妙法蓮華經 安樂行品第十四
前一品，一群一群的人發願：哪怕忍受三類強敵，也要在惡世裡把這部經傳下去。願是發了，可惡世那麼難——這部經，到底該怎麼說出去？文殊替眾人問了出來。
佛的回答，是四條路，後人叫它「四安樂行」。第一條是「身」:站在忍辱之地，把心地看守乾淨，不去攀附權貴、不沾染是非，還要看得見諸法本空。第二、第三是「口」與「意」:嘴上不說別人和別的經的過失，心裡不嫉不慢，對眾生起大悲、對佛起如對父親、對菩薩起如對老師之想，平等地說法。第四條最寬，是「誓願」:連那些此刻背過身去、不聞不信的人，也不放棄——只在心裡許一個願：等我成了佛，無論你在哪裡，我都要以神通與智慧，把你接回這法裡來。
然後佛說了一個譬喻，道破這部經為什麼一直留到最後才說。轉輪聖王打了勝仗，賞賜將士田宅、城邑、珍寶，樣樣都給，唯獨頭頂髮髻裡那顆明珠，久久不給；直到見了立下大功勳的人，才末後把它賜下。如來也一樣——賜眾生禪定、解脫、乃至一座「涅槃之城」，卻遲遲不說《法華》;直到見他們與魔苦戰、破了魔網、立了大功，才把這『第一之說、祕密之藏』，末後賜下。不是佛小氣，是這顆珠太貴重：給早了，人反而承受不起。
所以這一品的心是：惡世裡傳這部經，靠的不只是勇，更是一種安穩——立身立得住、開口不傷人、存心不輕人、發願不棄人；而這部經之所以壓到最後才給，正因為它是那顆一給就驚動眾人的頂上明珠。
且入此品，看佛把惡世弘經的四條路一一交代盡；這是前半的最後一章——下一品，經就要翻進更深的一重了。
In the preceding chapter, group after group made their vow: even if they had to endure three kinds of powerful adversaries, they would transmit this sutra through the evil age. The vow was made, but the evil age would be so difficult—how, exactly, should this sutra be taught? Mañjuśrī asked on behalf of everyone.
The Buddha’s answer is four roads, later called the four peaceful practices. The first is the body: stand on the ground of patient endurance, guard the ground of the mind, neither seek favor from the powerful nor become entangled in contention, and see that all dharmas are empty. The second and third are speech and mind: do not speak of the faults of other people or other scriptures; harbor neither jealousy nor pride; regard sentient beings with great compassion, the Buddha as a loving father, and bodhisattvas as teachers; teach the Dharma equally. The fourth is the widest, the practice of vow: do not abandon even those who presently turn their backs and neither hear nor trust. Instead, make a vow within the heart: when I attain buddhahood, wherever you may be, I will draw you back into this Dharma through the powers of supernormal abilities and wisdom.
The Buddha then tells a parable that reveals why this sutra was kept until last. A wheel-turning sage-king, victorious in battle, rewards his soldiers with fields, cities, and precious things; he gives them everything except the bright jewel in the topknot upon his crown. Only when he sees someone who has gained great merit does he finally bestow it. The Tathāgata is the same. He bestows upon sentient beings meditative absorption, liberation, and even a city of nirvāṇa, yet for a long time he does not teach the Lotus. Only after he sees them battle the demons, break the demons’ net, and gain great merit does he bestow at last this foremost teaching and secret treasury. It is not that the Buddha is miserly. The jewel is too precious: given too early, people cannot bear it.
The heart of this chapter, then, is this: transmitting the sutra in an evil age takes more than courage; it takes a profound stability. Stand firmly, speak without wounding, hold the mind without despising, and vow without abandoning. This sutra is given only at the end precisely because it is the jewel upon the crown whose bestowal startles everyone.
Enter this chapter and see the Buddha set out, one by one, the four roads for transmitting the sutra in an evil age. This is the final chapter of the first half. In the next chapter, the sutra turns into a deeper movement.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷五〈安樂行品第十四〉· 大正藏 T09n0262〔起 T09 0037a10〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0037a10〕爾時文殊師利法王子菩薩摩訶薩白佛言：「世尊！是諸菩薩，甚為難有，敬順佛故，發大誓願，於後惡世，護持讀說是法華經。世尊！菩薩摩訶薩於後惡世，云何能說是經？」
佛告文殊師利：「若菩薩摩訶薩，於後惡世欲說是經，當安住四法。一者、安住菩薩行處及親近處，能為眾生演說是經。
「文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。云何名菩薩摩訶薩親近處？菩薩摩訶薩不親近國王、王子、大臣、官長，不親近諸外道梵志、尼揵子等，及造世俗文筆、讚詠外書，及路伽耶陀、逆路伽耶陀者；亦不親近諸有兇戲、相扠相撲，及那羅等種種變現之戲；又不親近旃陀羅，及畜猪羊鷄狗，畋獵漁捕諸惡律儀。如是人等，或時來者，則為說法，無所悕望。又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊。若於房中，若經行處，若在講堂中，不共住止。或時來者，隨宜說法，無所悕求。
「文殊師利！又菩薩摩訶薩不應於女人身，取能生欲想相而為說法，亦不樂見。若入他家，不與小女、處女、寡女等共語。亦復不近五種不男之人以為親厚，不獨入他家，若有因緣須獨入時，但一心念佛。若為女人說法，不露齒笑，不現胸臆，乃至為法猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師。常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。」
「復次，菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性。一切語言道斷，不生、不出、不起，無名、無相，實無所有，無量、無邊，無礙、無障，但以因緣有，從顛倒生故說。常樂觀如是法相，是名菩薩摩訶薩第二親近處。」
爾時世尊欲重宣此義，而說偈言：
「若有菩薩，於後惡世，無怖畏心，
欲說是經，應入行處，及親近處。
常離國王，及國王子、大臣官長，
兇險戲者，及旃陀羅、外道梵志。
亦不親近，增上慢人，貪著小乘、
三藏學者，破戒比丘，名字羅漢，
及比丘尼，好戲笑者，深著五欲，
求現滅度，諸優婆夷，皆勿親近。
若是人等，以好心來，到菩薩所，
為聞佛道。菩薩則以，無所畏心，
不懷悕望，而為說法。寡女處女，
及諸不男，皆勿親近，以為親厚。
亦莫親近，屠兒魁膾，畋獵漁捕，
為利殺害，販肉自活，衒賣女色，
如是之人，皆勿親近。兇險相撲，
種種嬉戲，諸婬女等，盡勿親近。
莫獨屏處，為女說法，若說法時，
無得戲笑。入里乞食，將一比丘，
若無比丘，一心念佛。是則名為，
行處近處，以此二處，能安樂說。
又復不行，上中下法，有為無為，
實不實法，亦不分別，是男是女。
不得諸法，不知不見，是則名為，
菩薩行處。一切諸法，空無所有，
無有常住，亦無起滅，是名智者，
所親近處。顛倒分別，諸法有無，
是實非實，是生非生。在於閑處，
修攝其心，安住不動，如須彌山。
觀一切法，皆無所有，猶如虛空，
無有堅固。不生不出，不動不退，
常住一相，是名近處。若有比丘，
於我滅後，入是行處、及親近處，
說斯經時，無有怯弱。菩薩有時，
入於靜室，以正憶念，隨義觀法。
從禪定起，為諸國王、王子臣民、
婆羅門等，開化演暢，說斯經典，
其心安隱，無有怯弱。文殊師利！
是名菩薩，安住初法，能於後世，
說法華經。
「又，文殊師利！如來滅後，於末法中欲說是經，應住安樂行。若口宣說、若讀經時，不樂說人及經典過。亦不輕慢諸餘法師，不說他人好惡、長短。於聲聞人，亦不稱名說其過惡，亦不稱名讚歎其美，又亦不生怨嫌之心。善修如是安樂心故，諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而為解說，令得一切種智。」
〔T09 0038a07〕爾時世尊欲重宣此義，而說偈言：
「菩薩常樂，安隱說法，於清淨地，
而施床座。以油塗身，澡浴塵穢，
著新淨衣，內外俱淨，安處法座，
隨問為說。若有比丘，及比丘尼，
諸優婆塞，及優婆夷，國王王子、
群臣士民，以微妙義，和顏為說。
若有難問，隨義而答，因緣譬喻，
敷演分別。以是方便，皆使發心，
漸漸增益，入於佛道。除嬾惰意，
及懈怠想，離諸憂惱，慈心說法。
晝夜常說，無上道教，以諸因緣、
無量譬喻，開示眾生，咸令歡喜。
衣服臥具，飲食醫藥，而於其中，
無所悕望。但一心念，說法因緣，
願成佛道，令眾亦爾。是則大利，
安樂供養。我滅度後，若有比丘，
能演說斯，妙法華經。心無嫉恚，
諸惱障礙，亦無憂愁，及罵詈者，
又無怖畏加刀杖等，亦無擯出，
安住忍故。智者如是，善修其心，
能住安樂，如我上說。其人功德，
千萬億劫，算數譬喻，說不能盡。
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，受持、讀誦斯經典者，無懷嫉妬諂誑之心，亦勿輕罵學佛道者，求其長短。若比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求菩薩道者，無得惱之，令其疑悔，語其人言：『汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，於道懈怠故。』又亦不應戲論諸法，有所諍競。當於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。於一切眾生，平等說法，以順法故，不多不少，乃至深愛法者，亦不為多說。」
「文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂，得好同學共讀誦是經，亦得大眾而來聽受，聽已能持，持已能誦，誦已能說，說已能書、若使人書，供養經卷，恭敬、尊重、讚歎。」
爾時世尊欲重宣此義，而說偈言：
「若欲說是經，當捨嫉恚慢、
諂誑邪偽心，常修質直行。
不輕蔑於人，亦不戲論法，
不令他疑悔，云汝不得佛。
是佛子說法，常柔和能忍，
慈悲於一切，不生懈怠心。
十方大菩薩，愍眾故行道，
應生恭敬心，是則我大師。
於諸佛世尊，生無上父想，
破於憍慢心，說法無障礙。
第三法如是，智者應守護，
一心安樂行，無量眾所敬。
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是法華經者，於在家、出家人中生大慈心，於非菩薩人中生大悲心，應作是念：『如是之人，則為大失。如來方便隨宜說法，不聞不知不覺、不問不信不解，其人雖不問不信不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力引之，令得住是法中。』文殊師利！是菩薩摩訶薩，於如來滅後、有成就此第四法者，說是法時，無有過失，常為比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、人民、婆羅門、居士等，供養恭敬、尊重讚歎。虛空諸天，為聽法故亦常隨侍。若在聚落、城邑、空閑林中，有人來欲難問者，諸天晝夜常為法故而衛護之，能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。文殊師利！是法華經，於無量國中，乃至名字不可得聞，何況得見受持讀誦？」
「文殊師利！譬如強力轉輪聖王，欲以威勢降伏諸國，而諸小王不順其命，時轉輪王起種種兵而往討罰。王見兵眾戰有功者，即大歡喜，隨功賞賜，或與田宅、聚落、城邑；或與衣服、嚴身之具；或與種種珍寶：金、銀、琉璃、車𤦲、馬腦、珊瑚、虎珀，象馬車乘，奴婢人民。唯髻中明珠，不以與之。所以者何？獨王頂上有此一珠，若以與之，王諸眷屬必大驚怪。
〔T09 0039a01〕「文殊師利！如來亦復如是，以禪定智慧力得法國土，王於三界，而諸魔王不肯順伏。如來賢聖諸將與之共戰，其有功者，心亦歡喜，於四眾中為說諸經，令其心悅，賜以禪定、解脫、無漏根力、諸法之財，又復賜與涅槃之城，言得滅度，引導其心，令皆歡喜，而不為說是法華經。
「文殊師利！如轉輪王，見諸兵眾有大功者，心甚歡喜，以此難信之珠，久在髻中不妄與人，而今與之。如來亦復如是，於三界中為大法王，以法教化一切眾生。見賢聖軍，與五陰魔、煩惱魔、死魔共戰，有大功勳，滅三毒，出三界，破魔網，爾時如來亦大歡喜。此法華經，能令眾生至一切智，一切世間多怨難信，先所未說而今說之。文殊師利！此法華經，是諸如來第一之說，於諸說中最為甚深，末後賜與，如彼強力之王久護明珠，今乃與之。文殊師利！此法華經，諸佛如來祕密之藏，於諸經中最在其上，長夜守護不妄宣說，始於今日乃與汝等而敷演之。」
爾時世尊欲重宣此義，而說偈言：
「常行忍辱，哀愍一切，乃能演說，
佛所讚經。後末世時，持此經者，
於家出家，及非菩薩，應生慈悲，
斯等不聞，不信是經，則為大失。
我得佛道，以諸方便，為說此法，
令住其中。譬如強力，轉輪之王，
兵戰有功，賞賜諸物，象馬車乘，
嚴身之具，及諸田宅，聚落城邑，
或與衣服，種種珍寶，奴婢財物，
歡喜賜與。如有勇健，能為難事，
王解髻中，明珠賜之。如來亦爾，
為諸法王，忍辱大力，智慧寶藏，
以大慈悲，如法化世。見一切人、
受諸苦惱，欲求解脫，與諸魔戰。
為是眾生，說種種法，以大方便，
說此諸經。既知眾生，得其力已，
末後乃為，說是法華。如王解髻，
明珠與之。此經為尊，眾經中上，
我常守護，不妄開示，今正是時，
為汝等說。我滅度後，求佛道者，
欲得安隱，演說斯經，應當親近，
如是四法。讀是經者，常無憂惱，
又無病痛，顏色鮮白，不生貧窮、
卑賤醜陋。眾生樂見，如慕賢聖，
天諸童子，以為給使。刀杖不加，
毒不能害，若人惡罵，口則閉塞。
遊行無畏，如師子王，智慧光明，
如日之照。若於夢中，但見妙事。
見諸如來，坐師子座，諸比丘眾、
圍繞說法。又見龍神、阿修羅等，
數如恒沙，恭敬合掌，自見其身，
而為說法。又見諸佛，身相金色，
放無量光，照於一切，以梵音聲，
演說諸法。佛為四眾，說無上法，
見身處中，合掌讚佛，聞法歡喜，
而為供養，得陀羅尼，證不退智。
佛知其心，深入佛道，即為授記，
成最正覺：『汝善男子！當於來世，
得無量智，佛之大道。國土嚴淨，
廣大無比；亦有四眾，合掌聽法。』
又見自身，在山林中，修習善法，
證諸實相，深入禪定，見十方佛。
諸佛身金色，百福相莊嚴，
聞法為人說，常有是好夢。
又夢作國王，捨宮殿眷屬，
及上妙五欲，行詣於道場。
在菩提樹下，而處師子座，
求道過七日，得諸佛之智。
成無上道已，起而轉法輪，
為四眾說法，經千萬億劫，
說無漏妙法，度無量眾生。
後當入涅槃，如烟盡燈滅。
若後惡世中，說是第一法，
是人得大利，如上諸功德。」
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.
文殊問惡世云何說經
那時候，文殊師利法王子菩薩摩訶薩（大菩薩）向佛稟白說：「世尊！這些菩薩實在是極為難得的，他們因為敬重隨順佛的緣故，發下宏大的誓願，要在往後的惡世當中，護持、讀誦、演說這部《法華經》。世尊！菩薩摩訶薩在往後的惡世裡，要怎樣才能宣說這部經呢？」
佛示四安樂行·安住四法
佛告訴文殊師利說：「假使菩薩摩訶薩想在往後的惡世裡宣說這部經，應當安住於四種法。第一種，是安住於菩薩的行處（菩薩應安住的行為境界）以及親近處（應親近或應遠離的對象範圍），如此才能夠為眾生演說這部經。
身安樂行·行處
「文殊師利！怎樣才叫作菩薩摩訶薩的行處呢？假使菩薩摩訶薩安住在忍辱的地位上，性情柔和、善於隨順，而不粗率暴躁，心裡也不驚慌動搖；並且又能夠對一切法都無所執取而行，卻能觀照一切法的真實相狀，也不落入造作、不落入分別——這就叫作菩薩摩訶薩的行處。
身安樂行·親近處
「怎樣才叫作菩薩摩訶薩的親近處呢？菩薩摩訶薩不去親近國王、王子、大臣、官長；不去親近種種外道的梵志（婆羅門修行人）、尼揵子（裸形外道）之類，以及那些編造世俗文章筆墨、讚詠外道典籍的人，還有路伽耶陀（順世外道·主張唯物斷滅）、逆路伽耶陀（與順世相反的另一支外道論者）這些人；也不去親近種種兇險的遊戲、彼此相扠相撲（角力搏鬥）的人，以及那羅（賣藝的雜技幻術者）等種種變化幻現的把戲；又不去親近旃陀羅（從事屠殺等賤業的人），以及畜養豬、羊、雞、狗，還有打獵、捕魚這些違背善法的惡律儀（維持殺業的謀生行當）的人。像這樣的人們，倘若有時候前來，就只為他們說法，心裡不存任何指望。又不去親近那些只求聲聞果位的比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士），也不主動去和他們寒暄問候。無論是在房舍當中，是在經行（來回步行修定）的地方，還是在講堂裡頭，都不和他們共處同住。倘若有時候他們前來，就隨著時宜為他們說法，心裡不存任何祈求。
「文殊師利！還有，菩薩摩訶薩不應該對著女人的身相，去攝取那能夠引生欲念的形相而為她說法，也不喜好去看。倘若進入別人的家中，不和年幼的女孩、未婚的處女、守寡的婦人等等一同交談。也不去親近五種不男（生理上有缺陷的五類男子）的人，把他們當作親厚的往來對象；不獨自一人進入別人的家中，倘若有因緣必須獨自進去的時候，就只一心繫念著佛。倘若為女人說法，不露出牙齒地笑，不袒露胸膛，甚至為了說法尚且都不與她親厚，何況是其餘的事情呢。不喜好畜養年少的弟子、沙彌（受十戒的出家少年）、小孩子，也不喜好和他們同拜一位師父。常常喜好坐禪，處在閑靜的地方，修習收攝自己的心。文殊師利！這就叫作最初的親近處。」
第二親近處·觀一切法空
「再者，菩薩摩訶薩觀照一切法都是空的，如同真實的相狀，不顛倒、不動搖、不退失、不轉變，好像虛空一般，沒有任何實有的自性。一切言語的路徑都斷絕了，不生、不出、不起，沒有名稱、沒有形相，實在是一無所有，無有限量、無有邊際，沒有阻礙、沒有障隔，只是憑藉著因緣而看似存在，只因為是從顛倒中生起的，所以才姑且說它有。菩薩常常喜好觀照像這樣的法相，這就叫作菩薩摩訶薩的第二親近處。」
身安樂行重頌
那時候世尊想要再一次宣明這個義理，就說了偈頌：
「倘若有菩薩，
在往後的惡世當中，
沒有怖畏的心，
想要宣說這部經，
就應當進入行處，
以及親近處。
常常遠離國王，
以及國王的兒子、大臣、官長，
兇險嬉戲的人，
還有旃陀羅、外道梵志。
也不去親近，
那些增上慢（未證謂證、自高自大）的人，
貪著小乘、
只學三藏（經律論）的人，
破戒的比丘，
徒有羅漢名字的假聖者，
以及那些比丘尼，
喜好嬉戲玩笑的人，
深深執著於五欲（色聲香味觸五種欲樂），
只求現世取證滅度的
種種優婆夷，
全都不要去親近。
倘若這些人，
懷著好心前來，
到菩薩的處所，
為的是聽聞佛道。
菩薩就以無所畏懼的心，
不懷任何指望，
而為他們說法。
守寡的婦人、未婚的處女，
以及種種不男之人，
全都不要去親近，
當作親厚的往來。
也不要去親近，
屠夫、劊子手（執行殺戮的人），
打獵、捕魚，
為了謀利而殺害生靈、
販賣肉類來養活自己，
以及賣弄女色的人，
像這樣的人，
全都不要去親近。
兇險的相撲角力，
種種的嬉戲玩耍，
種種的娼妓女子等等，
全都不要去親近。
不要獨自一人在隱蔽之處，
為女人說法，
倘若說法的時候，
不可以嬉戲玩笑。
進入村里乞食，
要帶著一位比丘同行，
倘若沒有比丘，
就一心繫念著佛。
這就叫作，
行處與親近處，
憑藉著這兩處，
能夠安樂地宣說。
又再者不落入，
上、中、下的分別之法，
有為、無為，
真實、不真實的種種法，
也不去分別，
這是男、這是女。
不執取一切法，
不落入知見，
這就叫作，
菩薩的行處。
一切諸法，
都是空的、一無所有，
沒有恆常安住的體性，
也沒有生起與滅去，
這就叫作有智慧的人
所親近之處。
顛倒地分別，
種種法的有與無，
是實在、是不實在，
是生起、是不生，
安處在閑靜之處，
修習收攝自己的心，
安住而不動搖，
好像須彌山（世界中心的高山）一般。
觀照一切法，
都一無所有，
好像虛空一樣，
沒有任何堅固實有。
不生、不出，
不動、不退，
恆常安住於一相（平等無差別的實相），
這就叫作親近處。
倘若有比丘，
在我滅度以後，
進入這行處、
以及親近處，
宣說這部經的時候，
沒有絲毫的怯懦軟弱。
菩薩有時候，
進入寂靜的室內，
以正確的憶念，
隨順義理觀照諸法。
從禪定中起身，
為種種國王、
王子、大臣、百姓，
婆羅門等等，
開示教化、演暢闡揚，
宣說這部經典，
他的心安穩，
沒有絲毫的怯懦軟弱。
文殊師利！
這就叫作菩薩，
安住於最初的法，
能夠在往後的世代裡，
宣說《法華經》。
口安樂行
「再者，文殊師利！如來滅度以後，在末法時代當中想要宣說這部經，應當安住於安樂行。無論是口頭宣說、還是讀誦經典的時候，都不喜好談說別人以及別的經典的過失。也不輕視傲慢其餘的種種法師，不談說別人的好壞、長短。對於聲聞人，也不指名道姓地說他的過錯罪惡，也不指名道姓地讚歎他的美好，又也不生起怨恨嫌惡的心。因為善於修習像這樣安樂的心的緣故，凡有前來聽法的人都不違逆他們的心意，他們有所疑難請問，也不用小乘之法來回答，只用大乘之法為他們解說，使他們得到一切種智（佛的圓滿智慧）。」
口安樂行重頌
那時候世尊想要再一次宣明這個義理，就說了偈頌：
「菩薩常常喜好，
安穩地說法，
在清淨的地方，
鋪設床座。
用香油塗抹身體，
沐浴洗去塵垢污穢，
穿上潔淨的新衣，
裡外都清淨，
安坐在說法的座位上，
隨著發問而為人宣說。
倘若有比丘，
以及比丘尼，
種種優婆塞，
以及優婆夷，
國王、王子、
群臣、士人百姓，
就用微妙的義理，
和顏悅色地為他們宣說。
倘若有疑難請問，
隨順義理而回答，
用因緣、譬喻，
鋪陳演說、分別解說。
用這樣的方便（善巧手段），
使他們全都發起道心，
漸漸地增長利益，
趣入於佛道。
除去懶惰的心意，
以及懈怠的念頭，
遠離種種的憂愁苦惱，
以慈心說法。
白天黑夜常常宣說，
無上的道法教化，
用種種的因緣、
無量的譬喻，
開示眾生，
使他們全都歡喜。
衣服、臥具，
飲食、醫藥，
在這一切當中，
不存任何指望。
只是一心繫念，
說法的因緣，
但願成就佛道，
也使眾生都能如此。
這就是最大的利益，
安樂的供養。
我滅度以後，
倘若有比丘，
能夠演說這部
微妙的《法華經》，
心裡沒有嫉妒瞋恚，
種種煩惱的障礙，
也沒有憂愁，
以及辱罵咒詈的人，
又沒有怖畏，
沒有人加以刀杖等等的傷害，
也不會被驅擯趕出，
這是因為安住於忍辱的緣故。
有智慧的人像這樣，
善於修習自己的心，
能夠安住於安樂，
就像我上面所說的那樣。
這種人的功德，
縱使經過千萬億劫，
用算數、譬喻來計量，
也說不能窮盡。
意安樂行
「再者，文殊師利！菩薩摩訶薩，在往後末世正法將要滅盡的時候，那受持、讀誦這部經典的人，不應懷著嫉妒、諂媚欺誑的心，也不要輕視辱罵學習佛道的人，去挑剔他們的長短。倘若有比丘、比丘尼、優婆塞、優婆夷，或求聲聞果位的人、求辟支佛（緣覺·獨自觀緣起而覺悟者）果位的人、求菩薩道的人，都不可以去惱亂他們，使他們生起疑惑悔恨，對那人說：『你們距離道還很遙遠，終究不能得到一切種智。為什麼呢？因為你是放縱懈怠的人，對於道太過怠惰的緣故。』又也不應該戲論（無益的空談爭辯）種種法，有所諍論競爭。應當對一切眾生生起大悲的心念，對種種如來生起如同慈父的心念，對種種菩薩生起如同大師的心念，對十方種種的大菩薩，常常應該以深切的心恭敬禮拜。對一切眾生，平等地說法，因為隨順正法的緣故，不多也不少，甚至對深深愛好正法的人，也不因此就為他多說。」
「文殊師利！這位菩薩摩訶薩，在往後末世正法將要滅盡的時候，倘若有成就這第三種安樂行的人，宣說這部經法的時候，沒有人能夠惱亂他，能夠得到好的同學一同讀誦這部經，也能夠得到廣大的會眾前來聽受，聽了以後能夠受持，受持以後能夠背誦，背誦以後能夠演說，演說以後能夠書寫、或使人書寫，供養經卷，恭敬、尊重、讚歎。」
意安樂行重頌
那時候世尊想要再一次宣明這個義理，就說了偈頌：
「倘若想要宣說這部經，
應當捨棄嫉妒、瞋恚、我慢，
諂媚欺誑、邪僻虛偽的心，
常常修習質樸正直的行為。
不輕視鄙薄別人，
也不戲論種種法，
不使別人生起疑惑悔恨，
說什麼『你不能成佛』。
這位佛子說法，
常常柔和而能夠忍耐，
慈悲對待一切眾生，
不生起懈怠的心。
十方的大菩薩，
憐愍眾生的緣故而修行佛道，
應當生起恭敬的心：
『這些就是我的大師。』
對於種種佛世尊，
生起如同無上慈父的心念，
破除自己憍慢的心，
說法就沒有障礙。
第三種法就像這樣，
有智慧的人應當守護，
一心安樂地修行，
會被無量的眾生所敬重。
誓願安樂行
「再者，文殊師利！菩薩摩訶薩，在往後末世正法將要滅盡的時候，倘若有受持這部《法華經》的人，對於在家、出家的人當中生起大慈的心，對於還不是菩薩的人當中生起大悲的心，應當這樣想著：『像這樣的人，實在是有極大的損失。如來以方便（善巧的手段）隨順時宜而說的法，他們卻不聽聞、不知曉、不覺察，不請問、不信受、不理解。那些人雖然對這部經不請問、不信受、不理解，可是等到我證得阿耨多羅三藐三菩提（無上正等正覺）的時候，無論身在哪一地，都要用神通力、智慧力接引他們，使他們得以安住在這個法當中。』文殊師利！這位菩薩摩訶薩，在如來滅度以後，倘若有成就這第四種法的人，宣說這部經法的時候，沒有任何過失，常常被比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、百姓、婆羅門、居士（在家修行的士人）等等，供養、恭敬、尊重、讚歎。虛空當中種種的天眾，為了聽法的緣故也常常隨侍在旁。倘若他在村落、城邑，還是在空曠閑靜的林中，有人前來想要詰難請問的時候，種種天眾白天黑夜常常為了護法的緣故而守衛保護他，能夠使聽法的人全都得到歡喜。為什麼呢？因為這部經是一切過去、未來、現在種種佛的神力所護持的緣故。文殊師利！這部《法華經》，在無量的國土當中，甚至連名字都不可能聽到，何況是能夠見到、受持、讀誦呢？」
髻珠喻
「文殊師利！譬如強盛有力的轉輪聖王（統御四天下的理想君王），想要用威勢降伏諸國，而那些小國之王不順從他的命令，這時轉輪王便發動種種兵馬前往討伐懲罰。轉輪王看見兵眾當中作戰有功勞的人，當下便大為歡喜，隨著功勞加以賞賜，或者賞給田地、房宅、村落、城邑；或者賞給衣服、莊嚴身體的器物；或者賞給種種珍寶：黃金、白銀、琉璃、車𤦲（一種白色美石）、馬腦（瑪瑙）、珊瑚、虎珀（琥珀），還有象、馬、車乘，奴婢、人民。唯獨頂髻當中的那顆明珠，不肯賞給他。為什麼呢？因為只有王的頭頂上才有這一顆寶珠，倘若把它賞給人，王的種種眷屬必定會大為驚駭詫異。
「文殊師利！如來也正是像這樣，用禪定智慧的力量得到了法的國土，統王於三界（欲界、色界、無色界），而種種魔王不肯順從降伏。如來座下賢聖的種種將領和魔王一同作戰，其中有功勞的，如來心裡也歡喜，就在四眾（比丘、比丘尼、優婆塞、優婆夷）當中為他們宣說種種經法，使他們的心歡悅，賞賜給他們禪定、解脫、無漏的根與力（脫離煩惱染污的種種善根與能力）、種種法的資財，又再賞賜給他們涅槃之城，說他們得到了滅度，藉此引導他們的心，使他們全都歡喜，卻不為他們宣說這部《法華經》。
「文殊師利！就像轉輪王，看見種種兵眾裡有立下大功的人，心裡非常歡喜，便把這顆難以信受的寶珠——長久放在頂髻當中、不曾隨便賞給人的——如今卻賞給了他。如來也正是像這樣，在三界當中做偉大的法王，用正法教化一切眾生。看見賢聖的軍隊和五陰魔（五蘊聚合所成的身心之魔）、煩惱魔、死魔一同作戰，立下大功勳，滅除三毒（貪、瞋、癡），出離三界，破除魔的羅網，這時如來也大為歡喜。這部《法華經》，能夠使眾生到達一切智（佛的智慧），一切世間多有怨對、難以信受，是先前不曾宣說過、而如今才宣說的。文殊師利！這部《法華經》，是種種如來最第一的教說，在種種教說當中最為深奧，是末後才賞賜給人的，就像那強盛有力的王長久守護著明珠、如今才賞給人一樣。文殊師利！這部《法華經》，是諸佛如來祕密的寶藏，在種種經典當中位居最上，是長夜守護著、不曾隨便宣說的，從今日起才給予你們而為你們鋪陳演說。」
誓願安樂行重頌·髻珠
那時候世尊想要再一次宣明這個義理，就說了偈頌：
「常常修行忍辱，
哀憫一切眾生，
這樣才能夠演說，
佛所讚歎的經。
在往後末世的時候，
受持這部經的人，
對於在家、出家，
以及還不是菩薩的人，
應當生起慈悲，
這些人聽不到、
不信受這部經，
實在是有極大的損失。
我證得佛道以後，
用種種的方便，
為他們宣說這個法，
使他們安住在其中。
譬如強盛有力的
轉輪之王，
兵眾作戰有功勞，
便賞賜種種財物，
象、馬、車乘，
莊嚴身體的器物，
以及種種田地房宅，
村落、城邑，
或者賞給衣服，
種種的珍寶，
奴婢、財物，
歡歡喜喜地賞賜。
倘若有勇猛強健，
能做艱難之事的人，
王便解下頂髻當中的
明珠賞賜給他。
如來也是這樣，
做種種法的王，
有忍辱的大力，
有智慧的寶藏，
用大慈大悲，
如法地教化世間。
看見一切人，
承受種種苦惱，
想要尋求解脫，
和種種魔一同作戰。
為了這些眾生，
宣說種種法，
用偉大的方便，
宣說這種種的經。
既然知道眾生，
已經得到了法力，
末後才為他們，
宣說這部《法華經》。
就像王解下頂髻，
把明珠給了他。
這部經最為尊貴，
在種種經典中位居最上，
我常常守護著，
不曾隨便開示，
如今正是時候，
為你們宣說。
我滅度以後，
尋求佛道的人，
想要得到安穩，
演說這部經，
就應當親近，
像這樣的四種法。
好夢
讀誦這部經的人，
常常沒有憂愁苦惱，
又沒有疾病痛楚，
容顏膚色鮮明潔白，
不會生於貧窮、
卑賤醜陋之中。
眾生都喜好見到他，
好像仰慕賢聖一般，
天上種種的童子，
來充當他的侍從。
刀杖加不到他身上，
毒物不能傷害他，
倘若有人惡言辱罵，
那人的口便會閉塞說不出話。
他遊行往來無所畏懼，
好像獅子王一般，
他智慧的光明，
好像太陽的照耀。
倘若在夢中，
也只見到種種美妙的事。
夢見種種如來，
端坐在獅子座上，
種種比丘僧眾，
圍繞著聽祂說法。
又夢見龍神、
阿修羅（六道之一·好鬥的非天）等等，
數目多如恆河的沙，
恭敬地合起手掌，
又夢見自己的身體，
也在為他們說法。
又夢見種種佛，
身相是金色的，
放射出無量的光明，
照耀著一切，
用清淨的梵音聲，
演說種種法。
佛為四眾，
宣說無上的法，
夢見自己的身體處在會眾當中，
合起手掌讚歎佛，
聽了法歡喜，
而加以供養，
得到了陀羅尼（總持·記持不失之力），
證得了不退轉的智慧。
佛知道他的心，
已經深入佛道，
當下就為他授記，
將要成就最正覺（無上圓滿的覺悟）：
『你這位善男子！
會在未來世裡，
得到無量的智慧，
得到佛的偉大之道。
國土莊嚴清淨，
廣大得無可比擬；
也有四眾，
合起手掌聽你說法。』
又夢見自己的身體，
在山林當中，
修習種種善法，
證得種種實相，
深入禪定，
見到十方諸佛。
種種佛的身相是金色的，
以百福之相莊嚴，
聽了法又為人宣說，
常常有這樣的好夢。
又夢見自己做了國王，
捨棄了宮殿、眷屬，
以及上等美妙的五欲，
前往趣向於道場。
在菩提樹下，
安坐在獅子座上，
求道經過了七日，
得到了種種佛的智慧。
成就無上之道以後，
起身而轉動法輪，
為四眾說法，
經過千萬億劫，
宣說無漏的妙法（清淨無染污的微妙之法），
度脫無量的眾生。
此後便當進入涅槃，
好像煙盡了、燈也滅了一般。
倘若在往後的惡世當中，
宣說這第一等的法，
這種人得到極大的利益，
就像上面所說的種種功德。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Mañjuśrī Asks How the Sutra Can Be Taught in an Evil Age
爾時文殊師利法王子菩薩摩訶薩白佛言：「世尊！是諸菩薩，甚為難有，敬順佛故，發大誓願，於後惡世，護持讀說是法華經。世尊！菩薩摩訶薩於後惡世，云何能說是經？」
At that time, the bodhisattva-mahāsattva (great bodhisattva) Mañjuśrī, Dharma-Prince, addressed the Buddha: “World-Honored One! These bodhisattvas are truly exceedingly rare. Out of reverence for and obedience to the Buddha, they have made a great vow to protect, uphold, recite, and teach this Lotus Sutra in the evil age to come. World-Honored One! In the evil age to come, how can bodhisattva-mahāsattvas teach this sutra?”
The Buddha Reveals the Four Peaceful Practices · Abiding in Four Dharmas
佛告文殊師利：「若菩薩摩訶薩，於後惡世欲說是經，當安住四法。一者、安住菩薩行處及親近處，能為眾生演說是經。
The Buddha told Mañjuśrī: “If bodhisattva-mahāsattvas wish to teach this sutra in the evil age to come, they should abide in four dharmas. The first is to abide in the bodhisattva’s sphere of conduct—the sphere in which a bodhisattva should ground his actions—and in the sphere of association—the range of people and situations he should approach or avoid. In this way, he will be able to expound this sutra for sentient beings.
The Peaceful Practice of the Body · The Sphere of Conduct
「文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。
“Mañjuśrī! What is called the sphere of conduct of a bodhisattva-mahāsattva? If a bodhisattva-mahāsattva abides on the ground of patient endurance, gentle and kindly compliant, neither rash nor violent, with a mind that is not startled or shaken; and if, furthermore, he acts without grasping at any dharma, while contemplating all dharmas in their true aspect, neither engaging in contrivance nor falling into discrimination—this is called the sphere of conduct of a bodhisattva-mahāsattva.
The Peaceful Practice of the Body · The Sphere of Association
云何名菩薩摩訶薩親近處？菩薩摩訶薩不親近國王、王子、大臣、官長，不親近諸外道梵志、尼揵子等，及造世俗文筆、讚詠外書，及路伽耶陀、逆路伽耶陀者；亦不親近諸有兇戲、相扠相撲，及那羅等種種變現之戲；又不親近旃陀羅，及畜猪羊鷄狗，畋獵漁捕諸惡律儀。如是人等，或時來者，則為說法，無所悕望。又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊。若於房中，若經行處，若在講堂中，不共住止。或時來者，隨宜說法，無所悕求。 「文殊師利！又菩薩摩訶薩不應於女人身，取能生欲想相而為說法，亦不樂見。若入他家，不與小女、處女、寡女等共語。亦復不近五種不男之人以為親厚，不獨入他家，若有因緣須獨入時，但一心念佛。若為女人說法，不露齒笑，不現胸臆，乃至為法猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師。常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。」
“What is called the sphere of association of a bodhisattva-mahāsattva? A bodhisattva-mahāsattva does not seek intimacy with kings, princes, ministers, or high officials. He does not seek intimacy with brahmin ascetics, Nirgranthas (naked non-Buddhist ascetics), and other non-Buddhist practitioners; with those who compose secular writings or celebrate non-Buddhist books; or with Lokāyatas, materialists who hold annihilationist views, and anti-Lokāyatas, disputants who take the contrary position. Nor does he seek intimacy with those who engage in dangerous entertainments, grappling and wrestling with one another, or with acrobats, illusionists, and performers of many kinds of transformations. Nor does he seek intimacy with caṇḍālas, people engaged in slaughter and other despised occupations; with those who raise pigs, sheep, chickens, or dogs; or with hunters, fishers, and others whose harmful livelihoods violate wholesome discipline. If people such as these happen to come to him, he teaches them the Dharma without hoping for anything from them. Nor does he seek intimacy with monks, nuns, laymen, or laywomen who seek only the fruit of the śrāvaka path, and he does not go out of his way to exchange greetings with them. Whether in a dwelling, at a place for walking meditation, or in a lecture hall, he does not remain and live together with them. If they happen to come to him, he teaches them the Dharma as the occasion requires, without seeking anything from them.
“Mañjuśrī! Furthermore, a bodhisattva-mahāsattva should not, when teaching a woman, fix upon bodily features that can give rise to thoughts of desire; nor should he delight in looking at them. If he enters another person’s home, he does not converse with a young girl, an unmarried woman, a widow, or the like. Nor does he draw near to people in the ancient category of the five sexual impairments and make them his intimate companions. He does not enter another person’s home alone. If some circumstance requires him to enter alone, he single-mindedly recollects the Buddha. When teaching the Dharma to a woman, he does not laugh with his teeth exposed or bare his chest. Even for the sake of the Dharma he does not become intimate with her; how much less for any other matter. He does not delight in keeping young disciples, novice monks (young monastics who have received the ten precepts), or children, nor does he delight in sharing a teacher with them. He constantly delights in seated meditation, dwells in a quiet place, and cultivates the gathering-in of his mind. Mañjuśrī! This is called the first sphere of association.”
The Second Sphere of Association · Contemplating the Emptiness of All Dharmas
「復次，菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性。一切語言道斷，不生、不出、不起，無名、無相，實無所有，無量、無邊，無礙、無障，但以因緣有，從顛倒生故說。常樂觀如是法相，是名菩薩摩訶薩第二親近處。」
“Furthermore, a bodhisattva-mahāsattva contemplates all dharmas as empty, in accordance with their true aspect: not inverted, not moving, not retreating, and not turning; like empty space, without any existent self-nature. Every pathway of language is cut off. They are not born, do not emerge, and do not arise; they have no name and no mark; in truth they possess nothing whatsoever. They are immeasurable and boundless, without impediment and without obstruction. They appear to exist only through causes and conditions, and are spoken of only because they arise from inversion. Constantly delighting in contemplating the marks of dharmas in this way is called the second sphere of association of a bodhisattva-mahāsattva.”
Reaffirming the Peaceful Practice of the Body in Verse
爾時世尊欲重宣此義，而說偈言： 「若有菩薩，於後惡世，無怖畏心，
欲說是經，應入行處，及親近處。
常離國王，及國王子、大臣官長，
兇險戲者，及旃陀羅、外道梵志。
亦不親近，增上慢人，貪著小乘、
三藏學者，破戒比丘，名字羅漢，
及比丘尼，好戲笑者，深著五欲，
求現滅度，諸優婆夷，皆勿親近。
若是人等，以好心來，到菩薩所，
為聞佛道。菩薩則以，無所畏心，
不懷悕望，而為說法。寡女處女，
及諸不男，皆勿親近，以為親厚。
亦莫親近，屠兒魁膾，畋獵漁捕，
為利殺害，販肉自活，衒賣女色，
如是之人，皆勿親近。兇險相撲，
種種嬉戲，諸婬女等，盡勿親近。
莫獨屏處，為女說法，若說法時，
無得戲笑。入里乞食，將一比丘，
若無比丘，一心念佛。是則名為，
行處近處，以此二處，能安樂說。
又復不行，上中下法，有為無為，
實不實法，亦不分別，是男是女。
不得諸法，不知不見，是則名為，
菩薩行處。一切諸法，空無所有，
無有常住，亦無起滅，是名智者，
所親近處。顛倒分別，諸法有無，
是實非實，是生非生。在於閑處，
修攝其心，安住不動，如須彌山。
觀一切法，皆無所有，猶如虛空，
無有堅固。不生不出，不動不退，
常住一相，是名近處。若有比丘，
於我滅後，入是行處、及親近處，
說斯經時，無有怯弱。菩薩有時，
入於靜室，以正憶念，隨義觀法。
從禪定起，為諸國王、王子臣民、
婆羅門等，開化演暢，說斯經典，
其心安隱，無有怯弱。文殊師利！
是名菩薩，安住初法，能於後世，
說法華經。
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“If a bodhisattva,
in the evil age to come,
has a mind without fear
and wishes to teach this sutra,
he should enter the sphere of conduct
and the sphere of association.
He should constantly stay away from kings,
the sons of kings, ministers, and high officials;
from those who engage in dangerous entertainments,
from caṇḍālas and non-Buddhist brahmin ascetics.
Nor should he seek intimacy
with people of overweening pride (claiming attainment without having attained it and exalting themselves),
those greedily attached to the lesser vehicle,
students of the Three Baskets (sutras, monastic discipline, and treatises),
monks who have broken their discipline,
false saints who bear only the name ‘arhat,’
or nuns who delight in play and laughter,
and laywomen who cling deeply to the five desires—
the pleasures of sight, sound, smell, taste, and touch—
and seek to realize extinction in this very life;
he should not seek intimacy with any of them.
If these people come with wholesome intentions
to the bodhisattva’s place
in order to hear the buddha-way,
the bodhisattva, with a fearless mind
and without hoping for anything,
should teach them the Dharma.
Widows, unmarried women,
and people in the ancient category of the five sexual impairments—
he should not seek intimacy with any of them
or make them his intimate companions.
Nor should he seek intimacy
with butchers or executioners,
hunters or fishers,
those who kill living beings for profit,
those who sell meat for a living,
or those who display and sell women’s sexuality;
he should not seek intimacy with any such person.
Dangerous wrestling,
entertainments and games of every kind,
and prostitutes—
he should keep away from them all.
He should not teach the Dharma to a woman
alone in a secluded place;
when he teaches the Dharma,
he must not engage in joking or laughter.
When entering a village to beg for food,
he should take another monk with him;
if no monk is present,
he should single-mindedly recollect the Buddha.
This is what is called
the sphere of conduct and the sphere of association;
through these two spheres,
he can teach in peace and ease.
Furthermore, he does not proceed through categories
of superior, intermediate, or inferior dharmas;
conditioned or unconditioned;
real or unreal.
Nor does he discriminate,
‘This is a man; this is a woman.’
He does not apprehend any dharma
and does not fall into knowing or seeing:
this is what is called
the bodhisattva’s sphere of conduct.
All dharmas
are empty and possess nothing whatsoever;
they have no permanently abiding substance
and neither arise nor cease:
this is called the sphere of association
of one who possesses wisdom.
Inverted discrimination says of dharmas,
‘They exist’ or ‘they do not exist,’
‘this is real’ or ‘this is not real,’
‘this arises’ or ‘this does not arise.’
Dwelling in a quiet place,
he cultivates the gathering-in of his mind,
abiding without movement,
like Mount Sumeru (the high mountain at the center of the world).
He contemplates all dharmas
as possessing nothing whatsoever,
like empty space,
without anything solid or substantial.
They are not born and do not emerge,
do not move and do not retreat,
but constantly abide in a single mark (the true aspect of equality without distinction):
this is called the sphere of association.
If, after my passing, a monk
enters this sphere of conduct
and this sphere of association,
then when he teaches this sutra
he will have no timidity or weakness.
At times the bodhisattva
enters a quiet room
and, with right recollection,
contemplates the dharmas according to their meaning.
Rising from meditative absorption,
he opens and unfolds the teaching
for kings, princes, ministers, and people,
for brahmins and the rest,
expounding this sutra.
His mind is peaceful and secure,
without any timidity or weakness.
Mañjuśrī!
This is what is called the bodhisattva
abiding in the first dharma,
able in later ages
to teach the Lotus Sutra.”
The Peaceful Practice of Speech
「又，文殊師利！如來滅後，於末法中欲說是經，應住安樂行。若口宣說、若讀經時，不樂說人及經典過。亦不輕慢諸餘法師，不說他人好惡、長短。於聲聞人，亦不稱名說其過惡，亦不稱名讚歎其美，又亦不生怨嫌之心。善修如是安樂心故，諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而為解說，令得一切種智。」
“Furthermore, Mañjuśrī! After the Tathāgata’s passing, one who wishes to teach this sutra in the age of the latter Dharma should abide in the peaceful practice. Whether speaking aloud or reading the sutra, he does not delight in speaking of the faults of other people or other scriptures. Nor does he treat other Dharma teachers with contempt; he does not speak of other people’s good or bad qualities, their strengths or shortcomings. With regard to śrāvakas, he does not name them and speak of their faults and wrongs; neither does he name them and praise their virtues. Nor does he give rise to a mind of resentment or aversion. Because he cultivates such a peaceful mind well, those who come to listen are not opposed in their intent. When they raise difficult questions, he does not answer with the Dharma of the lesser vehicle, but explains only through the great vehicle, enabling them to attain the knowledge of all modes (the Buddha’s perfect wisdom).”
Reaffirming the Peaceful Practice of Speech in Verse
爾時世尊欲重宣此義，而說偈言： 「菩薩常樂，安隱說法，於清淨地，
而施床座。以油塗身，澡浴塵穢，
著新淨衣，內外俱淨，安處法座，
隨問為說。若有比丘，及比丘尼，
諸優婆塞，及優婆夷，國王王子、
群臣士民，以微妙義，和顏為說。
若有難問，隨義而答，因緣譬喻，
敷演分別。以是方便，皆使發心，
漸漸增益，入於佛道。除嬾惰意，
及懈怠想，離諸憂惱，慈心說法。
晝夜常說，無上道教，以諸因緣、
無量譬喻，開示眾生，咸令歡喜。
衣服臥具，飲食醫藥，而於其中，
無所悕望。但一心念，說法因緣，
願成佛道，令眾亦爾。是則大利，
安樂供養。我滅度後，若有比丘，
能演說斯，妙法華經。心無嫉恚，
諸惱障礙，亦無憂愁，及罵詈者，
又無怖畏加刀杖等，亦無擯出，
安住忍故。智者如是，善修其心，
能住安樂，如我上說。其人功德，
千萬億劫，算數譬喻，說不能盡。
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“The bodhisattva constantly delights
in teaching the Dharma peacefully and securely.
In a clean place
he sets out a seat;
he anoints his body with oil,
bathes away dust and grime,
puts on fresh, clean robes,
and becomes pure within and without.
Settled upon the Dharma seat,
he teaches in response to each question.
If monks or nuns,
laymen or laywomen,
kings, princes,
ministers, officials, or common people are present,
he teaches them wondrous meanings
with a gentle and welcoming expression.
If they raise difficult questions,
he answers according to the meaning,
unfolding and distinguishing it
through causes and conditions and through parables.
Through these skillful means,
he causes them all to arouse the resolve,
gradually increase in benefit,
and enter the buddha-way.
He casts away thoughts of laziness
and ideas of slackness,
leaves every sorrow and affliction behind,
and teaches the Dharma with a loving heart.
Day and night he constantly teaches
the instruction of the unsurpassed way.
Through many causes and conditions
and immeasurable parables,
he opens the teaching to sentient beings
and causes them all to rejoice.
As for robes and bedding,
food, drink, and medicine,
he hopes for nothing among them.
He single-mindedly reflects only
upon the causes and conditions for teaching the Dharma,
vowing to accomplish the buddha-way
and to cause sentient beings to do the same.
This is the greatest benefit,
a peaceful and joyful offering.
After my passing,
if a monk is able to expound
this wondrous Lotus Sutra,
his mind will be without jealousy or anger
and without afflicting impediments;
he will have no sorrow
and no one who reviles or curses him.
He will have no fear;
no one will assault him with knives, staves, or the like,
and he will not be expelled,
because he abides in patient endurance.
A person of wisdom, in this way,
cultivates his mind well
and can abide in peace and ease,
just as I have taught above.
The qualities of this person,
through tens of millions of aeons,
could not be exhausted in speech
by calculation or by parable.”
The Peaceful Practice of Mind
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，受持、讀誦斯經典者，無懷嫉妬諂誑之心，亦勿輕罵學佛道者，求其長短。若比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求菩薩道者，無得惱之，令其疑悔，語其人言：『汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，於道懈怠故。』又亦不應戲論諸法，有所諍競。當於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。於一切眾生，平等說法，以順法故，不多不少，乃至深愛法者，亦不為多說。」 「文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂，得好同學共讀誦是經，亦得大眾而來聽受，聽已能持，持已能誦，誦已能說，說已能書、若使人書，供養經卷，恭敬、尊重、讚歎。」
“Furthermore, Mañjuśrī! In the later age to come, when the Dharma is about to disappear, bodhisattva-mahāsattvas who receive, uphold, and recite this sutra should harbor no jealousy, flattery, or deceit. Nor should they disparage or revile those who study the buddha-way or seek out their strengths and shortcomings. Whether monks, nuns, laymen, or laywomen; whether they seek the śrāvaka path, the path of the pratyekabuddha—one who awakens alone by contemplating dependent arising—or the bodhisattva path: they must not trouble them or cause them to doubt and regret by saying, ‘You are very far from the path and will never attain the knowledge of all modes. Why? Because you are heedless people, slack in your practice of the path.’ Nor should they engage in idle argumentation about the many dharmas or enter into contention and rivalry. They should regard every sentient being with great compassion, the Tathāgatas as loving fathers, and the bodhisattvas as great teachers. They should constantly bow with deep reverence to the great bodhisattvas of the ten directions. They should teach the Dharma equally to all sentient beings. Because they accord with the Dharma, they teach neither too much nor too little; even to someone who deeply loves the Dharma, they do not therefore teach more.”
“Mañjuśrī! In the later age to come, when the Dharma is about to disappear, a bodhisattva-mahāsattva who accomplishes this third peaceful practice cannot be troubled or disturbed by anyone when teaching this Dharma. He will find good fellow students with whom to recite this sutra, and a great assembly will come to hear and receive it. Having heard, they will be able to uphold it; having upheld it, they will be able to recite it; having recited it, they will be able to teach it; having taught it, they will be able to copy it or have others copy it. They will make offerings to the sutra-scrolls, revering, honoring, and praising them.”
Reaffirming the Peaceful Practice of Mind in Verse
爾時世尊欲重宣此義，而說偈言： 「若欲說是經，當捨嫉恚慢、
諂誑邪偽心，常修質直行。
不輕蔑於人，亦不戲論法，
不令他疑悔，云汝不得佛。
是佛子說法，常柔和能忍，
慈悲於一切，不生懈怠心。
十方大菩薩，愍眾故行道，
應生恭敬心，是則我大師。
於諸佛世尊，生無上父想，
破於憍慢心，說法無障礙。
第三法如是，智者應守護，
一心安樂行，無量眾所敬。
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“If one wishes to teach this sutra,
one should cast away jealousy, anger, and pride,
the mind of flattery, deceit, perversity, and falsity,
and constantly cultivate honest and upright conduct.
One should not disparage or despise other people,
nor engage in idle argumentation about the Dharma;
one should not cause another to doubt or regret
by saying, ‘You will not attain buddhahood.’
This son of the Buddha, when teaching the Dharma,
is constantly gentle and able to endure,
compassionate toward every sentient being,
and does not give rise to a slackened mind.
The great bodhisattvas of the ten directions
practice the path out of pity for sentient beings;
one should give rise to reverence for them,
thinking, ‘These are my great teachers.’
Toward the buddhas, the World-Honored Ones,
one should regard them as unsurpassed loving fathers.
By breaking through the mind of arrogance and pride,
one teaches the Dharma without obstruction.
The third dharma is just this;
a person of wisdom should guard it,
single-mindedly practicing in peace and ease,
revered by immeasurable beings.”
The Peaceful Practice of Vow
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是法華經者，於在家、出家人中生大慈心，於非菩薩人中生大悲心，應作是念：『如是之人，則為大失。如來方便隨宜說法，不聞不知不覺、不問不信不解，其人雖不問不信不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力引之，令得住是法中。』文殊師利！是菩薩摩訶薩，於如來滅後、有成就此第四法者，說是法時，無有過失，常為比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、人民、婆羅門、居士等，供養恭敬、尊重讚歎。虛空諸天，為聽法故亦常隨侍。若在聚落、城邑、空閑林中，有人來欲難問者，諸天晝夜常為法故而衛護之，能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。文殊師利！是法華經，於無量國中，乃至名字不可得聞，何況得見受持讀誦？」
“Furthermore, Mañjuśrī! In the later age to come, when the Dharma is about to disappear, bodhisattva-mahāsattvas who uphold this Lotus Sutra should give rise to a mind of great loving-kindness toward those living at home and those who have left home, and to a mind of great compassion toward those who are not yet bodhisattvas. They should think: ‘People such as these suffer a truly great loss. The Tathāgata teaches through skillful means in accordance with what is fitting, yet they do not hear, do not know, and do not perceive; they do not ask, do not trust, and do not understand. Although they do not ask about, trust, or understand this sutra, when I attain unsurpassed, complete, perfect awakening, wherever they may be, I will draw them in through the power of supernormal abilities and the power of wisdom and cause them to abide within this Dharma.’ Mañjuśrī! After the Tathāgata’s passing, a bodhisattva-mahāsattva who accomplishes this fourth dharma will be without fault when teaching this Dharma. Monks, nuns, laymen, laywomen, kings, princes, ministers, common people, brahmins, householders (lay practitioners), and others will constantly make offerings to him, revere and honor him, and praise him. The devas in empty space will also constantly attend him in order to hear the Dharma. Whether he is in a village, a city, or a quiet forest, if someone comes intending to challenge him with difficult questions, the devas will guard and protect him day and night for the sake of the Dharma, enabling all who listen to rejoice. Why is this? Because this sutra is protected by the supernormal power of all buddhas of the past, future, and present. Mañjuśrī! In immeasurable lands, even the name of this Lotus Sutra cannot be heard; how much less can it be seen, received, upheld, and recited?”
The Parable of the Jewel in the Topknot
「文殊師利！譬如強力轉輪聖王，欲以威勢降伏諸國，而諸小王不順其命，時轉輪王起種種兵而往討罰。王見兵眾戰有功者，即大歡喜，隨功賞賜，或與田宅、聚落、城邑；或與衣服、嚴身之具；或與種種珍寶：金、銀、琉璃、車𤦲、馬腦、珊瑚、虎珀，象馬車乘，奴婢人民。唯髻中明珠，不以與之。所以者何？獨王頂上有此一珠，若以與之，王諸眷屬必大驚怪。 「文殊師利！如來亦復如是，以禪定智慧力得法國土，王於三界，而諸魔王不肯順伏。如來賢聖諸將與之共戰，其有功者，心亦歡喜，於四眾中為說諸經，令其心悅，賜以禪定、解脫、無漏根力、諸法之財，又復賜與涅槃之城，言得滅度，引導其心，令皆歡喜，而不為說是法華經。 「文殊師利！如轉輪王，見諸兵眾有大功者，心甚歡喜，以此難信之珠，久在髻中不妄與人，而今與之。如來亦復如是，於三界中為大法王，以法教化一切眾生。見賢聖軍，與五陰魔、煩惱魔、死魔共戰，有大功勳，滅三毒，出三界，破魔網，爾時如來亦大歡喜。此法華經，能令眾生至一切智，一切世間多怨難信，先所未說而今說之。文殊師利！此法華經，是諸如來第一之說，於諸說中最為甚深，末後賜與，如彼強力之王久護明珠，今乃與之。文殊師利！此法華經，諸佛如來祕密之藏，於諸經中最在其上，長夜守護不妄宣說，始於今日乃與汝等而敷演之。」
“Mañjuśrī! Suppose a powerful wheel-turning sage-king (an ideal king who rules the four continents) wishes to subdue the many countries through his might, but their lesser kings do not obey his command. The wheel-turning king then raises many armies and goes forth to punish them. When the king sees soldiers who have gained merit in battle, he immediately rejoices greatly and rewards each according to his merit. He may give fields and houses, villages and cities; he may give robes and ornaments for the body; or he may give many kinds of precious things: gold, silver, lapis lazuli, giant-clam shell (a kind of beautiful white stone), agate, coral, amber, elephants, horses, carriages, servants, and people. Only the bright jewel in his topknot he does not give away. Why? The king alone has this one jewel upon the crown of his head. If he were to give it away, all the king’s retainers would surely be greatly startled and amazed.
“Mañjuśrī! The Tathāgata is just the same. Through the power of meditative absorption and wisdom he has obtained the land of the Dharma and reigns as king over the three realms—the realm of desire, the realm of form, and the formless realm—yet the many demon-kings refuse to submit. The Tathāgata’s worthy and noble generals do battle with them. When some gain merit, the Tathāgata’s heart rejoices. Among the fourfold assembly—monks, nuns, laymen, and laywomen—he teaches them many sutras and causes their hearts to rejoice. He bestows upon them meditative absorption, liberation, uncontaminated faculties and powers, and the many riches of the Dharma. He also bestows upon them the city of nirvāṇa, telling them that they have attained extinction, thereby guiding their minds and causing them all to rejoice; yet he does not teach them this Lotus Sutra.
“Mañjuśrī! When a wheel-turning king sees among his soldiers someone who has gained great merit, he rejoices deeply and now gives him this hard-to-believe jewel, which has long remained in the king’s topknot and has never been given away carelessly. The Tathāgata is just the same. As the great Dharma-King within the three realms, he teaches and transforms all sentient beings through the Dharma. He sees the army of worthy and noble beings battling the demon of the five aggregates (the demon of the body and mind formed by the five aggregates), the demon of the afflictions, and the demon of death. Having gained great merit, they extinguish the three poisons—greed, anger, and delusion—leave the three realms, and break through the demons’ net. At that time, the Tathāgata too rejoices greatly. This Lotus Sutra can bring sentient beings to all-knowledge (the Buddha’s wisdom). Many throughout the world resent it and find it difficult to trust; it was never taught before and is taught only now. Mañjuśrī! This Lotus Sutra is the foremost teaching of the Tathāgatas and the most profound of all teachings. It is bestowed only at the end, just as that powerful king long guarded the bright jewel and only now gives it away. Mañjuśrī! This Lotus Sutra is the secret treasury of the buddhas, the Tathāgatas. It stands highest among all sutras. Through the long night it has been guarded and never proclaimed carelessly; only beginning today is it given to you and unfolded in full.”
Reaffirming the Peaceful Practice of Vow in Verse · The Jewel in the Topknot
爾時世尊欲重宣此義，而說偈言： 「常行忍辱，哀愍一切，乃能演說，
佛所讚經。後末世時，持此經者，
於家出家，及非菩薩，應生慈悲，
斯等不聞，不信是經，則為大失。
我得佛道，以諸方便，為說此法，
令住其中。譬如強力，轉輪之王，
兵戰有功，賞賜諸物，象馬車乘，
嚴身之具，及諸田宅，聚落城邑，
或與衣服，種種珍寶，奴婢財物，
歡喜賜與。如有勇健，能為難事，
王解髻中，明珠賜之。如來亦爾，
為諸法王，忍辱大力，智慧寶藏，
以大慈悲，如法化世。見一切人、
受諸苦惱，欲求解脫，與諸魔戰。
為是眾生，說種種法，以大方便，
說此諸經。既知眾生，得其力已，
末後乃為，說是法華。如王解髻，
明珠與之。此經為尊，眾經中上，
我常守護，不妄開示，今正是時，
為汝等說。我滅度後，求佛道者，
欲得安隱，演說斯經，應當親近，
如是四法。讀是經者，常無憂惱，
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Only by constantly practicing patient endurance
and having compassion for every sentient being
can one expound
the sutra praised by the Buddha.
In the later age to come,
those who uphold this sutra
should give rise to loving-kindness and compassion
toward those at home, those who have left home,
and those who are not yet bodhisattvas.
Because these people do not hear
and do not trust this sutra,
they suffer a truly great loss.
When I attain the buddha-way,
through many skillful means
I will teach this Dharma for them
and cause them to abide within it.
Suppose a powerful
wheel-turning king
rewards soldiers who have gained merit in battle
with many kinds of things:
elephants, horses, and carriages,
ornaments for the body,
fields and houses,
villages and cities,
robes and many precious things,
servants and wealth—
all of these he bestows with joy.
But if there is someone brave and strong,
able to accomplish a difficult deed,
the king unbinds the bright jewel
from his topknot and gives it to him.
The Tathāgata is just the same.
As king of all dharmas,
possessing the great power of patient endurance
and a treasury of wisdom,
with great loving-kindness and compassion
he teaches the world in accord with the Dharma.
He sees all people
enduring many sufferings and afflictions,
seeking liberation,
and battling the many demons.
For these sentient beings
he teaches many dharmas;
through great skillful means
he teaches these many sutras.
Once he knows that sentient beings
have gained the power of the Dharma,
only at the end does he teach them
this Lotus Sutra.
It is like the king unbinding his topknot
and giving away the bright jewel.
This sutra is supremely honored
and stands highest among all sutras.
I have constantly guarded it
and have never revealed it carelessly.
Now is truly the time
to teach it to all of you.
After my passing,
those who seek the buddha-way
and wish to teach this sutra
in peace and security
should draw near
to these four dharmas.
Good Dreams
如是四法。讀是經者，常無憂惱，
又無病痛，顏色鮮白，不生貧窮、
卑賤醜陋。眾生樂見，如慕賢聖，
天諸童子，以為給使。刀杖不加，
毒不能害，若人惡罵，口則閉塞。
遊行無畏，如師子王，智慧光明，
如日之照。若於夢中，但見妙事。
見諸如來，坐師子座，諸比丘眾、
圍繞說法。又見龍神、阿修羅等，
數如恒沙，恭敬合掌，自見其身，
而為說法。又見諸佛，身相金色，
放無量光，照於一切，以梵音聲，
演說諸法。佛為四眾，說無上法，
見身處中，合掌讚佛，聞法歡喜，
而為供養，得陀羅尼，證不退智。
佛知其心，深入佛道，即為授記，
成最正覺：『汝善男子！當於來世，
得無量智，佛之大道。國土嚴淨，
廣大無比；亦有四眾，合掌聽法。』
又見自身，在山林中，修習善法，
證諸實相，深入禪定，見十方佛。
諸佛身金色，百福相莊嚴，
聞法為人說，常有是好夢。
又夢作國王，捨宮殿眷屬，
及上妙五欲，行詣於道場。
在菩提樹下，而處師子座，
求道過七日，得諸佛之智。
成無上道已，起而轉法輪，
為四眾說法，經千萬億劫，
說無漏妙法，度無量眾生。
後當入涅槃，如烟盡燈滅。
若後惡世中，說是第一法，
是人得大利，如上諸功德。」
Those who recite this sutra
will constantly be without sorrow or affliction
and without sickness or pain.
Their complexion will be bright and clear;
they will not be born among the poor,
the lowly, or the ugly.
Sentient beings will delight in seeing them,
as though admiring worthy sages;
the young devas of the heavens
will serve as their attendants.
No blade or staff will strike them,
and no poison will be able to harm them.
If someone reviles them with evil words,
that person’s mouth will close and be unable to speak.
They will travel without fear,
like a lion-king;
the radiance of their wisdom
will shine like the sun.
Even in their dreams,
they will see only wondrous things.
They will see the Tathāgatas
seated upon lion thrones,
teaching the Dharma surrounded
by assemblies of monks.
They will also see nāgas, spirits,
asuras (combative non-devas belonging to one of the six destinies), and others,
as numerous as the sands of the Ganges,
reverently joining their palms;
and they will see themselves
teaching the Dharma to them.
They will also see the buddhas,
their bodies golden in hue,
emitting immeasurable radiance
that illumines everything,
and expounding the many dharmas
with Brahmā voices.
The Buddha will teach the unsurpassed Dharma
to the fourfold assembly;
they will see themselves among the assembly,
joining their palms and praising the Buddha,
rejoicing upon hearing the Dharma
and making offerings.
They will obtain dhāraṇī—the power of total retention—
and realize knowledge that does not retreat.
The Buddha, knowing that their minds
have entered deeply into the buddha-way,
will at once bestow a prediction upon them
that they will attain perfect awakening (unsurpassed, complete awakening):
‘You, good man!
In a future age
you will attain immeasurable wisdom
and the great way of a buddha.
Your land will be adorned and pure,
vast beyond compare;
there too a fourfold assembly
will join their palms and listen to the Dharma.’
They will also see themselves
in mountain forests,
cultivating many wholesome dharmas,
realizing the true marks of all dharmas,
entering deeply into meditative absorption,
and beholding the buddhas of the ten directions.
The bodies of the buddhas will be golden,
adorned with marks born of a hundred merits.
They will hear the Dharma and teach it to others;
they will constantly have such good dreams.
They will also dream that they become a king,
abandon the palace and its retinue,
leave behind the finest pleasures of the five desires,
and go to the place of awakening.
Beneath the bodhi tree,
seated upon a lion throne,
they will seek the path for seven days
and attain the wisdom of the buddhas.
Having accomplished the unsurpassed way,
they will rise and turn the Dharma-wheel,
teaching the Dharma to the fourfold assembly
through tens of millions of aeons,
teaching the wondrous, uncontaminated Dharma
and delivering immeasurable sentient beings.
Afterward they will enter nirvāṇa,
as smoke comes to an end and a lamp goes out.
If, in the evil age to come,
someone teaches this foremost Dharma,
that person will gain great benefit,
all the qualities described above.”
前半的路，走到這一品，該收束了。前一品，藥王、大樂說、比丘尼、八十萬億菩薩，一群一群地發願：佛滅度之後，哪怕忍受三類強敵，我們也把這部經傳下去。文殊師利聽了，替眾人問出一個最實際的問題：好，願是發了，可後惡世那麼難，這部經到底該怎麼說出去？佛的回答，是「四安樂行」——弘經人立身、開口、存心、發願的四條路；末了又以一個「髻珠喻」，道破這部經為什麼一直留到最後才說。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。
文殊的問：惡世裡，這部經到底該怎麼說
文殊師利對佛說：世尊！前面那些菩薩，實在難得——為著敬順佛的緣故，發了大誓願，要在後惡世裡護持、讀說這部《法華經》。可是世尊，菩薩在後惡世，究竟要怎樣，才說得了這部經？佛便答文殊：若菩薩在後惡世想說這部經，應當安住於「四法」。這四法，後人稱它作「四安樂行」——不是四條戒條，而是弘經人安身、安口、安心、安願的四個立足處。第一個，就從「身」說起。
第一，身安樂行：站得住，也看得空
佛說第一法，是安住於「行處」和「親近處」。所謂「行處」，是弘經人自己該安住的地方：住在忍辱之地，性情柔和善順、不粗暴急躁，心也不驚不亂；對一切法無所執取地去行，而如實地觀照諸法的真實之相，不妄行、不妄分別——這是菩薩的行處。站得穩，還要交往得當，這便是「親近處」。佛一連說了許多「不親近」:不去攀附國王、王子、大臣、官長；不親近外道梵志、尼揵子那些人，也不去造作世俗的文筆、讚詠外道之書；不親近那些兇險的角力、雜耍變戲之人；不親近旃陀羅（操屠殺賤業者）和畜養豬羊雞狗、打獵捕魚的種種惡律儀之人。這些人若偶然來了，就為他們說法，心裡不存指望。也不特意親近那些只求聲聞小果的比丘、比丘尼、優婆塞、優婆夷。尤其在「女人」一節上，佛叮嚀得極細：不對女人身取那能生欲想的相而說法，也不樂於盯著看；不與小女、處女、寡女獨處共語；不與五種不男之人結為親厚；不獨自進他人家，若有因緣非獨入不可，就一心念佛；為女人說法時，不露齒而笑、不現胸臆；不樂畜養年少的弟子沙彌。常好坐禪，在清淨處收攝自己的心。這些細密的「不親近」，不是嫌棄誰，是要弘經人先把自己的心地看守乾淨，免得話還沒說出去，人已先陷在是非染著裡。佛還說了一個更深的「第二親近處」:菩薩觀一切法本空、如其實相，不顛倒、不動不退不轉，如同虛空、無所有性；一切言語之道到此斷絕，不生不出不起，無名無相，只因種種因緣而假有——常樂於這樣觀照法相。前一個親近處，是把外緣看守好；這第二個，是把心底看到空——站得住的人，先要看得空。
第二、第三，口安樂行與意安樂行：話怎麼說，心怎麼存
第二法，是「口安樂行」:弘經人開口宣說、讀經之時，不愛說別人和別的經典的過失；不輕慢其餘的法師；不說他人的好惡長短；對聲聞人，也不指名說他的過惡、也不指名讚他的美，更不生怨恨嫌惡之心。這樣好好修一顆安樂之心，聽的人便不會逆著他；有人來問難，不用小乘法去答，只以大乘為他解說，讓他也得那一切種智。第三法，是「意安樂行」:受持讀誦這部經的人，心裡不懷嫉妒、諂媚、欺誑；不輕罵學佛道的人、不去挑他的長短；不惱亂人、不叫人起疑悔，更不說『你們離道還遠得很、終究得不到一切種智』這種話；也不戲論諸法、與人諍競。反倒要：對一切眾生，起「大悲」之想；對諸佛如來，起「慈父」之想；對諸菩薩，起「大師」之想；對十方的大菩薩，常以深心恭敬禮拜。對一切眾生，平等地說法——順著法的緣故，不多不少，哪怕遇到特別愛法的人，也不因偏愛而多說。口與意這兩行，說的是同一件事的兩面：嘴上不傷人，心裡不輕人。
第四，誓願安樂行：連不信的人，也要把他引進來
第四法，是「誓願安樂行」——這是四行裡最寬的一願。佛說：持這部經的菩薩，對在家、出家的人，生大慈之心；對那些還不是菩薩、還不肯迴心向大的人，生大悲之心。並且應當這樣發願起念：這樣的人，實在是一大損失啊——如來以種種方便隨宜說法，他卻不聞、不知、不覺、不問、不信、不解；可縱然他如今不問不信不解這部經，等我證得無上菩提之時，無論他在哪一地，我都要以神通之力、智慧之力，把他引導過來，讓他也住到這法裡頭來。你看這一願：弘經人不但要度那些願意聽的，連那些此刻背過身去、不聞不信的人，也一個都不放棄——只是把他們記在心上，許一個『將來必定去接你』的願。佛說，成就了這第四法的人，說法時沒有過失，常受四眾乃至國王大臣的供養恭敬，虛空諸天也常隨侍守護。
髻珠喻：這部經，為什麼一直留到最後才說
說到這裡，一個問題自然浮起來：既然《法華》這麼要緊，佛為什麼不一開頭就說，偏要留到最後？佛便說了一個譬喻——這是七喻裡的第六個，「髻珠喻」。譬如一位強力的轉輪聖王，要以威勢降伏諸國；那些不肯順從的小國，他便起兵去討伐。王見兵眾裡有立了戰功的，心大歡喜，隨著功勞賞賜：或給田宅、聚落、城邑，或給衣服、莊嚴之具，或給金銀珍寶、象馬車乘、奴婢人民——樣樣都賞。唯獨一樣不給：他頭頂髮髻當中的那顆明珠。為什麼？因為這顆珠，獨獨長在王的頂上，只此一顆；若隨便賞了人，王的眷屬必定大為驚怪。佛說：如來也正是這樣。如來以禪定、智慧之力，得了這法的國土、在三界中稱王；可那些魔王不肯順伏，如來便派賢聖之將與魔共戰。見有立功的，也心生歡喜，在四眾中為他們說種種經，賜他們禪定、解脫、無漏的根力這些「法財」，甚至賜他們一座「涅槃之城」、說他們得了滅度——就是不為他們說這部《法華經》。直到什麼時候才說？佛接著說：就像那轉輪王，見兵眾裡有立了大功勳的，這才歡喜地把久藏髻中、從不輕給的明珠賜給他；如來也一樣，見賢聖之軍與五陰魔、煩惱魔、死魔苦戰，滅了三毒、出了三界、破了魔網、立下大功勳，這才大歡喜，把這部能令眾生直至一切智、卻「一切世間多怨難信」的《法華經》，末後賜下。這部經，是諸佛如來「第一之說」，在一切說法中最為甚深；是諸佛如來的「祕密之藏」，在一切經中最在其上——長夜守護、不曾輕易宣說，直到今日，才向你們敷演開來。這譬喻的意思，不是佛小氣，是那顆珠太貴重：給早了，眾人承受不起、反生驚怪；要等他有了與魔苦戰的大功勳，這末後一賜，才接得住。
好夢：持這部經的人，會夢見什麼
佛最後說，安住這四法、在惡世裡說這部經的人，會得許多果報：常無憂惱、又無病痛，容色鮮白，不生貧窮卑賤；刀杖傷不了他、毒藥害不了他；若人惡口來罵，那口便像被塞住一般。他遊行無畏，如師子王；智慧的光明，如太陽普照。就連在夢裡，也只見種種妙事：夢見諸佛坐師子座、為比丘眾說法；夢見自己也為大眾說法、得了陀羅尼、證了不退之智，佛還為他授記成佛；又夢見自己捨了王位宮殿、到菩提樹下坐師子座、求道七日而得諸佛之智，成道之後起而轉法輪、度無量眾生，最後入涅槃，如燈燒盡、如煙消散。佛說：在後惡世裡，能說這第一之法的人，便得如此大利，如上所說的種種功德。前半的教化，說到這一句「大利」，也就圓滿地收住了。
以唯識之眼：四行的骨架，與那顆珠的兩層給法
上來是安樂行品自身的義。這一品是前半的終章，講的是惡世弘經的四條路與那末後一賜的珠。這一系譯註，另以唯識（慈恩窺基《玄贊》）為一面旁照的鏡子——鏡非經，只換一副眼，看這四安樂行的骨架，與髻珠喻的層次。
窺基把四安樂行的骨架，配成『正身、正語、意離諸惡而自利、心修諸善而利他』——正合經文的身、口、意、誓願四行；而貫穿四行、運轉身心的根本，他說是「空、有二門」:一面照見諸法皆空，一面不壞因緣假有，於空有之間不落一邊。在身安樂行的行處裡，他把「觀諸法如實相」讀深一層：所謂如實相，正是我空、法空兩道門所顯出的「如來藏」之性——那真實的空性；而到「第二親近處」觀一切法空的十八句，他更依「三性」來配：初句依遍計所執顯人法本空、次依圓成實、後依依他起——判這是一場「真俗二諦」的觀。這是本品唯識義最著力的一處，卻也只點一下便轉開，非通篇三性。至於「誓願安樂行」那句『於非菩薩起大悲』，他把「非菩薩」標作「一闡提、二乘」這些身多怖苦的人；可緊接的一句最要緊——「我成佛已，必當引之住大乘法中」:可見這裡的「一闡提」只是慈悲所要拔濟的對象，並非說他決定不能成佛；讀的正是『連這樣的人也要引入大乘』的普攝之願，與經文同調。最後那顆珠，他讀出兩層給法：明珠即《法華》一乘大乘、是佛「心首所持」的至寶，故說「在髻中」;而珠有「教」「體」之分——功勳尚小、未入十地的，先賜其「教」;入了十地、分破那更深的「變易」之魔，才賜其「體」。這末後一賜，扣著世親《法華論》的第六譬，落在判教、位次、斷魔這條線上。
這只是一副眼。天台智顗讀四安樂行，判作『以止觀慈悲，統貫身口意與誓願』;他讀那顆珠，一句話最傳神——『解開髮髻，就是『開權』;把珠賜下，就是『顯實』』。三論吉藏則依竺道生，把四行另安一套名字：空寂行、無憍慢行、離嫉妬行、慈悲行，說這四行其實只是『一個正觀』，隨用處不同才開成四種。幾副眼，或配身口意誓願、或配止觀慈悲、或配空寂慈悲，名目不一；而經自己那顆珠始終在那裡：久藏髻中、末後乃與。這一品是前半的最後一章——把『怎麼在惡世裡把這部經說出去』交代盡了，下一品「從地涌出」，經就要翻進後半、去說那更深的一重了。此處並錄，不加裁斷，各還其位。
The road of the first half reaches its close in this chapter. In the preceding chapter, Medicine King, Great Eloquence, the nuns, and eighty thousand million bodhisattvas, group after group, made their vows: after the Buddha’s passing, even if they had to endure three kinds of powerful adversaries, they would transmit this sutra through the evil age. Mañjuśrī heard them and asked the most practical question on behalf of everyone: the vow has been made, but the later evil age will be so difficult—how, exactly, is this sutra to be taught? The Buddha’s answer is the four peaceful practices: four roads for the person who transmits the sutra in how one stands, speaks, holds the mind, and makes one’s vow. At the end, through the parable of the jewel in the topknot, he reveals why this sutra was kept until last. We will follow the sequence of the sutra and make each meaning clear; only at the end will we add a further reflection from the Consciousness-Only tradition.
Mañjuśrī’s Question: In an Evil Age, How Should This Sutra Be Taught?
Mañjuśrī says to the Buddha: World-Honored One! The bodhisattvas who spoke before are truly rare. Out of reverence for and obedience to the Buddha, they have made a great vow to protect, uphold, recite, and teach this Lotus Sutra in the evil age to come. But, World-Honored One, in that later evil age, what must bodhisattvas do if they are actually to teach it? The Buddha answers Mañjuśrī: if bodhisattvas wish to teach this sutra in the evil age to come, they should abide in four dharmas. Later generations call these the four peaceful practices. They are not four precepts, but four places on which the person transmitting the sutra can securely stand: body, speech, mind, and vow. The first begins with the body.
First, the Peaceful Practice of the Body: Stand Firm and See Emptiness
The first dharma, the Buddha says, is to abide in the sphere of conduct and the sphere of association. The sphere of conduct is where the person transmitting the sutra must personally stand: on the ground of patient endurance, gentle and kindly compliant, neither crude nor quick to violence, with a mind that is neither startled nor confused; acting without grasping at any dharma, while contemplating all dharmas in their true aspect, neither engaging in contrivance nor falling into discrimination. This is the bodhisattva’s sphere of conduct. To stand securely is not enough; one must also associate wisely. This is the sphere of association. The Buddha sets out many things not to approach: do not cultivate closeness with kings, princes, ministers, or high officials; do not seek intimacy with non-Buddhist brahmin ascetics, Nirgranthas, or those who compose secular writings and celebrate non-Buddhist books; do not draw close to dangerous wrestlers, acrobats, illusionists, or performers; do not seek intimacy with caṇḍālas, who work in slaughter and other despised occupations, or with people whose harmful livelihoods consist in raising animals for slaughter, hunting, or fishing. If such people happen to come, teach them the Dharma without hoping for anything from them. Nor should one deliberately seek intimacy with monks, nuns, laymen, or laywomen who seek only the lesser fruit of the śrāvaka path. The Buddha gives especially detailed instructions concerning women: do not fix upon features of a woman’s body that can give rise to desire while teaching her, and do not delight in staring; do not remain alone in conversation with young girls, unmarried women, or widows; do not form intimate bonds with people in the ancient category of the five sexual impairments; do not enter another person’s home alone, and if circumstances make entering alone unavoidable, single-mindedly recollect the Buddha; when teaching a woman, do not laugh with the teeth exposed or bare the chest; do not delight in keeping young disciples or novice monks. Constantly delight in seated meditation, dwelling in a quiet place and gathering in one’s mind. These meticulous cautions about whom not to approach do not express rejection of anyone. They tell the person transmitting the sutra first to guard the ground of his own mind, lest the Dharma remain unspoken while he has already fallen into entanglement and defilement. The Buddha then gives a deeper “second sphere of association”: the bodhisattva contemplates all dharmas as empty and in accord with their true aspect—not inverted, not moving, not retreating, and not turning; like empty space and without existent self-nature. Every pathway of language is cut off. Dharmas are not born, do not emerge, and do not arise; they have no name or mark and appear to exist only through causes and conditions. One constantly delights in contemplating the marks of dharmas in this way. The first sphere of association guards external conditions; the second sees emptiness at the bottom of the mind. One who is to stand firm must first see emptiness.
Second and Third, the Peaceful Practices of Speech and Mind: How to Speak, How to Hold the Heart
The second dharma is the peaceful practice of speech. When the person transmitting the sutra speaks aloud or recites it, he does not delight in speaking of the faults of other people or other scriptures; does not treat other Dharma teachers with contempt; does not speak of another person’s good and bad points, strengths and shortcomings; and, regarding śrāvakas, neither names them to speak of their faults nor names them to praise their virtues. Nor does he give rise to resentment or aversion. By cultivating such a peaceful heart well, his listeners will not oppose him. When someone raises a difficult question, he does not answer through the lesser vehicle, but explains through the great vehicle and enables the questioner to attain the knowledge of all modes. The third dharma is the peaceful practice of mind. One who receives, upholds, and recites this sutra harbors no jealousy, flattery, or deceit; does not disparage or revile those who study the buddha-way or pick at their strengths and shortcomings; does not trouble them or cause them to doubt and regret; and, above all, does not tell them, “You are still far from the path and will never attain the knowledge of all modes.” Nor does one engage in idle argumentation about the many dharmas or contend and compete with others. Instead, one regards every sentient being with great compassion, the buddhas and Tathāgatas as loving fathers, and the bodhisattvas as great teachers; one constantly bows with deep reverence to the great bodhisattvas of the ten directions. One teaches the Dharma equally to every sentient being—because one accords with the Dharma, neither too much nor too little; even when someone loves the Dharma deeply, one does not teach more out of partiality. Speech and mind are two sides of the same practice: do not wound people with the mouth, and do not despise them in the heart.
Fourth, the Peaceful Practice of Vow: Draw In Even Those Who Do Not Trust
The fourth dharma is the peaceful practice of vow, the most expansive of the four. The Buddha says that bodhisattvas who uphold this sutra give rise to great loving-kindness toward those living at home and those who have left home, and to great compassion toward those who are not yet bodhisattvas and have not yet turned their minds toward the great vehicle. They should form this vow in thought: people such as these suffer a truly great loss. The Tathāgata teaches through many skillful means in accordance with what is fitting, but they do not hear, do not know, do not perceive; they do not ask, do not trust, and do not understand. Yet even if they do not now ask about, trust, or understand this sutra, when I attain unsurpassed awakening, wherever they may be, I will draw them in through the powers of supernormal abilities and wisdom and cause them to abide within this Dharma. Look at the breadth of this vow. The person transmitting the sutra does not seek to deliver only those willing to listen. Even those who presently turn their backs and neither hear nor trust are not abandoned. One simply keeps them in the heart and makes a vow: in the future, I will surely come for you. The Buddha says that one who accomplishes this fourth dharma will be without fault when teaching. The fourfold assembly, kings, and ministers will constantly make offerings and show reverence, while the devas in empty space will attend and protect him.
The Jewel in the Topknot: Why Was This Sutra Kept Until the End?
At this point, a question naturally arises. If the Lotus is so essential, why did the Buddha not teach it at the beginning? Why was it held until last? The Buddha answers with a parable, the sixth of the seven parables of the Lotus: the jewel in the topknot. Suppose a powerful wheel-turning sage-king seeks to subdue many countries through his might. When the lesser kings refuse to obey, he raises armies to punish them. Seeing soldiers who have gained merit in battle, he rejoices greatly and rewards each according to his merit: fields and houses, villages and cities; robes and ornaments for the body; gold, silver, and precious things; elephants, horses, and carriages; servants and people. He rewards all these things. Only one thing is not given: the bright jewel in the topknot on the crown of his head. Why? This one jewel belongs upon the king’s crown alone. If it were casually given away, all the king’s retainers would be greatly startled and amazed. The Buddha says that the Tathāgata is just the same. Through the powers of meditative absorption and wisdom, the Tathāgata obtains the land of the Dharma and reigns within the three realms. Yet the demon-kings refuse to submit, so the Tathāgata sends his worthy and noble generals to battle them. When they gain merit, his heart rejoices. Among the fourfold assembly he teaches them many sutras and bestows the riches of Dharma—meditative absorption, liberation, and uncontaminated faculties and powers. He even bestows a city of nirvāṇa and tells them that they have attained extinction, thereby guiding their minds and causing them all to rejoice—yet he does not teach them this Lotus Sutra. When does he finally teach it? The Buddha continues: just as the wheel-turning king sees among his soldiers someone who has gained great merit and only then joyfully bestows the bright jewel long hidden in his topknot and never lightly given, so the Tathāgata sees the army of worthy and noble beings battling the demon of the five aggregates, the demon of the afflictions, and the demon of death. They extinguish the three poisons, leave the three realms, break the demons’ net, and gain great merit. Only then does the Tathāgata rejoice greatly and bestow at last this Lotus Sutra, which can bring sentient beings to all-knowledge, yet which many throughout the world resent and find difficult to trust, and which was never taught before and is taught only now. This sutra is the foremost teaching of the Tathāgatas, the most profound of all teachings. It is their secret treasury and stands highest among all sutras—guarded through the long night and never proclaimed carelessly, unfolded to the assembly only today. The parable does not say that the Buddha is miserly. The jewel is too precious: given too early, it cannot be borne and instead provokes alarm. Only after one has gained great merit in the battle with the demons can this final gift be received.
Auspicious Dreams: What Will Those Who Uphold This Sutra See?
At the end, the Buddha teaches that those who abide in these four dharmas and teach this sutra in an evil age receive many fruits. They remain without sorrow or affliction and without sickness or pain; their complexion is bright and clear, and they are not born among the poor or lowly. No blade or staff can injure them, and no poison can harm them. If someone reviles them with evil words, that person’s mouth seems to close. They travel without fear, like a lion-king; the radiance of their wisdom shines like the sun. Even in dreams they see only wondrous things: they see the buddhas seated upon lion thrones, teaching the Dharma to assemblies of monks; they see themselves teaching the Dharma to a great assembly, obtaining dhāraṇī and realizing knowledge that does not retreat, while a buddha bestows upon them the prediction of buddhahood. They also dream that they abandon a royal palace and throne, sit upon a lion throne beneath the bodhi tree, seek the path for seven days, and attain the wisdom of the buddhas; after attaining the path, they rise and turn the Dharma-wheel, deliver immeasurable sentient beings, and finally enter nirvāṇa, as a lamp goes out and smoke disperses. The Buddha says that a person able to teach this foremost Dharma in the evil age to come gains this great benefit and all the qualities described above. The teaching of the first half reaches a perfect close upon this “great benefit.”
Through the Eyes of Consciousness-Only: The Skeleton of the Four Practices and the Jewel’s Two Levels of Bestowal
Everything above is the Chapter on Peaceful Practices in its own meaning. This chapter is the conclusion of the first half: it teaches four roads for transmitting the sutra in an evil age and the jewel bestowed only at the end. This translation and exposition adds the Consciousness-Only reading of Kuiji’s Profound Praise of the Lotus as a further mirror. The mirror is not the sutra. Consciousness-Only is not the source of the Lotus, only another set of eyes through which to see the skeleton of the four peaceful practices and the levels within the jewel-in-the-topknot parable.
Kuiji aligns the skeleton of the four peaceful practices with proper bodily conduct, proper speech, the mind abandoning all evils for one’s own benefit, and the heart cultivating all wholesome dharmas for the benefit of others. These correspond exactly to the sutra’s practices of body, speech, mind, and vow. Their root, setting body and mind in motion through all four, is what he calls the two gateways of emptiness and existence: on one side, seeing all dharmas as empty; on the other, not destroying their provisional existence through causes and conditions; falling into neither extreme. Within the sphere of conduct in the peaceful practice of the body, he reads “contemplating all dharmas in their true aspect” one level deeper. The true aspect, he says, is precisely the tathāgatagarbha-nature revealed through the two gateways of emptiness of person and dharma—the true emptiness-nature. In the eighteen clauses that contemplate the emptiness of all dharmas in the second sphere of association, he aligns the first with the wholly-imagined and the fundamental emptiness of persons and dharmas, the second with the perfectly-accomplished, and the third with the other-dependent, judging this a contemplation of the two truths, real and conventional. This is where the Consciousness-Only meaning of the chapter bears the most weight, yet it is mentioned once and then left behind; the three natures do not run through the whole chapter. Regarding the vow to have great compassion for “non-bodhisattvas,” Kuiji identifies them as icchantikas and those of the two vehicles, people whose persons greatly fear suffering. But the sentence that immediately follows is decisive: when I attain buddhahood, I will certainly draw them in and cause them to abide within the Dharma of the great vehicle. Here, then, “icchantika” names an object of compassionate rescue; it does not say that such a person is definitively unable to attain buddhahood. The reading is precisely the universal vow to draw even such people into the great vehicle, in harmony with the sutra. Finally, Kuiji sees two ways of bestowing the jewel. The bright jewel is the One Vehicle of the Lotus, the treasure held at the crown of the Buddha’s mind and therefore said to be “in the topknot.” Yet the jewel has both teaching and substance. Those whose merit is still limited and who have not entered the ten grounds are first given its teaching; only after entering the ten grounds and partially breaking the deeper demons of transformational birth-and-death are they bestowed its substance. This final gift follows the sixth parable in Vasubandhu’s Treatise on the Lotus Sutra and is read along the axes of doctrinal classification, stages, and the breaking of demons.
This is only one set of eyes. Zhiyi of Tiantai reads the four peaceful practices as calming, contemplation, loving-kindness, and compassion running through body, speech, mind, and vow. His reading of the jewel is captured in one sentence: unbinding the topknot is opening the provisional; giving the jewel is revealing the real. Jizang of Sanlun, following Daosheng, gives the four practices another set of names: the practice of empty quiescence, the practice without arrogance, the practice of abandoning jealousy, and the practice of loving-kindness and compassion; he says that these four are in truth only one right contemplation, opened into four because their applications are not the same. Several sets of eyes align the practices with body, speech, mind, and vow; with calming, contemplation, loving-kindness, and compassion; or with empty quiescence and compassion. Their names are not identical, but the sutra’s own jewel remains where it has always been: long hidden in the topknot, bestowed only at the end. This chapter is the final chapter of the first half. Having fully explained how this sutra is to be taught in an evil age, the following Chapter on Emerging from the Earth turns into the latter half and begins a deeper movement. The three readings are recorded here without adjudication, each kept in its own place.
考據Apparatus
本品為迹門終品。文殊承前〈勸持品〉眾人「惡世持經」之誓，問：菩薩於後惡世云何能說是經？佛示「四安樂行」——身安樂行（安住行處：住忍辱地・觀諸法如實相；親近處：十不親近＋觀一切法空之第二親近處）、口安樂行（不說人及經典過・以大乘答）、意安樂行（無嫉妬・於眾生起大悲想・於如來起慈父想・於菩薩起大師想・平等說法）、誓願安樂行（於非菩薩起大悲・「以神通力、智慧力引之，令得住是法中」）。復以「髻珠喻」（七喻⑥:轉輪聖王賞賜諸物而唯髻中明珠久護不與、末後乃賜有大功者；如來亦賜禪定解脫涅槃之城而不說法華、末後乃賜此「第一之說・祕密之藏」）明《法華》所以最後開演。末以「好夢」明持經之果相。慈恩窺基《玄贊》以世親《法華論》「七力・十無上」為骨幹，明立四行（正身・正語・意離惡自利・心修善利他），於第二親近處觀空明配三性（遍計空・圓成實・依他起）＋如來藏空性＋二障，於髻珠喻判「賜教／賜體」二位（十地前賜其教、入十地分破變易四魔乃賜其體）——唯識義有落點而不重。天台智顗以「止觀慈悲，導三業及誓願」判四安樂行、以「解髻即開權、與珠即顯實」讀髻珠，三論吉藏依竺道生立「空寂・無憍慢・離嫉妬・慈悲」四行，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第十四 安樂行品（卷五；〔T09n0262 0037a09〕起）· 迹門終品（前十二品明一乘境、次〈勸持〉〈安樂行〉二品明一乘行；〈勸持〉明能持、此品明所持之行） |
| 窺基《玄贊》科文（主錨·慈恩） | 品段〔T34n1723 0818c19〕三門分別：一來意、二釋名、三解妨。來意繫前品〈持品〉：世親《法華論》十無上「持力」三品（〈法師〉〈安樂行〉〈持品〉）中，此〈安樂行〉為「所持行」〔0819a17〕· 釋名：離危怖曰「安」、適身心為「樂」、緣涉靡輟為「行」〔0819a23〕· 大文分二：初啟請、後開示 |
| 天台《文句》（旁證） | 〈釋安樂行品〉〔T34n1718 0118a23〕起 · 三重釋名（依事：身無危險故安、心無憂惱故樂/法門：安名不動樂名無受行名無行）〔0118a24〕· 判迹門流通〔0118c26〕 |
| 三論《義疏》（旁證） | 〈安樂行品第十四〉〔T34n1721 0593c27〕起 · 六門（來意・釋名・開合・體相・階位・同異）〔0593c28〕· 釋名「安住四法則便得樂故稱安樂」〔0594b01〕 |
二、異譯·三譯對勘
本品三漢譯：羅什 T262〈安樂行品第十四〉· 竺法護 T263〈安行品第十三〉〔T09n0263 0107b15〕· 添品 T264〈安樂行品第十三〉〔T09n0264 0171b15〕。品次差（羅什⑭・竺法護／添品⑬，因提婆材料併入⑪）；品名異（羅什／添品「安樂行」、竺法護「安行」）。
句一 文殊問·四安樂行總標
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 菩薩摩訶薩於後惡世云何能說是經……當安住四法。一者安住菩薩行處及親近處 | T09n0262 0037a13／0037a15 |
| 添品 T264 | 〔逐字近同羅什〕當安住四法：一者安住菩薩行處、親近處 | T09n0264 0171b18 |
| 竺法護 T263 | 何時應當為一切眾說斯經典……菩薩先處二法乃應講經，一曰威儀，二曰禮節 | T09n0263 0107b17／0107b18 |
異文所繫：羅什／添品逐字近同（「四法・行處及親近處」）；竺法護開合大異——文殊問「何時」（時機）非「云何」（方法）；「四法」竺作「二法（威儀・禮節）」（竺法護全品無「四安樂行（身口意誓願）」之四分架構，以威儀・禮節二法統攝）；竺法護譯文殊為「溥首（大士）」。
句二 身安樂行·行處·觀如實相
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 住忍辱地，柔和善順而不卒暴，心亦不驚……觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處 | T09n0262 0037a17 |
| 添品 T264 | 〔逐字同羅什〕住忍辱地，柔和善順……觀諸法如實相 | T09n0264 0171b23 |
| 竺法護 T263 | 忍辱調柔……觀自然相諸法本無……是謂威儀 | T09n0263 0107b20 |
異文所繫：羅什／添品逐字同；竺法護意譯——「柔和善順」作「忍辱調柔」、「觀諸法如實相」作「觀自然相諸法本無」（竺慣譯 tathatā／svabhāva 為「自然」）、「行處」作「威儀」。
句三 觀一切法空·第二親近處
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性 | T09n0262 0037b12 |
| 添品 T264 | 〔逐字同羅什〕觀一切法空如實相，不顛倒、不動、不退、不轉 | T09n0264 0171c16 |
| 竺法護 T263 | 觀一切法皆為空無，如所住立已墮顛倒……不退不轉……無有自然 | T09n0263 0107c11 |
異文所繫：羅什／添品逐字同；竺法護字面倒置——羅什「不顛倒」（否定式），竺法護作「已墮顛倒」（謂有所住立即墮顛倒故須觀空；義通而字面正相反，易生誤讀）；「無所有性」作「無有自然」；竺法護不立「第二親近處」之名。
句四 意安樂行·誓願安樂行
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想……於非菩薩人中生大悲心……以神通力、智慧力引之，令得住是法中 | T09n0262 0038b10／0038c06 |
| 添品 T264 | 〔逐字同羅什〕於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想……以神通力、智慧力，引之令得住是法中 | T09n0264 0172c13／0173a13 |
| 竺法護 T263 | 若於眾生修行慈力，至於如來興大父想，見諸菩薩念如世尊……〔誓句無對應〕反自歎說「我當逮得無上正真道成最正覺，威神足力而欲得飛」……菩薩有四事 | T09n0263 0109a12／0109b14 |
異文所繫：羅什／添品逐字同（三想：大悲・慈父・大師；誓願『引之令住是法中』）；竺法護開合大異——三想坍為二想（「大師想」融入「念如世尊」）；誓願『引之令住是法中』之度他誓句竺法護本無對應（反轉為不信者「威神足力而欲得飛」之慢語＋佛「四事」護持列舉，義向相反）。
句五 髻珠喻
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 唯髻中明珠，不以與之……如彼強力之王久護明珠，今乃與之……此法華經諸佛如來祕密之藏，於諸經中最在其上 | T09n0262 0038c28／0039a16 |
| 添品 T264 | 〔逐字同羅什〕唯髻中明珠，不以與之……此法華經諸佛如來祕密之藏，於諸經中最在其上 | T09n0264 0173b01／0173b19 |
| 竺法護 T263 | 元首効績勳殊特者，王解髻中明珠賜之……髻中明珠以為世尊第一法要……久乃解出以賜元功……立諸法頂 | T09n0263 0109c02／0109c13 |
異文所繫（喻旨倒置）：羅什／添品喻旨＝王「唯髻中明珠不以與之」（頂珠不賜、喻法華久祕未說、末後方賜）；竺法護喻旨相反——「元首効績勳殊特者，王解髻中明珠賜之」（勳臣即賜髻珠），缺「唯不與之／眷屬驚怪」一轉，喻之張力（久祕方顯）由『先不與後與』壓為「賜殊勳者」。「祕密之藏／於諸經中最在其上」竺法護作「第一法要／立諸法頂」（無「祕密之藏」對句）。
添品定位：添品 T264 八核心句與羅什近乎逐字全同（添品即羅什本增訂），差異僅標點、「尼揵／尼乾」等音寫。竺法護 T263 為真正異譯軸，四大結構歧異：①架構「四法→二法（威儀・禮節）」②問旨「云何→何時」③意誓「三想坍為二想・度他誓句缺・轉為四事護持」④髻珠喻旨倒置（唯不與→解髻賜殊勳者）。竺法護字面須警覺：「已墮顛倒」（羅什作「不顛倒」）、「解髻賜之」（羅什作「不以與之」）、「久乃解出」（羅什作「不妄與人」）——三處字面與羅什相反或異。
三、唯識義之經據（眼）
本品玄贊唯識義有落點而不重——單一落點集中於「身安樂行·親近處」（行處如實相＝如來藏空性；第二親近處觀空＝三性）＋「髻珠喻」（賜教／賜體判位・破二障四魔）。機掃全段〔0818c19–0825c19〕：三性 1・遍計 2・圓成 1・依他 3・如來藏 2・二障／所知障 各 2・種姓 1・一闡提 1;阿賴耶・藏識・轉依・唯識・五性 皆零。
(一) 四行以空有二門為運身心之本——窺基明立四行〔T34n1723 0819b11〕：「一正身行，二正語行，三意離諸惡自利行，四心修諸善利他行」（配身・口・意・誓願）；初身行拈出根本〔0819b17〕：「其心安住空有之門，由住二門以為根本引餘行生」（回配前〈法師品〉室衣座）。
(二) 行處·如實相＝如來藏空性——行處＝有行（住忍地）＋空行（觀如實相）＋雙拂，窺基〔0820b02〕：「復觀諸法如來藏性……其如來藏名為空性。」雙拂〔0820b26〕：「於事依他住忍地等，於理成實觀如實相，所執人、法皆照為空。」→ 如實相即二空門所顯之如來藏性（＝圓成實空性），忍地配依他、所執人法配遍計，三性隱然為底。
(三) 第二親近處·觀一切法空＝依三性（真俗二諦觀）——十八句空觀，窺基初三句明配三性〔T34n1723 0821c27〕：
「初句依遍計所執無以顯，人法皆空故。第二依圓成實性，第三依依他起性，染法顛倒、真如淨法不顛倒故。」〔T34n1723 0821c28〕
（「初三句依三性以顯真」〔0821c27〕）判「真俗二諦觀」；十八句續配常住・四德（我常樂淨）・三解脫門（空・無相・無願）；二障〔0822a15〕：「離惑障品名無礙，離所知障品名無障。」→ 此為本品玄贊唯識義正落點（三性・真如・二障之空觀），然三性名相僅點一次即轉入諸軸，義有落點而不重。
(四) 誓願安樂行·「非菩薩」＝一闡提二乘·慈悲普引令入大乘——第四心修諸善利他行，窺基以「菩薩種姓／非菩薩」分慈與悲〔T34n1723 0824a04〕：『此於菩薩種姓中起〔慈〕，不怖生死苦，故於非菩薩謂一闡提二乘等身多怖眾苦〔起悲〕。』而「引之令住」讀為普引令入〔0824a21〕：
「我成佛已必當引之住大乘法中。」〔T34n1723 0824a21〕
→ 「一闡提・二乘」是慈悲所緣之標目（悲境），非五性各別之判教——窺基此段無『決定不成佛』語，反明「必當引之住大乘法中」（普攝令入大乘），與經之誓願（引令住法中）一致。據實標明：此品玄贊「非菩薩」讀為慈悲普拔，勿誇為五性遮斷。
(五) 髻珠喻·賜教／賜體二判——明珠＝法華一乘大乘（佛心首所持之祕密藏），末後乃與待有大功者，窺基〔T34n1723 0824c12〕：「明珠即是法華大乘，是佛心首所持，故言髻中。」判「教／體」二賜（十地之前但賜其教、入十地乃賜其體）〔0825a08〕：
「且賜明珠之教，入十地已分破變易四魔，乃賜明珠之體。」〔T34n1723 0825a08〕
喻合回扣世親《法華論》〔0824c29〕「集功德人增上慢」（《法華論》七譬之第六）、「說無上」（十無上）；四魔（分段・變易）之破配四諦・三解脫門。→ 髻珠窺基讀為判教・位次（賜教／賜體）・斷障（二障四魔・變易生死）軸。
（按：此品玄贊唯識義單一落點在「親近處觀空（三性・如來藏・二障）」與「髻珠（賜教賜體・斷四魔）」；誓願段「一闡提」作慈悲所緣、非五性遮斷；口・意・好夢三處義輕近無。據實輕，勿套②方便品三性通軸或⑫示現十地框架。）
四、諸家異釋（古德·標宗·誌錄不判）
同一四安樂行、髻珠喻，慈恩・天台・三論以三業誓願・止觀慈悲・空寂慈悲讀之。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。
約詞辨：「髻珠」二字連文——吉藏《義疏》T34n1721 本品段零命中（作「髻中明珠」「解髻」），智顗《文句》T34n1718 本品段僅一處作「賜髻珠」〔0123c 段「未有大勳忽賜髻珠，諸臣皆怪」〕，餘皆作「髻中明珠」「解髻」「與珠」；二疏主體不用「髻珠」定型連文（「髻珠」為後世通稱）。「開權顯實」「會三歸一」「五時判教」定型連文二疏本品段亦零（智顗實作「解髻即開權，與珠即顯實」〔0123c12〕、「行一」「教一」「理一」「人一」散見四一〔0123c13〕）。智顗四安樂行之「身」作「身業安樂行」（非「身安樂行」）、行處對舉作「近處」（非「親近處」）。⚠️ 智顗《文句》釋四行時列舉諸師異判（其中「基師云」一判），該「基師」係智顗（538–597）當時所引之古德，非慈恩窺基（632–682）——時代不合，勿混為義疏鏡之窺基。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
四行（正身・正語・意離惡自利・心修善利他）・空有二門・行處如來藏空性・第二親近處三性・誓願慈悲普引・髻珠賜教賜體——詳目三。慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗（旁證）
釋名〔T34n1718 0118a24〕：「身無危險故安，心無憂惱故樂」；「安樂者即大涅槃，從果立名也；行者即涅槃道，從因得名也」〔0118b11〕。四安樂行〔0119a13〕：智顗自宗判「止觀慈悲，導三業及誓願」，配身業・口・意・誓願四安樂行（陳諸師異判後歸自宗）。行處／近處〔0119b25〕：「詣理略說名行處，附事廣說名近處，說有廣略、理無淺深」；忍辱地即中道。第二親近處〔0121a19〕：「十八空皆是中道正慧。」誓願〔0123a13〕：「非菩薩人，通取未曾發方便心者」為悲境；「雖不問不信此經，我得三菩提引令得入」〔0123a28〕。髻珠〔0123c12〕：「解髻即開權，與珠即顯實」；明珠譬中道智・圓譬於常；判「行一」「教一」「理一」「人一」（散見·非連文一句）〔0123c13〕。好夢〔0124a〕：後報轉・煩惱障轉・配六位・「唯佛不夢」。判迹門流通第四意〔0118c26〕。
三論·吉藏《法華義疏》T34n1721（旁證）
六門（來意・釋名・開合・體相・階位・同異）〔T34n1721 0593c28〕。四行依竺道生〔0594a17〕：「一空寂行，二無憍慢行，三離嫉妬行，四慈悲行」（不用身口意誓願四配）；「此四行唯一正觀，約用不同故開四種」〔0594b15〕。行處／近處〔0594c22〕：「行處者修行之人已入於理而履行之……近處者雖未入理親而近之」；住忍辱地＝生忍、觀空＝法忍〔0595a08〕。第二親近處〔0596b07〕：「觀一切法空者，不見有也」＝第一義觀（引《瓔珞經》從有入空・從空出有・入中道）。慈悲行〔0598a02〕：「於學大乘人中起慈心……於學小乘人起大悲心，欲拔其執小之迷。」髻珠〔0598b14〕：「獨王頂上有此一珠者，唯佛與佛乃能究盡一乘妙法」；引《法華論》「實有功德人聞說大乘而取非大乘……欲示現說無上，故明解髻中明珠譬」〔0598b20〕。好夢〔0599a03〕：「此五夢從淺至深」；今是實夢。
三家並錄（誌·不判）
四安樂行：慈恩「正身・正語・意離惡自利・心修善利他」（身口意誓願）、天台「止觀慈悲，導三業及誓願」（身業・口・意・誓願）、三論「空寂・無憍慢・離嫉妬・慈悲」（依竺道生）——三家四行名異。髻珠喻：慈恩「明珠＝法華大乘・賜教賜體・破四魔」、天台「解髻即開權與珠即顯實・中道智・行教理人四一」、三論「唯佛究盡一乘・未有大機而授・末後乃與」——三家並錄；慈恩、三論俱引世親《法華論》（第六「集功德人增上慢」・示現說無上）為喻本（同源）。誓願「非菩薩」：慈恩「一闡提二乘（悲境）・引之令住大乘」、天台「未曾發方便心者（悲境）・引令得入」、三論「學小乘者・大悲拔執小之迷」——三家皆讀為慈悲普拔令入（無『決定不成佛』）；「一闡提」唯慈恩此品點出（智顗吉藏此品無「闡提」連文）。智顗（538–597）・吉藏（549–623）早於窺基（632–682），並錄不判。
五、術語
| 漢 | 傳梵（羅馬字·發音輔助） | 古德所徵 | 義 |
|---|---|---|---|
| 安樂行 | — | 窺基「離危怖曰安・適身心為樂・緣涉靡輟為行」〔T34n1723 0819a23〕；智顗「安名不動・樂名無受・行名無行」〔T34n1718 0118b01〕；吉藏「安住四法則便得樂故稱安樂」〔T34n1721 0594b01〕 | 惡世說經所安住之四行（身/口/意/誓願） |
| 四安樂行 | — | 窺基「正身・正語・意離惡自利・心修善利他」〔T34n1723 0819b11〕；智顗「止觀慈悲，導三業及誓願」〔T34n1718 0119a19〕；吉藏「空寂・無憍慢・離嫉妬・慈悲（依竺道生）」〔T34n1721 0594a17〕 | 三家四行名異·並錄不判 |
| 行處·親近處 | — | 〔本經 0037a15〕；窺基科身安樂行為行處＋親近處；智顗「詣理略說名行處・附事廣說名近處」〔T34n1718 0119b25〕（智顗作「近處」）；吉藏「行處已入理・近處未入理」〔T34n1721 0594c22〕 | 菩薩應行之境（行處）與應親近／遠離之對象（親近處，含十不親近＋觀空第二親近處） |
| 如實相 | tathatā（系） | 〔本經 0037a19〕；窺基「其如來藏名為空性」〔T34n1723 0820b02〕；竺法護作「自然相諸法本無」〔T09n0263 0107b22〕 | 諸法真實之相·二空門所顯如來藏空性 |
| 髻中明珠（髻珠） | — | 〔本經 0038c28〕；窺基「明珠即是法華大乘，是佛心首所持」〔T34n1723 0824c12〕；智顗「明珠譬中道智・解髻即開權與珠即顯實」〔T34n1718 0123c12〕；吉藏『唯佛究盡一乘妙法』〔T34n1721 0598b15〕（「髻珠」＝後世約詞·二疏作「髻中明珠」） | 轉輪王頂髻中久護之珠·喻《法華》第一之說·末後乃與 |
六、譬喻·修辭
(一) 髻珠喻（轉輪聖王久護髻中明珠·末後乃與有大功者·七喻⑥）——〔T09n0262 0038c22〕：轉輪王賞賜諸物（田宅・城邑・衣服・珍寶）而唯髻中明珠不與，末後乃賜有大功者；如來亦賜禪定・解脫・涅槃之城而不說《法華》，末後乃賜此「第一之說・祕密之藏」。喻依＝髻中明珠，喻體＝《法華》一乘，所顯義＝一乘久祕、末後方顯。三家配位：窺基「賜教／賜體」二判（破分段四魔賜教・入十地破變易乃賜體）〔T34n1723 0825a08〕· 智顗「解髻即開權・與珠即顯實・中道智」〔T34n1718 0123c12〕· 吉藏「唯佛究盡一乘・未有大機而授」〔T34n1721 0598b15〕。慈恩、三論俱引世親《法華論》第六譬。
辨：髻珠喻為法華七喻之第六（七喻＝火宅③・窮子④・藥草⑤・化城⑦・衣珠⑧・髻珠⑭・醫子⑯;此品竣則七喻全備）。
(二) 好夢（重頌末·夢見如來授記成道）——〔T09n0262 0039b20〕：持經者夢見如來坐師子座說法・夢自身成道轉法輪。窺基科為果相（見佛・授記・捨俗成道・利生入滅）〔T34n1723 0825c13〕；智顗判「後報轉・煩惱障轉」配六位、「唯佛不夢」〔T34n1718 0124a〕；吉藏「五夢從淺至深・今是實夢」〔T34n1721 0599a03〕。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》・吉藏《義疏》共引·穩定徵引）：
- 世親《法華論》（法華經論）——「持力」三品（〈法師〉〈安樂行〉〈持〉），此品為所持行〔T34n1723 0819a17〕· 髻珠喻＝七譬之第六「集功德人增上慢」〔0824c29·吉藏同引 0598b20〕· 十無上「說無上」。慈恩、三論髻珠喻俱依《法華論》，同源。
- 窺基引《瑜伽論》《對法》《雜心》《涅槃》（十不親近之律儀）· 智顗引《大品》十八空・《大經》· 吉藏引竺道生《注法華經》・《瓔珞經》。
(二) 法華內互讀：
- 四安樂行·忍辱地 → 承〈勸持品第十三〉「忍辱鎧」（惡世持經之忍）·〈法師品第十〉室衣座（窺基回配四行）。
- 髻珠喻·法華第一之說末後賜與 → 呼應〈方便品第二〉開權顯實、〈見寶塔品第十一〉六難九易「先所未說而今說之」。
- 安樂行品為迹門終品 → 下〈從地涌出品第十五〉起本門（智顗「迹門流通第四意」〔T34n1718 0118c26〕；吉藏『生後為壽量遠壽作因』〔T34n1721 0594a14〕）。
(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;南嶽慧思別有《法華經安樂行義》T1926（天台安樂行專論之淵源）——各承其宗，誌不判。
八、校本定位
- 羅什 T262（底本）：〈安樂行品第十四〉〔T09n0262 0037a09〕起（卷五）。文殊問 0037a13／安住四法 0037a15 · 行處忍辱地 0037a17／觀如實相 0037a19 · 親近處十不 0037a21／不於女人取欲 0037b03／五種不男 0037b05／常好坐禪 0037b10 · 第二親近處觀空 0037b12 · 口安樂行 0038a01／大乘答 0038a06 · 意安樂行三想 0038b10／平等說法 0038b12 · 誓願安樂行 0038c06／引之令住 0038c10 · 髻珠轉輪王 0038c22／唯髻中明珠 0038c28／如來得法國土 0039a01／賜涅槃城 0039a05／末後賜與 0039a16／祕密之藏 0039a17 · 好夢見如來 0039b20／夢即授記 0039b29／烟盡燈滅 0039c15／得大利 0039c16 迄〔0039c25〕（次品〈從地踊出品第十五〉起）。源檔：原典層（逐字校訖·26 核心義句逐字驗）。
- 竺法護 T263〈安行品第十三〉〔T09n0263 0107b15〕起（卷六）：溥首問何時說 0107b17 · 二法威儀禮節 0107b18／觀自然相 0107b22 · 已墮顛倒 0107c12 · 慈力大父想 0109a12／三法之行 0109a17 · 威神足力欲得飛 0109b14／四事 0109b16 · 王解髻中明珠賜之 0109c02／第一法要立諸法頂 0109c13。
- 添品 T264〈安樂行品第十三〉〔T09n0264 0171b15〕起：四法 0171b21／行處如實相 0171b23 · 第二親近處 0171c16 · 意安樂行三想 0172c13／誓願引之令住 0173a13 · 唯髻中明珠 0173b01／祕密之藏 0173b19。〔逐字近同羅什，唯標點音寫〕
- 窺基《玄贊》T34n1723（義疏鏡·篇幅大·卷九本末657行）：〈安樂行品〉〔0818c19〕—〔0825c19〕。三門分別 0818c19／一乘境一乘行 0819a04／即四安樂行文是 0819a18／釋名 0819a23 · 四行正身正語 0819b11／空有二門根本 0819b17 · 如實相如來藏 0820b02／依他成實雙拂 0820b26 · 第二親近處三性 0821c27／遍計人法皆空 0821c29／圓成實依他起 0821c30／二障無礙無障 0822a15 · 意安樂行三想 0823c14 · 誓願菩薩種姓 0824a04／非菩薩一闡提 0824a05／引之住大乘 0824a21 · 髻珠明珠法華 0824c12／論第六集功德人增上慢 0824c29／賜教賜體 0825a08 · 好夢見身寂靜 0825c13／結前果 0825c19。下品〈從地涌出品〉起〔0825c27〕。
- 智顗《文句》T34n1718（旁證）：〈釋安樂行品〉0118a23 起—0124c01 · 釋名依事 0118a24／安樂大涅槃 0118b11／迹門流通第四意 0118c26 · 四安樂行 0119a13／止觀慈悲導三業 0119a19／行處近處廣略 0119b25 · 十八空中道正慧 0121a19 · 非菩薩未發方便 0123a13／引令得入 0123a28 · 解髻開權與珠顯實 0123c12／行一教一理一人一 0123c13 · 好夢後報轉 0124a。
- 吉藏《法華義疏》T34n1721（旁證）：〈安樂行品第十四〉0593c27 起—0599a10 · 六門 0593c28／四行竺道生 0594a17／一正觀開四 0594b15 · 行處入理近處未入 0594c22／生忍法忍 0595a08 · 空親近處第一義觀 0596b07 · 學大乘起慈學小乘起大悲 0598a02 · 獨王頂上一珠唯佛究盡 0598b15／引法華論示現說無上 0598b20 · 五夢淺深 0599a03。
- 成立史誌：品題羅什／添品「安樂行」・竺法護「安行」；品次羅什⑭、竺法護／添品⑬（因提婆材料併入⑪）；竺法護四大開合異（二法威儀禮節・問何時・三想坍二想・誓句缺・髻珠喻旨倒置「解髻賜之」對羅什「不以與之」）；「髻珠」為後世約詞（二疏作「髻中明珠」）；智顗《文句》所引「基師」非慈恩窺基（時代不合）。添品逐字近同羅什。
This chapter is the final chapter of the Trace Gate. Following the preceding 〈勸持品〉 Chapter on Exhortation to Uphold the Sutra and its vow of 「惡世持經」 tr. “upholding the sutra in an evil age,” Mañjuśrī asks how bodhisattvas can teach this sutra in the evil age to come. The Buddha reveals 「四安樂行」 tr. “the four peaceful practices”: the peaceful practice of the body (abiding in the sphere of conduct—dwelling on the ground of patient endurance and contemplating all dharmas in their true aspect—and in the sphere of association—the ten kinds not to approach, together with the second sphere of association that contemplates the emptiness of all dharmas); the peaceful practice of speech (not speaking of the faults of people or scriptures, and answering through the great vehicle); the peaceful practice of mind (without jealousy; regarding sentient beings with great compassion, the Tathāgatas as loving fathers, and bodhisattvas as great teachers; teaching the Dharma equally); and the peaceful practice of vow (regarding non-bodhisattvas with great compassion and vowing 「以神通力、智慧力引之，令得住是法中」 tr. “to draw them in through the powers of supernormal abilities and wisdom and cause them to abide within this Dharma”). The 「髻珠喻」 tr. “parable of the jewel in the topknot,” the sixth of the seven parables, then explains why the 《法華》 Lotus is unfolded only at the end: the wheel-turning sage-king rewards many things but long guards the bright jewel in his topknot and does not bestow it; only at the end does he give it to one who has gained great merit. In the same way, the Tathāgata bestows meditative absorption, liberation, and the city of nirvāṇa without teaching the Lotus; only at the end does he bestow this 「第一之說・祕密之藏」 tr. “foremost teaching and secret treasury.” The chapter closes with 「好夢」 tr. “auspicious dreams” that reveal the fruits of upholding the sutra. Kuiji’s 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus) takes Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra—its 「七力・十無上」 tr. “seven powers and ten unsurpassed qualities”—as its skeleton. It establishes the four practices as proper bodily conduct, proper speech, the mind abandoning evils for one’s own benefit, and the heart cultivating wholesome dharmas for the benefit of others. At the contemplation of emptiness in the second sphere of association it lightly brings in the three natures (wholly-imagined, perfectly-accomplished, and other-dependent), the emptiness-nature of the tathāgatagarbha, and the two obstructions. At the parable of the jewel in the topknot it distinguishes “bestowing the teaching” from “bestowing the substance”: before the ten grounds the teaching is bestowed; upon entering the ten grounds and partially breaking the four demons of transformational birth-and-death, the substance is bestowed. The Consciousness-Only meaning thus has a real but limited point of entry. Zhiyi of Tiantai reads the four practices as 「止觀慈悲，導三業及誓願」 tr. “calming, contemplation, loving-kindness, and compassion guiding the three karmas and vow,” and reads 「解髻即開權、與珠即顯實」 tr. “unbinding the topknot as opening the provisional and giving the jewel as revealing the real.” Jizang of Sanlun, following Daosheng, establishes 「空寂・無憍慢・離嫉妬・慈悲」 tr. “empty quiescence, without arrogance, abandoning jealousy, and loving-kindness and compassion” as the four practices. The three are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第十四 安樂行品 — Chapter 14, Peaceful Practices（卷五；〔T09n0262 0037a09〕起）· the final chapter of the Trace Gate: the preceding twelve chapters clarify the object of the One Vehicle; the following two, 〈勸持〉 Exhortation to Uphold and 〈安樂行〉 Peaceful Practices, clarify its practice. 〈勸持〉 Exhortation to Uphold clarifies those who can uphold it; the present chapter clarifies the practice to be upheld |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter passage 〔T34n1723 0818c19〕, 三門分別 tr. “distinguished through three gateways”: (1) the reason for its coming; (2) the explanation of its name; (3) the resolution of a difficulty. Its reason for coming connects it with the preceding 〈持品〉 Chapter on Upholding: among the three chapters assigned to 「持力」 tr. “the power of upholding” within the ten unsurpassed qualities in Vasubandhu’s 《法華論》—〈法師〉 Dharma Teacher, 〈安樂行〉 Peaceful Practices, and 〈持品〉 Upholding—the present 〈安樂行〉 Peaceful Practices is the 「所持行」 tr. “practice to be upheld” 〔0819a17〕. Explanation of the name: 離危怖曰「安」 tr. “freedom from danger and fear is ‘peace’”; 適身心為「樂」 tr. “fitness for body and mind is ‘ease’”; 緣涉靡輟為「行」 tr. “ranging through conditions without stopping is ‘practice’” 〔0819a23〕. The main text has two parts: first, the request; second, the revelation |
| 天台《文句》（旁證） | 〈釋安樂行品〉 Explanation of the Chapter on Peaceful Practices begins at 〔T34n1718 0118a23〕. It explains the name in three ways. In terms of circumstances: 「身無危險故安、心無憂惱故樂」 tr. “because the body is without danger, there is peace; because the mind is without sorrow, there is ease.” In terms of the Dharma-gateway: 「安名不動、樂名無受、行名無行」 tr. “‘peace’ means nonmovement; ‘ease’ means non-reception; ‘practice’ means non-practice” 〔0118a24〕. It judges the chapter to be the transmission section of the Trace Gate 〔0118c26〕 |
| 三論《義疏》（旁證） | 〈安樂行品第十四〉 Chapter 14, Peaceful Practices begins at 〔T34n1721 0593c27〕. It opens six gateways—the reason for its coming, the explanation of its name, combination and division, essence and mark, stages, and sameness and difference 〔0593c28〕—and explains the name: 「安住四法則便得樂故稱安樂」 tr. “because abiding in the four dharmas brings ease, it is called peaceful and easy” 〔0594b01〕 |
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, 〈安樂行品第十四〉 Chapter 14, Peaceful Practices; Dharmarakṣa’s T263, 〈安行品第十三〉 Chapter 13, Peaceful Conduct 〔T09n0263 0107b15〕; and the supplemented edition T264 by Jñānagupta and Dharmagupta, 〈安樂行品第十三〉 Chapter 13, Peaceful Practices 〔T09n0264 0171b15〕. Their chapter numbers differ—Chapter 14 in Kumārajīva, Chapter 13 in Dharmarakṣa and the supplemented edition, because the Devadatta material is incorporated into Chapter 11 in the latter two. Their titles also differ: Kumārajīva and the supplemented edition have 「安樂行」 tr. “Peaceful Practices,” while Dharmarakṣa has 「安行」 tr. “Peaceful Conduct.”
Passage One · Mañjuśrī’s Question · The General Heading of the Four Peaceful Practices
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 菩薩摩訶薩於後惡世云何能說是經……當安住四法。一者安住菩薩行處及親近處 tr. “In the evil age to come, how can bodhisattva-mahāsattvas teach this sutra? … They should abide in four dharmas. The first is to abide in the bodhisattva’s sphere of conduct and sphere of association.” | T09n0262 0037a13／0037a15 |
| 添品 T264 | 〔逐字近同羅什〕當安住四法：一者安住菩薩行處、親近處 tr. “[Nearly identical word for word with Kumārajīva:] They should abide in four dharmas: the first is to abide in the bodhisattva’s sphere of conduct and sphere of association.” | T09n0264 0171b18 |
| 竺法護 T263 | 何時應當為一切眾說斯經典……菩薩先處二法乃應講經，一曰威儀，二曰禮節 tr. “When should this sutra be taught to the whole assembly? … Bodhisattvas should first abide in two dharmas and only then teach the sutra: the first is dignified conduct; the second, proper decorum.” | T09n0263 0107b17／0107b18 |
What the variants bear upon: Kumārajīva and the supplemented edition are nearly identical word for word—「四法・行處及親近處」 tr. “four dharmas; the sphere of conduct and the sphere of association.” Dharmarakṣa differs greatly in division and combination. Mañjuśrī asks 「何時」 tr. “when” (timing), not 「云何」 tr. “how” (method), and Kumārajīva’s 「四法」 tr. “four dharmas” become Dharmarakṣa’s 「二法（威儀・禮節）」 tr. “two dharmas (dignified conduct and proper decorum).” Dharmarakṣa’s entire chapter has no fourfold framework of 「四安樂行（身口意誓願）」 tr. “the four peaceful practices (body, speech, mind, and vow),” but gathers it under these two dharmas. Dharmarakṣa renders Mañjuśrī as 「溥首（大士）」 tr. “Universal Chief, the Great Being.”
Passage Two · The Peaceful Practice of the Body · The Sphere of Conduct · Contemplating the True Aspect
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 住忍辱地，柔和善順而不卒暴，心亦不驚……觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處 tr. “Abiding on the ground of patient endurance, gentle and kindly compliant, neither rash nor violent, with a mind that is not startled … contemplating all dharmas in their true aspect, neither engaging in contrivance nor discriminating: this is called the sphere of conduct of a bodhisattva-mahāsattva.” | T09n0262 0037a17 |
| 添品 T264 | 〔逐字同羅什〕住忍辱地，柔和善順……觀諸法如實相 tr. “[Identical word for word with Kumārajīva:] Abiding on the ground of patient endurance, gentle and kindly compliant … contemplating all dharmas in their true aspect.” | T09n0264 0171b23 |
| 竺法護 T263 | 忍辱調柔……觀自然相諸法本無……是謂威儀 tr. “Patient, enduring, disciplined, and gentle … contemplating the natural aspect, that all dharmas are fundamentally nonexistent … this is called dignified conduct.” | T09n0263 0107b20 |
What the variants bear upon: Kumārajīva and the supplemented edition are identical word for word. Dharmarakṣa renders more freely: 「柔和善順」 tr. “gentle and kindly compliant” becomes 「忍辱調柔」 tr. “patient, enduring, disciplined, and gentle”; 「觀諸法如實相」 tr. “contemplating all dharmas in their true aspect” becomes 「觀自然相諸法本無」 tr. “contemplating the natural aspect, that all dharmas are fundamentally nonexistent”—Dharmarakṣa’s habitual rendering of tathatā or svabhāva through 「自然」 tr. “natural”; and 「行處」 tr. “sphere of conduct” becomes 「威儀」 tr. “dignified conduct.”
Passage Three · Contemplating the Emptiness of All Dharmas · The Second Sphere of Association
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性 tr. “Contemplating all dharmas as empty, in accordance with their true aspect: not inverted, not moving, not retreating, and not turning; like empty space, without any existent self-nature.” | T09n0262 0037b12 |
| 添品 T264 | 〔逐字同羅什〕觀一切法空如實相，不顛倒、不動、不退、不轉 tr. “[Identical word for word with Kumārajīva:] Contemplating all dharmas as empty, in accordance with their true aspect: not inverted, not moving, not retreating, and not turning.” | T09n0264 0171c16 |
| 竺法護 T263 | 觀一切法皆為空無，如所住立已墮顛倒……不退不轉……無有自然 tr. “Contemplating all dharmas as empty and nonexistent: insofar as anything is established as an abiding place, one has already fallen into inversion … not retreating and not turning … without any natural self-nature.” | T09n0263 0107c11 |
What the variants bear upon: Kumārajīva and the supplemented edition are identical word for word. Dharmarakṣa reverses the wording on the surface. Kumārajīva has 「不顛倒」 tr. “not inverted,” whereas Dharmarakṣa has 「已墮顛倒」 tr. “already fallen into inversion”—meaning that establishing any abiding place is itself to fall into inversion and therefore one must contemplate emptiness. The meaning can be reconciled, but the wording points in opposite directions and can easily be misread. 「無所有性」 tr. “without any existent self-nature” becomes 「無有自然」 tr. “without any natural self-nature.” Dharmarakṣa does not establish the name 「第二親近處」 tr. “second sphere of association.”
Passage Four · The Peaceful Practice of Mind · The Peaceful Practice of Vow
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想……於非菩薩人中生大悲心……以神通力、智慧力引之，令得住是法中 tr. “Regard every sentient being with great compassion, the Tathāgatas as loving fathers, and the bodhisattvas as great teachers … give rise to great compassion toward non-bodhisattvas … draw them in through the powers of supernormal abilities and wisdom and cause them to abide within this Dharma.” | T09n0262 0038b10／0038c06 |
| 添品 T264 | 〔逐字同羅什〕於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想……以神通力、智慧力，引之令得住是法中 tr. “[Identical word for word with Kumārajīva:] Regard every sentient being with great compassion, the Tathāgatas as loving fathers, and the bodhisattvas as great teachers … through the powers of supernormal abilities and wisdom, draw them in and cause them to abide within this Dharma.” | T09n0264 0172c13／0173a13 |
| 竺法護 T263 | 若於眾生修行慈力，至於如來興大父想，見諸菩薩念如世尊……〔誓句無對應〕反自歎說「我當逮得無上正真道成最正覺，威神足力而欲得飛」……菩薩有四事 tr. “If one cultivates the power of loving-kindness toward sentient beings, regards the Tathāgata as a great father, and sees the bodhisattvas with the thought that they are like the World-Honored One … [the vow passage has no counterpart]; instead, the unbelieving person praises himself, saying, ‘I shall attain the unsurpassed true path, accomplish perfect awakening, and with the full power of majesty and supernormal abilities fly as I wish’ … the bodhisattva has four matters.” | T09n0263 0109a12／0109b14 |
What the variants bear upon: Kumārajīva and the supplemented edition are identical word for word: three regards—great compassion, loving father, and 「大師想」 tr. “regarding bodhisattvas as great teachers”—and the vow to 『引之令住是法中』 tr. “draw them in and cause them to abide within this Dharma.” Dharmarakṣa differs greatly in division and combination. The three regards collapse into two, with the “great teacher” absorbed into 「念如世尊」 tr. “regarding them as like the World-Honored One.” The altruistic vow 『引之令住是法中』 tr. “draw them in and cause them to abide within this Dharma” has no counterpart in Dharmarakṣa; instead, the passage turns into the arrogant words of an unbelieving person—「威神足力而欲得飛」 tr. “with the full power of majesty and supernormal abilities, wishing to fly”—followed by the Buddha’s 「四事」 tr. “four kinds of protection.” The direction of meaning is reversed.
Passage Five · The Parable of the Jewel in the Topknot
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 唯髻中明珠，不以與之……如彼強力之王久護明珠，今乃與之……此法華經諸佛如來祕密之藏，於諸經中最在其上 tr. “Only the bright jewel in his topknot he does not give away … just as that powerful king long guarded the bright jewel and only now gives it away … this Lotus Sutra is the secret treasury of the buddhas, the Tathāgatas, and stands highest among all sutras.” | T09n0262 0038c28／0039a16 |
| 添品 T264 | 〔逐字同羅什〕唯髻中明珠，不以與之……此法華經諸佛如來祕密之藏，於諸經中最在其上 tr. “[Identical word for word with Kumārajīva:] Only the bright jewel in his topknot he does not give away … this Lotus Sutra is the secret treasury of the buddhas, the Tathāgatas, and stands highest among all sutras.” | T09n0264 0173b01／0173b19 |
| 竺法護 T263 | 元首効績勳殊特者，王解髻中明珠賜之……髻中明珠以為世尊第一法要……久乃解出以賜元功……立諸法頂 tr. “To the commander who has rendered exceptional meritorious service, the king unbinds the bright jewel from his topknot and gives it … the bright jewel in the topknot represents the World-Honored One’s foremost essential Dharma … only after a long time does he take it out and give it to one of supreme merit … establishing it at the crown of all dharmas.” | T09n0263 0109c02／0109c13 |
What the variants bear upon (the thrust of the parable is reversed): in Kumārajīva and the supplemented edition, the thrust is 「唯髻中明珠不以與之」 tr. “only the bright jewel in his topknot he does not give away”—the crown-jewel is not bestowed, figuring the Lotus long kept secret and untaught, and only later bestowed. Dharmarakṣa reverses the thrust: 「元首効績勳殊特者，王解髻中明珠賜之」 tr. “to the commander who has rendered exceptional meritorious service, the king unbinds the bright jewel from his topknot and gives it.” The turn 「唯不與之／眷屬驚怪」 tr. “only this he does not give / his retainers would be startled” is absent; the tension of long concealment followed by disclosure is compressed from 『先不與後與』 tr. “not given at first, given later” into 「賜殊勳者」 tr. “given to one of exceptional merit.” Kumārajīva’s 「祕密之藏／於諸經中最在其上」 tr. “secret treasury / stands highest among all sutras” becomes Dharmarakṣa’s 「第一法要／立諸法頂」 tr. “foremost essential Dharma / established at the crown of all dharmas,” without a corresponding phrase for 「祕密之藏」 tr. “secret treasury.”
Placement of the supplemented edition: T264 agrees almost word for word with Kumārajīva in all eight core sentences—the supplemented edition is a revision and expansion of Kumārajīva’s text. Differences are limited to punctuation and transliterations such as 「尼揵／尼乾」 tr. “Nirgrantha.” Dharmarakṣa’s T263 is the true axis of alternate translation and has four major structural differences: (1) 「四法→二法（威儀・禮節）」 tr. “four dharmas become two, dignified conduct and proper decorum”; (2) 「云何→何時」 tr. “the question ‘how’ becomes ‘when’”; (3) 「三想坍為二想・度他誓句缺・轉為四事護持」 tr. “the three regards collapse into two, the altruistic vow is absent, and the passage turns into four kinds of protection”; and (4) the thrust of the jewel-in-the-topknot parable reverses—「唯不與→解髻賜殊勳者」 tr. “‘does not give it’ becomes ‘unbinds the topknot and bestows it on one of exceptional merit.’” Dharmarakṣa’s wording requires particular care: 「已墮顛倒」 tr. “already fallen into inversion” where Kumārajīva has 「不顛倒」 tr. “not inverted”; 「解髻賜之」 tr. “unbinds the topknot and gives it” where Kumārajīva has 「不以與之」 tr. “does not give it”; and 「久乃解出」 tr. “only after a long time does he take it out” where Kumārajīva has 「不妄與人」 tr. “never gave it carelessly”—three places whose surface wording either opposes or differs from Kumārajīva.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The Consciousness-Only meaning of Kuiji’s 《玄贊》 has a real but limited point of entry in this chapter. That single point is concentrated in 「身安樂行·親近處」 tr. “the sphere of association within the peaceful practice of the body”—the sphere of conduct’s true aspect as the emptiness-nature of the tathāgatagarbha, and the second sphere of association’s contemplation of emptiness through the three natures—and in the 「髻珠喻」 tr. “parable of the jewel in the topknot,” read through 「賜教／賜體」 tr. “bestowing the teaching / bestowing the substance” and through the breaking of the two obstructions and four demons. A mechanical scan of the full chapter commentary 〔0818c19–0825c19〕 yields: 三性 “three natures,” 1; 遍計 “wholly-imagined,” 2; 圓成 “perfectly-accomplished,” 1; 依他 “other-dependent,” 3; 如來藏 “tathāgatagarbha,” 2; 二障／所知障 “two obstructions / cognitive obstruction,” 2 each; 種姓 “lineage,” 1; 一闡提 “icchantika,” 1. 阿賴耶 “ālaya,” 藏識 “store consciousness,” 轉依 “transformation of the basis,” 唯識 “consciousness-only,” and 五性 “five natures” all have zero occurrences.
(1) The four practices take the two gateways of emptiness and existence as the basis for setting body and mind in motion — Kuiji explicitly establishes four practices 〔T34n1723 0819b11〕: 「一正身行，二正語行，三意離諸惡自利行，四心修諸善利他行」 tr. “first, proper bodily conduct; second, proper speech; third, the mind abandoning all evils in a practice that benefits oneself; fourth, the heart cultivating all wholesome dharmas in a practice that benefits others.” These correspond to body, speech, mind, and vow. Within the first, bodily practice, he identifies the root 〔0819b17〕: 「其心安住空有之門，由住二門以為根本引餘行生」 tr. “The mind abides in the gateways of emptiness and existence. By abiding in these two gateways as the root, it draws forth the arising of the remaining practices.” He links this back to the chamber, robe, and seat of the preceding 〈法師品〉 Chapter on the Dharma Teacher.
(2) The sphere of conduct · the true aspect = the emptiness-nature of the tathāgatagarbha — the sphere of conduct consists of practice in existence—abiding on the ground of patient endurance—practice in emptiness—contemplating the true aspect—and the double clearing away of both sides. Kuiji says 〔0820b02〕: 「復觀諸法如來藏性……其如來藏名為空性。」 tr. “Again, one contemplates the tathāgatagarbha-nature of all dharmas … this tathāgatagarbha is named the emptiness-nature.” In clearing away both sides he says 〔0820b26〕: 「於事依他住忍地等，於理成實觀如實相，所執人、法皆照為空。」 tr. “In terms of phenomena, the other-dependent is abiding on the ground of patient endurance and the like; in terms of principle, the perfectly-accomplished is contemplating the true aspect; the persons and dharmas that are grasped are all illumined as empty.” → Thus the true aspect is the tathāgatagarbha-nature revealed through the two emptinesses of person and dharma—equivalent here to the emptiness-nature of the perfectly-accomplished. The ground of patient endurance is aligned with the other-dependent, and grasped persons and dharmas with the wholly-imagined: the three natures are implicitly the foundation.
(3) The second sphere of association · contemplating the emptiness of all dharmas = the three natures (a contemplation of the two truths, real and conventional) — among the eighteen clauses of the contemplation of emptiness, Kuiji directly aligns the first three with the three natures 〔T34n1723 0821c27〕:
「初句依遍計所執無以顯，人法皆空故。第二依圓成實性，第三依依他起性，染法顛倒、真如淨法不顛倒故。」〔T34n1723 0821c28〕
tr. “The first clause reveals through the nonexistence of the wholly-imagined, because both persons and dharmas are empty. The second relies upon the perfectly-accomplished nature; the third, upon the other-dependent nature, because contaminated dharmas are inverted, while suchness and pure dharmas are not inverted.”
He calls this 「初三句依三性以顯真」 tr. “the first three clauses revealing the real through the three natures” 〔0821c27〕 and judges it a 「真俗二諦觀」 tr. “contemplation of the two truths, real and conventional.” The remaining eighteen clauses are further aligned with permanent abiding, the four qualities of self, permanence, ease, and purity, and the three gateways to liberation—emptiness, signlessness, and wishlessness. On the two obstructions he says 〔0822a15〕: 「離惑障品名無礙，離所知障品名無障。」 tr. “The category freed from the obstruction of delusion is named ‘without impediment’; the category freed from the cognitive obstruction is named ‘without obstruction.’” → This is the precise point at which Kuiji’s Consciousness-Only meaning enters the chapter: the contemplation of emptiness through the three natures, suchness, and the two obstructions. Yet the names of the three natures are mentioned only once before the explanation moves to other axes; the meaning has a real point of entry but is not weighty.
(4) The peaceful practice of vow · non-bodhisattvas = icchantikas and those of the two vehicles, universally drawn in through compassion and caused to enter the great vehicle — here the term is 「非菩薩」 tr. “non-bodhisattvas.” Within the fourth practice, the heart cultivating wholesome dharmas for the benefit of others, Kuiji distinguishes loving-kindness from compassion by 「菩薩種姓／非菩薩」 tr. “bodhisattva lineage / non-bodhisattva” 〔T34n1723 0824a04〕: 『此於菩薩種姓中起〔慈〕，不怖生死苦，故於非菩薩謂一闡提二乘等身多怖眾苦〔起悲〕。』 tr. “Toward those of bodhisattva lineage one gives rise to [loving-kindness], for they do not fear the suffering of birth and death; therefore, toward non-bodhisattvas—icchantikas, those of the two vehicles, and others whose persons greatly fear the many sufferings—one [gives rise to compassion].” He reads 「引之令住」 tr. “draw them in and cause them to abide” as universally drawing them into the great vehicle 〔0824a21〕:
「我成佛已必當引之住大乘法中。」〔T34n1723 0824a21〕
tr. “After I attain buddhahood, I will certainly draw them in and cause them to abide within the Dharma of the great vehicle.”
→ Thus 「一闡提・二乘」 tr. “icchantikas and those of the two vehicles” are named as the objects of compassion, not as a classification that blocks them through the distinction of five natures. Kuiji has no statement here of 『決定不成佛』 tr. “definitively unable to attain buddhahood”; on the contrary, he says 「必當引之住大乘法中」 tr. “I will certainly draw them in and cause them to abide within the Dharma of the great vehicle.” This agrees with the sutra’s vow to draw them in and cause them to abide within the Dharma. In strict scope: Kuiji reads 「非菩薩」 tr. “non-bodhisattvas” in this chapter as beings universally rescued through compassion; it must not be inflated into a denial based on the five natures.
(5) The jewel-in-the-topknot parable · two judgments, bestowing the teaching and bestowing the substance — the distinction is 「教／體」 tr. “teaching / substance.” The bright jewel is the One Vehicle of the Lotus, the secret treasury held at the crown of the Buddha’s mind; only at the end is it given to one who has gained great merit. Kuiji says 〔T34n1723 0824c12〕: 「明珠即是法華大乘，是佛心首所持，故言髻中。」 tr. “The bright jewel is precisely the great vehicle of the Lotus. It is held at the crown of the Buddha’s mind; therefore the sutra says that it is in the topknot.” He then distinguishes the two bestowals—before the ten grounds only the teaching is bestowed; upon entering the ten grounds, the substance is bestowed 〔0825a08〕:
「且賜明珠之教，入十地已分破變易四魔，乃賜明珠之體。」〔T34n1723 0825a08〕
tr. “For the time being, the teaching of the bright jewel is bestowed. Having entered the ten grounds and partially broken the four demons of transformational birth-and-death, one is then given the substance of the bright jewel.”
The matching of the parable points back to Vasubandhu’s 《法華論》 at 〔0824c29〕: 「集功德人增上慢」 tr. “the overweening pride of those who have gathered qualities,” the sixth of the seven parables in the 《法華論》 Treatise on the Lotus Sutra, and 「說無上」 tr. “the unsurpassed teaching,” among the ten unsurpassed qualities. The breaking of the four demons—those of sectional birth-and-death and transformational birth-and-death—is aligned with the four truths and the three gateways to liberation. → Kuiji thus reads the parable through doctrinal classification and stages, through bestowing the teaching and bestowing the substance, and through the ending of obstructions—the two obstructions, four demons, and transformational birth-and-death.
Note: the single point of Consciousness-Only meaning in Kuiji’s commentary on this chapter lies in 「親近處觀空（三性・如來藏・二障）」 tr. “the sphere of association’s contemplation of emptiness (the three natures, tathāgatagarbha, and two obstructions)” and in 「髻珠（賜教賜體・斷四魔）」 tr. “the crown-jewel (bestowing the teaching and substance and breaking the four demons).” In the vow passage, 「一闡提」 tr. “icchantika” names an object of compassion, not a block through the five natures. The passages on speech, mind, and auspicious dreams carry little or almost none of this meaning. Keep this reading honestly light: do not impose the three-nature axis of Chapter 2 or the ten-ground framework of Chapter 12 upon this chapter.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
Regarding the same four peaceful practices and the same parable of the jewel in the topknot, Cien, Tiantai, and Sanlun read through the three karmas and vow, through calming, contemplation, loving-kindness, and compassion, and through empty quiescence and compassion. The expository mirror of this edition is Kuiji’s Cien 《玄贊》. Zhiyi of Tiantai and Jizang of Sanlun are recorded alongside him; their differences are stated without adjudication.
A distinction concerning later summary terms: the exact two-character sequence 「髻珠」 tr. “topknot-jewel” has zero occurrences in the chapter passage of Jizang’s 《義疏》 T34n1721, which instead uses 「髻中明珠」 tr. “the bright jewel in the topknot” and 「解髻」 tr. “unbinding the topknot.” In the chapter passage of Zhiyi’s 《文句》 T34n1718 it occurs only once, as 「賜髻珠」 tr. “bestowing the topknot-jewel” 〔0123c 段「未有大勳忽賜髻珠，諸臣皆怪」〕 tr. “[the 0123c passage: ‘if one who had not gained great merit were suddenly given the topknot-jewel, all the ministers would be amazed’]”; elsewhere Zhiyi likewise uses 「髻中明珠」 tr. “the bright jewel in the topknot,” 「解髻」 tr. “unbinding the topknot,” and 「與珠」 tr. “giving the jewel.” Thus the main bodies of the two commentaries do not use 「髻珠」 tr. “topknot-jewel” as a fixed expression; 「髻珠」 tr. “topknot-jewel” is a later conventional name. The fixed expressions 「開權顯實」 tr. “opening the provisional to reveal the real,” 「會三歸一」 tr. “gathering the three into the one,” and 「五時判教」 tr. “the five-period classification of the teachings” likewise have zero occurrences in the chapter passages of those two commentaries. Zhiyi’s actual wording is 「解髻即開權，與珠即顯實」 tr. “unbinding the topknot is opening the provisional; giving the jewel is revealing the real” 〔0123c12〕; his four unities—「行一」 tr. “one practice,” 「教一」 tr. “one teaching,” 「理一」 tr. “one principle,” and 「人一」 tr. “one person”—occur separately 〔0123c13〕, not as a single continuous sentence. For the four peaceful practices, Zhiyi writes 「身」 tr. “body” as 「身業安樂行」 tr. “the peaceful practice of bodily action,” not 「身安樂行」 tr. “the peaceful practice of the body,” and pairs “sphere of conduct” with 「近處」 tr. “sphere of approach,” not 「親近處」 tr. “sphere of association.” Caution: in explaining the four practices, Zhiyi’s 《文句》 lists different judgments by various masters, including one attributed to 「基師云」 tr. “Master Ji says.” This 「基師」 tr. “Master Ji” is an earlier master cited by Zhiyi (538–597), not the Cien 「基師」 tr. “Master Ji,” Kuiji (632–682); the chronology makes that identification impossible, and the two must not be confused.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
The four practices—proper bodily conduct, proper speech, the mind abandoning evils for one’s own benefit, and the heart cultivating wholesome dharmas for the benefit of others; the two gateways of emptiness and existence; the sphere of conduct as the emptiness-nature of the tathāgatagarbha; the second sphere of association through the three natures; the vow’s compassionate universal drawing-in; and the topknot-jewel as bestowing the teaching and bestowing the substance—are detailed under Heading III. The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 T34n1724.
Tiantai · Zhiyi (Parallel Witness)
Explanation of the name 〔T34n1718 0118a24〕: 「身無危險故安，心無憂惱故樂」 tr. “Because the body is without danger, there is peace; because the mind is without sorrow, there is ease”; and 「安樂者即大涅槃，從果立名也；行者即涅槃道，從因得名也」 tr. “‘Peace and ease’ is precisely great nirvāṇa, a name established from the fruit; ‘practice’ is precisely the path of nirvāṇa, a name obtained from the cause” 〔0118b11〕. The four peaceful practices 〔0119a13〕: after setting out the differing judgments of various masters, Zhiyi gives his own school’s judgment as 「止觀慈悲，導三業及誓願」 tr. “calming, contemplation, loving-kindness, and compassion guiding the three karmas and vow,” aligned with bodily action, speech, mind, and vow. Sphere of conduct / sphere of approach 〔0119b25〕: 「詣理略說名行處，附事廣說名近處，說有廣略、理無淺深」 tr. “briefly stated as reaching principle, it is named the sphere of conduct; broadly stated in connection with phenomena, it is named the sphere of approach. The explanation may be broad or brief, but the principle is neither shallow nor deep.” The ground of patient endurance is the middle way. The second sphere of association 〔0121a19〕: 「十八空皆是中道正慧。」 tr. “All eighteen emptinesses are the right wisdom of the middle way.” The vow 〔0123a13〕: 「非菩薩人，通取未曾發方便心者」 tr. “‘Non-bodhisattvas’ broadly includes those who have never aroused the skillful-means mind” as the objects of compassion; 「雖不問不信此經，我得三菩提引令得入」 tr. “Although they do not ask about or trust this sutra, when I attain complete awakening I will draw them in and cause them to enter” 〔0123a28〕. The jewel in the topknot 〔0123c12〕: 「解髻即開權，與珠即顯實」 tr. “Unbinding the topknot is opening the provisional; giving the jewel is revealing the real.” The bright jewel figures the knowledge of the middle way, while its roundness figures permanence. Zhiyi distinguishes 「行一」 tr. “one practice,” 「教一」 tr. “one teaching,” 「理一」 tr. “one principle,” and 「人一」 tr. “one person” in separate phrases 〔0123c13〕. Auspicious dreams 〔0124a〕: the later recompense is transformed; the afflictive obstruction is transformed; the dreams are aligned with six stages; 「唯佛不夢」 tr. “only a buddha does not dream.” Zhiyi places the chapter as 「迹門流通第四意」 tr. “the fourth purport within the transmission of the Trace Gate” 〔0118c26〕.
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Six gateways—the reason for its coming, the explanation of its name, combination and division, essence and mark, stages, and sameness and difference 〔T34n1721 0593c28〕. The four practices following Daosheng 〔0594a17〕: 「一空寂行，二無憍慢行，三離嫉妬行，四慈悲行」 tr. “first, the practice of empty quiescence; second, the practice without arrogance; third, the practice of abandoning jealousy; fourth, the practice of loving-kindness and compassion.” Jizang does not align them with body, speech, mind, and vow. 「此四行唯一正觀，約用不同故開四種」 tr. “These four practices are only one right contemplation; because their applications are not the same, they are opened into four kinds” 〔0594b15〕. Sphere of conduct / sphere of approach 〔0594c22〕: 「行處者修行之人已入於理而履行之……近處者雖未入理親而近之」 tr. “The sphere of conduct is where a practitioner, having already entered principle, walks and practices it … the sphere of approach is where, although not yet having entered principle, one draws close to it.” Abiding on the ground of patient endurance is patience toward beings; contemplating emptiness is patience toward dharmas 〔0595a08〕. The second sphere of association 〔0596b07〕: 「觀一切法空者，不見有也」 tr. “‘Contemplating all dharmas as empty’ means not seeing existence”—a contemplation of the ultimate truth. Jizang cites the 《瓔珞經》 on entering emptiness from existence, emerging from emptiness into existence, and entering the middle way. The practice of loving-kindness and compassion 〔0598a02〕: 「於學大乘人中起慈心……於學小乘人起大悲心，欲拔其執小之迷。」 tr. “Toward those who study the great vehicle one gives rise to loving-kindness … toward those who study the lesser vehicle one gives rise to great compassion, wishing to rescue them from the delusion of clinging to the lesser.” The jewel in the topknot 〔0598b14〕: 「獨王頂上有此一珠者，唯佛與佛乃能究盡一乘妙法」 tr. “That the king alone has this single jewel upon the crown of his head means that only a buddha together with a buddha can fathom completely the wondrous Dharma of the One Vehicle.” He cites Vasubandhu’s 《法華論》: 「實有功德人聞說大乘而取非大乘……欲示現說無上，故明解髻中明珠譬」 tr. “People who truly possess qualities hear the great vehicle taught yet grasp what is not the great vehicle … wishing to reveal the unsurpassed teaching, the parable of unbinding the bright jewel from the topknot is therefore clarified” 〔0598b20〕. Auspicious dreams 〔0599a03〕: 「此五夢從淺至深」 tr. “These five dreams proceed from shallow to deep”; the present dreams are real dreams.
The Three Houses Recorded Together (Recorded without Adjudication)
The four peaceful practices: Cien has 「正身・正語・意離惡自利・心修善利他」 tr. “proper bodily conduct, proper speech, the mind abandoning evils for one’s own benefit, and the heart cultivating wholesome dharmas for the benefit of others”—body, speech, mind, and vow. Tiantai has 「止觀慈悲，導三業及誓願」 tr. “calming, contemplation, loving-kindness, and compassion guiding the three karmas and vow”—bodily action, speech, mind, and vow. Sanlun has 「空寂・無憍慢・離嫉妬・慈悲（依竺道生）」 tr. “empty quiescence, without arrogance, abandoning jealousy, and loving-kindness and compassion (following Daosheng).” The names of the four practices differ among the three houses. The parable of the jewel in the topknot: Cien has 「明珠＝法華大乘・賜教賜體・破四魔」 tr. “the bright jewel as the great vehicle of the Lotus, the bestowal of teaching and substance, and the breaking of the four demons.” Tiantai has 「解髻即開權與珠即顯實・中道智・行教理人四一」 tr. “unbinding the topknot as opening the provisional, giving the jewel as revealing the real, the knowledge of the middle way, and the four unities of practice, teaching, principle, and person.” Sanlun has 「唯佛究盡一乘・未有大機而授・末後乃與」 tr. “only a buddha fathoming the One Vehicle completely, with no great capacity yet present to receive it, and bestowal only at the end.” All three are recorded side by side. Cien and Sanlun both cite Vasubandhu’s 《法華論》 as the source of the parable; they share one source. The sixth parable is 「集功德人增上慢」 tr. “the overweening pride of those who have gathered qualities,” revealing the unsurpassed teaching. The vow’s “non-bodhisattvas”: the term is 「非菩薩」 tr. “non-bodhisattvas.” Cien has 「一闡提二乘（悲境）・引之令住大乘」 tr. “icchantikas and those of the two vehicles as objects of compassion, drawn in to abide within the great vehicle”; Tiantai has 「未曾發方便心者（悲境）・引令得入」 tr. “those who have never aroused the skillful-means mind as objects of compassion, drawn in and caused to enter”; Sanlun has 「學小乘者・大悲拔執小之迷」 tr. “those who study the lesser vehicle, rescued by great compassion from the delusion of clinging to the lesser.” All three read the passage as universal rescue through compassion and entry into the great vehicle; none says 『決定不成佛』 tr. “definitively unable to attain buddhahood.” Only Cien uses the exact term 「一闡提」 tr. “icchantika” in this chapter; 「闡提」 tr. “icchantika” has zero occurrences in the chapter passages of Zhiyi and Jizang. Zhiyi (538–597) and Jizang (549–623) precede Kuiji (632–682). The readings are recorded side by side without adjudication.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation by the ancient masters | Meaning |
|---|---|---|---|
| 安樂行 | — | Kuiji: 「離危怖曰安・適身心為樂・緣涉靡輟為行」 tr. “freedom from danger and fear is peace; fitness for body and mind is ease; ranging through conditions without stopping is practice” 〔T34n1723 0819a23〕; Zhiyi: 「安名不動・樂名無受・行名無行」 tr. “peace means nonmovement; ease means non-reception; practice means non-practice” 〔T34n1718 0118b01〕; Jizang: 「安住四法則便得樂故稱安樂」 tr. “because abiding in the four dharmas brings ease, it is called peaceful and easy” 〔T34n1721 0594b01〕 | The four practices in which one abides when teaching the sutra in an evil age: body, speech, mind, and vow |
| 四安樂行 | — | Kuiji: 「正身・正語・意離惡自利・心修善利他」 tr. “proper body, proper speech, mind abandoning evils for one’s own benefit, heart cultivating wholesome dharmas for the benefit of others” 〔T34n1723 0819b11〕; Zhiyi: 「止觀慈悲，導三業及誓願」 tr. “calming, contemplation, loving-kindness, and compassion guiding the three karmas and vow” 〔T34n1718 0119a19〕; Jizang, following Daosheng: 「空寂・無憍慢・離嫉妬・慈悲」 tr. “empty quiescence, without arrogance, abandoning jealousy, loving-kindness and compassion” 〔T34n1721 0594a17〕 | The names of the four practices differ among the three houses; recorded side by side without adjudication |
| 行處·親近處 | — | 〔本經 0037a15〕 tr. “the present sutra at 0037a15”; Kuiji divides the peaceful practice of the body into the sphere of conduct and the sphere of association. Zhiyi: 「詣理略說名行處・附事廣說名近處」 tr. “briefly stated as reaching principle, it is the sphere of conduct; broadly stated in connection with phenomena, it is the sphere of approach” 〔T34n1718 0119b25〕—Zhiyi writes 「近處」 tr. “sphere of approach.” Jizang: 「行處已入理・近處未入理」 tr. “the sphere of conduct has already entered principle; the sphere of approach has not yet entered principle” 〔T34n1721 0594c22〕 | The sphere a bodhisattva should practice in, and the people and situations to approach or avoid; the latter includes the ten kinds not to approach and the second sphere of association’s contemplation of emptiness |
| 如實相 | tathatā (term-family) | 〔本經 0037a19〕 tr. “the present sutra at 0037a19”; Kuiji: 「其如來藏名為空性」 tr. “this tathāgatagarbha is named the emptiness-nature” 〔T34n1723 0820b02〕; Dharmarakṣa has 「自然相諸法本無」 tr. “the natural aspect, that all dharmas are fundamentally nonexistent” 〔T09n0263 0107b22〕 | The true aspect of all dharmas; the emptiness-nature of the tathāgatagarbha revealed through the two gateways of emptiness |
| 髻中明珠（髻珠） | — | 〔本經 0038c28〕 tr. “the present sutra at 0038c28”; Kuiji: 「明珠即是法華大乘，是佛心首所持」 tr. “the bright jewel is the great vehicle of the Lotus, held at the crown of the Buddha’s mind” 〔T34n1723 0824c12〕; Zhiyi: 「明珠譬中道智・解髻即開權與珠即顯實」 tr. “the bright jewel figures the knowledge of the middle way; unbinding the topknot is opening the provisional and giving the jewel is revealing the real” 〔T34n1718 0123c12〕; Jizang: 『唯佛究盡一乘妙法』 tr. “only a buddha completely fathoms the wondrous Dharma of the One Vehicle” 〔T34n1721 0598b15〕. 「髻珠」 tr. “topknot-jewel” is a later summary term; the two commentaries use 「髻中明珠」 tr. “bright jewel in the topknot” | The jewel long guarded in the wheel-turning king’s topknot; it figures the 《法華》 Lotus as the foremost teaching, bestowed only at the end |
VI. Similes · Rhetoric
(1) The parable of the jewel in the topknot—the wheel-turning sage-king long guards the bright jewel in his topknot and bestows it only at the end upon one who has gained great merit; the sixth of the seven parables — 〔T09n0262 0038c22〕: the wheel-turning king rewards many things—fields and houses, cities, robes, and precious objects—yet does not give away only the bright jewel in his topknot. Only at the end does he bestow it upon one who has gained great merit. The Tathāgata likewise bestows meditative absorption, liberation, and the city of nirvāṇa without teaching the 《法華》 Lotus, and only at the end bestows this 「第一之說・祕密之藏」 tr. “foremost teaching and secret treasury.” The basis of the simile is the bright jewel in the topknot; what it figures is the 《法華》 One Vehicle; what it reveals is that the One Vehicle is long kept secret and disclosed only at the end. The three houses assign it differently: Kuiji has 「賜教／賜體」 tr. “bestowing the teaching / bestowing the substance”—breaking the four demons of sectional birth-and-death brings the teaching, entering the ten grounds and breaking those of transformational birth-and-death brings the substance 〔T34n1723 0825a08〕; Zhiyi has 「解髻即開權・與珠即顯實・中道智」 tr. “unbinding the topknot is opening the provisional; giving the jewel is revealing the real; the knowledge of the middle way” 〔T34n1718 0123c12〕; Jizang has 「唯佛究盡一乘・未有大機而授」 tr. “only a buddha fathoming the One Vehicle completely and no great capacity yet present to receive it” 〔T34n1721 0598b15〕. Cien and Sanlun both cite the sixth parable in Vasubandhu’s 《法華論》.
Distinction: the jewel-in-the-topknot parable is the sixth of the seven parables of the Lotus. The seven are: the burning house in Chapter 3; the poor son in Chapter 4; the medicinal herbs in Chapter 5; the conjured city in Chapter 7; the jewel in the robe in Chapter 8; the jewel in the topknot in Chapter 14; and the skilled physician and his children in Chapter 16. With the completion of the present chapter, all seven parables are present.
(2) Auspicious dreams—the end of the repeated verse; seeing the Tathāgatas and receiving a prediction of awakening in a dream — 〔T09n0262 0039b20〕: one who upholds the sutra dreams of the Tathāgatas seated upon lion thrones and teaching the Dharma, and dreams that one attains the path and turns the Dharma-wheel. Kuiji outlines these as fruits—seeing the buddhas, receiving a prediction, leaving the household life and attaining the path, benefiting beings, and entering extinction 〔T34n1723 0825c13〕. Zhiyi judges them as 「後報轉・煩惱障轉」 tr. “the transformation of later recompense and the transformation of the afflictive obstruction,” aligns them with six stages, and says 「唯佛不夢」 tr. “only a buddha does not dream” 〔T34n1718 0124a〕. Jizang says 「五夢從淺至深・今是實夢」 tr. “the five dreams proceed from shallow to deep, and the dreams here are real dreams” 〔T34n1721 0599a03〕.
VII. Cross-Reading · Carrying Forward
(1) Treatises upon which this chapter relies—stable citations shared by Kuiji’s 《玄贊》 and Jizang’s 《義疏》:
- Vasubandhu’s 《法華論》 (法華經論) — among the three chapters of 「持力」 tr. “the power of upholding”—〈法師〉 Dharma Teacher, 〈安樂行〉 Peaceful Practices, and 〈持〉 Upholding—the present chapter is the practice to be upheld 〔T34n1723 0819a17〕; the jewel-in-the-topknot parable is the sixth of the seven parables, 「集功德人增上慢」 tr. “the overweening pride of those who have gathered qualities” 〔0824c29·吉藏同引 0598b20〕 tr. “[at 0824c29; Jizang cites the same at 0598b20]”; and it reveals 「說無上」 tr. “the unsurpassed teaching” among the ten unsurpassed qualities. Cien and Sanlun both ground the parable in the 《法華論》 Treatise on the Lotus Sutra; the source is shared.
- Kuiji cites the 《瑜伽論》《對法》《雜心》《涅槃》 on the discipline of the ten kinds not to approach; Zhiyi cites the eighteen emptinesses of the 《大品》 and the 《大經》; Jizang cites Daosheng’s 《注法華經》 and the 《瓔珞經》.
(2) Cross-reading within the Lotus:
- The four peaceful practices · the ground of patient endurance → carries forward the 「忍辱鎧」 tr. “armor of patient endurance” in the preceding 〈勸持品第十三〉 Chapter 13, Exhortation to Uphold the Sutra—the endurance required to uphold the sutra in an evil age—and the chamber, robe, and seat of 〈法師品第十〉 Chapter 10, the Dharma Teacher, which Kuiji aligns with the four practices.
- The jewel in the topknot · the Lotus as the foremost teaching bestowed only at the end → echoes the opening of the provisional to reveal the real in 〈方便品第二〉 Chapter 2, Skillful Means, and the 「先所未說而今說之」 tr. “never taught before and taught only now” of the six difficult and nine easy acts in 〈見寶塔品第十一〉 Chapter 11, Beholding the Jeweled Stūpa.
- The Chapter on Peaceful Practices as the final chapter of the Trace Gate → the Origin Gate begins with the following 〈從地涌出品第十五〉 Chapter 15, Emerging from the Earth. Zhiyi calls this 「迹門流通第四意」 tr. “the fourth purport within the transmission of the Trace Gate” 〔T34n1718 0118c26〕; Jizang says it 『生後為壽量遠壽作因』 tr. “gives rise to what follows, serving as the cause for the distant lifespan in the Chapter on Lifespan” 〔T34n1721 0594a14〕.
(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; and Nanyue Huisi’s 《法華經安樂行義》 T1926 is a separate specialized treatise on peaceful practices and a source for the Tiantai line. Each carries forward its own tradition; the lines are recorded without adjudicating.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈安樂行品第十四〉 begins at 〔T09n0262 0037a09〕（卷五）. Mañjuśrī’s question 0037a13 / abiding in the four dharmas 0037a15 · the sphere of conduct and ground of patient endurance 0037a17 / contemplating the true aspect 0037a19 · the ten kinds not to approach in the sphere of association 0037a21 / not fixing upon the features of a woman that give rise to desire 0037b03 / people in the ancient category of the five sexual impairments 0037b05 / constantly delighting in seated meditation 0037b10 · the second sphere of association’s contemplation of emptiness 0037b12 · the peaceful practice of speech 0038a01 / answering through the great vehicle 0038a06 · the peaceful practice of mind and the three regards 0038b10 / teaching the Dharma equally 0038b12 · the peaceful practice of vow 0038c06 / drawing them in and causing them to abide 0038c10 · the wheel-turning king in the jewel-in-the-topknot parable 0038c22 / only the bright jewel in the topknot 0038c28 / the Tathāgata obtaining the land of Dharma 0039a01 / bestowing the city of nirvāṇa 0039a05 / bestowal only at the end 0039a16 / the secret treasury 0039a17 · auspicious dreams and seeing the Tathāgatas 0039b20 / receiving a prediction in the dream 0039b29 / smoke ending and the lamp going out 0039c15 / great benefit 0039c16, through 〔0039c25〕, before the following 〈從地踊出品第十五〉 Chapter 15, Emerging from the Earth. Source file: the Source-Text layer, verified word for word; twenty-six core doctrinal phrases verified word for word.
- 竺法護 T263 〈安行品第十三〉 begins at 〔T09n0263 0107b15〕（卷六）: Universal Chief asks when to teach 0107b17 · the two dharmas, dignified conduct and proper decorum 0107b18 / contemplating the natural aspect 0107b22 · already fallen into inversion 0107c12 · the power of loving-kindness and regarding the Tathāgata as a great father 0109a12 / three practices 0109a17 · the full power of majesty and supernormal abilities, wishing to fly 0109b14 / four matters 0109b16 · the king unbinds the bright jewel from his topknot and gives it 0109c02 / the foremost essential Dharma, established at the crown of all dharmas 0109c13.
- 添品 T264 〈安樂行品第十三〉 begins at 〔T09n0264 0171b15〕: the four dharmas 0171b21 / the sphere of conduct and true aspect 0171b23 · the second sphere of association 0171c16 · the peaceful practice of mind and the three regards 0172c13 / the vow to draw them in and cause them to abide 0173a13 · only the bright jewel in the topknot 0173b01 / the secret treasury 0173b19. 〔逐字近同羅什，唯標點音寫〕 tr. “[Nearly identical word for word with Kumārajīva, apart from punctuation and transliterations.]”
- 窺基《玄贊》T34n1723 (the expository mirror; extensive, 657 lines across the first and latter parts of fascicle 9, 卷九): 〈安樂行品〉 the Chapter on Peaceful Practices 〔0818c19〕—〔0825c19〕. Distinction through three gateways 0818c19 / the object and practice of the One Vehicle 0819a04 / “this is precisely the text of the four peaceful practices” 0819a18 / explanation of the name 0819a23 · the four practices as proper body and proper speech 0819b11 / the two gateways of emptiness and existence as the root 0819b17 · the true aspect as tathāgatagarbha 0820b02 / clearing away the other-dependent and perfectly-accomplished on both sides 0820b26 · the second sphere of association through the three natures 0821c27 / the wholly-imagined and the emptiness of persons and dharmas 0821c29 / the perfectly-accomplished and other-dependent 0821c30 / the two obstructions, without impediment and without obstruction 0822a15 · the three regards in the peaceful practice of mind 0823c14 · bodhisattva lineage in the vow 0824a04 / the non-bodhisattva as icchantika 0824a05 / drawing them in to abide within the great vehicle 0824a21 · the bright jewel of the Lotus 0824c12 / the Treatise’s sixth parable, the overweening pride of those who have gathered qualities 0824c29 / bestowing the teaching and bestowing the substance 0825a08 · seeing one’s body in quietude in the auspicious dreams 0825c13 / conclusion of the preceding fruits 0825c19. The following 〈從地涌出品〉 Chapter on Emerging from the Earth begins at 〔0825c27〕.
- 智顗《文句》T34n1718 (parallel witness): 〈釋安樂行品〉 begins at 0118a23 and ends at 0124c01. Explanation of the name in terms of circumstances 0118a24 / peaceful ease as great nirvāṇa 0118b11 / the fourth purport within the transmission of the Trace Gate 0118c26 · the four peaceful practices 0119a13 / calming, contemplation, loving-kindness, and compassion guiding the three karmas 0119a19 / sphere of conduct and sphere of approach as broad and brief 0119b25 · the eighteen emptinesses as the right wisdom of the middle way 0121a19 · non-bodhisattvas as those who have not aroused the skillful-means mind 0123a13 / drawing them in and causing them to enter 0123a28 · unbinding the topknot as opening the provisional and giving the jewel as revealing the real 0123c12 / the four unities of practice, teaching, principle, and person 0123c13 · the auspicious dreams as transformation of later recompense 0124a.
- 吉藏《法華義疏》T34n1721 (parallel witness): 〈安樂行品第十四〉 begins at 0593c27 and ends at 0599a10. The six gateways 0593c28 / the four practices following Daosheng 0594a17 / one right contemplation opened into four 0594b15 · the sphere of conduct as entered principle and the sphere of approach as not yet entered 0594c22 / patience toward beings and patience toward dharmas 0595a08 · the emptiness of the sphere of association as contemplation of the ultimate truth 0596b07 · loving-kindness toward students of the great vehicle and great compassion toward students of the lesser 0598a02 · the one jewel on the king’s crown as only a buddha fathoming completely 0598b15 / citing the Treatise on the Lotus to reveal the unsurpassed teaching 0598b20 · the five dreams proceeding from shallow to deep 0599a03.
- Record of formation: the chapter title is 「安樂行」 tr. “Peaceful Practices” in Kumārajīva and the supplemented edition, and 「安行」 tr. “Peaceful Conduct” in Dharmarakṣa; the chapter is number 14 in Kumārajīva and number 13 in Dharmarakṣa and the supplemented edition, because the Devadatta material is incorporated into Chapter 11. Dharmarakṣa has four major differences of division and combination: two dharmas of dignified conduct and proper decorum; a question of when; three regards collapsed into two; the vow passage absent; and the thrust of the jewel-in-the-topknot parable is reversed—「解髻賜之」 tr. “unbinds the topknot and gives it” against Kumārajīva’s 「不以與之」 tr. “does not give it.” 「髻珠」 tr. “topknot-jewel” is a later summary term; the two commentaries use 「髻中明珠」 tr. “bright jewel in the topknot.” The 「基師」 tr. “Master Ji” cited in Zhiyi’s 《文句》 is not the Cien Kuiji; the chronology makes that impossible. The supplemented edition is nearly identical word for word with Kumārajīva.