妙法蓮華經文句 序品釋·餘眾
我們讀一張名單，目光通常先停在熟悉的名字上。名氣越大，故事越多，似乎分量也越重；只寫人數、不寫姓名的人，便很容易被一眼帶過。
《法華文句》卻從二千位沒有列名、沒有歎德的學人與無學人開始，提醒我們：被多少人認識，不是衡量聖德的尺。有人以盛名接引眾生，有人藏名隱德；文字寫得少，不等於生命較輕。
接著，兩位尼眾不能為求整齊，硬套成前段的兩類；十八位菩薩的名號可以打開法門、行德與本願，遇到傳文欠釋處，又必須停下來，不替古書畫出一扇不存在的門。
連所謂雜眾，也不是剩餘者的籃子。天、龍、樂神、鳥王、國王，有得道者，也有未得道者；有威勢，也有罪業；有人戒行堅固而聞法因緣尚緩，也有人身處困境而求法之心急切。眾生不能只由一種身分排成高下。
名單讀到最後，視線忽然轉回自己。十位大弟子的德行，被收回十種心所；若只會數他人的珍寶，自己仍沒有所得。看見他人的信、進、念、定、慧，是為了辨認自己的心如何被扶助，又如何把塵勞轉成行路。
所以，法會真正問的，不是我認得多少名字，而是我是否仍用名聲、身分、數目和一段過往，把一個人判定完畢。
從無名的二千人，到菩薩、天龍與負罪的國王，所有差別都被如實保留；最後，他們共同禮佛而坐。
也許一張法會名單最深的作用，就是教人練習這一拜：不抹去差別，也不把差別變成輕慢。
Do people without names in the Dharma assembly matter? When we read a list, our eyes usually stop first on familiar names. The greater the fame and the more numerous the stories, the weightier a person seems. Those recorded only by number, without a name, are easily passed over at a glance.
The Fahua Wenju instead begins with two thousand trainees and those beyond training who are neither named nor praised. It reminds us that how many people know someone is not a measure of noble virtue. Some guide beings through eminent names, others by concealing their names and hiding their virtues. Less writing does not mean a life carries less weight.
The two leaders of the nuns cannot then be forced into the preceding two classes merely to make the pattern tidy. The names of eighteen bodhisattvas can open Dharma gates, virtues of practice, and original vows; yet where the transmitted text lacks an explanation, one must stop rather than draw a nonexistent door upon an ancient wall.
Even the so-called diverse assembly is not a basket for what remains. Devas, dragons, musicians, bird kings, and a human king include those who have attained the path and those who have not, those with power and those burdened by wrongdoing. Some maintain the precepts firmly but have weak conditions for hearing Dharma; others live amid hardship yet seek the Dharma urgently. Beings cannot be ranked by a single identity.
At the end of the roster, our gaze suddenly turns back upon ourselves. The virtues of the ten great disciples are returned to ten mental factors. If we can only count another person's treasures, we still gain nothing. Seeing trust, vigor, mindfulness, concentration, and wisdom in others is meant to show how our own mind is assisted and how its afflictions can become a road of practice.
The question truly asked by the assembly is therefore not how many names I recognize. It is whether I still use reputation, identity, number, or one episode from the past to finish judging a person.
From the unnamed two thousand to bodhisattvas, devas, dragons, and a king burdened by wrongdoing, every difference is preserved just as it is. In the end, all bow to the Buddha and take their places together.
Perhaps the deepest work of a Dharma-assembly roster is to teach us to practice this bow: neither erasing differences nor turning difference into contempt.
隋天台智者大師說《妙法蓮華經文句》〔灌頂法師私記・唐天寶戊子朗和尚條倫治定本・卷端序＝鏡中沙門神逈述〕· 大正藏 T34n1718〔起 T34 0019a28〕。段/行首〔T34 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T34 0019a28〕多知識眾竟，次列少知識眾者。「復有學無學二千人俱」，但舉位明數而不歎德，呼此為少知識眾耳。聖與凡絕交，亦不分別多識少識，特以希高慕遠者以多識引之，藏名隱德退讓者以少識引之，隨順眾生故有若干，不可以多少之迹失其本。 「學無學」者，三藏中十八種學人，九種無學人；通教五地皆名學，六地名無學，又通教九地名為學，佛地為無學；別圓中，或就功用、無功用，或就具足、未具足，明學無學。《阿含》云：「外道問佛：『羅漢更學不？』佛言：『羅漢不作惡法，住於善法，學其無學即名為學。』」若爾，學人亦稱無學。學人齊其所斷，不復更斷，即是無學，是為四句。就五方便，非學非無學，便是五句。約四教中例亦應爾，四五二十句。 本迹者，本法身大士，居滿字學無學位，眾生應以半字學無學人，莊嚴雙樹也。 觀者正觀中道，不緣二邊，中間即是無學，能如是觀是名為學。若就觀門明數者，觀色心具十法界、十如，界如互論即具二千，舉迹故標本法，迹即是本迹也。 次列尼眾者，舊以此例前為二眾，今不用。若例前為多識、少識二眾者，又復無文，義亦不可。但是舉兩眾主，何須苦名為大小、多少耶？ 先列「波闍波提」，此翻大愛道，亦云憍曇彌，此翻眾主，尼者天竺女人通名也。 本住智度法門，迹為千佛之母，生育導師。 觀釋者，中觀廣博名大；無緣慈名愛；中理虛通名道。大即自行；愛即化他，如以愛故受生，慈故涉有；道即通自行、化他也。 「六千」者，數也。 觀門者，觀六根清淨具千功德，雖眼有八百，耳千二百，以多足少，數滿六千，表本法門，亦是觀行意也。 「羅睺羅母耶輸陀羅」者，以子標母，此翻花色，亦曰名聞，或云無翻，溫良恭儉德齊太子，然在家為菩薩之妻、天人知識，出家為尼眾之主、位居無學，豈是無名聞眾耶？《十二遊經》出三夫人：第一、瞿夷，二、耶輸，三、鹿野。《未曾有》及《瑞應》皆云，羅睺是瞿夷子。《涅槃》及《法華》皆云，是耶輸子。二義云何通？或可彼經舉大母，此處舉所生。《釋論》瞿毘陀是寶女不孕。即是瞿夷，此翻明女，故知定是耶輸子也。 本迹者，妻則齊也，豈有博地為太子妻？故知本住寂定微妙法喜，迹為佛妻。《悲花》云：「寶藏佛所，誓願為妻耳。」 觀空無漏法喜，即以鹿野表妻；觀假道種智法喜，即以耶輸表妻；觀中法喜，即以瞿夷表妻。 上當分明本迹、觀心，今更總論，顯善權曲巧，明觀行精微。夫首楞嚴種種示現，稱適根性靡所不為，今且近論，託迹王宮降神聖后，法身菩薩，皆輔佛行化，散影餘家，若三十二瑞，金姿誕應，諸大士各各出生，或空室雨寶，寄辯通夢，若皇皇太子，捨國捐王，踰城學道，諸大士悉從師請業，才藝兼通，為彼宗匠，若法輪初啟甘露門開，聞諸大士化緣未熟，示同不受，分庭抗禮，崇我道真，能化所化全生如乳；若所化緣熟，則素絲易染，池花早開，革凡成聖轉乳成酪；師宗為佛上首弟子，或智慧、神通、辯才、三昧各各第一，共輔法王更度未度，重熟已熟，於方等座席聞菩薩不可思議功德，耻小慕大，耻小則嗚呼自責，失於如來無量知見，慕大則不知當云何得佛無上慧，如轉酪為生蘇；次聞般若摩訶衍門，初歷色心終于種智，含挾小大，出內取與，或共或別或偏或圓，奉命領知而無希取，雖未頓捨已漸通泰，如轉生蘇為熟蘇；次聞《法華》會天性，定父子、授記莂、付大乘，廢三歸一，如餘四味，同一醍醐，不令一人獨得滅度，皆以如來滅度而滅度之。法王、法臣大事出世巧用方便，初用半字法，破二十五有之繁芿，成四枯雙樹利益眾生。次用半滿法，破二乘之獨善，成菩薩之廣大，成四榮雙樹利益聖人。後用常住滿字，破二邊之前後，成非枯非榮佛祕密藏，究竟利益。主將之功畢，大誓之願滿，故身子、目連於《法華》而息化，聖主贖命，斯亦不久，文云：「如我本誓願，今者已滿足，如來不久當入涅槃。」唱滅之言起自於此，二萬燈明迦葉佛等，皆於《法華》究竟，今以師弟皆於此經發迹，內祕菩薩道，外現作聲聞。「我實成佛已來無量億劫」，以此推之，諸大羅漢從法身地，俯影隨緣迹臨萬水，為學無學，作男作女，示道示俗，首楞嚴力靡所不現，方便善權為若此〔云云〕。 〔T34 0020a24〕總明觀者，上師弟施化法身所為，若不作觀方便，於行人無益，如貧數寶、似盲執燭。然心數甚多，且約善數，如弟子者眾但舉十人耳。十善數者，謂：信、進、念、定、慧、喜、猗、捨、覺、戒，此十數輔心王，能改惡就善、革凡成聖，辦一切法門，但以十心為本，如十弟子，輔佛行化，共熟眾生，立于佛法也。信數對那律天眼第一，眼是五根首，如諸方以東為上，信於諸數初入佛法也。進數對迦葉頭陀第一，抖擻勤苦對進數也。念數對波離持律第一，念力牢強憶持不忘也。定數對目連神通第一，慧數對身子智慧第一，皆可解。喜數對阿難多聞第一，多聞分別樂，樂即喜數也。猗數對旃延，論體窮微盡理，除邪顯正，如猗離惡得善，放苦入樂也。捨數對善吉解空第一，若住空平等與捨數相應。覺數對富樓那說法第一，覺是語本，本立則辯說無窮。戒數對羅云持戒第一，可解。十數扶心王能成觀行，於一念中深入善法，三寶具足，王即佛寶；數即僧寶；所緣實際，無王無數，即法寶。若入實際王數之功，力用足矣。 又取通大地十數與心王俱起，入善、入惡遍通一切，謂：想、欲、觸、慧、念、思、解脫、憶、定、受也。想對富樓那，想得假名，其人善達假名，辯才無滯。欲對迦葉，迦葉無世間欲而欲於無為。觸對旃延，觸入二事更相涉入，旃延善論義，能窮往復。慧即身子，可解。念對波離，念持律之上也。思對羅云，思是行陰，此人實行持戒也。解脫對善吉，脫名無累，此人解空於有得脫。憶對那律，憶動發取境修天眼，易三摩提。定數對目連，可解。受對阿難，多聞領持無謬也。十人各備眾德，為引專門，宣示佛道，隨眾生欲。欲慧者師身子，乃至欲多聞者師阿難，共輔法王，各掌一職。 今觀心亦如是，一一心中皆具王數，為成觀故，王數相扶而取開悟，或於想數入道，或於欲數入道，隨所宜者，心王、心數而共攻之，化取塵勞諸心而作佛事。作此觀未悟，觀行如乳；若發無漏，觀行如酪；若破塵沙，如生熟蘇；若破無明，觀如醍醐。至醍醐時王數皆畢，心心法數不行故，名行般若波羅蜜。《普賢觀》云：「觀心無心，法不住法，我心自空，罪福無主。」即是無心、無數名為正觀。是心數塵勞若不盡者，觀則不訖，故經言：「眾生不度，我不成正覺。」即此意也〔云云〕。 第二列菩薩眾者，《釋論》云：「菩薩為出家、在家四眾攝，何故別列？答：『有菩薩墮四眾中，有四眾不墮菩薩中，為其不發心作佛，故今別列。』」同發心求作佛者名菩薩眾。文為六：一、氣類；二、大數；三、階位；四、歎德；五、列名；六、結句。 一、氣類者，即是菩薩摩訶薩也。若具存，應言菩提薩埵摩訶薩埵，什師嫌煩，略提埵二字。菩提，此言道；薩埵，此言心；摩訶，此言大。此諸人等皆求廣博大道，又成熟眾生故，道心、大道心之氣類也。菩薩多種，謂偏通別圓，如《釋論》引迦旃延子明六度齊限而滿者，此欲調血眾生為乳也；若《大品》明有菩薩發心與薩婆若相應者，此欲調乳入酪也；若《大品》明有菩薩發心遊戲神通淨佛國土，又如《淨名》中得不思議解脫者，皆能變身登座而復受屈被訶者，此欲調酪為生熟蘇也；若《大品》明有菩薩發心即坐道樹成正覺、轉法輪度眾生者，此是調蘇為醍醐也。故下文云：「菩薩聞是法，疑網皆已除。」又云：「若菩薩不聞《法華》，非善行菩薩道，若聞此經即善行菩薩道。」又《涅槃》云：「菩薩不聞《涅槃》，常有希望；若聞《涅槃》，希望都息。」故略有四種也。 〔T34 0021a05〕本迹者，本地難測，或居等覺，或齊法王，如善財入法界見文殊色像無邊，法門深遠，本隣諸佛，迹輔釋迦為菩薩，普現色身三昧力，散影垂容，以口輪不可思議化隨宜廣說，可以意知，不可以言辯也。所以迹引四味，歸乎一實，譬如鎚碪器諸淳璞，成醍醐已，一期化息，然其本地究竟成就，豈是今日始入大乘？亦非寂滅道場高山先照，若頓、若漸皆迹所為耳。 觀解者，中道觀心雙照二諦名大，通至菩提果名道，破五住塵勞名成眾生〔云云〕。 「八萬人」者，數也。餘經集眾甚多，此經何少？或是語其大數，或譬王論密事，不可率土同謀〔云云〕。 約觀心者，觀一善心具十法界，十界交互，具百法界，千性相等，十善即萬法，約八正道即八萬法門也〔云云〕。 「皆於阿耨三菩提不退轉」者，明位也。阿耨，此云無上，道如境妙中說，位如位妙中說。不退轉者，約位、行、念論不退，應四種分別：不生三惡道，位不退；不生邊地，諸根完具不受女身，即行不退；常識宿命，即念不退，具此名阿鞞跋致地。三藏義也。若六心已前，輕毛菩薩信根未立，其位猶退；七心已上從初地至六地，不退為凡夫二乘，名位不退；雖正使已盡，而未能遍修萬行，其行猶退；至七地名行不退，而猶起二乘念，故有念退；至八地道觀雙流入法流水，名念不退，此名阿鞞跋致地，此乃三乘共十地之義耳。地師云：「十住是證不退，十行是位不退，十迴向是行不退，十地是念不退。」此是別教義，不會此經，今所不用。《瓔珞》云：「初地三觀現前，心心寂滅自然流入。」此亦別教不退，今亦不用。若《華嚴》明初住得如來一身、無量身，具三不退，此圓教不退，此是一實事，今用此判位也。 本迹者，本地寂滅尚非十地，況是初住？尚非初住不退，況復別、通？別、通之位宜釋餘經列眾，圓教之位正在今經，諸經論師既不識迹安能知本？所歎既謬，毀在其中，還成增減兩謗，何謂歎德？觀心者，三觀即三不退，又一心三觀，即一心三不退〔云云〕。舊云：「皆得陀羅尼」去，始是歎德。今取不退轉即具兩意，成上屬明位，起後屬歎德。舊云：「歎德作十二句，分為四意：初三句歎現德，次三句歎往行，次四句歎內體，後兩句歎外名，四意不同而德居於初，故稱歎德。歎現又兩：初一句歎自行，後二句歎化他。歎行為三：初句歎行本，本從諸佛得般若；次句歎本行，行福德也，既有福德能資於慧；次句為佛所歎。體又三：初慈悲歎應身，中間兩句歎心慧報身，後一句歎法身。歎名為二：初句歎名普聞，次句歎能度眾生。」此之分文極有眉眼，覈論宗體，殊無趣向。若歎通教，通教無三身，又非入佛慧，名不普聞，種種義不成。若歎別教，別教初地已過二乘，云何七地更起聲聞、支佛之念？若歎圓教，不應言七地已下無不退之德，進退無當，竟知歎誰？是所不用。 今以十三句作橫竪消文，一、竪，約十地義便；二、橫，約初住義便。「不退轉」者成前，即是明位，起後即是歎德，以對初地。初地名歡喜，喜其不退墮二邊，入中道獲三不退，故知歎初歡喜地也。「皆得陀羅尼」歎二地，二地名離垢，亦名離達，離遮諸惡、達持眾善，即陀羅尼義，故知歎離垢地也。「樂說辯才」歎三地，三地名明地，內智明、外說辯，欲知智在說，說有種種樂，說最勝故，故知歎第三明地也。「轉不退轉法輪」歎四地，四地名焰，焰能破闇，又能焦炷，轉法輪自害己惑如焦炷，破他迷如除闇，故知歎第四焰地也。「供養百千諸佛」歎五地，五地名難勝地，此地得深禪定，用神通力難勝難及，於一念頃遍至十方供養諸佛，故知歎第五地也。「於諸佛所植眾德本」歎六地，六地名現前，由得禪能供養諸佛，福資種智，種智現前，智是德本，如植種於地，故知歎第六地也。「常為諸佛之所稱歎」歎第七遠行地，此地二智方便出過一切，廣修利益稱會佛心，故知歎第七地。「以慈修身」歎第八不動地，正智不動不出三界，但以慈董身應入五道，董口為說法，董心為設方便，正法華具董三業，故知歎第八地也。「善入佛慧」歎第九地，九地名善慧，深入實際妙徹本源，此名義最合，故知歎第九地。「通達大智」歎第十地，十地名法雲，法身如虛空，禪定如大雲，智慧如大雨，善入佛法名慧，巧用佛法名智，互舉耳。「到於彼岸」歎十地內德，到三諦之彼岸因中說果，又到在不久也。「名稱普聞」歎十地外德，由內德深廣，致令聲名普聞，內外相稱。若開等覺位者，此二句擬之。「能度百千眾生」者，餘地度人，或一界至九界，不名能度，十地勝前故稱能度。諸地悉具眾功德，而今出沒釋者，為人情好異故，依十地名便故，又豎義易解故，作此一途消文耳。 〔T34 0022a11〕次，橫歎者，直約初住說之，餘位位例可解。初發心住，一發一切發，出過二邊革凡超聖入中道，其心寂滅，念念流入薩婆若海故，言得不退轉。初住遮離取相無知無明等障，持達般若解脫法身等德，故言得陀羅尼。十信似解，尚能以妙音遍滿三千界，何況初住？真解口密功德，故言樂說辯才。初住能分身百世界作佛，論其實處無量無邊，以能作佛，說法教化，故言能轉不退法輪。初住得不思議神力，遍能承事法界諸佛，故言供養百千諸佛。初住得實相本，能植眾德也。初住開佛知見，知見已法與諸佛同，故為佛之所稱歎。初住無緣慈普現色身，遍應法界，故言以慈修身。初住入祕密藏，故言善入佛慧。初住一心三智無能障礙，故云通達大智。初住事理分究竟，故言到於彼岸。初住圓德真實與名相稱，故言名稱普聞諸佛世界。初住能為十法界而作依止，安立救護，故言能度百千眾生。初住更有無量無邊不可思議種種功德，略言十三句耳。二住去乃至等覺亦復如是，故《大品》云：「初阿字門，具四十一字功德，後茶亦具諸字功德，中間亦爾，字等、語等、功德亦等。」 問： 此中歎斷惑德，三藏不斷惑，可不被歎；聲聞尚被歎，迹為通、別，何不歎德？ 答： 通歎於迹乃有此義，今經正明圓人，不歎方便耳。 問： 云何諸句功德皆歎初住耶？ 答曰： 餘位亦如是，何獨初住。舊云「八地有諸功德」，不以為疑；今圓歎初住，何德不攝？初住尚爾，何況後位耶？《法華論》云：「上支、下支門，總相、別相應知。」初得不退轉一句是總。此不退有十種示現：聞法不退轉，即是陀羅尼；樂說不退轉，即是樂說辯才；說不退轉，即是轉不退法輪；依善知識不退轉，即是供養百千諸佛植眾德本；斷疑不退轉，即是為諸佛稱歎；入事不退轉，即是以慈修身；入一切智如實境不退轉，即是善入佛慧；依我空法空不退轉，即是通達大智；入如實境不退轉，即是到於彼岸；應作所作不退轉，即是度百千眾生。故初總句即是上支，次諸別句即是下支。記中橫歎初住德，即與此意同也。論云：「二者攝取事門者，示現諸菩薩住何等清淨地中，因何等方便、何等境界、何等應作所作故。」若從此義，作豎歎菩薩德亦無妨。 觀心解歎德者，不退轉如前說。陀羅尼者，空觀是旋陀羅尼，假觀是百千旋陀羅尼，中觀是法音方便陀羅尼。又空觀觀心但有名字，即聞持陀羅尼；假觀觀心無量心，心、心數法皆是法門，即行持陀羅尼；中觀觀心，心即實相，即是義持陀羅尼。假觀觀心具十法界法，即法無礙辯；中觀觀心十法界皆入實相，即義無礙辯；空觀觀心十法界但有名字語言，即辭無礙辯。觀一心即三心，三心即一心，一界一切界，旋轉無礙，即樂說無礙辯。空觀是轉位不退法輪，假觀是轉行不退法輪，中觀是轉念不退法輪。供養佛者，秖是隨順佛語。今順佛教修三觀心，即是供養佛；為破五住得解脫故，即供養法；三諦理和即供養僧。又眾行心資觀智心，即供養佛；觀智心開發境界，即供養法；境智心和即供養僧。實相心是觀智心本，觀智心是眾行心本，得本種植則立，故言植眾德本。觀智心冥於境界，境界印於觀智，智有所照常與境合，即是為佛所歎。空觀為法緣慈所薰，假觀為眾生緣慈所薰，中觀為無緣慈所薰。空觀入通佛慧，假觀入別佛慧，中觀入圓佛慧。空觀到一切智彼岸，假觀到道種智彼岸，中觀到一切種智彼岸。空觀聞於真諦，假觀聞於俗諦，中觀普聞中道第一義諦，亦普聞三諦。空觀度四住百千眾生，假觀度塵沙百千眾生，中觀度無明百千眾生。一心三觀有無量德，歎不能盡，止略說耳。 五、列名者，大士大名，或從法門，或從行德，或從本願，雖是一名備無量義，今依經、依觀，銷十八菩薩名。 「文殊師利」，此云妙德，《大經》云：「了了見佛性，猶如妙德等。」《無行經》云「滿殊尸利」，《普超》云「濡首」，《思益》云：「雖說諸法而不起法相、不起非法相，故名妙德。」《悲花》云：「願我行菩薩道，所化眾生皆於十方先成正覺，令我天眼悉皆見之，我之國土皆一生菩薩，悉令從我勸發道心，我行菩薩道無有齊限。寶藏佛言：『汝作功德甚深甚深，願取妙土，今故號汝名文殊師利，在北方歡喜世界作佛，號歡喜藏摩尼寶積佛。』」今猶現在，聞名滅四重罪，為菩薩像，影響釋迦耳。觀心性理，三德祕密，不縱不橫故名妙德。 〔T34 0023a10〕「觀世音」者，天竺云婆婁吉底稅。《思益》云：「若眾生見者，即時畢定得於菩提，稱名者得免眾苦，故名觀音。」《悲花》云：「若有眾生受苦，稱我名者、念我者，為我天耳、天眼所見聞，不得免苦，不取正覺。寶藏佛云：『汝觀一切眾生生大悲心，今當字汝為觀世音。』」此下文自釋名〔云云〕。 妙法蓮華經文句卷第二上 妙法蓮華經文句卷第二下 天台智者大師說 觀心釋者，三智名觀，三諦名世，三觀是語，本故名音。 「得大勢」者，《思益》云：「我投足之處，震動三千大千世界及魔宮殿，故名大勢至。」《悲花》云：「願我世界如觀世音等無有異。寶藏佛言：『由汝願取大千世界故，今當字汝為大勢至。』」 觀心釋者，三止為足，投三諦地，動十法界，一切見愛所住之處皆悉傾動〔云云〕。 「不休息」者，《思益》云：「恒河沙劫為一日夜，是三十日為月，十二月為歲，過百千億億劫得值一佛。如是值恒河沙佛，行諸梵行修習功德，然後受記，心不休息故名不休息。」 觀心者，觀空不住空，出假不住假，而入中不住中，雙照二諦名不休息。 「寶掌」者，《普超》云：「被上德鎧乃至佛無能沮敗，令釋大乘，若於夢中，不志二乘，常以實心、諸通慧心，為人講宣，於珍寶心無所貪惜，故名寶掌。」 觀心者，不思議三諦名之為寶，一心三觀名之為掌，以此觀掌執此諦寶，自利、利他故云寶掌。 「藥王」者，《悲花》云：「願賢劫一千四佛初成道我皆供養，諸佛入滅我皆起塔，劫盡苦惱我皆救護，刀兵、疾疫作大醫王，然後作佛。寶藏佛言：『今當字汝為火淨藥王，在後作佛即樓至如來。』」觀心釋〔云云〕。此下欠釋七菩薩。 「跋陀婆羅」者，此言善守，亦云賢守。《思益》云：「若眾生聞名者，畢定得三菩提，故名善守。」 觀解者，中道正觀，於諸善中最為上首，故言善守。 「彌勒」者，此云慈氏。《思益》云：「若眾生見者，即得慈心三昧，故名慈氏。」《賢愚》云：「國王見象師調象，即慈心生，從是得名慈氏。」《悲花》云：「發願於刀火劫中擁護眾生。」 今觀解者，中道正觀即是無緣大慈，慈善根力令諸心數皆入同體大慈法中，離諸不善，故稱慈氏。又云慈乃姓也，名阿逸多，此翻無勝，下文〔云云〕。此下欠釋寶積。 「導師」者，《思益》云：「於墮邪道眾生，生大悲心令入正道，不求恩報，故名導師。」 觀解者，三觀妙智導一切行，不墜二邊，皆入正觀，故名導師。未釋者，俟後追註〔云云〕。 六、「如是」下，是結句也。 第三列雜眾者，舊云凡夫眾，此中有聖；舊云俗眾，此中有道；舊云天人眾，此中有龍鬼；皆不便。今呼為雜眾，意則兼矣，所謂五道、二界、八番，是故言雜。方等經亦列地獄，《中陰經》亦化無色，此皆隨機適現，不可一例作並，復不可定其次第。舊云人是土主，讓諸客在前，《無量義經》秖與此經同席，明國王、國臣，國士、國女，不論賓主相讓。出經家趣列在文，或有別意未詳。今觀此文有八番，先標帝釋，次列四王，前龍後鳥，鬼神重出，為此義故呼為雜眾，不可言其次第。又雜眾者，此中有得道、未得道者，雜果報與形服雜，故言雜。其中得二乘道者，無漏智與無明煩惱雜，故言雜；其中得菩薩道者，漚和與眾機雜，故言雜；其中得佛道者，一法具一切法，故言雜。雜義如是，豈可以凡夫形俗判之，復不可以五道人天等判之，故言雜也。此是約教釋〔云云〕。 「釋提桓因」，因陀羅，或云旃提羅，此翻能作，作忉利天主。忉利此翻三十三，四面各八城，就喜見城合三十三，共居須彌頂。須彌，此翻安明，四寶所成，高廣三百三十六萬里，此是欲天之主，故前列。《雜阿含》四十云：「有一比丘問佛：『何故名釋提桓因？』答：『本為人時行於頓施，堪能作主，故名釋提桓因。』『何故名富蘭陀羅？』『為人時數數行施故。』『何故名摩伽婆？』『本為人時名故。』『何故名娑婆羅？』『本為人時此衣布施故。』『何故名憍尸迦？』『本為人時姓故。』『何故名舍脂鉢低？』『舍脂是婦，鉢低是夫。』『何故名千眼？』『本為人時聰明，於一時坐思千種義，觀察稱量，故名千眼。』『何故名因提利？』『為三十二天主。』」《瓔珞》第三云：「天帝名拘翼。」 〔T34 0024a06〕教門者，《阿含》中帝釋是阿那含，般若明十方，難問般若者，皆名釋提桓因。別、圓中明釋提桓因得首楞嚴三昧，內證不同，過賢劫二千二十四劫作佛，號無著世尊〔云云〕。 本迹者，十住、行、向即三十，十地為一，等覺為二，妙覺為主，同棲第一義天，共服實相甘露即本也，居須彌頂迹也。 觀心解者，自行十善，勸他隨喜，此三十善皆空、皆假、皆中，即是三十三觀門也。 「名月」等三天子，是內臣如卿相，或云是三光天子耳。名月是寶吉祥月天子，大勢至應作；普香是明星天子，虛空藏應作；寶光是寶意日天子，觀世音應作。此即本迹釋也。 觀解者，三觀即二智，三智即三光，從三諦生三智，諦即天、智即子〔云云〕。 「四大天王」者，帝釋外臣，如武將也，居四寶山，高半須彌，廣二十四萬里。東提頭賴吒，此云持國，亦言安民，居黃金山，領二鬼：揵闥婆、富單那。南毘留勒叉，此云增長，亦云免離，居瑠璃山，領二鬼：薜荔多、鳩槃茶。西毘留博叉，此云非好報，亦云惡眼，亦云雜語，居白銀山，領二鬼：毒龍、毘舍闍。北毘沙門，此云種種聞，亦云多聞，居水精山，領二鬼：羅剎、夜叉。各領二鬼不令惱人，故稱護世。 本迹者，本為常樂我淨四王護持佛法，不令外人取其枝葉斫截破壞，常王護東方常、無常雙樹，樂王護南方樂、無樂雙樹，我王護西方我、無我雙樹，淨王護北方淨、不淨雙樹。枝榦喻常，華喻於我，果喻於樂，茂葉喻淨，護此華果，常能利益一切眾生故，迹為四王而護世也。 觀解者，觀四諦智即是四王，一諦下除愛見二惑，即是護八愛見也。次忉利上有焰摩，此翻善時，《大論》云妙善，去忉利三百三十六萬里。善時上有兜率陀，此翻妙足，去焰摩如地遠，而不列者，略耳。何者？下天鈍、上天著樂，尚知來集，況不著、不鈍而不來耶？ 「自在」即第五，「大自在」即第六，自化五欲，他化五欲〔云云〕。有人言，是色界頂大自在。此不應超至彼也。 本迹者，此兩天本住自在、自在王等定，迹為兩天耳。 觀心者，入空是自在觀，入中是大自在觀〔云云〕。 次列色界天。「娑婆」，此翻忍，其土眾生安於十惡不肯出離，從人名土，故稱為忍。《悲花經》云：「云何名娑婆？是諸眾生忍受三毒及諸煩惱，故名忍土。」亦名雜，雜九道共居〔云云〕。「梵」者，此翻離欲，除下地繫，上升色界，故名離欲，亦稱高淨。「尸棄」者，此翻為頂髻，又外國喚火為樹提尸棄，此王本修火光定，破欲界惑，從德立名。然經標梵王，復舉尸棄，似如兩人，依《釋論》正以尸棄為王，今經舉位顯名，恐目一人耳。住禪中間，內有覺觀，外有言說，得主領為王，單修禪為梵民，加四無量心為王也。初禪有梵眾、梵輔、大梵，今舉王攝諸也。 「光明」者，二禪也，此有少光、無量光、光音；三禪有少淨、無量淨、遍淨；四禪有密身亦無挂礙、無量密亦受福、密果亦廣果、無想密亦無想。又有五那含：不煩、不熱、善見、善現、色究竟亦大自在即摩醯首羅，經文存略不具出，但等等此諸天也。例有教門、本迹、觀心，自思之。 次列八龍者，「難陀」名歡喜，「跋」名善，兄弟常護摩竭提，雨澤以時，國無饑年，瓶沙王年為一會，百姓聞皆歡喜，從此得名，即目連所降者也，居海中。 本迹解者，本住歡喜地，迹居海間。 觀解者，三觀即中道，生法喜也。 「娑伽羅」，從居海受名，《華嚴》所稱，舊云因國得名。本住智度大海，迹處滄溟。 「和修吉」，此云多頭，亦云寶稱，居於水中。本住普現色身三昧，迹示多頭也。觀者，入假之觀，分別無量法門也〔云云〕。 「德叉迦」，此云現毒，亦云多舌，或云兩舌，本住樂說無礙辯法門，迹示多舌。「阿那婆達多」，從池得名，此云無熱。無熱池，《長阿含》十八云：「雪山頂有池，名阿耨達池，中有五柱堂，從池為名，龍王常處其中。閻浮提諸龍有三患：一、熱風、熱沙著身，燒皮肉及骨髓以為苦惱；二、惡風暴起吹其宮殿，失寶飾衣等，龍身自現以為苦惱；三、諸龍娛樂時，金翅鳥入宮，搏撮始生龍子食之，怖懼熱惱。此池無三患，若鳥起心欲往即便命終，故名無熱惱池也。」本住清涼常樂我淨，迹處涼池。觀者，三觀妙慧，淨五住之煩唼，免二死之熱沙〔云云〕。 「摩那斯」，此云大身，或大意、大力等。修羅排海淹喜見城，此龍縈身以遏海水。本住無邊身法門，迹為大體。觀者，中道正觀其性廣博〔云云〕。 〔T34 0025a02〕「漚鉢羅」，此云黛色蓮華池，龍依住，從池得名。本住法華三昧，迹居此池。觀者，三觀即是修因，因即蓮華也。《正法念經》云：「龍為諸天保境，修羅興兵前與龍鬪。」故知為天所管也。 次列四緊那羅，亦云真陀羅，此云疑神，似人而有一角，故號人非人。天帝法樂神，居十寶山，身有異相即上奏樂。佛時說法，諸天弦歌、般遮于瑟而頌法門。舊云：「法緊奏四諦，妙緊奏十二因緣，大緊奏六度，持緊總奏前三。」今言奏四教法門也。本住不可思議，不起滅定安禪合掌，以千萬偈讚諸法王，迹寄弦管歌詠十力。觀者，觀音聲即空、即假、即中，隨順三諦即是讚佛也。 四乾闥婆，此云嗅香，以香為食，亦云香陰，其身出香，此是天帝俗樂之神也。樂者幢倒伎也，樂音者，鼓節弦管也，美者幢倒中勝品者，美音者弦管中勝者也。 「阿修羅」者，此云無酒，四天下採花醞於大海，魚龍業力其味不變，瞋妬誓斷，故言無酒神，亦云不端，彌天安師云「質諒」。質諒，直信也。此神諂曲，不與名相稱。有二種：鬼道攝者，居大海邊；畜生道攝者，居大海底。 「婆稚」者，此云被縛，或云五處被縛，或云五惡，物繫頸不得脫故云被縛。亦云有縛，為帝釋所縛。本能五繫，繫魔外道，迹為此像耳。《正法華》云「最勝觀」者，以三觀智，縛五住惑，入實際中。 「佉羅騫馱」，此云廣肩胛，亦云惡陰，涌海水者，《正》本云寶錦。本住權、實二智，慈荷眾生故，迹為廣肩胛。觀者，三觀能鼓覆五住生死大海也。 「毘摩質多」此云淨心，亦云種種疑，波海水出聲，名毘摩質多，即舍脂父也。《觀佛三昧》云：「光音天生此地，地使有欲，入海洗不淨，墮泥變為卵，八千歲生一女，千頭少一，二十四手。此女戲于水，水精入身，八千歲生一男，二十四頭，千手少一，海水波音名為毘摩質多。索乾闥婆女，生舍脂，帝釋業力令其父居七寶殿，納為妻，後讒其父，遂交兵，脚波海水、手攻喜見，帝釋以般若呪力，不能為害。」《正》本云「燕居」。本者色心本淨，迹為此名。觀者，正觀中道即是淨心。 「羅睺羅」，此云障持，障持日月者也，是畜生種，身長八萬四千由旬，口廣千由旬，寶珠嚴身，觀天女天園林，若四天下人，孝養父母、供養沙門者，諸天有威力，上空雨刀；若不爾，諸天入宮不出。又日放光照其眼，不能得見，舉手掌障日，世人咸言日蝕怪險，種種邪說；掩月亦如是。或作大聲，世人言天獸吼，險亂王衰，種種邪說。怖日月時，倍大其身氣呵日月，日月失光。來訴佛，佛告羅睺：「莫吞日月。」羅睺支節戰動，身流白汗，即放日月，日月力、眾生力、佛力，眾因緣故不能為害。昔有婆羅門聰明廣施，四千車載食，於曠野施。有一佛塔，惡人所燒，即以四千車載水滅火救塔，歡喜發願，願得大身，欲界第一。既無正信、好鬪愛戰、喜施，故生光明城，作羅睺羅修羅主也。《正》本云「吸氣」。本、觀〔云云〕。 次列四迦樓羅，此云金翅，翅翮金色，居四天下大樹上，兩翅相去三百三十六萬里，有人言：《莊子》呼為鵬，鵬行眾鳥翼之，亦稱為鳳皇。私謂鳳不踐生草，噉竹實，棲乳桐；金翅噉龍，云何是類？「大威德」者，威勝群輩，又威攝諸龍也，《正》本云「具足」。「大身」者，大群輩也。「大滿」者，龍恒充滿己意也。「如意」者，頸有此珠也，《正》本云「不可動」。迦樓鳥有神力，雄化為天子，雌變為天女，化己住處有寶宮，亦有百味，而報須食龍，胎能噉胎，不能噉三，卵能噉二，濕能噉三，化能噉四。《觀佛三昧經》云：「正音迦樓，一日山東噉一龍王，五百小龍，三方亦爾，周而復始壽八千年。臨終失勢欲噉龍子，龍母𭋣嘇之不得食，即嗔從金剛山透海，穿地輪過，不能過風輪，風彈之，從故孔湧到金剛山，如是七返，還山頂命終，肉裂火起，將燒寶山，難陀雨雨滅之，肉爛心衝風輪亦七返，墮山上成如意珠，龍得之即為王，人王亦感此珠者也。」 次列人者，「韋提希」，母也，翻思惟。頻婆娑羅，此翻模實，父也。「阿闍世」者，未生怨，或呼為婆留支，此云無指，內人將護呼為善見，善見之名本也，無指之稱表迹。《大經》云：「阿闍名不生，世者名怨。」以不生佛性故，則煩惱怨生，煩惱怨生故不見佛性，不生煩惱即見佛性。又阿闍者名不生，世名世法，以世八法所不污故，故名阿闍世，此是本義也。《普超經》云：「阿闍世從文殊懺悔，得柔順忍，命終入賓吒羅地獄，即入、即出，生上方佛土得無生忍，彌勒出時復來此界，名不動菩薩，後當作佛，號淨界如來。」其迹既爾，本豈可量？說《法華》時預清淨眾，至《涅槃》時引逆罪者，何異迦葉於《法華》受記，於《涅槃》不堪付囑？不可迷迹而惑其本也。 〔T34 0026a06〕觀解者，貪愛母、無明父，害此故稱逆，逆即順也，行於非道，通達佛道。 問： 佛在人中說法，列人眾何少？ 答： 文略不載，人實不少，文云：「及諸小王、轉輪聖王等。」《無量義》中列四輪王，國王、國臣，國民、士女，其眾則廣。 問： 天、人、龍、鬼皆見佛聞法，地獄一道，無色一界，何意不列？ 答： 此義今當辯。夫諸道升沈，由戒有持、毀；見佛、不見佛，由乘有緩、急。然持戒有麁細，故報有優、劣；持乘有小、大，見佛有權、實，且略判戒乘各為三品，依《涅槃》一句開為四句釋之，其義則顯：一、戒乘俱急，二、戒緩乘急，三、戒急乘緩，四、戒乘俱緩。若通論戒乘，一切善法，一切觀慧，皆得稱戒，亦皆是乘，人天五乘即是其義，道、共等戒悉是通意也。今就別判，三歸、五戒、十善、八齋、出家律儀，乃至定共、能防身口、遮惡道果、得人天報者，名之為戒。若聞經生解，觀智推尋四諦、十二緣、六度、生滅無生滅等，智能破煩惱，運出三界者，名之為乘。故《大品》云：「有相之善不動、不出，無相之善能動、能出。」即此義也。若戒乘俱急者，持下品戒，戒急報在人中，持小乘乘急，以人中身，於三藏教時見佛聞法；持中乘乘急，以人報身，於通教大乘乃至帶方便諸大乘經時，見佛聞法；持上乘乘急，以人報身於華嚴、法華等教及諸教中圓，見佛聞法，預列為同聞眾者是也。若持中品戒急，報在欲界天，持小乘乘急，以欲界天身，於三藏時見佛聞法，餘如上說。若持上品戒急，加修禪定報在色、無色天等，持小乘乘急，以色、無色天身，於三藏中見佛聞法，餘如上說。釋第一句竟。若戒緩乘急者，三品戒皆緩，報墮三途，持小乘乘急，以三途身，於三藏中見佛聞法，餘如上說。釋第二句竟。若戒急乘緩者，三戒急故，受欲界人天及色、無色天身，三乘緩故，佛雖出世說三乘法，愛著樂報耽荒五欲，不見佛、不聞法，舍衛三億家，及諸不見聞者，三界著樂諸天等是也。釋第三句竟。若戒乘俱緩者，受三途報，不見佛、不聞法也，釋第四句竟。此文不列地獄者，以其戒緩，苦重報隔；上乘又緩，不能於法華見佛聞法，餘經有列者，餘乘急耳。又不列無色天者，上戒急故受天身著定味，上乘緩故，不能於法華見佛聞法；餘經有列者，有餘乘急耳。若得此意，一一勘天龍八部，皆識本緣緩急，來、不來義悉可解，廣釋如《淨名疏》。又識權者引實，本迹義轉明，將此勘已觀行，三世因果朗然可識。 「各禮佛足」者，總結眾集也。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
一、少知識眾：不以名聲多少判聖德
多知識眾已經解釋完了，接著列少知識眾。經文說，還有學人與無學人二千人同在會中。這裡只舉出他們的位次，說明人數，沒有讚歎功德，因此稱作少知識眾。
聖者的境界本來不是凡夫所能測知，也不真由多人認識或少人認識而分出高下。只是眾生根機不同：有些人仰慕高遠，便由眾所知識的大德接引；有些人隱藏名聲與功德，謙退讓人，便由少人知識的聖者接引。為了隨順眾生，所以示現出不同人數；不可因外在示現的人數多少，而失去他們本地的功德。
所謂學與無學，在三藏教中，有十八類學人、九類無學人。依通教一種分法，從第五地以前都名為學，第六地名為無學；依另一種分法，通教直到第九地仍名為學，佛地才名無學。在別教與圓教中，或依修行還有功用、已無功用而分，或依功德尚未具足、已經具足而分，來說學與無學。
《阿含》所傳一段問答說：有外道問佛，阿羅漢還要學習嗎？佛回答：『阿羅漢不再造惡，安住善法；他學習安住於自己的無學法，所以也可以名為學。』若照這個意思，學人也可以稱為無學：學人就自己已斷的部分來說，不再需要重新斷除，那部分便是無學。如此可開成四句。若再加入五方便位的非學、非無學，便成五句。四教都可以依此類推，每教五句，合成二十句。
從本迹來說，這些人本是安住滿字教法中學位、無學位的法身大士；眾生應當由半字教法中的學人、無學人得度，他們便示現這些身分，莊嚴涅槃雙樹。
從觀心來說，正觀安住中道，不攀緣空、有二邊；中間的中道不再有可學，所以名為無學，能如此修觀，又名為學。若由觀門說二千之數，觀察色與心都具十法界，每一法界又具十如是；法界與十如是互相具足，便成二千。經文舉出示迹的人數，正用來標示本地法門；因此，迹也正是本迹之迹。
二、尼眾：兩位眾主與六千眷屬
接著列比丘尼眾。舊說比照前文，把她們也分成多知識、少知識兩眾，智者不採用。經文沒有這樣的文字，義理也不相應；它只是舉出兩位尼眾之主，何必勉強再安上大、小、多、少的名稱？
先列摩訶波闍波提。波闍波提譯為大愛道，也稱憍曇彌，譯為眾主。『尼』是本疏所說印度女人的通稱。
從本迹說，她本來安住智慧度的法門，示迹成為千佛之母，生育教化眾生的導師。從觀心解釋，中道觀廣博，所以名大；沒有攀緣取著的慈悲，所以名愛；中道之理虛通無礙，所以名道。大表自行，愛表化他：因愛護眾生而示現受生，因慈悲而涉入三有；道則貫通自行與化他。
經文說六千，是眷屬的人數。由觀門說，觀六根清淨，各具相應功德；眼有八百功德，耳有一千二百功德，以多的一項補足少的一項，使六根合數成六千，用來表明本地法門，也顯出觀行之意。
其次是『羅睺羅母耶輸陀羅』。經文用兒子羅睺羅標明母親。耶輸陀羅譯作花色，也有譯作名聞的說法，另有一說認為不能翻譯。她性情溫良恭儉，德行與太子相稱；在家時是菩薩之妻、天人所知識的人，出家後是尼眾之主，位居無學，怎能反說她屬於沒有名聞的一眾？
《十二遊經》列三位夫人：第一瞿夷，第二耶輸，第三鹿野。《未曾有經》與《瑞應經》都說羅睺羅是瞿夷之子；《涅槃經》與《法華經》則說他是耶輸陀羅之子。兩種說法怎樣會通？或許前一類經舉出養育他的長母，這裡則舉出親生之母。《大智度論》說瞿毘陀是寶女，不能生育；瞿毘陀就是瞿夷，譯作明女。依本疏的推論，因此可知羅睺羅確是耶輸陀羅之子。
從本迹說，妻與丈夫應當德位相齊，哪有只是博地凡夫而能成為太子之妻的道理？所以，她本來安住寂定與微妙法喜，示迹成為佛在俗時之妻。《悲華經》所傳，是她在寶藏佛前立願，願意成為他的妻子。
從觀心說，觀空所得的無漏法喜，以鹿野表妻；觀假所得的道種智法喜，以耶輸陀羅表妻；觀中所得的法喜，以瞿夷表妻。三位夫人的名字在這裡分別表空、假、中三觀的法喜。
三、主伴施化：從乳到醍醐
上面已分別說明本迹與觀心，現在再作總論，顯出菩薩善巧方便的曲折運用，也顯明觀行的精微。首楞嚴三昧能作種種示現，隨順眾生根性，沒有不能施設的方便。現在只就近處說明。
佛示迹王宮，從聖后受生；法身菩薩也都輔助佛陀教化，各自在其他家庭示現身影。當太子以三十二瑞相莊嚴之身誕生時，諸大士也各各出生；有人出生時空室降下珍寶，有人藉由通達夢相而顯出才能。
太子尊貴顯赫，後來捨棄國家與王位，越城出家學道；諸大士也都跟從老師受業，兼通各種才藝，成為外道群體中的宗師。佛初轉法輪、開甘露門時，諸大士所要教化的人因緣尚未成熟，便示現同樣不受佛化，與佛分庭抗禮，推崇自己所學才是真道。這時能教化的人與所教化的人都還保持原來身分，如乳未變。
等到被教化者的因緣成熟，如白絲容易染色，池中蓮花早早開放，凡夫轉成聖者，如乳轉成酪。這些大士便尊佛為師，成為佛的上首弟子；有人智慧第一，有人神通第一，有人辯才第一，有人三昧第一。他們共同輔助法王，再度化導尚未得度者，使已經成熟的人更為成熟。
到了方等法會，他們聽聞菩薩不可思議功德，羞於自己所取的小法，仰慕大乘。羞小時，他們感歎、自責，知道自己失去如來無量知見；慕大時，又不知道怎樣才能得到佛的無上智慧。這如酪轉為生蘇。
接著聽聞般若大乘法門，從色與心開始，直到一切種智；其中含攝小乘與大乘，出入取與，或共、或別、或偏、或圓。弟子奉佛之命，為菩薩領受、宣說般若，自己卻沒有希求取證大法。雖然還沒有頓然捨棄小果，心量已漸漸通泰，如生蘇轉成熟蘇。
接著聽聞《法華經》，會通本來天性，確定父子關係，得到授記，把大乘付與弟子，廢除三乘方便而歸於一佛乘。前四味到此同成一味醍醐；佛不讓任何人只獨自得到小乘滅度，而要一切眾生都以如來的滅度得到究竟滅度。
法王與法臣為一大事因緣出現世間，善巧運用方便。起初用半字法，破除二十五有的繁蕪，成就四枯雙樹，利益一般眾生；其次用半滿相對的教法，破除二乘只求自利的獨善，成就菩薩廣大之行，也成就四榮雙樹，利益聖者；最後用常住滿字之法，破除執著二邊的前後分別，成就非枯非榮的佛祕密藏，達到究竟利益。
主將的教化功業至此完成，大誓願也已圓滿，所以舍利弗、目連在《法華》法會中完成示現教化。佛陀為眾生示現捨壽，入滅也已不久。經中說：『我本來的誓願，如今已經滿足；如來不久將入涅槃。』唱言入滅，從此發起。二萬日月燈明佛、迦葉佛等，也都在《法華》會上完成究竟教化。
如今老師與弟子都在這部經中顯發自己的示迹：內在祕藏菩薩之道，外表示現作聲聞。佛說，自己實際成佛以來已有無量億劫。由此推知，諸大阿羅漢本從法身之地俯垂影像，隨順因緣，使示迹映臨萬水；他們可以示現學人、無學人，男子、女人，出家修道者、在俗之人。依首楞嚴三昧之力，沒有不能示現的形態；其善巧方便就是如此。〔云云〕
四、把師弟施化收回一念心
以上師弟共同施化，是法身大士所作；如果不以觀心作修行方便，對行者便沒有實際利益，如窮人替別人數珍寶，自己毫無所得，又如盲人替別人舉燭，自己看不見光。
心所數量很多，現在先取十種善心所。佛弟子很多，經中也只舉十位主要弟子。十種善心所是信、進、念、定、慧、喜、猗、捨、覺、戒。這十種心所輔助心王，能改惡向善、轉凡成聖，成辦一切法門；一切善法以這十心為本，正如十弟子輔助佛陀行化，共同成熟眾生，使佛法得以建立。
信心所配阿那律天眼第一。眼在五根中居首，如各方以東方為上；信也在各心所中最先引人進入佛法。精進心所配迦葉頭陀第一，抖擻塵勞、勤苦修行，正與精進相應。念心所配優波離持律第一，以堅牢念力受持戒律，不令忘失。定心所配目連神通第一，慧心所配舍利弗智慧第一，兩項意思容易明白。
喜心所配阿難多聞第一；多聞而能分別法義，心中生法樂，樂就是喜。猗心所配迦旃延論議第一；他窮究義理，除邪顯正，如猗心所離惡得善、捨苦入樂。捨心所配須菩提解空第一；若住於空平等，便與捨相應。覺心所配富樓那說法第一；覺是語言之本，本一旦建立，辯說便無窮。戒心所配羅睺羅持戒第一，意思也容易明白。
十心所扶助心王，能成就觀行；在一念中深入善法，佛、法、僧三寶便都具足。心王譬作佛寶，心所數譬作僧寶；所緣的真實際中，本來沒有心王與心所可得，便是法寶。進入真實際時，心王與心所已完成它們的功用。
又可以取遍通一切心的十種大地心所，它們與心王同時生起，入善也入惡，遍通一切。十種是想、欲、觸、慧、念、思、解脫、憶、定、受，不可與前一組十善心所合併。
想心所配富樓那。他由想而通達假名，善知一切假名，辯才無礙。欲心所配迦葉；迦葉沒有世間欲，卻志欲無為。觸心所配迦旃延；觸使兩事彼此接觸、互相涉入，迦旃延善於論義，能把往復辯難窮究到底。慧配舍利弗，意思容易明白。
念配優波離，因為憶念受持是守律之上。思配羅睺羅；思屬行蘊，羅睺羅以真實行持戒。解脫配須菩提；解脫是沒有繫累，須菩提解空，於有法中得到解脫。憶配阿那律；憶念發動取境，修習天眼，進入相應三摩提。定配目連，意思容易明白。受配阿難；阿難多聞，領受憶持而沒有錯謬。
十位弟子其實各自具足眾德，只是為引導專修某一法門的人，才各標一項第一。想學智慧者以舍利弗為師，想學多聞者以阿難為師，其他依此類推；十人共同輔助法王，各自掌理一項教化職能。
觀心也是如此。一一心中都有心王與心所；為成就觀行，心王與心所互相扶助，使人開悟。有人從想心所入道，有人從欲心所入道；隨眾生所宜，心王、心所共同對治塵勞諸心，使塵勞也轉作佛事。
修這種觀而尚未開悟時，觀行如乳；發起無漏時，如乳轉酪；破除塵沙惑時，如生蘇與熟蘇；破除無明時，觀行如醍醐。到了醍醐，心王與心所的對待都已完成，不再以能行之心與所數之法運作，所以名為行般若波羅蜜。
《普賢觀》所說的意思是：觀心而知心無自性，法也不住於法；自己的心本空，罪與福都沒有主宰。這就是沒有一個心王、也沒有固定心所可得的正觀。若心所塵勞還沒有度盡，觀行便沒有完成；所以又借誓願說，眾生若未得度，自己便不成正覺。〔云云〕
五、菩薩眾：氣類、大數與階位
第二，列菩薩眾。《大智度論》提出一問：菩薩既可攝在出家、在家四眾之中，為什麼還要另外列出？回答是：有些菩薩身在四眾之中，但也有四眾之人不屬菩薩，因為他們沒有發心成佛。如今把共同發心求成佛的人另列，名為菩薩眾。
這一段有六項：第一氣類，第二大數，第三階位，第四歎德，第五列名，第六結句。
第一，氣類，就是菩薩摩訶薩。若保存全稱，應說菩提薩埵摩訶薩埵；羅什法師嫌全稱繁長，略去兩個埵字。本疏把菩提譯作道，把薩埵譯作心，把摩訶譯作大。這些人都求廣博大道，又要成熟眾生，因此屬於道心、大道心的同一氣類。
菩薩有多種，略說為偏、通、別、圓四類。《大智度論》引迦旃延子說六度在一定界限內修滿，這類菩薩要把如血一般粗重的眾生調成乳。《大品般若》說有菩薩發心與一切智相應，這是要把乳調成酪。
《大品般若》又說，有菩薩發心遊戲神通、清淨佛國；《維摩經》也說，得到不可思議解脫的菩薩能變化身形、登上師子座，卻又示現受屈被呵。這一類是要把酪調成生蘇、熟蘇。《大品般若》另說，有菩薩發心便坐道樹成正覺、轉法輪度眾生，這是把蘇調成醍醐。
所以《法華經》說，菩薩聽聞此法，疑網都已解除；又說，菩薩若未聞《法華》，還不能善行菩薩道，能聽聞此經才善於行菩薩道。《涅槃經》則說，菩薩未聞《涅槃》時仍有所希求，聽聞後希求便止息。由此略分四種菩薩。
從本迹說，這些菩薩的本地難以測知，或安住等覺，或與法王齊等。如善財入法界時所見文殊，色像無邊、法門深遠，本地鄰近諸佛；為輔助釋迦，他們示迹為菩薩，以普現色身三昧之力分身垂影，以不可思議口輪隨宜廣說。這只能由義意領會，不能用言語完全辯明。
所以，他們示迹引導四味教法，最後歸入一實，如用鎚與砧鍛鍊各種未經琢治的材料，使它們都成醍醐。完成一期教化後，示迹的作用便止息；本地功德早已究竟成就，怎會到今天才開始進入大乘？也不是到了寂滅道場，如高山先受日照時才開始；無論頓教、漸教，都是他們示迹所作。
從觀心說，中道觀心同時照見真、俗二諦，所以名大；通達菩提果，所以名道；破除五住塵勞，使眾生義得以成就。〔云云〕
第二，大數。經文說八萬人。其他經典集眾很多，這部經為何較少？或許只是舉其大數，或如國王商議祕密大事，不能讓全國所有人共同參與。〔云云〕
從觀心說，觀一個善心具十法界；十界互相具足，便成百法界與千種性相。十善乘以千性相，成一萬法；若再依八正道來觀，便成八萬法門。〔云云〕
第三，階位。『都於無上正等正覺不退轉』，是在說位次。阿耨譯作無上；道義可依境妙理解，位義可依位妙理解。不退轉依位、行、念三種而說，又要分四教。
三藏教說：不再生三惡道，名位不退；不生邊地，諸根完具，不受女身，名行不退；常能記得宿命，名念不退。具足三種，名阿鞞跋致地。
通教六心以前，如輕毛隨風，信根未立，位仍會退。七心以上，從初地到第六地，不再退作凡夫或二乘，名位不退；但正使雖盡，還不能遍修萬行，所以行仍會退。到第七地，名行不退，卻仍可能生起二乘之念，所以還有念退；到第八地，道觀雙流，進入法流水，才名念不退。這是三乘共十地的不退義。
地師一說，把十住判為證不退，把十行判為位不退，把十迴向判為行不退，把十地判為念不退。本疏說這是別教義，與本經不相會，現在不採用。《菩薩瓔珞本業經》說，初地三觀現前，心心寂滅，自然流入法流水；這也是別教不退，本疏同樣不用它來判本經。
《華嚴經》說，圓教初住得到如來一身、無量身，具足三不退。這是圓教不退，正是本經所明一實之事，所以本疏採用這個位次。
從本迹說，這些菩薩本地寂滅，尚不能只用十地限定，更何況只是初住；尚不是初住不退，更何況別教、通教的位次？別、通位次可用來解其他經的列眾，圓教位次才與本經相應。若只依示迹而不識本地，所作讚歎便可能錯失對象，反成增、減兩種毀謗。
從觀心說，空、假、中三觀就是三不退；一心三觀，也就是一心具三不退。〔云云〕
六、十三句歎德：竪說十地，橫說初住
舊說從『都得陀羅尼』以下才開始歎德，合為十二句、四種意思。前三句讚歎現在功德，次三句讚歎過去修行，次四句讚歎內在德體，後兩句讚歎外在名聲。現在功德又分兩類：第一句讚自行，後兩句讚化他。過去修行三句，第一句讚修行之本，也就是從諸佛得到般若；第二句讚本行福德，以福德資助智慧；第三句讚為佛所稱。
內在德體又分三類：第一句以慈悲讚應身，中間兩句以心慧讚報身，後一句讚法身。外名兩句，一句讚名稱普聞，一句讚能度眾生。這種分文看來條理分明，但本疏認為不能安定它究竟在讚哪一教的菩薩：若讚通教，通教不立三身，也沒有入佛慧、名稱普聞等義；若讚別教，初地已超過二乘，怎會到第七地又起聲聞、支佛之念；若讚圓教，又不應說七地以下沒有不退功德。因此本疏不採舊判。
現在把不退轉同時看作兩層：向前承接，屬於說明位次；向後發起，便是歎德。如此合成十三句，可竪向依十地解，也可橫向依初住解。
竪向解釋如下。
第一，不退轉對初歡喜地。初地歡喜自己不再墮入空、有二邊，進入中道，得到位、行、念三不退。
第二，都得陀羅尼對二地。二地名離垢，也名離達；離能遮止諸惡，達能受持眾善，正是陀羅尼的遮持義。
第三，樂說辯才對三地。三地名明地，內在智慧明朗，外在說法辯利；要知道智慧，可從說法表現看出，種種說中以樂說最勝。
第四，轉不退轉法輪對四地。四地名焰地；火焰能破黑暗，也能燒焦燈炷。轉法輪時，自斷己惑如焦炷，破除他人迷惑如除闇。
第五，供養百千諸佛對五地。五地名難勝，得到深禪定，神通力難勝難及，能在一念間遍至十方供養諸佛。
第六，在諸佛所種植眾德根本對六地。六地名現前；由禪定能供養諸佛，以福德資助種智，使種智現前。智慧是功德之本，如種子植入土地。
第七，常為諸佛稱歎對七地遠行。這一地的權智、實智與方便超過前位，廣行利益而契合佛心，所以受佛稱歎。
第八，以慈修身對八地不動。正智不動，不再由業出三界，卻以慈悲策動身體進入五道，策動口業說法，策動心念施設方便。《正法華經》具說慈悲策動三業。
第九，善入佛慧對九地善慧。智慧深入真實際，妙徹本源，名稱與義最相應。
第十，通達大智對十地法雲。法身如虛空，禪定如大雲，智慧如大雨；善於契入佛法名慧，善巧運用佛法名智，經文彼此互舉。
第十一，到達彼岸，讚十地內德。到達真、俗、中三諦的彼岸，是在因位先說果德，也表示究竟已在不久之後。
第十二，名稱普聞，讚十地外德。內德深廣，所以名聲普遍傳聞，內外相稱。若另開等覺位，也可以把到彼岸、名稱普聞兩句配於等覺。
第十三，能度百千眾生。其他地位或能度一法界到九法界眾生，還不名能度；十地勝過前位，所以特稱能度。
每一地其實都具足眾多功德，這裡只依人情喜愛差別，又因十地名稱便於理解、竪義容易明白，才選一項功德配一地；這只是消解經文的一條路。
橫向解釋則直接依圓教初住，其餘位次可以類推。初發心住一發心便使一切功德同時發起，超出二邊，轉凡越聖，進入中道；心地寂滅，念念流入一切智海，所以名不退轉。
初住離開取相、無知、無明等障，能受持、通達般若、解脫、法身等德，所以名得陀羅尼。十信相似解尚能以妙音遍滿三千世界，更何況初住真解所成的口密功德，所以具樂說辯才。
初住能分身到百世界作佛；就其真實作用說，所至無量無邊。因能作佛、說法教化，所以能轉不退法輪。初住得到不可思議神力，遍能承事法界諸佛，所以供養百千諸佛。
初住得到實相根本，所以能種植眾德。初住開佛知見，自己的知見已與諸佛之法相同，所以為佛稱歎。初住具無緣慈，普現色身，遍應法界，所以以慈修身。
初住進入祕密藏，所以善入佛慧；一心具三智，沒有障礙，所以通達大智；事與理都已分證究竟，所以到於彼岸；圓滿功德真實，與名稱相稱，所以名稱普聞諸佛世界；又能作十法界依止，安立救護，所以能度百千眾生。
初住另有無量無邊不可思議功德，經文只略舉十三句。從二住直到等覺也都如此。《大品般若》用字門譬喻：初阿字門具其餘四十一字功德，最後茶字也具各字功德，中間每一字同樣如此；字、語與功德彼此平等。
有人問：這裡讚斷惑功德，三藏菩薩未斷惑，可以不受讚；聲聞尚且受讚，示迹為通教、別教菩薩的人為何不受讚？
回答是：若通泛讚歎示迹，當然也可含攝；但本經正在顯明圓教之人，不特別讚歎方便位。
又有人問：為什麼每一句功德都能讚初住？
回答是：其餘位次也都具足，並非只有初住。舊說八地具諸功德時不以為疑，如今依圓教讚初住，哪一種功德不能含攝？初住尚且如此，何況後位？
《法華論》說上支、下支門，要由總相、別相理解。不退轉是總句；這個不退有十種顯示：聞法不退就是陀羅尼；樂說不退就是樂說辯才；說法不退就是轉不退法輪；依善知識不退就是供養百千諸佛、種植眾德根本；斷疑不退就是為諸佛稱歎；入事不退就是以慈修身；進入一切智如實境不退就是善入佛慧；依我空、法空不退就是通達大智；進入如實境不退就是到於彼岸；應作所作不退就是度百千眾生。
所以第一總句是上支，其後各別句是下支。橫向歎初住與這層意思相同。《法華論》又說攝取事門，是顯示菩薩住何等清淨地中，依何等方便、在何等境界、作所應作之事。從這個角度竪歎菩薩功德，也沒有妨礙。
七、十三歎德的觀心解
從觀心解歎德，不退轉如前面所說。陀羅尼方面，空觀是旋陀羅尼，假觀是百千旋陀羅尼，中觀是法音方便陀羅尼。又可說，空觀觀心但有名字，是聞持陀羅尼；假觀觀無量心，心與心所一一都是法門，是行持陀羅尼；中觀觀心即實相，是義持陀羅尼。
假觀觀一心具十法界法，是法無礙辯；中觀觀十法界都入實相，是義無礙辯；空觀觀十法界但有名字語言，是辭無礙辯。觀一心就是三心，三心就是一心；一界具一切界，旋轉無礙，是樂說無礙辯。
空觀轉位不退法輪，假觀轉行不退法輪，中觀轉念不退法輪。供養佛，就是隨順佛語；如今依佛教修三觀心，是供養佛。為破五住、得到解脫，是供養法；三諦之理和合，是供養僧。
又可說，眾行心資助觀智心，是供養佛；觀智心開發所緣境界，是供養法；境與智和合，是供養僧。實相心是觀智心的根本，觀智心又是眾行心的根本；得到根本，種植功德才得成立，所以名種植眾德本。
觀智心冥合所緣境界，境界又印可觀智；智慧常與所照境相合，就是為佛稱歎。空觀受法緣慈所薰，假觀受眾生緣慈所薰，中觀受無緣慈所薰。
空觀進入通教佛慧，假觀進入別教佛慧，中觀進入圓教佛慧。空觀到一切智彼岸，假觀到道種智彼岸，中觀到一切種智彼岸。
空觀聽聞真諦，假觀聽聞俗諦，中觀普聞中道第一義諦；一心三觀也普聞三諦。空觀度四住惑所繫的百千眾生，假觀度塵沙惑所繫的百千眾生，中觀度無明惑所繫的百千眾生。一心三觀有無量功德，讚歎不能窮盡，現在只作簡略說明。
八、十八菩薩名：有釋、有缺，不補成整齊
第五，列名。大士有大名，或依所證法門立名，或依修行功德立名，或依本願立名。一個名號雖具無量義，現在只依經文與觀心，消解十八位菩薩之名。
文殊師利，譯作妙德。《涅槃經》說，清楚見到佛性，如妙德等菩薩一樣。《無行經》另作滿殊尸利，《普超經》作濡首。《思益經》的意思是：他雖說諸法，卻不生起固定法相，也不生起非法之相，所以名妙德。
《悲華經》所傳的願文說：『願我行菩薩道時，所化眾生都先在十方成等正覺，使我以天眼全都看見；我的國土中都是一生補處菩薩，都由我勸發道心；我行菩薩道沒有期限。』寶藏佛稱讚他的功德非常深，准許他取妙淨國土，因此名文殊師利，將在北方歡喜世界成佛，號歡喜藏摩尼寶積佛。
本疏說，他如今仍在世間；眾生聞名能滅四重罪。他示現菩薩形像，影響、輔助釋迦佛。從觀心說，心性之理具法身、般若、解脫三德祕密，不是縱向相續，也不是橫向並列，所以名妙德。
觀世音，古音寫作婆婁吉底稅。《思益經》的意思是，眾生若見此菩薩，便決定能得菩提；稱其名號，能免眾苦，所以名觀音。《悲華經》的願文說：『若有眾生受苦，稱我名、憶念我，為我的天耳、天眼所見所聞，卻不能免苦，我便不取正覺。』寶藏佛說：『你觀一切眾生而生大悲心，如今為你立名觀世音。』這一名號在經後文還會自行解釋。〔云云〕
從觀心說，三智名觀，三諦名世，三觀是能表達之語；三諦為本，所以名音。
到這裡，《妙法蓮華經文句》第二卷上結束。以下是卷第二下，仍署天台智者大師說。
得大勢。《思益經》的意思是：『我投足之處，震動三千大千世界與魔宮殿，所以名大勢至。』《悲華經》的意思是：他願自己的世界與觀世音世界沒有差別；寶藏佛因他願取大千世界，為他立名大勢至。
從觀心說，三止如足，投入三諦之地，便震動十法界；一切見惑、愛惑所住之處都被傾動。〔云云〕
不休息。《思益經》以極長時間顯出不息：把恒河沙劫當作一日一夜，三十日為一月，十二月為一年；經過百千億億劫才值一佛。如此又值恒河沙數佛，在每一佛所修諸梵行、積集功德，然後得到授記；心從不休息，所以名不休息。
從觀心說，觀空而不住空，出假而不住假，入中而不住中，又同時照見二諦，所以名不休息。
寶掌。《普超經》的意思是：他披上最上功德鎧甲，直到成佛也無人能阻敗；宣說大乘，即使在夢中也不志求二乘；常以真實心與通達一切的慧心為人講說，對珍寶之心毫不貪惜，所以名寶掌。
從觀心說，不可思議三諦名寶，一心三觀名掌；以這一觀掌執持三諦之寶，自利也利益他人，所以名寶掌。
藥王。《悲華經》的願文說：『願賢劫一千零四佛初成道時，我都供養；諸佛入滅後，我都起塔；劫末眾生受苦時，我都救護；刀兵與疾疫發生時，我作大醫王，然後成佛。』寶藏佛說：『如今為你立名火淨藥王；你在後來成佛，就是樓至如來。』觀心的解釋從略。〔云云〕
本疏在這裡明記：以下欠缺七位菩薩的解釋。
跋陀婆羅，譯作善守，也譯作賢守。《思益經》的意思是，眾生若聽聞他的名號，決定能得無上正等正覺，所以名善守。
從觀心說，中道正觀在一切善法中最為上首，所以名善守。
彌勒，譯作慈氏。《思益經》的意思是，眾生若見此菩薩，便得到慈心三昧，所以名慈氏。《賢愚經》所傳，是國王見象師調象，生起慈心，從此得到慈氏之名。《悲華經》所傳，是他發願在刀兵、火災之劫中擁護眾生。
從觀心說，中道正觀就是沒有攀緣分別的大慈；慈善根力使一切心所都進入同體大慈，遠離不善，所以名慈氏。另有一說，慈是姓，名阿逸多，譯作無勝；經後文還會說明。〔云云〕
本疏在此又明記：以下欠缺寶積菩薩的解釋。
導師。《思益經》的意思是，菩薩對墮入邪道的眾生生大悲心，使他們進入正道，又不求回報，所以名導師。
從觀心說，三觀妙智引導一切修行，不墮空、有二邊，使一切行都進入正觀，所以名導師。尚未解釋的名號，等待後來追補。〔云云〕
第六，經文以『如是等菩薩』收束，這是菩薩眾的結句。
九、雜眾：五道、二界、八番
第三，列雜眾。舊說名凡夫眾，但其中有聖者；舊說名俗眾，但其中有出家修道者；舊說名天人眾，但其中又有龍與鬼神。三個名稱都不能周全，所以現在稱作雜眾。
所謂雜，包括五道、二界與八番。方等經也列地獄眾，《中陰經》也有教化無色界眾生的場景；這些都是隨順不同根機而示現，不能拿一個法會作所有法會的固定規則，也不能把列眾次第定成唯一秩序。
舊說人是國土之主，所以謙讓天、龍等客眾先列；可是《無量義經》與本經同一法席，明列國王、國臣、國士、國女，並沒有賓主相讓之說。結集經典者依文趣列眾，或許另有用意，本疏沒有詳知。
觀察本段共有八番：先標帝釋，再列四天王；龍在前，鳥在後；鬼神又重複出現。正因這種排列，稱為雜眾，不可勉強替它安定一條身分次序。
又稱雜眾，是因其中有已得道者，也有未得道者；果報身與外在服飾彼此混雜。得二乘道的人，無漏智仍與未斷無明相雜；得菩薩道的人，方便善巧與各類眾生根機相雜；得佛道的人，一法具一切法，也名為雜。雜義如此，不能只依凡夫形貌、世俗身分來判，也不能只依五道或天人來判。這是約教解釋。〔云云〕
十、欲界天：帝釋、三光與四王
釋提桓因，也名因陀羅，或名旃提羅，譯為能作，因為他作忉利天主。忉利譯作三十三：須彌山頂四面各有八城，加上中央喜見城，合成三十三天。須彌譯作安明，由四寶所成，高廣三百三十六萬里。帝釋是欲界天之主，所以先列。
《雜阿含》第四十卷所傳八名問答，逐一如下。
有比丘問佛，為什麼名釋提桓因？佛答：他過去為人時能作頓施，又堪能作主，所以名釋提桓因。
為什麼名富蘭陀羅？因為為人時屢次布施。
為什麼名摩伽婆？因為他為人時本來就以此為名。
為什麼名娑婆羅？因為他為人時曾以衣布施。
為什麼名憍尸迦？因為這是他為人時的姓。
為什麼名舍脂鉢低？舍脂是妻，鉢低是夫，意思是舍脂之夫。
為什麼名千眼？因為他為人時聰明，一坐之間能思惟千種義理，逐一觀察衡量。
為什麼名因提利？因為他是三十二天之主。《瓔珞經》第三卷又說，天帝名拘翼。
從教門說，《阿含》中有帝釋是阿那含的說法；般若法會中，十方來問難般若者都稱釋提桓因。別教、圓教又說帝釋得首楞嚴三昧，內證層次不同，經過賢劫二千零二十四劫後成佛，號無著世尊。〔云云〕
從本迹說，十住、十行、十迴向共三十位，十地為第三十一，等覺為第三十二，妙覺為主；同住第一義天，共飲實相甘露，是其本地。示現居須彌山頂，是其迹。
從觀心說，自己修十善，勸他人修十善，又隨喜他人十善，合成三十善；三十善一一皆空、皆假、皆中，便是三十三觀門。
名月等三位天子是帝釋內臣，如世間卿相；另有一說，這三位是月、星、日三光天子。名月是寶吉祥月天子，由大勢至示現；普香是明星天子，由虛空藏示現；寶光是寶意日天子，由觀世音示現。這是本迹解釋。
從觀心說，三觀即二智，三智即三光；三智從三諦生起，諦如天，智如天子。〔云云〕
四大天王是帝釋外臣，如守衛的武將。他們住在四寶山，高度是須彌山一半，廣二十四萬里。
東方提頭賴吒，譯作持國，也譯作安民，住黃金山，統領乾闥婆、富單那兩類鬼神。
南方毘留勒叉，譯作增長，也譯作免離，住瑠璃山，統領薜荔多、鳩槃茶。
西方毘留博叉，譯作非好報，也譯作惡眼、雜語，住白銀山，統領毒龍、毘舍闍。
北方毘沙門，譯作種種聞，也譯作多聞，住水精山，統領羅剎、夜叉。
四王各領兩類鬼神，不讓它們侵惱世人，所以稱護世。
從本迹說，四王本是常、樂、我、淨四王，護持佛法，不讓外人取走枝葉、砍截破壞。常王守護東方常、無常雙樹；樂王守護南方樂、無樂雙樹；我王守護西方我、無我雙樹；淨王守護北方淨、不淨雙樹。枝幹譬喻常，花譬喻我，果譬喻樂，繁茂葉片譬喻淨。四王護持花果，使它們常能利益一切眾生；示迹則成四天王守護世間。
從觀心說，觀四諦的智慧就是四王；每一諦下各除愛惑、見惑兩類，便是守護八種愛見，不令惱害。
忉利天之上有焰摩天，譯作善時，《大智度論》作妙善；離忉利天三百三十六萬里。焰摩天之上有兜率陀天，譯作妙足；離焰摩天的距離如前一層相等。經文沒有列兜率，只是省略：根性較鈍的下天與耽著欲樂的上天尚且知道來集，何況既不耽著、又不遲鈍的兜率天眾，怎會不來？
自在天是第五欲天，大自在天是第六欲天；前者自行變化五欲，後者受用他人所化五欲。〔云云〕有人把大自在天解作色界頂天，本疏認為列眾次第不應突然越到色界頂。
從本迹說，這兩天眾本住自在定、大自在王定等禪定，示迹為兩層天眾。從觀心說，入空是自在觀，入中是大自在觀。〔云云〕
十一、色界天
接著列色界天。娑婆譯作忍；本疏說，這片國土的眾生安住十惡，不肯出離，國土依居人得名，所以稱忍。《悲華經》的意思是：之所以名娑婆，是因眾生忍受貪、瞋、癡三毒與種種煩惱。娑婆也名雜，因九道眾生共同居住。〔云云〕
梵譯作離欲，離開下地欲界繫縛而上升色界，因此名離欲，也稱高淨。尸棄譯作頂髻；外國又稱火為樹提尸棄。這位天王過去修火光定，破除欲界惑，依所得功德立名。
經文先標梵王，又另舉尸棄，看來像兩個人；依《大智度論》，尸棄正是梵王。因此本疏說，經文或許是舉王位再顯王名，恐怕所指仍是一人。梵王住在初禪與二禪中間，內有覺、觀，外有言說；能主領大眾者為王，只修禪者為梵民，再加修慈、悲、喜、捨四無量心者為王。初禪有梵眾天、梵輔天、大梵天；如今舉王，便含攝其他天眾。
光明天是二禪。二禪有少光、無量光、光音三天；三禪有少淨、無量淨、遍淨三天；四禪有密身、也稱無罣礙，無量密、也稱受福，密果、也稱廣果，無想密、也稱無想四天。
又有五不還天：不煩、不熱、善見、善現、色究竟。色究竟也名大自在，即摩醯首羅。經文從略，沒有全部列出，只用『等』字含攝這些天眾。教門、本迹、觀心也可依前例思惟。
十二、八龍
接著列八龍。
難陀譯作歡喜，跋難陀的跋譯作善。兄弟二龍常護摩竭提國，使雨澤合時，國內沒有饑荒；瓶沙王每年為他們舉行一會，百姓聽聞便都歡喜，因此得名。他們就是目連所降伏的龍，住在海中。
從本迹說，本住歡喜地，示迹居海。從觀心說，三觀即中道，能生法喜。
娑伽羅依居海而得名，是《華嚴經》所稱的龍王；舊說則稱他依國得名。本住智慧度大海，示迹處在滄海。
和修吉譯作多頭，也譯作寶稱，住在水中。本住普現色身三昧，示迹為多頭。從觀心說，入假觀分別無量法門。〔云云〕
德叉迦譯作現毒，也譯作多舌、兩舌。本住樂說無礙辯法門，示迹多舌。
阿那婆達多依池得名，譯作無熱。無熱池在雪山頂，也名阿耨達池，池中有五柱堂，龍王常住其中。閻浮提其他龍有三種苦患。
第一，熱風與熱沙落在龍身，燒灼皮、肉、骨髓，使龍受苦。第二，惡風突然吹起，毀壞宮殿，使珍寶、衣飾散失，龍身顯露。第三，諸龍娛樂時，金翅鳥闖入龍宮，捉食剛出生的龍子，使龍恐怖熱惱。
無熱池沒有這三患；金翅鳥若起心前往，還未到便會命終，所以稱無熱惱池。從本迹說，本住清涼的常、樂、我、淨，示迹住清涼池。從觀心說，三觀妙慧清淨五住煩惱的吞噬，使行者免除分段、變易二死的熱沙。〔云云〕
摩那斯譯作大身，也有大意、大力等譯。阿修羅排開海水，想淹喜見城，這位龍王便以身纏繞須彌山，阻住海水。本住無邊身法門，示迹為巨大身體。從觀心說，中道正觀的體性廣博。〔云云〕
漚鉢羅是黛色蓮花池，龍住在池中，依池得名。本住法華三昧，示迹居此池。從觀心說，三觀是所修之因，因如蓮花。
《正法念經》說，龍為諸天守護疆界；阿修羅興兵時，先與龍交戰，所以可知龍受諸天統領。
十三、四緊那羅與四乾闥婆
接著列四緊那羅，也名真陀羅，譯作疑神。他們形似人而頭上有一角，所以稱人非人，是帝釋的法樂神，住十寶山；身有異相，便為諸天奏樂。
佛說法時，諸天彈弦歌詠，般遮于瑟也以偈頌讚法。舊說法緊那羅奏四諦，妙緊那羅奏十二因緣，大緊那羅奏六度，持緊那羅總奏前三；本疏則以四緊那羅奏四教法門來解。
從本迹說，他們本住不可思議境界，不離滅盡定，安禪合掌，以千萬偈讚歎諸佛；示迹則寄身弦管，歌詠佛的十力。從觀心說，觀一切音聲即空、即假、即中，隨順三諦，就是讚佛。
四乾闥婆譯作嗅香，以香為食，也名香陰，身體發出香氣；他們是帝釋的俗樂神。
四名逐一說：樂乾闥婆表演翻騰、倒立等技藝；樂音乾闥婆以鼓拍節、以弦管奏樂；美乾闥婆是翻騰技藝中的上等者；美音乾闥婆是弦管音樂中的上等者。
十四、四阿修羅
阿修羅譯作無酒。四天下眾生採花，想在大海釀酒，因魚龍業力，海水味道不變；阿修羅瞋恨嫉妒，發誓斷酒，所以名無酒神。又譯作不端。彌天安法師譯作質諒，也就是質直誠信；但阿修羅諂曲，行實與這個名字不相應。
阿修羅有兩類：鬼道所攝者住大海邊，畜生道所攝者住大海底。
婆稚譯作被縛。或說五處被縛，或說五惡，又說有物繫頸不能脫，所以名被縛；也名有縛，因曾被帝釋捆縛。從本迹說，他本能以五繫縛住魔與外道，示迹成被縛之相。《正法華經》稱他最勝觀，本疏以三觀智慧縛住五住惑，使它們歸入真實際。
佉羅騫馱譯作廣肩胛，也譯作惡陰，是能涌動海水的阿修羅。《正法華經》作寶錦。本住權智、實智，以慈悲荷負眾生，示迹為寬廣肩胛。從觀心說，三觀能鼓動、覆蓋五住煩惱的生死大海。
毘摩質多譯作淨心，也譯作種種疑。海水波動發聲，名毘摩質多；他是舍脂之父。
《觀佛三昧海經》所傳，在光音天眾降生此地之初，大地使眾生生欲；有人入海洗浴，不淨精氣墮入泥中，變成一顆卵。經八千年，卵中生一女子，有一千頭少一頭、二十四手。女子在水中遊戲，水精進入身體，又經八千年生一男子；男子有二十四頭、一千手少一手。因海水波動之聲，名毘摩質多。
他向乾闥婆索求女兒，後生舍脂。帝釋的業力使其父住七寶殿，又娶舍脂為妻；舍脂後來向帝釋讒說父親，父女兩方因此交兵。毘摩質多以脚撥動海水，以手攻擊喜見城；帝釋以般若咒力護持，他不能加害。《正法華經》稱這位阿修羅燕居。
從本迹說，色與心本來清淨，示迹立淨心之名。從觀心說，正觀中道就是淨心。
羅睺羅譯作障持，是能障持日月的阿修羅王；這裡不是佛子羅睺羅。他屬畜生種類，身長八萬四千由旬，口廣一千由旬，以珍寶莊嚴身體。
他觀察天女與天園林。若四天下的人孝養父母、供養沙門，諸天便有威力，從上空降下刀刃；若人不如此，諸天便躲入宮中不出。太陽放光照他的眼，使他不能看見，他便舉掌遮日；世人因此說日蝕是不祥，生出種種邪說。遮月也是如此。他有時發出大聲，世人又說天獸吼叫，國王將衰亂，再生種種邪說。
他恐嚇日月時，使身體倍增，呵氣遮蔽日月，使日月失光。日月來向佛陀申訴，佛告訴羅睺不要吞日月。羅睺全身關節戰動，流出白汗，立刻放開日月。日月之力、眾生福力、佛力等眾因緣共同作用，所以他不能加害。
羅睺過去作婆羅門，聰明而好布施，曾用四千輛車載食物，在曠野施人。又有一座佛塔被惡人焚燒，他便以四千輛車載水滅火救塔，歡喜發願，希望得到欲界第一的大身。因他沒有正信，好爭鬥、愛戰爭，卻又喜歡布施，所以生在光明城，成為羅睺羅阿修羅王。《正法華經》稱他吸氣。本迹、觀心的解釋從略。〔云云〕
十五、四迦樓羅
接著列四迦樓羅。迦樓羅譯作金翅，翅膀金色，住在四天下的大樹上，兩翅相距三百三十六萬里。
有人說，《莊子》稱這種大鳥為鵬，鵬飛時群鳥隨翼而行，又可稱鳳凰。智者自己的看法是：鳳凰不踩生草，吃竹實，棲止乳桐；金翅鳥卻吃龍，兩者怎會是同類？
大威德，以威勢超勝同類，又能威攝諸龍；《正法華經》稱大具足。大身，是身體大過同類。大滿，是以食龍常能滿足自己意欲。如意，是頸上有如意珠；《正法華經》稱不可動。
迦樓羅有神力，雄鳥化作天子，雌鳥化作天女；把住處化成寶宮，也有百味飲食，但依果報仍必須食龍。胎生金翅能吃胎生龍，不能吃其餘三種；卵生金翅能吃兩種，濕生能吃三種，化生能吃胎、卵、濕、化四種龍。
《觀佛三昧海經》所傳，正音迦樓羅每天在東方吃一位龍王、五百小龍，南、西、北三方也都如此；四方周而復始，壽命八千年。臨終時失去威力，想吃龍子，龍母發出𭋣嘇之聲，使它不能得食。金翅鳥發怒，從金剛山直穿入海，穿過地輪，卻不能越過風輪；風把它彈回原來洞孔，湧到金剛山。如此往返七次，最後回到山頂命終。
它的肉裂開起火，幾乎燒毀寶山；難陀龍王降雨，雨水把火熄滅。肉身腐爛後，心又衝向風輪，同樣往返七次，最後落在山上變成如意珠。龍得到珠，便能為王；人王也能感得此珠。
十六、人眾：阿闍世
接著列人眾。韋提希是母親，名義譯作思惟；頻婆娑羅是父親，名義譯作模實。
阿闍世譯作未生怨，也稱婆留支，譯作無指；宮中人為了保護他，避諱而稱善見。善見是本地之名，無指是示迹之稱。
《涅槃經》說，阿闍名不生，世名怨。依第一種義解，佛性不生，煩惱怨便生；煩惱怨生，所以不能見佛性；若煩惱不生，便能見佛性。
第二種義解，阿闍是不生，世是世間八法；不被利、衰、毀、譽、稱、譏、苦、樂八法污染，所以名阿闍世。這是本地之義。
《普超經》所傳，阿闍世跟從文殊懺悔，得到柔順忍；命終進入賓吒羅地獄，才進入便出離，生到上方佛土，得到無生忍。彌勒出世時，他又回到這個世界，名不動菩薩；後來成佛，號淨界如來。
既然示迹尚且如此，本地更不可測量。說《法華經》時，他預入清淨大眾；到《涅槃經》時，又示現作引導犯逆罪者。這如同迦葉在《法華經》得到授記，在《涅槃經》卻示現不堪付囑。不能迷於示迹而疑惑本地。
從觀心說，貪愛如母，無明如父；能害貪愛與無明，所以稱逆。這種逆反而順於佛道：行於一般人所謂非道，卻通達佛道。
十七、為何人眾少，又為何不列地獄、無色
有人問：佛在人間說法，為什麼列出的人眾這麼少？
回答是：文字只是省略，實際人眾不少。經文還說有諸小王、轉輪聖王等。《無量義經》列四種輪王，又列國王、國臣、國民、士女，大眾其實非常廣。
又有人問：天、人、龍、鬼都能見佛聞法，為什麼不列地獄一道與無色一界？
回答是：諸道有升、有沉，由持戒或破戒而感得；能否見佛聞法，則由所修佛乘有力或無力而定。持戒有粗細，所以果報有優劣；所持之乘有小有大，所以見佛也有權教、實教之別。現在把戒與乘各略分三品，再依《涅槃經》一句開為四句，義理便清楚：第一戒乘俱急，第二戒緩乘急，第三戒急乘緩，第四戒乘俱緩。
若從廣義說，一切善法、一切觀慧都可稱戒，也都可稱乘；人、天等五乘就有這層通義，道共戒、定共戒也都含在內。現在作別義分判。
戒，是三歸、五戒、十善、八齋戒、出家律儀，直到定共戒等；它能防護身口，遮止惡道果，使人得到人、天善報。
乘，是聽聞經典而生理解，以觀智推求四諦、十二因緣、六度，以及生滅、無生滅等法門；智慧能破煩惱，運載眾生出離三界，所以名乘。《大品般若》的意思是，有相之善不能動搖世間，也不能使人出世間；無相之善能動、能出，正說明這層差別。
第一，戒乘俱急。
若急持下品戒，果報在人間；又急修小乘之乘，便以人身在三藏教時見佛聞法。若急修中乘，便以人身在通教大乘及帶方便的諸大乘經中見佛聞法。若急修上乘，便以人身在《華嚴》《法華》等圓教法會，以及其他教中的圓教部分見佛聞法，預入同聞眾。
若急持中品戒，果報在欲界天。急修小乘，便以欲界天身在三藏教時見佛聞法；修中乘、上乘的情形，依前類推。
若急持上品戒，再加修禪定，果報在色界、無色界天。急修小乘，便以色界、無色界天身在三藏教中見佛聞法；修中乘、上乘也依前類推。第一句解釋完畢。
第二，戒緩乘急。
下、中、上三品戒都修得鬆緩，所以果報墮入地獄、餓鬼、畜生三途；若小乘之乘修得急切，便以三途身在三藏教中見佛聞法；修中乘、上乘的情形，也依前類推。第二句解釋完畢。
第三，戒急乘緩。
三品戒修得急切，所以受生為欲界人、天，或色界、無色界天；三乘卻修得鬆緩，所以即使佛出世宣說三乘法，仍愛著快樂果報，沉迷五欲，不能見佛、不能聞法。舍衛城三億戶中不見佛、不聞法的人，以及三界中耽著欲樂的諸天，都屬此類。第三句解釋完畢。
第四，戒乘俱緩。
戒與乘都修得鬆緩，便受三途果報，也不能見佛聞法。第四句解釋完畢。
本經不列地獄眾，是因他們戒修得緩，所受苦報深重，形成阻隔；上乘又修得緩，不能在《法華》會上見佛聞法。其他經典若有地獄眾，是因他們在相應法門上另有一乘修得急切。
本經不列無色天，是因他們上品戒修得急切，所以受天身，卻貪著禪定之味；上乘修得緩，不能在《法華》會上見佛聞法。其他經典若列無色天，是因他們另有一乘修得急切。
明白這層意思，再逐一檢視天、龍、八部，便能知道各自過去戒乘緩急的因緣，也能明白為何有人來會、有人不來。詳細解釋可參《淨名疏》。再能識得以權迹引導實義，本迹便更清楚；用同一原理勘察自己的觀行，三世因果也能明白辨識。
經文說大眾各自禮拜佛足，這一句總結所有大眾都已集合。
1. The Lesser-Known Assembly: Noble Virtue Is Not Measured by Fame
The assembly of those widely known has now been explained. Next comes the assembly of those known to fewer people. The sutra says that another two thousand trainees and those beyond training were present together. Here it gives only their stages and number, without praising their virtues, and therefore calls them the assembly known to fewer people.
The state of noble ones is not something ordinary people can fathom, nor are higher and lower truly distinguished by whether many or few people know them. Beings simply have different capacities. Some admire what is lofty and distant and are therefore drawn in by eminent elders known throughout the assembly. Others conceal their names and virtues and humbly yield to others, and beings suited to them are drawn in by noble ones known to few. Different numbers are manifested in response to beings; one must not lose sight of their original virtues because their outward traces are many or few.
As for training and being beyond training, the Tripiṭaka teaching has eighteen kinds of trainees and nine kinds of persons beyond training. In one division under the Shared Teaching, all through the fifth ground are called trainees and the sixth ground is called beyond training; in another, all through the ninth ground are trainees and only the buddha ground is beyond training. In the Distinct and Perfect Teachings, training and being beyond training may be explained either by whether practice still requires exertion or no longer requires it, or by whether virtues are not yet complete or already complete.
An exchange transmitted in the Āgamas says that an outsider asked the Buddha whether an arhat still trains. The Buddha replied, “An arhat no longer performs evil dharmas and abides in wholesome dharmas. By training in and abiding in his state beyond training, he may also be called one who trains.” On this reading, a trainee may also be called beyond training: with respect to what trainees have already severed, they do not need to sever it again, and in that respect they are beyond training. This yields four alternatives. If the five preparatory stages, which are neither training nor beyond training, are added, there are five. Each of the four teachings may be treated by analogy: five propositions per teaching make twenty propositions.
In terms of Origin and Trace, these people are originally Dharma-body great beings who abide in the stages of training and beyond training within the full-word teaching. Because beings need to be guided by trainees and those beyond training within the half-word teaching, they manifest these identities and adorn the twin trees of nirvāṇa.
In terms of contemplating the mind, correct contemplation abides in the middle and does not condition either the empty or existent extreme. In the middle there is nothing further to learn, so it is called beyond training; the capacity to contemplate in this way is called training. To explain the number two thousand through contemplation, contemplate form and mind as each containing ten Dharma realms, each realm containing the ten suchnesses. When realms and suchnesses mutually contain one another, there are two thousand. The sutra gives the number manifested in Trace precisely to indicate the Dharma of Origin; thus Trace here is the trace within Origin and Trace.
2. The Assembly of Nuns: Two Leaders and Six Thousand Companions
Next the assembly of bhikṣuṇīs is listed. An older interpretation modeled it on the preceding passage and divided the nuns into two assemblies, those known to many and those known to few, but Zhiyi does not adopt this. The sutra contains no such wording, and the meaning does not support it. It simply names two leaders of the nuns. Why labor to impose labels such as great and small or many and few?
First comes Mahāprajāpatī. Prajāpatī is translated as Great Love of the Path; she is also called Gautamī, translated as Leader of the Assembly. “Nun” is said here to have been a general Indian designation for women.
In terms of Origin and Trace, she originally abides in the Dharma gate of the perfection of wisdom and manifests as the mother of a thousand buddhas, giving birth to guides who teach beings. In contemplating the mind, contemplation of the middle is expansive and therefore called great; compassion free of objectifying conditions is called love; and the principle of the middle is open and unobstructed and therefore called the path. Great represents one's own practice, love represents transforming others—out of love for beings one manifests birth, and out of compassion one enters the three modes of existence—while the path penetrates both one's own practice and the transformation of others.
The sutra says six thousand, the number of her companions. In terms of contemplation, contemplate the purification of the six faculties and the corresponding virtues of each. Although the eye has eight hundred virtues and the ear twelve hundred, the excess of one supplements the deficiency of another so that the total for the six faculties is six thousand. This indicates the Dharma gate of Origin and also expresses contemplative practice.
Next is “Yaśodharā, mother of Rāhula.” The sutra identifies the mother by her son Rāhula. Yaśodharā is translated as Flower-Color and, in another account, Renown; another view says that the name is untranslatable. Gentle, good, respectful, and restrained, her virtue equaled the crown prince's. As a householder she was a bodhisattva's wife and one known among devas and humans; after leaving home she led the assembly of nuns and occupied a stage beyond training. How could she be assigned to an assembly without renown?
The Sutra of Twelve Years' Travels lists three wives: first Gopā, second Yaśodharā, and third Luye, “Deer Field.” The Sutra of the Unprecedented and the Sutra of the Auspicious Response both say that Rāhula was Gopā's son, while the Nirvāṇa Sutra and the Lotus Sutra say that he was Yaśodharā's. How can the two accounts be reconciled? Perhaps the former scriptures name the senior mother who raised him, while the present passage names his birth mother. The Treatise on the Great Perfection of Wisdom says that Gopikā was a jeweled woman who could not bear children. Gopikā is Gopā, translated as Luminous Woman. The inference of the present commentary is therefore that Rāhula was certainly Yaśodharā's son.
In terms of Origin and Trace, a wife should equal her husband in virtue and stage. How could an ordinary person of the open ground have become the crown prince's wife? She originally abides in quiescent concentration and subtle Dharma joy and manifests as the Buddha's wife during his household life. The Sutra of the Compassionate Flower transmits that before the Buddha Jewel Treasury she vowed to become his wife.
In contemplating the mind, the uncontaminated Dharma joy gained through contemplating emptiness is represented by Luye as wife; the Dharma joy of knowledge of the varieties of paths gained through contemplating the provisional is represented by Yaśodharā; and the Dharma joy gained through contemplating the middle is represented by Gopā. The names of the three wives thus respectively represent the Dharma joy of the contemplations of emptiness, the provisional, and the middle.
3. Teacher and Companions Transforming Beings: From Milk to Clarified Essence
Origin and Trace and contemplation of the mind have been explained separately above. The treatise now gives a general discussion to reveal the winding skill of bodhisattva expedient means and the subtlety of contemplative practice. The Śūraṅgama Samādhi can make every kind of manifestation, adapting to the capacities of beings without any expedient means beyond its scope. Here the discussion remains with events close at hand.
The Buddha manifested birth in a royal palace from a noble queen. Dharma-body bodhisattvas likewise assisted his teaching, each casting a form into another family. When the prince was born with a golden body adorned by thirty-two auspicious marks, the great beings were also born one by one: at some births treasure rained down in empty rooms, while others displayed talent through the interpretation of dreams.
The resplendent prince later relinquished country and throne, crossed the city wall, left home, and studied the path. The great beings likewise studied under teachers, mastered many arts, and became authorities among the outsiders. When the Buddha first turned the Dharma wheel and opened the gate of ambrosia, the conditions of those whom the great beings would guide were not yet mature. They therefore manifested the same refusal to accept the Buddha's conversion, met him as equals on a separate footing, and exalted their own paths as true. Those who could transform and those to be transformed still retained their former identities, like milk not yet changed.
When the conditions of those to be transformed matured, they were like white silk easily dyed or pond lotuses opening early. Ordinary people became noble ones, as milk turns into curds. These great beings honored the Buddha as teacher and became his leading disciples, some foremost in wisdom, others in supernormal power, eloquence, or samādhi. Together they assisted the Dharma king, guiding those not yet liberated and ripening further those already mature.
At the Vaipulya assemblies they heard the inconceivable virtues of bodhisattvas, felt ashamed of the lesser Dharma they had taken, and aspired to the Great Vehicle. In their shame at the lesser they lamented and reproached themselves, knowing that they had lost the Tathāgata's immeasurable knowledge and vision. In aspiring to the great, they did not know how they might attain the Buddha's unsurpassed wisdom. This was like curds turning into raw ghee.
Next they heard the Mahāyāna gate of prajñā, beginning with form and mind and ending in knowledge of all modes. It encompassed the lesser and the great, going out and coming in, taking and giving, shared and distinct, partial and perfect. At the Buddha's command the disciples received and explained prajñā for bodhisattvas, yet did not themselves hope to realize the great Dharma. Although they had not suddenly discarded the lesser fruit, their minds gradually opened and became at ease, as raw ghee turns into refined ghee.
Next they heard the Lotus Sutra. Their original kinship was brought together, the relation of father and sons determined, predictions conferred, and the Great Vehicle entrusted to the disciples; the expedient three vehicles were set aside and returned to the single Buddha vehicle. The four preceding flavors became the single flavor of clarified essence. The Buddha did not allow even one person to attain a lesser extinction alone; he would have every being extinguished through the Tathāgata's own extinction.
The Dharma king and his Dharma ministers appeared in the world for the one great matter and skillfully employed expedient means. First they used the half-word teaching to clear away the overgrowth of the twenty-five modes of existence and establish the four withered twin trees, benefiting ordinary beings. Next they used teachings combining half and full to break the two vehicles' isolated pursuit of their own good, establish the vast practice of bodhisattvas and the four flourishing twin trees, and benefit noble ones. Finally they used the permanent full-word teaching to break the successive attachment to the two extremes and establish the Buddha's secret treasury, neither withered nor flourishing, bringing benefit to completion.
The work of the commander and his forces was thus completed and the great vow fulfilled. Śāriputra and Maudgalyāyana therefore completed their manifested teaching at the Lotus assembly. The Buddha's manifestation of relinquishing his lifespan for beings also meant that nirvāṇa was not far away. The sutra says, “My original vow has now been fulfilled; before long the Tathāgata will enter nirvāṇa.” The declaration of extinction begins here. The twenty thousand Sun-Moon-Lamp buddhas, Kāśyapa Buddha, and others likewise completed their ultimate teaching at a Lotus assembly.
Teacher and disciples now disclose their traces in this sutra: inwardly they secretly preserve the bodhisattva path and outwardly manifest as śrāvakas. The Buddha says that in reality he attained buddhahood immeasurable hundreds of millions of eons ago. From this one can infer that the great arhats originally descend from the ground of Dharma body, casting reflections downward in response to conditions so that traces appear upon ten thousand waters. They manifest as trainees or those beyond training, as men or women, as those who leave home or remain in household life. Through the power of the Śūraṅgama Samādhi, there is no form they cannot manifest. Such is their skill in expedient means. [And so forth.]
4. Returning the Teaching of Teacher and Disciples to a Single Thought
The shared teaching of teacher and disciples described above is the work of Dharma-body great beings. Unless contemplation of the mind is made an expedient means of practice, it gives practitioners no actual benefit. One is like a poor person counting another's treasures and gaining nothing, or a blind person holding a candle for someone else yet unable to see its light.
Mental factors are numerous. Here the treatise first takes ten wholesome mental factors, just as the Buddha had many disciples but the sutra cites only ten principal disciples. The ten are trust, vigor, mindfulness, concentration, wisdom, joy, pliancy, equanimity, awareness, and precepts. They assist the mind king, enabling it to turn evil toward good, transform the ordinary into the noble, and accomplish every Dharma gate. All wholesome dharmas have these ten states as their basis, just as the ten disciples assisted the Buddha's teaching, together ripened beings, and established the Buddhadharma.
Trust corresponds to Aniruddha, foremost in the divine eye. The eye comes first among the five faculties, just as the east is placed first among the directions; trust likewise first brings one into the Buddhadharma among the mental factors. Vigor corresponds to Kāśyapa, foremost in ascetic practice: shaking off the dust of affliction through strenuous cultivation accords with vigor. Mindfulness corresponds to Upāli, foremost in maintaining the Vinaya, for strong recollection preserves the precepts without forgetting them. Concentration corresponds to Maudgalyāyana, foremost in supernormal powers, and wisdom to Śāriputra, foremost in wisdom; these two are readily understood.
Joy corresponds to Ānanda, foremost in learning. Much learning and discrimination of Dharma produce Dharma joy, and delight is precisely joy. Pliancy corresponds to Kātyāyana, foremost in doctrinal discussion: he investigates meaning to its depths, removes error, and discloses what is correct, just as pliancy leaves evil for good and relinquishes suffering for ease. Equanimity corresponds to Subhūti, foremost in understanding emptiness: abiding in the equality of emptiness accords with equanimity. Awareness corresponds to Pūrṇa, foremost in teaching Dharma: awareness is the basis of speech, and once the basis is established, eloquence is inexhaustible. Precepts correspond to Rāhula, foremost in maintaining the precepts; the meaning is readily understood.
The ten mental factors assist the mind king and can accomplish contemplative practice. When one enters wholesome Dharma deeply in a single thought, the Three Jewels are complete. The mind king represents the Buddha Jewel; the mental factors represent the Saṅgha Jewel; and in the true limit that is their object, neither mind king nor mental factors can be found, which is the Dharma Jewel. On entering the true limit, the mind king and mental factors have completed their function.
One may also take the ten universally operating mental factors that arise together with the mind king, enter both wholesome and unwholesome states, and pervade all mental activity. These ten are perception, desire, contact, wisdom, mindfulness, volition, liberation, recollection, concentration, and feeling. They must not be merged with the preceding group of ten wholesome mental factors.
Perception corresponds to Pūrṇa. Through perception he penetrates provisional names, understands every provisional designation, and is unhindered in eloquence. Desire corresponds to Kāśyapa, who has no worldly desire but aspires to the unconditioned. Contact corresponds to Kātyāyana: contact brings two things into mutual engagement, and Kātyāyana's skill in doctrinal discussion allows him to exhaust every exchange of challenge and reply. Wisdom corresponds to Śāriputra; the meaning is readily understood.
Mindfulness corresponds to Upāli, because recollection and preservation are supreme in keeping the Vinaya. Volition corresponds to Rāhula: volition belongs to the aggregate of formations, and Rāhula truly practices the precepts. Liberation corresponds to Subhūti: liberation means freedom from entanglement, and through understanding emptiness Subhūti is liberated amid existent dharmas. Recollection corresponds to Aniruddha: recollection activates the taking of an object, cultivates the divine eye, and enters the corresponding samādhi. Concentration corresponds to Maudgalyāyana; the meaning is readily understood. Feeling corresponds to Ānanda, whose broad learning receives and preserves without error.
Each of the ten disciples actually possesses the full multitude of virtues. A single excellence is named only to guide people devoted to a particular gate. Those who want wisdom take Śāriputra as teacher; those who want learning take Ānanda as teacher; the others follow by analogy. Together the ten assist the Dharma king, each responsible for one teaching function.
Contemplating the mind is likewise. Every mind contains the mind king and mental factors. To accomplish contemplation they mutually assist one another and bring about awakening. Some enter the path through perception, others through desire. According to what is appropriate, the mind king and mental factors together counter the afflicted states and turn even the dust of affliction into buddha-work.
Before one awakens through this contemplation, contemplative practice is like milk. When the uncontaminated arises, it is like milk becoming curds. Breaking the afflictions as numerous as dust and sand is like raw and refined ghee; breaking ignorance is like clarified essence. At the stage of clarified essence, the opposition of mind king and mental factors has completed its function. One no longer operates through a mind that acts and dharmas that are enumerated, and this is called practicing the perfection of wisdom.
The Sutra on the Contemplation of Samantabhadra teaches that to contemplate mind is to know that mind has no own-nature and dharmas do not abide in dharmas; one's own mind is empty, and merit and wrongdoing have no sovereign. This is correct contemplation in which neither a mind king nor fixed mental factors can be found. If the afflicted mental factors have not all been carried across, contemplative practice is not complete. Hence, borrowing the language of a vow, the text says that if beings have not been liberated, one will not attain perfect awakening. [And so forth.]
5. The Bodhisattva Assembly: Class, Great Number, and Stage
Second comes the bodhisattva assembly. The Treatise on the Great Perfection of Wisdom asks: since bodhisattvas can be included among the fourfold assembly of monastics and householders, why list them separately? The answer is that some bodhisattvas belong to the fourfold assembly, but some members of the fourfold assembly are not bodhisattvas because they have not generated the resolve to attain buddhahood. Those who together generate the resolve and seek buddhahood are now listed separately as the bodhisattva assembly.
This passage has six parts: first, class; second, great number; third, stage; fourth, praise of virtue; fifth, names; and sixth, concluding phrase.
First, the class is that of bodhisattva mahāsattvas. Preserved in full, the expression would be bodhisattva mahāsattva; Master Kumārajīva considered the full form cumbersome and abbreviated two syllables. The present commentary explains bodhi as path, sattva as mind, and mahā as great. These people all seek the vast great path and also bring beings to maturity, and thus belong to the class of path-minds and great-path-minds.
There are many kinds of bodhisattvas, here summarized as partial, shared, distinct, and perfect. The Treatise on the Great Perfection of Wisdom cites Kātyāyanīputra on fulfilling the six perfections within defined limits; these bodhisattvas seek to refine beings as coarse as blood into milk. The Large Perfection of Wisdom Sutra speaks of bodhisattvas whose generation of resolve corresponds to omniscience; they seek to refine milk into curds.
The Large Perfection of Wisdom Sutra also speaks of bodhisattvas who generate resolve, freely exercise supernormal powers, and purify buddha lands. The Vimalakīrti Sutra likewise speaks of bodhisattvas who attain inconceivable liberation, transform their bodies, mount lion thrones, and yet manifest submission to rebuke. These refine curds into raw and refined ghee. Elsewhere the Large Perfection of Wisdom Sutra speaks of bodhisattvas who generate resolve, immediately sit beneath the tree of awakening, attain perfect awakening, turn the Dharma wheel, and liberate beings. This refines ghee into clarified essence.
The Lotus Sutra therefore says that when bodhisattvas hear this Dharma, their nets of doubt are all removed. It also says that bodhisattvas who have not heard the Lotus do not yet skillfully practice the bodhisattva path, while those who hear it do. The Nirvāṇa Sutra says that bodhisattvas who have not heard the Nirvāṇa still entertain hopes, while after hearing it their hopes entirely cease. Bodhisattvas are thus summarized in four kinds.
In terms of Origin and Trace, the original ground of these bodhisattvas is difficult to fathom. Some abide at equal awakening, others equal the Dharma king. When Sudhana entered the Dharma realm and saw Mañjuśrī, his forms were boundless and his Dharma gates profound, his original ground neighboring the buddhas. To assist Śākyamuni, they manifest traces as bodhisattvas. Through the power of the samādhi that universally manifests forms, they scatter reflections and lower appearances; through the inconceivable wheel of speech, they explain widely according to what is appropriate. This can be understood in meaning but cannot be fully expressed in words.
They therefore manifest traces guiding the teachings of the four flavors and finally return them to the one reality, like hammer and anvil forging every kind of unworked material until it becomes clarified essence. Once a period of teaching is complete, the activity of the traces ceases, but their original virtues were perfected long before. How could they only now be entering the Great Vehicle? Nor did they begin only at the site of quiescent extinction, like high mountains first struck by sunlight. Sudden and gradual alike are works of their manifested traces.
In contemplating the mind, contemplation of the middle simultaneously illuminates the two truths and is therefore called great; it penetrates to the fruit of awakening and is therefore called path; it breaks the afflictions of the five abodes and thereby accomplishes the meaning of beings. [And so forth.]
Second is the great number. The sutra says eighty thousand people. Other scriptures assemble far larger gatherings; why does this one have fewer? Perhaps it gives only a round great number, or perhaps it is like a king discussing a secret matter that cannot be planned with the entire realm. [And so forth.]
In contemplating the mind, contemplate one wholesome thought as containing ten Dharma realms. The ten realms mutually contain one another, forming one hundred realms and the thousand natures and characteristics. The ten wholesome acts multiplied by the thousand natures and characteristics yield ten thousand dharmas; contemplated further through the noble eightfold path, they become eighty thousand Dharma gates. [And so forth.]
Third is the stage. “All irreversible from unsurpassed complete awakening” explains their stage. Anuttara is translated as unsurpassed. The meaning of path may be understood through the subtlety of the object, and the meaning of stage through the subtlety of stages. Irreversibility is explained as irreversibility of stage, practice, and thought, and must also be distinguished through the four teachings.
Under the Tripiṭaka teaching, no longer being born in the three evil destinies is irreversibility of stage; not being born in a borderland, possessing complete faculties, and not receiving a female body is irreversibility of practice; and always remembering former lives is irreversibility of thought. Possessing all three is the stage of avaivartika.
Before the sixth mind in the Shared Teaching, bodhisattvas are like light down borne by the wind: their faculty of trust is not established and their stage can still regress. From the seventh mind onward, from the first through the sixth ground, they no longer regress into ordinary beings or the two vehicles; this is irreversibility of stage. Yet although their primary afflictions are exhausted, they cannot cultivate all practices universally, so practice may still regress. At the seventh ground practice becomes irreversible, but thoughts of the two vehicles may still arise and thus thought may regress. At the eighth ground, path and contemplation flow together and enter the stream of Dharma; this is irreversibility of thought. This is irreversibility within the ten grounds shared by the three vehicles.
One group of masters classified the ten abodes as irreversibility of realization, the ten practices as irreversibility of stage, the ten dedications as irreversibility of practice, and the ten grounds as irreversibility of thought. The present commentary says that this is the meaning of the Distinct Teaching and does not accord with the present sutra, so it is not adopted. The Sutra of the Bodhisattva's Diadem and Primary Karmic Acts says that at the first ground the three contemplations become present, every thought is quiescent, and one naturally enters the stream of Dharma. This too is the Distinct Teaching's irreversibility and is likewise not used to judge the present sutra.
The Flower Garland Sutra says that at the first abode of the Perfect Teaching one obtains one body and immeasurable bodies of the Tathāgata and possesses all three forms of irreversibility. This is the irreversibility of the Perfect Teaching and precisely the one real matter disclosed by the present sutra. The commentary therefore adopts this stage.
In terms of Origin and Trace, these bodhisattvas' original ground is quiescent extinction, not something confined even by the ten grounds, much less by the first abode. It is not merely the irreversibility of the first abode, much less the stages of the Distinct and Shared Teachings. Distinct and Shared stages may explain assemblies listed in other scriptures; the Perfect stage accords with the present one. If interpreters know only the manifested stage and not the original ground, their praise may miss its object and become the two slanders of adding and diminishing.
In contemplating the mind, the contemplations of emptiness, the provisional, and the middle are the three irreversibilities. The three contemplations in one mind are the three irreversibilities in one mind. [And so forth.]
6. Thirteen Statements of Virtue: Vertically through the Ten Grounds, Horizontally through the First Abode
An older interpretation begins the praise of virtue only with “all attained dhāraṇī,” yielding twelve statements divided into four meanings. The first three praise present virtues, the next three past practice, the next four inner substance, and the final two outward renown. Present virtue is further divided in two: the first statement praises one's own practice and the next two the transformation of others. The three concerning past practice praise, first, its basis—prajñā received from buddhas; second, the meritorious practice that supports wisdom; and third, praise by the buddhas.
Inner substance is also divided into three: the first statement praises the response body through compassion, the middle two praise the reward body through mind and wisdom, and the last praises the Dharma body. The two concerning outward name praise universal renown and the capacity to liberate beings. This division appears well ordered, but the present commentary says it cannot establish which teaching's bodhisattvas are being praised. If the Shared Teaching is intended, it has no three bodies and does not support entering buddha-wisdom or universal renown. If the Distinct Teaching is intended, its first ground already surpasses the two vehicles, so how could thoughts of śrāvakas and pratyekabuddhas arise again at the seventh? If the Perfect Teaching is intended, one should not say that those below the seventh ground lack the virtue of irreversibility. The commentary therefore does not adopt the older judgment.
Instead, it gives irreversibility two functions at once: looking back, it completes the explanation of stage; looking forward, it begins the praise of virtue. There are thus thirteen statements, which can be read vertically through the ten grounds and horizontally through the first abode.
The vertical reading follows.
First, irreversibility corresponds to the first, Joyful Ground. On the first ground bodhisattvas rejoice that they no longer fall into the two extremes of emptiness and existence, enter the middle path, and attain the three irreversibilities of stage, practice, and thought.
Second, “all attained dhāraṇī” corresponds to the second ground. The second is the Stainless Ground, also called Separating and Penetrating: separating blocks every evil, while penetrating upholds every good. This is the restraining and retaining meaning of dhāraṇī.
Third, “delighted in eloquence” corresponds to the third ground, the Luminous Ground. Inwardly wisdom is bright and outwardly teaching is eloquent. To know the wisdom, look at its expression in teaching; among the various modes of speaking, delighted speech is supreme.
Fourth, “turned the irreversible Dharma wheel” corresponds to the fourth, Blazing Ground. A flame breaks darkness and consumes a wick. In turning the Dharma wheel, severing one's own delusions is like consuming the wick, and dispelling another's delusion is like removing darkness.
Fifth, “made offerings to hundreds of thousands of buddhas” corresponds to the fifth, Difficult-to-Conquer Ground. Here profound meditative concentration is attained and supernormal power is difficult to surpass or equal, enabling one in a single thought to reach the ten directions and make offerings to the buddhas.
Sixth, “planted the roots of many virtues in the presence of the buddhas” corresponds to the sixth, Manifest Ground. Through concentration one can make offerings to buddhas; merit supports knowledge of all modes and makes it manifest. Wisdom is the root of virtue, like a seed planted in the earth.
Seventh, “were always praised by the buddhas” corresponds to the seventh, Far-Traveling Ground. Its provisional and real wisdoms and skillful means surpass earlier stages; its vast practice of benefit accords with the buddhas' minds and is therefore praised by them.
Eighth, “cultivated their bodies through compassion” corresponds to the eighth, Immovable Ground. Correct wisdom does not move and no longer leaves the three realms through karma, yet compassion impels the body to enter the five destinies, the mouth to teach Dharma, and the mind to establish expedient means. The Lotus Sutra of the Correct Dharma describes compassion as impelling all three kinds of action.
Ninth, “skillfully entered buddha-wisdom” corresponds to the ninth, Good Wisdom Ground. Wisdom enters deeply into the true limit and subtly penetrates the original source; name and meaning accord most closely here.
Tenth, “penetrated great wisdom” corresponds to the tenth, Dharma Cloud Ground. Dharma body is like the sky, concentration like a great cloud, and wisdom like great rain. Skill in entering the Buddhadharma is called wisdom; skill in using it is called knowledge. The two are cited reciprocally.
Eleventh, “reached the other shore” praises the inner virtue of the tenth ground. Reaching the other shores of the three truths—ultimate, conventional, and middle—speaks of the fruit while still at the causal stage and also indicates that completion is near.
Twelfth, “their names were universally heard” praises the outward virtue of the tenth ground. Because their inner virtue is deep and vast, their renown is widely heard; inward and outward correspond. If equal awakening is treated as a separate stage, “reached the other shore” and “their names were universally heard” may be assigned to it.
Thirteenth, “could liberate hundreds of thousands of beings.” Other grounds may liberate beings in one through nine Dharma realms, but are not yet called able to liberate. Because the tenth ground surpasses those before it, it is especially called able to liberate.
Every ground actually possesses a multitude of virtues. Here one virtue is assigned to each because people delight in distinctions, because the names of the ten grounds make the reading convenient, and because the vertical meaning is easy to understand. This is only one path for interpreting the scripture.
The horizontal reading speaks directly through the first abode of the Perfect Teaching, with all later stages understood by analogy. At the first abode, generating one resolve generates all virtues together, surpassing the two extremes, transforming the ordinary and transcending the noble, and entering the middle path. The mind is quiescent and every thought flows into the sea of omniscience; thus it is irreversible.
At the first abode one leaves behind obstructions such as grasping characteristics, lack of knowledge, and ignorance, and can retain and penetrate virtues such as prajñā, liberation, and Dharma body; thus one attains dhāraṇī. Even the corresponding understanding of the ten stages of faith can fill the three-thousandfold world with wondrous sounds. How much more does the genuine understanding of the first abode possess the secret virtue of speech and therefore delighted eloquence?
At the first abode one can divide one's body among a hundred worlds and become a buddha; in actual function the worlds reached are immeasurable and boundless. Because one can become a buddha, teach Dharma, and transform beings, one can turn the irreversible Dharma wheel. At the first abode one attains inconceivable supernormal power and can attend buddhas throughout the Dharma realm; hence one makes offerings to hundreds of thousands of buddhas.
At the first abode one attains the root that is the true mark and can therefore plant all virtues. One opens the Buddha's knowledge and vision, and one's own knowledge and vision share the buddhas' Dharma, so the buddhas praise one. One possesses compassion free of objectifying conditions, universally manifests forms, and responds throughout the Dharma realm; thus one cultivates the body through compassion.
At the first abode one enters the secret treasury and therefore skillfully enters buddha-wisdom; the three wisdoms in one mind are unobstructed and therefore penetrate great wisdom; both phenomena and principle are partially realized as ultimate and therefore reach the other shore; perfect virtues are genuine and match one's name and therefore one's name is universally heard throughout buddha worlds; and one can serve as refuge for the ten Dharma realms, establishing and protecting them, and therefore can liberate hundreds of thousands of beings.
The first abode possesses immeasurable, boundless, inconceivable virtues in addition to these; the sutra merely cites thirteen statements. From the second abode through equal awakening the same is true. The Large Perfection of Wisdom Sutra uses the simile of the syllable gates: the first syllable A possesses the virtues of the remaining forty-one syllables, the final syllable Ḍha possesses the virtues of all the others, and every intervening syllable likewise does so. Syllables, language, and virtues are all equal.
Someone asks: this passage praises the virtue of severing delusion. A Tripiṭaka bodhisattva does not sever delusion and therefore need not be praised, but even śrāvakas receive praise. Why are those who manifest as Shared or Distinct bodhisattvas not praised?
The answer is that a general praise of manifested traces may indeed include them, but the present sutra directly reveals persons of the Perfect Teaching and does not especially praise expedient stages.
Someone then asks: how can every statement of virtue praise the first abode?
The answer is that all later stages likewise possess them; it is not only the first abode. The older teaching said that the eighth ground possesses all these virtues and no one doubted it. Now that the Perfect Teaching praises the first abode, what virtue could it fail to include? If even the first abode is so, how much more the later stages?
The Treatise on the Lotus Sutra says that the gates of upper and lower branches should be understood through general and specific characteristics. Irreversibility is the general statement. It has ten manifestations: irreversibility in hearing Dharma is dhāraṇī; irreversibility in delighted speech is delighted eloquence; irreversibility in teaching is turning the irreversible Dharma wheel; irreversibility in relying on good spiritual friends is making offerings to hundreds of thousands of buddhas and planting roots of virtue; irreversibility in severing doubt is being praised by buddhas; irreversibility in entering affairs is cultivating the body through compassion; irreversibility in entering the true object of omniscience is skillfully entering buddha-wisdom; irreversibility based on the emptiness of persons and dharmas is penetrating great wisdom; irreversibility in entering the true object is reaching the other shore; and irreversibility in doing what should be done is liberating hundreds of thousands of beings.
Thus the first general statement is the upper branch and the specific statements that follow are the lower branches. The horizontal praise of the first abode accords with this meaning. The Treatise on the Lotus Sutra further says that the gate of embracing matters displays the pure ground in which bodhisattvas dwell, the expedient means on which they rely, their sphere, and what they should do. From this perspective there is also no obstacle to praising bodhisattva virtue vertically.
7. Contemplating the Thirteen Praises of Virtue
In interpreting the praise through contemplating the mind, irreversibility is as previously explained. As for dhāraṇī, contemplation of emptiness is the revolving dhāraṇī, contemplation of the provisional is the hundred-thousand-revolution dhāraṇī, and contemplation of the middle is the dhāraṇī of the expedient Dharma sound. Alternatively, when contemplation of emptiness views mind as having only a name, it is the dhāraṇī of hearing and retaining; when contemplation of the provisional views immeasurable minds, with every mind and mental factor a Dharma gate, it is the dhāraṇī of practice and retaining; when contemplation of the middle views mind as itself the true mark, it is the dhāraṇī of meaning and retaining.
When contemplation of the provisional views one mind as containing the dharmas of ten realms, this is unhindered eloquence in Dharma. When contemplation of the middle views all ten realms as entering the true mark, this is unhindered eloquence in meaning. When contemplation of emptiness views the ten realms as only names and language, this is unhindered eloquence in expression. To contemplate one mind as three minds and three minds as one, one realm as all realms and turning without obstruction, is unhindered eloquence in delighted speech.
Contemplation of emptiness turns the Dharma wheel of irreversibility of stage; contemplation of the provisional turns the wheel of irreversibility of practice; contemplation of the middle turns the wheel of irreversibility of thought. Making offerings to the Buddha is simply following the Buddha's words. To cultivate the three contemplations of mind in accord with the Buddha's teaching is to make offerings to the Buddha; to break the five abodes and attain liberation is to make offerings to the Dharma; the harmony of the principle of the three truths is to make offerings to the Saṅgha.
Alternatively, when the mind of many practices supports the mind of contemplative wisdom, this is offering to the Buddha; when the mind of contemplative wisdom opens its contemplated sphere, this is offering to the Dharma; when sphere and wisdom accord, this is offering to the Saṅgha. The mind of the true mark is the basis of the mind of contemplative wisdom, while contemplative wisdom is the basis of the mind of many practices. When the basis is attained, the planting of virtues becomes established, and this is called planting the roots of many virtues.
The mind of contemplative wisdom merges with its sphere, and the sphere confirms contemplative wisdom. Wisdom always accords with the object it illuminates; this is being praised by the Buddha. Contemplation of emptiness is infused by compassion conditioned by dharmas, contemplation of the provisional by compassion conditioned by beings, and contemplation of the middle by compassion free of objectifying conditions.
Contemplation of emptiness enters the buddha-wisdom of the Shared Teaching, contemplation of the provisional enters that of the Distinct Teaching, and contemplation of the middle enters that of the Perfect Teaching. Contemplation of emptiness reaches the other shore of omniscience, contemplation of the provisional reaches the other shore of knowledge of the varieties of paths, and contemplation of the middle reaches the other shore of knowledge of all modes.
Contemplation of emptiness hears the ultimate truth, contemplation of the provisional hears the conventional truth, and contemplation of the middle universally hears the first meaning of the middle path; the three contemplations in one mind also universally hear the three truths. Contemplation of emptiness liberates hundreds of thousands of beings bound by the afflictions of the four abodes, contemplation of the provisional liberates those bound by afflictions as numerous as dust and sand, and contemplation of the middle liberates those bound by ignorance. The three contemplations in one mind possess immeasurable virtues; praise cannot exhaust them, and only a brief account is given here.
8. Eighteen Bodhisattva Names: Explaining What Is Present, Preserving What Is Missing
Fifth is the list of names. Great beings possess great names, established in some cases from a Dharma gate, in others from virtues of practice, and in still others from an original vow. Although one name contains immeasurable meanings, the present text interprets eighteen bodhisattva names only through the scriptures and contemplating the mind.
Mañjuśrī is translated as Wondrous Virtue. The Nirvāṇa Sutra says that clearly seeing buddha-nature is like Wondrous Virtue and the other bodhisattvas. The Sutra of Conduct without Activity gives another form, Mañjuśirī, and the Sutra of Universal Transcendence gives Soft Head. The Sutra of the Questions of Brahmā says in meaning that although he teaches all dharmas, he does not give rise to a fixed characteristic of dharmas or to a characteristic of non-Dharma, and is therefore named Wondrous Virtue.
A vow transmitted in the Sutra of the Compassionate Flower says: “When I practice the bodhisattva path, may all beings I transform first attain complete awakening throughout the ten directions so that I see them all with my divine eye. May all in my land be bodhisattvas in their final birth, and may all have generated the resolve for the path through my exhortation. May my practice of the bodhisattva path have no limit.” Buddha Jewel Treasury praised his virtues as exceedingly profound and permitted him to take a wondrous pure land. He was therefore named Mañjuśrī and will attain buddhahood in the northern world Joy, with the name Tathāgata Joy-Treasury Jewel-Accumulation.
The present commentary says that he remains in the world even now and that beings who hear his name can extinguish the four grave offenses. He manifests a bodhisattva form and serves as a responsive reflection assisting Śākyamuni Buddha. In contemplating the mind, the principle of mind-nature possesses the secret three virtues of Dharma body, prajñā, and liberation, neither vertically successive nor horizontally arrayed, and is therefore called Wondrous Virtue.
Avalokiteśvara is given in the root commentary under the old transcription Poluojidishui. The Sutra of the Questions of Brahmā says in meaning that beings who see this bodhisattva become certain to attain awakening, while those who invoke his name escape their sufferings, and he is therefore named Perceiver of Sounds. A vow in the Sutra of the Compassionate Flower says: “If beings suffer and invoke and recollect my name, and my divine ear and eye see and hear them, yet they do not escape their suffering, I will not attain perfect awakening.” Buddha Jewel Treasury said, “You contemplate all beings and generate great compassion. I now name you Avalokiteśvara.” The later text of the sutra will itself explain this name. [And so forth.]
In contemplating the mind, the three wisdoms are called perception, the three truths are called world, and the three contemplations are the language that expresses them. Because the three truths are the basis, they are called sound.
At this point the first half of fascicle two of the Fahua Wenju ends. What follows is the second half of fascicle two, still attributed to Tiantai Master Zhiyi.
Mahāsthāmaprāpta. The Sutra of the Questions of Brahmā says in meaning, “Where I set down my foot, the three-thousandfold world and the palaces of Māra tremble, and therefore I am called Attainer of Great Power.” The Sutra of the Compassionate Flower says in meaning that he vowed his world would not differ from Avalokiteśvara's, and because he chose a great-thousandfold world, Buddha Jewel Treasury named him Mahāsthāmaprāpta.
In contemplating the mind, the three calms are like a foot. Placed upon the ground of the three truths, they shake the ten Dharma realms, overturning every dwelling place of the afflictions of views and attachment. [And so forth.]
Akṣayamati, Never Resting. The Sutra of the Questions of Brahmā uses an exceedingly long span of time to display his ceaselessness. Regard as one day and night a number of eons equal to the sands of the Ganges; thirty such days make a month and twelve months a year. Only after hundreds of thousands of billions of billions of such eons does one encounter a buddha. After encountering in this way a number of buddhas equal to the sands of the Ganges, practicing the pure conduct and accumulating virtue in the presence of each, one finally receives a prediction. Because the mind never rests, he is called Never Resting.
In contemplating the mind, one contemplates emptiness without abiding in emptiness, emerges into the provisional without abiding in the provisional, enters the middle without abiding in the middle, and simultaneously illuminates the two truths. This is called Never Resting.
Ratnapāṇi, Jewel Palm. The Sutra of Universal Transcendence says in meaning that he dons the supreme armor of virtue and cannot be obstructed or defeated before attaining buddhahood. He teaches the Great Vehicle and does not aspire to the two vehicles even in dreams. He always teaches others with a genuine mind and a wisdom-mind penetrating all things, without the slightest avarice concerning treasures, and is therefore called Jewel Palm.
In contemplating the mind, the inconceivable three truths are the jewel and the three contemplations in one mind are the palm. With this contemplative palm one holds the jewel of the three truths, benefiting oneself and others, and is therefore called Jewel Palm.
Bhaiṣajyarāja, Medicine King. A vow in the Sutra of the Compassionate Flower says: “When the one thousand and four buddhas of the Worthy Eon first attain the path, may I make offerings to them all; after they enter extinction, may I raise stūpas for them all. When beings suffer at the eon's end, may I protect and rescue them all. When warfare and epidemics arise, may I become a great physician-king, and afterward attain buddhahood.” Buddha Jewel Treasury said, “I now name you Fire-Pure Medicine King. Later, when you become a buddha, you will be Tathāgata Louzhi.” The explanation through contemplating the mind is abbreviated. [And so forth.]
The present commentary explicitly records here that explanations of the following seven bodhisattvas are missing.
Bhadrapāla is translated as Good Guardian and also as Worthy Guardian. The Sutra of the Questions of Brahmā says in meaning that beings who hear his name become certain to attain unsurpassed complete awakening, and he is therefore called Good Guardian.
In contemplating the mind, correct contemplation of the middle is foremost among all wholesome dharmas and is therefore called Good Guardian.
Maitreya is translated as the Compassionate One. The Sutra of the Questions of Brahmā says in meaning that beings who see this bodhisattva attain the samādhi of loving-kindness and he is therefore named Maitreya. The Sutra of the Wise and Foolish transmits that a king saw an elephant trainer taming an elephant, generated a mind of loving-kindness, and from this received the name Maitreya. The Sutra of the Compassionate Flower transmits his vow to protect beings during eons of warfare and fire.
In contemplating the mind, correct contemplation of the middle is great loving-kindness without objectifying distinctions. The power of this wholesome root of loving-kindness brings every mental factor into the great kindness of shared substance and separates it from what is unwholesome; hence the name Maitreya. Another account says that Maitreya is the family name and Ajita the personal name, translated as Unconquered. A later passage of the sutra will explain this. [And so forth.]
The present commentary again explicitly records that the following explanation of the bodhisattva Ratnakūṭa, Jewel Accumulation, is missing.
Nāyaka, Guide. The Sutra of the Questions of Brahmā says in meaning that a bodhisattva generates great compassion for beings who have fallen into mistaken paths, leads them into the correct path, and seeks no recompense, and is therefore called Guide.
In contemplating the mind, the wondrous wisdom of the three contemplations guides every practice, prevents it from falling into the two extremes of emptiness and existence, and brings all practices into correct contemplation. The names not yet explained await later supplementation. [And so forth.]
Sixth, the sutra closes with “such bodhisattvas as these.” This is the concluding phrase of the bodhisattva assembly.
9. The Diverse Assembly: Five Destinies, Two Realms, and Eight Groups
Third comes the diverse assembly. An older interpretation called it the assembly of ordinary beings, but noble ones are included. Another called it the lay assembly, but some members have left home to cultivate the path. Another called it the assembly of devas and humans, but dragons and spirits are also present. None of the three names is comprehensive, so it is called the diverse assembly.
“Diverse” includes five destinies, two realms, and eight groups. Vaipulya scriptures also list beings in hell, and the Sutra of the Intermediate State contains scenes in which formless-realm beings are taught. Such appearances respond to different capacities. One assembly cannot be made the fixed rule for every assembly, nor can the order of the assembled groups be made the only possible order.
An older interpretation said that humans are masters of the land and courteously allow such visiting assemblies as devas and dragons to be listed first. But the Sutra of Immeasurable Meanings and the present sutra belong to the same seat of teaching and explicitly list kings, ministers, subjects, and women without any account of hosts yielding to guests. The compilers arranged the assembly according to the course of the text, perhaps with some further intent that the present commentary does not claim to know in detail.
The present passage has eight groups: Indra is named first, then the four heavenly kings; dragons precede birds; and spirits appear more than once. It is precisely because of such an arrangement that this is called the diverse assembly. One must not force upon it a fixed hierarchy of identities.
It is also called diverse because it contains those who have attained the path and those who have not, with bodies of karmic result and outward clothing intermingled. In those who attain the path of the two vehicles, uncontaminated wisdom is still mixed with unsevered ignorance. In those who attain the bodhisattva path, skillful expedient means mix with the capacities of many kinds of beings. In those who attain the Buddha path, one dharma contains all dharmas and is also called diverse. Such is the meaning of diversity. It cannot be judged solely by ordinary appearance, lay identity, the five destinies, or devas and humans. This is the interpretation in terms of the teaching. [And so forth.]
10. Desire-Realm Devas: Indra, the Three Luminaries, and the Four Kings
Śakra Devānām Indra is also named Indra or, in another transcription, Zhantiluo, translated as Capable of Acting because he serves as lord of Trāyastriṃśa. Trāyastriṃśa is translated as Thirty-Three: on each of the four sides of Mount Sumeru are eight cities, and with the central city Sudarśana they make thirty-three. Sumeru is translated as Secure and Bright; made of four jewels, it is 3,360,000 li high and wide. Because Śakra is lord of the desire-realm devas, he is listed first.
The eight names transmitted in fascicle forty of the Saṃyukta Āgama are explained through questions and answers as follows.
A bhikṣu asked the Buddha why he was named Śakra Devānām Indra. The Buddha answered that when he was human he could give prompt gifts and was capable of acting as a leader, and was therefore named Śakra Devānām Indra.
Why was he named Purandara? Because as a human he repeatedly gave.
Why was he named Maghavā? Because this had been his name when human.
Why was he named Vāsava? Because as a human he once gave clothing.
Why was he named Kauśika? Because this was his family name when human.
Why was he named Śacīpati? Śacī is his wife and pati means husband: the name means husband of Śacī.
Why was he named Thousand-Eyed? Because as a human he was intelligent and in a single sitting could ponder a thousand meanings, examining and weighing each.
Why was he named Indra? Because he is lord of the thirty-two other devas. Fascicle three of the Sutra of the Jeweled Necklace also says that the heavenly emperor is named Kauśika.
In terms of the teaching, the Āgamas contain an account in which Śakra is a nonreturner. At prajñā assemblies, all who come from the ten directions to question prajñā are called Śakra Devānām Indra. The Distinct and Perfect Teachings further say that Śakra attained the Śūraṅgama Samādhi; their inward realizations differ in level, and after 2,024 eons of the Worthy Eon he will become a buddha named World-Honored One Unattached. [And so forth.]
In terms of Origin and Trace, the ten abodes, ten practices, and ten dedications together make thirty stages; the ten grounds are thirty-one, equal awakening thirty-two, and wondrous awakening the lord. Dwelling together in the heaven of first meaning, all drink the ambrosia of the true mark: this is his Origin. Manifesting residence on the summit of Mount Sumeru is his Trace.
In contemplating the mind, practice the ten wholesome acts oneself, exhort others to practice them, and rejoice in others' practice: these make thirty wholesome acts. Each of the thirty is empty, provisional, and the middle, producing thirty-three gates of contemplation.
The three deva sons beginning with Named Moon are Śakra's inner ministers, like civil officials in the human world. Another account takes them as the three luminary devas of moon, star, and sun. Named Moon is the deva son Auspicious Jewel Moon, manifested by Mahāsthāmaprāpta; Universal Fragrance is the deva son Bright Star, manifested by Ākāśagarbha; Jewel Light is the deva son Jewel-Intention Sun, manifested by Avalokiteśvara. This is the interpretation in terms of Origin and Trace.
In contemplating the mind, the three contemplations are the two wisdoms, while the three wisdoms are the three luminaries. The three wisdoms arise from the three truths; the truths are like heaven and wisdom like heaven's sons. [And so forth.]
The four great heavenly kings are Śakra's outer ministers, like military commanders guarding a realm. They live on the four jeweled mountains halfway up Mount Sumeru, whose breadth is 240,000 li.
Dhṛtarāṣṭra in the east is translated as Upholder of the Land and also Pacifier of the People. He lives on the golden mountain and commands gandharvas and pūtanas.
Virūḍhaka in the south is translated as Increase and also Freedom from Harm. He lives on the lapis mountain and commands pretas and kumbhāṇḍas.
Virūpākṣa in the west is translated as Unpleasant Retribution and also Evil-Eyed or Mixed-Speech. He lives on the silver mountain and commands poisonous dragons and piśācas.
Vaiśravaṇa in the north is translated as Various Hearing and also Much Hearing. He lives on the crystal mountain and commands rākṣasas and yakṣas.
Each king governs two kinds of spirits and prevents them from harming people, and they are therefore called protectors of the world.
In terms of Origin and Trace, the four kings are originally the four kings Permanence, Bliss, Self, and Purity. They protect the Buddhadharma and prevent outsiders from stripping its branches and leaves or cutting and damaging it. The king Permanence guards the eastern twin trees of permanence and impermanence; the king Bliss guards the southern twin trees of bliss and nonbliss; the king Self guards the western twin trees of self and nonself; and the king Purity guards the northern twin trees of purity and impurity. Branches and trunk symbolize permanence, flowers symbolize self, fruit symbolizes bliss, and abundant foliage symbolizes purity. The four kings protect flower and fruit so that they can constantly benefit all beings; in Trace they become the four heavenly kings who protect the world.
In contemplating the mind, wisdom contemplating the four truths is the four kings. Under each truth it removes the two forms of attachment and views, thereby guarding the eight forms of attachment and views and preventing them from doing harm.
Above Trāyastriṃśa is Yāma Heaven, translated as Good Time and called Wondrous Good in the Treatise on the Great Perfection of Wisdom, 3,360,000 li above Trāyastriṃśa. Above Yāma is Tuṣita Heaven, translated as Wondrous Contentment, separated by the same distance. The sutra does not list Tuṣita, but merely abbreviates: if the slower capacities of lower heavens and the pleasure-attached higher heavens know to assemble, how could the Tuṣita devas, neither attached to pleasure nor slow, fail to come?
Nirmāṇarati is the fifth desire-realm heaven and Para-nirmita-vaśavartin the sixth. The former transforms the five desires for itself; the latter enjoys the five desires transformed by others. [And so forth.] Some take the latter great sovereign heaven to mean the highest heaven of the form realm, but the present commentary says that the order of the assembly should not leap suddenly to the summit of the form realm.
In terms of Origin and Trace, these two deva assemblies originally abide in meditative concentrations such as sovereign concentration and concentration of the great sovereign king and manifest as the two heavens. In contemplating the mind, entering emptiness is sovereign contemplation and entering the middle is great-sovereign contemplation. [And so forth.]
11. Form-Realm Devas
Next come the form-realm devas. Sahā is translated as endurance. The present commentary says that beings in this land abide in the ten evils and are unwilling to leave them; the land is named from its inhabitants and is therefore called Endurance. The Sutra of the Compassionate Flower says in meaning that it is named Sahā because beings endure greed, anger, delusion, and the other afflictions. Sahā is also called diverse because beings of nine destinies dwell together here. [And so forth.]
Brahmā is translated as freedom from desire. Having left the bonds of the lower desire realm and risen into the form realm, one is called free from desire, also lofty and pure. Śikhin is translated as Topknot; in foreign lands fire is also called śikhin. This heavenly king formerly cultivated the concentration of firelight, broke desire-realm delusions, and received his name from the virtues attained.
The sutra first names the Brahmā king and separately names Śikhin, making them appear to be two persons. According to the Treatise on the Great Perfection of Wisdom, Śikhin is the Brahmā king himself. The present commentary therefore says that the scripture may first give the royal office and then disclose the king's name, and perhaps still refers to one person. The Brahmā king dwells between the first and second dhyānas. Inwardly he has initial and sustained attention and outwardly speech. One capable of leading the assembly is a king; one who cultivates only dhyāna is a Brahmā subject; one who additionally cultivates the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity is a king. The first dhyāna has the Heaven of the Brahmā Assembly, Heaven of Brahmā's Ministers, and Great Brahmā Heaven. Naming the king includes the other devas.
The luminous heavens belong to the second dhyāna. The second dhyāna has the heavens Lesser Light, Immeasurable Light, and Light-Sound; the third has Lesser Purity, Immeasurable Purity, and Universal Purity; the fourth has Dense Body, also called Unobstructed, Immeasurable Dense Body, also called Receiving Merit, Dense Fruit, also called Vast Fruit, and Unconscious Dense Body, also called Unconscious.
There are also the five heavens of nonreturners: Not Troubled, Not Hot, Good Vision, Good Manifestation, and Ultimate Form. Ultimate Form is also named Great Sovereign, Maheśvara. The sutra abbreviates rather than listing all of them and includes these deva assemblies under the word “and others.” The interpretations in terms of the teaching, Origin and Trace, and contemplating the mind may be understood by analogy with the foregoing.
12. The Eight Dragons
Next the eight dragons are listed.
Nanda is translated as Joy and the upa of Upananda as Good. The two dragon brothers constantly protected Magadha, caused rain to fall in season, and kept the country free of famine. King Bimbisāra held an annual assembly for them, and the people rejoiced when they heard of it; hence their names. These are the dragons subdued by Maudgalyāyana, who lived in the sea.
In terms of Origin and Trace, they originally abide on the Joyful Ground and manifest residence in the sea. In contemplating the mind, the three contemplations are the middle path and can give rise to Dharma joy.
Sāgara is named from his dwelling in the sea and is the dragon king mentioned in the Flower Garland Sutra. An older interpretation instead said that he was named after a country. He originally abides in the great ocean of the perfection of wisdom and manifests residence in the blue sea.
Vāsuki is translated as Many-Headed and also Jewel-Renowned and lives in the water. He originally abides in the samādhi that universally manifests forms and manifests many heads. In contemplating the mind, entering contemplation of the provisional differentiates immeasurable Dharma gates. [And so forth.]
Takṣaka is translated as Manifesting Poison and also Many-Tongued or Double-Tongued. He originally abides in the Dharma gate of unhindered eloquence in delighted speech and manifests many tongues.
Anavatapta is named from his pool and translated as Without Heat. Lake Anavatapta lies on the summit of the Snow Mountains and is also called Lake Anavatapta; it contains a hall with five pillars where the dragon king constantly dwells. Other dragons of Jambudvīpa suffer three afflictions.
First, hot winds and burning sands fall upon their bodies, scorching skin, flesh, bones, and marrow and causing suffering. Second, a malignant wind suddenly arises, destroys their palaces, scatters their jewels and clothing, and exposes their bodies. Third, while the dragons are at play, garuḍas break into their palaces and seize and eat newly born dragon children, filling them with fear and torment.
Lake Anavatapta has none of these three afflictions. If a garuḍa even forms the intention to go there, it dies before arriving, and hence the lake is called free of the affliction of heat. In terms of Origin and Trace, the dragon originally abides in the cool permanence, bliss, self, and purity and manifests residence in the cool lake. In contemplating the mind, the wondrous wisdom of the three contemplations purifies the devouring afflictions of the five abodes and frees practitioners from the burning sands of fragmentary and transformational birth and death. [And so forth.]
Manasvin is translated as Great Body and also Great Mind or Great Strength. When the asuras displaced the seawater and tried to flood Sudarśana City, this dragon king wrapped his body around Mount Sumeru and held back the water. He originally abides in the Dharma gate of the boundless body and manifests an enormous body. In contemplating the mind, correct contemplation of the middle is vast in substance. [And so forth.]
Utpalaka is the dark-blue lotus pool. The dragon lives there and is named from it. He originally abides in the Lotus Samādhi and manifests residence in this pool. In contemplating the mind, the three contemplations are the causes cultivated, and causes are like lotus flowers.
The Sutra of Correct Mindfulness says that dragons guard the borders of the devas. When asuras raise armies, they first fight the dragons, from which one knows that dragons are governed by the devas.
13. The Four Kiṃnaras and Four Gandharvas
Next the four kiṃnaras are listed. Also named kindaras, their name is translated as Doubtful Spirits. They resemble humans but bear one horn upon the head and are therefore called human-yet-not-human. They are Śakra's musicians of Dharma and live on the Ten-Jewel Mountain. Because their bodies have an unusual mark, they make music for the devas.
When the Buddha teaches Dharma, the devas pluck strings and sing, while Pañcaśikha also praises the Dharma in verse. An older interpretation said that the Dharma Kiṃnara performs the four truths, the Wondrous Kiṃnara the twelve links of dependent arising, the Great Kiṃnara the six perfections, and the Upholding Kiṃnara all three together. The present commentary instead interprets the four kiṃnaras as performing the Dharma gates of the four teachings.
In terms of Origin and Trace, they originally abide in an inconceivable sphere. Without leaving the concentration of cessation, they sit in meditation with palms joined and praise buddhas in thousands upon thousands of verses. In Trace they lodge in string and wind instruments and sing the Buddha's ten powers. In contemplating the mind, contemplate every sound as immediately empty, provisional, and the middle. To accord with the three truths in this way is to praise the Buddha.
The four gandharvas are translated as Scent-Smellers because they feed on fragrance. They are also called scent-aggregates because their bodies emit fragrance. They are Śakra's musicians of secular music.
The four names are explained one by one. Music Gandharva performs tumbling, handstands, and other feats; Musical-Sound Gandharva keeps rhythm with drums and makes music with strings and pipes; Beautiful Gandharva is superior in tumbling feats; and Beautiful-Sound Gandharva is superior in string and wind music.
14. The Four Asuras
Asura is translated as Without Wine. Beings of the four continents gathered flowers and tried to brew wine in the great ocean, but through the karmic power of fish and dragons the seawater's taste did not change. The asuras angrily and jealously vowed to renounce wine and were therefore named spirits without wine. The name is also translated as Not Upright. Master Dao'an translated it as Honest and Trustworthy, meaning straightforward and true, but asuras are deceitful and crooked, so their conduct does not match this name.
There are two kinds of asuras. Those included among spirits dwell along the shore of the great ocean; those included among animals dwell on its floor.
Bali is translated as Bound. Some say he is bound in five places, some that the name refers to five evils, and others that something tied around his neck cannot be removed. He is thus named Bound, also One Who Has Bonds because Śakra once bound him. In terms of Origin and Trace, he can originally bind Māra and outsiders with five bonds, while in Trace he manifests the appearance of being bound. The Lotus Sutra of the Correct Dharma calls him Supreme Contemplation. The present commentary says that the wisdom of the three contemplations binds the delusions of the five abodes and brings them into the true limit.
Kharaskandha is translated as Broad Shoulders and also Evil Aggregate; he is the asura capable of churning the sea. The Lotus Sutra of the Correct Dharma calls him Jewel Brocade. He originally abides in provisional and real wisdom and compassionately bears beings upon broad shoulders; in Trace he manifests broad shoulder blades. In contemplating the mind, the three contemplations can churn and cover the great sea of birth and death formed by the afflictions of the five abodes.
Vemacitrin is translated as Pure Mind and also Various Doubts. The sound of the churning seawater is called Vemacitrin. He is Śacī's father.
The Sutra on the Oceanlike Samādhi of Contemplating the Buddha transmits that when beings of the Light-Sound Heaven first descended to this world, the earth caused desire to arise in them. Someone entered the sea to bathe; impure generative fluid fell into the mud and became an egg. After eight thousand years a woman emerged with one head short of a thousand and twenty-four hands. While she played in the water, its essence entered her body; after another eight thousand years she gave birth to a male with twenty-four heads and one hand short of a thousand. He was named Vemacitrin from the sound of the churning sea.
He asked the gandharvas for a daughter and later Śacī was born. Śakra's karmic power caused her father to live in a seven-jeweled palace, and Śakra married Śacī. She later spoke against her father to Śakra, and the father and daughter took opposing sides in war. Vemacitrin stirred the seawater with his feet and attacked Sudarśana City with his hands. Protected by Śakra's prajñā spell, the city could not be harmed. The Lotus Sutra of the Correct Dharma calls this asura Dwelling at Ease.
In terms of Origin and Trace, form and mind are originally pure, while in Trace he establishes the name Pure Mind. In contemplating the mind, correct contemplation of the middle is pure mind.
Rāhu is translated as Holding Obstruction, the asura king who obstructs and seizes the sun and moon; he is not Rāhula, the Buddha's son. He belongs to the animal destiny, stands eighty-four thousand yojanas tall, has a mouth one thousand yojanas wide, and is adorned with jewels.
He watches the celestial maidens and gardens. When people of the four continents honor their parents and make offerings to renunciants, the devas possess power and blades descend from the sky; when people do not, the devas hide inside their palaces. The sun shines into Rāhu's eyes and prevents him from seeing, so he raises his palm to cover it. People therefore call an eclipse inauspicious and generate various wrong explanations. The same occurs when he covers the moon. At times he makes a great sound, and people say that a celestial beast is roaring and that the king will fall into disorder, generating still other wrong explanations.
When he threatens the sun and moon, he doubles the size of his body and exhales breath that obscures them and removes their light. The sun and moon complain to the Buddha, who tells Rāhu not to swallow them. Every joint in Rāhu's body trembles and white sweat pours out, and he immediately releases them. Through the combined conditions of the sun and moon's power, beings' merit, the Buddha's power, and other causes, he cannot harm them.
In a former life Rāhu was an intelligent brahman who delighted in generosity. With four thousand carts he once carried food into the wilderness and distributed it to people. When evil people set fire to a Buddhist stūpa, he used four thousand carts to carry water, extinguish the fire, and rescue the stūpa. Delighted, he vowed to obtain the greatest body in the desire realm. Because he lacked correct trust, delighted in disputes and warfare, and yet loved giving, he was born in the City of Light as the asura king Rāhu. The Lotus Sutra of the Correct Dharma calls him Inhaling Breath. The explanations in terms of Origin and Trace and contemplating the mind are abbreviated. [And so forth.]
15. The Four Garuḍas
Next the four garuḍas are listed. Garuḍa is translated as Golden-Winged. Their wings are golden; they live in great trees on the four continents, and the distance between their two wings is 3,360,000 li.
Someone says that the Zhuangzi calls this great bird the Peng, that flocks of birds follow beneath its wings when it flies, and that it may also be called a phoenix. Zhiyi's own view is that a phoenix does not tread on living grass, eats bamboo fruit, and roosts in sweetgum trees, whereas the garuḍa eats dragons. How could they be of the same kind?
Great Majestic Virtue surpasses its kind in power and can awe the dragons; the Lotus Sutra of the Correct Dharma calls it Greatly Complete. Great Body has a body larger than those of its kind. Great Fullness always satisfies its desire by eating dragons. Fulfillment bears a wish-fulfilling jewel upon its neck; the Lotus Sutra of the Correct Dharma calls it Immovable.
Garuḍas possess supernormal power. Males transform into deva sons and females into deva maidens; they transform their dwellings into jeweled palaces and have food of a hundred flavors, yet by karmic retribution they must still eat dragons. A womb-born garuḍa can eat womb-born dragons but not the other three kinds; an egg-born garuḍa can eat two kinds, a moisture-born one three, and a transformation-born one all four kinds of dragons—womb-born, egg-born, moisture-born, and transformation-born.
The Sutra on the Oceanlike Samādhi of Contemplating the Buddha transmits that the properly named Garuḍa eats one dragon king and five hundred small dragons each day in the east, and does the same in the south, west, and north. It cycles through the four directions for a lifespan of eight thousand years. When death approaches and its power is lost, it tries to eat a baby dragon, but the mother utters a strange cry and prevents it. Enraged, the garuḍa plunges from Adamantine Mountain through the sea and the earth wheel but cannot pass the wind wheel. The wind flings it back through the same opening and up to Adamantine Mountain. It travels back and forth seven times and finally dies on the mountain's summit.
Its flesh splits open and bursts into flame, almost burning up the jeweled mountain. The dragon king Nanda sends rain to extinguish the fire. After the body decays, its heart again rushes toward the wind wheel, travels back and forth seven times in the same way, and finally falls upon the mountain and becomes a wish-fulfilling jewel. A dragon who obtains it can become a king; a human king may also call forth this jewel through his merit.
16. The Human Assembly: Ajātaśatru
Vaidehī is the mother; her name is translated as Contemplation. Bimbisāra is the father; his name is translated as Likeness to the Real.
Ajātaśatru is translated as Enemy before Birth and is also called Poliuzhi, translated as Fingerless. To protect him, people in the palace avoided the ominous name and called him Good Vision. Good Vision is the name of his Origin; Fingerless is an epithet of his Trace.
The Nirvāṇa Sutra says that ajāta means unborn and śatru means enemy. According to the first meaning, when buddha-nature is unborn, the enemy of affliction is born; because the enemy of affliction is born, one cannot see buddha-nature. If affliction is not born, one can see buddha-nature.
According to a second meaning, ajāta means unborn and śatru signifies the eight worldly dharmas. Because he is not defiled by gain, loss, disgrace, fame, praise, blame, suffering, and pleasure, he is called Ajātaśatru. This is the meaning of Origin.
The Sutra of Universal Transcendence transmits that Ajātaśatru followed Mañjuśrī in repentance and attained the patience of gentle conformity. At death he entered Piṇḍola Hell, but left as soon as he entered, was born in a buddha land above, and attained patience with nonarising. When Maitreya appears, he will return to this world as the bodhisattva Immovable; later he will attain buddhahood as Tathāgata Pure Realm.
If even his manifested Trace is like this, his Origin is still less measurable. When the Lotus Sutra was taught, he entered the pure assembly in advance. At the Nirvāṇa Sutra assembly, he again manifested as a guide for those who have committed the contrary offenses. Similarly, Kāśyapa receives a prediction in the Lotus Sutra yet in the Nirvāṇa Sutra manifests as unfit to receive the entrustment. One must not become confused by Trace and doubt Origin.
In contemplating the mind, craving is like the mother and ignorance like the father. To kill craving and ignorance is called contrary. This contrary act instead accords with the Buddha path: one practices what ordinary people call a nonpath yet penetrates the Buddha path.
17. Why So Few Humans, and Why No Hells or Formless Realm?
Someone asks: the Buddha teaches among humans, so why are so few humans listed?
The answer is that only the wording is abbreviated; the actual human assembly was not small. The sutra also mentions minor kings, wheel-turning sage kings, and others. The Sutra of Immeasurable Meanings lists four kinds of wheel-turning kings and also kings, ministers, subjects, men, and women. The assembly was in fact vast.
Someone further asks: devas, humans, dragons, and spirits can all see the Buddha and hear Dharma. Why are the destiny of hell beings and the formless realm not listed?
The answer is that the destinies rise or sink according to maintaining or breaking precepts, while seeing the Buddha and hearing Dharma depends on whether the Buddha vehicle one cultivated was strong or weak. Precepts are maintained coarsely or subtly and therefore produce higher or lower results. The vehicle one maintains may be lesser or great, and therefore seeing the Buddha may belong to provisional or real teaching. Here precepts and vehicle are each summarized in three grades; opening one statement from the Nirvāṇa Sutra into four alternatives clarifies the meaning: first, precepts and vehicle both urgent; second, precepts lax and vehicle urgent; third, precepts urgent and vehicle lax; and fourth, precepts and vehicle both lax.
In a broad sense, every wholesome dharma and every contemplative wisdom may be called both precept and vehicle. The five vehicles of humans, devas, and others have this general meaning, as do precepts shared with the path and precepts shared with concentration. Here they are distinguished in a specific sense.
Precepts are the three refuges, five precepts, ten wholesome acts, eight fasting precepts, monastic discipline, and up through precepts shared with concentration. They protect body and speech, block the fruits of evil destinies, and give good human or heavenly results.
Vehicle is understanding born from hearing scriptures and the use of contemplative wisdom to investigate the four truths, twelve links of dependent arising, six perfections, and Dharma gates of arising and ceasing, nonarising and nonceasing, and so forth. Wisdom breaks afflictions and carries beings out of the three realms, and is therefore called vehicle. The Large Perfection of Wisdom Sutra says in meaning that wholesome acts with characteristics cannot shake the world or bring one beyond it, while wholesome acts without characteristics can both shake it and bring one beyond. This precisely expresses the distinction.
First, precepts and vehicle both urgent.
If one urgently maintains lower-grade precepts, the result is birth as a human. If one also urgently cultivates the lesser vehicle, one sees the Buddha and hears Dharma in a human body during the Tripiṭaka teaching. If one urgently cultivates the middle vehicle, one sees the Buddha and hears Dharma in a human body within the Great Vehicle of the Shared Teaching and the other Great Vehicle scriptures that carry expedient means. If one urgently cultivates the higher vehicle, one sees the Buddha and hears Dharma in a human body at Perfect Teaching assemblies such as the Flower Garland and Lotus, and within the Perfect portions of other teachings, and joins the assembly that hears the teaching.
If one urgently maintains middle-grade precepts, the result is birth among desire-realm devas. By urgently cultivating the lesser vehicle, one sees the Buddha and hears Dharma in a desire-realm deva body during the Tripiṭaka teaching; cultivation of the middle and higher vehicles follows the preceding analogy.
If one urgently maintains higher-grade precepts and also cultivates meditative concentration, the result is birth among form-realm or formless-realm devas. By urgently cultivating the lesser vehicle, one sees the Buddha and hears Dharma in a form-realm or formless-realm deva body within the Tripiṭaka teaching; cultivation of the middle and higher vehicles likewise follows the preceding analogy. This completes the first alternative.
Second, precepts lax and vehicle urgent.
When lower-, middle-, and higher-grade precepts are all practiced laxly, the resulting birth is among the three evil destinies of hell beings, hungry ghosts, and animals. If one urgently cultivates the lesser vehicle, one sees the Buddha and hears Dharma in a body from the three evil destinies within the Tripiṭaka teaching; cultivation of the middle and higher vehicles follows the same analogy. This completes the second alternative.
Third, precepts urgent and vehicle lax.
When precepts of all three grades are practiced urgently, one is born among desire-realm humans or devas or among form-realm or formless-realm devas. But when all three vehicles are cultivated laxly, even if a buddha appears in the world and teaches the three vehicles, one remains attached to pleasurable retribution, absorbed in the five desires, and cannot see the Buddha or hear Dharma. The three hundred million households of Śrāvastī whose inhabitants did not see the Buddha or hear Dharma, and devas throughout the three realms absorbed in pleasure, belong to this kind. This completes the third alternative.
Fourth, precepts and vehicle both lax.
When precepts and vehicle are both practiced laxly, the result is birth in the three evil destinies, where one cannot see the Buddha or hear Dharma. This completes the fourth alternative.
The present sutra does not list an assembly of hell beings because their precepts were lax, their painful retribution is deep and obstructive, and their higher vehicle was also cultivated laxly, so they could not see the Buddha or hear Dharma at the Lotus assembly. If other scriptures contain assemblies of hell beings, it is because those beings urgently cultivated another vehicle corresponding to those Dharma gates.
The present sutra does not list formless-realm devas because they urgently maintained higher-grade precepts and therefore received heavenly bodies, yet became attached to the flavor of meditative concentration; they cultivated the higher vehicle laxly and could not see the Buddha or hear Dharma at the Lotus assembly. If other scriptures list formless-realm devas, those devas urgently cultivated another vehicle.
Once this is understood, examining devas, dragons, and the eight classes one by one reveals the past causes and conditions of whether their precepts and vehicle were urgent or lax and why some came to the assembly while others did not. A fuller explanation may be found in the Commentary on the Vimalakīrti Sutra. If one further recognizes how provisional traces guide into the real meaning, Origin and Trace become clearer; if one uses the same principle to examine one's own contemplative practice, the causes and results of the three times can also be clearly discerned.
The sutra says that every member of the assembly bowed at the Buddha's feet. This sentence concludes that the entire assembly had gathered.
序品列眾，初看只是把到場者一一點名：學人、無學人、比丘尼、菩薩、天、龍、鬼神、國王，次第鋪排，彷彿正說尚未開始以前的一份簽到錄。
本論卻不讓名單停在名單。有人只有人數而沒有姓名，有人姓名顯赫卻仍須說明所行，有些眾類以果報身出現，有些名號背後又連著願行。每一種差別都逼出同一個問題：看見一個名字、一個數目或一種身分時，我們究竟看見了什麼？
從少知識眾到大眾禮佛，這一大段逐步拆除只憑外相判人的習慣，又把佛弟子的施化、菩薩的功德與雜眾的來會因緣收回觀心。於是，名單不只是告訴人誰在場；它也在問，讀者能否由所見之迹，辨認所顯之德，再把所辨認的法落回自己的心行。
一、沒有名字，是否就沒有分量
少知識眾只有學與無學的位次和二千人的總數，既不列名，也不歎德。為何用如此簡略的方式安放他們？
本論先斷開名聲與聖德的必然關係。凡夫不能測知聖者，眾所知識或少人知識，只是隨眾生根機而有不同示現。有人仰慕高遠，便由盛名大德接引；有人適合親近藏名隱德者，便由謙退之人接引。所知者多，不足以證成本地較高；所知者少，也不足以證成本地較低。
因此，這二千人的簡略不是缺席，而是一種有意義的在場。他們沒有靠姓名取得位置，卻仍完整地屬於法會。名單在這裡先教讀者放下第一個直覺：文字寫得多，不等於所寫者功德必重；文字寫得少，也不等於所寫者可以忽略。
學與無學的辨析又把這個問題推深。已斷之處不必再斷，便可從那一分說無學；安住已得之法，仍可從持續修習說學。名稱不是把一個人封閉成固定狀態，而是依所論的修斷部分顯出不同面向。若再把二千之數收回色心與法界互具，外在的人數便成了內在觀門的提示：看似在數別人，最後仍要回來照見自己的一念。
二、尼眾為何不能照前段硬分兩類
前段既有多知識與少知識，到了尼眾，是否也可以照樣分成兩組？
本論不准許為求整齊而增設經文沒有的標記。這裡只舉大愛道與耶輸陀羅兩位眾主，又說六千眷屬；若硬把她們判成多識、少識，既無經文依據，也會與名聞等既有釋義衝突。結構可以幫助閱讀，卻不能反過來逼迫文字服從一張先成的表。
兩位眾主的解釋也不止於親族身分。大愛道之大、愛、道，被展開為自行、化他及二者所共同貫通的理；耶輸陀羅作為妻與母的經歷，則由寂定與法喜顯出本地所安。前者生育教化眾生的導師，後者以三種法喜表三觀；世俗關係沒有被抹去，卻不再是理解她們的終點。
六千眷屬同樣由人數轉成觀門。六根各有功德，以多補少而成六千，不是把真實大眾化成虛數，而是讓外在集眾同時標示可行之法。如此看來，經文的列名、列數與親屬稱謂都保留本來位置，解釋卻能沿它們向內展開；既不捨事求理，也不把事相當成全部。
三、為何從尼眾忽然展開師弟一生的施化
說完兩位尼眾，本論為何不立即進入菩薩名單，反而長篇回顧佛與弟子從王宮、出家、鹿苑直到法華的共同施化？
因為列眾中的一個個身影，不是到法會才突然出現。佛示生王宮時，諸大士也在不同家庭示現；太子出家學道時，他們也進入各種師門；初轉法輪時，有人先示現不受佛化，等所化因緣成熟，才轉成上首弟子。眼前的座次，是一段長久教化行程在此刻顯出的結果。
本論用乳、酪、生蘇、熟蘇、醍醐寫這條行程。最初能教、所教仍守原位，如乳未變；因緣成熟，凡夫轉聖，如乳成酪；聽聞大行而羞小慕大，如酪成生蘇；受命為菩薩宣說深法，心量漸廣，如生蘇成熟蘇；到法華會中確定父子天性、會歸一乘，前味同成醍醐。
這些比喻的重點不在排出抽象年表，而在顯示成熟必有過程。白絲易染、池蓮早開，都是因緣已到的形象；乳味漸轉，則說前一階段不是被後一階段從外面抹除，而是在持續施化中轉成更醇厚的領受。弟子先抗、後從，先羞、後慕，先為他人說而自己不取，最後才真正承受付囑，曲折本身就是方便的形狀。
影臨萬水又把這條線索帶回人物身分。諸大士可以示現學與無學、男女、出家與在俗，使示迹隨緣映入萬水。若只看水中影像，容易把當下身分判作全部；若離開影像空談本地，又無從認識它如何利益眾生。本論所寫的列眾，正是在一一影像中辨認施化的長程。
四、聖弟子的故事，怎樣不再只是他人之寶
佛與弟子共同施化如此深遠，讀者仰望便已足夠嗎？
本論用兩個尖銳比喻回答：只數他人珍寶，自己仍是窮人；替別人舉燭，自己仍是盲者。若聖弟子的德行只留在傳記裡，讀者即使熟知每一位第一，仍未真正得到利益。因此，論文隨即把十位弟子收回十種心所。
第一組是十種善心所。信如阿那律之眼，先開入法之門；精進如迦葉抖擻塵勞；念如優波離持律不忘；定與慧分別由目連、舍利弗顯出；喜由阿難多聞生法樂；猗由迦旃延論義離惡得善；捨由須菩提平等無取；覺由富樓那建立言說之本；戒由羅睺羅真實持行。十人並非各自只有一德，而是各舉一門，使專修者有所依入。
第二組是遍通一切心的十種心所：想、欲、觸、慧、念、思、解脫、憶、定、受。它們與前一組不可混成同一張表。想能通達假名，欲能志求無為，觸能使往復論義互相涉入；其餘各依弟子所長，顯示任何一個心行都可能成為入道之門。
兩組各守自己的次第，正說明觀心不是把人物粗略比附成心理標籤。心王與心所互助，如法王與法臣共同成熟眾生；有人從想入，有人從欲入，入口不同，所要對治的塵勞也不同。修觀尚未開悟如乳，層層破惑如諸味轉變，最後能行、所行的對待完成作用，才不再抓住一個固定心王或心所。
這一回轉改變了讀者的位置。原先是站在法會之外觀看十位弟子，現在則要在一念中辨認心王與心所如何相助、如何偏失、如何轉成佛事。名單於是成為鏡子：每一個第一，不只供人讚歎，也提出一條必須親自走入的修行門路。
五、菩薩既在四眾之中，為何還要另列
出家、在家四眾本已能容納各種身分，菩薩為何仍另成一眾？
本論答得直接：四眾中固然有菩薩，也有人尚未發成佛之心。另列不是依衣著或生活方式再造一種身分，而是依共同所求顯出一種氣類。菩薩摩訶薩之名，被理解為求廣博大道、又成熟眾生的道心；所求與所為同時成立，才顯出這一眾的共同方向。
菩薩又有四種施化形態。有人在一定範圍內修滿諸度，有人發心與一切智相應，有人遊戲神通、清淨佛土，有人發心便坐道樹、轉輪度生。本論仍以調乳諸味貫穿四類，讓不同形態落在同一條成熟之路，而不把其中任何一種孤立成全部。
八萬人的大數看似不如其他法會宏闊，本論卻以國王議論祕密大事作譬。數目少未必表示法會不足，也可能正顯所議深密。這與少知識眾的讀法彼此呼應：多與少都不能離開當段功能，直接換算成德位高下。
階位則集中在不退。不同修行道路各有不退的界線，本論逐層辨明，最後以一發心便具足位、行、念三不退來解本經所列。這不是把所有菩薩壓成同一經歷，而是先承認不同判準，再問眼前經文正在顯哪一種功德。若只看示迹位次而不識所顯本地，讚歎也可能增減失實。
六、十三句功德，究竟是在讚十三個階段嗎
經文從不退、總持、辯才一路說到度眾生，是否每一句都只屬某一個固定位次？
本論先否定舊有十二句分組不足以安定所讚對象，改把不退同時作為位次的收束與歎德的開端，合成十三句。接著給出兩條讀路：竪向依十地消文，橫向依初住總攝。兩路不是互相排斥的兩份答案，而是要防止一句功德被釘死在唯一位置。
竪說時，歡喜地以離二邊而入中道顯三不退；離垢地以離惡持善顯陀羅尼；明地以內慧外辯顯樂說；焰地以自斷、斷他顯轉輪。供佛、植德、受讚、慈身、入慧、達智，又依後續諸地名稱逐一展開；到彼岸、名稱普聞與度眾生，則總顯內德、外名與利他作用。
橫說時，初住一發心便使眾德同時發起。能離障便能受持，真解成就便能辯說，能作佛說法便能轉輪；神力、實相根本、佛知見、無緣慈、三智與事理分證，都不必等到彼此隔離的十三站才分別出現。一句可以標出一面，一位仍具其餘諸面。
字門互具的譬喻最能顯出這層意思。第一字具其餘各字功德，末字與中間每字也都如此；字名有別，功德並不被切碎。於是，十三句不是十三只抽屜，而是十三個觀看同一圓具功德的窗口。竪說使次第清楚，橫說防止次第變成割裂；兩者相照，才不會因一條解路方便，便把菩薩功德縮窄。
觀心再把十三句一一收回三觀。陀羅尼、辯才、轉輪、供養、植德、慈與智慧，都不只屬於遠方大士；觀智如何照境、境智如何相應、眾行如何資助觀智，正是它們在行者心上的落處。這不是另造第十四種讚德，而是讓經中所讚成為可檢驗的心行。
七、菩薩名號，是答案還是入口
列出十八位菩薩，是否只要把每個名字翻譯出來，便已完成理解？
本論說名可依法門、行德或本願而立，一名又能含無量義。文殊的妙德連到不取固定法相，觀世音連到聞聲救苦，大勢至連到舉足震動，寶掌連到持法施人，藥王連到苦世救護。名字不是貼在人物外面的標籤，而是把讀者引向所證、所行與所願的一扇門。
每一名又可轉成觀心。妙德顯心性三德不縱不橫，觀音由觀、世、音顯三智三諦三觀，大勢至以三止之足投三諦之地，寶掌以一心之觀執持三諦之寶，不休息則顯不住空、不住假、不住中而仍雙照。名號因此同時向外指一位大士，向內指一條觀行。
可是，本論沒有為了形式完整而補齊所有名字。它在藥王之後明記欠釋七位，又在彌勒之後明記欠寶積，最後說未解者等待後來追補。這份缺文不是可以任意填補的空格，而是傳本文字本身的一部分。忠實閱讀有時不表現在多說，而表現在知道哪裡必須止步。
文殊、觀音、勢至、不休息、寶掌、藥王、善守、慈氏、導師，各以可見材料展開；其餘不強作整齊。如此反而更能印證名號是入口：入口必須由本文真正打開，不能由後人只憑期待在牆上畫一扇門。
八、稱作雜眾，是不是把其餘大眾放在次等位置
天、龍、乾闥婆、緊那羅、阿修羅、迦樓羅與人眾合稱雜眾，這個雜字是否帶有貶低意味？
本論先用排除法說明：稱凡夫眾不周全，因其中有聖者；稱俗眾不周全，因其中有出家修道者；稱天人眾也不周全，因其中還有龍與鬼神。雜不是品質低劣，而是任何單一身分名稱都無法包盡。
雜又顯在次第。五道中此會不列地獄，二界中不列無色；八番排列有天、有龍、有樂神、有鳥、有人，並不遵循一條簡單的尊卑序列。其他法會可以列此會未列者，所以不能把一會的座次定成一切法會的永恆法則。
更深一層，已得道與未得道、果報身與服飾、無漏智與未盡之惑、善巧與眾生根機，都可能彼此相雜。雜由外在類別一路深入修證狀態，最後甚至顯出一法能具一切法。它不是把剩餘人物丟進同一籃子，而是提醒讀者：真實法會本來就超過純一的身分盒子。
因此，帝釋、日月星、四天王、梵王，乃至龍鳥鬼神的長列，都不是正說之前的邊角。每一眾都有來會因緣，每一種果報都有所由；能否入會，不能只看外形高下，也要看戒與所乘法門的緩急。雜眾將世界的差異整體帶到佛前，才使法會真正成為眾生之會。
九、神異故事為何與戒乘因果連在一起
龍王降雨、樂神奏樂、阿修羅爭戰、金翅鳥食龍，這些故事只是為名號增添奇觀嗎？
本論逐一解名，也逐一追問果報與作用。難陀、跋難陀護持摩竭提而得名歡喜；娑伽羅居海，和修吉多頭多，德叉迦以嗔視致害，阿那婆達多以清涼池與無熱惱得名，摩那斯以身繞城而有大身。每個名字都讓形貌、住處、因緣或德用進入理解。
緊那羅與乾闥婆都以音樂事天，所奏卻被分成不同法門；阿修羅則由無酒、不端、質諒等義解名，四王又各依勢力與形貌得名；迦樓羅四王則由威德、身量與所食顯出差別。這些眾類不是同一種怪異的反覆，而是各有功能、業報和入法之門。
羅睺羅吞日月又最清楚地顯出因果相續。過去世廣施，又以四千車載水滅火救塔，歡喜發願得大身；因為既無正信、好鬥愛戰，又喜愛布施，後來便生在光明城，作羅睺羅修羅主。故事由天象轉成一面因果之鏡：一個生命中可以同時承受善惡不同果報，不能因一端顯赫便抹去另一端。
金翅鳥與龍的關係也不是只說強者吞食弱者。龍有胎、卵、濕、化四生，鳥也有四生，能食範圍依生類而異。
十、列眾最後，為何落在一位背父害母的國王
雜眾的人間代表是阿闍世。他被稱為未生怨，又有無指與善見之名；本論分別以善見表本、無指表迹。如此複雜的人，為何仍出現在法會？
本論沒有用一個稱號洗去他的罪，也沒有讓罪業封死一切轉向。阿闍世來會，使列眾的問題從天龍神異落回人所作的選擇：過去因緣會成熟，惡行會有後果，而見佛聞法之門仍可能開啟。法會所收的不是已被整理乾淨的人物，而是帶著真實因果而來的眾生。
接著提出戒與所乘法門各有緩急的四種組合，正為全段作因果總結。戒急而乘緩，可以受人天身，卻未必遇法；戒緩而乘急，可能身處惡道，仍有聞法得道之機；戒與乘都急，既得勝身又能見佛；兩者都緩，則長處惡道而不見佛聞法。
人眾為何少、地獄與無色為何不列，也由此理解。列與不列不是簡單的寵辱表，而是各有戒乘緩急與法會機緣。別的經典可以列此處未列者，正因眾生的因緣並不只有一種排列。
全段最後，大眾各自頂禮佛足。從沒有姓名的二千人，到兩位尼眾、八萬菩薩、天龍八部與一位負罪國王，差別沒有被取消，卻共同以禮佛完成集會。名單至此才顯出完整形狀：不是把眾生按外相排成高下，而是讓各自因緣、願行與心地都朝向同一法席。
文句記之眼
湛然先替少知識眾補出兩個彼此相應的界線：本疏不只沒有歎德，也沒有列名；凡夫不能測知聖者，所以更不可由知識者多少倒推本地高下。他又把隨順物機、藏名隱德等四層科配為四種利益。這一科配能照明本疏的次第，卻是鏡中的整理，不是本論自己在該段逐項標名。
對二千之數，《文句記》承接法界與十如互具而說，又特別防止讀者把它只看成可以窮盡的固定算數。數目能標出觀門，卻不把一念所具的法限制在計數結果裡。這一提醒也照回全段：八萬、六千、百千等數都可依本文開出觀義，不能反過來把眾生或功德化成一張僵硬數表。
尼眾一段，《文句記》確認兩段經文只舉兩位眾主，沒有多識、少識的標記，又明記兩位尼眾都缺少一個解釋方向，依例本來可以具說。這項補記不能被倒寫成本論已有的段落。對隨後的主伴施化，湛然把長文開成降神、師資同時出生、共同學習世道、鹿苑生熟、其後更熟、法華功畢六段，使乳味轉變的教化弧線更易辨認；六段仍只是照亮原文，不取代原文自己的意象與推移。
觀心收束處，湛然以心無固定自性、法不住於法照明能行與所行俱不可得，又指出未度眾生便不成正覺之語，是借世間誓願之事顯所證之理。若把這一句只讀成事件敘述，便失去本論在數他寶之後急轉觀心的用意。
菩薩眾方面，《文句記》先把不退的解釋分清先後入口，再以論書的總支、別支照十三歎德。它保存本疏所引文字比今本多出兩字的差異，又列出攝取妙法、善知識、眾生、智慧四種方便。這些補充使十三句不退的總別關係更清楚，也提醒讀者不可把本論引文與現存論本悄悄改成一致。
文殊位居十八名之首，湛然以他能決彌勒之疑、成為全經發起之首來說明；對文殊諸引，又分辨哪些材料在釋名，哪些在明行、明願。到藥王以後，本疏明記欠釋七位，《文句記》一面補說若干名號，一面仍保存欠七未檢之語。鏡補與疏缺因而必須同時成立：不能因後釋有補，便抹去前疏的缺文；也不能因前疏有缺，便說後釋全無說明。
雜眾一段，湛然把五道所缺、二界所缺及八番次第明列出來，又為天宮、龍眾、樂神、阿修羅、金翅鳥與阿闍世增引多種古經論。這些材料擴大了果報、身量、道攝與戒乘的互讀範圍，來源卻都在鏡層。對無指之名，鏡文另說初生相者判凶，王令升樓拋下，未死而只損一指〔0188a06–0188a07〕；這是湛然所補，不能倒寫成本論已自說的因果鏈。尤其阿闍世見佛及戒乘四句，鏡文再由自行、化他分說見佛之義；承用時若不標出層次，後釋便會被誤認為智者已在本論逐字說完。
鏡文在本域羅睺與金翅鳥段保存音切夾註，並引《長阿含》說鳥龍四生及相食次第〔0187c15–0187c22〕。另有兩條持戒免害材料不在本域：T1719 後文引《瓔珞經》，說天龍八部鬥爭時念袈裟而生慈悲心〔0200c05–0200c06〕；《釋氏要覽》引《海龍王經》，說諸龍若得衣之一縷，金翅鳥王便不能觸犯〔T54n2131 1171a02–1171a03〕。它們可作另域互讀，不能回寫成本論本域直說。
整段鏡照所守的，正是列眾本身教讀者建立的尺度：名字、數目、科段與傳說都能開門，卻都不可越過自己的證據範圍。湛然可以補足讀路，不能被倒置成智者；欠文可以據實保存，不能因求整齊而自造。這種分層不是外加的編排禮節，而是保存每一位說話者、每一層古證各自效力的必要條件。只有讓本論自說與鏡中裁釋各守一層，這張廣大的法會名單才不會在後人的整理中失去原有聲部。
Why should a roster of a Dharma assembly be read all the way back to one's own mind? At first glance, the assembly in the Introduction appears merely to call the roll of those present: trainees, those beyond training, bhikṣuṇīs, bodhisattvas, devas, dragons, spirits, and a king, arrayed in sequence like an attendance list before the main teaching has begun.
The treatise refuses to let the roster remain only a roster. Some are given a number without names; others bear eminent names yet still require an account of their practice. Some assemblies appear in bodies of karmic result, while behind some names lie vows and practices. Every difference presses the same question: when we see a name, a number, or an identity, what have we actually seen?
From the lesser-known assembly through the gathering's bow to the Buddha, this long passage gradually dismantles the habit of judging people by appearances alone. It then returns the disciples' teaching activity, bodhisattva virtues, and causes for the diverse assembly's attendance to contemplation of the mind. The roster therefore does more than say who is present. It asks whether a reader can discern the virtue disclosed through a visible Trace and then bring the discerned Dharma into one's own conduct of mind.
1. Does Having No Name Mean Having No Weight?
The lesser-known assembly is given only the stages of training and beyond training and the total of two thousand people. It neither lists names nor praises virtues. Why place them in such an abbreviated way?
The treatise first severs any necessary connection between fame and noble virtue. Ordinary people cannot fathom noble ones. Being known to many or few is only a different manifestation responding to beings' capacities. Those who admire what is lofty are guided by eminent elders; those suited to people who conceal names and hide virtues are guided by the humble. Being widely known does not prove a higher original ground, and being little known does not prove a lower one.
The brevity of the two thousand is therefore not absence but a meaningful form of presence. They do not acquire a place through names, yet belong fully to the Dharma assembly. Here the roster first teaches readers to release an immediate assumption: more writing does not mean that its subject must possess weightier virtue; less writing does not mean that its subject may be ignored.
The distinction between training and being beyond training deepens the point. What has already been severed need not be severed again, and in that respect one may speak of being beyond training; abiding in the Dharma already attained may still be called continued training. A name does not close a person into a fixed state. It discloses different aspects according to the part of cultivation and severance under discussion. When the number two thousand is further returned to form and mind and the mutual containment of Dharma realms, an outward count becomes an inward gate of contemplation. What looked like counting others finally returns to illuminating one's own thought.
2. Why Can the Nuns Not Be Forced into the Two Preceding Classes?
Since the preceding passage has assemblies known to many and known to few, can the nuns likewise be divided into two groups?
The treatise does not permit the invention of scriptural labels merely for the sake of tidiness. Here it names Mahāprajāpatī and Yaśodharā as two leaders and speaks of six thousand companions. To classify them forcibly as widely and little known has no textual basis and conflicts with transmitted explanations such as Yaśodharā's “renown.” Structure can assist reading, but it cannot compel the text to obey a table already drawn.
The explanations of the two leaders also do not end with kinship. The great, love, and path of Mahāprajāpatī are unfolded as one's own practice, the transformation of others, and the principle penetrating both. Yaśodharā's experience as wife and mother is opened through quiescent concentration and Dharma joy to reveal her original abode. The former gives birth to guides who teach beings; the latter represents the three contemplations through three forms of Dharma joy. Their worldly relationships are not erased, but no longer serve as the endpoint of understanding them.
The six thousand companions likewise turn from number into contemplation. Each of the six faculties possesses virtues; the surplus of one makes up the deficiency of another and yields six thousand. This does not convert the actual assembly into a fictive number, but lets the outward gathering simultaneously indicate a practicable Dharma. Names, numbers, and kinship terms thus remain in their scriptural places while interpretation follows them inward. Neither are events abandoned to seek principle, nor are events treated as the whole.
3. Why Does the Text Suddenly Unfold a Lifetime of Teaching by Teacher and Disciples?
After discussing the two leaders of the nuns, why does the treatise not proceed at once to the bodhisattva roster, but instead review at length the Buddha and disciples' shared teaching from palace and renunciation through Deer Park and the Lotus?
The figures in the assembly did not suddenly appear only when the Dharma assembly began. When the Buddha manifested birth in the royal palace, great beings manifested in other families. When the prince left home to study the path, they entered various schools. At the first turning of the Dharma wheel, some initially manifested refusal of the Buddha's conversion and became leading disciples only after the conditions of those they were to guide had matured. The present seating arrangement is the result, visible at this moment, of a long course of teaching.
The treatise writes this journey through milk, curds, raw ghee, refined ghee, and clarified essence. At first teacher and taught remain in their former positions, like unchanged milk. When conditions mature, ordinary people become noble ones, like milk becoming curds. Hearing great practices, they feel shame at the lesser and aspire to the great, as curds become raw ghee. Commanded to explain profound Dharma to bodhisattvas, their minds gradually expand, like raw ghee becoming refined ghee. At the Lotus assembly, their original kinship as sons is settled and all returns to the one vehicle, so the preceding flavors together become clarified essence.
The point of these similes is not to construct an abstract chronology but to show that maturation has a process. White silk easily dyed and pond lotuses opening early are images of conditions ready to unfold. The gradual transformation of the flavors says that a later stage does not erase an earlier one from outside; through continuing instruction, it becomes a richer reception. Disciples first resist and then follow, first feel shame and then aspire, first teach others without taking the Dharma themselves, and finally truly receive the entrustment. The winding course is itself the shape of expedient means.
Reflections appearing upon ten thousand waters return this thread to personal identity. Great beings can manifest training and being beyond training, male and female, monastic and householder, so that traces respond to conditions upon ten thousand waters. To see only the image in the water is to mistake a present identity for the whole. To speak abstractly of Origin apart from the image leaves no way to see how it benefits beings. The assembly described by the treatise discerns the long course of teaching within each image.
4. How Do Stories of Noble Disciples Cease to Be Another Person's Treasure?
The shared teaching of Buddha and disciples is so profound. Is it enough for a reader simply to look up at it?
The treatise answers with two sharp similes: one who only counts another's treasures remains poor; one who holds a lamp for another remains blind. If the virtues of noble disciples stay inside biography, readers gain no real benefit even if they know who was foremost in every quality. The discussion therefore immediately returns ten disciples to ten mental factors.
The first group is the ten wholesome mental factors. Trust is like Aniruddha's eye, first opening the gate into Dharma; vigor is like Kāśyapa shaking off affliction; mindfulness like Upāli preserving the Vinaya without forgetting; concentration and wisdom are displayed by Maudgalyāyana and Śāriputra; joy by Ānanda's learning and Dharma delight; pliancy by Kātyāyana's discussion that leaves evil and reaches good; equanimity by Subhūti's equality free of grasping; awareness by Pūrṇa establishing the basis of speech; and precepts by Rāhula's genuine practice. Each of the ten possesses more than one virtue. One gate is cited so that those devoted to it have an entrance.
The second group is the ten mental factors that operate throughout all minds: perception, desire, contact, wisdom, mindfulness, volition, liberation, recollection, concentration, and feeling. They cannot be collapsed into one table with the preceding group. Perception penetrates provisional names; desire aspires to the unconditioned; contact brings the exchanges of doctrinal discussion into engagement. The others follow the disciples' particular strengths, showing that any movement of mind may become a gate into the path.
Each group preserves its own order, precisely showing that contemplating the mind is not a rough conversion of persons into psychological labels. Mind king and mental factors assist one another as Dharma king and ministers ripen beings. Some enter through perception, others through desire; different entrances counter different afflictions. Before awakening, contemplation is like milk; successive breaking of delusions resembles the transformation of the flavors. Only when the distinction of actor and acted upon has completed its work does one stop grasping a fixed mind king or mental factor.
This return changes the reader's position. At first one stood outside the assembly looking at ten disciples. Now one must discern within a single thought how mind king and mental factors assist one another, deviate, and turn into buddha-work. The roster becomes a mirror: each “foremost” is not only an object of praise but a gate of practice one must personally enter.
5. If Bodhisattvas Belong to the Fourfold Assembly, Why List Them Separately?
The fourfold assembly of monastics and householders can already contain every social identity. Why do bodhisattvas still form a separate assembly?
The treatise answers directly. The fourfold assembly contains bodhisattvas, but also people who have not generated the resolve to attain buddhahood. Separate listing does not construct another identity from dress or way of life. It discloses a class through a shared object of seeking. “Bodhisattva mahāsattva” is understood as a path-mind that seeks the vast great path and ripens beings. The shared direction emerges only when object sought and work performed stand together.
Bodhisattvas further display four forms of teaching. Some fulfill the perfections within a defined range; some generate resolve corresponding to omniscience; some exercise supernormal powers and purify buddha lands; some generate resolve and immediately sit beneath the tree of awakening, turn the wheel, and liberate beings. The treatise runs the transformation of the milk flavors through all four, placing their different forms along one course of maturation without isolating any one as the whole.
The great number eighty thousand may seem less expansive than other Dharma assemblies, but the treatise compares it to a king discussing a secret matter. A smaller number need not mean an inadequate assembly; it may reveal the profundity of what is being discussed. This echoes the reading of the lesser-known assembly: many and few cannot be converted directly into higher and lower virtues apart from their function in a passage.
Stage centers on irreversibility. Different paths have different thresholds of nonregression. The treatise distinguishes them layer by layer and finally interprets the present sutra through a single generation of resolve that possesses irreversibility of stage, practice, and thought. This does not compress all bodhisattvas into the same experience. It first acknowledges different criteria and then asks which virtue the scripture before us is revealing. Praise itself may add or diminish falsely if it sees only a manifested stage and not the Origin being disclosed.
6. Do the Thirteen Virtues Praise Thirteen Separate Stages?
From irreversibility and dhāraṇī through eloquence and the liberation of beings, does each scriptural statement belong only to one fixed stage?
The treatise first rejects an older division of twelve statements as inadequate to establish the object praised. It instead makes irreversibility both the conclusion of stage and the beginning of praised virtue, yielding thirteen statements. It then gives two paths of reading: vertically through the ten grounds and horizontally as all included in the first abode. These are not rival answers but ways of preventing one virtue from being nailed forever to a single position.
In the vertical reading, the Joyful Ground displays the three irreversibilities by leaving the two extremes and entering the middle; the Stainless Ground displays dhāraṇī by separating from evil and retaining good; the Luminous Ground displays delighted speech through inward wisdom and outward eloquence; the Blazing Ground displays turning the wheel through severing one's own and others' delusions. Offerings to buddhas, planting virtues, receiving praise, a body moved by compassion, entering wisdom, and penetrating knowledge unfold through the names of subsequent grounds. Reaching the other shore, universal renown, and liberating beings display inner virtue, outward name, and beneficial function.
In the horizontal reading, one generation of resolve at the first abode gives rise to all virtues together. Leaving obstructions enables retaining; genuine understanding enables eloquence; becoming a buddha and teaching Dharma enables turning the wheel. Supernormal power, the root of the true mark, buddha-knowledge and vision, objectless compassion, the three wisdoms, and partial realization of phenomena and principle do not need thirteen isolated stations in order to appear. One statement can mark one aspect while one stage still contains all the others.
The simile of mutually inclusive syllable gates shows this most clearly. The first syllable possesses the virtues of the others, and the final and every intervening syllable do likewise. Syllable names differ, but virtue is not cut into fragments. The thirteen statements are not thirteen drawers but thirteen windows upon one perfectly inclusive virtue. The vertical reading clarifies sequence, and the horizontal prevents sequence from becoming division. Read together, they keep a convenient interpretive path from narrowing bodhisattva virtue.
Contemplating the mind then returns every statement to the three contemplations. Dhāraṇī, eloquence, turning the wheel, offerings, planting virtues, compassion, and wisdom do not belong only to distant great beings. How contemplative wisdom illuminates its sphere, how sphere and wisdom correspond, and how the many practices support contemplative wisdom are precisely where these virtues land in a practitioner's mind. This does not invent a fourteenth praise. It makes what the sutra praises into conduct of mind that can be examined.
7. Is a Bodhisattva Name an Answer or an Entrance?
Once eighteen bodhisattvas are named, has one understood them merely by translating every name?
The treatise says that names may be established from Dharma gates, virtues of practice, or original vows, and that one name may contain immeasurable meanings. Mañjuśrī's Wondrous Virtue connects to not grasping a fixed characteristic of Dharma; Avalokiteśvara to hearing cries and rescuing suffering; Mahāsthāmaprāpta to shaking worlds by setting down his foot; Jewel Palm to holding Dharma and giving it to others; and Medicine King to protection in an age of suffering. A name is not a label affixed outside a person, but a door leading readers toward realization, practice, and vow.
Every name may also be turned into contemplating the mind. Wondrous Virtue displays the three virtues of mind-nature as neither vertical nor horizontal. Avalokiteśvara unfolds the three wisdoms, three truths, and three contemplations through perception, world, and sound. Mahāsthāmaprāpta places the foot of three calms upon the ground of three truths. Jewel Palm holds the treasure of the three truths through contemplation in one mind. Never Resting does not abide in emptiness, the provisional, or the middle and still simultaneously illuminates the two truths. A name therefore points outward to a great being and inward to a path of contemplation.
Yet the treatise does not supply every name merely to complete a pattern. After Medicine King it explicitly records seven missing explanations; after Maitreya, it records the missing Jewel Accumulation; and at the end says that names not yet explained await later supplementation. Such absence is not a blank to be filled at will but part of the transmitted text itself. Fidelity sometimes appears not in saying more but in knowing where one must stop.
Mañjuśrī, Avalokiteśvara, Mahāsthāmaprāpta, Never Resting, Jewel Palm, Medicine King, Good Guardian, Maitreya, and Guide are unfolded through available material; the others are not forced into symmetry. This confirms all the more that a name is an entrance: the text must actually open the door, and later readers may not draw one upon a wall merely because they expect it.
8. Does “Diverse Assembly” Place Everyone Else in an Inferior Rank?
Devas, dragons, gandharvas, kiṃnaras, asuras, garuḍas, and humans are gathered under the name “diverse assembly.” Does “diverse” disparage them?
The treatise first excludes inadequate alternatives. “Assembly of ordinary beings” is incomplete because noble ones are present; “lay assembly” because some have left home to cultivate the path; and “assembly of devas and humans” because dragons and spirits are also included. “Diverse” does not mean low in quality. It means that no single identity can encompass them all.
Diversity also appears in sequence. Among the five destinies this assembly omits hell beings, and among the two realms it omits the formless. The eight-group order includes devas, dragons, musicians, birds, and humans without following a simple hierarchy. Other assemblies may list those omitted here, so the seating of one assembly cannot become the eternal rule for all.
At a deeper level, those who have attained the path and those who have not, karmic-result bodies and clothing, uncontaminated wisdom and unexhausted delusion, and skillful means and beings' capacities may all be intermingled. Diversity moves from outer categories into states of realization and finally discloses even how one dharma can contain all dharmas. It does not discard the leftovers in one basket. It reminds readers that a real Dharma assembly exceeds pure identity boxes.
The long roster of Śakra, sun, moon, stars, four heavenly kings, Brahmā kings, dragons, birds, and spirits is therefore not marginal material before the true teaching. Each assembly has conditions for attending, and every karmic result has causes. Whether one enters the assembly depends not only on outwardly higher or lower form, but also on the urgency or laxity of precepts and of the Dharma vehicle cultivated. The diverse assembly brings the world's differences as a whole before the Buddha and thereby makes the gathering truly an assembly of beings.
9. Why Are Marvelous Stories Joined to the Causality of Precepts and Vehicle?
Dragon kings make rain, celestial musicians perform, asuras wage war, and garuḍas eat dragons. Do these stories merely add spectacle to their names?
The treatise explains every name and asks in each case about karmic result and function. Nanda and Upananda protect Magadha and receive names associated with joy; Sāgara dwells in the sea, Vāsuki bears many heads, Takṣaka harms through a wrathful gaze, Anavatapta is named from a cool lake free of torment, and Manasvin possesses a vast body that encircles the mountain. Each name brings form, dwelling, cause, or virtue into understanding.
Kiṃnaras and gandharvas both serve the devas through music, yet their performance is divided among different Dharma gates. Asuras are explained through such meanings as without wine, not upright, and honest; their four kings are named by power and appearance. The four garuḍa kings differ in majesty, bodily size, and what they eat. These classes are not repetitions of one strange marvel. Each has its function, karmic result, and gate into Dharma.
Rāhu's swallowing of sun and moon displays causal continuity most clearly. In a former life he gave widely, carried water in four thousand carts to extinguish a fire and rescue a stūpa, and joyfully vowed to gain a vast body. Because he lacked correct trust and delighted in conflict and war while also delighting in generosity, he was later born in the City of Light as the asura king Rāhu. A story about celestial events becomes a mirror of causality: one life can receive different results from good and evil at once, and prominence at one end cannot erase the other.
Nor does the relationship between garuḍas and dragons simply say that the strong devour the weak. Dragons have the four modes of birth from womb, egg, moisture, and transformation, and birds likewise have four; the range each can eat differs according to its mode of birth.
10. Why Does the Roster End with a King Who Harmed His Father and Mother?
The human representative of the diverse assembly is Ajātaśatru. He is called Enemy before Birth and also Fingerless and Good Vision; the treatise takes Good Vision to represent Origin and Fingerless Trace. Why does so complex a person remain present in the Dharma assembly?
The treatise neither uses one epithet to wash away his wrongdoing nor permits wrongdoing to seal off every turn. Ajātaśatru's attendance brings the roster down from the marvels of devas and dragons to human choices. Past conditions mature, evil actions bear consequences, and yet a gate to seeing the Buddha and hearing Dharma may still open. The Dharma assembly does not admit only figures whose lives have been tidied. It receives beings who come carrying actual cause and result.
The four combinations in which precepts and the Dharma vehicle are each urgent or lax therefore summarize the entire passage in causal terms. Urgent precepts with a lax vehicle can produce a human or heavenly body without an encounter with Dharma. Lax precepts with an urgent vehicle may place one in an evil destiny while still allowing the opportunity to hear Dharma and attain the path. If both are urgent, one gains a fortunate body and sees the Buddha. If both are lax, one remains long in the evil destinies without seeing the Buddha or hearing Dharma.
This also explains why the human assembly is small and why hell beings and the formless realm are not listed. Listing and omission are not a simple record of favor and disgrace. Each reflects the urgency or laxity of precepts and vehicle and the conditions of a particular assembly. Other scriptures can list those omitted here precisely because beings' conditions do not have only one arrangement.
The passage ends when all in the assembly bow at the Buddha's feet. From the unnamed two thousand to two leaders of nuns, eighty thousand bodhisattvas, devas and the eight classes, and a king burdened by wrongdoing, differences are not abolished; together they complete the gathering by bowing to the Buddha. Only then does the roster show its full form: it does not rank beings by outward appearance, but turns their different conditions, vows, practices, and minds toward a single seat of Dharma.
Through the Eye of the Wenjuji
Zhanran first supplies two corresponding boundaries for the lesser-known assembly: the root commentary neither praises their virtues nor lists their names. Because ordinary people cannot fathom noble ones, one must still less infer the height of their original ground from how many people know them. He further coordinates four layers—including responding to beings' capacities and concealing names and virtues—with four kinds of benefit. This articulation illuminates the root commentary's sequence, but remains an organization within the mirror rather than labels the root treatise itself assigns item by item.
For the number two thousand, the Wenjuji continues the mutual inclusion of the Dharma realms and ten suchnesses and specifically prevents readers from seeing it only as an exhaustive fixed calculation. Number can indicate a gate of contemplation without limiting what one thought contains to the result of arithmetic. The warning illuminates the whole passage: eighty thousand, six thousand, hundreds of thousands, and other numbers can open contemplative meanings through the text, but cannot in return convert beings or virtues into a rigid numerical table.
In the section on nuns, the Wenjuji confirms that the two scriptural passages name only two leaders and contain no labels of widely or little known. It also records that each leader lacks one direction of explanation that by analogy could have been stated. This supplemental observation cannot be back-written as a paragraph already present in the root treatise. In the following discussion of teacher and companions teaching beings, Zhanran opens the long passage into six phases: descent into the womb, simultaneous births of teacher and disciples, shared study of worldly paths, raw and ripe maturation at Deer Park, further maturation afterward, and completion at the Lotus. These phases clarify the instructional arc of the changing milk flavors, but still illuminate rather than replace the root text's own images and movement.
At the conclusion through contemplating the mind, Zhanran uses mind's lack of fixed own-nature and dharmas' not abiding in dharmas to illuminate how both actor and acted upon cannot be found. He further says that the statement about not attaining perfect awakening until beings are liberated borrows the event-language of a worldly vow to display the realized principle. To read it only as an event would miss the root treatise's abrupt turn toward contemplating the mind after the simile of counting another's treasures.
For the bodhisattva assembly, the Wenjuji first distinguishes the successive entrances into the interpretations of irreversibility and then illuminates the thirteen praises through the treatise's general and specific branches. It preserves the difference by which the root commentary's quotation contains two more graphs than the presently extant treatise and also lists four expedient means that embrace the Wondrous Dharma, good spiritual friends, beings, and wisdom. These supplements clarify the general-specific relation of the thirteen statements of irreversibility and warn that the root treatise's quotation and the extant treatise cannot silently be made identical.
Mañjuśrī heads the eighteen names, and Zhanran explains this through his ability to resolve Maitreya's doubt and serve as the chief initiator of the entire sutra. Among the various Mañjuśrī citations, he also distinguishes materials explaining the name from those clarifying practice and vow. After Medicine King, the root commentary explicitly says that explanations of seven names are missing. The Wenjuji supplements several names while still preserving the statement that seven are missing and have not been checked. Mirror supplement and root omission must therefore stand together: a later explanation cannot erase the earlier commentary's lacuna, and the earlier lacuna cannot be used to say that the later commentary supplies nothing.
In the diverse assembly, Zhanran explicitly lists what is absent from the five destinies and two realms and the sequence of the eight groups, then adds many ancient scriptural and treatise sources for heavenly palaces, dragons, musicians, asuras, garuḍas, and Ajātaśatru. The materials widen the cross-reading of karmic result, bodily scale, classification by destiny, and precepts and vehicle, yet their provenance remains in the mirror layer. For the name Fingerless, the mirror separately says that physiognomists judged the newborn inauspicious, the king ordered him thrown from a tower, and he survived with only one injured finger〔0188a06–0188a07〕. Zhanran supplies this; it cannot be back-written into a causal chain already stated by the root treatise. Especially in Ajātaśatru's seeing the Buddha and the four combinations of precepts and vehicle, the mirror further distinguishes seeing the Buddha in one's own practice and in transforming others. If this layer is not named when the material is used, later commentary will be mistaken for words Zhiyi already stated in full.
Within the present domain, the mirror preserves pronunciation glosses in the Rāhu and garuḍa passages and cites the Dīrgha Āgama on the four modes of birth among birds and dragons and the order in which they consume one another〔0187c15–0187c22〕. Two further sources on protection through maintaining precepts lie outside the present domain: a later passage of T1719 cites the Sutra of the Jeweled Necklace, saying that when devas, dragons, and the eight classes fight, recollection of the kāṣāya gives rise to compassion〔0200c05–0200c06〕; the Essentials of the Śākya Clan cites the Sutra of the Dragon King of the Sea, saying that if dragons obtain a single thread of the robe, a garuḍa king cannot touch them〔T54n2131 1171a02–1171a03〕. These may be used as cross-readings from another domain but cannot be back-written as direct statements of the present domain of the root treatise.
The mirror's discipline throughout this passage is the very measure the roster teaches readers to establish. Names, numbers, analytical divisions, and transmitted stories can all open doors, but none may exceed the range of its evidence. Zhanran can complete a path of reading but cannot be inverted into Zhiyi. A lacuna can be preserved truthfully but cannot be invented away for the sake of symmetry. Such stratification is not an external editorial courtesy; it is necessary to preserve the distinct force of every speaker and every layer of ancient evidence. Only when the root treatise's own words and the mirror's judgments each remain on their level can this vast roster avoid losing its original voices in later organization.
考據Apparatus
本單元承接多知識眾，依次釋少知識眾、尼眾、菩薩眾與雜眾。它從列眾名相進入學與無學、本迹與觀心、主伴施化、菩薩位德、諸天龍神名義，最後以戒乘緩急回答地獄與無色眾為何不列。嚴格域內所帖根經、所引經論、疏本與今本異同，均分層並錄，不以後見字形改寫《文句》底文。
一、科判定位
嚴格域為 T34n1718〔0019a28–0026b25〕，起句是「多知識眾竟，次列少知識眾者。」〔0019a28〕，末句作 「各禮佛足」者，總結眾集也。〔0026b24–0026b25〕。本域共九十九個原典區塊、一萬二千五百一十六個可見字元、一萬零一百五十六個漢字；下一單元從 「爾時世尊」下，訖品，名別序〔0026b26〕另起。
本單元仍在迹門〈序品〉通序列眾之內。四大科及《文句記》鏡域如下：
| 次第 | 《文句》行域 | 本論主科 | 《文句記》對位 |
|---|---|---|---|
| 一 | 0019a28–0019b18 | 少知識眾：位、數、學無學、本迹、觀心 | 0179a29–0180a03 |
| 二 | 0019b19–0020c10 | 尼眾：兩眾主、主伴施化、總明觀心 | 0180a04–0182a16 |
| 三 | 0020c11–0023c02 | 菩薩眾：氣類、大數、階位、歎德、列名、結句 | 0182a17–0185c12 |
| 四 | 0023c03–0026b25 | 雜眾：五道二界八番、天龍八部、人眾、戒乘四句 | 0185c13–0188b19 |
《文句記》〔0188b20〕明起「次釋別序」，故鏡域不越〔0188b19〕。這一終界由相鄰新科的正面起句確定，不由關鍵詞零命中推定。
依本論自有轉折，可再分為下列讀路：
| 主科 | 次科 |
|---|---|
| 少知識眾 | 不列名、不歎德；四教學無學；本迹；觀心二千 |
| 尼眾 | 摩訶波闍波提；耶輸陀羅；主伴施化六段；兩套十心數；觀心收束 |
| 菩薩眾 | 菩薩摩訶薩氣類；八萬；三不退；十三歎德；十八名中現釋與欠釋；結句 |
| 雜眾 | 雜義；欲界天；色界天；八龍；四緊那羅；四乾闥婆；四阿修羅；四迦樓羅；阿闍世；戒乘四句；眾集結句 |
本域跨《文句》卷第二上、卷第二下。卷第二上結題「妙法蓮華經文句卷第二上」實在〔0023a17〕，卷第二下署「天台智者大師說」實在〔0023a22〕；兩者都是本域傳本層資料，不另起內容單元。
二、成立與傳本
卷端神逈序稱本書「迺是灌頂法師私記，合二十卷」〔0001a23–0001a24〕；現行二十半卷題署則一律單署「天台智者大師說」，本域卷第二下亦如此〔0023a22〕。因此，義說歸智者，傳錄關係依神逈序誌為灌頂私記；不在卷題中補造原本沒有的署名。
神逈又記天寶戊子朗和尚見文勢不次，經勸請、求加與夢感而「方始條倫」，並自陳「非苟求同異輒有增減於其間矣」〔0001b07–0001b08〕。戊子為天寶七載，即七四八年。現無條倫前本可供本域逐句反校，故治定記事全錄為古傳自陳，不由此判定哪一字必為原次、哪一字必為後整。
義疏鏡為湛然《法華文句記》。本域所對四個場景均在其卷第二上至卷第二下，卷第二下署「唐天台沙門湛然述」實在〔0185c12〕。鏡文可承擔逐文釋讀，卻不改變著作層次：智者本說、湛然記釋、神逈序及朗和尚治定各守其位。
三、所帖經文與所引
（一）所帖《妙法蓮華經》列眾原文
本單元所消根經為 T09n0262〈序品〉〔0001c28–0002b06〕，亦可回錨本版《妙法蓮華經》序品原典第五、六段。十四個直接節點如下：
| 《文句》所釋 | 根經逐字 | 根經行錨 |
|---|---|---|
| 少知識眾 | 「復有學、無學」 | T09n0262〔0001c28〕 |
| 人數 | 「二千人。」 | T09n0262〔0001c29〕 |
| 摩訶波闍波提 | 「摩訶波闍波提比丘尼，與眷屬六」 | T09n0262〔0001c29〕 |
| 六千 | 「千人俱。」 | T09n0262〔0002a01〕 |
| 耶輸陀羅 | 「羅睺羅母耶輸陀羅比丘尼，亦」 | T09n0262〔0002a01〕 |
| 菩薩眾總標 | 「菩薩摩訶薩八萬人，皆於阿耨」 | T09n0262〔0002a02〕 |
| 十三德起 | 「多羅三藐三菩提不退轉；皆得陀羅尼；樂」 | T09n0262〔0002a03〕 |
| 十三德末 | 「彼岸；名稱普聞無量世界，能度無數百千眾」 | T09n0262〔0002a07〕 |
| 十八名起 | 「生。其名曰：文殊師利菩薩、觀世音菩薩、」 | T09n0262〔0002a08〕 |
| 十八名末 | 「彌勒菩薩、寶積菩薩、導師菩薩，如是等」 | T09n0262〔0002a13〕 |
| 菩薩結 | 「菩薩摩訶薩八萬人俱。」 | T09n0262〔0002a14〕 |
| 雜眾起 | 「爾時釋提桓因，與其眷屬二萬天子俱。」 | T09n0262〔0002a15〕 |
| 人眾末 | 「俱。韋提希子阿闍世王，與若干百千眷屬」 | T09n0262〔0002b05〕 |
| 眾集結 | 「俱。各禮佛足，退坐一面。」 | T09n0262〔0002b06〕 |
《文句》末句只釋「各禮佛足」，根經尚有「退坐一面」；兩者不可合成疏已逐字消釋全部結句。
（二）少知識眾與尼眾所引
下列八十三項是本域所帖、所引及結構性引說的全量對讀，不是抽樣。表中『未得直證』只表示在所列現存見證本與指定場景未得可直接承擔本疏語句的今本文字，不作古引不存在之證。
| 序 | 《文句》原句 | 今本對讀 | 關係 |
|---|---|---|---|
| 1 | 《阿含》：「外道問佛：『羅漢更學不？』」〔T34n1718 0019b08〕 | 現存四阿含指定場景未得同一問答直句 | 未得直證；守疏引 |
| 2 | 「《十二遊經》出三夫人：第一、瞿夷，二、耶輸，三、鹿野。」〔0019c06〕 | 「室內皆明，因字之為瞿夷，晉言明女。瞿夷者，是太子第一夫人」〔T04n0195 0146c23〕；後列第二耶惟檀、第三鹿野 | 次序同場，第二名異 |
| 3 | 「《未曾有》及《瑞應》皆云，羅睺是瞿夷子。」〔0019c07〕 | 「妻名裘夷，子名羅雲」〔T03n0184 0462b21〕 | 《未曾有》義近；名形異 |
| 4 | 同句所稱《瑞應》〔0019c07〕 | T03n0185 有瞿夷夫人敘事，未得羅睺為其子之直句 | 未得直證 |
| 5 | 「《涅槃》及《法華》皆云，是耶輸子。」〔0019c08〕 | 「何緣復共耶輸陀羅，生」〔T12n0374 0388a12〕，後文接羅睺羅 | 《涅槃》直義 |
| 6 | 同句所稱《法華》〔0019c08〕 | 「羅睺羅母耶輸陀羅比丘尼，亦」〔T09n0262 0002a01〕 | 直 |
| 7 | 「《釋論》瞿毘陀是寶女不孕。」〔0019c09〕 | 「一名劬毘耶，二名耶輸陀羅。」〔T25n1509 0182b13〕；「劬毘耶是寶女，故不孕子。」〔0182b15〕 | 瞿毘陀、劬毘耶異 |
| 8 | 《悲花》：「寶藏佛所，誓願為妻耳。」〔0019c13〕 | T03n0157 以人物、寶藏佛及妻願場景交叉，未得此直句 | 未得直證 |
（三）尼眾總論與觀心所引
| 序 | 《文句》原句 | 今本對讀 | 關係 |
|---|---|---|---|
| 9 | 「次聞《法華》會天性，定父子、授記莂、付大乘，廢三歸一」〔0020a06〕 | 義脈散見〈信解品〉、〈授記品〉、〈方便品〉，無一處同句 | 本疏結構性概括 |
| 10 | 「故身子、目連於《法華》而息化」〔0020a15〕 | 「如來不久當入涅槃」〔T09n0262 0033c14〕可證唱滅語境，不等於二人息化之逐字 | 本疏釋義 |
| 11 | 「如我本誓願，今者已滿足」〔0020a16〕 | 「如我昔所願，今者已滿足，」〔T09n0262 0008b06〕 | 本、昔及誓字有異 |
| 12 | 「如來不久當入涅槃。」〔0020a17〕 | 「如來不久當入涅槃」〔T09n0262 0033c14〕 | 直 |
| 13 | 「皆於《法華》究竟」〔0020a18〕 | 非今本一條連文 | 本疏敘事統攝 |
| 14 | 「內祕菩薩道，外現作聲聞。」〔0020a20〕 | 「內祕菩薩行，外現是聲聞，」〔T09n0262 0028a17〕 | 道、行及作、是異 |
| 15 | 「我實成佛已來無量億劫」〔0020a20〕 | 「我實成佛已來無量無邊百千萬億」〔T09n0262 0042b12〕 | 本疏節引 |
| 16 | 《普賢觀》：「觀心無心，法不住法，我心自空，罪福無主。」〔0020c08〕 | 「觀心無心，從顛倒想起」〔T09n0277 0392c24〕；「我心自空，罪福無主。」〔0392c26〕；「無心、法不住法中」〔0392c28〕 | 三處抽取、換序合引 |
| 17 | 「眾生不度，我不成正覺。」〔0020c10〕 | T09n0262、T12n0374、T12n0375 未得此完整直句；「不度眾生，非不能度」〔T12n0374 0528c03〕非同句 | 未得直證；鏡文另判借事證理 |
（四）菩薩氣類、四類與不退
| 序 | 《文句》原句 | 今本對讀 | 關係 |
|---|---|---|---|
| 18 | 《釋論》：「菩薩為出家、在家四眾攝，何故別列？」〔0020c12〕 | 「薩二種：若出家，若在家。」〔T25n1509 0085a24〕，後文辨四眾與發心至〔0085b02〕 | 合引、節略 |
| 19 | 「《釋論》引迦旃延子明六度齊限而滿者」〔0020c22〕 | 「六波羅蜜滿。何等六？」〔T25n1509 0087c25〕；後另有論破〔0092c05〕 | 疏釋對位 |
| 20 | 《大品》：「發心與薩婆若相應」〔0020c24〕 | 「應薩婆若心」〔T08n0223 0240a20〕 | 義直、句法異 |
| 21 | 《大品》：「遊戲神通淨佛國土」〔0020c25〕 | 「應如是遊戲神通，能淨佛」〔T08n0223 0411a19〕，次行續國土與眾生 | 直 |
| 22 | 《淨名》：「變身登座而復受屈被訶」〔0020c27〕 | 師子座場景起於 T14n0475〔0546b05〕；變現與受訶分屬敘事 | 疏攝、合義 |
| 23 | 《大品》：「即坐道樹成正覺、轉法輪度眾生」〔0020c28〕 | 「法輪。轉法輪已，以三乘法度脫一切眾生。」〔T08n0223 0385b03〕 | 節略對位 |
| 24 | 《法華》：「菩薩聞是法，疑網皆已除。」〔0021a01〕 | 「菩薩聞是法，疑網皆已除，」〔T09n0262 0010a20〕 | 直 |
| 25 | 《法華》：「若菩薩不聞《法華》，非善行菩薩道」〔0021a02〕 | 「當知是人未善行菩薩道；若有」〔T09n0262 0031c05〕 | 非善、未善異 |
| 26 | 《法華》：「若聞此經即善行菩薩道。」〔0021a03〕 | 「得聞是經典者，乃能善行菩薩之道。」〔T09n0262 0031c06〕 | 節略 |
| 27 | 《涅槃》：「菩薩不聞《涅槃》，常有希望；若聞《涅槃》，希望都息。」〔0021a04〕 | T12n0374、T12n0375 以希望及相鄰語義檢索未得直句 | 未得直證 |
| 28 | 《瓔珞》：「初地三觀現前，心心寂滅自然流入。」〔0021b06〕 | 「三觀現前常修其心入百法明門」〔T24n1485 1014c24〕；「心心寂滅法流水中，自然流入薩婆若」〔1014c26〕 | 節略合引 |
| 29 | 《華嚴》：「初住得如來一身、無量身，具三不退」〔0021b08〕 | 「得如來一身無量身」〔T09n0278 0452c06〕；同句未見具三不退 | 前半直，後半為疏攝 |
（五）十三歎德與《法華論》
| 序 | 《文句》原句 | 今本對讀 | 關係 |
|---|---|---|---|
| 30 | 《大品》：「初阿字門，具四十一字功德」〔0022b03〕 | 「阿字門，一切法初不生故。」〔T08n0223 0256a08〕；「四十二字亦入一字」〔0396b25〕 | 兩處義攝；四十一、四十二有異 |
| 31 | 《法華論》：「上支、下支門，總相、別相應知。」〔0022b11〕 | 「一者上支下支門；二者攝取」〔T26n1519 0002a26〕；「上支下支門者，所謂總相、別相」〔0002a28〕 | 直義、節略 |
| 32 | 《法華論》：「因何等方便、何等境界、何等應作所作故。」〔0022b24〕 | 「以何等方便、於何等境界中，作所應作故。」〔T26n1519 0002b17〕 | 字序與虛字有異 |
| 33 | 同一疏句〔0022b23–0022b24〕 | 「因何等方便、何等境界中應作所作故。」〔T26n1520 0012a08〕 | 疏在境界後另有一個何等；《記》明誌此差 |
四向原文須分列：T1718 作「因何等方便、何等境界、何等應作所作故。」〔0022b24〕；T1519 作「以何等方便、於何等境界中，作所應作故。」〔0002b17〕；T1520 作「因何等方便、何等境界中應作所作故。」〔0012a08〕；T1719 作 於何等境界下剩「何等」二字〔0184a21–0184a22〕。這是四本字面並錄，不以鏡文判語改動底本。
（六）菩薩名號所引
| 序 | 《文句》原句 | 今本對讀 | 關係 |
|---|---|---|---|
| 34 | 《大經》：「了了見佛性，猶如妙德等。」〔0022c28〕 | 「了了見佛性，猶如妙德等。」〔T12n0374 0485b02〕 | 直 |
| 35 | 《無行經》：「滿殊尸利」〔0022c29〕 | T15n0650 未得滿殊尸利；今本作「文殊師利」〔0753b24〕 | 名形異／未得直證 |
| 36 | 《普超》：「濡首」〔0022c29〕 | 「濡首能雪滯礙。」〔T15n0627 0415b07〕 | 直名 |
| 37 | 《思益》：「雖說諸法而不起法相、不起非法相」〔0022c29〕 | 文殊段見 T15n0586〔0049a18–0049a20〕 | 直義 |
| 38 | 《悲花》文殊授記：「在北方歡喜世界作佛，號歡喜藏摩尼寶積佛。」〔0023a07〕 | 「於此南方有佛世界，名曰清淨無垢寶寘」〔T03n0157 0188b02〕；「號普現如來」〔0188b05〕 | 方位、世界名、佛號皆異 |
| 39 | 《思益》觀音：「若眾生見者，即時畢定得於菩提」〔0023a11〕 | 「若菩薩眾生見者，即時畢定於阿耨多羅三」〔T15n0586 0048c01〕 | 節略 |
| 40 | 《悲花》觀音：「今當字汝為觀世音。」〔0023a15〕 | 上行有今當字，次行作「汝為觀世音。」〔T03n0157 0186a12〕 | 直 |
| 41 | 《思益》勢至：「我投足之處，震動三千大千世界及魔宮殿」〔0023a24〕 | 「若菩薩所投足處，震動三千大千世界及魔宮殿」〔T15n0586 0048c03〕 | 直 |
| 42 | 《悲花》勢至：「願取大千世界故，今當字汝為大勢至。」〔0023a27〕 | 「願取大世界故，因字汝為得大勢。」〔T03n0157 0186c12〕 | 大千、大；今當、因；大勢至、得大勢有異 |
| 43 | 《思益》不休息：「心不休息故名不休息。」〔0023b04〕 | 「心不休息無有疲倦，是名菩薩。」〔T15n0586 0048c09〕；段首名無疲倦〔0048c04〕 | 人名與句形異 |
| 44 | 《普超》寶掌：「常以實心、諸通慧心」〔0023b08〕 | 「常以寶心諸通慧心」〔T15n0627 0407a21〕 | 實心、寶心異 |
| 45 | 《悲花》藥王：「作大醫王」〔0023b14〕與「火淨藥王」〔0023b16〕 | 「作大醫王」〔T03n0157 0203b09〕；「為火淨藥王。」〔0203b10〕 | 直 |
| 46 | 《思益》跋陀婆羅：「若眾生聞名者，畢定得三菩提」〔0023b18〕 | 「眾生聞其名者，畢定於阿耨多羅三藐三菩」〔T15n0586 0049a09〕；相鄰人物未明指跋陀婆羅 | 場景義近；人物對位未定 |
| 47 | 《思益》彌勒：「若眾生見者，即得慈心三昧」〔0023b21〕 | 「若菩薩眾生見者，即得慈」〔T15n0586 0049a17〕，次行續心三昧 | 直 |
| 48 | 《賢愚》：「國王見象師調象，即慈心生」〔0023b22〕 | 「時光明王見此象已，心大欣悅。」〔T04n0202 0372a26〕；後「一切眾生起大悲心」〔0373a02〕；「光明王者，我身是也」〔0373a12〕 | 今本自指佛前身，不明指彌勒 |
| 49 | 《悲花》彌勒：「發願於刀火劫中擁護眾生。」〔0023b23〕 | T03n0157 以刀、火、彌勒、擁護場景交叉未得直句 | 未得直證 |
| 50 | 《思益》導師：「於墮邪道眾生，生大悲心令入正道」〔0023b28〕 | 「若菩薩於墮邪道眾生生大悲」〔T15n0586 0048c10〕 | 直義 |
文殊授記尤其須守版本分層：《文句》實作北方、歡喜世界、歡喜藏摩尼寶積佛；現行《悲華經》相應場景實作南方、清淨無垢寶寘、普現如來。三項都全列，不靜默換入今本。
（七）雜眾總論與天眾所引
| 序 | 《文句》原句 | 今本對讀 | 關係 |
|---|---|---|---|
| 51 | 「《中陰經》亦化無色」〔0023c07〕 | T12n0384 指定場景未得疏、鏡所述定化王同場直句；〔1019a01〕附近有無色類語而人物不同 | 未得直證 |
| 52 | 「《無量義經》秖與此經同席」〔0023c09〕 | 列眾起於 T09n0276〔0384a29–0384b01〕 | 同會義可對 |
| 53 | 《雜阿含》四十八名問答〔0023c25–0024a04〕 | 帝釋問答場景自 T02n0099〔0290c23〕至「王為主」〔0291a20〕 | 今本作娑婆婆，又作三十三天王主；疏作娑婆羅、三十二天主 |
| 54 | 《瓔珞》第三：「天帝名拘翼。」〔0024a05〕 | 「帝釋，名曰拘翼。」〔T16n0656 0013b03〕 | 直義 |
| 55 | 「《阿含》中帝釋是阿那含」〔0024a06〕 | 現存四阿含以帝釋、阿那含交叉未得直句；鏡文另引《別譯阿含》 | 未得直證 |
| 56 | 「《大論》云妙善」〔0024b08〕 | 「須夜磨」〔T25n1509 0443b16〕，次文作「夜摩天王名也，秦言妙善。」 | 直 |
| 57 | 《悲花經》：「云何名娑婆？是諸眾生忍受三毒及諸煩惱」〔0024b19〕 | 「何因緣故，名曰娑婆？是諸眾生忍受三」〔T03n0157 0199c22〕 | 直 |
| 58 | 「依《釋論》正以尸棄為王」〔0024b25〕 | 「此間一梵天王名尸棄，秦言火。」〔T25n1509 0443b19〕 | 直義 |
（八）龍、緊那羅與乾闥婆所引
| 序 | 《文句》原句 | 今本對讀 | 關係 |
|---|---|---|---|
| 59 | 娑伽羅：「《華嚴》所稱」〔0024c12〕 | 「娑伽羅龍王」見 T09n0278〔0620a23〕等處 | 名稱直證；疏未引特定句 |
| 60 | 《長阿含》十八：「雪山頂有池，名阿耨達池」〔0024c19〕 | 「阿耨達池」〔T01n0001 0116c06〕；三患詳列自〔0117a03〕 | 疏為節略合引 |
| 61 | 《正法念經》：「龍為諸天保境，修羅興兵前與龍鬪。」〔0025a05〕 | 「共阿修羅興大鬪諍」〔T17n0721 0113b10〕；「龍則得勝」〔0113b11〕 | 合引、節略 |
緊那羅段所錄法緊、妙緊、大緊、持緊四說，及乾闥婆段樂、樂音、美、美音四名，都是本疏所傳的匿名舊說；本域未題另一部經，故不補造出處。
（九）阿修羅與迦樓羅所引
| 序 | 《文句》原句 | 今本對讀 | 關係 |
|---|---|---|---|
| 62 | 《正法華》婆稚名「最勝觀」〔0025a27〕 | 「最勝阿須倫」〔T09n0263 0063b17〕 | 最勝觀、最勝異 |
| 63 | 《正》佉羅騫馱名「寶錦」〔0025a29〕 | 「欲錦阿須倫」〔T09n0263 0063b17〕 | 寶錦、欲錦異 |
| 64 | 《觀佛三昧》毘摩質多男女形量〔0025b04〕 | 女九百九十九頭、二十四手〔T15n0643 0646c19–0646c21〕；男九頭、九百九十九手、八脚〔0646c25–0646c26〕 | 疏中男作二十四頭；數字異 |
| 65 | 《正》毘摩質多名「燕居」〔0025b12〕 | 「燕居阿須倫」〔T09n0263 0063b17〕 | 直名 |
| 66 | 羅睺吞日月：佛告羅睺：「莫吞日月。」〔0025b22〕 | 「汝莫吞月疾放去！」〔T25n1509 0135b16〕 | 場景直，措辭異 |
| 67 | 《正》羅睺名「吸氣」〔0025b29〕 | 「吸氣阿須倫」〔T09n0263 0063b18〕 | 直名 |
| 68 | 《莊子》：「呼為鵬」〔0025c03〕 | 中國古典引線，不偽造大正藏經號 | 另層 |
| 69 | 《正》大威德名「具足」〔0025c06〕 | 四金翅鳥列「大具足王」〔T09n0263 0063b20〕 | 直名；名序分層 |
| 70 | 《正》如意名「不可動」〔0025c08〕 | 「不可動王」〔T09n0263 0063b21〕 | 直名 |
| 71 | 《觀佛三昧經》：「正音迦樓，一日山東噉一龍王」〔0025c12〕 | 「名正音迦樓羅王」〔T15n0643 0646b03〕；四天下食龍、七返、火起、雨滅、心珠至〔0646b17〕 | 疏節略並增龍母𭋣嘇句；今本指定段未見此句 |
毘摩質多的數字不可互換：《文句》女作千頭少一、二十四手，男作二十四頭、千手少一；今本《觀佛三昧海經》女作九百九十九頭、二十四手，男作九頭、九百九十九手、八脚。迦樓羅段同樣只並錄：今本有諸龍吐毒、周慞求食，本疏另有龍母𭋣嘇之語。
（十）阿闍世與戒乘所引
| 序 | 《文句》原句 | 今本對讀 | 關係 |
|---|---|---|---|
| 72 | 《大經》：「阿闍名不生，世者名怨。」〔0025c23〕 | 「闍者，名為不生，世者名怨」〔T12n0374 0480c18〕 | 直 |
| 73 | 《普超經》阿闍世「得柔順忍」〔0025c28〕 | 「柔順法忍」〔T15n0627 0422b08〕 | 忍、法忍異 |
| 74 | 「入賓吒羅地獄，即入、即出」〔0025c29〕 | 「名賓𨀸羅〔晉曰：集欲〕」〔T15n0627 0425c05〕；「入尋出」〔0425c06〕 | 字形、夾註、句法異 |
| 75 | 「名不動菩薩，後當作佛，號淨界如來。」〔0026a02〕 | 「號曰不動菩」〔T15n0627 0425c24〕；「佛號淨界如來」〔0426a09〕 | 直義 |
| 76 | 「說《法華》時預清淨眾」〔0026a03〕 | 阿闍世列眾見 T09n0262〔0002b05〕 | 本疏釋義 |
| 77 | 「至《涅槃》時引逆罪者」〔0026a03〕 | 阿闍世悔罪場景見 T12n0374〔0480c18〕以下 | 本疏釋義 |
| 78 | 「何異迦葉於《法華》受記」〔0026a04〕 | 《法華》授記另在他域 | 本疏類比 |
| 79 | 「《涅槃》不堪付囑」〔0026a05〕 | 《涅槃》付囑另在他域 | 本疏類比 |
| 80 | 「《無量義》中列四輪王」〔0026a09〕 | 「大轉輪王、小轉輪王，金輪、銀輪、諸轉輪王」〔T09n0276 0384a29〕，後續國王、王子、國臣、國民、國士、國女〔0384b01〕 | 類別可對；四輪王是疏攝 |
| 81 | 「依《涅槃》一句開為四句」〔0026a15〕 | 「於乘緩者乃名為緩，於戒緩者不名」〔T12n0374 0400c25〕 | 直引線 |
| 82 | 《大品》：「有相之善不動、不出，無相之善能動、能出。」〔0026a24〕 | 「於世間中不動」〔T08n0223 0272b18〕；「間中能動能出」〔0272b28〕 | 兩處合引、節略 |
| 83 | 「廣釋如《淨名疏》」〔0026b22〕 | 戒乘四句及七義見 T38n1778〔0580c11–0580c14〕 | 直義 |
四、文句記釋要〔鏡〕
（一）少知識眾
湛然先補明少知識眾不只不歎德，也不列名〔0179a29〕；又釋絕交為凡夫不能測知聖者〔0179b02〕，並指出少識之迹是為接引藏名隱德者〔0179b06〕。他明戒不可由知識者人數多少倒推本地高下〔0179b09〕。
《記》把本疏的多少異、隨順物機、藏名隱德、高下莫測編為四悉檀。這是湛然對既有四句的科配，不是《文句》在此自行標出四悉。對觀數，《記》直牒「界如互論即具二千」〔0179c17〕，又說若只把它當作可以計數的定數，便失不可思議之義〔0179c24〕。
（二）尼眾
《記》以「列尼眾中破舊解」起科〔0180a04〕，說兩段尼眾經文沒有多識、少識標記〔0180a07〕，只舉兩位眾主〔0180a10〕；耶輸既譯名聞，便不能反判為無名聞眾。該處原有夾註，逐字層作 為無名聞〔云云〕。〔0180a16〕。
湛然明記「二尼並闕約教者，準例合有」〔0180a16〕。這是鏡文的正面判語，不是由本疏未見某詞推成。對主伴施化長段，《記》先總判本迹三段〔0180b25〕，再開六段：降神、師資誕質、共稟世道、鹿苑生熟、方等般若更熟、法華主伴功畢〔0180c06–0180c10〕。其後另以《因果經》照明降神〔0180c28〕；此經名屬鏡增引，不可倒掛為本疏題名。
觀心收束處，《記》以心無心、法不住法解《普賢觀》〔0182a08〕，並明說眾生不度之句是借事證理〔0182a14〕。
（三）菩薩眾
《記》從《大論》補菩提薩埵釋名〔0182a17–0182a21〕，又把不退轉位次先分因緣、次分約教〔0182c27〕。對十三歎德，它先開《法華論》上支、下支二門〔0184a01〕，再明疏引在境界後多出何等二字〔0184a21–0184a22〕，列攝取妙法、善知識、眾生、智慧四種方便〔0184a27–0184b05〕，最後以百句互具收束〔0184b21〕。
文殊居十八名之首，《記》以他能決彌勒疑、成為一經發起之首作答〔0184b26–0184b28〕。它又把本疏所引五文分作前三辨名、《思益》明行、《悲華》明願〔0184c06〕，並把北方以下判入本迹〔0184c17〕。
本疏在藥王後明記欠釋七菩薩；《記》卻於〔0185a03–0185a18〕補釋常精進、不休息、寶掌、藥王，隨後仍保留「欠七菩薩」與「未檢經。」〔0185a18–0185a19〕。因此，疏缺文與鏡補說必須分記，不可合稱兩書都全無。其《悲華》長段保有兩處 〔如疏〕〔0185b29〕，同樣不可抹平。
（四）雜眾
湛然明列五道缺地獄、二界缺無色，八番為欲天、色天、龍、乾闥婆、緊那羅、阿修羅、迦樓羅、人〔0185c15–0185c17〕。他另引《釋籤》說地獄戒緩場景，引《中陰經》說無色受化〔0185c18–0185c19〕；兩者都是鏡增引。
天眾以下，鏡增引《俱舍》《大經》《正法華》《正法念》《別譯阿含》《雜心》《大樹緊那羅經》等，分別說天宮、身量壽命、甘露、龍與樂神之道攝〔0186a09–0186c20〕。羅睺與迦樓羅段再引《大論》《俱舍》《長阿含》〔0187b16–0187c15〕。切音原層作 嗷〔五刀切〕嘇〔思刀切〕〔0187c28〕與 啗〔徒濫切〕〔0187c29〕，三筆均為所傳夾註。
阿闍世段，《記》增引《普超經》《涅槃》及《淨名疏》，並以自行、化他兩義解見佛〔0188a08–0188b16〕。這些可照明本疏戒乘四句，仍只在鏡層署名承用。
五、諸家異釋
本域的異釋首先由本論自行保存。
一、尼眾舊解依前例再分多識、少識二眾；智者指出經文沒有相應標記，只舉兩位眾主，不採舊分〔0019b19–0019b22〕。
二、菩薩不退位有三藏、通、別、圓諸判。地師以十住、十行、十迴向、十地配四種不退；本論說此為別教義，不用來判本經〔0021a23–0021b09〕。後文舊師把歎德分十二句四意，本論則改作十三句，以竪歎十地、橫歎初住兩路消文〔0021b16–0022b24〕。
三、十八菩薩名中，同一名號常有多譯、多經所傳與願行差異。文殊有妙德、滿殊尸利、濡首；勢至有得大勢、大勢至、世志；跋陀婆羅有善守、賢守；彌勒有慈氏、阿逸多、無勝。各名依本論所署來源並錄，不擇一抹去其他。
四、雜眾舊名有凡夫眾、俗眾、天人眾三說；本論逐一指出其中兼有聖者、出家眾及龍鬼，故改稱雜眾〔0023c03–0023c05〕。四緊那羅所奏四諦、十二因緣、六度及總奏前三，是匿名舊說；本論另以四教法門統攝〔0025a07–0025a14〕。
五、梵王與尸棄，本文保留疑語，只說經標梵王又舉尸棄，依《釋論》尸棄為王，「恐目一人耳」〔0024b26〕。既然本疏自存恐字，本版不把一人、二人改寫成定論。
本嚴格域未另載後世山家、山外等宗諍的逐文段落；無可逐字繫定者據實不虛列。
六、術語
| 詞 | 本論用法 | 讀法界線 |
|---|---|---|
| 少知識眾 | 不列名、不歎德而以學無學二千標位數 | 不是知識不足；多少是隨機示迹 |
| 學、無學 | 依三藏、通、別、圓及功用、具足分判 | 同一詞在四教位次不同 |
| 本、迹 | 本地法門與隨機示現 | 不由示迹人數、身分倒推本地高下 |
| 半字、滿字 | 教法淺深與雙樹表法 | 不是字數多少 |
| 心王、心數 | 王數相扶成辦觀行 | 第一套十善數與第二套通大地十數不可併縮 |
| 菩薩摩訶薩 | 本疏拆作菩提為道、薩埵為心、摩訶為大 | 是本疏漢譯義解，不冒充唯一語源 |
| 三不退 | 位不退、行不退、念不退 | 四教位次各別 |
| 十三句 | 不退轉兼明位與歎德，以下十二德成十三 | 可竪歎十地，也可橫歎初住 |
| 上支、下支 | 《法華論》總相、別相之門 | 本疏引與兩譯今本何等字數有差 |
| 雜眾 | 五道、二界、八番，又含得道未得道、報服及方便與機之雜 | 不等於凡夫、俗人或只含天人 |
| 漚和 | 方便 | 本疏以方便與眾機相雜說菩薩眾 |
| 釋提桓因 | 帝釋多名之一 | 因陀羅、旃提羅、富蘭陀羅等各有本疏所傳名義 |
| 娑婆 | 忍，又名雜 | 本疏以眾生忍受煩惱解名，不改寫成現代語源定論 |
| 戒、乘 | 戒防身口、感報趣；乘為聞解觀智，能破惑運出 | 緩、急指修持強弱，不是情緒急迫 |
| 戒乘四句 | 俱急、戒緩乘急、戒急乘緩、俱緩 | 用來解見佛聞法及列眾有無 |
本域沒有古德音寫可支持另立梵文校本，故不設現代梵文層。後世常用的整套教判約詞不倒入本論逐字層；本域所見的連續字串「施化法身」〔0020a24〕，詞界在施化與法身之間。
七、譬喻・互讀・承衍
少知識眾先把名聲與聖德拆開：多人知、少人知都只是接引眾生的迹，不能作本地高下的量尺。尼眾總論隨即展開一條主伴施化長弧，從乳、酪、生蘇、熟蘇到醍醐，說同一群法身大士如何隨教化成熟而變換身分與作用。這不是把人物史壓成五個固定格，而是用味的轉熟顯示機緣漸熟。
觀心段用貧人數寶、盲人執燭指出：若只說師弟利他而不回到行者自身，所學仍未受用。兩套十心數逐一配十大弟子，再由王數相扶轉回一念觀行；人物列眾因此不是法會外圍資料，而成為觀心的入口。
菩薩眾以鎚、碪與淳璞說四味調熟，以法流水、火焰破闇焦炷、法雲降雨說十三德。這些意象既可竪向說十地，也可橫向說初住一位具德；本論自己用問答防止讀者把一種分判誤作唯一形狀。
雜眾的山海、龍患、天宮、樂神、日月與金翅鳥故事，將極廣的與會世界具體化；末後戒乘四句又把視線從神異身分拉回因行。某一道眾未列，不等於永遠不能見佛聞法；關鍵在戒所感報身與乘所開聞法機緣如何相合。
與本版《妙法蓮華經》序品互讀，可逐一回到二千學無學、兩位尼眾主、八萬菩薩、諸天龍神及阿闍世王的根經名單。與《法華玄義》互讀，四教、本迹與觀心提供教相背景；與《摩訶止觀》互讀，兩套心數與一心三觀提供行門照明。兩部只作穩定互讀，不把其後展開的專門名目回寫為本域原句。
《法華玄贊》與《法華文句》同釋一經，分屬慈恩、天台兩面古鏡；本域沒有直接引《玄贊》，故只誌並鏡位置，不以一疏裁另一疏。由列眾走到戒乘，本單元的承衍是把『誰在法會』轉成『以何因行而能見佛聞法』：名單、位德、名號與趣類，最後都回到修行因果。
八、校本定位
（一）六十九組【大】／【甲】校讀
本域正文錨定六十九組校讀，其中一般頁序型五十九組、星號對應型十組。下表全錄；空字以『無』表示【甲】無相應字，不替任一傳本裁勝。
| 行錨 | 校記識別 | 【大】 | 【甲】 |
|---|---|---|---|
| 0019b07 | 0019006 | 為 | 名 |
| 0019b24 | 0019007 | 迹 | 無 |
| 0019c13 | 0019008 | 寶 | 昔寶 |
| 0019c26 | 0019009 | 革 | 隔 |
| 0020a19 | 0020001 | 以 | 之 |
| 0020a20 | 0020002 | 佛 | 道 |
| 0020a29 | ＊15，對應0019009 | 革 | 隔 |
| 0020b20 | 0020003 | 旃 | 栴 |
| 0020b21 | ＊16，對應0020003 | 旃 | 栴 |
| 0020c07 | 0020004 | 法數 | 數法 |
| 0020c12 | 0020005 | 眾 | 無 |
| 0020c15 | 0020006 | 名 | 名為 |
| 0020c22 | ＊17，對應0020003 | 旃 | 栴 |
| 0021a01 | 0021001 | 蘇 | 熟蘇 |
| 0021a08 | 0021002 | 迦 | 尊 |
| 0021a11 | 0021003 | 鎚 | 槌 |
| 0021a17 | 0021004 | 密 | 蜜 |
| 0021a18 | 0021005 | 率 | 變 |
| 0021a26 | 0021006 | 三 | 此三 |
| 0021b22 | 0021007 | 歎 | 歎往 |
| 0021b24 | 0021008 | 歎 | 無 |
| 0021c19 | 0021009 | 禪 | 禪故 |
| 0021c25 | 0021010 | 董 | 薰 |
| 0021c25 | ＊18，對應0021010 | 董 | 薰 |
| 0021c26 | 0021011 | 為 | 為諸 |
| 0021c26 | ＊19，對應0021010 | 董 | 薰 |
| 0021c26 | ＊1a，對應0021010 | 董 | 薰 |
| 0021c27 | 0021012 | 地 | 地也 |
| 0022a07 | 0022001 | 或 | 無 |
| 0022a13 | ＊1b，對應0019009 | 革 | 隔 |
| 0022a21 | 0022002 | 供 | 能供 |
| 0022a25 | 0022003 | 能 | 有 |
| 0022b11 | 0022004 | 位 | 住 |
| 0022b18 | 0022005 | 空 | 無 |
| 0022b28 | 0022006 | 名 | 無 |
| 0022c04 | 0022007 | 字語言 | 空言語 |
| 0022c08 | ＊1c，對應0019004 | 秖 | 只 |
| 0023a12 | 0023001 | 稱 | 稱對治 |
| 0023a24 | 0023004 | 勢 | 勢至 |
| 0023a26 | 0023005 | 世 | 無 |
| 0023b03 | 0023006 | 億 | 萬 |
| 0023b08 | 0023007 | 志 | 悉 |
| 0023b16 | 0023008 | 來 | 來也 |
| 0023b27 | 0023009 | 下 | 無 |
| 0023c13 | 0023010 | 呼 | 呼報 |
| 0023c20 | 0023011 | 之 | 無 |
| 0023c21 | 0023012 | 旃 | 栴 |
| 0024a03 | 0024001 | 本 | 天本 |
| 0024a18 | 0024002 | 觀 | 觀心 |
| 0024a18 | 0024003 | 二 | 三 |
| 0024b08 | 0024004 | 《大論》云妙善 | 無 |
| 0024b25 | 0024005 | 如 | 無 |
| 0024c06 | 0024006 | 之 | 之云云 |
| 0024c14 | 0024007 | 於 | 無 |
| 0024c15 | 0024008 | 也 | 無 |
| 0024c16 | 0024009 | 現 | 視 |
| 0024c27 | 0024010 | 涼 | 源 |
| 0024c28 | 0024011 | 〔云云〕 | 無 |
| 0025a20 | 0025001 | 魚龍 | 龍魚 |
| 0025a25 | 0025002 | 云 | 無 |
| 0025b17 | 0025003 | 不爾 | 不爾者 |
| 0025b19 | 0025004 | 邪 | 耶 |
| 0025b21 | ＊1d，對應0025004 | 邪 | 耶 |
| 0025c07 | 0025005 | 此 | 無 |
| 0025c20 | 0025006 | 翻 | 此翻 |
| 0025c24 | 0025007 | 者 | 無 |
| 0025c26 | ＊1e，對應0025007 | 者 | 無 |
| 0026a01 | 0026001 | 時 | 世時 |
| 0026a05 | 0026002 | 而惑 | 或 |
星號型不是另外一套文字傳本，而是以對應屬性回指同形校讀：十五與一乙回指革、隔；十六與十七回指旃、栴；十八、十九、一甲回指董、薰；一丙回指秖、只；一丁回指邪、耶；一戊回指者、無。表中仍逐處列出，保留每次出現的實位。
（二）所傳夾註與通用字庫外字
本域共有二十一筆正文夾註，內容全是 〔云云〕，行錨依次為：〔0020a24〕、〔0020c11〕、〔0021a16〕、〔0021a18〕、〔0021a20〕、〔0021b15〕、〔0023a16〕、〔0023b01〕、〔0023b17〕、〔0023b27〕、〔0023c02〕、〔0023c21〕、〔0024a09〕、〔0024a19〕、〔0024b13〕、〔0024b16〕、〔0024b20〕、〔0024c16〕、〔0024c28〕、〔0025a02〕、〔0025b29〕。它們屬所傳文字層，讀者原典以方括號照錄，不併入連文，也不刪作空白。
本域通用字庫外字一例：「龍母𭋣嘇之不得食」〔0025c14〕中的「𭋣」為 #CB04504。正文守 𭋣，不換近形字。《文句記》相應處另作嗷、嘇、啗三字切音〔0187c28–0187c29〕；兩書字形分層並列，不以鏡文替換疏字。
（三）頁錨與卷題
讀者原典依底本段落分行，每逢換頁只在新頁首個段落或可見區塊前置一枚精錨；錨與正文同行，不另成空行，也不插入句中。本域因此在〔T34 0019a28〕、〔T34 0020a24〕、〔T34 0021a05〕、〔T34 0022a11〕、〔T34 0023a10〕、〔T34 0024a06〕、〔T34 0025a02〕、〔T34 0026a06〕各置換頁錨。引文行錨則另守首字實位，不把頁錨當成整頁所有引句的共同行錨。
本域跨半卷，卷第二上結題與卷第二下卷題、署名照底本位置收入讀者原典。它們是傳本可見流的一部分，不改變四大科內容邊界。原典正文流已與底本本域逐字同流，夾註與字庫外字保留，校讀只在本考據層全錄。
This unit follows the widely known assembly and successively explains the lesser-known assembly, the nuns, the bodhisattvas, and the diverse assembly. It moves from the names and categories of those gathered into training and being beyond training, Origin and Trace, contemplation of the mind, teacher and companions transforming beings, bodhisattva stages and virtues, and the meanings of the names of devas, dragons, and spirits. It concludes by using the urgency and laxity of precepts and vehicle to explain why hell beings and the formless assembly are not listed. Within the strict domain, the root-sutra passages, cited scriptures and treatises, and differences between the commentary and extant texts are all recorded on separate levels; later visible readings do not rewrite the base text of the Wenju.
Doctrinal-Outline Placement
The strict domain is T34n1718〔0019a28–0026b25〕. It begins, 「多知識眾竟，次列少知識眾者。」 tr. “The widely known assembly is complete; next the lesser-known assembly is listed”〔0019a28〕, and ends, 「各禮佛足」者，總結眾集也。 tr. “‘Each bowed at the Buddha's feet’ concludes that the assembly had gathered”〔0026b24–0026b25〕. The domain comprises ninety-nine source blocks, 12,516 visible characters, and 10,156 Han graphs. The next unit begins separately with 「爾時世尊」下，訖品，名別序 tr. “from ‘At that time the World-Honored One’ through the end of the chapter is called the specific introduction”〔0026b26〕.
This unit remains within the assembly of the common introduction to the Introduction chapter in the Trace Gate. Its four major divisions and corresponding Wenjuji mirror domains are:
| Sequence | Wenju domain | Root-treatise division | Wenjuji correspondence |
|---|---|---|---|
| 1 | 0019a28–0019b18 | Lesser-known assembly: stage, number, training and beyond training, Origin and Trace, contemplating the mind | 0179a29–0180a03 |
| 2 | 0019b19–0020c10 | Nuns: two leaders, teacher and companions transforming beings, general contemplation of the mind | 0180a04–0182a16 |
| 3 | 0020c11–0023c02 | Bodhisattva assembly: class, great number, stage, praise of virtue, names, conclusion | 0182a17–0185c12 |
| 4 | 0023c03–0026b25 | Diverse assembly: five destinies, two realms, eight groups, devas, dragons, eight classes, humans, four combinations of precepts and vehicle | 0185c13–0188b19 |
At 〔0188b20〕 the Wenjuji explicitly begins 「次釋別序」. tr. “Next, explaining the specific introduction.” The mirror domain therefore does not extend beyond 〔0188b19〕. This endpoint is established by the positive opening of the adjacent new division, not inferred from a zero keyword result.
Following the root treatise's own transitions, the unit may be read through these secondary divisions:
| Major division | Secondary divisions |
|---|---|
| Lesser-known assembly | No names and no praise of virtue; training and beyond training under the four teachings; Origin and Trace; contemplating the number two thousand |
| Nuns | Mahāprajāpatī; Yaśodharā; six phases of teacher and companions transforming beings; two sets of ten mental factors; contemplative conclusion |
| Bodhisattva assembly | Class of bodhisattva mahāsattvas; eighty thousand; three irreversibilities; thirteen praises of virtue; explanations present and absent among eighteen names; concluding phrase |
| Diverse assembly | Meaning of diversity; desire-realm devas; form-realm devas; eight dragons; four kiṃnaras; four gandharvas; four asuras; four garuḍas; Ajātaśatru; four combinations of precepts and vehicle; conclusion of the gathering |
This domain crosses the first and second halves of fascicle two of the Wenju. The colophon 「妙法蓮華經文句卷第二上」 tr. “Words and Phrases of the Lotus Sutra, Fascicle Two, First Half” appears at〔0023a17〕, and the second half is attributed 「天台智者大師說」 tr. “spoken by Tiantai Master Zhiyi” at〔0023a22〕. Both are transmission-layer data within this domain and do not form separate content units.
Formation and Transmission
Shenjiong's prefatory note says that the work 「迺是灌頂法師私記，合二十卷」 tr. “is Master Guanding's private record, totaling twenty fascicles”〔0001a23–0001a24〕. The titles of the present twenty half-fascicles uniformly attribute the work only to 「天台智者大師說」 tr. “spoken by Tiantai Master Zhiyi,” as does the second half of fascicle two in the present domain〔0023a22〕. The teaching is therefore attributed to Zhiyi, while the recording relation is identified from Shenjiong's preface as Guanding's private record; an absent attribution is not invented in the fascicle title.
Shenjiong further records that in the wuzi year of the Tianbao era Master Lang found the textual course disordered and, after entreaties, a request for permission, and an auspicious dream, 「方始條倫」 tr. “only then began to put it into order.” He states, 「非苟求同異輒有增減於其間矣」 tr. “I did not casually seek sameness or difference and arbitrarily add or subtract within it”〔0001b07–0001b08〕. The wuzi year was Tianbao 7, or 748. No pre-revision witness is presently available for line-by-line comparison within this domain; the revision account is therefore recorded in full as an ancient transmission claim, without using it to decide which graph must belong to an original sequence and which to a later arrangement.
The exegetical mirror is Zhanran's Fahua Wenjuji. All four scenes corresponding to this domain fall within its first and second halves of fascicle two. The latter is attributed 「唐天台沙門湛然述」 tr. “composed by the Tang Tiantai śramaṇa Zhanran” at〔0185c12〕. The mirror can supply line-by-line interpretation but does not change the work layers: Zhiyi's root teaching, Zhanran's record and explanation, Shenjiong's preface, and Master Lang's revision each remain in place.
Sutra Passages Explained and Works Cited
1. Root Text of the Lotus Sutra Assembly
The root scripture explained in this unit is T09n0262, Introduction〔0001c28–0002b06〕, also anchored to paragraphs five and six of the Introduction source text in this edition of the Lotus Sutra. Its fourteen direct nodes are:
| Passage explained by the Wenju | Exact root text | Root-text locus |
|---|---|---|
| Lesser-known assembly | 「復有學、無學」 tr. “There were also trainees and those beyond training” | T09n0262〔0001c28〕 |
| Number | 「二千人。」 tr. “two thousand people.” | T09n0262〔0001c29〕 |
| Mahāprajāpatī | 「摩訶波闍波提比丘尼，與眷屬六」 tr. “The bhikṣuṇī Mahāprajāpatī, together with six—” | T09n0262〔0001c29〕 |
| Six thousand | 「千人俱。」 tr. “thousand companions.” | T09n0262〔0002a01〕 |
| Yaśodharā | 「羅睺羅母耶輸陀羅比丘尼，亦」 tr. “The bhikṣuṇī Yaśodharā, mother of Rāhula, also—” | T09n0262〔0002a01〕 |
| General bodhisattva heading | 「菩薩摩訶薩八萬人，皆於阿耨」 tr. “eighty thousand bodhisattva mahāsattvas, all with respect to unsurpassed—” | T09n0262〔0002a02〕 |
| Beginning of the thirteen virtues | 「多羅三藐三菩提不退轉；皆得陀羅尼；樂」 tr. “complete awakening irreversible; all attained dhāraṇī; delighted—” | T09n0262〔0002a03〕 |
| End of the thirteen virtues | 「彼岸；名稱普聞無量世界，能度無數百千眾」 tr. “the other shore; their names were universally heard in immeasurable worlds, and they could liberate countless hundreds of thousands of beings—” | T09n0262〔0002a07〕 |
| Beginning of eighteen names | 「生。其名曰：文殊師利菩薩、觀世音菩薩、」 tr. “Their names were the bodhisattva Mañjuśrī, the bodhisattva Avalokiteśvara—” | T09n0262〔0002a08〕 |
| End of eighteen names | 「彌勒菩薩、寶積菩薩、導師菩薩，如是等」 tr. “the bodhisattva Maitreya, the bodhisattva Jewel Accumulation, the bodhisattva Guide, and such others—” | T09n0262〔0002a13〕 |
| Bodhisattva conclusion | 「菩薩摩訶薩八萬人俱。」 tr. “eighty thousand bodhisattva mahāsattvas together.” | T09n0262〔0002a14〕 |
| Beginning of diverse assembly | 「爾時釋提桓因，與其眷屬二萬天子俱。」 tr. “At that time Śakra Devānām Indra was present with twenty thousand deva sons in his retinue.” | T09n0262〔0002a15〕 |
| End of human assembly | 「俱。韋提希子阿闍世王，與若干百千眷屬」 tr. “together. King Ajātaśatru, son of Vaidehī, with several hundreds of thousands of companions—” | T09n0262〔0002b05〕 |
| Conclusion of gathering | 「俱。各禮佛足，退坐一面。」 tr. “together. Each bowed at the Buddha's feet, withdrew, and sat to one side.” | T09n0262〔0002b06〕 |
The final sentence of the Wenju explains only 「各禮佛足」 tr. “each bowed at the Buddha's feet.” The root scripture continues with 「退坐一面」 tr. “withdrew and sat to one side.” The two cannot be combined into a claim that the commentary explains the entire concluding phrase word by word.
2. Citations for the Lesser-Known Assembly and Nuns
The following eighty-three entries constitute the complete comparison of passages posted, cited, and structurally invoked within the domain; they are not a sample. “No direct witness found” means only that no extant wording capable of directly bearing the commentary's sentence was found in the specified witnesses and scenes. It is not evidence that an ancient citation did not exist.
| No. | Root Wenju wording | Extant comparison | Relation |
|---|---|---|---|
| 1 | 《阿含》：「外道問佛：『羅漢更學不？』」〔T34n1718 0019b08〕 tr. “The Āgama: ‘An outsider asked the Buddha, “Does an arhat train further?”’” | No identical direct exchange was found in the specified scenes of the four extant Āgamas | No direct witness found; retain the commentary's citation |
| 2 | 「《十二遊經》出三夫人：第一、瞿夷，二、耶輸，三、鹿野。」〔0019c06〕 tr. “The Sutra of Twelve Years' Travels gives three wives: first Gopā, second Yaśodharā, third Luye, ‘Deer Field.’” | 「室內皆明，因字之為瞿夷，晉言明女。瞿夷者，是太子第一夫人」〔T04n0195 0146c23〕 tr. “The chamber was entirely bright, and she was therefore named Gopā, in Jin meaning Luminous Woman. Gopā was the crown prince's first wife”; the second is later named Yaśovatin and the third Luye, “Deer Field” | Same scene and order; second name differs |
| 3 | 「《未曾有》及《瑞應》皆云，羅睺是瞿夷子。」〔0019c07〕 tr. “The Unprecedented and Auspicious Response both say that Rāhula was Gopā's son.” | 「妻名裘夷，子名羅雲」〔T03n0184 0462b21〕 tr. “His wife was named Gopā and his son Rāhula.” | Meaning close in the Unprecedented; written name differs |
| 4 | The same sentence's claim concerning the Auspicious Response〔0019c07〕 | T03n0185 contains a narrative concerning Lady Gopā, but no direct statement was found that Rāhula was her son | No direct witness found |
| 5 | 「《涅槃》及《法華》皆云，是耶輸子。」〔0019c08〕 tr. “The Nirvāṇa and Lotus both say that he was Yaśodharā's son.” | 「何緣復共耶輸陀羅，生」〔T12n0374 0388a12〕 tr. “For what reason did he further join with Yaśodharā and beget—”; the following text continues with Rāhula | Direct meaning in the Nirvāṇa |
| 6 | The same sentence's claim concerning the Lotus〔0019c08〕 | 「羅睺羅母耶輸陀羅比丘尼，亦」〔T09n0262 0002a01〕 tr. “The bhikṣuṇī Yaśodharā, mother of Rāhula, also—” | Direct |
| 7 | 「《釋論》瞿毘陀是寶女不孕。」〔0019c09〕 tr. “The Treatise of Explanation says that Gopikā was a jeweled woman and did not conceive.” | 「一名劬毘耶，二名耶輸陀羅。」〔T25n1509 0182b13〕 tr. “One was named Gopikā and the second Yaśodharā”; 「劬毘耶是寶女，故不孕子。」〔0182b15〕 tr. “Gopikā was a jeweled woman and therefore did not conceive a child.” | 瞿毘陀 and 劬毘耶 differ |
| 8 | 《悲花》：「寶藏佛所，誓願為妻耳。」〔0019c13〕 tr. “The Compassionate Flower: ‘Before Buddha Jewel Treasury, she vowed to become his wife.’” | Cross-searching T03n0157 by the person, Buddha Jewel Treasury, and the scene of a wife's vow did not yield this direct sentence | No direct witness found |
3. General Discussion of the Nuns and Citations for Contemplating the Mind
| No. | Root Wenju wording | Extant comparison | Relation |
|---|---|---|---|
| 9 | 「次聞《法華》會天性，定父子、授記莂、付大乘，廢三歸一」〔0020a06〕 tr. “Next, on hearing the Lotus, their natural kinship was joined, father and sons determined, predictions conferred, the Great Vehicle entrusted, and the three set aside and returned to the one.” | The thematic sequence is dispersed through the Parable of the Rich Man and Poor Son, Bestowal of Predictions, and Skillful Means chapters, with no single identical sentence | Structural summary by the commentary |
| 10 | 「故身子、目連於《法華》而息化」〔0020a15〕 tr. “Therefore Śāriputra and Maudgalyāyana ceased their teaching at the Lotus.” | 「如來不久當入涅槃」〔T09n0262 0033c14〕 tr. “Before long the Tathāgata will enter nirvāṇa” verifies the context of announcing extinction, but is not a word-for-word statement about the two disciples ceasing their work | Commentarial interpretation |
| 11 | 「如我本誓願，今者已滿足」〔0020a16〕 tr. “As in my original vow, it has now been fulfilled.” | 「如我昔所願，今者已滿足，」〔T09n0262 0008b06〕 tr. “As I wished in the past, it has now been fulfilled.” | 本／昔 differ, as does the graph 誓 |
| 12 | 「如來不久當入涅槃。」〔0020a17〕 tr. “Before long the Tathāgata will enter nirvāṇa.” | 「如來不久當入涅槃」〔T09n0262 0033c14〕 tr. “Before long the Tathāgata will enter nirvāṇa.” | Direct |
| 13 | 「皆於《法華》究竟」〔0020a18〕 tr. “All reached completion at the Lotus.” | Not a continuous sentence in the present text | Narrative synthesis by the commentary |
| 14 | 「內祕菩薩道，外現作聲聞。」〔0020a20〕 tr. “Inwardly they secretly preserve the bodhisattva path; outwardly they manifest as śrāvakas.” | 「內祕菩薩行，外現是聲聞，」〔T09n0262 0028a17〕 tr. “Inwardly they secretly preserve bodhisattva practice; outwardly they manifest as śrāvakas.” | 道／行 and 作／是 differ |
| 15 | 「我實成佛已來無量億劫」〔0020a20〕 tr. “In reality, since I attained buddhahood, immeasurable hundreds of millions of eons have passed.” | 「我實成佛已來無量無邊百千萬億」〔T09n0262 0042b12〕 tr. “In reality, since I attained buddhahood, immeasurable, boundless hundreds of thousands of myriads of millions—” | Abbreviated citation by the commentary |
| 16 | 《普賢觀》：「觀心無心，法不住法，我心自空，罪福無主。」〔0020c08〕 tr. “The Contemplation of Samantabhadra: ‘Contemplate mind as no mind; dharmas do not abide in dharmas; my own mind is empty; merit and wrongdoing have no sovereign.’” | 「觀心無心，從顛倒想起」〔T09n0277 0392c24〕 tr. “Contemplate mind as no mind, arising from inverted conceptions”; 「我心自空，罪福無主。」〔0392c26〕 tr. “My own mind is empty; merit and wrongdoing have no sovereign”; 「無心、法不住法中」〔0392c28〕 tr. “Within no mind and dharmas not abiding in dharmas” | Extracted from three places and reordered into one citation |
| 17 | 「眾生不度，我不成正覺。」〔0020c10〕 tr. “If beings are not liberated, I will not attain perfect awakening.” | No complete direct sentence was found in T09n0262, T12n0374, or T12n0375; 「不度眾生，非不能度」〔T12n0374 0528c03〕 tr. “Not liberating beings does not mean being unable to liberate” is not the same sentence | No direct witness found; the mirror separately judges it a borrowing of event to prove principle |
4. Bodhisattva Class, Four Types, and Irreversibility
| No. | Root Wenju wording | Extant comparison | Relation |
|---|---|---|---|
| 18 | 《釋論》：「菩薩為出家、在家四眾攝，何故別列？」〔0020c12〕 tr. “The Treatise of Explanation: ‘Bodhisattvas are included in the monastic and household fourfold assembly; why are they listed separately?’” | 「薩二種：若出家，若在家。」〔T25n1509 0085a24〕 tr. “There are two kinds of bodhisattvas: monastic and household”; the following passage distinguishes the fourfold assembly and generation of resolve through〔0085b02〕 | Combined and abbreviated citation |
| 19 | 「《釋論》引迦旃延子明六度齊限而滿者」〔0020c22〕 tr. “The Treatise of Explanation cites Kātyāyanīputra on fulfilling the six perfections within defined limits.” | 「六波羅蜜滿。何等六？」〔T25n1509 0087c25〕 tr. “The six perfections are fulfilled. Which six?”; the treatise's critique appears later at〔0092c05〕 | Commentarial correspondence |
| 20 | 《大品》：「發心與薩婆若相應」〔0020c24〕 tr. “The Large Perfection of Wisdom: ‘Generate a mind corresponding to omniscience.’” | 「應薩婆若心」〔T08n0223 0240a20〕 tr. “a mind corresponding to omniscience” | Direct meaning; syntax differs |
| 21 | 《大品》：「遊戲神通淨佛國土」〔0020c25〕 tr. “The Large Perfection of Wisdom: ‘Freely exercise supernormal powers and purify buddha lands.’” | 「應如是遊戲神通，能淨佛」〔T08n0223 0411a19〕 tr. “One should thus freely exercise supernormal powers and be able to purify buddha—”; the next line continues with lands and beings | Direct |
| 22 | 《淨名》：「變身登座而復受屈被訶」〔0020c27〕 tr. “The Vimalakīrti: ‘They transform their bodies and mount the seats, yet again submit to being rebuked.’” | The lion-throne scene begins at T14n0475〔0546b05〕; transformation and rebuke belong to separate parts of the narrative | Commentarial synthesis of meaning |
| 23 | 《大品》：「即坐道樹成正覺、轉法輪度眾生」〔0020c28〕 tr. “The Large Perfection of Wisdom: ‘Immediately sit beneath the tree of awakening, attain perfect awakening, turn the Dharma wheel, and liberate beings.’” | 「法輪。轉法輪已，以三乘法度脫一切眾生。」〔T08n0223 0385b03〕 tr. “the Dharma wheel. Having turned the Dharma wheel, liberate all beings through the Dharma of the three vehicles.” | Abbreviated correspondence |
| 24 | 《法華》：「菩薩聞是法，疑網皆已除。」〔0021a01〕 tr. “The Lotus: ‘When bodhisattvas hear this Dharma, their nets of doubt are all removed.’” | 「菩薩聞是法，疑網皆已除，」〔T09n0262 0010a20〕 tr. “When bodhisattvas hear this Dharma, their nets of doubt are all removed.” | Direct |
| 25 | 《法華》：「若菩薩不聞《法華》，非善行菩薩道」〔0021a02〕 tr. “The Lotus: ‘If bodhisattvas do not hear the Lotus, they do not skillfully practice the bodhisattva path.’” | 「當知是人未善行菩薩道；若有」〔T09n0262 0031c05〕 tr. “Know that such people have not yet skillfully practiced the bodhisattva path; if—” | 非善／未善 differ |
| 26 | 《法華》：「若聞此經即善行菩薩道。」〔0021a03〕 tr. “The Lotus: ‘If they hear this sutra, they then skillfully practice the bodhisattva path.’” | 「得聞是經典者，乃能善行菩薩之道。」〔T09n0262 0031c06〕 tr. “Those who are able to hear this scripture can then skillfully practice the bodhisattva path.” | Abbreviated |
| 27 | 《涅槃》：「菩薩不聞《涅槃》，常有希望；若聞《涅槃》，希望都息。」〔0021a04〕 tr. “The Nirvāṇa: ‘Bodhisattvas who do not hear the Nirvāṇa constantly entertain hopes; if they hear the Nirvāṇa, all hope ceases.’” | Searches of T12n0374 and T12n0375 for “hope” and adjacent meanings found no direct sentence | No direct witness found |
| 28 | 《瓔珞》：「初地三觀現前，心心寂滅自然流入。」〔0021b06〕 tr. “The Jeweled Necklace: ‘At the first ground the three contemplations become present; every thought is quiescent and naturally flows in.’” | 「三觀現前常修其心入百法明門」〔T24n1485 1014c24〕 tr. “The three contemplations become present; constantly cultivating the mind, one enters the gate illuminating the hundred dharmas”; 「心心寂滅法流水中，自然流入薩婆若」〔1014c26〕 tr. “Every thought is quiescent within the stream of Dharma and naturally flows into omniscience.” | Abbreviated composite citation |
| 29 | 《華嚴》：「初住得如來一身、無量身，具三不退」〔0021b08〕 tr. “The Flower Garland: ‘At the first abode one attains one body and immeasurable bodies of the Tathāgata and possesses the three irreversibilities.’” | 「得如來一身無量身」〔T09n0278 0452c06〕 tr. “attain one body and immeasurable bodies of the Tathāgata”; “possesses the three irreversibilities” does not occur in the same sentence | First half direct; second is commentarial synthesis |
5. The Thirteen Praises of Virtue and the Treatise on the Lotus Sutra
| No. | Root Wenju wording | Extant comparison | Relation |
|---|---|---|---|
| 30 | 《大品》：「初阿字門，具四十一字功德」〔0022b03〕 tr. “The Large Perfection of Wisdom: ‘The first syllable gate A possesses the virtues of forty-one syllables.’” | 「阿字門，一切法初不生故。」〔T08n0223 0256a08〕 tr. “The syllable gate A: because all dharmas are originally unborn”; 「四十二字亦入一字」〔0396b25〕 tr. “the forty-two syllables also enter one syllable” | Synthesized in meaning from two places; forty-one and forty-two differ |
| 31 | 《法華論》：「上支、下支門，總相、別相應知。」〔0022b11〕 tr. “The Treatise on the Lotus Sutra: ‘The gate of upper and lower branches should be understood as general and specific characteristics.’” | 「一者上支下支門；二者攝取」〔T26n1519 0002a26〕 tr. “First, the gate of upper and lower branches; second, embracing—”; 「上支下支門者，所謂總相、別相」〔0002a28〕 tr. “The gate of upper and lower branches means general and specific characteristics.” | Direct meaning; abbreviated |
| 32 | 《法華論》：「因何等方便、何等境界、何等應作所作故。」〔0022b24〕 tr. “The Treatise on the Lotus Sutra: ‘Because of what expedient means, what sphere, and what should be done.’” | 「以何等方便、於何等境界中，作所應作故。」〔T26n1519 0002b17〕 tr. “Through what expedient means, within what sphere, one does what should be done.” | Word order and function words differ |
| 33 | The same root sentence〔0022b23–0022b24〕 | 「因何等方便、何等境界中應作所作故。」〔T26n1520 0012a08〕 tr. “Because of what expedient means, within what sphere one should do what should be done.” | The root commentary has a further 何等 after 境界; the Record explicitly notes the difference |
The four versions must be listed separately. T1718 reads 「因何等方便、何等境界、何等應作所作故。」 tr. “Because of what expedient means, what sphere, and what should be done”〔0022b24〕. T1519 reads 「以何等方便、於何等境界中，作所應作故。」 tr. “Through what expedient means, within what sphere, one does what should be done”〔0002b17〕. T1520 reads 「因何等方便、何等境界中應作所作故。」 tr. “Because of what expedient means, within what sphere one should do what should be done”〔0012a08〕. T1719 reads 於何等境界下剩「何等」二字 tr. “after ‘within what sphere,’ the two graphs ‘what’ remain”〔0184a21–0184a22〕. These are four textual forms recorded together; the mirror's judgment does not alter the base text.
6. Citations for Bodhisattva Names
| No. | Root Wenju wording | Extant comparison | Relation |
|---|---|---|---|
| 34 | 《大經》：「了了見佛性，猶如妙德等。」〔0022c28〕 tr. “The Great Sutra: ‘Clearly see buddha-nature, like Wondrous Virtue and the others.’” | 「了了見佛性，猶如妙德等。」〔T12n0374 0485b02〕 tr. “Clearly see buddha-nature, like Wondrous Virtue and the others.” | Direct |
| 35 | 《無行經》：「滿殊尸利」〔0022c29〕 tr. “The Sutra of Conduct without Activity: ‘Mañjuśirī.’” | T15n0650 does not contain 滿殊尸利; the present text has 「文殊師利」〔0753b24〕 tr. “Mañjuśrī.” | Written name differs; no direct witness found |
| 36 | 《普超》：「濡首」〔0022c29〕 tr. “The Universal Transcendence: ‘Soft Head.’” | 「濡首能雪滯礙。」〔T15n0627 0415b07〕 tr. “Soft Head can clear away obstructions.” | Direct name |
| 37 | 《思益》：「雖說諸法而不起法相、不起非法相」〔0022c29〕 tr. “The Questions of Brahmā: ‘Although teaching all dharmas, he gives rise neither to a characteristic of Dharma nor to a characteristic of non-Dharma.’” | The Mañjuśrī passage is at T15n0586〔0049a18–0049a20〕 | Direct meaning |
| 38 | The Compassionate Flower prediction for Mañjuśrī: 「在北方歡喜世界作佛，號歡喜藏摩尼寶積佛。」〔0023a07〕 tr. “He will become a buddha in the northern world Joy, named Buddha Joy-Treasury Jewel-Accumulation.” | 「於此南方有佛世界，名曰清淨無垢寶寘」〔T03n0157 0188b02〕 tr. “South of here is a buddha world named Pure Stainless Jewel Treasury”; 「號普現如來」〔0188b05〕 tr. “named Tathāgata Universal Manifestation.” | Direction, world name, and buddha name all differ |
| 39 | The Questions of Brahmā on Avalokiteśvara: 「若眾生見者，即時畢定得於菩提」〔0023a11〕 tr. “If beings see him, they immediately become certain to attain awakening.” | 「若菩薩眾生見者，即時畢定於阿耨多羅三」〔T15n0586 0048c01〕 tr. “If beings see the bodhisattva, they immediately become certain with respect to unsurpassed complete—” | Abbreviated |
| 40 | The Compassionate Flower on Avalokiteśvara: 「今當字汝為觀世音。」〔0023a15〕 tr. “I shall now name you Avalokiteśvara.” | The preceding line has 今當字 and the next reads 「汝為觀世音。」〔T03n0157 0186a12〕tr. “you Avalokiteśvara.” | Direct |
| 41 | The Questions of Brahmā on Mahāsthāmaprāpta: 「我投足之處，震動三千大千世界及魔宮殿」〔0023a24〕 tr. “Where I set down my foot, the three-thousandfold great-thousand world and Māra's palaces tremble.” | 「若菩薩所投足處，震動三千大千世界及魔宮殿」〔T15n0586 0048c03〕 tr. “Where the bodhisattva sets down his foot, the three-thousandfold great-thousand world and Māra's palaces tremble.” | Direct |
| 42 | The Compassionate Flower on Mahāsthāmaprāpta: 「願取大千世界故，今當字汝為大勢至。」〔0023a27〕 tr. “Because you vow to take a great-thousand world, I shall now name you Mahāsthāmaprāpta.” | 「願取大世界故，因字汝為得大勢。」〔T03n0157 0186c12〕 tr. “Because you vow to take a great world, you are therefore named Attainer of Great Power.” | 大千／大, 今當／因, and 大勢至／得大勢 differ |
| 43 | The Questions of Brahmā on Never Resting: 「心不休息故名不休息。」〔0023b04〕 tr. “Because the mind does not rest, he is called Never Resting.” | 「心不休息無有疲倦，是名菩薩。」〔T15n0586 0048c09〕 tr. “The mind does not rest and has no weariness: this is called a bodhisattva”; the name at the passage's head is Tireless〔0048c04〕 | Personal name and sentence form differ |
| 44 | The Universal Transcendence on Jewel Palm: 「常以實心、諸通慧心」〔0023b08〕 tr. “Always with a genuine mind and a mind of all-penetrating wisdom.” | 「常以寶心諸通慧心」〔T15n0627 0407a21〕 tr. “Always with a jeweled mind and a mind of all-penetrating wisdom.” | 實心／寶心 differ |
| 45 | The Compassionate Flower on Medicine King: 「作大醫王」〔0023b14〕 tr. “become a great physician-king”; and 「火淨藥王」〔0023b16〕 tr. “Fire-Pure Medicine King.” | 「作大醫王」〔T03n0157 0203b09〕 tr. “become a great physician-king”; 「為火淨藥王。」〔0203b10〕 tr. “be Fire-Pure Medicine King.” | Direct |
| 46 | The Questions of Brahmā on Bhadrapāla: 「若眾生聞名者，畢定得三菩提」〔0023b18〕 tr. “If beings hear his name, they become certain to attain complete awakening.” | 「眾生聞其名者，畢定於阿耨多羅三藐三菩」〔T15n0586 0049a09〕 tr. “Beings who hear his name become certain with respect to unsurpassed complete awakening—”; the adjacent figure is not explicitly identified as Bhadrapāla | Scene and meaning close; personal correspondence unsettled |
| 47 | The Questions of Brahmā on Maitreya: 「若眾生見者，即得慈心三昧」〔0023b21〕 tr. “If beings see him, they immediately attain the samādhi of loving-kindness.” | 「若菩薩眾生見者，即得慈」〔T15n0586 0049a17〕 tr. “If beings see the bodhisattva, they immediately attain loving—”; the next line continues with the samādhi of kindness | Direct |
| 48 | 《賢愚》：「國王見象師調象，即慈心生」〔0023b22〕 tr. “The Wise and Foolish: ‘The king saw an elephant trainer taming an elephant, and a mind of loving-kindness immediately arose.’” | 「時光明王見此象已，心大欣悅。」〔T04n0202 0372a26〕 tr. “When King Radiance saw this elephant, his mind was greatly delighted”; later 「一切眾生起大悲心」〔0373a02〕 tr. “generate great compassion for all beings”; and 「光明王者，我身是也」〔0373a12〕 tr. “King Radiance was I myself.” | The present text identifies the figure as the Buddha's former life, not explicitly Maitreya |
| 49 | The Compassionate Flower on Maitreya: 「發願於刀火劫中擁護眾生。」〔0023b23〕 tr. “He vowed to protect beings during eons of warfare and fire.” | Cross-searching T03n0157 for warfare, fire, Maitreya, and protection found no direct sentence | No direct witness found |
| 50 | The Questions of Brahmā on Guide: 「於墮邪道眾生，生大悲心令入正道」〔0023b28〕 tr. “Generate great compassion for beings fallen into mistaken paths and bring them into the correct path.” | 「若菩薩於墮邪道眾生生大悲」〔T15n0586 0048c10〕 tr. “If a bodhisattva generates great compassion for beings fallen into mistaken paths—” | Direct meaning |
The layers of the Mañjuśrī prediction must be kept with particular care. The Wenju actually has north, the world Joy, and Buddha Joy-Treasury Jewel-Accumulation; the corresponding scene in the present Sutra of the Compassionate Flower actually has south, Pure Stainless Jewel Treasury, and Tathāgata Universal Manifestation. All three differences are listed; the present text does not silently replace the commentary.
7. General Discussion of the Diverse Assembly and Citations for Devas
| No. | Root Wenju wording | Extant comparison | Relation |
|---|---|---|---|
| 51 | 「《中陰經》亦化無色」〔0023c07〕 tr. “The Sutra of the Intermediate State also transforms the formless.” | In the specified scene of T12n0384, no direct sentence was found with the king of concentration and the transformation of formless beings in the same setting as described by commentary and mirror; formless-realm language appears near 〔1019a01〕 with a different figure | No direct witness found |
| 52 | 「《無量義經》秖與此經同席」〔0023c09〕 tr. “The Sutra of Immeasurable Meanings shares precisely the same seat as this sutra.” | The assembly begins at T09n0276〔0384a29–0384b01〕 | The meaning of a shared assembly can be compared |
| 53 | Name questions and answers in fascicle forty-eight of the Saṃyukta Āgama〔0023c25–0024a04〕 | The Śakra question-and-answer scene runs from T02n0099 〔0290c23〕 through 「王為主」〔0291a20〕 tr. “the king serves as lord.” | The present text has 娑婆婆 and lord of the thirty-three devas; the commentary has 娑婆羅 and lord of the thirty-two devas |
| 54 | Fascicle three of the Jeweled Necklace: 「天帝名拘翼。」〔0024a05〕 tr. “The heavenly emperor is named Kauśika.” | 「帝釋，名曰拘翼。」〔T16n0656 0013b03〕 tr. “Śakra is named Kauśika.” | Direct meaning |
| 55 | 「《阿含》中帝釋是阿那含」〔0024a06〕 tr. “In the Āgama, Śakra is a nonreturner.” | Cross-searching the four extant Āgamas for Śakra and nonreturner found no direct sentence; the mirror separately cites the Alternate Translation of the Āgama | No direct witness found |
| 56 | 「《大論》云妙善」〔0024b08〕 tr. “The Great Treatise says Wondrous Good.” | 「須夜磨」〔T25n1509 0443b16〕 tr. “Suyāma”; the following text says 「夜摩天王名也，秦言妙善。」 tr. “Yāma is the name of a heavenly king, in Qin meaning Wondrous Good.” | Direct |
| 57 | 《悲花經》：「云何名娑婆？是諸眾生忍受三毒及諸煩惱」〔0024b19〕 tr. “The Sutra of the Compassionate Flower: ‘Why is it named Sahā? These beings endure the three poisons and the various afflictions.’” | 「何因緣故，名曰娑婆？是諸眾生忍受三」〔T03n0157 0199c22〕 tr. “For what reason is it named Sahā? These beings endure the three—” | Direct |
| 58 | 「依《釋論》正以尸棄為王」〔0024b25〕 tr. “According to the Treatise of Explanation, Śikhin is precisely the king.” | 「此間一梵天王名尸棄，秦言火。」〔T25n1509 0443b19〕 tr. “One Brahmā king here is named Śikhin, in Qin meaning fire.” | Direct meaning |
8. Citations for Dragons, Kiṃnaras, and Gandharvas
| No. | Root Wenju wording | Extant comparison | Relation |
|---|---|---|---|
| 59 | Sāgara: 「《華嚴》所稱」〔0024c12〕 tr. “named in the Flower Garland.” | 「娑伽羅龍王」 appears at T09n0278 〔0620a23〕 and elsewhere tr. “the dragon king Sāgara.” | Direct witness to the name; the commentary cites no particular sentence |
| 60 | Fascicle eighteen of the Dīrgha Āgama: 「雪山頂有池，名阿耨達池」〔0024c19〕 tr. “On the summit of the Snow Mountains is a lake named Anavatapta.” | 「阿耨達池」〔T01n0001 0116c06〕 tr. “Lake Anavatapta”; the three afflictions are listed in detail beginning at〔0117a03〕 | Abbreviated composite citation by the commentary |
| 61 | 《正法念經》：「龍為諸天保境，修羅興兵前與龍鬪。」〔0025a05〕 tr. “The Sutra of Correct Mindfulness: ‘Dragons guard the devas' borders; when asuras raise armies, they first fight the dragons.’” | 「共阿修羅興大鬪諍」〔T17n0721 0113b10〕 tr. “engage in great battle with the asuras”; 「龍則得勝」〔0113b11〕 tr. “the dragons then gain victory.” | Combined and abbreviated citation |
The accounts in the kiṃnara passage of Dharma, Wondrous, Great, and Upholding Kiṃnaras and the names Music, Musical Sound, Beautiful, and Beautiful Sound in the gandharva passage are anonymous older interpretations transmitted by the root commentary. No other scripture is named within this domain, and no source is invented.
9. Citations for Asuras and Garuḍas
| No. | Root Wenju wording | Extant comparison | Relation |
|---|---|---|---|
| 62 | In the Lotus Sutra of the Correct Dharma, Bali is named 「最勝觀」〔0025a27〕 tr. “Supreme Contemplation.” | 「最勝阿須倫」〔T09n0263 0063b17〕 tr. “the asura Supreme.” | 最勝觀／最勝 differ |
| 63 | In the Correct Dharma, Kharaskandha is named 「寶錦」〔0025a29〕 tr. “Jewel Brocade.” | 「欲錦阿須倫」〔T09n0263 0063b17〕 tr. “the asura Desire Brocade.” | 寶錦／欲錦 differ |
| 64 | Dimensions of the female and male Vemacitrin in the Sutra on the Samādhi of Contemplating the Buddha〔0025b04〕 | The woman has nine hundred and ninety-nine heads and twenty-four hands〔T15n0643 0646c19–0646c21〕; the man has nine heads, nine hundred and ninety-nine hands, and eight feet〔0646c25–0646c26〕 | The commentary gives the man twenty-four heads; the numbers differ |
| 65 | In the Correct Dharma, Vemacitrin is named 「燕居」〔0025b12〕 tr. “Dwelling at Ease.” | 「燕居阿須倫」〔T09n0263 0063b17〕 tr. “the asura Dwelling at Ease.” | Direct name |
| 66 | Rāhu swallowing the sun and moon: 佛告羅睺：「莫吞日月。」〔0025b22〕tr. “The Buddha told Rāhu, ‘Do not swallow the sun and moon.’” | 「汝莫吞月疾放去！」〔T25n1509 0135b16〕 tr. “Do not swallow the moon; release it at once!” | Same scene; wording differs |
| 67 | In the Correct Dharma, Rāhu is named 「吸氣」〔0025b29〕 tr. “Inhaling Breath.” | 「吸氣阿須倫」〔T09n0263 0063b18〕 tr. “the asura Inhaling Breath.” | Direct name |
| 68 | The Zhuangzi: 「呼為鵬」〔0025c03〕 tr. “calls it the Peng.” | Chinese-classical citation line; no Taishō canon number is invented | Separate layer |
| 69 | In the Correct Dharma, Great Majestic Virtue is named 「具足」〔0025c06〕 tr. “Complete.” | The four golden-winged birds include 「大具足王」〔T09n0263 0063b20〕 tr. “King Greatly Complete.” | Direct name; name order remains stratified |
| 70 | In the Correct Dharma, Fulfillment is named 「不可動」〔0025c08〕 tr. “Immovable.” | 「不可動王」〔T09n0263 0063b21〕 tr. “King Immovable.” | Direct name |
| 71 | The Sutra on the Samādhi of Contemplating the Buddha: 「正音迦樓，一日山東噉一龍王」〔0025c12〕 tr. “Properly named Garuḍa, in one day it eats one dragon king east of the mountain.” | 「名正音迦樓羅王」〔T15n0643 0646b03〕 tr. “named the properly pronounced king Garuḍa”; eating dragons in the four directions, seven returns, fire arising, rain extinguishing it, and the heart becoming a jewel continue through〔0646b17〕 | The commentary abbreviates and adds the sentence about the dragon mother's 𭋣嘇 cry, which is not found in the specified present passage |
The Vemacitrin numbers may not be interchanged. The Wenju gives the woman one head short of a thousand and twenty-four hands, and the man twenty-four heads and one hand short of a thousand. The present Sutra on the Oceanlike Samādhi of Contemplating the Buddha gives the woman nine hundred and ninety-nine heads and twenty-four hands, and the man nine heads, nine hundred and ninety-nine hands, and eight feet. The garuḍa passage is likewise only recorded in parallel: the present text has dragons spitting poison and the bird running about seeking food, while the commentary separately has the dragon mother's 𭋣嘇 cry.
10. Citations for Ajātaśatru and Precepts and Vehicle
| No. | Root Wenju wording | Extant comparison | Relation |
|---|---|---|---|
| 72 | 《大經》：「阿闍名不生，世者名怨。」〔0025c23〕 tr. “The Great Sutra: ‘Ajāta means unborn; śatru means enemy.’” | 「闍者，名為不生，世者名怨」〔T12n0374 0480c18〕 tr. “Ajāta means unborn; śatru means enemy.” | Direct |
| 73 | In the Sutra of Universal Transcendence, Ajātaśatru 「得柔順忍」〔0025c28〕 tr. “attained the patience of gentle conformity.” | 「柔順法忍」〔T15n0627 0422b08〕 tr. “the Dharma patience of gentle conformity.” | 忍／法忍 differ |
| 74 | 「入賓吒羅地獄，即入、即出」〔0025c29〕 tr. “He entered Piṇḍola Hell and left as soon as he entered.” | 「名賓𨀸羅〔晉曰：集欲〕」〔T15n0627 0425c05〕 tr. “named Piṇḍola [in Jin, Gathering Desire]”; 「入尋出」〔0425c06〕 tr. “he entered and immediately left.” | Written form, inline gloss, and syntax differ |
| 75 | 「名不動菩薩，後當作佛，號淨界如來。」〔0026a02〕 tr. “He will be named the bodhisattva Immovable and later become a buddha called Tathāgata Pure Realm.” | 「號曰不動菩」〔T15n0627 0425c24〕 tr. “named the bodhisattva Immovable—”; 「佛號淨界如來」〔0426a09〕 tr. “the buddha will be named Tathāgata Pure Realm.” | Direct meaning |
| 76 | 「說《法華》時預清淨眾」〔0026a03〕 tr. “When the Lotus was taught, he joined the pure assembly in advance.” | Ajātaśatru appears in the assembly at T09n0262〔0002b05〕 | Commentarial interpretation |
| 77 | 「至《涅槃》時引逆罪者」〔0026a03〕 tr. “At the Nirvāṇa he guides those who committed the contrary offenses.” | Ajātaśatru's scene of remorse begins at T12n0374 〔0480c18〕 and continues | Commentarial interpretation |
| 78 | 「何異迦葉於《法華》受記」〔0026a04〕 tr. “How is this different from Kāśyapa receiving a prediction in the Lotus?” | The Lotus prediction belongs to another domain | Commentarial analogy |
| 79 | 「《涅槃》不堪付囑」〔0026a05〕 tr. “In the Nirvāṇa, he manifests as unfit for the entrustment.” | The Nirvāṇa entrustment belongs to another domain | Commentarial analogy |
| 80 | 「《無量義》中列四輪王」〔0026a09〕 tr. “The Sutra of Immeasurable Meanings lists four wheel-turning kings.” | 「大轉輪王、小轉輪王，金輪、銀輪、諸轉輪王」〔T09n0276 0384a29〕 tr. “great wheel-turning kings, lesser wheel-turning kings, gold-wheel, silver-wheel, and other wheel-turning kings,” followed by kings, princes, ministers, subjects, men, and women〔0384b01〕 | Categories correspond; “four wheel-turning kings” is the commentary's synthesis |
| 81 | 「依《涅槃》一句開為四句」〔0026a15〕 tr. “Following one statement in the Nirvāṇa, it is opened into four alternatives.” | 「於乘緩者乃名為緩，於戒緩者不名」〔T12n0374 0400c25〕 tr. “Only one who is lax regarding the vehicle is called lax; one lax regarding precepts is not called—” | Direct citation line |
| 82 | 《大品》：「有相之善不動、不出，無相之善能動、能出。」〔0026a24〕 tr. “The Large Perfection of Wisdom: ‘Wholesomeness with characteristics neither shakes nor brings one beyond; wholesomeness without characteristics can shake and bring one beyond.’” | 「於世間中不動」〔T08n0223 0272b18〕 tr. “does not move within the world”; 「間中能動能出」〔0272b28〕 tr. “within the world can move and bring one beyond.” | Combined and abbreviated from two places |
| 83 | 「廣釋如《淨名疏》」〔0026b22〕 tr. “The extensive explanation is as in the Commentary on the Vimalakīrti Sutra.” | The four alternatives of precepts and vehicle and seven meanings appear at T38n1778〔0580c11–0580c14〕 | Direct meaning |
Essential Explanations from the Wenjuji [the Mirror]
1. The Lesser-Known Assembly
Zhanran first adds that the lesser-known assembly not only lacks praise of virtue but also has no list of names〔0179a29〕. He explains “cut off from intercourse” as meaning that ordinary people cannot fathom noble ones〔0179b02〕 and says that the trace of being known to few draws in those who conceal names and hide virtues〔0179b06〕. He explicitly warns that the height of the original ground cannot be inferred from how many people know them〔0179b09〕.
The Record coordinates four statements in the root commentary—difference between many and few, response to beings' capacities, concealment of name and virtue, and the unfathomability of higher and lower—with the four siddhāntas. This is Zhanran's analytical correspondence for existing statements, not a four-siddhānta list supplied by the Wenju itself at this point. For the contemplated number, the Record directly repeats 「界如互論即具二千」 tr. “when realms and suchnesses are discussed as mutually inclusive, there are two thousand”〔0179c17〕, then says that treating this only as an enumerable fixed number loses its inconceivable meaning〔0179c24〕.
2. The Nuns
The Record opens the division with 「列尼眾中破舊解」 tr. “in listing the nuns, refuting the older interpretation”〔0180a04〕. It says that neither passage concerning nuns bears a label of widely or little known 〔0180a07〕 and that only two leaders are named〔0180a10〕. Since Yaśodharā is translated as Renown, she cannot in return be classified with an assembly without renown. An original inline note appears there exactly as 為無名聞〔云云〕。 tr. “as without renown [and so forth]”〔0180a16〕.
Zhanran explicitly records 「二尼並闕約教者，準例合有」 tr. “both nuns lack an interpretation in terms of the teaching, which by analogy ought to be present”〔0180a16〕. This is an affirmative mirror judgment, not an inference from a term absent in the root commentary. For the long passage on teacher and companions transforming beings, the Record first judges it as three sections of Origin and Trace〔0180b25〕, then opens six phases: descent into the womb, birth of teacher and disciples, shared reception of worldly paths, raw and ripe maturation at Deer Park, further maturation through Vaipulya and prajñā, and completion of the teacher and companions' work at the Lotus〔0180c06–0180c10〕. It later invokes the Sutra of Causes and Results to illuminate the descent into the womb〔0180c28〕. This scripture title is added by the mirror and cannot be retroactively attributed to the root commentary.
At the contemplative conclusion, the Record explains the Contemplation of Samantabhadra through mind being no mind and dharmas not abiding in dharmas〔0182a08〕, and explicitly says that the statement about beings not being liberated borrows an event to prove a principle〔0182a14〕.
3. The Bodhisattva Assembly
The Record supplements the explanation of bodhisattva from the Great Treatise 〔0182a17–0182a21〕 and first separates the stage of irreversibility through causes and conditions, then through the teaching〔0182c27〕. For the thirteen praises, it opens the upper- and lower-branch gates of the Treatise on the Lotus Sutra〔0184a01〕, notes that the commentary's citation has the two extra graphs 何等 after 境界〔0184a21–0184a22〕, lists four expedient means that embrace the Wondrous Dharma, good spiritual friends, beings, and wisdom〔0184a27–0184b05〕, and concludes through the mutual inclusion of one hundred statements〔0184b21〕.
Mañjuśrī heads the eighteen names. The Record answers that he can resolve Maitreya's doubt and serves as the principal initiator of the entire sutra〔0184b26–0184b28〕. It further divides the five texts cited by the root commentary: the first three distinguish names, the Questions of Brahmā clarifies practice, and the Compassionate Flower clarifies vows〔0184c06〕; it places the material beginning with “north” under Origin and Trace〔0184c17〕.
After Medicine King, the root commentary explicitly records that explanations of seven bodhisattvas are missing. At 〔0185a03–0185a18〕 the Record nevertheless supplements explanations for Constant Vigor, Never Resting, Jewel Palm, and Medicine King, then still preserves 「欠七菩薩」 tr. “seven bodhisattvas are missing” and 「未檢經。」 tr. “the scripture has not been checked”〔0185a18–0185a19〕. Root lacuna and mirror supplement must therefore be recorded separately; the two works cannot be combined as though both lack everything. Its long Compassionate Flower passage preserves two occurrences of 〔如疏〕 tr. “[as in the commentary]”〔0185b29〕, which likewise may not be leveled away.
4. The Diverse Assembly
Zhanran explicitly lists hell beings as missing from the five destinies, the formless from the two realms, and the eight groups as desire-realm devas, form-realm devas, dragons, gandharvas, kiṃnaras, asuras, garuḍas, and humans〔0185c15–0185c17〕. He further cites the Annotations on the Profound Meaning for a scene of lax precepts among hell beings and the Sutra of the Intermediate State for the transformation of formless beings〔0185c18–0185c19〕. Both are additions by the mirror.
From the deva assembly onward, the mirror adds citations to the Abhidharmakośa, Great Sutra, Lotus Sutra of the Correct Dharma, Sutra of Correct Mindfulness, Alternate Translation of the Āgama, Miscellaneous Mind Treatise, Sutra of the Great-Tree Kiṃnara, and other works to discuss heavenly palaces, bodily dimensions and lifespans, ambrosia, and the destinies of dragons and musicians〔0186a09–0186c20〕. In the Rāhu and garuḍa passages it further cites the Great Treatise, Abhidharmakośa, and Dīrgha Āgama〔0187b16–0187c15〕. The original pronunciation glosses read 嗷〔五刀切〕嘇〔思刀切〕 〔0187c28〕 and 啗〔徒濫切〕〔0187c29〕; all three are transmitted inline annotations.
For Ajātaśatru, the Record adds the Sutra of Universal Transcendence, Nirvāṇa Sutra, and Commentary on the Vimalakīrti Sutra, and explains seeing the Buddha through the two meanings of one's own practice and transforming others〔0188a08–0188b16〕. These sources illuminate the root commentary's four alternatives of precepts and vehicle but must still be used under attribution to the mirror layer.
Explanations of Various Masters
The root treatise itself preserves the first divergent interpretations in this domain.
First, an older interpretation models the nuns on the preceding passage and again divides them into assemblies known to many and known to few. Zhiyi notes that the sutra contains no corresponding labels and names only two leaders, and therefore does not adopt the older division〔0019b19–0019b22〕.
Second, bodhisattva irreversibility is judged differently under the Tripiṭaka, Shared, Distinct, and Perfect Teachings. A group of masters maps the ten abodes, ten practices, ten dedications, and ten grounds to four irreversibilities; the root treatise says that this is a Distinct Teaching meaning and does not use it to judge the present sutra〔0021a23–0021b09〕. Later, older masters divide the praise of virtue into twelve statements and four meanings, while the root treatise instead makes thirteen statements and interprets them vertically through the ten grounds and horizontally through the first abode〔0021b16–0022b24〕.
Third, among the eighteen bodhisattva names, one name often has several translations and several scriptural transmissions of vows and practices. Mañjuśrī appears as Wondrous Virtue, Mañjuśirī, and Soft Head; Mahāsthāmaprāpta as Attainer of Great Power, Great-Power-Reached, and World-Power; Bhadrapāla as Good Guardian and Worthy Guardian; Maitreya as the Compassionate One, Ajita, and Unconquered. Each is recorded according to the source attributed by the root treatise; one is not selected to erase the others.
Fourth, older names for the diverse assembly include the assembly of ordinary beings, the lay assembly, and the assembly of devas and humans. The root treatise points out in turn that it includes noble ones, renunciants, dragons, and spirits and therefore calls it diverse〔0023c03–0023c05〕. The four kiṃnaras performing the four truths, twelve links of dependent arising, six perfections, and all three together is an anonymous older interpretation; the root treatise instead encompasses them through the Dharma gates of the four teachings〔0025a07–0025a14〕.
Fifth, for Brahmā king and Śikhin the root text preserves a statement of uncertainty. It says only that the scripture names a Brahmā king and also Śikhin, while according to the Treatise of Explanation Śikhin is the king, and 「恐目一人耳」 tr. “perhaps they refer to one person”〔0024b26〕. Since the root commentary itself preserves “perhaps,” this edition does not rewrite one person or two as a settled conclusion.
No line-by-line passage of later Tiantai intra-school controversies is separately transmitted within this strict domain. Where no wording can be directly fixed, later positions are truthfully not invented.
Terminology
| Term | Use in the root treatise | Reading boundary |
|---|---|---|
| Lesser-known assembly | No names and no praise of virtue; stage and number indicated by two thousand trainees and those beyond training | Not deficient in knowledge; many and few are traces responsive to capacities |
| Training and beyond training | Distinguished through the Tripiṭaka, Shared, Distinct, and Perfect Teachings, exertion, and completeness | The same terms occupy different stages in the four teachings |
| Origin and Trace | Dharma gate of the original ground and manifestation responsive to capacities | Do not infer the height of Origin from the number or identity manifested in Trace |
| Half-word and full-word | Depth of teaching and the symbolism of the twin trees | Not a count of written characters |
| Mind king and mental factors | King and factors mutually assist to accomplish contemplation | The first set of ten wholesome factors and second set of ten universally operating factors may not be collapsed |
| Bodhisattva mahāsattva | The root commentary parses bodhi as path, sattva as mind, and mahā as great | A Chinese commentarial explanation, not represented as the sole etymology |
| Three irreversibilities | Irreversibility of stage, practice, and thought | Stages differ across the four teachings |
| Thirteen statements | Irreversibility both explains stage and begins praise; the following twelve virtues yield thirteen | May be praised vertically through the ten grounds and horizontally through the first abode |
| Upper and lower branches | Gate of general and specific characteristics in the Treatise on the Lotus Sutra | The root citation and two extant translations differ in the number of 何等 graphs |
| Diverse assembly | Five destinies, two realms, and eight groups; also diversity of attainment, karmic body and clothing, and expedient means and capacities | Not equivalent to ordinary beings, laypeople, or devas and humans alone |
| 漚和 | Expedient means | The root commentary speaks of bodhisattva expedients intermingling with beings' capacities |
| Śakra Devānām Indra | One among Śakra's many names | Indra, Zhantiluo, Purandara, and others each have meanings transmitted by the root commentary |
| Sahā | Endurance; also diversity | The root commentary explains it through beings enduring afflictions, without rewriting it as a modern etymological conclusion |
| Precepts and vehicle | Precepts guard body and speech and produce a destined body; vehicle is understanding and contemplative wisdom that breaks delusion and carries one beyond | Urgent and lax concern strength of cultivation, not emotional haste |
| Four combinations of precepts and vehicle | Both urgent; precepts lax and vehicle urgent; precepts urgent and vehicle lax; both lax | Explain seeing the Buddha and hearing Dharma and the presence or absence of assemblies |
No ancient transcription in this domain supports establishing a separate Sanskrit critical-text layer, so no modern Sanskrit layer is created. A later standardized set of Tiantai doctrinal labels is not back-projected into the root treatise's wording. In the continuous string 「施化法身」 tr. “teaching-transformation Dharma-body” at〔0020a24〕, the word boundary falls between teaching-transformation and Dharma-body.
Similes · Cross-Reading · Carrying Forward
The lesser-known assembly first separates fame from noble virtue: being known to many or few are both traces that draw in beings, not measures of the height of Origin. The general discussion of the nuns then opens a long arc of teacher and companions transforming beings, from milk through curds, raw ghee, refined ghee, and clarified essence. It shows how the same Dharma-body great beings change identity and function as teaching matures. It does not compress personal history into five fixed boxes; the ripening of flavor displays the ripening of conditions.
The contemplative section uses a poor person counting treasures and a blind person holding a lamp to show that if teacher and disciples' benefit to others is never returned to the practitioner, what is learned remains unused. Two sets of ten mental factors are paired one by one with ten great disciples and then returned through the mutual assistance of king and factors to contemplation in one thought. The assembled figures are thus not peripheral data around the Dharma assembly but entrances into contemplating the mind.
The bodhisattva assembly uses hammer, anvil, and unworked material for the refinement of the four flavors, then the stream of Dharma, a flame breaking darkness and consuming a wick, and a Dharma cloud releasing rain for the thirteen virtues. These images may explain the ten grounds vertically and the virtues contained in the first abode horizontally. The root treatise's own questions and answers prevent one interpretive division from being mistaken for the only form.
The mountains and seas, dragon torments, heavenly palaces, musicians, sun and moon, and garuḍa stories of the diverse assembly give concrete form to a vast world of attendance. The four combinations of precepts and vehicle finally turn the gaze from marvelous identities back to causal practice. The omission of beings from one destiny does not mean they can never see the Buddha or hear Dharma. What matters is how the resulting body produced by precepts and the conditions for hearing Dharma opened by the vehicle come together.
Read with the Introduction of the Lotus Sutra in this edition, the unit returns one by one to the root-sutra roster of two thousand trainees and those beyond training, two leaders of nuns, eighty thousand bodhisattvas, devas, dragons, spirits, and King Ajātaśatru. Read with the Profound Meaning of the Lotus Sutra, the four teachings, Origin and Trace, and contemplation of the mind provide doctrinal context. Read with the Great Calming and Contemplation, the two sets of mental factors and three contemplations in one mind illuminate practice. These two works provide stable cross-reading only; their later specialized terminology is not back-written as wording of the present domain.
The Exposition of the Lotus Sutra and the Fahua Wenju explain the same sutra through the two ancient mirrors of Ci'en and Tiantai. The present domain does not directly cite the Exposition, so its parallel position is recorded without using either commentary to adjudicate the other. Moving from the assembly to precepts and vehicle, this unit carries the question “who is at the Dharma assembly?” into “through what causal practice can one see the Buddha and hear Dharma?” Roster, stages and virtues, names, and destinies finally return to the causality of practice.
Placement of the Editions
1. Sixty-Nine Collations between the Taishō and Jia Witnesses
The domain is anchored by sixty-nine collations: fifty-nine in the ordinary page-sequence form and ten star-correspondence entries. The complete list follows. “None” represents the absence of a corresponding graph in the Jia witness; no witness is adjudged superior.
| Locus | Collation ID | Taishō | Jia |
|---|---|---|---|
| 0019b07 | 0019006 | 為 | 名 |
| 0019b24 | 0019007 | 迹 | 無 |
| 0019c13 | 0019008 | 寶 | 昔寶 |
| 0019c26 | 0019009 | 革 | 隔 |
| 0020a19 | 0020001 | 以 | 之 |
| 0020a20 | 0020002 | 佛 | 道 |
| 0020a29 | ＊15，對應0019009 | 革 | 隔 |
| 0020b20 | 0020003 | 旃 | 栴 |
| 0020b21 | ＊16，對應0020003 | 旃 | 栴 |
| 0020c07 | 0020004 | 法數 | 數法 |
| 0020c12 | 0020005 | 眾 | 無 |
| 0020c15 | 0020006 | 名 | 名為 |
| 0020c22 | ＊17，對應0020003 | 旃 | 栴 |
| 0021a01 | 0021001 | 蘇 | 熟蘇 |
| 0021a08 | 0021002 | 迦 | 尊 |
| 0021a11 | 0021003 | 鎚 | 槌 |
| 0021a17 | 0021004 | 密 | 蜜 |
| 0021a18 | 0021005 | 率 | 變 |
| 0021a26 | 0021006 | 三 | 此三 |
| 0021b22 | 0021007 | 歎 | 歎往 |
| 0021b24 | 0021008 | 歎 | 無 |
| 0021c19 | 0021009 | 禪 | 禪故 |
| 0021c25 | 0021010 | 董 | 薰 |
| 0021c25 | ＊18，對應0021010 | 董 | 薰 |
| 0021c26 | 0021011 | 為 | 為諸 |
| 0021c26 | ＊19，對應0021010 | 董 | 薰 |
| 0021c26 | ＊1a，對應0021010 | 董 | 薰 |
| 0021c27 | 0021012 | 地 | 地也 |
| 0022a07 | 0022001 | 或 | 無 |
| 0022a13 | ＊1b，對應0019009 | 革 | 隔 |
| 0022a21 | 0022002 | 供 | 能供 |
| 0022a25 | 0022003 | 能 | 有 |
| 0022b11 | 0022004 | 位 | 住 |
| 0022b18 | 0022005 | 空 | 無 |
| 0022b28 | 0022006 | 名 | 無 |
| 0022c04 | 0022007 | 字語言 | 空言語 |
| 0022c08 | ＊1c，對應0019004 | 秖 | 只 |
| 0023a12 | 0023001 | 稱 | 稱對治 |
| 0023a24 | 0023004 | 勢 | 勢至 |
| 0023a26 | 0023005 | 世 | 無 |
| 0023b03 | 0023006 | 億 | 萬 |
| 0023b08 | 0023007 | 志 | 悉 |
| 0023b16 | 0023008 | 來 | 來也 |
| 0023b27 | 0023009 | 下 | 無 |
| 0023c13 | 0023010 | 呼 | 呼報 |
| 0023c20 | 0023011 | 之 | 無 |
| 0023c21 | 0023012 | 旃 | 栴 |
| 0024a03 | 0024001 | 本 | 天本 |
| 0024a18 | 0024002 | 觀 | 觀心 |
| 0024a18 | 0024003 | 二 | 三 |
| 0024b08 | 0024004 | 《大論》云妙善 | 無 |
| 0024b25 | 0024005 | 如 | 無 |
| 0024c06 | 0024006 | 之 | 之云云 |
| 0024c14 | 0024007 | 於 | 無 |
| 0024c15 | 0024008 | 也 | 無 |
| 0024c16 | 0024009 | 現 | 視 |
| 0024c27 | 0024010 | 涼 | 源 |
| 0024c28 | 0024011 | 〔云云〕 | 無 |
| 0025a20 | 0025001 | 魚龍 | 龍魚 |
| 0025a25 | 0025002 | 云 | 無 |
| 0025b17 | 0025003 | 不爾 | 不爾者 |
| 0025b19 | 0025004 | 邪 | 耶 |
| 0025b21 | ＊1d，對應0025004 | 邪 | 耶 |
| 0025c07 | 0025005 | 此 | 無 |
| 0025c20 | 0025006 | 翻 | 此翻 |
| 0025c24 | 0025007 | 者 | 無 |
| 0025c26 | ＊1e，對應0025007 | 者 | 無 |
| 0026a01 | 0026001 | 時 | 世時 |
| 0026a05 | 0026002 | 而惑 | 或 |
The star-form entries are not a separate textual witness, but point through a correspondence attribute to the same-form collation: fifteen and 1b refer to 革／隔; sixteen and seventeen to 旃／栴; eighteen, nineteen, and 1a to 董／薰; 1c to 秖／只; 1d to 邪／耶; and 1e to 者／無. Each occurrence remains separately listed to preserve its actual position.
2. Transmitted Inline Notes and Graphs outside the Common Character Set
The domain has twenty-one inline notes in the root text, all reading 〔云云〕, at these loci in order:〔0020a24〕,〔0020c11〕,〔0021a16〕,〔0021a18〕,〔0021a20〕,〔0021b15〕,〔0023a16〕,〔0023b01〕,〔0023b17〕,〔0023b27〕,〔0023c02〕,〔0023c21〕,〔0024a09〕,〔0024a19〕,〔0024b13〕,〔0024b16〕,〔0024b20〕,〔0024c16〕,〔0024c28〕,〔0025a02〕, and〔0025b29〕. They belong to the transmitted-text layer. The reader source reproduces them in square brackets, does not merge them into continuous prose, and does not delete them into blank space.
The domain contains one graph outside the common character set: 𭋣 in 「龍母𭋣嘇之不得食」 tr. “the dragon mother cried 𭋣嘇 and it could not eat”〔0025c14〕. The graph 「𭋣」 tr. “𭋣” is represented by #CB04504. The root text preserves 𭋣 rather than substituting a similar graph. The corresponding Wenjuji passage separately gives pronunciation glosses for 嗷, 嘇, and 啗〔0187c28–0187c29〕. The forms in the two works remain stratified; the mirror graph does not replace the root commentary's.
3. Page Anchors and Fascicle Titles
The reader source follows the base text's paragraphs. At each page break, exactly one precise anchor precedes the first paragraph or visible block on the new page; the anchor remains on the same line as the text and is neither a separate blank line nor inserted mid-sentence. This domain therefore places page anchors at〔T34 0019a28〕,〔T34 0020a24〕,〔T34 0021a05〕,〔T34 0022a11〕,〔T34 0023a10〕,〔T34 0024a06〕,〔T34 0025a02〕, and〔T34 0026a06〕. Quotation loci separately preserve the actual first graph; a page anchor is not treated as the common locus of every quotation on that page.
The domain crosses a half-fascicle. The colophon to the first half of fascicle two and the fascicle title and attribution for the second half are included at their base-text positions in the reader source. They are part of the visible transmission stream and do not alter the content boundary of the four major divisions. The reader source now flows byte for byte with the base text of this domain; inline notes and the graph outside the common set are preserved, while all collations are recorded only in this apparatus.