妙法蓮華經 · 名相Glossary
序（序品）
全經發起之由·序分
The cause that occasions the entire sutra; the introductory division
窺基「序者由也始也，陳教起之因由」〔T34n1723 0651a25〕
Kuiji: 「序者由也始也，陳教起之因由」 tr. “‘Introduction’ means cause and beginning: it states the cause from which the teaching arises” 〔T34n1723 0651a25〕
通序·別序
證信之序（六成就）與發起之序（現瑞）·三家名判異
The introduction that establishes credibility through six accomplishments and the introduction that occasions the teaching through the manifestations of portents; the names and classifications differ among the three houses
智顗『如是至却坐一面通序、爾時世尊下別序』〔T34n1718 0003a19〕；窺基「初二通序後五別序」〔T34n1723 0661c26〕；吉藏作「證信序·發起序」〔T34n1721 0453b14〕
Zhiyi: 『如是至却坐一面通序、爾時世尊下別序』 tr. “From ‘Thus’ through ‘withdrew and sat to one side’ is the common introduction; from ‘At that time, the World-Honored One’ onward is the specific introduction” 〔T34n1718 0003a19〕. Kuiji: 「初二通序後五別序」 tr. “The first two are the common introduction; the latter five are the specific introduction” 〔T34n1723 0661c26〕. Jizang uses 「證信序·發起序」 tr. “credibility-establishing introduction and occasioning introduction” 〔T34n1721 0453b14〕
七種成就（六成就）
通序證信之圓滿義·論本判七、通途判六
The completeness of the common introduction’s establishment of credibility; the treatise classifies seven, while the generally transmitted classification has six
窺基依世親《法華論》「序品有七種成就」〔T34n1723 0661c09〕（序分・眾・時至・威儀住・說因・欲聞・文殊答）；吉藏「六事」斥舊師五事〔T34n1721 0453c26〕
Following Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, Kuiji states, 「序品有七種成就」 tr. “The Introduction has seven kinds of accomplishment” 〔T34n1723 0661c09〕: introductory division, assembly, arrival of the time, dwelling in dignified conduct, cause for teaching, desire to hear, and Mañjuśrī’s answer. Jizang establishes six matters in rejection of earlier teachers’ five 〔T34n1721 0453c26〕
一時（唯識時）
時無實體·識心所變·序品唯識義正落點
Time has no real substance and is transformed by consciousness and mind; the direct point of Consciousness-Only meaning in the Introduction
窺基「唯識時，識心之上變作三時相狀……如夢所見……覺位唯心都無實境」〔T34n1723 0664a20〕
Kuiji: 「唯識時，識心之上變作三時相狀……如夢所見……覺位唯心都無實境」 tr. “Consciousness-only time: upon consciousness and mind the appearances of the three times are transformed … like what is seen in a dream … in the waking state there is mind alone and no real object at all” 〔T34n1723 0664a20〕
眉間白毫相光ūrṇā（系）
佛眉間白毫所放·現瑞之身密·發起《法華》之光
The radiance sent forth from the Buddha’s white hair-mark between his brows; the bodily mystery manifesting a portent and occasioning the 《法華》 Lotus
窺基「間謂兩中表說中道・白為眾色之本顯此法是三乘之源」〔T34n1723 0680b29〕；放光＝依止說因成就
Kuiji: 「間謂兩中表說中道・白為眾色之本顯此法是三乘之源」 tr. “‘Between’ means amid the two and signifies teaching the middle way; ‘white,’ as the basis of all colors, reveals that this Dharma is the source of the three vehicles” 〔T34n1723 0680b29〕. Sending forth light is the accomplishment of reliance upon the cause for teaching
日月燈明Candrasūryapradīpa（系）
過去佛名·文殊所憶本事之主
Name of a past buddha, the principal figure in the former events recalled by Mañjuśrī
〔本經 0003c27〕；二萬佛同號同姓頗羅墮；竺法護亦作日月燈明〔T09n0263 0066a01〕
〔本經 0003c27〕 tr. “The present sutra at 0003c27”; twenty thousand buddhas all bear this name and the family name Bharadvāja. Dharmarakṣa likewise has 日月燈明 tr. “Sun-Moon-Lamp-Radiance” 〔T09n0263 0066a01〕
妙光·求名Varaprabha·（系）
妙光＝文殊前身（昔弘經人）·求名＝彌勒前身（昔懈怠者）
Wondrous Light is Mañjuśrī in a former life, the one who formerly propagated the sutra; Seeker of Fame is Maitreya in a former life, the one who was formerly indolent
〔本經 0004a23／0004b11〕；窺基「文殊自見已身是過去妙光法師」〔T34n1723 0688a27〕、求名即彌勒〔0692b17〕；竺法護作超光・名聞〔T09n0263 0066a29〕
〔本經 0004a23／0004b11〕 tr. “The present sutra at 0004a23 and 0004b11.” Kuiji states, 「文殊自見已身是過去妙光法師」 tr. “Mañjuśrī himself sees that his own person was the past Dharma master Wondrous Light” 〔T34n1723 0688a27〕; Seeker of Fame is Maitreya 〔0692b17〕. Dharmarakṣa has 超光・名聞 tr. “Surpassing Light and Renown” 〔T09n0263 0066a29〕
方便upāya（善巧 upāya-kauśalya）
隨宜巧說、引攝眾生之善巧；望理實無三而假說三，故名方便
Teaching skillfully in accordance with what is fitting, drawing in and gathering sentient beings. Because in reality and principle there are no three, yet three are provisionally taught, it is named skillful means
竺法護譯作「善權」〔T09n0263 善權品第二〕；窺基《玄贊》分真實智／方便智，方便智今有三：接下・顯上・通彰〔T34n1723 0695b〕
Dharmarakṣa renders it 「善權」 tr. “skillful expedients” 〔T09n0263 善權品第二〕; Kuiji’s 《玄贊》 distinguishes real knowledge from skillful-means knowledge, and divides the skillful-means knowledge here into three: drawing up those below, revealing what is above, and displaying both together 〔T34n1723 0695b〕
一佛乘／一乘ekayāna
唯一成佛之道，無二無三；窺基判為密意方便說（目三）
The sole road to buddhahood, with no second and no third; Kuiji judges it a teaching of implicit intent, given as skillful means (Heading III)
〔本經 0008a17「唯有一乘法」〕
〔本經 0008a17「唯有一乘法」〕 tr. “In the present sutra at 0008a17: ‘There is only the Dharma of One Vehicle’”
一大事因緣
諸佛出世之唯一大事：開示悟入佛之知見
The sole great cause for which the buddhas appear: to open, reveal, awaken sentient beings to, and bring them into the Buddha’s knowing-and-seeing
窺基「事物、體事、事義、道理隨應皆得」〔T34n1723 0710a06〕；大事體即知見〔0710a14〕
Kuiji: 「事物、體事、事義、道理隨應皆得」 tr. “‘Matter’ may, as appropriate, mean a thing, a matter of substance, a matter of meaning, or a principle” 〔T34n1723 0710a06〕; 「大事體即知見」 tr. “the substance of the great cause is knowing-and-seeing” 〔0710a14〕
佛之知見
佛所證見；斷二障、證二果、圓二智之境
What the Buddha realizes and sees: the sphere in which the two obstructions are removed, the two fruits realized, and the two forms of knowledge perfected
窺基：正體智（真）・後得智（俗）二智，本性即真如〔T34n1723 0710a26〕
Kuiji: the two forms of knowledge—root knowledge (the real) and subsequently-attained knowledge (the conventional)—whose nature is suchness 〔T34n1723 0710a26〕
諸法實相·十如是
相性體力作因緣果報本末究竟等十門，唯佛與佛乃能究盡
The ten gateways of mark, nature, substance, power, function, cause, condition, fruit, recompense, and consummation of beginning and end, which only a buddha together with a buddha can fathom completely
〔本經 0005c11〕；窺基配世親五何〔0704c03〕；智顗三轉讀〔T33n1716 0693b13〕
〔本經 0005c11〕; Kuiji aligns them with Vasubandhu’s five “what” categories 〔0704c03〕; Zhiyi reads them in three turns 〔T33n1716 0693b13〕
一切種智sarvajñajñāna
佛遍知一切法之智
The Buddha’s knowledge that knows all dharmas throughout
〔本經 0006「究竟皆得一切種智」〕
〔本經 0006「究竟皆得一切種智」〕 tr. “In the present sutra at 0006: ‘ultimately all attain the knowledge of all modes’”
增上慢abhimāna
未得謂得、未證謂證之慢；五千退席之一因
The pride of claiming attainment where none is attained; claiming realization where none is realized—one cause of the withdrawal of the five thousand
窺基依《瑜伽》慢七種，判為第五〔T34n1723 0709a22〕：「己實少德，謂己多德……未多得謂多德、未多證謂多證」
Kuiji, following the 《瑜伽》, places it fifth among seven kinds of pride 〔T34n1723 0709a22〕: 「己實少德，謂己多德……未多得謂多德、未多證謂多證」 tr. “One in fact possesses few qualities but claims to possess many … claiming many qualities without having attained much, claiming much realization without having realized much”
五濁
諸佛出五濁惡世，於一佛乘分別說三之由
The reason the buddhas appear in the evil world of the five turbidities and distinguish the three within the One Buddha-Vehicle
〔本經 0006「劫濁、煩惱濁、眾生濁、見濁、命濁」〕
〔本經 0006「劫濁、煩惱濁、眾生濁、見濁、命濁」〕 tr. “In the present sutra at 0006: ‘the turbidity of the age, of the afflictions, of beings, of views, and of lifespan’”
勘梵本
窺基親勘梵本之攄；「無二亦無三」乃譯之略（古德所傳梵本攄證）
Kuiji’s personal comparison of a Sanskrit manuscript; “no second nor any third” is an abbreviated translation (an attestation of a Sanskrit manuscript in the ancient transmission)
窺基「勘梵本云『無第二第三』」〔T34n1723 0715b08〕
Kuiji: 「勘梵本云『無第二第三』」 tr. “Comparing the Sanskrit manuscript, it says, ‘There is no second and no third’” 〔T34n1723 0715b08〕
火宅
三界如朽宅火起，眾生嬉戲不覺；喻眾生沒在生老病死憂悲苦惱中
burning house: the three realms are like a decaying house in which fire breaks out, while sentient beings play without awareness; a parable for beings immersed in birth, aging, illness, death, sorrow, grief, suffering, and distress
窺基：喻中「家」即異熟識、本識，含種變三界〔T34n1723 0745b19〕
Kuiji: 「家」 tr. “the house” in the parable is the maturation-consciousness, the root consciousness, containing seeds and manifesting the three realms 〔T34n1723 0745b19〕
三車（羊車·鹿車·牛車）
誘子出宅之三車，喻三乘之權說
three carts—goat-cart, deer-cart, and ox-cart: the carts used to entice the children out of the house; a parable for the provisional teaching of the three vehicles
窺基配聲聞·辟支佛·佛乘〔本經 0013b20–29〕；竺法護作象·馬·羊〔T09n0263 0076a〕
Kuiji matches them with the śrāvaka, pratyekabuddha, and Buddha vehicles 〔本經 0013b20–29〕; Dharmarakṣa has elephant, horse, and goat 〔T09n0263 0076a〕
一大車（大白牛車）
出宅後同賜之一大車，喻一佛乘之實
one great cart, the great white-ox cart: the cart given equally after the children leave the house; a parable for the reality of the One Buddha-Vehicle
窺基以四智中一切種智為車體、無分別智為牛〔T34n1723 0750c05〕
Kuiji takes the knowledge of all modes among the four wisdoms as the cart-body and non-conceptual knowledge as the ox 〔T34n1723 0750c05〕
華光如來
舍利弗當來成佛之號；國名離垢，劫名大寶莊嚴
Flower-Light Tathāgata: Śāriputra’s future buddha-name; his land is named Free from Defilement and his aeon Great Jewel Adornment
窺基授記六門〔T34n1723 0741a12〕；因二義立名「華光」〔0741a03〕
Kuiji’s six gateways concerning the prediction 〔T34n1723 0741a12〕; the name 「華光」 tr. “Flower-Light” is established for two reasons 〔0741a03〕
辟支佛pratyekabuddha
中乘；獨觀因緣而悟道者
pratyekabuddha: the middle vehicle; one who awakens to the path by contemplating causes and conditions alone
竺法護譯作「緣覺」〔T09n0263 0076a07〕
Dharmarakṣa translates it as 「緣覺」 tr. “solitary awakener” 〔T09n0263 0076a07〕
阿鞞跋致avaivartika
不退轉；於無上道不退
nonretrogressing: never turning back from the unsurpassed path
〔本經 0015b09「隨喜頂受，當知是人，阿鞞跋致」〕
〔本經 0015b09「隨喜頂受，當知是人，阿鞞跋致」〕 tr. “Present sutra, 0015b09: ‘If one rejoices accordingly and receives it with reverence, know that this person is nonretrogressing.’”
摩訶薩mahāsattva
大有情；求佛智、如來知見之大乘行者
mahāsattva, great being: a practitioner of the great vehicle who seeks the Buddha’s wisdom and the Tathāgata’s knowing-and-seeing
〔本經 0013「菩薩求此乘故，名為摩訶薩」〕
〔本經 0013「菩薩求此乘故，名為摩訶薩」〕 tr. “Present sutra, 0013: ‘Because bodhisattvas seek this vehicle, they are named mahāsattvas.’”
增上慢abhimāna
未得謂得、未證謂證之慢
overweening pride: claiming attainment where none is attained and claiming realization where none is realized
窺基依《瑜伽》慢七判〔詳方便品目五〕
Kuiji classifies it according to the seven kinds of pride in the 《瑜伽》 Yogācārabhūmi 〔詳方便品目五〕 tr. “See Chapter 2, Section V.”
信解adhimukti（勝解）
於大乘破疑生信、破迷生解；信之解
Doubt about the great vehicle is broken and faith arises; delusion is broken and understanding arises—understanding born of faith
竺法護譯作「信樂」〔T09n0263 信樂品第四〕；窺基「非信不解、非解不信，信而解故名為信解」〔T34n1723 0770c30〕
Dharmarakṣa renders the title as 「信樂」 tr. “faith and joy” 〔T09n0263 信樂品第四〕. Kuiji says: 「非信不解、非解不信，信而解故名為信解」 tr. “It is not faith without understanding, nor understanding without faith; because one has faith and thereby understands, it is named faith and understanding” 〔T34n1723 0770c30〕
窮子
捨父逃逝、窮困他國之子，喻退大流轉之二乘
The son who abandoned his father and fled, living in poverty in another country; he represents members of the two vehicles who turned back from the great and wandered in birth and death
窺基判為不定種姓、下品發心之退轉聲聞〔T34n1723 0772b14〕
Kuiji judges him to be a śrāvaka of indeterminate lineage who turned back from an inferior-grade initial resolve 〔T34n1723 0772b14〕
除糞
傭作賤役，喻二乘斷惑之行、所得之小
The menial work of clearing away dung; it represents the two vehicles’ practice of severing afflictions and the smallness of what they attain
本經法合「蠲除諸法戲論之糞」〔本經 0017b21〕；窺基配斷煩惱障〔T34n1723 0775a10〕；智顗吉藏配斷見思〔T34n1718 0085a29·T34n1721 0549c05〕
The sutra’s application: 「蠲除諸法戲論之糞」 tr. “clear away the dung of conceptual proliferation concerning dharmas” 〔本經 0017b21〕. Kuiji aligns it with severing the afflictive obstruction 〔T34n1723 0775a10〕; Zhiyi and Jizang align it with severing views-and-thought or severing the bonds 〔T34n1718 0085a29·T34n1721 0549c05〕
涅槃一日之價
傭作一日之工價，喻小果所值之微（對大乘寶藏而言）
One day’s wage for hired labor; it represents the small worth of the lesser fruit when set against the treasury of the great vehicle
窺基「唯得惑障解脫，不得智障解脫；唯得離分段生死解脫，非得離所知障及變易解脫」〔T34n1723 0777b19〕
Kuiji: 「唯得惑障解脫，不得智障解脫；唯得離分段生死解脫，非得離所知障及變易解脫」 tr. “They attain only liberation from the afflictive obstruction, not liberation from the cognitive obstruction; only liberation from sectional birth-and-death, not liberation from the cognitive obstruction and transformational birth-and-death” 〔T34n1723 0777b19〕
寶藏
大富長者之家業，喻如來知見、一乘佛果
The immensely wealthy elder’s treasury and family estate; it represents the Tathāgata’s knowing-and-seeing and the buddha-fruit of the One Vehicle
窺基「識達本識當成鏡智」〔T34n1723 0779c18〕
Kuiji: 「識達本識當成鏡智」 tr. “Consciousness realizes that the root consciousness will become mirror wisdom” 〔T34n1723 0779c18〕
不定種姓aniyata-gotra
根性未定之二乘，法華會上迴心向大
Members of the two vehicles whose lineage is not fixed and who turn their minds toward the great vehicle at the Lotus assembly
窺基引《佛地論》「不定種姓根機成熟……迴心向大」〔T34n1723 0776c30〕
Kuiji cites the 《佛地論》: 「不定種姓根機成熟……迴心向大」 tr. “the faculties of those of indeterminate lineage mature … and they turn their minds toward the great vehicle” 〔T34n1723 0776c30〕
藥草（三草二木）
三千大千卉木叢林之大小，喻眾生五乘根器之異
The differing sizes of the flowering plants, trees, and medicinal herbs in the three-thousand-great-thousand world represent the differing capacities of sentient beings in the five vehicles
窺基以五乘種子喻藥草〔T34n1723 0782c01〕；智顗配藏通別圓〔T34n1718 0096b16〕；吉藏配五乘地位〔T34n1721 0564a29〕
Kuiji represents the seeds of the five vehicles as medicinal herbs 〔T34n1723 0782c01〕; Zhiyi maps them through the Tripiṭaka, Shared, Distinct, and Perfect Teachings 〔T34n1718 0096b16〕; Jizang maps them through the stages of the five vehicles 〔T34n1721 0564a29〕
一相一味
如來說法一相一味：解脫相·離相·滅相；喻一佛乘、一味法
The Dharma taught by the Tathāgata has one mark and one flavor: liberation, separation, and cessation; it represents the One Buddha-Vehicle and the Dharma of a single flavor
窺基「解脫惑業苦相，離所知障」〔T34n1723 0784a22〕
Kuiji: 「解脫惑業苦相，離所知障」 tr. “liberation from the marks of affliction, karma, and suffering; separation from the cognitive obstruction” 〔T34n1723 0784a22〕
一切種智sarvajñajñāna
佛遍知一切法之智；一味法之究竟歸趣
The Buddha’s knowledge that comprehends all dharmas; the ultimate destination of the Dharma of a single flavor
〔本經 0019「究竟至於一切種智」〕；竺法護譯作「諸通慧」〔T09n0263 0083c04〕
〔本經 0019「究竟至於一切種智」〕 tr. “In the present sutra at 0019: ‘ultimately reaching the knowledge of all modes’”; Dharmarakṣa renders it 「諸通慧」 tr. “all-penetrating wisdom” 〔T09n0263 0083c04〕
大雲
喻如來出世，普覆一切、平等說法
Represents the Tathāgata’s appearance in the world, universally covering all and teaching the Dharma equally
〔本經 0019「如大雲起」〕
〔本經 0019「如大雲起」〕 tr. “In the present sutra at 0019: ‘like a great cloud rising’”
一味雨
喻一佛乘、一味之教，平等普潤
Represents the One Buddha-Vehicle and the teaching of a single flavor, universally and equally moistening all
智顗「一雲所雨，一音所宣一乘法門」〔T34n1718 0092c19〕
Zhiyi: 「一雲所雨，一音所宣一乘法門」 tr. “What one cloud rains, what one voice proclaims, is the Dharma-gateway of the One Vehicle” 〔T34n1718 0092c19〕
種子無上
雲雨喻所顯：大乘無漏種子為成佛之因本
What the cloud-and-rain parable reveals: the uncontaminated seed of the great vehicle is the causal root of buddhahood
窺基引《法華論》十無上第一〔T34n1723 0781a29〕；「今顯大乘無漏種子以為因本」〔0781b13〕
Kuiji cites it as the first of the ten unsurpassed qualities in the 《法華論》 〔T34n1723 0781a29〕: 「今顯大乘無漏種子以為因本」 tr. “Here it reveals the uncontaminated seed of the great vehicle as the causal root” 〔0781b13〕
生盲丈夫
後半盲人喻：喻六趣流轉眾生；良醫（如來）以雪山四藥（空·無相·無願·涅槃門）療之
In the latter-half parable, the man blind from birth represents sentient beings revolving through the six destinations; the good physician, the Tathāgata; the four medicines of the Snow Mountain, the gateways of emptiness, signlessness, wishlessness, and nirvāṇa
添品後半〔T09n0264 0153b20〕·竺法護〔T09n0263 0085a29〕（羅什闕）
The latter half of the supplemented edition 〔T09n0264 0153b20〕 and Dharmarakṣa 〔T09n0263 0085a29〕; absent from Kumārajīva
授記vyākaraṇa（和伽羅）
佛預記弟子當來成佛之佛號·國·劫·壽
The Buddha predicts a disciple’s future buddhahood, including buddha-name, land, aeon, and lifespan
智顗「梵音和伽羅，此云授記……受記、受決、受莂」〔T34n1718 0097a16·0097c09〕；窺基「為決了當果，為分別其當來果相」〔T34n1723 0787b03〕
Zhiyi: 「梵音和伽羅，此云授記……受記、受決、受莂」 tr. “The Sanskrit sound is vyākaraṇa; here it is rendered ‘bestowal of a prediction’ … receiving a prediction, receiving a determination, receiving a distinction” 〔T34n1718 0097a16·0097c09〕; Kuiji: 「為決了當果，為分別其當來果相」 tr. “to determine the future fruit and distinguish the marks of the fruit to come” 〔T34n1723 0787b03〕
可記法
堪受記之法；體性有、當果勝、因果大者可記
A dharma fit to be predicted: one whose essential nature exists, whose future fruit is excellent, and whose cause and fruit are great
窺基「可記法有三：體性是有·勝有當果·勝人勝理大因大果」〔T34n1723 0787a02〕
Kuiji: 「可記法有三：體性是有·勝有當果·勝人勝理大因大果」 tr. “Dharmas that can be predicted are three: their essential nature exists; they have an excellent future fruit; they concern an excellent person or excellent principle, a great cause or great fruit” 〔T34n1723 0787a02〕
名相
須菩提佛號；唯識三假（名假·受假·法假）之判
Subhūti’s buddha-name, interpreted through the three provisional designations of Consciousness-Only—the designation of a name, of reception, and of a dharma
窺基「名即名假，相即受、法二種相假」〔T34n1723 0788b04〕
Kuiji: 「名即名假，相即受、法二種相假」 tr. “‘Name’ is the provisional designation of a name; ‘mark’ is the two kinds of provisional designation, reception and dharma” 〔T34n1723 0788b04〕
飢國·王饍
喻二乘匱乏一乘、聞總記未安、須別記方敢修
A simile for those of the two vehicles lacking the One Vehicle, remaining unsettled upon hearing the general prediction, and requiring an individual prediction before daring to cultivate the practice
窺基「小乘匱乏大乘之法，名為飢國。佛之一乘，名為王膳」〔T34n1723 0788a18〕；吉藏「小無大食為飢」〔T34n1721 0567b18〕
Kuiji: 「小乘匱乏大乘之法，名為飢國。佛之一乘，名為王膳」 tr. “The lesser vehicle’s lack of the Dharma of the great vehicle is called the famine-stricken land; the Buddha’s One Vehicle is called the royal feast” 〔T34n1723 0788a18〕; Jizang: 「小無大食為飢」 tr. “The small’s lack of the food of the great is called famine” 〔T34n1721 0567b18〕
別記
四大聲聞名號不同故與別記（別別授記）
The four great śrāvakas have different names and therefore receive individual predictions, each prediction given separately
窺基引《法華論》「六處示現授記」第一〔T34n1723 0654a20〕
Kuiji cites the first of the “six places manifesting prediction” in the 《法華論》: 「別記」 tr. “individual prediction” 〔T34n1723 0654a20〕
四種聲聞
決定／增上慢／退菩提心／應化；唯退心、應化二類佛與記
Determinate / overweeningly proud / retreated from the resolve for awakening / transformation; only the last two kinds receive predictions
窺基〔序段 0652c10〕·吉藏〔T34n1721 0566a12〕引《法華論》
Kuiji 〔序段 0652c10〕 and Jizang 〔T34n1721 0566a12〕 cite the 《法華論》 Treatise on the Lotus Sutra
化城
導師於險道中化作之城；喻二乘涅槃（方便止息·非真滅）
The city conjured by the guide on the perilous road; it represents the nirvāṇa of the two vehicles, a provisional place of rest and not true cessation.
窺基「此喻有餘涅槃」〔T34n1723 0799c23〕；智顗「內合二乘涅槃·權智所為」〔T34n1718 0098a11〕
Kuiji: 「此喻有餘涅槃」 tr. “This simile represents nirvāṇa with remainder” 〔T34n1723 0799c23〕; Zhiyi: 「內合二乘涅槃·權智所為」 tr. “Inwardly it corresponds to the nirvāṇa of the two vehicles and is produced by provisional wisdom” 〔T34n1718 0098a11〕
寶所（珍寶處）
險道盡處之寶藏；喻一佛乘、佛果究竟
The treasure at the end of the perilous road; it represents the One Buddha-Vehicle and the ultimate buddha-fruit.
窺基「大般涅槃佛果位也」〔T34n1723 0799b17〕；智顗「究竟則以極果為寶所」〔T34n1718 0102c13〕
Kuiji: 「大般涅槃佛果位也」 tr. “the stage of the buddha-fruit of great parinirvāṇa” 〔T34n1723 0799b17〕; Zhiyi: 「究竟則以極果為寶所」 tr. “ultimately, the supreme fruit is taken as the treasure-place” 〔T34n1718 0102c13〕
大通智勝Mahābhijñā-jñānābhibhū
久遠之佛；十六王子之父、釋迦宿世之師
The buddha of the distant past; father of the sixteen princes and Śākyamuni’s teacher in a former life.
竺法護譯作「大通眾慧」〔T09n0263 0088b24〕
Dharmarakṣa renders the name as 「大通眾慧」 tr. “Great-Penetrating Wisdom-of-the-Multitudes” 〔T09n0263 0088b24〕
三千塵點劫
喻大通智勝佛滅度之久遠，不可算數
It represents the incalculable remoteness of Great-Penetrating Wisdom-Supreme Buddha’s entry into cessation.
〔本經 0022「一塵一劫」〕（『三千塵點劫』為後世約詞·經作磨地種墨點喻）
〔本經 0022「一塵一劫」〕 tr. “[This sutra, 0022:] ‘one mote, one aeon’” — 『三千塵點劫』 tr. “three-thousand-world dust-point aeons” is a later summary expression, not wording found verbatim in the sutra; the sutra gives the simile of grinding the earth, making ink, and placing dots.
三轉十二行法輪
三轉四諦、每轉四行相共十二行；令入見修無學
The three turnings of the Four Truths, each with four aspects, making twelve; they bring beings into seeing, cultivation, and the stage beyond training.
窺基「示相轉·勸修轉·作證轉」〔T34n1723 0793b16〕；竺法護作「三轉十二事」〔T09n0263 0091c02〕
Kuiji: 「示相轉·勸修轉·作證轉」 tr. “the turning that displays the mark, the turning that exhorts to cultivation, and the turning that bears witness to realization” 〔T34n1723 0793b16〕; Dharmarakṣa has 「三轉十二事」 tr. “three turnings and twelve matters” 〔T09n0263 0091c02〕
阿彌陀Amitāyus／Amitābha
大通智勝佛第九子（西方二佛之一）；本品即其出處
The ninth son of Great-Penetrating Wisdom-Supreme Buddha, one of the two buddhas of the west; this chapter is the Lotus source for that identification.
竺法護譯作「無量壽」〔T09n0263 0092a28〕；窺基「阿彌陀云無量壽，慧命長故」〔T34n1723 0797b16〕
Dharmarakṣa renders the name as 「無量壽」 tr. “Immeasurable Life” 〔T09n0263 0092a28〕; Kuiji: 「阿彌陀云無量壽，慧命長故」 tr. “Amitābha means Immeasurable Life, because his wisdom-life is long” 〔T34n1723 0797b16〕
由旬yojana
長度單位；五百由旬喻險道全程，三百處立化城
A unit of distance. Five hundred yojanas represents the entire perilous road; the conjured city is established after three hundred.
智顗三階配〔T34n1718 0101b23〕、吉藏二階配〔T34n1721 0575b02〕（誌不判）
Zhiyi’s three-stage mapping 〔T34n1718 0101b23〕 and Jizang’s two-stage mapping 〔T34n1721 0575b02〕, recorded side by side without adjudication
無價寶珠
親友繫於醉臥者衣裏之珠；喻昔種之大乘善根、一切智願本具不覺
The jewel the close friend fastens inside the robe of the sleeping drunk; it illustrates the great-vehicle wholesome root planted in the past and the vow to all-knowledge, inherently present yet unrecognized
窺基「大菩提心」〔T34n1723 0804c07〕；智顗「一乘實相真如智寶」〔T34n1718 0107a02〕；吉藏「大乘善根／菩提心」〔T34n1721 0581c26〕
Kuiji, 「大菩提心」 tr. “the mind of great awakening” 〔T34n1723 0804c07〕; Zhiyi, 「一乘實相真如智寶」 tr. “the wisdom-jewel of suchness, the true mark of the One Vehicle” 〔T34n1718 0107a02〕; Jizang, 「大乘善根／菩提心」 tr. “the great-vehicle wholesome root / the mind of awakening” 〔T34n1721 0581c26〕
衣珠喻（繫寶珠喻）
法華七喻⑤；繫珠、醉臥、示珠三分
The fifth of the Lotus Sutra’s seven parables; its three parts are fastening the jewel, drunken sleep, and showing the jewel
後世通稱；二疏作「繫珠譬／繫寶珠譬」〔T34n1718 0106c21·T34n1721 0581a09〕
A later conventional designation; the two commentaries use 「繫珠譬／繫寶珠譬」 tr. “parable of fastening the jewel / parable of fastening the precious jewel” 〔T34n1718 0106c21·T34n1721 0581a09〕
內祕菩薩行外現聲聞
富樓那內藏菩薩之行、外示聲聞之相；示現聲聞實菩薩
Pūrṇa inwardly conceals the bodhisattva’s practice and outwardly manifests the appearance of a śrāvaka; he appears as a śrāvaka while in truth being a bodhisattva
〔本經 0028a17〕；智顗判師弟皆明本迹〔T34n1718 0002b23〕；窺基以《攝論》化一乘釋〔T34n1723 0803a02〕
〔本經 0028a17〕 tr. “the present sutra”; Zhiyi judges that master and disciples alike reveal Origin and Trace 〔T34n1718 0002b23〕; Kuiji explains it through the emanational One Vehicle of the Compendium of the Great Vehicle 〔T34n1723 0803a02〕
法明如來
富樓那當來成佛之號
Dharma-Radiance Tathāgata, the future buddha-name of Pūrṇa
竺法護譯作「法照曜」〔T09n0263 0095c22〕；窺基「明解法義故名法明」〔T34n1723 0803a25〕
Dharmarakṣa renders it 「法照曜」 tr. “Dharma-Shining-Radiance” 〔T09n0263 0095c22〕; Kuiji says, 「明解法義故名法明」 tr. “because he clearly understands the meaning of Dharma, he is named Dharma-Radiance” 〔T34n1723 0803a25〕
普明如來
憍陳如及五百阿羅漢同號
Universal-Radiance Tathāgata, the common buddha-name of Kauṇḍinya and the five hundred arhats
竺法護譯作「普光」〔T09n0263 0096c12〕
Dharmarakṣa renders it 「普光」 tr. “Universal-Light” 〔T09n0263 0096c12〕
同記
富樓那五百千二百共同一號、俱時與記
The shared prediction: Pūrṇa, the five hundred, and the twelve hundred are given predictions under a common name at the same time
窺基引《法華論》授記六處第二〔T34n1723 0802a09〕
Kuiji, following the six places of prediction in the Treatise on the Lotus Sutra, the second 〔T34n1723 0802a09〕
學無學śaikṣa／aśaikṣa
有學位（三果四向）／無學位（阿羅漢）之聲聞
Śrāvakas at the stage of training—the three fruits and four approaches—and at the stage beyond training—arhats
窺基「趣求進習名學，進習止滿名無學」〔T34n1723 0805c12〕；智顗「研真斷惑名為學，真窮惑盡名無學」〔T34n1718 0107b21〕
Kuiji: 「趣求進習名學，進習止滿名無學」 tr. “Seeking and advancing in training is named ‘in training’; when advancement in training has ceased and reached completion, it is named ‘beyond training’” 〔T34n1723 0805c12〕. Zhiyi: 「研真斷惑名為學，真窮惑盡名無學」 tr. “Investigating the true and cutting off delusion is named ‘in training’; when the true has been exhausted and delusion has come to an end, it is named ‘beyond training’” 〔T34n1718 0107b21〕
後記
學無學共同一號、雖下根非眾所知、故後與記
Those in training and beyond training share one name; although they are of lower capacity, they are not known to the assembly, and therefore predictions are given to them later
窺基引《法華論》授記六處第三〔T34n1723 0741b10〕
The third of the six places of prediction, cited by Kuiji from the 《法華論》 Treatise on the Lotus Sutra 〔T34n1723 0741b10〕
空王佛
釋迦與阿難同時發菩提心之本師
The original teacher in whose presence Śākyamuni and Ānanda aroused the resolve for awakening at the same time
竺法護譯作「超空如來」〔T09n0263 0098b14〕；吉藏「畢竟空是諸空中之王」〔T34n1721 0583b11〕
Dharmarakṣa has 「超空如來」 tr. “Transcending-Emptiness Tathāgata” 〔T09n0263 0098b14〕. Jizang writes, 「畢竟空是諸空中之王」 tr. “Ultimate emptiness is the king among all emptinesses” 〔T34n1721 0583b11〕
密行
隱密之行，唯佛能知；羅睺羅本位高而迹現侍者
A concealed practice that the Buddha alone can know; Rāhula’s standing in origin is high, while in trace he appears as attendant
〔本經 0030a29「羅睺羅密行，唯我能知」〕；窺基以本迹釋〔T34n1723 0806b25〕；吉藏以「密行眾」判二千人〔T34n1721 0578b18〕
〔本經 0030a29「羅睺羅密行，唯我能知」〕 tr. “[The present sutra: ‘Of Rāhula’s hidden practice, I alone am able to know.’]” Kuiji explains through Origin-and-Trace 〔T34n1723 0806b25〕; Jizang classifies the two thousand as the 「密行眾」 tr. “assembly of hidden practice” 〔T34n1721 0578b18〕
山海慧自在通王Sāgaravaradharabuddhivikrīḍitābhijña
阿難當來成佛之號
Ānanda’s future buddha-name
竺法護作「海持覺娛樂神通」〔T09n0263 0098a09〕；窺基『智如海深、名如山高，持法藏、神通自在無礙』〔T34n1723 0806a08〕
Dharmarakṣa has 「海持覺娛樂神通」 tr. “Ocean-Holding Awakening-Delight Superknowledge” 〔T09n0263 0098a09〕. Kuiji writes, 『智如海深、名如山高，持法藏、神通自在無礙』 tr. “His wisdom is deep as the sea and his fame high as a mountain; he guards the Dharma treasury, and his superknowledge is sovereign and unobstructed” 〔T34n1723 0806a08〕
寶相如來Ratnaketu（系）
學無學二千人同號
The single name shared by the two thousand in training and beyond training
竺法護作「寶英」〔T09n0263 0098c27〕
Dharmarakṣa has 「寶英」 tr. “Jewel-Excellence” 〔T09n0263 0098c27〕
法師dharma-bhāṇaka
受持、讀、誦、解說、書寫（乃至供養）此經、弘傳於他者
One who receives, upholds, reads, recites, explains, and copies this sutra—and even makes offerings to it—and transmits it to others
窺基「可軌可持名法，可習可範目師……法即是師」〔T34n1723 0807b11〕；智顗「法者軌則也，師者訓匠」〔T34n1718 0108b02〕；吉藏「上弘大法、下為物師，故云法師」（藥師喻）〔T34n1721 0584a14〕
Kuiji: 「可軌可持名法，可習可範目師……法即是師」 tr. “What can serve as a standard and can be upheld is named Dharma; what can be learned and can serve as a model is designated teacher. … The Dharma itself is the teacher” 〔T34n1723 0807b11〕; Zhiyi: 「法者軌則也，師者訓匠」 tr. “Dharma is a rule and standard; teacher is one who instructs and shapes” 〔T34n1718 0108b02〕; Jizang: 「上弘大法、下為物師，故云法師」 tr. “Above, proclaiming the great Dharma; below, serving as teacher to beings—therefore called Dharma teacher,” using the medicine teacher as a simile 〔T34n1721 0584a14〕
五種／六種法師
受持・讀・誦・解說・書寫（開合異·詳目四）
Receiving and upholding · reading · reciting · explaining · copying, divided and combined differently; see Heading IV
羅什文四支〔本經 0030c09〕；智顗五〔T34n1718 0107c26〕；窺基六（加供養）〔T34n1723 0808a01〕；吉藏「無定數」〔T34n1721 0584a22〕
Kumārajīva’s text has four members 〔本經 0030c09〕; Zhiyi has five 〔T34n1718 0107c26〕; Kuiji has six, adding offerings 〔T34n1723 0808a01〕; Jizang says 「無定數」 tr. “there is no fixed number” 〔T34n1721 0584a22〕
如來使
秉如來之教、宣如來之理、行如來之事者
One who receives the Tathāgata’s teaching, proclaims the Tathāgata’s principle, and performs the Tathāgata’s work
〔本經 0030c28〕；窺基「使者意業、遣者語業、事者身業」〔T34n1723 0808b15〕；智顗「如智照如理為事」〔T34n1718 0109b27〕
〔本經 0030c28〕; Kuiji: 「使者意業、遣者語業、事者身業」 tr. “‘Envoy’ is the karma of mind; ‘sent’ is the karma of speech; ‘work’ is the karma of body” 〔T34n1723 0808b15〕; Zhiyi: 「如智照如理為事」 tr. “Taking suchness-wisdom to illumine suchness-principle is the work” 〔T34n1718 0109b27〕
如來全身
經卷所在即如來全身舍利、法身所在
Wherever the sutra scroll is present, the Tathāgata’s full-body relic and dharma-body are present
〔本經 0031b28〕；窺基「理智二圓滿・如如如如智名法身」〔T34n1723 0809c13〕；智顗「經卷是法身舍利」〔T34n1718 0110c02〕；吉藏「堅固舍利」〔T34n1721 0586b21〕；竺法護作「全著如來舍利」〔T09n0263 0101b20〕
〔本經 0031b28〕; Kuiji: 「理智二圓滿・如如如如智名法身」 tr. “principle and knowledge are both perfect; suchness and the knowledge of suchness are named the dharma-body” 〔T34n1723 0809c13〕; Zhiyi: 「經卷是法身舍利」 tr. “the sutra scroll is the relic of the dharma-body” 〔T34n1718 0110c02〕; Jizang: 「堅固舍利」 tr. “indestructible relic” 〔T34n1721 0586b21〕; Dharmarakṣa has 「全著如來舍利」 tr. “the Tathāgata’s relics in their entirety are placed within” 〔T09n0263 0101b20〕
弘經三軌（如來室·衣·座）
滅後弘經之心地：大慈悲（室）・柔和忍辱（衣）・一切法空（座）
The inward ground for transmitting the sutra after the Buddha’s extinction: great loving-kindness and compassion (room) · gentleness and patient endurance (robe) · the emptiness of all dharmas (seat)
〔本經 0031c25「大慈悲・柔和忍辱・一切法空」〕；窺基「大慈悲有觀・衣座二空觀（生空法空）」〔T34n1723 0810b28〕；智顗配三德祕密之藏〔T34n1718 0112b10〕；吉藏「三門次第」〔T34n1721 0587b04〕（「三軌」＝後世約詞·二疏無連文）
〔本經 0031c25「大慈悲・柔和忍辱・一切法空」〕 tr. “In the present sutra at 0031c25: great loving-kindness and compassion; gentleness and patient endurance; the emptiness of all dharmas”; Kuiji: 「大慈悲有觀・衣座二空觀（生空法空）」 tr. “great loving-kindness and compassion are the contemplation of existence; robe and seat are the two contemplations of emptiness—the emptiness of the person and the emptiness of dharmas” 〔T34n1723 0810b28〕; Zhiyi correlates them with the secret treasury of the three virtues 〔T34n1718 0112b10〕; Jizang calls them 「三門次第」 tr. “three gateways in sequence” 〔T34n1721 0587b04〕. 「三軌」 tr. “three guides” is a later summary term and does not occur verbatim in the two commentaries
佛性水
鑿井喻所求之水·喻大菩提所詮之理性
The water sought in the well-digging parable, illustrating the principle disclosed in great awakening
窺基引《法華論》「喻佛性水，成大菩提故」〔T34n1723 0810a05〕；吉藏「佛性水必定近」〔T34n1721 0586c17〕
Kuiji, citing the 《法華論》 Treatise on the Lotus Sutra: 「喻佛性水，成大菩提故」 tr. “It illustrates the water of buddha-nature, because great awakening is accomplished” 〔T34n1723 0810a05〕; Jizang: 「佛性水必定近」 tr. “the water of buddha-nature must be near” 〔T34n1721 0586c17〕
多寶如來Prabhūtaratna
東方寶淨國佛·本願凡有說法華處其全身塔踊現作證
The buddha of the eastern land Jewel-Pure. His original vow is that wherever the Lotus is taught, the stūpa containing his full body will emerge and bear witness.
三譯皆意譯「多寶」〔T09n0262 0032c10〕；窺基「示現一切佛土同寶性」〔T34n1723 0812b14〕
All three translations give the meaning-translation 「多寶」 tr. “Many Treasures” 〔T09n0262 0032c10〕; Kuiji says, 「示現一切佛土同寶性」 tr. “It manifests that all buddha-lands share the same jewel-nature” 〔T34n1723 0812b14〕.
全身（舍利）
未碎之全體舍利·經卷所在即如來全身（承〈法師品〉「經即佛身」）
The entire, unfragmented relic-body. Wherever the sutra scroll abides, there is the Tathāgata’s full body, carrying forward the Chapter on the Dharma Teacher’s teaching 「經即佛身」 tr. “the sutra is the Buddha’s body.”
〔本經 0032c08〕；窺基「表佛法身全在此經」〔T34n1723 0811c24〕；智顗「全身不散則不稱支提」〔T34n1718 0112c21〕；竺法護「如來身完具一定而無缺減」〔T09n0263 0102c13〕
〔本經 0032c08〕 tr. “the present sutra”; Kuiji: 「表佛法身全在此經」 tr. “It represents that the Buddha’s dharma-body is wholly present within this sutra” 〔T34n1723 0811c24〕; Zhiyi: 「全身不散則不稱支提」 tr. “If the full body is undispersed, it is not called a caitya” 〔T34n1718 0112c21〕; Dharmarakṣa: 「如來身完具一定而無缺減」 tr. “the Tathāgata’s body, complete, settled, and without any diminution” 〔T09n0263 0102c13〕.
二佛並坐
多寶分半座·釋迦入塔並坐師子座
Many Treasures shares half his seat; Śākyamuni enters the stūpa, and the two sit together upon the lion seat.
〔本經 0033c05「分半座」〕；窺基『化非化法報四身皆為成大事』〔T34n1723 0814a03〕；智顗「二佛分座而坐」〔T34n1718 0114b07〕；吉藏「二佛共坐」〔T34n1721 0590c07〕（「並坐」＝後世約詞·二疏無連文）
〔本經 0033c05「分半座」〕 tr. “the present sutra: ‘sharing half the seat’”; Kuiji: 『化非化法報四身皆為成大事』 tr. “the four bodies—emanation, non-emanation, dharma, and reward—all act to accomplish the great matter” 〔T34n1723 0814a03〕; Zhiyi: 「二佛分座而坐」 tr. “the two buddhas divide the seat and sit” 〔T34n1718 0114b07〕; Jizang: 「二佛共坐」 tr. “the two buddhas sit together” 〔T34n1721 0590c07〕. 「並坐」 tr. “seated together” is a later summary term and does not occur as a continuous expression in the two commentaries.
分身諸佛
釋迦十方說法之化佛·集則塔開
Śākyamuni’s emanation buddhas teaching throughout the ten directions. When they have gathered, the stūpa opens.
〔本經 0032c24〕；窺基「此召化佛……身無異他即我身」〔T34n1723 0812b31・0812c03〕；吉藏「本一迹多」〔T34n1721 0589b24〕
〔本經 0032c24〕 tr. “the present sutra”; Kuiji: 「此召化佛……身無異他即我身」 tr. “This summons the emanation buddhas. … Their bodies do not differ; the other is precisely my body” 〔T34n1723 0812b31・0812c03〕; Jizang: 「本一迹多」 tr. “the original is one, the traces many” 〔T34n1721 0589b24〕.
三變土（田）
娑婆三度變淨以容分身佛·移天人置他土
The Sahā world is transformed into purity three times to make room for the emanation buddhas; devas and humans are moved to other lands.
〔本經 0033a09〕；窺基「初變表至聲聞……一乘位極」〔T34n1723 0813a15〕；智顗「三變土淨」配三昧三惑〔T34n1718 0114a28〕；吉藏「三變土」表三根三乘〔T34n1721 0590a23〕（「土田」＝後世約詞）
〔本經 0033a09〕 tr. “the present sutra”; Kuiji: 「初變表至聲聞……一乘位極」 tr. “the first transformation represents reaching the hearers … the culmination of the stage of the One Vehicle” 〔T34n1723 0813a15〕; Zhiyi correlates 「三變土淨」 tr. “the three transformations of the lands into purity” with three meditative concentrations and three afflictions 〔T34n1718 0114a28〕; Jizang reads 「三變土」 tr. “the three transformations of the lands” as representing beings of three capacities and the Three Vehicles 〔T34n1721 0590a23〕. 「土田」 tr. “lands and fields” is a later summary term.
六難九易
神通諸事未為難／惡世持說此經是則為難
Feats of supernormal power are “not yet difficult”; upholding and teaching this sutra in an evil age are “indeed difficult.”
〔本經 0034a16 重頌〕；窺基「十九頌對比勝劣。中分六」〔T34n1723 0814b21〕；吉藏「六種難事」配六種不信人〔T34n1721 0591a19〕（「六難九易」＝後世約詞·二疏無此連文）
〔本經 0034a16 重頌〕 tr. “the repeated verse of the present sutra”; Kuiji: 「十九頌對比勝劣。中分六」 tr. “nineteen stanzas contrast superior and inferior in six sequences” 〔T34n1723 0814b21〕; Jizang correlates 「六種難事」 tr. “six kinds of difficult act” with six kinds of unbelieving person 〔T34n1721 0591a19〕. 「六難九易」 tr. “six difficult and nine easy acts” is a later summary term and does not occur as a continuous expression in either commentary.
提婆達多Devadatta
佛之堂弟（斛飯王子）·過去世為佛說《法華》之師·授記天王如來
The Buddha’s cousin, the son of King Droṇodana; in a past life, the teacher who taught the Lotus to the Buddha; predicted to become Heavenly King Tathāgata
窺基「提婆天也、達多授也……故名天授」〔T34n1723 0815a20〕；智顗「天／天熱」〔T34n1718〕；竺法護作「調達」〔T09n0263 0105b19〕
Kuiji: 「提婆天也、達多授也……故名天授」 tr. “Deva means heaven, datta means given … therefore he is named Heaven-Given” 〔T34n1723 0815a20〕; Zhiyi: 「天／天熱」 tr. “heaven / heavenly heat” 〔T34n1718〕; Dharmarakṣa renders the name 「調達」 tr. “Devadatta” 〔T09n0263 0105b19〕
無怨記
與提婆達多記·所以示佛世尊無怨惡
The prediction given to Devadatta, showing that the Buddha, the World-Honored One, bears no resentment or malice
窺基引《法華論》六記第四〔T34n1723 0815a14〕
Kuiji cites the fourth of the six predictions in the Treatise on the Lotus Sutra 〔T34n1723 0815a14〕
龍女成佛
娑竭羅龍王女八歲·剎那發心·變男·往南方無垢世界成佛
The dragon king Sāgara’s eight-year-old daughter; arouses the mind in an instant; becomes a man; goes to the Stainless World in the south and becomes a buddha
〔本經 0035b15〕；窺基「第四發心、化為龍女……勸獎眾人非為實爾」〔T34n1723 0816c10〕；智顗「龍女明圓……一念坐道場成佛不虛」〔T34n1718 0117a05・0117a20〕；吉藏「歎經速疾力……剎那成佛」〔T34n1721 0592b12〕
〔本經 0035b15〕 tr. “the present sutra, 0035b15”; Kuiji: 「第四發心、化為龍女……勸獎眾人非為實爾」 tr. “the fourth arousal of mind, appearing in the form of a dragon girl … encouraging the assembly; it was not literally so” 〔T34n1723 0816c10〕; Zhiyi: 「龍女明圓……一念坐道場成佛不虛」 tr. “the dragon girl reveals the perfect … in one thought she sits at the place of awakening; her buddhahood is not false” 〔T34n1718 0117a05・0117a20〕; Jizang: 「歎經速疾力……剎那成佛」 tr. “praising the sutra’s swift power … becoming a buddha in an instant” 〔T34n1721 0592b12〕
女身五障
女身不得作梵天王・帝釋・魔王・轉輪聖王・佛身
A woman’s body cannot become a Brahmā king, Śakra, a Māra king, a wheel-turning sage-king, or attain the body of a buddha
〔本經 0035c09〕；窺基引《超日明三昧經》三事隔五事礙〔T34n1723 0816c31〕；智顗作「五礙」〔T34n1718 0117a17〕；竺法護作「五位」〔T09n0263 0106a12〕
〔本經 0035c09〕 tr. “the present sutra, 0035c09”; Kuiji cites the “three separations and five hindrances” of the 《超日明三昧經》 〔T34n1723 0816c31〕; Zhiyi writes 「五礙」 tr. “five hindrances” 〔T34n1718 0117a17〕; Dharmarakṣa writes 「五位」 tr. “five stations” 〔T09n0263 0106a12〕
違緣善友
提婆以逆行（違緣）成佛之善友·顯持經不問怨親
Devadatta as a good friend through the adverse condition of contrary conduct; showing that one who upholds the sutra is a good friend without distinguishing enemy from kin
窺基「不問怨親皆是善友」〔T34n1723 0815b04〕；吉藏「違方便……惡是方便善為真實」〔T34n1721 0591b29〕
Kuiji: 「不問怨親皆是善友」 tr. “without distinguishing enemy from kin, all are good friends” 〔T34n1723 0815b04〕; Jizang: 「違方便……惡是方便善為真實」 tr. “skillful means through opposition … evil is skillful means; good is real” 〔T34n1721 0591b29〕
天王如來
提婆達多當來成佛之號·世界名天道
The name of the buddha Devadatta will become; his world is named Heavenly Path
三譯授記佛號皆「天王如來」〔T09n0262 0035a02〕；竺法護世界名「天衢」〔T09n0263 0105b26〕
All three translations give the predicted buddha-name as 「天王如來」 tr. “Heavenly King Tathāgata” 〔T09n0262 0035a02〕; Dharmarakṣa names the world 「天衢」 tr. “Heavenly Thoroughfare” 〔T09n0263 0105b26〕
持（勸持）
住令不壞·統攝書寫供養乃至修行十行·令法久住
Causing the Dharma to remain and not be destroyed; gathering the ten practices, from copying and making offerings through practicing; causing the Dharma to remain long
窺基「持通十行……此品唯明能持」〔T34n1723 0817b13〕；智顗「奉命弘經名持・重勸名勸持」〔T34n1718 0117b01〕；世親《法華論》本論作「勸持品，以身勸故」〔T34n1723 0818b03〕
Kuiji: 「持通十行……此品唯明能持」 tr. “Upholding extends through the ten practices … this chapter clarifies only those who uphold” 〔T34n1723 0817b13〕; Zhiyi: 「奉命弘經名持・重勸名勸持」 tr. “Receiving the command and propagating the sutra is named upholding; being exhorted again is named exhortation to uphold” 〔T34n1718 0117b01〕; Vasubandhu’s root 《法華論》 has 「勸持品，以身勸故」 tr. “Chapter on Exhortation to Uphold, because the exhortation is made with the body” 〔T34n1723 0818b03〕
摩訶波闍波提（憍曇彌）Mahāprajāpatī／Gautamī
佛姨母·授記一切眾生喜見如來
The Buddha’s maternal aunt, predicted to become Joy-to-Behold for All Sentient Beings Tathāgata
〔本經 0036a12〕；窺基「喬答摩……於女聲中呼作喬答彌」〔T34n1723 0818a15〕；竺法護作「大敬逵・瞿曇彌」〔T09n0263 0106b14〕；吉藏「憍曇是姓，翻為埿土，彌者女」〔T34n1721 0593a28〕
〔本經 0036a12〕; Kuiji: 「喬答摩……於女聲中呼作喬答彌」 tr. “Gautama … when addressed in the feminine is called Gautamī” 〔T34n1723 0818a15〕; Dharmarakṣa has 「大敬逵・瞿曇彌」 tr. “Great Reverence; Gautamī” 〔T09n0263 0106b14〕; Jizang: 「憍曇是姓，翻為埿土，彌者女」 tr. “Gautama is the clan-name and is translated as ‘clay’; mī marks the feminine” 〔T34n1721 0593a28〕
耶輸陀羅Yaśodharā
羅睺羅母·授記具足千萬光相如來
Rāhula’s mother, predicted to become Fully Endowed with Ten Million Radiant Marks Tathāgata
〔本經 0036a24〕；竺法護作「名聞」〔T09n0263 0106b27〕
〔本經 0036a24〕; Dharmarakṣa has 「名聞」 tr. “renown” 〔T09n0263 0106b27〕
阿練若araṇya
寂靜修行處（三類強敵之三＝詐現此德者）
A secluded place of practice; among the three kinds of powerful enemies, the third is one who falsely displays this quality
〔本經 0036b27〕；窺基「梵云阿練若，此云閑寂處，離村一俱盧舍」〔T34n1723 0818b27〕；智顗「阿蘭若此翻無事」〔T34n1718〕；竺法護意譯「處寂・入燕」〔T09n0263〕
〔本經 0036b27〕; Kuiji: 「梵云阿練若，此云閑寂處，離村一俱盧舍」 tr. “In Sanskrit, araṇya; here it means a quiet place, one krośa distant from a village” 〔T34n1723 0818b27〕; Zhiyi: 「阿蘭若此翻無事」 tr. “Araṇya is translated here as free from affairs” 〔T34n1718〕; Dharmarakṣa translates the meaning as 「處寂・入燕」 tr. “dwelling in seclusion; entering retreat” 〔T09n0263〕
忍辱鎧
以忍辱為護身之甲·惡世弘經所被
Patient endurance as protective armor, put on when propagating the sutra in the evil age
〔本經 0036c16〕；窺基「鎧＝甲」〔T34n1723 0818c10〕；智顗判藏・別・圓三鎧『念佛為鎧，一鎧一切鎧即圓教鎧』〔T34n1718 0118a18〕
〔本經 0036c16〕; Kuiji: 「鎧＝甲」 tr. “‘Armor’ means protective armor” 〔T34n1723 0818c10〕; Zhiyi distinguishes three armors, those of the Tripiṭaka, Separate, and Perfect teachings: 『念佛為鎧，一鎧一切鎧即圓教鎧』 tr. “Recollection of the Buddha is armor; one armor is every armor: this is the armor of the Perfect teaching” 〔T34n1718 0118a18〕
安樂行
惡世說經所安住之四行（身/口/意/誓願）
The four practices in which one abides when teaching the sutra in an evil age: body, speech, mind, and vow
窺基「離危怖曰安・適身心為樂・緣涉靡輟為行」〔T34n1723 0819a23〕；智顗「安名不動・樂名無受・行名無行」〔T34n1718 0118b01〕；吉藏「安住四法則便得樂故稱安樂」〔T34n1721 0594b01〕
Kuiji: 「離危怖曰安・適身心為樂・緣涉靡輟為行」 tr. “freedom from danger and fear is peace; fitness for body and mind is ease; ranging through conditions without stopping is practice” 〔T34n1723 0819a23〕; Zhiyi: 「安名不動・樂名無受・行名無行」 tr. “peace means nonmovement; ease means non-reception; practice means non-practice” 〔T34n1718 0118b01〕; Jizang: 「安住四法則便得樂故稱安樂」 tr. “because abiding in the four dharmas brings ease, it is called peaceful and easy” 〔T34n1721 0594b01〕
四安樂行
三家四行名異·並錄不判
The names of the four practices differ among the three houses; recorded side by side without adjudication
窺基「正身・正語・意離惡自利・心修善利他」〔T34n1723 0819b11〕；智顗「止觀慈悲，導三業及誓願」〔T34n1718 0119a19〕；吉藏「空寂・無憍慢・離嫉妬・慈悲（依竺道生）」〔T34n1721 0594a17〕
Kuiji: 「正身・正語・意離惡自利・心修善利他」 tr. “proper body, proper speech, mind abandoning evils for one’s own benefit, heart cultivating wholesome dharmas for the benefit of others” 〔T34n1723 0819b11〕; Zhiyi: 「止觀慈悲，導三業及誓願」 tr. “calming, contemplation, loving-kindness, and compassion guiding the three karmas and vow” 〔T34n1718 0119a19〕; Jizang, following Daosheng: 「空寂・無憍慢・離嫉妬・慈悲」 tr. “empty quiescence, without arrogance, abandoning jealousy, loving-kindness and compassion” 〔T34n1721 0594a17〕
行處·親近處
菩薩應行之境（行處）與應親近／遠離之對象（親近處，含十不親近＋觀空第二親近處）
The sphere a bodhisattva should practice in, and the people and situations to approach or avoid; the latter includes the ten kinds not to approach and the second sphere of association’s contemplation of emptiness
〔本經 0037a15〕；窺基科身安樂行為行處＋親近處；智顗「詣理略說名行處・附事廣說名近處」〔T34n1718 0119b25〕（智顗作「近處」）；吉藏「行處已入理・近處未入理」〔T34n1721 0594c22〕
〔本經 0037a15〕 tr. “the present sutra at 0037a15”; Kuiji divides the peaceful practice of the body into the sphere of conduct and the sphere of association. Zhiyi: 「詣理略說名行處・附事廣說名近處」 tr. “briefly stated as reaching principle, it is the sphere of conduct; broadly stated in connection with phenomena, it is the sphere of approach” 〔T34n1718 0119b25〕—Zhiyi writes 「近處」 tr. “sphere of approach.” Jizang: 「行處已入理・近處未入理」 tr. “the sphere of conduct has already entered principle; the sphere of approach has not yet entered principle” 〔T34n1721 0594c22〕
如實相tathatā（系）
諸法真實之相·二空門所顯如來藏空性
The true aspect of all dharmas; the emptiness-nature of the tathāgatagarbha revealed through the two gateways of emptiness
〔本經 0037a19〕；窺基「其如來藏名為空性」〔T34n1723 0820b02〕；竺法護作「自然相諸法本無」〔T09n0263 0107b22〕
〔本經 0037a19〕 tr. “the present sutra at 0037a19”; Kuiji: 「其如來藏名為空性」 tr. “this tathāgatagarbha is named the emptiness-nature” 〔T34n1723 0820b02〕; Dharmarakṣa has 「自然相諸法本無」 tr. “the natural aspect, that all dharmas are fundamentally nonexistent” 〔T09n0263 0107b22〕
髻中明珠（髻珠）
轉輪王頂髻中久護之珠·喻《法華》第一之說·末後乃與
The jewel long guarded in the wheel-turning king’s topknot; it figures the 《法華》 Lotus as the foremost teaching, bestowed only at the end
〔本經 0038c28〕；窺基「明珠即是法華大乘，是佛心首所持」〔T34n1723 0824c12〕；智顗「明珠譬中道智・解髻即開權與珠即顯實」〔T34n1718 0123c12〕；吉藏『唯佛究盡一乘妙法』〔T34n1721 0598b15〕（「髻珠」＝後世約詞·二疏作「髻中明珠」）
〔本經 0038c28〕 tr. “the present sutra at 0038c28”; Kuiji: 「明珠即是法華大乘，是佛心首所持」 tr. “the bright jewel is the great vehicle of the Lotus, held at the crown of the Buddha’s mind” 〔T34n1723 0824c12〕; Zhiyi: 「明珠譬中道智・解髻即開權與珠即顯實」 tr. “the bright jewel figures the knowledge of the middle way; unbinding the topknot is opening the provisional and giving the jewel is revealing the real” 〔T34n1718 0123c12〕; Jizang: 『唯佛究盡一乘妙法』 tr. “only a buddha completely fathoms the wondrous Dharma of the One Vehicle” 〔T34n1721 0598b15〕. 「髻珠」 tr. “topknot-jewel” is a later summary term; the two commentaries use 「髻中明珠」 tr. “bright jewel in the topknot”
從地踊出（涌出）
菩薩從娑婆下方虛空踊躍而出·法華後半發起之相（踊／涌字辨見目二·目八）
The sign initiating the latter half of the Lotus: bodhisattvas spring forth from the open space beneath the Sahā world. For the distinction between 踊 and 涌, see Headings II and VIII
〔本經 0039c28〕；窺基「涌謂上昇·出謂顯現」〔T34n1723 0826a13〕（判應作涌）；智顗從底本作「踊」；吉藏作「涌」
〔本經 0039c28〕; Kuiji: 「涌謂上昇·出謂顯現」 tr. “‘Emerging’ means rising upward; ‘coming forth’ means becoming manifest” 〔T34n1723 0826a13〕, judging that the graph should be 涌; Zhiyi follows the base text and uses 「踊」 tr. “emerge”; Jizang uses 「涌」 tr. “surge”
地涌菩薩（本化菩薩）
久遠所化、住娑婆下方虛空之大菩薩·彌勒不識
Great bodhisattvas transformed long ago who dwell in the open space beneath the Sahā world and are unknown to Maitreya
〔本經 0039c28〕；窺基「佛曾所化」〔T34n1723 0826a18〕；智顗「本地·常寂光土·法性淵底」〔T34n1718 0125a01／0125a04〕；吉藏『實相法身所住』〔T34n1721 0601c16〕
〔本經 0039c28〕; Kuiji: 「佛曾所化」 tr. “formerly transformed by the Buddha” 〔T34n1723 0826a18〕; Zhiyi: 「本地·常寂光土·法性淵底」 tr. “the original ground, the Land of Eternally Quiescent Light, the profound depth of dharma-nature” 〔T34n1718 0125a01／0125a04〕; Jizang: 『實相法身所住』 tr. “dwelling in the true-mark dharma-body” 〔T34n1721 0601c16〕
四導師
地涌菩薩眾之四上首唱導之師
The four foremost guides who lead the assembly of earth-emerging bodhisattvas
〔本經 0040a23〕；上行·無邊行·淨行·安立行；吉藏名義〔T34n1721 0600c06〕；竺法護作種種行·無量行·清淨行·建立行〔T09n0263 0110c24〕
〔本經 0040a23〕; 上行·無邊行·淨行·安立行 tr. “Superior Conduct, Boundless Conduct, Pure Conduct, and Firmly Established Conduct”; Jizang’s explanation of the names 〔T34n1721 0600c06〕; Dharmarakṣa has 種種行·無量行·清淨行·建立行 tr. “Manifold Conduct, Measureless Conduct, Purified Conduct, and Established Conduct” 〔T09n0263 0110c24〕
五十小劫
菩薩讚佛之時·佛神力壓縮令如半日
The time during which the bodhisattvas praise the Buddha, compressed by the Buddha’s supernormal power so that it seems like half a day
〔本經 0040a19〕；佛神力令謂如半日〔0040a21〕；竺法護作「五十中劫」·無「半日」〔T09n0263 0110c18〕
〔本經 0040a19〕; the Buddha’s power makes it seem like half a day 〔0040a21〕; Dharmarakṣa has 「五十中劫」 tr. “fifty intermediate aeons” and no 「半日」 tr. “half a day” 〔T09n0263 0110c18〕
久遠所化
地涌菩薩皆佛久遠劫來所化（此疑之答在〈壽量品〉）
All the earth-emerging bodhisattvas were transformed by the Buddha through distant aeons; the answer to this doubt is in the Chapter on the Tathāgata’s Lifespan
〔本經 0041b28「我從久遠來，教化是等眾」〕；窺基「昔來所化·非今現在伽耶」〔T34n1723 0827b09〕
〔本經 0041b28「我從久遠來，教化是等眾」〕 tr. “[In the present sutra:] ‘For a long time past, I have taught and transformed this entire assembly’”; Kuiji: 「昔來所化·非今現在伽耶」 tr. “transformed in the past, not now at Gayā” 〔T34n1723 0827b09〕
父少子老
成道近而所化久之疑喻（動執生疑·待〈壽量〉開近顯遠而解）
The simile expressing the doubt that the Buddha attained the Way recently yet transformed these bodhisattvas long ago; it stirs attachment to produce doubt and awaits the Chapter on the Tathāgata’s Lifespan to open the near and reveal the distant
〔本經 0042a14「父少而子老，舉世所不信」〕；窺基「表佛成道極近·所化德高位遠」〔T34n1723 0828a02〕；智顗引淮北諸師〔T34n1718 0126c09〕；吉藏「父少譬成道近·子老譬修行久」〔T34n1721 0602a21〕
〔本經 0042a14「父少而子老，舉世所不信」〕 tr. “[In the present sutra:] ‘The father is young and the son is old: no one in the whole world would believe it’”; Kuiji: 「表佛成道極近·所化德高位遠」 tr. “signifying that the Buddha’s attainment of the Way was exceedingly recent, while those he transformed are lofty in quality and distant in stage” 〔T34n1723 0828a02〕; Zhiyi cites the masters north of the Huai River 〔T34n1718 0126c09〕; Jizang: 「父少譬成道近·子老譬修行久」 tr. “the young father represents the recent attainment of the Way; the old son represents long practice” 〔T34n1721 0602a21〕
如來壽量
三種佛身命體之齊限；本品品名所立
The limits of the life-bases of the three kinds of buddha-body; the meaning established by the chapter title
窺基「如來者法報化身之通名，壽者所受之命，量謂齊限」〔T34n1723 0828c04〕
Kuiji: 「如來者法報化身之通名，壽者所受之命，量謂齊限」 tr. “‘Tathāgata’ is a name common to the dharma-body, reward body, and emanation body; ‘lifespan’ is the life that is received; ‘measure’ means its limit” 〔T34n1723 0828c04〕
三佛菩提／三身
應化菩提（伽耶成道之迹）· 報佛菩提（久遠壽量）· 法佛菩提（如來藏性淨涅槃）
The awakening of the response-and-emanation buddha—the trace of attaining at Gayā · the awakening of the reward buddha—the lifespan in the distant past · the awakening of the dharma buddha—the naturally pure nirvāṇa of the tathāgata-garbha
窺基 論分三段〔T34n1723 0829b04〕
Kuiji: 「論分三段，示現三佛菩提」 tr. “the Treatise divides it into three sections, revealing the threefold buddha-awakening” 〔T34n1723 0829b04〕
久遠實成
如來成佛久遠·非始於今生伽耶成道
The Tathāgata attained buddhahood in the distant past, not for the first time at Gayā in the present life
經作「我成佛已來甚大久遠」〔本經 0042c19〕；「久遠實成」四字＝後世約詞（目四誌）
The sutra says 「我成佛已來甚大久遠」 tr. “since I attained buddhahood, an exceedingly distant time has passed” 〔本經 0042c19〕. The exact four-character expression 「久遠實成」 tr. “actual attainment in the distant past” is a later summary term (Heading IV)
阿僧祇asaṃkhya
無數·無央數
Countless · immeasurable
〔本經 0042c19〕；竺法護意譯「無數」
〔本經 0042c19〕; Dharmarakṣa translates it by meaning as 「無數」 tr. “countless”
那由他nayuta
極大數目
An exceedingly large number
〔本經 0042b12〕；竺法護異譯「那術」
〔本經 0042b12〕; Dharmarakṣa’s alternate transliteration is 「那術」 tr. “nashu”
娑婆sahā
堪忍世界·此土
The world of endurance · this land
〔本經 0042b28〕；竺法護異譯「忍界」
〔本經 0042b28〕; Dharmarakṣa’s alternate rendering is 「忍界」 tr. “world of endurance”
非實非虛·非如非異
法身離生滅住變四相之相
The dharma-body is apart from the four marks of arising, extinction, abiding, and change
經自語〔本經 0042c14〕；窺基離四相讀〔0831a04〕；智顗中道讀〔T34n1718 0132a26〕；吉藏雙非讀
The sutra’s own words 〔本經 0042c14〕; Kuiji reads them as freedom from the four marks 〔0831a04〕; Zhiyi reads them as the middle way 〔T34n1718 0132a26〕; Jizang reads them as the double negation
舍利śarīra
佛滅後所遺靈骨
The bodily relics left after a buddha’s extinction
〔本經 偈「廣供養舍利」〕
The verse in the present sutra says 「廣供養舍利」 tr. “make extensive offerings to the relics”
無生法忍anutpattika-dharma-kṣānti（系）
於無生之理智證印可·此品配三性三無生·得者初地
Confirmatory realization, through wisdom, of the principle of non-arising; in this chapter it is aligned with the threefold non-arising of the three natures and assigned to the first ground
〔本經 0044a09〕；窺基「三無生：遍計名相無生・依他自然無生・圓成惑苦無生」〔T34n1723 0834a22〕（配初地）；竺法護作「不起法忍」〔T09n0263 0115b17〕
〔本經 0044a09〕 tr. “the present sutra, 0044a09”; Kuiji: 「三無生：遍計名相無生・依他自然無生・圓成惑苦無生」 tr. “threefold non-arising: non-arising of names and marks in the wholly-imagined; non-arising of itself in the other-dependent; non-arising of affliction and suffering in the perfectly-accomplished” 〔T34n1723 0834a22〕, aligned with the first ground; Dharmarakṣa has 「不起法忍」 tr. “forbearance of dharmas not arising” 〔T09n0263 0115b17〕
十二品類得益
聞壽量現前所得十二等差·三家判位異
Twelve gradations of present attainment upon hearing the lifespan; the three houses classify their stages differently
〔本經 0044a09–24〕；窺基六門依位＋五門依生·隨義配地〔T34n1723 0834a14〕；吉藏「十二位」（聖十一＋地前一）〔T34n1721 0610c15〕
〔本經 0044a09–24〕 tr. “the present sutra, 0044a09–24”; Kuiji has six gateways according to stage plus five according to births, matching the grounds according to meaning 〔T34n1723 0834a14〕; Jizang has 「十二位」 tr. “twelve stages,” eleven noble stages plus one below the grounds 〔T34n1721 0610c15〕
一念信解
聞佛壽命乃至一念之信解·功德無量
Trust and understanding brought forth for even a single thought upon hearing the Buddha’s lifespan; its merit is immeasurable
〔本經 0044c19〕；功德超行五度（除般若）；竺法護「發意頃生快心篤信」〔T09n0263 0116a28〕
〔本經 0044c19〕 tr. “the present sutra, 0044c19”; its merit surpasses the practice of five perfections, with wisdom excluded; Dharmarakṣa has 「發意頃生快心篤信」 tr. “in the moment of bringing forth the resolve, giving rise to a joyful heart and firm trust” 〔T09n0263 0116a28〕
現在四信
佛在世聞經之四等信解（天台判·配聞思修）
Tiantai’s four gradations of trust and understanding while hearing the sutra in the Buddha’s presence, aligned with hearing, reflection, and cultivation
智顗「一念信解・略解言趣・廣為他說・深信觀成」〔T34n1718 0137b18〕（「在世四信」＝後世約詞）
Zhiyi: 「一念信解・略解言趣・廣為他說・深信觀成」 tr. “a single thought of trust and understanding; briefly understanding the intent of the words; teaching it widely to others; deep trust with contemplation accomplished” 〔T34n1718 0137b18〕. 「在世四信」 tr. “four faiths while the Buddha is in the world” is a later summary term
滅後五品
佛滅後修行之五等（天台外凡五品·此品為其本據）
Tiantai’s five gradations of practice after the Buddha’s extinction, the five grades of an outer ordinary person; this chapter is their scriptural basis
智顗「直起隨喜心・加自受持讀誦・加勸他受持讀誦・加兼行六度・加正行六度」〔T34n1718 0138a08〕·位十信前六根清淨〔0138b06〕（「五品弟子位」＝後世約詞）
Zhiyi: 「直起隨喜心・加自受持讀誦・加勸他受持讀誦・加兼行六度・加正行六度」 tr. “directly bringing forth a heart of rejoicing; additionally accepting, upholding, reading, and reciting oneself; additionally encouraging others to accept, uphold, read, and recite; additionally practicing the six perfections as well; additionally practicing the six perfections properly” 〔T34n1718 0138a08〕; their stage is before the ten faiths, at purification of the six faculties 〔0138b06〕. 「五品弟子位」 tr. “the stage of the five grades of disciples” is a later summary term
除般若
校量所比之五度不含般若（般若最勝·不入比較）
The five perfections used in the comparison do not include wisdom; because wisdom is the most excellent, it does not enter the comparison
〔本經 0044c25〕；窺基「一乘體有為慧無為智·般若最勝故除」〔T34n1723 0834c17〕；竺法護「五度無極」框無「除」〔T09n0263 0116b02〕
〔本經 0044c25〕 tr. “the present sutra, 0044c25”; Kuiji: 「一乘體有為慧無為智·般若最勝故除」 tr. “the substance of the One Vehicle is conditioned wisdom and unconditioned knowledge; wisdom is excluded because it is the most excellent” 〔T34n1723 0834c17〕; Dharmarakṣa’s 「五度無極」 tr. “five unsurpassed perfections” framework has no character meaning “exclude” 〔T09n0263 0116b02〕
隨喜anumodana（系）
聞法順從忻悅·此品之體（三家訓各異·誌不判）
Following in accord and becoming glad on hearing the Dharma; the substance of this chapter. The three houses explain it differently; their readings are recorded without adjudication
〔本經 0046b23〕；窺基「隨者順從之名，喜者忻悅之稱」〔T34n1723 0836b09〕；智顗「隨順事理・慶己慶人」〔T34n1718 0138b18〕；吉藏「隨順二權二實體用」〔T34n1721 0613a17〕；竺法護作「勸助」「代喜」〔T09n0263 0118a05／0118a12〕
〔本經 0046b23〕; Kuiji: 「隨者順從之名，喜者忻悅之稱」 tr. “Following is a name for following in accord; joy is a designation for gladness” 〔T34n1723 0836b09〕; Zhiyi: 「隨順事理・慶己慶人」 tr. “following phenomena and principle, celebrating oneself and celebrating others” 〔T34n1718 0138b18〕; Jizang: 「隨順二權二實體用」 tr. “following in accord with the substance and function of the two provisional and the two real” 〔T34n1721 0613a17〕; Dharmarakṣa uses 「勸助」「代喜」 tr. “encouragement and assistance” and “rejoicing on another’s behalf” 〔T09n0263 0118a05／0118a12〕
五十展轉
隨喜輾轉相教至第五十人（「五十展轉」連文＝後世約詞·二疏皆無）
Joyful acceptance and instruction passed in turn until the fiftieth person. The exact sequence 五十展轉 is a later summary term and occurs in neither commentary
經文「如是展轉，至第五十」〔本經 0046c04〕；智顗橫豎二解〔T34n1718 0139a03〕；吉藏親聞傳聞判〔T34n1721 0614a20〕；竺法護無此數〔品段零命中〕
The sutra has 「如是展轉，至第五十」 tr. “in this way it is transmitted in turn until it reaches the fiftieth person” 〔本經 0046c04〕; Zhiyi gives horizontal and vertical explanations 〔T34n1718 0139a03〕; Jizang distinguishes direct from transmitted hearing 〔T34n1721 0614a20〕; Dharmarakṣa lacks this number 〔品段零命中〕
大施主
校量之所比：八十年財施＋令得四果
The object used for comparison: eighty years of material giving followed by enabling all to attain the four fruits
〔本經 0046c12〕；窺基科「所挍量境」四門（生數類・所施具・年歲・得道）〔T34n1723 0836b26〕
〔本經 0046c12〕; Kuiji’s outline, 「所挍量境」 tr. “the object used for comparison,” has four gateways—number and types of beings, what is given, number of years, and attainment of the path 〔T34n1723 0836b26〕
阿羅漢道arhat（系）
聲聞第四果·大施主所令得（校量所比之極）
The fourth fruit of the śrāvaka path; the great benefactor enables the beings to attain it, making it the utmost object of comparison
〔本經 0046c18〕；竺法護作「無著」〔T09n0263 0118a27·「阿羅漢」品段零命中〕
〔本經 0046c18〕; Dharmarakṣa uses 「無著」 tr. “non-attachment” 〔T09n0263 0118a27·「阿羅漢」品段零命中〕 tr. “[the term ‘arhat’ has zero occurrences in the chapter passage]”
陀羅尼菩薩dhāraṇī（系）
勸聽者轉身所共生之勝侶
The excellent companions with whom one who encourages another to listen will be born in the next life
〔本經 0047a10〕；竺法護作「總持」〔T09n0263 0118b19〕
〔本經 0047a10〕; Dharmarakṣa uses 「總持」 tr. “total retention” 〔T09n0263 0118b19〕
帝釋・梵王・轉輪聖王坐處
勸坐分座之報（窺基判世間果·非出世果）
The recompense for inviting another to sit or sharing one’s seat; Kuiji judges it a worldly, not supramundane, fruit
〔本經 0047a07〕；窺基「此據世果，非出世故」〔T34n1723 0836c21〕；竺法護「天帝・梵天床座・轉輪聖王」〔T09n0263 0119a14〕
〔本經 0047a07〕; Kuiji: 「此據世果，非出世故」 tr. “this is stated in terms of worldly fruits, for these are not supramundane” 〔T34n1723 0836c21〕; Dharmarakṣa uses 「天帝・梵天床座・轉輪聖王」 tr. “Lord of the Devas, the seat of Brahmā, and wheel-turning sage-king” 〔T09n0263 0119a14〕
六根清淨
持經五事所得六根勝用·地前凡夫依經力成
Purification of the six faculties gained through the five practices of upholding the sutra; extraordinary functions produced by the power of the sutra in ordinary beings before the grounds
〔本經 0047c07〕；《法華論》「凡夫人以經力故得勝根用未入初地」（玄贊 T34n1723 0837c32 引）；三家位判各異（四善根／十信相似位／三賢）
〔本經 0047c07〕; the 《法華論》 states, 「凡夫人以經力故得勝根用未入初地」 tr. “ordinary beings, through the power of the sutra, obtain extraordinary functions of the faculties before entering the first ground,” as quoted in Kuiji’s 《玄贊》 T34n1723 0837c32; the three houses place the stage differently—four roots of goodness, stage of resemblance at the ten faiths, or the three worthies
八百·千二百功德
三根勝（耳舌意）千二百·三根劣（眼鼻身）八百·算法三家各異
Three stronger faculties—ear, tongue, and mind—have twelve hundred; three lesser faculties—eye, nose, and body—have eight hundred; the three houses calculate the numbers differently
〔本經 0047c04〕；窺基今四釋（十法行×四行相×三品）〔T34n1723 0837c12〕；智顗十如算法＋盈縮判〔T34n1718 0139c20／0140a01〕；吉藏十善互嚴〔T34n1721 0614c11〕；竺法護總列鼻身作千二百（與長行自異）〔T09n0263 0119a19〕
〔本經 0047c04〕; Kuiji’s four current explanations through the ten Dharma practices 〔T34n1723 0837c12〕; Zhiyi’s calculation through the ten suchnesses and his distinction of expansion and contraction 〔T34n1718 0139c20／0140a01〕; Jizang’s calculation through the mutual adornment of the ten wholesome actions 〔T34n1721 0614c11〕; Dharmarakṣa’s general list gives nose and body twelve hundred, conflicting with its own prose sections 〔T09n0263 0119a19〕
父母所生眼
分段生死之凡身肉根·非天眼而力如天眼
The physical faculty of an ordinary body in segmented birth and death; not the divine eye, yet possessing power like that of the divine eye
〔本經 0047c08〕；窺基「肉眼非通」〔T34n1723 0838a27〕；智顗「既未發真不得稱天眼……分段之身故稱父母所生」〔T34n1718 0140a16〕；吉藏「柔順忍」〔T34n1721 0615a11〕
〔本經 0047c08〕; Kuiji: 「肉眼非通」 tr. “the physical eye is not a higher knowledge” 〔T34n1723 0838a27〕; Zhiyi: 「既未發真不得稱天眼……分段之身故稱父母所生」 tr. “since the real has not yet arisen, it cannot be called the divine eye … because it is a body in segmented birth and death, it is called born of one’s parents” 〔T34n1718 0140a16〕; Jizang: 「柔順忍」 tr. “the forbearance of pliant accord” 〔T34n1721 0615a11〕
諸根互用
一根具餘根之用·十地自在／地前分得（慈恩二義）
One faculty possessing the functions of the others; complete mastery on the ten grounds or a partial share before the grounds, according to Cien’s two readings
《法華論》「於一一根中悉能具足見色聞聲知香味觸」（玄贊 0838a09 引）；窺基二義判〔0838a15／0838a21〕；智顗「六根互用根自在故」〔T34n1718 0140a02·本品段親用〕；吉藏「悟六根即是實相……所以得互用」〔T34n1721 0615a17〕
The 《法華論》 states, 「於一一根中悉能具足見色聞聲知香味觸」 tr. “each single faculty fully performs seeing forms, hearing sounds, and knowing scents, flavors, and tangible objects,” quoted in Kuiji’s 《玄贊》 0838a09; Kuiji’s two readings 〔0838a15／0838a21〕; Zhiyi: 「六根互用根自在故」 tr. “because the six faculties function through one another, because the faculties are free” 〔T34n1718 0140a02·本品段親用〕; Jizang: 「悟六根即是實相……所以得互用」 tr. “awakening to the six faculties as precisely the true mark … therefore they obtain interfunctioning” 〔T34n1721 0615a17〕
五種法師
持・讀・誦・說・寫（十種之略）
Receiving and upholding, reading, reciting, explaining, and writing—the abbreviated five among ten practices
〔本經 0047c03 受持讀誦解說書寫〕；窺基「據實法師總有十種，此略說五」〔T34n1723 0837b23〕
〔本經 0047c03 受持讀誦解說書寫〕; Kuiji: 「據實法師總有十種，此略說五」 tr. “in reality there are ten kinds of Dharma teacher in all; here five are taught in brief” 〔T34n1723 0837b23〕
常精進Nityodyukta（系）
此品受告之菩薩·名即行（常精進乃能持說）
Ever Diligent, the bodhisattva addressed in this chapter; the name itself is the practice, because one must be ever diligent to uphold and teach the sutra
〔本經 0047c03〕；窺基「名行雙符故唯偏告」〔T34n1723 0837b17〕；竺法護作「常應時」〔T09n0263 0119a18〕
〔本經 0047c03〕; Kuiji: 「名行雙符故唯偏告」 tr. “because name and practice both correspond, he alone is addressed in particular” 〔T34n1723 0837b17〕; Dharmarakṣa renders the name 「常應時」 tr. “Ever Responsive to the Time” 〔T09n0263 0119a18〕
常不輕Sadāparibhūta（系）
恒不輕人之菩薩（梵名一詞兩讀：能不輕人／常被人輕）
The bodhisattva who constantly does not slight others. A single Sanskrit name receives two readings: one who does not slight others / one who is always slighted by others
〔本經 0050c16〕；窺基「常者恒義，不輕者恭敬義」〔T34n1723 0839b23〕；智顗五重釋名〔T34n1718 0140c06〕；竺法護作「常被輕慢」〔T09n0263 0122c22·能所反向·品名人名一貫〕
〔本經 0050c16〕; Kuiji: 「常者恒義，不輕者恭敬義」 tr. “‘Always’ means constant; ‘not disparaging’ means reverence” 〔T34n1723 0839b23〕; Zhiyi’s fivefold explanation of the name 〔T34n1718 0140c06〕; Dharmarakṣa has 「常被輕慢」 tr. “Always Being Disparaged” 〔T09n0263 0122c22·active/passive reversal consistent in chapter title and personal name〕
威音王
往昔二萬億同號之佛·常不輕所值
The buddha of the distant past—two trillion successive buddhas bear the same name—encountered by Never Disparaging
〔本經 0050b29〕；窺基「顯說法華音聲如王尊勝，有大威勢」〔T34n1723 0839c13〕；竺法護作「寂趣音王」〔T09n0263 0122c07〕
〔本經 0050b29〕; Kuiji: 「顯說法華音聲如王尊勝，有大威勢」 tr. “It reveals that the sound teaching the Lotus is, like a king, honored and supreme, possessing great awesome power” 〔T34n1723 0839c13〕; Dharmarakṣa has 「寂趣音王」 tr. “King Sound of the Course of Quiescence” 〔T09n0263 0122c07〕
增上慢abhimāna（系）
未證謂證之慢·像法中有大勢力者
The pride of claiming realization where none is realized; those who wield great power in the age of the Semblance Dharma
〔本經 0050c15〕；竺法護作「憍慢自大」〔T09n0263 0122c22〕；互讀〈方便品〉五千退席
〔本經 0050c15〕; Dharmarakṣa has 「憍慢自大」 tr. “proud and self-exalting” 〔T09n0263 0122c22〕; cross-read with the withdrawal of the five thousand in 〈方便品〉 The Chapter on Skillful Means
二十千萬億偈
臨終空中所聞威音王佛法華經之量
The measure of the Lotus Sutra formerly taught by the Buddha King Awesome Sound and heard from the sky at the end of Never Disparaging’s life
〔本經 0051a04〕；吉藏「即是首盧偈也」〔T34n1721 0617b05〕；竺法護「二十頌本…億百千事」〔T09n0263 0123a13〕
〔本經 0051a04〕; Jizang: 「即是首盧偈也」 tr. “These are precisely śloka verses” 〔T34n1721 0617b05〕; Dharmarakṣa has 「二十頌本…億百千事」 tr. “twenty verse-texts … hundreds of thousands of koṭis of matters” 〔T09n0263 0123a13〕
佛性因·如來藏tathāgata-garbha（系）
深敬之所依·「皆當作佛」三家三讀之樞
The basis of profound reverence and the pivot of the three houses’ three readings of 「皆當作佛」 tr. “you shall all become buddhas”
窺基「觀他四眾具佛性因」〔T34n1723 0839b24〕·報身／法身二種如來藏〔0839c25／0839c28〕；智顗五佛性・三因〔T34n1718 0140c08／0141a10〕；吉藏正緣二因〔T34n1721 0617a04〕
Kuiji: 「觀他四眾具佛性因」 tr. “He observes that the other members of the fourfold assembly are furnished with the cause of buddha-nature” 〔T34n1723 0839b24〕, and the two kinds of tathāgata-garbha, reward body and dharma body 〔0839c25／0839c28〕; Zhiyi’s five buddha-natures and three causes 〔T34n1718 0140c08／0141a10〕; Jizang’s direct and conditioning causes 〔T34n1721 0617a04〕
跋陀婆羅Bhadrapāla（系）
昔輕賤四眾今會不退轉五百菩薩之首
Foremost among the five hundred bodhisattvas in the present assembly who, in the past, belonged to the fourfold assembly that despised Never Disparaging and who are now irreversible from awakening
〔本經 0051b03〕；竺法護作「颰陀和」〔T09n0263 0123b22〕
〔本經 0051b03〕; Dharmarakṣa has 「颰陀和」 tr. “Bhadrapāla” 〔T09n0263 0123b22〕
如來神力tathāgata-ṛddhi（系）
佛現大神力以勸信付囑·數三家異（八／十／五）
The Buddha displays great supernormal powers to encourage trust and entrust the Dharma; the three houses assign different numbers—eight, ten, and five
〔本經 0051c18〕；窺基「妙用無方曰神，威勢能摧為力」〔T34n1723 0841a21〕·八神力〔0841b18〕；智顗「神名不測，力名幹用」·十神力〔T34n1718 0141c06〕；吉藏五種神力〔T34n1721 0618b03〕；竺法護作「神足」〔T09n0263 0124a12〕
〔本經 0051c18〕 tr. “[the present sutra, 0051c18]”; Kuiji: 「妙用無方曰神，威勢能摧為力」 tr. “Wondrous functioning without fixed direction is called supernormal, and awe-inspiring power able to subdue is called strength” 〔T34n1723 0841a21〕; eight supernormal powers 〔0841b18〕; Zhiyi: 「神名不測，力名幹用」 tr. “Supernormal means beyond fathoming; strength means effective functioning,” and ten supernormal powers 〔T34n1718 0141c06〕; Jizang’s five kinds of supernormal powers 〔T34n1721 0618b03〕; Dharmarakṣa has 「神足」 tr. “supernormal feet” 〔T09n0263 0124a12〕
廣長舌
出舌上至梵世·表出言諦實不妄語
The tongue extends upward to the Brahmā world, signifying that the words spoken are true and not false
〔本經 0051c18〕；窺基引《法華論》婆羅城緣「凡舌至鼻際尚不妄語」〔T34n1723 0841c21〕；竺法護作「舌神根」〔T09n0263 0124c01〕
〔本經 0051c18〕 tr. “[the present sutra, 0051c18]”; Kuiji cites the 《法華論》 account from the city of Vārāṇasī: 「凡舌至鼻際尚不妄語」 tr. “Even an ordinary person whose tongue reaches the tip of the nose does not speak falsely” 〔T34n1723 0841c21〕; Dharmarakṣa has 「舌神根」 tr. “the supernormal faculty of the tongue” 〔T09n0263 0124c01〕
謦欬彈指
二音遍十方·將語付法之相（竺法護唯彈指單音）
The two sounds reach throughout the ten directions; they are signs that the Buddha is about to speak and entrust the Dharma. Dharmarakṣa preserves only the single sound of snapping the fingers
〔本經 0051c23〕；窺基「論云謦咳者說偈令聞·彈指令覺悟進修」〔T34n1723 0842a06〕；竺法護謦欬缺〔品段零〕
〔本經 0051c23〕 tr. “[the present sutra, 0051c23]”; Kuiji: 「論云謦咳者說偈令聞·彈指令覺悟進修」 tr. “The Treatise says that clearing the throat means speaking the verse so that it will be heard, while snapping the fingers causes awakening so that beings advance in practice” 〔T34n1723 0842a06〕; clearing the throat is absent from Dharmarakṣa 〔品段零〕 tr. “[zero occurrences in the chapter section]”
四句要法
所有之法・自在神力・祕要之藏・甚深之事·三家配義異
All the dharmas possessed, free and unobstructed supernormal powers, treasuries of secret essentials, and exceedingly profound matters; the three houses assign different meanings
〔本經 0052a17〕；窺基平釋四目〔T34n1723 0842a26〕；智顗結四妙〔T34n1718 0142a25〕；吉藏略明四句〔T34n1721 0618c14〕；竺法護六個四字〔T09n0263 0124b16〕
〔本經 0052a17〕 tr. “[the present sutra, 0052a17]”; Kuiji’s plain explanation under four headings 〔T34n1723 0842a26〕; Zhiyi gathers the four wondrous dimensions 〔T34n1718 0142a25〕; Jizang briefly explains the four statements 〔T34n1721 0618c14〕; Dharmarakṣa has six four-character units 〔T09n0263 0124b16〕
南無namas（系）
歸命・皈依·諸天向娑婆之唱（竺法護不用音寫）
Entrusting one’s life and taking refuge; the devas’ proclamation toward Sahā. Dharmarakṣa does not use the transliteration
〔本經 0052a09〕；竺法護義譯「稽首歸命」〔T09n0263 0124b05〕
〔本經 0052a09〕 tr. “[the present sutra, 0052a09]”; Dharmarakṣa translates the meaning as 「稽首歸命」 tr. “bowing the head and entrusting one’s life” 〔T09n0263 0124b05〕
上行Viśiṣṭacāritra（系）
付囑正對之本化菩薩
The principal bodhisattva to whom the entrustment is addressed
〔本經 0052a13〕；地涌四導師之首；竺法護作「諸異行」〔T09n0263 0124b12·無專名〕
〔本經 0052a13〕 tr. “[the present sutra, 0052a13]”; foremost of the four leaders of the bodhisattvas emerging from the earth; Dharmarakṣa has 「諸異行」 tr. “those of different practices” 〔T09n0263 0124b12·無專名〕 tr. “[without the proper name]”
囑累parīndanā（系）
佛以手摩頂再三付託此經令護持流通
The Buddha touches the crowns by hand and repeatedly entrusts this sutra so that it will be protected, upheld, and circulated
〔本經 0052c04〕；窺基「囑謂付託，累謂重疊，再三付託令其護持」〔T34n1723 0842b25〕；智顗三義（聖旨／敬順／授受）〔T34n1718 0142b21〕；吉藏「囑謂付囑，累謂憑累」〔T34n1721 0619a13〕
〔本經 0052c04〕; Kuiji: 「囑謂付託，累謂重疊，再三付託令其護持」 tr. “‘Entrust’ means to give in trust; ‘repeatedly’ means repetition: the Dharma is given in trust again and again so that they will protect and uphold it” 〔T34n1723 0842b25〕; Zhiyi’s three senses—sage’s command, reverent compliance, giving and receiving 〔T34n1718 0142b21〕; Jizang: 「囑謂付囑，累謂憑累」 tr. “‘Entrust’ means entrusting; ‘repeatedly’ means relying repeatedly” 〔T34n1721 0619a13〕
摩頂
佛右手三反摩諸菩薩頂·身業付囑
The Buddha’s right hand touches the crowns of the bodhisattvas three times · bodily enactment of entrustment
〔本經 0052c04〕；窺基「摩頂令行付囑」〔T34n1723 0842b19〕；智顗『權智手摩實智頂』〔T34n1718 0142c01〕；竺法護作「著其右掌·舉手下之以為念識」〔T09n0263 0134a23·摩頂母題缺〕
〔本經 0052c04〕; Kuiji: 「摩頂令行付囑」 tr. “touching the crowns charges them to carry out the entrustment” 〔T34n1723 0842b19〕; Zhiyi: 『權智手摩實智頂』 tr. “the hand of provisional wisdom touches the crown of real wisdom” 〔T34n1718 0142c01〕; Dharmarakṣa has 「著其右掌·舉手下之以為念識」 tr. “placed upon his right palm; raising his hand and lowering it as a sign to be remembered” 〔T09n0263 0134a23·摩頂母題缺〕 (the crown-touching motif is absent)
三智
佛之智慧・如來智慧・自然智慧·三家配義全異
The Buddha’s wisdom · the Tathāgata’s wisdom · natural wisdom; the three houses align their meanings differently
〔本經 0052c14〕；窺基佛智＝種智／如來智＝一切智／自然智二釋〔T34n1723 0842c22〕；智顗一切智／道種智／一切種智〔T34n1718 0142c13〕；吉藏照有慧／照空慧／無功用慧〔T34n1721 0619b11〕；竺法護自然→「自在之慧」〔T09n0263 0134a27〕
〔本經 0052c14〕; Kuiji: Buddha-wisdom as all-kinds-of-knowledge, Tathāgata-wisdom as all-knowledge, natural wisdom with two explanations 〔T34n1723 0842c22〕; Zhiyi: all-knowledge, knowledge of paths and modes, the knowledge of all modes 〔T34n1718 0142c13〕; Jizang: wisdom illuminating existence, wisdom illuminating emptiness, unprompted wisdom 〔T34n1721 0619b11〕; Dharmarakṣa has 「自在之慧」 tr. “sovereign wisdom” for natural wisdom 〔T09n0263 0134a27〕
自然智
無師自然而得之智·三智之第三
Wisdom attained naturally, without a teacher · the third of the three wisdoms
〔本經 0052c14〕；窺基「此二任運，無師而得，名自然智」〔T34n1723 0842c22〕；竺法護作「自在之慧」〔T09n0263 0134a27〕
〔本經 0052c14〕; Kuiji: 「此二任運，無師而得，名自然智」 tr. “These two operate spontaneously and are attained without a teacher, and so are named natural wisdom” 〔T34n1723 0842c22〕; Dharmarakṣa has 「自在之慧」 tr. “sovereign wisdom” 〔T09n0263 0134a27〕
大施主
如來以三智施眾生·勸菩薩隨學勿慳
The Tathāgata gives the three wisdoms to sentient beings and admonishes the bodhisattvas to follow and learn without miserliness
〔本經 0052c15〕；窺基意業加持『佛為大施主勸勿慳』〔T34n1723 0842c17〕·引《成實論》慳五種〔0842c26〕；竺法護作「無上無極法施」〔T09n0263 0134a28·大施主名缺〕
〔本經 0052c15〕; Kuiji’s mental empowerment: 『佛為大施主勸勿慳』 tr. “the Buddha is the great donor and admonishes them not to be miserly” 〔T34n1723 0842c17〕; he cites the Satyasiddhi Treatise on five kinds of miserliness 〔0842c26〕; Dharmarakṣa has 「無上無極法施」 tr. “the unsurpassed and unlimited gift of Dharma” 〔T09n0263 0134a28·大施主名缺〕 (the designation “great donor” is absent)
餘深法
不信此經者所示之餘乘深法（三家皆非五性各別）
Other profound teachings shown to those who do not trust this sutra; none of the three houses reads the phrase as permanent assignment according to distinct five lineages
〔本經 0052c19〕；窺基「般若大乘深法調伏其心，後化此法」〔T34n1723 0843a28〕；智顗「六方便是餘而非深」〔T34n1718 0142c20〕；吉藏「餘法即是大乘」〔T34n1721 0619b27〕；竺法護作「令信樂·入尊法」〔T09n0263 0134b02·餘深法缺〕
〔本經 0052c19〕; Kuiji: 「般若大乘深法調伏其心，後化此法」 tr. “the profound Mahayana Dharma of prajna tames their minds; afterward they are transformed through this Dharma” 〔T34n1723 0843a28〕; Zhiyi: 「六方便是餘而非深」 tr. “the six skillful means are other but not profound” 〔T34n1718 0142c20〕; Jizang: 「餘法即是大乘」 tr. “the other Dharma is precisely the Great Vehicle” 〔T34n1721 0619b27〕; Dharmarakṣa has 「令信樂·入尊法」 tr. “cause them to trust and delight; enter the honored Dharma” 〔T09n0263 0134b02·餘深法缺〕 (the phrase “other profound teachings” is absent)
藥王菩薩Bhaiṣajyarāja（系）
願為藥樹療眾生身心病之菩薩·前身一切眾生憙見
The bodhisattva who vows to serve as a medicinal tree and heal the sicknesses of sentient beings’ bodies and minds; formerly the Bodhisattva Seen with Joy by All Sentient Beings
〔本經 0053a05〕；窺基「藥者能去疾之神功，王者有自在之威力」〔T34n1723 0843b25〕；智顗引《觀經》「昔名星光……號曰藥王」〔T34n1718 0143a11〕
〔本經 0053a05〕; Kuiji: 「藥者能去疾之神功，王者有自在之威力」 tr. “‘Medicine’ is the numinous efficacy that can remove sickness; ‘king’ is the majestic power of mastery” 〔T34n1723 0843b25〕; Zhiyi cites the 《觀經》: 「昔名星光……號曰藥王」 tr. “Formerly named Star-Radiance … he was named Medicine King” 〔T34n1718 0143a11〕
現一切色身三昧sarvarūpasaṃdarśana-samādhi（系）
隨眾生所樂現身之三昧·聞法華經力所得
The meditative absorption in which one manifests a body according to what sentient beings delight in; attained through the power of hearing the Lotus Sutra
〔本經 0053a26〕；窺基「初地即得、八地自在，十平等中能隨眾生所樂示現」〔T34n1723 0843c28〕；竺法護作「普現三昧」〔T09n0263 0125b04〕
〔本經 0053a26〕; Kuiji: 「初地即得、八地自在，十平等中能隨眾生所樂示現」 tr. “Attained at the first ground, mastered at the eighth; among the ten equalities, one can manifest according to what sentient beings delight in” 〔T34n1723 0843c28〕; Dharmarakṣa has 「普現三昧」 tr. “the meditative absorption of Universal Manifestation” 〔T09n0263 0125b04〕
真法供養
以身供養·諸佛所讚第一之施（三家讀異）
Offering with the body; praised by the buddhas as the foremost gift (the three houses read it differently)
〔本經 0053b11·經文自語〕；智顗獨牒「內運智觀……能供所供皆是實相」〔T34n1718 0143b18〕；吉藏此品段不用此形（作《維摩》「法供養」）〔T34n1721 0621b02〕；竺法護拆「真供養＋法施」〔T09n0263 0125b20〕
〔本經 0053b11·經文自語〕 tr. “the sutra’s own expression”; Zhiyi alone quotes it directly: 「內運智觀……能供所供皆是實相」 tr. “inwardly setting wisdom and contemplation in motion … the one who offers and what is offered are both the true mark” 〔T34n1718 0143b18〕; Jizang does not use this expression in his passage on the chapter, writing instead the 《維摩》 expression 「法供養」 tr. “Dharma-offering” 〔T34n1721 0621b02〕; Dharmarakṣa divides it into 「真供養＋法施」 tr. “true offering plus gift of Dharma” 〔T09n0263 0125b20〕
燒身·燃臂
一切眾生憙見菩薩以身燃臂供養佛及舍利
The Bodhisattva Seen with Joy by All Sentient Beings burns his body and arms as offerings to the Buddha and the relics
〔本經 0053b09／0053c26〕；窺基純科判「服香油・明年歲・正燃身」〔T34n1723 0844a09〕；吉藏身業供養・引《毘尼》「燒身得偷蘭遮」問答會通〔T34n1721 0620c26〕；竺法護「以身為燈」「然無數燈」〔T09n0263 0125b16〕
〔本經 0053b09／0053c26〕; Kuiji’s classification only: 「服香油・明年歲・正燃身」 tr. “consuming fragrant oil · stating the number of years · actually setting the body alight” 〔T34n1723 0844a09〕; Jizang reads it as an offering through bodily action and cites the 《毘尼》 Vinaya question 「燒身得偷蘭遮」 tr. “burning the body incurs a sthūlātyaya” 〔T34n1721 0620c26〕; Dharmarakṣa has 「以身為燈」 tr. “making the body a lamp” and 「然無數燈」 tr. “lighting countless lamps” 〔T09n0263 0125b16〕
安樂世界·阿彌陀佛Sukhāvatī·Amitābha（系）
女人聞品受持命終所往之淨土
The pure land to which the woman who hears and upholds the chapter goes at death
〔本經 0054c01〕；窺基不出此名（僅標「生淨土」）〔T34n1723 0845a05〕；竺法護作「安養國」「無量壽佛」（無阿彌陀音寫）〔T09n0263 0126c08〕
〔本經 0054c01〕; Kuiji does not give these names, establishing only the heading 「生淨土」 tr. “birth in a pure land” 〔T34n1723 0845a05〕; Dharmarakṣa has 「安養國」 tr. “Land of Peaceful Nurture” and 「無量壽佛」 tr. “Buddha Immeasurable Life,” with no Amitābha transliteration 〔T09n0263 0126c08〕
無生法忍anutpattika-dharma-kṣānti（系）
女人往生淨土所得之忍
The patient acceptance attained by the woman reborn in the pure land
〔本經 0054c05〕；窺基無釋〔全段0〕；竺法護作「不起法忍」〔T09n0263 0126c11〕
〔本經 0054c05〕; Kuiji does not explain it 〔全段0〕 tr. “zero occurrences throughout the full passage”; Dharmarakṣa has 「不起法忍」 tr. “patient acceptance of the non-arising” 〔T09n0263 0126c11〕
妙音菩薩Gadgadasvara（系）
東方淨光莊嚴國菩薩·以三昧現身弘經
The bodhisattva from the Pure Light Adornment land in the east who manifests bodies through meditative absorption and carries the sutra forward
〔本經 0055a23〕；窺基「音殊妙·昔設樂供佛今善說法利生」〔T34n1723 0845b09〕；吉藏「舊經稱師子吼菩薩」〔T34n1721 0621c20〕；竺法護品題作「妙吼」（本文仍妙音）〔T09n0263 0127a17〕
〔本經 0055a23〕; Kuiji: 「音殊妙·昔設樂供佛今善說法利生」 tr. “his sound is rare and wondrous; formerly he offered music to the Buddha, and now he skillfully teaches Dharma to benefit beings” 〔T34n1723 0845b09〕; Jizang: 「舊經稱師子吼菩薩」 tr. “the old sutra calls him the Bodhisattva Lion’s Roar” 〔T34n1721 0621c20〕; Dharmarakṣa’s title has 「妙吼」 tr. “Wondrous Roar,” while the body retains “Wonderful Sound” 〔T09n0263 0127a17〕
十六三昧
妙音所得妙幢相等十六大三昧
The sixteen great meditative absorptions attained by Wonderful Sound, beginning with the Wondrous-Banner Mark
〔本經 0055a27〕；窺基逐一輕釋·判「第十地菩薩之所遊履，多第四定」〔T34n1723 0845c18〕；智顗「福德莊嚴」〔T34n1718 0144b16〕；吉藏逐一別釋〔T34n1721 0622a13〕；竺法護全異譯（尊重·施離垢等）〔T09n0263 0127a26〕
〔本經 0055a27〕; Kuiji briefly explains each and judges them 「第十地菩薩之所遊履，多第四定」 tr. “the range of bodhisattvas on the tenth ground, mainly the fourth meditation” 〔T34n1723 0845c18〕; Zhiyi: 「福德莊嚴」 tr. “the adornment of merit” 〔T34n1718 0144b16〕; Jizang explains each separately from 〔T34n1721 0622a13〕 onward; Dharmarakṣa gives distinct renderings, including Veneration and Giving Stainlessness 〔T09n0263 0127a26〕
現一切色身三昧sarvarūpasaṃdarśana-samādhi（系）
妙音所住·能現種種身度生之三昧（與㉓藥王同名·本內互鎖）
The meditative absorption in which Wonderful Sound abides and through which he manifests many kinds of body to deliver beings; it has the same name as in Chapter 23, Medicine King
〔本經 0056b15〕；窺基此品不判地位〔T34n1723 0846c02·異於㉓藥王〕；智顗明接藥王品判同體「六根清淨法門」〔T34n1718 0144c14〕；吉藏「普現色身三昧」〔T34n1721 0623c03〕；竺法護作「現入眾像三昧」〔T09n0263 0128b29·本內互鎖未保留〕
〔本經 0056b15〕; Kuiji gives no placement by ground in this chapter 〔T34n1723 0846c02·異於㉓藥王〕 tr. “[unlike Chapter 23, Medicine King]”; Zhiyi explicitly links it with the Medicine King chapter and reads both as one in substance, a 「六根清淨法門」 tr. “Dharma-gateway of purification of the six faculties” 〔T34n1718 0144c14〕; Jizang has 「普現色身三昧」 tr. “the meditative absorption of Universally Manifesting Bodies of Form” 〔T34n1721 0623c03〕; Dharmarakṣa has 「現入眾像三昧」 tr. “the meditative absorption Entering and Manifesting Many Images” 〔T09n0263 0128b29·本內互鎖未保留〕 tr. “[the internal interlock is not preserved]”
現種種身
妙音處處為眾生現身說經（三家判數全異）
Wonderful Sound manifests bodies everywhere and teaches the sutra to sentient beings; the three houses count them differently
〔本經 0056a15〕；窺基「十八類身」〔T34n1723 0846b22〕；智顗「三十四凡身四聖人身」〔T34n1718 0144c11〕；吉藏『五類凡五類聖』〔T34n1721 0623a23〕；竺法護散化開合不成定數〔T09n0263 0128a26〕
〔本經 0056a15〕; Kuiji: 「十八類身」 tr. “eighteen classes of body” 〔T34n1723 0846b22〕; Zhiyi: 「三十四凡身四聖人身」 tr. “thirty-four ordinary bodies and four noble bodies” 〔T34n1718 0144c11〕; Jizang: 『五類凡五類聖』 tr. “five classes of ordinary body and five classes of noble body” 〔T34n1721 0623a23〕; Dharmarakṣa groups and divides them differently, yielding no fixed count 〔T09n0263 0128a26〕
淨華宿王智佛
妙音本土淨光莊嚴國之佛
The Buddha of Wonderful Sound’s native land, Pure Light Adornment
〔本經 0055a20〕；窺基未釋名〔科文定位〕；竺法護作「離垢紫金宿華王」（四形漂移·無智）〔T09n0263 0127a21〕
〔本經 0055a20〕; Kuiji does not explain the name 〔科文定位〕 tr. “[sectional placement only]”; Dharmarakṣa has 「離垢紫金宿華王」 tr. “Stainless Purple-Gold Constellation-Flower-King,” in four shifting forms and without “Wisdom” 〔T09n0263 0127a21〕
淨光莊嚴國
東方妙音所居之淨土
The pure land in the east where Wonderful Sound abides
〔本經 0055a19〕；竺法護作「莊嚴照明」〔T09n0263 0127a20〕
〔本經 0055a19〕; Dharmarakṣa has 「莊嚴照明」 tr. “Adorned Illumination” 〔T09n0263 0127a20〕
觀世音菩薩Avalokiteśvara（系）
尋聲救苦・普門示現之菩薩（觀照義/光明義·觀自在為玄奘正義）
The bodhisattva who seeks out cries, rescues from suffering, and manifests through the universal gateway (the sense of perceiving / the sense of radiance; Perceiver with Sovereign Freedom is the correct meaning in the Xuanzang line)
〔本經 0056c04〕；窺基「正義應云觀自在」〔T34n1723 0846c22〕；吉藏三名「觀世音・觀世意・觀世身」·外國名阿梨耶婆樓吉氐稅〔T34n1721 0624b13〕；竺法護作「光世音」（吉藏「翻之不正」）〔T09n0263 0128c23〕
〔本經 0056c04〕；Kuiji says 「正義應云觀自在」 tr. “the correct meaning should be Perceiver with Sovereign Freedom” 〔T34n1723 0846c22〕；Jizang's three names are 「觀世音・觀世意・觀世身」 tr. “Perceiver of the World's Sounds, Perceiver of the World's Intentions, and Perceiver of the World's Bodies,” and his foreign name is 阿梨耶婆樓吉氐稅 〔T34n1721 0624b13〕；Dharmarakṣa has 「光世音」 tr. “Radiance of the World's Sounds,” which Jizang calls 「翻之不正」 tr. “an incorrect translation” 〔T09n0263 0128c23〕
普門samantamukha（系）
平等普遍之門·出苦入樂所由（三家判各異）
The gateway of equality and universality, the way by which beings leave suffering and enter happiness; the three houses classify it differently
〔本經 0056c02·品題〕；窺基「平等遍滿・入出由處・三輪為普門體」〔T34n1723 0846c27〕；智顗「十法明普」〔T34n1718 0145b13〕；吉藏「三普：他心・神通・說法」〔T34n1721 0624c24〕
〔本經 0056c02·品題〕；Kuiji: 「平等遍滿・入出由處・三輪為普門體」 tr. “equality and pervasive fullness; the place through which one enters and leaves; the three wheels as the substance of the universal gateway” 〔T34n1723 0846c27〕；Zhiyi: 「十法明普」 tr. “ten dharmas that clarify universality” 〔T34n1718 0145b13〕；Jizang: 「三普：他心・神通・說法」 tr. “three kinds of universality: knowing others' minds, supernormal powers, and teaching the Dharma” 〔T34n1721 0624c24〕
三十三身
觀音應以何身得度即現何身（三家判數全異）
Whatever body is needed for deliverance, Guanshiyin manifests that body; the three houses differ entirely in their counts and classifications
〔本經 0057a23·現身列〕；窺基不用其數作『十九種八類』〔T34n1723 0849a10〕；智顗「三十三身十九說法」〔T34n1718 0146b15〕；吉藏「三方便」〔T34n1721 0628b07〕；竺法護非定額（約十六七形）〔T09n0263 0129b27〕
〔本經 0057a23·現身列〕；Kuiji does not use this number, counting 『十九種八類』 tr. “nineteen kinds in eight classes” 〔T34n1723 0849a10〕；Zhiyi: 「三十三身十九說法」 tr. “thirty-three bodies and nineteen teachings” 〔T34n1718 0146b15〕；Jizang: 「三方便」 tr. “three skillful manifestations” 〔T34n1721 0628b07〕；Dharmarakṣa has no fixed total, with approximately sixteen or seventeen forms 〔T09n0263 0129b27〕
施無畏者Abhayaṃdada（系）
觀音於怖畏急難能施無畏之號
The title given to Guanshiyin because amid fear and urgent peril he can bestow fearlessness
〔本經 0057b23〕；窺基「檀度三施之無畏施·配濟難」〔T34n1723 0849a18〕；竺法護無定名（令無所畏）〔T09n0263 0129c09〕
〔本經 0057b23〕；Kuiji: 「檀度三施之無畏施·配濟難」 tr. “the gift of fearlessness among the three gifts of the perfection of giving, paired with rescue from perils” 〔T34n1723 0849a18〕；Dharmarakṣa has no fixed name, only 令無所畏 tr. “causing them to be without fear” 〔T09n0263 0129c09〕
稱名脫難
一心稱名·觀音觀音聲即得解脫七難三毒
Single-mindedly calling the name; Guanshiyin perceives the sounds of their voices, and they immediately gain liberation from the seven perils and three poisons
〔本經 0056c06〕；窺基三業歸依×三通（尋聲/觀心/觀色）〔T34n1723 0847a30〕·業道論釋〔0848a24〕；竺法護稱名+修觀『觀無常苦空非身』〔T09n0263 0129b05〕
〔本經 0056c06〕；Kuiji pairs the three acts of refuge with three superknowledges—seeking out cries, perceiving minds, and perceiving forms 〔T34n1723 0847a30〕—and explains it through the analysis of action 〔0848a24〕；Dharmarakṣa joins calling the name to contemplative practice, 『觀無常苦空非身』 tr. “contemplating impermanence, suffering, emptiness, and non-self” 〔T09n0263 0129b05〕
重頌（世尊妙相具偈）
重宣觀音行願之偈（羅什原無·後補自添品系·詳目八）
A verse proclaiming Guanshiyin's practice and vow again; absent from Kumārajīva's original and later supplied from the supplemented-edition line; see Heading VIII
〔本經 0057c09〕；窺基完整科釋·玄義明載「本皆無頌·後人添足·經家結集為偈」〔T34n1723 0660a07〕；添品序「先賢續出補闕流行」〔T09n0264 0134c12〕；竺法護無偈〔T09n0263〕
〔本經 0057c09〕；Kuiji gives a complete analysis and records in the general principles 「本皆無頌·後人添足·經家結集為偈」 tr. “originally all had no verse; later people added what was lacking; the compilers of the sutra collected it as verse” 〔T34n1723 0660a07〕；the supplemented-edition preface says 「先賢續出補闕流行」 tr. “earlier worthies produced it in continuation, supplying what was missing and putting it into circulation” 〔T09n0264 0134c12〕；Dharmarakṣa has no verse 〔T09n0263〕
陀羅尼dhāraṇī（系）
總持（總一切法・持無量義）·念慧為體之持（三家所重各異）
Total retention: gathering all dharmas and retaining immeasurable meanings; the retaining power whose substance is recollection and wisdom, with different emphases in the three houses
〔本經 0058b17·品題 0058b08〕；窺基「此云總持·念慧為體·少略密無義文字」〔T34n1723 0850a22〕；智顗「翻總持·又翻能遮能持」〔T34n1718 0146c01〕；吉藏『波若在菩薩心名陀羅尼』〔T34n1721 0629b21〕；竺法護品題義譯作「總持」〔T09n0263 0129c26〕
〔本經 0058b17·品題 0058b08〕; Kuiji: 「此云總持·念慧為體·少略密無義文字」 tr. “here rendered ‘total retention’; recollection and wisdom are its substance; brief, condensed, secret characters without semantic meaning” 〔T34n1723 0850a22〕; Zhiyi: 「翻總持·又翻能遮能持」 tr. “rendered ‘total retention’; also rendered ‘able to ward off and able to retain’” 〔T34n1718 0146c01〕; Jizang: 『波若在菩薩心名陀羅尼』 tr. “prajñā in the mind of a bodhisattva is named dhāraṇī” 〔T34n1721 0629b21〕; Dharmarakṣa’s chapter title meaning-translates it as 「總持」 tr. “total retention” 〔T09n0263 0129c26〕
四無礙持
陀羅尼之四門；此品之呪＝呪持·護長行之法義持
The four gateways of dhāraṇī; the spells in this chapter are spell-retention, protecting the Dharma-retention and meaning-retention of the prose
〔窺基釋名 T34n1723 0850a25〕「總持有四：法・義・辨才・詞無礙解」；吉藏《地持論》四持「法持・義持・呪持・忍持」〔T34n1721 0629c28〕
Kuiji’s explanation of the name 〔窺基釋名 T34n1723 0850a25〕: 「總持有四：法・義・辨才・詞無礙解」 tr. “Total retention is fourfold: unobstructed understanding of Dharma, meaning, eloquence, and words”; Jizang cites the four retentions in the 《地持論》—「法持・義持・呪持・忍持」 tr. “Dharma-retention, meaning-retention, spell-retention, acceptance-retention” 〔T34n1721 0629c28〕
神呪（呪）
護持說法師之陀羅尼真言（翻不翻三家異）
A divine dhāraṇī spell that protects the Dharma teacher; the three houses differ on whether it should be translated
〔本經 0058b17〕；智顗「皆存本音·譯人不翻」〔T34n1718 0146c24〕；吉藏「呪語多含，此間無物以擬之；若欲翻之，於義不盡，又失其勢用」〔T34n1721 0629c09〕
〔本經 0058b17〕; Zhiyi: 「皆存本音·譯人不翻」 tr. “all preserve their original sounds; the translators did not translate them” 〔T34n1718 0146c24〕; Jizang: 「呪語多含，此間無物以擬之；若欲翻之，於義不盡，又失其勢用」 tr. “Spell-language contains many meanings, and here there is nothing with which to match it; if one wished to translate it, the meaning would not be exhausted, and its power and function would also be lost” 〔T34n1721 0629c09〕
羅剎女rākṣasī（系）
十羅剎女·說咒護持法師（藍婆等十名）
The ten rākṣasī women, Lambā and the rest, who proclaim a spell to protect the Dharma teacher
〔本經 0059a22·十名〕；智顗「羅剎翻食人鬼」〔T34n1718 0147a03〕；竺法護十名純義譯（有結縛等）〔T09n0263 0130b20〕
〔本經 0059a22·十名〕; Zhiyi: 「羅剎翻食人鬼」 tr. “rākṣasa is rendered ‘man-eating spirit’” 〔T34n1718 0147a03〕; Dharmarakṣa gives the ten names in pure meaning-translation, beginning with 「有結縛」 tr. “Bound in Knots” 〔T09n0263 0130b20〕
鬼子母Hārītī（系·訶利帝母）
本噉人子、後受佛化為護法之母神·與十羅剎女同詣護經
The mother-spirit who formerly devoured children and, after being transformed by the Buddha’s teaching, became a protector of the Dharma; she comes with the ten rākṣasī women to protect the sutra
〔本經 0059a26〕；三家皆無專釋（止於眷屬同詣）〔T34n1718／T34n1721〕
〔本經 0059a26〕; none of the three houses gives a distinct explanation, stopping with her coming before the Buddha together with her retinue 〔T34n1718／T34n1721〕
富單那·吉遮·毘陀羅pūtana・kṛtya・vetāla（系）
諸鬼類·伺求法師短者（智顗訓其色相）
Classes of spirits that watch for the faults of the Dharma teacher; Zhiyi glosses their forms and colors
〔本經 0058c11·0059b06〕；智顗「富單那熱病鬼・吉遮起尸鬼・毘陀羅赤色鬼・揵陀羅黃色鬼・烏摩勒烏色鬼・阿跋摩羅青色鬼」〔T34n1718 0147a04〕
〔本經 0058c11·0059b06〕; Zhiyi: 「富單那熱病鬼・吉遮起尸鬼・毘陀羅赤色鬼・揵陀羅黃色鬼・烏摩勒烏色鬼・阿跋摩羅青色鬼」 tr. “pūtana, fever spirit; kṛtya, corpse-raising spirit; vetāla, red spirit; gandhāra, yellow spirit; umāraka, black spirit; apasmāra, blue spirit” 〔T34n1718 0147a04〕
無生法忍anutpattika-dharma-kṣānti（系）
安住諸法不生之智·六萬八千人聞品所得
Patient acceptance grounded in the wisdom that abides in the non-arising of dharmas; attained by sixty-eight thousand people who hear the chapter
〔本經 0059b27〕；竺法護義譯作「無所從生法忍」〔T09n0263 0130c28〕
〔本經 0059b27〕; Dharmarakṣa meaning-translates it as 「無所從生法忍」 tr. “patient acceptance of dharmas as arising from nowhere” 〔T09n0263 0130c28〕
妙莊嚴王Śubhavyūha（系）
迴邪入正之王·即今華德菩薩（釋名三家異）
The king who turns from wrong to right; the present Bodhisattva Flower Virtue. The three houses explain the name differently
〔本經 0059c01·品題〕；窺基「在俗皇貴妙珍綺以飾容·迴邪入正勝法寶而瑩體」〔T34n1723 0850c01〕；智顗「妙法功德莊嚴諸根」〔T34n1718 0147b11〕；竺法護義譯作「淨復淨王」〔T09n0263 0131a06〕
〔本經 0059c01·品題〕; Kuiji: 「在俗皇貴妙珍綺以飾容·迴邪入正勝法寶而瑩體」 tr. “In secular life, royal nobility adorns the appearance with wondrous treasures and fine ornaments; turning from wrong to right, the precious jewel of the supreme Dharma illumines the person” 〔T34n1723 0850c01〕; Zhiyi: 「妙法功德莊嚴諸根」 tr. “The qualities of the Wondrous Dharma adorn the faculties” 〔T34n1718 0147b11〕; Dharmarakṣa translates the name by meaning as 「淨復淨王」 tr. “King Pure-and-Further-Pure” 〔T09n0263 0131a06〕
善知識kalyāṇa-mitra（系）
化導令見佛發菩提心之大因緣（三家開判各異）
The great cause and condition that teaches and guides, enables a person to see a buddha, and arouses the mind of awakening; the three houses divide it differently
〔本經 0060c09·佛印可〕；窺基「不簡怨親」〔T34n1723 0850b29〕；智顗四種〔外護/教授/同行/實際·T34n1718 0147c18〕；吉藏二輪二種〔菩薩/佛真善知識·T34n1721 0630c21〕；竺法護作「聖師/善師」〔T09n0263 0132a07〕
〔本經 0060c09·佛印可〕; Kuiji: 「不簡怨親」 tr. “does not distinguish enemy from kin” 〔T34n1723 0850b29〕; Zhiyi’s four kinds—external protection, instruction, traveling together, ultimate actuality 〔T34n1718 0147c18〕; Jizang’s two wheels and two kinds—bodhisattva good friend / the Buddha as true good friend 〔T34n1721 0630c21〕; Dharmarakṣa has 「聖師/善師」 tr. “holy teacher / good teacher” 〔T09n0263 0132a07〕
功德勝力
受命流通六品之一·二子持《法華》功德迴父邪見
One of the powers in the six chapters that receive the command to transmit: through the qualities of upholding the Lotus, the two sons turn their father from wrong views
〔窺基來意 T34n1723 0850b22〕引世親《法華論》「功德勝力者妙莊嚴王品示現」；吉藏『依論第三過去勝功德力』〔T34n1721 0630b26〕
Kuiji’s reason for the chapter’s coming 〔T34n1723 0850b22〕, citing Vasubandhu’s 《法華論》: 「功德勝力者妙莊嚴王品示現」 tr. “The power of superior qualities is manifested in the Chapter on King Wonderful-Adornment”; Jizang: 『依論第三過去勝功德力』 tr. “Following the Treatise, third, the power of superior qualities in the past” 〔T34n1721 0630b26〕
娑羅樹王Śāla-rāja（系）
妙莊嚴王當來成佛之號（國大光·劫大高王）
The future buddha-name of King Wonderful-Adornment; his land is Great Light and his aeon Great High King
〔本經 0060b23·授記佛號〕；竺法護義譯作「種帝王」〔T09n0263 0132c01〕
〔本經 0060b23·授記佛號〕; Dharmarakṣa translates it by meaning as 「種帝王」 tr. “Seed-Sovereign-King” 〔T09n0263 0132c01〕
優曇鉢羅華uḍumbara（系）
三千年一現之靈瑞花·喻佛難值
An auspicious flower said to appear only once in three thousand years; a simile for how difficult it is to encounter a buddha
〔本經 0060a24·佛難值喻〕；竺法護義譯作「靈瑞華」〔T09n0263 0131c03〕
〔本經 0060a24·佛難值喻〕; Dharmarakṣa translates it by meaning as 「靈瑞華」 tr. “auspicious flower” 〔T09n0263 0131c03〕
一眼之龜值浮木孔
盲龜值浮木孔·喻佛極難值遇（羅什/添品有·竺法護無）
A blind turtle encountering the opening in a piece of driftwood, a simile for how exceedingly difficult it is to encounter a buddha; present in Kumārajīva and the supplemented edition, absent in Dharmarakṣa
〔本經 0060a29·佛難值喻〕；竺法護無此喻·改「如意最上明珠」〔T09n0263 0131c03〕
〔本經 0060a29·佛難值喻〕; Dharmarakṣa has no such simile and substitutes 「如意最上明珠」 tr. “the supreme wish-fulfilling jewel” 〔T09n0263 0131c03〕
法眼淨dharma-cakṣus（系）
照見諸法真實之清淨慧眼·聞品所得
The pure eye of wisdom that sees the reality of all dharmas; the attainment gained by hearing this chapter
〔本經 0061a03·結益〕；三譯人數同（八萬四千）
〔本經 0061a03·結益〕; all three translations agree on the number, eighty-four thousand
普賢菩薩Samantabhadra（系·三曼多跋陀羅）
遍一切處之普遍賢善菩薩·勸發護持《法華》（釋名三家異）
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）
〔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〕
〔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〕
六牙白象ṣaḍ-danta（系）
普賢所乘·現身守護持經者（六牙表義唯吉藏《普賢觀經》給出）
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）
〔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〕
〔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〕
成就四法
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）
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）
〔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〕
〔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〕
正定聚niyata-rāśi（系）
決定趣向正覺之一類（三聚之一）
The class decisively tending toward right awakening（one of the three classes）
〔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〕
〔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〕
旋陀羅尼āvarta-dhāraṇī（系）
旋轉自在之總持（三陀羅尼之一·得見普賢身所證）
A retention that revolves freely（one of the three dhāraṇīs attained upon seeing Universally Worthy's body）
〔本經 0061b07〕；竺法護義譯「迴轉總持」〔T09n0263 0133a20〕
〔本經 0061b07〕；Dharmarakṣa translates it by meaning as 「迴轉總持」 tr. “revolving retention” 〔T09n0263 0133a20〕
普賢道samantabhadra-caryā（系）
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）
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
〔本經 0062a26·結益〕；竺法護作「皆逮總持」〔T09n0263 0134a18〕
〔本經 0062a26·結益〕；Dharmarakṣa has 「皆逮總持」 tr. “all attained retention” 〔T09n0263 0134a18〕