妙法蓮華經 囑累品第二十二
前一品，佛現大神力，把整部經撮成四句，交到弟子手裡——那是「作神通令信」。到這一品，付囑要按定了：佛不再說法，只做一個動作——從法座起，以右手摩諸菩薩的頭頂。
釋迦牟尼佛起身，右手撫摩無量菩薩的頂，說：『我在無量劫裡修習這難得的無上菩提之法，如今付囑給你們了，你們當一心流布。』——就這樣連摩三次。付法先不用言、只用手：摩頂是身的相觸，讓受者在身覺裡領受這付囑之重；三反，是傳燈之法的鄭重再三。佛接著把理由說得極開闊：如來有大慈悲，無諸慳悋，也無所畏，能把佛的智慧、如來的智慧、自然的智慧，白白施給眾生——「如來是一切眾生之大施主。」佛所有的，不藏私，全給出去；你們也當隨學，切莫慳悋：信的人為他說法華，不信的人，也要在餘深法中引他歡喜——付囑的不只是一部經，是一切眾生。菩薩們聞言大歡喜，也三反出聲：「如世尊勅，當具奉行。唯然，世尊！願不有慮」佛三反摩頂，菩薩三反領受。
然後這場自〈見寶塔品〉聚起的大會要散了：佛令分身佛各還本土，多寶佛塔還可如故。當年二佛並坐、十方雲集，到此一一還歸。
所以這一品的心，是那隻按下的手：法不是說完就算，要親手交、交到人手裡、三度按定才放心。而佛交的時候說得明白——祂是大施主，連不信的人也在祂要度的眾生之列。這是付囑的封緘，也是佛把這部經、和這一切眾生，一齊託付給後世的一刻。
且入此品，看佛怎樣以一隻手，把整部經按進弟子的頂上；下一品〈藥王菩薩本事品〉起，便是那些領了付囑的菩薩，一個一個現身，把弘經之事真正做起來。
In the preceding chapter, the Buddha manifested great supernormal power, gathered the entire sutra into four lines, and placed it in the hands of his disciples. That was working supernormal powers to bring forth trust. In this chapter, the entrustment must be pressed into place. The Buddha no longer teaches; he performs only one act—he rises from the Dharma seat and, with his right hand, touches the crowns of the bodhisattvas.
Śākyamuni Buddha rises and strokes the crowns of immeasurable bodhisattvas with his right hand. He says: “Through immeasurable aeons I cultivated this difficult-to-encounter Dharma of unsurpassed awakening. I now entrust it to you. Spread it single-mindedly.” In this way, he touches their crowns three times. In entrusting the Dharma, he first uses no words, only his hand. The touch upon the crown is bodily contact, letting those who receive the charge feel its weight in their own bodies; the threefold repetition is the repeated solemnity of transmitting the lamp. The Buddha then states the reason with extraordinary breadth. The Tathāgata possesses great loving compassion, is without miserliness or withholding, and is also without fear. He freely gives sentient beings the Buddha’s wisdom, the Tathāgata’s wisdom, and natural wisdom. The Tathāgata is the great donor to all sentient beings. What the Buddha possesses he does not keep private; he gives it all away. You too should follow and learn from him, and must not be miserly: teach the Lotus to those who trust; lead even those who do not trust toward joy through other profound teachings. What is entrusted is not only one sutra, but all sentient beings. Hearing this, the bodhisattvas give rise to great joy and answer three times: “In accordance with the World-Honored One’s command, we shall carry it out completely. Please have no concern.” The Buddha touches their crowns three times; the bodhisattvas receive the charge three times.
Then the assembly gathered since the Chapter on Beholding the Jeweled Stūpa is ready to disperse. The Buddha directs the emanation buddhas to return to their original lands, and the stūpa of Many Treasures Buddha (Prabhūtaratna) to return as before. The two buddhas once sat side by side and the ten directions once gathered; now, one by one, all return to their places.
The heart of this chapter, then, is the hand that presses down. The Dharma is not finished merely because it has been spoken. It must be given by hand, placed into another’s hands, and pressed into place three times before the Buddha rests at ease. And as he gives it, the Buddha speaks plainly: he is the great donor, and even those who do not trust are among the sentient beings he means to deliver. This is the sealing act of the entrustment—the moment when the Buddha entrusts both this sutra and all these sentient beings to future ages.
Enter this chapter and see how, with a single hand, the Buddha presses the entire sutra into the crowns of his disciples. With the next chapter, the Chapter on the Former Affairs of the Bodhisattva Medicine King (Bhaiṣajyarāja), the bodhisattvas who have received that charge appear one by one and truly begin the work of spreading the sutra.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷六〈囑累品第二十二〉· 大正藏 T09n0262〔起 T09 0052c04〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0052c04〕爾時，釋迦牟尼佛從法座起，現大神力，以右手摩無量菩薩摩訶薩頂，而作是言：「我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等應當一心流布此法，廣令增益。」如是三摩諸菩薩摩訶薩頂，而作是言：「我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等當受持、讀誦、廣宣此法，令一切眾生普得聞知。所以者何？如來有大慈悲，無諸慳悋，亦無所畏，能與眾生，佛之智慧、如來智慧、自然智慧，如來是一切眾生之大施主。汝等亦應隨學如來之法，勿生慳悋。於未來世，若有善男子、善女人，信如來智慧者，當為演說此法華經，使得聞知，為令其人得佛慧故。若有眾生不信受者，當於如來餘深法中，示教利喜。汝等若能如是，則為已報諸佛之恩。」 時諸菩薩摩訶薩，聞佛作是說已，皆大歡喜遍滿其身，益加恭敬，曲躬、低頭，合掌向佛，俱發聲言：「如世尊勅，當具奉行。唯然，世尊！願不有慮。」諸菩薩摩訶薩眾，如是三反，俱發聲言：「如世尊勅，當具奉行。唯然，世尊！願不有慮。」 爾時釋迦牟尼佛令十方來諸分身佛各還本土，而作是言：「諸佛各隨所安，多寶佛塔還可如故。」說是語時，十方無量分身諸佛——坐寶樹下師子座上者，及多寶佛，并上行等無邊阿僧祇菩薩大眾，舍利弗等聲聞四眾，及一切世間天、人、阿修羅等，聞佛所說，皆大歡喜。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
右手摩頂付囑
那時候，釋迦牟尼佛從法座上站起身來，示現廣大的神通力，用祂的右手撫摩著無量無數菩薩摩訶薩（就是大菩薩）的頭頂，而說出這樣的話：「我在無量百千萬億阿僧祇劫（無央數的長劫）那麼久遠的時間裡，修習這極難值遇的阿耨多羅三藐三菩提（無上正等正覺）之法，如今就把它付託囑咐給你們了。你們應當一心一意地流通傳布這個法，廣泛地使它增長利益。」祂就像這樣，接連三次撫摩眾位菩薩摩訶薩的頭頂，又說出這樣的話：「我在無量百千萬億阿僧祇劫（無央數的長劫）那麼久遠的時間裡，修習這極難值遇的阿耨多羅三藐三菩提（無上正等正覺）之法，如今就把它付託囑咐給你們了。你們應當受持它、讀誦它、廣泛地宣揚這個法，使一切眾生都能普遍地聽聞知曉。
三智大施主勿慳悋
「這是為什麼呢？因為如來具有廣大的慈悲，沒有種種的吝惜慳貪，也沒有任何的畏懼，能夠布施給眾生：佛的智慧、如來的智慧、以及自然而然、本自具足、不假造作的智慧——如來正是這一切眾生的大施主。你們也應當隨順效學如來所行的法，切莫生起吝惜慳貪之心。在未來的世代裡，倘若有善男子、善女人，能夠信受如來的智慧，你們就應當為他演說這部法華經，使他能夠聽聞知曉，這是為了使那個人也能證得佛的智慧的緣故。倘若有眾生不肯信受這部經，你們就應當在如來其餘的甚深法門之中，開示、教導、利益他、使他歡喜。你們如果能夠這樣去做，那就已經報答了諸佛的恩德了。」
菩薩三反奉行
那時候，眾位菩薩摩訶薩，聽了佛陀說完這番話之後，全都生起大大的歡喜，喜悅充滿了他們的全身，愈發地恭敬起來，彎下身子、低垂著頭，合起雙掌朝向佛陀，一齊發出聲來說道：「就依照世尊的教敕，我們一定完完全全地奉行。是的，世尊！但願您不要有所憂慮。」眾位菩薩摩訶薩大眾，就像這樣接連三次，一齊發出聲來說道：「就依照世尊的教敕，我們一定完完全全地奉行。是的，世尊！但願您不要有所憂慮。」
分身還本土大眾歡喜
那時候，釋迦牟尼佛就命令那從十方前來的眾位分身佛，各自返回自己本來的國土，而說出這樣的話：「諸佛請各自隨其所安，那多寶佛的寶塔也可以還歸原處、恢復到原來的樣子。」正說這話的時候，十方無量的眾位分身佛——就是那安坐在寶樹之下師子座上的諸佛，以及多寶佛，連同上行菩薩等無邊阿僧祇（無央數）的菩薩大眾，還有舍利弗等聲聞乘的四眾弟子，以及這一切世間的天眾、人、阿修羅等等——聽了佛陀所說的話，全都生起大大的歡喜。
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Entrustment through the Touch of the Right Hand upon the Crowns
爾時，釋迦牟尼佛從法座起，現大神力，以右手摩無量菩薩摩訶薩頂，而作是言：「我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等應當一心流布此法，廣令增益。」如是三摩諸菩薩摩訶薩頂，而作是言：「我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等當受持、讀誦、廣宣此法，令一切眾生普得聞知。
At that time, Śākyamuni Buddha rose from the Dharma seat and manifested great supernormal power. With his right hand he stroked the crowns of immeasurable and countless bodhisattva-mahāsattvas—that is, great bodhisattvas—and said: “Through immeasurable hundreds of thousands of myriads of millions of incalculably long aeons, I have cultivated this difficult-to-encounter Dharma of unsurpassed, complete, perfect awakening. I now entrust it to you. You should spread this Dharma single-mindedly, causing it to increase and bring benefit far and wide.” In this same way he stroked the crowns of the bodhisattva-mahāsattvas three times and said: “Through immeasurable hundreds of thousands of myriads of millions of incalculably long aeons, I have cultivated this difficult-to-encounter Dharma of unsurpassed, complete, perfect awakening. I now entrust it to you. You should receive and uphold it, read and recite it, and proclaim this Dharma far and wide, so that all sentient beings may hear and know it everywhere.
The Three Wisdoms · The Great Donor · Do Not Be Miserly
所以者何？如來有大慈悲，無諸慳悋，亦無所畏，能與眾生，佛之智慧、如來智慧、自然智慧，如來是一切眾生之大施主。汝等亦應隨學如來之法，勿生慳悋。於未來世，若有善男子、善女人，信如來智慧者，當為演說此法華經，使得聞知，為令其人得佛慧故。若有眾生不信受者，當於如來餘深法中，示教利喜。汝等若能如是，則為已報諸佛之恩。」
“Why is this? The Tathāgata possesses great loving compassion, is without any miserliness or withholding, and is also without fear. He can give sentient beings the Buddha’s wisdom, the Tathāgata’s wisdom, and natural wisdom—wisdom that is spontaneous, originally complete, and not brought about through contrivance. The Tathāgata is the great donor to all sentient beings. You too should follow and learn the Dharma of the Tathāgata. Do not give rise to miserliness or withholding. In future ages, if good men or good women trust the Tathāgata’s wisdom, you should teach this Lotus Sutra to them and enable them to hear and know it, so that they may attain the Buddha’s wisdom. If there are sentient beings who do not trust and accept it, then among the Tathāgata’s other profound teachings you should reveal and teach to them, benefit them, and bring them joy. If you can do this, you will already have repaid the kindness of all buddhas.”
The Bodhisattvas Vow Three Times to Carry It Out
時諸菩薩摩訶薩，聞佛作是說已，皆大歡喜遍滿其身，益加恭敬，曲躬、低頭，合掌向佛，俱發聲言：「如世尊勅，當具奉行。唯然，世尊！願不有慮。」諸菩薩摩訶薩眾，如是三反，俱發聲言：「如世尊勅，當具奉行。唯然，世尊！願不有慮。」
At that time, after the bodhisattva-mahāsattvas heard the Buddha speak these words, great joy filled their entire bodies. Their reverence deepened further. Bending their bodies, lowering their heads, and joining their palms toward the Buddha, they all spoke with one voice: “In accordance with the World-Honored One’s command, we shall carry it out completely. Yes, World-Honored One! Please have no concern.” In this way, the great assembly of bodhisattva-mahāsattvas spoke together three times: “In accordance with the World-Honored One’s command, we shall carry it out completely. Yes, World-Honored One! Please have no concern.”
The Emanation Buddhas Return to Their Original Lands · The Assembly Rejoices
爾時釋迦牟尼佛令十方來諸分身佛各還本土，而作是言：「諸佛各隨所安，多寶佛塔還可如故。」說是語時，十方無量分身諸佛——坐寶樹下師子座上者，及多寶佛，并上行等無邊阿僧祇菩薩大眾，舍利弗等聲聞四眾，及一切世間天、人、阿修羅等，聞佛所說，皆大歡喜。
At that time, Śākyamuni Buddha directed the emanation buddhas who had come from the ten directions to return, each to his original land, and said: “Buddhas, each go where you find ease. The stūpa of Many Treasures Buddha (Prabhūtaratna) may return to its original place and be restored as before.” As these words were spoken, the immeasurable emanation buddhas of the ten directions—those seated upon lion thrones beneath jeweled trees—together with Many Treasures Buddha; the boundless, incalculable assembly of bodhisattvas, including Bodhisattva Superior Conduct (Viśiṣṭacāritra); Śāriputra and the other śrāvakas of the fourfold assembly; and the devas, humans, asuras, and all the rest throughout the world heard what the Buddha had taught and all gave rise to great joy.
前一品，佛現大神力，把整部經的樞紐撮成四句，交到弟子手裡——那是「作神通令信」。到這一品，付囑要按定了：佛不再說法，只做一個動作——從法座起，以右手摩諸菩薩的頭頂。這是付囑的封緘。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。
右手摩頂：三反而後定
那時候，釋迦牟尼佛從法座上起身，現大神力，用右手撫摩無量菩薩摩訶薩的頭頂，說：『我在無量百千萬億阿僧祇劫裡，修習這極難值遇的無上正等正覺之法，如今就付囑給你們了。你們應當一心流布此法，廣令增益。』——說著，就這樣連摩了三次。付法而先不用言、只用手：摩頂是身的相觸，讓受法的人在身覺裡領受這付囑之重。而且三反——不是一摩即罷，是連摩三次；世間傳燈尚且鄭重再三，何況付這一部經。第二次、第三次摩頂時，佛把話說得更明：當受持、讀誦、廣宣此法，令一切眾生普得聞知。
三智·大施主：佛把智慧白白給你
佛接著說出付囑的理由，也是一段極開闊的話：如來有大慈悲，無諸慳悋，也無所畏，能夠布施給眾生——佛的智慧、如來的智慧、自然的智慧。「如來是一切眾生之大施主。」佛所有的，不藏私、不吝惜，全給出去。這三種智慧本是佛自證的境界，佛卻要當禮物一樣送給眾生。所以佛對菩薩說：你們也應當隨學如來這樣的法，切莫生起吝惜慳貪之心。往下便是付囑的兩面：於未來世，若有人信如來智慧，你們就為他演說這部法華經，令他也得佛慧；倘若有眾生不肯信受，你們就在如來其餘的甚深法門之中，開示、教導、利益他、使他歡喜。你們若能這樣，就已經報答了諸佛的恩。——留意這後半句：對信的人，直授法華；對不信的人，不是丟下不管，是換一個門引他進來。付囑不只是託付一部經，是託付一切眾生。
菩薩三反奉行
眾位菩薩聽佛說完，全都大歡喜，喜悅充滿全身，愈發恭敬，彎身低頭、合掌向佛，一齊出聲說：『就依世尊的教敕，我們一定完完全全地奉行。是的，世尊！但願您不要憂慮。』——這話他們也說了三次。佛三反摩頂，菩薩三反領受；付與受，都以三度為鄭重。佛把最難的擔子交出去，弟子把它接下，並且回過頭來安慰佛：您放心。
分身還本土·多寶塔還故
付囑既定，這場自〈見寶塔品〉以來聚集的大會，要散了。佛命令十方前來的分身佛各還本土，說：『諸佛請各隨所安，多寶佛的寶塔也可以還歸原處、恢復原來的樣子。』於是十方無量分身諸佛、多寶佛、上行等無邊菩薩、舍利弗等聲聞四眾、天人阿修羅，聽了佛所說，皆大歡喜。當年多寶塔從地涌出、二佛並坐、十方分身雲集——到這一刻，一一還歸原處。這一還，也正說明：囑累既竟，法會可散，後半的事到此圓滿。此品沒有偈頌，就在這一場鄭重的付與受、和大眾的歡喜裡收住。
以唯識之眼：那句「餘深法」，不是把人分了等
上來是囑累品自身的義。所借的那面唯識鏡（慈恩窺基所傳），在此品照見的不多——這一品是付囑的封緘，古疏著墨也淺；但那句「餘深法」值得一辨。「若有眾生不信受者，當於如來餘深法中示教利喜」，乍看像是說：信的人給法華，不信的人另給別的——彷彿把眾生按根性分了等。但窺基的讀法不是這樣。他說這「餘深法」正是般若大乘深法：遇二乘之人本要以法華度他，若他一時不信，就先「說般若大乘深法調伏其心」，「後化此法」——後來仍引他歸於法華。是『先調伏、後歸法華』的權巧次第，不是『這人種性如此、就永授他餘乘』;此段自始至終沒有一個「五性」「種姓」字。天台智顗也讀作「以餘深助申佛慧」，三論吉藏也讀「餘法即是大乘」——三副眼都不把「餘深法」讀成把人判死。另有一樁古來的爭議也附此一提：這〈囑累品〉該擺在哪裡？梵本與竺法護、添品都置於全經之末，唯羅什置第二十二、付囑一竟即收；窺基判它應在經終，三論吉藏卻維護羅什判在中間，天台智顗就羅什次第逕釋不起此爭——三副眼各有所主，並錄不判。經自己那句付囑始終在那裡：如來是一切眾生之大施主——連不信的人，也在這付囑要度的眾生之列。此處並錄，不加裁斷，各還其位。
In the preceding chapter, the Buddha manifested great supernormal power, gathered the pivot of the entire sutra into four lines, and placed it in the hands of his disciples. That was working supernormal powers to bring forth trust. In this chapter, the entrustment must be pressed into place. The Buddha no longer teaches; he performs only one act—he rises from the Dharma seat and, with his right hand, touches the crowns of the bodhisattvas. This is the sealing act of the entrustment. We will follow the sequence of the sutra and make every meaning in the chapter clear; only at the end will we add a brief reflection from the Consciousness-Only tradition.
The Right Hand Touches the Crowns: Three Times, and Only Then Is It Settled
At that time, Śākyamuni Buddha rises from the Dharma seat, manifests great supernormal power, and with his right hand strokes the crowns of immeasurable great bodhisattvas. He says: “Through immeasurable hundreds of thousands of myriads of millions of incalculable aeons, I have cultivated this difficult-to-encounter Dharma of unsurpassed, complete, perfect awakening. I now entrust it to you. You should spread this Dharma single-mindedly and cause it to increase and bring benefit far and wide.” As he speaks, he touches their crowns three times. In entrusting the Dharma, he first uses no words, only his hand. The touch upon the crown is bodily contact: those who receive the Dharma feel in their own bodies the weight of what is being entrusted. And it is repeated three times—not one touch and then an end, but three successive touches. Even the transmission of a lamp in the world is carried out with repeated solemnity; how much more the entrusting of this sutra. At the second and third touch, the Buddha states the charge still more plainly: they must receive and uphold this Dharma, read and recite it, and proclaim it far and wide, so that all sentient beings may hear and know it everywhere.
The Three Wisdoms · The Great Donor: The Buddha Gives Wisdom Freely
The Buddha next states the reason for the entrustment, and his words open onto an immense horizon. The Tathāgata possesses great loving compassion, is without miserliness or withholding, and is also without fear. He can give sentient beings the Buddha’s wisdom, the Tathāgata’s wisdom, and natural wisdom. The Tathāgata is the great donor to all sentient beings. What the Buddha possesses he does not keep private or withhold; he gives it all away. These three wisdoms are the sphere of the Buddha’s own realization, yet he offers them to sentient beings as a gift. Therefore the Buddha tells the bodhisattvas: you too should follow and learn the Dharma of the Tathāgata, and must not give rise to a miserly or withholding mind. What follows has two sides. In future ages, if a person trusts the Tathāgata’s wisdom, teach that person the Lotus Sutra so that the person too may attain the Buddha’s wisdom. If a sentient being refuses to trust and accept it, then among the Tathāgata’s other profound teachings, reveal and teach, bring benefit, and give joy. If you can do this, you have already repaid the kindness of all buddhas. Notice the second half of the charge. Those who trust are given the Lotus directly; those who do not trust are not abandoned. They are led in through another gateway. What is entrusted is not merely one sutra; it is all sentient beings.
The Bodhisattvas Vow Three Times to Carry It Out
After the bodhisattvas hear the Buddha speak, great joy fills their entire bodies. Their reverence deepens; they bend, lower their heads, join their palms toward the Buddha, and speak together: “In accordance with the World-Honored One’s command, we shall carry it out completely. Yes, World-Honored One! Please have no concern.” They too say these words three times. The Buddha touches their crowns three times, and the bodhisattvas receive the charge three times. Both giving and receiving are made solemn through the threefold repetition. The Buddha places the most difficult burden into their hands; the disciples take it up and in turn reassure the Buddha: have no concern.
The Emanation Buddhas Return to Their Original Lands · The Stūpa of Many Treasures Returns as Before
Now that the entrustment has been settled, the assembly gathered since the Chapter on Beholding the Jeweled Stūpa is ready to disperse. The Buddha directs the emanation buddhas who came from the ten directions to return to their original lands and says that the buddhas may each go where they find ease, while the stūpa of Many Treasures Buddha (Prabhūtaratna) may return to its original place and be restored as before. The immeasurable emanation buddhas of the ten directions, Many Treasures Buddha, the boundless assembly of bodhisattvas including Superior Conduct (Viśiṣṭacāritra), Śāriputra and the fourfold assembly of śrāvakas, and the devas, humans, and asuras all hear what the Buddha has taught and give rise to great joy. Long before, the stūpa of Many Treasures emerged from the earth; the two buddhas sat side by side; and the emanation buddhas gathered from the ten directions. At this moment, one by one, all return to their original places. This return itself makes the meaning plain: the entrustment is complete, the Dharma assembly may disperse, and the work of the latter half has reached fulfillment. This chapter has no verse. It comes to rest within this solemn giving and receiving, and within the great joy of the whole assembly.
Through the Eyes of Consciousness-Only: “Other Profound Teachings” Does Not Divide People into Ranks
Everything above is the Chapter on Entrustment in its own meaning. The borrowed Consciousness-Only mirror transmitted through the Cien tradition of Kuiji sees little in this chapter, for the chapter seals the entrustment and the ancient commentary treats it lightly. This mirror is not the source of the Lotus, only another set of eyes. Yet one phrase deserves clarification: “other profound teachings.” When the sutra says that if sentient beings do not trust and accept it, they should be revealed, instructed, benefited, and gladdened within the Tathāgata’s other profound teachings, it may at first sound as though those who trust receive the Lotus while those who do not are assigned something else—as if sentient beings were being divided into ranks according to their capacities. Kuiji does not read it that way. He identifies these “other profound teachings” as the profound Mahayana teachings of prajna. When people of the two vehicles are to be delivered through the Lotus but do not yet trust it, one first teaches the profound Mahayana Dharma of prajna to tame their minds and afterward transforms them through this Dharma—that is, one still leads them back to the Lotus. This is a skillful sequence of first taming and afterward returning to the Lotus. It is not a permanent assignment of another vehicle on the ground that a person’s lineage is fixed in a certain way; throughout the passage, neither “five lineages” nor “lineage” appears. Zhiyi likewise reads the phrase as using other profound teachings to assist the proclamation of Buddha-wisdom, while Jizang reads the other Dharma as the Great Vehicle. None of the three reads “other profound teachings” as fixing people forever into ranked classes.
One ancient disagreement may also be recorded here. Where should the Chapter on Entrustment stand? The Sanskrit transmission, Dharmarakṣa’s translation, and the supplemented edition all place it at the end of the sutra. Kumārajīva alone places it as Chapter Twenty-Two, closing as soon as the entrustment is complete. Kuiji judges that it should stand at the end of the sutra; Jizang of Sanlun defends Kumārajīva and judges that it belongs in the middle; Zhiyi of Tiantai simply explains Kumārajīva’s sequence and does not raise this dispute. The three sets of eyes each preserve their own placement; they are recorded side by side without adjudication. The sutra’s own charge remains unchanged: the Tathāgata is the great donor to all sentient beings. Even those who do not trust are among the beings to be delivered through this entrustment. Here the readings are recorded without adjudicating, with each kept in its own place.
考據Apparatus
本品為本門付囑之封緘：佛以手摩頂令行付囑，承前〈如來神力品〉之「作神通令信」。釋迦牟尼佛從法座起，現大神力，以右手摩無量菩薩摩訶薩頂，三反摩頂而言：「我於無量百千萬億阿僧祇劫修習是難得阿耨多羅三藐三菩提法，今以付囑汝等，汝等應當一心流布此法，廣令增益。」又言：當受持讀誦廣宣此法，令一切眾生普得聞知；如來有大慈悲，無諸慳悋，亦無所畏，能與眾生佛之智慧、如來智慧、自然智慧——如來是一切眾生之大施主；汝等亦應隨學勿生慳悋；若有信如來智慧者，當為演說此法華經；若有眾生不信受者，當於如來餘深法中示教利喜；汝等若能如是，則為已報諸佛之恩。諸菩薩三反俱發聲言：「如世尊勅，當具奉行。唯然，世尊！願不有慮。」佛令十方分身佛各還本土，「多寶佛塔還可如故」，大眾聞佛所說皆大歡喜。慈恩窺基《玄贊》判此品為付囑二分之「手摩頂令行付囑」，依世親《法華論》屬「護法力」，並自判「此品應在經終」；釋三智為佛智＝種智、如來智＝一切智、自然智為二智任運無師；「餘深法」讀為以般若大乘深法調伏二乘、後化此經（非五性各別授餘乘）。天台智顗判身意口三業付囑，釋三智為一切智／道種智／一切種智；三論吉藏判付囑流通，釋三智為照有慧／照空慧／空有任運無功用慧，「餘深妙法」讀為方等大乘。囑累品之位置：羅什置第二十二（本門付囑竟、迹門六品前），梵本／竺法護／添品皆置末品第二十七；此品次之諍為吉藏《玄義》所發，而吉藏維護羅什『不在經末、在中間』，智顗受本次第逕釋不起諍，窺基則依本論判「應在經終」——三家立場與品次歧異呼應，並錄不判。**
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第二十二 囑累品（卷六；〔T09n0262 0052c04〕起）· 本門付囑之封緘·手摩頂令行 |
| 窺基《玄贊》科文（主錨·慈恩） | 品段〔T34n1723 0842b17〕三門分別：一來意、二釋名、三解妨〔0842b18〕。來意二重:①「付囑有二：上已神力令信付囑，此是摩頂令行付囑」〔0842b19〕· ②依本論「此品於〈普賢品〉後說」，配「護法力者，謂〈普賢品〉及後品示現」〔0842b21〕· 釋名：「囑謂付託，累謂重疊，再三付託令其護持」〔0842b25〕· 解妨：一手一時（神力大）／各一手摩（妙用周）〔0842b27〕· 品文分四（如來付囑・菩薩敬受・令塔等還・眾皆歡喜）〔0842c01〕· 自判「此品應在經終」〔0843b06「自此已後更無還處，故知此品應在經終」〕 |
| 天台《文句》（旁證） | 〈釋囑累品〉〔T34n1718 0142b20〕起 · 受本次第逕釋（未起品次之諍·「囑累居末」全書零·「梵本」唯〈方便品〉一見與位置無涉）· 生起：「雖示神力，未若摩頂付囑，故說〈囑累〉」〔0137b09〕· 品內科：付囑・時眾歡喜〔0142b28〕· 付囑三分（正付・釋付・誡付）〔0142c01〕 |
| 三論《義疏》（旁證） | 〈囑累品第二十二〉〔T34n1721 0619a05〕起 · 「自上已來明稱歎流通，今次辨付屬流通」〔0619a06〕· 品開三（佛付囑・菩薩受付・說經事竟）〔0619a22〕· 品次之諍在此：《玄義》「諸經〈囑累品〉多在經末……今明羅什善解秦言妙得經旨，安〈囑累品〉在〈神力品〉後必有深致……知〈囑累品〉不在經末」〔0451c26／0452a07〕·品末「〈囑累品〉在中間也」〔0619c19〕 |
二、異譯·三譯對勘
本品三漢譯：羅什 T262〈囑累品第二十二〉· 竺法護 T263《正法華經》〈囑累品第二十七〉〔T09n0263 0134a19〕· 添品 T264〈囑累品第二十七〉〔T09n0264 0195c09〕。三本品名皆「囑累品」;品次結構歧異（逐字確認）——羅什置第二十二（本門付囑竟、〈藥王菩薩本事品〉等迹門六品之前），竺法護／添品皆置末品第二十七（〈普賢〔勸發／樂普賢〕品〉之後·合梵本序次)。羅什≡添品同一譯文（品次異)，竺法護為獨立古譯。
句一 從法座起·右手摩頂·三反摩頂（摩頂母題竺法護整體不存）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 爾時，釋迦牟尼佛從法座起，現大神力，以右手摩無量菩薩摩訶薩頂……如是三摩諸菩薩摩訶薩頂 | T09n0262 0052c04／0052c08 |
| 添品 T264 | 〔逐字同羅什〕以右手摩無量菩薩摩訶薩頂……如是三摩諸菩薩摩訶薩頂 | T09n0264 0195c10 |
| 竺法護 T263 | 於是世尊能仁，從法座起，如其色像示現神足……都舉大會著其右掌……故取諸賢安措右掌，舉手下之以為念識 | T09n0263 0134a20／0134a21／0134a23 |
異文所繫（關鍵）：添品逐字同羅什。竺法護——世尊→「能仁」·現大神力→「示現神足」·「摩頂」母題整體不存（「摩頂」T263 全書零命中·作「都舉大會著其右掌」「安措右掌，舉手下之以為念識」——納大會於右掌、舉手按下為記，全異於摩頂）·「三反摩頂」之數亦無（摩頂母題既缺）。
句二 三智·大施主·勿慳悋（自然智竺法護作「自在之慧」·大施主缺）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 如來有大慈悲，無諸慳悋，亦無所畏，能與眾生佛之智慧、如來智慧、自然智慧，如來是一切眾生之大施主。汝等亦應隨學如來之法，勿生慳悋 | T09n0262 0052c12／0052c14 |
| 添品 T264 | 〔逐字同羅什〕能與眾生佛之智慧、如來智慧、自然智慧 | T09n0264 0195c20 |
| 竺法護 T263 | 志無所畏……則施佛慧、如來之慧、自在之慧，則為無上無極法施……當學佛行，無得矜惜慳嫉愛重 | T09n0263 0134a27／0134a28 |
異文所繫：添品逐字同羅什。竺法護——自然智慧→「自在之慧」（作「慧」不作「智慧」·冠「施」字）·「大施主」名缺（作「則為無上無極法施」·「大施主」T263 全書零）·「無諸慳悋」→「無得矜惜慳嫉愛重」（慳悋→慳嫉/矜惜/祕惜·「慳悋」T263 全書零）。
句三 若不信受者·當於如來餘深法中示教利喜（五性敏感處·竺法護『令信樂入尊法』）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 若有眾生不信受者，當於如來餘深法中，示教利喜。汝等若能如是，則為已報諸佛之恩 | T09n0262 0052c19／0052c20 |
| 添品 T264 | 〔逐字同羅什·大正正文「深」＝羅什·宋元明作「深妙」〕 | T09n0264 0195c25 |
| 竺法護 T263 | 其不信者，當令信樂，當勸群生入于尊法 | T09n0263 0134b02 |
異文所繫：添品逐字同羅什。竺法護——「餘深法」母題缺（「餘深法」T263 全書零命中·作「當令信樂，當勸群生入于尊法」——不信者令生信樂、勸入尊法·無『示以如來餘深法』「示教利喜」語）。
句四 菩薩三反奉行·分身還本土·多寶塔還故·大眾歡喜
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 「如世尊勅，當具奉行。唯然，世尊！願不有慮。」……如是三反……令十方來諸分身佛各還本土……「多寶佛塔還可如故」……聞佛所說，皆大歡喜 | T09n0262 0052c23／0052c24／0052c26／0052c28／0053a03 |
| 添品 T264 | 〔逐字同羅什〕……如是三反……多寶佛塔還可如故……聞佛所說皆大歡喜 | T09n0264 0195c29／0196a04／0196a08 |
| 竺法護 T263 | 唯如世尊所勅，不敢違教，請奉行之……願勿為慮……諸菩薩三啟如是……一切發遣，十方世界諸來世尊，各隨便宜從其所安。時十方佛皆亦報曰：「如來亦當從宜所安。」……諸如來正覺、多寶世尊，七寶講堂佛之塔廟，即復故處……聞佛所說，莫不歡喜 | T09n0263 0134b06／0134b08／0134b11／0134b12 |
異文所繫：添品逐字同羅什。竺法護——「三反」→「三啟」（辭異義同·皆三度）·增「十方佛皆亦報曰：如來亦當從宜所安」一句對白（羅什／添品無此)·多寶佛塔還可如故→「多寶世尊，七寶講堂佛之塔廟，即復故處」·皆大歡喜→「莫不歡喜」。
添品定位：添品 T264〈囑累品第二十七〉與羅什幾近逐字全同（實質字異三·大正底本添品 462（較羅什 463 少「等」一字）·宋元明本回同羅什則 463：從座而起→法座·修集→修習×2·汝當→汝等·「餘深」大正即同羅什),偈頌俱無——羅什 ≡ 添品同一譯文（品次異：羅什第廿二·添品末品第廿七)。竺法護 T263 囑累品為真異譯軸:①置末品第廿七（合梵本序次)②世尊→能仁·神力→神足③摩頂母題整體不存（右掌按下為記)④三智自然→「自在之慧」·大施主缺⑤餘深法缺（令信樂入尊法)⑥三反→三啟⑦增十方佛應答對白。三本皆長行無偈。
三、唯識義之經據（眼）
本品玄贊唯識義薄——付囑封緘軸，無三性賴耶落點。唯識-簽名形上語（三性・遍計・依他・圓成・阿賴耶・藏識・轉依・五性・種姓・二障・種子・十地・四智）機掃全段〔T34n1723 0842b17–0843b15〕皆零（自然智3・種智1・護法力1・摩頂5）。全段義理骨幹＝科文＋付囑判＋《成實論》慳文引；慈恩讀落點三：
(一) 手摩頂令行付囑·護法力·此品應在經終〔T34n1723 0842b19〕:
「付囑有二：上已神力令信付囑，此是摩頂令行付囑。」〔T34n1723 0842b19〕
→ 承前〈神力品〉「神力令信」，此品「摩頂令行」，同屬付囑之二分。依本論配「護法力」（「此手摩頂，佛自護法令其流行」〔0842b23〕·論將此品置〈普賢品〉後）。就分身還、多寶塔還，窺基自判品位：「自此已後更無還處，故知此品應在經終」〔0843b06〕——以此為囑累居末之論據。三反摩頂之義：「令受殷勤、法皆三故、傳燈之法必重付故」〔0842c14〕（無三身三性配)·龍樹釋右手摩「示大吉祥」「唯《法華》祕密說二乘作佛……如大良醫方能用毒」〔0842c10〕。
(二) 三智——佛智種智·如來智一切智·自然智二釋（未配三身四智）〔T34n1723 0842c22〕:
「佛智，種智也；如來智，一切智也。此二任運，無師而得，名自然智。或前二有為智，後一無為智名自然智。」〔T34n1723 0842c22〕
→ 佛智＝種智（一切種智)・如來智＝一切智·自然智二釋：①前二任運無師即名自然智（非別體)②或前二為有為智、後一無為智名自然智。未配三身、未配四智。
(三) 「餘深法」——般若調伏、後化此經（非五性各別）〔T34n1723 0843a28〕:
「若不信此經令行餘經。謂遇二乘化此妙法，如其不信，且說般若大乘深法調伏其心，後化此法。」〔T34n1723 0843a28〕
→ 「餘深法／餘經」窺基明釋為般若大乘深法；機＝二乘（「遇二乘化此妙法」)；法＝權宜先後：先以般若調伏其心，「後化此法」（後仍歸化《法華》)。是『先調伏、後歸法華』之權巧次第，非五性各別、非按種姓永判授餘乘（全段無「五性」「種姓」「定性二乘」語)。大施主義：意業加持三分（三不善根盡能施智慧・佛為大施主勸勿慳・教施化令得佛慧)〔0842c17〕·引《成實論》慳五種（住處・家・施・稱讚・法)〔0842c26〕。
（按：本品玄贊唯識義薄——付囑判・三智二釋・餘深法權宜，皆事相與科判，無三性賴耶。紅線（承⑫⑳龍女／皆當作佛之案):「餘深法」非五性各別授餘乘·窺基實讀為般若調伏後歸法華；義疏末節據實傳之，勿誤植五性。各品軸：⑳佛性如來藏/㉑付囑事相/㉒付囑封緘（義薄・餘深法非五性)/⑯三佛菩提。）
四、諸家異釋（古德·標宗·誌錄不判）
同一「三智」「餘深法」與『囑累品位置』，慈恩・天台・三論讀法各異。本編義疏鏡＝慈恩窺基《玄贊》；天台、三論並錄，誌其異而不判。
約詞辨:①「總付囑」「別付囑」「三身付囑」「三業付囑」「囑累居末」五連文，《文句》《義疏》全書皆零（主線 原文＋容標點雙核·承㉑再驗)——皆後世約詞。三業付囑之實：智顗作「身付囑／意付囑／口付囑」（序身意口)〔0142c05〕·吉藏作「意業付囑／身業付囑／〔口〕業」（序意身口)〔0619a27〕——皆散詞，無統括連文。②囑累品位置之諍為吉藏《玄義》所發，且吉藏維護羅什『不在經末、在中間』〔0452a07／0619c19〕；智顗《文句》受本次第逕釋，未起位置諍（「囑累居末」全書零·「梵本」唯〈方便品〉梵王請大一見·與囑累位置無涉)。窺基自判「此品應在經終」〔0843b06〕（依本論·合梵本序次)——判囑累居末者是慈恩窺基，非天台智顗。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
手摩頂令行付囑（承神力品令信)〔0842b19〕· 依本論屬「護法力」〔0842b22〕· 自判「此品應在經終」〔0843b06〕· 三智二釋（種智／一切智／自然智二解)〔0842c22〕· 餘深法＝般若調伏後歸法華〔0843a28〕· 龍樹「如大良醫方能用毒」〔0842c12〕· 引《成實論》慳五種〔0842c26〕· 天親釋《伽耶山頂經》歡喜奉行三義〔0843b11〕。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）
釋名三義（聖旨得名／菩薩敬順／授受合論)〔0142b21〕· 三業付囑〔T34n1718 0142c05〕:
「若申手摩頂，即身付囑也。權智臨實智，即意付囑也……而作是言者，即口付囑也。」〔T34n1718 0142c05〕
摩頂＝權智手摩實智頂〔0142c01〕· 三智〔0142c13〕：「佛之智慧者，一切智也；如來智慧者，道種智也；自然智慧者，一切種智也」（前繫如來三軌室衣座)· 餘深法〔0142c20〕：「佛慧是深而非餘，六方便是餘而非深，別教次第是餘亦是深，汝能以餘深，助申佛慧者，即善巧報佛之恩」。受本次第逕釋，未起品次諍。
三論·吉藏《法華義疏》T34n1721（旁證）
付囑二種（以法付人／以人付人·引《金剛波若論》根未熟付根熟)〔0619a14〕· 三業付囑（意業＝現大神力・身業＝手摩頂・口業＝而作是言)〔0619a27〕· 三智〔T34n1721 0619b11〕：「佛之智慧照有慧也，如來智慧照空慧也，自然智慧空有二種任運能知，即無功用慧也」· 餘深妙法〔0619b27〕：「方等有二：一者大乘；二者一乘。餘法即是大乘」（引《大品》密令捨小信大)· 囑累位置判〔0451c26／0452a07／0619c19〕：諸經囑累多在經末，而羅什善解經旨安〈囑累〉在〈神力品〉後「必有深致」，「知〈囑累品〉不在經末」「在中間也」。引《智度論》「《波若》非祕密法付囑聲聞·《法華》祕密法付囑菩薩」〔0619a17〕。
三家並錄（誌·不判）
三智之配：慈恩「佛智＝種智・如來智＝一切智・自然智二釋（任運無師／無為智)」、天台「佛智＝一切智・如來智＝道種智・自然智＝一切種智」、三論「佛智＝照有慧・如來智＝照空慧・自然智＝空有任運無功用慧」——三家配義全異，並錄不判。餘深法之讀：慈恩『般若大乘深法調伏二乘、後化此經』、天台「佛慧深非餘・六方便餘非深・別教次第餘亦深」、三論「餘法即大乘（方等大乘)」——三家皆讀為以餘乘／餘法助引，無一作五性各別永判，並錄不判。囑累品位置：慈恩判「應在經終」（依本論)、三論吉藏判『不在經末、在中間』（維護羅什)、天台智顗受本次第不起諍——三家立場各異，與品次歧異（羅什廿二對梵本廿七)呼應，並錄不判。共法：三家皆判此品為付囑流通、皆以摩頂為身業之付。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 |
|---|---|---|---|
| 囑累 | parīndanā（系) | 〔本經 0052c04〕；窺基「囑謂付託，累謂重疊，再三付託令其護持」〔T34n1723 0842b25〕；智顗三義（聖旨／敬順／授受)〔T34n1718 0142b21〕；吉藏「囑謂付囑，累謂憑累」〔T34n1721 0619a13〕 | 佛以手摩頂再三付託此經令護持流通 |
| 摩頂 | — | 〔本經 0052c04〕；窺基「摩頂令行付囑」〔T34n1723 0842b19〕；智顗『權智手摩實智頂』〔T34n1718 0142c01〕；竺法護作「著其右掌·舉手下之以為念識」〔T09n0263 0134a23·摩頂母題缺〕 | 佛右手三反摩諸菩薩頂·身業付囑 |
| 三智 | — | 〔本經 0052c14〕；窺基佛智＝種智／如來智＝一切智／自然智二釋〔T34n1723 0842c22〕；智顗一切智／道種智／一切種智〔T34n1718 0142c13〕；吉藏照有慧／照空慧／無功用慧〔T34n1721 0619b11〕；竺法護自然→「自在之慧」〔T09n0263 0134a27〕 | 佛之智慧・如來智慧・自然智慧·三家配義全異 |
| 自然智 | — | 〔本經 0052c14〕；窺基「此二任運，無師而得，名自然智」〔T34n1723 0842c22〕；竺法護作「自在之慧」〔T09n0263 0134a27〕 | 無師自然而得之智·三智之第三 |
| 大施主 | — | 〔本經 0052c15〕；窺基意業加持『佛為大施主勸勿慳』〔T34n1723 0842c17〕·引《成實論》慳五種〔0842c26〕；竺法護作「無上無極法施」〔T09n0263 0134a28·大施主名缺〕 | 如來以三智施眾生·勸菩薩隨學勿慳 |
| 餘深法 | — | 〔本經 0052c19〕；窺基「般若大乘深法調伏其心，後化此法」〔T34n1723 0843a28〕；智顗「六方便是餘而非深」〔T34n1718 0142c20〕；吉藏「餘法即是大乘」〔T34n1721 0619b27〕；竺法護作「令信樂·入尊法」〔T09n0263 0134b02·餘深法缺〕 | 不信此經者所示之餘乘深法（三家皆非五性各別） |
六、譬喻·修辭
本品無法華七喻；修辭核在「摩頂」之身觸與『大良醫用毒』喻。
(一) 三反摩頂（身觸之付囑)——〔T09n0262 0052c04〕：佛從法座起，以右手摩無量菩薩頂，「如是三摩」。付法不以言而先以手：摩頂是身之相觸，令受者於身覺中領受付囑之重；三反者，「法皆三故、傳燈之法必重付故」〔T34n1723 0842c14〕——一如世間傳燈之鄭重，三度而後定。
(二) 大良醫用毒（龍樹喻·疏借喻)——龍樹釋右手摩之「示大吉祥」〔T34n1723 0842c10〕：「餘經非祕密，唯《法華》祕密說二乘作佛，唯大菩薩能用行之，如大良醫方能用毒。」——法華說二乘作佛，如至猛之藥（毒)，唯大醫（大菩薩)方能善用；故付囑唯付大菩薩，摩其頂而重託。
(三) 多寶塔還·分身各歸（見寶塔品之收束)——〔T09n0262 0052c26〕：佛令分身佛各還本土、「多寶佛塔還可如故」——〈見寶塔品⑪〉所啟之二佛並坐、分身雲集，至此一一還歸。窺基以此為「更無還處」之證，判此品應在經終〔T34n1723 0843b06〕。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》骨幹):
- 世親《法華論》——此品配「護法力」（〈普賢品〉及後品示現)〔T34n1723 0842b22〕；論將〈囑累品〉置經末。天親釋《伽耶山頂經》「『歡喜奉行』有三義」〔0843b11〕。
- 窺基引龍樹（大良醫用毒)〔0842c10〕・《成實論》（慳五種)〔0842c26〕。智顗以如來三軌（室衣座)配大慈悲／無慳悋／無所畏〔0142c11〕；吉藏引《金剛波若論》《智度論》《大品》《十二門論》〔0619a16／0619a17／0619b27／0452a09〕。
(二) 法華內互讀:
- 付囑二分之封緘 → 〈如來神力品㉑〉（作神通令信付囑)→ 此品（手摩頂令行付囑)〔T34n1723 0842b19〕——付囑二分至此封緘。
- 見寶塔品之收束 → 分身還本土・「多寶佛塔還可如故」〔0052c26〕收〈見寶塔品⑪〉所啟之二佛並坐、三變分身；窺基以此判品當經終〔0843b06〕。
- 地涌受付 → 「上行等無邊阿僧祇菩薩」在歡喜大眾之列〔0053a01〕——承〈從地踊出品⑮〉所出、〈神力品㉑〉付囑之本化菩薩。
- 三智遙攝 → 佛以佛智・如來智・自然智施眾生〔0052c14〕，遙應〈方便品②〉「唯佛與佛乃能究盡諸法實相」之佛智唯一。
- 餘深法遙承 → 「不信受者，當於餘深法中，示教利喜」〔0052c19〕，承〈方便品②〉三乘方便・〈信解品④〉大乘教化之權巧；窺基讀為般若調伏後歸法華。
(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):〈囑累品第二十二〉〔T09n0262 0052c04〕起（卷六)。從法座起右手摩頂 0052c04〔三反摩頂 0052c08〕· 三智大施主 0052c14〔勿慳悋 0052c15〕· 若不信受餘深法 0052c19〔報佛恩 0052c20〕· 菩薩三反奉行 0052c23〔如是三反 0052c24〕· 分身還本土 0052c26〔多寶塔還故 0052c28〕· 大眾歡喜 0053a03 迄（次品〈藥王菩薩本事品第二十三〉0053a04 起)。本品無偈。源檔：原典層（逐字校訖)。
- 竺法護 T263《正法華經》〈囑累品第二十七〉〔T09n0263 0134a19〕起（末品):能仁從法座起示現神足 0134a20〔著其右掌 0134a21・安措右掌舉手下之 0134a23〕· 佛慧如來慧自在慧無極法施 0134a27〔矜惜慳嫉 0134a28〕· 其不信者令信樂入尊法 0134b02 · 三啟奉行 0134b08 · 十方佛報曰 0134b11〔多寶世尊塔廟即復故處 0134b12〕· 莫不歡喜 迄 0134b19。〔摩頂・自然智慧・大施主・餘深法・慳悋 T263 全書皆 0 命中〕
- 添品 T264〈囑累品第二十七〉〔T09n0264 0195c09〕起（末品):右手摩頂 0195c10〔三反摩頂 0195c14〕· 三智 0195c20〔大施主 0195c20〕· 餘深法示教利喜 0195c25 · 三反奉行 0195c29 · 多寶塔還故 0196a03 · 皆大歡喜 迄 0196a08。〔逐字近同羅什·純漢字 羅什 463／添品 462（大正底本「汝當」刪「等」）·實質字異三：從座而起／法座・修集／修習×2・汝當／汝等當·宋元明本回同羅什則 463〕
- 窺基《玄贊》T34n1723（義疏鏡):〈囑累品〉〔0842b17〕—〔0843b15〕。三門 0842b18／付囑二分手摩頂令行 0842b19／護法力 0842b22／釋名 0842b25／解妨 0842b27／品文分四 0842c01 · 龍樹大良醫用毒 0842c10／三反令受殷勤 0842c14／意業加持三分 0842c17／三不善根盡 0842c19／三智二釋 0842c22／成實論慳五種 0842c26 · 餘深法般若調伏 0843a28／此品應在經終 0843b06／伽耶山頂經歡喜三義 0843b11。
- 智顗《文句》T34n1718（旁證):〈釋囑累品〉0142b20 起 · 釋名三義 0142b21／付囑三分 0142c01／權智手實智頂 0142c01／三業付囑 0142c05／三智 0142c13／餘深法 0142c20 迄 0143a09。受本次第逕釋（囑累居末 全書零·梵本唯〈方便品〉一見與位置無涉)。
- 吉藏《義疏》T34n1721（旁證):〈囑累品第二十二〉0619a05 起 · 付屬流通 0619a06／付囑二種金剛波若論 0619a14／智度論 0619a17／三業付囑 0619a27／三智 0619b11／餘深妙法大乘 0619b27／囑累在中間 0619c19 迄 0619c20。位置判《玄義》0451c26〔羅什妙得經旨 0451c29・不在經末 0452a07・在藥王品前 0452a15〕。
- 成立史誌：品題三本皆「囑累品」；品次羅什第二十二・竺法護／添品末品第二十七（梵本序次囑累居末);竺法護異譯（能仁・神足・摩頂缺・自在之慧・大施主缺・餘深法缺・三啟・增十方佛應答);添品逐字近同羅什（實質字異三·宋元明回同)。「總付囑」「別付囑」「三身付囑」「三業付囑」「囑累居末」五連文兩疏全書零（後世約詞)·位置之諍屬吉藏《玄義》且維護羅什·窺基自判「應在經終」。
This chapter seals the entrustment of the Origin Gate. The Buddha’s touch upon the crowns enacts the charge, carrying forward the preceding 〈如來神力品〉 Chapter on the Supernormal Powers of the Tathāgata and its 「作神通令信」 tr. “working supernormal powers to bring forth trust.” Śākyamuni Buddha rises from the Dharma seat, manifests great supernormal power, and with his right hand touches the crowns of immeasurable bodhisattva-mahāsattvas three times, saying: 「我於無量百千萬億阿僧祇劫修習是難得阿耨多羅三藐三菩提法，今以付囑汝等，汝等應當一心流布此法，廣令增益。」 tr. “Through immeasurable hundreds of thousands of myriads of millions of incalculable aeons, I cultivated this difficult-to-encounter Dharma of unsurpassed, complete, perfect awakening. I now entrust it to you. You should spread this Dharma single-mindedly and cause it to increase and bring benefit far and wide.” He further charges them to receive and uphold, read and recite, and widely proclaim this Dharma so that all sentient beings may hear and know it. The Tathāgata has great loving compassion, is without miserliness and without fear, and can give sentient beings the Buddha’s wisdom, the Tathāgata’s wisdom, and natural wisdom. The Tathāgata is the great donor to all sentient beings; the bodhisattvas should follow his Dharma and must not be miserly. Those who trust the Tathāgata’s wisdom should be taught the Lotus Sutra; those who do not trust and accept it should be revealed, instructed, benefited, and gladdened within the Tathāgata’s other profound teachings. To do so is to repay the kindness of the buddhas. The bodhisattvas answer three times: 「如世尊勅，當具奉行。唯然，世尊!願不有慮。」 tr. “In accordance with the World-Honored One’s command, we shall carry it out completely. Yes, World-Honored One! Please have no concern.” The Buddha directs the emanation buddhas of the ten directions to return to their original lands and says, 「多寶佛塔還可如故」 tr. “The stūpa of Many Treasures Buddha (Prabhūtaratna) may return as before”; the whole assembly rejoices. Kuiji’s 《玄贊》 Profound Praise of the Lotus classifies this as the second part of the entrustment, 「手摩頂令行付囑」 tr. “touching the crowns by hand to charge them to carry out the entrustment.” Following Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, he assigns it to 「護法力」 tr. “the power of protecting the Dharma,” and himself judges, 「此品應在經終」 tr. “this chapter should stand at the end of the sutra.” He explains the three wisdoms as Buddha-wisdom, all-kinds-of-knowledge; Tathāgata-wisdom, all-knowledge; and natural wisdom, the first two operating spontaneously and without a teacher. He reads 「餘深法」 tr. “other profound teachings” as the profound Mahayana teachings of prajna used first to tame those of the two vehicles, who are afterward led to this sutra—not as permanently assigning other vehicles according to distinct five lineages. Zhiyi of Tiantai reads the entrustment through the Buddha’s body, mind, and speech, and the three wisdoms as all-knowledge, knowledge of paths and modes, and knowledge of all modes. Jizang of Sanlun reads it as the circulation of entrustment and the three wisdoms as wisdom illuminating existence, wisdom illuminating emptiness, and unprompted wisdom that spontaneously knows emptiness and existence; he reads 「餘深妙法」 tr. “the other profound and wondrous Dharma” as the Vaipulya Great Vehicle. The position of the Chapter on Entrustment differs: Kumārajīva places it as Chapter Twenty-Two, before the six Trace-Gate chapters that follow, while the Sanskrit transmission, Dharmarakṣa, and the supplemented edition all place it as the final Chapter Twenty-Seven. Jizang raises the dispute in his 《玄義》 and defends Kumārajīva’s placement—『不在經末、在中間』 tr. “not at the end of the sutra, but in the middle.” Zhiyi simply explains the received sequence and does not raise the dispute. Kuiji, by contrast, judges that it 「應在經終」 tr. “should stand at the end of the sutra.” The positions of the three houses correspond to the difference in chapter order and are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第二十二 囑累品 — Chapter 22, Entrustment（卷六；〔T09n0262 0052c04〕起）· the sealing act of entrustment in the Origin Gate · the charge enacted through the touch of the hand upon the crowns |
| 窺基《玄贊》科文（主錨·慈恩） | The chapter passage at 〔T34n1723 0842b17〕 is distinguished through three gateways: reason for its coming, explanation of its name, and resolution of a difficulty 〔0842b18〕. The reason for its coming is twofold. First, 「付囑有二：上已神力令信付囑，此是摩頂令行付囑」 tr. “Entrustment has two parts: above, supernormal power brought forth trust in the entrustment; here, touching the crowns charges them to carry out the entrustment” 〔0842b19〕. Second, according to the Treatise, 「此品於〈普賢品〉後說」 tr. “this chapter was taught after the Chapter on Universally Worthy (Samantabhadra),” corresponding to 「護法力者，謂〈普賢品〉及後品示現」 tr. “‘The power of protecting the Dharma’ is manifested by the Chapter on Universally Worthy and the chapter that follows” 〔0842b21〕. Explanation of the name: 「囑謂付託，累謂重疊，再三付託令其護持」 tr. “‘Entrust’ means to give in trust; ‘repeatedly’ means repetition: the Dharma is given in trust again and again so that they will protect and uphold it” 〔0842b25〕. The difficulty concerns whether a single hand simultaneously touches all, through the greatness of the supernormal power, or whether one hand touches each, through the pervasion of wondrous function 〔0842b27〕. The chapter text has four parts: the Tathāgata entrusts; the bodhisattvas reverently receive; the stūpa and the others are directed to return; all rejoice 〔0842c01〕. Kuiji himself judges, 「此品應在經終」 tr. “this chapter should stand at the end of the sutra,” on the basis of 〔0843b06「自此已後更無還處，故知此品應在經終」〕 tr. “‘After this there is nowhere further to which they might return; therefore it is known that this chapter should stand at the end of the sutra.’” |
| 天台《文句》（旁證） | The explanation 〈釋囑累品〉 “Explanation of the Chapter on Entrustment” begins at 〔T34n1718 0142b20〕. Zhiyi directly explains the received sequence and does not raise a dispute about chapter order: the exact sequence 「囑累居末」 tr. “Entrustment stands at the end” has zero occurrences in the whole work, while 「梵本」 tr. “Sanskrit manuscript” occurs only once, in 〈方便品〉 the Chapter on Skillful Means, unrelated to the position of Entrustment. The chapter arises because 「雖示神力，未若摩頂付囑，故說〈囑累〉」 tr. “Although supernormal power has been manifested, it does not equal entrustment by touching the crowns; therefore the Chapter on Entrustment is taught” 〔0137b09〕. Within the chapter he divides the text into entrustment and the assembly’s joy 〔0142b28〕; the entrustment has three parts: direct entrustment, explanation of the entrustment, and admonition concerning the entrustment 〔0142c01〕. |
| 三論《義疏》（旁證） | 〈囑累品第二十二〉 “Chapter Twenty-Two, Entrustment” begins at 〔T34n1721 0619a05〕. Jizang says, 「自上已來明稱歎流通，今次辨付屬流通」 tr. “Above, the circulation of praise has been clarified; now the circulation of entrustment is distinguished” 〔0619a06〕. He opens the chapter into three parts: the Buddha entrusts; the bodhisattvas receive the entrustment; the teaching of the sutra is completed 〔0619a22〕. The dispute over chapter order appears here: the 《玄義》 says, 「諸經〈囑累品〉多在經末……今明羅什善解秦言妙得經旨，安〈囑累品〉在〈神力品〉後必有深致……知〈囑累品〉不在經末」 tr. “In most sutras, the Chapter on Entrustment stands at the end. … We now clarify that Kumārajīva understood the language of Qin well and wondrously grasped the purport of the sutra. His placement of the Chapter on Entrustment after the Chapter on Supernormal Powers must have profound meaning. … Thus it is known that the Chapter on Entrustment does not stand at the end of the sutra” 〔0451c26／0452a07〕. At the end of the chapter, Jizang says, 「〈囑累品〉在中間也」 tr. “The Chapter on Entrustment stands in the middle” 〔0619c19〕. |
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, 〈囑累品第二十二〉 “Chapter Twenty-Two, Entrustment”; Dharmarakṣa’s T263 《正法華經》 True Dharma Lotus, 〈囑累品第二十七〉 “Chapter Twenty-Seven, Entrustment” 〔T09n0263 0134a19〕; and the supplemented T264, 〈囑累品第二十七〉 “Chapter Twenty-Seven, Entrustment” 〔T09n0264 0195c09〕. All three chapter titles read 「囑累品」 tr. “Chapter on Entrustment.” The structural difference in chapter order has been confirmed word for word: Kumārajīva places it as Chapter Twenty-Two, after the entrustment of the Origin Gate and before the six Trace-Gate chapters beginning with 〈藥王菩薩本事品〉 the Chapter on the Former Affairs of the Bodhisattva Medicine King (Bhaiṣajyarāja); Dharmarakṣa and the supplemented edition place it as the final Chapter Twenty-Seven, after 〈普賢〔勸發／樂普賢〕品〉 “the Chapter on Universally Worthy—Encouragement / Delight in Universally Worthy,” in agreement with the Sanskrit sequence. Kumārajīva and the supplemented edition share the same translation while differing in chapter order; Dharmarakṣa is an independent ancient translation.
Passage One · Rising from the Dharma Seat · Touching the Crowns with the Right Hand · Three Touches (the Entire Crown-Touching Motif Is Absent from Dharmarakṣa)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 爾時，釋迦牟尼佛從法座起，現大神力，以右手摩無量菩薩摩訶薩頂……如是三摩諸菩薩摩訶薩頂 tr. “At that time, Śākyamuni Buddha rose from the Dharma seat, manifested great supernormal power, and with his right hand stroked the crowns of immeasurable bodhisattva-mahāsattvas. … In this way he stroked the crowns of the bodhisattva-mahāsattvas three times.” | T09n0262 0052c04／0052c08 |
| 添品 T264 | 〔逐字同羅什〕以右手摩無量菩薩摩訶薩頂……如是三摩諸菩薩摩訶薩頂 tr. “[Identical word for word with Kumārajīva:] With his right hand he stroked the crowns of immeasurable bodhisattva-mahāsattvas. … In this way he stroked the crowns of the bodhisattva-mahāsattvas three times.” | T09n0264 0195c10 |
| 竺法護 T263 | 於是世尊能仁，從法座起，如其色像示現神足……都舉大會著其右掌……故取諸賢安措右掌，舉手下之以為念識 tr. “Then the World-Honored One, the Able and Benevolent, rose from the Dharma seat and, in accordance with his form, manifested supernormal powers. … He lifted the whole great assembly and placed it upon his right palm. … Therefore he took the worthy ones and set them upon his right palm, raising his hand and lowering it as a sign to be remembered.” | T09n0263 0134a20／0134a21／0134a23 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. Dharmarakṣa has 「能仁」 tr. “Able and Benevolent” for the World-Honored One and 「示現神足」 tr. “manifested supernormal powers” for manifesting great supernormal power. The entire motif 「摩頂」 tr. “touching the crowns” is absent: the exact expression 「摩頂」 tr. “touching the crowns” has zero occurrences throughout T263. Dharmarakṣa instead has 「都舉大會著其右掌」 tr. “lifted the whole great assembly and placed it upon his right palm” and 「安措右掌，舉手下之以為念識」 tr. “set them upon his right palm, raising his hand and lowering it as a sign to be remembered”—a construction entirely different from touching the crowns. The number in 「三反摩頂」 tr. “touching the crowns three times” is likewise absent because the crown-touching motif itself is absent.
Passage Two · The Three Wisdoms · The Great Donor · Do Not Be Miserly (Dharmarakṣa Has 「自在之慧」 tr. “Sovereign Wisdom” for Natural Wisdom and Lacks “Great Donor”)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 如來有大慈悲，無諸慳悋，亦無所畏，能與眾生佛之智慧、如來智慧、自然智慧，如來是一切眾生之大施主。汝等亦應隨學如來之法，勿生慳悋 tr. “The Tathāgata has great loving compassion, is without any miserliness, and is also without fear. He can give sentient beings the Buddha’s wisdom, the Tathāgata’s wisdom, and natural wisdom. The Tathāgata is the great donor to all sentient beings. You too should follow and learn the Dharma of the Tathāgata; do not give rise to miserliness.” | T09n0262 0052c12／0052c14 |
| 添品 T264 | 〔逐字同羅什〕能與眾生佛之智慧、如來智慧、自然智慧 tr. “[Identical word for word with Kumārajīva:] He can give sentient beings the Buddha’s wisdom, the Tathāgata’s wisdom, and natural wisdom.” | T09n0264 0195c20 |
| 竺法護 T263 | 志無所畏……則施佛慧、如來之慧、自在之慧，則為無上無極法施……當學佛行，無得矜惜慳嫉愛重 tr. “His resolve is without fear. … He gives Buddha-wisdom, the Tathāgata’s wisdom, and sovereign wisdom; this is the unsurpassed and unlimited gift of Dharma. … You should learn the Buddha’s conduct and must not be sparing, miserly, jealous, or attached.” | T09n0263 0134a27／0134a28 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. Dharmarakṣa has 「自在之慧」 tr. “sovereign wisdom” for natural wisdom, using 「慧」 tr. “wisdom” rather than the compound 「智慧」 tr. “wisdom-knowledge” and placing it under the verb 「施」 tr. “give.” The designation 「大施主」 tr. “great donor” is absent—the exact term 「大施主」 tr. “great donor” has zero occurrences throughout T263—and is replaced by 「則為無上無極法施」 tr. “this is the unsurpassed and unlimited gift of Dharma.” For 「無諸慳悋」 tr. “absence of miserliness,” Dharmarakṣa has 「無得矜惜慳嫉愛重」 tr. “must not be sparing, miserly, jealous, or attached”; the exact term 「慳悋」 tr. “miserliness” has zero occurrences throughout T263.
Passage Three · Those Who Do Not Trust and Accept · Revealing, Instructing, Benefiting, and Gladdening Them within the Tathāgata’s Other Profound Teachings (a Sensitive Five-Lineage Passage · Dharmarakṣa Has 『令信樂入尊法』 tr. “Cause Them to Trust and Delight, and Enter the Honored Dharma”)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 若有眾生不信受者，當於如來餘深法中，示教利喜。汝等若能如是，則為已報諸佛之恩 tr. “If there are sentient beings who do not trust and accept it, then within the Tathāgata’s other profound teachings you should reveal and instruct, benefit, and gladden them. If you can do this, you have already repaid the kindness of the buddhas.” | T09n0262 0052c19／0052c20 |
| 添品 T264 | 〔逐字同羅什·大正正文「深」＝羅什·宋元明作「深妙」〕 tr. “[Identical word for word with Kumārajīva. The Taishō base text has ‘profound,’ agreeing with Kumārajīva; the Song, Yuan, and Ming editions have ‘profound and wondrous.’]” | T09n0264 0195c25 |
| 竺法護 T263 | 其不信者，當令信樂，當勸群生入于尊法 tr. “As for those who do not trust, one should cause them to trust and delight, and should encourage the many beings to enter the honored Dharma.” | T09n0263 0134b02 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. In Dharmarakṣa, the motif 「餘深法」 tr. “other profound teachings” is absent—the exact expression 「餘深法」 tr. “other profound teachings” has zero occurrences throughout T263. He instead has 「當令信樂，當勸群生入于尊法」 tr. “one should cause them to trust and delight, and should encourage the many beings to enter the honored Dharma.” Thus those who do not trust are led to trust and delight and encouraged to enter the honored Dharma; there is no wording 『示以如來餘深法』 tr. “reveal to them the Tathāgata’s other profound teachings” or 「示教利喜」 tr. “reveal, instruct, benefit, and gladden.”
Passage Four · The Bodhisattvas Vow Three Times · The Emanation Buddhas Return to Their Original Lands · The Stūpa of Many Treasures Returns as Before · The Assembly Rejoices
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 「如世尊勅，當具奉行。唯然，世尊!願不有慮。」……如是三反……令十方來諸分身佛各還本土……「多寶佛塔還可如故」……聞佛所說，皆大歡喜 tr. “‘In accordance with the World-Honored One’s command, we shall carry it out completely. Yes, World-Honored One! Please have no concern.’ … In this way, three times. … He directed the emanation buddhas who had come from the ten directions to return, each to his original land. … ‘The stūpa of Many Treasures Buddha may return as before.’ … Hearing what the Buddha taught, all gave rise to great joy.” | T09n0262 0052c23／0052c24／0052c26／0052c28／0053a03 |
| 添品 T264 | 〔逐字同羅什〕……如是三反……多寶佛塔還可如故……聞佛所說皆大歡喜 tr. “[Identical word for word with Kumārajīva:] … In this way, three times. … The stūpa of Many Treasures Buddha may return as before. … Hearing what the Buddha taught, all gave rise to great joy.” | T09n0264 0195c29／0196a04／0196a08 |
| 竺法護 T263 | 唯如世尊所勅，不敢違教，請奉行之……願勿為慮……諸菩薩三啟如是……一切發遣，十方世界諸來世尊，各隨便宜從其所安。時十方佛皆亦報曰：「如來亦當從宜所安。」……諸如來正覺、多寶世尊，七寶講堂佛之塔廟，即復故處……聞佛所說，莫不歡喜 tr. “Just as the World-Honored One has commanded, we dare not disobey the teaching and ask to carry it out. … Please have no concern. … The bodhisattvas made this declaration three times. … All were sent forth: the World-Honored Ones who had come from the worlds of the ten directions were each to follow what was fitting and go where they found ease. Then all the buddhas of the ten directions replied, ‘The Tathāgata too should follow what is fitting and go where he finds ease.’ … The perfectly awakened Tathāgatas and the World-Honored One Many Treasures—the Buddha’s stūpa-shrine, a lecture hall of the seven treasures—at once returned to their former places. … Hearing what the Buddha taught, none failed to rejoice.” | T09n0263 0134b06／0134b08／0134b11／0134b12 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. Kumārajīva’s 「三反」 tr. “three repetitions” becomes Dharmarakṣa’s 「三啟」 tr. “three declarations”—the wording differs while the meaning remains threefold. He adds the reply 「十方佛皆亦報曰：如來亦當從宜所安」 tr. “all the buddhas of the ten directions replied: ‘The Tathāgata too should follow what is fitting and go where he finds ease,’” a line of dialogue absent from Kumārajīva and the supplemented edition. For the stūpa returning as before, he has 「多寶世尊，七寶講堂佛之塔廟，即復故處」 tr. “the World-Honored One Many Treasures—the Buddha’s stūpa-shrine, a lecture hall of the seven treasures—at once returned to its former place.” For all giving rise to great joy, he has 「莫不歡喜」 tr. “none failed to rejoice.”
Placement of the supplemented edition: T264 〈囑累品第二十七〉 “Chapter Twenty-Seven, Entrustment” agrees almost word for word with Kumārajīva. There are three substantive character differences, and the Taishō base text of the supplemented edition has 462 Han characters, one fewer than Kumārajīva’s 463 because 「汝當」 tr. “you should” omits the character 「等」 tr. “all of you”; the Song, Yuan, and Ming editions return to Kumārajīva’s 463. The three substantive differences are 「從座而起／法座」 tr. “rose from the seat / Dharma seat”; 「修集／修習」 tr. “cultivated and gathered / cultivated” twice; and 「汝當／汝等當」 tr. “you should / all of you should.” In the Taishō base text, 「餘深」 tr. “other profound” already agrees with Kumārajīva. Neither version has verse. Kumārajīva and the supplemented edition are the same translation, with a difference in chapter order: Kumārajīva places it as Chapter Twenty-Two, while the supplemented edition makes it the final Chapter Twenty-Seven. Dharmarakṣa’s T263 chapter is the true alternate-translation axis: it is the final Chapter Twenty-Seven, in agreement with the Sanskrit sequence; it has Able and Benevolent for the World-Honored One and supernormal powers for great supernormal power; the entire crown-touching motif is absent, replaced by placing the assembly upon the right palm; natural wisdom becomes 「自在之慧」 tr. “sovereign wisdom” and “great donor” is absent; “other profound teachings” is absent, replaced by causing trust and delight and entry into the honored Dharma; three repetitions becomes three declarations; and it adds a reply from the buddhas of the ten directions. All three versions are in prose and have no verse.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The Consciousness-Only meaning of this chapter in the 《玄贊》 is thin: its axis is the sealing act of entrustment, with no locus for the three natures or the store consciousness. Mechanical scans of the whole passage 〔T34n1723 0842b17–0843b15〕 return zero for the signature metaphysical terms of Consciousness-Only—the three natures, wholly-imagined, other-dependent, perfectly-accomplished, the store consciousness under either of its names, the transformation of the basis, five lineages, lineage, the two obstructions, seeds, the ten grounds, and the four wisdoms. “Natural wisdom” occurs three times, “all-kinds-of-knowledge” once, “the power of protecting the Dharma” once, and “touching the crowns” five times. The doctrinal skeleton of the passage is outline and entrustment, together with a citation from the 《成實論》 Satyasiddhi Treatise on miserliness. The Cien reading has three points.
(1) Touching the crowns by hand to charge them to carry out the entrustment · the power of protecting the Dharma · this chapter should stand at the end of the sutra 〔T34n1723 0842b19〕:
「付囑有二：上已神力令信付囑，此是摩頂令行付囑。」〔T34n1723 0842b19〕
tr. “Entrustment has two parts: above, supernormal power brought forth trust in the entrustment; here, touching the crowns charges them to carry out the entrustment.”
This carries forward 〈神力品〉 the Chapter on Supernormal Powers: there, 「神力令信」 tr. “supernormal power brings forth trust”; here, 「摩頂令行」 tr. “touching the crowns charges them to carry it out.” Both are the two parts of entrustment. Following the Treatise, Kuiji assigns the chapter to 「護法力」 tr. “the power of protecting the Dharma”: 「此手摩頂，佛自護法令其流行」 tr. “In this touching of the crowns by hand, the Buddha himself protects the Dharma and causes it to circulate” 〔0842b23〕; the Treatise places this chapter after 〈普賢品〉 the Chapter on Universally Worthy. From the return of the emanation buddhas and the stūpa of Many Treasures, Kuiji judges the chapter’s position: 「自此已後更無還處，故知此品應在經終」 tr. “After this there is nowhere further to which they might return; therefore it is known that this chapter should stand at the end of the sutra” 〔0843b06〕. He explains the three touches as 「令受殷勤、法皆三故、傳燈之法必重付故」 tr. “causing the recipients to be earnest; because dharmas are all threefold; because the Dharma of transmitting the lamp must be entrusted repeatedly” 〔0842c14〕; he does not align them with the three bodies or the three natures. On the right hand touching the crowns, he transmits Nāgārjuna’s explanation, 「示大吉祥」 tr. “manifesting great auspiciousness,” and 「唯《法華》祕密說二乘作佛……如大良醫方能用毒」 tr. “Only the Lotus secretly teaches that those of the two vehicles become buddhas. … It is like a great and skillful physician who alone can use poison” 〔0842c10〕.
(2) The three wisdoms—the Buddha’s wisdom as all-kinds-of-knowledge; the Tathāgata’s wisdom as all-knowledge; natural wisdom with two explanations, not correlated with the three bodies or four wisdoms 〔T34n1723 0842c22〕:
「佛智，種智也；如來智，一切智也。此二任運，無師而得，名自然智。或前二有為智，後一無為智名自然智。」〔T34n1723 0842c22〕
tr. “Buddha-wisdom is all-kinds-of-knowledge; Tathāgata-wisdom is all-knowledge. These two operate spontaneously and are attained without a teacher, and so are named natural wisdom. Or else, the first two are conditioned wisdom, while the last is unconditioned wisdom and is named natural wisdom.”
Thus Buddha-wisdom is all-kinds-of-knowledge (the knowledge of all modes), Tathāgata-wisdom is all-knowledge, and natural wisdom receives two explanations: either the first two, operating spontaneously and without a teacher, are themselves named natural wisdom, which is not a separate entity; or the first two are conditioned wisdom and the last is unconditioned wisdom named natural wisdom. The passage does not correlate them with the three bodies and does not correlate them with the four wisdoms.
(3) 「餘深法」 tr. “Other profound teachings”—prajna tames the mind, afterward this sutra transforms it; not the permanent assignment of other vehicles according to distinct five lineages 〔T34n1723 0843a28〕:
「若不信此經令行餘經。謂遇二乘化此妙法，如其不信，且說般若大乘深法調伏其心，後化此法。」〔T34n1723 0843a28〕
tr. “If they do not trust this sutra, cause them to practice another sutra. That is, when one encounters those of the two vehicles, one would transform them through this wondrous Dharma; if they do not trust it, first teach the profound Mahayana Dharma of prajna to tame their minds, and afterward transform them through this Dharma.”
Kuiji expressly identifies 「餘深法／餘經」 tr. “other profound teachings / another sutra” as the profound Mahayana Dharma of prajna. The persons are those of the two vehicles—「遇二乘化此妙法」 tr. “when one encounters those of the two vehicles, one would transform them through this wondrous Dharma.” The method is a provisional sequence: first tame their minds through prajna; 「後化此法」 tr. “afterward transform them through this Dharma,” still bringing them back to the 《法華》 Lotus. It is 『先調伏、後歸法華』 tr. “first taming and afterward returning to the Lotus,” not the permanent assignment of other vehicles according to distinct five lineages. The whole passage contains neither 「五性」 tr. “five lineages,” 「種姓」 tr. “lineage,” nor 「定性二乘」 tr. “determinate two vehicles.” On the great donor, Kuiji divides the Buddha’s mental empowerment into three: the three unwholesome roots exhausted so that wisdom can be given; the Buddha as great donor admonishing against miserliness; and teaching and transforming through giving so that beings attain Buddha-wisdom 〔0842c17〕. He cites the 《成實論》 Satyasiddhi Treatise on five kinds of miserliness: dwelling place, family, giving, praise, and Dharma 〔0842c26〕.
Scope note: the Consciousness-Only meaning of this chapter in the 《玄贊》 is thin. Its actual points are the classification of entrustment, the two explanations of the three wisdoms, and the provisional sequence of 「餘深法」 tr. “other profound teachings.” There is no three-natures or store-consciousness axis. The red line established by the earlier cases of the dragon girl and “all shall become buddhas” therefore applies here: “other profound teachings” does not mean permanently giving other vehicles according to distinct five lineages. Kuiji in fact reads it as first taming through prajna and afterward returning to the Lotus. The exposition’s closing section transmits only this actual scope and does not import five-lineage doctrine. The chapter axes remain distinct: Chapter Twenty, buddha-nature and the tathāgata-garbha; Chapter Twenty-One, the concrete event of entrustment; Chapter Twenty-Two, the sealing of entrustment, where the meaning is thin and “other profound teachings” does not mean the five lineages; and Chapter Sixteen, the three kinds of a buddha’s awakening.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
The Cien, Tiantai, and Sanlun traditions read the same 「三智」 tr. “three wisdoms,” 「餘深法」 tr. “other profound teachings,” and 『囑累品位置』 tr. “position of the Chapter on Entrustment” differently. The expository mirror of this edition is Kuiji’s Cien 《玄贊》; Tiantai and Sanlun are recorded alongside it, stating their differences without adjudication.
Qualification concerning later summary terms: the five exact sequences 「總付囑」 tr. “general entrustment,” 「別付囑」 tr. “specific entrustment,” 「三身付囑」 tr. “entrustment through the three bodies,” 「三業付囑」 tr. “entrustment through the three activities,” and 「囑累居末」 tr. “Entrustment stands at the end” all have zero occurrences throughout both the 《文句》 and the 《義疏》, verified against the source both directly and with punctuation allowed. They are all later summary terms. The actual three-activity entrustment is dispersed in the source: Zhiyi has 「身付囑／意付囑／口付囑」 tr. “bodily entrustment / mental entrustment / verbal entrustment,” in the order body, mind, speech 〔0142c05〕; Jizang has 「意業付囑／身業付囑／〔口〕業」 tr. “entrustment by mental activity / entrustment by bodily activity / [verbal] activity,” in the order mind, body, speech 〔0619a27〕. Neither has the combined exact expression. The dispute over the chapter’s position is raised by Jizang’s 《玄義》, and Jizang defends Kumārajīva’s placement: 『不在經末、在中間』 tr. “not at the end of the sutra, but in the middle” 〔0452a07／0619c19〕. Zhiyi’s 《文句》 directly explains the received sequence and does not raise a dispute about the position; the exact expression 「囑累居末」 tr. “Entrustment stands at the end” has zero occurrences throughout the work, and its single occurrence of 「梵本」 tr. “Sanskrit manuscript” belongs to 〈方便品〉 the Chapter on Skillful Means and is unrelated to the position of Entrustment. Kuiji himself judges, 「此品應在經終」 tr. “this chapter should stand at the end of the sutra” 〔0843b06〕, following the Treatise and agreeing with the Sanskrit sequence. Thus the one who judges that Entrustment belongs at the end is Kuiji of Cien, not Zhiyi of Tiantai.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
Kuiji reads the chapter as touching the crowns by hand to charge the bodhisattvas to carry out the entrustment, carrying forward the preceding chapter’s charge through supernormal power 〔0842b19〕. Following the Treatise, he assigns it to 「護法力」 tr. “the power of protecting the Dharma” 〔0842b22〕 and judges, 「此品應在經終」 tr. “this chapter should stand at the end of the sutra” 〔0843b06〕. He gives two explanations of the three wisdoms—all-kinds-of-knowledge, all-knowledge, and natural wisdom 〔0842c22〕—and identifies “other profound teachings” as prajna used first to tame the mind before beings are afterward led to the Lotus 〔0843a28〕. He transmits Nāgārjuna’s simile 「如大良醫方能用毒」 tr. “it is like a great and skillful physician who alone can use poison” 〔0842c12〕, cites the 《成實論》 Satyasiddhi Treatise on five kinds of miserliness 〔0842c26〕, and cites Vasubandhu’s explanation of the three meanings of rejoicing and carrying out the teaching in the 《伽耶山頂經》 Gayāśīrṣa-sūtra 〔0843b11〕. See Heading III. Huizhao’s 《法華玄贊義決》 T34n1724 carries the Cien line forward.
Tiantai · Zhiyi’s 《文句》 T34n1718 (Parallel Witness)
Zhiyi gives three senses of the title: named from the sage’s command; the bodhisattvas’ reverent compliance; and the combined giving and receiving 〔0142b21〕. He reads a three-activity entrustment 〔T34n1718 0142c05〕:
「若申手摩頂，即身付囑也。權智臨實智，即意付囑也……而作是言者，即口付囑也。」〔T34n1718 0142c05〕
tr. “If the hand is extended to touch the crowns, that is bodily entrustment. Provisional wisdom approaching real wisdom is mental entrustment. … ‘And he spoke these words’ is verbal entrustment.”
He reads touching the crowns as the hand of provisional wisdom touching the crown of real wisdom 〔0142c01〕. On the three wisdoms, he says, 「佛之智慧者，一切智也；如來智慧者，道種智也；自然智慧者，一切種智也」 tr. “The Buddha’s wisdom is all-knowledge; the Tathāgata’s wisdom is knowledge of paths and modes; natural wisdom is the knowledge of all modes” 〔0142c13〕, after correlating the preceding passage with the Tathāgata’s three tracks of room, robe, and seat. On the other profound teachings, he says, 「佛慧是深而非餘，六方便是餘而非深，別教次第是餘亦是深，汝能以餘深，助申佛慧者，即善巧報佛之恩」 tr. “Buddha-wisdom is profound but not other; the six skillful means are other but not profound; the sequential teaching of the Separate Teaching is both other and profound. If you can use the other and profound to assist in proclaiming Buddha-wisdom, this is skillfully repaying the Buddha’s kindness” 〔0142c20〕. He directly explains the received sequence and does not raise the dispute about chapter order.
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Jizang distinguishes two forms of entrustment: entrusting the Dharma to persons, and entrusting persons to persons. Citing the 《金剛波若論》, he explains that those whose faculties have not ripened are entrusted to those whose faculties have ripened 〔0619a14〕. His three-activity entrustment takes the manifestation of great supernormal power as mental activity, the touching of crowns by hand as bodily activity, and the speaking of the charge as verbal activity 〔0619a27〕. On the three wisdoms, he says, 「佛之智慧照有慧也，如來智慧照空慧也，自然智慧空有二種任運能知，即無功用慧也」 tr. “The Buddha’s wisdom is wisdom illuminating existence; the Tathāgata’s wisdom is wisdom illuminating emptiness; natural wisdom spontaneously knows both emptiness and existence and is unprompted wisdom” 〔T34n1721 0619b11〕. On the other profound and wondrous Dharma, he says, 「方等有二：一者大乘；二者一乘。餘法即是大乘」 tr. “Vaipulya has two forms: first, the Great Vehicle; second, the One Vehicle. The other Dharma is precisely the Great Vehicle” 〔0619b27〕, citing the 《大品》 Large Prajñāpāramitā on secretly causing beings to abandon the lesser and trust the great. On the position of Entrustment 〔0451c26／0452a07／0619c19〕, he says that although Entrustment stands at the end of most sutras, Kumārajīva understood the sutra’s purport well and placed 〈囑累〉 Entrustment after 〈神力品〉 the Chapter on Supernormal Powers because 「必有深致」 tr. “it must have profound meaning”: 「知〈囑累品〉不在經末」 tr. “Thus it is known that the Chapter on Entrustment does not stand at the end of the sutra,” but 「在中間也」 tr. “stands in the middle.” He also cites the 《智度論》: 「《波若》非祕密法付囑聲聞·《法華》祕密法付囑菩薩」 tr. “The Prajñā is not a secret Dharma and is entrusted to śrāvakas; the Lotus is a secret Dharma and is entrusted to bodhisattvas” 〔0619a17〕.
The Three Houses Recorded Together (Recorded without Adjudication)
The alignment of the three wisdoms: Cien reads 「佛智＝種智・如來智＝一切智・自然智二釋（任運無師／無為智)」 tr. “Buddha-wisdom as all-kinds-of-knowledge, Tathāgata-wisdom as all-knowledge, and natural wisdom in two ways—spontaneous and without a teacher, or as unconditioned wisdom.” Tiantai reads 「佛智＝一切智・如來智＝道種智・自然智＝一切種智」 tr. “Buddha-wisdom as all-knowledge, Tathāgata-wisdom as knowledge of paths and modes, and natural wisdom as the knowledge of all modes.” Sanlun reads 「佛智＝照有慧・如來智＝照空慧・自然智＝空有任運無功用慧」 tr. “Buddha-wisdom as wisdom illuminating existence, Tathāgata-wisdom as wisdom illuminating emptiness, and natural wisdom as unprompted wisdom that spontaneously knows emptiness and existence.” The three houses align the meanings differently; they are recorded side by side without adjudication. The reading of “other profound teachings”: Cien reads 『般若大乘深法調伏二乘、後化此經』 tr. “the profound Mahayana Dharma of prajna tames those of the two vehicles, and afterward this sutra transforms them.” Tiantai reads 「佛慧深非餘・六方便餘非深・別教次第餘亦深」 tr. “Buddha-wisdom is profound but not other; the six skillful means are other but not profound; and the sequential Separate Teaching is both other and profound.” Sanlun reads 「餘法即大乘（方等大乘)」 tr. “the other Dharma is precisely the Great Vehicle—the Vaipulya Great Vehicle.” All three read it as an other vehicle or other teaching used to assist and lead; none reads it as permanent assignment according to distinct five lineages. Their readings are recorded side by side without adjudication. The position of the Chapter on Entrustment: Cien judges 「應在經終」 tr. “it should stand at the end of the sutra,” following the Treatise; Jizang of Sanlun judges 『不在經末、在中間』 tr. “not at the end of the sutra, but in the middle,” defending Kumārajīva; Zhiyi of Tiantai receives Kumārajīva’s sequence and does not raise the dispute. Their positions differ and correspond to the difference in chapter order—Kumārajīva’s Chapter Twenty-Two against the Sanskrit transmission’s Chapter Twenty-Seven. They are recorded side by side without adjudication. Their common ground: all three classify the chapter under the circulation of entrustment, and all treat touching the crowns as bodily enactment of the entrustment. Zhiyi (538–597) and Jizang (549–623) precede Kuiji (632–682); all are recorded without adjudication.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation by the ancient masters | Meaning |
|---|---|---|---|
| 囑累 | parīndanā (term-family) | 〔本經 0052c04〕; Kuiji: 「囑謂付託，累謂重疊，再三付託令其護持」 tr. “‘Entrust’ means to give in trust; ‘repeatedly’ means repetition: the Dharma is given in trust again and again so that they will protect and uphold it” 〔T34n1723 0842b25〕; Zhiyi’s three senses—sage’s command, reverent compliance, giving and receiving 〔T34n1718 0142b21〕; Jizang: 「囑謂付囑，累謂憑累」 tr. “‘Entrust’ means entrusting; ‘repeatedly’ means relying repeatedly” 〔T34n1721 0619a13〕 | The Buddha touches the crowns by hand and repeatedly entrusts this sutra so that it will be protected, upheld, and circulated |
| 摩頂 | — | 〔本經 0052c04〕; Kuiji: 「摩頂令行付囑」 tr. “touching the crowns charges them to carry out the entrustment” 〔T34n1723 0842b19〕; Zhiyi: 『權智手摩實智頂』 tr. “the hand of provisional wisdom touches the crown of real wisdom” 〔T34n1718 0142c01〕; Dharmarakṣa has 「著其右掌·舉手下之以為念識」 tr. “placed upon his right palm; raising his hand and lowering it as a sign to be remembered” 〔T09n0263 0134a23·摩頂母題缺〕 (the crown-touching motif is absent) | The Buddha’s right hand touches the crowns of the bodhisattvas three times · bodily enactment of entrustment |
| 三智 | — | 〔本經 0052c14〕; Kuiji: Buddha-wisdom as all-kinds-of-knowledge, Tathāgata-wisdom as all-knowledge, natural wisdom with two explanations 〔T34n1723 0842c22〕; Zhiyi: all-knowledge, knowledge of paths and modes, the knowledge of all modes 〔T34n1718 0142c13〕; Jizang: wisdom illuminating existence, wisdom illuminating emptiness, unprompted wisdom 〔T34n1721 0619b11〕; Dharmarakṣa has 「自在之慧」 tr. “sovereign wisdom” for natural wisdom 〔T09n0263 0134a27〕 | The Buddha’s wisdom · the Tathāgata’s wisdom · natural wisdom; the three houses align their meanings differently |
| 自然智 | — | 〔本經 0052c14〕; Kuiji: 「此二任運，無師而得，名自然智」 tr. “These two operate spontaneously and are attained without a teacher, and so are named natural wisdom” 〔T34n1723 0842c22〕; Dharmarakṣa has 「自在之慧」 tr. “sovereign wisdom” 〔T09n0263 0134a27〕 | Wisdom attained naturally, without a teacher · the third of the three wisdoms |
| 大施主 | — | 〔本經 0052c15〕; Kuiji’s mental empowerment: 『佛為大施主勸勿慳』 tr. “the Buddha is the great donor and admonishes them not to be miserly” 〔T34n1723 0842c17〕; he cites the Satyasiddhi Treatise on five kinds of miserliness 〔0842c26〕; Dharmarakṣa has 「無上無極法施」 tr. “the unsurpassed and unlimited gift of Dharma” 〔T09n0263 0134a28·大施主名缺〕 (the designation “great donor” is absent) | The Tathāgata gives the three wisdoms to sentient beings and admonishes the bodhisattvas to follow and learn without miserliness |
| 餘深法 | — | 〔本經 0052c19〕; Kuiji: 「般若大乘深法調伏其心，後化此法」 tr. “the profound Mahayana Dharma of prajna tames their minds; afterward they are transformed through this Dharma” 〔T34n1723 0843a28〕; Zhiyi: 「六方便是餘而非深」 tr. “the six skillful means are other but not profound” 〔T34n1718 0142c20〕; Jizang: 「餘法即是大乘」 tr. “the other Dharma is precisely the Great Vehicle” 〔T34n1721 0619b27〕; Dharmarakṣa has 「令信樂·入尊法」 tr. “cause them to trust and delight; enter the honored Dharma” 〔T09n0263 0134b02·餘深法缺〕 (the phrase “other profound teachings” is absent) | Other profound teachings shown to those who do not trust this sutra; none of the three houses reads the phrase as permanent assignment according to distinct five lineages |
VI. Similes · Rhetoric
This chapter has none of the seven Lotus parables. Its rhetorical core lies in 「摩頂」 tr. “touching the crowns” as bodily contact and the borrowed simile 『大良醫用毒』 tr. “a great and skillful physician using poison.”
(1) Touching the crowns three times—the bodily touch of entrustment — 〔T09n0262 0052c04〕. The Buddha rises from the Dharma seat and with his right hand touches the crowns of immeasurable bodhisattvas, 「如是三摩」 tr. “stroking them three times in this way.” He entrusts the Dharma first not through words but through the hand. The touch upon the crown is bodily contact, causing those who receive the Dharma to feel its weight in their own bodies. Of the three repetitions, Kuiji says, 「法皆三故、傳燈之法必重付故」 tr. “because dharmas are all threefold; because the Dharma of transmitting the lamp must be entrusted repeatedly” 〔T34n1723 0842c14〕. Like the solemn repetition involved in transmitting a lamp in the world, the act is settled only after the third touch.
(2) A great and skillful physician using poison—a borrowed simile transmitted from Nāgārjuna — On the right hand’s 「示大吉祥」 tr. “manifesting great auspiciousness” 〔T34n1723 0842c10〕, Nāgārjuna explains: 「餘經非祕密，唯《法華》祕密說二乘作佛，唯大菩薩能用行之，如大良醫方能用毒。」 tr. “Other sutras are not secret; only the Lotus secretly teaches that those of the two vehicles become buddhas. Only great bodhisattvas can employ and practice it, like a great and skillful physician who alone can use poison.” The Lotus teaching that those of the two vehicles become buddhas is like an intensely potent medicine, figured as poison, which only a great physician—a great bodhisattva—can use skillfully. Therefore it is entrusted only to great bodhisattvas, whose crowns are touched as the charge is laid heavily upon them.
(3) The stūpa of Many Treasures returns · the emanation buddhas each depart—the closure of 〈見寶塔品⑪〉 the Chapter on Beholding the Jeweled Stūpa — 〔T09n0262 0052c26〕. The Buddha directs the emanation buddhas to return to their original lands and says, 「多寶佛塔還可如故」 tr. “The stūpa of Many Treasures Buddha may return as before.” The two buddhas seated together and the gathering of the emanation buddhas, initiated in Chapter Eleven, now return one by one to their places. Kuiji takes this as proof that there is 「更無還處」 tr. “nowhere further to which they might return” and therefore judges that this chapter should stand at the end of the sutra 〔T34n1723 0843b06〕.
VII. Cross-Reading · Carrying Forward
(1) Treatises upon which this chapter relies in Kuiji’s 《玄贊》:
- Vasubandhu’s 《法華論》 — assigns this chapter to 「護法力」 tr. “the power of protecting the Dharma,” manifested by 〈普賢品〉 the Chapter on Universally Worthy and the chapter following it 〔T34n1723 0842b22〕; the Treatise places 〈囑累品〉 the Chapter on Entrustment at the end of the sutra. Vasubandhu’s explanation of 「『歡喜奉行』有三義」 tr. “the three meanings of rejoicing and carrying out the teaching” in the 《伽耶山頂經》 Gayāśīrṣa-sūtra is cited at 〔0843b11〕.
- Kuiji cites Nāgārjuna for the simile of a great and skillful physician using poison 〔0842c10〕 and the 《成實論》 Satyasiddhi Treatise for five kinds of miserliness 〔0842c26〕. Zhiyi aligns great loving compassion, absence of miserliness, and absence of fear with the Tathāgata’s three tracks of room, robe, and seat 〔0142c11〕. Jizang cites the 《金剛波若論》 Treatise on the Vajracchedikā Prajñāpāramitā, the 《智度論》 Treatise on the Great Perfection of Wisdom, the 《大品》 Large Prajñāpāramitā, and the 《十二門論》 Twelve-Gate Treatise 〔0619a16／0619a17／0619b27／0452a09〕.
(2) Cross-Reading within the Lotus:
- The sealing of the two-part entrustment → 〈如來神力品㉑〉 the Chapter on the Supernormal Powers of the Tathāgata, Chapter Twenty-One, works supernormal powers to bring forth trust in the entrustment; this chapter touches the crowns to charge the bodhisattvas to carry out the entrustment 〔T34n1723 0842b19〕. The two parts of entrustment are sealed here.
- The closure of the Chapter on Beholding the Jeweled Stūpa → the emanation buddhas return to their original lands and 「多寶佛塔還可如故」 tr. “the stūpa of Many Treasures Buddha may return as before” 〔0052c26〕, closing the two buddhas’ shared seat and the three transformations that gathered the emanation buddhas in 〈見寶塔品⑪〉 Chapter Eleven, Beholding the Jeweled Stūpa. Kuiji uses this to judge that the chapter should stand at the end of the sutra 〔0843b06〕.
- The earth-emerging bodhisattvas receive the charge → 「上行等無邊阿僧祇菩薩」 tr. “the boundless, incalculable assembly of bodhisattvas including Superior Conduct (Viśiṣṭacāritra)” appears among the rejoicing assembly 〔0053a01〕. These are the bodhisattvas transformed from the Origin who emerged in 〈從地踊出品⑮〉 Chapter Fifteen, Emerging from the Earth and received the charge in 〈神力品㉑〉 Chapter Twenty-One, the Supernormal Powers of the Tathāgata.
- The three wisdoms echo from afar → the Buddha gives sentient beings Buddha-wisdom, Tathāgata-wisdom, and natural wisdom 〔0052c14〕, echoing 〈方便品②〉 the Chapter on Skillful Means and its statement 「唯佛與佛乃能究盡諸法實相」 tr. “Only a buddha together with a buddha can fathom completely the true mark of all dharmas.”
- Other profound teachings carry forward the skillful sequence → 「不信受者，當於餘深法中，示教利喜」 tr. “those who do not trust and accept are revealed, instructed, benefited, and gladdened within other profound teachings” 〔0052c19〕, carrying forward the three vehicles as skillful means in 〈方便品②〉 the Chapter on Skillful Means and the Great-Vehicle transformation of 〈信解品④〉 the Chapter on Faith and Understanding. Kuiji reads it as prajna first taming the mind and afterward returning the person to the Lotus.
(3) Carrying Forward: Huizhao’s 《法華玄贊義決》 T34n1724 carries forward the Cien line; Zhanran’s 《法華文句記》 T34n1719 carries forward the Tiantai line; Jizang’s Sanlun line also has the 《法華玄論》 T34n1720. Each carries forward its own tradition; their lines are recorded without adjudicating.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈囑累品第二十二〉 begins at 〔T09n0262 0052c04〕（卷六）. Rising from the Dharma seat and touching the crowns with the right hand 0052c04; touching them three times 〔三反摩頂 0052c08〕 · the three wisdoms and the great donor 0052c14; do not be miserly 〔勿慳悋 0052c15〕 · those who do not trust and the other profound teachings 0052c19; repaying the kindness of the buddhas 〔報佛恩 0052c20〕 · the bodhisattvas vow three times to carry it out 0052c23; three repetitions 〔如是三反 0052c24〕 · the emanation buddhas return to their original lands 0052c26; the stūpa of Many Treasures returns as before 〔多寶塔還故 0052c28〕 · the whole assembly rejoices through 0053a03, after which 〈藥王菩薩本事品第二十三〉 “Chapter Twenty-Three, the Former Affairs of the Bodhisattva Medicine King” begins at 0053a04. The chapter has no verse. Source file: the Source-Text layer, verified word for word.
- 竺法護 T263 《正法華經》 〈囑累品第二十七〉 begins at 〔T09n0263 0134a19〕 as the final chapter: the Able and Benevolent rises from the Dharma seat and manifests supernormal powers 0134a20; placed upon his right palm and the raised hand lowered 〔著其右掌 0134a21・安措右掌舉手下之 0134a23〕 · Buddha-wisdom, Tathāgata-wisdom, sovereign wisdom, and the unlimited gift of Dharma 0134a27; sparing and miserliness 〔矜惜慳嫉 0134a28〕 · those who do not trust are caused to trust and delight and enter the honored Dharma 0134b02 · three declarations carrying it out 0134b08 · the reply of the buddhas of the ten directions 0134b11; the stūpa-shrine of the World-Honored One Many Treasures returns to its former place 〔多寶世尊塔廟即復故處 0134b12〕 · none fails to rejoice through 0134b19. 〔摩頂・自然智慧・大施主・餘深法・慳悋 T263 全書皆 0 命中〕 tr. “[The exact expressions ‘touching the crowns,’ ‘natural wisdom,’ ‘great donor,’ ‘other profound teachings,’ and ‘miserliness’ all have zero occurrences throughout that translation.]”
- 添品 T264 〈囑累品第二十七〉 begins at 〔T09n0264 0195c09〕 as the final chapter: touching the crowns with the right hand 0195c10; touching them three times 〔三反摩頂 0195c14〕 · the three wisdoms 0195c20; the great donor 〔大施主 0195c20〕 · other profound teachings and revealing, instructing, benefiting, and gladdening 0195c25 · vowing three times to carry it out 0195c29 · the stūpa of Many Treasures returns as before 0196a03 · all give rise to great joy through 0196a08. 〔逐字近同羅什·純漢字 羅什 463／添品 462（大正底本「汝當」刪「等」）·實質字異三：從座而起／法座・修集／修習×2・汝當／汝等當·宋元明本回同羅什則 463〕 tr. “[Nearly identical word for word with Kumārajīva; pure-Han count: Kumārajīva 463, supplemented edition 462, because the Taishō base text omits the character ‘all of you’; three substantive differences: ‘rose from the seat / Dharma seat,’ ‘cultivated and gathered / cultivated’ twice, and ‘you should / all of you should’; the Song, Yuan, and Ming editions return to Kumārajīva’s 463.]”
- 窺基《玄贊》T34n1723 (the expository mirror): 〈囑累品〉 the Chapter on Entrustment spans 〔0842b17〕—〔0843b15〕. Three gateways 0842b18; the two-part entrustment and touching the crowns to charge them to carry it out 0842b19; the power of protecting the Dharma 0842b22; explanation of the name 0842b25; resolution of the difficulty 0842b27; four-part division of the chapter 0842c01 · Nāgārjuna’s great physician using poison 0842c10; the earnestness of three touches 0842c14; threefold mental empowerment 0842c17; exhaustion of the three unwholesome roots 0842c19; two explanations of the three wisdoms 0842c22; five kinds of miserliness in the 《成實論》 Satyasiddhi Treatise 0842c26 · prajna as the other profound teaching used first to tame the mind 0843a28; this chapter should stand at the end of the sutra 0843b06; three meanings of joy in the 《伽耶山頂經》 Gayāśīrṣa-sūtra 0843b11.
- 智顗《文句》T34n1718 (parallel witness): the explanation 〈釋囑累品〉 “Explanation of the Chapter on Entrustment” begins at 0142b20. Three senses of the title 0142b21; three parts of entrustment 0142c01; the hand of provisional wisdom touches the crown of real wisdom 0142c01; entrustment through body, mind, and speech 0142c05; the three wisdoms 0142c13; other profound teachings 0142c20, through 0143a09. Zhiyi directly explains the received sequence: the exact expression “Entrustment stands at the end” has zero occurrences throughout the work, and its single occurrence of “Sanskrit manuscript” belongs to 〈方便品〉 the Chapter on Skillful Means and is unrelated to position.
- 吉藏《義疏》T34n1721 (parallel witness): 〈囑累品第二十二〉 “Chapter Twenty-Two, Entrustment” begins at 0619a05. Circulation of entrustment 0619a06; two forms of entrustment and the 《金剛波若論》 0619a14; the 《智度論》 0619a17; entrustment through three activities 0619a27; the three wisdoms 0619b11; the Vaipulya Great Vehicle as the other profound and wondrous Dharma 0619b27; Entrustment stands in the middle 0619c19, through 0619c20. The positional judgment in the 《玄義》 begins at 0451c26 〔羅什妙得經旨 0451c29・不在經末 0452a07・在藥王品前 0452a15〕 tr. “[Kumārajīva wondrously grasped the purport; not at the end of the sutra; before the Chapter on Medicine King.]”
- Record of formation: all three chapter titles read 「囑累品」 tr. “Chapter on Entrustment.” Kumārajīva places it as Chapter Twenty-Two; Dharmarakṣa and the supplemented edition place it as the final Chapter Twenty-Seven, agreeing with the Sanskrit sequence. Dharmarakṣa is the alternate translation, with Able and Benevolent, supernormal powers, no crown-touching motif, sovereign wisdom, no designation “great donor,” no phrase “other profound teachings,” three declarations, and an added reply from the buddhas of the ten directions. The supplemented edition agrees nearly word for word with Kumārajīva, with three substantive character differences; the Song, Yuan, and Ming editions return to Kumārajīva. The five exact sequences 「總付囑」 tr. “general entrustment,” 「別付囑」 tr. “specific entrustment,” 「三身付囑」 tr. “entrustment through the three bodies,” 「三業付囑」 tr. “entrustment through the three activities,” and 「囑累居末」 tr. “Entrustment stands at the end” have zero occurrences throughout both commentaries and are later summary terms. The positional dispute belongs to Jizang’s 《玄義》, which defends Kumārajīva; Kuiji himself judges 「應在經終」 tr. “it should stand at the end of the sutra.”