妙法蓮華經 妙音菩薩品第二十四
前一品〈藥王〉，是一個人把自己燒了、以身供經——『自行的苦行力』。這一品，換一種弘經之力：一位東方淨土的大菩薩妙音，以三昧的力量，現出種種身、來往娑婆，處處為眾生說這部經——從自行推到了教他。
釋迦放光照東方，過百八萬億那由他恒河沙世界，有淨光莊嚴國、淨華宿王智佛；那國的妙音菩薩，得了妙幢相、法華等十六種大三昧，要來娑婆供養釋迦、聽法華經。他的本土佛先叮囑他一句意味深長的話：『你莫輕視那個國土，生下劣想。』——那穢土佛身卑小、你身高四萬二千由旬，正因你殊勝，去了才更要當心。身量有大小，佛道卻無二。妙音以三昧力化八萬四千寶蓮華為瑞，與八萬四千菩薩來詣，代本土佛向釋迦問訊，句句是一尊佛對另一國眾生的關切。
然後佛揭出他真正的神通：你只見他身在此處，其實他現種種身、處處說經——梵王、帝釋、長者、居士、比丘、婦女、童男女、天龍八部，乃至於王的後宮變為女身而說是經。應以聲聞形得度的現聲聞形，應以佛形得度的即現佛形，乃至應以滅度得度的就示現滅度。他所住的三昧，名叫「現一切色身」。
所以這一品的心，是「現一切色身」五個字：一位菩薩能現無量身——眾生是什麼樣，他就現什麼樣；在哪一道、哪一身裡的眾生，他就在那一身裡對他們說法。菩薩度生的無量，不在神通多大，在那一片「隨眾生所應」的悲心。他來去娑婆一趟，所經之地六種震動、所聞眾生皆得道；而他現的身，你我也許正身在其中而不自知——那勸你聽經的人、那與你同行的人，安知不是妙音之一身。
且入此品，看一位菩薩怎樣現無量身、來往兩土弘這部經；下一品〈觀世音菩薩普門品〉，另有一位大士，普門示現三十三身、尋聲救苦，那是眾生最熟的一位。
In the preceding chapter, “Medicine King” (Bhaiṣajyarāja), one person burned himself and offered his body for the sutra—“the power of arduous practice in one’s own conduct.” This chapter turns to another power for transmitting the sutra: Wonderful Sound (Gadgadasvara), a great bodhisattva from a pure land in the east, through the power of meditative absorption, manifests all kinds of bodies, travels to and from the Sahā world, and everywhere teaches this sutra for sentient beings—advancing from one’s own conduct to teaching others.
Śākyamuni emits radiance that illuminates the east. Beyond worlds as numerous as the sands of one hundred and eight myriads of millions of nayutas of Ganges Rivers are the land Pure Light Adornment and the Buddha Pure-Flower Constellation-King-Wisdom. The Bodhisattva Wonderful Sound of that land has attained sixteen great meditative absorptions, including Wondrous-Banner Mark and Lotus, and wishes to come to the Sahā world to make offerings to Śākyamuni and hear the Lotus Sutra. His own land’s Buddha first gives him one profoundly meaningful admonition: “Do not look down upon that land or conceive a lowly thought.” The Buddha’s body in that defiled land is small and lowly, while your body is forty-two thousand yojanas tall; precisely because you are extraordinary, you must be all the more careful when you go. Bodies differ in size, but the buddha-way is not two. Through the power of meditative absorption, Wonderful Sound conjures eighty-four thousand jeweled lotuses as a portent, arrives with eighty-four thousand bodhisattvas, and conveys his own Buddha’s greetings to Śākyamuni. Sentence after sentence expresses one buddha’s concern for the sentient beings of another land.
The Buddha then discloses Wonderful Sound’s true supernormal power: you see only his body here, but in truth he manifests all kinds of bodies and everywhere teaches the sutra—a Brahmā king, Śakra, an elder, a householder, a monk, a woman, a boy or girl, or one of the eight classes of devas and dragons; even in a king’s inner palace he transforms into a woman and teaches this sutra. For those who should be delivered through the form of a listener, he manifests the form of a listener. For those who should be delivered through the form of a buddha, he immediately manifests the form of a buddha. Even for those who should be delivered through extinction, he manifests extinction. The meditative absorption in which he abides is named Manifesting All Forms.
The heart of this chapter, then, is the words “Manifesting All Forms.” One bodhisattva can manifest immeasurable bodies. Whatever sentient beings are like, he manifests himself in that way; in whatever destination and whatever kind of body sentient beings dwell, he enters that body to teach them the Dharma. The immeasurability of a bodhisattva’s work of delivering sentient beings lies not in the magnitude of his supernormal powers but in the compassion that accords with what sentient beings require. In a single journey to and from the Sahā world, the lands through which he passes quake in six ways and the sentient beings who hear him all attain the path. And perhaps you and I are even now within the bodies he manifests without knowing it: the person who urges you to hear the sutra, the person who travels beside you—how do you know that person is not one body of Wonderful Sound?
Let us enter this chapter and see how one bodhisattva manifests immeasurable bodies, travels between two lands, and transmits this sutra. In the next chapter, “The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds,” another great being—Perceiver of the World’s Sounds (Guanshiyin/Avalokiteśvara)—universally manifests thirty-three bodies through the universal gateway and rescues beings from suffering by perceiving their cries, the bodhisattva sentient beings know best.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷七〈妙音菩薩品第二十四〉· 大正藏 T09n0262〔起 T09 0055a17〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0055a17〕爾時釋迦牟尼佛放大人相肉髻光明，及放眉間白毫相光，遍照東方百八萬億那由他恒河沙等諸佛世界。過是數已，有世界名淨光莊嚴，其國有佛，號淨華宿王智如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為無量無邊菩薩大眾恭敬圍繞而為說法，釋迦牟尼佛白毫光明遍照其國。爾時一切淨光莊嚴國中，有一菩薩名曰妙音，久已殖眾德本，供養親近無量百千萬億諸佛，而悉成就甚深智慧，得妙幢相三昧、法華三昧、淨德三昧、宿王戲三昧、無緣三昧、智印三昧、解一切眾生語言三昧、集一切功德三昧、清淨三昧、神通遊戲三昧、慧炬三昧、莊嚴王三昧、淨光明三昧、淨藏三昧、不共三昧、日旋三昧，得如是等百千萬億恒河沙等諸大三昧。釋迦牟尼佛光照其身，即白淨華宿王智佛言：「世尊！我當往詣娑婆世界，禮拜、親近、供養釋迦牟尼佛，及見文殊師利法王子菩薩、藥王菩薩、勇施菩薩、宿王華菩薩、上行意菩薩、莊嚴王菩薩、藥上菩薩。」 爾時淨華宿王智佛告妙音菩薩：「汝莫輕彼國，生下劣想。善男子！彼娑婆世界，高下不平，土石諸山，穢惡充滿，佛身卑小，諸菩薩眾其形亦小。而汝身四萬二千由旬，我身六百八十萬由旬，汝身第一端正，百千萬福，光明殊妙，是故汝往，莫輕彼國——若佛、菩薩及國土，生下劣想。」 妙音菩薩白其佛言：「世尊！我今詣娑婆世界，皆是如來之力，如來神通遊戲，如來功德智慧莊嚴。」於是妙音菩薩不起于座，身不動搖，而入三昧，以三昧力，於耆闍崛山，去法座不遠，化作八萬四千眾寶蓮華，閻浮檀金為莖，白銀為葉，金剛為鬚，甄叔迦寶以為其臺。 爾時，文殊師利法王子見是蓮華，而白佛言：「世尊！是何因緣，先現此瑞？有若干千萬蓮華，閻浮檀金為莖，白銀為葉，金剛為鬚，甄叔迦寶以為其臺。」 爾時釋迦牟尼佛告文殊師利：「是妙音菩薩摩訶薩，欲從淨華宿王智佛國，與八萬四千菩薩，圍繞而來至此娑婆世界，供養、親近、禮拜於我，亦欲供養、聽法華經。」 文殊師利白佛言：「世尊！是菩薩種何善本？修何功德？而能有是大神通力？行何三昧？願為我等說是三昧名字，我等亦欲勤修行之，行此三昧，乃能見是菩薩色相大小，威儀進止。唯願世尊以神通力，彼菩薩來，令我得見。」 爾時釋迦牟尼佛告文殊師利：「此久滅度多寶如來，當為汝等而現其相。」 時多寶佛告彼菩薩：「善男子！來，文殊師利法王子欲見汝身。」于時妙音菩薩於彼國沒，與八萬四千菩薩俱共發來。所經諸國，六種震動，皆悉雨於七寶蓮華；百千天樂，不鼓自鳴。是菩薩目如廣大青蓮華葉，正使和合百千萬月，其面貌端正復過於此，身真金色，無量百千功德莊嚴，威德熾盛，光明照曜，諸相具足，如那羅延堅固之身。入七寶臺，上昇虛空，去地七多羅樹，諸菩薩眾恭敬圍繞，而來詣此娑婆世界耆闍崛山。到已，下七寶臺，以價直百千瓔珞，持至釋迦牟尼佛所，頭面禮足，奉上瓔珞，而白佛言：「世尊！淨華宿王智佛問訊世尊，少病、少惱，起居輕利，安樂行不？四大調和不？世事可忍不？眾生易度不？無多貪欲、瞋恚、愚癡、嫉妬、慳慢不？無不孝父母、不敬沙門、邪見、不善心、不攝五情不？世尊！眾生能降伏諸魔怨不？久滅度多寶如來在七寶塔中，來聽法不？又問訊多寶如來，安隱、少惱，堪忍久住不？世尊！我今欲見多寶佛身，唯願世尊，示我令見。」 爾時釋迦牟尼佛語多寶佛：「是妙音菩薩欲得相見。」 時多寶佛告妙音言：「善哉，善哉！汝能為供養釋迦牟尼佛及聽法華經，并見文殊師利等，故來至此。」 〔T09 0056a02〕爾時華德菩薩白佛言：「世尊！是妙音菩薩，種何善根，修何功德，有是神力？」 佛告華德菩薩：「過去有佛，名雲雷音王多陀阿伽度、阿羅訶、三藐三佛陀，國名現一切世間，劫名憙見，妙音菩薩於萬二千歲，以十萬種伎樂供養雲雷音王佛，并奉上八萬四千七寶鉢。以是因緣果報，今生淨華宿王智佛國，有是神力。華德！於汝意云何？爾時雲雷音王佛所，妙音菩薩——伎樂供養、奉上寶器者，豈異人乎？今此妙音菩薩摩訶薩是。華德！是妙音菩薩，已曾供養親近無量諸佛，久殖德本，又值恒河沙等百千萬億那由他佛。 「華德！汝但見妙音菩薩其身在此，而是菩薩，現種種身，處處為諸眾生說是經典——或現梵王身，或現帝釋身，或現自在天身，或現大自在天身，或現天大將軍身，或現毘沙門天王身，或現轉輪聖王身，或現諸小王身，或現長者身，或現居士身，或現宰官身，或現婆羅門身，或現比丘、比丘尼、優婆塞、優婆夷身，或現長者居士婦女身，或現宰官婦女身，或現婆羅門婦女身，或現童男、童女身，或現天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等身，而說是經。諸有地獄、餓鬼、畜生，及眾難處，皆能救濟，乃至於王後宮，變為女身，而說是經。 「華德！是妙音菩薩，能救護娑婆世界諸眾生者，是妙音菩薩如是種種變化現身，在此娑婆國土，為諸眾生說是經典，於神通、變化、智慧無所損減。是菩薩，以若干智慧明照娑婆世界，令一切眾生各得所知；於十方恒河沙世界中，亦復如是。若應以聲聞形得度者，現聲聞形而為說法；應以辟支佛形得度者，現辟支佛形而為說法；應以菩薩形得度者，現菩薩形而為說法；應以佛形得度者，即現佛形而為說法。如是種種，隨所應度而為現形，乃至應以滅度而得度者，示現滅度。 「華德！妙音菩薩摩訶薩，成就大神通智慧之力，其事如是。」 爾時華德菩薩白佛言：「世尊！是妙音菩薩，深種善根。世尊！是菩薩住何三昧，而能如是在所變現，度脫眾生？」 佛告華德菩薩：「善男子！其三昧名現一切色身，妙音菩薩住是三昧中，能如是饒益無量眾生。」 說是妙音菩薩品時，與妙音菩薩俱來者八萬四千人，皆得現一切色身三昧；此娑婆世界無量菩薩，亦得是三昧及陀羅尼。 爾時妙音菩薩摩訶薩供養釋迦牟尼佛及多寶佛塔已，還歸本土，所經諸國，六種震動，雨寶蓮華，作百千萬億種種伎樂。既到本國，與八萬四千菩薩、圍繞至淨華宿王智佛所，白佛言：「世尊！我到娑婆世界饒益眾生，見釋迦牟尼佛，及見多寶佛塔，禮拜、供養；又見文殊師利法王子菩薩，及見藥王菩薩、得勤精進力菩薩、勇施菩薩等，亦令是八萬四千菩薩得現一切色身三昧。」說是妙音菩薩來往品時，四萬二千天子得無生法忍，華德菩薩得法華三昧。
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.
放光照東方淨光莊嚴國
那時候，釋迦牟尼佛放出祂大人相肉髻（頭頂隆起如髻的殊勝頂相）所現的光明，又放出眉間白毫相（兩眉之間白色毫毛所現）的光明，遍照東方一百八萬億那由他（無量無數的大數）如恒河沙那樣多的諸佛世界。越過這麼多的世界之後，有一個世界名叫淨光莊嚴，那個國土裡有一尊佛，名號是淨華宿王智如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，正被無量無邊的菩薩大眾恭敬圍繞著而演說佛法，釋迦牟尼佛的白毫光明遍照了那整個國土。那時候，在整個淨光莊嚴國之中，有一位菩薩名叫妙音，他很久以前就已經培植了種種德行的根本，供養、親近過無量百千萬億那樣多的諸佛，而且全都成就了甚深的智慧，證得了妙幢相三昧（妙幢相的定境）、法華三昧、淨德三昧、宿王戲三昧、無緣三昧、智印三昧、解一切眾生語言三昧、集一切功德三昧、清淨三昧、神通遊戲三昧、慧炬三昧、莊嚴王三昧、淨光明三昧、淨藏三昧、不共三昧、日旋三昧，證得了像這樣百千萬億如恒河沙那樣多的種種大三昧。釋迦牟尼佛的光明照到了他的身上，他隨即向淨華宿王智佛稟白說：「世尊啊！我應當前往娑婆世界（我們所居住的堪忍世界），去禮拜、親近、供養釋迦牟尼佛，並且拜見文殊師利法王子菩薩、藥王菩薩、勇施菩薩、宿王華菩薩、上行意菩薩、莊嚴王菩薩、藥上菩薩。」
佛誡莫輕彼國
那時候，淨華宿王智佛告訴妙音菩薩說：「你不要輕視那個國土，生起下等鄙劣的想法。善男子啊！那個娑婆世界，地勢高低不平，土石與種種的山嶽，充滿了污穢惡濁；佛的身量卑微矮小，眾位菩薩的形貌也一樣矮小。而你的身量高達四萬二千由旬（由旬是印度計算路程的單位），我的身量高達六百八十萬由旬，你的身相最為端正，具足百千萬種的福德，光明殊勝微妙，所以你此番前往，可不要輕視那個國土——不要對那裡的佛、菩薩以及國土，生起下等鄙劣的想法。」
入定化寶蓮華
妙音菩薩向他的佛稟白說：「世尊啊！我如今前往娑婆世界，全都是仰仗如來的威力，是如來的神通遊戲，是如來的功德智慧所成就的莊嚴。」於是妙音菩薩沒有離開座位，身子也不搖動，就進入了三昧（禪定），憑著三昧的定力，在耆闍崛山（靈鷲山）上、距離說法的座席不遠的地方，變化生出八萬四千朵眾寶所成的蓮華，以閻浮檀金（上等的紫金）作為華莖，以白銀作為華葉，以金剛作為華鬚，以甄叔迦寶（赤紅色的寶）作為華臺。
化寶蓮華·文殊問瑞
那時候，文殊師利法王子看見了這些蓮華，就向佛稟白說：「世尊啊！這是什麼樣的因緣，預先顯現出這樣的祥瑞？竟有若干千萬朵的蓮華，以閻浮檀金作為華莖，以白銀作為華葉，以金剛作為華鬚，以甄叔迦寶作為華臺。」那時候，釋迦牟尼佛告訴文殊師利說：「這是妙音菩薩摩訶薩（大菩薩），想要從淨華宿王智佛的國土，帶著八萬四千位菩薩圍繞著，前來到這娑婆世界，供養、親近、禮拜我，也想要供養、聽受這部法華經。」文殊師利向佛稟白說：「世尊啊！這位菩薩栽種了什麼樣的善根？修習了什麼樣的功德？竟能有這樣廣大的神通之力？他修行的是什麼樣的三昧？但願您為我們解說這三昧的名字，我們也想要勤加修行、修行這種三昧，才能夠看見這位菩薩色相的大小、威儀舉止的進退動靜。唯願世尊以神通之力，讓那位菩薩前來，使我得以拜見。」
多寶佛召妙音來詣
那時候，釋迦牟尼佛告訴文殊師利說：「這位久已滅度的多寶如來，將要為你們顯現他的形相。」這時候，多寶佛就告訴那位菩薩說：「善男子啊！你來吧，文殊師利法王子想要見你的身形。」那時候，妙音菩薩就在那個國土隱沒了身形，與八萬四千位菩薩一同出發前來。他們所經過的種種國土，都起了六種震動，也全都雨下七寶所成的蓮華；百千種天上的伎樂，不必敲擊就自然發出樂音。這位菩薩的眼睛，好比廣大的青蓮華葉；即使把百千萬個月亮聚合在一起，他面貌的端正還更勝過這個。他的身子是純真的金色，用無量百千種功德來莊嚴，威德熾盛，光明照耀，種種的相好全都具足，就如同那羅延（力大無比的大力天神）堅固的身軀一般。他進入七寶所成的寶臺，上升到虛空之中，離地面高達七棵多羅樹（一種高大的棕櫚樹）那樣的高度，眾位菩薩恭敬圍繞著他，前來到這娑婆世界的耆闍崛山。
妙音來詣問訊
到達之後，他從七寶臺上下來，拿著價值百千兩黃金的瓔珞（珠玉綴成的頸飾），帶到釋迦牟尼佛的處所，以頭面頂禮佛足，奉獻上瓔珞，向佛稟白說：「世尊啊！淨華宿王智佛向世尊問訊致意：您少病、少惱嗎？起居行動輕快便利，安樂行道還好嗎？地、水、火、風四大調和嗎？世間的種種事務還堪能忍受嗎？眾生容易度化嗎？他們沒有太多的貪欲、瞋恚、愚癡、嫉妬、慳貪與憍慢吧？他們沒有不孝順父母、不恭敬沙門（出家修道之人）、懷持邪見、心念不善、不收攝眼耳鼻舌身這五情吧？世尊啊！眾生能夠降伏種種的魔怨嗎？久已滅度的多寶如來，在七寶塔中前來聽法嗎？我又代為向多寶如來問訊：您安穩、少惱，還堪能忍受、長久安住嗎？世尊啊！我如今想要拜見多寶佛的身形，唯願世尊，指示我使我得以拜見。」
多寶佛稱善
那時候，釋迦牟尼佛對多寶佛說：「這位妙音菩薩想要與您相見。」這時候，多寶佛就告訴妙音說：「善哉，善哉！你能夠為了供養釋迦牟尼佛、聽受法華經，並且拜見文殊師利等菩薩的緣故，而前來到這裡。」
華德問雲雷音王本事
那時候，華德菩薩向佛稟白說：「世尊啊！這位妙音菩薩，栽種了什麼樣的善根，修習了什麼樣的功德，而有這樣的神力？」佛告訴華德菩薩說：「在過去世，有一尊佛，名叫雲雷音王多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正遍知），那個國土名叫現一切世間，那個時劫名叫憙見。妙音菩薩在那位佛的座下，經歷一萬二千歲，用十萬種的伎樂供養雲雷音王佛，並且奉獻上八萬四千個七寶所成的鉢。由於這樣的因緣果報，他如今得以往生在淨華宿王智佛的國土，具有這樣的神力。華德啊！你的意思怎麼樣？那時候在雲雷音王佛的座下，以伎樂供養、奉獻寶器的那位妙音菩薩，難道是別人嗎？就是如今這位妙音菩薩摩訶薩啊。華德啊！這位妙音菩薩，早已曾經供養、親近過無量的諸佛，很久以前就培植了德行的根本，又逢遇過如恒河沙那樣多的百千萬億那由他（無量無數）諸佛。
現種種身說經
「華德啊！你只看見妙音菩薩的身形在這裡，然而這位菩薩，示現種種的身形，處處為眾生演說這部經典——有時示現梵王（大梵天王）的身形，有時示現帝釋（忉利天主）的身形，有時示現自在天的身形，有時示現大自在天的身形，有時示現天大將軍（統領天兵的大將）的身形，有時示現毘沙門天王（北方多聞護世天王）的身形，有時示現轉輪聖王的身形，有時示現眾位小國王的身形，有時示現長者（豪富尊貴之人）的身形，有時示現居士（在家清信之士）的身形，有時示現宰官（官吏）的身形，有時示現婆羅門（淨行的種姓）的身形，有時示現比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）的身形，有時示現長者居士婦女的身形，有時示現宰官婦女的身形，有時示現婆羅門婦女的身形，有時示現童男、童女的身形，有時示現天、龍、夜叉、乾闥婆（尋香而食的樂神）、阿修羅（好鬥的非天）、迦樓羅（金翅鳥）、緊那羅（似人而有角的歌神）、摩睺羅伽（大蟒之神）、人與非人等等的身形，而演說這部經。凡是有地獄、餓鬼、畜生，以及種種災難艱困的去處，他都能夠救護濟度，乃至於在國王的後宮之中，變化成女人之身，而演說這部經。
應以諸形得度
「華德啊！這位妙音菩薩，是能夠救護娑婆世界眾生的人。這位妙音菩薩就這樣以種種的變化來示現身形，在這娑婆國土之中，為眾生演說這部經典，於神通、變化、智慧上都沒有絲毫的減損。這位菩薩，以種種的智慧光明照耀娑婆世界，使一切眾生各自得到他所應知的法益；在十方如恒河沙那樣多的世界之中，也同樣是這樣。倘若對於應當以聲聞（聞法悟道的弟子）形相得度的眾生，他就示現聲聞的形相而為他們說法；對於應當以辟支佛（獨自覺悟的緣覺）形相得度的，就示現辟支佛的形相而為他們說法；對於應當以菩薩形相得度的，就示現菩薩的形相而為他們說法；對於應當以佛的形相得度的，就當下示現佛的形相而為他們說法。像這樣種種，隨著眾生所應當得度的情形而為他們示現形相，乃至於對應當以入滅示現而得度的眾生，就為他們示現入滅（滅度）。華德啊！妙音菩薩摩訶薩，成就了廣大的神通與智慧之力，他的事跡就是這樣。」
住現一切色身三昧·還歸本土獲益
那時候，華德菩薩向佛稟白說：「世尊啊！這位妙音菩薩，深深地栽種了善根。世尊啊！這位菩薩安住在什麼樣的三昧之中，而能夠這樣隨處變化示現、度脫眾生呢？」佛告訴華德菩薩說：「善男子啊！那三昧名叫現一切色身，妙音菩薩安住在這三昧之中，能夠這樣饒益無量的眾生。」宣說這部妙音菩薩品的時候，與妙音菩薩一同前來的八萬四千人，都證得了現一切色身三昧；這娑婆世界之中無量的菩薩，也證得了這三昧以及陀羅尼（總持不忘的力量）。那時候，妙音菩薩摩訶薩供養了釋迦牟尼佛以及多寶佛塔之後，便返回自己的本土。他所經過的種種國土，都起了六種震動，雨下寶蓮華，奏起百千萬億種種的伎樂。回到本國之後，他與八萬四千位菩薩圍繞著，來到淨華宿王智佛的處所，向佛稟白說：「世尊啊！我到娑婆世界饒益眾生，拜見了釋迦牟尼佛，並見到了多寶佛塔，作了禮拜、供養；又見到文殊師利法王子菩薩，以及藥王菩薩、得勤精進力菩薩、勇施菩薩等，也使這八萬四千位菩薩證得了現一切色身三昧。」宣說這部妙音菩薩來往品的時候，四萬二千位天子證得了無生法忍（安住於諸法不生不滅的智慧），華德菩薩證得了法華三昧。
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Radiance Illumines the Pure Light Adornment Land in the East
爾時釋迦牟尼佛放大人相肉髻光明，及放眉間白毫相光，遍照東方百八萬億那由他恒河沙等諸佛世界。過是數已，有世界名淨光莊嚴，其國有佛，號淨華宿王智如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為無量無邊菩薩大眾恭敬圍繞而為說法，釋迦牟尼佛白毫光明遍照其國。爾時一切淨光莊嚴國中，有一菩薩名曰妙音，久已殖眾德本，供養親近無量百千萬億諸佛，而悉成就甚深智慧，得妙幢相三昧、法華三昧、淨德三昧、宿王戲三昧、無緣三昧、智印三昧、解一切眾生語言三昧、集一切功德三昧、清淨三昧、神通遊戲三昧、慧炬三昧、莊嚴王三昧、淨光明三昧、淨藏三昧、不共三昧、日旋三昧，得如是等百千萬億恒河沙等諸大三昧。釋迦牟尼佛光照其身，即白淨華宿王智佛言：「世尊！我當往詣娑婆世界，禮拜、親近、供養釋迦牟尼佛，及見文殊師利法王子菩薩、藥王菩薩、勇施菩薩、宿王華菩薩、上行意菩薩、莊嚴王菩薩、藥上菩薩。」
At that time, Śākyamuni Buddha sent forth radiance from the uṣṇīṣa—the raised crown of the head that is one of the marks of a great person—and also from the white hair-mark between his brows. It illuminated to the east buddha-worlds as numerous as the sands of one hundred and eight myriads of millions of nayutas of Ganges Rivers—nayuta being an incalculably vast number. Beyond all these worlds was a world named Pure Light Adornment. In that land was a buddha named Pure-Flower Constellation-King-Wisdom, the Tathāgata, Worthy One, Perfectly and Universally Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. An immeasurable and boundless assembly of bodhisattvas reverently surrounded him as he taught the Dharma. The radiance from the white hair-mark of Śākyamuni Buddha illuminated that entire land.
At that time, within the whole land of Pure Light Adornment, there was a bodhisattva named Wonderful Sound (Gadgadasvara). Long ago he had planted the roots of many qualities, made offerings to and drawn near immeasurable hundreds of thousands of myriads of millions of buddhas, and fully accomplished exceedingly profound wisdom. He had attained these meditative absorptions (samādhi): Wondrous-Banner Mark, Lotus, Pure Virtue, Constellation-King’s Play, Without Conditions, Wisdom-Seal, Understanding the Languages of All Sentient Beings, Gathering All Qualities, Purity, Play of Supernormal Powers, Torch of Wisdom, Adornment King, Pure Radiance, Pure Treasury, Unshared, and Turning Sun. He had attained great meditative absorptions such as these, numbering hundreds of thousands of myriads of millions, as numerous as the sands of the Ganges.
When the radiance of Śākyamuni Buddha shone upon his body, he immediately addressed the Buddha Pure-Flower Constellation-King-Wisdom: “World-Honored One! I should now go to the Sahā world—the world of endurance in which we live—to bow to, draw near, and make offerings to Śākyamuni Buddha. I also wish to see Mañjuśrī, son of the Dharma-King; the Bodhisattva Medicine King (Bhaiṣajyarāja); the Bodhisattva Brave in Giving; the Bodhisattva Constellation-King Flower (Nakṣatrarājasaṃkusumitābhijña); the Bodhisattva Superior Resolve; the Bodhisattva Adornment King; and the Bodhisattva Medicine Superior.”
The Buddha Warns Him Not to Look Down upon That Land
爾時淨華宿王智佛告妙音菩薩：「汝莫輕彼國，生下劣想。善男子！彼娑婆世界，高下不平，土石諸山，穢惡充滿，佛身卑小，諸菩薩眾其形亦小。而汝身四萬二千由旬，我身六百八十萬由旬，汝身第一端正，百千萬福，光明殊妙，是故汝往，莫輕彼國——若佛、菩薩及國土，生下劣想。」
At that time, the Buddha Pure-Flower Constellation-King-Wisdom told the Bodhisattva Wonderful Sound: “You must not look down upon that land or conceive a thought of its inferiority. Good man! The Sahā world is uneven, with high and low places. It is filled with earth, stones, mountains, filth, and evil. The Buddha’s body is low and small, and the forms of the bodhisattvas are likewise small. Your own body, however, is forty-two thousand yojanas high—a yojana being an ancient Indian measure of distance—and my body is six million eight hundred thousand yojanas high. Your body is foremost in beauty, endowed with millions of blessings, and its radiance is rare and wondrous. Therefore, when you go, do not look down upon that land. Do not conceive a thought of inferiority concerning its Buddha, bodhisattvas, or land.”
He Enters Meditative Absorption and Conjures Jeweled Lotuses
妙音菩薩白其佛言：「世尊！我今詣娑婆世界，皆是如來之力，如來神通遊戲，如來功德智慧莊嚴。」於是妙音菩薩不起于座，身不動搖，而入三昧，以三昧力，於耆闍崛山，去法座不遠，化作八萬四千眾寶蓮華，閻浮檀金為莖，白銀為葉，金剛為鬚，甄叔迦寶以為其臺。
The Bodhisattva Wonderful Sound addressed his Buddha: “World-Honored One! My going now to the Sahā world is entirely through the Tathāgata’s power, the play of the Tathāgata’s supernormal abilities, and the adornment of the Tathāgata’s qualities and wisdom.” Then, without rising from his seat and without moving or shaking his body, the Bodhisattva Wonderful Sound entered meditative absorption. Through the power of that meditative absorption, he conjured eighty-four thousand lotuses made of many precious substances upon Mount Gṛdhrakūṭa—Vulture Peak—not far from the Dharma-seat. Their stems were made of Jambūnada gold, the finest purple-gold; their petals of white silver; their stamens of vajra; and their centers of kiṃśuka jewels, red like the kiṃśuka flower.
Jeweled Lotuses Appear · Mañjuśrī Asks about the Portent
爾時，文殊師利法王子見是蓮華，而白佛言：「世尊！是何因緣，先現此瑞？有若干千萬蓮華，閻浮檀金為莖，白銀為葉，金剛為鬚，甄叔迦寶以為其臺。」 爾時釋迦牟尼佛告文殊師利：「是妙音菩薩摩訶薩，欲從淨華宿王智佛國，與八萬四千菩薩，圍繞而來至此娑婆世界，供養、親近、禮拜於我，亦欲供養、聽法華經。」 文殊師利白佛言：「世尊！是菩薩種何善本？修何功德？而能有是大神通力？行何三昧？願為我等說是三昧名字，我等亦欲勤修行之，行此三昧，乃能見是菩薩色相大小，威儀進止。唯願世尊以神通力，彼菩薩來，令我得見。」
At that time, Mañjuśrī, son of the Dharma-King, saw these lotuses and addressed the Buddha: “World-Honored One! Through what cause and condition has this auspicious portent appeared beforehand? There are so many tens of millions of lotuses, with stems of Jambūnada gold, petals of white silver, stamens of vajra, and centers of kiṃśuka jewels.”
At that time, Śākyamuni Buddha told Mañjuśrī: “The Bodhisattva-Mahāsattva Wonderful Sound—the great bodhisattva—wishes to come from the land of the Buddha Pure-Flower Constellation-King-Wisdom to this Sahā world, surrounded by eighty-four thousand bodhisattvas. He wishes to make offerings to me, draw near me, and bow to me; he also wishes to make offerings to and hear the Lotus Sutra.”
Mañjuśrī addressed the Buddha: “World-Honored One! What wholesome roots did this bodhisattva plant, and what qualities did he cultivate, that he now possesses such great supernormal power? What meditative absorption does he practice? We pray that you will tell us the name of this meditative absorption. We too wish to practice it diligently; only by practicing this meditative absorption will we be able to see the dimensions of this bodhisattva’s bodily form and the dignity of his bearing, movements, and stillness. We pray that the World-Honored One, through the power of his supernormal abilities, will cause that bodhisattva to come and enable me to see him.”
Many Treasures Buddha Summons Wonderful Sound to Come
爾時釋迦牟尼佛告文殊師利：「此久滅度多寶如來，當為汝等而現其相。」 時多寶佛告彼菩薩：「善男子！來，文殊師利法王子欲見汝身。」于時妙音菩薩於彼國沒，與八萬四千菩薩俱共發來。所經諸國，六種震動，皆悉雨於七寶蓮華；百千天樂，不鼓自鳴。是菩薩目如廣大青蓮華葉，正使和合百千萬月，其面貌端正復過於此，身真金色，無量百千功德莊嚴，威德熾盛，光明照曜，諸相具足，如那羅延堅固之身。入七寶臺，上昇虛空，去地七多羅樹，諸菩薩眾恭敬圍繞，而來詣此娑婆世界耆闍崛山。
At that time, Śākyamuni Buddha told Mañjuśrī: “Many Treasures Tathāgata (Prabhūtaratna), who entered extinction long ago, will manifest his form for all of you.”
Then Many Treasures Buddha told that bodhisattva: “Good man, come! Mañjuśrī, son of the Dharma-King, wishes to see your body.” At that time, the Bodhisattva Wonderful Sound disappeared from that land and set out together with eighty-four thousand bodhisattvas. Every land through which they passed shook in six ways, and lotuses made of the seven precious things rained down everywhere. Hundreds of thousands of kinds of heavenly music sounded of themselves without being played.
The eyes of this bodhisattva were like the broad leaves of a blue lotus. Even if a million moons were brought together, the beauty of his face would surpass them. His body was the color of true gold and adorned by immeasurable hundreds of thousands of qualities. His majestic virtue blazed forth; his radiance shone brilliantly; all the marks and signs were complete; and his body was as solid as the body of Nārāyaṇa, the deity of immense strength. He entered a terrace made of the seven precious things and rose into the open sky to the height of seven tāla trees—tall palm trees—above the ground. Reverently surrounded by the assembly of bodhisattvas, he came to Mount Gṛdhrakūṭa in this Sahā world.
Wonderful Sound Arrives and Conveys Greetings
到已，下七寶臺，以價直百千瓔珞，持至釋迦牟尼佛所，頭面禮足，奉上瓔珞，而白佛言：「世尊！淨華宿王智佛問訊世尊，少病、少惱，起居輕利，安樂行不？四大調和不？世事可忍不？眾生易度不？無多貪欲、瞋恚、愚癡、嫉妬、慳慢不？無不孝父母、不敬沙門、邪見、不善心、不攝五情不？世尊！眾生能降伏諸魔怨不？久滅度多寶如來在七寶塔中，來聽法不？又問訊多寶如來，安隱、少惱，堪忍久住不？世尊！我今欲見多寶佛身，唯願世尊，示我令見。」
After arriving, Wonderful Sound descended from the terrace of the seven precious things. Taking a jeweled necklace worth hundreds of thousands in gold, he went before Śākyamuni Buddha, bowed with his head and face at the Buddha’s feet, presented the necklace, and addressed the Buddha: “World-Honored One! The Buddha Pure-Flower Constellation-King-Wisdom sends his greetings to the World-Honored One and asks: Do you have little sickness and little distress? Do you rise, move, and practice in ease and peace? Are the four great elements—earth, water, fire, and wind—in harmony? Are the affairs of the world bearable? Are sentient beings easy to deliver? Are they without excessive desire, anger, delusion, jealousy, stinginess, and pride? Are they free from failure to honor their parents, disrespect toward śramaṇas—renunciants who cultivate the path—wrong views, unwholesome thoughts, and failure to restrain the five sense faculties of eye, ear, nose, tongue, and body? World-Honored One! Are sentient beings able to subdue the many enemies of Māra? Has Many Treasures Tathāgata, who entered extinction long ago, come within his stūpa of the seven precious things to hear the Dharma? He also sends his greetings to Many Treasures Tathāgata and asks: Are you at ease and with little distress? Are you able to endure and remain for a long time? World-Honored One! I now wish to see the body of Many Treasures Buddha. We pray that the World-Honored One will reveal it and enable me to see him.”
Many Treasures Buddha Praises Him
爾時釋迦牟尼佛語多寶佛：「是妙音菩薩欲得相見。」 時多寶佛告妙音言：「善哉，善哉！汝能為供養釋迦牟尼佛及聽法華經，并見文殊師利等，故來至此。」
At that time, Śākyamuni Buddha said to Many Treasures Buddha: “This Bodhisattva Wonderful Sound wishes to see you.”
Then Many Treasures Buddha told Wonderful Sound: “Excellent, excellent! You have been able to come here in order to make offerings to Śākyamuni Buddha, hear the Lotus Sutra, and see Mañjuśrī and the other bodhisattvas.”
Flower Virtue Asks about the Former Affair of Cloud-Thunder-Sound-King
爾時華德菩薩白佛言：「世尊！是妙音菩薩，種何善根，修何功德，有是神力？」 佛告華德菩薩：「過去有佛，名雲雷音王多陀阿伽度、阿羅訶、三藐三佛陀，國名現一切世間，劫名憙見，妙音菩薩於萬二千歲，以十萬種伎樂供養雲雷音王佛，并奉上八萬四千七寶鉢。以是因緣果報，今生淨華宿王智佛國，有是神力。華德！於汝意云何？爾時雲雷音王佛所，妙音菩薩——伎樂供養、奉上寶器者，豈異人乎？今此妙音菩薩摩訶薩是。華德！是妙音菩薩，已曾供養親近無量諸佛，久殖德本，又值恒河沙等百千萬億那由他佛。
At that time, the Bodhisattva Flower Virtue addressed the Buddha: “World-Honored One! What wholesome roots did this Bodhisattva Wonderful Sound plant, and what qualities did he cultivate, that he possesses such supernormal power?”
The Buddha told the Bodhisattva Flower Virtue: “In the past there was a buddha named Cloud-Thunder-Sound-King, the Tathāgata, Worthy One, Perfectly and Universally Awakened One. His land was named Manifesting All Worlds, and the aeon was named Joyfully Seen. For twelve thousand years, the Bodhisattva Wonderful Sound made offerings to the Buddha Cloud-Thunder-Sound-King with one hundred thousand kinds of music and performance, and he also presented eighty-four thousand bowls made of the seven precious things. As the fruit and recompense of those causes and conditions, he has now been born in the land of the Buddha Pure-Flower Constellation-King-Wisdom and possesses this supernormal power. Flower Virtue! What do you think? Surely the Bodhisattva Wonderful Sound who, in the presence of the Buddha Cloud-Thunder-Sound-King, made offerings of music and presented precious vessels was not some other person? He was this very Bodhisattva-Mahāsattva Wonderful Sound. Flower Virtue! This Bodhisattva Wonderful Sound has already made offerings to and drawn near immeasurable buddhas, planted the roots of qualities long ago, and encountered hundreds of thousands of myriads of millions of nayutas of buddhas, as numerous as the sands of the Ganges.”
Manifesting Many Kinds of Body to Teach the Sutra Everywhere
「華德！汝但見妙音菩薩其身在此，而是菩薩，現種種身，處處為諸眾生說是經典——或現梵王身，或現帝釋身，或現自在天身，或現大自在天身，或現天大將軍身，或現毘沙門天王身，或現轉輪聖王身，或現諸小王身，或現長者身，或現居士身，或現宰官身，或現婆羅門身，或現比丘、比丘尼、優婆塞、優婆夷身，或現長者居士婦女身，或現宰官婦女身，或現婆羅門婦女身，或現童男、童女身，或現天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等身，而說是經。諸有地獄、餓鬼、畜生，及眾難處，皆能救濟，乃至於王後宮，變為女身，而說是經。
“Flower Virtue! You see only the body of the Bodhisattva Wonderful Sound that is here. Yet this bodhisattva manifests many kinds of body and teaches this sutra everywhere for sentient beings. At times he manifests the body of a Brahmā king; at times the body of Śakra, lord of the Heaven of the Thirty-Three; at times the body of Īśvara; at times the body of Maheśvara; at times the body of a great general of the devas; at times the body of the Heavenly King Vaiśravaṇa, guardian of the north; at times the body of a wheel-turning sage-king; at times the bodies of lesser kings; at times the body of an elder, a wealthy and honored man; at times the body of a householder devoted to the Dharma; at times the body of an official; at times the body of a brāhmaṇa, a member of the priestly class; at times the body of a monk, nun, male lay follower, or female lay follower; at times the body of a woman in the household of an elder or householder; at times the body of an official’s wife; at times the body of a brāhmaṇa woman; at times the body of a boy or girl; and at times the body of a deva, nāga, yakṣa, gandharva—a heavenly musician who feeds upon fragrance—asura—a contentious non-deva—garuḍa—a great golden-winged bird spirit—kinnara—a singer with humanlike form and horns—mahoraga—a great serpent spirit—human, nonhuman, or other such being, and in those bodies he teaches this sutra. Wherever there are hell-beings, hungry ghosts, animals, or beings in any difficult or perilous place, he is able to rescue and aid them all. Even within a king’s inner palace, he transforms himself into a woman and teaches this sutra.
Manifesting Whatever Form Will Bring Beings to Deliverance
「華德！是妙音菩薩，能救護娑婆世界諸眾生者，是妙音菩薩如是種種變化現身，在此娑婆國土，為諸眾生說是經典，於神通、變化、智慧無所損減。是菩薩，以若干智慧明照娑婆世界，令一切眾生各得所知；於十方恒河沙世界中，亦復如是。若應以聲聞形得度者，現聲聞形而為說法；應以辟支佛形得度者，現辟支佛形而為說法；應以菩薩形得度者，現菩薩形而為說法；應以佛形得度者，即現佛形而為說法。如是種種，隨所應度而為現形，乃至應以滅度而得度者，示現滅度。 「華德！妙音菩薩摩訶薩，成就大神通智慧之力，其事如是。」 爾時華德菩薩白佛言：「世尊！是妙音菩薩，深種善根。世尊！是菩薩住何三昧，而能如是在所變現，度脫眾生？」 佛告華德菩薩：「善男子！其三昧名現一切色身，妙音菩薩住是三昧中，能如是饒益無量眾生。」
“Flower Virtue! This Bodhisattva Wonderful Sound is one who can rescue and protect the sentient beings of the Sahā world. Manifesting bodies through many transformations in this way, he teaches this sutra to sentient beings throughout the Sahā land without any loss whatsoever to his supernormal powers, transformations, or wisdom. With many kinds of wisdom, this bodhisattva casts bright light upon the Sahā world and enables every sentient being to gain the particular knowledge appropriate to that being. He does the same throughout worlds in the ten directions as numerous as the sands of the Ganges. If beings should be delivered through the form of a śrāvaka—one who awakens by hearing the Buddha teach—he manifests the form of a śrāvaka and teaches them the Dharma. If they should be delivered through the form of a pratyekabuddha—one who awakens alone through causes and conditions—he manifests the form of a pratyekabuddha and teaches them the Dharma. If they should be delivered through the form of a bodhisattva, he manifests the form of a bodhisattva and teaches them the Dharma. If they should be delivered through the form of a buddha, he immediately manifests the form of a buddha and teaches them the Dharma. In these many ways, he manifests a form in accordance with what will bring each being to deliverance. Even if beings should be delivered through extinction, he manifests extinction.
“Flower Virtue! Such is the great power of supernormal ability and wisdom accomplished by the Bodhisattva-Mahāsattva Wonderful Sound.”
At that time, the Bodhisattva Flower Virtue addressed the Buddha: “World-Honored One! This Bodhisattva Wonderful Sound has planted wholesome roots deeply. World-Honored One! In what meditative absorption does this bodhisattva abide, that he can manifest in all these places and deliver sentient beings?”
The Buddha told the Bodhisattva Flower Virtue: “Good man! This meditative absorption is named Manifesting All Forms. Abiding in this meditative absorption, the Bodhisattva Wonderful Sound is able to bring immeasurable benefit to sentient beings in this way.”
Abiding in the Meditative Absorption of Manifesting All Forms · Returning to His Native Land and the Assembly’s Attainments
說是妙音菩薩品時，與妙音菩薩俱來者八萬四千人，皆得現一切色身三昧；此娑婆世界無量菩薩，亦得是三昧及陀羅尼。 爾時妙音菩薩摩訶薩供養釋迦牟尼佛及多寶佛塔已，還歸本土，所經諸國，六種震動，雨寶蓮華，作百千萬億種種伎樂。既到本國，與八萬四千菩薩、圍繞至淨華宿王智佛所，白佛言：「世尊！我到娑婆世界饒益眾生，見釋迦牟尼佛，及見多寶佛塔，禮拜、供養；又見文殊師利法王子菩薩，及見藥王菩薩、得勤精進力菩薩、勇施菩薩等，亦令是八萬四千菩薩得現一切色身三昧。」說是妙音菩薩來往品時，四萬二千天子得無生法忍，華德菩薩得法華三昧。
As this Chapter on the Bodhisattva Wonderful Sound was taught, the eighty-four thousand people who had come with the Bodhisattva Wonderful Sound all attained the meditative absorption of Manifesting All Forms. Immeasurable bodhisattvas in this Sahā world likewise attained this meditative absorption and dhāraṇī, the power to retain and uphold the teachings without forgetting.
At that time, after the Bodhisattva-Mahāsattva Wonderful Sound had made offerings to Śākyamuni Buddha and the stūpa of Many Treasures Buddha, he returned to his native land. Every land through which he passed shook in six ways; jeweled lotuses rained down; and hundreds of thousands of myriads of millions of kinds of music and performance sounded. When he reached his own land, he went before the Buddha Pure-Flower Constellation-King-Wisdom, surrounded by eighty-four thousand bodhisattvas, and addressed the Buddha: “World-Honored One! I went to the Sahā world and benefited sentient beings. I saw Śākyamuni Buddha and the stūpa of Many Treasures Buddha, bowed to them, and made offerings. I also saw Mañjuśrī, son of the Dharma-King; the Bodhisattva Medicine King; the Bodhisattva One Who Has Attained the Power of Diligent Vigor; the Bodhisattva Brave in Giving; and others. I also enabled these eighty-four thousand bodhisattvas to attain the meditative absorption of Manifesting All Forms.” When this account of the Bodhisattva Wonderful Sound’s coming and going was taught, forty-two thousand sons of devas attained patient acceptance of the non-arising of dharmas—the wisdom that abides in the fact that dharmas neither arise nor cease—and the Bodhisattva Flower Virtue attained the Lotus Meditative Absorption.
前一品〈藥王〉，是一個人把自己燒了、以身供經——那是『自行的苦行力』。這一品〈妙音〉，換一種弘經之力：一位東方淨土的大菩薩，以三昧的力量，現出種種身、來往娑婆，處處為眾生說這部經——這是『教化眾生的苦行力』，從自行推到了教他。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。
放光照東方·淨光莊嚴國的妙音
那時佛放出肉髻與眉間白毫的光明，遍照東方百八萬億那由他恒河沙那樣多的世界。越過這些世界，有一個世界名叫淨光莊嚴，佛號淨華宿王智如來。那國裡有一位菩薩名叫妙音，久已培植德本、供養過無量諸佛，成就了甚深智慧，得了十六種大三昧——妙幢相、法華、淨德、宿王戲、無緣、智印、解一切眾生語言、集一切功德、清淨、神通遊戲、慧炬、莊嚴王、淨光明、淨藏、不共、日旋，乃至百千萬億恒河沙那樣多的大三昧。釋迦的光照到他身上，他便向淨華宿王智佛稟白：我當往娑婆世界，禮拜供養釋迦牟尼佛，並拜見文殊、藥王、勇施、宿王華、上行意、莊嚴王、藥上諸菩薩。
佛誡莫輕彼國
淨華宿王智佛卻先叮囑他：『你莫輕視那個國土，生下劣想。』佛說得直白：那娑婆世界高低不平、土石諸山、穢惡充滿，佛身卑小、菩薩形也小；而你身高四萬二千由旬、我身高六百八十萬由旬，你身相端正、光明殊妙——正因你這樣殊勝，去了才更要當心，莫對那裡的佛、菩薩、國土生下劣之想。這一誡意味深長：淨土來的大菩薩，最容易起的念頭就是輕慢穢土；佛先把這念頭按住——身量有大小，佛道卻無二。妙音答得也好：我此番去，全是仰仗如來的威力、如來的神通遊戲、如來的功德智慧莊嚴——把去的功勞，全歸於佛。
化寶蓮華·文殊問瑞
妙音不起于座、身不動搖，就入了三昧；以三昧之力，在耆闍崛山離法座不遠處，化出八萬四千朵眾寶蓮華——閻浮檀金為莖、白銀為葉、金剛為鬚、甄叔迦寶為臺。文殊見了這華，問佛這是什麼瑞相。佛答：這是妙音菩薩要從淨華宿王智佛國、與八萬四千菩薩圍繞而來，供養親近禮拜我、也來聽法華經。文殊便求佛：願說這菩薩修的是什麼三昧，我們也想修；願以神力令他來，使我得見。佛說：這久已滅度的多寶如來，會為你們現他的相。多寶佛就召妙音：善男子，來吧，文殊想見你。
妙音來詣·問訊
妙音便在本國隱沒，與八萬四千菩薩一同前來。所經諸國六種震動、皆雨七寶蓮華、百千天樂不鼓自鳴。這菩薩眼如廣大青蓮華葉，即使百千萬個月亮合起來，也不及他面貌的端正；身真金色，威德熾盛、光明照曜，諸相具足，如那羅延堅固之身。他入七寶臺、上昇虛空七多羅樹高，來到娑婆的耆闍崛山。到已，下臺，持價值百千的瓔珞奉上釋迦，代淨華宿王智佛問訊：世尊少病少惱、起居輕利、安樂行不？四大調和不？世事可忍不？眾生易度不？沒有太多貪欲瞋恚愚癡嫉妬慳慢吧？沒有不孝父母、不敬沙門、邪見、不善心、不攝五情吧？眾生能降伏諸魔怨不？——一長串問訊，把一尊佛對另一國眾生的關切，句句道盡。他又代問多寶如來安隱久住，並請見多寶佛身。多寶佛稱善：你能為供養釋迦、聽法華經、見文殊等而來至此，善哉善哉。
華德問·雲雷音王本事
華德菩薩問佛：這妙音菩薩種何善根、修何功德，而有這神力？佛說起他的本事：過去有佛名雲雷音王，國名現一切世間，劫名憙見；妙音菩薩在那時，於萬二千歲中，以十萬種伎樂供養雲雷音王佛，又奉上八萬四千七寶鉢。因這供養的因緣果報，今生於淨華宿王智佛國，有此神力。佛問華德：那時以伎樂寶鉢供養的，難道是別人嗎？就是今日的妙音菩薩。他已曾供養親近無量諸佛、久殖德本。
現種種身·處處說經
然後佛揭出妙音真正的神通：你只見他身在此處，其實他現種種身，處處為眾生說這部經典——或現梵王身、帝釋身、自在天身、大自在天身、天大將軍身、毘沙門天王身、轉輪聖王身、諸小王身、長者身、居士身、宰官身、婆羅門身，或現比丘、比丘尼、優婆塞、優婆夷身，或現長者居士婦女身、宰官婦女身、婆羅門婦女身，或現童男童女身，或現天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等身，而說是經。乃至地獄餓鬼畜生及眾難處，皆能救濟；乃至於王的後宮，變為女身而說是經。這一長串現身，是這一品的心：一位菩薩，能現無量身——眾生是什麼樣，他就現什麼樣；在哪一道、哪一身裡的眾生，他就在那一道、那一身裡對他們說法。
應以何形得度·即現何形
佛再把這現身之則說明：妙音以種種變化現身，在娑婆國土為眾生說經，而於神通、變化、智慧無所損減；他以若干智慧照娑婆世界，令一切眾生各得所知，於十方恒河沙世界也是這樣。應以聲聞形得度的，就現聲聞形而為說法；應以辟支佛形得度的，現辟支佛形；應以菩薩形、佛形得度的，即現彼形；乃至應以滅度而得度的，就示現滅度。這是大士度生的無方：不執定一身，隨眾生所應而現。華德再問：這菩薩住在什麼三昧，能這樣在所變現、度脫眾生？佛答：這三昧名叫「現一切色身」;妙音住此三昧中，便能這樣饒益無量眾生。
事訖還國·時眾得道
妙音供養釋迦與多寶塔已，還歸本土，所經諸國仍六種震動、雨寶蓮華、作百千萬億伎樂。到本國，向淨華宿王智佛稟白：我到娑婆饒益眾生、見釋迦與多寶塔、禮拜供養，也見了文殊、藥王、得勤精進力、勇施諸菩薩，並令那八萬四千菩薩得現一切色身三昧。說這妙音菩薩來往品時，四萬二千天子得無生法忍，華德菩薩得法華三昧。一位菩薩來去一趟娑婆，經過的地方、聽聞的眾生，都因之得道——這正是「現身弘經」的化他之力。
以唯識之眼：那十六三昧，與那不判地位的色身三昧
上來是妙音菩薩品自身的義。所借的那面唯識鏡（慈恩窺基所傳），在此品照見的不多——這一品窺基幾乎只作科判、名相輕釋，唯識的義理落點很稀。真要說一處，是那十六三昧：慈恩把它一一輕釋（妙幢相如幢高顯、法華達一乘理、宿王戲得自在能現眾像、不共不共二乘、日旋如日巡照四生），末後總判一句——「此皆第十地菩薩之所遊履，多第四定」;能得這十六大三昧的，是登到第十地的菩薩，多在第四禪。這是此品唯一的地位判。值得一提的是一處「不判」:妙音所住的「現一切色身三昧」，前一品〈藥王〉裡窺基曾判它「初地即得、八地自在」;可到這一品，他對同名的這個三昧，卻只略過經目、不再判地位。同一個三昧名，在兩品裡一判一不判——這是他的分寸，我們據實記下，不替他補。至於妙音現的那許多身，恰是幾副眼各不相同之處：慈恩科為「十八類身」，天台智顗數「三十四凡身、四聖人身」，合成十法界；三論吉藏則分作『五類凡身、五類聖身』，並說「妙音前一後三、觀音前三後一」（妙音先現凡後現聖，觀音先現聖後現凡）。十八、三十四加四、五凡五聖——數各不同，因各家科判之眼不同；而經自己說的那句話始終在那裡：應以何身得度，即現何身。菩薩現身的無量，不在數目多少，在那一片「隨眾生所應」的悲心。此處並錄，不加裁斷，各還其位。
The preceding chapter, “Medicine King” (Bhaiṣajyarāja), concerned one person who burned himself and offered his body for the sutra—this was “the power of arduous practice in one’s own conduct.” This chapter, “Wonderful Sound,” turns to another power for transmitting the sutra: a great bodhisattva from a pure land in the east, through the power of meditative absorption, manifests all kinds of bodies, travels to and from the Sahā world, and everywhere teaches this sutra for sentient beings—this is “the power of arduous practice in teaching and transforming sentient beings,” advancing from one’s own conduct to teaching others. What follows explains each meaning of the chapter in the sequence of the sutra; only at the end will a reading from the Consciousness-Only lineage add a small sidelight.
Radiance Illumines the East · Wonderful Sound in the Pure Light Adornment Land
At that time the Buddha emitted radiance from the fleshy crown of his head and from the tuft of white hair between his brows, illuminating throughout the east worlds as numerous as the sands of one hundred and eight myriads of millions of nayutas of Ganges Rivers. Beyond these worlds was a world named Pure Light Adornment, where the Buddha Pure-Flower Constellation-King-Wisdom dwelt. In that land was a bodhisattva named Wonderful Sound (Gadgadasvara). He had long planted roots of virtue, had made offerings to immeasurable buddhas, had accomplished extremely profound wisdom, and had attained sixteen great meditative absorptions (samādhi)—Wondrous-Banner Mark, Lotus, Pure Virtue, Constellation-King’s Play, Without Conditions, Wisdom-Seal, Understanding the Languages of All Sentient Beings, Gathering All Qualities, Purity, Play of Supernormal Powers, Torch of Wisdom, Adornment King, Pure Radiance, Pure Treasury, Unshared, and Turning Sun—as well as great meditative absorptions numbering in the hundreds of thousands of myriads of millions, as numerous as the sands of the Ganges. When Śākyamuni’s light shone upon his body, he addressed the Buddha Pure-Flower Constellation-King-Wisdom: I shall go to the Sahā world, pay reverence and make offerings to Śākyamuni Buddha, and also visit the bodhisattvas Mañjuśrī, Medicine King, Brave in Giving, Constellation-King Flower (Nakṣatrarājasaṃkusumitābhijña), Superior Resolve, Adornment King, and Medicine Superior.
The Buddha Warns Him Not to Look Down upon That Land
But the Buddha Pure-Flower Constellation-King-Wisdom first admonished him: “Do not look down upon that land or conceive a lowly thought.” The Buddha spoke plainly: the Sahā world is uneven, filled with earth, stones, mountains, defilement, and evil; its Buddha’s body is small and lowly, and its bodhisattvas are also small in form. Your body is forty-two thousand yojanas tall, while my body is six million eight hundred thousand yojanas tall; your form is upright and beautiful, and your radiance surpassingly wondrous. Precisely because you are so extraordinary, you must be all the more careful when you go: do not conceive a lowly thought about that land’s Buddha, bodhisattvas, or territory. This warning carries a profound meaning. The thought most readily arising in a great bodhisattva from a pure land is contempt for a defiled land; the Buddha first presses that thought down. Bodies differ in size, but the buddha-way is not two. Wonderful Sound’s reply is equally apt: I go there entirely by relying upon the Tathāgata’s awesome power, the Tathāgata’s play of supernormal powers, and the adornment of the Tathāgata’s qualities and wisdom. He attributes all the merit of going to the Buddha.
Conjuring Jeweled Lotuses · Mañjuśrī Asks about the Portent
Without rising from his seat and without moving his body, Wonderful Sound entered meditative absorption. Through the power of meditative absorption, he conjured eighty-four thousand lotuses made of many jewels on Vulture Peak, not far from the Dharma seat—their stems were Jambūnada gold, their leaves white silver, their stamens diamond, and their pedestals kiṃśuka jewels. Seeing these flowers, Mañjuśrī asked the Buddha what portent they signified. The Buddha answered: the Bodhisattva Wonderful Sound is about to come from the land of the Buddha Pure-Flower Constellation-King-Wisdom, surrounded by eighty-four thousand bodhisattvas, to make offerings to me, draw near to me, and pay reverence to me, and also to hear the Lotus Sutra. Mañjuśrī then asked the Buddha: please tell us what meditative absorption this bodhisattva practices, for we too wish to practice it; please use your supernormal power to cause him to come, so that I may see him. The Buddha said: Many Treasures Tathāgata (Prabhūtaratna), who long ago entered extinction, will manifest his appearance for you. Many Treasures Buddha then summoned Wonderful Sound: Good man, come. Mañjuśrī wishes to see you.
Wonderful Sound Arrives · Conveying Greetings
Wonderful Sound then disappeared from his own land and came together with eighty-four thousand bodhisattvas. Every land through which they passed quaked in six ways, rained seven-jeweled lotuses, and resounded with hundreds of thousands of celestial instruments, playing without being struck. This bodhisattva’s eyes were like the broad leaves of a blue lotus. Even if a million moons were joined together, they could not equal the beauty of his face. His body was the color of true gold, his awesome virtue blazed, his radiance shone, and he possessed all the marks, with a body as firm as Nārāyaṇa’s. He entered a seven-jeweled terrace, rose into the air to the height of seven palm trees, and reached Vulture Peak in the Sahā world. Upon arriving, he descended from the terrace and presented Śākyamuni with a jeweled necklace worth hundreds of thousands. On behalf of the Buddha Pure-Flower Constellation-King-Wisdom he inquired: Does the World-Honored One have little illness and little distress? Is his daily life light and easy, and his conduct peaceful and joyful? Are the four great elements in harmony? Are the affairs of the world bearable? Are sentient beings easy to deliver? Surely they do not have too much greed, anger, delusion, jealousy, stinginess, and arrogance? Surely there is no failure to honor parents, no disrespect for renunciants, no wrong views, no unwholesome mind, and no failure to restrain the five sense faculties? Can sentient beings subdue the enemies Māra and his forces? This long succession of greetings gives full expression, sentence by sentence, to one buddha’s concern for the sentient beings of another land. Wonderful Sound also asked on his behalf whether Many Treasures Tathāgata dwelt securely and at ease for a long time, and requested to see Many Treasures Buddha’s body. Many Treasures Buddha praised him: Excellent, excellent! You have been able to come here in order to make offerings to Śākyamuni Buddha, hear the Lotus Sutra, and see Mañjuśrī and the others. Excellent, excellent!
Flower Virtue Asks · The Former Affair of Cloud-Thunder-Sound-King
The Bodhisattva Flower Virtue asked the Buddha: What wholesome roots did this Bodhisattva Wonderful Sound plant, and what qualities did he cultivate, that he possesses this supernormal power? The Buddha related his former affair. In the past there was a buddha named Cloud-Thunder-Sound-King; his land was named Manifesting All Worlds, and his aeon was named Joyfully Seen. At that time the Bodhisattva Wonderful Sound spent twelve thousand years offering one hundred thousand kinds of music to the Buddha Cloud-Thunder-Sound-King, and also presented eighty-four thousand bowls made of the seven jewels. Through the causes, conditions, and resulting recompense of these offerings, he was now born in the land of the Buddha Pure-Flower Constellation-King-Wisdom and possessed this supernormal power. The Buddha asked Flower Virtue: Was the one who then made offerings of music and jeweled bowls some other person? No. He was none other than the Bodhisattva Wonderful Sound of today. Wonderful Sound had already made offerings to and drawn near to immeasurable buddhas, and had long planted roots of virtue.
Manifesting Many Kinds of Body · Teaching the Sutra Everywhere
The Buddha then disclosed Wonderful Sound’s true supernormal power: you see only his body here, but in fact he manifests many kinds of body and everywhere teaches this scripture for sentient beings. He may manifest the body of a Brahmā king, Śakra, Īśvara, Maheśvara, a great celestial general, King Vaiśravaṇa, a wheel-turning sage-king, a minor king, an elder, a householder, an official, or a brahman. He may manifest the body of a monk, nun, male lay follower, or female lay follower; the body of a woman in an elder’s or householder’s family, of a woman in an official’s family, or of a woman in a brahman’s family; the body of a boy or girl; or the body of a deva, dragon, yaksha, gandharva, asura, garuda, kinnara, mahoraga, human, or nonhuman, and in each form he teaches this sutra. He is even able to rescue and aid beings in the hells, among hungry ghosts and animals, and in all places of difficulty. Even in a king’s inner palace he transforms into a woman and teaches this sutra. This long succession of manifested bodies is the heart of the chapter: one bodhisattva can manifest immeasurable bodies. Whatever sentient beings are like, he manifests himself in that way; in whatever destination and whatever kind of body sentient beings dwell, he enters that destination and that body to teach them the Dharma.
Whatever Form Will Bring Beings to Deliverance · He Immediately Manifests That Form
The Buddha further explains the rule governing these manifested bodies. Wonderful Sound manifests himself through many kinds of transformation and teaches the sutra for sentient beings in the Sahā land, yet his supernormal powers, transformations, and wisdom suffer no diminishment. With many kinds of wisdom he illuminates the Sahā world and enables every sentient being to obtain the understanding appropriate to each; he does the same throughout worlds in the ten directions as numerous as the sands of the Ganges. For those who should be delivered through the form of a listener, he manifests the form of a listener and teaches the Dharma. For those who should be delivered through the form of a solitary awakened one, he manifests the form of a solitary awakened one. For those who should be delivered through the form of a bodhisattva or a buddha, he immediately manifests that form. Even for those who should be delivered through extinction, he manifests extinction. This is the great being’s unfixed way of delivering sentient beings: he does not cling to one fixed body, but manifests in accord with what sentient beings require. Flower Virtue then asked: In what meditative absorption does this bodhisattva abide that he can transform and deliver sentient beings in this way? The Buddha answered: this meditative absorption is named Manifesting All Forms. Abiding in this meditative absorption, Wonderful Sound is able to benefit immeasurable sentient beings in this way.
The Affair Complete, He Returns to His Land · The Assembly Attains the Path
After Wonderful Sound had made offerings to Śākyamuni and to the stūpa of Many Treasures, he returned to his own land. Every land through which he passed again quaked in six ways, rained jeweled lotuses, and produced hundreds of thousands of myriads of millions of kinds of music. When he reached his own land, he addressed the Buddha Pure-Flower Constellation-King-Wisdom: I went to the Sahā world and benefited sentient beings. I saw Śākyamuni Buddha and the stūpa of Many Treasures and paid reverence and made offerings to them. I also saw the bodhisattvas Mañjuśrī, Medicine King, One Who Has Attained the Power of Diligent Vigor, and Brave in Giving, and I enabled those eighty-four thousand bodhisattvas to attain the meditative absorption of Manifesting All Forms. When this chapter on the coming and going of the Bodhisattva Wonderful Sound was taught, forty-two thousand sons of devas attained patient acceptance of the non-arising of dharmas, and the Bodhisattva Flower Virtue attained the Lotus Meditative Absorption. One bodhisattva makes a single journey to and from the Sahā world, and the places through which he passes and the sentient beings who hear him all attain the path because of it. This is precisely the power of teaching others through manifesting bodies and transmitting the sutra.
Seen through the Eyes of Consciousness-Only: The Sixteen Meditative Absorptions and the Meditative Absorption of a Body of Forms for Which No Stage Is Assigned
Everything above is the meaning of the Chapter on the Bodhisattva Wonderful Sound itself. The Consciousness-Only mirror borrowed here—the one transmitted by Kuiji of the Cien tradition—finds little to illuminate in this chapter. Kuiji does almost nothing beyond sectional classification and brief glosses on terminology; points of specifically Consciousness-Only doctrine are sparse. The one place that can truly be mentioned is the sixteen meditative absorptions. Kuiji briefly explains them one by one: Wondrous-Banner Mark is high and manifest like a banner; Lotus realizes the principle of the one vehicle; Constellation-King’s Play attains mastery and can manifest the many images; Unshared is not shared with the two vehicles; and Turning Sun is like the sun traveling around and illuminating the four kinds of birth. At the end he gives a single general judgment: these are all traversed by bodhisattvas of the tenth ground and mostly belong to the fourth meditation. Those able to attain these sixteen great meditative absorptions are bodhisattvas who have ascended to the tenth ground, and these meditative absorptions mostly belong to the fourth meditation. This is the chapter’s only assignment of a stage.
One instance in which he does not assign a stage is also worth noting. In the preceding chapter, “Medicine King,” Kuiji judged the meditative absorption of Manifesting All Forms, in which Wonderful Sound abides, to be attained at the first ground and mastered at the eighth. In this chapter, however, he merely passes over the same-named meditative absorption in his outline and does not again assign it a stage. The same name of a meditative absorption receives an assignment in one chapter and none in the other. This is the measure of his restraint. We record it as it stands and do not fill in the omission for him.
The many bodies manifested by Wonderful Sound are precisely where several sets of eyes differ. Kuiji classifies them as eighteen kinds of body. Zhiyi of Tiantai counts thirty-four bodies of ordinary beings and four bodies of noble ones, together forming the ten Dharma-realms. Jizang of Sanlun instead divides them into five classes of ordinary bodies and five classes of noble bodies, and says that Wonderful Sound manifests ordinary bodies first and noble bodies afterward, while Perceiver of the World’s Sounds manifests noble bodies first and ordinary bodies afterward. Eighteen; thirty-four plus four; five ordinary and five noble—the counts differ because the classificatory vision of each tradition differs. Yet the sutra’s own words remain unchanged: whatever body will bring beings to deliverance, he immediately manifests that body. The immeasurability of the bodhisattva’s manifested bodies lies not in the size of the count but in the compassion that accords with what sentient beings require. These readings are recorded side by side without adjudication, each kept in its own place. This mirror is not the sutra. Consciousness-Only is not the source of the Lotus, only another set of eyes.
考據Apparatus
本品為迹門流通第二品，明妙音菩薩以三昧之力、現種種身、來往娑婆以弘通此經。釋迦放大人相肉髻光明及眉間白毫光，遍照東方百八萬億那由他恒河沙世界，過是有世界名淨光莊嚴，佛號淨華宿王智如來；其國有菩薩名妙音，久殖德本，得妙幢相、法華、淨德、宿王戲等十六三昧（乃至百千萬億恒河沙諸大三昧）。妙音欲詣娑婆禮拜供養釋迦、聽法華經；淨華宿王智佛誡「莫輕彼國，生下劣想」（示身量對比：妙音身四萬二千由旬、彼佛身六百八十萬由旬）。妙音不起于座，以三昧力於耆闍崛山化八萬四千寶蓮華；文殊問瑞，多寶佛召其來；妙音與八萬四千菩薩來詣，奉瓔珞、代淨華宿王智佛問訊，並請見多寶。華德菩薩問其宿因，佛說雲雷音王佛本事（妙音昔以十萬伎樂、八萬四千七寶鉢供養）。妙音現種種身處處說經（梵王、帝釋乃至王後宮變女身），應以聲聞、辟支佛、菩薩、佛形得度者即現彼形；所住三昧名「現一切色身」。事訖還歸本土，華德得法華三昧、四萬二千天子得無生法忍。慈恩窺基《玄贊》判此品為受命流通六品第二「教化眾生行苦行力以流通」（承藥王「自行苦行力」）；十六三昧判「第十地菩薩之所遊履，多第四定」，現身作「十八類身」，此品之現一切色身三昧不作地位判、不涉五性受用變化。天台智顗判『化他流通第二意』、妙音觀音「以三昧乘乘」，現身作「三十四凡身四聖人身＝十法界」，色身三昧明接藥王品同判（六根清淨法門）；三論吉藏判《法華論》四章之初「苦行力弘經」（藥王妙音同章）、現身作「五類凡五類聖·前一後三」、以「普現色身三昧」判、來往以『不來相來、不去相去、入實相』判——現身之數三家全異（十八／三十四＋四／五凡五聖），並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第二十四 妙音菩薩品（卷七；〔T09n0262 0055a17〕起）· 迹門流通第二·妙音現身來往弘經 |
| 窺基《玄贊》科文（主錨·慈恩） | 品段〔T34n1723 0845b04〕三門分別：一來意、二釋名、三解妨〔0845b05〕。來意：引《法華論》「教化眾生行苦行力者，妙音品示現……本傳法華教行苦行，今放光召集以示眾人」〔0845b06〕（受命流通六品第二·承藥王「自行苦行力」）· 釋名：「音謂音聲，妙謂殊妙；昔住因中好設樂以供佛，今居果位善說法以利生」〔0845b09〕· 解妨：「何故須召妙音以為此品？答：藥王此方苦行自勸眾生，未有他土上人他方勸說，故召妙音遠方行法勸他苦行」〔0845b13〕· 品文分四（神光往召·妙音來至·事訖還國·時眾得道）〔0845b17〕 |
| 天台《文句》（旁證） | 〈釋妙音菩薩品〉〔T34n1718 0144a16〕起 · 判化他流通第二意：「此品明菩薩以難思之力，隨類通經……即是化他門中第二意也」〔0144a21〕· 妙音觀音「以三昧乘乘」（別於藥王苦行乘乘）〔0143b03〕· 文分六（放光東召·奉命西來·十方弘經·二土得益·還歸本國·聞品進道）〔0144a24〕 |
| 三論《義疏》（旁證） | 〈妙音菩薩品第二十四〉〔T34n1721 0621c12〕起 · 判苦行力弘經：「苦行弘經有二品，今是第二……今明分形六道宣通一乘……今多是明外化行」〔0621c13〕（依《法華論》四章之初·藥王妙音同章）· 文六章（佛放光召·妙音奉命至·正明弘經模軌·說品利益·還歸本土·重明往來之利）〔0621c23〕 |
二、異譯·三譯對勘
本品三漢譯：羅什 T262〈妙音菩薩品第二十四〉· 竺法護 T263《正法華經》〈妙吼菩薩品第二十二〉〔T09n0263 0127a17〕· 添品 T264〈妙音菩薩品第二十三〉〔T09n0264 0190a13〕。竺法護品題「妙吼」而本文通篇稱「妙音」（吼 2 見＝品題／品首·音 23 見＝本文·自相不一；舊經此菩薩異名「師子吼」·吉藏 0621c20 誌之）；羅什／添品題文一致皆「妙音」。品次差（羅什㉔·竺法護㉒·添品㉓）。
句一 妙音本土·淨華宿王智佛·十六三昧（竺法護古佛號四形漂移）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 有世界名淨光莊嚴，其國有佛號淨華宿王智如來……有一菩薩名曰妙音……得妙幢相三昧、法華三昧、淨德三昧、宿王戲三昧……日旋三昧 | T09n0262 0055a20／0055a27 |
| 添品 T264 | 〔逐字同羅什〕淨華宿王智如來……妙幢相三昧…… | T09n0264 0190a17 |
| 竺法護 T263 | 有佛號離垢紫金宿華王如來……有菩薩名曰妙音……尊重三昧、定法華三昧、施離垢三昧、樂宿王三昧……日轉三昧 | T09n0263 0127a21／0127a26 |
異文所繫：添品逐字同羅什。竺法護——淨華宿王智→「離垢紫金宿華王」（此佛號四形漂移：離垢紫金宿華王〔0127a21〕／紫金離垢宿華王〔0127c01〕／紫金離垢宿王華〔0127c24〕／妙紫金離垢宿華王〔0128c08〕·無「智」·另加紫金離垢）·淨光莊嚴國→「莊嚴照明」·十六三昧全異譯（妙幢相→尊重·淨德→施離垢·無緣→無著光〔#5〕·不共→無緣〔#15，名位錯置〕·日旋→日轉）·三昧數目三譯皆十六·無開合。
句二 身量由旬對比（本土佛身量竺法護大異）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 汝莫輕彼國，生下劣想……佛身卑小，諸菩薩眾其形亦小。而汝身四萬二千由旬，我身六百八十萬由旬 | T09n0262 0055b09／0055b11 |
| 添品 T264 | 〔近同羅什·唯「汝往，莫輕彼國」增「往」〕 | T09n0264 0190b05 |
| 竺法護 T263 | 其土佛身卑小丈六，諸菩薩身長七八尺……又卿本體高四萬二千踰旬，而我現身八萬四千踰旬 | T09n0263 0127b13／0127b14 |
異文所繫：添品近同羅什（增「往」）。竺法護——妙音身量同（四萬二千·由旬→踰旬）·本土佛身量六百八十萬由旬→「八萬四千踰旬」（數大異）·娑婆佛量增具數「卑小丈六·諸菩薩七八尺」（羅什僅「卑小」無尺量）。
句三 化寶蓮華·現三十四身（三十四身竺法護散化開合）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 化作八萬四千眾寶蓮華，閻浮檀金為莖，白銀為葉，金剛為鬚，甄叔迦寶以為其臺……或現梵王身，或現帝釋身……乃至於王後宮，變為女身，而說是經 | T09n0262 0055b19／0056a15 |
| 添品 T264 | 〔逐字同羅什·唯「轉輪聖王身」刪「聖」作「轉輪王身」〕 | T09n0264 0190b15／0191a12 |
| 竺法護 T263 | 化作八萬四千億眾寶蓮華，紫金莖、白銀葉，嚴飾淨好光明巍巍……或入中宮化皇后形，度眾貴人 | T09n0263 0127b25／0128b08 |
異文所繫：添品逐字同羅什（唯刪「聖」）。竺法護——蓮華數八萬四千→「八萬四千億」·莖閻浮檀金→紫金·無「金剛為鬚」「甄叔迦寶以為其臺」（代以泛語「嚴飾淨好」）·現身散化開合（自在天／大自在天合為「尊豪形」·天龍夜叉乾闥婆全脫·增「貧賤女形」·毘沙門→息意天王·婆羅門→沙門梵志）·不成三十四之定數；王後宮變女身三譯皆有（竺法護作「入中宮化皇后形」）。
句四 雲雷音王本事·現一切色身三昧·無生法忍（本內互鎖竺法護未保留）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 過去有佛名雲雷音王……國名現一切世間，劫名憙見，妙音菩薩於萬二千歲，以十萬種伎樂供養雲雷音王佛，并奉上八萬四千七寶鉢……其三昧名現一切色身……四萬二千天子得無生法忍，華德菩薩得法華三昧 | T09n0262 0056a04／0056b15／0056b29 |
| 添品 T264 | 〔逐字同羅什·唯劫名「喜見」異體〕 | T09n0264 0190c27／0191b07／0191b20 |
| 竺法護 T263 | （雲雷音王如來……講六度無極菩薩法藏）……鼓百千音樂娛樂其佛，八萬四千眾寶妙器貢上至尊……萬二千歲……皆逮現入眾像三昧正定……四萬二千天子聞正法華經，皆悉逮得無所從生法忍；蓮華首菩薩逮正法華定 | T09n0263 0128a16／0128b29／0128c12 |
異文所繫（本內互鎖）：添品逐字同羅什。竺法護——無國名（現一切世間）、無劫名（憙見）（代以『講六度無極菩薩法藏』）·十萬伎樂→「百千音樂」·七寶鉢→「眾寶妙器」·現一切色身三昧→「現入眾像三昧」·無生法忍→「無所從生法忍」·法華三昧→「正法華定」·華德→「蓮華首」·雲雷音王佛號同。本內互鎖：羅什／添品此品「現一切色身三昧」與〈藥王本事品㉓〉一切眾生憙見菩薩所得同名（兩品互鎖）；竺法護此品作「現入眾像三昧」、其藥王品作「普現三昧」——兩品不同名·本內互鎖未保留。
添品定位：添品 T264〈妙音菩薩品第二十三〉逐字承羅什（純字相似 0.9925·十六三昧／化蓮華／身量／雲雷音王本事／三十四身／現一切色身三昧／無生法忍 母題皆逐字全同），實質字異六（汝「往」莫輕彼國增〔0190b05〕·問訊句重組·「佛國」→「佛所」·刪「聖」〔轉輪王〕·「隨所應度者」增〔0191b01〕·刪「菩薩」〔文殊法王子〕），餘皆異體（繞／遶·唯／惟·訶／呵·憙／喜·修／脩）——羅什之隋代校刊重勘。竺法護 T263 妙吼菩薩品為真異譯軸:①品題「妙吼」（本文仍妙音·舊經師子吼）②古佛號四形漂移（離垢紫金宿華王·無智）③娑婆音譯全義譯（忍界·靈鷲山·眾寶如來·踰旬·江河沙·去地四丈九尺）④十六三昧全異譯·三十四身散化開合⑤現入眾像三昧·本內互鎖未保留⑥雲雷音王本事脫國名劫名·本土佛身量八萬四千踰旬。
三、唯識義之經據（眼）
本品玄贊唯識義薄——科文＋名相輕釋，唯十六三昧一地位落點。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・無生法忍・受用・變化）機掃全段〔T34n1723 0845b04–0846c06〕皆零（十地1・第四定1・色身三昧1・十八類1・由旬0）。慈恩讀之唯識落點一，並二負結果：
(一) 十六三昧——第十地菩薩所遊·多第四定（唯一地位落點）〔T34n1723 0845c18〕:
「此皆第十地菩薩之所遊履，多第四定，以殊勝故。」〔T34n1723 0845c18〕
→ 窺基逐一輕釋十六三昧名（妙幢相＝如幢高顯・法華＝達一乘理・宿王戲＝得自在能現眾像・不共＝不共二乘得・日旋＝如日巡照四生等〔0845c02–c19〕），總判其位「第十地菩薩之所遊履，多第四定」——此為全段唯一地位判語。
(二) 現一切色身三昧——此品無地位判（負結果·異於㉓藥王）：此品「現一切色身三昧」，窺基僅略經目一見「品第三段事訖還國」〔0846c02〕，未作初地/八地地位判、未涉受用/變化身（「受用」「變化」全段零）——與〈藥王本事品㉓〉窺基判此三昧「初地即得、八地自在」異（彼判此闕，據實誌之）。
(三) 現身——窺基作「十八類身」（現身之數三家全異）：窺基科現身說法「隨宜現十八類身說法」〔0846b22〕——作十八類（非經背景通稱之三十四身），且無他受用身／變化身／五性判語。妙音來詣佛誡「莫輕彼國」，窺基引《思益經》「以十法遊於彼土」（毀譽心無增減·種種乘皆是一乘等）〔0845c26〕、《無垢稱經》香臺佛誡類同〔0846a01〕以攝。
（按：本品玄贊唯識義薄——唯十六三昧十地判一落點；現一切色身三昧此品不判地位（異藥王）、現身作十八類、無五性受用變化。紅線：妙音現種種身度生＝經之凱唱，白話義疏正文如實傳之；窺基純科判，義疏末節據實據科判傳之，勿以唯識義強配、勿挪㉓藥王色身三昧地位判充此品（此品玄贊實無）。各品軸：㉒付囑封緘/㉓純科判/㉔義薄（十六三昧十地判）/⑯三佛菩提。）
四、諸家異釋（古德·標宗·誌錄不判）
同一「現身度生」「十六三昧」「色身三昧」，慈恩・天台・三論讀法各異——現身之數三家全異（十八／三十四＋四／五凡五聖），誌不判尤重。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「現一切色身」「三十四身」「來往品」三連文，《文句》《義疏》全書皆零（逐字確認）——「三十四」判智顗獨有（作「三十四凡身四聖人身」〔0144c11〕）、吉藏妙音品段全無（改判五類凡五類聖）；「來往／往來」兩家皆作描述語（吉藏六章第六「重明往來之利」〔0621c26〕），皆未立「來往品」品名。②妙音之異名「師子吼」為舊經（正法華）稱，吉藏誌之「舊經稱師子吼菩薩」〔0621c20〕。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
受命流通六品第二「教化眾生行苦行力」〔0845b06〕· 釋名「音殊妙·昔設樂供佛今善說法利生」〔0845b09〕· 十六三昧輕釋·判第十地所遊多第四定〔0845c18〕· 現身作十八類〔0846b22〕· 色身三昧此品不判地位· 引《法華論》《思益經》〔0845c24〕《無垢稱經》〔0846a01〕。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）
判化他流通第二意〔0144a22〕· 妙音觀音「以三昧乘乘」〔0143b03〕· 釋名「昔奉雲雷音王十萬妓·今以普現色身以妙音聲遍吼十方弘宣此教，故名妙音品」〔0144a20〕· 現身作三十四凡身四聖人身＝十法界〔T34n1718 0144c11〕:
「從『華德』下，答其神力之問。示三十四凡身四聖人身，結成十法界六道耳。」〔T34n1718 0144c11〕
色身三昧明接藥王品〔0144c14〕：「三昧與陀羅尼，體一而用異……上品云『初得一切色身三昧轉身、得一切語言陀羅尼』……都是六根清淨法門耳」（引〈藥王本事品㉓〉語為對照·判同體）· 十六三昧一句攝判「即福德莊嚴也」〔0144b16〕· 引《淨名》（日月行閻浮）〔0144b07〕。
三論·吉藏《法華義疏》T34n1721（旁證）
判《法華論》四章之初「苦行力弘經」（藥王妙音同章·外化行·智慧業）〔0621c13〕· 釋名「昔以十萬伎樂供佛得美妙音·舊經稱師子吼菩薩」〔0621c18〕· 現身作五類凡五類聖·前一後三〔T34n1721 0623a23〕:
「（此土廣現）開為五類：一現天身，二現人身，三現八部身，四救濟八難，五於後宮變為女身……妙音前一後三，觀音前三後一。」〔T34n1721 0623a23／0623b20〕
以「普現色身三昧」判現身〔0623c03〕· 十六三昧逐一別釋〔0622a13 起〕· 來往中道判〔0623b27〕：「菩薩不來相來故來無所來，不去相去故去無所去，則入實相，故得無生」· 引《法華三昧經》〔0622a16〕、舊經（師子吼／日輪三昧）。
三家並錄（誌·不判）
現身之數：慈恩「十八類身」〔0846b22〕、天台「三十四凡身四聖人身＝十法界」〔0144c11〕、三論「五類凡五類聖·前一後三」〔0623a23〕——三家分判各異（數不同·開合不同），並錄不判。色身三昧：慈恩此品不判地位（十六三昧另判第十地）、天台明接藥王品判同體（六根清淨法門）、三論以「普現色身三昧」三昧互簡（無生忍／普現色身／法華）——並錄不判。十六三昧：慈恩逐一輕釋＋判第十地、天台一句「福德莊嚴」攝、三論逐一別釋——並錄不判。來往：慈恩／天台以「還國」科文收、三論予中道實相判（不來相來→入實相→無生忍）——並錄不判。判組：天台分組「妙音＋觀音」（三昧乘乘）、三論分組「藥王＋妙音」（苦行力弘經同章）、慈恩六品各判（妙音居第二）——並錄不判。共法：三家皆判此品迹門流通、皆以妙音現身弘經為化他之範。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 |
|---|---|---|---|
| 妙音菩薩 | Gadgadasvara（系) | 〔本經 0055a23〕；窺基「音殊妙·昔設樂供佛今善說法利生」〔T34n1723 0845b09〕；吉藏「舊經稱師子吼菩薩」〔T34n1721 0621c20〕；竺法護品題作「妙吼」（本文仍妙音）〔T09n0263 0127a17〕 | 東方淨光莊嚴國菩薩·以三昧現身弘經 |
| 十六三昧 | — | 〔本經 0055a27〕；窺基逐一輕釋·判「第十地菩薩之所遊履，多第四定」〔T34n1723 0845c18〕；智顗「福德莊嚴」〔T34n1718 0144b16〕；吉藏逐一別釋〔T34n1721 0622a13〕；竺法護全異譯（尊重·施離垢等）〔T09n0263 0127a26〕 | 妙音所得妙幢相等十六大三昧 |
| 現一切色身三昧 | sarvarūpasaṃdarśana-samādhi（系) | 〔本經 0056b15〕；窺基此品不判地位〔T34n1723 0846c02·異於㉓藥王〕；智顗明接藥王品判同體「六根清淨法門」〔T34n1718 0144c14〕；吉藏「普現色身三昧」〔T34n1721 0623c03〕；竺法護作「現入眾像三昧」〔T09n0263 0128b29·本內互鎖未保留〕 | 妙音所住·能現種種身度生之三昧（與㉓藥王同名·本內互鎖） |
| 現種種身 | — | 〔本經 0056a15〕；窺基「十八類身」〔T34n1723 0846b22〕；智顗「三十四凡身四聖人身」〔T34n1718 0144c11〕；吉藏『五類凡五類聖』〔T34n1721 0623a23〕；竺法護散化開合不成定數〔T09n0263 0128a26〕 | 妙音處處為眾生現身說經（三家判數全異） |
| 淨華宿王智佛 | — | 〔本經 0055a20〕；窺基未釋名〔科文定位〕；竺法護作「離垢紫金宿華王」（四形漂移·無智）〔T09n0263 0127a21〕 | 妙音本土淨光莊嚴國之佛 |
| 淨光莊嚴國 | — | 〔本經 0055a19〕；竺法護作「莊嚴照明」〔T09n0263 0127a20〕 | 東方妙音所居之淨土 |
六、譬喻·修辭
本品無法華七喻；修辭核在「身量對比」與「普現眾身」。
(一) 身量對比（莫輕彼國）——〔T09n0262 0055b11〕：淨華宿王智佛誡妙音「莫輕彼國，生下劣想」，並示身量之殊：妙音身四萬二千由旬、彼佛身六百八十萬由旬，而娑婆佛身卑小、菩薩形亦小。修辭在『以身量之懸殊，誡淨土菩薩勿輕穢土』——身有大小而佛道無二；窺基引《思益經》「種種乘皆是一乘」〔0845c30〕、《無垢稱經》香臺佛誡同旨〔0846a01〕。
(二) 普現眾身（現三十四身）——〔T09n0262 0056a15〕：妙音「現種種身處處為諸眾生說是經典」——梵王、帝釋、自在天乃至王後宮變女身，應以何身得度即現何身。修辭在『一菩薩而現無量身』，喻大士度生之無方；三家判其數各異（十八／三十四＋四／五凡五聖·詳目四），皆以「隨類現身」為化他之極。
(三) 目如青蓮華葉（身相）——〔T09n0262 0055c14〕：妙音「目如廣大青蓮華葉，正使和合百千萬月，其面貌端正復過於此」——以青蓮葉喻目之修廣、以百千萬月喻面之端正；窺基身相八德（目淨·面圓·身色·莊嚴·威德·光明·相具·堅固）〔0846a22〕、引《無垢稱經》「目淨修廣妙端嚴，皎如青紺蓮華葉」〔0846a23〕。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》骨幹):
- 世親《法華論》——受命流通六品判為五，此品「教化眾生行苦行力」〔T34n1723 0845b06〕；吉藏亦依《法華論》合六品為四章，藥王妙音同「苦行力弘經」章〔T34n1721 0621c13〕——三家同宗。
- 窺基引《思益經》（十法遊彼土）〔0845c24〕·《無垢稱經》（香臺佛誡·目淨）〔0846a01〕。智顗引《淨名》（日月行閻浮）〔0144b07〕·《十二門論》（大乘者普賢文殊所乘）〔0143b02〕；吉藏引《法華三昧經》〔0622a16〕·舊經《正法華》（師子吼／日輪三昧）·那羅延三家夾註（真諦／羅什／《俱舍論》）。
(二) 法華內互讀:
- 迹門流通遞進 → 藥王㉓（自行苦行力）→ 妙音㉔（教化眾生行苦行力·自行→教他） → 觀音㉕・陀羅尼㉖（護眾生諸難力）→ 妙莊嚴王㉗（功德勝力）→ 普賢㉘（護法力）〔T34n1723 0845b06〕。
- 現一切色身三昧本內互鎖 → 此品妙音所住「現一切色身三昧」〔0056b15〕與〈藥王本事品㉓〉一切眾生憙見菩薩所得同名〔0053a26〕——羅什兩品互鎖（智顗明引藥王品為對照〔0144c14〕；竺法護兩品不同名·互鎖未保留）。
- 普現身遙接 → 妙音現種種身度生，與〈觀世音普門品㉕〉觀音普門示現（三十三身）成對（吉藏「妙音前一後三、觀音前三後一」〔0623b20〕）——化他流通兩品相映。
- 多寶塔遙承 → 妙音來詣『請見多寶佛身』〔0055c末〕、多寶佛召命〔0056a01〕——〈見寶塔品⑪〉多寶塔至此仍在（迹門流通諸品多寶仍證）。
- 淨穢不二 → 淨土妙音來穢土娑婆·佛誡莫輕，遙應〈方便品②〉一佛乘無二無三·〈壽量品⑯〉常在靈鷲淨土（穢土即淨）。
(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):〈妙音菩薩品第二十四〉〔T09n0262 0055a17〕起（卷七)。放光照東方 0055a17〔淨光莊嚴國淨華宿王智佛 0055a19·十六三昧 0055a27〕· 佛誡莫輕彼國 0055b09〔身量由旬 0055b11〕· 化寶蓮華 0055b19 · 文殊問瑞 0055b23 · 多寶佛召 0055c04 · 妙音來詣 0055c09〔問訊 0055c18〕· 多寶稱善 0056a01 · 華德問·雲雷音王本事 0056a02〔十萬伎樂八萬四千寶鉢 0056a06〕· 現三十四身 0056a14〔王後宮變女身 0056a25〕· 應以諸形得度 0056b03 · 現一切色身三昧 0056b15 · 還歸本土 0056b19 · 華德得法華三昧四萬二千天子無生法忍 0056b29 迄 0056c01（次品〈觀世音菩薩普門品第二十五〉0056c02 起)。源檔：原典層（逐字校訖)。此品無偈。
- 竺法護 T263《正法華經》〈妙吼菩薩品第二十二〉〔T09n0263 0127a17〕起：離垢紫金宿華王佛 0127a21〔莊嚴照明國·尊重三昧等十六 0127a26〕· 誡莫輕忍界 0127b11〔佛身丈六·四萬二千踰旬對八萬四千踰旬 0127b14〕· 化八萬四千億蓮華 0127b25 · 雲雷音王本事 0128a13〔百千音樂眾寶妙器 0128a16〕· 現身散化 0128a26〔入中宮化皇后形 0128b08〕· 現入眾像三昧 0128b29 · 蓮華首得正法華定·無所從生法忍 0128c13 迄 0128c20。〔妙音23/妙吼2·現一切色身三昧/淨華宿王智/無生法忍/華德 T263 全書皆 0〕
- 添品 T264〈妙音菩薩品第二十三〉〔T09n0264 0190a13〕起：淨華宿王智佛 0190a17 · 汝往莫輕彼國 0190b05 · 身量 0190b08 · 化蓮華 0190b15 · 雲雷音王本事 0190c27 · 現身〔轉輪王刪聖 0191a12〕· 現一切色身三昧 0191b07 · 無生法忍 0191b20 迄 0191b22。〔逐字近同羅什·純字相似 0.9925·實質字異六：往/問訊重組/國→所/刪聖/隨所應度者/刪菩薩〕
- 窺基《玄贊》T34n1723（義疏鏡):〈妙音菩薩品〉〔0845b04〕—〔0846c06〕。三門 0845b05／教化眾生行苦行力 0845b06／釋名 0845b09／解妨承藥王 0845b13／品文分四 0845b17 · 十六三昧列釋 0845c02／第十地多第四定 0845c18／思益經十法 0845c24／無垢稱經佛誡 0846a01 · 身相八德 0846a22／文分十一 0846a05／現十八類身 0846b22／久遇諸佛 0846b16 · 事訖還國色身三昧略目 0846c02／時眾得道 0846c05。
- 智顗《文句》T34n1718（旁證):〈釋妙音菩薩品〉0144a16 起 · 化他門第二意 0144a22／文為六 0144a24／釋名普現色身遍吼十方 0144a20 · 十六三昧福德莊嚴 0144b16／淨名日月行閻浮 0144b07 · 三十四凡身四聖人身十法界 0144c11／色身三昧接藥王品六根清淨 0144c14／還本土 0144c20／聞品進道 0144c23。妙音觀音三昧乘乘 0143b03。
- 吉藏《義疏》T34n1721（旁證):〈妙音菩薩品第二十四〉0621c12 起 · 苦行弘經第二·外化行 0621c13／舊經師子吼 0621c20／六章 0621c23 · 十六三昧別釋 0622a13〔法華三昧經 0622a16·日輪三昧 0622b10〕· 五類凡五類聖 0623a23／妙音前一後三 0623b20／來往中道入實相 0623b27／普現色身三昧 0623c03 迄 0623c04。
- 成立史誌：品題羅什／添品「妙音菩薩品」·竺法護「妙吼菩薩品」（本文仍妙音·舊經師子吼）；品次羅什㉔・竺法護㉒・添品㉓;竺法護獨立古譯（離垢紫金宿華王四形漂移・忍界・靈鷲山・眾寶如來・現入眾像三昧・無所從生法忍・蓮華首·本內互鎖未保留）；添品逐字近同羅什（純字相似 0.9925・實質字異六）。「現一切色身」「三十四身」「來往品」三連文兩疏全書零（後世約詞/描述語）·「三十四」判智顗獨有・吉藏改五類凡五類聖・窺基作十八類。
This is the second chapter in the transmission of the Trace Gate. It shows the Bodhisattva Wonderful Sound (Gadgadasvara) coming and going through the power of meditative absorption, manifesting many kinds of body, and carrying this sutra into the Sahā world. Śākyamuni sends forth radiance from the uṣṇīṣa and the white hair-mark between his brows, illuminating the Pure Light Adornment land far to the east, where the Buddha Pure-Flower Constellation-King-Wisdom teaches and Wonderful Sound abides. Wonderful Sound has attained sixteen named meditative absorptions (samādhi) and great meditative absorptions as numerous as the sands of the Ganges. Before he departs, his Buddha warns him: 「莫輕彼國，生下劣想」 tr. “Do not look down upon that land or conceive a thought of its inferiority.” Wonderful Sound conjures eighty-four thousand jeweled lotuses at Vulture Peak without rising from his seat; Many Treasures summons him; and he arrives with eighty-four thousand bodhisattvas, presents a jeweled necklace, conveys his Buddha’s greetings, and asks to see Many Treasures. The Buddha recounts Wonderful Sound’s former offering of one hundred thousand kinds of music and eighty-four thousand jeweled bowls to the Buddha Cloud-Thunder-Sound-King. Wonderful Sound then manifests many kinds of body, even becoming a woman within a king’s inner palace, and manifests the form of a śrāvaka, pratyekabuddha, bodhisattva, buddha, or extinction itself according to what will deliver beings. The meditative absorption in which he abides is 「現一切色身」 tr. “Manifesting All Forms.” Kuiji’s 《玄贊》 Fahua Xuanzan places the chapter second among the six chapters that receive the command to transmit and describes it as 「教化眾生行苦行力以流通」 tr. “the power of arduous practice in teaching and transforming sentient beings, by which the teaching is circulated,” following the arduous practice in his own conduct of the Bodhisattva Medicine King (Bhaiṣajyarāja). Kuiji assigns the sixteen meditative absorptions to the tenth ground and mainly to the fourth meditation, counts eighteen classes of manifested body, and makes no placement by ground for the meditative absorption of Manifesting All Forms in this chapter. Zhiyi of Tiantai counts thirty-four ordinary bodies and four noble bodies; Jizang of Sanlun counts five classes of ordinary body and five classes of noble body. The three counts differ 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 | 第二十四 妙音菩薩品 — Chapter 24, The Bodhisattva Wonderful Sound (fasc. 7; beginning at 〔T09n0262 0055a17〕) · the second chapter in the transmission of the Trace Gate · Wonderful Sound manifests bodies, comes and goes, and carries the sutra forward |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter passage 〔T34n1723 0845b04〕, Kuiji distinguishes 「三門分別：一來意、二釋名、三解妨」 tr. “three gateways: (1) the reason for its coming; (2) the explanation of its name; (3) the resolution of a difficulty” 〔0845b05〕. Reason for its coming: citing the 《法華論》 Treatise on the Lotus Sutra, 「教化眾生行苦行力者，妙音品示現……本傳法華教行苦行，今放光召集以示眾人」 tr. “‘The power of arduous practice in teaching and transforming sentient beings’ is manifested by the Chapter on Wonderful Sound. … Formerly, one transmitted the Lotus teaching by practicing arduous conduct; now radiance is emitted and an assembly summoned in order to display it to the multitude” 〔0845b06〕—the second of the six chapters that receive the command to transmit, following Medicine King’s 「自行苦行力」 tr. “power of arduous practice in one’s own conduct.” Explanation of the name: 「音謂音聲，妙謂殊妙；昔住因中好設樂以供佛，今居果位善說法以利生」 tr. “‘Sound’ means vocal sound, and ‘wonderful’ means rare and wondrous. Formerly, while abiding in the causal stage, he delighted in offering music to the Buddha; now, dwelling in the fruit-stage, he skillfully teaches Dharma to benefit beings” 〔0845b09〕. Resolution of a difficulty: 「何故須召妙音以為此品？答：藥王此方苦行自勸眾生，未有他土上人他方勸說，故召妙音遠方行法勸他苦行」 tr. “Why must Wonderful Sound be summoned to constitute this chapter? Answer: Medicine King practiced arduously in this land and personally exhorted sentient beings, but there had not yet been a superior person from another land exhorting and teaching from afar. Wonderful Sound is therefore summoned to practice the Dharma from a distant place and exhort others to arduous practice” 〔0845b13〕. Kuiji divides the chapter into four: radiance goes forth to summon him · Wonderful Sound arrives · the affair is completed and he returns to his land · the assembly attains the path 〔0845b17〕. |
| 天台《文句》（旁證） | 〈釋妙音菩薩品〉 begins at 〔T34n1718 0144a16〕. Zhiyi classifies it as 「此品明菩薩以難思之力，隨類通經……即是化他門中第二意也」 tr. “This chapter clarifies how a bodhisattva, through inconceivable power, circulates the sutra in accordance with each class of being. … It is the second meaning within the gateway of transforming others” 〔0144a21〕. Wonderful Sound and Perceiver of the World’s Sounds act 「以三昧乘乘」 tr. “using samādhi as the vehicle that carries the Vehicle,” distinct from Medicine King’s arduous practice as the vehicle that carries the Vehicle 〔0143b03〕. Zhiyi divides the text into six: radiance summons him from the east · receiving the command, he comes west · he circulates the sutra throughout the ten directions · the two lands gain benefit · he returns to his native land · those who hear the chapter advance on the path 〔0144a24〕. |
| 三論《義疏》（旁證） | 〈妙音菩薩品第二十四〉 begins at 〔T34n1721 0621c12〕. Jizang classifies it under the power of arduous practice by which the sutra is carried forward: 「苦行弘經有二品，今是第二……今明分形六道宣通一乘……今多是明外化行」 tr. “There are two chapters on carrying the sutra forward through arduous practice; this is the second. … It now clarifies dividing one’s form throughout the six destinations to proclaim and circulate the One Vehicle. … Here the principal subject is outward conduct in transforming others” 〔0621c13〕—the first of the four divisions in the 《法華論》, with Medicine King and Wonderful Sound in the same division. Jizang divides the text into six: the Buddha emits radiance and summons him · Wonderful Sound receives the command and arrives · the model for carrying the sutra forward is properly clarified · the benefits of teaching the chapter · return to his native land · the benefits of his coming and going are clarified again 〔0621c23〕. |
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, 〈妙音菩薩品第二十四〉; Dharmarakṣa’s T263 《正法華經》, 〈妙吼菩薩品第二十二〉, “Chapter 22, the Bodhisattva Wondrous Roar” 〔T09n0263 0127a17〕; and the supplemented edition T264, 〈妙音菩薩品第二十三〉, “Chapter 23, the Bodhisattva Wonderful Sound” 〔T09n0264 0190a13〕. The red textual fact is that Dharmarakṣa’s chapter title has 「妙吼」 tr. “Wondrous Roar,” while the body calls the bodhisattva 「妙音」 tr. “Wonderful Sound” throughout: “roar” occurs twice, in the title and chapter opening, while “sound” occurs twenty-three times in the body, so its title and body are internally inconsistent. The old translation also preserves the alternate name 「師子吼」 tr. “Lion’s Roar,” which Jizang records at 0621c20. Kumārajīva and the supplemented edition agree in both title and body on “Wonderful Sound.” Their chapter numbers differ: Kumārajīva 24, Dharmarakṣa 22, supplemented edition 23.
Passage One · Wonderful Sound’s Native Land · the Buddha Pure-Flower Constellation-King-Wisdom · the Sixteen Meditative Absorptions (Dharmarakṣa’s Buddha-Name Shifts among Four Forms)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 有世界名淨光莊嚴，其國有佛號淨華宿王智如來……有一菩薩名曰妙音……得妙幢相三昧、法華三昧、淨德三昧、宿王戲三昧……日旋三昧 tr. “There was a world named Pure Light Adornment. In that land was a buddha named Pure-Flower Constellation-King-Wisdom Tathāgata. … There was a bodhisattva named Wonderful Sound. … He attained the meditative absorption of the Wondrous-Banner Mark, the Lotus Meditative Absorption, the meditative absorption of Pure Virtue, the meditative absorption of the Constellation-King’s Play … and the meditative absorption of the Turning Sun.” | T09n0262 0055a20／0055a27 |
| 添品 T264 | 〔逐字同羅什〕淨華宿王智如來……妙幢相三昧…… tr. “[Identical word for word with Kumārajīva:] Pure-Flower Constellation-King-Wisdom Tathāgata … the meditative absorption of the Wondrous-Banner Mark …” | T09n0264 0190a17 |
| 竺法護 T263 | 有佛號離垢紫金宿華王如來……有菩薩名曰妙音……尊重三昧、定法華三昧、施離垢三昧、樂宿王三昧……日轉三昧 tr. “There was a buddha named Stainless Purple-Gold Constellation-Flower-King Tathāgata. … There was a bodhisattva named Wonderful Sound. … [He attained] the meditative absorption of Veneration, the meditative absorption of the Established Lotus, the meditative absorption of Giving Stainlessness, the meditative absorption of Delighting in the Constellation-King … and the meditative absorption of the Turning Sun.” | T09n0263 0127a21／0127a26 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. Dharmarakṣa renders the Buddha-name Pure-Flower Constellation-King-Wisdom as 「離垢紫金宿華王」 tr. “Stainless Purple-Gold Constellation-Flower-King.” That Buddha-name appears in four shifting forms: 「離垢紫金宿華王」 tr. “Stainless Purple-Gold Constellation-Flower-King” 〔0127a21〕; 「紫金離垢宿華王」 tr. “Purple-Gold Stainless Constellation-Flower-King” 〔0127c01〕; 「紫金離垢宿王華」 tr. “Purple-Gold Stainless Constellation-King-Flower” 〔0127c24〕; and 「妙紫金離垢宿華王」 tr. “Wondrous Purple-Gold Stainless Constellation-Flower-King” 〔0128c08〕. All omit “Wisdom” and add “purple-gold” and “stainless.” Pure Light Adornment becomes 「莊嚴照明」 tr. “Adorned Illumination.” All sixteen meditative absorptions receive different renderings: the Wondrous-Banner Mark becomes “Veneration,” Pure Virtue becomes “Giving Stainlessness,” Without Conditions becomes 「無著光」 tr. “Light without Attachment” 〔#5〕 in the fifth place, Unshared becomes 「無緣」 tr. “Without Conditions” 〔#15，名位錯置〕 tr. “[no. 15, with the name displaced],” and Turning Sun becomes “Turning of the Sun.” All three translations have sixteen meditative absorptions, with no difference in grouping or division.
Passage Two · The Contrast in Body-Height Measured in Yojanas (Dharmarakṣa Gives a Greatly Different Height for the Buddha of the Native Land)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 汝莫輕彼國，生下劣想……佛身卑小，諸菩薩眾其形亦小。而汝身四萬二千由旬，我身六百八十萬由旬 tr. “Do not look down upon that land or conceive a thought of its inferiority. … The Buddha’s body is low and small, and the forms of the bodhisattvas are likewise small. Yet your body is forty-two thousand yojanas high, and my body is six million eight hundred thousand yojanas high.” | T09n0262 0055b09／0055b11 |
| 添品 T264 | 〔近同羅什·唯「汝往，莫輕彼國」增「往」〕 tr. “[Nearly identical with Kumārajīva; only ‘when you go, do not look down upon that land’ adds the character ‘go.’]” | T09n0264 0190b05 |
| 竺法護 T263 | 其土佛身卑小丈六，諸菩薩身長七八尺……又卿本體高四萬二千踰旬，而我現身八萬四千踰旬 tr. “The Buddha’s body in that land is low and small, one zhang and six chi high, and the bodhisattvas’ bodies are seven or eight chi high. … Your original body is forty-two thousand yojanas high, while the body I now manifest is eighty-four thousand yojanas high.” | T09n0263 0127b13／0127b14 |
What the variants bear upon: the supplemented edition nearly agrees with Kumārajīva, adding only 「往」 tr. “go.” Dharmarakṣa agrees on Wonderful Sound’s forty-two thousand yojanas, writing 踰旬 for 由旬, but changes the native Buddha’s height from six million eight hundred thousand yojanas to 「八萬四千踰旬」 tr. “eighty-four thousand yojanas.” It also adds exact dimensions for the Buddha and bodhisattvas in the Sahā world: 「卑小丈六·諸菩薩七八尺」 tr. “low and small, one zhang and six chi; the bodhisattvas seven or eight chi,” where Kumārajīva has only “low and small,” without dimensions.
Passage Three · Conjuring Jeweled Lotuses · Manifesting Thirty-Four Bodies (Dharmarakṣa Disperses the Manifestations and Divides and Joins Them Differently)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 化作八萬四千眾寶蓮華，閻浮檀金為莖，白銀為葉，金剛為鬚，甄叔迦寶以為其臺……或現梵王身，或現帝釋身……乃至於王後宮，變為女身，而說是經 tr. “He conjured eighty-four thousand lotuses made of many precious substances, with stems of Jambūnada gold, petals of white silver, stamens of vajra, and centers of kiṃśuka jewel. … At times he manifested the body of a Brahmā king, at times the body of Śakra … even transforming himself into a woman within a king’s inner palace and teaching this sutra.” | T09n0262 0055b19／0056a15 |
| 添品 T264 | 〔逐字同羅什·唯「轉輪聖王身」刪「聖」作「轉輪王身」〕 tr. “[Identical word for word with Kumārajīva, except that ‘the body of a wheel-turning sage-king’ omits ‘sage’ and reads ‘the body of a wheel-turning king.’]” | T09n0264 0190b15／0191a12 |
| 竺法護 T263 | 化作八萬四千億眾寶蓮華，紫金莖、白銀葉，嚴飾淨好光明巍巍……或入中宮化皇后形，度眾貴人 tr. “He conjured eighty-four thousand billion lotuses made of many precious substances, with purple-gold stems and white-silver petals, magnificently adorned, pure and fine, with towering radiance. … At times he entered the inner palace, transformed into the form of a queen, and delivered the many noble persons.” | T09n0263 0127b25／0128b08 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva except that it omits 「聖」 tr. “sage.” Dharmarakṣa changes the number of lotuses from eighty-four thousand to 「八萬四千億」 tr. “eighty-four thousand billion”; changes Jambūnada gold to purple-gold; and omits 「金剛為鬚」 tr. “stamens of vajra” and 「甄叔迦寶以為其臺」 tr. “centers of kiṃśuka jewel,” replacing them with the general description 「嚴飾淨好」 tr. “magnificently adorned, pure and fine.” Its manifested bodies are differently grouped and divided: Īśvara and Maheśvara are combined as 「尊豪形」 tr. “the form of one honored and eminent”; devas, nāgas, yakṣas, and gandharvas are absent; 「貧賤女形」 tr. “the form of a poor and lowly woman” is added; Vaiśravaṇa becomes the Heavenly King Calmed in Intent; and brāhmaṇa becomes “śramaṇa and brāhmaṇa.” The translation does not yield a fixed count of thirty-four. All three translations include the transformation into a woman in the king’s inner palace; Dharmarakṣa writes 「入中宮化皇后形」 tr. “entering the inner palace and transforming into the form of a queen.”
Passage Four · the Former Affair of Cloud-Thunder-Sound-King · the Meditative Absorption of Manifesting All Forms · Patient Acceptance of the Non-Arising of Dharmas (Dharmarakṣa Does Not Preserve the Base Text’s Internal Interlock)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 過去有佛名雲雷音王……國名現一切世間，劫名憙見，妙音菩薩於萬二千歲，以十萬種伎樂供養雲雷音王佛，并奉上八萬四千七寶鉢……其三昧名現一切色身……四萬二千天子得無生法忍，華德菩薩得法華三昧 tr. “In the past there was a buddha named Cloud-Thunder-Sound-King. … His land was named Manifesting All Worlds, and the aeon was named Joyfully Seen. For twelve thousand years, the Bodhisattva Wonderful Sound made offerings to the Buddha Cloud-Thunder-Sound-King with one hundred thousand kinds of music and also presented eighty-four thousand bowls made of the seven precious things. … His meditative absorption was named Manifesting All Forms. … Forty-two thousand sons of devas attained patient acceptance of the non-arising of dharmas, and the Bodhisattva Flower Virtue attained the Lotus Meditative Absorption.” | T09n0262 0056a04／0056b15／0056b29 |
| 添品 T264 | 〔逐字同羅什·唯劫名「喜見」異體〕 tr. “[Identical word for word with Kumārajīva; only the aeon-name ‘Joyfully Seen’ has a graphic variant.]” | T09n0264 0190c27／0191b07／0191b20 |
| 竺法護 T263 | （雲雷音王如來……講六度無極菩薩法藏）……鼓百千音樂娛樂其佛，八萬四千眾寶妙器貢上至尊……萬二千歲……皆逮現入眾像三昧正定……四萬二千天子聞正法華經，皆悉逮得無所從生法忍；蓮華首菩薩逮正法華定 tr. “Cloud-Thunder-Sound-King Tathāgata … taught the bodhisattva Dharma-treasury of the six perfections. … [Wonderful Sound] played hundreds of thousands of kinds of music to delight that Buddha and presented eighty-four thousand wondrous vessels made of many precious substances to the Honored One … for twelve thousand years. … All attained the right concentration of the meditative absorption Entering and Manifesting Many Images. … Forty-two thousand sons of devas heard the True Dharma Lotus Sutra and all attained patient acceptance of what is unarisen from any source; the Bodhisattva Lotus-Head attained the concentration of the True Dharma Lotus.” | T09n0263 0128a16／0128b29／0128c12 |
What the variants bear upon—the internal interlock: the supplemented edition agrees word for word with Kumārajīva. Dharmarakṣa omits the land-name Manifesting All Worlds and the aeon-name Joyfully Seen, replacing them with 『講六度無極菩薩法藏』 tr. “teaching the bodhisattva Dharma-treasury of the six perfections.” One hundred thousand kinds of music become “hundreds of thousands”; bowls of the seven precious things become 「眾寶妙器」 tr. “wondrous vessels made of many precious substances”; the meditative absorption of Manifesting All Forms becomes 「現入眾像三昧」 tr. “the meditative absorption Entering and Manifesting Many Images”; patient acceptance of the non-arising of dharmas becomes 「無所從生法忍」 tr. “patient acceptance of what is unarisen from any source”; the Lotus Meditative Absorption becomes 「正法華定」 tr. “the concentration of the True Dharma Lotus”; and Flower Virtue becomes Lotus-Head. In Kumārajīva and the supplemented edition, the name 「現一切色身三昧」 tr. “the meditative absorption of Manifesting All Forms” in this chapter interlocks with the same name attained by Seen with Joy by All Sentient Beings in 〈藥王本事品㉓〉. Dharmarakṣa calls it “Entering and Manifesting Many Images” here but 「普現三昧」 tr. “the meditative absorption of Universal Manifestation” in its Medicine King chapter. The same-name interlock between the two chapters is therefore not preserved.
Placement of the supplemented edition: T264 〈妙音菩薩品第二十三〉 follows Kumārajīva word for word with raw-character similarity 0.9925. The sixteen meditative absorptions, conjured lotuses, body-heights, former affair of Cloud-Thunder-Sound-King, manifested bodies, the meditative absorption of Manifesting All Forms, and patient acceptance of the non-arising of dharmas all agree word for word. There are six substantive character differences: addition of 「往」 tr. “go” in 「汝往，莫輕彼國」 tr. “when you go, do not look down upon that land” 〔0190b05〕; restructuring of the greeting; 「佛國」 tr. “buddha-land” becomes 「佛所」 tr. “the Buddha’s presence”; omission of 「聖」 tr. “sage,” leaving 〔轉輪王〕 tr. “[wheel-turning king]”; addition of 「隨所應度者」 tr. “according to those who should be delivered” 〔0191b01〕; and omission of 「菩薩」 tr. “bodhisattva,” leaving 〔文殊法王子〕 tr. “[Mañjuśrī, son of the Dharma-King].” The remaining differences are graphic variants: 繞／遶, 唯／惟, 訶／呵, 憙／喜, and 修／脩. It is a Sui-dynasty recollation of Kumārajīva. Dharmarakṣa’s T263 chapter is the true alternate-translation axis: (1) the title has “Wondrous Roar,” while the body retains “Wonderful Sound” and the old translation records “Lion’s Roar”; (2) the Buddha-name in the old translation shifts among four forms and omits “Wisdom”; (3) Sahā is translated by meaning as the Endurance World, while the old translation’s naming system also uses Spirit-Vulture Mountain, Many Jewels Tathāgata, the form yóuxún for yojana, river sands for the sands of the Ganges, and a height of four zhang and nine chi above the ground; (4) all sixteen meditative absorptions receive distinct renderings and the manifested bodies are differently grouped; (5) it has the meditative absorption Entering and Manifesting Many Images and does not preserve the internal interlock; and (6) the former affair of Cloud-Thunder-Sound-King omits the land- and aeon-names, while the native Buddha’s height is eighty-four thousand yojanas.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The specifically Consciousness-Only content in Kuiji’s commentary on this chapter is thin: division and classification, brief explanation of names, and only one placement by stage for the sixteen meditative absorptions. Mechanical scans of the full chapter passage in the 《玄贊》 〔T34n1723 0845b04–0846c06〕 return zero for the three natures, wholly-imagined, other-dependent, perfectly-accomplished, store consciousness, transformation of the basis, five lineages, lineage, two obstructions, seeds, patient acceptance of the non-arising of dharmas, enjoyment body, and transformation body. The only positive placement is “tenth ground” once and “fourth meditation” once; “meditative absorption of a body of forms” appears once and “eighteen classes” once, while “yojana” returns zero. The Cien reading therefore has one positive placement and two negative results.
(1) The sixteen meditative absorptions—the range of a bodhisattva on the tenth ground, mainly the fourth meditation (the sole placement by stage) 〔T34n1723 0845c18〕:
「此皆第十地菩薩之所遊履，多第四定，以殊勝故。」〔T34n1723 0845c18〕
tr. “All these are the range traversed by bodhisattvas on the tenth ground; they are mainly the fourth meditation, because it is especially excellent.”
Kuiji gives each of the sixteen meditative-absorption names a brief explanation: the Wondrous-Banner Mark is lofty and manifest like a banner; the Lotus reaches the principle of the One Vehicle; the Constellation-King’s Play gains mastery and can manifest many images; Unshared is not shared with the two vehicles; and the Turning Sun circles and illumines the four kinds of birth, among the rest 〔0845c02–c19〕. He gathers them in the single judgment that they belong to the range of a bodhisattva on the tenth ground and mainly to the fourth meditation. This is the only placement by stage in the whole chapter passage.
(2) The meditative absorption of Manifesting All Forms—no placement by stage in this chapter (a negative result, unlike Chapter 23, Medicine King): for the 「現一切色身三昧」 tr. “meditative absorption of Manifesting All Forms” in this chapter, Kuiji only mentions the sutra heading once under the third section, “the affair is complete and he returns to his land” 〔0846c02〕. He does not assign it to the first or eighth ground and does not discuss an enjoyment body or transformation body: “enjoyment” and “transformation” both return zero in the full passage. This differs from his judgment in 〈藥王本事品㉓〉, where he places the same-named meditative absorption at the first ground and mastery at the eighth. That placement is absent here, and its absence is recorded as it stands.
(3) The manifested bodies—Kuiji counts 「十八類身」 tr. “eighteen classes of body” (the three houses all count differently): Kuiji classifies the teaching through manifested bodies as 「隨宜現十八類身說法」 tr. “manifesting eighteen classes of body according to what is fitting and teaching the Dharma” 〔0846b22〕. He does not use the commonly applied count of thirty-four bodies and gives no judgment through other-enjoyment, transformation bodies, or the five lineages. For the warning 「莫輕彼國」 tr. “do not look down upon that land,” Kuiji cites the 《思益經》 Sūtra of the Questions of Brahmā, where one travels through that land by ten dharmas—including no increase or decrease of mind under blame or praise and seeing the many vehicles as the One Vehicle 〔0845c26〕—and the similar warning by the Buddha of the Fragrant Terrace in the 《無垢稱經》 Vimalakīrti-nirdeśa-sūtra 〔0846a01〕.
Scope note: the Consciousness-Only meaning in this chapter is thin—one placement of the sixteen meditative absorptions at the tenth ground; no placement by ground for the meditative absorption of Manifesting All Forms, unlike Medicine King; eighteen classes of manifested body; no five lineages, enjoyment body, or transformation body. Wonderful Sound’s manifestation of many bodies to deliver beings is the sutra’s own bold proclamation and must remain so in the vernacular and exposition. The terminal Consciousness-Only coda transmits only what Kuiji actually classifies here; it must not force a stronger Consciousness-Only construction onto the chapter or import the placement made in Chapter 23.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
On the same “manifesting bodies to deliver beings,” “sixteen meditative absorptions,” and “meditative absorption of a body of forms,” Cien, Tiantai, and Sanlun read differently. Their counts of the manifested bodies differ throughout—eighteen; thirty-four ordinary plus four noble; five ordinary plus five noble. The differences are especially important here and are recorded without adjudication. The expository mirror of this edition is Kuiji’s Cien 《玄贊》; Tiantai and Sanlun are recorded alongside it, with their differences stated but not decided.
Distinguishing later summary terms: the three exact sequences 「現一切色身」 tr. “Manifesting All Forms,” 「三十四身」 tr. “thirty-four bodies,” and 「來往品」 tr. “chapter of coming and going” all return zero throughout both the 《文句》 and the 《義疏》. The judgment “thirty-four” belongs to Zhiyi alone, who writes 「三十四凡身四聖人身」 tr. “thirty-four ordinary bodies and four noble bodies” 〔0144c11〕; it is absent from Jizang’s passage, which instead establishes five classes of ordinary and five classes of noble body. “Coming and going” is descriptive language in both commentaries—Jizang’s sixth division is 「重明往來之利」 tr. “clarifying again the benefits of coming and going” 〔0621c26〕—but neither establishes “Chapter of Coming and Going” as a chapter title. Wonderful Sound’s alternate name 「師子吼」 tr. “Lion’s Roar” belongs to the old translation; Jizang records it as 「舊經稱師子吼菩薩」 tr. “the old sutra calls him the Bodhisattva Lion’s Roar” 〔0621c20〕.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
Kuiji places the chapter second among the six chapters that receive the command to transmit, under 「教化眾生行苦行力」 tr. “the power of arduous practice in teaching and transforming sentient beings” 〔0845b06〕. He explains the name as “sound is vocal sound; wonderful is rare and wondrous; formerly he offered music to the Buddha, and now he skillfully teaches Dharma to benefit beings” 〔0845b09〕. He briefly explains the sixteen meditative absorptions and places them at the tenth ground, mainly in the fourth meditation 〔0845c18〕. He counts eighteen classes of manifested body 〔0846b22〕, gives no placement by ground for the meditative absorption of a body of forms in this chapter, and cites the 《法華論》, the 《思益經》 〔0845c24〕, and the 《無垢稱經》 〔0846a01〕. The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 T34n1724.
Tiantai · Zhiyi’s 《文句》 T34n1718 (Parallel Witness)
Zhiyi classifies the chapter as the second meaning in the transmission for transforming others 〔0144a22〕 and groups Wonderful Sound with Perceiver of the World’s Sounds as acting 「以三昧乘乘」 tr. “using samādhi as the vehicle that carries the Vehicle” 〔0143b03〕. He explains the name: 「昔奉雲雷音王十萬妓·今以普現色身以妙音聲遍吼十方弘宣此教，故名妙音品」 tr. “Formerly he presented one hundred thousand performances to Cloud-Thunder-Sound-King; now, universally manifesting bodies of form and roaring throughout the ten directions with wondrous sound to proclaim this teaching, it is therefore named the Chapter on Wonderful Sound” 〔0144a20〕. He counts the manifested bodies as thirty-four ordinary bodies and four noble bodies, completing the ten dharma-realms 〔T34n1718 0144c11〕:
「從『華德』下，答其神力之問。示三十四凡身四聖人身，結成十法界六道耳。」〔T34n1718 0144c11〕
tr. “From ‘Flower Virtue’ onward, the question about his supernormal power is answered. It reveals thirty-four ordinary bodies and four noble bodies, thereby completing the ten dharma-realms and the six destinations.”
Zhiyi explicitly links the meditative absorption of a body of forms to the Medicine King chapter 〔0144c14〕: 「三昧與陀羅尼，體一而用異……上品云『初得一切色身三昧轉身、得一切語言陀羅尼』……都是六根清淨法門耳」 tr. “Meditative absorption and dhāraṇī are one in substance but differ in function. … The preceding chapter says, ‘First he attained the meditative absorption of all bodies of form and transformed his body, and attained the dhāraṇī of all languages.’ … These are all Dharma-gateways of purification of the six faculties.” He gathers the sixteen meditative absorptions in the single judgment 「即福德莊嚴也」 tr. “they are precisely the adornment of merit” 〔0144b16〕 and cites the 《淨名》 Vimalakīrti-nirdeśa-sūtra on the sun and moon traveling through Jambudvīpa 〔0144b07〕.
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Jizang places Medicine King and Wonderful Sound in the same division, the first of the four divisions in the 《法華論》: the second chapter on carrying the sutra forward through arduous practice, principally outward conduct in transforming others and the activity of wisdom 〔0621c13〕. He explains the name through Wonderful Sound’s former offering of one hundred thousand performances and the wondrous voice thereby obtained, and records that the old sutra calls him the Bodhisattva Lion’s Roar 〔0621c18〕. He divides the manifested bodies into five classes of ordinary body and five classes of noble body, arranged “the first before and the latter three afterward” 〔T34n1721 0623a23〕:
「（此土廣現）開為五類：一現天身，二現人身，三現八部身，四救濟八難，五於後宮變為女身……妙音前一後三，觀音前三後一。」〔T34n1721 0623a23／0623b20〕
tr. “The broad manifestations in this land are opened into five classes: (1) manifesting a deva body; (2) manifesting a human body; (3) manifesting a body among the eight classes; (4) rescuing beings from the eight difficulties; (5) transforming into a woman in the inner palace. … Wonderful Sound places the first before and the latter three afterward; Perceiver of the World’s Sounds places the first three before and the last afterward.”
Jizang reads the manifested bodies through 「普現色身三昧」 tr. “the meditative absorption of Universally Manifesting Bodies of Form” 〔0623c03〕 and separately explains each of the sixteen meditative absorptions 〔0622a13 起〕 tr. “[beginning at 0622a13].” He judges the coming and going through the middle way and the true mark 〔0623b27〕: 「菩薩不來相來故來無所來，不去相去故去無所去，則入實相，故得無生」 tr. “Because the bodhisattva comes through the mark of not coming, in coming there is nowhere from which he comes; because he goes through the mark of not going, in going there is nowhere to which he goes. He thereby enters the true mark and therefore attains the non-arising.” He cites the 《法華三昧經》 〔0622a16〕 and the old sutra on Lion’s Roar and the meditative absorption of the Sun’s Wheel.
The Three Houses Recorded Together (Recorded without Adjudication)
Count of manifested bodies: Cien has 「十八類身」 tr. “eighteen classes of body” 〔0846b22〕; Tiantai has 「三十四凡身四聖人身＝十法界」 tr. “thirty-four ordinary bodies and four noble bodies, completing the ten dharma-realms” 〔0144c11〕; Sanlun has 「五類凡五類聖·前一後三」 tr. “five classes of ordinary body and five classes of noble body; the first before and the latter three afterward” 〔0623a23〕. Their counts and groupings differ and are recorded side by side without adjudication.
The meditative absorption of a body of forms: Cien gives no placement by ground in this chapter, while placing the sixteen meditative absorptions separately at the tenth ground; Tiantai explicitly links the meditative absorption to the preceding Medicine King chapter and reads both as one in substance, a Dharma-gateway of purification of the six faculties; Sanlun uses the expression “meditative absorption of Universally Manifesting Bodies of Form” and distinguishes among the three items—patient acceptance of the non-arising, universal manifestation of bodies of form, and the Lotus Meditative Absorption. These are recorded side by side without adjudication.
The sixteen meditative absorptions: Cien briefly explains each and places them at the tenth ground; Tiantai gathers them under “adornment of merit”; Sanlun explains each separately. These are recorded side by side without adjudication.
Coming and going: Cien and Tiantai conclude under the division “return to his land”; Sanlun gives the coming and going a middle-way reading through the true mark—not coming yet coming, entering the true mark, and attaining the non-arising. These are recorded side by side without adjudication.
Grouping of chapters: Tiantai groups Wonderful Sound with Perceiver of the World’s Sounds under “samādhi as the vehicle that carries the Vehicle”; Sanlun groups Medicine King with Wonderful Sound under the same division of arduous practice by which the sutra is carried forward; Cien classifies each of the six chapters separately, with Wonderful Sound second. These are recorded side by side without adjudication.
Shared ground: all three houses classify this chapter within the transmission of the Trace Gate, and all take Wonderful Sound’s manifested bodies and circulation of the sutra as a model of transforming others. 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 |
|---|---|---|---|
| 妙音菩薩 | Gadgadasvara (family of terms) | 〔本經 0055a23〕; Kuiji: 「音殊妙·昔設樂供佛今善說法利生」 tr. “his sound is rare and wondrous; formerly he offered music to the Buddha, and now he skillfully teaches Dharma to benefit beings” 〔T34n1723 0845b09〕; Jizang: 「舊經稱師子吼菩薩」 tr. “the old sutra calls him the Bodhisattva Lion’s Roar” 〔T34n1721 0621c20〕; Dharmarakṣa’s title has 「妙吼」 tr. “Wondrous Roar,” while the body retains “Wonderful Sound” 〔T09n0263 0127a17〕 | The bodhisattva from the Pure Light Adornment land in the east who manifests bodies through meditative absorption and carries the sutra forward |
| 十六三昧 | — | 〔本經 0055a27〕; Kuiji briefly explains each and judges them 「第十地菩薩之所遊履，多第四定」 tr. “the range of bodhisattvas on the tenth ground, mainly the fourth meditation” 〔T34n1723 0845c18〕; Zhiyi: 「福德莊嚴」 tr. “the adornment of merit” 〔T34n1718 0144b16〕; Jizang explains each separately from 〔T34n1721 0622a13〕 onward; Dharmarakṣa gives distinct renderings, including Veneration and Giving Stainlessness 〔T09n0263 0127a26〕 | The sixteen great meditative absorptions attained by Wonderful Sound, beginning with the Wondrous-Banner Mark |
| 現一切色身三昧 | sarvarūpasaṃdarśana-samādhi (family of terms) | 〔本經 0056b15〕; Kuiji gives no placement by ground in this chapter 〔T34n1723 0846c02·異於㉓藥王〕 tr. “[unlike Chapter 23, Medicine King]”; Zhiyi explicitly links it with the Medicine King chapter and reads both as one in substance, a 「六根清淨法門」 tr. “Dharma-gateway of purification of the six faculties” 〔T34n1718 0144c14〕; Jizang has 「普現色身三昧」 tr. “the meditative absorption of Universally Manifesting Bodies of Form” 〔T34n1721 0623c03〕; Dharmarakṣa has 「現入眾像三昧」 tr. “the meditative absorption Entering and Manifesting Many Images” 〔T09n0263 0128b29·本內互鎖未保留〕 tr. “[the internal interlock is not preserved]” | The meditative absorption in which Wonderful Sound abides and through which he manifests many kinds of body to deliver beings; it has the same name as in Chapter 23, Medicine King |
| 現種種身 | — | 〔本經 0056a15〕; Kuiji: 「十八類身」 tr. “eighteen classes of body” 〔T34n1723 0846b22〕; Zhiyi: 「三十四凡身四聖人身」 tr. “thirty-four ordinary bodies and four noble bodies” 〔T34n1718 0144c11〕; Jizang: 『五類凡五類聖』 tr. “five classes of ordinary body and five classes of noble body” 〔T34n1721 0623a23〕; Dharmarakṣa groups and divides them differently, yielding no fixed count 〔T09n0263 0128a26〕 | Wonderful Sound manifests bodies everywhere and teaches the sutra to sentient beings; the three houses count them differently |
| 淨華宿王智佛 | — | 〔本經 0055a20〕; Kuiji does not explain the name 〔科文定位〕 tr. “[sectional placement only]”; Dharmarakṣa has 「離垢紫金宿華王」 tr. “Stainless Purple-Gold Constellation-Flower-King,” in four shifting forms and without “Wisdom” 〔T09n0263 0127a21〕 | The Buddha of Wonderful Sound’s native land, Pure Light Adornment |
| 淨光莊嚴國 | — | 〔本經 0055a19〕; Dharmarakṣa has 「莊嚴照明」 tr. “Adorned Illumination” 〔T09n0263 0127a20〕 | The pure land in the east where Wonderful Sound abides |
For terms marked “—,” no ancient-master Sanskrit transliteration is attested here; none is reconstructed from a modern critical edition.
VI. Similes · Rhetoric
This chapter contains none of the seven principal Lotus parables. Its rhetoric centers on the contrast in body-height and the universal manifestation of many bodies.
(1) The contrast in body-height—the warning not to look down upon that land — 〔T09n0262 0055b11〕: the Buddha Pure-Flower Constellation-King-Wisdom warns Wonderful Sound, 「莫輕彼國，生下劣想」 tr. “Do not look down upon that land or conceive a thought of its inferiority,” and shows the great contrast in body-height: Wonderful Sound is forty-two thousand yojanas high and that Buddha six million eight hundred thousand, while the Buddha and bodhisattvas in the Sahā world are low and small. The rhetorical force lies in using the vast difference in bodily scale to warn a pure-land bodhisattva not to slight a defiled land: bodies differ in size, but the buddha-way has no duality. Kuiji cites the 《思益經》 phrase 「種種乘皆是一乘」 tr. “the many vehicles are all the One Vehicle” 〔0845c30〕 and the same purport in the warning by the Buddha of the Fragrant Terrace in the 《無垢稱經》 〔0846a01〕.
(2) Universally manifesting many bodies — 〔T09n0262 0056a15〕: Wonderful Sound 「現種種身處處為諸眾生說是經典」 tr. “manifests many kinds of body and teaches this sutra everywhere for sentient beings”—Brahmā king, Śakra, Īśvara, and even a woman in a king’s inner palace; whatever body will bring a being to deliverance, he manifests that body. One bodhisattva manifesting immeasurable bodies figures the great being’s unrestricted work of delivering beings. The three houses count differently—eighteen; thirty-four plus four; five ordinary plus five noble—but all take “manifesting a body according to the class of being” as the consummate work of transforming others.
(3) Eyes like the leaves of a blue lotus—the marks of the body — 〔T09n0262 0055c14〕: Wonderful Sound’s 「目如廣大青蓮華葉，正使和合百千萬月，其面貌端正復過於此」 tr. “eyes were like the broad leaves of a blue lotus; even if a million moons were brought together, the beauty of his face would surpass them.” The broad blue-lotus leaf figures the length and purity of his eyes, and a million moons the beauty of his face. Kuiji identifies eight qualities of his bodily marks—pure eyes, rounded face, bodily color, adornment, majestic virtue, radiance, complete marks, and solidity 〔0846a22〕—and cites the 《無垢稱經》: 「目淨修廣妙端嚴，皎如青紺蓮華葉」 tr. “his pure eyes, long and broad, wondrous and beautiful, shine like the dark-blue leaves of a lotus” 〔0846a23〕.
VII. Cross-Reading · Carrying Forward
(1) Treatises and sutras upon which the chapter’s commentary relies:
- Vasubandhu’s 《法華論》 — the source for dividing the six chapters that receive the command to transmit into five powers; this chapter manifests 「教化眾生行苦行力」 tr. “the power of arduous practice in teaching and transforming sentient beings” 〔T34n1723 0845b06〕. Jizang likewise follows the 《法華論》 in gathering Medicine King and Wonderful Sound in the same division of arduous practice by which the sutra is carried forward 〔T34n1721 0621c13〕. The three houses share this treatise-source.
- Kuiji cites the 《思益經》 on the ten dharmas for traveling in that land 〔0845c24〕 and the 《無垢稱經》 on the warning of the Buddha of the Fragrant Terrace and on pure eyes 〔0846a01〕. Zhiyi cites the 《淨名》 on the sun and moon traveling through Jambudvīpa 〔0144b07〕 and the 《十二門論》 on the great vehicle as the vehicle ridden by Universally Worthy and Mañjuśrī 〔0143b02〕. Jizang cites the 《法華三昧經》 〔0622a16〕, the old 《正法華》 on Lion’s Roar and the meditative absorption of the Sun’s Wheel, and three ancient explanations of Nārāyaṇa associated with Paramārtha, Kumārajīva, and the 《俱舍論》.
(2) Cross-reading within the Lotus:
- The progression of the Trace-Gate transmission → Medicine King, Chapter 23: 「自行苦行力」 tr. “the power of arduous practice in one’s own conduct” → Wonderful Sound, Chapter 24: 「教化眾生行苦行力」 tr. “the power of arduous practice in teaching and transforming sentient beings,” moving from one’s own conduct to teaching others → Perceiver of the World’s Sounds, Chapter 25, and Dhāraṇī, Chapter 26: the power of protecting sentient beings from difficulties → King Wonderful-Adornment, Chapter 27: the power of excellent qualities → Universally Worthy, Chapter 28: the power of protecting the Dharma 〔T34n1723 0845b06〕.
- The internal interlock of the meditative absorption of Manifesting All Forms → Wonderful Sound’s 「現一切色身三昧」 tr. “meditative absorption of Manifesting All Forms” in this chapter 〔0056b15〕 has the same name as the meditative absorption attained by Seen with Joy by All Sentient Beings in 〈藥王本事品㉓〉 〔0053a26〕. Kumārajīva’s two chapters interlock; Zhiyi explicitly cites Medicine King as a parallel 〔0144c14〕. Dharmarakṣa gives the two meditative absorptions different names and does not preserve the interlock.
- The universal manifestations answer one another at a distance → Wonderful Sound’s many manifested bodies and the thirty-three bodies manifested through the universal gateway of Perceiver of the World’s Sounds in 〈觀世音普門品㉕〉 form a pair. Jizang writes 「妙音前一後三、觀音前三後一」 tr. “Wonderful Sound places the first before and the latter three afterward; Perceiver of the World’s Sounds places the first three before and the last afterward” 〔0623b20〕. The two chapters mirror one another in the transmission for transforming others.
- The stūpa of Many Treasures carries forward at a distance → Wonderful Sound asks 『請見多寶佛身』 tr. “to see the body of Many Treasures Buddha” 〔0055c末〕 tr. “[at the end of 0055c],” and Many Treasures summons him 〔0056a01〕. The stūpa from 〈見寶塔品⑪〉 remains present and Many Treasures continues to bear witness throughout the chapters of the Trace-Gate transmission.
- The nonduality of pure and defiled lands → Wonderful Sound comes from a pure land to the defiled Sahā world and is warned not to look down upon it. This answers at a distance the One Vehicle with no second or third in 〈方便品②〉 and the ever-present pure Vulture Peak in 〈壽量品⑯〉: within the defiled land is the pure land.
(3) Carrying forward: Huizhao’s 《法華玄贊義決》 T34n1724 carries forward the Cien line; Zhanran’s 《法華文句記》 T34n1719 carries forward the Tiantai line; and Jizang’s Sanlun line also has the 《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): 〈妙音菩薩品第二十四〉 begins at 〔T09n0262 0055a17〕 in fascicle seven. Radiance illumines the east at 0055a17 〔淨光莊嚴國淨華宿王智佛 0055a19·十六三昧 0055a27〕 tr. “[the Pure Light Adornment land and the Buddha Pure-Flower Constellation-King-Wisdom at 0055a19; the sixteen meditative absorptions at 0055a27]”; the Buddha warns him not to look down upon that land at 0055b09 〔身量由旬 0055b11〕 tr. “[body-heights in yojanas at 0055b11]”; conjuring jeweled lotuses at 0055b19; Mañjuśrī’s question about the portent at 0055b23; Many Treasures’ summons at 0055c04; Wonderful Sound’s arrival at 0055c09 〔問訊 0055c18〕 tr. “[the greetings at 0055c18]”; Many Treasures’ praise at 0056a01; Flower Virtue’s question and the former affair of Cloud-Thunder-Sound-King at 0056a02 〔十萬伎樂八萬四千寶鉢 0056a06〕 tr. “[one hundred thousand kinds of music and eighty-four thousand jeweled bowls at 0056a06]”; the manifested bodies at 0056a14 〔王後宮變女身 0056a25〕 tr. “[transformation into a woman in the king’s inner palace at 0056a25]”; forms manifested according to what will deliver beings at 0056b03; the meditative absorption of Manifesting All Forms at 0056b15; return to his native land at 0056b19; and Flower Virtue’s Lotus Meditative Absorption and the forty-two thousand sons of devas’ patient acceptance of the non-arising of dharmas at 0056b29 through 0056c01. The next chapter, 〈觀世音菩薩普門品第二十五〉, begins at 0056c02. Source file: the Source-Text layer, verified word for word. This chapter has no verse.
- 竺法護 T263 《正法華經》 〈妙吼菩薩品第二十二〉 begins at 〔T09n0263 0127a17〕: the Buddha Stainless Purple-Gold Constellation-Flower-King at 0127a21 〔莊嚴照明國·尊重三昧等十六 0127a26〕 tr. “[the land Adorned Illumination and the sixteen meditative absorptions beginning with Veneration at 0127a26]”; the warning not to look down upon the Endurance World at 0127b11 〔佛身丈六·四萬二千踰旬對八萬四千踰旬 0127b14〕 tr. “[the Buddha’s height of one zhang and six chi, and forty-two thousand yojanas contrasted with eighty-four thousand yojanas, at 0127b14]”; eighty-four thousand billion lotuses at 0127b25; the former affair of Cloud-Thunder-Sound-King at 0128a13 〔百千音樂眾寶妙器 0128a16〕 tr. “[hundreds of thousands of kinds of music and many wondrous jeweled vessels at 0128a16]”; the differently grouped manifested bodies at 0128a26 〔入中宮化皇后形 0128b08〕 tr. “[entering the inner palace in the form of a queen at 0128b08]”; the meditative absorption Entering and Manifesting Many Images at 0128b29; and Lotus-Head’s concentration of the True Dharma Lotus and patient acceptance of what is unarisen from any source at 0128c13 through 0128c20. 〔妙音23/妙吼2·現一切色身三昧/淨華宿王智/無生法忍/華德 T263 全書皆 0〕 tr. “[‘Wonderful Sound’ occurs twenty-three times and ‘Wondrous Roar’ twice; the meditative absorption of Manifesting All Forms, Pure-Flower Constellation-King-Wisdom, patient acceptance of the non-arising of dharmas, and Flower Virtue all have zero occurrences throughout that translation].”
- 添品 T264 〈妙音菩薩品第二十三〉 begins at 〔T09n0264 0190a13〕: the Buddha Pure-Flower Constellation-King-Wisdom at 0190a17; 「汝往莫輕彼國」 tr. “when you go, do not look down upon that land” at 0190b05; body-heights at 0190b08; the conjured lotuses at 0190b15; the former affair of Cloud-Thunder-Sound-King at 0190c27; the manifested bodies 〔轉輪王刪聖 0191a12〕 tr. “[‘wheel-turning king’ omits ‘sage’ at 0191a12]”; the meditative absorption of Manifesting All Forms at 0191b07; and patient acceptance of the non-arising of dharmas at 0191b20 through 0191b22. 〔逐字近同羅什·純字相似 0.9925·實質字異六：往/問訊重組/國→所/刪聖/隨所應度者/刪菩薩〕 tr. “[It agrees nearly word for word with Kumārajīva, with raw-character similarity 0.9925 and six substantive character differences: addition of ‘go’; restructuring of the greeting; land becomes presence; omission of ‘sage’; addition of ‘according to those who should be delivered’; and omission of ‘bodhisattva.’]”
- 窺基《玄贊》T34n1723 (the expository mirror): 〈妙音菩薩品〉 extends from 〔0845b04〕 through 〔0846c06〕. Three gateways 0845b05; the power of arduous practice in teaching and transforming sentient beings 0845b06; explanation of the name 0845b09; the difficulty resolved by relation to Medicine King 0845b13; division of the chapter into four 0845b17; the sixteen meditative absorptions listed and briefly explained at 0845c02; tenth ground and mainly fourth meditation at 0845c18; the ten dharmas from the 《思益經》 at 0845c24; the warning from the 《無垢稱經》 at 0846a01; eight qualities of the bodily marks at 0846a22; the text divided into eleven at 0846a05; eighteen classes of manifested body at 0846b22; having encountered buddhas for a long time at 0846b16; the meditative absorption of a body of forms mentioned only under the return to the native land at 0846c02; and the assembly’s attainment at 0846c05.
- 智顗《文句》T34n1718 (parallel witness): 〈釋妙音菩薩品〉 begins at 0144a16. The second meaning within the gateway of transforming others at 0144a22; the text divided into six at 0144a24; explanation of the name through universal manifestation of bodies of form and roaring throughout the ten directions at 0144a20; the sixteen meditative absorptions as the adornment of merit at 0144b16; the sun and moon traveling through Jambudvīpa from the 《淨名》 at 0144b07; thirty-four ordinary bodies, four noble bodies, and the ten dharma-realms at 0144c11; the meditative absorption of a body of forms linked to Medicine King as purification of the six faculties at 0144c14; return to the native land at 0144c20; and advancement on hearing the chapter at 0144c23. Wonderful Sound and Perceiver of the World’s Sounds use samādhi as the vehicle that carries the Vehicle at 0143b03.
- 吉藏《義疏》T34n1721 (parallel witness): 〈妙音菩薩品第二十四〉 begins at 0621c12. The second chapter on carrying the sutra through arduous practice and outward conduct in transforming others at 0621c13; Lion’s Roar in the old sutra at 0621c20; six divisions at 0621c23; separate explanations of the sixteen meditative absorptions from 0622a13 〔法華三昧經 0622a16·日輪三昧 0622b10〕 tr. “[the Lotus Meditative Absorption Sutra at 0622a16; the meditative absorption of the Sun’s Wheel at 0622b10]”; five classes of ordinary body and five classes of noble body at 0623a23; the ordering of Wonderful Sound’s and Perceiver of the World’s Sounds’ bodies at 0623b20; coming and going through the middle way and entry into the true mark at 0623b27; and the meditative absorption of Universally Manifesting Bodies of Form at 0623c03 through 0623c04.
- Record of formation: Kumārajīva and the supplemented edition title the chapter 「妙音菩薩品」 tr. “The Chapter on the Bodhisattva Wonderful Sound,” while Dharmarakṣa titles it 「妙吼菩薩品」 tr. “The Chapter on the Bodhisattva Wondrous Roar,” though its body retains Wonderful Sound and the old translation records Lion’s Roar. The chapter numbers are Kumārajīva 24, Dharmarakṣa 22, supplemented edition 23. Dharmarakṣa is an independent ancient translation, with four shifting forms of the Buddha-name; translated forms for Sahā and Vulture Peak; the meditative absorption Entering and Manifesting Many Images; patient acceptance of what is unarisen from any source; Lotus-Head; and no internal same-name interlock. The supplemented edition agrees nearly word for word with Kumārajīva, with raw-character similarity 0.9925 and six substantive character differences. The exact three sequences 「現一切色身」 tr. “Manifesting All Forms,” 「三十四身」 tr. “thirty-four bodies,” and 「來往品」 tr. “Chapter of Coming and Going” have zero occurrences throughout both ancient commentaries: the count “thirty-four” belongs to Zhiyi alone; Jizang has five classes of ordinary and five of noble body; Kuiji has eighteen classes; and “coming and going” remains descriptive language rather than a chapter title.