妙法蓮華經文句Fahua Wenju (Words and Phrases of the Lotus)

T1718 · 智顗說灌頂私記

全帙 · 可讀

卷首心要Essence

《法華文句》做的是最樸素的事：從《妙法蓮華經》的第一個「如是」開始，一句一句往下消，直到最後一個「而退」。十卷、二十半卷，二十八品經文無一句被跳過。

樸素之處也正是它最不易被讀完的地方。今人讀經，常想先要一個總綱、一套判釋、一句可以帶走的結論；文句偏偏不給。它先問這一句是誰對誰說、在什麼因緣下說；再問這一句屬於哪一教；再問這一句是迹是本；最後問這一句落在讀者當下一念的何處。四問走完，才換下一句。

這就是四釋——因緣、約教、本迹、觀心。智者大師在序品釋開卷即自陳其法：「始從『如是』終于『而退』，皆以四意消文」〔0002a23〕。四釋不是四種解法任選其一，而是同一句經文必須被穿過的四道。少一道，經句就會停在資訊上，不落到人身上。

於是產生一個奇特的結果：逐句消文並沒有把經義切碎，反而使它難以被讀薄。因為每一句都被追問到觀心，讀者無法只收集結論；他必須一路跟著看，某一句佛語如何從一場歷史性的說法，變成此刻自己心裏正在發生的事。

本書亦不諱言自身的來歷。卷端神逈序記載：這部書是灌頂法師的私記，二十卷；智者滅後一百餘載，至唐天寶戊子，東陽清泰寺朗和尚見其「或文續義斷，或文後義前」，因夢所感，「方始條倫」〔0001a25 起〕。今日所見的次第，是治定之後的次第。序文自陳「非苟求同異輒有增減於其間」——只條理次序，不增減文句。這句自陳，本冊照錄而不代判。

一部書肯把自己的傳承限度寫在卷首，讀者才可能放心跟它走完二十八品。

The Fahua Wenju does the plainest thing imaginable. It begins at the first “Thus” of the Lotus Sutra and works down, phrase by phrase, to the last “withdrew.” Ten fascicles, twenty half-fascicles, twenty-eight chapters of scripture, and not one sentence skipped.

That plainness is also what makes it hard to finish. Readers today usually want an outline first, a system of classification, a conclusion they can carry away. This commentary offers none of that. It asks first who is speaking to whom, and under what conditions; then to which teaching the sentence belongs; then whether what it shows is trace or origin; and finally where the sentence lands in the reader's present thought. Only when those four questions have been walked does it move to the next phrase.

This is the fourfold explanation—causes and conditions, the teachings, origin and trace, and contemplation of mind. Zhiyi states the method at the opening of his comment on the Introduction chapter: “from ‘Thus’ at the beginning to ‘withdrew’ at the end, every phrase is resolved through the four intents”〔0002a23〕. The four are not four optional readings. They are four passes that a single sentence of scripture must be carried through. Drop one, and the sentence stops at information and never reaches the person.

The result is unexpected. Explaining phrase by phrase does not shred the meaning; it makes the sutra resistant to being read thinly. Because every phrase is pressed as far as contemplation of mind, no reader can simply collect conclusions. One has to follow and watch how a single sentence of the Buddha's speech turns from an event in history into something now occurring in one's own mind.

The book is also candid about its own descent. The preface at the head of the text records that this is the private record of Dharma Master Guanding, in twenty fascicles; that more than a hundred years after Zhiyi's passing, in the Tianbao era, the wuzi year, the monk Lang of Qingtai Monastery in Dongyang found that in places “the text ran on while the sense broke off, or the sense came before the text”; and that, moved by a dream, he “then began to set it in order”〔from 0001a25〕. The sequence we read today is the sequence after that ordering. The preface states that its author did not “add to or subtract from the text in the pursuit of agreement or difference”—the ordering touched sequence, not wording. This edition records that statement and does not adjudicate it.

Only a book willing to write its own limits of transmission at the front can be followed with confidence through all twenty-eight chapters.

緒論Introduction

一、本書是什麼

《妙法蓮華經文句》，隋天台智者大師說，簡稱《法華文句》。它是智者三大部中的釋經之作：逐句消釋《妙法蓮華經》二十八品的經文。三大部中，《法華玄義》釋教相，《摩訶止觀》開行門，《文句》則落在經文本身——前二部說「這部經是什麼、依此如何修」，本部說「這一句經文說了什麼」。

三部彼此相扣，並非各自獨立。序品釋開卷第一句即言「委釋經題已如上說」〔0001b23〕：經題的詳釋讓給《玄義》，本部不重複。這一句是二部相扣的內證。

二、四釋

本部的綱是四釋：因緣釋、約教釋、本迹釋、觀心釋。智者於序品釋開卷自陳：「始從『如是』終于『而退』，皆以四意消文」〔0002a23〕。

因緣釋：這句話是在什麼機感因緣下說的，以四悉檀分判其益。
約教釋：這句話屬於藏、通、別、圓何教，權實如何。
本迹釋：這句話所顯的是垂迹之相，還是久遠之本。
觀心釋：這句話落到讀者當下一念，是什麼。

四釋並非四種可選的解法，而是同一句經文須被穿過的四道；本部凡處理一段經文，皆循此序。

三、傳本與天寶治定

底本題署頗可注意。teiHeader 署「隋智顗說」；二十個半卷卷首一律單署「天台智者大師說」，全帙並無「灌頂記」四字。筆錄者之名見於卷端神逈序：「迺是灌頂法師私記，合二十卷」〔0001a24〕。傳統題署所據，即此序內自證。

更須誠實記錄的是天寶治定。神逈序自陳：智者滅後一百餘載，至唐天寶中歲在戊子〔七四八〕，東陽郡清泰寺朗和尚於講授中見此記「或文續義斷，或文後義前，或長行前開其章，或從後直述其義」，因聽徒勸請，「乃專念大師，求加可否。因夢所感，方始條倫」〔0001a25 起〕。

換言之，今日傳世的 T34n1718 是天寶戊子治定本，非陳隋原記之原序次；治定之前的原貌，並無別本可資對勘。序文同時自陳「非苟求同異輒有增減於其間」——所治者為次序條理，非增減文句。此為序之自陳，本冊照錄，不代作判斷。

四、義疏鏡：《法華文句記》

本冊考據與義疏兩層，以唐荊谿湛然《法華文句記》T34n1719 為同宗嫡傳之鏡。該記逐文全釋本部，十卷，三十一處 byline 一律作「唐天台沙門湛然述」。T34n1718 之 docNumber 亦互指 [cf. Nos. 262, 1719]。

鏡不是本論。凡湛然所判，本冊明標《文句記》或湛然，不使後釋冒充智者原說。

須並誌者：窺基《法華玄贊》T34n1723 亦是同一部《法華經》的義疏鏡，屬慈恩一系。文句與玄贊為同釋一經之二鏡，在本 corpus 中並立為 witness，互不為鏡。

五、在本 corpus 中的位置

本部所消之經文，即 corpus 內已印證之根經層——《妙法蓮華經》T09n0262（後秦鳩摩羅什譯，v1.0 已印可並出版）。三大部中，本部引經密度最高；帖文引句可逐條回錨根經二十八品。

I. What This Work Is

The Miaofa Lianhua Jing Wenju—Words and Phrases of the Lotus Sutra, taught by the Sui Tiantai Master Zhiyi and known as the Fahua Wenju—is the scriptural commentary among Zhiyi's three great works. It resolves, phrase by phrase, the text of all twenty-eight chapters of the Lotus Sutra. Among the three, the Fahua Xuanyi treats the characteristics of the teaching and the Mohe Zhiguan opens the gateway of practice; the Wenju stays with the words themselves. The first two say what this sutra is and how one practices accordingly; this one says what this sentence of scripture says.

The three interlock rather than stand apart. The first sentence of the comment on the Introduction chapter reads: “The detailed explanation of the sutra's title has already been given above”〔0001b23〕. The title is left to the Xuanyi; this work does not repeat it. That sentence is internal evidence of how the two are joined.

II. The Fourfold Explanation

The governing method is the fourfold explanation: by causes and conditions, by the teachings, by origin and trace, and by contemplation of mind. Zhiyi states it at the opening: “from ‘Thus’ at the beginning to ‘withdrew’ at the end, every phrase is resolved through the four intents”〔0002a23〕.

Causes and conditions. Under what meeting of capacity and response was this said, and what benefit does it give, judged through the four siddhāntas.
The teachings. To which of the four teachings does this sentence belong, and how do provisional and real stand in it.
Origin and trace. Does the sentence display the manifested trace or the long-distant origin.
Contemplation of mind. What is this sentence when it lands in the reader's present thought.

The four are not alternatives. They are passes that one sentence must be carried through, and the commentary follows this order wherever it treats a passage of scripture.

III. Transmission and the Tianbao Ordering

The attributions deserve attention. The teiHeader gives “taught by Zhiyi of the Sui”; the head of each of the twenty half-fascicles carries the single line “taught by the Tiantai Master Zhizhe,” and the phrase “recorded by Guanding” appears nowhere in the text. The recorder's name is found in the preface at the head: “this is the private record of Dharma Master Guanding, in twenty fascicles”〔0001a24〕. The traditional attribution rests on this internal testimony of the preface.

More important to record honestly is the Tianbao ordering. The preface states that more than a hundred years after Zhiyi's passing, in the Tianbao era, the wuzi year (748), the monk Lang of Qingtai Monastery in Dongyang Commandery found while lecturing that in this record “the text ran on while the sense broke off, or the sense came before the text, or the prose opened its section first, or the sense was stated directly from behind”; and that, urged by his listeners, he “fixed his mind on the Great Master and sought his assent. Moved by what came in a dream, he then began to set it in order”〔from 0001a25〕.

In other words, the transmitted T34n1718 is the text as ordered in the Tianbao wuzi year, not the sequence of the original Chen–Sui record; no separate witness survives against which the earlier state could be collated. The preface states at the same time that its author did not “add to or subtract from the text in the pursuit of agreement or difference”—what was set in order was sequence, not wording. This edition records that statement and does not adjudicate it.

IV. The Commentarial Mirror: the Wenjuji

The Apparatus and Exposition layers of this edition take the Fahua Wenju Ji of the Tang master Zhanran of Jingxi, T34n1719, as the mirror of direct transmission within the same school. It explains this work throughout, in ten fascicles, and its thirty-one bylines uniformly read “composed by Zhanran, śramaṇa of Tiantai of the Tang.” The docNumber of T34n1718 points to it in turn: [cf. Nos. 262, 1719].

A mirror is not the treatise. Wherever Zhanran adjudicates, this edition names the Wenjuji or Zhanran, so that a later explanation never passes as Zhiyi's own.

One further mirror should be recorded: the Fahua Xuanzan of Kuiji, T34n1723, is a commentarial mirror on the same Lotus Sutra from the Ci'en lineage. The Wenju and the Xuanzan are two mirrors on one sutra; within this corpus they stand together as witnesses and are not mirrors of each other.

V. Place Within This Corpus

The scripture resolved here is the root sutra already established in this corpus: the Miaofa Lianhua Jing, T09n0262, translated by Kumārajīva of the Later Qin, ratified and published in this corpus. Among the three great works this one has the highest density of scriptural citation; its quoted passages can be traced back, item by item, to the twenty-eight chapters of the root sutra.

讀法How to read

一、五層讀本

每一單元由同一件漢文原典向五層展開。五層不是五份重複的資料，各有職分：

層	職分	不承擔
原典	守 T34n1718 字句、夾註與頁錨	不承擔現代解釋
白話	完整展開句意、法數、問答、條件與否定	不以摘要代譯
考據	列科判、成立、引經、《文句記》、古注、術語與校本定位	只引經典與古德，不引現代學者
義疏	以本論自說貫通讀法與修行問題	不把湛然之釋倒灌為智者原說
心要	以切身問題開門，短而完整	不新增本論沒有的證量承諾

英文讀本不另造原典層；中英兩種讀本都回查 T34n1718 的同一段文字。

二、六十三單元

全書依實文分六十三單元：卷端序一單元，二十八品釋各為品脊，其中八品因實文較長再作二級分段。

卷首：00_shenjiong_xu 天台法華䟽序（神逈序）
迹門：01 序品至 14 安樂行品
本門：15 從地涌出品至 28 普賢勸發品

二級分段之八品：序品八子、方便品七子、譬喻品七子、信解品五子、藥草喻品三子、化城喻品五子、安樂行品三子、如來壽量品四子。其餘二十品各為一單元。

十卷、二十半卷是傳本卷帙；六十三單元是本冊依自然科段所作的閱讀分段。兩者並列，不互相冒名。單元起訖以索引所列頁欄行為準。

三、怎麼讀一個單元

先讀心要：認一個切身問題，知道這一段在問什麼。
讀原典：讓經疏的原句先過眼，不必求懂盡。
讀白話：對回每一句，看四釋如何逐句走完。
有疑則查考據：科判怎麼分、引的是哪一部經、湛然怎麼判、異說有幾家。
末讀義疏：把整段收回讀法與修行；末節「承衍」處，可見此段在後世如何被承接。

初讀者亦可只走一、三、五三層；考據層是留給要核對的人的。

四、四釋怎麼跟

讀白話時，若覺得同一句話被翻來覆去說了四次，那正是四釋在走：因緣問說者與聽者的機感，約教問這句屬何教何權實，本迹問所顯是迹是本，觀心問這句落在當下一念何處。

四道走完才換下一句——這是本部的節奏，也是它不能被快讀的原因。

五、與根經、玄義、止觀併讀

經文本身：《妙法蓮華經》T09n0262（本 corpus 已出版）。文句所消即此經；帖文引句可逐條回錨。
教相：《法華玄義》T33n1716。經題五字之詳釋在彼，本部不重複。
行門：《摩訶止觀》T46n1911。觀心釋所指之行法，於彼開為完整止觀。

I. The Five Reading Layers

Each unit opens from one shared Chinese Source Text into five layers. They are not five copies of the same material; each carries its own responsibility.

Layer	Responsibility	Does not carry
Source Text	Holds the wording, interlinear notes, and loci of T34n1718	No modern interpretation
Vernacular	Unfolds the full sense, numbered categories, questions and answers, conditions, and negations	No summary in place of translation
Apparatus	Sets out the doctrinal outline, formation, scriptural citations, the Wenjuji, ancient commentary, terminology, and placement of editions	Cites scripture and the ancients only; no modern scholarship
Exposition	Draws the treatise's own statements into a reading and a question of practice	Never lets Zhanran's explanation pass back as Zhiyi's own
Heart-Essence	Opens from a question that touches the reader; short and complete	Adds no promise of attainment the treatise does not make

No separate English source layer is created; both languages return to the same passage in T34n1718.

II. The Sixty-Three Units

The running text is divided into sixty-three units: one for the preface at the head, and one spine for each of the twenty-eight chapters, of which eight are divided again because their running text is long.

Front: 00_shenjiong_xu, Shenjiong's preface to the Tiantai commentary on the Lotus
Trace Gate: chapter 1, Introduction, through chapter 14, Peaceful Practices
Origin Gate: chapter 15, Emerging from the Earth, through chapter 28, Encouragement of Samantabhadra

The eight chapters with second-level divisions are: the Introduction (eight), Skillful Means (seven), Parable (seven), Faith and Understanding (five), Medicinal Herbs (three), Conjured City (five), Peaceful Practices (three), and Lifespan of the Tathāgata (four). Each of the remaining twenty chapters forms a single unit.

Ten fascicles and twenty half-fascicles belong to the transmitted division of the text; the sixty-three units are this edition's reading divisions. The two are set side by side and neither is renamed after the other. Spans follow the page, register, and line given in the Indices.

III. How to Read a Unit

Begin with the Heart-Essence. Take up one question that touches you, and learn what this passage is asking.
Read the Source Text. Let the original wording pass before the eye; you need not grasp it all.
Read the Vernacular. Match it sentence by sentence and watch the fourfold explanation walk through each phrase.
Consult the Apparatus when in doubt. How the outline divides, which scripture is cited, how Zhanran adjudicates, how many differing accounts stand.
Close with the Exposition. Gather the passage back into reading and practice; its final section, “Carrying Forward,” shows how the passage was taken up later.

A first reading may keep to layers one, three, and five. The Apparatus is there for those who mean to verify.

IV. Following the Fourfold Explanation

If, while reading the Vernacular, the same sentence seems to be turned over four times, that is the fourfold explanation at work: causes and conditions asks after the meeting of speaker and hearer; the teachings asks to which teaching and to which side of provisional and real the sentence belongs; origin and trace asks whether what is shown is trace or origin; contemplation of mind asks where the sentence falls in the present thought.

Four passes, then the next phrase. This is the rhythm of the work, and the reason it cannot be read quickly.

V. Reading Alongside the Root Sutra, the Xuanyi, and the Zhiguan

The scripture itself: the Lotus Sutra, T09n0262, already published in this corpus. What this work resolves is that sutra; its quoted passages can be traced back item by item.
The characteristics of the teaching: the Fahua Xuanyi, T33n1716. The detailed explanation of the five-character title lies there, and is not repeated here.
The gateway of practice: the Mohe Zhiguan, T46n1911. The practice indicated by the explanation through contemplation of mind is opened there into complete calming and contemplation.

凡例Conventions

一、底本與單元

本冊以《大正新脩大藏經》第三十四冊 T34n1718《妙法蓮華經文句》為單一底本。原典層逐字守此本，不以《文句記》或他本無聲改正文。
全書依實文分六十三單元。單元起訖以索引所列頁欄行為準；六十三單元的正文讀流與底本所取全文相合。
teiHeader 作十卷，cb:juan 作二十半卷；二說皆真，計法異耳。本冊並列而不擇一。
傳世本為唐天寶戊子治定本（見緒論三）。凡涉次第者，本冊守今傳本，不臆補治定前原貌。

二、說者、序者、記者與疏者分層

智者所說：二十個半卷卷首題署「天台智者大師說」，其法義依 T34n1718 呈現。
神逈所述：卷端序署「鏡中沙門神逈述」〔0001a04〕。序為唐人後序，非智者原文，亦非同門敬序；本冊另立 00_shenjiong_xu 一單元。
灌頂筆錄：全帙 byline 無「灌頂記」；筆錄者之名唯見神逈序「迺是灌頂法師私記，合二十卷」〔0001a24〕。本冊依序內自證歸署，並誌 byline 之實況。
《文句記》判釋：湛然 T34n1719 逐文全釋本部，屬同宗嫡傳之鏡，可作義疏骨幹，但鏡不是本論。凡湛然所判，明標《文句記》或湛然。

三、引號與頁錨

中文考據以 「……」 標逐字引文；省略必明標〔……〕。白話、義疏、心要及卷首卷末的撮意、自撰語，用 『……』 提挈，不冒充原文。原典層的引號隨底本照錄——大正藏多段引語每段重開 「、僅末段收 」，本冊照錄不補齊。
每一逐字引文須附實際藏經頁欄行；起錨是引文首字所在行。跨行引文列起訖行，不以前置章題或後續句末替代。
英文考據保留完整漢文引句、藏經號、頁錨與校記，並在同一區塊緊接 **tr.** 英譯；長引文（漢四十字以上）一律用 **tr.**，破折號短訓形只用於數字之訓。撮述不包進逐字引號。
英文之白話、義疏、心要三層不留漢字（卷末署名「指月」除外）。漢文逐字證據全在考據層；讀者層之英文須自成英文，不以漢文為拐杖。漢文本身即論述對象時（如論某字之形義），二字以內用不帶聲調之斜體拼音附英義，三字以上逕用英譯引句。若某字既無音可拼、又無可譯之義——如〔0129b14〕之外字，字庫未給正規化形，而鏡文之解只屬鏡釋、不反改本論字形——讀者層略去該字，其碼位、組字與諸家之解全交考據層。〔釋慧鏡 2026-07-29 明示；第三種情形 2026-07-30 補〕

四、四釋與科判

四釋依本論次第作因緣、約教、本迹、觀心，不更名為另一套綱目。
本論於某句不具四釋者，考據層照實記其所具者，不代補足四道。
科判之開合依本論實文；《文句記》所補之科，收在明標的鏡段。

五、名相與後世約詞

本論實文之語，守本論。後世總攝語（如「五時八教」一類）只在明標為後世約詞時使用，不回寫為 T34n1718 原句。
本論所引經文若與今本異，先守《文句》所引，再把今本並列校讀；不得拿今本無聲改寫本論引句。
諸家異釋並錄而不代裁；古有異說，誌錄不判。

六、缺字與異體

底本 gaiji 依 CBETA 映射誠實呈現。序題「天台法華䟽序」之「䟽」為疏之異體（CB00562），照錄不正規化。
正文 <g ref> 共二十五處，抽取時逐一誌其 Unicode 映射。

七、引據範圍

考據與註解只引經與古德；現代學者零引用。不自造議題、不入諍論。存疑者另誌，不入讀者面。

I. Base Text and Units

This edition takes T34n1718, Miaofa Lianhua Jing Wenju in the thirty-fourth volume of the Taishō canon, as its single base text. The Source Text layer holds this text graph for graph and never silently corrects it from the Wenjuji or another witness.
The running text is divided into sixty-three units. Spans follow the page, register, and line given in the Indices; the sixty-three units together match the complete reading stream taken from the base text.
The teiHeader gives ten fascicles; cb:juan gives twenty half-fascicles. Both are true and differ only in how they count. This edition sets them side by side and does not choose between them.
The transmitted text is the recension ordered in the Tianbao wuzi year (see Introduction III). Wherever sequence is at issue, this edition holds to the transmitted text and does not conjecture the state before that ordering.

II. Speaker, Prefacer, Recorder, and Commentator Kept Distinct

Taught by Zhiyi. The head of each of the twenty half-fascicles carries “taught by the Tiantai Master Zhizhe,” and the doctrine is presented as it stands in T34n1718.
Written by Shenjiong. The preface at the head is signed “composed by Shenjiong, śramaṇa of Jingzhong”〔0001a04〕. It is a Tang preface written afterward—neither Zhiyi's own words nor a dedicatory preface by a fellow disciple—and is given its own unit, 00_shenjiong_xu.
Recorded by Guanding. No byline in the text reads “recorded by Guanding”; the recorder's name appears only in Shenjiong's preface, “this is the private record of Dharma Master Guanding, in twenty fascicles”〔0001a24〕. This edition attributes by that internal testimony and records the state of the bylines as well.
Adjudications of the Wenjuji. Zhanran's T34n1719 explains this work throughout and is the mirror of direct transmission within the same school. It may serve as the frame of the Exposition, but a mirror is not the treatise: wherever Zhanran adjudicates, the Wenjuji or Zhanran is named.

III. Quotation Marks and Loci

The Chinese Apparatus marks verbatim citation with 「……」; omissions are always marked 〔……〕. The Vernacular, Exposition, Heart-Essence, and front and back matter use 『……』 for paraphrase and for the translator's own formulations, which never pose as the original. The Source Text reproduces the base text's own quotation marks—where the Taishō opens 「 afresh at each paragraph of a continuous speech and closes 」 only at the last, this edition reproduces that and does not balance it.
Every verbatim citation carries the actual canon page, register, and line; the anchor is the line on which the first graph of the citation stands. Citations that run across lines give both ends, and never substitute a preceding section title or a following sentence end.
The English Apparatus keeps the complete Chinese citation, canon number, locus, and collation note, and gives the English immediately after it in the same block with **tr.**. Long citations (forty graphs or more) always use **tr.**; the em-dash form is reserved for short glosses of a few graphs. Summaries are never enclosed in verbatim quotation marks.
The English Vernacular, Exposition, and Heart-Essence retain no Chinese graphs (apart from 指月 in the closing line). All verbatim Chinese evidence stands in the Apparatus; the English reading layers must read as English and never lean on the Chinese as a crutch. Where a Chinese graph is itself the object of discussion, two graphs or fewer are given in italic toneless pinyin with an English gloss, and three or more are given as an English quotation. Where a graph has neither a reading to romanize nor a translatable sense—as with the gaiji at 〔0129b14〕, for which the character database supplies no normalized form and whose explanation in the Mirror belongs to the Mirror alone and does not alter the treatise's graph—the reader layer omits it, and its codepoint, component analysis, and the explanations of the ancients are carried entirely by the Apparatus. 〔Ratified by Shi Huijing, 2026-07-29; the third case added 2026-07-30〕

IV. The Fourfold Explanation and the Outline

The fourfold explanation follows the treatise's own order—causes and conditions, the teachings, origin and trace, contemplation of mind—and is not renamed into another scheme.
Where the treatise does not give all four for a passage, the Apparatus records what it does give and never supplies the missing pass.
Divisions and combinations of the outline follow the treatise's actual text; sections supplied by the Wenjuji are held within the marked mirror passages.

V. Terms and Later Formulations

What the treatise actually says governs. Later summarizing formulations are used only where they are marked as later, and are never written back as wording of T34n1718.
Where a scriptural passage cited by the treatise differs from the received text, the Wenju's citation is held first and the received text set beside it; the received text never silently rewrites the treatise's citation.
Differing accounts of the ancients are recorded side by side without adjudication on their behalf.

VI. Missing and Variant Graphs

Gaiji in the base text are presented honestly through the CBETA mapping. The 䟽 of the preface title is a variant of 疏 (CB00562) and is reproduced without normalization.
The twenty-five <g ref> occurrences in the running text each carry their Unicode mapping as recorded at extraction.

VII. Range of Citation

The Apparatus and the notes cite scripture and the ancients only; modern scholarship is cited nowhere. No modern issue is raised and no controversy is entered. Open questions are recorded separately and do not reach the reader's page.

譯者Translator

一、說者：智者大師

《法華文句》二十個半卷卷首皆署「天台智者大師說」。智顗以四釋逐句消釋《妙法蓮華經》二十八品，使一經之文、一句之義、一時之機與讀者當下一念相貫。

本冊把這一法義歸給說者智者，不把序者之語、記者補語、湛然後釋或本冊譯注倒署為智者原話。敬稱「智者大師」與人名「智顗」依句法使用，所指同一歷史說者。

二、序者：神逈

卷端序署「鏡中沙門神逈述」〔0001a04〕。神逈為唐人，作序於智者滅後百餘載、天寶戊子治定之後。序中記此書之來歷、朗和尚條倫之緣起，並自陳所治者為次序而非文句。

此序非智者原文，亦非同門敬序；本冊另立單元呈現，不與正文混署。

三、記者：灌頂

全帙二十處 byline 皆單署「天台智者大師說」，並無「灌頂記」。筆錄者之名唯見神逈序：「迺是灌頂法師私記，合二十卷」〔0001a24〕。傳統題署所據，即此序內自證。

本冊依序內自證歸署灌頂，同時誌錄 byline 之實況——二說皆真，所據不同耳。記錄不是透明的搬運：正因序文肯說明此記如何成書、如何被後人條倫，讀者才能分辨智者之說如何成為今日可讀的十卷。

四、義疏鏡：荊谿湛然

唐荊谿湛然撰《法華文句記》T34n1719，逐文全釋本部，十卷，三十一處 byline 一律作「唐天台沙門湛然述」。本冊考據與義疏層以它為同宗嫡傳之鏡，用來辨科判、經論出處、名相、古注與觀心關節；每逢湛然判釋，仍明標《文句記》或湛然，不讓後釋冒充本論。

另誌：窺基《法華玄贊》T34n1723 為同一部《法華經》之慈恩系義疏鏡。文句與玄贊同釋一經而分屬二宗，在本 corpus 中並立為 witness，互不為鏡。

五、本冊譯注：釋慧鏡

釋慧鏡，漢傳佛典譯注者，「指月」發起人。本冊由釋慧鏡統攝原典校讀、現代漢語譯寫、經論考據、義疏、心要與英文讀本，使六十三單元都能回查 T34n1718 原句，也能看見古德判釋如何分層進入今日閱讀。

譯注不以現代語取代古文，也不以《文句記》取代本論。原典守字，白話達意，考據舉證，義疏開解，心要指路；每一層有自己的責任，也共同服務同一件事：讓讀者能進門、能核對、能把逐句消文收回當下一念。

I. The Speaker: Master Zhizhe

The head of each of the twenty half-fascicles of the Fahua Wenju carries “taught by the Tiantai Master Zhizhe.” Through the fourfold explanation Zhiyi resolves, phrase by phrase, the text of the twenty-eight chapters of the Lotus Sutra, joining the words of one sutra, the sense of one sentence, the capacity of one occasion, and the reader's present thought.

This edition attributes that doctrine to the speaker, Zhiyi, and never signs back to him the prefacer's words, the recorder's additions, Zhanran's later explanation, or this edition's own translation and annotation. The honorific “Master Zhizhe” and the personal name “Zhiyi” are used as the sentence requires and denote the same historical speaker.

II. The Prefacer: Shenjiong

The preface at the head is signed “composed by Shenjiong, śramaṇa of Jingzhong”〔0001a04〕. Shenjiong was a man of the Tang, writing more than a hundred years after Zhiyi's passing and after the Tianbao wuzi ordering. His preface records how the book came down, how the monk Lang came to set it in order, and states that what was set in order was sequence rather than wording.

This preface is neither Zhiyi's own text nor a dedicatory preface by a fellow disciple. It is presented in its own unit and never merged with the running text.

III. The Recorder: Guanding

All twenty bylines read simply “taught by the Tiantai Master Zhizhe”; none reads “recorded by Guanding.” The recorder's name appears only in Shenjiong's preface: “this is the private record of Dharma Master Guanding, in twenty fascicles”〔0001a24〕. The traditional attribution rests on this internal testimony.

This edition attributes the record to Guanding on that testimony and also records the state of the bylines. Both are true; they rest on different evidence. Recording is not transparent carriage: precisely because the preface is willing to say how this record was made and how it was later set in order, a reader can tell how Zhiyi's teaching became the ten fascicles now readable.

IV. The Commentarial Mirror: Zhanran of Jingxi

Zhanran of the Tang composed the Fahua Wenju Ji, T34n1719, explaining this work throughout in ten fascicles; its thirty-one bylines uniformly read “composed by Zhanran, śramaṇa of Tiantai of the Tang.” The Apparatus and Exposition layers of this edition take it as the mirror of direct transmission within the same school, using it to settle the outline, the sources of scriptural and treatise citations, terms, ancient commentary, and the joints of contemplation. Wherever Zhanran adjudicates, the Wenjuji or Zhanran is still named, so that a later explanation never passes as the treatise itself.

To be recorded alongside: the Fahua Xuanzan of Kuiji, T34n1723, is a commentarial mirror on the same sutra from the Ci'en lineage. The Wenju and the Xuanzan explain one sutra from two schools; within this corpus they stand together as witnesses and are not mirrors of each other.

V. Translation and Annotation: Shi Huijing

Shi Huijing is a translator and annotator of the Han Buddhist canon and the founder of Zhiyue. This edition is carried through by Shi Huijing across the collation of the source, the modern Chinese rendering, the apparatus of scripture and treatise, the exposition, the heart-essence, and the English reading edition, so that each of the sixty-three units can be traced back to its sentence in T34n1718 and can also show how the adjudications of the ancients enter today's reading in distinct layers.

Translation does not replace the classical text with a modern one, nor the treatise with the Wenjuji. The Source Text holds the wording, the Vernacular conveys the sense, the Apparatus produces the evidence, the Exposition opens the reading, and the Heart-Essence points the way; each layer bears its own responsibility, and all serve one thing: that a reader may enter, may verify, and may gather phrase-by-phrase explanation back into the present thought.

書目Bibliography

一、底本

《妙法蓮華經文句》，隋天台智者大師說。《大正新脩大藏經》第三十四冊，T34n1718。十卷（cb:juan 作二十半卷）。
- docNumber：No. 1718 [cf. Nos. 262, 1719]
- 卷端序：〈天台法華䟽序〉，鏡中沙門神逈述〔0001a02–0001b16〕
- 正文起：〔0001b23〕「委釋經題已如上說」；正文終：〔0149a28〕

二、根經

《妙法蓮華經》，後秦龜茲國三藏鳩摩羅什譯。T09n0262。七卷二十八品。本部逐句所消之經文即此經；本 corpus 已印可並出版。

三、義疏鏡

《法華文句記》，唐天台沙門湛然述。T34n1719。十卷。逐文全釋本部；本冊考據與義疏層之骨幹。

四、並鏡（同釋一經，互不為鏡）

《妙法蓮華經玄贊》，唐窺基撰。T34n1723。慈恩一系之義疏鏡。

五、同帙近鄰

《妙法蓮華經玄義》，隋智顗說。T33n1716。（教相）
《法華玄義釋籤》，唐湛然述。T33n1717。
《摩訶止觀》，隋智顗說。T46n1911。（行門）
《止觀輔行傳弘決》，唐湛然述。T46n1912。
《四教義》T46n1929、《天台八教大意》T46n1930。

六、引據紀律

本冊考據與註解只引經與古德；現代學者、現代校訂本與現代譯本皆零引用。梵語唯依古德所傳之音寫與勘定，羅馬轉寫僅為注音之助，不作文字依據。

I. Base Text

Miaofa Lianhua Jing Wenju, taught by the Sui Tiantai Master Zhizhe. Taishō canon, volume 34, T34n1718. Ten fascicles (cb:juan gives twenty half-fascicles).
- docNumber: No. 1718 [cf. Nos. 262, 1719]
- Preface at the head: “Preface to the Tiantai Commentary on the Lotus,” composed by Shenjiong, śramaṇa of Jingzhong〔0001a02–0001b16〕
- Running text begins〔0001b23〕“The detailed explanation of the sutra's title has already been given above”; running text ends〔0149a28〕

II. Root Sutra

Miaofa Lianhua Jing, translated by Kumārajīva, Tripiṭaka master of Kucha, under the Later Qin. T09n0262. Seven fascicles, twenty-eight chapters. This is the scripture resolved phrase by phrase in the present work; it is already ratified and published in this corpus.

III. Commentarial Mirror

Fahua Wenju Ji, composed by Zhanran, śramaṇa of Tiantai of the Tang. T34n1719. Ten fascicles. It explains the present work throughout and forms the frame of the Apparatus and Exposition layers.

IV. A Parallel Mirror (One Sutra, Not Mirrors of Each Other)

Miaofa Lianhua Jing Xuanzan, composed by Kuiji of the Tang. T34n1723. A commentarial mirror of the Ci'en lineage.

V. Neighbors in the Same Collection

Miaofa Lianhua Jing Xuanyi, taught by Zhiyi of the Sui. T33n1716. (Characteristics of the teaching)
Fahua Xuanyi Shiqian, composed by Zhanran of the Tang. T33n1717.
Mohe Zhiguan, taught by Zhiyi of the Sui. T46n1911. (Gateway of practice)
Zhiguan Fuxing Chuan Hongjue, composed by Zhanran of the Tang. T46n1912.
Sijiao Yi, T46n1929; Tiantai Bajiao Dayi, T46n1930.

VI. Discipline of Citation

The Apparatus and the notes of this edition cite scripture and the ancients only; modern scholarship, modern critical editions, and modern translations are cited nowhere. Sanskrit follows only what the ancients transmitted in transcription and collation; romanization serves pronunciation and is never the textual authority.

索引Indices

本索引列六十三個實文單元，並標其在卷首、迹門與本門中的位置。所有起訖均依 T34n1718 的實際頁欄行；六十三單元合起來覆蓋本冊所取的完整讀流。

十卷、二十半卷是傳本卷帙；六十三單元是本冊依自然科段所作的閱讀分段。兩者並列，不互相冒名。

一、六十三單元

次	位置	單元	T34n1718 起訖	五層
1	卷首	天台法華䟽序	0001a02–0001b16	原典 · 白話 · 考據 · 義疏 · 心要
2	迹門	序品 · 總綱（釋題・三分・迹本二分・四釋）	0001b18–0003a18	原典 · 白話 · 考據 · 義疏 · 心要
3	迹門	序品 · 通序五義	0003a19–0005c29	原典 · 白話 · 考據 · 義疏 · 心要
4	迹門	序品 · 同聞眾（類・明數・明位・歎德）	0005c29–0008a09	原典 · 白話 · 考據 · 義疏 · 心要
5	迹門	序品 · 同聞眾（列名・結）	0008a09–0019a27	原典 · 白話 · 考據 · 義疏 · 心要
6	迹門	序品 · 餘眾（少知識・尼眾・菩薩眾・雜眾）	0019a28–0026b25	原典 · 白話 · 考據 · 義疏 · 心要
7	迹門	序品 · 別序（眾集・現瑞）	0026b26–0030a11	原典 · 白話 · 考據 · 義疏 · 心要
8	迹門	序品 · 別序（疑念・發問）	0030a11–0032c11	原典 · 白話 · 考據 · 義疏 · 心要
9	迹門	序品 · 別序（答問）	0032c11–0036a25	原典 · 白話 · 考據 · 義疏 · 心要
10	迹門	方便品 · 略廣與權實	0036a26–0040a21	原典 · 白話 · 考據 · 義疏 · 心要
11	迹門	方便品 · 略開三顯一	0040a22–0045c09	原典 · 白話 · 考據 · 義疏 · 心要
12	迹門	方便品 · 廣開三顯一（十義料揀）	0045c12–0048c12	原典 · 白話 · 考據 · 義疏 · 心要
13	迹門	方便品 · 法說（四佛章）	0048c13–0052b26	原典 · 白話 · 考據 · 義疏 · 心要
14	迹門	方便品 · 法說（釋迦章）	0052c02–0054a28	原典 · 白話 · 考據 · 義疏 · 心要
15	迹門	方便品 · 偈頌（頌四佛章）	0054a28–0058a24	原典 · 白話 · 考據 · 義疏 · 心要
16	迹門	方便品 · 偈頌（頌釋迦章）	0058a24–0063b10	原典 · 白話 · 考據 · 義疏 · 心要
17	迹門	譬喻品 · 法說五段與領解	0063b11–0065c22	原典 · 白話 · 考據 · 義疏 · 心要
18	迹門	譬喻品 · 中根譬說・總譬	0065c23–0067b04	原典 · 白話 · 考據 · 義疏 · 心要
19	迹門	譬喻品 · 別譬（見火・捨几用車）	0067b07–0069c04	原典 · 白話 · 考據 · 義疏 · 心要
20	迹門	譬喻品 · 別譬（等賜大車・不虛）	0069c04–0072c27	原典 · 白話 · 考據 · 義疏 · 心要
21	迹門	譬喻品 · 合譬	0072c27–0074c01	原典 · 白話 · 考據 · 義疏 · 心要
22	迹門	譬喻品 · 偈頌（頌總譬）	0074c04–0077a08	原典 · 白話 · 考據 · 義疏 · 心要
23	迹門	譬喻品 · 偈頌（頌別譬・合譬・通經勸信）	0077a09–0079b10	原典 · 白話 · 考據 · 義疏 · 心要
24	迹門	信解品 · 領解與相識譬	0079b11–0082a12	原典 · 白話 · 考據 · 義疏 · 心要
25	迹門	信解品 · 父子相見譬	0082a15–0083b17	原典 · 白話 · 考據 · 義疏 · 心要
26	迹門	信解品 · 追誘譬	0083b17–0086a23	原典 · 白話 · 考據 · 義疏 · 心要
27	迹門	信解品 · 領付家業譬・合譬	0086a23–0088b29	原典 · 白話 · 考據 · 義疏 · 心要
28	迹門	信解品 · 偈頌	0088b29–0090b17	原典 · 白話 · 考據 · 義疏 · 心要
29	迹門	藥草喻品 · 略述成（雙述善哉）	0090b20–0091a26	原典 · 白話 · 考據 · 義疏 · 心要
30	迹門	藥草喻品 · 廣述成·長行	0091a26–0095c01	原典 · 白話 · 考據 · 義疏 · 心要
31	迹門	藥草喻品 · 廣述成·偈頌	0095c02–0097a14	原典 · 白話 · 考據 · 義疏 · 心要
32	迹門	釋授記品	0097a15–0098a03	原典 · 白話 · 考據 · 義疏 · 心要
33	迹門	化城喻品 · 先明知見久遠	0098a06–0098b16	原典 · 白話 · 考據 · 義疏 · 心要
34	迹門	化城喻品 · 結緣之由（遠由・近由）	0098b16–0099c11	原典 · 白話 · 考據 · 義疏 · 心要
35	迹門	化城喻品 · 法說結緣	0099c11–0100b19	原典 · 白話 · 考據 · 義疏 · 心要
36	迹門	化城喻品 · 譬說結緣（開・合）	0100b19–0103c17	原典 · 白話 · 考據 · 義疏 · 心要
37	迹門	化城喻品 · 偈頌	0103c18–0104c19	原典 · 白話 · 考據 · 義疏 · 心要
38	迹門	釋五百弟子受記品	0104c20–0107b19	原典 · 白話 · 考據 · 義疏 · 心要
39	迹門	釋授學無學人記品	0107b20–0107c24	原典 · 白話 · 考據 · 義疏 · 心要
40	迹門	釋法師品	0107c25–0112c13	原典 · 白話 · 考據 · 義疏 · 心要
41	迹門	釋見寶塔品	0112c16–0114c16	原典 · 白話 · 考據 · 義疏 · 心要
42	迹門	釋提婆達多品	0114c17–0117a28	原典 · 白話 · 考據 · 義疏 · 心要
43	迹門	釋持品	0117a29–0118a22	原典 · 白話 · 考據 · 義疏 · 心要
44	迹門	安樂行品 · 總釋（三義・來意・次第・體異）	0118a23–0119a27	原典 · 白話 · 考據 · 義疏 · 心要
45	迹門	安樂行品 · 身安樂行	0119a27–0122a04	原典 · 白話 · 考據 · 義疏 · 心要
46	迹門	安樂行品 · 口・意・誓願安樂行	0122a04–0124c01	原典 · 白話 · 考據 · 義疏 · 心要
47	本門	釋從地踊出品	0124c02–0127a11	原典 · 白話 · 考據 · 義疏 · 心要
48	本門	壽量品 · 異解與釋品（如來・壽・量）	0127a14–0129b27	原典 · 白話 · 考據 · 義疏 · 心要
49	本門	壽量品 · 廣開近顯遠（誡信・正答長行）	0129b27–0134a05	原典 · 白話 · 考據 · 義疏 · 心要
50	本門	壽量品 · 譬說（開譬・合譬）	0134a05–0135c11	原典 · 白話 · 考據 · 義疏 · 心要
51	本門	壽量品 · 偈頌	0135c11–0136a09	原典 · 白話 · 考據 · 義疏 · 心要
52	本門	釋分別功德品	0136a10–0138b16	原典 · 白話 · 考據 · 義疏 · 心要
53	本門	釋隨喜功德品	0138b17–0139b16	原典 · 白話 · 考據 · 義疏 · 心要
54	本門	釋法師功德品	0139b17–0140c04	原典 · 白話 · 考據 · 義疏 · 心要
55	本門	釋常不輕菩薩品	0140c05–0141b24	原典 · 白話 · 考據 · 義疏 · 心要
56	本門	釋如來神力品	0141c02–0142b19	原典 · 白話 · 考據 · 義疏 · 心要
57	本門	釋囑累品	0142b20–0143a09	原典 · 白話 · 考據 · 義疏 · 心要
58	本門	釋藥王菩薩本事品	0143a10–0144a15	原典 · 白話 · 考據 · 義疏 · 心要
59	本門	釋妙音菩薩品	0144a16–0144c23	原典 · 白話 · 考據 · 義疏 · 心要
60	本門	釋觀世音菩薩普門品	0144c24–0146b28	原典 · 白話 · 考據 · 義疏 · 心要
61	本門	釋陀羅尼品	0146b29–0147a11	原典 · 白話 · 考據 · 義疏 · 心要
62	本門	釋妙莊嚴王本事品	0147a12–0147c27	原典 · 白話 · 考據 · 義疏 · 心要
63	本門	釋普賢菩薩勸發品	0147c28–0149a29	原典 · 白話 · 考據 · 義疏 · 心要

二、二級分段之八品

序品八子、方便品七子、譬喻品七子、信解品五子、藥草喻品三子、化城喻品五子、安樂行品三子、如來壽量品四子。其餘二十品各為一單元。

三、卷帙對照

計法	數	出處
teiHeader extent	10 卷	T34n1718
cb:juan	20 半卷	T34n1718
本冊閱讀分段	63 單元	本冊依實文自然科段

This index lists the sixty-three units of running text and marks each one's place among the opening piece, the Trace Gate, and the Origin Gate. All spans follow the actual page, register, and line of T34n1718; together the sixty-three units cover the complete reading stream taken for this edition.

Ten fascicles and twenty half-fascicles belong to the transmitted division of the text; the sixty-three units are this edition's reading divisions, drawn along the natural sections of the running text. The two are set side by side and neither is renamed after the other.

I. The Sixty-Three Units

No.	Place	Unit	T34n1718 span	Five layers
1	Front	Preface to the Tiantai Commentary on the Lotus	0001a02–0001b16	Source · Vernacular · Apparatus · Exposition · Heart-Essence
2	Trace Gate	Introduction · General Framework: Title, Three Divisions, Trace and Origin, and the Fourfold Interpretation	0001b18–0003a18	Source · Vernacular · Apparatus · Exposition · Heart-Essence
3	Trace Gate	Introduction · Five Aspects of the Common Introduction	0003a19–0005c29	Source · Vernacular · Apparatus · Exposition · Heart-Essence
4	Trace Gate	Introduction · Assembly Who Heard the Teaching: Classes, Number, Stages, and Praise of Virtue	0005c29–0008a09	Source · Vernacular · Apparatus · Exposition · Heart-Essence
5	Trace Gate	Introduction · Assembly Who Heard the Teaching: Names and Conclusion	0008a09–0019a27	Source · Vernacular · Apparatus · Exposition · Heart-Essence
6	Trace Gate	Introduction · Remaining Assembly: Lesser-Known Disciples, Nuns, Bodhisattvas, and the Diverse Assembly	0019a28–0026b25	Source · Vernacular · Apparatus · Exposition · Heart-Essence
7	Trace Gate	Introduction · Specific Introduction: Gathering of the Assembly and Manifestation of Portents	0026b26–0030a11	Source · Vernacular · Apparatus · Exposition · Heart-Essence
8	Trace Gate	Introduction · Specific Introduction: Doubt and Question	0030a11–0032c11	Source · Vernacular · Apparatus · Exposition · Heart-Essence
9	Trace Gate	Introduction · Specific Introduction: Answer to the Question	0032c11–0036a25	Source · Vernacular · Apparatus · Exposition · Heart-Essence
10	Trace Gate	Skillful Means · Brief and Extensive Exposition; Provisional and Real	0036a26–0040a21	Source · Vernacular · Apparatus · Exposition · Heart-Essence
11	Trace Gate	Skillful Means · Briefly Opening the Three to Reveal the One	0040a22–0045c09	Source · Vernacular · Apparatus · Exposition · Heart-Essence
12	Trace Gate	Skillful Means · Extensively Opening the Three to Reveal the One: Tenfold Analysis	0045c12–0048c12	Source · Vernacular · Apparatus · Exposition · Heart-Essence
13	Trace Gate	Skillful Means · Prose Teaching: The Four-Buddha Chapter	0048c13–0052b26	Source · Vernacular · Apparatus · Exposition · Heart-Essence
14	Trace Gate	Skillful Means · Prose Teaching: The Śākyamuni Chapter	0052c02–0054a28	Source · Vernacular · Apparatus · Exposition · Heart-Essence
15	Trace Gate	Skillful Means · Verse: The Four-Buddha Chapter	0054a28–0058a24	Source · Vernacular · Apparatus · Exposition · Heart-Essence
16	Trace Gate	Skillful Means · Verse: The Śākyamuni Chapter	0058a24–0063b10	Source · Vernacular · Apparatus · Exposition · Heart-Essence
17	Trace Gate	The Parable · Five Stages of the Prose Teaching and Understanding	0063b11–0065c22	Source · Vernacular · Apparatus · Exposition · Heart-Essence
18	Trace Gate	The Parable · Teaching by Parable for Those of Middling Capacity: General Parable	0065c23–0067b04	Source · Vernacular · Apparatus · Exposition · Heart-Essence
19	Trace Gate	The Parable · Specific Parables: Seeing the Fire; Setting Aside the Table and Using the Carts	0067b07–0069c04	Source · Vernacular · Apparatus · Exposition · Heart-Essence
20	Trace Gate	The Parable · Specific Parables: Equal Gift of Great Carts and No Falsehood	0069c04–0072c27	Source · Vernacular · Apparatus · Exposition · Heart-Essence
21	Trace Gate	The Parable · Application of the Parable	0072c27–0074c01	Source · Vernacular · Apparatus · Exposition · Heart-Essence
22	Trace Gate	The Parable · Verse: General Parable	0074c04–0077a08	Source · Vernacular · Apparatus · Exposition · Heart-Essence
23	Trace Gate	The Parable · Verse: Specific and Applied Parables; Exhortation to Trust and Transmit the Sutra	0077a09–0079b10	Source · Vernacular · Apparatus · Exposition · Heart-Essence
24	Trace Gate	Faith and Understanding · Understanding and the Parable of Recognition	0079b11–0082a12	Source · Vernacular · Apparatus · Exposition · Heart-Essence
25	Trace Gate	Faith and Understanding · The Parable of Father and Son Seeing One Another	0082a15–0083b17	Source · Vernacular · Apparatus · Exposition · Heart-Essence
26	Trace Gate	Faith and Understanding · The Parable of Pursuit and Inducement	0083b17–0086a23	Source · Vernacular · Apparatus · Exposition · Heart-Essence
27	Trace Gate	Faith and Understanding · Receiving and Entrusting the Family Estate; Application of the Parable	0086a23–0088b29	Source · Vernacular · Apparatus · Exposition · Heart-Essence
28	Trace Gate	Faith and Understanding · Verse	0088b29–0090b17	Source · Vernacular · Apparatus · Exposition · Heart-Essence
29	Trace Gate	The Parable of the Medicinal Herbs · Brief Confirmation: The Twofold “Excellent”	0090b20–0091a26	Source · Vernacular · Apparatus · Exposition · Heart-Essence
30	Trace Gate	The Parable of the Medicinal Herbs · Extensive Confirmation: Prose	0091a26–0095c01	Source · Vernacular · Apparatus · Exposition · Heart-Essence
31	Trace Gate	The Parable of the Medicinal Herbs · Extensive Confirmation: Verse	0095c02–0097a14	Source · Vernacular · Apparatus · Exposition · Heart-Essence
32	Trace Gate	Bestowal of Predictions	0097a15–0098a03	Source · Vernacular · Apparatus · Exposition · Heart-Essence
33	Trace Gate	The Parable of the Conjured City · First Clarifying Knowledge and Vision of the Distant Past	0098a06–0098b16	Source · Vernacular · Apparatus · Exposition · Heart-Essence
34	Trace Gate	The Parable of the Conjured City · Reasons for Establishing the Connection: Distant and Recent Causes	0098b16–0099c11	Source · Vernacular · Apparatus · Exposition · Heart-Essence
35	Trace Gate	The Parable of the Conjured City · Establishing the Connection in Prose	0099c11–0100b19	Source · Vernacular · Apparatus · Exposition · Heart-Essence
36	Trace Gate	The Parable of the Conjured City · Establishing the Connection by Parable: Opening and Application	0100b19–0103c17	Source · Vernacular · Apparatus · Exposition · Heart-Essence
37	Trace Gate	The Parable of the Conjured City · Verse	0103c18–0104c19	Source · Vernacular · Apparatus · Exposition · Heart-Essence
38	Trace Gate	The Five Hundred Disciples Receive Their Predictions	0104c20–0107b19	Source · Vernacular · Apparatus · Exposition · Heart-Essence
39	Trace Gate	Predictions for Those in Training and Beyond Training	0107b20–0107c24	Source · Vernacular · Apparatus · Exposition · Heart-Essence
40	Trace Gate	The Dharma Teacher	0107c25–0112c13	Source · Vernacular · Apparatus · Exposition · Heart-Essence
41	Trace Gate	Beholding the Jeweled Stūpa	0112c16–0114c16	Source · Vernacular · Apparatus · Exposition · Heart-Essence
42	Trace Gate	Devadatta	0114c17–0117a28	Source · Vernacular · Apparatus · Exposition · Heart-Essence
43	Trace Gate	Exhortation to Uphold the Sutra	0117a29–0118a22	Source · Vernacular · Apparatus · Exposition · Heart-Essence
44	Trace Gate	Peaceful Practices · General Explanation: Three Meanings, Purpose, Sequence, and Distinctions in Essence	0118a23–0119a27	Source · Vernacular · Apparatus · Exposition · Heart-Essence
45	Trace Gate	Peaceful Practices · Peaceful Practice of the Body	0119a27–0122a04	Source · Vernacular · Apparatus · Exposition · Heart-Essence
46	Trace Gate	Peaceful Practices · Peaceful Practices of Speech, Mind, and Vows	0122a04–0124c01	Source · Vernacular · Apparatus · Exposition · Heart-Essence
47	Origin Gate	Emerging from the Earth	0124c02–0127a11	Source · Vernacular · Apparatus · Exposition · Heart-Essence
48	Origin Gate	The Lifespan of the Tathāgata · Divergent Interpretations and Explanation of the Chapter: Tathāgata, Lifespan, and Measure	0127a14–0129b27	Source · Vernacular · Apparatus · Exposition · Heart-Essence
49	Origin Gate	The Lifespan of the Tathāgata · Extensively Opening the Near to Reveal the Distant: Admonition to Believe and the Main Reply in Prose	0129b27–0134a05	Source · Vernacular · Apparatus · Exposition · Heart-Essence
50	Origin Gate	The Lifespan of the Tathāgata · Teaching by Parable: Opening and Application	0134a05–0135c11	Source · Vernacular · Apparatus · Exposition · Heart-Essence
51	Origin Gate	The Lifespan of the Tathāgata · Verse	0135c11–0136a09	Source · Vernacular · Apparatus · Exposition · Heart-Essence
52	Origin Gate	Distinguishing Qualities	0136a10–0138b16	Source · Vernacular · Apparatus · Exposition · Heart-Essence
53	Origin Gate	The Qualities of Joyful Acceptance	0138b17–0139b16	Source · Vernacular · Apparatus · Exposition · Heart-Essence
54	Origin Gate	The Qualities of the Dharma Teacher	0139b17–0140c04	Source · Vernacular · Apparatus · Exposition · Heart-Essence
55	Origin Gate	The Bodhisattva Never Disparaging	0140c05–0141b24	Source · Vernacular · Apparatus · Exposition · Heart-Essence
56	Origin Gate	The Supernormal Powers of the Tathāgata	0141c02–0142b19	Source · Vernacular · Apparatus · Exposition · Heart-Essence
57	Origin Gate	Entrustment	0142b20–0143a09	Source · Vernacular · Apparatus · Exposition · Heart-Essence
58	Origin Gate	The Former Affairs of the Bodhisattva Medicine King	0143a10–0144a15	Source · Vernacular · Apparatus · Exposition · Heart-Essence
59	Origin Gate	The Bodhisattva Wonderful Sound	0144a16–0144c23	Source · Vernacular · Apparatus · Exposition · Heart-Essence
60	Origin Gate	The Universal Gateway of the Bodhisattva Perceiver of the World's Sounds (Guanshiyin)	0144c24–0146b28	Source · Vernacular · Apparatus · Exposition · Heart-Essence
61	Origin Gate	Dhāraṇī	0146b29–0147a11	Source · Vernacular · Apparatus · Exposition · Heart-Essence
62	Origin Gate	The Former Affairs of King Wonderful-Adornment	0147a12–0147c27	Source · Vernacular · Apparatus · Exposition · Heart-Essence
63	Origin Gate	The Encouragement of the Bodhisattva Universally Worthy (Samantabhadra)	0147c28–0149a29	Source · Vernacular · Apparatus · Exposition · Heart-Essence

II. The Eight Chapters with Second-Level Divisions

The Introduction has eight sub-units; Skillful Means seven; Parable seven; Faith and Understanding five; Medicinal Herbs three; Conjured City five; Peaceful Practices three; and Lifespan of the Tathāgata four. Each of the remaining twenty chapters forms a single unit.

III. Divisions of the Transmitted Text

Count	Number	Source
teiHeader extent	10 fascicles	T34n1718
cb:juan	20 half-fascicles	T34n1718
Reading divisions of this edition	63 units	drawn along the natural sections of the running text

題署Colophon

一、書名

《妙法蓮華經文句》〔《法華文句》〕

隋天台智者大師說

沙門灌頂私記（據卷端神逈序自證）

唐天寶戊子，東陽郡清泰寺朗和尚條倫

二、底本、根經與義疏鏡

底本：《大正新脩大藏經》第三十四冊 T34n1718《妙法蓮華經文句》，十卷（cb:juan 二十半卷）。
根經：T09n0262《妙法蓮華經》，後秦鳩摩羅什譯，七卷二十八品。
義疏鏡：T34n1719《法華文句記》，唐天台沙門湛然述，十卷。
卷端序：〈天台法華䟽序〉，鏡中沙門神逈述。

三、本冊譯注

釋慧鏡

四、分段與層次

全書分六十三單元：卷端序一單元，二十八品釋為品脊，其中八品再作二級分段。每單元五層：原典、白話、考據、義疏、心要。中英兩種讀本共用同一原典層。

五、成書誠實記

傳世 T34n1718 為唐天寶戊子（七四八）治定本，非陳隋原記之原序次；治定前原貌無別本可對勘。序文自陳所治者為次序條理，非增減文句〔0001a25 起〕。
全帙二十處 byline 皆單署「天台智者大師說」，並無「灌頂記」。筆錄者之名唯見神逈序〔0001a24〕。二說皆真，所據不同。
teiHeader 作十卷、cb:juan 作二十半卷，計法異而皆真。
序題「䟽」為疏之異體（CB00562），照錄不正規化；正文缺字二十五處依 CBETA 映射誠實呈現。

六、引據與授權

本冊考據與註解只引經與古德；現代學者零引用。梵語唯依古德所傳，羅馬轉寫僅為注音之助。

CC BY-NC-SA 4.0 · CBETA 校對 · 指月

釋慧鏡 · 指月 · 法華文句 · 題署 · 2026 夏

I. Title

Miaofa Lianhua Jing Wenju〔Fahua Wenju, Words and Phrases of the Lotus〕

Taught by the Tiantai Master Zhizhe of the Sui

Privately recorded by the śramaṇa Guanding (on the internal testimony of Shenjiong's preface at the head)

Set in order by the monk Lang of Qingtai Monastery, Dongyang Commandery, in the Tianbao wuzi year of the Tang

II. Base Text, Root Sutra, and Commentarial Mirror

Base text: T34n1718, Miaofa Lianhua Jing Wenju, Taishō volume 34. Ten fascicles (cb:juan, twenty half-fascicles).
Root sutra: T09n0262, Miaofa Lianhua Jing, translated by Kumārajīva of the Later Qin. Seven fascicles, twenty-eight chapters.
Commentarial mirror: T34n1719, Fahua Wenju Ji, composed by Zhanran, śramaṇa of Tiantai of the Tang. Ten fascicles.
Preface at the head: “Preface to the Tiantai Commentary on the Lotus,” composed by Shenjiong, śramaṇa of Jingzhong.

III. Translation and Annotation

Shi Huijing

IV. Divisions and Layers

The work is divided into sixty-three units: one for the preface at the head, one spine for each of the twenty-eight chapters, with eight of those chapters divided again. Each unit carries five layers: Source Text, Vernacular, Apparatus, Exposition, and Heart-Essence. The Chinese and English reading editions share one Source Text layer.

V. Honest Record of the Text's Formation

The transmitted T34n1718 is the recension ordered in the Tianbao wuzi year (748), not the sequence of the original Chen–Sui record; no separate witness survives for collation against the earlier state. The preface states that what was set in order was sequence, not the addition or subtraction of wording〔from 0001a25〕.
All twenty bylines read simply “taught by the Tiantai Master Zhizhe”; none reads “recorded by Guanding.” The recorder's name appears only in Shenjiong's preface〔0001a24〕. Both attributions are true and rest on different evidence.
The teiHeader gives ten fascicles and cb:juan twenty half-fascicles; the counts differ and both are true.
The 䟽 of the preface title is a variant of 疏 (CB00562) and is reproduced without normalization; the twenty-five missing graphs in the running text are presented honestly through the CBETA mapping.

VI. Citation and License

This edition cites scripture and the ancients only; modern scholarship is cited nowhere. Sanskrit follows only what the ancients transmitted, and romanization serves pronunciation alone.

CC BY-NC-SA 4.0 · CBETA collation · Zhiyue

Shi Huijing · 指月 · Fahua Wenju · Colophon · Summer 2026