妙法蓮華經 普賢菩薩勸發品第二十八
這是《法華經》的最後一品，也是全經的結。一部經，從序品的放光六瑞說起，中間開權顯實、會三歸一，又說如來久遠實成、壽命無量；到這一品，話題落回一個最切近的問題：佛滅度以後，末世的人，還怎樣得到這部經、持得住這部經？
普賢菩薩從東方遠來，替後世的人問出這一問。佛答以四法：成就這四法的人，佛滅之後也必得是經——一是為諸佛護念，二是殖眾德本，三是入正定聚（正見決定、決定趣向正覺），四是發起救度一切眾生之心。外有佛護、內有德本、正見已定、悲願已發，不論你生在佛世還是佛後，這樣的人就持得住這部經。
普賢接著發下大願：凡受持這部經的人，我都守護。他若行立讀誦、坐而思惟，我就乘六牙白象現身守護；他若忘失一句一偈，我教他、與他共讀，令重新純熟；他若三七日一心精進，我便乘象現前，為他說法、與他陀羅尼。這是普賢對每一個持經者的許諾：你只要肯持，我就來。佛也就著這願，說持經的人身上有佛的分量——見他就如見釋迦，敬他就當如敬佛；所以叮囑末世的人：見到受持這部經的人，都當起身遠迎。
而全經最末，替這部經作結的，是普賢——一位以「行」著稱的菩薩。前面說盡了一乘的理、久遠的壽量；到這裡，不再添一句玄理，卻落在『怎樣持、怎樣護、怎樣傳』這件最實的事上。理說到極處，總要有人去行、去護、去流布，這部經才真正活著。所以佛不以理結經，以普賢結經：一經之義，終須歸於一經之行。
佛宣說這部經完畢的時候，普賢等菩薩、舍利弗等聲聞、一切天龍人非人，滿座大眾，全都非常歡喜，領受奉持佛的教語，向佛作禮而去。一部《法華》，從靈山放光說起，到這一句「作禮而去」圓滿收束。從此這部經不在一時一會，而在一切受持、讀誦、書寫、流布它的人手中，代代往下，使不斷絕。
This is the final chapter of the Lotus Sutra, and it is also the conclusion of the entire sutra. The sutra begins with the emitted light and six portents of its opening chapter. In its middle, it opens the provisional to reveal the real, gathers the three into the one, and teaches that the Tathāgata attained buddhahood in the distant past and that his lifespan is immeasurable. With this chapter, however, the subject returns to a question very close at hand: after the Buddha has passed into extinction, how can people in the latter age still obtain this sutra and keep hold of it?
The Bodhisattva Universally Worthy comes from afar in the east and asks this question on behalf of those who will live in later ages. The Buddha answers with four dharmas: those who accomplish these four dharmas shall certainly obtain this sutra even after the Buddha has passed away. First, one is protected and kept in mind by the buddhas. Second, one plants the roots of many virtues. Third, one enters the class fixed in rightness—one's right view is settled and one is decisively tending toward right awakening. Fourth, one arouses the resolve to save all living beings. The buddhas guard one outwardly; roots of virtue have been planted inwardly; right view has become settled; and the compassionate vow has been aroused. Whether you are born while the Buddha is in the world or after his passing, such a person can keep hold of this sutra.
Universally Worthy then makes a great vow: I shall guard everyone who receives and upholds this sutra. If an upholder reads and recites while walking or standing, or sits and contemplates, I shall mount the white elephant with six tusks, manifest my body, and guard that person. If the upholder has forgotten even a single sentence or a single verse, I shall teach it, read it together with that person, and restore that person's fluent command. If the upholder is single-minded and vigorous for twenty-one days, I shall come mounted on the elephant, teach the Dharma, and give that person a dhāraṇī. This is Universally Worthy's promise to every upholder of the sutra: if only you are willing to uphold it, I shall come. Taking up this vow, the Buddha teaches that one who upholds the sutra bears the weight of the Buddha: to see this person is as though seeing Śākyamuni; to revere this person is to revere that person as a buddha. He therefore admonishes people of the latter age: whenever you see someone who receives and upholds this sutra, rise and go far out to welcome that person.
At the very end of the sutra, the one who brings it to its conclusion is Universally Worthy—a bodhisattva known for practice. The preceding chapters have fully taught the principle of the One Vehicle and the distant reach of the Buddha's lifespan. Here no further word of abstruse principle is added. Instead, the sutra comes down to the most concrete matter of all: how it is to be upheld, guarded, and handed down. Once principle has been taught to its furthest reach, someone must practice it, guard it, and cause it to circulate before the sutra can truly remain alive. The Buddha therefore does not conclude the sutra with principle; he concludes it with Universally Worthy. The meaning of a sutra must finally return to the practice of that sutra.
When the Buddha finishes teaching this sutra, the bodhisattvas, including Universally Worthy; the śrāvakas, including Śāriputra; all the devas, dragons, humans, and nonhumans; and the entire assembly rejoice exceedingly. They receive and uphold the Buddha's words, bow to him, and depart. The Lotus Sutra begins with light radiating from Vulture Peak and comes to its complete close with the words “bowed and departed.” From this point onward, the sutra belongs not to a single time and a single assembly, but to all those who receive and uphold it, read and recite it, copy it, and cause it to circulate, generation after generation, never allowing it to be cut off.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷七〈普賢菩薩勸發品第二十八〉· 大正藏 T09n0262〔起 T09 0061a06〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0061a06〕爾時普賢菩薩，以自在神通力，威德名聞，與大菩薩無量無邊不可稱數，從東方來。所經諸國，普皆震動，雨寶蓮華，作無量百千萬億種種伎樂。又與無數諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，大眾圍繞，各現威德神通之力，到娑婆世界耆闍崛山中，頭面禮釋迦牟尼佛，右繞七匝，白佛言：「世尊，我於寶威德上王佛國，遙聞此娑婆世界說法華經，與無量無邊百千萬億諸菩薩眾共來聽受，唯願世尊當為說之。若善男子、善女人，於如來滅後，云何能得是法華經？」 佛告普賢菩薩：「若善男子、善女人，成就四法，於如來滅後，當得是法華經：一者、為諸佛護念，二者、殖眾德本，三者、入正定聚，四者、發救一切眾生之心。善男子、善女人，如是成就四法，於如來滅後，必得是經。」 爾時普賢菩薩白佛言：「世尊！於後五百歲、濁惡世中，其有受持是經典者，我當守護，除其衰患，令得安隱，使無伺求得其便者，若魔、若魔子、若魔女、若魔民、若為魔所著者，若夜叉、若羅剎、若鳩槃茶、若毘舍闍、若吉遮、若富單那、若韋陀羅等，諸惱人者，皆不得便。是人若行、若立讀誦此經，我爾時乘六牙白象王，與大菩薩眾俱詣其所，而自現身，供養守護，安慰其心，亦為供養法華經故。是人若坐思惟此經，爾時我復乘白象王現其人前，其人若於法華經有所忘失一句一偈，我當教之，與共讀誦，還令通利。爾時受持讀誦法華經者，得見我身，甚大歡喜，轉復精進，以見我故，即得三昧及陀羅尼，名為旋陀羅尼、百千萬億旋陀羅尼、法音方便陀羅尼，得如是等陀羅尼。 「世尊！若後世後五百歲、濁惡世中，比丘、比丘尼、優婆塞、優婆夷，求索者、受持者、讀誦者、書寫者，欲修習是法華經，於三七日中，應一心精進。滿三七日已，我當乘六牙白象，與無量菩薩而自圍繞，以一切眾生所憙見身，現其人前，而為說法，示教利喜，亦復與其陀羅尼呪，得是陀羅尼故，無有非人能破壞者，亦不為女人之所惑亂，我身亦自常護是人。唯願世尊聽我說此陀羅尼呪。」即於佛前而說呪曰： 「阿檀地檀陀婆地檀陀婆帝檀陀鳩舍隷檀陀修陀隷修陀隷修陀羅婆底佛馱波羶禰薩婆陀羅尼阿婆多尼薩婆婆沙阿婆多尼修阿婆多尼僧伽婆履叉尼僧伽涅伽陀尼阿僧祇僧伽波伽地帝隷阿惰僧伽兜略阿羅帝婆羅帝薩婆僧伽三摩地伽蘭地薩婆達磨修波利剎帝薩婆薩埵樓馱憍舍略阿㝹伽地辛阿毘吉利地帝 「世尊！若有菩薩得聞是陀羅尼者，當知普賢神通之力，若法華經行閻浮提，有受持者，應作此念：『皆是普賢威神之力。』若有受持、讀誦，正憶念，解其義趣，如說修行，當知是人行普賢行，於無量無邊諸佛所深種善根，為諸如來手摩其頭。若但書寫，是人命終，當生忉利天上，是時八萬四千天女作眾伎樂而來迎之，其人即著七寶冠，於婇女中娛樂快樂；何況受持、讀誦，正憶念，解其義趣，如說修行。若有人受持、讀誦，解其義趣，是人命終，為千佛授手，令不恐怖，不墮惡趣，即往兜率天上彌勒菩薩所。彌勒菩薩，有三十二相大菩薩眾所共圍繞，有百千萬億天女眷屬，而於中生，有如是等功德利益。是故智者，應當一心自書、若使人書，受持、讀誦，正憶念，如說修行。 「世尊！我今以神通力故，守護是經，於如來滅後閻浮提內，廣令流布，使不斷絕。」 爾時釋迦牟尼佛讚言：「善哉，善哉！普賢！汝能護助是經，令多所眾生安樂利益。汝已成就不可思議功德，深大慈悲，從久遠來，發阿耨多羅三藐三菩提意，而能作是神通之願，守護是經。我當以神通力，守護能受持普賢菩薩名者。 「普賢！若有受持、讀誦、正憶念、修習、書寫是法華經者，當知是人則見釋迦牟尼佛，如從佛口聞此經典；當知是人供養釋迦牟尼佛；當知是人，佛讚善哉；當知是人為釋迦牟尼佛手摩其頭；當知是人為釋迦牟尼佛衣之所覆。如是之人不復貪著世樂，不好外道經書、手筆，亦復不喜親近其人及諸惡者——若屠兒、若畜猪羊雞狗、若獵師、若衒賣女色；是人心意質直，有正憶念，有福德力；是人不為三毒所惱，亦復不為嫉妬、我慢、邪慢、增上慢所惱；是人少欲知足，能修普賢之行。 〔T09 0062a09〕「普賢！若如來滅後後五百歲，若有人見受持、讀誦法華經者，應作是念：『此人不久當詣道場，破諸魔眾，得阿耨多羅三藐三菩提，轉法輪、擊法鼓、吹法螺、雨法雨，當坐天人大眾中師子法座上。』 「普賢！若於後世，受持、讀誦是經典者，是人不復貪著衣服、臥具、飲食、資生之物，所願不虛，亦於現世得其福報。若有人輕毀之，言：『汝狂人耳，空作是行，終無所獲。』如是罪報，當世世無眼；若有供養讚歎之者，當於今世得現果報。若復見受持是經者，出其過惡，若實、若不實，此人現世得白癩病。若有輕笑之者，當世世牙齒踈缺，醜脣、平鼻，手腳繚戾，眼目角睞，身體臭穢，惡瘡、膿血、水腹、短氣、諸惡重病。是故，普賢！若見受持是經典者，當起遠迎，當如敬佛。」 說是普賢勸發品時，恒河沙等無量無邊菩薩，得百千萬億旋陀羅尼；三千大千世界微塵等諸菩薩，具普賢道。 佛說是經時，普賢等諸菩薩，舍利弗等諸聲聞，及諸天、龍、人非人等，一切大會，皆大歡喜，受持佛語，作禮而去。
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.
普賢從東方來·問滅後云何得經
那時候，普賢菩薩以他自在的神通之力，帶著巍巍的威德與遠播的名聞，和無量無邊、多得無法計數的大菩薩，從東方前來。所經過的各個國土，全都普遍震動，天上降下寶蓮華，奏起無量百千萬億種種的伎樂（歌舞音樂）。又與無數的諸天、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（歌神）、摩睺羅伽（大蟒之神）、人、非人等等，大眾團團圍繞，各各示現威德神通之力，來到娑婆世界的耆闍崛山（靈鷲山）中，以頭面頂禮釋迦牟尼佛，向右繞行七圈，稟白佛陀說：「世尊！我在寶威德上王佛的國土之中，遠遠聽聞這娑婆世界正在宣說《法華經》，便和無量無邊百千萬億的諸菩薩眾一同前來聽受，唯願世尊為我們宣說。倘若有善男子、善女人，在如來滅度之後，要怎樣才能得到這部《法華經》呢？」
佛答成就四法
佛陀告訴普賢菩薩：「倘若善男子、善女人，能成就四種法，在如來滅度之後，就能得到這部《法華經》:第一、為諸佛所護念（護持憶念）;第二、種植眾多的德本（福德的根本）;第三、進入正定聚（決定趣向正覺的一類）;第四、發起救度一切眾生之心。善男子、善女人，像這樣成就了四種法，在如來滅度之後，必定能得到這部經。」
普賢守護·乘六牙白象·得旋陀羅尼
那時候普賢菩薩稟白佛陀說：「世尊！在往後五百歲、五濁惡世之中，凡是有受持這部經典的人，我都要守護他，除去他的衰惱禍患，令他得到安穩，使一切窺伺、想尋機加害的都得不著方便——不論是魔、是魔子、是魔女、是魔民、是被魔所附著的，還是夜叉、羅剎、鳩槃茶（噉人精氣的甕形鬼）、毘舍闍（噉人精血的鬼）、吉遮（起屍鬼）、富單那（主熱病的臭餓鬼）、韋陀羅（赤色的起屍鬼）等種種惱人的，全都不得下手。這人若是在行走、站立時讀誦此經，我那時就乘著六牙白象王，與大菩薩眾一同到他的處所，親自現身，供養守護，安慰他的心，這也是為了供養《法華經》的緣故。這人若是坐著思惟此經，那時我又乘著白象王出現在他面前；這人若對《法華經》有所忘失，哪怕只是一句一偈，我都會教他，和他一同讀誦，使他重新通利純熟。那時受持讀誦《法華經》的人，得以見到我的身形，非常歡喜，更加倍地精進；由於見到我的緣故，隨即證得三昧以及陀羅尼，名叫旋陀羅尼、百千萬億旋陀羅尼、法音方便陀羅尼——證得了像這樣種種的陀羅尼。
三七日精進·說陀羅尼呪
「世尊！倘若在後世、後五百歲、五濁惡世之中，比丘、比丘尼、優婆塞、優婆夷，凡是尋求的、受持的、讀誦的、書寫的，想要修習這部《法華經》，只要在三七二十一日之中，應當一心精進。滿了三七日之後，我就乘著六牙白象，與無量菩薩親自圍繞，以一切眾生所喜見的身形，出現在這人面前，為他說法，開示教導、令他歡喜，也給他陀羅尼神咒。由於得到這陀羅尼的緣故，便沒有非人（鬼神）能夠破壞他，也不會被女人所迷惑擾亂，我自己也常常守護這人。唯願世尊聽許我宣說這陀羅尼神咒。」隨即在佛前宣說神咒道——
（以下是陀羅尼神咒。陀羅尼是梵音的真言，依古來譯經的通例，存其原音而不加翻譯——它不以字面的義理取勝，而是仗著佛菩薩神力加持的音聲來守護正法。今存其音如下：）
「阿檀地 檀陀婆地 檀陀婆帝 檀陀鳩舍隷 檀陀修陀隷 修陀隷 修陀羅婆底 佛馱波羶禰 薩婆陀羅尼阿婆多尼 薩婆婆沙阿婆多尼 修阿婆多尼 僧伽婆履叉尼 僧伽涅伽陀尼 阿僧祇 僧伽波伽地 帝隷阿惰僧伽兜略 阿羅帝婆羅帝 薩婆僧伽三摩地伽蘭地 薩婆達磨修波利剎帝 薩婆薩埵樓馱憍舍略阿㝹伽地 辛阿毘吉利地帝」
受持功德·書寫生忉利·受持往兜率彌勒
「世尊！倘若有菩薩能得聞這陀羅尼的，應當知道這是普賢神通的力量。倘若《法華經》流行於閻浮提（我們所住的南贍部洲），有受持的人，應當這樣想：『這都是普賢威神的力量。』倘若有人受持、讀誦，正憶念（不忘失、不邪思），了解它的義趣，照著它所說的去修行，應當知道這人正在行普賢之行，在無量無邊的諸佛處所深深種下善根，會被諸如來以手撫摩他的頭頂。倘若這人只是書寫此經，這人命終之後，會生到忉利天上，那時有八萬四千位天女奏起眾多伎樂前來迎接他，這人隨即戴上七寶的冠冕，在婇女（宮女）之中娛樂快活；更何況是受持、讀誦、正憶念、解其義趣、如說修行的人呢？倘若有人受持、讀誦，了解它的義趣，這人命終之時，會有千位佛伸手接引，令他不生恐怖，不墮惡道，隨即往生到兜率天上彌勒菩薩的處所。彌勒菩薩有三十二相，被大菩薩眾團團圍繞，有百千萬億天女作為眷屬，而這人就投生在其中——有像這樣種種的功德利益。所以有智慧的人，應當一心一意地或自己書寫、或叫人書寫，受持、讀誦，正憶念，如說修行。
「世尊！我如今以神通之力的緣故，守護這部經，在如來滅度之後、閻浮提之內，廣為流布，使它不致斷絕。」
佛讚普賢·守護受持普賢名者
那時候釋迦牟尼佛讚歎說：「好啊，好啊！普賢！你能護持、幫助這部經，令許多眾生得到安樂利益。你已成就了不可思議的功德，有深廣的大慈悲，從久遠以來，就發起了阿耨多羅三藐三菩提（無上正等正覺）之意，而能發下這樣的神通之願，守護這部經。我也當以神通之力，守護那能受持普賢菩薩名號的人。
受持者見釋迦·離諸惡·能修普賢行
「普賢！倘若有人受持、讀誦、正憶念、修習、書寫這部《法華經》，應當知道這人就是見到了釋迦牟尼佛，如同從佛口中親聞這部經典；應當知道這人是在供養釋迦牟尼佛；應當知道這人是被佛稱讚『好啊』;應當知道這人是被釋迦牟尼佛以手撫摩頭頂；應當知道這人是被釋迦牟尼佛的衣所覆蓋。像這樣的人，不再貪著世間的欲樂，不喜好外道的經書、文筆，也不喜歡親近那些人以及種種作惡的人——像是屠夫、畜養猪羊雞狗的、獵人、以女色炫賣求利的；這人心意正直質樸，有正憶念，有福德之力；這人不被貪瞋癡三毒所惱，也不被嫉妬、我慢（自高）、邪慢（顛倒的驕慢）、增上慢（未證謂證的驕慢）所惱；這人少欲知足，能修普賢之行。
見受持者當作念·當如敬佛
「普賢！倘若如來滅度之後、後五百歲，有人見到受持、讀誦《法華經》的人，應當這樣想：『這人不久就要走向道場（成道之處），破除種種魔眾，證得阿耨多羅三藐三菩提，轉動法輪、敲擊法鼓、吹響法螺、降下法雨，將要坐在天人大眾之中的師子法座上。』
「普賢！倘若在後世，有受持、讀誦這部經典的人，這人不再貪著衣服、臥具、飲食、資養身命的種種物品，所發的願都不落空，也在現世就能得到福報。倘若有人輕慢毀謗他，說：『你這狂人啊，空作這樣的修行，終究一無所得。』像這樣的罪報，會世世沒有眼睛；倘若有供養讚歎他的人，就當在今世得到現前的果報。倘若又有人見到受持這部經的人，去揭發他的過惡，不論是真實的、還是不真實的，這人現世就會得到白癩病（白斑的痲瘋病）。倘若有輕慢嘲笑他的人，就當世世牙齒稀疏殘缺、嘴脣醜陋、鼻子扁平、手腳彎曲、眼睛斜視、身體臭穢，生種種惡瘡、膿血、水腫、氣短、諸般惡毒的重病。所以，普賢！凡是見到受持這部經典的人，都應當起身遠遠地相迎，應當像恭敬佛一樣地恭敬他。」
結普賢品·全經圓滿
宣說這〈普賢勸發品〉的時候，有恒河沙那樣多的無量無邊菩薩，證得了百千萬億旋陀羅尼；有三千大千世界微塵那樣多的諸菩薩，具足了普賢之道。
佛陀宣說這部經完畢的時候，普賢等諸位菩薩，舍利弗等諸位聲聞，以及諸天、龍、人、非人等等，一切與會的大眾，全都非常歡喜，領受奉持佛陀的教語，向佛作禮而後離去。
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Universally Worthy Comes from the East and Asks How the Sutra May Be Obtained after the Buddha's Passing
爾時普賢菩薩，以自在神通力，威德名聞，與大菩薩無量無邊不可稱數，從東方來。所經諸國，普皆震動，雨寶蓮華，作無量百千萬億種種伎樂。又與無數諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，大眾圍繞，各現威德神通之力，到娑婆世界耆闍崛山中，頭面禮釋迦牟尼佛，右繞七匝，白佛言：「世尊，我於寶威德上王佛國，遙聞此娑婆世界說法華經，與無量無邊百千萬億諸菩薩眾共來聽受，唯願世尊當為說之。若善男子、善女人，於如來滅後，云何能得是法華經？」
At that time, the Bodhisattva Universally Worthy (Samantabhadra), through his mastery of supernatural powers and with his majestic virtue and far-reaching renown, came from the east together with immeasurable, boundless, and incalculably many great bodhisattvas. Every land through which they passed shook throughout; jeweled lotus flowers rained down from the heavens, and immeasurable hundreds of thousands of myriads of koṭis of kinds of music (song, dance, and music) were performed. He also came surrounded by a great assembly of countless devas, dragons, yakṣas, gandharvas—celestial musicians who feed on fragrance—asuras—contentious demigods—garuḍas—golden-winged birds—kiṃnaras—celestial singers—mahoragas—great serpent deities—humans, nonhumans, and others. Each displayed the power of majestic virtue and supernatural mastery. They arrived at Mount Gṛdhrakūṭa, Vulture Peak, in the Sahā world. Universally Worthy bowed with his head at the feet of Śākyamuni Buddha, circled him seven times to the right, and addressed the Buddha:
“World-Honored One, in the land of the Buddha King Supreme in Precious Majesty and Virtue, I heard from afar that the Lotus Sutra was being taught here in the Sahā world. Together with immeasurable, boundless hundreds of thousands of myriads of koṭis of bodhisattvas, I have come to hear and receive it. I only pray that the World-Honored One will teach it for us. After the Tathāgata has passed into extinction, how can good men and good women obtain this Lotus Sutra?”
The Buddha Answers with Four Dharmas to Be Accomplished
佛告普賢菩薩：「若善男子、善女人，成就四法，於如來滅後，當得是法華經：一者、為諸佛護念，二者、殖眾德本，三者、入正定聚，四者、發救一切眾生之心。善男子、善女人，如是成就四法，於如來滅後，必得是經。」
The Buddha told the Bodhisattva Universally Worthy: “If good men and good women accomplish four dharmas, they shall obtain this Lotus Sutra after the Tathāgata has passed into extinction. First, they are protected and kept in mind by the buddhas. Second, they plant the roots of many virtues—the foundations of merit. Third, they enter the class fixed in rightness—the class decisively tending toward right awakening. Fourth, they arouse the resolve to save all living beings. Good men and good women who accomplish these four dharmas in this way shall certainly obtain this sutra after the Tathāgata has passed into extinction.”
Universally Worthy Guards the Upholders, Comes on a White Elephant with Six Tusks, and Enables Them to Attain Revolving Dhāraṇīs
爾時普賢菩薩白佛言：「世尊！於後五百歲、濁惡世中，其有受持是經典者，我當守護，除其衰患，令得安隱，使無伺求得其便者，若魔、若魔子、若魔女、若魔民、若為魔所著者，若夜叉、若羅剎、若鳩槃茶、若毘舍闍、若吉遮、若富單那、若韋陀羅等，諸惱人者，皆不得便。是人若行、若立讀誦此經，我爾時乘六牙白象王，與大菩薩眾俱詣其所，而自現身，供養守護，安慰其心，亦為供養法華經故。是人若坐思惟此經，爾時我復乘白象王現其人前，其人若於法華經有所忘失一句一偈，我當教之，與共讀誦，還令通利。爾時受持讀誦法華經者，得見我身，甚大歡喜，轉復精進，以見我故，即得三昧及陀羅尼，名為旋陀羅尼、百千萬億旋陀羅尼、法音方便陀羅尼，得如是等陀羅尼。
At that time, the Bodhisattva Universally Worthy addressed the Buddha: “World-Honored One, in the latter five hundred years, in the turbid and evil age, I shall guard anyone who receives and upholds this sutra. I shall remove that person's decline, troubles, and misfortunes and bring that person peace and security, so that none who watch for an opening to do harm can find one. Whether they are Māras, Māra's sons, Māra's daughters, Māra's people, those possessed by Māra, yakṣas, rākṣasas, kumbhāṇḍas—pot-shaped spirits that devour human vital essence—piśācas—spirits that devour blood and vital essence—kṛtyas—corpse-raising spirits—pūtanas—foul-smelling hungry ghosts that bring fevers—vetālas—red corpse-raising spirits—or any others who torment people, none shall find an opening.
“If this person reads and recites this sutra while walking or standing, I shall then mount the king of white elephants with six tusks and, together with an assembly of great bodhisattvas, go to that person's side. I shall manifest my body in person, make offerings, guard and protect the upholder, and bring consolation to that person's heart. I shall do this also for the sake of making offerings to the Lotus Sutra. If this person sits and contemplates the sutra, I shall again mount the king of white elephants and appear before that person. If the person has forgotten anything in the Lotus Sutra, even a single sentence or a single verse, I shall teach it, read and recite it together with the person, and restore that person's fluent command of it. The one who receives, upholds, reads, and recites the Lotus Sutra shall then see my body, rejoice exceedingly, and become still more vigorous. Because that person sees me, that person shall at once attain samādhi and dhāraṇīs called the revolving dhāraṇī, the hundreds of thousands of myriads of koṭis of revolving dhāraṇīs, and the skillful-means dhāraṇī of the Dharma-sound. That person shall attain dhāraṇīs such as these.
Twenty-One Days of Single-Minded Vigor and the Dhāraṇī Spell
「世尊！若後世後五百歲、濁惡世中，比丘、比丘尼、優婆塞、優婆夷，求索者、受持者、讀誦者、書寫者，欲修習是法華經，於三七日中，應一心精進。滿三七日已，我當乘六牙白象，與無量菩薩而自圍繞，以一切眾生所憙見身，現其人前，而為說法，示教利喜，亦復與其陀羅尼呪，得是陀羅尼故，無有非人能破壞者，亦不為女人之所惑亂，我身亦自常護是人。唯願世尊聽我說此陀羅尼呪。」即於佛前而說呪曰：
「阿檀地檀陀婆地檀陀婆帝檀陀鳩舍隷檀陀修陀隷修陀隷修陀羅婆底佛馱波羶禰薩婆陀羅尼阿婆多尼薩婆婆沙阿婆多尼修阿婆多尼僧伽婆履叉尼僧伽涅伽陀尼阿僧祇僧伽波伽地帝隷阿惰僧伽兜略阿羅帝婆羅帝薩婆僧伽三摩地伽蘭地薩婆達磨修波利剎帝薩婆薩埵樓馱憍舍略阿㝹伽地辛阿毘吉利地帝
“World-Honored One, in a future age, in the latter five hundred years, in the turbid and evil age, if monks, nuns, laymen, or laywomen—whether seekers, upholders, readers and reciters, or copyists—wish to cultivate this Lotus Sutra, they should be single-minded and vigorous for three periods of seven days, twenty-one days in all. When those twenty-one days are complete, I shall mount the white elephant with six tusks and come surrounded by immeasurable bodhisattvas. In a body that all living beings delight to see, I shall appear before that person, teach the Dharma, demonstrate, instruct, benefit, and bring delight, and also give that person a dhāraṇī spell. Because the person obtains this dhāraṇī, no nonhuman being (ghost or spirit) shall be able to harm that person, nor shall that person be deluded or disturbed by women. I myself shall also constantly guard this person. I only pray that the World-Honored One will permit me to pronounce this dhāraṇī spell.” Thereupon, before the Buddha, he pronounced the spell:
The following is a dhāraṇī spell. A dhāraṇī is a true word in Sanskrit sounds. In keeping with the ancient convention of translating Buddhist scriptures, its original sounds are preserved and not translated. Its efficacy does not rest on literal doctrinal meaning; rather, the sound empowered by the supernatural power of buddhas and bodhisattvas guards the true Dharma. Its sounds are preserved here as follows:
“阿檀地 檀陀婆地 檀陀婆帝 檀陀鳩舍隷 檀陀修陀隷 修陀隷 修陀羅婆底 佛馱波羶禰 薩婆陀羅尼阿婆多尼 薩婆婆沙阿婆多尼 修阿婆多尼 僧伽婆履叉尼 僧伽涅伽陀尼 阿僧祇 僧伽波伽地 帝隷阿惰僧伽兜略 阿羅帝婆羅帝 薩婆僧伽三摩地伽蘭地 薩婆達磨修波利剎帝 薩婆薩埵樓馱憍舍略阿㝹伽地 辛阿毘吉利地帝”
The Merit of Upholding: Copying Leads to the Heaven of the Thirty-Three; Upholding Leads to Maitreya in Tuṣita Heaven
「世尊！若有菩薩得聞是陀羅尼者，當知普賢神通之力，若法華經行閻浮提，有受持者，應作此念：『皆是普賢威神之力。』若有受持、讀誦，正憶念，解其義趣，如說修行，當知是人行普賢行，於無量無邊諸佛所深種善根，為諸如來手摩其頭。若但書寫，是人命終，當生忉利天上，是時八萬四千天女作眾伎樂而來迎之，其人即著七寶冠，於婇女中娛樂快樂；何況受持、讀誦，正憶念，解其義趣，如說修行。若有人受持、讀誦，解其義趣，是人命終，為千佛授手，令不恐怖，不墮惡趣，即往兜率天上彌勒菩薩所。彌勒菩薩，有三十二相大菩薩眾所共圍繞，有百千萬億天女眷屬，而於中生，有如是等功德利益。是故智者，應當一心自書、若使人書，受持、讀誦，正憶念，如說修行。
「世尊！我今以神通力故，守護是經，於如來滅後閻浮提內，廣令流布，使不斷絕。」
“World-Honored One, if any bodhisattva comes to hear this dhāraṇī, one should know that this is the power of Universally Worthy's supernatural mastery. If the Lotus Sutra circulates in Jambudvīpa—the southern continent where we dwell—and someone receives and upholds it, one should think: ‘All this is through the power of Universally Worthy's majestic spiritual presence.’ If anyone receives and upholds it, reads and recites it, properly recollects it—neither forgetting it nor thinking about it amiss—understands its meaning and purport, and practices as it teaches, one should know that this person is practicing the practice of Universally Worthy. This person has planted roots of goodness deeply in the presence of immeasurable and boundless buddhas and shall have the crown of the head stroked by the hands of the Tathāgatas.
“If this person does no more than copy the sutra, after this person's life ends, this person shall be born in the Heaven of the Thirty-Three. At that time, eighty-four thousand celestial maidens shall perform many kinds of music and come to welcome this person. This person shall at once don a crown of the seven treasures and enjoy delight among the palace women. How much more will this be so for one who receives and upholds the sutra, reads and recites it, properly recollects it, understands its meaning and purport, and practices as it teaches. If anyone receives and upholds the sutra, reads and recites it, and understands its meaning and purport, when that person's life ends, a thousand buddhas shall extend their hands to receive that person, so that the person shall not be afraid and shall not fall into an evil destination. This person shall at once be reborn in Tuṣita Heaven in the presence of the Bodhisattva Maitreya. The Bodhisattva Maitreya possesses the thirty-two marks, is surrounded by an assembly of great bodhisattvas, and has hundreds of thousands of myriads of koṭis of celestial maidens as his retinue. This person shall be born among them. Such are the various benefits of merit. Therefore, a wise person should single-mindedly copy the sutra personally or have someone else copy it, receive and uphold it, read and recite it, properly recollect it, and practice as it teaches.
“World-Honored One, through my supernatural powers, I now guard this sutra. After the Tathāgata has passed into extinction, I shall cause it to circulate widely within Jambudvīpa and not allow it to be cut off.”
The Buddha Praises Universally Worthy and Guards Those Who Uphold His Name
爾時釋迦牟尼佛讚言：「善哉，善哉！普賢！汝能護助是經，令多所眾生安樂利益。汝已成就不可思議功德，深大慈悲，從久遠來，發阿耨多羅三藐三菩提意，而能作是神通之願，守護是經。我當以神通力，守護能受持普賢菩薩名者。
At that time Śākyamuni Buddha praised him: “Excellent, excellent, Universally Worthy! You are able to protect and assist this sutra, bringing peace, happiness, and benefit to many living beings. You have already accomplished inconceivable merit and possess profound, great compassion. Since the distant past, you have aroused the resolve for unsurpassed complete and perfect awakening, and now you can make this vow through supernatural power to guard this sutra. Through my supernatural power, I too shall guard anyone who can receive and uphold the name of the Bodhisattva Universally Worthy.
The Upholder Sees Śākyamuni, Leaves Every Evil Behind, and Can Practice the Practice of Universally Worthy
「普賢！若有受持、讀誦、正憶念、修習、書寫是法華經者，當知是人則見釋迦牟尼佛，如從佛口聞此經典；當知是人供養釋迦牟尼佛；當知是人，佛讚善哉；當知是人為釋迦牟尼佛手摩其頭；當知是人為釋迦牟尼佛衣之所覆。如是之人不復貪著世樂，不好外道經書、手筆，亦復不喜親近其人及諸惡者——若屠兒、若畜猪羊雞狗、若獵師、若衒賣女色；是人心意質直，有正憶念，有福德力；是人不為三毒所惱，亦復不為嫉妬、我慢、邪慢、增上慢所惱；是人少欲知足，能修普賢之行。
“Universally Worthy, if anyone receives and upholds, reads and recites, properly recollects, cultivates, and copies this Lotus Sutra, one should know that this person thereby sees Śākyamuni Buddha, just as though hearing this scripture from the Buddha's own mouth. One should know that this person is making offerings to Śākyamuni Buddha. One should know that the Buddha praises this person, saying, ‘Excellent!’ One should know that Śākyamuni Buddha strokes the crown of this person's head with his hand. One should know that this person is covered by Śākyamuni Buddha's robe.
“Such a person no longer clings greedily to worldly pleasures, takes no delight in the scriptures and writings of non-Buddhist paths, and also takes no delight in approaching either their followers or any who do evil—whether butchers; those who raise pigs, sheep, chickens, or dogs; hunters; or those who display and sell female beauty for profit. This person's mind is upright and sincere, with proper recollection and the power of merit. This person is not tormented by the three poisons of greed, anger, and delusion, nor by envy, self-conceit, perverse conceit—the pride that turns things upside down—or overweening pride—the pride of claiming realization without having realized. This person has few desires, knows contentment, and can practice the practice of Universally Worthy.
How One Should Regard and Revere an Upholder
「普賢！若如來滅後後五百歲，若有人見受持、讀誦法華經者，應作是念：『此人不久當詣道場，破諸魔眾，得阿耨多羅三藐三菩提，轉法輪、擊法鼓、吹法螺、雨法雨，當坐天人大眾中師子法座上。』
「普賢！若於後世，受持、讀誦是經典者，是人不復貪著衣服、臥具、飲食、資生之物，所願不虛，亦於現世得其福報。若有人輕毀之，言：『汝狂人耳，空作是行，終無所獲。』如是罪報，當世世無眼；若有供養讚歎之者，當於今世得現果報。若復見受持是經者，出其過惡，若實、若不實，此人現世得白癩病。若有輕笑之者，當世世牙齒踈缺，醜脣、平鼻，手腳繚戾，眼目角睞，身體臭穢，惡瘡、膿血、水腹、短氣、諸惡重病。是故，普賢！若見受持是經典者，當起遠迎，當如敬佛。」
“Universally Worthy, in the latter five hundred years after the Tathāgata has passed into extinction, if anyone sees a person who receives and upholds, reads and recites the Lotus Sutra, that person should think: ‘Before long, this person shall proceed to the place of awakening, defeat the hosts of Māra, attain unsurpassed complete and perfect awakening, turn the Dharma wheel, strike the Dharma drum, blow the Dharma conch, rain down the Dharma rain, and sit upon the lion Dharma seat amid the great assembly of devas and humans.’
“Universally Worthy, in a future age, anyone who receives and upholds, reads and recites this scripture shall no longer cling greedily to clothing, bedding, food and drink, or other things that sustain life. This person's vows shall not be empty, and this person shall obtain the reward of merit even in this present life. If anyone slights and disparages such a person, saying, ‘You are nothing but a madman! You undertake this practice in vain and in the end shall obtain nothing,’ the retribution for this offense shall be to have no eyes in life after life. If anyone makes offerings to and praises this person, that one shall obtain manifest reward in this very life. If anyone sees a person who receives and upholds this sutra and exposes that person's faults and evils, whether these are true or untrue, the accuser shall contract white leprosy in this very life. If anyone treats this upholder with contempt and mockery, that person shall in life after life have sparse and broken teeth, ugly lips, a flat nose, crooked hands and feet, slanting eyes, a foul-smelling body, malignant sores, pus and blood, a swollen abdomen, shortness of breath, and all manner of grave and malignant illnesses. Therefore, Universally Worthy, whenever anyone sees a person who receives and upholds this scripture, that person should rise and go far out to welcome the upholder and should show the same reverence as for a buddha.”
The Chapter on Universally Worthy Concludes, and the Entire Sutra Is Complete
說是普賢勸發品時，恒河沙等無量無邊菩薩，得百千萬億旋陀羅尼；三千大千世界微塵等諸菩薩，具普賢道。
佛說是經時，普賢等諸菩薩，舍利弗等諸聲聞，及諸天、龍、人非人等，一切大會，皆大歡喜，受持佛語，作禮而去。
When this chapter on the encouragement of Universally Worthy was taught, immeasurable and boundless bodhisattvas, as numerous as the sands of the Ganges, attained hundreds of thousands of myriads of koṭis of revolving dhāraṇīs. Bodhisattvas as numerous as the dust motes in a three-thousand-great-thousand world-system perfected the path of Universally Worthy.
When the Buddha finished teaching this sutra, the bodhisattvas, including Universally Worthy; the śrāvakas, including Śāriputra; devas, dragons, humans, nonhumans, and the entire great assembly all rejoiced exceedingly. They received and upheld the Buddha's words, bowed, and departed.
這是《法華經》的最後一品，也是全經的結。一部經，從序品的放光六瑞說起，中間開權顯實、會三歸一，又說如來久遠實成、壽命無量；到了這一品，話題落回一個最切近的問題：佛滅度以後，末世的眾生，還怎樣得到這部經、持得住這部經？普賢菩薩從東方遠來，替後世的人問出這一問；佛答以四法，普賢發願以神力守護持經的人。慈恩窺基把這一品判作弘經六品的最後一力——「護法力」:前面〈囑累品〉是佛親自付囑，這一品是菩薩勸發眾人來護持。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。
普賢遠來·問佛滅後怎樣得經
那時普賢菩薩以自在神通之力，帶著威德名聞，與無量大菩薩，從東方而來。所經的國土普皆震動，天雨寶華，作種種伎樂；又與無數天龍八部大眾圍繞，來到娑婆世界的靈鷲山，頂禮釋迦，右繞七圈，稟白說：世尊！我在寶威德上王佛的國土，遠遠聽聞這裡在說《法華經》，便與無量菩薩一同來聽受，唯願世尊為我們說。——接著問出那一句要緊的話：倘若有善男子善女人，在如來滅後，怎樣才能得到這部《法華經》？這一問，問的不是當座的聽眾，是佛不在世以後、一代一代往下的人；整部經到這裡，開始把自己交付給未來。
成就四法·必得是經
佛答得乾淨：成就四法，於如來滅後，必得是經。一是為諸佛護念，二是殖眾德本，三是入正定聚，四是發起救度一切眾生之心。這四法，是從外到內、從因到果的一條路：先有諸佛在外護念，內裡種下深厚的福德根本；由此正見決定，入於「正定聚」（決定趣向正覺、不再退墮的一類）;最後發起廣大的悲心，要救度一切眾生。外有佛護、內有德本、正見已定、悲願已發——這樣的人，佛滅之後也一定得到這部經。這是佛給末世持經者的一張憑據：不在乎你生在佛世還是佛後，只在乎你成不成就這四法。
普賢乘六牙白象·守護持經的人
普賢接著發下大願。他說：在後五百歲、五濁惡世裡，凡有受持這部經的人，我都守護他，令一切魔、夜叉、羅剎等惱人的都得不著方便。這人若在行走站立時讀誦此經，我就乘六牙白象王，與大菩薩眾一同到他面前，現身守護、安慰他的心；這人若坐著思惟此經，我又乘白象現前；他若對這部經忘失了哪怕一句一偈，我都教他、和他一同讀誦，令他重新純熟。受持讀誦的人得見我身，就格外歡喜、加倍精進，隨即證得三昧與旋陀羅尼。若滿三七日一心精進，我便乘六牙白象、以一切眾生所喜見的身形現前，為他說法、給他陀羅尼咒——這是普賢對每一個持經者的許諾：你只要肯持，我就來。這頭六牙白象，後來成了普賢的標幟；至於那六根牙表什麼義，古德各有讀法，末後再說。
受持之福·毀者之罪
佛就著普賢的願，把持經的福與毀經的罪，一併說給普賢聽。受持、讀誦、正憶念、如說修行這部經的人，就是行普賢之行，會被諸佛以手撫摩頭頂；只是書寫此經的，命終尚且生忉利天，有八萬四千天女奏樂來迎；何況受持讀誦解義的，命終有千佛伸手接引，不墮惡道，往生兜率天彌勒菩薩的處所。佛又讚歎普賢護助此經、令眾生安樂，說：我也當守護能受持普賢名號的人。凡受持這部經的人，就等於見到了釋迦、如同從佛口親聞此經、被佛手摩頂、被佛衣覆身；這樣的人不再貪著世樂，不喜外道經書，不親近作惡的人，遠離種種驕慢，能修普賢之行。反過來，若有人輕毀持經者、罵他「狂人空作」，就世世沒有眼睛；揭發他過惡的，不論真假，現世得白癩病；輕笑他的，世世牙齒稀缺、諸般惡病。所以佛叮囑：見到受持這部經的人，都當起身遠迎，像敬佛一樣地敬他。福與罪說得這樣重，是要末世的人知道：持這部經的人身上，有佛的分量。
結經·全經圓滿
宣說這〈普賢勸發品〉的時候，恒河沙數的菩薩證得了旋陀羅尼，微塵數的菩薩具足了普賢之道。而後——佛陀宣說這部經完畢的時候，普賢等諸菩薩，舍利弗等諸聲聞，以及一切天龍人非人等，滿座大眾，全都非常歡喜，領受奉持佛的教語，向佛作禮而後離去。一部《法華》，從靈山放光說起，到這一句「作禮而去」圓滿收束。值得留意的是：替這部經作結的，是普賢——一位以「行」著稱的菩薩。前面諸品說盡了一乘的理、久遠的壽量；而全經最末，不再添一句玄理，卻落在『怎樣持、怎樣護、怎樣傳』這件最實的事上。理說到極處，要有人去行、去護、去流布，這部經才真正活著。所以佛不以理結經，以普賢結經：一經之義，終須歸於一經之行。從此這部經不在一時一會，而在一切受持、讀誦、書寫、流布它的人手中，代代往下——正如普賢所願：於如來滅後，廣令流布，使不斷絕。
以唯識之眼：如來藏的普賢·四法的四道
上來是普賢菩薩勸發品自身的義。所借的那面唯識鏡（慈恩窺基所傳），在此品照見的比前幾品略深一些，卻仍不在心性玄理，而在「普賢」二字與「四法」一段。先說普賢：窺基釋這名字，說「賢」是仁慈慧悟、「普」是德利周備，這是由於內證那一味真理、外成一切功德；他更引《般若理趣經》一句「一切有情皆如來藏，普賢菩薩遍自體」——普賢之所以「普」，是因為他遍在一切有情的自體之中，一切眾生都本具如來藏。再說那成就四法，窺基把它配上修行的四個階位——護念是資糧道、殖德本是加行道、入正定聚是見道、發救眾生是修道；一句「滅後得經」的四法，在他手裡成了一條從資糧到修道的完整路（他還細辨：照《瑜伽》，正定聚要登初地才算，但此經之正定聚在地前，持經人正見決定便入）。
而這一品最可玩味的兩處，都在古德之間並錄不判。一是六牙白象：吉藏依《普賢觀經》讀成一套道品的表法——六牙表六度、四足表四如意足、七支點地表七覺分；智顗卻通篇不作表義，六牙只是普賢現身所乘；窺基《玄贊》這一品也不解六牙。一頭白象，一家讀成道品、一家只當坐騎，並錄不判。二是那四法：窺基配四道，智顗卻配「開示悟入」佛之知見、又配〈法師品〉的如來室衣座、〈安樂行品〉的四安樂行；吉藏則分作因緣、行位二雙。同樣四句話，三家各一套讀法，並錄不判。唯識這面鏡，照的是『如來藏的普賢』與『四道的四法』這一層；它不是這一品的源頭，只是換一副眼，看這部經最末的付囑，落在什麼樣的行位上。
This is the final chapter of the Lotus Sutra, and it is also the conclusion of the entire sutra. The sutra begins with the emitted light and six portents of its opening chapter. In its middle, it opens the provisional to reveal the real, gathers the three into the one, and teaches that the Tathāgata attained buddhahood in the distant past and that his lifespan is immeasurable. With this chapter, however, the subject returns to a question very close at hand: after the Buddha has passed into extinction, how can living beings in the latter age still obtain this sutra and keep hold of it? The Bodhisattva Universally Worthy comes from afar in the east and asks this question on behalf of those who will live in later ages. The Buddha answers with four dharmas, and Universally Worthy vows to guard those who uphold the sutra through his supernatural power. Kuiji of the Cien tradition judges this chapter to be the last of the six powers in the six chapters on transmitting the sutra: the “power of protecting the Dharma.” In the preceding chapter on entrustment, the Buddha personally entrusts the Dharma; in this chapter, the bodhisattva exhorts the assembly to uphold it. What follows explains each meaning of the chapter in the order of the sutra itself. Only at the end will a consciousness-only reading be added as a further reflection.
Universally Worthy Comes from Afar and Asks How the Sutra May Be Obtained after the Buddha's Passing
At that time, the Bodhisattva Universally Worthy comes from the east through his mastery of supernatural powers, bearing majestic virtue and renown and accompanied by immeasurably many great bodhisattvas. Every land through which they pass shakes throughout; jeweled flowers rain from the heavens, and many kinds of music are performed. Surrounded also by a countless assembly of devas, dragons, and the other classes of nonhuman beings, he arrives at Vulture Peak in the Sahā world, bows to Śākyamuni, circles him seven times to the right, and says: World-Honored One, in the land of the Buddha King Supreme in Precious Majesty and Virtue, I heard from afar that the Lotus Sutra was being taught here. Together with immeasurably many bodhisattvas, I have come to hear and receive it. I only pray that the World-Honored One will teach it for us. He then asks the crucial question: after the Tathāgata has passed into extinction, how can good men and good women obtain this Lotus Sutra? He does not ask for those seated in the assembly before him. He asks for the generations who will follow after the Buddha is no longer in the world. At this point, the whole sutra begins to entrust itself to the future.
Accomplish Four Dharmas, and You Shall Certainly Obtain This Sutra
The Buddha's answer is unequivocal: accomplish four dharmas, and after the Tathāgata has passed into extinction, you shall certainly obtain this sutra. First, one is protected and kept in mind by the buddhas. Second, one plants the roots of many virtues. Third, one enters the class fixed in rightness. Fourth, one arouses the resolve to save all living beings. These four dharmas form a path from outer to inner and from cause to fruit. First there is the protection and mindful care of the buddhas from without, while deep foundations of merit are planted within. Through this, right view becomes settled, and one enters the “class fixed in rightness”—the class decisively tending toward right awakening and no longer falling back. Finally, one arouses the vast compassionate resolve to save all living beings. The buddhas guard one outwardly; roots of virtue have been planted inwardly; right view has become settled; and the compassionate vow has been aroused. Such a person shall certainly obtain this sutra even after the Buddha has passed away. This is the assurance the Buddha gives to upholders of the sutra in the latter age: what matters is not whether you are born while the Buddha is in the world or after his passing, but whether you accomplish these four dharmas.
Universally Worthy Mounts the White Elephant with Six Tusks and Guards Those Who Uphold the Sutra
Universally Worthy then makes a great vow. In the latter five hundred years, he says, in the turbid and evil age, I shall guard everyone who receives and upholds this sutra, so that Māras, yakṣas, rākṣasas, and all others who torment people can find no opening. If this person reads and recites the sutra while walking or standing, I shall mount the king of white elephants with six tusks and come before that person together with an assembly of great bodhisattvas, manifesting my body to guard the upholder and console that person's heart. If this person sits and contemplates the sutra, I shall again appear on the white elephant. If the person has forgotten even a single sentence or a single verse, I shall teach it, read and recite it together with that person, and restore that person's fluent command. When those who receive, uphold, read, and recite the sutra see my body, they shall rejoice all the more, redouble their vigor, and at once attain samādhi and revolving dhāraṇīs. If they are single-minded and vigorous for twenty-one full days, I shall mount the white elephant with six tusks, appear in a form that all living beings delight to see, teach the Dharma for them, and give them a dhāraṇī spell. This is Universally Worthy's promise to every upholder of the sutra: if only you are willing to uphold it, I shall come. The white elephant with six tusks later became the emblem of Universally Worthy. As to what those six tusks signify, the ancient masters read them in different ways; that will be taken up at the end.
The Blessing of Upholding and the Offense of Disparaging
Taking up Universally Worthy's vow, the Buddha sets before him both the blessing of upholding the sutra and the offense of disparaging it. Those who receive and uphold, read and recite, properly recollect, and practice this sutra as it teaches are practicing the practice of Universally Worthy, and the buddhas shall stroke the crowns of their heads with their hands. One who merely copies this sutra shall, after death, be born in the Heaven of the Thirty-Three, where eighty-four thousand celestial maidens shall perform music and come to welcome that person. How much more will this be true of one who receives and upholds it, reads and recites it, and understands its meaning: at life's end, a thousand buddhas shall extend their hands to receive this person, who shall not fall into an evil destination but shall be reborn in Tuṣita Heaven in the presence of the Bodhisattva Maitreya. The Buddha also praises Universally Worthy for protecting and assisting the sutra and bringing living beings peace and happiness, and says: I too shall guard those who can receive and uphold the name of Universally Worthy. Anyone who receives and upholds this sutra thereby sees Śākyamuni, hears the sutra as though from the Buddha's own mouth, has the crown of the head stroked by the Buddha's hand, and is covered by the Buddha's robe. Such a person no longer clings greedily to worldly pleasures, takes no delight in the scriptures of non-Buddhist paths, does not approach those who do evil, leaves every kind of conceit behind, and can practice the practice of Universally Worthy.
Conversely, anyone who slights and disparages an upholder of the sutra, reviling that person as a “madman practicing in vain,” shall have no eyes in life after life. One who exposes the upholder's faults, whether those faults are true or untrue, shall contract white leprosy in this present life. One who treats the upholder with contempt and mockery shall have sparse teeth and all manner of grave illnesses in life after life. The Buddha therefore admonishes the assembly: whenever you see someone who receives and upholds this sutra, rise and go far out to welcome that person, showing the same reverence as for the Buddha. Blessing and offense are stated with such gravity so that people in the latter age will know that one who upholds this sutra bears the weight of the Buddha.
The Sutra Concludes, and the Whole Teaching Is Complete
When this chapter on the encouragement of Universally Worthy is taught, bodhisattvas as numerous as the sands of the Ganges attain revolving dhāraṇīs, and bodhisattvas as numerous as dust motes perfect the path of Universally Worthy. Then, when the Buddha finishes teaching this sutra, the bodhisattvas, including Universally Worthy; the śrāvakas, including Śāriputra; and all the devas, dragons, humans, nonhumans, and the entire assembly rejoice exceedingly. They receive and uphold the Buddha's words, bow to him, and depart. The Lotus Sutra begins with light radiating from Vulture Peak and comes to its complete close with the words “bowed and departed.”
It is worth noticing that the one who brings this sutra to its conclusion is Universally Worthy—a bodhisattva known for practice. The preceding chapters have fully taught the principle of the One Vehicle and the distant reach of the Buddha's lifespan. At the very end of the sutra, no further word of abstruse principle is added. Instead, the sutra comes down to the most concrete matter of all: how it is to be upheld, guarded, and handed down. Once principle has been taught to its furthest reach, someone must practice it, guard it, and cause it to circulate before the sutra can truly remain alive. The Buddha therefore does not conclude the sutra with principle; he concludes it with Universally Worthy. The meaning of a sutra must finally return to the practice of that sutra. From this point onward, this sutra belongs not to a single time and a single assembly, but to all those who receive and uphold it, read and recite it, copy it, and cause it to circulate, generation after generation—just as Universally Worthy vows: after the Tathāgata has passed into extinction, cause it to circulate widely and never let it be cut off.
Through the Eye of Consciousness-Only: Universally Worthy as Tathāgatagarbha and the Four Dharmas as Four Paths
Everything above is the meaning of the chapter on the encouragement of the Bodhisattva Universally Worthy itself. The consciousness-only mirror borrowed here—the tradition transmitted by Kuiji of the Cien school—sees somewhat more deeply in this chapter than in the preceding chapters, yet its attention still lies not in abstruse theories of mind-nature but in the name “Universally Worthy” and the passage on the “four dharmas.” First, the name. Kuiji explains that “Worthy” means benevolent and wisely awakened, while “Universal” means complete in virtue and benefit. This is because inwardly he realizes the one true principle, while outwardly he accomplishes every virtue. Kuiji further cites the Sutra on the Principle of Prajñā: all sentient beings are tathāgatagarbha, and the Bodhisattva Universally Worthy pervades their own body. Universally Worthy is “universal” because he pervades the own-being of every sentient being; all living beings inherently possess tathāgatagarbha. Next come the four dharmas to be accomplished. Kuiji aligns them with the four stages of the path: being protected and kept in mind is the path of provisions; planting roots of virtue is the path of application; entering the class fixed in rightness is the path of seeing; and arousing the resolve to save living beings is the path of cultivation. In his hands, the four dharmas for “obtaining the sutra after the Buddha's passing” become a complete path from provisions through cultivation. He also draws a finer distinction: according to the Yogācārabhūmi, one enters the class fixed in rightness only upon reaching the first ground; in this sutra, however, the class fixed in rightness is entered before the grounds, as soon as an upholder's right view becomes settled.
The two most suggestive points in this chapter are both recorded side by side among the ancient masters without adjudication. The first is the white elephant with six tusks. Drawing on the Sutra on the Contemplation of Universally Worthy, Jizang reads it as a complete set of symbols for the factors of the path: the six tusks represent the six perfections, the four feet represent the four bases of supernatural power, and the seven points touching the ground represent the seven factors of awakening. Zhiyi, however, gives no symbolic reading anywhere in the chapter; the six-tusked elephant is simply the mount upon which Universally Worthy manifests. Kuiji's commentary on this chapter likewise does not explain the six tusks. One white elephant is read as factors of the path by one tradition and simply as a mount by another; both are recorded side by side without adjudication. The second point is the four dharmas. Kuiji aligns them with the four paths. Zhiyi instead aligns them with opening, demonstrating, awakening, and entering the buddhas' knowledge and vision; he also aligns them with the Tathāgata's chamber, robe, and seat in the chapter on the Dharma teacher, and with the four peaceful practices. Jizang groups them as two pairs: causes and conditions, and practice and stage. The same four statements thus receive a distinct reading in each of the three houses; all three are recorded side by side without adjudication. This consciousness-only mirror illuminates Universally Worthy as tathāgatagarbha and the four dharmas as four paths. It is not the source of this chapter, but only another set of eyes through which to see where the final entrustment of this sutra comes to rest upon the stages of practice.
考據Apparatus
本品為迹門流通第六品，亦《法華經》之末品、結經。普賢菩薩以自在神通力，與大菩薩眾從東方寶威德上王佛國來至娑婆，右繞七匝，問「如來滅後云何能得是法華經」；佛答成就四法必得是經：一為諸佛護念、二殖眾德本、三入正定聚、四發救一切眾生之心。普賢誓於後五百歲濁惡世守護受持者，令魔及夜叉羅剎鳩槃茶等不得便；是人若行立讀誦、坐思惟，我乘六牙白象王現身守護、若忘一句一偈當教令通利，得旋陀羅尼、百千萬億旋陀羅尼、法音方便陀羅尼。若三七日一心精進，我乘六牙白象以一切眾生所憙見身現前說法、與陀羅尼呪。得聞此陀羅尼即普賢神通之力；受持讀誦如說修行者行普賢行、為諸如來手摩其頭；但書寫者命終生忉利天，受持讀誦解義者命終為千佛授手、往兜率天彌勒菩薩所。佛讚普賢護助是經、我當守護受持普賢名者；受持是經者則見釋迦、如從佛口聞、佛手摩頭、佛衣所覆，不好外道、不親近惡者、離諸慢、能修普賢行。毀者之罪：輕毀當世世無眼、出其過惡現世得白癩病、輕笑者世世牙齒踈缺諸惡重病；見受持者當起遠迎、當如敬佛。說是品時恒河沙菩薩得旋陀羅尼、微塵數菩薩具普賢道。佛說是經時，一切大會皆大歡喜、受持佛語、作禮而去（全經結）。慈恩窺基《玄贊》判此品於受命流通六品之「護法力」（世親《法華論》·囑累品佛自付囑、此品菩薩勸發眾人護法），釋名「仁慈慧悟曰「賢」，德利周備名「普」，此由內證一真、外成萬德」，引《般若理趣》「一切有情皆如來藏，普賢菩薩遍自體」；成就四法配四道（護念=資糧、殖德本=加行、入正定聚=見道、發救眾生=修道，引《般若論》《瑜伽》辨正定聚地前）；全段唯識心性論（三性・賴耶）落點全零。天台智顗判流通三力之「誓願力」（經力、化道力、誓願力），釋名圓教等覺位「因周遍曰『普』，斷道之後隣于極聖曰『賢』」，四法配開示悟入＋室衣座三軌＋四安樂行，六牙無表義，全經以『名解為經、大乘聲聞佛道聲令一切聞』作結；三論吉藏依《法華論》判「護法流通」，釋名三曼多跋陀羅「普二義（法身普・應身普）」，四法作因緣一雙・行位一雙，六牙本《普賢觀經》表六度・四如意足・七覺分——普賢釋名、四法、六牙表義，三家各異，並錄不判。三譯結構大異：羅什獨以普賢品為全經末品（囑累品前置第二十二）；竺法護〈樂普賢品〉、添品〈普賢品〉皆居次末（囑累品居末第二十七），全經以囑累品作結——並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第二十八 普賢菩薩勸發品（卷七；〔T09n0262 0061a05〕起）· 迹門流通第六·全經末品·結經（囑累品前置第二十二） |
| 窺基《玄贊》科文（主錨·慈恩） | 品段〔T34n1723 0852a21〕三門分別：一來意、二釋名、三解妨〔0852a23〕。來意：「論云『護法力者，〈普賢品〉及後品示現。〈囑累品〉佛自三周付囑護法，此品菩薩勸發眾人護法，故此品來』」〔0852a23〕——受命流通六品之「護法力」（六品受命流通判位見〈藥王品〉0843b18）· 釋名：「仁慈慧悟曰賢，德利周備名普……內證一真、外成萬德」〔0852a25〕，引《般若理趣》「一切有情皆如來藏，普賢菩薩遍自體故」〔0852a28〕· 品文分六（普賢來軌·啟白聞經·佛告四法·普賢勸發·釋迦讚勸·時眾獲益）〔0852b08〕 |
| 天台《文句》（旁證） | 〈釋普賢菩薩勸發品〉〔T34n1718 0147c28〕起（卷第十下·全經末品）· 判流通三力之「誓願力」：「上判流通為三：……舉經力大以勸流通；〈藥王品〉下五品，舉菩薩化道力大以勸流通；此一品舉普賢誓願力大以勸流通」〔0148a23〕· 釋名圓教等覺位〔0148a07〕· 結經「名解為經」〔0148c12〕 |
| 三論《義疏》（旁證） | 〈普賢菩薩勸發品第二十八〉〔T34n1721 0631a17〕起（卷第十二）· 依論判「護法流通」：「《法華論》云『此品是第四、護法流通』。故下文云『我今以神通力守護是經，於佛滅後廣宣流布令不斷絕』，即其證也」〔0631a18〕· 普賢七事勸發·品開五段〔0631b21〕 |
二、異譯·三譯對勘
本品三漢譯：羅什 T262〈普賢菩薩勸發品第二十八〉· 竺法護 T263《正法華經》〈樂普賢品第二十六〉〔T09n0263 0132c19〕· 添品 T264〈普賢菩薩勸發品第二十六〉〔T09n0264 0194b24〕。全經結構之異（最重）：羅什獨以〈普賢品〉為全經末品（第二十八），囑累品前置於中段（第二十二〔0052c03〕），故普賢品末「一切大會皆大歡喜、受持佛語、作禮而去」〔0062a28〕即全經之結；竺法護、添品皆將囑累品置於卷末（第二十七），普賢一品僅居次末（第二十六），全經以囑累品作結（無「作禮而去」）。品名之異：羅什／添品「普賢菩薩勸發品」，竺法護作「樂普賢品」。全篇體例：竺法護全品義譯（四法・咒・旋陀羅尼・六牙皆義譯），添品逐字近同羅什（唯品次、殖諸德本、咒別本音寫、品結脫字異）。
句一 成就四法（竺法護義譯異構·添品一字異）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 一者、為諸佛護念，二者、殖眾德本，三者、入正定聚，四者、發救一切眾生之心 | T09n0262 0061a19 |
| 添品 T264 | 一者、為諸佛護念，二者、殖諸德本，三者、入正定聚，四者、發救一切眾生之心〔殖眾→殖諸〕 | T09n0264 0194c09 |
| 竺法護 T263 | 一曰常為諸佛所見建護，二曰積功累德不以懈廢，三曰能分別化究暢眾要諸所聚處，四曰普護眾生發未發者〔作「四事法」·專問女人〕 | T09n0263 0133a04 |
異文所繫：添品逐字同羅什（唯「殖眾→殖諸」一字）。竺法護——四法全義譯異構（護念→常為諸佛所見建護·殖德本→積功累德·入正定聚→能分別化究暢眾要諸所聚處·發救眾生→普護眾生發未發者），作「四事法」，且問法緣異（羅什通問善男子善女人·竺法護專問女人「寧有女人何所修行得奉執經卷」）。
句二 六牙白象（竺法護無·添品同羅什）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 我爾時乘六牙白象王，與大菩薩眾俱詣其所……我當乘六牙白象，與無量菩薩而自圍繞 | T09n0262 0061a29／0061b12 |
| 添品 T264 | 〔逐字同羅什〕我爾時乘六牙白象王……我當乘六牙白象，與無量菩薩而自圍遶 | T09n0264 0194c19 |
| 竺法護 T263 | 象馬車乘往到其所護此經典……自現可敬巍巍之德，乘六通馳，與諸眷屬大小相隨 | T09n0263 0133a15 |
異文所繫：添品逐字同羅什（六牙白象王）。竺法護——全無「六牙白象」（作「象馬車乘」「乘六通馳」），六牙表義（詳目四）繫吉藏《普賢觀經》系，非羅什／竺法護本文所自明。
句三 陀羅尼呪（三譯體例：音寫／義譯／音寫別本）
| 版本 | 逐字（起首節） | 出處 |
|---|---|---|
| 羅什 T262 | 阿檀地 檀陀婆地 檀陀婆帝 檀陀鳩舍隷……辛阿毘吉利地帝〔音寫·無冠首〕 | T09n0262 0061b19 |
| 添品 T264 | 多姪他 阿壇荼 壇荼鉢底 壇荼跋囉多儞……〔音寫·冠「多姪他」·用字別本〕 | T09n0264 0195a09 |
| 竺法護 T263 | 無我除我，因我方便，賓仁和除，甚柔軟柔弱句……〔義譯〕 | T09n0263 0133b06 |
異文所繫：羅什半音寫（無冠首）。添品音寫、冠「多姪他」（tadyathā）·譯字系與羅什全異（阿壇荼／阿檀地）·據另一梵本重音寫。竺法護獨全義譯（將陀羅尼逐語義譯成漢句·同其總持品㉖-對之義譯路數）。
句四 旋陀羅尼·毀罪·全經結（三處竺法護大異）
| 目 | 羅什 T262 | 竺法護 T263 | 添品 T264 |
|---|---|---|---|
| 旋陀羅尼 | 旋陀羅尼・百千萬億旋陀羅尼・法音方便陀羅尼〔0061b07〕 | 迴轉總持・(若干)百千億周旋總持・曉了一切諸音總持〔0133a20·義譯〕 | 逐字同羅什〔0194c26〕 |
| 毀罪 | 世世無眼・白癩病・牙齒踈缺〔0062a17／a20〕 | 癩病〔無「白」〕・無「牙齒踈缺」〔作其身缺漏・鼻面生靤・手足了戾〕・另有「未曾聾盲」正面福報〔0134a06〕 | 逐字同羅什〔0195b27〕 |
| 全經結 | 皆大歡喜、受持佛語、作禮而去〔0062a28·本品即結〕 | 歸囑累品末：聞佛所說、莫不歡喜〔0134b18·本品僅「皆逮總持」〕 | 歸囑累品末：聞佛所說、皆大歡喜〔0196a08·本品品結「得百千億旋陀羅尼」脫「萬」〕 |
異文所繫：添品旋陀羅尼・毀罪逐字同羅什（品結「得百千萬億旋陀羅尼」脫「萬」作「百千億」）。竺法護——旋陀羅尼義譯「迴轉總持」；毀罪作「癩病」（無白）、無「牙齒踈缺」（詞全異）、且多「未曾聾盲」正面福報。全經結：羅什以普賢品末「作禮而去」為全經之結；竺法護、添品皆以囑累品末「莫不歡喜／皆大歡喜」為結（無「作禮而去」）。又末世數：竺法護「餘五十歲・二十一日」（羅什「後五百歲・三七日」）、娑婆→忍界、佛國「寶超威王」（羅什寶威德上王）；添品後五百歲・三七日同羅什。
三、唯識義之經據（眼）
本品玄贊段義理較前數品略豐（釋名如來藏・四法配四道），然唯識心性論落點仍全零。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・末那・唯識）機掃全段〔T34n1723 0852a21 起〕皆零。玄贊於此品之義理落點三端：
(一) 護法力（受命流通六品·世親《法華論》）〔T34n1723 0852a23〕：「論云『護法力者，〈普賢品〉及後品示現。〈囑累品〉佛自三周付囑護法，此品菩薩勸發眾人護法』」——窺基依世親《法華論》判此品為受命流通六品之護法力〔藥王起六品·0843b18〕，囑累品佛自付囑、此品菩薩勸發眾人護法。吉藏亦「依論」判「此品是第四護法流通」〔T34n1721 0631a18〕——慈恩、三論同本《法華論》。
(二) 普賢釋名——內證一真·如來藏遍自體〔T34n1723 0852a25〕:
「仁慈慧悟曰賢，德利周備名普，此由內證一真、外成萬德……《般若理趣》云：『一切有情皆如來藏，普賢菩薩遍自體故。』由證普遍賢善之理，能證之道名為普賢。」〔T34n1723 0852a25〕
→ 窺基釋「普賢」以內證一真之理、外成萬德之德；引《般若理趣》「一切有情皆如來藏，普賢菩薩遍自體」以明普賢遍一切有情自體之普遍賢善理。此屬如來藏・普遍理之義，非三性賴耶心識論。
(三) 成就四法配四道（資糧・加行・見・修）〔T34n1723 0852c〕：窺基釋四法『一為諸佛護念者要根熟〔引《般若論》根熟便得教理〕、二殖眾德本者要雙修福慧二因、三入正定聚者正見決定、四發大悲救濟眾生』，判「初是資糧道能聞能思、次是加行道能修定觀、次是見道能證深理、後是修道能習能證」——以四法配瑜伽行五位之四道（資糧・加行・見・修）；並辨「依《瑜伽》正定聚者要入初地、此說不爾」（此經之正定聚在地前）。此屬瑜伽行修位次第，非三性心識義。
（按：本品玄贊義理雖較豐（如來藏釋名・四法配四道），然三性賴耶轉依五性全零，仍屬瑜伽行修位・弘經力・如來藏之義，非唯識心性論。經文自身之凱唱＝成就四法得經、普賢乘六牙白象護持、受持之福・毀者之罪、全經圓滿之結；窺基之科釋與四道判是末節一鏡，不令鏡蓋經。各品軸：㉓純科判/㉖總持論/㉗功德勝力·善知識/㉘護法力·如來藏釋名·四法配四道（唯識心性論零）/⑯三佛菩提。）
四、諸家異釋（古德·標宗·誌錄不判）
同一「普賢」「成就四法」「六牙白象」，慈恩・天台・三論讀法各異。本編義疏鏡＝慈恩窺基《玄贊》；天台、三論並錄，誌其異而不判。
約詞辨:①「六牙白象」為經文自語〔T09n0262 0061a29〕——六牙表義唯吉藏本《普賢觀經》給出（六度・四如意足・七覺分）；智顗全品無表義（僅乘騎）、窺基《玄贊》此品段亦不及六牙表義（機掃六牙0見）。②科判位：智顗判「誓願力」（流通三力之一）、吉藏窺基判「護法力／護法流通」（本《法華論》）——任品「自行／化他勸流通」之對舉於智顗（三力判）、吉藏（四門判）皆不成立。③智顗於全經末立「名解為經」之結〔0148c12〕，吉藏無此大結（僅收品利益）。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
護法力（受命流通六品·來意）〔0852a23〕· 釋名「內證一真外成萬德」引《般若理趣》如來藏遍自體〔0852a25〕· 品文分六〔0852b08〕· 成就四法配四道（資糧/加行/見/修·引《般若論》《瑜伽》正定聚地前）〔0852c〕· 引《華嚴》「普賢身相依於如如不依佛國」〔0852a30〕・《智度論》《寶雲經》（菩薩十種善能作化）。唯識心性論零。詳目三。慈恩承衍：慧沼《法華玄贊義決》T34n1724 未及此品（全書六牙/護法力/三曼多皆0·普賢7見皆徵引·目七）。
天台·智顗《文句》T34n1718（旁證）
品段〔0147c28 起·卷末〕· 判流通三力之「誓願力」〔0148a23〕· 釋名圓教等覺位〔0148a07〕：「其因周遍曰『普』，斷道之後隣于極聖曰『賢』……此約圓教位釋後位普賢」（引《釋論》十四夜月喻十五夜月）· 成就四法三重配〔0148b23〕：配開示悟入（護念=開・殖德本=示・發救眾生=悟・入正定聚=入佛知見）・配室衣座三軌（發救眾生=入如來室・入正定聚佛護念=著如來衣・殖德本=坐如來座）〔0148b29〕・配四安樂行（發救眾生=誓願・入正定聚=意・殖德本=口・護念=身安樂行）〔0148c03〕· 六牙無表義（僅三番教訓乘騎「乘六牙白象安慰其心」）〔0148c20〕· 結經「名解為經」〔0148c12〕、全經以「大乘聲聞・佛道聲令一切聞」作結〔0149a26〕。
三論·吉藏《法華義疏》T34n1721（旁證）
品段〔0631a17 起·卷末〕· 依《法華論》判「護法流通」〔0631a18〕· 普賢七事勸發·品開五段〔0631b21〕· 釋名三曼多跋陀羅〔0631b09〕：「三曼多此云普・跋陀羅此云賢……普有二義：一法身普遍一切處・二應身普」（引《華嚴》《智度論》《注經》「隣極亞聖稱賢」）· 成就四法因緣行位二雙〔0631c24〕：「初一為外緣・次一為內因謂因緣一雙・次一明位・後一明行謂行位一雙」（正定聚聚有三種〔邪定/正定/不定〕·發救眾生引《金剛般若論》四種心）· 六牙表義（本《普賢觀經》）〔0632a13〕：「六牙表六度、四足表四如意足、七支跓地表七覺分」（乘象二意：菩薩儀則・伏諸魔毒）。
三家並錄（誌·不判）
普賢釋名：慈恩「內證一真・如來藏遍自體」、天台「圓教等覺位・因周遍曰普隣極聖曰賢」、三論「三曼多跋陀羅・法身普應身普」——三家皆有「隣極稱賢」近似語，而慈恩轉出如來藏義、天台立等覺位、三論分二身普，並錄不判。成就四法：慈恩「配四道（資糧/加行/見/修）」、天台「配開示悟入＋三軌＋四安樂行三重」、三論「因緣一雙・行位一雙（正定聚三種・四種心）」——三家開判各異，並錄不判。六牙白象（最顯異）：三論「本《普賢觀經》表六度・四如意足・七覺分」、天台「無表義（僅乘騎）」、慈恩《玄贊》『此品段不及六牙表義』——表義之有無，並錄不判。科判位：慈恩・三論「護法力／護法流通（本《法華論》）」、天台「誓願力（流通三力之第三）」——並錄不判。結經：天台立「名解為經」、以「大乘聲聞，以佛道聲令一切聞」作全經結；三論僅收品利益——並錄不判。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 |
|---|---|---|---|
| 普賢菩薩 | Samantabhadra（系·三曼多跋陀羅) | 〔本經 0061a06〕；窺基「內證一真外成萬德·仁慈慧悟曰賢德利周備名普」〔T34n1723 0852a25〕；智顗圓教等覺位「因周遍曰『普』，斷道之後隣于極聖曰『賢』」〔T34n1718 0148a07〕；吉藏「三曼多此云普跋陀羅此云賢·亦名遍吉」〔T34n1721 0631b09〕 | 遍一切處之普遍賢善菩薩·勸發護持《法華》（釋名三家異） |
| 六牙白象 | ṣaḍ-danta（系) | 〔本經 0061a29〕；吉藏本《普賢觀經》「六牙表六度・四足表四如意足・七支跓地表七覺分」〔T34n1721 0632a13〕；智顗無表義〔T34n1718 0148c20〕；竺法護無此·作象馬車乘〔T09n0263 0133a15〕 | 普賢所乘·現身守護持經者（六牙表義唯吉藏《普賢觀經》給出） |
| 成就四法 | — | 〔本經 0061a19·佛答〕；窺基配四道〔資糧/加行/見/修·T34n1723 0852c〕；智顗配開示悟入＋三軌＋四安樂行〔T34n1718 0148b23〕；吉藏因緣行位二雙〔T34n1721 0631c24〕；竺法護義譯作「四事法」〔T09n0263 0133a04〕 | 滅後得是經之四法（護念/殖德本/入正定聚/發救眾生心·三家配釋各異） |
| 正定聚 | niyata-rāśi（系) | 〔本經 0061a19·四法之三〕；窺基「正見決定·見道·依《瑜伽》要入初地此說不爾（在地前）」〔T34n1723 0852c〕；吉藏「聚有三種：邪定/正定/不定」〔T34n1721 0631c12〕 | 決定趣向正覺之一類（三聚之一） |
| 旋陀羅尼 | āvarta-dhāraṇī（系) | 〔本經 0061b07〕；竺法護義譯「迴轉總持」〔T09n0263 0133a20〕 | 旋轉自在之總持（三陀羅尼之一·得見普賢身所證） |
| 普賢道 | samantabhadra-caryā（系) | 〔本經 0062a26·結益〕；竺法護作「皆逮總持」〔T09n0263 0134a18〕 | 具足普賢之行·此品聞法之結益（三千大千世界微塵等菩薩所具） |
六、譬喻·修辭
本品修辭核在「六牙白象」之現身守護與「普賢遍吉」之普遍義。（此品無法華七喻；六牙白象為普賢本品之標幟。）
(一) 六牙白象（普賢現身守護）——〔T09n0262 0061a29〕：普賢乘六牙白象王現身於行立讀誦、坐思惟、三七日精進之持經者前，供養守護、教令通利。喻依＝六牙白象（靈獸），所顯義三家異：吉藏本《普賢觀經》表六度・四如意足・七覺分（道品）、以靈獸伏諸魔毒〔T34n1721 0632a13〕；智顗不作表義、僅為三番教訓中普賢所乘〔T34n1718 0148c20〕；竺法護本無六牙、作象馬車乘。
(二) 普賢遍吉（普遍賢善）——〔T34n1723 0852a25·玄贊釋名〕：「普」者德利周備・因周遍，「賢」者仁慈慧悟・隣極聖；引《華嚴》「普賢身相依於如如、不依佛國」、《智度論》『普賢一一毛孔常出諸佛世界遍滿十方化眾生』以狀普賢之遍一切處。智顗以圓教等覺位釋（伏道之頂・斷道隣終），引《釋論》十四夜月喻十五夜月（等覺隣妙覺）〔T34n1718 0148a07〕。
(三) 如來衣所覆·佛手摩頭（受持之福喻）——〔T09n0262 0061c23〕：受持是經者「為釋迦牟尼佛手摩其頭・為釋迦牟尼佛衣之所覆」，以佛手摩頭・佛衣覆身喻佛之攝護護念（如來衣即安樂行品之「柔和忍辱衣」）。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》骨幹):
- 世親《法華論》——護法力（受命流通六品之第六·囑累品佛付囑/此品菩薩勸發眾人護法）〔T34n1723 0852a23·藥王起六品 0843b18〕。吉藏亦「依論」判「此品是第四護法流通」〔T34n1721 0631a18〕——慈恩、三論同本《法華論》。
- 窺基引《般若理趣》（如來藏遍自體）〔0852a28〕・《般若論》（根熟）・《瑜伽》（正定聚初地）〔0852c〕・《華嚴》《智度論》《寶雲經》〔0852a30〕；智顗引《釋論》（十四夜月）〔0148a07〕；吉藏引《普賢觀經》（六牙表義）〔0632a13〕・《金剛般若論》（四種心）〔0631c〕・《華嚴》《智度論》《注經》。
(二) 法華內互讀:
- 弘經六品之末 → 藥王㉓（自行苦行力）→ 妙音㉔（教化眾生行苦行力）→ 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·結經）〔T34n1723 0843b18·0852a23〕。
- 成就四法遙接三軌 → 智顗以四法配〈法師品⑩〉如來室衣座三軌、〈安樂行品⑭〉四安樂行〔T34n1718 0148b29〕；佛衣所覆〔0061c23〕即安樂行品「柔和忍辱衣」。
- 陀羅尼護持遙接 → 普賢說陀羅尼呪護持〔0061b18〕，同〈陀羅尼品㉖〉五番神呪護法師之護持脈絡（皆以陀羅尼護持經者）。
- 從東方來遙接 → 普賢從東方寶威德上王佛國來〔0061a06〕，同〈妙音品㉔〉妙音從東方淨光莊嚴國來之東方來母題。
- 結經 → 「一切大會皆大歡喜、受持佛語、作禮而去」〔0062a28〕為全經之總結，收束序品①以來一經之說。
(三) 承衍：慈恩後學慧沼《法華玄贊義決》T34n1724 未及此品（誌·普賢7見皆旁涉徵引·無專釋）；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):〈普賢菩薩勸發品第二十八〉〔T09n0262 0061a05〕起（卷七·全經末品)。普賢從東方來 0061a06／問滅後得經 0061a17／佛答成就四法 0061a19／普賢守護六牙白象 0061a29／得旋陀羅尼 0061b07／三七日精進 0061b11／說陀羅尼呪 0061b19／書寫生忉利 0061c04／受持往兜率彌勒 0061c10／佛讚普賢 0061c17／見經如見釋迦 0061c23／不親近惡者 0062a05／毀者世世無眼 0062a17／白癩病 0062a20／當如敬佛 0062a24／結普賢品得旋陀羅尼具普賢道 0062a25／全經結「一切大會皆大歡喜受持佛語作禮而去」0062a28。囑累品前置第二十二〔0052c03〕。源檔：原典層（逐字校訖·全品正文與底本逐字相同·零漂移）。
- 竺法護 T263《正法華經》〈樂普賢品第二十六〉〔T09n0263 0132c19〕起（次末·全品義譯·囑累品第二十七 0134a19 為全經末):四事法義譯 0133a04／六通馳象馬車乘〔無六牙〕0133a15／迴轉總持 0133a20／餘五十歲 0133a22／二十一日 0133a26／咒義譯「無我除我」0133b06／生忉利 0133b18／兜術天彌勒佛所 0133b26／癩病〔無白〕 0134a07／如奉如來 0134a15／樂普賢品結「皆逮總持」0134a18／全經結（囑累品末）「聞佛所說莫不歡喜」0134b18。娑婆→忍界・佛國寶超威王〔0132c27〕。
- 添品 T264〈普賢菩薩勸發品第二十六〉〔T09n0264 0194b24〕起（次末·逐字近同羅什·囑累品第二十七 0195c09 為全經末):成就四法「殖諸德本」0194c09／六牙白象同羅什 0194c19／咒音寫別本「多姪他阿壇荼」0195a09／忉利兜率彌勒同羅什 0195a21／毀罪同羅什 0195b27／當如敬佛同羅什 0195c05／品結「得百千億旋陀羅尼」〔脫萬〕0195c06／全經結（囑累品末）「聞佛所說皆大歡喜」0196a08。後五百歲・三七日同羅什。
- 窺基《玄贊》T34n1723（義疏鏡):〈普賢菩薩勸發品〉〔0852a21〕起（玄贊末品)。三門分別 0852a23／來意護法力 0852a23／釋名內證一真如來藏遍自體 0852a25／品文分六 0852b08／佛告四法配四道 0852c／引般若理趣華嚴智度論寶雲經。唯識心性論零。
- 智顗《文句》T34n1718（旁證):〈釋普賢菩薩勸發品〉0147c28 起（卷第十下·全經末）· 誓願力 0148a23／釋名圓教等覺位 0148a07／四法配開示悟入三軌四安樂行 0148b23／六牙無表義 0148c20／名解為經 0148c12／大乘聲聞作結 0149a26 迄 0149a29。
- 吉藏《義疏》T34n1721（旁證):〈普賢菩薩勸發品第二十八〉0631a17 起（卷第十二·末）· 依論護法流通 0631a18／七事勸發五段 0631b21／釋名三曼多跋陀羅普二義 0631b09／四法因緣行位二雙 0631c24／六牙表六度四如意足七覺分〔《普賢觀經》〕0632a13 迄 0633a09。
- 成立史誌（品序·結經）：品題羅什／添品「普賢菩薩勸發品」・竺法護「樂普賢品」；品次羅什㉘（末品）・竺法護㉖・添品㉖（皆次末）。三譯結構分二型：羅什以普賢品為全經末（囑累前置第二十二）·竺法護／添品以囑累品為全經末（普賢居次末第二十六）——合梵本次第者為竺法護／添品，羅什獨異；全經結羅什「作禮而去」・竺法護「莫不歡喜」・添品「皆大歡喜」（皆在各本之末品）。慧沼《義決》T34n1724 未及此品。
This is the sixth chapter in the transmission section of the Trace Gate, the final chapter of the Lotus Sutra, and the conclusion of the sutra as a whole. Through his mastery of supernatural powers, the Bodhisattva Universally Worthy comes with an assembly of great bodhisattvas from the land of the Buddha King Supreme in Precious Majesty and Virtue in the east to the Sahā world. He circles the Buddha seven times to the right and asks: 「如來滅後云何能得是法華經」 tr. “After the Tathāgata has passed into extinction, how can one obtain this Lotus Sutra?” The Buddha answers that one who accomplishes four dharmas shall certainly obtain this sutra: first, being protected and kept in mind by the buddhas; second, planting the roots of many virtues; third, entering the class fixed in rightness; and fourth, arousing the resolve to save all living beings. Universally Worthy vows that in the latter five hundred years, in the turbid and evil age, he shall guard the upholders, allowing neither Māras nor yakṣas, rākṣasas, kumbhāṇḍas, and the rest to find an opening. If an upholder reads and recites while walking or standing, or sits and contemplates, Universally Worthy shall appear on the king of white elephants with six tusks and guard the person; if the person forgets a single sentence or verse, he shall teach it until the person is again fluent, enabling the upholder to attain the revolving dhāraṇī, the hundreds of thousands of myriads of koṭis of revolving dhāraṇīs, and the skillful-means dhāraṇī of the Dharma-sound. If one is single-minded and vigorous for twenty-one days, he shall appear on the white elephant with six tusks in a body that all living beings delight to see, teach the Dharma, and give the dhāraṇī spell. Hearing this dhāraṇī is itself due to Universally Worthy's supernatural power. Those who receive, uphold, read, recite, and practice as taught practice the practice of Universally Worthy and have the crowns of their heads stroked by the Tathāgatas. One who merely copies the sutra shall be born in the Heaven of the Thirty-Three; one who receives and upholds it, reads and recites it, and understands its meaning shall at life's end be received by the outstretched hands of a thousand buddhas and go to the Bodhisattva Maitreya in Tuṣita Heaven. The Buddha praises Universally Worthy for protecting and assisting the sutra and promises to guard those who uphold the name of Universally Worthy. Those who uphold this sutra thereby see Śākyamuni, hear it as though from the Buddha's mouth, have the crown of the head stroked by the Buddha's hand, and are covered by the Buddha's robe; they take no delight in non-Buddhist paths, do not approach those who do evil, leave every conceit behind, and can practice the practice of Universally Worthy. The offenses of disparaging are severe: one who slights an upholder shall have no eyes in life after life; one who exposes an upholder's faults shall contract white leprosy in this life; and one who treats an upholder with contempt and mockery shall have sparse teeth and grave illnesses in life after life. One should rise and go far out to welcome an upholder, showing the same reverence as for a buddha. As this chapter is taught, bodhisattvas as numerous as the sands of the Ganges attain revolving dhāraṇīs, and bodhisattvas as numerous as dust motes perfect the path of Universally Worthy. When the Buddha finishes teaching the sutra, the entire great assembly rejoices exceedingly, receives and upholds the Buddha's words, bows, and departs—the conclusion of the whole sutra. Kuiji's 《玄贊》 Profound Praise of the Lotus judges this chapter to be the 「護法力」 tr. “power of protecting the Dharma” among the six chapters in which the charge to transmit the sutra is received: in Vasubandhu's 《法華論》 Treatise on the Lotus Sutra, the Buddha personally entrusts the Dharma in the Chapter on Entrustment, while the bodhisattva exhorts the assembly to protect it in this chapter. Kuiji explains the name with 「仁慈慧悟曰「賢」，德利周備名「普」，此由內證一真、外成萬德」 tr. “‘Worthy’ means benevolent and wisely awakened; ‘Universal’ means complete in virtue and benefit; inwardly he realizes the one truth, and outwardly he accomplishes the myriad virtues.” He cites the 《般若理趣》 Sutra on the Principle of Prajñā: 「一切有情皆如來藏，普賢菩薩遍自體」 tr. “All sentient beings are tathāgatagarbha; Universally Worthy pervades their own body.” He aligns the four dharmas with four paths: protection and mindful care with the path of provisions, planting roots of virtue with the path of application, entering the class fixed in rightness with the path of seeing, and arousing the resolve to save living beings with the path of cultivation; citing the 《般若論》 Prajñā Treatise and the 《瑜伽》 Yogācārabhūmi, he distinguishes the class fixed in rightness before the grounds. Across the entire passage, the loci for consciousness-only theories of mind and nature—the three natures and ālaya-consciousness—are zero. Zhiyi of Tiantai judges the chapter to be the 「誓願力」 tr. “power of vows” among the three powers of transmission—the power of the sutra, the power of the path of teaching, and the power of vows. He explains the name at the stage of equal awakening in the perfect teaching: 「因周遍曰『普』，斷道之後隣于極聖曰『賢』」 tr. “‘Universal’ because his causal practice pervades all; ‘Worthy’ because he neighbors the ultimate sage.” He aligns the four dharmas with opening, demonstrating, awakening, and entering; the three tracks of chamber, robe, and seat; and the four peaceful practices. He gives the six tusks no symbolic meaning. He closes the whole sutra with 『名解為經、大乘聲聞佛道聲令一切聞』 tr. “‘Sutra’ is explained in terms of its name; the sound of the Great Vehicle, the sound heard, and the sound of the buddha-way cause all to hear.” Jizang of Sanlun, drawing on the 《法華論》 Treatise on the Lotus Sutra, judges the chapter to be the 「護法流通」 tr. “transmission through protecting the Dharma.” He explains the name through 三曼多跋陀羅 tr. “Samantabhadra,” with two meanings of “universal”—universality of the dharma-body and universality of the response-body—groups the four dharmas into the two pairs of causes and conditions and of practice and stage, and, on the basis of the 《普賢觀經》 Sutra on the Contemplation of Universally Worthy, reads the six tusks as representing the six perfections, the four feet as the four bases of supernatural power, and the seven points touching the ground as the seven factors of awakening. The three houses differ in their explanations of the name Universally Worthy, the four dharmas, and the symbolism of the six tusks; they are recorded side by side without adjudication. The structures of the three translations also differ greatly: Kumārajīva alone makes the Chapter on Universally Worthy the final chapter of the whole sutra, moving the Chapter on Entrustment forward to Chapter 22; Dharmarakṣa's 〈樂普賢品〉 tr. “Chapter on Delighting in Universally Worthy” and the supplemented edition's 〈普賢品〉 tr. “Chapter on Universally Worthy” are both penultimate, with the Chapter on Entrustment as Chapter 27 and the conclusion of the entire sutra. These are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第二十八 普賢菩薩勸發品 — Chapter 28, The Encouragement of the Bodhisattva Universally Worthy（卷七；〔T09n0262 0061a05〕起）· the sixth chapter of transmission in the Trace Gate · the final chapter and conclusion of the entire sutra（the Chapter on Entrustment is placed earlier as Chapter 22） |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter section 〔T34n1723 0852a21〕, 三門分別：一來意、二釋名、三解妨 tr. “threefold analysis: first, the reason for its coming; second, the explanation of its name; third, the resolution of a difficulty” 〔0852a23〕. The reason for its coming: 「論云『護法力者，〈普賢品〉及後品示現。〈囑累品〉佛自三周付囑護法，此品菩薩勸發眾人護法，故此品來』」 tr. “The Treatise says: ‘The power of protecting the Dharma is manifested by the Chapter on Universally Worthy and the following chapter. In the Chapter on Entrustment, the Buddha himself entrusts the Dharma for protection three times; in this chapter, the bodhisattva exhorts the assembly to protect the Dharma. Therefore this chapter comes.” 〔0852a23〕—the 「護法力」 tr. “power of protecting the Dharma” among the six chapters in which the charge to transmit is received（the placement of these six begins with the Chapter on Medicine King at 0843b18）. Explanation of the name: 「仁慈慧悟曰賢，德利周備名普……內證一真、外成萬德」 tr. “‘Worthy’ means benevolent and wisely awakened; ‘Universal’ means complete in virtue and benefit … inwardly he realizes the one truth, and outwardly he accomplishes the myriad virtues.” 〔0852a25〕 He cites the 《般若理趣》 Sutra on the Principle of Prajñā: 「一切有情皆如來藏，普賢菩薩遍自體故」 tr. “All sentient beings are tathāgatagarbha, because the Bodhisattva Universally Worthy pervades their own body.” 〔0852a28〕. The chapter text is divided into six（the ceremonial arrival of Universally Worthy · his request to hear the sutra · the Buddha's declaration of the four dharmas · the exhortation of Universally Worthy · Śākyamuni's praise and exhortation · the assembly's attainment of benefit）〔0852b08〕 |
| 天台《文句》（旁證） | 〈釋普賢菩薩勸發品〉 tr. “Explanation of the Chapter on the Encouragement of the Bodhisattva Universally Worthy” 〔T34n1718 0147c28〕起（卷第十下 · final chapter of the entire sutra）· judged to be the 「誓願力」 tr. “power of vows” among the three powers of transmission: 「上判流通為三：……舉經力大以勸流通；〈藥王品〉下五品，舉菩薩化道力大以勸流通；此一品舉普賢誓願力大以勸流通」 tr. “Above, transmission was classified in three parts: … the greatness of the sutra's power is raised to encourage transmission; in the five chapters beginning with the Chapter on Medicine King, the greatness of the bodhisattvas' power in the path of teaching is raised to encourage transmission; in this one chapter, the greatness of Universally Worthy's power of vows is raised to encourage transmission.” 〔0148a23〕 · the name is explained at the stage of equal awakening in the perfect teaching 〔0148a07〕 · the sutra concludes with 「名解為經」 tr. “‘Sutra’ is explained in terms of its name.” 〔0148c12〕 |
| 三論《義疏》（旁證） | 〈普賢菩薩勸發品第二十八〉 tr. “Chapter 28, The Encouragement of the Bodhisattva Universally Worthy” 〔T34n1721 0631a17〕起（卷第十二）· drawing on the Treatise, judged to be 「護法流通」 tr. “transmission through protecting the Dharma”: 「《法華論》云『此品是第四、護法流通』。故下文云『我今以神通力守護是經，於佛滅後廣宣流布令不斷絕』，即其證也」 tr. “The Treatise on the Lotus Sutra says: ‘This chapter is the fourth, transmission through protecting the Dharma.’ Thus the passage below says, ‘Through supernatural power, I now guard this sutra and, after the Buddha's passing, proclaim it and cause it to circulate widely, never allowing it to be cut off.’ This is its proof.” 〔0631a18〕 · the seven ways in which Universally Worthy exhorts and inspires · the chapter opens in five sections 〔0631b21〕 |
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva's T262 〈普賢菩薩勸發品第二十八〉 “Chapter 28, The Encouragement of the Bodhisattva Universally Worthy”; Dharmarakṣa's T263 《正法華經》 True Dharma Lotus, 〈樂普賢品第二十六〉 “Chapter 26, Delighting in Universally Worthy” 〔T09n0263 0132c19〕; and the supplemented edition T264, 〈普賢菩薩勸發品第二十六〉 “Chapter 26, The Encouragement of the Bodhisattva Universally Worthy” 〔T09n0264 0194b24〕. The most consequential structural difference in the whole sutra: Kumārajīva alone makes the Chapter on Universally Worthy the final chapter of the entire sutra, Chapter 28. He places the Chapter on Entrustment earlier, in the middle section as Chapter 22 〔0052c03〕, so the close of the Chapter on Universally Worthy—「一切大會皆大歡喜、受持佛語、作禮而去」 tr. “The entire great assembly rejoiced exceedingly, received and upheld the Buddha's words, bowed, and departed.” 〔0062a28〕—is the conclusion of the whole sutra. Dharmarakṣa and the supplemented edition both place the Chapter on Entrustment at the end of their scrolls, as Chapter 27. Their Chapter on Universally Worthy is only the penultimate chapter, Chapter 26, and the whole sutra concludes with the Chapter on Entrustment（without 「作禮而去」 tr. “bowed and departed”）. Difference in chapter title: Kumārajīva and the supplemented edition have 「普賢菩薩勸發品」 tr. “Chapter on the Encouragement of the Bodhisattva Universally Worthy”; Dharmarakṣa has 「樂普賢品」 tr. “Chapter on Delighting in Universally Worthy.” Form of the chapter as a whole: Dharmarakṣa translates the entire chapter by meaning（the four dharmas, spell, revolving dhāraṇī, and six tusks are all translated by meaning）; the supplemented edition agrees nearly word for word with Kumārajīva（apart from its chapter number, 「殖諸德本」 tr. “plant the roots of all virtues,” the different transcription of the spell, and the missing graph in the chapter's concluding benefit）.
Passage One · Accomplishing the Four Dharmas（Dharmarakṣa's Meaning-Translation Has a Different Structure; One-Graph Difference in the Supplemented Edition）
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 一者、為諸佛護念，二者、殖眾德本，三者、入正定聚，四者、發救一切眾生之心 tr. “First, being protected and kept in mind by the buddhas; second, planting the roots of many virtues; third, entering the class fixed in rightness; fourth, arousing the resolve to save all living beings.” | T09n0262 0061a19 |
| 添品 T264 | 一者、為諸佛護念，二者、殖諸德本，三者、入正定聚，四者、發救一切眾生之心〔殖眾→殖諸〕 tr. “First, being protected and kept in mind by the buddhas; second, planting the roots of all virtues; third, entering the class fixed in rightness; fourth, arousing the resolve to save all living beings.” 〔planting the roots of many virtues → planting the roots of all virtues〕 | T09n0264 0194c09 |
| 竺法護 T263 | 一曰常為諸佛所見建護，二曰積功累德不以懈廢，三曰能分別化究暢眾要諸所聚處，四曰普護眾生發未發者〔作「四事法」·專問女人〕 tr. “First, always being seen, established, and protected by the buddhas; second, accumulating merit and amassing virtue without indolence or abandonment; third, being able to distinguish and transform, fully penetrating the essentials gathered in every place; fourth, universally protecting living beings and arousing those not yet aroused.” 〔It is called “four matters of Dharma,” and the question concerns women specifically.〕 | T09n0263 0133a04 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva apart from the single graph in 「殖眾→殖諸」 tr. “planting the roots of many virtues → planting the roots of all virtues.” Dharmarakṣa's four dharmas have an entirely different structure in meaning-translation: 「護念→常為諸佛所見建護·殖德本→積功累德·入正定聚→能分別化究暢眾要諸所聚處·發救眾生→普護眾生發未發者」 tr. “protected and kept in mind → always seen, established, and protected by the buddhas; planting roots of virtue → accumulating merit and amassing virtue; entering the class fixed in rightness → being able to distinguish and transform, fully penetrating the essentials gathered in every place; arousing the resolve to save living beings → universally protecting living beings and arousing those not yet aroused.” He calls them 「四事法」 tr. “four matters of Dharma,” and the occasion of the question differs: Kumārajīva asks generally about good men and good women, while Dharmarakṣa asks specifically about women: 「寧有女人何所修行得奉執經卷」 tr. “Is there any practice by which a woman may receive and uphold the scripture scroll?”
Passage Two · The White Elephant with Six Tusks（Absent from Dharmarakṣa; the Supplemented Edition Agrees with Kumārajīva）
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 我爾時乘六牙白象王，與大菩薩眾俱詣其所……我當乘六牙白象，與無量菩薩而自圍繞 tr. “I shall then mount the king of white elephants with six tusks and go to that person's side together with an assembly of great bodhisattvas … I shall mount the white elephant with six tusks, surrounded by immeasurable bodhisattvas.” | T09n0262 0061a29／0061b12 |
| 添品 T264 | 〔逐字同羅什〕我爾時乘六牙白象王……我當乘六牙白象，與無量菩薩而自圍遶 tr. “[Agrees word for word with Kumārajīva.] I shall then mount the king of white elephants with six tusks … I shall mount the white elephant with six tusks, surrounded by immeasurable bodhisattvas.” | T09n0264 0194c19 |
| 竺法護 T263 | 象馬車乘往到其所護此經典……自現可敬巍巍之德，乘六通馳，與諸眷屬大小相隨 tr. “By elephants, horses, carts, and conveyances, he goes to that person's side and guards this scripture … displaying in person his venerable and majestic virtue, he rides forth through the six kinds of supernormal knowledge, accompanied by a retinue great and small.” | T09n0263 0133a15 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva（the king of white elephants with six tusks）. Dharmarakṣa has no 「六牙白象」 tr. “white elephant with six tusks” at all; he has 「象馬車乘」 tr. “elephants, horses, carts, and conveyances” and 「乘六通馳」 tr. “rides forth through the six kinds of supernormal knowledge.” The symbolic reading of the six tusks（see Heading IV）belongs to Jizang's line of reading through the 《普賢觀經》 Sutra on the Contemplation of Universally Worthy; it is not explained by the texts of Kumārajīva or Dharmarakṣa themselves.
Passage Three · The Dhāraṇī Spell（Three Translational Forms: Transcription / Meaning-Translation / Different Transcription）
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 阿檀地 檀陀婆地 檀陀婆帝 檀陀鳩舍隷……辛阿毘吉利地帝〔音寫·無冠首〕 tr. “[Sound-transcription retained without semantic translation]” 〔transcription; no opening formula〕 | T09n0262 0061b19 |
| 添品 T264 | 多姪他 阿壇荼 壇荼鉢底 壇荼跋囉多儞……〔音寫·冠「多姪他」·用字別本〕 tr. “[Sound-transcription introduced by tadyathā]” 〔transcription; prefaced by “tadyathā”; a different set of transcription graphs〕 | T09n0264 0195a09 |
| 竺法護 T263 | 無我除我，因我方便，賓仁和除，甚柔軟柔弱句……〔義譯〕 tr. “Without self, removing self; skillful means grounded in self; removing the harmony of benevolence; exceedingly yielding phrases, soft and weak …” 〔meaning-translation〕 | T09n0263 0133b06 |
What the variants bear upon: Kumārajīva gives a partial transcription without an opening formula. The supplemented edition gives a transcription prefaced by 「多姪他」 tr. “tadyathā,” and its series of transcription graphs differs entirely from Kumārajīva's—「阿壇荼／阿檀地」 tr. “[two different sound-transcriptions]”—because it retranscribes from another Sanskrit text. Dharmarakṣa alone translates the entire spell by meaning, rendering the dhāraṇī phrase by phrase as Chinese sentences, in keeping with the meaning-translation method used for spells in his Chapter 26 on Dhāraṇīs.
Passage Four · Revolving Dhāraṇī, the Offenses of Disparaging, and the Conclusion of the Whole Sutra（Three Major Differences in Dharmarakṣa）
| Item | 羅什 T262 | 竺法護 T263 | 添品 T264 |
|---|---|---|---|
| 旋陀羅尼 | 旋陀羅尼・百千萬億旋陀羅尼・法音方便陀羅尼〔0061b07〕 tr. “revolving dhāraṇī; hundreds of thousands of myriads of koṭis of revolving dhāraṇīs; skillful-means dhāraṇī of the Dharma-sound” | 迴轉總持・(若干)百千億周旋總持・曉了一切諸音總持〔0133a20·義譯〕 tr. “revolving retention; several hundreds of thousands of koṭis of freely revolving retentions; retention that comprehends all sounds” 〔meaning-translation〕 | 逐字同羅什〔0194c26〕 tr. “Agrees word for word with Kumārajīva.” |
| 毀罪 | 世世無眼・白癩病・牙齒踈缺〔0062a17／a20〕 tr. “without eyes in life after life; white leprosy; sparse and broken teeth” | 癩病〔無「白」〕・無「牙齒踈缺」〔作其身缺漏・鼻面生靤・手足了戾〕・另有「未曾聾盲」正面福報〔0134a06〕 tr. “leprosy [without ‘white’]; no ‘sparse and broken teeth’ [instead, the body is impaired; pustules arise on the nose and face; the hands and feet are twisted]; it also has the positive reward ‘never deaf or blind.’” | 逐字同羅什〔0195b27〕 tr. “Agrees word for word with Kumārajīva.” |
| 全經結 | 皆大歡喜、受持佛語、作禮而去〔0062a28·本品即結〕 tr. “All rejoiced exceedingly, received and upheld the Buddha's words, bowed, and departed.” 〔this chapter itself is the conclusion〕 | 歸囑累品末：聞佛所說、莫不歡喜〔0134b18·本品僅「皆逮總持」〕 tr. “At the end of the Chapter on Entrustment: hearing what the Buddha had taught, none failed to rejoice.” 〔this chapter has only ‘all attained retention’〕 | 歸囑累品末：聞佛所說、皆大歡喜〔0196a08·本品品結「得百千億旋陀羅尼」脫「萬」〕 tr. “At the end of the Chapter on Entrustment: hearing what the Buddha had taught, all rejoiced exceedingly.” 〔at the end of this chapter, ‘attained hundreds of thousands of koṭis of revolving dhāraṇīs’ lacks the graph ‘myriads’〕 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva on the revolving dhāraṇī and the offenses of disparaging（at the chapter's concluding benefit, 「得百千萬億旋陀羅尼」 tr. “attained hundreds of thousands of myriads of koṭis of revolving dhāraṇīs” loses 「萬」 tr. “myriads,” becoming 「百千億」 tr. “hundreds of thousands of koṭis”）. Dharmarakṣa translates revolving dhāraṇī by meaning as 「迴轉總持」 tr. “revolving retention.” For the offenses, he has 「癩病」 tr. “leprosy” without 「白」 tr. “white,” does not have 「牙齒踈缺」 tr. “sparse and broken teeth” but uses entirely different wording, and adds the positive reward 「未曾聾盲」 tr. “never deaf or blind.” Conclusion of the entire sutra: Kumārajīva makes the close of the Chapter on Universally Worthy—「作禮而去」 tr. “bowed and departed”—the conclusion of the entire sutra. Dharmarakṣa and the supplemented edition both conclude with the Chapter on Entrustment, respectively with 「莫不歡喜」 tr. “none failed to rejoice” and 「皆大歡喜」 tr. “all rejoiced exceedingly”; neither has 「作禮而去」 tr. “bowed and departed.” Further differences: Dharmarakṣa has 「餘五十歲・二十一日」 tr. “in the remaining fifty years; twenty-one days” where Kumārajīva has 「後五百歲・三七日」 tr. “in the latter five hundred years; three periods of seven days”; Dharmarakṣa has 「忍界」 tr. “World of Endurance” for the Sahā world and 「寶超威王」 tr. “King Transcending in Precious Majesty” for Kumārajīva's Buddha King Supreme in Precious Majesty and Virtue. The supplemented edition agrees with Kumārajīva on the latter five hundred years and the three periods of seven days.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The doctrinal content of Kuiji's commentary on this chapter is somewhat richer than in the several preceding chapters（the explanation of the name through tathāgatagarbha and the alignment of the four dharmas with the four paths）, but the loci for consciousness-only theories of mind and nature remain zero throughout. A mechanical search of the entire passage 〔T34n1723 0852a21 起〕 finds zero instances of the signature metaphysical terms of consciousness-only: 三性・遍計・依他・圓成・阿賴耶・藏識・轉依・五性・種姓・末那・唯識 tr. “three natures; wholly-imagined; other-dependent; perfectly-accomplished; ālaya; store consciousness; transformation of the basis; five lineages; lineage; manas; consciousness-only.” The doctrinal import of Kuiji's commentary in this chapter comes to rest at three points:
(1) The power of protecting the Dharma（the six chapters in which the charge to transmit is received · Vasubandhu's 《法華論》 Treatise on the Lotus Sutra） 〔T34n1723 0852a23〕: 「論云『護法力者，〈普賢品〉及後品示現。〈囑累品〉佛自三周付囑護法，此品菩薩勸發眾人護法』」 tr. “The Treatise says: ‘The power of protecting the Dharma is manifested by the Chapter on Universally Worthy and the following chapter. In the Chapter on Entrustment, the Buddha himself entrusts the Dharma for protection three times; in this chapter, the bodhisattva exhorts the assembly to protect the Dharma.’” Kuiji draws on Vasubandhu's 《法華論》 Treatise on the Lotus Sutra to judge this chapter to be the power of protecting the Dharma among the six chapters in which the charge to transmit is received 〔the six begin with the Chapter on Medicine King · 0843b18〕: in the Chapter on Entrustment, the Buddha himself entrusts the Dharma; in this chapter, the bodhisattva exhorts the assembly to protect it. Jizang likewise judges the chapter “on the basis of the Treatise” as 「此品是第四護法流通」 tr. “this chapter is the fourth, transmission through protecting the Dharma” 〔T34n1721 0631a18〕. The Cien and Sanlun readings thus share their basis in the 《法華論》 Treatise on the Lotus Sutra.
(2) Explanation of the name Universally Worthy—inward realization of the one truth; tathāgatagarbha pervading the own body 〔T34n1723 0852a25〕:
「仁慈慧悟曰賢，德利周備名普，此由內證一真、外成萬德……《般若理趣》云：『一切有情皆如來藏，普賢菩薩遍自體故。』由證普遍賢善之理，能證之道名為普賢。」〔T34n1723 0852a25〕
tr. “‘Worthy’ means benevolent and wisely awakened; ‘Universal’ means complete in virtue and benefit. This is because inwardly he realizes the one truth and outwardly accomplishes the myriad virtues. … The Sutra on the Principle of Prajñā says: ‘All sentient beings are tathāgatagarbha, because the Bodhisattva Universally Worthy pervades their own body.’ Because he realizes the principle of universal worthiness and goodness, the path that realizes it is named Universally Worthy.”
Kuiji explains “Universally Worthy” through inwardly realizing the one true principle and outwardly accomplishing the myriad virtues. He cites the 《般若理趣》 Sutra on the Principle of Prajñā—「一切有情皆如來藏，普賢菩薩遍自體」 tr. “all sentient beings are tathāgatagarbha; Universally Worthy pervades their own body”—to clarify the principle of universal worthiness and goodness by which Universally Worthy pervades the own body of every sentient being. This is the meaning of tathāgatagarbha and a universally pervasive principle, not a theory of the three natures, ālaya, or mind and consciousness.
(3) The four dharmas aligned with the four paths（provisions · application · seeing · cultivation） 〔T34n1723 0852c〕: Kuiji explains the four dharmas as follows: 『一為諸佛護念者要根熟〔引《般若論》根熟便得教理〕、二殖眾德本者要雙修福慧二因、三入正定聚者正見決定、四發大悲救濟眾生』 tr. “First, for one to be protected and kept in mind by the buddhas, one's faculties must have matured [citing the Prajñā Treatise: once the faculties mature, one obtains teaching and principle]; second, to plant the roots of many virtues, one must cultivate both causes, merit and wisdom; third, to enter the class fixed in rightness means that right view is settled; fourth, one arouses great compassion to save living beings.” He judges: 「初是資糧道能聞能思、次是加行道能修定觀、次是見道能證深理、後是修道能習能證」 tr. “The first is the path of provisions, on which one can hear and reflect; the next is the path of application, on which one can cultivate concentration and contemplation; the next is the path of seeing, on which one can realize the profound principle; the last is the path of cultivation, on which one can repeatedly cultivate and realize.” He thereby aligns the four dharmas with four paths among the five stages of Yogācāra practice（provisions, application, seeing, and cultivation）. He further distinguishes: 「依《瑜伽》正定聚者要入初地、此說不爾」 tr. “According to the Yogācārabhūmi, one enters the class fixed in rightness only upon entering the first ground; this teaching is not so” —the class fixed in rightness in this sutra is before the grounds. This concerns the sequence of Yogācāra stages of practice, not a consciousness-only teaching about the three natures and consciousness.
（Note: although the doctrinal content of Kuiji's commentary on this chapter is somewhat richer—the name is explained through tathāgatagarbha, and the four dharmas are aligned with the four paths—the three natures, ālaya, transformation of the basis, and the five lineages all remain at zero. The reading still belongs to Yogācāra stages of practice, the power of transmitting the sutra, and tathāgatagarbha, not to a consciousness-only theory of mind and nature. The chapter's own triumphant declarations are the accomplishment of four dharmas and obtaining the sutra, Universally Worthy's protection from atop the white elephant with six tusks, the blessing of upholding and the offense of disparaging, and the complete conclusion of the entire sutra. Kuiji's outline and his alignment with the four paths form only a terminal mirror; the mirror is not permitted to cover the sutra. The sequence of chapter axes is: ㉓ pure doctrinal outline / ㉖ theory of retention / ㉗ power of surpassing merit and the spiritual friend / ㉘ power of protecting the Dharma, the name explained through tathāgatagarbha, and the four dharmas aligned with the four paths（zero consciousness-only theory of mind and nature） / ⑯ the three forms of a buddha's awakening.）
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
Cien, Tiantai, and Sanlun read the same name “Universally Worthy,” the same “accomplishment of the four dharmas,” and the same “white elephant with six tusks” differently. The interpretive framework of this edition's exposition is Kuiji's 《玄贊》 Profound Praise of the Lotus of the Cien tradition. Tiantai and Sanlun are recorded alongside it; their differences are noted without adjudicating.
Clarification of terms: (1) 「六牙白象」 tr. “white elephant with six tusks” is the sutra's own wording 〔T09n0262 0061a29〕. Only Jizang, on the basis of the 《普賢觀經》 Sutra on the Contemplation of Universally Worthy, gives the tusks symbolic meaning（the six perfections, the four bases of supernatural power, and the seven factors of awakening）. Zhiyi gives no symbolic meaning in the entire chapter（it is only a mount）, and Kuiji's passage on this chapter in the 《玄贊》 Profound Praise of the Lotus likewise does not reach any symbolic reading of the six tusks（a mechanical search finds zero instances of 六牙）. (2) Doctrinal-outline placement: Zhiyi judges it to be the 「誓願力」 tr. “power of vows”（one of the three powers of transmission）, whereas Jizang and Kuiji judge it to be the 「護法力／護法流通」 tr. “power of protecting the Dharma / transmission through protecting the Dharma”（on the basis of the 《法華論》 Treatise on the Lotus Sutra）. The contrast sometimes assigned to the chapter as 「自行／化他勸流通」 tr. “one's own practice / exhorting transmission for the sake of others” is established neither in Zhiyi's three-power classification nor in Jizang's fourfold classification. (3) At the end of the whole sutra, Zhiyi establishes 「名解為經」 tr. “‘Sutra’ is explained in terms of its name.” 〔0148c12〕 Jizang gives no such grand conclusion and closes only with the benefit obtained in the chapter.
Cien · Kuiji's 《玄贊》 Profound Praise of the Lotus, T34n1723（the Framework of the Mirror）
The power of protecting the Dharma（the reason for the chapter's coming among the six chapters in which the charge to transmit is received）〔0852a23〕 · the name explained as 「內證一真外成萬德」 tr. “inwardly realizing the one truth and outwardly accomplishing the myriad virtues,” with the 《般若理趣》 Sutra on the Principle of Prajñā cited for tathāgatagarbha pervading the own body 〔0852a25〕 · the chapter text divided into six parts 〔0852b08〕 · the four dharmas aligned with the four paths（provisions / application / seeing / cultivation; the 《般若論》 Prajñā Treatise and the 《瑜伽》 Yogācārabhūmi cited to distinguish the class fixed in rightness before the grounds）〔0852c〕 · the 《華嚴》 Avataṃsaka cited as saying 「普賢身相依於如如不依佛國」 tr. “Universally Worthy's bodily marks depend on suchness and do not depend on a buddha-land” 〔0852a30〕 · the 《智度論》 Treatise on the Great Perfection of Wisdom and the 《寶雲經》 Precious Cloud Sutra（the ten ways in which a bodhisattva is well able to create transformations）. The loci for consciousness-only theories of mind and nature are zero. Carrying Forward in the Cien tradition: Huizhao's 《法華玄贊義決》 T34n1724 does not reach this chapter（throughout the entire work, six tusks / power of protecting the Dharma / Samanta all occur zero times; the seven occurrences of Universally Worthy are all cited incidentally; see Heading VII）.
Tiantai · Zhiyi's 《文句》 Words and Phrases of the Lotus, T34n1718（Parallel Witness）
The chapter section begins at 〔0147c28 · the end of the final scroll〕 · judged to be the 「誓願力」 tr. “power of vows” among the three powers of transmission 〔0148a23〕 · the name explained at the stage of equal awakening in the perfect teaching 〔0148a07〕: 「其因周遍曰『普』，斷道之後隣于極聖曰『賢』……此約圓教位釋後位普賢」 tr. “‘Universal’ because his causal practice pervades all; ‘Worthy’ because, after the path of elimination, he neighbors the ultimate sage. … This explains the later-stage Universally Worthy in terms of a stage in the perfect teaching.”（citing the simile in the 《釋論》 Explanatory Treatise of the moon on the fourteenth night and the moon on the fifteenth night）· the four dharmas aligned in three layers 〔0148b23〕: with opening, demonstrating, awakening, and entering（being protected and kept in mind = opening; planting the roots of virtue = demonstrating; arousing the resolve to save living beings = awakening; entering the class fixed in rightness = entering the buddhas' knowledge and vision）; with the three tracks of chamber, robe, and seat（arousing the resolve to save living beings = entering the Tathāgata's chamber; entering the class fixed in rightness and being protected and kept in mind by the buddhas = wearing the Tathāgata's robe; planting roots of virtue = sitting on the Tathāgata's seat）〔0148b29〕; and with the four peaceful practices（arousing the resolve to save living beings = the peaceful practice of vows; entering the class fixed in rightness = the peaceful practice of mind; planting roots of virtue = the peaceful practice of speech; being protected and kept in mind = the peaceful practice of body）〔0148c03〕 · the six tusks have no symbolic meaning（the mount appears only in the three rounds of instruction as 「乘六牙白象安慰其心」 tr. “mounting the white elephant with six tusks and consoling that person's heart”）〔0148c20〕 · the sutra concludes with 「名解為經」 tr. “‘Sutra’ is explained in terms of its name.” 〔0148c12〕 and the whole sutra closes with 「大乘聲聞・佛道聲令一切聞」 tr. “the sound of the Great Vehicle, the sound heard, and the sound of the buddha-way cause all to hear.” 〔0149a26〕
Sanlun · Jizang's 《法華義疏》 Commentary on the Meaning of the Lotus, T34n1721（Parallel Witness）
The chapter section begins at 〔0631a17 · the end of the final scroll〕 · drawing on the 《法華論》 Treatise on the Lotus Sutra, the chapter is judged to be 「護法流通」 tr. “transmission through protecting the Dharma” 〔0631a18〕 · the seven ways in which Universally Worthy exhorts and inspires; the chapter opens in five sections 〔0631b21〕 · the name explained as 三曼多跋陀羅 tr. “Samantabhadra” 〔0631b09〕: 「三曼多此云普・跋陀羅此云賢……普有二義：一法身普遍一切處・二應身普」 tr. “Samanta here means ‘Universal’; bhadra here means ‘Worthy.’ … ‘Universal’ has two meanings: first, the dharma-body universally pervades every place; second, the response-body is universal.”（citing the 《華嚴》 Avataṃsaka, the 《智度論》 Treatise on the Great Perfection of Wisdom, and the 《注經》 Annotated Sutra: 「隣極亞聖稱賢」 tr. “one who neighbors the ultimate and is second only to the sage is called ‘Worthy’”）· the four dharmas as the two pairs of causes and conditions, and of practice and stage 〔0631c24〕: 「初一為外緣・次一為內因謂因緣一雙・次一明位・後一明行謂行位一雙」 tr. “The first is an external condition; the next is an internal cause—this is the pair of cause and condition. The next clarifies the stage; the last clarifies the practice—this is the pair of practice and stage.”（there are three classes: wrong-fixed / right-fixed / indeterminate; the resolve to save living beings is explained through the four kinds of mind in the 《金剛般若論》 Treatise on the Diamond Prajñā）· symbolic meaning of the six tusks（on the basis of the 《普賢觀經》 Sutra on the Contemplation of Universally Worthy） 〔0632a13〕: 「六牙表六度、四足表四如意足、七支跓地表七覺分」 tr. “The six tusks represent the six perfections; the four feet represent the four bases of supernatural power; the seven points touching the ground represent the seven factors of awakening.”（mounting the elephant has two meanings: the bodhisattva's deportment and subduing Māras and poisons）.
The Three Houses Recorded Side by Side（Recorded without Adjudicating）
Explanation of the name Universally Worthy: Cien—「內證一真・如來藏遍自體」 tr. “inwardly realizing the one truth; tathāgatagarbha pervading the own body”; Tiantai—「圓教等覺位・因周遍曰普隣極聖曰賢」 tr. “the stage of equal awakening in the perfect teaching; ‘Universal’ because the causal practice pervades all, and ‘Worthy’ because he neighbors the ultimate sage”; Sanlun—「三曼多跋陀羅・法身普應身普」 tr. “Samantabhadra; universality of the dharma-body and universality of the response-body.” All three houses use wording close to 「隣極稱賢」 tr. “‘Worthy’ because he neighbors the ultimate,” but Cien develops the meaning of tathāgatagarbha, Tiantai establishes the stage of equal awakening, and Sanlun distinguishes the universality of the two bodies. They are recorded side by side without adjudication.
Accomplishing the four dharmas: Cien—「配四道（資糧/加行/見/修）」 tr. “aligned with the four paths（provisions / application / seeing / cultivation）”; Tiantai—「配開示悟入＋三軌＋四安樂行三重」 tr. “aligned in three layers with opening, demonstrating, awakening, and entering; the three tracks; and the four peaceful practices”; Sanlun—「因緣一雙・行位一雙（正定聚三種・四種心）」 tr. “the pair of cause and condition, and the pair of practice and stage（the three classes and the four kinds of mind）.” Each house makes a different division; they are recorded side by side without adjudication.
The white elephant with six tusks: Sanlun—「本《普賢觀經》表六度・四如意足・七覺分」 tr. “on the basis of the Sutra on the Contemplation of Universally Worthy, it represents the six perfections, the four bases of supernatural power, and the seven factors of awakening”; Tiantai—「無表義（僅乘騎）」 tr. “no symbolic meaning（only a mount）”; Cien's 《玄贊》 Profound Praise of the Lotus—『此品段不及六牙表義』 tr. “the passage on this chapter does not reach a symbolic reading of the six tusks.” The presence or absence of symbolic meaning is recorded side by side without adjudication.
Doctrinal-outline placement: Cien and Sanlun—「護法力／護法流通（本《法華論》）」 tr. “power of protecting the Dharma / transmission through protecting the Dharma（based on the Treatise on the Lotus Sutra）”; Tiantai—「誓願力（流通三力之第三）」 tr. “power of vows（the third of the three powers of transmission）.” They are recorded side by side without adjudication.
The conclusion of the sutra: Tiantai establishes 「名解為經」 tr. “‘Sutra’ is explained in terms of its name,” and closes the whole sutra with 「大乘聲聞，以佛道聲令一切聞」 tr. “the sound of the Great Vehicle, the sound heard, and the sound of the buddha-way cause all to hear”; Sanlun closes only with the benefit obtained in the chapter. They are recorded side by side without adjudication. Zhiyi（538–597）and Jizang（549–623）precede Kuiji（632–682）. They are recorded side by side without adjudication.
V. Terminology
| Chinese | Traditional Sanskrit（romanization for pronunciation only） | Attestation in the Ancient Masters | Meaning |
|---|---|---|---|
| 普賢菩薩 | Samantabhadra（associated form · 三曼多跋陀羅） | 〔本經 0061a06〕；Kuiji: 「內證一真外成萬德·仁慈慧悟曰賢德利周備名普」 tr. “inwardly realizing the one truth and outwardly accomplishing the myriad virtues; ‘Worthy’ means benevolent and wisely awakened, and ‘Universal’ means complete in virtue and benefit” 〔T34n1723 0852a25〕；Zhiyi, at the stage of equal awakening in the perfect teaching: 「因周遍曰『普』，斷道之後隣于極聖曰『賢』」 tr. “‘Universal’ because the causal practice pervades all, and ‘Worthy’ because he neighbors the ultimate sage” 〔T34n1718 0148a07〕；Jizang: 「三曼多此云普跋陀羅此云賢·亦名遍吉」 tr. “Samanta here means ‘Universal,’ and bhadra here means ‘Worthy’; he is also named Universally Auspicious” 〔T34n1721 0631b09〕 | The bodhisattva of universal worthiness and goodness who pervades every place and exhorts the assembly to uphold and protect the Lotus（the three houses explain the name differently） |
| 六牙白象 | ṣaḍ-danta（associated form） | 〔本經 0061a29〕；Jizang, on the basis of the 《普賢觀經》 Sutra on the Contemplation of Universally Worthy: 「六牙表六度・四足表四如意足・七支跓地表七覺分」 tr. “the six tusks represent the six perfections; the four feet represent the four bases of supernatural power; the seven points touching the ground represent the seven factors of awakening” 〔T34n1721 0632a13〕；Zhiyi gives no symbolic meaning 〔T34n1718 0148c20〕；Dharmarakṣa does not have this expression and instead has 象馬車乘 tr. “elephants, horses, carts, and conveyances” 〔T09n0263 0133a15〕 | Universally Worthy's mount, upon which he manifests and guards upholders of the sutra（only Jizang, on the basis of the Sutra on the Contemplation of Universally Worthy, gives the six tusks symbolic meaning） |
| 成就四法 | — | 〔本經 0061a19·佛答〕；Kuiji aligns them with the four paths 〔資糧/加行/見/修·T34n1723 0852c〕；Zhiyi aligns them with opening, demonstrating, awakening, and entering; the three tracks; and the four peaceful practices 〔T34n1718 0148b23〕；Jizang groups them as the two pairs of causes and conditions, and of practice and stage 〔T34n1721 0631c24〕；Dharmarakṣa translates them by meaning as 「四事法」 tr. “four matters of Dharma” 〔T09n0263 0133a04〕 | The four dharmas by which one obtains this sutra after the Buddha's passing（being protected and kept in mind / planting roots of virtue / entering the class fixed in rightness / arousing the resolve to save living beings; the three houses align them differently） |
| 正定聚 | niyata-rāśi（associated form） | 〔本經 0061a19·四法之三〕；Kuiji: 「正見決定·見道·依《瑜伽》要入初地此說不爾（在地前）」 tr. “right view is settled; the path of seeing; according to the Yogācārabhūmi, entry requires the first ground, but this teaching is not so（it is before the grounds）” 〔T34n1723 0852c〕；Jizang: 「聚有三種：邪定/正定/不定」 tr. “there are three classes: wrong-fixed, right-fixed, and indeterminate” 〔T34n1721 0631c12〕 | The class decisively tending toward right awakening（one of the three classes） |
| 旋陀羅尼 | āvarta-dhāraṇī（associated form） | 〔本經 0061b07〕；Dharmarakṣa translates it by meaning as 「迴轉總持」 tr. “revolving retention” 〔T09n0263 0133a20〕 | A retention that revolves freely（one of the three dhāraṇīs attained upon seeing Universally Worthy's body） |
| 普賢道 | samantabhadra-caryā（associated form） | 〔本經 0062a26·結益〕；Dharmarakṣa has 「皆逮總持」 tr. “all attained retention” 〔T09n0263 0134a18〕 | Perfecting the practice of Universally Worthy; the concluding benefit attained by bodhisattvas as numerous as the dust motes in a three-thousand-great-thousand world-system |
VI. Similes · Rhetoric
The rhetorical core of this chapter lies in the manifested protection of the “white elephant with six tusks” and in the universal meaning of “Universally Auspicious.”（This chapter has none of the seven parables of the Lotus; the white elephant with six tusks is the emblem distinctive to this chapter on Universally Worthy.）
(1) The white elephant with six tusks（Universally Worthy manifests to guard the upholder） — 〔T09n0262 0061a29〕: Universally Worthy mounts the king of white elephants with six tusks and manifests before upholders who read and recite while walking or standing, sit and contemplate, or remain vigorous for twenty-one days; he makes offerings, guards them, and teaches them until they are fluent. The vehicle of the simile is the white elephant with six tusks（a numinous beast）. The meaning disclosed differs among the three houses: Jizang, on the basis of the 《普賢觀經》 Sutra on the Contemplation of Universally Worthy, reads it as representing the six perfections, the four bases of supernatural power, and the seven factors of awakening（factors of the path）, and reads the numinous beast as subduing the Māras and poisons 〔T34n1721 0632a13〕. Zhiyi gives no symbolic reading; it is only Universally Worthy's mount in the three rounds of instruction 〔T34n1718 0148c20〕. Dharmarakṣa's text has no six-tusked elephant and instead has 象馬車乘 tr. “elephants, horses, carts, and conveyances.”
(2) Universally Auspicious（universal worthiness and goodness） — 〔T34n1723 0852a25 · the explanation of the name in the Profound Praise of the Lotus〕: 「普」者德利周備・因周遍，「賢」者仁慈慧悟・隣極聖 tr. “‘Universal’ means complete in virtue and benefit and universal in causal practice; ‘Worthy’ means benevolent and wisely awakened and neighboring the ultimate sage.” The 《華嚴》 Avataṃsaka is cited: 「普賢身相依於如如、不依佛國」 tr. “Universally Worthy's bodily marks depend on suchness and do not depend on a buddha-land”; the 《智度論》 Treatise on the Great Perfection of Wisdom is cited: 『普賢一一毛孔常出諸佛世界遍滿十方化眾生』 tr. “From each of Universally Worthy's pores, buddha-worlds constantly emerge, filling the ten directions and transforming living beings.” These portray Universally Worthy as pervading every place. Zhiyi explains the name through the stage of equal awakening in the perfect teaching（the summit of the path of subduing; the path of elimination neighbors its end）and cites the simile in the 《釋論》 Explanatory Treatise of the moon on the fourteenth night and the moon on the fifteenth night（equal awakening neighboring wondrous awakening）〔T34n1718 0148a07〕.
(3) Covered by the Tathāgata's robe; the Buddha's hand strokes the crown of the head（a figure for the blessing of upholding） — 〔T09n0262 0061c23〕: an upholder of the sutra 「為釋迦牟尼佛手摩其頭・為釋迦牟尼佛衣之所覆」 tr. “has the crown of the head stroked by Śākyamuni Buddha's hand and is covered by Śākyamuni Buddha's robe.” The Buddha's hand stroking the head and the Buddha's robe covering the body figure the Buddha's gathering, protection, and mindful care（the Tathāgata's robe is the 「柔和忍辱衣」 tr. “robe of gentleness and patient endurance” in the Chapter on Peaceful Practice）.
VII. Cross-Reading · Carrying Forward
(1) Treatises on which this chapter relies（the framework of Kuiji's 《玄贊》 Profound Praise of the Lotus）:
- Vasubandhu's 《法華論》 Treatise on the Lotus Sutra — the power of protecting the Dharma（the sixth of the six chapters in which the charge to transmit is received; the Buddha's entrustment in the Chapter on Entrustment / the bodhisattva's exhortation to the assembly to protect the Dharma in this chapter）〔T34n1723 0852a23 · the six begin with the Chapter on Medicine King at 0843b18〕. Jizang likewise judges, “on the basis of the Treatise,” that 「此品是第四護法流通」 tr. “this chapter is the fourth, transmission through protecting the Dharma” 〔T34n1721 0631a18〕. Cien and Sanlun thus share their basis in the 《法華論》 Treatise on the Lotus Sutra.
- Kuiji cites the 《般若理趣》 Sutra on the Principle of Prajñā（tathāgatagarbha pervading the own body）〔0852a28〕, the 《般若論》 Prajñā Treatise（matured faculties）, the 《瑜伽》 Yogācārabhūmi（the class fixed in rightness at the first ground）〔0852c〕, and the 《華嚴》 Avataṃsaka, 《智度論》 Treatise on the Great Perfection of Wisdom, and 《寶雲經》 Precious Cloud Sutra 〔0852a30〕. Zhiyi cites the 《釋論》 Explanatory Treatise（the moon on the fourteenth night）〔0148a07〕. Jizang cites the 《普賢觀經》 Sutra on the Contemplation of Universally Worthy（the symbolic meaning of the six tusks）〔0632a13〕, the 《金剛般若論》 Treatise on the Diamond Prajñā（the four kinds of mind）〔0631c〕, the 《華嚴》 Avataṃsaka, the 《智度論》 Treatise on the Great Perfection of Wisdom, and the 《注經》 Annotated Sutra.
(2) Cross-reading within the Lotus:
- The last of the six chapters on transmitting the sutra → Medicine King ㉓（the power of austere practice in one's own practice）→ Wondrous Voice ㉔（the power of austere practice in teaching and transforming living beings）→ Perceiver of the World's Sounds ㉕ and Dhāraṇī ㉖（the power of protecting living beings from difficulties）→ King Wondrous Adornment ㉗（the power of surpassing merit）→ Universally Worthy ㉘（the power of protecting the Dharma · conclusion of the sutra） 〔T34n1723 0843b18 · 0852a23〕.
- The accomplishment of the four dharmas reaches back to the three tracks → Zhiyi aligns the four dharmas with the three tracks of the Tathāgata's chamber, robe, and seat in the Chapter on the Dharma Teacher ⑩, and with the four peaceful practices in the Chapter on Peaceful Practice ⑭ 〔T34n1718 0148b29〕. The Buddha's robe covering the upholder 〔0061c23〕 is precisely the 「柔和忍辱衣」 tr. “robe of gentleness and patient endurance” in the Chapter on Peaceful Practice.
- Protection through dhāraṇī reaches back → Universally Worthy pronounces a dhāraṇī spell to guard upholders 〔0061b18〕, continuing the pattern of protection in the Chapter on Dhāraṇīs ㉖, where five parties pronounce divine spells to guard Dharma teachers（both use dhāraṇī to guard upholders of the sutra）.
- Coming from the east reaches back → Universally Worthy comes from the land of the Buddha King Supreme in Precious Majesty and Virtue in the east 〔0061a06〕, echoing the motif in the Chapter on Wondrous Voice ㉔, where Wondrous Voice comes from the land Adorned by Pure Light in the east.
- The conclusion of the sutra → 「一切大會皆大歡喜、受持佛語、作禮而去」 tr. “The entire great assembly rejoiced exceedingly, received and upheld the Buddha's words, bowed, and departed.” 〔0062a28〕 This is the summary conclusion of the entire sutra, bringing to a close the teaching that began with Chapter 1, the Introduction.
(3) Carrying Forward: Huizhao's 《法華玄贊義決》 T34n1724 does not reach this chapter（recorded as such; its seven occurrences of Universally Worthy are all incidental citations, with no dedicated explanation）. Tiantai's later master Zhanran has the 《法華文句記》 T34n1719; in Sanlun, Jizang also has the 《法華玄論》 T34n1720. Each carries forward its own tradition; they are recorded without adjudication.
VIII. Placement of the Editions
- Kumārajīva T262（base text）: 〈普賢菩薩勸發品第二十八〉 “Chapter 28, The Encouragement of the Bodhisattva Universally Worthy” 〔T09n0262 0061a05〕起（卷七 · final chapter of the entire sutra）. Universally Worthy comes from the east 0061a06 / asks how the sutra may be obtained after the Buddha's passing 0061a17 / the Buddha answers with the accomplishment of four dharmas 0061a19 / Universally Worthy guards from atop the white elephant with six tusks 0061a29 / attainment of revolving dhāraṇīs 0061b07 / twenty-one days of vigor 0061b11 / pronunciation of the dhāraṇī spell 0061b19 / copying leads to birth in the Heaven of the Thirty-Three 0061c04 / upholding leads to Maitreya in Tuṣita 0061c10 / the Buddha praises Universally Worthy 0061c17 / seeing the sutra is like seeing Śākyamuni 0061c23 / not approaching those who do evil 0062a05 / one who disparages shall have no eyes in life after life 0062a17 / white leprosy 0062a20 / one should revere the upholder as a buddha 0062a24 / concluding the chapter on Universally Worthy with the attainment of revolving dhāraṇīs and the perfection of the path of Universally Worthy 0062a25 / conclusion of the whole sutra: 「一切大會皆大歡喜受持佛語作禮而去」 tr. “The entire great assembly rejoiced exceedingly, received and upheld the Buddha's words, bowed, and departed.” 0062a28. The Chapter on Entrustment is placed earlier as Chapter 22 〔0052c03〕. Source file: root-text layer（collated word for word · the entire chapter text is identical to the base text word for word · zero drift）.
- Dharmarakṣa T263, 《正法華經》 True Dharma Lotus, 〈樂普賢品第二十六〉 “Chapter 26, Delighting in Universally Worthy” 〔T09n0263 0132c19〕起（penultimate · the whole chapter translated by meaning · the Chapter on Entrustment, Chapter 27 at 0134a19, is the final chapter of the whole sutra）: the four matters of Dharma translated by meaning 0133a04 / riding forth through the six supernormal knowledges; elephants, horses, carts, and conveyances〔no six tusks〕0133a15 / revolving retention 0133a20 / the remaining fifty years 0133a22 / twenty-one days 0133a26 / the spell translated by meaning, beginning 「無我除我」 tr. “without self, removing self” 0133b06 / birth in the Heaven of the Thirty-Three 0133b18 / the place of Maitreya Buddha in Tuṣita Heaven 0133b26 / leprosy〔without ‘white’〕0134a07 / revering the upholder as the Tathāgata 0134a15 / the Chapter on Delighting in Universally Worthy concludes with 「皆逮總持」 tr. “all attained retention” 0134a18 / the whole sutra concludes（at the end of the Chapter on Entrustment）with 「聞佛所說莫不歡喜」 tr. “hearing what the Buddha had taught, none failed to rejoice” 0134b18. Sahā → 忍界 tr. “World of Endurance”; the buddha-land's ruler is 寶超威王 tr. “King Transcending in Precious Majesty” 〔0132c27〕.
- Supplemented edition T264, 〈普賢菩薩勸發品第二十六〉 “Chapter 26, The Encouragement of the Bodhisattva Universally Worthy” 〔T09n0264 0194b24〕起（penultimate · agrees nearly word for word with Kumārajīva · the Chapter on Entrustment, Chapter 27 at 0195c09, is the final chapter of the whole sutra）: in the accomplishment of the four dharmas, 「殖諸德本」 tr. “plant the roots of all virtues” 0194c09 / the white elephant with six tusks agrees with Kumārajīva 0194c19 / a different transcription of the spell, beginning 「多姪他阿壇荼」 tr. “[sound-transcription introduced by tadyathā]” 0195a09 / the Heaven of the Thirty-Three, Tuṣita, and Maitreya agree with Kumārajīva 0195a21 / the offenses of disparaging agree with Kumārajīva 0195b27 / revering the upholder as a buddha agrees with Kumārajīva 0195c05 / the chapter closes with 「得百千億旋陀羅尼」 tr. “attained hundreds of thousands of koṭis of revolving dhāraṇīs”〔the graph for ‘myriads’ is absent〕0195c06 / the whole sutra concludes（at the end of the Chapter on Entrustment）with 「聞佛所說皆大歡喜」 tr. “hearing what the Buddha had taught, all rejoiced exceedingly” 0196a08. The latter five hundred years and the three periods of seven days agree with Kumārajīva.
- Kuiji's 《玄贊》 Profound Praise of the Lotus, T34n1723（the mirror of the exposition）: 〈普賢菩薩勸發品〉 “Chapter on the Encouragement of the Bodhisattva Universally Worthy” 〔0852a21〕起（the final chapter of the Profound Praise of the Lotus）. Threefold analysis 0852a23 / reason for its coming—the power of protecting the Dharma 0852a23 / the name explained through inward realization of the one truth and tathāgatagarbha pervading the own body 0852a25 / the chapter text divided into six 0852b08 / the Buddha's four dharmas aligned with the four paths 0852c / citations of the 《般若理趣》 Sutra on the Principle of Prajñā, 《華嚴》 Avataṃsaka, 《智度論》 Treatise on the Great Perfection of Wisdom, and 《寶雲經》 Precious Cloud Sutra. The loci for consciousness-only theories of mind and nature are zero.
- Zhiyi's 《文句》 Words and Phrases of the Lotus, T34n1718（parallel witness）: 〈釋普賢菩薩勸發品〉 “Explanation of the Chapter on the Encouragement of the Bodhisattva Universally Worthy” 0147c28 起（卷第十下 · final chapter of the entire sutra）. The power of vows 0148a23 / the name explained at the stage of equal awakening in the perfect teaching 0148a07 / the four dharmas aligned with opening, demonstrating, awakening, and entering; the three tracks; and the four peaceful practices 0148b23 / no symbolic meaning for the six tusks 0148c20 / 「名解為經」 tr. “‘Sutra’ is explained in terms of its name.” 0148c12 / the Great-Vehicle sound heard as the conclusion 0149a26 through 0149a29.
- Jizang's 《義疏》 Commentary on the Meaning of the Lotus, T34n1721（parallel witness）: 〈普賢菩薩勸發品第二十八〉 “Chapter 28, The Encouragement of the Bodhisattva Universally Worthy” 0631a17 起（卷第十二 · final section）. On the basis of the Treatise, transmission through protecting the Dharma 0631a18 / seven ways of exhorting and five sections 0631b21 / the name explained as Samantabhadra with two meanings of “universal” 0631b09 / the four dharmas grouped as the two pairs of cause and condition, and of practice and stage 0631c24 / the six tusks representing the six perfections, the four bases of supernatural power, and the seven factors of awakening〔《普賢觀經》 Sutra on the Contemplation of Universally Worthy〕0632a13 through 0633a09.
- Historical record of establishment（chapter order · conclusion of the sutra）: Kumārajīva and the supplemented edition title the chapter 「普賢菩薩勸發品」 tr. “Chapter on the Encouragement of the Bodhisattva Universally Worthy”; Dharmarakṣa titles it 「樂普賢品」 tr. “Chapter on Delighting in Universally Worthy.” Its chapter number is ㉘ in Kumārajīva（the final chapter）and ㉖ in Dharmarakṣa and the supplemented edition（penultimate in both）. The structures of the three translations divide into two types: Kumārajīva makes the Chapter on Universally Worthy the final chapter of the entire sutra（placing the Chapter on Entrustment earlier as Chapter 22）; Dharmarakṣa and the supplemented edition make the Chapter on Entrustment the final chapter（placing the Chapter on Universally Worthy as the penultimate Chapter 26）. Dharmarakṣa and the supplemented edition agree with the sequence of the Sanskrit text; Kumārajīva alone differs. The conclusions of the whole sutra are Kumārajīva's 「作禮而去」 tr. “bowed and departed,” Dharmarakṣa's 「莫不歡喜」 tr. “none failed to rejoice,” and the supplemented edition's 「皆大歡喜」 tr. “all rejoiced exceedingly”—each in the final chapter of its own version. Huizhao's 《義決》 T34n1724 does not reach this chapter.