妙法蓮華經 從地踊出品第十五
法華到這一品，翻進了後半。前半開的是「法」的權——說破唯有一乘；後半要開的，是「佛」的權——連你以為那尊八十歲入滅的佛，也只是近迹。而這一品，是後半的發起。
他方來的菩薩發願護持此經，佛卻止住他們：這部經，我娑婆世界自有人護持。話音才落，大地一時震裂，無量金色的大菩薩從地下踊躍而出，各帶恒河沙數的眷屬；他們原就住在這世界下方的虛空裡，聞佛音聲才現身。單是禮佛讚佛，就經了五十小劫，佛以神力令大眾只覺如半日。
四位導師問訊世尊，佛答：這些眾生，生生世世常受我化，容易度脫。彌勒卻懵住了：這樣一大批修行早已無量劫的大菩薩，我遊歷諸國從未見過，怎麼忽然從地下冒出、還與世尊這樣親熟？佛略答：都是我久遠所化——我於伽耶成道之後教化他們，我從久遠以來，就教化著這一眾了。
一句「我從久遠來」，逼出彌勒最深的一疑：世尊成道，纔過了四十餘年；怎麼在這短短四十年裡，教得出這麼多古老的大菩薩？他打了個舉世難信的比方——好比一個二十五歲的少年，指著白髮皺面的百歲老人說『這是我兒子』;父少而子老，誰能信？
所以這一品的心，是一個「起疑」:它把『佛其實久遠已成』這樁大事，用一場從地而出的異象、一個父少子老的難信之喻，逼到你眼前，卻偏偏不揭曉——只把疑，鄭重地擺著。因為底下那尊久遠、常住、從未真正離開的本佛，若不先讓人疑、讓人渴，一聞便難信受。
且入此品，看無量菩薩從地踊出、看彌勒問出那「父少子老」的大疑；這是後半的發起——下一品〈壽量品〉，佛就要揭開，說那久遠實成、常住不滅的本壽了。
With this chapter, the Lotus turns into its latter half. The first half opens the provisional in the Dharma and makes clear that there is only One Vehicle. The latter half will open the provisional in the Buddha: even the Buddha whom you thought entered extinction at the age of eighty is only a near trace. This chapter initiates that latter half.
The bodhisattvas who have come from other lands vow to uphold this sutra, but the Buddha stops them: this sutra has its own upholders here in my Saha world. The moment he finishes speaking, the earth splits open, and countless great bodhisattvas with golden bodies spring forth from below, each leading a retinue as numerous as the sands of the Ganges. They had always dwelt in the open space beneath this world, appearing only when they heard the Buddha’s voice. Their reverence and praise of the Buddha alone lasts fifty minor aeons, yet through the Buddha’s supernormal power the assembly experiences it as only half a day.
The four guides ask after the World-Honored One. The Buddha replies: life after life, these sentient beings have continually received my teaching and transformation, and they are easy to deliver. Maitreya is bewildered. I have traveled through many lands and never seen this vast host of great bodhisattvas, whose practice already reaches through immeasurable aeons. How have they suddenly sprung from beneath the earth, and how are they already so close and familiar with the World-Honored One? The Buddha answers only briefly: all were transformed by me long ago. After attaining the Way at Gaya, I taught and transformed them; for a long time past, I have taught and transformed this entire assembly.
The single phrase “for a long time past” forces out Maitreya’s deepest doubt. Only a little more than forty years have passed since the World-Honored One attained the Way. How, within those brief forty years, could he have taught so many ancient great bodhisattvas? Maitreya offers a simile no one in the world could believe: a youth of twenty-five points to a white-haired, wrinkled man of one hundred and says, “This is my son.” The father is young and the son is old—who could believe it?
The heart of this chapter, then, is the arising of doubt. Through an extraordinary sign in which bodhisattvas emerge from the earth and a scarcely believable simile of a young father and an old son, it presses before your eyes the great matter that the Buddha actually attained buddhahood long ago—yet deliberately does not disclose the answer. It leaves the doubt standing there in full solemnity. Unless people are first brought to doubt and to thirst for the answer, the Buddha in his Origin—distant, ever-abiding, and never truly departed—would be difficult to trust the moment they heard of him.
Enter this chapter and watch countless bodhisattvas emerge from the earth. Listen as Maitreya voices the great doubt of the young father and old son. This is the opening of the latter half. In the next chapter, the Chapter on the Tathāgata’s Lifespan, the Buddha will disclose his original lifespan: his actual attainment in the distant past, his constant abiding, and his never entering extinction.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷五〈從地踊出品第十五〉· 大正藏 T09n0262〔起 T09 0039c19〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0039c19〕爾時他方國土諸來菩薩摩訶薩，過八恒河沙數，於大眾中起立，合掌作禮而白佛言：「世尊！若聽我等，於佛滅後，在此娑婆世界，懃加精進，護持、讀誦、書寫、供養是經典者，當於此土而廣說之。」
爾時佛告諸菩薩摩訶薩眾：「止，善男子！不須汝等護持此經。所以者何？我娑婆世界自有六萬恒河沙等菩薩摩訶薩，一一菩薩各有六萬恒河沙眷屬，是諸人等，能於我滅後，護持、讀誦、廣說此經。」
佛說是時，娑婆世界三千大千國土地皆震裂，而於其中，有無量千萬億菩薩摩訶薩同時踊出。是諸菩薩，身皆金色，三十二相，無量光明，先盡在此娑婆世界之下、此界虛空中住。是諸菩薩，聞釋迦牟尼佛所說音聲，從下發來。一一菩薩皆是大眾唱導之首，各將六萬恒河沙眷屬；況將五萬、四萬、三萬、二萬、一萬恒河沙等眷屬者；況復乃至一恒河沙、半恒河沙、四分之一、乃至千萬億那由他分之一；況復千萬億那由他眷屬；況復億萬眷屬；況復千萬、百萬、乃至一萬；況復一千、一百、乃至一十；況復將五、四、三、二、一弟子者；況復單己，樂遠離行。如是等比，無量無邊，算數譬喻所不能知。
〔T09 0040a12〕是諸菩薩從地出已，各詣虛空七寶妙塔多寶如來、釋迦牟尼佛所。到已，向二世尊頭面禮足，及至諸寶樹下師子座上佛所，亦皆作禮，右繞三匝，合掌恭敬，以諸菩薩種種讚法而以讚歎，住在一面，欣樂瞻仰於二世尊。是諸菩薩摩訶薩，從初踊出，以諸菩薩種種讚法而讚於佛，如是時間，經五十小劫。是時釋迦牟尼佛默然而坐，及諸四眾亦皆默然五十小劫；佛神力故，令諸大眾謂如半日。
爾時四眾，亦以佛神力故，見諸菩薩遍滿無量百千萬億國土虛空。是菩薩眾中有四導師：一名上行，二名無邊行，三名淨行，四名安立行。是四菩薩，於其眾中最為上首唱導之師，在大眾前，各共合掌，觀釋迦牟尼佛而問訊言：「世尊！少病、少惱，安樂行不？所應度者，受教易不？不令世尊生疲勞耶？」
爾時四大菩薩而說偈言：
「世尊安樂，少病少惱，教化眾生，
得無疲惓。又諸眾生，受化易不？
不令世尊，生疲勞耶？」
爾時世尊，於菩薩大眾中而作是言：「如是，如是！諸善男子！如來安樂，少病、少惱；諸眾生等，易可化度，無有疲勞。所以者何？是諸眾生，世世已來常受我化，亦於過去諸佛供養尊重，種諸善根。此諸眾生，始見我身，聞我所說，即皆信受入如來慧；除先修習學小乘者。如是之人，我今亦令得聞是經，入於佛慧。」
爾時諸大菩薩而說偈言：
「善哉善哉！大雄世尊！諸眾生等，
易可化度。能問諸佛，甚深智慧，
聞已信行，我等隨喜。」
於時世尊讚歎上首諸大菩薩：「善哉，善哉！善男子！汝等能於如來發隨喜心。」
爾時彌勒菩薩及八千恒河沙諸菩薩眾，皆作是念：「我等從昔已來，不見不聞如是大菩薩摩訶薩眾，從地踊出，住世尊前，合掌、供養，問訊如來。」
時彌勒菩薩摩訶薩，知八千恒河沙諸菩薩等心之所念，并欲自決所疑，合掌向佛，以偈問曰：
「無量千萬億，大眾諸菩薩，
昔所未曾見，願兩足尊說，
是從何所來，以何因緣集？
巨身大神通，智慧叵思議，
其志念堅固，有大忍辱力，
眾生所樂見，為從何所來？
一一諸菩薩，所將諸眷屬，
其數無有量，如恒河沙等。
或有大菩薩，將六萬恒沙，
如是諸大眾，一心求佛道。
是諸大師等，六萬恒河沙，
俱來供養佛，及護持是經。
將五萬恒沙，其數過於是。
四萬及三萬、二萬至一萬，
一千一百等，乃至一恒沙、
半及三四分，億萬分之一，
千萬那由他，萬億諸弟子，
乃至於半億，其數復過上。
百萬至一萬，一千及一百，
五十與一十，乃至三二一，
單己無眷屬，樂於獨處者，
俱來至佛所，其數轉過上。
如是諸大眾，若人行籌數，
過於恒沙劫，猶不能盡知。
是諸大威德，精進菩薩眾，
誰為其說法，教化而成就？
從誰初發心？稱揚何佛法？
受持行誰經？修習何佛道？
如是諸菩薩，神通大智力，
四方地震裂，皆從中踊出。
世尊我昔來，未曾見是事，
願說其所從，國土之名號。
我常遊諸國，未曾見是眾，
我於此眾中，乃不識一人，
忽然從地出，願說其因緣。
今此之大會，無量百千億，
是諸菩薩等，皆欲知此事。
是諸菩薩眾，本末之因緣，
無量德世尊，唯願決眾疑。」
〔T09 0041a04〕爾時釋迦牟尼分身諸佛，從無量千萬億他方國土來者，在於八方諸寶樹下，師子座上，結加趺坐。其佛侍者，各各見是菩薩大眾，於三千大千世界四方，從地踊出，住於虛空。各白其佛言：「世尊！此諸無量無邊阿僧祇菩薩大眾，從何所來？」
爾時諸佛各告侍者：「諸善男子！且待須臾，有菩薩摩訶薩，名曰彌勒——釋迦牟尼佛之所授記，次後作佛——以問斯事，佛今答之，汝等自當因是得聞。」
爾時釋迦牟尼佛告彌勒菩薩：「善哉，善哉！阿逸多！乃能問佛如是大事。汝等當共一心，被精進鎧，發堅固意，如來今欲顯發宣示諸佛智慧、諸佛自在神通之力、諸佛師子奮迅之力、諸佛威猛大勢之力。」
爾時世尊欲重宣此義，而說偈言：
「當精進一心，我欲說此事，
勿得有疑悔，佛智叵思議。
汝今出信力，住於忍善中，
昔所未聞法，今皆當得聞。
我今安慰汝，勿得懷疑懼，
佛無不實語，智慧不可量。
所得第一法，甚深叵分別，
如是今當說，汝等一心聽。」
爾時世尊說此偈已，告彌勒菩薩：「我今於此大眾，宣告汝等。阿逸多！是諸大菩薩摩訶薩，無量無數阿僧祇，從地踊出，汝等昔所未見者，我於是娑婆世界得阿耨多羅三藐三菩提已，教化示導是諸菩薩，調伏其心，令發道意。此諸菩薩，皆於是娑婆世界之下、此界虛空中住；於諸經典，讀誦通利，思惟分別，正憶念。阿逸多！是諸善男子等，不樂在眾多有所說；常樂靜處，懃行精進未曾休息；亦不依止人天而住。常樂深智，無有障礙，亦常樂於諸佛之法，一心精進，求無上慧。」
爾時世尊欲重宣此義，而說偈言：
「阿逸汝當知！是諸大菩薩，
從無數劫來，修習佛智慧，
悉是我所化，令發大道心。
此等是我子，依止是世界，
常行頭陀事，志樂於靜處，
捨大眾憒閙，不樂多所說。
如是諸子等，學習我道法，
晝夜常精進，為求佛道故，
在娑婆世界，下方空中住。
志念力堅固，常懃求智慧，
說種種妙法，其心無所畏。
我於伽耶城，菩提樹下坐，
得成最正覺，轉無上法輪。
爾乃教化之，令初發道心，
今皆住不退，悉當得成佛。
我今說實語，汝等一心信，
我從久遠來，教化是等眾。」
爾時，彌勒菩薩摩訶薩及無數諸菩薩等，心生疑惑，怪未曾有，而作是念：「云何世尊於少時間、教化如是無量無邊阿僧祇諸大菩薩，令住阿耨多羅三藐三菩提？」即白佛言：「世尊！如來為太子時，出於釋宮，去伽耶城不遠，坐於道場，得成阿耨多羅三藐三菩提。從是已來，始過四十餘年。世尊！云何於此少時，大作佛事，以佛勢力、以佛功德，教化如是無量大菩薩眾，當成阿耨多羅三藐三菩提？
「世尊！此大菩薩眾，假使有人於千萬億劫數不能盡，不得其邊。斯等久遠已來，於無量無邊諸佛所，殖諸善根，成就菩薩道，常修梵行。世尊！如此之事，世所難信。譬如有人，色美髮黑，年二十五，指百歲人，言：『是我子。』其百歲人，亦指年少，言：『是我父，生育我等。』是事難信。佛亦如是，得道已來，其實未久，而此大眾諸菩薩等，已於無量千萬億劫，為佛道故，懃行精進，善入出住無量百千萬億三昧，得大神通，久修梵行，善能次第習諸善法，巧於問答，人中之寶，一切世間甚為希有。今日世尊方云：『得佛道時，初令發心，教化示導，令向阿耨多羅三藐三菩提。』世尊得佛未久，乃能作此大功德事。我等雖復信佛隨宜所說，佛所出言未曾虛妄，佛所知者皆悉通達。然諸新發意菩薩，於佛滅後，若聞是語，或不信受，而起破法罪業因緣。唯然，世尊！願為解說，除我等疑，及未來世諸善男子聞此事已，亦不生疑。」
爾時彌勒菩薩欲重宣此義，而說偈言：
〔T09 0042a01〕 「佛昔從釋種，出家近伽耶，
坐於菩提樹，爾來尚未久。
此諸佛子等，其數不可量，
久已行佛道，住於神通力，
善學菩薩道，不染世間法，
如蓮華在水，從地而踊出。
皆起恭敬心，住於世尊前。
是事難思議，云何而可信？
佛得道甚近，所成就甚多，
願為除眾疑，如實分別說。
譬如少壯人，年始二十五，
示人百歲子，髮白而面皺，
是等我所生；子亦說是父。
父少而子老，舉世所不信。
世尊亦如是，得道來甚近。
是諸菩薩等，志固無怯弱，
從無量劫來，而行菩薩道，
巧於難問答，其心無所畏，
忍辱心決定，端正有威德，
十方佛所讚。善能分別說，
不樂在人眾，常好在禪定，
為求佛道故，於下空中住。
我等從佛聞，於此事無疑，
願佛為未來，演說令開解。
若有於此經，生疑不信者，
即當墮惡道。願今為解說，
是無量菩薩，云何於少時，
教化令發心，而住不退地？」
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.
他方菩薩請求護持此經
那時候，從他方國土前來的諸位菩薩摩訶薩，其數超過八條恒河沙那樣多，在大眾之中一齊站起身來，合起雙掌向佛行禮，向佛稟白說：「世尊！倘若您允許我們，在佛入滅之後，於這娑婆世界裡，勤奮加倍地精進修行，護衛守持、讀誦、書寫、供養這部經典，我們一定要在這片國土上廣為宣說它。」
佛制止之·娑婆自有護持者
那時候，佛便告訴這些菩薩摩訶薩眾說：「停下罷，善男子！用不著你們來護持這部經。這是為什麼呢？因為我這娑婆世界本來就自有六萬條恒河沙那樣多的菩薩摩訶薩，這裡的每一位菩薩，又各自帶著六萬條恒河沙那樣多的眷屬，這許多人，都能在我入滅之後，護衛守持、讀誦、廣為宣說這部經。」
大地震裂·菩薩從地踊出
佛說這番話的時候，娑婆世界三千大千國土的大地全都震動裂開，而就在那大地當中，有無量千萬億的菩薩摩訶薩同一時刻從地下踊躍而出。這許多菩薩，身體全都是金色，具足三十二種大人相，放出無量的光明，先前一直都住在這娑婆世界的下方、住在這世界底下的虛空之中。這許多菩薩，聽見釋迦牟尼佛所說的音聲，便從下方發起而來。
每一位菩薩，都是大眾當中領唱倡導的首領，各自帶領著六萬條恒河沙那樣多的眷屬；更何況那些帶領五萬、四萬、三萬、二萬、一萬條恒河沙那樣多眷屬的呢；更何況乃至只帶領一條恒河沙、半條恒河沙、四分之一條恒河沙、乃至千萬億那由他分之一條恒河沙那樣多眷屬的呢；更何況帶領千萬億那由他眷屬的呢；更何況帶領億萬眷屬的呢；更何況帶領千萬、百萬、乃至一萬眷屬的呢；更何況帶領一千、一百、乃至一十眷屬的呢；更何況帶領五個、四個、三個、二個、一個弟子的呢；更何況那孤身一人、獨自沒有眷屬、樂於遠離獨行的呢。像這樣種種數量的菩薩，無量無邊，是任何算數譬喻都無法算盡知曉的。
禮敬二佛·右繞讚歎
這許多菩薩從地下出來以後，各自前往虛空中那座七寶妙塔多寶如來的所在、以及釋迦牟尼佛的所在。到了之後，向這兩位世尊以頭面頂禮佛足，又到諸寶樹底下師子座上諸佛的所在，也都一一行禮，向右繞行三圈，合掌恭敬，用種種讚佛的法門來稱讚讚歎，然後退住在一旁，滿心歡喜地瞻仰這兩位世尊。
讚歎歷經五十小劫·佛以神力令如半日
這許多菩薩摩訶薩，從最初踊出以後，用種種讚佛的法門來讚歎佛，這樣讚歎的時間，共經過了五十小劫。這時候釋迦牟尼佛靜默地端坐著，連同在座的四眾弟子也全都靜默了五十小劫；由於佛的神力所加持，使得諸位大眾只覺得像過了半天而已。
四眾見菩薩遍滿虛空
那時候四眾弟子，也由於佛神力所加持的緣故，得以看見這許多菩薩遍滿在無量百千萬億國土的虛空之中。
四大導師代眾問訊世尊
在這菩薩眾當中有四位導師：第一位名叫上行，第二位名叫無邊行，第三位名叫淨行，第四位名叫安立行。這四位菩薩，在這一眾當中身為最上首領唱倡導的師長，走到大眾之前，各自一同合起雙掌，瞻望著釋迦牟尼佛而向佛問訊說：「世尊！您少病少惱，身心安樂而行道嗎？那些應當被度化的眾生，接受教誨還算容易嗎？不曾令世尊生出疲勞吧？」
那時候這四位大菩薩便說偈頌道：
「世尊身心安樂，少病也少煩惱，教化調度眾生，可曾沒有疲乏倦怠？再說那諸位眾生，接受教化還算容易嗎？不曾令世尊生出疲勞吧？」
世尊答：眾生易可化度
那時候世尊，在菩薩大眾之中這樣說道：「正是這樣，正是這樣！諸位善男子！如來身心安樂，少病少惱；那諸位眾生，都容易可以化導度脫，並沒有令我疲勞。這是為什麼呢？因為這許多眾生，生生世世以來一直常受我的教化，也曾在過去諸佛那裡供養尊重，種下了種種善根。這許多眾生，一見到我的身相，一聽到我所說的法，便立即都信受奉行、契入如來的智慧；只除去那些先前修習過學習小乘的人。像這樣的人，我如今也讓他們得以聽聞這部經，契入佛的智慧。」
那時候諸位大菩薩便說偈頌道：
「善哉呀善哉！大雄的世尊啊！那諸位眾生，都容易可以化導度脫。他們能夠請問諸佛甚深的智慧，聽聞之後便信受奉行，我們都隨喜讚歎。」
那時候世尊便稱讚這些上首的諸位大菩薩：「善哉，善哉！善男子！你們能夠對如來發起隨喜之心。」
彌勒與八千恒沙菩薩生疑
那時候彌勒菩薩以及八千條恒河沙那樣多的諸位菩薩眾，全都這樣想著：「我們從往昔以來，不曾見過也不曾聽過這樣的大菩薩摩訶薩眾，從地下踊躍而出，安住在世尊面前，合掌供養，向如來問訊。」
彌勒合掌以偈請問
這時候彌勒菩薩摩訶薩，知曉這八千條恒河沙諸位菩薩心中所想的念頭，並且也想解開自己心中的疑惑，便合掌朝向佛，用偈頌來問道：
「這無量千萬億的大眾諸位菩薩，是往昔所不曾見過的，惟願具足福慧的兩足至尊為我們解說：他們是從什麼地方來的，因著什麼因緣而聚集？他們身形巨大、神通廣大，智慧不可思議，他們的心志念力堅固，具有強大的忍辱之力，是眾生所樂於瞻見的——究竟是從什麼地方來的呢？
「每一位菩薩，各自所帶領的眷屬，其數量沒有限量，多得如同恒河沙一般。有的大菩薩，帶領著六萬條恒河沙那樣多的眷屬，像這樣的諸位大眾，都一心一意地追求佛道。這許多為師的大菩薩，各帶六萬條恒河沙眷屬，一同前來供養佛，並且護衛守持這部經。
「帶領五萬條恒河沙眷屬的，其數量還超過前面這些。帶四萬、三萬、二萬到一萬的，帶一千、一百等的，乃至帶一條恒河沙、半條乃至四分之一、億萬分之一條恒河沙的，帶千萬那由他、萬億弟子的，乃至帶半億的，其數量又更超過前面。帶百萬到一萬的，帶一千到一百的，帶五十與一十的，乃至帶三個、兩個、一個的，還有孤身一人沒有眷屬、樂於獨處的，一同前來到佛的所在，其數量又更加超過前面。
「像這樣的許多大眾，即使有人拿籌碼來計算，超過恒河沙那麼多劫的時間，也還是不能算盡知曉。這許多具有大威德、精進不懈的菩薩眾，是誰為他們宣說佛法，教化而使他們成就道業的？他們最初是從跟隨誰而發起道心的？稱揚讚歎的是哪一位佛的法？他們受持奉行的是誰的經？修習的是哪一種佛道？
「像這樣的許多菩薩，具有神通與廣大智慧之力，四方大地震動裂開，全都從地當中踊躍而出。世尊啊，我從往昔以來，不曾見過這樣的事，惟願您解說他們的來處、以及那國土的名號。我常常遊歷諸方國土，不曾見過這樣的一眾，我在這一眾當中，竟連一個人也不認得，他們忽然間從地下出來，惟願您解說其中的因緣。
「如今這場大會之中，有無量百千億的大眾，這許多菩薩，全都想要知曉這件事。這許多菩薩眾，其本末的因緣，具足無量功德的世尊啊，惟願您為大眾決斷疑惑。」
分身諸佛的侍者也向佛請問
那時候釋迦牟尼佛的分身諸佛，就是從無量千萬億他方國土前來的那些佛，端坐在八方諸寶樹底下、師子座上，結跏趺坐。那些佛的侍者，各自都看見這一菩薩大眾，在三千大千世界的四方，從地下踊躍而出，安住在虛空之中。他們各自向自己所侍奉的佛稟白說：「世尊！這許多無量無邊阿僧祇的菩薩大眾，是從什麼地方來的呢？」
那時候諸佛便各自告訴自己的侍者：「諸位善男子！姑且稍等片刻，有一位菩薩摩訶薩，名叫彌勒——他是釋迦牟尼佛所授記、將於此後繼位成佛的——他就要來問這件事，佛如今就要回答他，你們自然會藉此得以聽聞。」
世尊誡眾諦聽·被精進鎧
那時候釋迦牟尼佛便告訴彌勒菩薩：「善哉，善哉！阿逸多！你竟能夠問佛這樣的大事。你們應當一同一心一意，披上精進的鎧甲，發起堅固的意志，如來如今正要顯發宣示諸佛的智慧、諸佛自在的神通之力、諸佛如師子奮迅般的力量、諸佛威猛而具大勢的力量。」
那時候世尊想要重新宣說這番義理，便說偈頌道：
「你們應當精進而一心，我要宣說這件事，切莫心存疑惑悔恨，佛的智慧不可思議。你們如今發出信受之力，安住在忍辱與善法之中，往昔所不曾聽過的法，如今全都將得以聽聞。我如今安慰你們，切莫心懷疑惑畏懼，佛沒有不真實的言語，佛的智慧不可測量。佛所證得的第一妙法，甚深而難以分別，像這樣如今就要宣說，你們要一心諦聽。」
世尊略答：都是我久遠所化
那時候世尊說完這段偈頌，便告訴彌勒菩薩：「我如今在這大眾之中，向你們宣告。阿逸多！這許多大菩薩摩訶薩，無量無數阿僧祇之多，從地下踊躍而出，是你們往昔所不曾見過的——這都是我在這娑婆世界證得阿耨多羅三藐三菩提以後，親自教化開導這許多菩薩，調伏他們的心念，使他們發起求道之意。這許多菩薩，都住在這娑婆世界的下方、這世界底下的虛空之中；他們對於諸部經典，讀誦得通達純熟，思惟辨別其義，正確地憶持念念不忘。
「阿逸多！這許多善男子，不喜歡待在人多的地方而有所談論；常喜歡待在清靜之處，勤奮修行精進不曾休歇；也不依傍人道天道的果報而安住。他們常喜好深廣的智慧，沒有障礙，也常喜好諸佛的法門，一心一意地精進，追求無上的智慧。」
那時候世尊想要重新宣說這番義理，便說偈頌道：
「阿逸多啊你應當知曉！這許多大菩薩，從無數劫以來，修習佛的智慧，全都是我所教化的，使他們發起廣大的求道之心。這些都是我的弟子，依止在這娑婆世界，常常修行頭陀苦行，心志喜樂於清靜之處，捨棄了人多喧鬧的地方，不喜歡有太多的談論。
「像這樣的許多弟子，學習我的道法，日夜常常精進不懈，為的是追求佛道的緣故，就在這娑婆世界，下方的虛空之中安住。他們的心志念力堅固，常常勤奮追求智慧，宣說種種微妙的法，他們的心無所畏懼。
「我在伽耶城，菩提樹底下端坐，得以成就最正的覺悟，轉動無上的法輪。這才教化他們，使他們最初發起求道之心，如今全都住於不退轉之地，將來都當得以成佛。我如今宣說真實的話語，你們要一心信受，我是從久遠以來，就教化著這一眾了。」
彌勒的大疑：父少子老
那時候，彌勒菩薩摩訶薩以及無數的諸位菩薩，心中生起疑惑，覺得從未有過這樣的事而稀奇，便這樣想著：「怎麼世尊在這短短的時間裡，就教化了這樣無量無邊阿僧祇的諸位大菩薩，使他們安住於阿耨多羅三藐三菩提呢？」便向佛稟白說：「世尊！如來當年身為太子的時候，走出釋迦族的王宮，在離伽耶城不遠之處，端坐於道場，證得成就阿耨多羅三藐三菩提。從那時候到現在，才剛過去四十多年而已。世尊！怎麼在這樣短的時間裡，成就了如此廣大的佛事，憑著佛的威勢之力、憑著佛的功德，教化了這樣無量的大菩薩眾，使他們將要成就阿耨多羅三藐三菩提呢？
「世尊！這一大菩薩眾，假使有人要計算他們的數目，經過千萬億劫也不能算盡，得不到他們數量的邊際。這些菩薩久遠以來，就在無量無邊的諸佛那裡，種下種種善根，成就了菩薩之道，常常修習清淨的梵行。世尊！像這樣的事，是世間所難以相信的。譬如有一個人，容色美好、頭髮烏黑，年紀才二十五歲，卻指著一個百歲的老人，說：『這是我的兒子。』那個百歲老人，也指著那年輕人，說：『這是我的父親，是他生養了我們。』這件事實在難以令人相信。佛也正是這樣，證得道果以來，其實時日還不長久，而這一大眾諸位菩薩，卻已經在無量千萬億劫之中，為了佛道的緣故，勤奮修行、精進不懈，善巧地入定、出定、安住於無量百千萬億種三昧，證得廣大的神通，長久地修習梵行，善於依次第修習種種善法，善巧於問答應對，堪稱人中的珍寶，是一切世間都極為稀有難得的。
「今天世尊卻才說：『我證得佛道之時，才使他們最初發心，教化開導他們，使他們趣向阿耨多羅三藐三菩提。』世尊證得佛道並沒有多久，竟能作成這樣廣大的功德之事。我們雖然仍舊信受佛隨順機宜所說的法，佛所說出的話語不曾有虛妄，佛所知曉的都全然通達；然而那些新近發心的菩薩，在佛入滅之後，倘若聽到這番話，或許不能信受，因而造下毀謗正法的罪業因緣。是這樣的，世尊！惟願您為我們解說，除去我們的疑惑，也讓未來世的諸位善男子聽了這件事以後，同樣不生起疑惑。」
那時候彌勒菩薩想要重新宣說這番義理，便說偈頌道：
「佛從前出自釋迦種族，出家在離伽耶城不遠之處，端坐於菩提樹下，從那以來時日還不長久。這許多佛的弟子，他們的數量不可測量，卻久已修行佛道，安住於神通之力，善於學習菩薩之道，不被世間之法所染著，就如同蓮花生長在水中，從地下踊躍而出。他們全都生起恭敬之心，安住在世尊面前。這件事難以思議，怎麼能夠令人相信呢？佛證得道果非常晚近，所成就的卻非常眾多，惟願您為大眾除去疑惑，如實地分別解說。
「譬如一個年少強壯的人，年紀才剛二十五歲，卻指著一個百歲的兒子——頭髮花白而面容皺褶——說『這些都是我所生的』；那兒子也說這是自己的父親。父親年少而兒子年老，是舉世都不會相信的。世尊也正是這樣，證得道果以來非常晚近。
「這許多菩薩，心志堅固沒有怯弱，從無量劫以來，就修行菩薩之道，善巧於應對艱難的問答，他們的心無所畏懼，忍辱之心堅定不移，容儀端正而具有威德，為十方諸佛所稱讚。他們善於分別解說法義，不喜歡待在人群之中，常喜好安住於禪定，為了追求佛道的緣故，就在下方的虛空之中安住。
「我們從佛那裡聽聞，對於這件事並不懷疑，惟願佛為未來世的眾生，演說開示使他們得以解悟。倘若有人對於這部經，生起疑惑而不信受，就當墮入惡道。惟願您如今為大眾解說：這無量的菩薩，怎麼在短短的時間裡，就教化他們使其發起道心，而安住於不退轉之地呢？」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Bodhisattvas from Other Lands Request to Uphold This Sutra
爾時他方國土諸來菩薩摩訶薩，過八恒河沙數，於大眾中起立，合掌作禮而白佛言：「世尊！若聽我等，於佛滅後，在此娑婆世界，懃加精進，護持、讀誦、書寫、供養是經典者，當於此土而廣說之。」
At that time, bodhisattva-mahāsattvas who had come from lands in other directions, more numerous than the sands of eight Ganges Rivers, rose together in the great assembly, joined their palms, bowed, and addressed the Buddha: “World-Honored One! If you permit us, after the Buddha has passed into extinction we will strive with redoubled diligence here in this Sahā world. We will protect and uphold, read and recite, copy, and make offerings to this sutra, and we will teach it widely throughout this land.”
The Buddha Stops Them · This Sahā World Has Its Own Upholders
爾時佛告諸菩薩摩訶薩眾：「止，善男子！不須汝等護持此經。所以者何？我娑婆世界自有六萬恒河沙等菩薩摩訶薩，一一菩薩各有六萬恒河沙眷屬，是諸人等，能於我滅後，護持、讀誦、廣說此經。」
At that time, the Buddha told the assembly of bodhisattva-mahāsattvas: “Stop, good men! There is no need for you to uphold this sutra. Why is this? My Sahā world already has bodhisattva-mahāsattvas as numerous as the sands of sixty thousand Ganges Rivers. Each one of these bodhisattvas in turn has a retinue as numerous as the sands of sixty thousand Ganges Rivers. All these people will be able, after I have passed into extinction, to protect and uphold, read and recite, and widely teach this sutra.”
The Great Earth Trembles and Splits · Bodhisattvas Emerge from the Earth
佛說是時，娑婆世界三千大千國土地皆震裂，而於其中，有無量千萬億菩薩摩訶薩同時踊出。是諸菩薩，身皆金色，三十二相，無量光明，先盡在此娑婆世界之下、此界虛空中住。是諸菩薩，聞釋迦牟尼佛所說音聲，從下發來。一一菩薩皆是大眾唱導之首，各將六萬恒河沙眷屬；況將五萬、四萬、三萬、二萬、一萬恒河沙等眷屬者；況復乃至一恒河沙、半恒河沙、四分之一、乃至千萬億那由他分之一；況復千萬億那由他眷屬；況復億萬眷屬；況復千萬、百萬、乃至一萬；況復一千、一百、乃至一十；況復將五、四、三、二、一弟子者；況復單己，樂遠離行。如是等比，無量無邊，算數譬喻所不能知。
As the Buddha spoke these words, the earth throughout the entire three-thousandfold great-thousand world of the Sahā world trembled and split open. From within it, immeasurable tens of millions of billions of bodhisattva-mahāsattvas sprang forth at the same moment. The bodies of all these bodhisattvas were golden. They bore the thirty-two marks of a great person and emitted immeasurable radiance. Until then they had all been dwelling beneath this Sahā world, in the open space below this world. When these bodhisattvas heard the voice of Śākyamuni Buddha, they rose up from below.
Every one of these bodhisattvas was a leading guide of the great assembly, and each led a retinue as numerous as the sands of sixty thousand Ganges Rivers. What, then, of those who led retinues as numerous as the sands of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers? What of those who led as many as the sands of one Ganges River, half a Ganges River, one-quarter of a Ganges River, or even a fraction as small as one part in ten million billion nayutas? What of those who led tens of millions of billions of nayutas of attendants? What of those who led hundreds of millions of attendants? What of those who led ten million, one million, or as few as ten thousand? What of those who led one thousand, one hundred, or as few as ten? What of those who led five, four, three, two, or one disciple? And what of those who came entirely alone, delighting in secluded practice, without any retinue at all? The bodhisattvas in all these proportions were immeasurable and boundless. Neither calculation nor analogy could make their number known.
They Revere the Two Buddhas · Circle to the Right and Offer Praise
是諸菩薩從地出已，各詣虛空七寶妙塔多寶如來、釋迦牟尼佛所。到已，向二世尊頭面禮足，及至諸寶樹下師子座上佛所，亦皆作禮，右繞三匝，合掌恭敬，以諸菩薩種種讚法而以讚歎，住在一面，欣樂瞻仰於二世尊。
After these bodhisattvas had emerged from the earth, each went to the place of Many Treasures Tathāgata and Śākyamuni Buddha at the wondrous seven-jeweled stūpa in open space. On arriving, they bowed with their heads and faces to the feet of the two World-Honored Ones. They then went to the buddhas seated upon lion thrones beneath the many jeweled trees and bowed to them all as well. They circled to the right three times, joined their palms in reverence, and praised the buddhas with the many forms of praise used by bodhisattvas. Then they withdrew to one side and gazed joyfully and longingly upon the two World-Honored Ones.
Their Praise Lasts Fifty Minor Aeons · Through the Buddha’s Supernormal Power It Seems Like Half a Day
是諸菩薩摩訶薩，從初踊出，以諸菩薩種種讚法而讚於佛，如是時間，經五十小劫。是時釋迦牟尼佛默然而坐，及諸四眾亦皆默然五十小劫；佛神力故，令諸大眾謂如半日。
From the first moment of their emergence, these bodhisattva-mahāsattvas praised the Buddha with the many forms of praise used by bodhisattvas. This continued for fifty minor aeons. Throughout that time, Śākyamuni Buddha sat in silence, and the whole fourfold assembly—monks, nuns, laymen, and laywomen—likewise remained silent for fifty minor aeons. Yet through the Buddha’s supernormal power, he caused the great assembly to perceive that only half a day had passed.
The Fourfold Assembly Sees Bodhisattvas Filling the Sky
爾時四眾，亦以佛神力故，見諸菩薩遍滿無量百千萬億國土虛空。
At that time, the fourfold assembly, likewise through the Buddha’s supernormal power, saw these bodhisattvas filling the open space of immeasurable hundreds of thousands of millions of lands.
The Four Great Guides Ask after the World-Honored One on Behalf of the Assembly
是菩薩眾中有四導師：一名上行，二名無邊行，三名淨行，四名安立行。是四菩薩，於其眾中最為上首唱導之師，在大眾前，各共合掌，觀釋迦牟尼佛而問訊言：「世尊！少病、少惱，安樂行不？所應度者，受教易不？不令世尊生疲勞耶？」 爾時四大菩薩而說偈言： 「世尊安樂，少病少惱，教化眾生，
得無疲惓。又諸眾生，受化易不？
不令世尊，生疲勞耶？」
Among this assembly of bodhisattvas were four guides. The first was named Superior Conduct, the second Boundless Conduct, the third Pure Conduct, and the fourth Firmly Established Conduct. These four bodhisattvas were the foremost leaders and guiding teachers of the entire assembly. They came before the great multitude, joined their palms together, gazed upon Śākyamuni Buddha, and asked after his well-being: “World-Honored One! Are you at ease, with little illness and little distress? Is your practice peaceful and at ease? Are those who should be delivered easy to instruct? Have they not caused the World-Honored One to grow weary?”
At that time, the four great bodhisattvas spoke in verse:
“World-Honored One, are you peaceful and at ease,
with little illness and little distress?
In teaching and transforming sentient beings,
have you remained free of weariness?
And are all these sentient beings
easy to teach and transform?
Have they not caused the World-Honored One
to grow weary?”
The World-Honored One Replies: Sentient Beings Are Easy to Teach and Deliver
爾時世尊，於菩薩大眾中而作是言：「如是，如是！諸善男子！如來安樂，少病、少惱；諸眾生等，易可化度，無有疲勞。所以者何？是諸眾生，世世已來常受我化，亦於過去諸佛供養尊重，種諸善根。此諸眾生，始見我身，聞我所說，即皆信受入如來慧；除先修習學小乘者。如是之人，我今亦令得聞是經，入於佛慧。」 爾時諸大菩薩而說偈言： 「善哉善哉！大雄世尊！諸眾生等，
易可化度。能問諸佛，甚深智慧，
聞已信行，我等隨喜。」
於時世尊讚歎上首諸大菩薩：「善哉，善哉！善男子！汝等能於如來發隨喜心。」
At that time, the World-Honored One spoke among the great assembly of bodhisattvas: “So it is, so it is! Good men! The Tathāgata is peaceful and at ease, with little illness and little distress. These sentient beings are easy to teach and deliver, and there is no weariness. Why is this? Life after life, these sentient beings have continually received my teaching and transformation. In the presence of past buddhas, they also made offerings with reverence and planted many wholesome roots. When these sentient beings first saw my body and heard what I taught, they immediately trusted and received it and entered the Tathāgata’s wisdom. The sole exception was those who had previously trained in and studied the lesser vehicle. People such as these I now likewise cause to hear this sutra and enter the Buddha’s wisdom.”
At that time, the great bodhisattvas spoke in verse:
“Excellent, excellent!
Great Hero, World-Honored One!
These sentient beings
are easy to teach and deliver.
They can ask the buddhas
about their exceedingly profound wisdom;
having heard, they trust and practice.
We rejoice with them.”
The World-Honored One then praised the foremost great bodhisattvas: “Excellent, excellent! Good men! You are able to give rise to a mind of rejoicing toward the Tathāgata.”
Maitreya and Bodhisattvas as Numerous as the Sands of Eight Thousand Ganges Rivers Become Doubtful
爾時彌勒菩薩及八千恒河沙諸菩薩眾，皆作是念：「我等從昔已來，不見不聞如是大菩薩摩訶薩眾，從地踊出，住世尊前，合掌、供養，問訊如來。」
At that time, Maitreya Bodhisattva and an assembly of bodhisattvas as numerous as the sands of eight thousand Ganges Rivers all thought: “From the distant past until now, we have neither seen nor heard of an assembly of great bodhisattva-mahāsattvas such as this, emerging from the earth, standing before the World-Honored One, joining their palms, making offerings, and asking after the Tathāgata’s well-being.”
Maitreya Joins His Palms and Asks in Verse
時彌勒菩薩摩訶薩，知八千恒河沙諸菩薩等心之所念，并欲自決所疑，合掌向佛，以偈問曰： 「無量千萬億，大眾諸菩薩，
昔所未曾見，願兩足尊說，
是從何所來，以何因緣集？
巨身大神通，智慧叵思議，
其志念堅固，有大忍辱力，
眾生所樂見，為從何所來？
一一諸菩薩，所將諸眷屬，
其數無有量，如恒河沙等。
或有大菩薩，將六萬恒沙，
如是諸大眾，一心求佛道。
是諸大師等，六萬恒河沙，
俱來供養佛，及護持是經。
將五萬恒沙，其數過於是。
四萬及三萬、二萬至一萬，
一千一百等，乃至一恒沙、
半及三四分，億萬分之一，
千萬那由他，萬億諸弟子，
乃至於半億，其數復過上。
百萬至一萬，一千及一百，
五十與一十，乃至三二一，
單己無眷屬，樂於獨處者，
俱來至佛所，其數轉過上。
如是諸大眾，若人行籌數，
過於恒沙劫，猶不能盡知。
是諸大威德，精進菩薩眾，
誰為其說法，教化而成就？
從誰初發心？稱揚何佛法？
受持行誰經？修習何佛道？
如是諸菩薩，神通大智力，
四方地震裂，皆從中踊出。
世尊我昔來，未曾見是事，
願說其所從，國土之名號。
我常遊諸國，未曾見是眾，
我於此眾中，乃不識一人，
忽然從地出，願說其因緣。
今此之大會，無量百千億，
是諸菩薩等，皆欲知此事。
是諸菩薩眾，本末之因緣，
無量德世尊，唯願決眾疑。」
At that time, Maitreya Bodhisattva Mahāsattva knew what the bodhisattvas as numerous as the sands of eight thousand Ganges Rivers were thinking. Wishing also to resolve his own doubt, he joined his palms toward the Buddha and asked in verse:
“These immeasurable tens of millions of billions,
this great assembly of bodhisattvas,
we have never seen before.
We pray that the Honored One, supreme among those with two feet, will explain:
From what place have they come?
Through what causes and conditions have they gathered?
Their bodies are immense, their supernormal powers great;
their wisdom is inconceivable.
Their resolve and powers of mindfulness are firm;
they possess great strength of patience.
Sentient beings delight in seeing them—
from what place have they come?
Every one of these bodhisattvas
has brought a retinue
whose number has no measure,
like the sands of the Ganges.
Some great bodhisattvas
have brought the sands of sixty thousand Ganges Rivers;
all these great assemblies
single-mindedly seek the buddha-way.
These great teachers,
each with the sands of sixty thousand Ganges Rivers,
have all come to make offerings to the Buddha
and to protect and uphold this sutra.
Those bringing the sands of fifty thousand Ganges Rivers
are even more numerous than these.
There are those with forty thousand or thirty thousand,
twenty thousand down to ten thousand;
one thousand or one hundred,
down to the sands of one Ganges River;
one-half, one-third, or one-quarter,
or one part in hundreds of millions;
ten million nayutas,
or ten thousand millions of disciples,
even down to fifty million—
their number is greater still.
There are those with one million down to ten thousand,
one thousand or one hundred,
fifty or ten,
or as few as three, two, or one;
and those entirely alone, without any retinue,
who delight in dwelling apart.
All have come together into the Buddha’s presence,
and their number exceeds the former groups yet again.
Were someone to count this great assembly with tally-sticks
for more aeons than there are sands in the Ganges,
still that person could not know their number completely.
Who taught the Dharma
to these bodhisattvas of great majestic virtue and vigor,
teaching and transforming them until they attained accomplishment?
Following whom did they first arouse the resolve?
Whose Buddha-Dharma do they praise?
Whose sutra do they receive, uphold, and practice?
What buddha-way do they cultivate?
These bodhisattvas possess supernormal powers
and the strength of great wisdom.
The earth in all four directions trembled and split,
and from within it they all emerged.
World-Honored One, from the distant past until now,
I have never seen such a thing.
We pray that you will tell us whence they came
and the name of their land.
I constantly travel among many lands,
yet I have never seen this assembly.
Among all these people,
I do not recognize even one.
They have suddenly emerged from the earth;
we pray that you will explain the causes and conditions.
Within this present great assembly
are immeasurable hundreds of thousands of millions;
all these bodhisattvas
wish to know this matter.
The causes and conditions of this bodhisattva assembly,
from their beginning through their end—
World-Honored One of immeasurable qualities,
we pray that you will resolve the assembly’s doubts.”
The Attendants of the Buddha’s Emanations Also Ask Their Buddhas
爾時釋迦牟尼分身諸佛，從無量千萬億他方國土來者，在於八方諸寶樹下，師子座上，結加趺坐。其佛侍者，各各見是菩薩大眾，於三千大千世界四方，從地踊出，住於虛空。各白其佛言：「世尊！此諸無量無邊阿僧祇菩薩大眾，從何所來？」 爾時諸佛各告侍者：「諸善男子！且待須臾，有菩薩摩訶薩，名曰彌勒——釋迦牟尼佛之所授記，次後作佛——以問斯事，佛今答之，汝等自當因是得聞。」
At that time, the emanation buddhas of Śākyamuni, who had come from immeasurable tens of millions of billions of lands in other directions, sat cross-legged upon lion thrones beneath jeweled trees throughout the eight directions. The attendants of those buddhas each saw the great assembly of bodhisattvas emerge from the earth throughout the four directions of the three-thousandfold great-thousand world and abide in open space. Each attendant addressed his own Buddha: “World-Honored One! From where has this immeasurable, boundless assembly of countless bodhisattvas come?”
At that time, each of the buddhas told his attendants: “Good men! Wait but a moment. A bodhisattva-mahāsattva named Maitreya, to whom Śākyamuni Buddha has given the prediction that he will be the next to become a buddha, is about to ask this very matter. The Buddha will now answer him, and through this you will naturally be able to hear.”
The World-Honored One Admonishes the Assembly to Listen Closely · Put On the Armor of Vigor
爾時釋迦牟尼佛告彌勒菩薩：「善哉，善哉！阿逸多！乃能問佛如是大事。汝等當共一心，被精進鎧，發堅固意，如來今欲顯發宣示諸佛智慧、諸佛自在神通之力、諸佛師子奮迅之力、諸佛威猛大勢之力。」 爾時世尊欲重宣此義，而說偈言： 「當精進一心，我欲說此事，
勿得有疑悔，佛智叵思議。
汝今出信力，住於忍善中，
昔所未聞法，今皆當得聞。
我今安慰汝，勿得懷疑懼，
佛無不實語，智慧不可量。
所得第一法，甚深叵分別，
如是今當說，汝等一心聽。」
At that time, Śākyamuni Buddha told Maitreya Bodhisattva: “Excellent, excellent! Ajita! You are able to ask the Buddha about so great a matter. All of you should gather your minds into one, put on the armor of vigor, and arouse firm resolve. The Tathāgata now wishes to disclose and proclaim the wisdom of the buddhas, the power of the buddhas’ sovereign supernormal mastery, the power of the buddhas’ lion-like swift advance, and the power of the buddhas’ fierce and mighty strength.”
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Be vigorous and single-minded;
I wish to teach this matter.
Do not harbor doubt or regret;
the Buddha’s wisdom is inconceivable.
Now bring forth the power of trust
and abide in patience and wholesome Dharma.
The Dharma you never heard before,
you shall now hear in full.
I now comfort and reassure you:
do not harbor doubt or fear.
The Buddha has no words that are not true;
his wisdom cannot be measured.
The foremost Dharma he has attained
is exceedingly profound and hard to discern.
Such is what I will now teach;
all of you, listen single-mindedly.”
The World-Honored One Gives a Brief Answer: All Were Transformed by Me Long Ago
爾時世尊說此偈已，告彌勒菩薩：「我今於此大眾，宣告汝等。阿逸多！是諸大菩薩摩訶薩，無量無數阿僧祇，從地踊出，汝等昔所未見者，我於是娑婆世界得阿耨多羅三藐三菩提已，教化示導是諸菩薩，調伏其心，令發道意。此諸菩薩，皆於是娑婆世界之下、此界虛空中住；於諸經典，讀誦通利，思惟分別，正憶念。阿逸多！是諸善男子等，不樂在眾多有所說；常樂靜處，懃行精進未曾休息；亦不依止人天而住。常樂深智，無有障礙，亦常樂於諸佛之法，一心精進，求無上慧。」 爾時世尊欲重宣此義，而說偈言： 「阿逸汝當知！是諸大菩薩，
從無數劫來，修習佛智慧，
悉是我所化，令發大道心。
此等是我子，依止是世界，
常行頭陀事，志樂於靜處，
捨大眾憒閙，不樂多所說。
如是諸子等，學習我道法，
晝夜常精進，為求佛道故，
在娑婆世界，下方空中住。
志念力堅固，常懃求智慧，
說種種妙法，其心無所畏。
我於伽耶城，菩提樹下坐，
得成最正覺，轉無上法輪。
爾乃教化之，令初發道心，
今皆住不退，悉當得成佛。
我今說實語，汝等一心信，
我從久遠來，教化是等眾。」
After the World-Honored One had spoken this verse, he told Maitreya Bodhisattva: “I now make this proclamation to all of you within this great assembly. Ajita! These immeasurable, innumerable, countless bodhisattva-mahāsattvas who have emerged from the earth, whom you have never seen before, were taught and guided by me after I attained unsurpassed, complete, perfect awakening here in this Sahā world. I disciplined their minds and caused them to arouse the resolve for the Way. These bodhisattvas all dwell beneath this Sahā world, in the open space below this world. They read and recite the many sutras fluently, reflect upon and distinguish their meanings, and recollect them correctly without forgetting.
“Ajita! These good men do not delight in staying among crowds and speaking at length. They always delight in quiet places and practice diligently and vigorously without ever resting. Nor do they abide in dependence upon the rewards of human or heavenly existence. They always delight in deep wisdom, without obstruction, and always delight in the Dharma of the buddhas. Single-minded and vigorous, they seek unsurpassed wisdom.”
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Ajita, you should know!
These great bodhisattvas,
through countless aeons,
have cultivated the Buddha’s wisdom.
All were taught and transformed by me;
I caused them to arouse the great resolve for the Way.
These are my children,
and they rely upon this world.
They constantly practice ascetic disciplines,
their resolve delighting in quiet places.
They abandon noisy crowds
and do not delight in speaking much.
Children such as these
study and practice my Dharma of the Way.
Day and night they are constantly vigorous,
because they seek the buddha-way.
Within the Sahā world,
they dwell in the open space below.
Their resolve and powers of mindfulness are firm;
they constantly seek wisdom with diligence.
They teach many kinds of wondrous Dharma,
and their minds are without fear.
In the city of Gayā,
I sat beneath the bodhi tree,
attained the most perfect awakening,
and turned the unsurpassed Dharma-wheel.
Only then did I teach and transform them
and cause them first to arouse the resolve for the Way.
Now they all abide in nonretrogression
and all shall attain buddhahood.
I now speak true words;
all of you, trust them single-mindedly:
since the distant past,
I have taught and transformed this assembly.”
Maitreya’s Great Doubt: The Father Is Young, the Son Is Old
爾時，彌勒菩薩摩訶薩及無數諸菩薩等，心生疑惑，怪未曾有，而作是念：「云何世尊於少時間、教化如是無量無邊阿僧祇諸大菩薩，令住阿耨多羅三藐三菩提？」即白佛言：「世尊！如來為太子時，出於釋宮，去伽耶城不遠，坐於道場，得成阿耨多羅三藐三菩提。從是已來，始過四十餘年。世尊！云何於此少時，大作佛事，以佛勢力、以佛功德，教化如是無量大菩薩眾，當成阿耨多羅三藐三菩提？ 「世尊！此大菩薩眾，假使有人於千萬億劫數不能盡，不得其邊。斯等久遠已來，於無量無邊諸佛所，殖諸善根，成就菩薩道，常修梵行。世尊！如此之事，世所難信。譬如有人，色美髮黑，年二十五，指百歲人，言：『是我子。』其百歲人，亦指年少，言：『是我父，生育我等。』是事難信。佛亦如是，得道已來，其實未久，而此大眾諸菩薩等，已於無量千萬億劫，為佛道故，懃行精進，善入出住無量百千萬億三昧，得大神通，久修梵行，善能次第習諸善法，巧於問答，人中之寶，一切世間甚為希有。今日世尊方云：『得佛道時，初令發心，教化示導，令向阿耨多羅三藐三菩提。』世尊得佛未久，乃能作此大功德事。我等雖復信佛隨宜所說，佛所出言未曾虛妄，佛所知者皆悉通達。然諸新發意菩薩，於佛滅後，若聞是語，或不信受，而起破法罪業因緣。唯然，世尊！願為解說，除我等疑，及未來世諸善男子聞此事已，亦不生疑。」 爾時彌勒菩薩欲重宣此義，而說偈言： 「佛昔從釋種，出家近伽耶，
坐於菩提樹，爾來尚未久。
此諸佛子等，其數不可量，
久已行佛道，住於神通力，
善學菩薩道，不染世間法，
如蓮華在水，從地而踊出。
皆起恭敬心，住於世尊前。
是事難思議，云何而可信？
佛得道甚近，所成就甚多，
願為除眾疑，如實分別說。
譬如少壯人，年始二十五，
示人百歲子，髮白而面皺，
是等我所生；子亦說是父。
父少而子老，舉世所不信。
世尊亦如是，得道來甚近。
是諸菩薩等，志固無怯弱，
從無量劫來，而行菩薩道，
巧於難問答，其心無所畏，
忍辱心決定，端正有威德，
十方佛所讚。善能分別說，
不樂在人眾，常好在禪定，
為求佛道故，於下空中住。
我等從佛聞，於此事無疑，
願佛為未來，演說令開解。
若有於此經，生疑不信者，
即當墮惡道。願今為解說，
是無量菩薩，云何於少時，
教化令發心，而住不退地？」
At that time, Maitreya Bodhisattva Mahāsattva and countless other bodhisattvas became doubtful, astonished at something never known before. They thought: “How could the World-Honored One, in so short a time, teach and transform such immeasurable, boundless, countless great bodhisattvas and cause them to abide in unsurpassed, complete, perfect awakening?” They then addressed the Buddha:
“World-Honored One! When the Tathāgata was a prince, he left the palace of the Śākyas, went to a place not far from the city of Gayā, sat at the place of awakening, and attained unsurpassed, complete, perfect awakening. Only a little more than forty years have passed since then. World-Honored One! How could you, in this short time, perform so vast a buddha-work and, through the Buddha’s mighty power and qualities, teach and transform this immeasurable assembly of great bodhisattvas, who shall attain unsurpassed, complete, perfect awakening?
“World-Honored One! Even if someone counted this great assembly of bodhisattvas for tens of millions of billions of aeons, that person could neither exhaust their number nor reach its limit. Since the distant past, these bodhisattvas have planted many wholesome roots in the presence of immeasurable and boundless buddhas, accomplished the bodhisattva path, and constantly cultivated pure conduct. World-Honored One! Such a thing is difficult for the world to trust. It is as though a man of fine complexion and black hair, only twenty-five years old, were to point to a hundred-year-old man and say, ‘This is my son.’ The hundred-year-old man in turn points to the youth and says, ‘This is my father; he gave birth to and raised us.’ Such a thing is difficult to trust.
“The Buddha is just the same. In truth, it has not been long since you attained the Way, yet this great assembly of bodhisattvas has already, through immeasurable tens of millions of billions of aeons, practiced with diligence and vigor for the sake of the buddha-way. They are skilled in entering, emerging from, and abiding in immeasurable hundreds of thousands of millions of meditative absorptions. They have attained great supernormal powers, cultivated pure conduct for a long time, skillfully practiced many wholesome dharmas in sequence, and become skilled in questions and answers. They are treasures among humankind, exceedingly rare in all the world. Yet only today does the World-Honored One say: ‘When I attained the buddha-way, I first caused them to arouse the resolve, taught and guided them, and caused them to turn toward unsurpassed, complete, perfect awakening.’ Although the World-Honored One has not been a buddha for long, you have accomplished this vast work of merit.
“We continue to trust the teachings the Buddha gives in accordance with what is fitting. No words spoken by the Buddha have ever been false, and everything the Buddha knows is completely penetrated. Yet after the Buddha has passed into extinction, newly resolved bodhisattvas who hear these words may fail to trust or receive them and thereby create causes and conditions for the sinful karma of slandering the true Dharma. Indeed, World-Honored One! We pray that you will explain this, remove our doubts, and ensure that the good men of future ages, having heard this matter, likewise do not give rise to doubt.”
At that time, Maitreya Bodhisattva wished to proclaim this meaning again, and spoke in verse:
“In the past, the Buddha was born among the Śākyas
and left home near Gayā.
He sat beneath the bodhi tree;
it has not been long since then.
These sons of the Buddha
cannot be measured in number.
Long have they practiced the buddha-way
and abided in supernormal power.
They have skillfully trained in the bodhisattva path
and are not stained by worldly dharmas.
Like lotus flowers in water,
they have emerged from the earth.
All have given rise to reverent minds
and stand before the World-Honored One.
This matter is difficult to conceive;
how can it be trusted?
The Buddha attained the Way only recently,
yet those he has brought to accomplishment are exceedingly many.
We pray that you will remove the assembly’s doubts
and distinguish and explain this just as it truly is.
It is like a young and vigorous man
who has only just turned twenty-five,
yet shows people a hundred-year-old son,
white-haired and wrinkled of face.
‘These people were born from me,’ he says;
and the son likewise says, ‘This is my father.’
The father is young and the son is old—
no one in all the world would trust it.
The World-Honored One is just the same:
he attained the Way only recently.
Yet all these bodhisattvas
are firm in resolve and without timidity or weakness.
Through immeasurable aeons
they have practiced the bodhisattva path.
They are skilled in difficult questions and answers,
and their minds are without fear.
Their patience is firm and unwavering;
they are upright in bearing and possess majestic virtue.
Praised by the buddhas of the ten directions,
they can skillfully distinguish and explain.
They do not delight in dwelling among crowds
and always delight in meditative absorption.
For the sake of seeking the buddha-way,
they dwell in the open space below.
We have heard this from the Buddha
and do not doubt this matter.
We pray that, for those in future ages,
the Buddha will teach and open understanding.
If anyone gives rise to doubt about this sutra
and does not trust it,
that person will fall into an evil destination.
We pray that you will now explain:
how, in so short a time,
did you teach these immeasurable bodhisattvas,
cause them to arouse the resolve,
and bring them to abide on the ground of nonretrogression?”
法華到這一品，翻進了後半。前半十四品，開的是「法」的權——說破唯有一乘、三乘是方便；後半要開的，是「佛」的權——連你以為那尊生在王宮、成道在伽耶、八十歲入滅的佛，也只是一重近迹。這一品，是後半的發起：它不直說什麼，先演一場異象——無量的大菩薩，忽然從大地裂縫中踊躍而出——再由這異象逼出一個大疑：佛成道纔四十餘年，怎麼可能教出這麼多、修行早已久遠的大菩薩？這一疑，正把『佛其實久遠已成』這樁大事推到了門口；而答案，佛留給了下一品〈壽量品〉。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。
佛止他方菩薩：這部經，娑婆自有人護持
先前〈見寶塔品〉以來，他方國土來的無量菩薩，一直發願要在佛滅之後護持此經。這一品開場，他們又起立合掌，請求佛允許他們在娑婆世界廣說是經。不料佛卻止住他們：『停下罷，善男子！用不著你們來護持這部經。』為什麼？佛說：我這娑婆世界，本來就自有六萬恒河沙那樣多的大菩薩，每一位又各帶六萬恒河沙眷屬，他們自能在我滅後護持、廣說此經。這一「止」，看似辭謝，實是伏筆：娑婆自有的這一大批菩薩，究竟是誰？——正要由此引出下文的異象。
大地震裂，菩薩從地踊出
佛話音才落，娑婆三千大千國土的大地，一時全都震動裂開；就在那裂縫之中，無量千萬億的菩薩摩訶薩，同一時刻踊躍而出。這些菩薩，身皆金色、具三十二相、放無量光；他們原先一直住在這娑婆世界的下方、住在這世界底下的虛空之中，一聞釋迦的音聲，便從下方發起而來。他們各帶眷屬，多的帶六萬恒河沙，遞降而下：五萬、四萬、乃至一恒河沙、半恒河沙、乃至只帶五個、四個、三兩一個弟子的，乃至孤身一人、樂於獨行的——如是無量無邊，算數譬喻都算不盡。這一大批從地而出的菩薩，經文特意寫他們『住在此界虛空之下』，是要點出：他們不是別處新來的客，是這片國土本有、卻久藏未現的舊眾。
禮敬二佛，五十小劫恍如半日
這些菩薩從地出來，各自去到虛空中那座七寶塔——多寶如來與釋迦牟尼二佛並坐之處，向二世尊頭面禮足，又到八方寶樹下諸分身佛座前一一作禮、右繞三匝，以種種讚法讚歎，然後住在一旁，歡喜瞻仰。單是這一場禮讚，就經歷了五十小劫之久；這期間，釋迦默然而坐，四眾也默然五十小劫。可是由於佛的神力所加，這麼漫長的五十小劫，大眾只覺得像過了半天。時間之被壓縮，也在暗示：凡夫所計的「長短」，在佛的境界裡並不作準——這一點，到下一品說「佛壽無量」時，便有了呼應。
四大導師問訊世尊
那時四眾承佛神力，看見這些菩薩遍滿無量國土的虛空。這一眾裡有四位上首、領唱倡導的大導師：一名上行，二名無邊行，三名淨行，四名安立行。這四位走到大眾之前，合掌瞻仰釋迦，向佛問訊：『世尊少病少惱、安樂行道嗎？所應度的眾生，受教還容易嗎？不曾令世尊生疲勞吧？』這是弟子問候師長的常禮，卻也透出這些菩薩與釋迦之間，早有一段極親、極熟的師徒之情——而這正是彌勒等人所不解的。
佛答：這些眾生，容易度化
佛答：「正是這樣！如來安樂、少病少惱；那些眾生，都容易度化，並不令我疲勞。為什麼？因為這些眾生，生生世世以來，一直常受我的教化，也曾在過去諸佛那裡種下善根。他們一見我身、一聞我法，便都信受、契入如來的智慧——只除了先前修習小乘的人；像那樣的人，我如今也讓他們得聞此經，入於佛慧。」——『世世常受我化』一句，已把「久遠」二字輕輕透出：佛與這些菩薩的緣，遠不止這一生。諸大菩薩聞之隨喜，佛也讚其能發隨喜之心。
彌勒的疑：這些菩薩，究竟從哪裡來
到這裡，彌勒忍不住了。他與八千恒河沙菩薩心裡都在想：這樣的大菩薩眾，從地踊出、住佛之前，我們從昔以來，聞所未聞、見所未見。彌勒便合掌以偈請問：這無量千萬億的大菩薩，是從什麼地方來的？以什麼因緣聚集？他們身形巨大、神通智慧不可思議、志念堅固——是誰為他們說法、教化成就？從誰發心、持誰的經、修哪一種佛道？我常遊歷諸國，卻連這一眾裡的一個人都不認得，他們怎麼忽然從地下冒出來？不只彌勒，連八方分身佛的侍者，見了也各問自己的佛：這些菩薩從何而來？諸佛都答：且待片刻，有位菩薩名彌勒，就要問這件事，佛答時你們自會聽到。一問而動十方，可見這疑之大。
佛的略答與彌勒的大疑：父少而子老
佛先誡眾諦聽、披上精進之鎧，然後略答：阿逸多！這些從地踊出的無量大菩薩，都是我在這娑婆世界成道以後、親自教化開導、使他們發心的；他們就住在這世界下方的虛空裡，讀誦通利、正念不忘，樂於靜處精進，一心求無上慧。佛更以偈重明：「這些都是我的弟子……我於伽耶城菩提樹下得成正覺，這才教化他們……我從久遠以來，就教化著這一眾了。」——話說到「我從久遠來」，那樁大事幾乎要脫口；可正是這一句，逼出了彌勒最深的一疑。彌勒想：世尊成道，離開王宮、坐道場，『從那時到現在，才過了四十多年』;怎麼在這短短四十年裡，就教出了這麼多修行早已無量劫的大菩薩？他打了個舉世難信的比方：好比一個年方二十五、容色美好髮色烏黑的人，指著一個滿頭白髮、面容皺褶的百歲老人，說『這是我兒子』;那老人也指著少年說『這是我父親，生養了我』。「父少而子老，舉世所不信」——佛成道這樣近，所化的菩薩卻這樣古老，這事若不解釋，將來新學的人聽了，恐怕不信而生毀謗。所以彌勒懇請：唯願世尊解說，除我等疑，也除未來眾生的疑。這一品，就停在這一問上——把『佛久遠成佛』這樁大事的疑，鄭重地擺了出來，只等下一品揭曉。
以唯識之眼：相好從何而來，那個「久遠」的答案又在哪裡
上來是從地踊出品自身的義。這一品是後半的發起，經文自己還沒正式揭開謎底——所借的那面唯識鏡（慈恩窺基《玄贊》），在這一品能照的也格外少；鏡非經，這裡只點兩處。
第一處，是這些從地踊出的菩薩，那一身金色相好，是打哪兒來的。窺基一句點出：這相好與住處，正是他們修「安樂行」（前一品所說的四安樂行）所得的果；相好證得那真實之性，因得了一乘，所以安住於虛空。這一句，把前品的「所行行」與此品的「能行人」接了起來：前品說惡世弘經該修的四行，這品便現出修成那四行的人——他們的相好，就是四行結出的果。
第二處更要緊，卻正是這一品「照不到」的地方。彌勒「父少子老」的大疑——佛成道這樣近、所化卻這樣古老——它的答案是什麼？《玄贊》在這一品，只把答案「點」了一下，說那是「三身」（法、報、化）之理：佛所顯的四力裡，慧力所指的，是法身與報身；神通力所指的，是化身。可他隨即言明：這三身的詳細，要到下一品〈壽量品〉才展開。到了〈壽量品〉開頭，窺基才說破：法身本無起滅、化佛是近成、報身是久證——你們所見伽耶成道的那尊佛，是化身的近迹；而久遠已成、教化這一眾的，是報身的常住。父之所以「少」（成道近），是化；子之所以「老」（修行久），是本佛久遠之所化。這一品發的疑，正解就藏在下一品的三身裡。所以這面鏡在此處照見的，只是一個「指向」:它指著〈壽量品〉說——謎底在那裡。
至於這一品在整部經裡的位置，幾副眼擺法也不同：天台把它判作「本門」的序——後半從這一品開序、〈壽量〉為正宗，說它「開近顯遠」、先動搖眾人執定的近見而生疑；三論吉藏不用「本迹二門」，而把〈涌出〉〈壽量〉〈分別功德〉三品合「開四章」，稱這一品為「開發序」;慈恩這面鏡則不分二門，只以「來意」把它繫在前承〈安樂行〉、後啟〈壽量〉之間。名目不一；而經自己那樁「久遠成佛」的大事，始終在那裡，只等下一品揭開。此處並錄，不加裁斷，各還其位。
With this chapter, the Lotus turns into its latter half. The first fourteen chapters open the provisional in the Dharma: they make clear that there is only One Vehicle and that the three vehicles are skillful means. The latter half will open the provisional in the Buddha: even the Buddha whom you thought was born in the palace, attained the Way at Gaya, and entered extinction at the age of eighty is only one layer of near trace. This chapter initiates that latter half. It does not yet state the matter directly. First it stages an extraordinary sign: countless great bodhisattvas suddenly spring forth through fissures in the earth. Then this sign forces out a great doubt. The Buddha attained the Way only a little more than forty years ago; how could he possibly have taught so many great bodhisattvas whose practice already reaches far into the past? This doubt brings the great matter—that the Buddha actually attained buddhahood long ago—to the very threshold. The Buddha leaves the answer for the following Chapter on the Tathāgata’s Lifespan. What follows explains each meaning in this chapter in the order of the sutra; only at the end will the reading of the Consciousness-Only tradition add a small, sidelong illumination.
The Buddha Stops the Bodhisattvas from Other Lands: This Sutra Has Its Own Upholders in the Saha World
Ever since the Chapter on Seeing the Jeweled Stupa, countless bodhisattvas who came from other lands have been vowing to uphold this sutra after the Buddha’s extinction. At the opening of the present chapter, they again rise, join their palms, and ask the Buddha to let them teach this sutra widely in the Saha world. Unexpectedly, the Buddha stops them: “Stop, good men! There is no need for you to uphold this sutra.” Why? The Buddha says that his Saha world already has great bodhisattvas equal in number to the sands of sixty thousand Ganges Rivers. Each of them in turn has a retinue equal to the sands of sixty thousand Ganges Rivers, and they themselves can uphold and widely teach this sutra after his extinction. This “stop” appears to decline the offer, but it is really a seed planted for what follows: who, exactly, are the members of this vast host of bodhisattvas native to the Saha world? The extraordinary sign that follows is about to bring them forth.
The Great Earth Splits Open, and Bodhisattvas Emerge from the Earth
The moment the Buddha finishes speaking, the earth throughout the three-thousandfold great-thousand world of the Saha world trembles and splits open. From those fissures, countless thousands of myriads of millions of great bodhisattvas spring forth at the same instant. Their bodies are golden; they bear the thirty-two marks and emit immeasurable radiance. They had always been dwelling beneath this Saha world, in the open space below it, and as soon as they hear Shakyamuni’s voice, they rise from below. Each leads a retinue. The largest retinues number as many as the sands of sixty thousand Ganges Rivers, followed in descending order by fifty thousand, forty thousand, and so on; some have the sands of a single Ganges River or half a Ganges River; others have only five, four, three, two, or one disciple; still others come entirely alone, delighting in solitary practice. Their number is immeasurable and boundless, beyond the reach of calculation or analogy. By deliberately saying that these earth-emerging bodhisattvas had been dwelling below this world, in open space, the sutra makes one point clear: they are not newly arrived guests from somewhere else. They are an old assembly native to this land, long hidden and not yet revealed.
They Revere the Two Buddhas, and Fifty Minor Aeons Seem Like Half a Day
After emerging from the earth, these bodhisattvas each go to the seven-jeweled stupa in open space, where Many Treasures Tathāgata and Shakyamuni Buddha sit side by side. They bow with their heads and faces at the feet of the two World-Honored Ones. Then they go to each of the emanation buddhas beneath the jeweled trees in all eight directions, bow to them, circle them three times to the right, and offer every kind of bodhisattva praise. Finally they stand to one side and gaze upon the two World-Honored Ones with joy. This act of reverence and praise alone lasts fifty minor aeons. Throughout that time, Shakyamuni sits in silence, and the fourfold assembly likewise remains silent for fifty minor aeons. Yet sustained by the Buddha’s supernormal power, the assembly experiences this vast span as only half a day. This compression of time also hints that the measures of “long” and “short” calculated by ordinary beings do not hold within the Buddha’s sphere. The next chapter’s declaration that the Buddha’s lifespan is immeasurable will answer this hint.
The Four Great Guides Ask after the World-Honored One
At that time, through the Buddha’s supernormal power, the fourfold assembly sees these bodhisattvas filling the open space of countless lands. Among them are four foremost leaders, great guides who direct the assembly: Superior Conduct, Boundless Conduct, Pure Conduct, and Firmly Established Conduct. The four come before the assembly, join their palms, gaze upon Shakyamuni, and ask after him: Is the World-Honored One at ease, with little illness and little distress? Is his practice peaceful and at ease? Are the beings to be delivered easy to teach? Have they not caused the World-Honored One to grow weary? This is the customary courtesy with which disciples inquire after their teacher. Yet it also discloses an exceptionally close and familiar bond between these bodhisattvas and Shakyamuni—a bond that Maitreya and the others cannot understand.
The Buddha Replies: These Sentient Beings Are Easy to Teach and Transform
The Buddha replies: “So it is, so it is! The Tathāgata is peaceful and at ease, with little illness and little distress. Those sentient beings are all easy to teach and transform, and they do not make me weary.” Why? Life after life, these beings have continually received his teaching and transformation, and in the presence of buddhas of the past they made offerings with reverence and planted wholesome roots. The moment they see his body and hear his teaching, they trust and receive it, entering the Tathāgata’s wisdom. The sole exception is those who formerly trained in the lesser vehicle; even these people he now causes to hear this sutra and enter the Buddha’s wisdom. The sentence “life after life, they have continually received my transformation” quietly lets the words “long ago” show through. The bond between the Buddha and these bodhisattvas reaches far beyond this single lifetime. The great bodhisattvas rejoice on hearing this, and the Buddha praises their ability to give rise to such rejoicing.
Maitreya’s Doubt: Where, Exactly, Have These Bodhisattvas Come From?
At this point, Maitreya can no longer contain himself. He and bodhisattvas equal in number to the sands of eight thousand Ganges Rivers all think: from the distant past until now, we have never heard of or seen such an assembly of great bodhisattvas—emerging from the earth, standing before the World-Honored One, joining their palms, making offerings, and asking after the Tathāgata. Maitreya joins his palms and asks in verse: whence have these countless thousands of myriads of millions of great bodhisattvas come? Through what causes and conditions have they gathered? Their bodies are immense, their supernormal powers and wisdom inconceivable, and their resolve firm. Who taught them the Dharma and brought their practice to fulfillment? Under whom did they first arouse the aspiration? Whose sutra do they uphold, and what buddha-way do they cultivate? I constantly travel through the many lands, yet I do not recognize even one person in this entire assembly. How did they suddenly spring from beneath the earth? Maitreya is not alone. When the attendants of the emanation buddhas in all eight directions see them, each asks his own buddha whence these bodhisattvas came. The buddhas all answer: wait a moment. A bodhisattva named Maitreya is about to ask about this, and when the Buddha answers him, you will hear it yourselves. One question stirs all ten directions, showing the magnitude of the doubt.
The Buddha’s Brief Answer and Maitreya’s Great Doubt: The Father Is Young and the Son Is Old
The Buddha first admonishes the assembly to listen closely and put on the armor of vigor. Then he gives a brief answer: Maitreya, after I attained the Way in this Saha world, I personally taught and guided all these countless great bodhisattvas who have emerged from the earth and caused them to arouse the aspiration. They dwell in the open space below this world. They read and recite the sutras with mastery, recollect them rightly without forgetting, delight in quiet places, practice with vigor, and single-mindedly seek unsurpassed wisdom. The Buddha makes the point again in verse: “They are all my disciples. … Beneath the bodhi tree in the city of Gaya, I attained perfect awakening, and only then taught and transformed them. … For a long time past, I have taught and transformed this entire assembly.” When he reaches “for a long time past,” the great matter almost comes fully into speech. Yet this very line forces out Maitreya’s deepest doubt.
Maitreya reflects: the World-Honored One left the palace and sat at the place of the Way, and from that time until now “only a little more than forty years have passed.” How could he have produced, within these brief forty years, so many great bodhisattvas whose practice already extends through immeasurable aeons? Maitreya offers a simile that no one in the world could believe. It is as if a handsome twenty-five-year-old man with black hair were to point to a white-haired, deeply wrinkled man of one hundred and say, “This is my son,” while the old man pointed back to the youth and said, “This is my father, who gave me life and raised me.” The father is young and the son is old: no one in the whole world would believe it. The Buddha’s attainment of the Way is so recent, yet the bodhisattvas he has transformed are so ancient. Unless this is explained, people new to the teaching in the future may disbelieve and slander it. Maitreya therefore implores the World-Honored One to explain, removing the doubt of the present assembly and that of sentient beings to come. The chapter stops at this question. It solemnly sets forth the doubt concerning the Buddha’s attainment of buddhahood long ago and waits for the next chapter to disclose the answer.
Through the Eye of Consciousness-Only: Whence Came the Marks and Signs, and Where Is the Answer to “Long Ago”?
Everything above is the meaning of the Chapter on Emerging from the Earth itself. This chapter initiates the latter half, and its own text has not yet formally disclosed the answer to the mystery. The Consciousness-Only mirror borrowed here—the Cien reading of Kuiji’s Profound Praise of the Lotus—has exceptionally little to illuminate in this chapter. The mirror is not the sutra; here it points to only two places.
The first concerns the golden bodies and marks and signs of the bodhisattvas emerging from the earth. Kuiji explains in a single sentence that these marks and signs and this dwelling place are precisely the fruit they attained through practicing the peaceful practices—the four peaceful practices taught in the preceding chapter. Their marks and signs come from realizing true nature, and because they have attained the One Vehicle, they dwell in open space. This sentence joins the preceding chapter’s “practices to be practiced” to the present chapter’s “persons capable of practice.” The preceding chapter teaches the four practices by which the sutra is to be propagated in an evil age; the present chapter reveals those who have completed them. Their marks and signs are the fruit borne by those four practices.
The second is more important, yet it is precisely what this chapter cannot illuminate. What is the answer to Maitreya’s great doubt that the father is young and the son is old—that the Buddha’s attainment is so recent while those he transformed are so ancient? In this chapter, the Profound Praise only points to the answer, saying that it lies in the principle of the three bodies: the dharma-body, reward body, and transformation body. Among the four powers manifested by the Buddha, the power of wisdom points to the dharma-body and reward body, while supernormal power points to the transformation body. Kuiji immediately makes clear, however, that the three bodies will be developed in detail only in the following Chapter on the Tathāgata’s Lifespan. Only at the opening of that chapter does he state the matter plainly: the dharma-body originally has no arising or cessation, the transformation Buddha attained recently, and the reward body realized long ago. The Buddha seen attaining the Way at Gaya is the near trace of the transformation body; the one that attained long ago and taught this assembly is the ever-abiding reward body. The father is “young,” in the sense of recent attainment, because of transformation; the son is “old,” in the sense of long practice, because he was transformed long ago by the Buddha in his Origin. The doubt raised in this chapter has its proper resolution concealed within the three bodies in the following chapter. Thus the mirror sees only a direction here: it points toward the Chapter on the Tathāgata’s Lifespan and says—the answer is there.
As for this chapter’s place within the sutra as a whole, several ways of looking arrange it differently. Tiantai classifies it as the introduction to the Origin Gate: the latter half begins its introduction here, with the Chapter on the Tathāgata’s Lifespan as its principal teaching. Tiantai says that it “opens the near to reveal the distant,” first unsettling the near view to which the assembly clings and giving rise to doubt. Jizang of Sanlun does not use the two gates of Trace and Origin. Instead, he groups the three chapters Emerging from the Earth, the Tathāgata’s Lifespan, and Distinguishing Qualities into “four divisions,” calling this chapter the “initiating introduction.” The Cien mirror does not divide the sutra into two gates either; through “the reason for its coming,” it simply places this chapter between the Chapter on Peaceful Practice, which it carries forward, and the Chapter on the Tathāgata’s Lifespan, which it initiates. The names differ. The great matter in the sutra itself—the Buddha’s attainment of buddhahood long ago—remains where it is, waiting for the next chapter to reveal it. These readings are recorded side by side without adjudication, each kept in its own place.
考據Apparatus
本品為法華後半之發起。他方菩薩請於佛滅後在此娑婆護持是經，佛止之（「止，善男子！不須汝等護持此經」），言娑婆自有六萬恒河沙菩薩。娑婆三千大千國土地皆震裂，無量千萬億菩薩同時踊出——身金色、三十二相，先住娑婆世界之下、此界虛空中；各將眷屬（六萬恒沙以至單己樂遠離行）。詣二世尊禮讚，經五十小劫，佛神力令謂如半日。四導師（上行·無邊行·淨行·安立行）問訊。佛答眾生易化（世世常受我化）。彌勒與八千恒沙菩薩生疑：昔所未見，是從何所來？分身佛侍者亦問，佛許答。佛略答：是諸菩薩「悉是我所化」，我於伽耶城成正覺後教化之，「我從久遠來，教化是等眾」。彌勒遂起大疑：如來成道「始過四十餘年」，云何於少時教化如是無量大菩薩？譬如年二十五之人指百歲老人為子——「父少而子老，舉世所不信」。請佛解說除疑。慈恩窺基《玄贊》讀此品為「能行人」（承前〈安樂行〉所行行），依世親《法華論》「示現教化眾生無上」判，明地涌菩薩之相好為安樂行果、證真性而得一乘；唯識義最輕，佛身（法報化三身）之答明言詳在〈壽量品〉。天台智顗判此品為『本門之序段』（開近顯遠、動執生疑），〈壽量〉為本門正宗；三論吉藏不立本迹二門，以〈涌出〉〈壽量〉〈分別功德〉三品「開四章」，讀此品為「開發序」，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第十五 從地踊出品（卷五；〔T09n0262 0039c19〕起）· 法華後半（第二番開權顯實）之發起 |
| 窺基《玄贊》科文（主錨·慈恩） | 品段〔T34n1723 0825c27〕三門分別：一來意、二釋名、三解妨〔0825c28〕。來意繫前後品：〈安樂行〉明所行行、此品明能行人〔0826a07〕、〈壽量〉及〈分別功德品〉「因釋此疑展轉生起」〔0826a03〕；引世親《法華論》「示現教化眾生無上故，地中涌出無量菩薩」〔0826a09〕· 釋名：「涌謂上昇，出謂顯現」〔0826a13〕（《玉篇》涌騰也，窺基判應作涌〔0826a14〕）· 解妨：何故從地踊出——依四行持經、踊出生死之地、不離此界佛曾所化〔0826a15〕。〔玄贊 逐品·無本迹二門〕 |
| 天台《文句》（旁證） | 〈釋從地踊出品〉〔T34n1718 0124c02〕起 · 判本門序段：「開師門之近迹，顯佛地之遠本」〔0124c11〕（序段/正說段/流通段）· 序內二（踊出·疑問）· 動執生疑〔0126b10〕→ 開近顯遠。〔智顗 迹門/本門二分：從〈踊出〉訖經十四品約本開權顯實〔0002a09〕〕 |
| 三論《義疏》（旁證） | 〈從地涌出品第十五〉〔T34n1721 0599a11〕起 · 不立本迹二門；以〈涌出〉〈壽量〉〈分別功德〉三品「開四章」〔0599c10〕· 涌出序三序（開發序·疑問序·誡許序）〔0599c15〕· 涌出品名三義〔0599b19〕 |
二、異譯·三譯對勘
本品三漢譯：羅什 T262〈從地踊出品第十五〉· 竺法護 T263《正法華經》〈菩薩從地踊出品第十四〉〔T09n0263 0110b16〕· 添品 T264〈從地踊出品第十四〉〔T09n0264 0174a19〕。品次差（羅什⑮·竺法護／添品⑭，因提婆材料在羅什／添品獨立成〈提婆達多品〉）；竺法護品名冠「菩薩」。
踊／涌 字辨（校本要義）：三漢譯讀本皆作「踊」（足旁）·全品零「涌」（羅什 T262／添品 T264／竺法護 T263 機械核
涌皆 0 命中）。「涌」（水旁）係古德疏家之用：窺基《玄贊》品名作「涌」並判「應作涌」（《玉篇》涌騰也·踴跣也非騰義〔T34n1723 0826a14〕），吉藏《義疏》亦作「涌」（涌為主）；智顗《文句》則從底本作「踊」（踊為主）。本編讀本從羅什底本作「踊」。
句一 佛止他方菩薩·娑婆自有護持者
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 止，善男子！不須汝等護持此經。所以者何？我娑婆世界自有六萬恒河沙等菩薩摩訶薩 | T09n0262 0039c24 |
| 添品 T264 | 〔逐字同羅什〕止！善男子！不須汝等護持此經……我娑婆世界，自有六萬恒河沙等菩薩摩訶薩 | T09n0264 0174a24 |
| 竺法護 T263 | 止。族姓子！仁等無乃建發是計。今此忍界自有八江河沙等大士……如六十億江河沙等菩薩大士 | T09n0263 0110b22 |
異文所繫：添品逐字同羅什（唯標點）。竺法護異譯——善男子→族姓子·娑婆世界→忍界·恒河沙→江河沙·六萬→六十億·「不須汝等護持此經」義釋作「仁等無乃建發是計」。
句二 地踊出·金色三十二相·住此界虛空中
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 娑婆世界三千大千國土地皆震裂，而於其中，有無量千萬億菩薩摩訶薩同時踊出。是諸菩薩，身皆金色，三十二相……先盡在此娑婆世界之下、此界虛空中住 | T09n0262 0039c28 |
| 添品 T264 | 〔逐字同羅什〕……有無量千萬億菩薩摩訶薩同時踊出，是諸菩薩身皆金色，三十二相……此界虛空中住 | T09n0264 0174a28 |
| 竺法護 T263 | 時此佛界，周普無數億百千姟諸菩薩眾自然雲集，顏貌殊妙紫磨金色，三十二相嚴莊其身，在於地下攝護土界……聞佛顯揚《法華》音聲從地踊出 | T09n0263 0110b25 |
異文所繫：添品逐字同羅什。竺法護無「地皆震裂」明句，代以「自然雲集」＋「在於地下攝護土界」；金色→紫磨金色。
句三 各將眷屬遞降（六萬恒沙…單己樂遠離行）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 各將六萬恒河沙眷屬；況將五萬、四萬、三萬、二萬、一萬恒河沙等眷屬者……況復將五、四、三、二、一弟子者；況復單己，樂遠離行 | T09n0262 0040a05／0040a11 |
| 添品 T264 | 〔逐字同羅什〕各將六萬恒河沙眷屬……況復單己，樂遠離行 | T09n0264 0174b05 |
| 竺法護 T263 | 一一菩薩，與六十億江河沙等諸菩薩俱……或十眷屬、或五眷屬、或四、或三、或二、或一眷屬，或獨而至 | T09n0263 0110b29／0110c12 |
異文所繫：添品逐字同羅什。竺法護遞降序整體改寫（江河沙分數系統異）；「單己樂遠離行」→「或獨而至」。
句四 禮二世尊·五十小劫·佛神力令謂如半日（結構異）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 如是時間，經五十小劫。是時釋迦牟尼佛默然而坐，及諸四眾亦皆默然五十小劫；佛神力故，令諸大眾謂如半日 | T09n0262 0040a19／0040a21 |
| 添品 T264 | 〔逐字同羅什〕……經五十小劫；……佛神力故，令諸大眾謂如半日 | T09n0264 0174b22 |
| 竺法護 T263 | 〔缺「半日」母題〕……從始已來假使具足，五十中劫不能究暢……四部眾會，等無差特，亦復默然 | T09n0263 0110c18 |
異文所繫（竺法護 真闕）：添品逐字同羅什（五十小劫·半日俱在）。竺法護作「五十中劫」（非小劫），且全品無「半日」二字（機械核 T263 品十四範圍 半日 零命中·真無·非義譯改寫）——竺法護缺『佛神力令謂如半日』之時間壓縮母題。
句五 四導師名（譯名系統異）
| 版本 | 四導師名 | 出處 |
|---|---|---|
| 羅什 T262 | 一名上行，二名無邊行，三名淨行，四名安立行 | T09n0262 0040a23 |
| 添品 T264 | 〔逐字同羅什〕一名上行，二名無邊行，三名淨行，四名安立行 | T09n0264 0174b24 |
| 竺法護 T263 | 種種行菩薩，無量行菩薩，清淨行菩薩，建立行菩薩……導師→「元首」 | T09n0263 0110c24 |
異文所繫：添品四名逐字同羅什。竺法護四名義譯全異：上行→種種行（①最實質歧）·無邊行→無量行·淨行→清淨行·安立行→建立行（②③④同義開合）；「導師」→「元首」。
句六 佛略答「久遠所化」·彌勒「父少子老」疑
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 悉是我所化……我於伽耶城，菩提樹下坐，得成最正覺……我從久遠來，教化是等眾／〔彌勒疑〕始過四十餘年……年二十五，指百歲人，言：是我子……父少而子老，舉世所不信 | T09n0262 我所化 0041b14／久遠 0041b28／四十餘年 0041c06／年二十五 0041c13／父少子老 0042a14 |
| 添品 T264 | 〔逐字同羅什〕悉是我所化……我從久遠來，教化是等眾／始過四十餘年……父少而子老，舉世所不信 | T09n0264 0175c12／0176a04／0176b10 |
| 竺法護 T263 | 普悉是吾，達清淨子……吾初逮成……在於城中，若樹無著……從久曩來，立尊正道／〔疑〕從來近近甫四十年……年二十五，首髮美黑……幼稚年少，而生斯子 | T09n0263 0112b14／0112b20／0112b25／0113a07 |
異文所繫：添品逐字同羅什。竺法護義釋——我所化→是吾達清淨子·伽耶城→城中·久遠→久曩·始過四十餘年→從來近近甫四十年·「父少而子老」→「幼稚年少而生斯子」。核心「久遠所化」旨、「父少子老」喻三譯共存，竺法護義同詞異。
添品定位：添品 T264 全品與羅什近乎逐字全同（漢字機械相似度 0.9953·全品僅 15 處字元級差：懃／勤·繞／遶·惓／倦·習／集·「起立」→「起」·「志念」→「志甚」·「神通力」→「神通智力」等）——添品即羅什本之校訂重刊，非新譯。四導師名、久遠所化偈、五十小劫半日、父少子老喻全同羅什。竺法護 T263《正法華》為真異譯軸:①品名冠「菩薩」②譯名系統異（忍界·江河沙·族姓子·能仁·種種行等·四導師義譯全異）③數量系統異（六十億江河沙）④結構開合：缺「半日」母題（作五十中劫）；唯核心「父少子老／久遠所化／兩足尊」三譯共存（義同詞異·平行印證羅什讀法·不作字勘依據）。
三、唯識義之經據（眼）
本品經文自身唯識義最輕——輕於〈序品〉。〈序品〉尚有「一時＝唯識時」一實落點；本品是法華後半之發起敘事（菩薩踊出·彌勒生疑），玄贊全段〔0825c27–0828b08〕科判＋發起釋＋佛年成道之考據（佛出家成道紀年一段最長〔0827b23–0827c21〕）。機掃全段：三性・遍計・依他・圓成・阿賴耶・藏識・轉依・唯識・五性・種姓・二障 皆零。玄贊之義理落點僅三，皆佛身／一乘／慧義，非三性唯識：
(一) 地涌菩薩之相好＝安樂行果·證真性·得一乘——此品玄贊最實一句，窺基釋「是諸菩薩虛空中住」〔T34n1723 0826b03〕:
「此相好及住處，行安樂行所得果故。相好證真性，而得一乘故住空。」〔T34n1723 0826b03〕
→ 地涌菩薩之三十二相與住處，是修「安樂行」（前品〈安樂行〉）所得之果；相好證得真性，以得一乘故住於虛空。此承前品〈安樂行〉「所行行」，明此品「能行人」（來意）。
(二) 三身（法·報·化）之答·明言詳在〈壽量品〉——佛誡彌勒「顯發諸佛智慧·神通·奮迅·威猛四力」，窺基以三身配四力〔T34n1723 0827a09〕:
「此說四力：一者慧力，即〈壽量品〉如來祕密法、報二身，智性、相故。二神通力，即彼神通，佛化身也。」〔T34n1723 0827a09〕
→ 慧力＝〈壽量品〉之法身、報身，神通力＝化身；三身之義於此品僅「點」而不「展」，窺基明繫其解在〈壽量品〉。至〈壽量品〉開端，窺基乃申：「法身本無起滅，化佛近成、報身久證」〔0828b14〕，以三身解此品「父少子老」之疑——本品但發其疑、標其答，正解留與下品。
(三) 三慧（聞·思·脩）——釋地涌菩薩「於諸經典讀誦通利，思惟分別，正憶念」，窺基〔T34n1723 0827a27〕：「『通利』聞慧，『思惟』思慧，『憶念』脩慧。」
（按：本品玄贊唯識義據實最輕——正落點唯「相好證真性，而得一乘」一句；三身之答明繫〈壽量品〉，非此品經文所展；餘皆科判、發起釋、佛年考據。勿挪〈壽量品〉三佛菩提之豐者充此品·勿套②方便品三性。）
四、諸家異釋（古德·標宗·誌錄不判）
同一「從地踊出」之發起，慈恩·天台·三論以三種科判格局讀之：慈恩玄贊 逐品（三門·無本迹）、天台智顗判本門序段、三論吉藏不立本迹而三品開四章。本編義疏鏡＝慈恩窺基《玄贊》；天台、三論並錄之，誌其異而不判。
約詞辨:①「本門／迹門」二門結構為天台智顗之判——智顗《文句》逐字（迹門／本門〔T34n1718 0002a09〕）；吉藏《義疏》全書零「本門／迹門」連文（不用此二門，改以三品「開四章」），勿以「本門」屬吉藏。②「開近顯遠」「動執生疑」二語天台·三論俱用（智顗〔0126b10〕·吉藏〔0599c12／0601c12〕皆逐字），非天台獨有。③「本化／迹化」對文在〈神力品〉〔T34n1718 0141c17〕，非本品；智顗於本品作「本地」「本實相底」「常寂光土」「法性淵底」〔0125a01／0125a04／0126a05〕。④涌／踊字三家異用（見目二·目八）。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
三門（來意·釋名·解妨）· 依世親《法華論》「示現教化眾生無上」判· 前品所行行、此品能行人· 地裂表破生死、踊出顯趣菩提〔0826b01〕· 相好證真性得一乘· 三身明繫〈壽量品〉· 此方涌出八段〔0826a27〕。〔玄贊 逐品·無本迹二門〕詳目三。慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗《文句》T34n1718（旁證）
判本門序段〔T34n1718 0124c11〕:
「此下是大段，第二開師門之近迹，顯佛地之遠本。其文為三：一……序段也；二……正說段；三……流通段。」〔T34n1718 0124c11〕
序內二（踊出·疑問）· 動執生疑〔0126b10〕→ 開近顯遠· 地涌住處＝常寂光土〔0125a01〕、下方＝法性之淵底玄宗之極地〔0125a04〕· 彌勒不識（本地非其境界）〔0126a05〕· 但舉四導師擬開示悟入四十位〔0125b08〕· 父少子老譬（智顗引「淮北諸師以譬釋譬」）〔0126c09〕。
三論·吉藏《法華義疏》T34n1721（旁證）
不立本迹二門；以〈涌出〉〈壽量〉〈分別功德〉三品「開四章」〔T34n1721 0599c10〕:
「就此三品亦開四章：一、明序說，二、略開身權身實動執生疑，三、執動疑生申疑致請，四、廣開身權身實斷疑生信也。」〔T34n1721 0599c10〕
涌出序三序（開發序·疑問序·誡許序）〔0599c15〕· 涌出品名三義〔0599b19〕· 下方空中住＝虛空即實相法身〔0601c16〕· 四導師名義（上行＝在空有之表·無邊行＝踰斷常之際·淨行＝出垢累之外·安立行＝道足稱安智圓云立）〔0600c06〕· 父少譬佛成道近·子老譬菩薩修行久〔0602a21〕· 引竺道生「古舊之說，勿得疑之」〔0602a11〕、肇師《涅槃論》身壽二門〔0599b04〕· 壽量望涌出「六雙」〔0602c16〕。
三家並錄（誌·不判）
科判格局：慈恩「逐品·三門·無本迹」、天台「本門序段（開近顯遠·動執生疑）」、三論「不立本迹·三品開四章·開發序」——三家於此品之結構定位各異（慈恩不分二門而以來意繫前後品·天台判為本門之序·三論以三品一組開四章），並錄不判。地涌菩薩之本：慈恩「佛曾所化（久遠所化）」、天台「本化·常寂光土·法性淵底」、三論『實相法身所住』——皆明其久遠、非近成之機，而所安身異。四導師：慈恩「行高勝廣離惡進善」〔0826b23〕、天台「導師德引至寶所·六度即六萬法門」〔0125a13〕、三論「空有之表·斷常之際·垢累之外·道足智圓」〔0600c06〕——三家名義各釋。父少子老疑：三家皆讀為「動執生疑·開近顯遠」之樞（發此疑以待〈壽量〉答）。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 |
|---|---|---|---|
| 從地踊出（涌出） | — | 〔本經 0039c28〕；窺基「涌謂上昇·出謂顯現」〔T34n1723 0826a13〕（判應作涌）；智顗從底本作「踊」；吉藏作「涌」 | 菩薩從娑婆下方虛空踊躍而出·法華後半發起之相（踊／涌字辨見目二·目八） |
| 地涌菩薩（本化菩薩） | — | 〔本經 0039c28〕；窺基「佛曾所化」〔T34n1723 0826a18〕；智顗「本地·常寂光土·法性淵底」〔T34n1718 0125a01／0125a04〕；吉藏『實相法身所住』〔T34n1721 0601c16〕 | 久遠所化、住娑婆下方虛空之大菩薩·彌勒不識 |
| 四導師 | — | 〔本經 0040a23〕；上行·無邊行·淨行·安立行；吉藏名義〔T34n1721 0600c06〕；竺法護作種種行·無量行·清淨行·建立行〔T09n0263 0110c24〕 | 地涌菩薩眾之四上首唱導之師 |
| 五十小劫 | — | 〔本經 0040a19〕；佛神力令謂如半日〔0040a21〕；竺法護作「五十中劫」·無「半日」〔T09n0263 0110c18〕 | 菩薩讚佛之時·佛神力壓縮令如半日 |
| 久遠所化 | — | 〔本經 0041b28「我從久遠來，教化是等眾」〕；窺基「昔來所化·非今現在伽耶」〔T34n1723 0827b09〕 | 地涌菩薩皆佛久遠劫來所化（此疑之答在〈壽量品〉） |
| 父少子老 | — | 〔本經 0042a14「父少而子老，舉世所不信」〕；窺基「表佛成道極近·所化德高位遠」〔T34n1723 0828a02〕；智顗引淮北諸師〔T34n1718 0126c09〕；吉藏「父少譬成道近·子老譬修行久」〔T34n1721 0602a21〕 | 成道近而所化久之疑喻（動執生疑·待〈壽量〉開近顯遠而解） |
六、譬喻·修辭
本品無法華七喻；修辭核在「地踊出」之象與「父少子老」之疑喻。
(一) 從地踊出·蓮華在水——〔T09n0262 0039c28〕：大地震裂、無量菩薩同時踊出、住此界虛空中；重頌「如蓮華在水，從地而踊出」〔0042a03〕。窺基表法讀：地裂表破生死、踊出顯趣菩提〔T34n1723 0826b01〕。喻依＝地踊、蓮華出水，所顯義＝久遠所化菩薩之出生死、不染世間。
(二) 父少子老（年二十五指百歲人為子）——〔T09n0262 0041c13〕：譬如年二十五、色美髮黑之人，指百歲老人言「是我子」；百歲人亦指年少言「是我父」——「父少而子老，舉世所不信」〔0042a14〕。喻依＝少父老子，喻體＝成道近（伽耶始成）而所化久（無量劫菩薩），所顯義＝此不可思議唯佛能了，發此疑以待〈壽量品〉開近顯遠。窺基：色美＝相好、髮黑＝八十無老相、年二十五＝示居二十五有、表成道極近〔T34n1723 0828a02〕；智顗引淮北諸師「父服還年藥貌同二十五」〔T34n1718 0126c09〕；吉藏「父少譬成道近·子老譬修行久」〔T34n1721 0602a21〕。三家並錄。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》骨幹）:
- 世親《法華論》——「示現教化眾生無上·地中涌出無量菩薩摩訶薩」為此品來意所本〔T34n1723 0826a09〕。
- 窺基引《成唯識論》（法相工具）· 智顗引《華嚴》（但舉四人擬四十位）· 吉藏引竺道生《注法華經》、肇師《涅槃論》（身壽二門）。
(二) 法華內互讀:
- 此品「能行人」→ 承〈安樂行品⑭〉「所行行」·〈勸持品⑬〉忍辱（相好＝安樂行果）〔T34n1723 0826a07〕。
- 父少子老疑·久遠所化·三身之答 → 啟〈如來壽量品⑯〉（「我實成佛已來無量億劫」·三佛菩提正解此疑）〔T34n1723 0827a09·0828b14〕、〈分別功德品⑰〉（因釋此疑展轉生起〔0826a03〕）。
- 地涌本化菩薩 → 〈如來神力品㉑〉（智顗於彼立「本化眾／迹化眾」對文〔T34n1718 0141c17〕·本品但作本地本實相底）。
(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;三論吉藏別有《法華玄論》T34n1720——各承其宗，誌不判。
八、校本定位
- 羅什 T262（底本）：〈從地踊出品第十五〉〔T09n0262 0039c19〕起（卷五）。他方菩薩請 0039c20／佛止 0039c24 · 地震裂踊出 0039c28／金色三十二相住虛空 0039c29 · 眷屬遞降 0040a04／單己樂遠離 0040a11 · 詣二世尊禮讚 0040a13／五十小劫 0040a19／謂如半日 0040a21 · 四導師 0040a23／問訊 0040a27 · 佛答眾生易化 0040b06 · 彌勒生疑 0040b17／偈問是從何所來 0040b25 · 分身佛侍者問 0041a01／佛許答 0041a12 · 佛誡聽被精進鎧 0041a19／略答悉是我所化 0041b14／伽耶城成正覺 0041b23／我從久遠來教化是等眾 0041b28 · 彌勒大疑 0041c04／始過四十餘年 0041c06／年二十五指百歲人 0041c13／父少而子老 0042a14 迄卷五末（次品〈如來壽量品第十六〉起）。源檔：原典層（逐字校訖）。
- 竺法護 T263《正法華經》〈菩薩從地踊出品第十四〉〔T09n0263 0110b16〕起：止族姓子·忍界六十億江河沙 0110b22 · 紫磨金色地下攝護 0110b25 · 或獨而至 0110c12 · 五十中劫〔缺半日〕 0110c18 · 種種行·無量行·清淨行·建立行（元首）0110c24 · 大聖體尊問訊 0110c29 · 普悉是吾達清淨子 0112b14／從久曩來 0112b20／甫四十年 0112b25／幼稚年少而生斯子 0113a07。
- 添品 T264〈從地踊出品第十四〉〔T09n0264 0174a19〕起：止不須護持 0174a24 · 踊出金色 0174a28 · 五十小劫謂如半日 0174b22 · 上行無邊行淨行安立行 0174b24 · 悉是我所化 0175c12／我從久遠來 0175c26／始過四十餘年 0176a04／父少而子老 0176b10。〔逐字近同羅什·相似度 0.9953·15 處字元異〕
- 窺基《玄贊》T34n1723（義疏鏡·涌）：〈從地涌出品〉〔0825c27〕—〔0828b08〕。三門 0825c28／來意繫前後品 0826a02／論示現教化 0826a09／釋名涌 0826a13／解妨 0826a15／此方涌出八段 0826a27 · 地裂表破生死踊出顯趣菩提 0826b01／相好證真性得一乘 0826b03 · 四力配三身（慧力＝壽量法報二身）0827a09／住行三慧 0827a27／昔來所化非今伽耶 0827b07 · 佛年成道考據 0827b23–0827c21／時小事大等三難 0827c22／父少子老喻 0828a02。下品〈壽量品〉「法身本無起滅化佛近成報身久證」0828b14。
- 智顗《文句》T34n1718（旁證·踊）：〈釋從地踊出品〉0124c02 起 · 判本門序段『開師門近迹顯佛地遠本』0124c11／迹門本門二分 0002a09 · 常寂光土 0125a01／下方法性淵底 0125a04 · 導師擬四十位 0125b08 · 彌勒不識本地 0126a05／動執生疑 0126b10／父少子老引淮北諸師 0126c09。
- 吉藏《義疏》T34n1721（旁證·涌）：〈從地涌出品第十五〉0599a11 起 · 涌出品名三義 0599b19／開近顯遠 0599b27／三品開四章 0599c10／三序（開發·疑問·誡許）0599c15 · 四導師名義 0600c06／下方虛空即實相法身 0601c16／動執生疑 0601c12 · 父少子老 0602a21／引竺道生古舊之說 0602a11／壽量望涌出六雙 0602c16。
- 成立史誌：品題羅什／添品「從地踊出品」·竺法護「菩薩從地踊出品」(冠菩薩);品次羅什⑮·竺法護／添品⑭(因提婆材料在羅什／添品獨立成品);踊／涌字三家異(底本三譯＋智顗＝踊·窺基＋吉藏＝涌·窺基判應作涌);竺法護 真闕「半日」母題(作五十中劫);添品逐字近同羅什(校訂重刊)。
This chapter initiates the latter half of the Lotus. Bodhisattvas from other lands ask to uphold this sutra in this Sahā world after the Buddha’s extinction. The Buddha stops them—「止，善男子!不須汝等護持此經」 tr. “Stop, good men! There is no need for you to uphold this sutra”—and says that the Sahā world itself has bodhisattvas equal in number to the sands of sixty thousand Ganges Rivers. The lands throughout the three-thousandfold great-thousand world of the Sahā world all quake and split open, and countless thousands of myriads of millions of bodhisattvas emerge at the same time. Their bodies are golden, they bear the thirty-two marks, and they had previously been dwelling beneath the Sahā world, in the open space of this world. Each leads a retinue, from sixty thousand Ganges-sands down to those who come alone, delighting in the practice of seclusion. They approach the two World-Honored Ones, bow, and offer praise for fifty minor aeons; through the Buddha’s supernormal power, the assembly experiences this as half a day. The four guides—Superior Conduct, Boundless Conduct, Pure Conduct, and Firmly Established Conduct—make respectful inquiry. The Buddha replies that the beings are easy to transform because, life after life, they have always received his transforming teaching. Maitreya and bodhisattvas equal to the sands of eight thousand Ganges Rivers give rise to doubt: never seen before, whence have these bodhisattvas come? The attendants of the emanation buddhas ask as well, and the Buddha promises an answer. He first answers briefly: these bodhisattvas are 「悉是我所化」 tr. “all those whom I have transformed.” After attaining perfect awakening beneath the bodhi tree at Gayā, he taught and transformed them: 「我從久遠來，教化是等眾」 tr. “For a long time past, I have taught and transformed this entire assembly.” Maitreya then raises the great doubt: only 「始過四十餘年」 tr. “a little more than forty years” have passed since the Tathāgata attained the Way; how could he have taught and transformed such countless great bodhisattvas in so short a time? It is like a man of twenty-five who points to a hundred-year-old man and calls him his son: 「父少而子老，舉世所不信」 tr. “The father is young and the son is old: no one in the whole world would believe it.” He asks the Buddha to explain and remove their doubt. Kuiji’s Cien 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus) reads this chapter as revealing 「能行人」 tr. “the persons capable of practice,” following the practices set forth in the preceding Chapter on Peaceful Practice. On the basis of Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, it classifies the chapter as 「示現教化眾生無上」 tr. “manifesting the unsurpassed teaching and transformation of sentient beings”; it explains the marks and signs of the earth-emerging bodhisattvas as the fruit of peaceful practice, through which they realize true nature and attain the One Vehicle. The Consciousness-Only meaning is at its lightest here, and the answer concerning the Buddha’s three bodies—the dharma-body, reward body, and transformation body—is expressly reserved for the Chapter on the Tathāgata’s Lifespan. Zhiyi of Tiantai classifies this chapter as 『本門之序段』 tr. “the introductory section of the Origin Gate,” opening the near to reveal the distant and stirring attachment to produce doubt, with the Chapter on the Tathāgata’s Lifespan as the principal teaching of the Origin Gate. Jizang of Sanlun does not establish the two gates of Trace and Origin, but reads the three chapters Emerging from the Earth, the Tathāgata’s Lifespan, and Distinguishing Qualities as 「開四章」 tr. “opening four divisions,” with this chapter as the 「開發序」 tr. “initiating introduction.” These readings are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第十五 從地踊出品 — Chapter 15, Emerging from the Earth（卷五；〔T09n0262 0039c19〕起）· the initiation of the latter half of the Lotus—the second opening of the provisional to reveal the real |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter section 〔T34n1723 0825c27〕, 三門分別 tr. “three gateways of analysis”: (1) the reason for its coming; (2) the explanation of its name; and (3) the resolution of difficulties 〔0825c28〕. The reason for its coming links the surrounding chapters: the Chapter on Peaceful Practice sets forth the practices to be practiced; this chapter reveals the persons capable of practice 〔0826a07〕; and the Chapter on the Tathāgata’s Lifespan and the Chapter on Distinguishing Qualities 「因釋此疑展轉生起」 tr. “arise in sequence from explaining this doubt” 〔0826a03〕. It cites Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra: 「示現教化眾生無上故，地中涌出無量菩薩」 tr. “It manifests the unsurpassed teaching and transformation of sentient beings: countless bodhisattvas emerge from the earth” 〔0826a09〕. Explanation of the name: 「涌謂上昇，出謂顯現」 tr. “‘Emerging’ means rising upward; ‘coming forth’ means becoming manifest” 〔0826a13〕. Citing the 《玉篇》 Yupian, which says that 涌 means to surge upward, Kuiji judges that the graph should be 涌 〔0826a14〕. Resolution of difficulties: why do they emerge from the earth? Because they uphold the sutra through four practices, emerge from the ground of birth-and-death, and—without leaving this world—were formerly transformed by the Buddha 〔0826a15〕. 〔玄贊 逐品·無本迹二門〕 tr. “[The Profound Praise proceeds chapter by chapter and has no twofold division into the Trace and Origin Gates.]” |
| 天台《文句》（旁證） | The section 〈釋從地踊出品〉 “Explaining the Chapter on Emerging from the Earth” begins at 〔T34n1718 0124c02〕. It classifies the chapter as the introductory section of the Origin Gate: 「開師門之近迹，顯佛地之遠本」 tr. “opening the Teacher’s near trace and revealing the distant origin of the Buddha-ground” 〔0124c11〕, within the threefold division into introduction, principal teaching, and transmission. The introduction has two parts—emergence and questioning—and stirs attachment to produce doubt 〔0126b10〕, thereby opening the near to reveal the distant. 〔智顗 迹門/本門二分：從〈踊出〉訖經十四品約本開權顯實〔0002a09〕〕 tr. “[Zhiyi divides the sutra into the Trace and Origin Gates: the fourteen chapters from Emerging from the Earth through the end of the sutra open the provisional to reveal the real in terms of the Origin.]” |
| 三論《義疏》（旁證） | The section 〈從地涌出品第十五〉 “Chapter 15, Emerging from the Earth” begins at 〔T34n1721 0599a11〕. It does not establish the two gates of Trace and Origin; instead, the three chapters Emerging from the Earth, the Tathāgata’s Lifespan, and Distinguishing Qualities 「開四章」 tr. “open four divisions” 〔0599c10〕. This chapter’s emergence has three introductions—the initiating introduction, the questioning introduction, and the admonition-and-permission introduction 〔0599c15〕. The chapter title has three meanings 〔0599b19〕. |
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, 〈從地踊出品第十五〉 “Chapter 15, Emerging from the Earth”; Dharmarakṣa’s T263 《正法華經》 True Dharma Lotus, 〈菩薩從地踊出品第十四〉 “Chapter 14, Bodhisattvas Emerging from the Earth” 〔T09n0263 0110b16〕; and the supplemented edition T264, 〈從地踊出品第十四〉 “Chapter 14, Emerging from the Earth” 〔T09n0264 0174a19〕. Their chapter numbers differ—Chapter 15 in Kumārajīva and Chapter 14 in Dharmarakṣa and the supplemented edition—because the Devadatta material forms a separate Chapter on Devadatta in Kumārajīva and the supplemented edition. Dharmarakṣa’s title adds 「菩薩」 tr. “bodhisattvas.”
Distinguishing 踊 and 涌 (an essential point for the edition): all three Chinese translations read 「踊」 tr. “emerge, with the foot radical,” and the graph 「涌」 tr. “surge, with the water radical,” occurs zero times throughout the chapter in all three (a mechanical check of Kumārajīva T262, the supplemented edition T264, and Dharmarakṣa T263 returned zero matches for 「涌」 tr. “surge”). The graph 「涌」 tr. “surge,” with the water radical, belongs to the usage of the ancient commentators. Kuiji’s 《玄贊》 Profound Praise of the Lotus uses 涌 in the chapter title and judges 「應作涌」 tr. “it should use 涌”: the 《玉篇》 Yupian says 「涌」 tr. “surge” means to rise upward, whereas 踴 means to go barefoot and does not mean to rise 〔T34n1723 0826a14〕. Jizang’s 《義疏》 Commentary on the Lotus likewise principally uses 「涌」 tr. “surge.” Zhiyi’s 《文句》 Words and Phrases of the Lotus, however, follows its base text and principally uses 「踊」 tr. “emerge.” This edition follows Kumārajīva’s base text and reads 「踊」 tr. “emerge.”
Passage One · The Buddha Stops the Bodhisattvas from Other Lands: the Sahā World Has Its Own Upholders
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 止，善男子!不須汝等護持此經。所以者何？我娑婆世界自有六萬恒河沙等菩薩摩訶薩 tr. “Stop, good men! There is no need for you to uphold this sutra. Why? My Sahā world itself has bodhisattva-mahāsattvas equal in number to the sands of sixty thousand Ganges Rivers.” | T09n0262 0039c24 |
| 添品 T264 | 〔逐字同羅什〕止!善男子!不須汝等護持此經……我娑婆世界，自有六萬恒河沙等菩薩摩訶薩 tr. “[Identical word for word with Kumārajīva:] Stop! Good men! There is no need for you to uphold this sutra … My Sahā world itself has bodhisattva-mahāsattvas equal in number to the sands of sixty thousand Ganges Rivers.” | T09n0264 0174a24 |
| 竺法護 T263 | 止。族姓子!仁等無乃建發是計。今此忍界自有八江河沙等大士……如六十億江河沙等菩薩大士 tr. “Stop. Sons of good family! You need not formulate this intention. This world of endurance itself has great beings equal in number to the sands of eight rivers … bodhisattva great beings equal in number to the sands of six billion rivers.” | T09n0263 0110b22 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva apart from punctuation. Dharmarakṣa translates differently: 「善男子」 tr. “good men” becomes 「族姓子」 tr. “sons of good family”; 「娑婆世界」 tr. “Sahā world” becomes 「忍界」 tr. “world of endurance”; 「恒河沙」 tr. “sands of the Ganges” becomes 「江河沙」 tr. “sands of rivers”; 「六萬」 tr. “sixty thousand” becomes 「六十億」 tr. “six billion”; and 「不須汝等護持此經」 tr. “there is no need for you to uphold this sutra” is rendered interpretively as 「仁等無乃建發是計」 tr. “you need not formulate this intention.”
Passage Two · Emerging from the Earth · Golden Bodies and the Thirty-Two Marks · Dwelling in This World’s Open Space
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 娑婆世界三千大千國土地皆震裂，而於其中，有無量千萬億菩薩摩訶薩同時踊出。是諸菩薩，身皆金色，三十二相……先盡在此娑婆世界之下、此界虛空中住 tr. “The lands throughout the three-thousandfold great-thousand world of the Sahā world all quaked and split open. From within them, countless thousands of myriads of millions of bodhisattva-mahāsattvas emerged at the same time. The bodies of these bodhisattvas were all golden, and they bore the thirty-two marks … They had all previously been dwelling beneath the Sahā world, in the open space of this world.” | T09n0262 0039c28 |
| 添品 T264 | 〔逐字同羅什〕……有無量千萬億菩薩摩訶薩同時踊出，是諸菩薩身皆金色，三十二相……此界虛空中住 tr. “[Identical word for word with Kumārajīva:] … countless thousands of myriads of millions of bodhisattva-mahāsattvas emerged at the same time. The bodies of these bodhisattvas were all golden, and they bore the thirty-two marks … dwelling in the open space of this world.” | T09n0264 0174a28 |
| 竺法護 T263 | 時此佛界，周普無數億百千姟諸菩薩眾自然雲集，顏貌殊妙紫磨金色，三十二相嚴莊其身，在於地下攝護土界……聞佛顯揚《法華》音聲從地踊出 tr. “At that time, throughout this buddha-world, countless millions of hundreds of thousands of myriads of bodhisattvas spontaneously gathered like clouds. Their features were exceptionally wondrous, of refined purple-gold hue, and the thirty-two marks adorned their bodies. Beneath the earth they had guarded and protected the world … Hearing the Buddha proclaim the Lotus, they emerged from the earth.” | T09n0263 0110b25 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. Dharmarakṣa has no explicit 「地皆震裂」 tr. “the earth all quaked and split” sentence; instead, it has 「自然雲集」 tr. “spontaneously gathered like clouds” together with 「在於地下攝護土界」 tr. “beneath the earth they had guarded and protected the world.” 「金色」 tr. “golden” becomes 「紫磨金色」 tr. “refined purple-gold.”
Passage Three · Retinues Descending in Number (from Sixty Thousand Ganges-Sands to Those Alone, Delighting in the Practice of Seclusion)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 各將六萬恒河沙眷屬；況將五萬、四萬、三萬、二萬、一萬恒河沙等眷屬者……況復將五、四、三、二、一弟子者；況復單己，樂遠離行 tr. “Each led a retinue equal in number to the sands of sixty thousand Ganges Rivers; how much more those who led retinues equal to the sands of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers … how much more those who led five, four, three, two, or one disciple; how much more those who came alone, delighting in the practice of seclusion.” | T09n0262 0040a05／0040a11 |
| 添品 T264 | 〔逐字同羅什〕各將六萬恒河沙眷屬……況復單己，樂遠離行 tr. “[Identical word for word with Kumārajīva:] Each led a retinue equal in number to the sands of sixty thousand Ganges Rivers … how much more those who came alone, delighting in the practice of seclusion.” | T09n0264 0174b05 |
| 竺法護 T263 | 一一菩薩，與六十億江河沙等諸菩薩俱……或十眷屬、或五眷屬、或四、或三、或二、或一眷屬，或獨而至 tr. “Each bodhisattva came together with other bodhisattvas equal in number to the sands of six billion rivers … some with ten companions, some with five companions, some with four, three, two, or one companion, and some arriving alone.” | T09n0263 0110b29／0110c12 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. Dharmarakṣa recasts the entire descending sequence, with a different fractional system based on river-sands. 「單己樂遠離行」 tr. “alone, delighting in the practice of seclusion” becomes 「或獨而至」 tr. “some arriving alone.”
Passage Four · Bowing to the Two World-Honored Ones · Fifty Minor Aeons · the Buddha’s Power Makes It Seem Like Half a Day (Structural Difference)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 如是時間，經五十小劫。是時釋迦牟尼佛默然而坐，及諸四眾亦皆默然五十小劫；佛神力故，令諸大眾謂如半日 tr. “In this way, fifty minor aeons passed. During that time, Śākyamuni Buddha sat in silence, and the fourfold assembly likewise remained silent for fifty minor aeons. Through the Buddha’s supernormal power, the great assembly was made to think that it had been only half a day.” | T09n0262 0040a19／0040a21 |
| 添品 T264 | 〔逐字同羅什〕……經五十小劫；……佛神力故，令諸大眾謂如半日 tr. “[Identical word for word with Kumārajīva:] … fifty minor aeons passed … Through the Buddha’s supernormal power, the great assembly was made to think that it had been only half a day.” | T09n0264 0174b22 |
| 竺法護 T263 | 〔缺「半日」母題〕……從始已來假使具足，五十中劫不能究暢……四部眾會，等無差特，亦復默然 tr. “[The ‘half a day’ motif is absent.] … Even if, from the beginning, a full fifty intermediate aeons were to pass, they could not finish expressing it … The fourfold assembly, without any difference, likewise remained silent.” | T09n0263 0110c18 |
What the variants bear upon (a genuine absence in Dharmarakṣa): the supplemented edition agrees word for word with Kumārajīva; both “fifty minor aeons” and “half a day” are present. Dharmarakṣa has 「五十中劫」 tr. “fifty intermediate aeons,” not minor aeons, and the two characters 「半日」 tr. “half a day” do not occur anywhere in the chapter. A mechanical check of the range of Chapter 14 in T263 returned zero matches for 半日: the phrase is genuinely absent, not freely paraphrased. Dharmarakṣa therefore lacks the time-compression motif 『佛神力令謂如半日』 tr. “the Buddha’s supernormal power makes it seem like half a day.”
Passage Five · The Names of the Four Guides (Different Systems of Translation)
| Version | The names of the four guides | Source |
|---|---|---|
| 羅什 T262 | 一名上行，二名無邊行，三名淨行，四名安立行 tr. “The first was named Superior Conduct; the second, Boundless Conduct; the third, Pure Conduct; and the fourth, Firmly Established Conduct.” | T09n0262 0040a23 |
| 添品 T264 | 〔逐字同羅什〕一名上行，二名無邊行，三名淨行，四名安立行 tr. “[Identical word for word with Kumārajīva:] The first was named Superior Conduct; the second, Boundless Conduct; the third, Pure Conduct; and the fourth, Firmly Established Conduct.” | T09n0264 0174b24 |
| 竺法護 T263 | 種種行菩薩，無量行菩薩，清淨行菩薩，建立行菩薩……導師→「元首」 tr. “Bodhisattva Manifold Conduct, Bodhisattva Measureless Conduct, Bodhisattva Purified Conduct, and Bodhisattva Established Conduct … ‘guides’ becomes ‘leaders.’” | T09n0263 0110c24 |
What the variants bear upon: the supplemented edition’s four names agree word for word with Kumārajīva. Dharmarakṣa’s four names use a wholly different system of meaning-translation: 「上行」 tr. “Superior Conduct” becomes 「種種行」 tr. “Manifold Conduct,” the most substantive difference; 「無邊行」 tr. “Boundless Conduct” becomes 「無量行」 tr. “Measureless Conduct”; 「淨行」 tr. “Pure Conduct” becomes 「清淨行」 tr. “Purified Conduct”; and 「安立行」 tr. “Firmly Established Conduct” becomes 「建立行」 tr. “Established Conduct.” The latter three differ in the breadth or compression of near-synonyms. 「導師」 tr. “guides” becomes 「元首」 tr. “leaders.”
Passage Six · The Buddha’s Brief Answer, 「久遠所化」 tr. “Transformed Long Ago” · Maitreya’s Doubt, 「父少子老」 tr. “The Father Is Young and the Son Is Old”
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 悉是我所化……我於伽耶城，菩提樹下坐，得成最正覺……我從久遠來，教化是等眾／〔彌勒疑〕始過四十餘年……年二十五，指百歲人，言：是我子……父少而子老，舉世所不信 tr. “They are all those whom I have transformed … I sat beneath the bodhi tree in the city of Gayā and attained perfect awakening … For a long time past, I have taught and transformed this entire assembly. / [Maitreya’s doubt:] A little more than forty years have passed … a man of twenty-five points to a hundred-year-old man and says, ‘This is my son’ … The father is young and the son is old: no one in the whole world would believe it.” | T09n0262 我所化 0041b14／久遠 0041b28／四十餘年 0041c06／年二十五 0041c13／父少子老 0042a14 |
| 添品 T264 | 〔逐字同羅什〕悉是我所化……我從久遠來，教化是等眾／始過四十餘年……父少而子老，舉世所不信 tr. “[Identical word for word with Kumārajīva:] They are all those whom I have transformed … For a long time past, I have taught and transformed this entire assembly. / A little more than forty years have passed … The father is young and the son is old: no one in the whole world would believe it.” | T09n0264 0175c12／0176a04／0176b10 |
| 竺法護 T263 | 普悉是吾，達清淨子……吾初逮成……在於城中，若樹無著……從久曩來，立尊正道／〔疑〕從來近近甫四十年……年二十五，首髮美黑……幼稚年少，而生斯子 tr. “All of them are my pure and comprehending children … when I first attained realization … in the city, beneath the tree, free from attachment … from long ages past, I established the honored true path. / [The doubt:] until now, scarcely forty years … twenty-five years old, with beautiful black hair … young and immature, yet he fathered this son.” | T09n0263 0112b14／0112b20／0112b25／0113a07 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. Dharmarakṣa translates interpretively: 「我所化」 tr. “those whom I have transformed” becomes 「是吾達清淨子」 tr. “my pure and comprehending children”; 「伽耶城」 tr. “the city of Gayā” becomes 「城中」 tr. “in the city”; 「久遠」 tr. “a long time past” becomes 「久曩」 tr. “long ages past”; 「始過四十餘年」 tr. “a little more than forty years have passed” becomes 「從來近近甫四十年」 tr. “until now, scarcely forty years”; and 「父少而子老」 tr. “the father is young and the son is old” becomes 「幼稚年少而生斯子」 tr. “young and immature, yet he fathered this son.” The three translations all preserve in meaning the central purport 「久遠所化」 tr. “transformed long ago” and the simile 「父少子老」 tr. “the father is young and the son is old,” though Dharmarakṣa’s wording differs.
Placement of the supplemented edition: throughout this chapter, the supplemented edition T264 agrees almost word for word with Kumārajīva. Its mechanically measured character-level similarity is 0.9953, with only fifteen character-level differences in the entire chapter: 懃／勤, 繞／遶, 惓／倦, 習／集, 「起立」 tr. “rise and stand” becoming 「起」 tr. “rise,” 「志念」 tr. “intent and thought” becoming 「志甚」 tr. “intent exceedingly,” and 「神通力」 tr. “supernormal power” becoming 「神通智力」 tr. “supernormal power and wisdom,” among others. The supplemented edition is thus a corrected reissue of Kumārajīva’s text, not a new translation. The names of the four guides, the verse on transformation long ago, fifty minor aeons seeming like 「半日」 tr. “half a day,” and the simile of the young father and old son all agree with Kumārajīva. Dharmarakṣa’s T263 《正法華》 True Dharma Lotus is the axis of genuine alternate translation: (1) its title adds 「菩薩」 tr. “bodhisattvas”; (2) its system of translated names differs—world of endurance, river-sands, sons of good family, Able and Humane, the four entirely different meaning-translations for the four guides, and others; (3) its numerical system differs, using six billion river-sands; and (4) its structure expands and contracts differently, lacking the “half a day” motif and instead speaking of fifty intermediate aeons. Yet all three translations preserve, in meaning though not in wording, the central themes 「父少子老／久遠所化／兩足尊」 tr. “the young father and old son / transformation long ago / the Honored One, supreme among those with two feet.” Dharmarakṣa’s version provides parallel confirmation for reading Kumārajīva’s meaning, but is not a basis for word-level collation.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The Consciousness-Only meaning in the text of this chapter itself is at its lightest—even lighter than in the Introductory Chapter. The Introductory Chapter still has one concrete point, 「一時＝唯識時」 tr. “‘one time’ as ‘Consciousness-Only time.’” This chapter is the narrative initiation of the latter half of the Lotus: the bodhisattvas emerge, and Maitreya gives rise to doubt. The entire corresponding section of the 《玄贊》 Profound Praise of the Lotus 〔0825c27–0828b08〕 consists of doctrinal outline, explanation of the initiation, and textual inquiry into the year of the Buddha’s attainment, the last of which is the longest passage 〔0827b23–0827c21〕. A mechanical scan of the whole section finds zero occurrences of the three natures, wholly-imagined, other-dependent, perfectly-accomplished, ālaya, store consciousness, transformation of the basis, Consciousness-Only, five lineages, lineage, or the two obstructions. The doctrinal points in the Profound Praise are only the following three, concerning the Buddha’s bodies, the One Vehicle, and wisdom rather than the three natures of Consciousness-Only.
(1) The marks and signs of the earth-emerging bodhisattvas are the fruit of peaceful practice: they realize true nature and attain the One Vehicle—the most substantial sentence in the Profound Praise on this chapter. Kuiji explains 「是諸菩薩虛空中住」 tr. “these bodhisattvas dwelling in open space” 〔T34n1723 0826b03〕:
「此相好及住處，行安樂行所得果故。相好證真性，而得一乘故住空。」〔T34n1723 0826b03〕
tr. “These marks and signs and this dwelling place are the fruit attained through practicing peaceful practice. Their marks and signs come from realizing true nature, and because they have attained the One Vehicle, they dwell in open space.”
→ The thirty-two marks and the dwelling place of the earth-emerging bodhisattvas are the fruit attained through practicing 「安樂行」 tr. “peaceful practice,” set out in the preceding Chapter on Peaceful Practice. Their marks and signs come from realizing true nature, and because they have attained the One Vehicle, they dwell in open space. This carries forward the preceding chapter’s 「所行行」 tr. “practices to be practiced” and reveals this chapter’s 「能行人」 tr. “persons capable of practice,” the reason for its coming.
(2) The answer in terms of the three bodies—the dharma-body, reward body, and transformation body—is expressly reserved for the Chapter on the Tathāgata’s Lifespan. When the Buddha admonishes Maitreya concerning 「顯發諸佛智慧·神通·奮迅·威猛四力」 tr. “the four powers of revealing the buddhas’ wisdom, supernormal power, swift advance, and mighty force,” Kuiji aligns the three bodies with the four powers 〔T34n1723 0827a09〕:
「此說四力：一者慧力，即〈壽量品〉如來祕密法、報二身，智性、相故。二神通力，即彼神通，佛化身也。」〔T34n1723 0827a09〕
tr. “This teaches four powers. First is the power of wisdom: this is the Tathāgata’s secret in the Chapter on the Tathāgata’s Lifespan—the two bodies of dharma and reward, because they are the nature and mark of wisdom. Second is supernormal power: this is the supernormal power there, the Buddha’s transformation body.”
→ The power of wisdom is the dharma-body and reward body in the Chapter on the Tathāgata’s Lifespan, while supernormal power is the transformation body. The three bodies are only 「點」 tr. “pointed to” in this chapter, not 「展」 tr. “developed”; Kuiji expressly locates their explanation in the Chapter on the Tathāgata’s Lifespan. At the opening of that following chapter, he states: 「法身本無起滅，化佛近成、報身久證」 tr. “The dharma-body originally has no arising or cessation; the transformation Buddha attained recently, while the reward body realized long ago” 〔0828b14〕. Through the three bodies, this resolves the present chapter’s doubt 「父少子老」 tr. “the father is young and the son is old.” The present chapter raises the doubt and marks the answer; the full explanation is left to the following chapter.
(3) The three wisdoms—hearing, reflection, and cultivation. In explaining 「於諸經典讀誦通利，思惟分別，正憶念」 tr. “read and recite all the sutras with mastery, reflect and discern, and recollect rightly,” Kuiji says at 〔T34n1723 0827a27〕: 「『通利』聞慧，『思惟』思慧，『憶念』脩慧。」 tr. “‘Mastery’ is the wisdom born of hearing; ‘reflection’ is the wisdom born of reflection; ‘recollection’ is the wisdom born of cultivation.”
Note: the Consciousness-Only meaning of the Profound Praise is, in truth, at its lightest in this chapter. Its only direct point is the single sentence 「相好證真性，而得一乘」 tr. “the marks and signs come from realizing true nature and attaining the One Vehicle.” The answer in terms of the three bodies is expressly tied to the Chapter on the Tathāgata’s Lifespan and is not developed in the present chapter’s text. Do not import into this chapter the rich account of the three forms of buddha-awakening from the Chapter on the Tathāgata’s Lifespan, and do not impose upon it the three natures from Chapter 2, Skillful Means.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
The same initiation through 「從地踊出」 tr. “emerging from the earth” is read through three different structures of doctrinal outline by Cien, Tiantai, and Sanlun. The Cien Profound Praise proceeds chapter by chapter, through three gateways, and has no Trace-and-Origin division. Zhiyi of Tiantai classifies the chapter as the introductory section of the Origin Gate. Jizang of Sanlun does not establish Trace and Origin but opens four divisions across three chapters. The expository mirror of this edition is Kuiji’s Cien 《玄贊》 Profound Praise of the Lotus; the Tiantai and Sanlun readings are recorded alongside it, noting their differences without adjudicating.
A Note on Terms / 約詞辨: (1) The twofold structure 「本門／迹門」 tr. “Origin Gate / Trace Gate” is Zhiyi’s Tiantai classification. The exact terms 迹門／本門 occur in Zhiyi’s 《文句》 Words and Phrases of the Lotus 〔T34n1718 0002a09〕. The paired expression 「本門／迹門」 tr. “Origin Gate / Trace Gate” occurs zero times throughout Jizang’s 《義疏》 Commentary on the Lotus: he does not use these two gates, but instead 「開四章」 tr. “opens four divisions” across three chapters. Do not attribute 「本門」 tr. “the Origin Gate” to Jizang. (2) The two expressions 「開近顯遠」 tr. “opening the near to reveal the distant” and 「動執生疑」 tr. “stirring attachment to produce doubt” are both used by Tiantai and Sanlun; they occur verbatim in both Zhiyi 〔0126b10〕 and Jizang 〔0599c12／0601c12〕 and are not exclusive to Tiantai. (3) The paired expression 「本化／迹化」 tr. “those transformed from the Origin / those transformed from the Trace” occurs in the Chapter on the Tathāgata’s Supernormal Powers 〔T34n1718 0141c17〕, not in the present chapter. In the present chapter, Zhiyi instead uses 「本地」 tr. “the original ground,” 「本實相底」 tr. “the depth of the original true mark,” 「常寂光土」 tr. “the Land of Eternally Quiescent Light,” and 「法性淵底」 tr. “the profound depth of dharma-nature” 〔0125a01／0125a04／0126a05〕. (4) The three houses differ in their use of the graphs 涌 and 踊; see Headings II and VIII.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
Its three gateways are the reason for coming, explanation of the name, and resolution of difficulties. Following Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, it classifies the chapter as 「示現教化眾生無上」 tr. “manifesting the unsurpassed teaching and transformation of sentient beings.” The preceding chapter sets forth the practices to be practiced, while the present chapter reveals the persons capable of practice. The splitting earth signifies breaking birth-and-death, and emerging signifies manifestly advancing toward awakening 〔0826b01〕. The marks and signs come from realizing true nature and attaining the One Vehicle. The three bodies are expressly tied to the Chapter on the Tathāgata’s Lifespan. The emergence in this world is divided into eight parts 〔0826a27〕. 〔玄贊 逐品·無本迹二門〕 tr. “[The Profound Praise proceeds chapter by chapter and has no twofold division into the Trace and Origin Gates.]” See Heading III. The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 T34n1724.
Tiantai · Zhiyi’s 《文句》 T34n1718 (Parallel Witness)
It classifies the chapter as the introductory section of the Origin Gate 〔T34n1718 0124c11〕:
「此下是大段，第二開師門之近迹，顯佛地之遠本。其文為三：一……序段也；二……正說段；三……流通段。」〔T34n1718 0124c11〕
tr. “From here begins the second great section: opening the Teacher’s near trace and revealing the distant origin of the Buddha-ground. Its text has three parts: first … the introductory section; second … the section of principal teaching; and third … the section of transmission.”
The introduction has two parts—emergence and questioning. It stirs attachment to produce doubt 〔0126b10〕, thereby opening the near to reveal the distant. The dwelling place of the earth-emerging bodhisattvas is the Land of Eternally Quiescent Light 〔0125a01〕; “below” is the profound depth of dharma-nature, the ultimate ground of the mysterious teaching 〔0125a04〕. Maitreya does not recognize them because the original ground is not his sphere 〔0126a05〕. It names only the four guides in order to approximate the four groups of ten stages of opening, revealing, awakening to, and entering 〔0125b08〕. On the simile of the young father and old son, Zhiyi cites 「淮北諸師以譬釋譬」 tr. “the masters north of the Huai River, who explain the simile with a simile” 〔0126c09〕.
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
It does not establish the two gates of Trace and Origin; instead, it 「開四章」 tr. “opens four divisions” across the three chapters Emerging from the Earth, the Tathāgata’s Lifespan, and Distinguishing Qualities 〔T34n1721 0599c10〕:
「就此三品亦開四章：一、明序說，二、略開身權身實動執生疑，三、執動疑生申疑致請，四、廣開身權身實斷疑生信也。」〔T34n1721 0599c10〕
tr. “Within these three chapters, four divisions are also opened: first, clarifying the introductory teaching; second, briefly opening the provisional body and the real body, stirring attachment to produce doubt; third, once attachment has been stirred and doubt has arisen, stating the doubt and making the request; and fourth, broadly opening the provisional body and the real body, cutting off doubt and producing faith.”
The emergence has three introductions—the initiating introduction, the questioning introduction, and the admonition-and-permission introduction 〔0599c15〕—and the chapter title has three meanings 〔0599b19〕. Dwelling below in open space means that open space is the true-mark dharma-body 〔0601c16〕. Jizang explains the names of the four guides as follows: Superior Conduct is beyond existence and emptiness; Boundless Conduct transcends the bounds of annihilationism and eternalism; Pure Conduct has gone beyond the defilements; and Firmly Established Conduct is so named because the Way is complete and is called “firm,” while wisdom is perfect and is called “established” 〔0600c06〕. In the simile, the young father represents the nearness of the Buddha’s attainment of the Way, while the old son represents the length of the bodhisattvas’ practice 〔0602a21〕. He cites Daosheng’s statement, 「古舊之說，勿得疑之」 tr. “This is the account from ancient times; one must not doubt it” 〔0602a11〕, and Master Sengzhao’s 《涅槃論》 Treatise on Nirvāṇa on the two gates of body and lifespan 〔0599b04〕. Reading the Chapter on the Tathāgata’s Lifespan against Emerging from the Earth, he sets out 「六雙」 tr. “six pairs” 〔0602c16〕.
The Three Houses Recorded Together (Recorded without Adjudication)
Structure of doctrinal outline: Cien reads the chapter as 「逐品·三門·無本迹」 tr. “proceeding chapter by chapter, through three gateways, without Trace and Origin”; Tiantai places it in the 「本門序段（開近顯遠·動執生疑）」 tr. “introductory section of the Origin Gate, opening the near to reveal the distant and stirring attachment to produce doubt”; Sanlun reads it as 「不立本迹·三品開四章·開發序」 tr. “not establishing Trace and Origin, opening four divisions across three chapters, and making this the initiating introduction.” The three houses place the chapter differently: Cien links the surrounding chapters through the reason for this chapter’s coming without dividing the sutra into two gates; Tiantai classifies it as the introduction to the Origin Gate; and Sanlun groups three chapters to open four divisions. Their readings are recorded side by side without adjudication. The origin of the earth-emerging bodhisattvas: Cien says 「佛曾所化（久遠所化）」 tr. “they were formerly transformed by the Buddha—transformed long ago”; Tiantai places them as 「本化·常寂光土·法性淵底」 tr. “those transformed from the Origin, in the Land of Eternally Quiescent Light, at the profound depth of dharma-nature”; and Sanlun says 『實相法身所住』 tr. “their dwelling is the true-mark dharma-body.” All three make clear that these bodhisattvas belong to the distant past and are not beings transformed only after the recent attainment, but they locate their dwelling differently. The four guides: Cien reads their names as 「行高勝廣離惡進善」 tr. “practice that is lofty, excellent, and vast, departing from evil and advancing in good” 〔0826b23〕; Tiantai reads them as 「導師德引至寶所·六度即六萬法門」 tr. “the qualities of a guide lead beings to the jeweled place, and the six perfections are sixty thousand Dharma gateways” 〔0125a13〕; Sanlun reads them as 「空有之表·斷常之際·垢累之外·道足智圓」 tr. “beyond existence and emptiness, transcending the bounds of annihilationism and eternalism, beyond the defilements, and complete in the Way and perfect in wisdom” 〔0600c06〕. Each house explains the names in its own way. The doubt of the young father and old son: all three read it as the pivot 「動執生疑·開近顯遠」 tr. “stirring attachment to produce doubt and opening the near to reveal the distant,” raising this doubt in anticipation of the answer in the Chapter on the Tathāgata’s Lifespan. Zhiyi (538–597) and Jizang (549–623) precede Kuiji (632–682). The three are recorded side by side without adjudication.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation by the ancient masters | Meaning |
|---|---|---|---|
| 從地踊出（涌出） | — | 〔本經 0039c28〕; Kuiji: 「涌謂上昇·出謂顯現」 tr. “‘Emerging’ means rising upward; ‘coming forth’ means becoming manifest” 〔T34n1723 0826a13〕, judging that the graph should be 涌; Zhiyi follows the base text and uses 「踊」 tr. “emerge”; Jizang uses 「涌」 tr. “surge” | The sign initiating the latter half of the Lotus: bodhisattvas spring forth from the open space beneath the Sahā world. For the distinction between 踊 and 涌, see Headings II and VIII |
| 地涌菩薩（本化菩薩） | — | 〔本經 0039c28〕; Kuiji: 「佛曾所化」 tr. “formerly transformed by the Buddha” 〔T34n1723 0826a18〕; Zhiyi: 「本地·常寂光土·法性淵底」 tr. “the original ground, the Land of Eternally Quiescent Light, the profound depth of dharma-nature” 〔T34n1718 0125a01／0125a04〕; Jizang: 『實相法身所住』 tr. “dwelling in the true-mark dharma-body” 〔T34n1721 0601c16〕 | Great bodhisattvas transformed long ago who dwell in the open space beneath the Sahā world and are unknown to Maitreya |
| 四導師 | — | 〔本經 0040a23〕; 上行·無邊行·淨行·安立行 tr. “Superior Conduct, Boundless Conduct, Pure Conduct, and Firmly Established Conduct”; Jizang’s explanation of the names 〔T34n1721 0600c06〕; Dharmarakṣa has 種種行·無量行·清淨行·建立行 tr. “Manifold Conduct, Measureless Conduct, Purified Conduct, and Established Conduct” 〔T09n0263 0110c24〕 | The four foremost guides who lead the assembly of earth-emerging bodhisattvas |
| 五十小劫 | — | 〔本經 0040a19〕; the Buddha’s power makes it seem like half a day 〔0040a21〕; Dharmarakṣa has 「五十中劫」 tr. “fifty intermediate aeons” and no 「半日」 tr. “half a day” 〔T09n0263 0110c18〕 | The time during which the bodhisattvas praise the Buddha, compressed by the Buddha’s supernormal power so that it seems like half a day |
| 久遠所化 | — | 〔本經 0041b28「我從久遠來，教化是等眾」〕 tr. “[In the present sutra:] ‘For a long time past, I have taught and transformed this entire assembly’”; Kuiji: 「昔來所化·非今現在伽耶」 tr. “transformed in the past, not now at Gayā” 〔T34n1723 0827b09〕 | All the earth-emerging bodhisattvas were transformed by the Buddha through distant aeons; the answer to this doubt is in the Chapter on the Tathāgata’s Lifespan |
| 父少子老 | — | 〔本經 0042a14「父少而子老，舉世所不信」〕 tr. “[In the present sutra:] ‘The father is young and the son is old: no one in the whole world would believe it’”; Kuiji: 「表佛成道極近·所化德高位遠」 tr. “signifying that the Buddha’s attainment of the Way was exceedingly recent, while those he transformed are lofty in quality and distant in stage” 〔T34n1723 0828a02〕; Zhiyi cites the masters north of the Huai River 〔T34n1718 0126c09〕; Jizang: 「父少譬成道近·子老譬修行久」 tr. “the young father represents the recent attainment of the Way; the old son represents long practice” 〔T34n1721 0602a21〕 | The simile expressing the doubt that the Buddha attained the Way recently yet transformed these bodhisattvas long ago; it stirs attachment to produce doubt and awaits the Chapter on the Tathāgata’s Lifespan to open the near and reveal the distant |
VI. Similes · Rhetoric
This chapter contains none of the Lotus Sutra’s seven similes. Its rhetoric centers on 「地踊出」 tr. “the image of emerging from the earth” and 「父少子老」 tr. “the simile of the young father and old son.”
(1) Emerging from the earth · lotuses in water — 〔T09n0262 0039c28〕: the great earth quakes and splits open; countless bodhisattvas emerge at the same time and dwell in the open space of this world. In the repeated verse: 「如蓮華在水，從地而踊出」 tr. “Like lotuses in water, they emerged from the earth” 〔0042a03〕. Kuiji reads the image as signification: the splitting earth signifies breaking birth-and-death, and emerging signifies manifestly advancing toward awakening 〔T34n1723 0826b01〕.
- What is being illustrated: emerging from the earth and lotuses coming forth from water.
- Meaning disclosed: the bodhisattvas transformed long ago emerge from birth-and-death without being defiled by the world.
(2) The young father and old son (a man of twenty-five points to a hundred-year-old man as his son) — 〔T09n0262 0041c13〕: a man of twenty-five, handsome and with black hair, points to a hundred-year-old man and says, 「是我子」 tr. “This is my son”; the hundred-year-old man likewise points to the younger one and says, 「是我父」 tr. “This is my father.” Thus: 「父少而子老，舉世所不信」 tr. “The father is young and the son is old: no one in the whole world would believe it” 〔0042a14〕.
- The image: a young father and an old son.
- What it represents: the Buddha’s recent attainment at Gayā and the bodhisattvas’ transformation long ago through countless aeons.
- Meaning disclosed: only the Buddha can fathom this inconceivable matter. The doubt is raised in anticipation of the Chapter on the Tathāgata’s Lifespan opening the near and revealing the distant.
Kuiji reads the man’s handsome appearance as the marks and signs, his black hair as the absence of a sign of old age even at eighty, and his age of twenty-five as manifesting his dwelling in the twenty-five forms of existence and signifying an exceedingly recent attainment of the Way 〔T34n1723 0828a02〕. Zhiyi cites the masters north of the Huai River: 「父服還年藥貌同二十五」 tr. “The father took a medicine that restored his youth, and his appearance became that of a man of twenty-five” 〔T34n1718 0126c09〕. Jizang says: 「父少譬成道近·子老譬修行久」 tr. “The young father represents the recent attainment of the Way; the old son represents long practice” 〔T34n1721 0602a21〕. The three houses are recorded side by side.
VII. Cross-Reading · Carrying Forward
(1) The treatise upon which this chapter relies—the framework of Kuiji’s 《玄贊》 Profound Praise of the Lotus:
- Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra—its statement 「示現教化眾生無上·地中涌出無量菩薩摩訶薩」 tr. “manifesting the unsurpassed teaching and transformation of sentient beings: countless bodhisattva-mahāsattvas emerge from the earth” provides the basis for the reason for this chapter’s coming 〔T34n1723 0826a09〕.
- Kuiji cites the 《成唯識論》 Cheng Weishi Lun as an analytical instrument; Zhiyi cites the 《華嚴》 Avataṃsaka in naming only four persons to approximate the forty stages; and Jizang cites Daosheng’s 《注法華經》 Commentary on the Lotus Sutra and Master Sengzhao’s 《涅槃論》 Treatise on Nirvāṇa on the two gates of body and lifespan.
(2) Cross-reading within the Lotus:
- This chapter’s 「能行人」 tr. “persons capable of practice” → carries forward the 「所行行」 tr. “practices to be practiced” in the Chapter on Peaceful Practice (14) and the patience of the Chapter on Encouraging Upholding (13). The marks and signs are the fruit of peaceful practice 〔T34n1723 0826a07〕.
- The doubt of the young father and old son, transformation long ago, and the answer in terms of the three bodies → initiate the Chapter on the Tathāgata’s Lifespan (16)—「我實成佛已來無量億劫」 tr. “Since I actually attained buddhahood, countless aeons have passed”; the three forms of buddha-awakening give the proper answer to this doubt 〔T34n1723 0827a09·0828b14〕—and the Chapter on Distinguishing Qualities (17), which “arises in sequence from explaining this doubt” 〔0826a03〕.
- The bodhisattvas transformed from the Origin who emerge from the earth → the Chapter on the Tathāgata’s Supernormal Powers (21), where Zhiyi uses the paired expression 「本化眾／迹化眾」 tr. “the assembly transformed from the Origin / the assembly transformed from the Trace” 〔T34n1718 0141c17〕. The present chapter uses only “the original ground” and “the depth of the original true mark.”
(3) Carrying forward: Huizhao’s 《法華玄贊義決》 T34n1724 carries forward the Cien tradition; Zhanran’s 《法華文句記》 T34n1719 carries forward the Tiantai tradition; and Jizang’s Sanlun tradition also has his 《法華玄論》 T34n1720. Each carries forward the reading of its own tradition; the lines are recorded without adjudicating.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈從地踊出品第十五〉 begins at 〔T09n0262 0039c19〕（卷五）. The bodhisattvas from other lands make their request at 0039c20; the Buddha stops them at 0039c24 · the earth quakes, splits, and the bodhisattvas emerge at 0039c28; their golden bodies, thirty-two marks, and dwelling in open space at 0039c29 · retinues descending in number at 0040a04; those alone, delighting in seclusion at 0040a11 · bowing to the two World-Honored Ones and praising them at 0040a13; fifty minor aeons at 0040a19; seeming like half a day at 0040a21 · the four guides at 0040a23; their inquiry at 0040a27 · the Buddha answers that beings are easy to transform at 0040b06 · Maitreya gives rise to doubt at 0040b17; his verse asks whence they came at 0040b25 · the attendants of the emanation buddhas ask at 0041a01; the Buddha promises to answer at 0041a12 · the Buddha admonishes them to listen and put on the armor of vigor at 0041a19; he answers briefly that they are all those whom he has transformed at 0041b14; he attained perfect awakening in the city of Gayā at 0041b23; he has transformed this assembly for a long time past at 0041b28 · Maitreya’s great doubt at 0041c04; a little more than forty years at 0041c06; the man of twenty-five who points to a hundred-year-old man at 0041c13; the father young and the son old at 0042a14, through the end of 卷五 tr. “fascicle five,” after which 〈如來壽量品第十六〉 “Chapter 16, the Tathāgata’s Lifespan” begins. Source file: the Source-Text layer (verified word for word).
- 竺法護 T263 《正法華經》 True Dharma Lotus, 〈菩薩從地踊出品第十四〉 “Chapter 14, Bodhisattvas Emerging from the Earth,” begins at 〔T09n0263 0110b16〕: Stop, sons of good family; the world of endurance and six billion river-sands at 0110b22 · refined purple-gold bodies guarding the world beneath the earth at 0110b25 · some arriving alone at 0110c12 · fifty intermediate aeons 〔缺半日〕 tr. “[‘half a day’ absent]” at 0110c18 · Manifold Conduct, Measureless Conduct, Purified Conduct, and Established Conduct, called “leaders,” at 0110c24 · the Great Sage and Honored Embodiment makes inquiry at 0110c29 · all are my pure and comprehending children at 0112b14; from long ages past at 0112b20; scarcely forty years at 0112b25; young and immature, yet he fathered this son, at 0113a07.
- 添品 T264 〈從地踊出品第十四〉 “Chapter 14, Emerging from the Earth,” begins at 〔T09n0264 0174a19〕: the Buddha stops them, saying there is no need to uphold it, at 0174a24 · emerging with golden bodies at 0174a28 · fifty minor aeons seeming like half a day at 0174b22 · Superior Conduct, Boundless Conduct, Pure Conduct, and Firmly Established Conduct at 0174b24 · all are those whom I have transformed at 0175c12; for a long time past at 0175c26; a little more than forty years at 0176a04; the father young and the son old at 0176b10. 〔逐字近同羅什·相似度 0.9953·15 處字元異〕 tr. “[Nearly identical word for word with Kumārajīva; similarity 0.9953; fifteen character-level differences.]”
- 窺基《玄贊》 T34n1723 (the expository mirror; 涌): 〈從地涌出品〉 “Chapter on Emerging from the Earth” spans 〔0825c27〕–〔0828b08〕. The three gateways at 0825c28; the reason for coming links the surrounding chapters at 0826a02; the Treatise’s “manifesting teaching and transformation” at 0826a09; explanation of the name 涌 at 0826a13; resolution of difficulties at 0826a15; the eight parts of the emergence in this world at 0826a27 · the splitting earth signifies breaking birth-and-death and emergence signifies manifestly advancing toward awakening at 0826b01; the marks and signs come from realizing true nature and attaining the One Vehicle at 0826b03 · aligning the four powers with the three bodies, with the power of wisdom as the dharma and reward bodies in the Chapter on the Tathāgata’s Lifespan, at 0827a09; the three wisdoms in dwelling and practice at 0827a27; transformed in the past and not now at Gayā at 0827b07 · inquiry into the year of the Buddha’s attainment at 0827b23–0827c21; three difficulties, including that the time was short and the work great, at 0827c22; the simile of the young father and old son at 0828a02. In the following Chapter on the Tathāgata’s Lifespan: 「法身本無起滅化佛近成報身久證」 tr. “The dharma-body originally has no arising or cessation; the transformation Buddha attained recently, while the reward body realized long ago” at 0828b14.
- 智顗《文句》 T34n1718 (parallel witness; 踊): 〈釋從地踊出品〉 “Explaining the Chapter on Emerging from the Earth” begins at 0124c02 · classifying it as the introductory section of the Origin Gate and 『開師門近迹顯佛地遠本』 tr. “opening the Teacher’s near trace to reveal the distant origin of the Buddha-ground” at 0124c11; the division into the Trace and Origin Gates at 0002a09 · the Land of Eternally Quiescent Light at 0125a01; the profound depth of dharma-nature below at 0125a04 · the four guides approximating the forty stages at 0125b08 · Maitreya’s failure to recognize the original ground at 0126a05; stirring attachment to produce doubt at 0126b10; the young father and old son, citing the masters north of the Huai River, at 0126c09.
- 吉藏《義疏》 T34n1721 (parallel witness; 涌): 〈從地涌出品第十五〉 “Chapter 15, Emerging from the Earth” begins at 0599a11 · three meanings of the chapter title at 0599b19; opening the near to reveal the distant at 0599b27; opening four divisions across three chapters at 0599c10; the three introductions—the initiating, questioning, and admonition-and-permission introductions—at 0599c15 · the meanings of the four guides’ names at 0600c06; the open space below as the true-mark dharma-body at 0601c16; stirring attachment to produce doubt at 0601c12 · the young father and old son at 0602a21; citing Daosheng’s ancient account at 0602a11; the six pairs between the Chapter on the Tathāgata’s Lifespan and Emerging from the Earth at 0602c16.
- Record of formation: the title is 「從地踊出品」 tr. “Chapter on Emerging from the Earth” in Kumārajīva and the supplemented edition, and 「菩薩從地踊出品」 tr. “Chapter on Bodhisattvas Emerging from the Earth” in Dharmarakṣa, which adds “bodhisattvas.” The chapter is Chapter 15 in Kumārajīva and Chapter 14 in Dharmarakṣa and the supplemented edition because the Devadatta material forms a separate chapter in Kumārajīva and the supplemented edition. The three houses differ in the graphs 踊 and 涌: the three base translations and Zhiyi use 踊; Kuiji and Jizang use 涌; Kuiji judges that the text should use 涌. Dharmarakṣa genuinely lacks the 「半日」 tr. “half a day” motif, speaking instead of fifty intermediate aeons. The supplemented edition agrees almost word for word with Kumārajīva and is a corrected reissue.