滅度。
我為法王，於法自在，安隱眾生，
故現於世。汝舍利弗！我此法印，
為欲利益，世間故說，在所遊方，
勿妄宣傳。若有聞者，隨喜頂受，
當知是人，阿鞞跋致。若有信受，
此經法者，是人已曾，見過去佛，
恭敬供養，亦聞是法。若人有能，
信汝所說，則為見我，亦見於汝，
及比丘僧，并諸菩薩。斯法華經，
為深智說，淺識聞之，迷惑不解。
一切聲聞，及辟支佛，於此經中，
力所不及。汝舍利弗！尚於此經，
以信得入；況餘聲聞。其餘聲聞，
信佛語故，隨順此經，非己智分。
又舍利弗！憍慢懈怠、計我見者，
莫說此經。凡夫淺識，深著五欲，
聞不能解，亦勿為說。若人不信，
毀謗此經，則斷一切，世間佛種。
The Buddha wished to proclaim this meaning again, and spoke in verse:
“Suppose there were an elder
who possessed one great house.
The house had long grown old
and had suddenly fallen into ruin.
Its halls and chambers rose high and dangerously;
the bases of its pillars were crushed and rotten;
its beams and ridgepoles leaned askew;
its foundations and steps had collapsed;
its walls had crumbled and split;
the clay plaster had peeled away;
the thatched coverings fell in disorder;
the rafters and eaves had slipped apart;
the surrounding barriers twisted and bent;
filth of every kind filled the whole place.
Five hundred people
lived inside.
Owls, eagles, vultures,
crows, magpies, turtledoves, and pigeons;
venomous snakes, vipers, and scorpions;
centipedes and millipedes;
geckos and many-legged creatures;
weasels, wildcats, and mice—
all these evil crawling things
raced across one another in every direction.
In places foul with urine and excrement,
unclean matter overflowed;
dung beetles and other insects
gathered upon it.
Foxes, wolves, and jackals
chewed and trampled,
gnawing at corpses
amid bones and flesh strewn everywhere.
For this reason, packs of dogs
rushed in and fought to seize them.
Starved, gaunt, and frantic,
they searched everywhere for food.
They fought, bit, dragged, and tore at one another,
baring their teeth, snarling, and barking.
Such were the frightening
transformations of that house.
Everywhere there were
sprites, specters, and malignant spirits,
yakṣas and evil ghosts
devouring human flesh.
Venomous creatures
and evil birds and beasts
gave birth and nursed their young,
each hiding and protecting them.
The yakṣas raced toward them,
struggling to seize and eat them.
Once they had eaten their fill,
their vicious hearts grew still fiercer;
the sound of their fighting
was exceedingly terrifying.
Kumbhāṇḍa spirits (spirits that consume human vital energy)
squatted upon mounds of earth;
at times they rose above the ground,
one or two feet high,
wandering back and forth,
abandoning themselves to play.
They seized dogs by both legs
and beat them until they lost their voices;
they pressed their feet upon the dogs’ necks
and delighted in terrifying them.
There were other spirits
whose bodies were tall and huge,
naked, black, and gaunt.
They always dwelt inside,
raising great and evil cries
as they shouted in search of food.
There were still other spirits
whose throats were as narrow as needles.
There were still other spirits
with heads like the heads of oxen.
Sometimes they ate human flesh;
sometimes they devoured dogs.
Their hair was disheveled;
they were murderous, vicious, and dangerous.
Driven by hunger and thirst,
they cried out and ran about.
Yakṣas, hungry ghosts,
and all the evil birds and beasts,
urgent with hunger, looked in every direction
and peered through the windows.
Calamities such as these
were immeasurably fearful.
This old and decaying house
belonged to one man.
The man had only just gone out,
and before much time had passed,
after he left, the house
suddenly caught fire.
On all four sides at the same time,
the flames blazed together.
Ridgepoles, beams, rafters, and pillars
burst with cracking, thunderous sounds;
they broke apart and fell,
and the walls collapsed.
The many ghosts and spirits
raised their voices and screamed.
Eagles, vultures, other birds,
kumbhāṇḍas, and the rest
were thrown into terrified confusion
and could not escape by themselves.
Evil beasts and venomous creatures
hid and fled into holes.
Piśāca spirits (spirits that consume human vital energy, blood, and flesh)
also dwelt within.
Because their merit was slight,
the fire pressed in upon them;
they maimed one another
and drank blood and ate flesh.
The jackals and their kind
had already died;
the great evil beasts
raced to devour them.
Foul smoke billowed thickly
and filled the house on every side.
Centipedes, millipedes,
and venomous snakes
were burned by the fire
and struggled to flee their holes;
the kumbhāṇḍa spirits
seized and ate them as they emerged.
The many hungry ghosts
had flames burning upon their heads;
tormented by hunger, thirst, and heat,
they ran about in panic and distress.
Such was that house:
exceedingly fearful,
filled with poison, injury, and fire,
its disasters were not of only one kind.
At that time, the master of the house
stood outside the gate
and heard someone say:
‘Your children
came into this house earlier
because they were playing.
They are young and without understanding,
delighting in play and attached to their pleasure.’
When the elder heard this,
he rushed in alarm into the burning house
to rescue them by fitting means
so that they would not be burned or harmed.
He admonished and instructed his children,
telling them of the many dangers:
the evil spirits and venomous creatures,
the spreading fire,
and sufferings following one after another
without interruption.
Venomous snakes, vipers,
the many yakṣas,
kumbhāṇḍa spirits,
jackals, foxes, and dogs,
eagles, vultures, and owls,
and the many-legged creatures,
driven and tormented by hunger and thirst—
all were exceedingly fearful.
This was already a place of suffering and danger;
how much more so with the great fire!
The children had no understanding.
Although they heard their father’s instruction,
they remained attached as before
and would not stop their games.
At that time, the elder
thought within himself:
‘My children’s conduct
only adds to my sorrow and distress.
Now, within this house,
there is not one thing in which to delight;
yet my children
are immersed in their games.
They will not accept my teaching
and are about to be harmed by the fire.’
He immediately reflected
and devised skillful means,
telling his children:
‘I have many kinds
of rare playthings,
fine carts made of wondrous treasures—
goat-carts, deer-carts,
and carts drawn by great oxen—
now outside the gate.
Come out!
I have made
these carts for you;
according to whatever delights you,
you may play with them.’
When the children heard him speak
of carts such as these,
they immediately raced one another,
running out of the house.
They reached the open ground
and left every suffering and danger behind.
The elder saw that his children
had escaped the burning house
and stood at the crossroads.
Sitting upon a lion seat,
he celebrated within himself:
‘Now I am truly joyful!
These children
were exceedingly difficult to raise;
young, foolish, and without understanding,
they entered that dangerous house,
filled with venomous creatures
and terrifying malignant spirits,
while the great fire’s fierce flames
rose together on all four sides.
Yet these children
remained attached to the pleasure of their games.
I have now rescued them
and enabled them to escape this danger.
Therefore, all of you,
I am truly joyful now.’
At that time, the children
saw their father seated at ease.
They all went to him
and said: ‘Please give us
the three kinds of jeweled carts,
just as you promised before:
“When my children come out,
I will give you the three carts,
whichever you wish.”
Now is precisely the time;
please grant them to us.’
The elder was exceedingly wealthy
and possessed many storehouses.
With gold, silver, lapis lazuli,
giant clamshell, and agate,
and with treasures of every kind,
he made many great carts.
They were magnificently adorned with treasures,
encircled on every side by railings,
hung on all four sides with bells,
and interlaced with golden cords.
Nets of pearls
were spread above them;
golden flowers and jeweled necklaces
hung down everywhere;
ornaments of many colors
surrounded them on every side.
Soft silk and floss
served as cushions;
the finest and most wondrous cloth,
worth hundreds of thousands of millions,
bright white, pure, and without blemish,
covered them from above.
There were great white oxen,
well-fed, strong, and powerful,
beautiful in form,
harnessed to the jeweled carts.
Many attendants
accompanied and guarded them.
With such wondrous carts,
he endowed all his children equally.
At that time, the children
leapt for joy.
They mounted the jeweled carts,
roamed in all four directions,
and played in happiness,
free and without obstruction.
The Buddha told Śāriputra: ‘I am the same:
the most honored among the noble ones,
the father of the world.
All sentient beings
are my children,
yet they are deeply attached to worldly pleasures
and have no heart of wisdom.
There is no peace in the three realms;
they are like a burning house,
filled with every suffering
and exceedingly fearful.
There are always the anxieties of birth and aging,
illness and death.
Fires such as these
blaze without cease.
The Tathāgata has already left
the burning house of the three realms;
he dwells alone in tranquil stillness,
peacefully abiding in the forest wilds.
These three realms
are all my possession,
and the sentient beings within them
are all my children.
Yet this place now
is filled with many dangers,
and I alone
can rescue and protect them.
Although I instruct and admonish them,
they do not trust or accept my words,
because their defiled attraction to the many desires
and their craving and attachment are so deep.
Through these skillful means,
I teach them the three vehicles,
causing sentient beings
to know the suffering of the three realms,
and opening, revealing, and proclaiming
the path that leads beyond the world.
If these children
make their minds firm,
they fully possess the three knowledges—knowledge of past lives, the divine eye, and exhaustion of the outflows—
and the six supernormal powers.
Some attain solitary awakening (awakening by contemplating causes and conditions);
others become nonretrogressing bodhisattvas.
You, Śāriputra!
For the sake of sentient beings,
I use this parable
to teach the One Buddha-Vehicle.
If you are able
to trust and accept these words,
all sentient beings shall
accomplish the buddha-path.
This vehicle is wondrous,
pure, and foremost.
Throughout all worlds,
it is incomparable, supreme, and unsurpassed;
it is what the Buddha delights in and approves.
All sentient beings
should praise it,
make offerings to it, and bow before it.
Immeasurable thousands of millions
of powers and liberations,
meditations and wisdoms,
and all the Buddha’s other Dharmas
are obtained through this vehicle.
It enables the children,
through days and nights and countless aeons,
always to delight and play,
together with the bodhisattvas
and the śrāvaka assembly.
Riding this jeweled vehicle,
they go directly to the place of awakening.
For this reason,
when one searches carefully throughout the ten directions,
there is no other vehicle,
apart from what the Buddha teaches through skillful means.’
The Buddha told Śāriputra:
‘All of you
are my children,
and I am your father.
Through many aeons,
you have been burned by many sufferings;
I have rescued and drawn you all out
and caused you to leave the three realms.
Although I said before,
“You have attained extinction,”
you had only brought birth and death to an end
and in reality had not reached extinction.
What you must now do
is seek only the Buddha’s wisdom.
If there are bodhisattvas
within this assembly
who can listen single-mindedly
to the real Dharma of the buddhas,
they will know that although the buddhas,
the World-Honored Ones, use skillful means,
all sentient beings whom they teach and transform
are bodhisattvas.
If people have little wisdom
and are deeply attached to craving and desire,
then, for the sake of such people,
the Buddha teaches the truth of suffering.
Sentient beings rejoice at heart
and gain what they never had before:
the truth of suffering taught by the Buddha
is real and without error.
If sentient beings
do not know the root of suffering,
are deeply attached to suffering’s cause,
and cannot relinquish it even briefly,
then, for the sake of such beings,
the Buddha skillfully teaches the path.
The cause of all suffering
has craving and desire as its root.
If craving and desire are extinguished,
suffering has nothing upon which to depend.
To extinguish all suffering
is named the third truth, cessation.
For the sake of that truth of cessation,
one cultivates the path.
To leave the bonds of every suffering
is named attaining liberation.
From what, then,
have such people been liberated?
They have merely left the false behind,
and this is named liberation;
in reality, they have not yet attained
complete liberation in every respect.
The Buddha says that such people
have not truly reached extinction.
Because they have not yet attained
the unsurpassed path,
I do not wish
to let them stop at extinction.
I am the Dharma-king,
free and sovereign with respect to the Dharma.
For the sake of bringing peace and security to sentient beings,
I appear in the world.
You, Śāriputra!
This seal of my Dharma
is taught because I wish
to benefit the world.
Wherever you travel and teach,
do not proclaim it carelessly.
If those who hear it
rejoice accordingly and receive it with deepest reverence,
know that such people
are nonretrogressing.
If anyone trusts and accepts
the Dharma of this sutra,
that person has already
seen buddhas of the past,
revered them and made offerings,
and heard this Dharma as well.
If anyone is able
to trust what you teach,
that person thereby sees me,
sees you,
sees the community of monks,
and sees all the bodhisattvas.
This Lotus Sutra
is taught for those of profound wisdom.
Those of shallow understanding hear it
but become confused and cannot comprehend.
All śrāvakas
and pratyekabuddhas
lack the power
to reach what is taught in this sutra.
You, Śāriputra,
even you enter this sutra
by means of trust;
how much more is this true of other śrāvakas!
The other śrāvakas
follow this sutra
because they trust the Buddha’s words,
not because it lies within the share of their own wisdom.
Again, Śāriputra!
Do not teach this sutra
to the arrogant and indolent
or to those who cling to the view of self.
Ordinary people of shallow understanding
are deeply attached to the five desires;
when they hear it, they cannot understand.
Do not teach it to them either.
If anyone does not trust it
and slanders this sutra,
that person cuts off every
buddha-seed in the world.
Repeated Verse · The Karmic Requital for Slandering the Sutra
或復顰蹙，而懷疑惑，汝當聽說，
此人罪報。若佛在世，若滅度後，
其有誹謗，如斯經典，見有讀誦、
書持經者，輕賤憎嫉，而懷結恨。
此人罪報，汝今復聽。其人命終，
入阿鼻獄，具足一劫，劫盡更生。
如是展轉，至無數劫，從地獄出，
當墮畜生。若狗野干，其形𩑔瘦，
黧黮疥癩，人所觸嬈。又復為人，
之所惡賤，常困飢渴，骨肉枯竭，
生受楚毒，死被瓦石。斷佛種故，
受斯罪報。若作馲駝，或生驢中，
身常負重，加諸杖捶，但念水草，
餘無所知。謗斯經故，獲罪如是。
有作野干，來入聚落，身體疥癩，
又無一目。為諸童子，之所打擲，
受諸苦痛，或時致死。於此死已，
更受蟒身。其形長大，五百由旬，
聾騃無足，宛轉腹行，為諸小蟲，
之所唼食，晝夜受苦，無有休息。
謗斯經故，獲罪如是。若得為人，
諸根闇鈍，矬陋攣躄，盲聾背傴。
有所言說，人不信受，口氣常臭，
鬼魅所著。貧窮下賤，為人所使，
多病痟瘦，無所依怙。雖親附人，
人不在意，若有所得，尋復忘失。
若修醫道，順方治病，更增他疾，
或復致死。若自有病，無人救療，
設服良藥，而復增劇。若他反逆、
抄劫竊盜，如是等罪，橫羅其殃。
如斯罪人，永不見佛，眾聖之王，
說法教化。如斯罪人，常生難處，
狂聾心亂，永不聞法。於無數劫、
如恒河沙，生輒聾瘂，諸根不具。
常處地獄，如遊園觀，在餘惡道，
如己舍宅，駝驢猪狗，是其行處。
謗斯經故，獲罪如是。若得為人，
聾盲瘖瘂、貧窮諸衰，以自莊嚴。
水腫乾痟、疥癩癰疽、如是等病，
以為衣服。身常臭處，垢穢不淨，
深著我見，增益瞋恚，婬欲熾盛，
不擇禽獸。謗斯經故，獲罪如是。』
Or if anyone frowns
and harbors doubt,
listen now as I explain
the karmic requital of such a person.
Whether while a buddha is in the world
or after that buddha has entered extinction,
if anyone slanders
a scripture such as this,
or sees someone reading, reciting,
copying, and upholding this sutra
and treats that person with contempt, hatred, and jealousy,
harboring resentment and enmity,
listen again now
to that person’s karmic requital.
When such a person’s life ends,
that person enters the Avīci Hell, the hell without interval,
for one entire aeon;
when the aeon ends, that person is born there again.
Passing on in this way without interruption
through countless aeons,
when that person emerges from hell,
that person falls among animals.
If born as a dog or jackal,
the body is withered and gaunt,
dark, mottled, scabbed, and diseased,
and is prodded and tormented by people.
Again, it is hated
and despised by people,
continually afflicted by hunger and thirst,
until bone and flesh waste away.
Alive, it undergoes bitter torment;
dead, it is pelted with tiles and stones.
Because it cut off the buddha-seed,
it undergoes this karmic requital.
If born as a camel
or among donkeys,
its body constantly bears heavy loads
and is beaten with sticks and whips.
It thinks only of water and grass
and knows nothing else.
Because it slandered this sutra,
it incurs guilt such as this.
Some are born as jackals
that enter villages,
their bodies scabbed and diseased
and one eye missing.
They are struck and pelted
by the village children,
undergoing many pains
and at times being killed.
After dying there,
they are born again with the body of a great serpent.
Its body is immense,
five hundred yojanas (units of length) long;
deaf, witless, and without feet,
it writhes and crawls upon its belly.
Many tiny creatures
bite and feed upon it;
day and night it undergoes pain
without any rest.
Because it slandered this sutra,
it incurs guilt such as this.
If it obtains human birth,
its faculties are dark and dull;
it is short and ugly, with contracted, crippled limbs,
blind, deaf, and bent-backed.
Whatever such a person says,
people do not trust or accept it.
The breath from the mouth is always foul,
and ghosts and spirits possess the body.
Poor and lowly,
that person is ordered about by others;
sickly, wasted, and thin,
with no one upon whom to rely.
Although drawing close and attaching to others,
those people give no thought in return;
whatever is gained
is immediately forgotten and lost.
If such a person studies medicine
and treats illness according to prescriptions,
the treatment only worsens another’s disease
or even causes death.
If such a person falls ill,
there is no one to rescue or treat them;
even if good medicine is taken,
the illness only grows more severe.
If others rebel,
rob, plunder, or steal,
calamity from crimes such as these
falls wrongly upon that person.
A wrongdoer such as this
never sees the Buddha,
king of all the noble ones,
teaching the Dharma and transforming beings.
A wrongdoer such as this
is always born where the Dharma cannot be heard;
mad, deaf, and confused in mind,
that person never hears the Dharma.
Throughout countless aeons,
as numerous as the sands of the Ganges,
each birth brings deafness and muteness,
with the faculties incomplete.
Such a person always dwells in hell
as familiarly as roaming through a pleasure garden,
and dwells in the other evil destinations
as though living in their own home.
Camels, donkeys, pigs, and dogs—
these are the forms through which such a person passes.
Because that person slandered this sutra,
that person incurs guilt such as this.
If human birth is obtained,
deafness, blindness, and muteness,
poverty and every decline,
serve as adornments upon the body.
Dropsy and emaciation,
scabs, leprosy, abscesses, and sores—
diseases such as these
serve as clothing.
The body is continually foul,
filthy, stained, and unclean.
Deep attachment to the view of self
only increases hatred and anger;
sexual desire blazes fiercely,
without even distinguishing birds from beasts.
Because that person slandered this sutra,
that person incurs guilt such as this.’
Repeated Verse · Those to Whom the Sutra May Be Taught
告舍利弗：『謗斯經者，若說其罪，
窮劫不盡。以是因緣，我故語汝：
「無智人中，莫說此經。」若有利根，
智慧明了，多聞強識，求佛道者，
如是之人，乃可為說。若人曾見，
億百千佛，殖諸善本，深心堅固，
如是之人，乃可為說。若人精進，
常修慈心，不惜身命，乃可為說。
若人恭敬，無有異心，離諸凡愚，
獨處山澤，如是之人，乃可為說。
又舍利弗！若見有人，捨惡知識，
親近善友，如是之人，乃可為說。
若見佛子，持戒清潔，如淨明珠，
求大乘經，如是之人，乃可為說。
若人無瞋，質直柔軟，常愍一切，
恭敬諸佛，如是之人，乃可為說。
復有佛子，於大眾中，以清淨心，
種種因緣、譬喻言辭，說法無礙，
如是之人，乃可為說。若有比丘，
為一切智，四方求法，合掌頂受，
但樂受持，大乘經典，乃至不受，
餘經一偈，如是之人，乃可為說。
如人至心，求佛舍利，如是求經，
得已頂受，其人不復，志求餘經，
亦未曾念，外道典籍，如是之人，
乃可為說。』告舍利弗：『我說是相，
求佛道者，窮劫不盡。』如是等人，
則能信解，汝當為說，妙法華經。」
The Buddha told Śāriputra: ‘If the karmic guilt
of those who slander this sutra were described,
even through aeons it could not be exhausted.
For this reason,
I deliberately tell you:
“Among people without wisdom,
do not teach this sutra.”
If people have keen faculties,
clear and penetrating wisdom,
broad learning and powerful memory,
and seek the buddha-path,
only to people such as these
may it be taught.
If people have previously seen
hundreds of thousands of millions of buddhas,
planted many wholesome roots,
and possess a firm and profound mind,
only to people such as these
may it be taught.
If people strive with energy,
constantly cultivate a heart of kindness,
and do not spare body or life,
only to them may it be taught.
If people are reverent,
have no divided mind,
leave the foolish and ordinary behind,
and dwell alone among mountains and marshes,
only to people such as these
may it be taught.
Again, Śāriputra!
If you see people
who have left harmful companions
and draw near to good friends,
only to people such as these
may it be taught.
If you see sons of the Buddha
who keep the precepts in purity,
like a pure and radiant jewel,
and seek the great-vehicle sutras,
only to people such as these
may it be taught.
If people are without anger,
straightforward, gentle, and yielding,
continually compassionate toward all,
and reverent toward all buddhas,
only to people such as these
may it be taught.
There are also sons of the Buddha
who, within the great assembly,
with a pure mind
and through many causes and conditions,
parables, and expressions,
teach the Dharma without obstruction;
only to people such as these
may it be taught.
If monks,
for the sake of knowledge of all,
seek the Dharma in every direction,
join their palms and receive it with deepest reverence,
delighting only in accepting and upholding
the great-vehicle scriptures,
and do not accept even a single verse
from any other scripture,
only to people such as these
may it be taught.
Just as people single-mindedly and sincerely
seek the Buddha’s relics,
if they seek this sutra in the same way,
receive it with deepest reverence once it is obtained,
no longer aspire
to seek other scriptures,
and have never even given thought
to the writings of non-Buddhist paths,
only to people such as these
may it be taught.’
The Buddha told Śāriputra: ‘If I described these characteristics
of those who seek the buddha-path,
even through aeons I could not exhaust them.’
People such as these
are able to trust and understand;
you should teach them
the Lotus Sutra of the Wondrous Dharma.”
方便品把話說破了——「唯有一乘法，無二亦無三」，三乘只是方便。可這話太抽象：憑什麼說三乘是權、一乘才是實？佛深知眾生要一個看得見的故事，所以這一品，祂把方便品那一層道理，演成了一場火宅裡的戲。舍利弗這樣的利根人，聽方便品的「法說」便已領悟；可四眾之中還有許多中根人未透，佛便說「諸有智者以譬喻得解」，以火宅喻把「開權顯實」再明一遍。這是法華七喻的頭一喻，也是全經最有名的一則故事。以下順經文次第，把這一品每一義講明；末後再以唯識一系的讀法，補一點旁照。
舍利弗的眼淚：從自傷，到今日乃知真是佛子
這一品一開場，是舍利弗的一場情緒翻轉。他聽了方便品，「踊躍歡喜，即起合掌」，對佛自陳一段心事：他從前聽佛說法、見諸菩薩授記作佛，自己卻「不豫斯事」，甚是感傷，覺得失了如來的無量知見。獨處山林時，他日夜自責：我等同入法性，何以如來只用小乘法度我？這是我的過咎，不是世尊的。
這一段自白，是中根聲聞的一幅心像：他們曾以為證了阿羅漢便是到頭，如今才驚覺自己「失於如來無量知見」。而今聞佛所未曾聞之法，「斷諸疑悔，身意泰然，快得安隱」——舍利弗說出那句領解的話：「今日乃知真是佛子，從佛口生，從法化生，得佛法分。」原來我不是只能證個小果的聲聞，我是佛的兒子，本有成佛的分。這一悟，是譬喻品的起點：一個曾自傷「失利」的人，認回了自己本有的家業。
佛與授記：聲聞也當作佛，號華光如來
舍利弗既已領解，佛便當眾印可，授記於他：汝於未來世，過無量劫，供養若干千萬億佛，具足菩薩所行之道，「當得作佛，號曰華光如來」；國名離垢，其土平正清淨，劫名大寶莊嚴。這一段看似平常，實則石破天驚：一個聲聞弟子，佛竟明明白白記他當來成佛。
這正是法華的破格處。在此經之前，聲聞入了涅槃便是了局，與佛果無分；法華卻說，連舍利弗這樣的聲聞，也「當得作佛」。授記，就是佛給眾生蓋下的一枚印：你這條路，通到佛地。舍利弗受記，是二乘作佛的頭一個實例，也替後面千二百人、乃至一切聲聞，開了同一道門。
為什麼要說一個火宅的故事
舍利弗自己雖悟了，會中那千二百心自在者、以及學無學人，卻仍「皆墮疑惑」。他們曾自以為「離我見及有無見等」便得涅槃，如今聞所未聞，反倒糊塗了。舍利弗替他們請佛：願為四眾說其因緣，令離疑悔。
佛答應了，卻不再直說道理，而是說：「今當復以譬喻更明此義，諸有智者以譬喻得解。」這一句，點出了整部譬喻品的用心。方便品的「開權顯實」是法說，利根人一聽即透，中下根人卻抓不住那抽象的理。佛深知：一個看得見的故事，比一句玄妙的道理更能入心。於是祂要講一個火宅、三車、一位父親的故事——把『三乘是權、一乘是實』演成一幅人人看得懂的圖。
火宅：三界的實相
故事這樣開始。有一位大長者，年紀老邁，財富無量，家宅廣大，卻只有一道門。宅裡住著幾百人，堂閣朽爛、牆壁傾頹、柱根腐敗，四面忽然一齊起火，焚燒舍宅。長者有十個、二十個乃至三十個孩子，都在這火宅之中。
長者見大火從四面燒起，大驚大怖。可那些孩子呢？「於火宅內樂著嬉戲，不覺不知、不驚不怖」——火都燒到身上了，苦痛切身，他們卻「心不厭患，無求出意」，只顧東西奔走玩耍，抬頭看看父親，又接著玩。這一幅圖，就是三界眾生的實相：三界如一座朽爛失火的宅子，「眾苦充滿，甚可怖畏，常有生老、病死憂患，如是等火，熾然不息」；而眾生沉溺其中，貪著五欲之樂，對這遍地的火視而不見，不驚不怖，不求出離。火宅之可怕，不在火，而在「不覺」——身在火中而不自知，才是最深的險。
三車誘子：一場為了救命的方便
長者要救孩子，卻犯了難。他想：我雖身手有力，能抱他們出去；可這宅只有一門，又復狹小，孩子幼稚戀著戲處，抱著跑或當墮落、為火所燒。他也曾好言相勸——「此舍已燒，宜時疾出」；可孩子們「不肯信受，不驚不畏，了無出心」，連什麼是火、什麼是舍、什麼是燒死都不懂，只顧玩。
直說危險，孩子不聽；硬抱，又來不及。長者於是「設方便」：他知道孩子們平日各有所好、貪愛珍玩，便告訴他們：你們最愛玩的稀奇好物——羊車、鹿車、牛車，如今就在門外，快出來，隨你們要哪個都給。孩子們一聽有好玩的車，「心各勇銳，互相推排，競共馳走，爭出火宅」。一場眼看要燒死人的災難，就靠這三輛許出去的車，把孩子全誘出了火門。
這三車，就是「權」——不是長者真正要給的，是他順著孩子的貪愛、為救命而許的一個方便。佛設聲聞、緣覺、菩薩三乘之教，正是這三車：順著眾生根器的深淺，許以各自嚮往的果，先把他們從三界火宅裡引出來再說。
各賜大車：一個遠超所許的父親
孩子們安然出了火宅，坐在四通八達的空地上，再無障礙，一齊向父親討那許諾的三車：「父先所許羊車、鹿車、牛車，願時賜與。」
到這裡，故事翻出了它真正的心。長者並沒有給三車，而是「各賜諸子等一大車」——一輛高廣、眾寶莊校、周匝欄楯、駕以大白牛的大車，每個孩子一輛，一樣的好，毫無差別。孩子們得了這遠超本來所望的大車，「歡喜踊躍」。長者為什麼這樣做？經裡他自道：我財物無量，這些都是我的孩子，我愛他們沒有偏心，怎能拿下劣的小車打發？「我有如是七寶大車，其數無量，應當等心各各與之。」
這一輛人人有分、一樣莊嚴的大白牛車，就是「實」——是長者本心裡真正要給的。三車是引子出宅的方便，大車才是父親的本懷。聲聞、緣覺、菩薩三乘是那三車，唯一佛乘是那一大車：佛以三乘之權，誘眾生奔出三界火宅；出離之後，卻同賜一佛乘之實。開權顯實，到這一賜，圓滿了。
那麼問題來了：長者明明許三車，卻只給一大車，這豈不是誑了孩子？佛把這一問，當場拋給舍利弗：這位長者「與諸子珍寶大車，寧有虛妄不」？舍利弗答得斬截：「不也，世尊！」——長者只要能讓孩子免了火難、保全性命，就已經不是虛妄了；何況他不但救了命，還給了比所許更好的大車。舍利弗接著說得更透：這長者哪怕最後連一輛最小的車都不給，也不算虛妄——因為他從一開始的用心就是「我以方便令子得出」，那三車本是為救命而設的方便，救命的目的達到了，方便就沒有欺誑可言。這一答，是整個火宅喻的關鍵：佛「於一佛乘分別說三」，不是欺誑，因為那三乘的許諾，本就是為把眾生救出生死火宅而設的方便；救出來了，再給以遠超所許的一佛乘，這是深慈，不是妄語。父親許小車而賜大車，佛說三乘而與一乘——同是一片為子的苦心。
法合：如來為一切世間之父
喻說完了，佛親自把它一一合到法上。如來「則為一切世間之父」，具足知見、力、無所畏、大神力、智慧、大慈大悲；祂生在這「三界朽故火宅」，為的是度眾生出生老病死、憂悲苦惱、三毒之火。祂見眾生「為生老病死、憂悲苦惱之所燒煮」，卻「歡喜遊戲，不覺不知、不驚不怖」，正如那火宅裡貪玩的孩子。
佛也曾想：我若只以神力智慧，直接讚說如來知見，眾生擔不起、度不了——因為他們還沒出火宅，何由能解佛的智慧？所以祂「但以智慧方便，於三界火宅拔濟眾生，為說三乘」：樂求速出、自求涅槃的，為說聲聞乘，如求羊車；樂獨善寂、深觀因緣的，為說辟支佛乘，如求鹿車；求一切智、如來知見、愍念安樂無量眾生的，為說大乘，如求牛車。三車引三種根器出宅，這是權。
出宅之後呢？佛「等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之」——如那長者，見孩子都出了火宅到了無畏處，便等賜大車。佛把眾生從三界救出後，終究要「但以大乘而度脫之」。所以祂總結道：「以是因緣，當知諸佛方便力故，於一佛乘分別說三。」——本來只有一佛乘，為救眾生出火宅，才權分作三；火既出離，三便歸一。這，就是火宅喻要說的全部：一個父親，一場大火，三輛救命的車，和一輛他本心要給的大車。
以唯識之眼：火宅是什麼在燒，那輛牛車又是什麼
上來是譬喻品自身的義。這一系譯註，另以唯識（慈恩窺基《法華玄贊》）為一面旁照的鏡子——鏡非經，唯識不是法華的源頭；只是同一場火宅之戲，換一副心識之學的眼來看，那火、那車、那父親許三賜一的用心，看得更細一層。
先看那座火宅。窺基不把「宅」看作身外之物，而判它就是眾生自己的心識——那含藏一切種子的異熟識（阿賴耶），正是這座宅。宅之所以「廣大」，因本識含容一切種子、變現整個三界；宅裡「多諸人眾」，是五趣的種子都藏在這本識之內，由種子為因，才有五趣輪迴、眾苦不息。這樣一讀，火宅的「火」便有了著落：三界的生死之火，燒的正是自心賴耶所變、種子所現的這一片；眾生在自己識所變的火宅裡受燒而不自知——這「不覺」，看得分外分明。
再看那輛大白牛車。它的車體，慈恩讀作佛果的「一切種智」（轉八識所成四智之一），駕車的白牛則是根本的無分別智。那父親本心要給的一佛乘之實，落實了說，就是轉識成智、圓證菩提的佛地；而火宅裡誘子的三車，是有名而無實體的世間善根——先給個名目引出來，真正載他們直至道場的，是這一輛種智之車。
那麼何以要「於一佛乘分別說三」？慈恩的答案是其一宗的家法：眾生的種姓不齊——有菩薩定性、有二乘定性、有不定性、也有無性；正因根器有這五種分別，佛才昔說三乘、今顯一實，而三乘之外實無別體。也正因五性各別，那些一味趣寂的定性聲聞，依慈恩的判釋是「定不作佛」的——佛與舍利弗授記，是為令他生決定趣向大乘，並非說一切聲聞都已具成佛之性。這一層讀法，與法華經文明說的「汝等皆當作佛」、與天台判一乘為究竟了義，並不相同。
孰為了義、孰為密意，古來三家各有其判：窺基以牛車為一切種智、以五性各別釋分別說三；智顗則破車數之定執，說「勿信人語」，唯以諸法實相為車體、會三歸一；吉藏則說門外本無實三車，三乘唯是虛指的方便，以顯一乘之真實。三家異讀異判，此處並錄，不加裁斷——經自說其一佛乘普被、皆當作佛，慈恩自有其五性種智之讀，各還其位。這面唯識之鏡照見的，是火宅喻裡那一層『心識與種姓』的紋理：佛之許三賜一，正因照著眾生種種心、種種根器而設。
The Chapter on Skillful Means has already stated the matter plainly: there is only One Vehicle, with no second nor any third; the three vehicles are only skillful means. Yet this statement is too abstract. On what grounds can the three vehicles be called provisional and the One Vehicle real? The Buddha knows well that sentient beings need a story they can see, and so in this chapter he turns the principle taught in the Chapter on Skillful Means into a drama inside a burning house. Those of keen faculties, like Śāriputra, understood as soon as they heard the “teaching through Dharma” in the preceding chapter; but many of middling faculties within the fourfold assembly had not yet understood. The Buddha therefore says that those with wisdom gain understanding through a parable, and uses the burning house to make clear once more what it means to open the provisional to reveal the real. This is the first of the Lotus Sutra’s seven parables and the most famous story in the entire sutra. We will follow the sequence of the text and make every meaning in the chapter clear; only at the end will we add a further reflection from the Consciousness-Only tradition.
Śāriputra’s Tears: From Grieving over Himself to “Only Today Do I Know That I Am Truly a Son of the Buddha”
The chapter opens with an emotional reversal in Śāriputra. After hearing the Chapter on Skillful Means, he leaps for joy, rises at once, joins his palms, and tells the Buddha what has long been in his heart. In the past he heard the Buddha teach and saw bodhisattvas receive predictions of future buddhahood, yet he himself had no share in the matter. Deeply grieved, he felt that he had lost the Tathāgata’s immeasurable knowing-and-seeing. When alone in the mountain forests, he reproached himself day and night: we have all entered the same dharma-nature, so why has the Tathāgata delivered me only by means of a lesser-vehicle teaching? The fault is ours, not the World-Honored One’s.
This confession is an image of the mind of a śrāvaka of middling faculties. Such disciples once thought that attaining arhatship was the end; only now do they realize with alarm that they have lost the Tathāgata’s immeasurable knowing-and-seeing. But now Śāriputra has heard from the Buddha a Dharma never heard before: his doubts and regrets are cut off, body and mind are at ease, and he gains peace and security. Then he speaks the sentence that expresses his understanding: “Only today do I know that I am truly a son of the Buddha, born from the Buddha’s mouth, born through transformation by the Dharma, and that I have obtained a share in the Buddha-Dharma.” He is not merely a śrāvaka able to realize a lesser fruit. He is the Buddha’s son and has always had a share in buddhahood. This awakening is the starting point of the Chapter on the Parable: someone who once grieved over a lost inheritance recognizes again the family estate that has always been his.
The Buddha Gives His Prediction: A Śrāvaka Too Shall Become a Buddha, Named Flower-Light Tathāgata
Once Śāriputra has understood, the Buddha confirms him before the assembly and gives him a prediction: in future ages, after immeasurable aeons, he will have made offerings to countless millions of buddhas and completed the path practiced by bodhisattvas; he shall become a buddha named Flower-Light Tathāgata. His land will be named Free from Defilement, level, pure, and adorned, and his aeon will be named Great Jewel Adornment. The passage may at first seem ordinary, but its force is shattering: the Buddha states plainly that a śrāvaka disciple will become a buddha.
This is where the Lotus breaks through an established boundary. Before this sutra, a śrāvaka’s entry into nirvāṇa brought matters to an end, leaving no share in the fruit of buddhahood. The Lotus, however, says that even a śrāvaka such as Śāriputra shall become a buddha. A prediction is like a seal the Buddha places upon a sentient being: this road of yours leads to the buddha-ground. Śāriputra is the first of the two vehicles to receive such a prediction, and in this way the same gate is opened for the twelve hundred who follow, and indeed for all śrāvakas.
Why Tell a Story about a Burning House?
Śāriputra himself has understood, but the twelve hundred whose minds had gained mastery, together with those still in training and those beyond training, have all fallen into doubt. They once thought that by leaving behind the view of self and the views of existence and nonexistence they had attained nirvāṇa. Now they hear what they have never heard before and become confused instead. Śāriputra therefore asks on their behalf: may the Buddha explain the causes and conditions to the fourfold assembly and free them from doubt and regret.
The Buddha agrees, but does not continue with abstract doctrine. He says that he will make the meaning still clearer through a parable, for those with wisdom gain understanding through parables. This sentence reveals the intention of the entire chapter. In the Chapter on Skillful Means, opening the provisional to reveal the real was taught through Dharma. Those of keen faculties understood as soon as they heard it, but those of middling and lesser faculties could not grasp so abstract a principle. The Buddha knows that a visible story can enter the heart more readily than a sentence of abstruse doctrine. He therefore tells of a burning house, three carts, and a father—and turns the teaching that the three vehicles are provisional and the One Vehicle real into a picture anyone can understand.
The Burning House: The True Condition of the Three Realms
The story begins with a wealthy elder, advanced in years and possessed of immeasurable riches. His house is vast but has only one gate. Hundreds of people live inside. Its halls and towers are decayed, its walls are collapsing, the bases of its pillars are rotten, and suddenly fire breaks out on all four sides at once. Ten, twenty, perhaps thirty of the elder’s children are inside.
The elder sees the great fire rising on every side and is terrified. But the children are engrossed in play inside the burning house: they neither notice nor understand, are neither startled nor afraid. The fire closes in upon their bodies and the pain cuts into them, yet they feel no aversion to the danger and have no wish to leave. They simply run here and there in play, look at their father, and go on playing. This picture is the true condition of sentient beings in the three realms. The three realms are like an old, decaying house on fire: they offer no peace, are filled with suffering and terribly frightening; the fires of birth, aging, sickness, death, and sorrow blaze without cease. Yet sentient beings remain immersed in them, attached to the pleasures of the five desires, blind to the fire everywhere around them, neither startled nor afraid, and not seeking escape. What makes the burning house most dangerous is not the fire but the failure to awaken to it. To be in the flames without knowing it is the deepest peril.
Enticing the Children with Three Carts: Skillful Means Devised to Save Their Lives
The elder wants to save his children, but faces a difficulty. He thinks that although his body and arms are strong enough to carry them out, the house has only one narrow gate. The children are young and attached to their place of play; if he tries to carry them out, they may fall and be burned. He has already warned them gently that the house is on fire and they must leave at once, but they will not trust or accept what he says. They are neither startled nor afraid and have no thought whatever of leaving. They do not even understand what fire is, what the house is, or what it means to lose their lives. They only keep playing.
Plain warnings do not move them; carrying them out by force will not work in time. The elder therefore devises a skillful means. He knows the children’s different preferences and their attachment to rare playthings. He calls to them: the wonderful things you most love to play with—a goat-cart, a deer-cart, and an ox-cart—are outside the gate. Come out quickly, and I will give each of you whichever you want. When the children hear about the carts they love, their hearts become eager and bold. Pushing one another, they race and compete to run through the gate. The lives of children on the verge of burning to death are saved by the promise of three carts.
These three carts are the “provisional.” They are not what the elder truly intends to give; they are a skillful means promised in accordance with the children’s desires in order to save their lives. The Buddha’s teachings of the three vehicles—the vehicles of the śrāvaka, pratyekabuddha, and bodhisattva—are precisely these three carts. In accordance with the depth or shallowness of sentient beings’ capacities, the Buddha promises the fruit each longs for and first draws them out of the burning house of the three realms.
Giving Every Child the Great Cart: A Father Who Gives Far More than He Promised
The children emerge safely from the burning house and sit without obstruction in the open ground at the crossroads. Together they ask their father for the three carts he promised: the goat-cart, deer-cart, and ox-cart.
Here the story reveals its true heart. The elder does not give them three kinds of cart. Instead, he gives each child one great cart—lofty and spacious, adorned with many treasures, surrounded by railings, and drawn by a great white ox. Every child receives one, equally excellent and without distinction. The children obtain something far beyond what they originally expected and leap for joy. Why does the elder do this? He says it himself in the sutra: his wealth is immeasurable; these are all his children; he loves them without partiality. How could he send them away with inferior little carts? He has an immeasurable number of seven-jeweled great carts and should give one to each child with an equal mind.
This one great white-ox cart, equally shared and equally magnificent, is the “real”—what the elder truly intended to give. The three carts are the skillful means for drawing the children out of the house; the great cart is the father’s original intention. The three vehicles of the śrāvaka, pratyekabuddha, and bodhisattva are the three carts; the One Buddha-Vehicle is the one great cart. Through the provisional three vehicles, the Buddha entices sentient beings out of the burning house of the three realms; once they are free, he bestows equally upon them the reality of the One Buddha-Vehicle. With this gift, opening the provisional to reveal the real is complete.
But a question then arises. The elder expressly promised three carts and gave only the great cart. Did he not deceive his children? The Buddha puts the question directly to Śāriputra: was there falsehood in the elder’s equal gift of jeweled great carts to his children? Śāriputra answers decisively: no, World-Honored One. Once the elder has saved the children from the fire and preserved their lives, he has not acted falsely; how much less so when he gives them something better than he promised. Śāriputra presses the point further: even if the elder gave them not so much as the smallest cart, he still would not be false, because from the beginning his intention was to use skillful means to bring his children out. The three carts were established as a means to save their lives. Once that purpose has been accomplished, there is no deceit in the skillful means. This answer is the key to the whole parable. When the Buddha distinguishes and teaches three within the One Buddha-Vehicle, he is not deceiving anyone. The promise of the three vehicles is itself a skillful means for saving sentient beings from the burning house of birth and death. Once they are saved, the Buddha gives them the One Vehicle, far surpassing what was promised. This is profound compassion, not false speech. The father promises lesser carts but gives the great cart; the Buddha teaches three vehicles but bestows the One Vehicle. Both arise from the same anguished love of a father for his children.
The Application: The Tathāgata Is the Father of the Whole World
Once the parable has been told, the Buddha himself applies each of its parts to the Dharma. The Tathāgata is the father of the entire world. He is complete in knowing-and-seeing, powers, fearlessnesses, supernormal power, wisdom, great loving-kindness, and great compassion. He is born into this old and decaying burning house of the three realms in order to deliver sentient beings from the fires of birth, aging, sickness, death, sorrow, grief, suffering, affliction, and the three poisons. He sees sentient beings scorched by birth, aging, sickness, death, sorrow, grief, suffering, and affliction, yet still delighting in play—unaware, unknowing, neither startled nor afraid—just like the children at play inside the burning house.
The Buddha too has reflected that if he were to rely only on supernormal power and wisdom and directly praise the Tathāgata’s knowing-and-seeing, sentient beings could neither bear it nor be delivered by it. They have not yet left the burning house; how could they understand the Buddha’s wisdom? Therefore, using only the skillful means of wisdom, he rescues sentient beings from the burning house of the three realms and teaches them the three vehicles. For those who wish to leave swiftly and seek nirvāṇa for themselves, he teaches the śrāvaka vehicle, like the goat-cart. For those who delight in solitary stillness and deeply contemplate causes and conditions, he teaches the pratyekabuddha vehicle, like the deer-cart. For those who seek all-knowledge and the Tathāgata’s knowing-and-seeing, and who compassionately care for and bring peace to immeasurable sentient beings, he teaches the great vehicle, like the ox-cart. The three carts draw three kinds of capacity out of the house. This is the provisional.
What happens once they are outside? The Buddha equally gives them the great vehicle. He does not allow anyone to gain extinction alone; he brings them all to extinction through the Tathāgata’s own extinction. Like the elder who sees his children safely out of the house and in a place without fear, then gives them the great cart equally, the Buddha ultimately delivers through the great vehicle alone those whom he has rescued from the three realms. He therefore concludes: because of this cause and condition, one should know that through the power of skillful means, the buddhas distinguish and teach three within the One Buddha-Vehicle. Originally there is only the One Buddha-Vehicle. To save sentient beings from the burning house, it is provisionally divided into three; once the fire has been escaped, the three return to the one. This is the whole meaning of the parable of the burning house: one father, one great fire, three life-saving carts, and the one great cart he intended from the beginning to give.
Seen Through the Eyes of Consciousness-Only: What Burns in the House, and What Is the Ox-Cart?
Everything above is the Chapter on the Parable in its own meaning. This translation and exposition adds another mirror, the Consciousness-Only reading of the Cien master Kuiji’s Profound Praise of the Lotus. The mirror is not the sutra. Consciousness-Only is not the source of the Lotus; it is only another set of eyes. Looking at the same drama of the burning house through the study of mind and consciousness brings the fire, the cart, and the father’s intention in promising three and giving one into finer focus.
Consider first the burning house. Kuiji does not treat the “house” as something outside the body, but identifies it with sentient beings’ own consciousness: the maturation-consciousness, the store consciousness that contains all seeds, is this house. The house is “vast” because the root consciousness holds all seeds and manifests the whole of the three realms. The “many people” in the house are the seeds of the five destinations held within this root consciousness; with those seeds as causes, beings turn through the five destinations and their sufferings never cease. On this reading, the “fire” has a definite ground. The fire of birth and death in the three realms burns precisely within this field manifested by one’s own store consciousness and appearing through its seeds. Sentient beings are scorched inside the burning house manifested by their own consciousness and do not know it. Their failure to awaken becomes especially clear.
Consider next the great white-ox cart. The Cien tradition reads its cart-body as the Buddha-fruit’s knowledge of all modes, one of the four wisdoms into which the eight consciousnesses are transformed, and the white ox that draws it as the fundamental non-conceptual knowledge. What the father truly intends to give—the reality of the One Buddha-Vehicle—means, concretely, the buddha-ground in which consciousness is transformed into wisdom and awakening is perfectly realized. The three carts that entice the children inside the house are worldly wholesome roots possessing names but no real substance: first a name is given to draw them out, but what truly carries them straight to the place of awakening is this cart of the knowledge of all modes.
Why, then, distinguish and teach three within the One Buddha-Vehicle? Cien answers according to its own house teaching: the lineages of sentient beings are unequal. There are those fixed in the bodhisattva lineage, those fixed in the two vehicles, those of indeterminate lineage, and those without lineage. It is because capacities differ in these five ways that the Buddha formerly taught three vehicles and now reveals the one reality, though apart from the three vehicles there is no separate substance. Because the five lineages are distinct, śrāvakas determinately directed toward quiescence, in Cien’s judgment, definitely do not become buddhas. The Buddha gives Śāriputra a prediction in order to cause him to form a decisive resolve directed toward the great vehicle; it does not mean that every śrāvaka has already accomplished the nature for buddhahood. This reading is not the same as the Lotus Sutra’s explicit declaration that all shall become buddhas, or Tiantai’s judgment that the One Vehicle is the definitive ultimate meaning.
Which is definitive and which is implicit was judged differently by the three ancient houses. Kuiji takes the ox-cart as the knowledge of all modes and explains the distinguishing of three through the distinct five lineages. Zhiyi, by contrast, breaks attachment to any fixed number of carts, says not to trust the words of people, takes the true mark of all dharmas alone as the cart-body, and gathers the three into the one. Jizang says that no real three carts stand outside the gate: the three vehicles are only provisionally indicated skillful means, revealing the reality of the One Vehicle. These three houses read and judge differently. Here they are recorded side by side without adjudication. The sutra itself proclaims the universal reach of the One Buddha-Vehicle and says that all shall become buddhas; Cien preserves its own reading through the five lineages and the knowledge of all modes—each kept in its own place. What this Consciousness-Only mirror reveals is the texture of mind, consciousness, and lineage within the parable of the burning house: the Buddha promises three and gives one precisely because he establishes skillful means in accord with the many minds and capacities of sentient beings.
考據Apparatus
本品以火宅喻明開權顯實——長者見火宅焚而諸子嬉戲不覺，先以羊、鹿、牛三車誘之出宅，出已同賜一大白牛車。三車喻三乘之權，一大車喻一佛乘之實，「於一佛乘分別說三」即此喻所顯。慈恩窺基《玄贊》以唯識讀此喻：火宅即本識（異熟識）含藏種子而變現三界，牛車即佛果一切種智，昔三今一之由在五性各別（趣寂定不作佛）。此為七喻之首。天台智顗、三論吉藏判位各異，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第三 譬喻品（卷二；〔T09 0010b28〕起）· 中根譬說周之首（火宅喻·七喻①） |
| 窺基《玄贊》科文（主錨·慈恩） | 品題三門分別：一敘來意、二解品名、三釋妨難〔T34 0734b08〕；品內大文分二：初鶖子領記、後佛以譬喻化中根〔T34 0735b22〕 |
| 天台《文句》三周（旁證） | 上根法說（方便品）／中根譬說（譬喻品）／下根宿世因緣〔T34 0045c17〕 |
窺基敘來意，引世親《法華論》七喻—七增上慢—三平等綱〔T34 0734b12〕：
「二論云：『自此已下為七種具足煩惱性眾生，說七譬喻，對治七種增上慢，及為三種染慢無煩惱人三昧解脫見等染慢，即為治此說三平等。』」〔T34n1723 0734b11–15〕
七喻對配七品，火宅喻列首〔T34 0734b16〕：
「七譬喻在七品：一火宅喻此〈譬喻品〉，二窮子喻〈信解品〉，三雲雨喻〈藥草品〉，四化城喻〈化城品〉，五繫寶珠喻〈五百弟子授記品〉，六解髻中明珠喻〈安樂行品〉，七醫師喻〈壽量品〉，隨其次第各在一品。」〔T34n1723 0734b16–20〕
天台《文句》以三根三周判，此品為中根譬說周〔T34n1718 0045c17〕：「一、為上根人法說；二、為中根人譬說；三、為下根人宿世因緣說。」（旁證·誌不判）
二、異譯·三譯對勘
本品三漢譯：羅什 T262（底本）·〈譬喻品第三〉· 竺法護 T263〈應時品第三〉〔T09n0263 0073b05〕（非「譬喻品」）· 闍那崛多共笈多 T264〈譬喻品第三〉（添品）。添品乃羅什本之訂補，多與羅什逐字同；竺法護意譯，名相、意象自成一系。
句一 火宅起（其家廣大·唯有一門·火起）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 其家廣大，唯有一門，多諸人眾，一百、二百乃至五百人，止住其中。堂閣朽故……周匝俱時歘然火起，焚燒舍宅。 | T09n0262 0012b15–17 |
| 添品 T264 | 〔逐字同羅什，唯異體字：隤／頹、歘／欻〕周匝俱時欻然火起焚燒舍宅。 | T09n0264 0145b05 |
| 竺法護 T263 | 有大屋宅，周匝寬博，垣牆高廣，其舍久故……唯有一門及監守者……時失大火，從一面起，普燒屋宅。 | T09n0263 0075b07–10 |
異文所繫：火起方位，羅什／添品作「周匝俱時歘然火起」（四面俱起）；竺法護作「從一面起」（一面）。竺本「唯有一門」下增「及監守者」。
句二 三車誘子（★關鍵·三譯名相根本異）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 羅什 T262 | 如此種種羊車、鹿車、牛車，今在門外，可以遊戲。 | T09n0262 0012c09–10 |
| 添品 T264 | 如此種種羊車、鹿車、牛車，今在門外可以遊戲。 | T09n0264 0145b25–26 |
| 竺法護 T263 | 當賜眾乘，象車、馬車、羊車、伎車，吾以嚴辦，停在門外，速疾走出。 | T09n0263 0075b16–18 |
異文所繫：三車名相，羅什／添品作羊、鹿、牛三車；竺法護誘子時列象、馬、羊、伎四車（無鹿、無牛，多象、伎），總稱「象馬車乘」。法合時竺本實配三乘者為羊、馬、象——即以象／馬／羊對應羅什之牛／鹿／羊，唯「羊車」一名三譯共有。此為三譯最顯著之名相分歧。
句三 各賜一大車（★白牛之有無）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 爾時長者各賜諸子等一大車，其車高廣，眾寶莊校……駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風。 | T09n0262 0012c18–23 |
| 添品 T264 | 〔逐字同羅什，唯異體字：絞／交絡〕駕以白牛，膚色充潔，形體姝好。 | T09n0264 0145c03–09 |
| 竺法護 T263 | 彼大長者，等賜諸子七寶大車，珠交露幔，車甚高廣……敷以繒褥、氍毹、綩綖，衣被鮮白，鑠如電光……若干童子各各手持，一種一色皆悉同等。 | T09n0263 0075b23–28 |
異文所繫：大車核心意象，羅什／添品作「駕以白牛」；竺法護大車無白牛牽駕之象，代以「珠交露幔」「繒褥氍毹」「衣被鮮白」「童子手持」諸象。「白牛」此一法華標誌性意象為羅什系統所立，竺法護闕。
句四 答無虛妄
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 是長者但令諸子得免火難，全其軀命，非為虛妄。 | T09n0262 0013a03–05 |
| 添品 T264 | 〔逐字同羅什〕是長者但令諸子得免火難，全其軀命非為虛妄。 | T09n0264 0145c18–19 |
| 竺法護 T263 | 不也。安住！不也。世尊！……救濟諸子，而不欲令遇斯火害，隨其所樂許而賜之，適出之後各與大乘，以故長者不為虛妄。 | T09n0263 0075c05–09 |
異文所繫：竺法護重疊「不也」、呼佛號「安住」，意譯開合異；結旨同「不為虛妄」（羅什「非為虛妄」）。
句五 法合三乘（★辟支佛／緣覺）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 但以智慧方便，於三界火宅拔濟眾生，為說三乘——聲聞、辟支佛、佛乘。〔配車〕是名聲聞乘，如彼諸子為求羊車……辟支佛乘，如彼諸子為求鹿車……大乘，如彼諸子為求牛車。 | T09n0262 0013b08–09·0013b20–29 |
| 添品 T264 | 〔逐字同羅什〕為說三乘——聲聞、辟支佛、佛乘。 | T09n0264 0146a22 |
| 竺法護 T263 | 故現聲聞、緣覺、菩薩之道，以是三乘開化。〔配車〕聲聞乘……許以羊車；緣覺乘……許以馬車；如來道，菩薩大士……許以象車。 | T09n0263 0076a07–08·0076a16–26 |
異文所繫：中乘之名，羅什／添品作「辟支佛」，竺法護作「緣覺」；三車配三乘整體平移——聲聞→羊車（三譯一致）、中乘→鹿車（竺作馬車）、大乘→牛車（竺作象車）。
句六 結頌「於一佛乘分別說三」
| 版本 | 逐字 | 出處 |
|---|---|---|
| 羅什 T262 | 以是因緣，當知諸佛方便力故，於一佛乘分別說三。 | T09n0262 0013c16–18 |
| 添品 T264 | 〔逐字同羅什〕以是因緣，當知諸佛方便力故，於一佛乘分別說三。 | T09n0264 0146b28–29 |
| 竺法護 T263 | 如來等正覺善權方便，以慧行音，唯說一乘，謂佛乘也。〔又〕本現三乘，然後皆化使入大乘，不為虛妄。 | T09n0263 0076b09–14 |
異文所繫：羅什「於一佛乘分別說三」凝為定句；竺法護無此凝鍊句，以「唯說一乘，謂佛乘也」＋「本現三乘，然後皆化使入大乘」數句散說「開一為三，終明會三歸一」之義。義理同，措辭全異。添品六義句皆逐字同羅什，僅異體字之差，實為羅什本之校訂重刊，非別譯。
三、唯識義之經據（眼）
本品火宅喻，慈恩窺基《玄贊》以唯識讀之。其唯識重心不在三性、二障、轉依（此在方便品），而在賴耶含種、種智車體、五性各別。
(一) 火宅（三界）＝本識（異熟識）含藏種子而變現三界——窺基判喻中「家」即異熟識、本識〔T34n1723 0745b19〕：
「一多無別，以由異熟識為家，是故宅中堂閣朽故災難紛起。」〔T34n1723 0745b19–21〕
「其家廣大」者，本識含容種子變為三界、體通二死〔0745c01〕：「本識為家，准下合說周三界故，或無始有，或復含容一切種子變為三界，體通二死故言廣大。」「多諸人眾」者，五趣種子處本識內〔0746a04〕：「五趣種子名言所熏，業招各異類別名五……此等諸種處本識內名住宅中，由此種子以為因故，五趣輪迴眾苦不息。」→ 論本：《成唯識論》阿賴耶（異熟／一切種）識、種子變現。
(二) 一大車（牛車）＝佛果一切種智（四智·後得智）——窺基以四智讀牛車車體〔T34n1723 0750c05〕：
「佛果牛車以四智中一切種智為性，即後得智……無分別智導此種智車……今者唯取後智名車、本智名牛，不說於理以為車體。」〔T34n1723 0750c05–14〕
窺基以此唯識種智說，對顯《涅槃》《勝鬘》「唯取真如以為車體」說〔0750c22〕：「若同《涅槃》及《勝鬘》說，唯取真如以為車體，如何各賜諸子一車？」（並列不判）→ 論本：《成唯識論》四智菩提（大圓鏡·平等性·妙觀察·成所作）。
(三) 「於一佛乘分別說三」＝五性各別——窺基釋昔三今一之由，在眾生五性不齊〔T34n1723 0756a15〕：
「但諸眾生或有有性或有無性，或有定性或有不定性，或初樂小後方樂大，由是不盡皆能領受，所以我昔初說三乘今說一實。」〔T34n1723 0756a13–17〕
長行第三結答〔0756a20〕：「於一乘之體分別說有三教，於一極果說有三因，實無三體、三果極也。」→ 論本：《成唯識論》五種姓（聲聞／獨覺／菩薩／不定／無性）。
(四) 舍利弗授記「華光如來」＝生決定心·非證二空·趣寂不作佛——窺基以六門釋授記〔T34n1723 0741a12〕，引世親《法華論》：授記非已證二空法性，乃令生決定趣大〔0741a15〕：
「一論云為生聲聞決定心故、非成就法性故，非已證得二空法性而為授記，令生決定趣向大乘故為與記。」〔T34n1723 0741a14–17〕
聲聞四種，如來唯與應化、退菩提心者授記〔0742b02〕：「聲聞有四：一決定，二增上慢，三退菩提心，四應化。如來與二授記……除決定、增上慢者。」引《莊嚴論》立五性各別、趣寂定不作佛〔0742b15〕：「《莊嚴論》云『餘人善根涅槃時盡，菩薩善根不爾』……故知趣寂定不作佛。」→ 論本：《成唯識論》變易生死·五種姓；《大乘莊嚴經論》種姓品。
(五) 法合·五怖畏——窺基合喻，父即如來紹佛父位〔T34n1723 0752b27〕「紹佛父位故名為父」；合資產以五怖畏（分別我執·我見所起）配之〔0752c01〕：「怖畏有五：一不活畏，由分別我資生愛起……三死畏，由有我見失壞想起……」火宅諸喻，窺基明示捨小乘舊解、依玄奘新譯大乘義〔0759b18〕：「今依新文大乘義解，學者應知。」→ 論本：《瑜伽師地論》五怖畏。
四、諸家異釋（古德·標宗·誌錄不判）
同一火宅喻、同一「三車一車」，慈恩·天台·三論各有逐文全疏，讀法、判位不同。本編義疏鏡＝慈恩窺基《玄贊》；天台智顗、三論吉藏並錄之，誌其異而不判是非。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
火宅＝本識含種變三界、牛車＝一切種智、昔三今一由五性各別、授記非證二空（趣寂不作佛）、法合五怖畏、依玄奘新譯大乘義解（詳目三）。慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗（旁證）
《文句》判此品為中根譬說周〔T34n1718 0045c17〕。火宅科譬，智顗歷列舊解（龍師六譬等），龍師六譬明五對配當〔T34n1718 0058b19〕：「一、舍宅父子，譬佛王三界化眾生也；二、長者見火……三、長者救火……四、長者方便誘以三車，譬佛設三乘教也；五、長者賜一大車，譬說妙法華；六、不虛妄譬也。」智顗自判以「開三顯一」為總譬、五濁以下為別譬〔0058c28〕。
★三車一車開合：智顗並列時人三種異說而一概不取，教人依經〔T34n1718 0071a01〕：
「世人執車數不同，說車體不同，或言初說三車，後會二歸一；或言初說有三，後會三歸一；或言初說有四，後會三歸一。所以出經勿信人語。」〔T34n1718 0071a01–04〕
車體之諍，智顗歷斥諸師（光宅取佛果二智、莊嚴取因總萬行……）而獨以「諸法實相」為車體〔0071b16〕：「私謂諸師釋佛乘之體……何異眾盲觸象諍其尾牙。依天台智者，明諸法實相正是車體，一切眾寶莊校皆莊嚴具耳。」《玄義》以大車譬一大乘〔T33n1716 0792c23〕「〈譬喻〉中，以『大車』譬一大乘」；諸子乘寶乘遊於四方，配開示悟入四十位〔0735b11〕。
三論·吉藏《法華義疏》T34n1721（旁證）
三門判入大慧（法說門／譬說門／亦法亦譬門）〔T34n1721 0511b21〕；長者即如來〔0511c11〕「假近喻遠，如此經云『大富長者即是如來』」。吉藏斥光宅十譬、依古舊立六譬五雙〔0520a29〕：「今依古舊開為六譬：一總譬、二見火譬、三救子不得譬、四三車救子得譬、五等賜大車譬、六不虛譬。」
★三車一車：吉藏主門外無實三車，三乘唯虛指方便〔T34n1721 0526b15〕「又於四衢露地而坐，欲顯三界外無三車可登故也」；索車正證門外無三〔0527a04〕「虛指門外無三說三……以其索三故知門外無有三車」；索車二門顯三方便、顯一真實，為一經大宗。
三家判位並錄（誌·不判）
同一「三車一車」：窺基以牛車即佛果一切種智、五性各別故昔三今一（三乘體實、不定性迴入）；智顗破車數定執、以諸法實相為車體、會三歸一（一乘即實相）；吉藏判門外無實三車、虛指方便以顯一真實。三家異讀異判，並錄不判。（按：智顗《文句》、吉藏《義疏》所斥之車體諸家為梁代光宅法雲、莊嚴等成實系判師，非慈恩窺基——吉藏〔549–623〕早於窺基〔632–682〕；智顗所列『四車後會三歸一』為並斥之他家異說，非天台自立四車。此誌不判之界，須辨明。）
五、術語
| 漢 | 傳梵（羅馬字·發音輔助） | 古德所徵 | 義 |
|---|---|---|---|
| 火宅 | — | 窺基：喻中「家」即異熟識、本識，含種變三界〔T34n1723 0745b19〕 | 三界如朽宅火起，眾生嬉戲不覺；喻眾生沒在生老病死憂悲苦惱中 |
| 三車（羊車·鹿車·牛車） | — | 窺基配聲聞·辟支佛·佛乘〔本經 0013b20–29〕；竺法護作象·馬·羊〔T09n0263 0076a〕 | 誘子出宅之三車，喻三乘之權說 |
| 一大車（大白牛車） | — | 窺基以四智中一切種智為車體、無分別智為牛〔T34n1723 0750c05〕 | 出宅後同賜之一大車，喻一佛乘之實 |
| 華光如來 | — | 窺基授記六門〔T34n1723 0741a12〕；因二義立名「華光」〔0741a03〕 | 舍利弗當來成佛之號；國名離垢，劫名大寶莊嚴 |
| 辟支佛 | pratyekabuddha | 竺法護譯作「緣覺」〔T09n0263 0076a07〕 | 中乘；獨觀因緣而悟道者 |
| 阿鞞跋致 | avaivartika | 〔本經 0015b09「隨喜頂受，當知是人，阿鞞跋致」〕 | 不退轉；於無上道不退 |
| 摩訶薩 | mahāsattva | 〔本經 0013「菩薩求此乘故，名為摩訶薩」〕 | 大有情；求佛智、如來知見之大乘行者 |
| 增上慢 | abhimāna | 窺基依《瑜伽》慢七判〔詳方便品目五〕 | 未得謂得、未證謂證之慢 |
六、譬喻·修辭
(一) 火宅喻（法華七喻①·本品主喻）——〔T09n0262 0012b–0013c 長行·0013c–0014c 重頌〕：
| 喻依（法） | 喻體（喻） | 所顯義 |
|---|---|---|
| 如來 | 大長者（財富無量·為世間父） | 佛為一切世間之父，具方便智慧、大慈大悲 |
| 三界 | 朽故火宅（堂閣朽故·四面火起） | 三界無安，眾苦充滿，如火宅 |
| 眾生 | 諸子（樂著嬉戲·不覺不知） | 眾生沒在生老病死中，歡喜遊戲，不求出離 |
| 三乘（聲聞·辟支佛·佛乘） | 三車（羊·鹿·牛） | 佛設三乘教，誘眾生出三界火宅（權） |
| 一佛乘 | 一大白牛車（高廣·眾寶莊校） | 出宅後同賜一佛乘之實（實） |
| 無虛妄 | 不虛譬 | 初以三車誘、後但與大車，無虛妄之咎 |
世親《法華論》以「求勢力人」釋火宅第一喻〔T34n1723 0735a11〕：「論云：『第一人者，以世間種種善根三昧功德，方便令戲，後令入涅槃故。』」
(二) 火宅之相（重頌·惡蟲惡鬼）——〔T09n0262 0012c–〕：重頌鋪陳火宅中鵄梟雕鷲、蚖蛇蝮蠍、夜叉惡鬼、鳩槃荼鬼等，狀三界苦相之熾然可畏，以顯眾生所居之險。
(三) 謗經罪報——〔T09n0262 0014a–0015a〕：謗此經者，命終入阿鼻獄、展轉畜生（狗、駱駝、驢、野干、蟒身）、若得為人則諸根闇鈍——顯此經難信、須擇機而說（「無智人中，莫說此經」），與末段「可為說者」（利根·持戒清潔·求大乘）相對。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》所引·穩定徵引·本藏諸論相涉）：
- 世親《法華論》（法華經論）——七喻對治七增上慢三平等〔T34n1723 0734b11〕、授記六處示現〔0741b07〕、四種聲聞〔0742b02〕、火宅第一喻釋〔0735a11〕之論本。
- 《成唯識論》——阿賴耶（異熟）識種子變現、四智菩提、五種姓、變易生死之論本。
- 《瑜伽師地論》——授記六相、五怖畏之論本。
- 《大乘莊嚴經論》——五性各別、趣寂不作佛〔0742b15〕。
- 《顯揚聖教論》——依變化身、非業果身〔0742a17〕。
(二) 法華內互讀：〈方便品第二〉開權（顯一乘、說三為方便），本品即以火宅喻（三車一車）演此開權之義——七喻之首承前品而立；〈信解品第四〉窮子喻（七喻②）則四大聲聞自陳領解，承此品火宅喻而來。
(三) 承衍：慈恩後學慧沼《法華玄贊義決》T34n1724 決《玄贊》之義；天台後學湛然《法華文句記》T34n1719 承智顗《文句》——各承其宗讀法，誌不判。
八、校本定位
- 羅什 T262（底本）：〈譬喻品第三〉〔T09n0262 0010b28〕起（卷二）。舍利弗領解 0010b29 · 華光如來授記 0011b18 · 火宅起 0012b15 · 三車誘子 0012c09–10 · 各賜一大車 0012c18 · 答無虛妄 0013a03–05 · 三界火宅 0013a16 · 法合三乘 0013b08 · 三車配三乘 0013b20–29 · 於一佛乘分別說三 0013c16–18 · 火宅重頌 0013c–0014c · 謗經罪報 0014a–0015a。源檔：原典層（逐字校訖）。
- 竺法護 T263〈應時品第三〉〔T09n0263 0073b05〕起（卷二）：火宅起 0075b07 · 四車（象馬羊伎）0075b16 · 大車（無白牛）0075b23 · 答不虛 0075c08 · 三乘（聲聞緣覺菩薩）0076a07 · 馬車緣覺 0076a20 · 象車菩薩 0076a26 · 唯說一乘 0076b14。
- 添品 T264〈譬喻品第三〉〔T09n0264 0143b18〕起：四面火 0145b05 · 三車（羊鹿牛）0145b25 · 大車（駕以白牛）0145c03 · 答無虛妄 0145c18 · 於一佛乘分別說三 0146b28。〔六義句逐字同羅什，僅異體字：隤／頹、歘／欻、絞／交〕
- 窺基《玄贊》T34n1723（義疏鏡）：〈譬喻品〉〔0734b07〕—〔0770b22〕（卷五本–卷六）。三門分別 0734b08 · 世親七喻三平等 0734b11 · 七喻對配 0734b16 · 火宅第一喻 0735a11 · 品內二分 0735b22 · 授記六門 0741a12／非證二空 0741a14／聲聞四種 0742b02／莊嚴論趣寂 0742b15 · 異熟識為家 0745b19／本識含種 0745c01／五趣種子 0746a04 · 牛車一切種智 0750c05／對顯真如車體 0750c22 · 父紹佛位 0752b27／五怖畏 0752c01 · 不令獨得 0755c18 · 五性昔三今一 0756a13／結答分別說三 0756a20 · 依新文大乘義 0759b18 · 頌釋結答 0764a08。
- 智顗《文句》T34n1718（旁證）：三根三周 0045c17 · 龍師六譬 0058b19 · 總別譬判 0058c28 · 斥三異說·勿信人語 0071a01–04 · 諸法實相車體 0071b16。
- 智顗《玄義》T33n1716（旁證）：大車譬一大乘 0792c23 · 遊四方配四十位 0735b11 · 會三歸一 0738a27。
- 吉藏《法華義疏》T34n1721（旁證）：三門判 0511b21 · 長者即如來 0511c11 · 六譬五雙 0520a28 · 三界外無三車可登 0526b15 · 虛指門外無三說三 0527a04。
- 成立史誌：三車名相三譯異（羅什／添品羊鹿牛·竺法護象馬羊）；中乘羅什作「辟支佛」、竺法護作「緣覺」；大車意象羅什「駕以白牛」、竺法護闕白牛；火起方位羅什「周匝」（四面）、竺法護「從一面起」。添品逐字同羅什，異體字別。
This chapter uses the parable of the burning house to clarify opening the provisional to reveal the real. The elder sees the burning house in flames while his children play on without awareness. He first entices them out with three carts—a goat-cart, a deer-cart, and an ox-cart—and, once they are outside, gives them all the same great white-ox cart. The three carts represent the provisional teaching of the three vehicles; the one great cart represents the reality of the One Buddha-Vehicle. This is what the parable reveals through 「於一佛乘分別說三」 tr. “distinguishing and teaching three within the One Buddha-Vehicle.” Kuiji of the Cien tradition reads the parable through Consciousness-Only in the 《玄贊》 Profound Praise of the Lotus: the burning house is the root consciousness, or maturation-consciousness, which contains the seeds and manifests the three realms; the ox-cart is the Buddha-fruit’s knowledge of all modes; and the reason for formerly teaching three and now teaching one lies in the distinct five lineages, for those determinately directed toward quiescence do not become buddhas. This is the first of the seven parables. Zhiyi of Tiantai and Jizang of Sanlun assign its meanings differently; their readings are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第三 譬喻品 — Chapter 3, The Parable（卷二；〔T09 0010b28〕起）· the opening of the circuit of teaching through parable for those of middling faculties (the burning-house parable · first of the seven parables) |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter title, 三門分別 tr. “distinguishes three gateways”: (1) recounting the reason for its coming; (2) explaining the chapter’s name; (3) resolving difficulties 〔T34 0734b08〕. The chapter’s principal text is 分二 tr. “divided into two”: first, Śāriputra receives the understanding and the prediction; second, the Buddha transforms those of middling faculties through parable 〔T34 0735b22〕 |
| 天台《文句》三周（旁證） | The teaching through Dharma for those of superior faculties (Chapter on Skillful Means) ／ the teaching through parable for those of middling faculties (Chapter on the Parable) ／ the teaching through past causes and conditions for those of lesser faculties 〔T34 0045c17〕 |
In recounting the reason for the chapter’s coming, Kuiji cites Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra and its framework of seven parables, seven forms of overweening pride, and three equalities 〔T34 0734b12〕:
「二論云：『自此已下為七種具足煩惱性眾生，說七譬喻，對治七種增上慢，及為三種染慢無煩惱人三昧解脫見等染慢，即為治此說三平等。』」〔T34n1723 0734b11–15〕
tr. “The two treatises say: ‘From this point onward, seven parables are taught for seven kinds of sentient beings whose natures are fully afflicted, in order to counteract seven kinds of overweening pride; and for three kinds of persons without afflictions who are stained by pride regarding meditative absorption, liberation, views, and the like, the three equalities are taught in order to treat that stain.’”
The seven parables are matched to seven chapters, with the burning-house parable listed first 〔T34 0734b16〕:
「七譬喻在七品：一火宅喻此〈譬喻品〉，二窮子喻〈信解品〉，三雲雨喻〈藥草品〉，四化城喻〈化城品〉，五繫寶珠喻〈五百弟子授記品〉，六解髻中明珠喻〈安樂行品〉，七醫師喻〈壽量品〉，隨其次第各在一品。」〔T34n1723 0734b16–20〕
tr. “The seven parables occur in seven chapters: first, the parable of the burning house in this Chapter on the Parable; second, the parable of the poor son in the Chapter on Trust and Understanding; third, the parable of cloud and rain in the Chapter on Medicinal Herbs; fourth, the parable of the conjured city in the Chapter on the Conjured City; fifth, the parable of the jewel sewn into the robe in the Chapter on the Prediction for the Five Hundred Disciples; sixth, the parable of the bright jewel loosened from the topknot in the Chapter on Peaceful Practice; and seventh, the parable of the physician in the Chapter on the Lifespan. In this sequence, each occurs in its own chapter.”
Zhiyi’s 《文句》 Words and Phrases of the Lotus divides the teaching into three circuits according to three capacities and places this chapter in the circuit of teaching through parable for those of middling faculties 〔T34n1718 0045c17〕: 「一、為上根人法說；二、為中根人譬說；三、為下根人宿世因緣說。」 tr. “First, teaching through Dharma for those of superior faculties; second, teaching through parable for those of middling faculties; third, teaching through causes and conditions from former lives for those of lesser faculties.” This is a parallel witness, recorded without adjudication.
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, the base text, 〈譬喻品第三〉 “Chapter 3, The Parable”; Dharmarakṣa’s T263, 〈應時品第三〉 “Chapter 3, Responding to the Occasion” 〔T09n0263 0073b05〕—not 「譬喻品」 tr. “Chapter on the Parable”; and the supplemented edition T264 by Jñānagupta and Dharmagupta, 〈譬喻品第三〉 “Chapter 3, The Parable.” The supplemented edition revises and supplements Kumārajīva’s text and often agrees with it word for word. Dharmarakṣa translates more freely, forming its own system of terms and images.
Passage One · The Burning House Catches Fire (the House Is Vast · It Has Only One Gate · the Fire Breaks Out)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 其家廣大，唯有一門，多諸人眾，一百、二百乃至五百人，止住其中。堂閣朽故……周匝俱時歘然火起，焚燒舍宅。 tr. “His house was vast, but had only one gate. Many people—one hundred, two hundred, as many as five hundred—lived inside. Its halls and towers were old and decayed … Suddenly, all around and at the same time, fire broke out and burned the house.” | T09n0262 0012b15–17 |
| 添品 T264 | 〔逐字同羅什，唯異體字：隤／頹、歘／欻〕周匝俱時欻然火起焚燒舍宅。 tr. “[Identical word for word with Kumārajīva, apart from the graphic variants 隤／頹 and 歘／欻:] Suddenly, all around and at the same time, fire broke out and burned the house.” | T09n0264 0145b05 |
| 竺法護 T263 | 有大屋宅，周匝寬博，垣牆高廣，其舍久故……唯有一門及監守者……時失大火，從一面起，普燒屋宅。 tr. “There was a great house, broad and spacious all around, with high and wide surrounding walls. The house was old … There was only one gate and its keeper … Then a great fire broke out from one side and burned throughout the house.” | T09n0263 0075b07–10 |
What the variants bear upon: regarding where the fire begins, Kumārajīva and the supplemented edition read 「周匝俱時歘然火起」 tr. “suddenly, all around and at the same time, fire broke out,” with flames rising on all four sides; Dharmarakṣa reads 「從一面起」 tr. “arising from one side.” After 「唯有一門」 tr. “there was only one gate,” Dharmarakṣa adds 「及監守者」 tr. “and its keeper.”
Passage Two · Enticing the Children with Three Carts (Key Passage · A Fundamental Difference in the Terms of the Three Translations)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 如此種種羊車、鹿車、牛車，今在門外，可以遊戲。 tr. “Such goat-carts, deer-carts, and ox-carts are now outside the gate, and you can play with them.” | T09n0262 0012c09–10 |
| 添品 T264 | 如此種種羊車、鹿車、牛車，今在門外可以遊戲。 tr. “Such goat-carts, deer-carts, and ox-carts are now outside the gate, and you can play with them.” | T09n0264 0145b25–26 |
| 竺法護 T263 | 當賜眾乘，象車、馬車、羊車、伎車，吾以嚴辦，停在門外，速疾走出。 tr. “I will give you many vehicles: elephant-carts, horse-carts, goat-carts, and entertainment-carts. I have adorned and prepared them; they stand outside the gate. Run out quickly.” | T09n0263 0075b16–18 |
What the variants bear upon: for the carts that entice the children, Kumārajīva and the supplemented edition give the three carts of goat, deer, and ox. Dharmarakṣa lists four carts—elephant, horse, goat, and entertainment—with no deer-cart or ox-cart, but with an elephant-cart and entertainment-cart added; it calls them collectively 「象馬車乘」 tr. “elephant-and-horse carts and vehicles.” In Dharmarakṣa’s application of the parable, the three vehicles are actually matched with goat, horse, and elephant—that is, elephant, horse, and goat correspond to Kumārajīva’s ox, deer, and goat. Only the name 「羊車」 tr. “goat-cart” is shared by all three translations. This is the most conspicuous terminological difference among the three.
Passage Three · Giving Each Child One Great Cart (Key Passage · Whether the White Ox Appears)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 爾時長者各賜諸子等一大車，其車高廣，眾寶莊校……駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風。 tr. “At that time, the elder gave each of his children one great cart. The cart was lofty and spacious and adorned with many treasures … It was drawn by a white ox, whose hide was full and clean, whose form was beautiful, whose strength was great, whose steps were level and straight, and whose speed was like the wind.” | T09n0262 0012c18–23 |
| 添品 T264 | 〔逐字同羅什，唯異體字：絞／交絡〕駕以白牛，膚色充潔，形體姝好。 tr. “[Identical word for word with Kumārajīva, apart from the graphic variant 絞／交絡:] It was drawn by a white ox, whose hide was full and clean and whose form was beautiful.” | T09n0264 0145c03–09 |
| 竺法護 T263 | 彼大長者，等賜諸子七寶大車，珠交露幔，車甚高廣……敷以繒褥、氍毹、綩綖，衣被鮮白，鑠如電光……若干童子各各手持，一種一色皆悉同等。 tr. “That wealthy elder equally gave his children great carts of the seven treasures, with pearl-latticed open canopies; the carts were exceedingly lofty and spacious … spread with silk cushions, rugs, and fine mats, and covered with garments bright white and gleaming like lightning … A number of young attendants each held them by hand; all were of one kind and one color, completely equal.” | T09n0263 0075b23–28 |
What the variants bear upon: in the central image of the great cart, Kumārajīva and the supplemented edition have it 「駕以白牛」 tr. “drawn by a white ox.” Dharmarakṣa’s great cart has no image of a white ox drawing it. Instead, it gives such images as 「珠交露幔」 tr. “pearl-latticed open canopies,” 「繒褥氍毹」 tr. “silk cushions and rugs,” 「衣被鮮白」 tr. “coverings bright white,” and 「童子手持」 tr. “young attendants holding them by hand.” The white ox, a signature image of the Lotus, is established in Kumārajīva’s translation lineage and absent from Dharmarakṣa.
Passage Four · The Answer That There Is No Falsehood
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 是長者但令諸子得免火難，全其軀命，非為虛妄。 tr. “The elder merely enabled his children to escape the danger of the fire and preserve their bodies and lives; this was not falsehood.” | T09n0262 0013a03–05 |
| 添品 T264 | 〔逐字同羅什〕是長者但令諸子得免火難，全其軀命非為虛妄。 tr. “[Identical word for word with Kumārajīva:] The elder merely enabled his children to escape the danger of the fire and preserve their bodies and lives; this was not falsehood.” | T09n0264 0145c18–19 |
| 竺法護 T263 | 不也。安住！不也。世尊！……救濟諸子，而不欲令遇斯火害，隨其所樂許而賜之，適出之後各與大乘，以故長者不為虛妄。 tr. “No, O Well-Abiding One! No, World-Honored One! … He saved his children because he did not wish them to meet harm from the fire. He promised to give according to what they delighted in, and once they had emerged he gave each the great vehicle. Therefore the elder was not false.” | T09n0263 0075c05–09 |
What the variants bear upon: Dharmarakṣa repeats 「不也」 tr. “no” and addresses the Buddha as 「安住」 tr. “Well-Abiding One”; the way its free rendering opens and closes differs. Its conclusion, 「不為虛妄」 tr. “was not false,” agrees in meaning with Kumārajīva’s 「非為虛妄」 tr. “this was not falsehood.”
Passage Five · Applying the Parable to the Three Vehicles (Key Passage · Pratyekabuddha / Solitary Awakener)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 但以智慧方便，於三界火宅拔濟眾生，為說三乘——聲聞、辟支佛、佛乘。〔配車〕是名聲聞乘，如彼諸子為求羊車……辟支佛乘，如彼諸子為求鹿車……大乘，如彼諸子為求牛車。 tr. “Using only wisdom and skillful means, he rescues sentient beings from the burning house of the three realms and teaches them the three vehicles—the śrāvaka, pratyekabuddha, and Buddha vehicles. [Matching the carts:] this is named the śrāvaka vehicle, like the children who left the burning house seeking the goat-cart … the pratyekabuddha vehicle, like the children who left seeking the deer-cart … the great vehicle, like the children who left seeking the ox-cart.” | T09n0262 0013b08–09·0013b20–29 |
| 添品 T264 | 〔逐字同羅什〕為說三乘——聲聞、辟支佛、佛乘。 tr. “[Identical word for word with Kumārajīva:] He teaches the three vehicles—the śrāvaka, pratyekabuddha, and Buddha vehicles.” | T09n0264 0146a22 |
| 竺法護 T263 | 故現聲聞、緣覺、菩薩之道，以是三乘開化。〔配車〕聲聞乘……許以羊車；緣覺乘……許以馬車；如來道，菩薩大士……許以象車。 tr. “Therefore he reveals the paths of the śrāvaka, solitary awakener, and bodhisattva, teaching and transforming through these three vehicles. [Matching the carts:] for the śrāvaka vehicle … he promises the goat-cart; for the solitary-awakener vehicle … he promises the horse-cart; for the Tathāgata’s path, the bodhisattva mahāsattva … he promises the elephant-cart.” | T09n0263 0076a07–08·0076a16–26 |
What the variants bear upon: Kumārajīva and the supplemented edition name the middle vehicle 「辟支佛」 tr. “pratyekabuddha”; Dharmarakṣa calls it 「緣覺」 tr. “solitary awakener.” The entire correspondence between the three carts and three vehicles shifts: śrāvaka → goat-cart in all three translations; middle vehicle → deer-cart in Kumārajīva, horse-cart in Dharmarakṣa; great vehicle → ox-cart in Kumārajīva, elephant-cart in Dharmarakṣa.
Passage Six · The Concluding Line, 「於一佛乘分別說三」 tr. “Distinguishing and Teaching Three within the One Buddha-Vehicle”
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 以是因緣，當知諸佛方便力故，於一佛乘分別說三。 tr. “Because of this cause and condition, one should know that through the power of skillful means, the buddhas distinguish and teach three within the One Buddha-Vehicle.” | T09n0262 0013c16–18 |
| 添品 T264 | 〔逐字同羅什〕以是因緣，當知諸佛方便力故，於一佛乘分別說三。 tr. “[Identical word for word with Kumārajīva:] Because of this cause and condition, one should know that through the power of skillful means, the buddhas distinguish and teach three within the One Buddha-Vehicle.” | T09n0264 0146b28–29 |
| 竺法護 T263 | 如來等正覺善權方便，以慧行音，唯說一乘，謂佛乘也。〔又〕本現三乘，然後皆化使入大乘，不為虛妄。 tr. “The Tathāgata, the Perfectly Awakened One, through skillful expedients and with the voice of wisdom in action, teaches only One Vehicle, namely the Buddha-Vehicle. [Again:] Formerly he revealed three vehicles; afterward he transforms all and causes them to enter the great vehicle. This is not falsehood.” | T09n0263 0076b09–14 |
What the variants bear upon: Kumārajīva condenses the meaning into the fixed sentence 「於一佛乘分別說三」 tr. “distinguishing and teaching three within the One Buddha-Vehicle.” Dharmarakṣa has no such compressed sentence. Instead, it unfolds across several statements: 「唯說一乘，謂佛乘也」 tr. “teaches only One Vehicle, namely the Buddha-Vehicle,” and 「本現三乘，然後皆化使入大乘」 tr. “formerly revealed three vehicles, then transformed all and caused them to enter the great vehicle.” These express 「開一為三，終明會三歸一」 tr. “opening the one into three and gathering the three back into the one,” but the wording differs throughout. In all six doctrinal passages, the supplemented edition agrees word for word with Kumārajīva, apart from graphic variants; it is in effect a revised reprinting of Kumārajīva’s text, not a separate translation.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The Cien master Kuiji reads this chapter’s parable of the burning house through Consciousness-Only in the 《玄贊》 Profound Praise of the Lotus. The center of gravity of his Consciousness-Only reading is not the three natures, the two obstructions, or the transformation of the basis, which belonged to the Chapter on Skillful Means; it is the store consciousness containing seeds, the knowledge of all modes as the cart-body, and the distinct five lineages.
(1) The burning house, the three realms, = the root consciousness, the maturation-consciousness, which contains seeds and manifests the three realms — Kuiji identifies 「家」 tr. “the house” in the parable as the maturation-consciousness, the root consciousness 〔T34n1723 0745b19〕:
「一多無別，以由異熟識為家，是故宅中堂閣朽故災難紛起。」〔T34n1723 0745b19–21〕
tr. “The one and the many are not separate: because the maturation-consciousness is the house, the halls and towers within the house decay and disasters arise in profusion.”
「其家廣大」 tr. “The house is vast” because the root consciousness contains the seeds and manifests the three realms, and its substance extends through the two kinds of birth and death 〔0745c01〕: 「本識為家，准下合說周三界故，或無始有，或復含容一切種子變為三界，體通二死故言廣大。」 tr. “The root consciousness is the house. According to the application below, it extends throughout the three realms; it either has existed from beginningless time or contains all seeds and manifests the three realms; because its substance extends through both kinds of birth and death, it is called vast.” 「多諸人眾」 tr. “The many people” are the seeds of the five destinations dwelling within the root consciousness 〔0746a04〕: 「五趣種子名言所熏，業招各異類別名五……此等諸種處本識內名住宅中，由此種子以為因故，五趣輪迴眾苦不息。」 tr. “The seeds of the five destinations are perfumed by words and concepts; because karma draws forth different classes, they are named five. … These seeds dwell within the root consciousness and are called ‘living within the house.’ Because these seeds serve as causes, beings turn through the five destinations and their many sufferings never cease.”
→ 論本 / Treatise source: the 《成唯識論》 Cheng Weishi Lun on the store consciousness as maturation-consciousness and all-seeds consciousness, and on seeds manifesting.
(2) The one great cart, the ox-cart, = the Buddha-fruit’s knowledge of all modes, the four wisdoms and subsequently-attained knowledge — Kuiji reads the ox-cart’s substance through the four wisdoms 〔T34n1723 0750c05〕:
「佛果牛車以四智中一切種智為性，即後得智……無分別智導此種智車……今者唯取後智名車、本智名牛，不說於理以為車體。」〔T34n1723 0750c05–14〕
tr. “The Buddha-fruit ox-cart takes as its nature the knowledge of all modes among the four wisdoms, namely subsequently-attained knowledge. … Non-conceptual knowledge guides this cart of the knowledge of all modes. … Here, subsequently-attained knowledge alone is taken and named the cart, while root knowledge is named the ox; principle is not spoken of as the cart-body.”
Through this Consciousness-Only reading of the knowledge of all modes, Kuiji contrasts the accounts in the 《涅槃》 Nirvāṇa Sutra and the 《勝鬘》 Śrīmālā Sutra, which 「唯取真如以為車體」 tr. “take suchness alone as the cart-body” 〔0750c22〕: 「若同《涅槃》及《勝鬘》說，唯取真如以為車體，如何各賜諸子一車？」 tr. “If, as taught in the Nirvāṇa Sutra and the Śrīmālā Sutra, suchness alone is taken as the cart-body, how could each child be given one cart?” The readings are set side by side without adjudication.
→ 論本 / Treatise source: the 《成唯識論》 Cheng Weishi Lun on the four wisdoms of awakening—the great perfect mirror wisdom, equality wisdom, wondrous observing wisdom, and accomplishing wisdom.
(3) 「於一佛乘分別說三」 tr. “Distinguishing and teaching three within the One Buddha-Vehicle” = the distinct five lineages — Kuiji explains the former teaching of three and the present teaching of one through the inequality of sentient beings’ five lineages 〔T34n1723 0756a15〕:
「但諸眾生或有有性或有無性，或有定性或有不定性，或初樂小後方樂大，由是不盡皆能領受，所以我昔初說三乘今說一實。」〔T34n1723 0756a13–17〕
tr. “Among sentient beings, some have lineage and some have no lineage; some have determinate lineage and some indeterminate lineage; some delight at first in the lesser and only later delight in the great. Therefore not all are able to receive it fully, and for this reason I formerly taught the three vehicles and now teach the one reality.”
The third conclusion of the prose says 〔0756a20〕: 「於一乘之體分別說有三教，於一極果說有三因，實無三體、三果極也。」 tr. “Within the substance of the One Vehicle, three teachings are distinguished and taught; with respect to the one ultimate fruit, three causes are taught. In reality there are not three substances or three ultimate fruits.”
→ 論本 / Treatise source: the 《成唯識論》 Cheng Weishi Lun on the five lineages—śrāvaka, pratyekabuddha, bodhisattva, indeterminate, and without lineage.
(4) Śāriputra’s prediction as 「華光如來」 tr. “Flower-Light Tathāgata” = forming decisive resolve, not realizing the twofold emptiness; those determinately directed toward quiescence do not become buddhas — Kuiji explains the prediction through six gateways 〔T34n1723 0741a12〕. Citing Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, he says that the prediction does not mean the twofold emptiness and dharma-nature have already been realized; it is given to cause decisive orientation toward the great vehicle 〔0741a15〕:
「一論云為生聲聞決定心故、非成就法性故，非已證得二空法性而為授記，令生決定趣向大乘故為與記。」〔T34n1723 0741a14–17〕
tr. “One treatise says that it is given to cause a śrāvaka to form decisive resolve, not because dharma-nature has been accomplished. The prediction is not given because the dharma-nature of the twofold emptiness has already been realized; it is given to cause decisive orientation toward the great vehicle.”
Śrāvakas are of four kinds, and the Tathāgata gives predictions only to emanated śrāvakas and those who have turned back from the mind of awakening 〔0742b02〕: 「聲聞有四：一決定，二增上慢，三退菩提心，四應化。如來與二授記……除決定、增上慢者。」 tr. “Śrāvakas are of four kinds: first, determinate; second, those of overweening pride; third, those who have turned back from the mind of awakening; fourth, emanated. The Tathāgata gives predictions to two … excluding the determinate and those of overweening pride.” Citing the 《莊嚴論》 Treatise Adorning the Mahāyāna Scriptures, Kuiji establishes the distinct five lineages and says that those determinately directed toward quiescence do not become buddhas 〔0742b15〕: 「《莊嚴論》云『餘人善根涅槃時盡，菩薩善根不爾』……故知趣寂定不作佛。」 tr. “The Treatise Adorning the Mahāyāna Scriptures says, ‘The wholesome roots of other persons are exhausted at the time of nirvāṇa; the wholesome roots of bodhisattvas are not so.’ … Therefore it is known that those determinately directed toward quiescence do not become buddhas.”
→ 論本 / Treatise source: the 《成唯識論》 Cheng Weishi Lun on birth-and-death by transformation and the five lineages; the Chapter on Lineage in the 《大乘莊嚴經論》 Treatise Adorning the Mahāyāna Scriptures.
(5) The application of the parable · the five fears — in applying the parable, Kuiji says that the father is the Tathāgata because he succeeds to the Buddha’s position as father 〔T34n1723 0752b27〕: 「紹佛父位故名為父」 tr. “Because he succeeds to the Buddha’s position as father, he is named the father.” In applying the elder’s possessions, he matches them with the five fears, which arise from the discriminated attachment to self and the view of self 〔0752c01〕: 「怖畏有五：一不活畏，由分別我資生愛起……三死畏，由有我見失壞想起……」 tr. “There are five fears: first, fear of not living, which arises from discriminated attachment to self and craving for the means of livelihood … third, fear of death, which arises from the view of self and the idea of loss and destruction. …” Regarding the parable of the burning house, Kuiji explicitly sets aside earlier lesser-vehicle explanations and follows the great-vehicle meaning of Xuanzang’s new translation 〔0759b18〕: 「今依新文大乘義解，學者應知。」 tr. “Here the meaning is explained according to the great vehicle in the newly translated text; students should know this.”
→ 論本 / Treatise source: the 《瑜伽師地論》 Yogācārabhūmi on the five fears.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
For the same parable of the burning house and the same 「三車一車」 tr. “three carts and one cart,” Cien, Tiantai, and Sanlun each have a full, line-by-line commentary, but they read the text differently and assign its doctrinal positions differently. The principal mirror for this exposition is Kuiji’s Cien 《玄贊》 Profound Praise of the Lotus. The readings of Zhiyi of Tiantai and Jizang of Sanlun are recorded alongside it, noting their differences without adjudicating right and wrong.
Cien · Kuiji’s 《玄贊》 Profound Praise of the Lotus, T34n1723 (Principal Framework of the Mirror)
The burning house is the root consciousness containing seeds and manifesting the three realms; the ox-cart is the knowledge of all modes; the former teaching of three and the present teaching of one are grounded in the distinct five lineages; the prediction is not realization of the twofold emptiness, and those determinately directed toward quiescence do not become buddhas; the application of the parable includes the five fears; and the explanation follows the great-vehicle meaning of Xuanzang’s new translation. These points are detailed in Section III. The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 Decisions on the Meaning of the Profound Praise of the Lotus, T34n1724.
Tiantai · Zhiyi (Parallel Witness)
Zhiyi’s 《文句》 Words and Phrases of the Lotus assigns this chapter to the circuit of teaching through parable for those of middling faculties 〔T34n1718 0045c17〕. In outlining the parable of the burning house, Zhiyi lists earlier explanations, including Master Long’s six parables, which set out five paired correspondences 〔T34n1718 0058b19〕: 「一、舍宅父子，譬佛王三界化眾生也；二、長者見火……三、長者救火……四、長者方便誘以三車，譬佛設三乘教也；五、長者賜一大車，譬說妙法華；六、不虛妄譬也。」 tr. “First, the house and the father and children: a parable for the Buddha as king of the three realms transforming sentient beings; second, the elder sees the fire … third, the elder rescues them from the fire … fourth, the elder skillfully entices them with three carts: a parable for the Buddha establishing the teaching of the three vehicles; fifth, the elder gives one great cart: a parable for teaching the Wondrous Dharma Lotus; sixth, the parable of not being false.” Zhiyi himself takes 「開三顯一」 tr. “opening the three to reveal the one” as the general parable and the five turbidities and what follows as the particular parables 〔0058c28〕.
★ How the three carts and one cart are opened and gathered: Zhiyi sets out side by side three divergent contemporary accounts and accepts none of them, instructing readers to rely on the sutra 〔T34n1718 0071a01〕:
「世人執車數不同，說車體不同，或言初說三車，後會二歸一；或言初說有三，後會三歸一；或言初說有四，後會三歸一。所以出經勿信人語。」〔T34n1718 0071a01–04〕
tr. “People in the world cling to different numbers of carts and give different accounts of the cart-body. Some say that three carts were first taught and that afterward two were gathered back into one. Some say that three were first taught and that afterward the three were gathered back into one. Some say that four were first taught and that afterward three were gathered back into one. Therefore bring forth the sutra, and do not trust people’s words.”
In the dispute over the cart-body, Zhiyi rejects the various masters’ accounts—Guangzhai takes the Buddha-fruit’s two knowledges; Zhuangyan takes the totality of the myriad practices on the causal ground—and alone takes 「諸法實相」 tr. “the true mark of all dharmas” as the cart-body 〔0071b16〕: 「私謂諸師釋佛乘之體……何異眾盲觸象諍其尾牙。依天台智者，明諸法實相正是車體，一切眾寶莊校皆莊嚴具耳。」 tr. “In my private view, the various masters’ explanations of the substance of the Buddha-Vehicle … are no different from a crowd of blind men touching an elephant and disputing over its tail and tusks. According to the Wise One of Tiantai, the true mark of all dharmas is precisely the cart-body; all the many jeweled adornments are merely its ornamental fittings.” The 《玄義》 Profound Meaning of the Lotus uses the great cart as a parable for the one great vehicle 〔T33n1716 0792c23〕: 「〈譬喻〉中，以『大車』譬一大乘」 tr. “In the Chapter on the Parable, the ‘great cart’ is used as a parable for the one great vehicle.” The children riding the jeweled vehicle and roaming in the four directions are matched with opening, revealing, awakening to, and entering across the four sets of ten stages 〔0735b11〕.
Sanlun · Jizang’s 《法華義疏》 Meaning Commentary on the Lotus, T34n1721 (Parallel Witness)
Jizang assigns the chapter to the three gateways for entering great wisdom—the gateway of teaching through Dharma, the gateway of teaching through parable, and the gateway that is both Dharma and parable 〔T34n1721 0511b21〕. The elder is the Tathāgata 〔0511c11〕: 「假近喻遠，如此經云『大富長者即是如來』」 tr. “Borrowing what is near as a parable for what is far, as this sutra says, ‘The vastly wealthy elder is precisely the Tathāgata.’” Jizang rejects Guangzhai’s ten parables and, following the old tradition, establishes six parables in five pairs 〔0520a29〕: 「今依古舊開為六譬：一總譬、二見火譬、三救子不得譬、四三車救子得譬、五等賜大車譬、六不虛譬。」 tr. “Now, following the old tradition, the passage is opened into six parables: first, the general parable; second, the parable of seeing the fire; third, the parable of being unable to rescue the children; fourth, the parable of rescuing the children by means of the three carts; fifth, the parable of giving the great cart equally; and sixth, the parable of not being false.”
★ The three carts and one cart: Jizang holds that there are no real three carts outside the gate and that the three vehicles are only a provisional, empty indication 〔T34n1721 0526b15〕: 「又於四衢露地而坐，欲顯三界外無三車可登故也」 tr. “Moreover, they sit in the open ground at the crossroads because the text wishes to reveal that outside the three realms there are no three carts that can be mounted.” The children’s request for the carts directly proves that there are no three outside the gate 〔0527a04〕: 「虛指門外無三說三……以其索三故知門外無有三車」 tr. “It falsely points outside the gate, where there are no three, and speaks of three. … Because they request the three, it is known that there are no three carts outside the gate.” Through two gateways, their request reveals that the three are skillful means and that the one is real; this is the great purport of the entire sutra.
The Three Houses’ Doctrinal Placements, Recorded Side by Side (Record · No Adjudication)
Concerning the same 「三車一車」 tr. “three carts and one cart,” Kuiji takes the ox-cart as the Buddha-fruit’s knowledge of all modes and explains the former three and present one through the distinct five lineages: the three vehicle-substances are real, and those of indeterminate lineage turn and enter. Zhiyi breaks attachment to any fixed number of carts, takes the true mark of all dharmas as the cart-body, and gathers the three back into the one: the One Vehicle is the true mark itself. Jizang judges that there are no real three carts outside the gate: their empty indication is a skillful means that reveals the one reality. These three houses’ divergent readings and judgments are recorded side by side without adjudication. Note that the accounts of the cart-body criticized in Zhiyi’s 《文句》 Words and Phrases and Jizang’s 《義疏》 Meaning Commentary belong to Liang-dynasty classification masters of the Chengshi line, such as Fayun of Guangzhai and Zhuangyan; they do not refer to Kuiji of Cien—Jizang 〔549–623〕 predates Kuiji 〔632–682〕. The account Zhiyi lists as 『四車後會三歸一』 tr. “four carts first, then gathering three back into one” is another house’s divergent view that he rejects, not Tiantai’s own establishment of four carts. This boundary of recording without adjudication must be kept clear.
V. Terminology
| Chinese | Transmitted Sanskrit (Romanization · Pronunciation Aid) | Ancient Attestation | Meaning |
|---|---|---|---|
| 火宅 | — | Kuiji: 「家」 tr. “the house” in the parable is the maturation-consciousness, the root consciousness, containing seeds and manifesting the three realms 〔T34n1723 0745b19〕 | burning house: the three realms are like a decaying house in which fire breaks out, while sentient beings play without awareness; a parable for beings immersed in birth, aging, illness, death, sorrow, grief, suffering, and distress |
| 三車（羊車·鹿車·牛車） | — | Kuiji matches them with the śrāvaka, pratyekabuddha, and Buddha vehicles 〔本經 0013b20–29〕; Dharmarakṣa has elephant, horse, and goat 〔T09n0263 0076a〕 | three carts—goat-cart, deer-cart, and ox-cart: the carts used to entice the children out of the house; a parable for the provisional teaching of the three vehicles |
| 一大車（大白牛車） | — | Kuiji takes the knowledge of all modes among the four wisdoms as the cart-body and non-conceptual knowledge as the ox 〔T34n1723 0750c05〕 | one great cart, the great white-ox cart: the cart given equally after the children leave the house; a parable for the reality of the One Buddha-Vehicle |
| 華光如來 | — | Kuiji’s six gateways concerning the prediction 〔T34n1723 0741a12〕; the name 「華光」 tr. “Flower-Light” is established for two reasons 〔0741a03〕 | Flower-Light Tathāgata: Śāriputra’s future buddha-name; his land is named Free from Defilement and his aeon Great Jewel Adornment |
| 辟支佛 | pratyekabuddha | Dharmarakṣa translates it as 「緣覺」 tr. “solitary awakener” 〔T09n0263 0076a07〕 | pratyekabuddha: the middle vehicle; one who awakens to the path by contemplating causes and conditions alone |
| 阿鞞跋致 | avaivartika | 〔本經 0015b09「隨喜頂受，當知是人，阿鞞跋致」〕 tr. “Present sutra, 0015b09: ‘If one rejoices accordingly and receives it with reverence, know that this person is nonretrogressing.’” | nonretrogressing: never turning back from the unsurpassed path |
| 摩訶薩 | mahāsattva | 〔本經 0013「菩薩求此乘故，名為摩訶薩」〕 tr. “Present sutra, 0013: ‘Because bodhisattvas seek this vehicle, they are named mahāsattvas.’” | mahāsattva, great being: a practitioner of the great vehicle who seeks the Buddha’s wisdom and the Tathāgata’s knowing-and-seeing |
| 增上慢 | abhimāna | Kuiji classifies it according to the seven kinds of pride in the 《瑜伽》 Yogācārabhūmi 〔詳方便品目五〕 tr. “See Chapter 2, Section V.” | overweening pride: claiming attainment where none is attained and claiming realization where none is realized |
VI. Similes · Rhetoric
(1) The parable of the burning house (the first of the seven Lotus parables · the principal parable of this chapter) — 〔T09n0262 0012b–0013c 長行·0013c–0014c 重頌〕 tr. “prose 0012b–0013c · repeated verse 0013c–0014c”:
| Referent (Dharma) | Image (Parable) | Meaning Revealed |
|---|---|---|
| Tathāgata | the great elder, possessed of immeasurable wealth and father of the world | The Buddha is the father of all the world, endowed with wisdom in skillful means, great kindness, and great compassion. |
| three realms | the decaying burning house, its halls and towers in ruin and fire breaking out on all sides | There is no peace in the three realms; they are filled with many sufferings, like a burning house. |
| sentient beings | the children, attached to their play, unaware and unknowing | Sentient beings are immersed in birth, aging, illness, and death; delighted by their play, they do not seek escape. |
| three vehicles—the śrāvaka, pratyekabuddha, and Buddha vehicles | three carts—the goat-cart, deer-cart, and ox-cart | The Buddha establishes the teaching of the three vehicles and entices sentient beings out of the burning house of the three realms: the provisional. |
| One Buddha-Vehicle | one great white-ox cart, lofty and spacious and adorned with many treasures | After they leave the house, he gives them equally the reality of the One Buddha-Vehicle: the real. |
| no falsehood | the parable of not being false | He first entices them with three carts but afterward gives only the great cart; he incurs no fault of falsehood. |
Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra explains the first parable of the burning house in terms of 「求勢力人」 tr. “the person who seeks power” 〔T34n1723 0735a11〕: 「論云：『第一人者，以世間種種善根三昧功德，方便令戲，後令入涅槃故。』」 tr. “The Treatise says: ‘As for the first person, through the various wholesome roots, samādhis, and qualities of the world, he is skillfully allowed to play and afterward caused to enter nirvāṇa.’”
(2) The aspect of the burning house (repeated verse · evil creatures and evil spirits) — 〔T09n0262 0012c–〕: the repeated verse spreads out before the reader the owls, hawks, eagles, vultures, venomous snakes, vipers, scorpions, yakṣas, evil spirits, and kumbhāṇḍa spirits within the burning house. It renders the sufferings of the three realms fiercely ablaze and fearsome, revealing the peril of the dwelling in which sentient beings live.
(3) The karmic requital for slandering the sutra — 〔T09n0262 0014a–0015a〕: those who slander this sutra enter the Avīci hell when their lives end and then pass successively through animal births—as dogs, camels, donkeys, jackals, and great serpents. If they obtain human birth, their faculties are dark and dull. This reveals that the sutra is difficult to believe and must be taught with discernment concerning the audience—「無智人中，莫說此經」 tr. “Among people without wisdom, do not teach this sutra”—in counterpoint to the final section on 「可為說者」 tr. “those to whom it may be taught”: those of keen faculties, those who keep the precepts and are pure, and those who seek the great vehicle.
VII. Cross-Reading · Carrying Forward
(1) Treatises on which this chapter relies (cited by Kuiji’s 《玄贊》 Profound Praise · stable attestations · related treatises in the present canon):
- Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra — the treatise-source for the seven parables counteracting seven forms of overweening pride and the three equalities 〔T34n1723 0734b11〕, the six places in which predictions are manifested 〔0741b07〕, the four kinds of śrāvakas 〔0742b02〕, and the explanation of the first parable of the burning house 〔0735a11〕.
- 《成唯識論》 Cheng Weishi Lun — the treatise-source for seeds in the store consciousness, the maturation-consciousness manifesting, the four wisdoms of awakening, the five lineages, and birth-and-death by transformation.
- 《瑜伽師地論》 Yogācārabhūmi — the treatise-source for the six aspects of prediction and the five fears.
- 《大乘莊嚴經論》 Treatise Adorning the Mahāyāna Scriptures — the distinct five lineages and the teaching that those determinately directed toward quiescence do not become buddhas 〔0742b15〕.
- 《顯揚聖教論》 Prakaraṇāryavāca-śāstra — reliance on an emanation body rather than a body that is karmic fruit 〔0742a17〕.
(2) Cross-Reading within the Lotus: the Chapter on Skillful Means opens the provisional to reveal the real by revealing the One Vehicle and teaching the three as skillful means. The present chapter then unfolds that same meaning through the parable of the burning house—three carts and one cart—the first of the seven parables, carrying forward the preceding chapter. In the Chapter on Faith and Understanding, the parable of the poor son, the second of the seven, is the four great śrāvakas’ own declaration that they have received and understood; it follows upon the parable of the burning house here.
(3) Carrying Forward: within the Cien line, Huizhao’s 《法華玄贊義決》 Decisions on the Meaning of the Profound Praise of the Lotus, T34n1724, decides the meanings of Kuiji’s 《玄贊》 Profound Praise. Within Tiantai, Zhanran’s 《法華文句記》 Record of the Words and Phrases of the Lotus, T34n1719, carries forward Zhiyi’s 《文句》 Words and Phrases. Each carries forward the reading of its own tradition; they are recorded without adjudication.
VIII. Placement of the Editions
- Kumārajīva T262 (base text): 〈譬喻品第三〉 “Chapter 3, The Parable” begins 〔T09n0262 0010b28〕 (fascicle two). Śāriputra receives and understands 0010b29 · prediction as Flower-Light Tathāgata 0011b18 · burning house begins 0012b15 · three carts entice the children 0012c09–10 · each is given one great cart 0012c18 · answer that there is no falsehood 0013a03–05 · the three realms as the burning house 0013a16 · application to the three vehicles 0013b08 · three carts matched with the three vehicles 0013b20–29 · distinguishing and teaching three within the One Buddha-Vehicle 0013c16–18 · repeated verse of the burning house 0013c–0014c · karmic requital for slandering the sutra 0014a–0015a. Source file: root-text layer, verified verbatim.
- Dharmarakṣa T263, 〈應時品第三〉 “Chapter 3, Responding to the Occasion,” begins 〔T09n0263 0073b05〕 (fascicle two): burning house begins 0075b07 · four carts—elephant, horse, goat, and entertainment—0075b16 · great cart, without a white ox, 0075b23 · answer that there is no falsehood 0075c08 · three vehicles—śrāvaka, solitary awakener, and bodhisattva—0076a07 · horse-cart as the solitary-awakener vehicle 0076a20 · elephant-cart as the bodhisattva vehicle 0076a26 · only One Vehicle taught 0076b14.
- Supplemented edition T264, 〈譬喻品第三〉 “Chapter 3, The Parable,” begins 〔T09n0264 0143b18〕: fire on all four sides 0145b05 · three carts—goat, deer, and ox—0145b25 · great cart drawn by a white ox 0145c03 · answer that there is no falsehood 0145c18 · distinguishing and teaching three within the One Buddha-Vehicle 0146b28. 〔六義句逐字同羅什，僅異體字：隤／頹、歘／欻、絞／交〕 tr. “The six doctrinal passages agree word for word with Kumārajīva, apart from the graphic variants 隤／頹, 歘／欻, and 絞／交.”
- Kuiji’s 《玄贊》 Profound Praise of the Lotus, T34n1723 (exposition mirror): the Chapter on the Parable spans 〔0734b07〕–〔0770b22〕 (fascicles five, part one, through six). Three gateways of analysis 0734b08 · Vasubandhu’s seven parables and three equalities 0734b11 · mapping of the seven parables 0734b16 · first parable of the burning house 0735a11 · two-part division within the chapter 0735b22 · six gateways concerning the prediction 0741a12 / prediction not realization of the twofold emptiness 0741a14 / four kinds of śrāvakas 0742b02 / the Treatise Adorning the Mahāyāna Scriptures on those directed toward quiescence 0742b15 · maturation-consciousness as the house 0745b19 / root consciousness containing seeds 0745c01 / seeds of the five destinations 0746a04 · knowledge of all modes as the ox-cart 0750c05 / contrast with taking suchness as the cart-body 0750c22 · father succeeding to the Buddha’s position 0752b27 / five fears 0752c01 · not allowing only one to obtain it 0755c18 · distinct five lineages as the reason for the former three and present one 0756a13 / concluding answer on distinguishing and teaching three 0756a20 · great-vehicle meaning according to the new translation 0759b18 · concluding answer in the verse commentary 0764a08.
- Zhiyi’s 《文句》 Words and Phrases of the Lotus, T34n1718 (parallel witness): three faculties and three circuits 0045c17 · Master Long’s six parables 0058b19 · judgment of general and particular parables 0058c28 · rejecting three divergent views and instructing readers not to trust people’s words 0071a01–04 · true mark of all dharmas as the cart-body 0071b16.
- Zhiyi’s 《玄義》 Profound Meaning of the Lotus, T33n1716 (parallel witness): great cart as a parable for the one great vehicle 0792c23 · roaming in four directions matched with the four sets of ten stages 0735b11 · gathering the three back into the one 0738a27.
- Jizang’s 《法華義疏》 Meaning Commentary on the Lotus, T34n1721 (parallel witness): three-gateway placement 0511b21 · elder as the Tathāgata 0511c11 · six parables in five pairs 0520a28 · no three carts outside the three realms that can be mounted 0526b15 · empty indication of three carts outside the gate 0527a04.
- Formation history, recorded: the names of the three carts differ among the three translations—Kumārajīva and the supplemented edition have goat, deer, and ox, while Dharmarakṣa has elephant, horse, and goat; Kumārajīva has 「辟支佛」 tr. “pratyekabuddha” for the middle vehicle, while Dharmarakṣa has 「緣覺」 tr. “solitary awakener”; Kumārajīva’s great cart is 「駕以白牛」 tr. “drawn by a white ox,” while Dharmarakṣa lacks the 「白牛」 tr. “white ox”; Kumārajīva has fire 「周匝」 tr. “all around,” on all four sides, while Dharmarakṣa has it 「從一面起」 tr. “arising from one side.” The supplemented edition agrees word for word with Kumārajīva, apart from graphic variants.