妙法蓮華經 五百弟子受記品第八
有個人到朋友家喝醉了，睡著了。朋友有急事要出遠門，臨走前，把一顆無價的寶珠，悄悄縫進了他的衣裏。他醉著，什麼也不知道。醒來後四處流浪，為了一口飯吃盡苦頭，掙得一點點就滿足了——渾然不知自己衣裏，一直揣著一筆花不完的財富。後來朋友遇見他，才點破：你衣裏有珠啊，何苦這樣受窮？
這五百位阿羅漢，說這故事說的正是自己。他們斷了煩惱、得了阿羅漢，便以為到了頭、以為這就是滅度，拿一點小小的果位當成了全部身家。可佛說：你們錯了——我早在你們做我學生的時候，就已在你們心裏，種下了一顆成佛的願；你們中途忘了，那顆願卻一直都在，從沒丟失。你們所得的，還不是真正的滅度。
你我也是這樣。你以為自己資質平平、只配得個小小的安穩；其實佛早已把一顆成佛的珠，縫進了你的心。你不是沒有，你只是醉著、忘了。
且入此品，聽這五百人怎樣認回那顆珠——也摸一摸自己衣裏：那顆佛替你縫下的寶珠，此刻就在。
A man visits a friend’s home, becomes drunk, and falls asleep. The friend must leave at once on a distant journey, so before departing he quietly sews a priceless jewel inside the man’s robe. The man lies there drunk and knows nothing of it. After waking, he wanders from place to place, suffering every hardship for a mouthful of food and considering the smallest earnings enough—never realizing that all along he has been carrying an inexhaustible fortune inside his robe. Later the friend meets him and points it out: there is a jewel inside your robe. Why suffer poverty like this?
In telling this story, the five hundred arhats are speaking about themselves. They had ended the afflictions and attained arhatship, so they thought they had reached the end and that this was extinction. They took one small fruit to be the whole of their wealth. But the Buddha says: you are mistaken. Long ago, when you were my students, I planted within your minds a vow to become buddhas. You forgot it along the way, but that vow has always remained and has never been lost. What you have attained is still not true extinction.
You and I are the same. You think your capacities are ordinary and that you are fit only for a little peace. In truth, the Buddha long ago sewed a jewel of buddhahood inside your mind. It is not that you have none; you are simply drunk and have forgotten it.
Enter this chapter and hear how these five hundred recover the jewel they had forgotten—and feel inside your own robe. The jewel the Buddha sewed there for you is present even now.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷四〈五百弟子受記品第八〉· 大正藏 T09n0262〔起 T09 0027b17〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0027b17〕爾時富樓那彌多羅尼子，從佛聞是智慧方便隨宜說法，又聞授諸大弟子阿耨多羅三藐三菩提記，復聞宿世因緣之事，復聞諸佛有大自在神通之力，得未曾有，心淨踊躍。即從座起，到於佛前，頭面禮足，却住一面，瞻仰尊顏目不暫捨，而作是念：「世尊甚奇特，所為希有！隨順世間若干種性，以方便知見而為說法，拔出眾生處處貪著。我等於佛功德，言不能宣，唯佛世尊能知我等深心本願。」
爾時佛告諸比丘：「汝等見是富樓那彌多羅尼子不？我常稱其於說法人中最為第一，亦常歎其種種功德，精勤護持助宣我法，能於四眾示教利喜，具足解釋佛之正法，而大饒益同梵行者。自捨如來，無能盡其言論之辯。汝等勿謂富樓那但能護持助宣我法，亦於過去九十億諸佛所，護持助宣佛之正法，於彼說法人中亦最第一。又於諸佛所說空法，明了通達，得四無礙智，常能審諦清淨說法，無有疑惑，具足菩薩神通之力。隨其壽命，常修梵行，彼佛世人咸皆謂之實是聲聞；而富樓那以斯方便，饒益無量百千眾生，又化無量阿僧祇人，令立阿耨多羅三藐三菩提。為淨佛土故，常作佛事，教化眾生。
「諸比丘！富樓那亦於七佛說法人中而得第一，今於我所說法人中亦為第一，於賢劫中當來諸佛，說法人中亦復第一，而皆護持助宣佛法。亦於未來，護持助宣無量無邊諸佛之法，教化饒益無量眾生，令立阿耨多羅三藐三菩提。為淨佛土故，常勤精進教化眾生，漸漸具足菩薩之道。過無量阿僧祇劫，當於此土，得阿耨多羅三藐三菩提，號曰法明如來、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。其佛以恒河沙等三千大千世界為一佛土，七寶為地，地平如掌，無有山陵谿澗溝壑，七寶臺觀充滿其中，諸天宮殿近處虛空，人天交接，兩得相見。無諸惡道，亦無女人，一切眾生，皆以化生，無有婬欲。得大神通，身出光明，飛行自在，志念堅固，精進智慧，普皆金色，三十二相而自莊嚴。其國眾生，常以二食：一者、法喜食，二者、禪悅食。有無量阿僧祇千萬億那由他諸菩薩眾，得大神通、四無礙智，善能教化眾生之類。其聲聞眾，算數校計所不能知，皆得具足六通、三明及八解脫。其佛國土有如是等無量功德莊嚴成就。劫名寶明，國名善淨。其佛壽命無量阿僧祇劫，法住甚久。佛滅度後，起七寶塔遍滿其國。」
〔T09 0028a07〕爾時世尊欲重宣此義，而說偈言：
「諸比丘諦聽！佛子所行道，
善學方便故，不可得思議。
知眾樂小法，而畏於大智，
是故諸菩薩，作聲聞緣覺，
以無數方便，化諸眾生類。
自說是聲聞，去佛道甚遠，
度脫無量眾，皆悉得成就，
雖小欲懈怠，漸當令作佛。
內祕菩薩行，外現是聲聞，
少欲厭生死，實自淨佛土。
示眾有三毒，又現邪見相，
我弟子如是，方便度眾生。
若我具足說，種種現化事，
眾生聞是者，心則懷疑惑。
今此富樓那，於昔千億佛，
勤修所行道，宣護諸佛法。
為求無上慧，而於諸佛所，
現居弟子上，多聞有智慧。
所說無所畏，能令眾歡喜，
未曾有疲惓，而以助佛事。
已度大神通，具四無礙智，
知諸根利鈍，常說清淨法。
演暢如是義，教諸千億眾，
令住大乘法，而自淨佛土。
未來亦供養，無量無數佛，
護助宣正法，亦自淨佛土。
常以諸方便，說法無所畏，
度不可計眾，成就一切智。
供養諸如來，護持法寶藏，
其後得成佛，號名曰法明。
其國名善淨，七寶所合成，
劫名為寶明。菩薩眾甚多，
其數無量億，皆度大神通，
威德力具足，充滿其國土。
聲聞亦無數，三明八解脫，
得四無礙智，以是等為僧。
其國諸眾生，婬欲皆已斷，
純一變化生，具相莊嚴身。
法喜禪悅食，更無餘食想。
無有諸女人，亦無諸惡道。
富樓那比丘，功德悉成滿，
當得斯淨土，賢聖眾甚多。
如是無量事，我今但略說。」
爾時千二百阿羅漢，心自在者，作是念：「我等歡喜，得未曾有。若世尊各見授記，如餘大弟子者，不亦快乎！」
佛知此等心之所念，告摩訶迦葉：「是千二百阿羅漢，我今當現前次第與授阿耨多羅三藐三菩提記。於此眾中，我大弟子憍陳如比丘，當供養六萬二千億佛，然後得成為佛，號曰普明如來、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。其五百阿羅漢：優樓頻螺迦葉、伽耶迦葉、那提迦葉、迦留陀夷、優陀夷、阿㝹樓馱、離婆多、劫賓那、薄拘羅、周陀、莎伽陀等，皆當得阿耨多羅三藐三菩提，盡同一號，名曰普明。」
爾時世尊欲重宣此義，而說偈言：
「憍陳如比丘，當見無量佛，
過阿僧祇劫，乃成等正覺。
常放大光明，具足諸神通，
名聞遍十方，一切之所敬，
常說無上道，故號為普明。
其國土清淨，菩薩皆勇猛，
咸昇妙樓閣，遊諸十方國，
以無上供具，奉獻於諸佛。
作是供養已，心懷大歡喜，
須臾還本國，有如是神力。
佛壽六萬劫，正法住倍壽，
像法復倍是，法滅天人憂。
其五百比丘，次第當作佛，
同號曰普明，轉次而授記。
我滅度之後，某甲當作佛，
其所化世間，亦如我今日。
國土之嚴淨，及諸神通力，
菩薩聲聞眾，正法及像法，
壽命劫多少，皆如上所說。
迦葉汝已知，五百自在者，
餘諸聲聞眾，亦當復如是。
其不在此會，汝當為宣說。」
〔T09 0029a01〕爾時五百阿羅漢於佛前得受記已，歡喜踊躍，即從座起，到於佛前，頭面禮足，悔過自責：「世尊！我等常作是念，自謂已得究竟滅度，今乃知之，如無智者。所以者何？我等應得如來智慧，而便自以小智為足。
「世尊！譬如有人至親友家，醉酒而臥。是時親友官事當行，以無價寶珠繫其衣裏，與之而去。其人醉臥，都不覺知。起已遊行，到於他國。為衣食故，勤力求索，甚大艱難；若少有所得，便以為足。於後親友會遇見之，而作是言：『咄哉，丈夫！何為衣食乃至如是。我昔欲令汝得安樂、五欲自恣，於某年日月，以無價寶珠繫汝衣裏。今故現在，而汝不知。勤苦憂惱，以求自活，甚為癡也。汝今可以此寶貿易所須，常可如意，無所乏短。』
「佛亦如是，為菩薩時，教化我等，令發一切智心。而尋廢忘，不知不覺。既得阿羅漢道，自謂滅度，資生艱難，得少為足。一切智願，猶在不失。今者世尊覺悟我等，作如是言：『諸比丘！汝等所得，非究竟滅。我久令汝等種佛善根，以方便故，示涅槃相，而汝謂為實得滅度。』
「世尊！我今乃知實是菩薩，得受阿耨多羅三藐三菩提記。以是因緣，甚大歡喜，得未曾有。」
爾時阿若憍陳如等，欲重宣此義，而說偈言：
「我等聞無上，安隱授記聲，
歡喜未曾有，禮無量智佛。
今於世尊前，自悔諸過咎，
於無量佛寶，得少涅槃分，
如無智愚人，便自以為足。
譬如貧窮人，往至親友家，
其家甚大富，具設諸餚饍，
以無價寶珠，繫著內衣裏，
默與而捨去，時臥不覺知。
是人既已起，遊行詣他國，
求衣食自濟，資生甚艱難，
得少便為足，更不願好者。
不覺內衣裏，有無價寶珠。
與珠之親友，後見此貧人，
苦切責之已，示以所繫珠。
貧人見此珠，其心大歡喜，
富有諸財物，五欲而自恣。
我等亦如是，世尊於長夜，
常愍見教化，令種無上願。
我等無智故，不覺亦不知，
得少涅槃分，自足不求餘。
今佛覺悟我，言非實滅度，
得佛無上慧，爾乃為真滅。
我今從佛聞，授記莊嚴事，
及轉次受決，身心遍歡喜。」
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.
富樓那領解·佛讚說法第一
那時候，富樓那彌多羅尼子，從佛那裡聽聞了這樣智慧與方便善巧、隨著眾生所適合而宣說的法，又聽見佛給諸位大弟子授記將證得阿耨多羅三藐三菩提（無上正等正覺，即圓滿的佛果），再聽聞了往昔宿世的因緣種種事情，又聽聞諸佛有廣大自在的神通之力，得到了從來不曾有過的體會，內心清淨、踊躍歡喜。他當下就從座位上起身，來到佛的面前，用頭面頂禮佛的雙足，退到一旁站立，瞻望仰視著世尊尊貴的面容，眼睛一刻也捨不得移開，心裡這樣想著：「世尊太奇妙特別了，所作所為稀有難得！隨順著世間眾生種種不同的根性，用方便善巧的知見來為他們說法，把眾生從處處的貪戀執著當中拔救出來。我們對於佛的功德，用言語沒有辦法宣說得盡，只有佛世尊才能知道我們內心深處本來的誓願。」
那時候，佛告訴眾位比丘說：「你們看見這位富樓那彌多羅尼子了嗎？我常常稱讚他在說法的人當中最為第一，也常常讚歎他種種的功德，稱讚他精進勤懇地護持、幫助宣揚我的法，能夠在四眾（比丘、比丘尼、優婆塞、優婆夷）當中，開示教導、給予利益歡喜，圓滿具足地解說佛的正法，而給同修梵行的人帶來廣大的饒益。除了如來以外，沒有誰能夠窮盡他言論的辯才。你們不要以為富樓那只能夠護持、幫助宣揚我的法，他也曾在過去九十億位諸佛的處所，護持、幫助宣揚諸佛的正法，在那些佛的說法人當中，也同樣是最第一的。又對於諸佛所說的空的法，明白透徹、通達無礙，證得了四無礙智（法、義、辭、樂說四種無礙的智慧），常常能夠審慎精確、清淨地說法，沒有半點疑惑，圓滿具足了菩薩的神通之力。隨順著他的壽命，常常修持清淨的梵行，那些佛世界的人全都說他確實是聲聞（聽佛說法而悟道的人）；然而富樓那卻用這樣的方便善巧，饒益了無量百千的眾生，又度化了無量阿僧祇（無數）的人，使他們安立於阿耨多羅三藐三菩提。為了清淨佛土的緣故，常常作種種佛事，教化眾生。
富樓那內祕菩薩行·外現聲聞
「眾位比丘啊！富樓那也曾在過去七佛的說法人當中而得第一，如今在我的說法人當中也是第一，在賢劫（此一大劫中有千佛出世，故名賢劫）當中未來的諸佛，他在說法人當中也仍舊是第一，而且全都護持、幫助宣揚佛法。他也將在未來，護持、幫助宣揚無量無邊諸佛的法，教化、饒益無量的眾生，使他們安立於阿耨多羅三藐三菩提。為了清淨佛土的緣故，常常勤懇精進地教化眾生，漸漸地圓滿具足了菩薩的道行。經過無量阿僧祇劫之後，他將要在這個國土，證得阿耨多羅三藐三菩提，佛號叫作法明如來、應供（應受人天供養）、正遍知（真正普遍地了知一切法）、明行足（智慧與德行都圓滿具足）、善逝（善於離去、善入涅槃而不再退還）、世間解（徹底了解世間的一切）、無上士（沒有能超過他的最上之士）、調御丈夫（能調伏教化眾生的大丈夫）、天人師（天與人的導師）、佛（覺悟者）、世尊（世間所共尊崇的）。這位佛用像恆河沙那麼多的三千大千世界合為一個佛土，用七寶作為大地，大地平坦得像手掌一樣，沒有高山丘陵、溪谷澗流、溝渠壑坑，七寶造成的樓臺觀閣充滿在其中，諸天的宮殿就近處在虛空當中，人與天可以互相往來交接，兩方都能夠彼此相見。沒有種種的惡道，也沒有女人，一切的眾生全都是化生（無所依託、自然變化而生），沒有婬欲。他們都證得廣大的神通，身上放出光明，能夠飛行自在，志向意念堅固，精進而有智慧，全身普遍都是金色，用三十二種相好來莊嚴自身。那個國土的眾生常常以兩種食來滋養身心：一種是法喜食（因聽法歡喜而長養慧命），二種是禪悅食（因禪定安樂而滋養身心）。有無量阿僧祇千萬億那由他（極大的數目）那麼多的諸菩薩大眾，證得了廣大的神通、四無礙智，善於能夠教化眾生這一類。那些聲聞大眾，用算數計量也沒有辦法知道有多少，全都圓滿具足了六種神通、三明（宿命明、天眼明、漏盡明三種通達的智明）以及八解脫（八種能解脫定障的禪定）。那位佛的國土有像這樣種種無量的功德莊嚴成就。那個劫名叫寶明，那個國名叫善淨。那位佛的壽命有無量阿僧祇劫那麼長，正法住世非常久遠。那位佛滅度以後，全國各地都遍滿地建起七寶造成的塔。」
富樓那授記重頌·法明如來
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「眾位比丘仔細地聽！
佛子所修行的道，
因為善於學習方便善巧的緣故，
所以不可以用思慮去測度。
知道眾生喜歡小法，
而畏懼廣大的智慧，
所以諸位菩薩，
便化作聲聞、緣覺（觀因緣悟道的人），
用無數的方便善巧，
來度化眾生這一類。
自己說自己是聲聞，
距離佛道還非常遙遠，
度脫了無量的眾生，
全都使他們得以成就，
雖然眾生欲求微小、又懈怠，
也漸漸地使他們終將作佛。
內裡祕密地修行菩薩之行，
外表卻示現是聲聞，
顯得欲求微少、厭離生死，
其實暗自在清淨佛土。
向眾生示現有貪瞋癡三毒，
又示現出邪見的相狀，
我的弟子就像這樣，
用方便善巧來度化眾生。
假使我把它完全宣說出來，
種種示現變化的事，
眾生聽了這些事，
心裡便會生起疑惑。
如今這位富樓那，
在往昔千億位佛那裡，
勤懇地修行所修的道，
宣揚護持諸佛的法。
為了追求無上的智慧，
而在諸佛的處所，
示現位居弟子之上，
多聞而有智慧。
所宣說的法無所畏懼，
能夠使大眾歡喜，
不曾有過疲倦厭煩，
而用這來幫助佛事。
已經度到了廣大的神通，
具足了四無礙智，
了知眾生根機的利鈍，
常常宣說清淨的法。
演說暢演像這樣的義理，
教化了千億的眾生，
使他們安住於大乘法，
而自己清淨佛土。
未來也將供養，
無量無數的佛，
護持、幫助宣揚正法，
也自己清淨佛土。
常常用種種的方便善巧，
說法無所畏懼，
度脫了無法計算的眾生，
成就一切智（遍知一切的佛智）。
供養諸位如來，
護持正法的寶藏，
在那以後便得以成佛，
佛號名叫法明。
那個國名叫善淨，
是用七寶所合成的，
那個劫名叫寶明。
菩薩大眾非常之多，
他們的數目有無量億，
全都度到了廣大的神通，
威德的力量圓滿具足，
充滿在那個國土當中。
聲聞也是無數的，
具足三明、八解脫，
證得了四無礙智，
以這樣的大眾作為僧團。
那個國土的眾位眾生，
婬欲全都已經斷除，
純粹一律是變化而生，
具足相好莊嚴的身。
以法喜、禪悅為食，
再沒有其餘要吃東西的念頭。
沒有種種的女人，
也沒有種種的惡道。
富樓那比丘，
功德全都成就圓滿，
將得到這樣的淨土，
賢者聖者的大眾非常之多。
像這樣無量的事情，
我如今只是扼要地宣說。」
憍陳如及五百阿羅漢授記·同號普明
那時候，一千二百位阿羅漢（斷盡煩惱的聖者），心得自在的人，這樣想著：「我們歡喜，得到了從來不曾有過的體會。倘若世尊各各都給我們授記，像其餘的大弟子那樣，不也很痛快嗎！」
佛知道這些人心裡所想念的，便告訴摩訶迦葉（大迦葉）：「這一千二百位阿羅漢，我如今就當著眾人面前，依照次第給他們授阿耨多羅三藐三菩提的記。在這眾人當中，我的大弟子憍陳如比丘，將供養六萬二千億位佛，然後得以成佛，佛號叫作普明如來、應供（應受人天供養）、正遍知（真正普遍地了知一切法）、明行足（智慧與德行都圓滿具足）、善逝（善於離去、善入涅槃而不再退還）、世間解（徹底了解世間的一切）、無上士（沒有能超過他的最上之士）、調御丈夫（能調伏教化眾生的大丈夫）、天人師（天與人的導師）、佛（覺悟者）、世尊（世間所共尊崇的）。那五百位阿羅漢：優樓頻螺迦葉、伽耶迦葉、那提迦葉、迦留陀夷、優陀夷、阿㝹樓馱、離婆多、劫賓那、薄拘羅、周陀、莎伽陀等等，全都將證得阿耨多羅三藐三菩提，並且全都同一個佛號，名叫普明。」
憍陳如授記重頌·佛壽六萬劫
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「憍陳如比丘，
將見到無量的佛，
經過阿僧祇劫，
才成就等正覺（真正平等的圓滿覺悟）。
常常放出廣大的光明，
具足了種種的神通，
名聲遍聞於十方，
為一切眾生所敬重，
常常宣說無上的道，
所以佛號叫作普明。
他的國土清淨，
菩薩全都勇猛，
全都登上美妙的樓閣，
遊行到十方的種種國土，
用無上的供養器具，
奉獻給諸位佛。
作了這樣的供養以後，
心裡懷著巨大的歡喜，
片刻之間就回到本國，
有像這樣的神通力量。
那位佛壽命有六萬劫，
正法住世是壽命的兩倍，
像法又是正法的兩倍，
法滅盡的時候天人都憂愁。
那五百位比丘，
依照次第將要作佛，
同樣的佛號叫作普明，
輾轉遞次地為彼此授記。
『在我滅度之後，
某某人將要作佛，
他所教化的世間，
也像我今天一樣。』
國土的莊嚴清淨，
以及種種的神通力量，
菩薩、聲聞的大眾，
正法以及像法，
壽命與劫數的多少，
全都像上面所說的一樣。
迦葉你已經知道了，
這五百位得自在的人，
其餘的種種聲聞大眾，
也將同樣是這樣。
那些不在這個法會當中的人，
你應當為他們宣說。」
衣珠喻·五百阿羅漢自陳領解
那時候，五百位阿羅漢在佛面前得到授記以後，歡喜踊躍，當下就從座位上起身，來到佛的面前，用頭面頂禮佛的雙足，懺悔過失、責備自己：「世尊！我們常常這樣想著，自認為已經證得了究竟的滅度，如今才知道，自己就好比是沒有智慧的人。為什麼呢？我們本應證得如來的智慧，卻反而自己拿小智慧就當作滿足了。
「世尊！打個比方：好比有人到親友家去，喝醉了酒躺臥著。這時候親友因為公家的事情必須出行，就把一顆無價的寶珠繫在他的衣裳裡面，送給了他就離去了。那個人醉臥著，一點也不曾覺察知道。起身以後便四處遊行，到了別的國家。為了衣食的緣故，勤懇費力地求取謀生，非常艱難困苦；倘若稍微有一點所得，便以為滿足了。到後來親友剛好遇見了他，就說了這樣的話：『唉呀，大丈夫啊！怎麼為了衣食竟然落到這種地步。我從前想讓你得到安樂、五種欲樂都能隨心所欲，在某年某月某日，把一顆無價的寶珠繫在你的衣裳裡面。如今那顆珠子仍然還在，而你卻不知道。你勤勞辛苦、憂愁煩惱，用這樣的方式來求取自己活命，實在是太愚癡了。你如今可以用這顆寶珠去換取所需要的東西，就能常常稱心如意，沒有什麼欠缺短少了。』
「佛也是這樣，佛在作菩薩的時候，教化我們，使我們發起追求一切智的心。可是我們隨即就荒廢遺忘，不知不覺。既已證得了阿羅漢道，就自認為已經滅度，謀生艱難，得到一點點就以為滿足了。而追求一切智的願，仍舊還在、不曾失去。如今世尊使我們覺悟過來，說了這樣的話：『眾位比丘！你們所證得的，並不是究竟的寂滅。我很久以來就使你們種下成佛的善根，因為方便善巧的緣故，才向你們示現了涅槃的相，而你們卻以為是真實地證得了滅度。』
「世尊！我如今才知道自己實在是菩薩，得以接受阿耨多羅三藐三菩提的授記。因為這樣的因緣，我們非常歡喜，得到了從來不曾有過的體會。」
衣珠喻重頌·得佛無上慧爾乃為真滅
那時候，阿若憍陳如等人，想要把這個意思再宣說一遍，就說了偈頌：
「我們聽到了那無上的、
安穩的授記的音聲，
歡喜得從來不曾有過，
禮拜那無量智慧的佛。
如今在世尊的面前，
自己懺悔種種的過失罪咎，
在無量的佛法寶藏當中，
只得到了一點點涅槃的分，
就像沒有智慧的愚人，
便自己以為滿足了。
打個比方：好比貧窮的人，
前往到親友的家裡，
那家非常富有，
備辦陳設了種種的美味佳餚，
把一顆無價的寶珠，
繫縛在他內衣的裡面，
默默地給了他就捨下離去，
那時候他睡臥著不曾覺察知道。
這個人既然已經起身，
便遊行前往別的國家，
求取衣食來養活自己，
謀生非常艱難困苦，
得到一點點便以為滿足，
再也不希求更好的東西。
不曾覺察到內衣的裡面，
有一顆無價的寶珠。
那給他寶珠的親友，
後來遇見了這個窮人，
痛切地責備了他以後，
便指示給他所繫著的那顆珠。
窮人看見了這顆珠，
他的心裡巨大地歡喜，
富有了種種的財物，
五種欲樂都能隨心所欲。
我們也像這樣，
世尊在漫漫的長夜當中，
常常憐憫地看顧、教化我們，
使我們種下無上的誓願。
我們因為沒有智慧的緣故，
不曾覺察也不曾知道，
得到了一點點涅槃的分，
便自己滿足、不再追求其餘的。
如今佛使我們覺悟過來，
說這並不是真實的滅度，
要證得佛無上的智慧，
那才是真正的寂滅。
我如今從佛那裡聽聞，
授記與莊嚴的種種事情，
以及輾轉遞次地接受授決，
身心都遍滿了歡喜。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Pūrṇa Receives and Understands · The Buddha Praises Him as Foremost in Teaching the Dharma
爾時富樓那彌多羅尼子，從佛聞是智慧方便隨宜說法，又聞授諸大弟子阿耨多羅三藐三菩提記，復聞宿世因緣之事，復聞諸佛有大自在神通之力，得未曾有，心淨踊躍。即從座起，到於佛前，頭面禮足，却住一面，瞻仰尊顏目不暫捨，而作是念：「世尊甚奇特，所為希有！隨順世間若干種性，以方便知見而為說法，拔出眾生處處貪著。我等於佛功德，言不能宣，唯佛世尊能知我等深心本願。」 爾時佛告諸比丘：「汝等見是富樓那彌多羅尼子不？我常稱其於說法人中最為第一，亦常歎其種種功德，精勤護持助宣我法，能於四眾示教利喜，具足解釋佛之正法，而大饒益同梵行者。自捨如來，無能盡其言論之辯。汝等勿謂富樓那但能護持助宣我法，亦於過去九十億諸佛所，護持助宣佛之正法，於彼說法人中亦最第一。又於諸佛所說空法，明了通達，得四無礙智，常能審諦清淨說法，無有疑惑，具足菩薩神通之力。隨其壽命，常修梵行，彼佛世人咸皆謂之實是聲聞；而富樓那以斯方便，饒益無量百千眾生，又化無量阿僧祇人，令立阿耨多羅三藐三菩提。為淨佛土故，常作佛事，教化眾生。
At that time, Pūrṇa Maitrāyaṇīputra heard from the Buddha this Dharma taught through wisdom and skillful means in accordance with what was fitting. He also heard the predictions that the great disciples would attain unsurpassed, complete, perfect awakening—the unsurpassed and perfectly complete fruit of buddhahood. He further heard the causes and conditions of former lives and heard that the buddhas possess great sovereign supernormal powers. Gaining what he had never known before, his mind became pure and he leapt for joy. He immediately rose from his seat, went before the Buddha, bowed his head and face at the Buddha’s feet, and withdrew to stand to one side. Gazing up at the World-Honored One’s honored countenance without letting his eyes turn away even for a moment, he thought: “The World-Honored One is truly extraordinary, and what he does is exceedingly rare! Following the many different natures of sentient beings in the world, he teaches the Dharma through the knowing-and-seeing of skillful means and draws sentient beings out of all the places where they greedily cling. We cannot proclaim the qualities of the Buddha fully in words. Only the Buddha, the World-Honored One, can know the original vows in the depths of our hearts.”
At that time, the Buddha told the monks: “Do you see this Pūrṇa Maitrāyaṇīputra? I have always praised him as foremost among those who teach the Dharma and have always praised his many qualities. Diligently and earnestly, he upholds and helps proclaim my Dharma. Amid the fourfold assembly—monks, nuns, laymen, and laywomen—he reveals and teaches, benefits and delights; fully and completely explains the Buddha’s true Dharma; and brings great benefit to those who cultivate pure conduct together. Apart from the Tathāgata, no one can exhaust the eloquence of his discourse. Do not think that Pūrṇa is able only to uphold and help proclaim my Dharma. In the presence of nine billion buddhas in the past, he likewise upheld and helped proclaim the buddhas’ true Dharma, and among the Dharma teachers of those buddhas he was likewise foremost. He clearly understood and thoroughly penetrated the Dharma of emptiness taught by those buddhas and attained the four unobstructed wisdoms—the unobstructed wisdoms of Dharma, meaning, expression, and eloquence. He was constantly able to teach the Dharma carefully, truly, and purely, without any doubt, and fully possessed the bodhisattva’s supernormal powers. Throughout each lifespan he constantly cultivated pure conduct. The people in those buddha-worlds all thought that he truly was a śrāvaka, one who awakens by hearing the Buddha teach. Yet through such skillful means Pūrṇa benefited immeasurable hundreds of thousands of sentient beings, transformed incalculable numbers of people beyond measure, and established them in unsurpassed, complete, perfect awakening. In order to purify a buddha-land, he constantly performed buddha-deeds and taught and transformed sentient beings.
Pūrṇa Inwardly Conceals the Bodhisattva’s Practice · Outwardly Appears as a Śrāvaka
「諸比丘！富樓那亦於七佛說法人中而得第一，今於我所說法人中亦為第一，於賢劫中當來諸佛，說法人中亦復第一，而皆護持助宣佛法。亦於未來，護持助宣無量無邊諸佛之法，教化饒益無量眾生，令立阿耨多羅三藐三菩提。為淨佛土故，常勤精進教化眾生，漸漸具足菩薩之道。過無量阿僧祇劫，當於此土，得阿耨多羅三藐三菩提，號曰法明如來、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。其佛以恒河沙等三千大千世界為一佛土，七寶為地，地平如掌，無有山陵谿澗溝壑，七寶臺觀充滿其中，諸天宮殿近處虛空，人天交接，兩得相見。無諸惡道，亦無女人，一切眾生，皆以化生，無有婬欲。得大神通，身出光明，飛行自在，志念堅固，精進智慧，普皆金色，三十二相而自莊嚴。其國眾生，常以二食：一者、法喜食，二者、禪悅食。有無量阿僧祇千萬億那由他諸菩薩眾，得大神通、四無礙智，善能教化眾生之類。其聲聞眾，算數校計所不能知，皆得具足六通、三明及八解脫。其佛國土有如是等無量功德莊嚴成就。劫名寶明，國名善淨。其佛壽命無量阿僧祇劫，法住甚久。佛滅度後，起七寶塔遍滿其國。」
“Monks! Among the Dharma teachers of the seven buddhas of the past, Pūrṇa was foremost. He is now likewise foremost among those who teach the Dharma under me, and among the Dharma teachers of the future buddhas in this Fortunate Aeon—this great aeon in which a thousand buddhas appear—he will again be foremost. In every case, he will uphold and help proclaim the Buddha-Dharma. In the future as well, he will uphold and help proclaim the Dharma of immeasurable, boundless buddhas; teach, transform, and benefit immeasurable sentient beings; and establish them in unsurpassed, complete, perfect awakening. In order to purify a buddha-land, he will constantly and diligently teach and transform sentient beings and will gradually complete the bodhisattva path. After immeasurable incalculable aeons, in this very land he will attain unsurpassed, complete, perfect awakening. He will be named Dharma-Radiance Tathāgata, Worthy of Offerings (worthy to receive the offerings of devas and humans), Perfectly and Universally Awakened (rightly and universally knowing all dharmas), Complete in Knowledge and Conduct (perfectly complete in both wisdom and conduct), Well-Gone (one who has departed well, skillfully entered nirvāṇa, and will never fall back), Knower of the World (one who thoroughly understands everything in the world), Unsurpassed One (the highest person, whom none can surpass), Tamer of Persons (a great person skilled in taming and guiding sentient beings), Teacher of Devas and Humans (the guide of devas and humans), Buddha (the Awakened One), World-Honored One (the one honored throughout the world).
“That buddha will join three-thousandfold great-thousand worlds as numerous as the sands of the Ganges into one buddha-land. The ground will be made of the seven precious things and will be as level as the palm of a hand, without mountains or hills, streams or ravines, ditches or gullies. Terraces and pavilions made of the seven precious things will fill the land. The palaces of the devas will be nearby in open space; humans and devas will come and go together, and each will be able to see the other. There will be no evil destinies and no women. Every sentient being will be born by transformation—arising naturally through transformation, without depending on anything else—and there will be no sexual desire. They will attain great supernormal powers, emit radiance from their bodies, and fly freely through the air. Their resolves and thoughts will be firm; they will possess vigor and wisdom; their bodies will all be golden and adorned with the thirty-two marks. The sentient beings of that land will constantly be sustained by two kinds of food: first, the food of joy in the Dharma, the joy born from hearing the Dharma that nourishes the life of wisdom; second, the food of meditative joy, the happiness born from meditation that nourishes body and mind. There will be immeasurable, incalculable thousands of myriads of millions of nayutas—an exceedingly great unit of number—of bodhisattvas. They will attain great supernormal powers and the four unobstructed wisdoms and will be well able to teach the many kinds of sentient beings. The śrāvaka assembly will be beyond the reach of calculation or reckoning. All will fully possess the six supernormal powers; the three knowledges—knowledge of former lives, the divine eye, and the exhaustion of contaminants; and the eight liberations—the eight meditative states that free one from obstacles to absorption. That buddha-land will be accomplished and adorned with immeasurable qualities such as these. The aeon will be named Jewel-Radiance, and the land Well-Purified. That buddha’s lifespan will be immeasurable incalculable aeons, and his Dharma will remain for an exceedingly long time. After that buddha enters extinction, stūpas made of the seven precious things will be raised throughout the whole land.”
Pūrṇa’s Prediction in Repeated Verse · Dharma-Radiance Tathāgata
爾時世尊欲重宣此義，而說偈言： 「諸比丘諦聽！佛子所行道，
善學方便故，不可得思議。
知眾樂小法，而畏於大智，
是故諸菩薩，作聲聞緣覺，
以無數方便，化諸眾生類。
自說是聲聞，去佛道甚遠，
度脫無量眾，皆悉得成就，
雖小欲懈怠，漸當令作佛。
內祕菩薩行，外現是聲聞，
少欲厭生死，實自淨佛土。
示眾有三毒，又現邪見相，
我弟子如是，方便度眾生。
若我具足說，種種現化事，
眾生聞是者，心則懷疑惑。
今此富樓那，於昔千億佛，
勤修所行道，宣護諸佛法。
為求無上慧，而於諸佛所，
現居弟子上，多聞有智慧。
所說無所畏，能令眾歡喜，
未曾有疲惓，而以助佛事。
已度大神通，具四無礙智，
知諸根利鈍，常說清淨法。
演暢如是義，教諸千億眾，
令住大乘法，而自淨佛土。
未來亦供養，無量無數佛，
護助宣正法，亦自淨佛土。
常以諸方便，說法無所畏，
度不可計眾，成就一切智。
供養諸如來，護持法寶藏，
其後得成佛，號名曰法明。
其國名善淨，七寶所合成，
劫名為寶明。菩薩眾甚多，
其數無量億，皆度大神通，
威德力具足，充滿其國土。
聲聞亦無數，三明八解脫，
得四無礙智，以是等為僧。
其國諸眾生，婬欲皆已斷，
純一變化生，具相莊嚴身。
法喜禪悅食，更無餘食想。
無有諸女人，亦無諸惡道。
富樓那比丘，功德悉成滿，
當得斯淨土，賢聖眾甚多。
如是無量事，我今但略說。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Monks, listen carefully!
The path practiced by sons of the Buddha,
because they have trained well in skillful means,
cannot be conceived by thought.
Knowing that sentient beings delight in a lesser Dharma
and fear great wisdom,
the bodhisattvas therefore
take the form of śrāvakas and pratyekabuddhas,
those who awaken alone by contemplating causes and conditions,
and through countless skillful means
teach and transform the many classes of sentient beings.
They themselves declare that they are śrāvakas
and stand very far from the buddha-way,
yet they deliver immeasurable beings
and cause them all to gain accomplishment.
Although those beings seek little and are indolent,
the bodhisattvas gradually cause them to become buddhas.
Inwardly they conceal the bodhisattva’s practice;
outwardly they appear as śrāvakas.
They seem to desire little and be weary of birth and death,
but in truth they purify their own buddha-lands.
They show sentient beings the three poisons
and also manifest the marks of wrong views.
My disciples act in this way,
delivering sentient beings through skillful means.
If I were to explain in full
all the different deeds they manifest and transform,
sentient beings who heard them
would harbor doubts in their minds.
This Pūrṇa, in the past,
in the presence of a hundred billion buddhas,
diligently cultivated the paths they practiced
and proclaimed and protected the Dharma of all buddhas.
In order to seek unsurpassed wisdom,
in the presence of those buddhas
he manifested as foremost among the disciples,
possessed of great learning and wisdom.
He taught without fear
and was able to bring joy to the assembly.
He was never tired or weary,
and in this way assisted in the buddhas’ work.
He had attained great supernormal powers
and fully possessed the four unobstructed wisdoms.
He knew whether the faculties of sentient beings were sharp or dull
and constantly taught the pure Dharma.
He fully unfolded meanings such as these,
taught hundreds of billions of sentient beings,
caused them to abide in the Dharma of the great vehicle,
and thereby purified his own buddha-land.
In the future he will likewise make offerings
to immeasurable, countless buddhas,
protect and help proclaim the true Dharma,
and purify his own buddha-land.
Constantly using many skillful means,
he will teach the Dharma without fear,
deliver sentient beings beyond all reckoning,
and accomplish all-knowledge, the Buddha’s wisdom that knows all.
He will make offerings to the Tathāgatas
and uphold the treasury of the Dharma-jewel.
Afterward he will attain buddhahood
and be named Dharma-Radiance.
His land will be named Well-Purified
and will be made from the seven precious things.
The aeon will be named Jewel-Radiance.
The bodhisattva assembly will be exceedingly great;
its members will number immeasurable billions.
All will have attained great supernormal powers,
fully possess the power of majestic virtue,
and fill that buddha-land.
The śrāvakas too will be beyond number,
possessing the three knowledges and eight liberations
and attaining the four unobstructed wisdoms;
such beings will form the Saṅgha.
Among all sentient beings in that land,
sexual desire will have been completely severed.
Every one will be born by transformation
and possess a body adorned with the marks and signs.
They will feed on joy in the Dharma and meditative joy,
without any thought of other food.
There will be no women
and no evil destinies.
The monk Pūrṇa
will bring all his qualities to complete fulfillment.
He shall obtain this pure land,
filled with a great assembly of worthy and noble beings.
Of immeasurable matters such as these,
I now speak only in brief.”
Kauṇḍinya and the Five Hundred Arhats Receive Predictions · All Named Universal-Radiance
爾時千二百阿羅漢，心自在者，作是念：「我等歡喜，得未曾有。若世尊各見授記，如餘大弟子者，不亦快乎！」 佛知此等心之所念，告摩訶迦葉：「是千二百阿羅漢，我今當現前次第與授阿耨多羅三藐三菩提記。於此眾中，我大弟子憍陳如比丘，當供養六萬二千億佛，然後得成為佛，號曰普明如來、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。其五百阿羅漢：優樓頻螺迦葉、伽耶迦葉、那提迦葉、迦留陀夷、優陀夷、阿㝹樓馱、離婆多、劫賓那、薄拘羅、周陀、莎伽陀等，皆當得阿耨多羅三藐三菩提，盡同一號，名曰普明。」
At that time, the twelve hundred arhats (holy ones whose afflictions are exhausted) whose minds had attained freedom thought: “We rejoice and have gained what we never had before. If the World-Honored One were to give each of us a prediction, just as he has the other great disciples, how joyful that would be!”
The Buddha knew what these arhats were thinking and told Mahākāśyapa, the great Kāśyapa: “I will now, before this assembly, give predictions in sequence to these twelve hundred arhats that they will attain unsurpassed, complete, perfect awakening. Within this assembly, my great disciple, the monk Kauṇḍinya, will make offerings to six trillion two hundred billion buddhas and afterward attain buddhahood. He will be named Universal-Radiance Tathāgata, Worthy of Offerings (worthy to receive the offerings of devas and humans), Perfectly and Universally Awakened (rightly and universally knowing all dharmas), Complete in Knowledge and Conduct (perfectly complete in both wisdom and conduct), Well-Gone (one who has departed well, skillfully entered nirvāṇa, and will never fall back), Knower of the World (one who thoroughly understands everything in the world), Unsurpassed One (the highest person, whom none can surpass), Tamer of Persons (a great person skilled in taming and guiding sentient beings), Teacher of Devas and Humans (the guide of devas and humans), Buddha (the Awakened One), World-Honored One (the one honored throughout the world). The five hundred arhats—Uruvilvā Kāśyapa, Gayā Kāśyapa, Nadī Kāśyapa, Kālodāyin, Udāyin, Aniruddha, Revata, Kapphiṇa, Bakkula, Cunda, Svāgata, and the others—will all attain unsurpassed, complete, perfect awakening. They will all bear the same name, Universal-Radiance.”
Kauṇḍinya’s Prediction in Repeated Verse · A Lifespan of Sixty Thousand Aeons
爾時世尊欲重宣此義，而說偈言： 「憍陳如比丘，當見無量佛，
過阿僧祇劫，乃成等正覺。
常放大光明，具足諸神通，
名聞遍十方，一切之所敬，
常說無上道，故號為普明。
其國土清淨，菩薩皆勇猛，
咸昇妙樓閣，遊諸十方國，
以無上供具，奉獻於諸佛。
作是供養已，心懷大歡喜，
須臾還本國，有如是神力。
佛壽六萬劫，正法住倍壽，
像法復倍是，法滅天人憂。
其五百比丘，次第當作佛，
同號曰普明，轉次而授記。
我滅度之後，某甲當作佛，
其所化世間，亦如我今日。
國土之嚴淨，及諸神通力，
菩薩聲聞眾，正法及像法，
壽命劫多少，皆如上所說。
迦葉汝已知，五百自在者，
餘諸聲聞眾，亦當復如是。
其不在此會，汝當為宣說。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“The monk Kauṇḍinya
will behold immeasurable buddhas.
Only after incalculable aeons
will he attain perfect and complete awakening.
He will constantly emit great radiance
and fully possess every supernormal power.
His renown will pervade the ten directions,
and he will be revered by all.
He will constantly teach the unsurpassed way;
for this reason he will be named Universal-Radiance.
His land will be pure,
and all its bodhisattvas will be vigorous.
They will ascend wondrous towers
and travel through the lands of the ten directions,
presenting unsurpassed offerings
to all the buddhas.
After making these offerings,
their hearts will hold great joy.
In the space of a moment they will return to their own land,
possessing supernormal powers such as these.
That buddha’s lifespan will be sixty thousand aeons.
The true Dharma will remain for twice his lifespan;
the semblance Dharma will remain for twice that duration.
When the Dharma disappears, devas and humans will grieve.
Those five hundred monks
shall become buddhas in sequence,
all bearing the name Universal-Radiance,
each in turn conferring a prediction upon the next:
‘After I enter extinction,
such-and-such a person shall become a buddha.
The world he teaches and transforms
will be just like mine today.’
The magnificent purity of the land,
its many supernormal powers,
the assemblies of bodhisattvas and śrāvakas,
the true Dharma and semblance Dharma,
the length of the lifespan and number of aeons—
all will be as stated above.
Kāśyapa, you now know
the future of these five hundred who have attained freedom.
The remaining śrāvaka assemblies
will likewise be the same.
For those not present at this Dharma assembly,
you must proclaim it to them.”
The Parable of the Jewel in the Robe · The Five Hundred Arhats Declare Their Understanding
爾時五百阿羅漢於佛前得受記已，歡喜踊躍，即從座起，到於佛前，頭面禮足，悔過自責：「世尊！我等常作是念，自謂已得究竟滅度，今乃知之，如無智者。所以者何？我等應得如來智慧，而便自以小智為足。 「世尊！譬如有人至親友家，醉酒而臥。是時親友官事當行，以無價寶珠繫其衣裏，與之而去。其人醉臥，都不覺知。起已遊行，到於他國。為衣食故，勤力求索，甚大艱難；若少有所得，便以為足。於後親友會遇見之，而作是言：『咄哉，丈夫！何為衣食乃至如是。我昔欲令汝得安樂、五欲自恣，於某年日月，以無價寶珠繫汝衣裏。今故現在，而汝不知。勤苦憂惱，以求自活，甚為癡也。汝今可以此寶貿易所須，常可如意，無所乏短。』 「佛亦如是，為菩薩時，教化我等，令發一切智心。而尋廢忘，不知不覺。既得阿羅漢道，自謂滅度，資生艱難，得少為足。一切智願，猶在不失。今者世尊覺悟我等，作如是言：『諸比丘！汝等所得，非究竟滅。我久令汝等種佛善根，以方便故，示涅槃相，而汝謂為實得滅度。』 「世尊！我今乃知實是菩薩，得受阿耨多羅三藐三菩提記。以是因緣，甚大歡喜，得未曾有。」
At that time, after the five hundred arhats had received their predictions before the Buddha, they leapt for joy. They immediately rose from their seats, went before the Buddha, and bowed their heads and faces at his feet. Repenting of their faults and reproaching themselves, they said: “World-Honored One! We always thought that we had attained ultimate extinction. Only now do we know that we were like people without wisdom. Why is this? We should have attained the Tathāgata’s wisdom, yet instead we were satisfied with a little wisdom.
“World-Honored One! Suppose a man visits the home of a close friend, becomes drunk, and lies down to sleep. Just then the friend must leave on official business. He fastens a priceless jewel inside the man’s robe, gives it to him, and departs. The man lies there drunk and is entirely unaware. After waking, he rises and wanders on until he reaches another country. For the sake of food and clothing, he works diligently and painfully to find a livelihood, undergoing great hardship. Whenever he gains even a little, he considers it enough. Later the friend happens to meet him and says: ‘Alas, good man! How have you fallen into such a state for the sake of food and clothing? Long ago, wishing you to live in ease and enjoy the five desires freely, on such-and-such a year, month, and day I fastened a priceless jewel inside your robe. That jewel is still present now, yet you do not know it. You labor, suffer, worry, and grieve merely to keep yourself alive—how exceedingly foolish! You may now exchange this jewel for whatever you need and always have whatever you wish, without lack or shortage.’
“The Buddha is the same. When he was a bodhisattva, he taught and transformed us and caused us to arouse the mind that seeks all-knowledge. Yet we soon abandoned and forgot it, neither knowing nor perceiving. Once we had attained the arhat path, we thought that we had entered extinction. We struggled to sustain our lives and considered a little gain enough. Yet the vow to all-knowledge still remained and was never lost. Now the World-Honored One awakens us and says: ‘Monks! What you have attained is not ultimate extinction. Long ago I caused you to plant the wholesome roots of buddhahood. Through skillful means I revealed the mark of nirvāṇa to you, but you took it to be extinction truly attained.’
“World-Honored One! Only now do we know that we truly are bodhisattvas and have received predictions of unsurpassed, complete, perfect awakening. Because of this cause and condition, we rejoice exceedingly and have gained what we never had before.”
The Parable of the Jewel in the Robe in Repeated Verse · Only Attaining the Buddha’s Unsurpassed Wisdom Is True Extinction
爾時阿若憍陳如等，欲重宣此義，而說偈言： 「我等聞無上，安隱授記聲，
歡喜未曾有，禮無量智佛。
今於世尊前，自悔諸過咎，
於無量佛寶，得少涅槃分，
如無智愚人，便自以為足。
譬如貧窮人，往至親友家，
其家甚大富，具設諸餚饍，
以無價寶珠，繫著內衣裏，
默與而捨去，時臥不覺知。
是人既已起，遊行詣他國，
求衣食自濟，資生甚艱難，
得少便為足，更不願好者。
不覺內衣裏，有無價寶珠。
與珠之親友，後見此貧人，
苦切責之已，示以所繫珠。
貧人見此珠，其心大歡喜，
富有諸財物，五欲而自恣。
我等亦如是，世尊於長夜，
常愍見教化，令種無上願。
我等無智故，不覺亦不知，
得少涅槃分，自足不求餘。
今佛覺悟我，言非實滅度，
得佛無上慧，爾乃為真滅。
我今從佛聞，授記莊嚴事，
及轉次受決，身心遍歡喜。」
At that time, Ājñāta Kauṇḍinya and the others wished to proclaim this meaning again, and spoke in verse:
“We have heard the unsurpassed,
peace-bringing voice that confers predictions.
Rejoicing as never before,
we bow to the Buddha of immeasurable wisdom.
Now, before the World-Honored One,
we ourselves repent of our many faults.
Within the immeasurable treasury of the Buddha,
we gained only a small share of nirvāṇa
and, like foolish people without wisdom,
considered that alone enough.
Suppose a poor man
visits the home of a close friend.
The household is exceedingly wealthy
and lays out a complete feast of fine foods.
The friend takes a priceless jewel
and fastens it inside the poor man’s inner robe.
He gives it silently and departs,
while the man lies asleep without awareness.
After the man rises,
he wanders on to another country.
Seeking food and clothing to sustain himself,
he lives in extreme hardship.
Whenever he gains a little, he considers it enough
and no longer wishes for anything better.
He does not perceive that inside his inner robe
there is a priceless jewel.
The close friend who gave him the jewel
later sees this poor man.
After reproaching him earnestly and sharply,
he shows him the jewel that was fastened there.
When the poor man sees the jewel,
his heart fills with great joy.
He becomes rich in many kinds of wealth
and can enjoy the five desires freely.
We too are just the same.
Throughout the long night, the World-Honored One
has constantly regarded us with compassion and taught us,
causing us to plant the unsurpassed vow.
Because we lacked wisdom,
we neither perceived nor knew it.
Gaining only a small share of nirvāṇa,
we were satisfied and sought nothing further.
Now the Buddha awakens us
and says that this is not true extinction.
Only when we attain the Buddha’s unsurpassed wisdom
will it be true extinction.
Now, from the Buddha, we hear
of our predictions and their many adornments,
and of receiving the assurance in succession;
our bodies and minds are filled with joy.”
前一品用一段塵點劫的宿世緣，說明聲聞與佛的師弟情分；這一品，佛把授記的門，從四大聲聞一路開到五百阿羅漢。先授富樓那——那位「說法第一」、看似聲聞、內裏卻是菩薩的弟子；再授憍陳如與五百阿羅漢，都給一個相同的佛名。而這五百人領解之後，說出了法華七喻裡最貼心的一喻：衣珠喻——你身上早縫著一顆無價的寶珠，只是喝醉了、忘了，白白在外頭受了半生的窮。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。
富樓那的兩面：說法第一，卻藏著一個菩薩
富樓那彌多羅尼子，聽了佛的智慧方便、又聽諸大弟子受記、又聽宿世因緣，心淨踊躍。佛便當眾稱讚他：我常說富樓那在說法的人中最為第一；你們別以為他只會護持宣揚我的法——他早在過去九十億佛的座下，就已護持助宣佛之正法，於那些佛的說法人中也都第一。
接著佛揭開他的底細：富樓那「內祕菩薩行，外現是聲聞」——裏頭藏著菩薩的大行，外表卻現作一個聲聞；看他少欲、厭離生死，其實他正默默在莊嚴自己的佛土。他甚至示現有三毒、現出邪見之相——這都是方便，為的是隨類度化眾生。原來這位看似規矩的老聲聞，是一位藏起身分、混在聲聞裡度人的菩薩。這是本品的第一個提醒：聲聞的外相底下，未必是聲聞的實。
富樓那授記：法明如來
佛便授富樓那記：過無量阿僧祇劫，他當於此土成佛，號「法明如來」;劫名寶明，國名善淨。那佛土以恆河沙數的三千大千世界為一佛土，七寶為地、平如手掌，沒有山陵溝壑，人天可以互相見到；沒有惡道、也沒有女人，一切眾生都是化生、無有婬欲。國中眾生常以二食為養：一是「法喜食」（聞法生喜以為食），二是「禪悅食」（入禪得悅以為食）。這位說法第一的弟子，成佛之後的國土，也處處是法與禪的滋味。
千二百阿羅漢，也想要一個記
富樓那既得記，那一千二百位得大自在的阿羅漢心裡便起了一念：我們也歡喜、也得未曾有；若世尊也像授其餘大弟子那樣，各各給我們一個記，豈不痛快！這一念，樸素而真切——連斷盡煩惱的阿羅漢，聽見「成佛」二字，也忍不住盼一個屬於自己的憑證。
憍陳如與五百，同一個名字：普明
佛知他們心念，便告訴迦葉：這一千二百阿羅漢，我如今一一與記。先記我的大弟子憍陳如比丘：當供養六萬二千億佛，然後成佛，號「普明如來」。接著那五百阿羅漢——優樓頻螺迦葉、伽耶迦葉、那提迦葉、迦留陀夷、阿㝹樓馱、離婆多……等，也都當得無上正等正覺，而且「盡同一號，名曰普明」。五百個人，一個佛名，轉次授記、次第成佛。佛又以偈重明：憍陳如當見無量佛、過阿僧祇劫乃成正覺，那佛常放大光明、具足神通，名聞遍十方、為一切所敬，因常說無上道，故號「普明」;佛壽六萬劫，正法住世倍於佛壽、像法又倍於正法。那五百比丘，也「次第當作佛，同號曰普明，轉次而授記」——一個記完，接著記下一個，像一盞燈點著另一盞。連不在這法會裡的其餘聲聞，佛也囑咐迦葉：你當替我為他們宣說。授記的門，就這樣一路敞開。
衣珠喻：一顆縫在衣裏、自己卻不知道的寶珠
這五百阿羅漢受記之後，歡喜踊躍，卻先向佛悔過自責：世尊！我等一向自以為已得究竟滅度，如今才知道，那真是像個沒智慧的人——我們本該得如來的智慧，卻拿一點小智就滿足了。為說明這份懊悔，他們講了一個極貼切的譬喻。
譬如有個人，到親友家去，喝醉了酒睡著了。這時親友正好有公事要出遠門，便把一顆無價的寶珠，縫在他的衣裏，然後就走了。那人醉臥，一點也不知道。醒來之後，他起身遊行，到了別的國家；為著衣食，辛辛苦苦地張羅，日子過得極艱難，只要稍微掙得一點，就以為夠了。後來那位親友偶然遇見他，一看，說：『唉，這位老兄！你怎麼為了衣食落到這步田地？我當年為了讓你安樂、五欲隨心，早把一顆無價寶珠縫在你衣裏了；那珠子如今還在，你竟不知道！你這樣辛苦憂惱地討生活，實在太傻了。你拿這珠去換你要的東西，就能常常如意、什麼都不缺。』那貧人一聽、一看，果然衣裏有珠，心中大歡喜。
這一喻，說盡了聲聞的處境：那顆寶珠，一直就在你身上；你不是沒有，你只是喝醉了、忘了，白白在外頭當了半生的窮人。
法合：那顆珠，是佛早就為你種下的成佛之願
五百阿羅漢自己把這喻合到佛身上：佛就像那位親友。佛在做菩薩的時候，就教化過我們、令我們發起「一切智心」（求成佛的心）;可我們隨即就把它廢忘了，一點也不覺不知。後來得了阿羅漢道，便自以為滅度、以為到頭，日子（修行的資糧）過得艱難，得一點小果就滿足了。可是——那個成佛的大願，「猶在不失」，始終縫在我們心裏。如今世尊覺悟我們，對我們說：『你們所得的，並不是究竟的滅度；我很久以來就已令你們種下成佛的善根，只因方便，才給你們示現一個涅槃之相，你們卻當真以為是實在的滅度了。』——聽了這話，五百阿羅漢才明白：「我今乃知，實是菩薩」，原來我一直是個藏著寶珠的菩薩，只是自己不知道。這一品的心便是：你以為自己只配得個小果，其實佛早在你心裏，縫下了一顆成佛的珠。
以唯識之眼：那顆珠，繫在哪裏、又何以不失
上來是五百弟子受記品自身的義。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，只是換一副心識之學的眼，看那顆寶珠、那場醉臥，多一層紋理。
先問一個窺基所問的問題：那顆珠，究竟繫在哪裏？經文說「繫其衣裏」，他把這「衣」與「繫」拆開來讀——「衣謂意識，繫謂熏習」。那顆珠（大菩提心），不是繫在外頭的衣服上，而是以「熏習」的方式，存進了你的心識裏。這樣一讀，『衣裏現在、猶在不失』便有了落處：當年一念發起的成佛之願，早已熏成了種子，藏在心識之中；縱然中途廢忘、退作聲聞，那顆種子並不消失，只等「今時成熟」，遇緣便發。而那場「醉臥不覺」，慈恩讀作無明蒙心——珠雖在身，醉中不覺，正如大乘善根雖熏在識，無明中忘失不知。
至於富樓那那「內祕菩薩行，外現是聲聞」，慈恩不從字面泛說，而以《攝論》《楞伽》立之：《攝大乘論》說「化故說一乘」，即佛菩薩化作聲聞之相，混入同類、引他們發起大心；《楞伽經》更說，這樣的菩薩曾無數返在聲聞的無餘涅槃裏「般涅槃」給人看，可那並非真滅，他從那涅槃裏起身，只為再發大心、勸餘聲聞莫住小乘。富樓那的示現聲聞，正是這一種「化作聲聞」的菩薩方便。
這面唯識之鏡照見的，是衣珠喻裡那一層『種子與心識』的紋理：那顆成佛的珠，是熏在意識中的菩提種子，醉臥中不覺，卻猶在不失、待緣今熟。同一顆寶珠，天台智者讀作「一乘實相真如智寶」、繫處是了因智願種子；三論吉藏讀作大乘善根、中道之解、菩提心；慈恩則讀作熏於意識的菩提種子。三家同以這珠喻大乘善根本具不覺，各以其學讀之並錄不判——各還其位。
The preceding chapter used a former-life connection stretching across dust-mote aeons to reveal the bond between the Buddha as teacher and the śrāvakas as disciples. In this chapter, the Buddha opens the gate of prediction beyond the four great śrāvakas and all the way to five hundred arhats. First he gives a prediction to Pūrṇa—the disciple who is “foremost among those who teach the Dharma,” who appears to be a śrāvaka but inwardly is a bodhisattva. He then gives predictions to Kauṇḍinya and the five hundred arhats, all with the same buddha-name. Once these five hundred have received and understood, they tell the most intimate of the Lotus Sutra’s seven parables: the parable of the jewel in the robe. A priceless jewel has long been sewn inside your robe, but because you became drunk and forgot it, you have needlessly spent half a lifetime suffering poverty outside. We will follow the sequence of the sutra and make each meaning in this chapter clear; only at the end will we add a further reflection from the Consciousness-Only tradition.
Pūrṇa’s Two Faces: Foremost in Teaching the Dharma, Yet Concealing a Bodhisattva
Pūrṇa Maitrāyaṇīputra hears the Buddha’s wisdom and skillful means, hears the great disciples receive their predictions, and hears the causes and conditions of former lives. His mind becomes pure, and he leaps for joy. Before the entire assembly, the Buddha then praises him: I have always said that Pūrṇa is foremost among those who teach the Dharma. Do not think that he is able only to uphold and help proclaim my Dharma. In the presence of nine billion buddhas in the past, he already upheld and helped proclaim the buddhas’ true Dharma, and among the Dharma teachers of every one of those buddhas he was likewise foremost.
The Buddha next reveals what lies beneath his appearance: Pūrṇa “inwardly conceals the bodhisattva’s practice and outwardly appears as a śrāvaka.” Within he hides the great practice of a bodhisattva, while outwardly he appears as a śrāvaka. He seems to desire little and to be weary of birth and death, but in truth he is quietly purifying his own buddha-land. He even manifests as having the three poisons and displays the marks of wrong views. All of these are skillful means by which he teaches and delivers beings according to their kind. This seemingly proper elder śrāvaka is in fact a bodhisattva who has concealed his identity and entered among the śrāvakas to deliver them. This is the chapter’s first reminder: beneath the outward appearance of a śrāvaka, the reality may not be that of a śrāvaka.
Pūrṇa’s Prediction: Dharma-Radiance Tathāgata
The Buddha then gives Pūrṇa his prediction: after immeasurable incalculable aeons, he will attain buddhahood in this very land and be named Dharma-Radiance Tathāgata. The aeon will be named Jewel-Radiance, and the land Well-Purified. Three-thousandfold great-thousand worlds as numerous as the sands of the Ganges will be joined into this single buddha-land. Its ground will be made of the seven precious things and as level as the palm of a hand, without mountains or hills, ditches or ravines. Humans and devas will be able to see one another. There will be no evil destinies and no women; all sentient beings will be born by transformation, without sexual desire. The beings of that land will constantly be sustained by two foods: the “food of joy in the Dharma,” the joy born from hearing the Dharma that nourishes the life of wisdom, and the “food of meditative joy,” the happiness born from meditation that nourishes body and mind. When this disciple who is foremost in teaching the Dharma becomes a buddha, his whole land will likewise be filled with the savor of Dharma and meditation.
The Twelve Hundred Arhats Also Want a Prediction
Once Pūrṇa has received his prediction, a thought arises in the minds of the twelve hundred arhats who have attained great freedom: we too rejoice and have gained what we never had before; if the World-Honored One were to give each of us a prediction, just as he has the other great disciples, how joyful that would be! The thought is simple and sincere. Even arhats who have exhausted the afflictions, upon hearing the words “become a buddha,” cannot help hoping for an assurance of their own.
Kauṇḍinya and the Five Hundred Share One Name: Universal-Radiance
Knowing their thoughts, the Buddha tells Kāśyapa: I will now give predictions, one after another, to these twelve hundred arhats. First he predicts the future of his great disciple, the monk Kauṇḍinya: after making offerings to six trillion two hundred billion buddhas, he will attain buddhahood and be named Universal-Radiance Tathāgata. The five hundred arhats who follow—Uruvilvā Kāśyapa, Gayā Kāśyapa, Nadī Kāśyapa, Kālodāyin, Aniruddha, Revata, and the others—will likewise attain unsurpassed, complete awakening, and “all will bear the same name, Universal-Radiance.” Five hundred persons, one buddha-name: they receive their predictions in succession and become buddhas in sequence. The Buddha makes the point again in verse. Kauṇḍinya will behold immeasurable buddhas and attain complete awakening only after incalculable aeons. That buddha will constantly emit great radiance, possess every supernormal power, be renowned throughout the ten directions and revered by all, and constantly teach the unsurpassed way; for this reason he will be named Universal-Radiance. His lifespan will be sixty thousand aeons; the true Dharma will remain for twice his lifespan, and the semblance Dharma for twice the duration of the true Dharma. The five hundred monks too “shall become buddhas in sequence, all bearing the name Universal-Radiance, each in turn conferring a prediction upon the next.” One receives the prediction and then the next, like one lamp lighting another. The Buddha even entrusts Kāśyapa with the remaining śrāvakas who are not present at this Dharma assembly: you must proclaim this to them on my behalf. In this way, the gate of prediction opens ever wider.
The Parable of the Jewel in the Robe: A Jewel Sewn Inside, Yet Unknown to Its Wearer
After receiving their predictions before the Buddha, the five hundred arhats leap for joy. Yet first they repent and reproach themselves: World-Honored One! We always thought that we had attained ultimate extinction. Only now do we know that we were like people without wisdom. We should have attained the Tathāgata’s wisdom, yet instead were satisfied with a little wisdom. To explain this regret, they tell a parable of extraordinary aptness.
Suppose a man visits the home of a close friend, becomes drunk, and falls asleep. Just then the friend must leave on official business, so he sews a priceless jewel inside the man’s robe and departs. The man lies there drunk, entirely unaware. After he wakes, he wanders on until he reaches another country. Seeking food and clothing, he works painfully hard to stay alive and lives in extreme hardship; whenever he earns even a little, he considers it enough. Later the friend happens to meet him and says: “Alas, good man! How have you fallen into such a state for the sake of food and clothing? Long ago, wishing you to live in ease and enjoy the five desires freely, I sewed a priceless jewel inside your robe. That jewel is still there now, yet you do not know it. You labor, suffer, worry, and grieve merely to keep yourself alive—how foolish you are! Take this jewel, exchange it for what you need, and you will always have whatever you wish, without lack or shortage.” When the poor man hears this and looks, he sees that the jewel truly is inside his robe, and his heart fills with great joy.
This single parable says everything about the śrāvakas’ situation. The jewel has been upon you all along. It is not that you have none; you became drunk and forgot it, and so needlessly spent half a lifetime living as a poor man outside.
Applying the Parable: The Jewel Is the Vow to Buddhahood the Buddha Planted for You Long Ago
The five hundred arhats themselves apply the parable to the Buddha. The Buddha is like the close friend. When he was practicing as a bodhisattva, he taught and transformed us, causing us to arouse the mind that seeks all-knowledge—the mind that seeks buddhahood. Yet we soon abandoned and forgot it, neither perceiving nor knowing. Later, once we had attained the arhat path, we thought that we had entered extinction and reached the end. Our provisions for life—the provisions of practice—were hard to gain, and we were satisfied with the smallest fruit. But the vow that seeks all-knowledge “still remained and was never lost,” sewn all along inside our minds. Now the World-Honored One awakens us and says: “What you have attained is not ultimate extinction. Long ago I caused you to plant the wholesome roots of buddhahood. Only through skillful means did I reveal the mark of nirvāṇa to you, but you took it to be extinction truly attained.” Hearing this, the five hundred arhats at last understand: “Only now do we know that we truly are bodhisattvas.” All along I was a bodhisattva carrying a hidden jewel; I simply did not know it. Here is the heart of this chapter: you think yourself fit only for a lesser fruit, but the Buddha long ago sewed a jewel of buddhahood inside your mind.
Seen through the Eyes of Consciousness-Only: Where Is That Jewel Fastened, and Why Is It Never Lost?
Everything above is the Chapter on the Five Hundred Disciples Receiving Their Predictions in its own meaning. This translation and exposition adds one further mirror, drawn from the Consciousness-Only reading of Kuiji’s Profound Praise of the Lotus. The mirror is not the sutra. Consciousness-Only is not the source of the Lotus, only another set of eyes. Through the learning of mind and consciousness, those eyes reveal one further texture within the jewel and the drunken sleep.
First consider a question Kuiji asks: where, exactly, is the jewel fastened? The sutra says that it is “fastened inside his robe.” Kuiji reads the “robe” and the “fastening” separately: “the robe means mental consciousness; the fastening means latent impression.” The jewel—the mind of great awakening—is not fastened to an outer garment. Through latent impression, it is stored within your consciousness. Read in this way, “present inside the robe” and “still remaining, never lost” have a definite locus. The vow to buddhahood aroused in a single thought long ago has already been impressed as a seed within consciousness. Even if it is abandoned and forgotten along the way and one retreats into the śrāvaka path, that seed does not disappear. It waits until “it now comes to maturity” and, upon meeting the proper conditions, emerges. Cien reads the “drunken sleep without awareness” as ignorance clouding the mind. Although the jewel is on one’s person, one does not perceive it while drunk; just so, although the great-vehicle wholesome root has been impressed within consciousness, one forgets it and does not know it while under ignorance.
As for Pūrṇa’s “inwardly concealing the bodhisattva’s practice and outwardly appearing as a śrāvaka,” Cien does not explain it merely from the surface of the words, but establishes it through the Compendium of the Great Vehicle and the Laṅkāvatāra Sutra. The Compendium of the Great Vehicle says that “the One Vehicle is taught because of emanation”: buddhas and bodhisattvas emanate the appearance of śrāvakas, enter among those of the same kind, and lead them to arouse the great mind. The Laṅkāvatāra Sutra further says that such a bodhisattva has countless times displayed parinirvāṇa within the śrāvaka’s nirvāṇa without remainder, but that this was not true extinction. He rises from that nirvāṇa only to arouse the great mind again and exhort the other śrāvakas not to abide in the lesser vehicle. Pūrṇa’s appearance as a śrāvaka is precisely this kind of bodhisattva skillful means: an emanation as a śrāvaka.
What this Consciousness-Only mirror reveals in the jewel-in-the-robe parable is the texture of “seed and consciousness.” The jewel of buddhahood is a seed of awakening impressed within mental consciousness. Unperceived in drunken sleep, it nevertheless remains and is never lost, waiting for conditions and now coming to maturity. Zhiyi of Tiantai reads the same jewel as “the wisdom-jewel of suchness, the true mark of the One Vehicle,” with the place where it is fastened as the seed of the wisdom and vow that serve as the cause of realization. Jizang of Sanlun reads it as the great-vehicle wholesome root, understanding of the middle way, and the mind of awakening. Cien reads it as the seed of awakening impressed within mental consciousness. All three use the jewel to illustrate a great-vehicle wholesome root inherently present yet unrecognized. Each reads it through the learning of its own house; their readings are recorded side by side without adjudication, each kept in its own place.
考據Apparatus
本品佛授富樓那記（法明如來）——讚其說法第一、內祕菩薩行而外現聲聞；又授憍陳如及五百阿羅漢記，同號普明。五百阿羅漢自陳領解，說衣珠喻（繫寶珠喻）：親友以無價寶珠繫醉臥者衣裏而去，其人不覺、到他國得少為足；後親友示珠，乃知本富。寶珠喻昔所種之大乘善根、一切智願，繫於心識而本具不覺。慈恩窺基《玄贊》以唯識讀之：「衣＝意識，繫＝熏習」，寶珠即大菩提心之熏習種子，猶在不失、本願今熟。此為法華七喻⑤、對治《法華論》第五「無定人」增上慢。天台智顗、三論吉藏於繫珠譬配釋各有其說，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第八 五百弟子受記品（卷四；〔T09 0027b16〕起）· 下根宿世因緣周之授記（衣珠喻·七喻⑤） |
| 窺基《玄贊》科文（主錨·慈恩） | 品題三門分別：一來意、二釋名、三解妨〔T34 0801c22〕；品內大文分三：初滿慈心念領解、次世尊印述、後正為授記 |
| 天台《文句》（旁證） | 判因緣說第二段〔T34 0104c22〕：「此品是因緣說中第二段。」 |
窺基敘來意四，引世親《法華論》定位繫寶珠喻〔T34 0801c25〕：
「論云『為除七種具足煩惱性眾生有七種增上慢中，第五無定人於下劣心，生虛妄解、起增上慢，為此說繫寶珠喻。謂彼散亂心實無有定，過去雖有大乘善根而不自覺知，彼不求大乘，於下劣心生虛妄解以為第一乘，對治此故說繫寶珠喻。』」〔T34n1723 0801c25–0802a02〕
繫寶珠喻＝七喻第五、對治「第五無定人」（散亂無定·有大乘善根不自覺·以二乘下劣心妄解為第一乘）；於十無上為第四「令解無上」〔0802a07〕；於授記六處為第二「同記」（富樓那五百千二百共同一號）〔0802a09〕。
二、異譯·三譯對勘
本品三漢譯：羅什 T262（底本）·〈五百弟子受記品第八〉· 竺法護 T263〈授五百弟子決品第八〉〔T09n0263 0094b26〕· 闍那崛多共笈多 T264〈五百弟子授記品第八〉（添品）。添品逐字同羅什（受／授一字異）；竺法護意譯，佛號取義、且衣珠喻另立異本。
句一 富樓那（說法第一·九十億諸佛所護持助宣）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 我常稱其於說法人中最為第一……亦於過去九十億諸佛所，護持助宣佛之正法 | T09n0262 0027b27 |
| 添品 T264 | 〔逐字同羅什〕我常稱其於說法人中最為第一 | T09n0264 0162a19 |
| 竺法護 T263 | 其滿願子……曾已歷侍九十億佛，從諸世尊啟受正要，所在眾會常為法講 | T09n0263 0095c07 |
異文所繫：本名羅什／添品「富樓那彌多羅尼子」，竺法護「邠耨文陀尼子／滿願子」（音譯／意譯）；「護持助宣」竺作「啟受正要·常為法講」（意譯）。
句二 內祕菩薩行·外現是聲聞
| 版本 | 逐字 | 出處 |
|---|---|---|
| 羅什 T262 | 內祕菩薩行，外現是聲聞，少欲厭生死，實自淨佛土 | T09n0262 0028a17 |
| 添品 T264 | 〔逐字同羅什〕內祕菩薩行，外現是聲聞 | T09n0264 0162c07 |
| 竺法護 T263 | 〔無此工整對句〕示現聲聞、緣覺之乘，而常住立菩薩大道……而復嚴治，淨己佛土 | T09n0263 0096a16·0096a24 |
異文所繫：羅什／添品此四句偈為法華名句、逐字同；竺法護無「內祕菩薩行，外現是聲聞」之工整對句，義散於偈（示現聲聞而常住菩薩道）。
句三 富樓那授記（佛號·劫·國）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 號曰法明如來……劫名寶明，國名善淨 | T09n0262 0027c20·0028a05 |
| 添品 T264 | 〔逐字同羅什〕號曰法明如來……劫名寶明，國名善淨 | T09n0264 0162b10 |
| 竺法護 T263 | 號法照曜如來……劫名寶明，世界曰善淨（偈作「法光曜」） | T09n0263 0095c22·0096a08 |
異文所繫：劫名「寶明」、國名「善淨」三譯全同；佛號羅什／添品「法明」，竺法護「法照曜」（偈「法光曜」·同語根之異譯）。
句四 憍陳如授記（號普明）·五百同號
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 我大弟子憍陳如比丘，當供養六萬二千億佛……號曰普明如來……其五百阿羅漢……盡同一號，名曰普明 | T09n0262 0028b28 |
| 添品 T264 | 〔逐字同羅什〕憍陳如比丘……號曰普明如來……盡同一號，名曰普明 | T09n0264 0163a17 |
| 竺法護 T263 | 又是聲聞知本際等，當供養六十二億佛……五百弟子皆當作佛，號普光如來……悉同一號 | T09n0263 0096c10 |
異文所繫：佛號羅什／添品「普明」，竺法護「普光」（同語根異譯）；憍陳如本名竺作「知本際」（意譯）；供佛數羅什／添品「六萬二千億佛」，竺法護散文「六十二億佛」（數目異·並錄不判）。
句五 ★衣珠喻（繫寶珠喻）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 譬如有人至親友家，醉酒而臥……以無價寶珠繫其衣裏，與之而去……到於他國，為衣食故，勤力求索……若少有所得，便以為足……示以所繫珠 | T09n0262 0029a06–b11 |
| 添品 T264 | 〔逐字同羅什〕以無價寶珠繫其衣裏……到於他國……得少為足……示以所繫珠 | T09n0264 0163b25 |
| 竺法護 T263 | 〔另立主喻：導師入海採如意寶〕誰欲入海採珍寶者〔0094c16〕……〔繫珠作〕士夫入慈室藏，以明月珠置于結中，醉酒臥寐……明珠繫結……慈室長者 | T09n0263 0094c16·0097b01 |
異文所繫：此句三譯差異最劇。羅什／添品逐字同（「無價寶珠繫其衣裏」之繫衣珠喻）。竺法護大異——(一) 別立『導師入海採如意寶珠喻』為此品主喻〔0094c16〕，羅什／添品全無此海喻（逐字核：羅什／添品「入海採」「如意寶珠」「明月珠」皆無）;(二) 其繫珠敘事作「明月珠置于結中·入慈室藏·慈室長者」，珠繫「結」而非「衣裏」、主軸「明月珠」而非「無價寶珠」。異本結構。
句六 法合（一切智願猶在不失·種佛善根·示涅槃相）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 佛亦如是……一切智願，猶在不失……我久令汝等種佛善根，以方便故，示涅槃相，而汝謂為實得滅度 | T09n0262 0029a16 |
| 添品 T264 | 〔逐字同羅什〕一切智願猶在不失……我久令汝等種佛善根，以方便故示涅槃相 | T09n0264 0163c04 |
| 竺法護 T263 | 昔者世尊本始造行，為菩薩時發諸通惠……卿諸賢者，又當親殖眾德之本……以權方便開導若等……自取滅度 | T09n0263 0097b14 |
異文所繫：羅什／添品「一切智願猶在不失」「我久令汝等種佛善根，以方便故示涅槃相」為工整定句、逐字同；竺法護意譯（發諸通惠·親殖眾德之本·權方便開導），無此定句。添品六義句逐字同羅什，字形微異（四無礙慧／智·漚／優·波／婆）。
三、唯識義之經據（眼）
本品衣珠喻，慈恩窺基《玄贊》以唯識讀之。其唯識落點集中於衣珠喻逐句配釋——寶珠＝大菩提心之熏習種子，衣＝意識、繫＝熏習，猶在不失＝種子不失。
(一) 寶珠＝大菩提心；衣＝意識、繫＝熏習（種子熏習義）——窺基以三珠喻一乘出三乘、判寶珠為大菩提心〔T34n1723 0804c07〕：「『以無價寶珠』謂大菩提心。寶珠有三：一水清，二如意，三吐金……喻於一乘能出三乘。」繫寶珠於衣裏，窺基拆配唯識〔0804c13〕：
「『衣』謂意識，『繫』謂熏習。教之發心已，他方行化，名與而去。」〔T34n1723 0804c13〕
大乘善根以熏習存於心識，故「猶在不失」＝種子不失〔0805a13〕「菩提妙因熏汝之心識，衣裏現在」；「昔因本願，今者猶在，今時熟故」〔0805b03〕。→ 論本：《成唯識論》種子·熏習·現行。
(二) 醉臥＝無明（窺基自立第六不共無明異解）——經「醉臥不覺知」，窺基引《成唯識論》所引經（末那相應無明為醉體），並自立異解〔T34n1723 0804c19〕：
「《唯識》引經，惛醉纏心曾無醒覺，彼以末那相應無明名為醉體。今以第六不共無明正為醉體，在異生位起遊行故。」〔T34n1723 0804c17–19〕
《成唯識論》以末那（第七識）相應無明為醉體，窺基則以第六不共無明為醉體（配「起已遊行」＝從大乘退墮）。此窺基於《法華》文上運用唯識、與《成唯識》定位有別之一處自釋（並錄不判）。→ 論本：《成唯識論》二種無明（末那相應／第六不共）。
(三) 富樓那示現聲聞＝《攝論》化一乘·《楞伽》化聲聞——「內祕菩薩行，外現是聲聞」之義，窺基不以「內祕外現」字面釋，而以《攝論》《楞伽》建立〔T34n1723 0803a02〕：
「故《攝論》云『化故說一乘』，即佛菩薩化作聲聞，引接同類令發大心。亦即《楞伽》云『……我無量百返曾於聲聞無餘依涅槃而般涅槃，以彼非真滅，我從彼起，故於今者還發大心。』」〔T34n1723 0803a02–06〕
富樓那示現聲聞、實菩薩，是佛菩薩化作聲聞、引接同類。→ 論本：《攝大乘論》化身一乘·《楞伽經》化聲聞。
(四) 二乘涅槃非究竟＝為佛之因——合經「汝等所得非究竟滅」，窺基〔T34n1723 0805b07〕：「示二涅槃為佛之因，故言令汝種佛善根、示涅槃相。」二乘之二涅槃（有餘／無餘）非實滅度，乃令種佛善根、引入大乘之方便。對治即《法華論》「第五無定人於下劣心生虛妄解起增上慢」〔0801c27〕。→ 論本：《成唯識論》有餘／無餘依涅槃·法執。
四、諸家異釋（古德·標宗·誌錄不判）
同一衣珠喻，慈恩·天台·三論皆以「寶珠喻大乘善根／菩提心之本具」為軸，而配釋之學各異。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。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
寶珠＝大菩提心、衣＝意識、繫＝熏習、猶在不失＝種子不失、醉臥＝第六無明（詳目三）；富樓那示現＝《攝論》化一乘。慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗（旁證）
《文句》判此品為因緣說第二段〔T34n1718 0104c22〕。衣珠喻科為二譬（醉酒譬·親友覺悟譬）〔0106c17〕、繫珠三意（繫珠·醉臥·起遊行）〔0106c21〕。無價寶珠＝一乘實相真如智寶〔0107a02〕：「『無價寶珠』者，一乘實相真如智寶也」；繫其衣裏＝了因智願種子〔0107a05〕「即了因智願種子也」；親友＝昔第十六王子〔0106c23〕。富樓那「內祕菩薩行，外現是聲聞」（經逐字原文·智顗判為師弟皆明本迹）〔0002b23〕，品內配釋作「內懷大道外現小失」〔0106b12〕。
三論·吉藏《法華義疏》T34n1721（旁證）
判此品為宿世因緣說第二段〔T34n1721 0578b06〕。以「發迹＝開一人為三人」為軸〔0578c28〕。富樓那本迹，吉藏作「現為聲聞已是隱德」〔0578c20〕（吉藏全文無「內祕外現」連文），引《攝大乘論》「舍利弗等皆是化人」〔0578c25〕。繫寶珠譬科為三（繫寶珠·中途相失·會遇示珠）〔0581a09〕；寶珠＝大乘善根／大乘中道之解／菩提心〔0581c26〕「但珠正譬解謂菩提心」，引《法華論》繫寶珠對治第五無定人。
三家並錄（誌·不判）
同一「無價寶珠」：窺基判為大菩提心、以衣＝意識·繫＝熏習釋其種子不失；智顗判為一乘實相真如智寶、繫衣裏＝了因智願種子；吉藏判為大乘善根／中道之解／菩提心。三家同以寶珠喻大乘善根之本具不覺，而各以其學（唯識種子熏習／天台實相／三論中道）讀之。富樓那「內祕外現」：智顗判本迹（師弟皆明本迹）、吉藏判開一人為三人（現為聲聞）、窺基引《攝論》化一乘；三家並錄不判。（按：「衣珠喻」為後世通稱，二疏皆作「繫珠譬／繫寶珠譬」。）
五、術語
| 漢 | 傳梵（羅馬字·發音輔助） | 古德所徵 | 義 |
|---|---|---|---|
| 無價寶珠 | — | 窺基「大菩提心」〔T34n1723 0804c07〕；智顗「一乘實相真如智寶」〔T34n1718 0107a02〕；吉藏「大乘善根／菩提心」〔T34n1721 0581c26〕 | 親友繫於醉臥者衣裏之珠；喻昔種之大乘善根、一切智願本具不覺 |
| 衣珠喻（繫寶珠喻） | — | 後世通稱；二疏作「繫珠譬／繫寶珠譬」〔T34n1718 0106c21·T34n1721 0581a09〕 | 法華七喻⑤;繫珠、醉臥、示珠三分 |
| 內祕菩薩行外現聲聞 | — | 〔本經 0028a17〕；智顗判師弟皆明本迹〔T34n1718 0002b23〕；窺基以《攝論》化一乘釋〔T34n1723 0803a02〕 | 富樓那內藏菩薩之行、外示聲聞之相；示現聲聞實菩薩 |
| 法明如來 | — | 竺法護譯作「法照曜」〔T09n0263 0095c22〕；窺基「明解法義故名法明」〔T34n1723 0803a25〕 | 富樓那當來成佛之號 |
| 普明如來 | — | 竺法護譯作「普光」〔T09n0263 0096c12〕 | 憍陳如及五百阿羅漢同號 |
| 同記 | — | 窺基引《法華論》授記六處第二〔T34n1723 0802a09〕 | 富樓那五百千二百共同一號、俱時與記 |
六、譬喻·修辭
衣珠喻（繫寶珠喻·法華七喻⑤·本品主喻）——〔T09n0262 0029a05–b11〕：
| 喻依（法） | 喻體（喻） | 所顯義 |
|---|---|---|
| 第十六王子·佛 | 親友（繫珠而去） | 佛昔為菩薩時教化令發一切智心 |
| 大乘善根·一切智願·菩提心 | 無價寶珠（繫衣裏） | 昔所種之大乘善根，熏於心識而本具 |
| 退大取小·無明 | 醉臥不覺知 | 大機暫發、無明還迷，忘失大乘、退取小果 |
| 二乘小果·得少為足 | 到他國、勤求衣食、少得為足 | 既得阿羅漢，自謂滅度，不知本富 |
| 開權顯實·記作佛 | 親友示珠、勸貿所須 | 佛覺悟令知本願不失、當發大乘、成佛 |
世親《法華論》以繫寶珠喻對治「第五無定人於下劣心生虛妄解起增上慢」〔T34n1723 0801c27〕。
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）——繫寶珠喻對治第五無定人〔T34n1723 0801c25〕、十無上第四令解無上〔0802a07〕、授記六處第二同記〔0802a09〕之論本。
- 《成唯識論》——種子、熏習、末那／第六無明、有餘／無餘依涅槃之論本。
- 《攝大乘論》（化故說一乘·化作聲聞〔0803a02〕）· 《楞伽經》（化聲聞非真滅還發大心〔0803a06〕）。
(二) 法華內互讀：〈信解品〉窮子喻，四大聲聞自陳領解、寶藏本有而窮子不覺；本品衣珠喻，五百阿羅漢自陳領解、寶珠本繫而醉人不覺——二喻同顯『大乘善根本具而二乘不覺、得少為足』，皆聲聞自說之領解喻。
(三) 承衍：慈恩後學慧沼《法華玄贊義決》T34n1724;天台後學湛然《法華文句記》T34n1719——各承其宗，誌不判。
八、校本定位
- 羅什 T262（底本）：〈五百弟子受記品第八〉〔T09n0262 0027b16〕起（卷四）。富樓那說法第一 0027b27 · 內祕菩薩行外現聲聞 0028a17 · 富樓那法明如來 0027c20／劫寶明國善淨 0028a05 · 憍陳如普明 0028b28／五百同號普明 0028c05 · 衣珠喻起 0029a05／無價寶珠繫衣裏 0029a07／得少為足 0029a09／示所繫珠 0029a13 · 法合種佛善根 0029a20／一切智願不失 0029a18。源檔：原典層（逐字校訖）。
- 竺法護 T263〈授五百弟子決品第八〉〔T09n0263 0094b26〕起：入海採寶主喻 0094c16 · 富樓那法照曜（邠耨文陀尼子）0095c06／0095c22 · 憍陳如普光（知本際·六十二億佛）0096c10 · 劫寶明世界善淨 0096a08 · 明月珠置于結中 0097b01。品終接次品。
- 添品 T264〈五百弟子授記品第八〉〔T09n0264 0162a08〕起：富樓那法明 0162b10 · 內祕菩薩行 0162c07 · 憍陳如普明 0163a17 · 衣珠喻 0163b24。〔六義句逐字同羅什，字形微異：四無礙慧／智、漚／優樓頻螺、波／婆多〕
- 窺基《玄贊》T34n1723（義疏鏡）：〈五百弟子受記品〉〔0801c21〕—〔0805c06〕（卷八本）。三門分別 0801c22 · 對治第五無定人 0801c25 · 十無上第四令解無上 0802a07 · 授記六處第二同記 0802a09 · 攝論化作聲聞·楞伽化聲聞 0803a02 · 法明釋名 0803a24 · 寶珠大菩提心（三珠）0804c07 · 衣意識繫熏習 0804c13 · 醉臥第六無明 0804c17 · 熏心識猶在不失 0805a13 · 本願今熟 0805b03 · 種佛善根示涅槃相 0805b07。
- 智顗《文句》T34n1718（旁證）：因緣說第二段 0104c22 · 內祕外現師弟本迹 0002b23 · 內懷大道外現小失 0106b12 · 醉酒親友二譬 0106c17／繫珠三意 0106c21 · 親友十六王子 0106c23 · 無價寶珠一乘實相真如智寶 0107a02／衣裏了因智願種子 0107a05。
- 吉藏《法華義疏》T34n1721（旁證）：宿世因緣第二段 0578b06 · 發迹開一人為三人 0578c28 · 現為聲聞·舍利弗化人 0578c20／0578c24 · 繫寶珠譬三 0581a09 · 寶珠菩提心 0581c26。
- 成立史誌：品名羅什「受記」／添品「授記」／竺法護「授…決」；佛號音／意（法明·法照曜/法光曜·普明·普光）；衣珠喻竺法護異本（別立『入海採如意寶珠喻』為主喻·繫珠作「明月珠置于結中」·羅什／添品全無海喻）；供佛數異（六萬二千億／六十二億）。添品逐字同羅什，字形微異。
In this chapter the Buddha gives Pūrṇa his prediction as Dharma-Radiance Tathāgata, praising him as foremost in teaching the Dharma and revealing that he inwardly conceals the bodhisattva’s practice while outwardly appearing as a śrāvaka. He then gives predictions to Kauṇḍinya and the five hundred arhats, all of whom will bear the name Universal-Radiance. The five hundred arhats declare their understanding through the parable of the jewel in the robe, also called the parable of fastening the precious jewel: a close friend fastens a priceless jewel inside the robe of a sleeping drunk and departs; unaware of it, the man travels to another country and is satisfied with the little he can obtain; only when his friend shows him the jewel does he learn that he was rich all along. The jewel illustrates the great-vehicle wholesome root and vow to all-knowledge planted in the past, fastened within consciousness yet inherently present and unrecognized. Kuiji’s Cien Profound Praise of the Lotus reads the parable through Consciousness-Only: 「衣＝意識，繫＝熏習」 tr. “robe = mental consciousness, fastening = latent impression.” The jewel is the seed impressed by the mind of great awakening, still remaining and never lost, its original vow now ripened. This is the fifth of the Lotus Sutra’s seven parables and counteracts the fifth form of overweening pride in Vasubandhu’s Treatise on the Lotus Sutra, that of the 「無定人」 tr. “indeterminate person.” Zhiyi of Tiantai and Jizang of Sanlun give their own corresponding explanations of the fastened jewel; all are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第八 五百弟子受記品 — Chapter 8, The Five Hundred Disciples Receive Their Predictions（卷四；〔T09 0027b16〕起）· the bestowal of predictions within the former-life causes-and-conditions circuit for those of lower capacity (the parable of the jewel in the robe · the fifth 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) the reason for its coming; (2) the explanation of its name; (3) the resolution of a difficulty 〔T34 0801c22〕. The chapter’s principal text is 分三 tr. “divided into three”: first, Pūrṇa receives and understands in thought; next, the World-Honored One confirms and describes him; last, the Buddha actually gives the prediction |
| 天台《文句》（旁證） | Zhiyi judges this to be the second section of the teaching through causes and conditions 〔T34 0104c22〕: 「此品是因緣說中第二段。」 tr. “This chapter is the second section within the teaching through causes and conditions.” |
Kuiji gives four reasons for the chapter’s coming and cites Vasubandhu’s Treatise on the Lotus Sutra to place the parable of fastening the precious jewel 〔T34 0801c25〕:
「論云『為除七種具足煩惱性眾生有七種增上慢中，第五無定人於下劣心，生虛妄解、起增上慢，為此說繫寶珠喻。謂彼散亂心實無有定，過去雖有大乘善根而不自覺知，彼不求大乘，於下劣心生虛妄解以為第一乘，對治此故說繫寶珠喻。』」〔T34n1723 0801c25–0802a02〕
tr. “The Treatise says: ‘To remove the seven kinds of overweening pride among the seven kinds of sentient beings fully possessed of afflictive natures, the parable of fastening the precious jewel is taught for the fifth, the indeterminate person, who gives rise to false understanding with regard to an inferior mind and raises overweening pride. This means that the person’s distracted mind is in truth without determination. Although that person possessed great-vehicle wholesome roots in the past, that person did not perceive or know them; that person does not seek the great vehicle, but with regard to an inferior mind gives rise to false understanding and takes it to be the foremost vehicle. To counteract this, the parable of fastening the precious jewel is taught.’”
The parable of fastening the precious jewel is the fifth of the seven parables and counteracts 「第五無定人」 tr. “the fifth, the indeterminate person”—one who is distracted and without determination, possesses great-vehicle wholesome roots without being aware of them, and falsely understands the inferior mind of the two vehicles to be the foremost vehicle. Among the ten unsurpassables, it is the fourth, 「令解無上」 tr. “causing understanding of the unsurpassed” 〔0802a07〕. Among the six places where predictions are given, it is the second, 「同記」 tr. “the shared prediction” (Pūrṇa, the five hundred, and the twelve hundred receive predictions under a common name) 〔0802a09〕.
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, the base text, 〈五百弟子受記品第八〉 “Chapter 8, The Five Hundred Disciples Receive Their Predictions”; Dharmarakṣa’s T263, 〈授五百弟子決品第八〉 tr. “Chapter 8, Predictions Conferred on the Five Hundred Disciples” 〔T09n0263 0094b26〕; and the supplemented edition T264 by Jñānagupta and Dharmagupta, 〈五百弟子授記品第八〉 tr. “Chapter 8, Bestowal of Predictions upon the Five Hundred Disciples.” The supplemented edition agrees word for word with Kumārajīva apart from the single-character variation 受／授 tr. “receive / bestow.” Dharmarakṣa translates more freely, renders the buddha-names by meaning, and preserves a distinct version of the jewel-in-the-robe parable.
Passage One · Pūrṇa (Foremost in Teaching the Dharma · Upholding and Helping Proclaim the Dharma in the Presence of Nine Billion Buddhas)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 我常稱其於說法人中最為第一……亦於過去九十億諸佛所，護持助宣佛之正法 tr. “I have always praised him as foremost among those who teach the Dharma. … In the presence of nine billion buddhas in the past, he likewise upheld and helped proclaim the buddhas’ true Dharma.” | T09n0262 0027b27 |
| 添品 T264 | 〔逐字同羅什〕我常稱其於說法人中最為第一 tr. “[Identical word for word with Kumārajīva:] I have always praised him as foremost among those who teach the Dharma.” | T09n0264 0162a19 |
| 竺法護 T263 | 其滿願子……曾已歷侍九十億佛，從諸世尊啟受正要，所在眾會常為法講 tr. “That Son of Fulfilled Vow … has already attended nine billion buddhas, received the essentials of the true teaching from the World-Honored Ones, and constantly served as Dharma lecturer in every assembly where he was present.” | T09n0263 0095c07 |
What the variants bear upon: Kumārajīva and the supplemented edition give the name as 「富樓那彌多羅尼子」 tr. “Pūrṇa Maitrāyaṇīputra.” Dharmarakṣa gives 「邠耨文陀尼子／滿願子」 tr. “Binnou Wentuonizi / Son of Fulfilled Vow,” respectively a transcription and a translation by meaning. For 「護持助宣」 tr. “uphold and help proclaim,” Dharmarakṣa has 「啟受正要·常為法講」 tr. “receive the essentials of the true teaching and constantly serve as Dharma lecturer,” a rendering by meaning.
Passage Two · Inwardly Concealing the Bodhisattva’s Practice · Outwardly Appearing as a Śrāvaka
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 內祕菩薩行，外現是聲聞，少欲厭生死，實自淨佛土 tr. “Inwardly concealing the bodhisattva’s practice, outwardly appearing as a śrāvaka; seeming to desire little and be weary of birth and death, in truth purifying his own buddha-land.” | T09n0262 0028a17 |
| 添品 T264 | 〔逐字同羅什〕內祕菩薩行，外現是聲聞 tr. “[Identical word for word with Kumārajīva:] inwardly concealing the bodhisattva’s practice, outwardly appearing as a śrāvaka.” | T09n0264 0162c07 |
| 竺法護 T263 | 〔無此工整對句〕示現聲聞、緣覺之乘，而常住立菩薩大道……而復嚴治，淨己佛土 tr. “[This balanced couplet is absent:] manifesting the vehicles of the śrāvaka and pratyekabuddha, yet constantly abiding in and establishing the great bodhisattva-way … and furthermore adorning and purifying his own buddha-land.” | T09n0263 0096a16·0096a24 |
What the variants bear upon: the four lines 「內祕菩薩行，外現是聲聞」 tr. “inwardly concealing the bodhisattva’s practice, outwardly appearing as a śrāvaka” are a celebrated Lotus verse and agree word for word in Kumārajīva and the supplemented edition. Dharmarakṣa has no balanced counterpart to 「內祕菩薩行，外現是聲聞」 tr. “inwardly concealing the bodhisattva’s practice, outwardly appearing as a śrāvaka”; its meaning is dispersed through the verse, where Pūrṇa manifests the śrāvaka path while constantly abiding in the bodhisattva-way.
Passage Three · Pūrṇa’s Prediction (Buddha-Name · Aeon · Land)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 號曰法明如來……劫名寶明，國名善淨 tr. “He will be named Dharma-Radiance Tathāgata … the aeon will be named Jewel-Radiance, and the land Well-Purified.” | T09n0262 0027c20·0028a05 |
| 添品 T264 | 〔逐字同羅什〕號曰法明如來……劫名寶明，國名善淨 tr. “[Identical word for word with Kumārajīva:] he will be named Dharma-Radiance Tathāgata … the aeon will be named Jewel-Radiance, and the land Well-Purified.” | T09n0264 0162b10 |
| 竺法護 T263 | 號法照曜如來……劫名寶明，世界曰善淨（偈作「法光曜」） tr. “He will be named Dharma-Shining-Radiance Tathāgata … the aeon will be named Jewel-Radiance, and the world Well-Purified (the verse has ‘Dharma-Luminous-Radiance’).” | T09n0263 0095c22·0096a08 |
What the variants bear upon: the aeon-name 「寶明」 tr. “Jewel-Radiance” and land-name 「善淨」 tr. “Well-Purified” agree in all three translations. Kumārajīva and the supplemented edition give the buddha-name as 「法明」 tr. “Dharma-Radiance”; Dharmarakṣa gives 「法照曜」 tr. “Dharma-Shining-Radiance,” and in verse 「法光曜」 tr. “Dharma-Luminous-Radiance,” alternate translations from the same semantic root.
Passage Four · Kauṇḍinya’s Prediction (Named Universal-Radiance) · The Five Hundred Share the Same Name
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 我大弟子憍陳如比丘，當供養六萬二千億佛……號曰普明如來……其五百阿羅漢……盡同一號，名曰普明 tr. “My great disciple, the monk Kauṇḍinya, will make offerings to six trillion two hundred billion buddhas … and be named Universal-Radiance Tathāgata. … The five hundred arhats … will all bear the same name, Universal-Radiance.” | T09n0262 0028b28 |
| 添品 T264 | 〔逐字同羅什〕憍陳如比丘……號曰普明如來……盡同一號，名曰普明 tr. “[Identical word for word with Kumārajīva:] the monk Kauṇḍinya … will be named Universal-Radiance Tathāgata … all will bear the same name, Universal-Radiance.” | T09n0264 0163a17 |
| 竺法護 T263 | 又是聲聞知本際等，當供養六十二億佛……五百弟子皆當作佛，號普光如來……悉同一號 tr. “Furthermore, this śrāvaka Knower of the Original Limit and the others will make offerings to six billion two hundred million buddhas … The five hundred disciples shall all become buddhas named Universal-Light Tathāgata … all bearing the same name.” | T09n0263 0096c10 |
What the variants bear upon: Kumārajīva and the supplemented edition give the buddha-name as 「普明」 tr. “Universal-Radiance”; Dharmarakṣa has 「普光」 tr. “Universal-Light,” an alternate translation from the same semantic root. Dharmarakṣa translates Kauṇḍinya’s name by meaning as 「知本際」 tr. “Knower of the Original Limit.” Kumārajīva and the supplemented edition give the number of buddhas as 「六萬二千億佛」 tr. “six trillion two hundred billion buddhas,” while Dharmarakṣa’s prose has 「六十二億佛」 tr. “six billion two hundred million buddhas.” The numerical difference is recorded side by side without adjudication.
Passage Five · The Parable of the Jewel in the Robe (the Parable of Fastening the Precious Jewel)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 譬如有人至親友家，醉酒而臥……以無價寶珠繫其衣裏，與之而去……到於他國，為衣食故，勤力求索……若少有所得，便以為足……示以所繫珠 tr. “Suppose a man visits the home of a close friend and lies down drunk. … The friend fastens a priceless jewel inside his robe, gives it to him, and departs. … The man reaches another country and works hard seeking food and clothing. … If he gains even a little, he considers it enough. … Later the friend shows him the jewel that was fastened there.” | T09n0262 0029a06–b11 |
| 添品 T264 | 〔逐字同羅什〕以無價寶珠繫其衣裏……到於他國……得少為足……示以所繫珠 tr. “[Identical word for word with Kumārajīva:] fastens a priceless jewel inside his robe … reaches another country … considers a little gain enough … shows him the jewel that was fastened there.” | T09n0264 0163b25 |
| 竺法護 T263 | 〔另立主喻：導師入海採如意寶〕誰欲入海採珍寶者〔0094c16〕……〔繫珠作〕士夫入慈室藏，以明月珠置于結中，醉酒臥寐……明珠繫結……慈室長者 tr. “[A separate principal parable is established: the guide enters the sea to gather a wish-fulfilling jewel:] ‘Who wishes to enter the sea and gather precious jewels?’ … [The fastened-jewel narrative reads:] ‘A man enters the treasury-room of a kindly house; a bright-moon pearl is placed within a knot while he lies asleep in drunkenness … the bright pearl is fastened within the knot … the elder of the kindly house.’” | T09n0263 0094c16·0097b01 |
What the variants bear upon: here the difference among the three translations is greatest. Kumārajīva and the supplemented edition agree word for word in the parable in which 「無價寶珠繫其衣裏」 tr. “a priceless jewel is fastened inside the robe.” Dharmarakṣa differs substantially: first, it separately establishes 『導師入海採如意寶珠喻』 tr. “the parable of the guide entering the sea to gather a wish-fulfilling jewel” as the chapter’s principal parable 〔0094c16〕. Kumārajīva and the supplemented edition contain none of this sea parable: exact checking finds no occurrence of 「入海採」 tr. “entering the sea to gather,” 「如意寶珠」 tr. “wish-fulfilling jewel,” or 「明月珠」 tr. “bright-moon pearl.” Second, Dharmarakṣa’s fastened-jewel account has 「明月珠置于結中·入慈室藏·慈室長者」 tr. “a bright-moon pearl placed within a knot; entering the treasury-room of a kindly house; the elder of the kindly house.” The jewel is fastened in a 「結」 tr. “knot,” not in 「衣裏」 tr. “the inside of a robe,” and the central image is a 「明月珠」 tr. “bright-moon pearl,” not a 「無價寶珠」 tr. “priceless jewel.” The structure is that of a distinct recension.
Passage Six · Application of the Parable (the Vow to All-Knowledge Still Remains and Is Never Lost · Planting the Wholesome Roots of Buddhahood · Revealing the Mark of Nirvāṇa)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 佛亦如是……一切智願，猶在不失……我久令汝等種佛善根，以方便故，示涅槃相，而汝謂為實得滅度 tr. “The Buddha is the same. … The vow to all-knowledge still remains and has never been lost. … Long ago I caused you to plant the wholesome roots of buddhahood. Through skillful means I revealed the mark of nirvāṇa, but you took it to be extinction truly attained.” | T09n0262 0029a16 |
| 添品 T264 | 〔逐字同羅什〕一切智願猶在不失……我久令汝等種佛善根，以方便故示涅槃相 tr. “[Identical word for word with Kumārajīva:] the vow to all-knowledge still remains and has never been lost … long ago I caused you to plant the wholesome roots of buddhahood; through skillful means I revealed the mark of nirvāṇa.” | T09n0264 0163c04 |
| 竺法護 T263 | 昔者世尊本始造行，為菩薩時發諸通惠……卿諸賢者，又當親殖眾德之本……以權方便開導若等……自取滅度 tr. “Formerly, when the World-Honored One first undertook practice and was a bodhisattva, he aroused the wisdoms that penetrate all. … You worthy ones must personally plant the roots of the many qualities. … Through provisional skillful means he guides all of you. … You yourselves took up extinction.” | T09n0263 0097b14 |
What the variants bear upon: Kumārajīva and the supplemented edition share the balanced formulations 「一切智願猶在不失」 tr. “the vow to all-knowledge still remains and has never been lost” and 「我久令汝等種佛善根，以方便故示涅槃相」 tr. “long ago I caused you to plant the wholesome roots of buddhahood; through skillful means I revealed the mark of nirvāṇa,” agreeing word for word. Dharmarakṣa renders by meaning through 「發諸通惠·親殖眾德之本·權方便開導」 tr. “arousing the wisdoms that penetrate all; personally planting the roots of the many qualities; guiding through provisional skillful means,” without those fixed formulations. Across these six passages the supplemented edition agrees word for word with Kumārajīva, with minor graphic differences: 四無礙慧／智 · 漚／優 · 波／婆 tr. “unobstructed discernments / wisdom; Ou / You; Bo / Po.”
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
Kuiji’s Cien Profound Praise of the Lotus reads the jewel-in-the-robe parable through Consciousness-Only. Its Consciousness-Only focus is concentrated in the phrase-by-phrase application of the parable: the precious jewel is the seed impressed by the mind of great awakening; the robe is mental consciousness; fastening is latent impression; and “still remaining, never lost” means that the seed is not lost.
(1) The precious jewel = the mind of great awakening; the robe = mental consciousness; fastening = latent impression (the meaning of seed and latent impression) — Kuiji uses three kinds of jewel to illustrate the One Vehicle producing the three vehicles and judges the precious jewel to be the mind of great awakening 〔T34n1723 0804c07〕: 「『以無價寶珠』謂大菩提心。寶珠有三：一水清，二如意，三吐金……喻於一乘能出三乘。」 tr. “‘With a priceless jewel’ means the mind of great awakening. Precious jewels are of three kinds: first, the water-clearing jewel; second, the wish-fulfilling jewel; third, the gold-producing jewel. … They illustrate that the One Vehicle is able to produce the three vehicles.” In applying the precious jewel fastened inside the robe, Kuiji parses the two terms through Consciousness-Only 〔0804c13〕:
「『衣』謂意識，『繫』謂熏習。教之發心已，他方行化，名與而去。」〔T34n1723 0804c13〕
tr. “‘Robe’ means mental consciousness; ‘fastening’ means latent impression. Having taught him to arouse the mind, [the friend] goes elsewhere to carry out the work of transformation; this is called giving it to him and departing.”
The great-vehicle wholesome root persists in consciousness through latent impression. Thus 「猶在不失」 tr. “still remaining, never lost” means that the seed is not lost: 「菩提妙因熏汝之心識，衣裏現在」 tr. “the wondrous cause of awakening has impressed your consciousness and is present inside the robe” 〔0805a13〕; 「昔因本願，今者猶在，今時熟故」 tr. “the original vow planted as a cause in the past still remains now, because it has come to maturity at this time” 〔0805b03〕. → 論本 / Treatise source: the Cheng Weishi Lun, on seeds, latent impressions, and arising into activity.
(2) Drunken sleep = ignorance (Kuiji establishes a distinct reading through the sixth consciousness’s exclusive ignorance) — On the sutra’s 「醉臥不覺知」 tr. “lying asleep drunk and not perceiving or knowing,” Kuiji cites the sutra quoted by the Cheng Weishi Lun, where ignorance associated with manas is the substance of drunkenness, and then establishes his own distinct reading 〔T34n1723 0804c19〕:
「《唯識》引經，惛醉纏心曾無醒覺，彼以末那相應無明名為醉體。今以第六不共無明正為醉體，在異生位起遊行故。」〔T34n1723 0804c17–19〕
tr. “The Demonstration of Consciousness-Only cites a sutra: ‘Dark drunkenness binds the mind, and there has never been waking awareness.’ There, ignorance associated with manas is named the substance of drunkenness. Here, the exclusive ignorance of the sixth consciousness is taken precisely as the substance of drunkenness, because in the state of an ordinary being one rises and wanders on.”
The Cheng Weishi Lun takes ignorance associated with manas, the seventh consciousness, as the substance of drunkenness; Kuiji takes the exclusive ignorance of the sixth consciousness as that substance, matching 「起已遊行」 tr. “after rising, he wanders on” with falling away from the great vehicle. This is one place where Kuiji applies Consciousness-Only to the Lotus passage while interpreting the point differently from the Cheng Weishi Lun. The two readings are recorded side by side without adjudication. → 論本 / Treatise source: the Cheng Weishi Lun, on the two kinds of ignorance—ignorance associated with manas and the sixth consciousness’s exclusive ignorance.
(3) Pūrṇa’s manifestation as a śrāvaka = the emanational One Vehicle of the Compendium of the Great Vehicle · emanated śrāvakas in the Laṅkāvatāra Sutra — For the meaning of Pūrṇa’s 「內祕菩薩行，外現是聲聞」 tr. “inwardly concealing the bodhisattva’s practice and outwardly appearing as a śrāvaka,” Kuiji does not explain 「內祕外現」 tr. “inwardly concealing and outwardly manifesting” merely from the surface of the words, but establishes it through the Compendium of the Great Vehicle and the Laṅkāvatāra Sutra 〔T34n1723 0803a02〕:
「故《攝論》云『化故說一乘』，即佛菩薩化作聲聞，引接同類令發大心。亦即《楞伽》云『……我無量百返曾於聲聞無餘依涅槃而般涅槃，以彼非真滅，我從彼起，故於今者還發大心。』」〔T34n1723 0803a02–06〕
tr. “Therefore the Compendium of the Great Vehicle says, ‘Because of emanation, the One Vehicle is taught’: buddhas and bodhisattvas emanate śrāvakas, drawing in and receiving those of the same kind and causing them to arouse the great mind. This is also what the Laṅkāvatāra Sutra says: ‘… Countless hundreds of times I have entered parinirvāṇa within the śrāvaka’s nirvāṇa without remainder. Because that was not true extinction, I rose from it; therefore now I arouse the great mind again.’”
Pūrṇa manifests as a śrāvaka while in truth being a bodhisattva: buddhas and bodhisattvas emanate śrāvakas in order to draw in those of the same kind. → 論本 / Treatise source: the Compendium of the Great Vehicle, the emanational One Vehicle · the Laṅkāvatāra Sutra, emanated śrāvakas.
(4) The nirvāṇa of the two vehicles is not ultimate = it serves as a cause of buddhahood — In applying the sutra’s 「汝等所得非究竟滅」 tr. “what you have attained is not ultimate extinction,” Kuiji says 〔T34n1723 0805b07〕: 「示二涅槃為佛之因，故言令汝種佛善根、示涅槃相。」 tr. “The two nirvāṇas are revealed as causes of buddhahood; therefore it says, ‘causing you to plant the wholesome roots of buddhahood and revealing the mark of nirvāṇa.’” The two nirvāṇas of the two vehicles—with remainder and without remainder—are not true extinction but skillful means that plant wholesome roots of buddhahood and lead beings into the great vehicle. What this counteracts is the Treatise on the Lotus Sutra’s 「第五無定人於下劣心生虛妄解起增上慢」 tr. “the fifth, the indeterminate person, who gives rise to false understanding with regard to an inferior mind and raises overweening pride” 〔0801c27〕. → 論本 / Treatise source: the Cheng Weishi Lun, nirvāṇa with remainder and nirvāṇa without remainder · attachment to dharmas.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
On the same jewel-in-the-robe parable, Cien, Tiantai, and Sanlun all take 「寶珠喻大乘善根／菩提心之本具」 tr. “the precious jewel as illustrating the inherent presence of the great-vehicle wholesome root / mind of awakening” as their axis, yet each school gives a different corresponding explanation. The expository mirror of this edition is Kuiji’s Cien Profound Praise of the Lotus. The readings of Zhiyi of Tiantai and Jizang of Sanlun are recorded alongside it, their differences stated without adjudication.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
The precious jewel is the mind of great awakening; the robe is mental consciousness; fastening is latent impression; still remaining and never lost means that the seed is not lost; drunken sleep is the sixth consciousness’s ignorance (see Heading III). Pūrṇa’s manifestation is explained through the emanational One Vehicle of the Compendium of the Great Vehicle. The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 T34n1724.
Tiantai · Zhiyi (Parallel Witness)
The Words and Phrases of the Lotus judges this chapter to be the second section of the teaching through causes and conditions 〔T34n1718 0104c22〕. It divides the jewel-in-the-robe parable into two similes, the drunken sleep and the close friend’s awakening of the man 〔0106c17〕, and makes three meanings of fastening the jewel: fastening the jewel, drunken sleep, and rising to wander on 〔0106c21〕. On the priceless jewel it says, 「『無價寶珠』者，一乘實相真如智寶也」 tr. “‘The priceless jewel’ is the wisdom-jewel of suchness, the true mark of the One Vehicle” 〔0107a02〕. Fastening it inside the robe is 「即了因智願種子也」 tr. “precisely the seed of the wisdom and vow that serve as the cause of realization” 〔0107a05〕. The close friend is the sixteenth prince of the past 〔0106c23〕. On Pūrṇa’s 「內祕菩薩行，外現是聲聞」 tr. “inwardly concealing the bodhisattva’s practice and outwardly appearing as a śrāvaka”—the sutra’s verbatim wording—Zhiyi judges that both master and disciples reveal Origin and Trace 〔0002b23〕; within the chapter, this is explained as 「內懷大道外現小失」 tr. “inwardly embracing the great way while outwardly manifesting the lesser fault” 〔0106b12〕.
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Jizang judges this chapter to be the second section of the teaching through causes and conditions from former lives 〔T34n1721 0578b06〕. Taking 「發迹＝開一人為三人」 tr. “revealing the Trace means opening one person into three persons” as his axis 〔0578c28〕, he reads Pūrṇa’s Origin and Trace as 「現為聲聞已是隱德」 tr. “manifesting as a śrāvaka is already the concealment of his qualities” 〔0578c20〕. The exact sequence 「內祕外現」 tr. “inwardly concealing, outwardly manifesting” does not occur anywhere in Jizang’s full text. He cites the Compendium of the Great Vehicle for 「舍利弗等皆是化人」 tr. “Śāriputra and the others are all emanated persons” 〔0578c25〕. He divides the parable of fastening the precious jewel into three: fastening the precious jewel, becoming separated midway, and meeting again and showing the jewel 〔0581a09〕. The jewel is the great-vehicle wholesome root, understanding of the great vehicle’s middle way, or the mind of awakening: 「但珠正譬解謂菩提心」 tr. “the jewel itself properly illustrates understanding, which means the mind of awakening” 〔0581c26〕. He cites the Treatise on the Lotus Sutra to relate the fastened jewel to the counteraction of the fifth, the indeterminate person.
The Three Houses Recorded Together (Recorded without Adjudication)
On the same 「無價寶珠」 tr. “priceless jewel,” Kuiji judges it the mind of great awakening and explains the seed’s non-loss through robe = mental consciousness and fastening = latent impression; Zhiyi judges it the wisdom-jewel of suchness, the true mark of the One Vehicle, with fastening inside the robe as the seed of the wisdom and vow that serve as the cause of realization; Jizang judges it the great-vehicle wholesome root, understanding of the middle way, or the mind of awakening. All three houses take the jewel as an image of a great-vehicle wholesome root inherently present yet unrecognized, and each reads it through its own learning—Consciousness-Only seed and latent impression, Tiantai true mark, or Sanlun middle way. On Pūrṇa’s 「內祕外現」 tr. “inwardly concealing, outwardly manifesting,” Zhiyi judges it through Origin and Trace, master and disciples alike revealing Origin and Trace; Jizang judges it as opening one person into three, with manifestation as a śrāvaka; Kuiji cites the emanational One Vehicle of the Compendium of the Great Vehicle. The readings of the three houses are recorded side by side without adjudication. Note: 「衣珠喻」 tr. “parable of the jewel in the robe” is a later conventional designation, not an expression found verbatim in the two commentaries; they use 「繫珠譬／繫寶珠譬」 tr. “parable of fastening the jewel / parable of fastening the precious jewel.”
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation by the ancient masters | Meaning |
|---|---|---|---|
| 無價寶珠 | — | Kuiji, 「大菩提心」 tr. “the mind of great awakening” 〔T34n1723 0804c07〕; Zhiyi, 「一乘實相真如智寶」 tr. “the wisdom-jewel of suchness, the true mark of the One Vehicle” 〔T34n1718 0107a02〕; Jizang, 「大乘善根／菩提心」 tr. “the great-vehicle wholesome root / the mind of awakening” 〔T34n1721 0581c26〕 | The jewel the close friend fastens inside the robe of the sleeping drunk; it illustrates the great-vehicle wholesome root planted in the past and the vow to all-knowledge, inherently present yet unrecognized |
| 衣珠喻（繫寶珠喻） | — | A later conventional designation; the two commentaries use 「繫珠譬／繫寶珠譬」 tr. “parable of fastening the jewel / parable of fastening the precious jewel” 〔T34n1718 0106c21·T34n1721 0581a09〕 | The fifth of the Lotus Sutra’s seven parables; its three parts are fastening the jewel, drunken sleep, and showing the jewel |
| 內祕菩薩行外現聲聞 | — | 〔本經 0028a17〕 tr. “the present sutra”; Zhiyi judges that master and disciples alike reveal Origin and Trace 〔T34n1718 0002b23〕; Kuiji explains it through the emanational One Vehicle of the Compendium of the Great Vehicle 〔T34n1723 0803a02〕 | Pūrṇa inwardly conceals the bodhisattva’s practice and outwardly manifests the appearance of a śrāvaka; he appears as a śrāvaka while in truth being a bodhisattva |
| 法明如來 | — | Dharmarakṣa renders it 「法照曜」 tr. “Dharma-Shining-Radiance” 〔T09n0263 0095c22〕; Kuiji says, 「明解法義故名法明」 tr. “because he clearly understands the meaning of Dharma, he is named Dharma-Radiance” 〔T34n1723 0803a25〕 | Dharma-Radiance Tathāgata, the future buddha-name of Pūrṇa |
| 普明如來 | — | Dharmarakṣa renders it 「普光」 tr. “Universal-Light” 〔T09n0263 0096c12〕 | Universal-Radiance Tathāgata, the common buddha-name of Kauṇḍinya and the five hundred arhats |
| 同記 | — | Kuiji, following the six places of prediction in the Treatise on the Lotus Sutra, the second 〔T34n1723 0802a09〕 | The shared prediction: Pūrṇa, the five hundred, and the twelve hundred are given predictions under a common name at the same time |
VI. Similes · Rhetoric
The parable of the jewel in the robe (the parable of fastening the precious jewel · the fifth of the Lotus Sutra’s seven parables · this chapter’s principal parable) — 〔T09n0262 0029a05–b11〕:
| Referent in the teaching | Image in the parable | Meaning disclosed |
|---|---|---|
| The sixteenth prince of the past · the Buddha | The close friend, who fastens the jewel and departs | When the Buddha was formerly a bodhisattva, he taught and transformed the disciples, causing them to arouse the mind that seeks all-knowledge |
| Great-vehicle wholesome root · vow to all-knowledge · mind of awakening | The priceless jewel fastened inside the robe | The great-vehicle wholesome root planted in the past, impressed within consciousness and inherently present |
| Retreating from the great and taking up the lesser · ignorance | Drunken sleep without awareness | The great capacity is aroused for a time, then ignorance returns; the person forgets the great vehicle and retreats to take up a lesser fruit |
| The lesser fruit of the two vehicles · considering a little gain enough | Reaching another country, working for food and clothing, considering a little gain enough | Having attained arhatship, one believes oneself extinct and does not know one’s original wealth |
| Opening the provisional to reveal the real · prediction of buddhahood | The close friend shows the jewel and urges the man to exchange it for what he needs | The Buddha awakens the disciples so that they know their original vow has never been lost, arouse the great vehicle, and become buddhas |
Vasubandhu’s Treatise on the Lotus Sutra uses the parable of fastening the precious jewel to counteract 「第五無定人於下劣心生虛妄解起增上慢」 tr. “the fifth, the indeterminate person, who gives rise to false understanding with regard to an inferior mind and raises overweening pride” 〔T34n1723 0801c27〕.
VII. Cross-Reading · Carrying Forward
(1) Treatises upon which this chapter relies (cited by Kuiji’s Profound Praise of the Lotus · stable citations · sutras and treatises in this collection that bear upon one another):
- Vasubandhu’s 《法華論》 (法華經論) — the treatise-source for the parable of fastening the precious jewel as counteraction to the fifth, the indeterminate person 〔T34n1723 0801c25〕; the fourth of the ten unsurpassables, causing understanding of the unsurpassed 〔0802a07〕; and the second of the six places of prediction, the shared prediction 〔0802a09〕.
- The 《成唯識論》 — the treatise-source for seeds, latent impressions, ignorance associated with manas and the sixth consciousness’s exclusive ignorance, and nirvāṇa with remainder and without remainder.
- The 《攝大乘論》—「化故說一乘」 tr. “because of emanation, the One Vehicle is taught,” with buddhas and bodhisattvas emanating śrāvakas 〔0803a02〕—and the 《楞伽經》—emanated śrāvakas who have not truly entered extinction and arouse the great mind again 〔0803a06〕.
(2) Cross-Reading within the Lotus: in the Chapter on Faith and Understanding, the parable of the poor son is told by the four great śrāvakas as their declaration of understanding: the treasury was inherently present, but the poor son did not know it. In this chapter, the five hundred arhats tell the parable of the jewel in the robe as their declaration of understanding: the jewel was already fastened there, but the sleeping drunk did not know it. Both parables reveal 『大乘善根本具而二乘不覺、得少為足』 tr. “that the great-vehicle wholesome root is inherently present while the two vehicles do not recognize it and are satisfied with a little gain.”
(3) Carrying Forward: Huizhao’s 《法華玄贊義決》 T34n1724 carries forward the Cien line; Zhanran’s 《法華文句記》 T34n1719 carries forward the Tiantai line. Each carries forward the reading of its own tradition; the lines are recorded without adjudicating.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈五百弟子受記品第八〉 “Chapter 8, The Five Hundred Disciples Receive Their Predictions” begins at 〔T09n0262 0027b16〕（卷四）. Pūrṇa foremost in teaching the Dharma 0027b27 · inwardly concealing the bodhisattva’s practice and outwardly appearing as a śrāvaka 0028a17 · Pūrṇa as Dharma-Radiance Tathāgata 0027c20 / aeon Jewel-Radiance and land Well-Purified 0028a05 · Kauṇḍinya as Universal-Radiance 0028b28 / the five hundred sharing the name Universal-Radiance 0028c05 · jewel-in-the-robe parable beginning 0029a05 / priceless jewel fastened inside the robe 0029a07 / considering a little gain enough 0029a09 / showing the fastened jewel 0029a13 · application, planting the wholesome roots of buddhahood 0029a20 / vow to all-knowledge never lost 0029a18. Source file: the Source-Text layer (verified word for word).
- 竺法護 T263 〈授五百弟子決品第八〉 tr. “Chapter 8, Predictions Conferred on the Five Hundred Disciples” begins at 〔T09n0263 0094b26〕: the principal parable of entering the sea to gather a jewel 0094c16 · Pūrṇa as Dharma-Shining-Radiance (邠耨文陀尼子 tr. “Binnou Wentuonizi”) 0095c06 / 0095c22 · Kauṇḍinya as Universal-Light (知本際 tr. “Knower of the Original Limit” · six billion two hundred million buddhas) 0096c10 · aeon Jewel-Radiance and world Well-Purified 0096a08 · bright-moon pearl placed within a knot 0097b01. The next chapter follows at the end of this chapter.
- 添品 T264 〈五百弟子授記品第八〉 tr. “Chapter 8, Bestowal of Predictions upon the Five Hundred Disciples” begins at 〔T09n0264 0162a08〕: Pūrṇa as Dharma-Radiance 0162b10 · inwardly concealing the bodhisattva’s practice 0162c07 · Kauṇḍinya as Universal-Radiance 0163a17 · jewel-in-the-robe parable 0163b24. 〔The six doctrinal passages agree word for word with Kumārajīva, with minor graphic differences: 四無礙慧／智 · 漚／優樓頻螺 · 波／婆多 tr. “unobstructed discernments / wisdom; Ou / Uruvilvā; Bo / Po.”〕
- 窺基《玄贊》T34n1723 (the expository mirror): 〈五百弟子受記品〉 “The Chapter on the Five Hundred Disciples Receiving Their Predictions” 〔0801c21〕—〔0805c06〕（卷八本）. The three gateways 0801c22 · counteraction to the fifth, the indeterminate person 0801c25 · fourth of the ten unsurpassables, causing understanding of the unsurpassed 0802a07 · second of the six places of prediction, the shared prediction 0802a09 · the Compendium of the Great Vehicle on emanated śrāvakas / the Laṅkāvatāra Sutra on emanated śrāvakas 0803a02 · explanation of the name Dharma-Radiance 0803a24 · precious jewel as the mind of great awakening, with three kinds of jewel 0804c07 · robe as mental consciousness and fastening as latent impression 0804c13 · drunken sleep as the sixth consciousness’s ignorance 0804c17 · latent impression within consciousness, still remaining and never lost 0805a13 · original vow now ripened 0805b03 · planting the wholesome roots of buddhahood and revealing the mark of nirvāṇa 0805b07.
- 智顗《文句》T34n1718 (parallel witness): second section of the teaching through causes and conditions 0104c22 · inwardly concealing and outwardly manifesting, master and disciples as Origin and Trace 0002b23 · inwardly embracing the great way and outwardly manifesting the lesser fault 0106b12 · two similes of drunken sleep and the close friend 0106c17 / three meanings of fastening the jewel 0106c21 · the close friend as the sixteenth prince 0106c23 · priceless jewel as the wisdom-jewel of suchness, the true mark of the One Vehicle 0107a02 / inside the robe as the seed of wisdom and vow serving as the cause of realization 0107a05.
- 吉藏《法華義疏》T34n1721 (parallel witness): second section of the teaching through causes and conditions from former lives 0578b06 · revealing the Trace as opening one person into three persons 0578c28 · manifesting as a śrāvaka / Śāriputra as an emanated person 0578c20 / 0578c24 · the parable of fastening the precious jewel divided into three 0581a09 · the jewel as the mind of awakening 0581c26.
- Record of formation: the chapter title has Kumārajīva’s 「受記」 tr. “receive predictions,” the supplemented edition’s 「授記」 tr. “bestow predictions,” and Dharmarakṣa’s 「授…決」 tr. “confer … decisions.” The buddha-names vary by sound and meaning: 法明 · 法照曜/法光曜 · 普明 · 普光 tr. “Dharma-Radiance · Dharma-Shining-Radiance / Dharma-Luminous-Radiance · Universal-Radiance · Universal-Light.” Dharmarakṣa preserves a distinct version of the jewel-in-the-robe parable: it separately establishes 『入海採如意寶珠喻』 tr. “the parable of entering the sea to gather a wish-fulfilling jewel” as the principal parable and renders the fastened jewel as 「明月珠置于結中」 tr. “a bright-moon pearl placed within a knot”; Kumārajīva and the supplemented edition have none of the sea parable. The number of buddhas differs, 六萬二千億／六十二億 tr. “six trillion two hundred billion / six billion two hundred million.” The supplemented edition agrees word for word with Kumārajīva, with minor graphic differences.