妙法蓮華經文句 方便品釋·略開三顯一
我們最難放下的，往往不是錯誤，而是確實幫助過自己的答案。
它曾使我們離開痛苦，曾讓混亂安定，也曾給人生一條可走的路。後來有人告訴你：這還不是終點。第一個升起的反應很可能不是歡喜，而是疑問——那麼，我從前相信的都錯了嗎？
方便品的聲聞眾正站在這個關口。祂們依佛所說修行，真的脫離苦縛，也真的得到解脫；如今佛卻稱歎一種祂們尚不能究盡的智慧，又說昔日三乘是為引離諸苦而施設。先前所得若是真的，今日為何還要開顯？今日所說若是真的，先前所得又該放在哪裡？
智者以一扇門回答這個難題。
門不是假的。它真的讓人離開原來被困住的地方，也真的使人開始進入。但穿過一道門，不等於已看盡整座宮室。把門說成騙局，會否定它曾有的救度；把門說成終點，又會使它失去繼續引導的力量。
所以，佛先說，再止住。
祂從定中安詳而起，稱歎智慧如根深而枝茂、源遠而流長；祂說方便有進趣之力，是通向智慧的門。說到這裡，祂卻不讓眾人立刻用熟悉的名稱把它收進舊理解，而以止語顯出：真正的境界，不會因你已經會說幾個名相，便被你握在手裡。
這個止，不是把門關上。它像在門檻前讓人停一步，看看自己究竟帶著什麼進去。是帶著願意再聽的心，還是帶著『我已經懂了』的自滿？是願意讓昔日所得顯出更深的所歸，還是只想保住原來的位置？
大眾因此生疑，舍利弗因此代眾請問。疑在這裡不是信心失敗，而是舊答案已經容不下新開顯時，心誠實出現的裂縫。若急著用一句話補平，裂縫只會被遮住；若把疑問殷勤帶到佛前，它便可能成為進入真實的入口。
下次當你發現一個曾經有效的方法還不是究竟，不必急著否定過去，也不必抓住過去不放。可以先問：它曾使我離開什麼？它正在把我帶向哪裡？我是否因為感激這扇門，反而不肯穿過它？
方便的慈悲，在於它從你所在之處接你；真實的召喚，在於它不讓你永遠停在那裡。
If skillful means are not ultimate, does the road already traveled still count? What we find hardest to release is often not an error, but an answer that genuinely helped us.
It once led us away from suffering, settled our confusion, and gave us a road we could actually walk. Later someone tells you: this is not yet the destination. The first response to arise may not be joy, but a question—was everything I formerly believed wrong?
The śrāvaka assembly in the Skillful Means chapter stands precisely at this threshold. Following the Buddha's teaching, they truly left the bonds of suffering and truly attained liberation. Yet the Buddha now praises a wisdom they cannot fathom and says that the three vehicles taught in the past were established as means for leading beings away from suffering. If their earlier attainment was real, why must it now be opened and revealed? If today's teaching is real, where should their earlier attainment be placed?
Zhiyi answers this difficulty with a gateway.
A gateway is not false. It truly allows someone to leave the place in which they were trapped, and it truly enables them to begin entering. Yet passing through one gateway does not mean that one has seen the whole palace. Calling the gateway a deception would deny the deliverance it actually gave; calling it the destination would deprive it of the power to guide one farther.
The Buddha therefore speaks first and then stops.
He rises calmly from samādhi and praises wisdom as having deep roots and luxuriant branches, a distant source and a long-flowing stream. He says that skillful means possess the power of advance and are the gateway leading to wisdom. Yet at this point he does not allow the assembly immediately to gather what they hear into old understanding under familiar names. By stopping his speech, he reveals that the real sphere is not grasped merely because one has learned how to say a few doctrinal terms.
This stopping does not close the gateway. It is like pausing for one step at the threshold to see what one is actually carrying inside. Is it a mind willing to listen again, or the self-satisfaction that says, “I already understand”? Is one willing to let a former attainment disclose its deeper destination, or does one merely wish to preserve one's former position?
The assembly therefore becomes doubtful, and Śāriputra therefore asks on its behalf. Here doubt is not a failure of faith, but the honest fissure that appears when an old answer can no longer contain a new disclosure. If we hurry to fill that fissure with a single sentence, we merely cover it. If we bring the question earnestly before the Buddha, it can become an entrance into the real.
The next time you discover that a method which once worked is not ultimate, there is no need to reject the past at once, nor to clutch it and refuse to release it. Ask instead: What did it enable me to leave? Toward what is it carrying me now? Because I am grateful for this gateway, am I refusing to pass through it?
The compassion of skillful means lies in meeting you where you stand. The summons of the real lies in refusing to leave you there forever.
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 0040a22〕。段/行首〔T34 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T34 0040a22〕○從此品下，訖〈分別功德品〉十九行偈，或至偈後現在四信弟子文盡，名為正說分。若作兩正說，從此下訖〈授學無學人記品〉，是迹門正說。今且逐近，就迹門正說更為兩：一、從此下，是略開三顯一；二、從「告舍利弗汝已殷勤」下，是廣開三顯一。 ○略更為二：初、從「爾時世尊」下，是略開三顯一；二、從「爾時大眾」下，是動執生疑。略開三顯一，有長行、偈頌。長行為二：一、寄言歎二智；二、絕言歎二智。若不措言則無能知者，雖復稱揚言不能盡，諸佛二智如前說〔云云〕。寄言為二：一、明諸佛權實；二、明釋迦權實。諸佛道同是故俱歎，上光照他土，彌勒橫問，文殊引古，大眾豎聞，正表於此，故發軫定起，即明諸佛道同也。就歎諸佛文為三：一、雙歎；二、雙釋；三、雙結。就雙歎中，先、經家提起；次、正歎。「爾時」者，當爾之時也，佛常在定，何故言起？此有所示。往古諸佛說此經時，必前入無量義即入法華，今佛亦爾，此示世界悉檀哀從定起；履歷法緣二俱審諦，說必不謬增長物信，此示為人悉檀哀從定起；佛寂而常照，尚須入定方乃說法，況復散心妄有所說，此是對治悉檀哀從定起；入定緣理安心實相，出定令他安心實相，此是第一義悉檀哀從定起。安此四法故言「安詳而起」也。「告舍利弗」者，小乘中智慧第一，將欲因其破小智、顯大智，廢會開覆凡十種，如《玄義》中說，此乃經家提起之文。《法華論》云：「佛入甚深三昧正念不動，如實智觀，從三昧而起，現如來得自在力故，如來入定無能驚忤故。」《論》與今義相應，第〔一義〕悉檀出過世間，故無能驚忤，四悉檀無障礙，故得自在〔云云〕。「加趺坐」者，古往微塵恒沙諸佛及弟子盡行此法故。又加趺起惡覺，尚生他敬心，況入深境界而不適悅天人耶？又非世受用法，不與外道共，能破魔軍煩惱故，又能生三種菩提道故，私謂此是四悉檀意也。 問： 餘經云：「繫念在前」者，云何？ 答： 背色想生死煩惱境界在後故，觀寂滅涅槃所緣在前，故應作四解〔云云〕。 問： 云何在面？ 答： 凡人於面起欲能生猗樂，然後遍身。又九處流穢，面有七孔，以不淨治欲，故繫緣在面〔其一〕。又六識在面，心多上緣，表一切賢聖尚空與空相應故，繫緣在面〔其二〕。又若觀於面則能分別六識，為分別故故繫緣在面〔其三〕。又身有六分，頭面為勝，表諸法中實相第一，第一法故繫緣在面〔其四〕。 就雙歎二智，先歎實，次歎權。實者諸佛智慧也，非三種化他權實故言諸佛，顯自行之實故言智慧，此智慧體即一心三智。「甚深無量」者，即稱歎之辭也。明佛實智豎徹如理之底故言甚深，橫窮法界之邊故言無量，無量甚深深高橫廣，譬如根深則條茂、源遠則流長，實智既然，權智例爾〔云云〕。「其智慧門」即是歎權智也，蓋是自行道前方便，有進趣之力故名為門，從門入到道中，道中稱實、道前謂權也。「難解難入」者，歎權之辭也。不謀而了，無方大用，七種方便不能測度，十住始解，十地為入，舉初與後，中間難示，難悟可知，而別舉聲聞、緣覺所不能知者，執重故別破之耳。法身本意元以自行權實擬之，無機逃走故言不知，《華嚴》頓照，聾啞瞽聵故言不知，《方等》彈斥保住草庵故言不知，《般若》轉教無心悕取一飱之意故言不知，今大機啟發放光動地，彼此今古諸佛道同，由懷疑惑故言不知。利根菩薩節節能知，鈍同二乘是亦不知也。「門」者，光宅取二乘方便為今經智慧門，此須與奪。若爾即是得門，云何如來破言不知？不知者則非門也。與者，此是最淺之能永不識所〔云云〕。今解自有方便智慧為門，得入佛智慧，如《瓔珞》云：「二觀為方便道，得入中道第一義諦。」亦是三教各各有四門，為方便得入中道。光宅之解於二觀中秖是一觀，於十二門秖是一門〔云云〕。又方便智慧為門，得入方便智，即是三教各各四門齊教入證也。自有佛智為門得入佛智慧，如上說圓因稱方便品，即是自行觀智為門，即是今經所歎其智慧門，圓教四門即其一也，自有實為門入方便智雙照二諦，即其義也。如此釋者豐富開闊，何如光宅區區一種耶？若依論以阿含為門，此須開拓諸教，準觀可知〔云云〕。 〔T34 0041a16〕從「所以者何」下，光宅云：「歎釋迦章」。今推文意，是雙釋諸佛二智也。「佛曾親近」至「盡行道法」，是釋諸佛實智，良由外值佛多，稟承至要故，實智甚深；良由內行純厚盡行道法故，實智無量。無量則釋橫廣，甚深則釋豎高也。「勇猛精進名稱普聞」，是釋諸佛權智。「其智慧門難解難入」，良由勇猛精進能入難入之門，既入門已澤被無疆物欽勝德，故名稱普聞。亦可分句，「勇猛精進」能入法門，即釋權智深，「名稱普聞」即釋權智廣；觀權文無深廣之語，例實智此義則成〔云云〕。 從「成就甚深」下，雙結諸佛二智。稱理究竟故言成就，到彼岸底故言甚深，此結成實智也；稱機適會故言隨宜，非七方便所知故言難解，此結成權智也。隨情則翳理，故言難解；了義故意顯，故言易知。《攝大乘》云：「了義經依文判義，不了義經依義判文」，即斯義也。有時解「成就甚深未曾有法」，結自行權實，「隨宜所說意趣難解」，結化他權實〔云云〕。 從「吾從成佛已來」者，是歎釋迦權實。舊云釋迦權實各各歎，謂「吾從成佛」下，是歎權，「所以者何」是釋權；「如來知見廣大」下，是歎實，從「無量無礙」下，是釋實；從「如來能種種分別」下，是結歎實文。舊料揀前後有三意：一、合歎諸佛二智者，明二智體同，開歎釋迦二智者，明二智功用有異；二、明垂迹之本，故諸佛先歎實，明顯本之能，故釋迦先歎權；三、諸佛顯自行，先須得實，釋迦明化他，先以權引童蒙，而互現出沒者，將明體圓不可偏存，存則失旨也。今謂不爾，但依文次第於義易解，不須曲辯。又汝云諸佛道同，云何異解？如人善讚孝順而打擲父母〔云云〕。 就釋迦文亦為三：初、雙歎；次、雙釋；後、雙結。「吾從成佛已來」歎實智。若實智不圓佛道不成，既云成佛，一成一切成，即是歎實智也。「種種因緣」下，是歎權智。四十餘年以三種化他權實逗會眾生，故言種種因緣也。「譬喻」者，小乘中以芭蕉、水沫為譬，大乘中以乾城、鏡幻等譬。依諸論者以小乘譬乳，大乘譬醍醐也。「廣演」者，能於一法出無量義也。「無數方便」者，即七種方便也。「引導眾生令離諸著」者，說散十善離三途著，說淨十善離欲界著，說三藏離見思著，說菩薩法離涅槃著，說佛法離順道法愛著。 從「所以者何」，是雙釋二智也。如來半句即是釋實智，從真如實相中來而得成佛道，故名如來，即釋成實智也；方便即是釋權智；由於方便善巧故能種種因緣知見波羅蜜者，即是雙舉權實知見也。一切種智名實知，佛眼名實見；道種智名權知，法眼名權見，悉到事理邊故，悉名波羅蜜。「皆已具足」者，權實悉究竟也。若不作雙釋之意，那忽言皆已？皆已者雙釋意顯也。 從「如來知見廣大深遠」，即是雙結釋迦二智也。如來知見如前說，廣大明橫、深遠明豎，如此實智非橫非豎，寄言往歎論其橫豎照無限極，如函大、蓋大也。「無量無礙」下，即是結權智也。自行之權，道前方便，約諸法門，故知是結權智明矣；實智無若干也。光宅以此釋實智，非但光宅不識實智，梁代皆不知其無礙慧無若干也〔云云〕。「無量」即佛地四等也，「無礙」即佛地四辯也。能於一辭一義，旋出無量樂說不窮，比於別通菩薩，如甲上土方地。「力」即十力，「畏」即四無所畏，「禪」盡禪之實相，「定」即首楞嚴定，「三昧」即王三昧，「深入無際」者，結成豎深，「成就一切未曾有法」，結成橫廣。 從「舍利弗如來能種種分別」下，舊將結成前權實；今用起後將欲絕言，更舉權實為絕歎之由。文為二：初、舉絕歎之由；次、指絕言之境。鄭重者表殷勤也，「如來能善分別、巧說諸法」者，即舉權也。「言辭柔軟悅可眾心」者，舉實也。何以得知？上見他土說頓云：「其聲清淨出柔軟音」下，身子領解云：「聞佛柔軟音深遠甚微妙」，據前後兩文，知是舉實智也。前歎中，前實後權，今何意前權後實？明前欲寄言故從實而舒權，今欲絕言須卷權歸實耳。從「取要言之」，是指實境，要者莫過于實也；「無量無邊未曾有法」是指權境。又「舉要」是創指之端，「無量無邊」是指權，「未曾有法」是指實，言此二法佛悉成就，修道得故，此那可說？若單明一事，不應言悉，既雙指權實，其意明矣。 〔T34 0042a11〕「止」者下，第二，即絕言歎也。印師云：「欲因止生其疑請之心也。」觀師云：「實法難知，故先抑止，驚其常情。」今明此法深寂言語道斷，體不可說，故止而歎之。設慈悲為說，聞不能解，傷其善根，是故止也。從「所以者何」下，是釋止歎之意。意為兩：一、就佛是最上人成就，修得最上法，故不可說；次、明甚深境界不可思議，故不可說。就「佛成就」下，明上人權實橫滿不可說；從「唯佛與佛」下，明上人權實豎深不可說。成就對不成就，乃至難解對不難解，即是橫明成就，修道得故，故不可說。「唯佛與佛乃能究盡」者，初中分獲，未盡其源，如十四日月，光用未普；獨佛與佛究竟邊底，如十五日之月，體無不圓、光無不遍，如此豎深，修道得故，故不可說。從「諸法實相」下，即是甚深境界不可思議，故不可說。光宅云：「初一句標二智章，諸法標權智境。」三三非一故言諸法，三法之中其教最顯，教必逗機仍有其人，故知三三是權也。實相者是實智境，一理非虛故言實相，四一之中遍舉一理，理是本故，故是實也。中有九句，還釋上兩章耳。前五句釋權章。「如是相」者，三乘言教攬而可別也；「如是性」者，三乘教性分不可移易也；「如是體」者，三乘之教八音章句各各有體，菩薩教以六度為體〔云云〕；「如是力」者，三乘教用訓導之力也；「如是作」者，三乘教被前人有造作也，廣實智境，略不牒章。實境有四一，以四廣其一理，「如是因」者，境生真解為因，萬善望果也；「如是緣」者，境發實智為緣，以因所望處為果，果起酬因為報。後二句雙結，初句結權，「本」即舉相，「末」即舉作，次句結實，「究竟」即結因，「等」即結報也。北地師云：「三乘法皆有相、性、果、報、本末也。」瑤師云：「如是相、性，此釋智慧照用三乘萌異，為相必爾成三為性；發心為體；隨心所堪為力；力有所造為作；作行招果為因；因者語其已分，所由為緣；緣者語其外力，遂剋為果；酬因為報；相為本；報為末；終同一致為究竟等也。如是者，其事不差也。」暢師但約佛上作，相者，十力各有相貌也；性者，從根各有所習，所習不改謂之為性，是性力境也；體者，根性不同所欲亦異，言其心用縛著故以體為名，此欲力境也；力者，定別名也，神通變動非定不運，鎮心靜亂非定不寂，故力為禪定境也；作者，是業，即業力境也；因者，道為因能至涅槃，即至處道力境也；緣者，緣宿命力境也；果者，據今因，所召果在未來，是天眼力境也；報者，今報以望往因，據即漏盡力境也，故語報是漏盡也；本者是相，末是報，總而望之都是處非處力境也。 上來諸釋非不一途，然於理不通，於文不允。文不允者經云「諸法」，何法不收？豈止三乘耶？理不通者，經云「實相」，何所不在，而但在因果體。若實獨在於佛，佛則不權；權獨在三乘，三乘則永無實；若三乘但為五，則權法不足，復全無實；若四句但在佛，佛全無權，實亦不足；義不涉於凡夫，則諸法之文，便是無用。實相不遍，實相外別更有法。如此等過故，皆不用也。《釋論》三十一，明一一法各有九種：一、各有體；二、各有法，如眼、耳雖同四大造，而眼有見用，耳無見功，如火以熱為法而不能潤也；三各有力，如火以燒為力，水以潤為力；四、各有因；五、各有緣；六、各有果；七、各有性；八、各有限礙；九、各有開通方便。達磨欝多將此九種會《法華》中十如：各有法者，即是《法華》中如是作；各有限礙者，即是《法華》中如是相；各有果者，即是《法華》中如是果，如是報也；各有開通方便者，即是《法華》中如是本末究竟等；餘者名同可解。 今明此境為二：初一句略標權實章，如文；次十句廣釋權實相。今作四番釋：一、約十法界；二、約佛法界；三、約離合；四、約位。經云「諸法」，故用十法界釋也；經云「佛所成就第一希有之法」，故用佛法界釋也；經云「止止不須說，我法妙難思」，故用離合釋也；經云「唯佛與佛乃能究盡」，故用位釋也。 約十法界者，謂六道、四聖，是為十法也。法雖無量，數不出十，一一界中雖復多派，不出十如。如地獄界，當地自具相性本末，亦具畜生界相性本末，乃至具佛法界相性本末，無有缺減，故毘曇《毘婆沙》第七云：「地獄道成就他化天法」，即是其例，餘九法界亦如是。當知一一界皆有九界、十如，若照自位，九界、十如皆名為權；照其自位，佛界十如名之為實。一中具無量，無量中具一，所以名不可思議。若照六道、三聖，五如為權；若照佛界，四如為實。當分歷歷，此則可說、可示，何俟止止絕言歎也？所以一中無量，凡夫雖具，絕理情迷；二乘雖具，捨離求脫；菩薩雖具，照則不周，名不了了；如來洞覽橫豎具足，唯獨自明了，餘人所不見，不可宣示，止止絕言其在此耳。上《玄義》中已說，今不具記〔云云〕。 〔T34 0043a16〕二、約佛法界釋者，佛界非相、非不相，而名如是相，指萬善緣因，故下文云「眾寶莊校」，即其義也。佛界非性、非不性，而名如是性，指智慧了因，故下文云「有大白牛」也。佛界非體、非不體，而名如是體，指實相正因，故下文云「其車高廣」也。佛界非力、非不力，而名為力，指菩提道心，慈善根力等，故下文云「又於其上張設幰蓋」也。佛界非作、非不作，而名如是作，指任運無功用道，故下文云「其疾如風」也。佛界非因、非不因，而名如是因，指四十一位，故下文「乘是寶乘遊於四方」也。佛界非緣、非不緣，而名如是緣，指一切助菩提道，故下文「又多僕從而侍衛之」。佛界非果、非不果，而名如是果，指妙覺朗然，圓因所剋，故下文「直至道場」也。佛界非報、非不報，而名如是報，指大般涅槃，故下文「得無量無漏清淨之果報」也。佛果非本、非末，而言本末，本即佛相，末即佛報，是自行權也。佛界非等、非不等，而言究竟等，指於實相，故標章云實相也。是自行之實也，即實而權故言本末，即權而實故言為等，此是如來自行權實，最為無上。無上相乃至無上果報，橫廣豎深而無有上，故標章云諸法實相也。例亦應言諸法實性、實體、實力，乃至應言實究竟等，但略舉一而蔽諸耳。如來遍照橫豎悉周如觀掌果，秖為凡夫如雙盲，二乘如眇目，菩薩夜視矇朧不曉，不可得說，止止絕言，其意在此耳。 三、約離合者，若佛心中所觀，十界、十如皆無上相，乃至無上果報，唯是一佛法界，如海總萬流、若千車共一轍，此即自行權實；若隨他意則有九法界、十如相性等，即是化他權實。化他雖復有實，皆束為權；自行雖復有權，皆束為實，此即自行化他權實。隨他則開，隨自則合，橫豎周照開合自在，雖開無量，無量而一；雖合為一，一而無量。雖無量一，而非一、非無量；雖非一、非無量而一而無量，唯佛與佛乃能究盡，凡夫則誹謗不信，二乘則迷悶不受，菩薩則塵杌未明，為此義故止止絕言〔云云〕。 四、約位者，如是相者，一切眾生皆有實相，本自有之，乃是如來藏之相貌也；如是性，即是性德智慧第一義空也；如是體，即是中道法性之理也，是為三德，通十法界位位皆有。若研此三德入於十信位，則名如是力、如是作；入四十一地，名如是因、如是緣；若至佛地，名如是果、如是報。初三名本，後三名末，初後同是三德，故言究竟等。初位三德通惡、通善，通賢、通聖，通小、通大，通始、通極，雖在惡而不沈，雖在善而不升，雖在賢而不下，雖在聖而不高，雖在小而不窄，雖在大而不寬，雖在始而非新，雖在極而非故，故是不可思議、不可得說，止止絕言耳。 復次，三德究竟等者，十界相性權實開合差別若干，以平等大慧如實觀之，究竟皆等。若迷此境，即有六界相性，名為世諦；若解此境，即有二乘相性，名為真諦；達此非迷非解，即有菩薩、佛界性相中道第一義諦。若以此慧等於俗諦，俗諦非迷；等於真諦，真諦非解。非解非迷，雙非迷解，但名平等。若雙照者，權即是實，實即是權，雖二而不二，亦名究竟等也。又權實不二之境七種方便，不能以不二智等不二之境，唯有諸佛以不二智等不二境，故言究竟等。又今大乘機動，不明九界性相，直說一切性相悉入佛界性相，昔教不說，謂昔不與今等；今教說之，知昔與今等，故言究竟等。初、約惑解等；次、約人等；後、約教等，說此甚廣，記者不能委悉耳。若就絕言絕思，明不可思議，《釋論》七十九云：「不可思議名不決定，出一切心心數法，出一切言語道，不能行、不能到，故名不可思議。」若就譬喻明不可思議，如《釋論》十四：「不以敗壞色得趣平等道，觀色不異乃能等於大乘。如明與暗共合，而汝不見，謂明暗異，欲知其義，如彼月光。又日出時暗不向十方，暗常在，無所歸趣；明亦如是與暗共合。生死與道合，道即是生死，佛之所盡已盡、所度已度，皆不可思議。」諸經諸論此例甚多。若就事中不可思議者，如《阿含經》明四不可思議，謂眾生、世界、龍、佛。眾生從何處來？向何處去？為底而生？為底而死？世界為有邊？無邊？為可斷？不可斷？為天龍人鬼誰所造耶？《阿含》云：「一士夫於王舍城拘絺羅池側，思惟世間邊、無邊，見四兵入藕絲孔，自驚我狂耶？世無此狂。問佛，佛言：『非狂，是脩羅！為諸天所逐，退入藕絲孔藏。』」此乃世間思惟非涅槃道，無義饒益、無法饒益、無梵行饒益〔云云〕。龍雨為從龍口、耳、眼、鼻、舌出耶？實不從爾許出，但從其念出，念善、念惡皆能出雨，由前本行今得是力。須彌腹有天名大力亦能作雨。又經出五道各一不可思議：地獄有斷續，畜生能飛，鬼能變少為多，人能令火燒薪，天能自然致果報，皆是果報法事不可思議〔云云〕。此是約因緣事，釋不可思議，況甚深境界，寧非不可思議耶？ 〔T34 0044a24〕偈有二十一行，為兩：初十七行半頌長行，後三行半略開三顯一，動執生疑。前又二：初四行頌寄言歎，後十三行半頌絕言歎。夫偈頌長行互有廣略者，令義易顯耳。長行二佛權實各歎表化緣異，故頌中二佛合歎，示二智理同故。 初寄言中又二：初兩行合頌二佛二智，後二行合頌二佛釋歎結歎等也。初又二：今初一句「世雄」者，頌上諸佛智慧也。「不可量」者，頌上甚深無量。此頌諸佛實智也。次三句頌上諸佛權智，此有三異：一、上舉人又標法，故云諸佛智慧；今頌但頌人，將人以美法，故云世雄。二者、上開歎，今合歎，以法別故須開，以人總故須合。三者、上云一切二乘不知，今言一切眾生類不知。「佛力」下，後一行頌歎釋迦二智也。「佛」者頌吾從成佛也，正頌實智；「力、無畏」等頌諸功德，是頌權智；「餘法」者即指化他之權，是實智之餘助耳，正頌上種種因緣〔云云〕。「本從」下，後二行合頌二佛，釋歎結歎之意也。「本從無數佛具足行諸道」，頌上諸佛釋歎「佛曾親近百千諸佛盡行道法」之文也。「甚深微妙法」，頌上結歎實成就甚深未曾有法也。「難見難可了」，頌上結歎權意趣難解也。「於無量億劫，行此諸道已」，頌上釋釋迦知見波羅蜜皆已得具足。上二句舉因具足，次下一句舉果具足。「我已悉知見」一句，頌上結釋迦二智如來知見廣大之文也。 或時用四偈，合頌上二佛權實。文為六：初、「世雄」一句，總頌二佛二智；二、「諸天及世人」三句，頌揀人；三、「佛力」下一行，頌釋迦中釋權實；四、「本從」下一行，頌諸佛釋權實；五、「於無量」下半行，頌上行因；六、「道場得成」下二句，頌上得果。 從「如是大果報」去，第二，有十三行半，頌上絕言也。文為五：初半行「如是大果報」，即頌不思議境，但舉初，後、中間略可知，義字兼頌究竟等也。大與種種，如《玄義》中說。「我及十方佛」下，第二，半行，追頌「取要言之佛悉成就」也。「不可示」下，第三，半行，追頌上「止不須說」也，實相非方所故不可示，非言語道故言辭相寂滅。從「諸餘眾生類」下，第四，頌舉不知之人，故上長行明無有知者故止而不說。頌中十行半，頌出不知之人，文為八：初半偈總揀不入者，即七方便也；「除諸」下，第二，二句，揀能入者，即圓教十信，故言「信力堅固者」也。長行明究竟佛知，頌中明初信知，互舉耳。「諸佛子」下，第三，有一行半，揀二乘不知。「假使滿」下，第四，有一行，舉身子不知。「正使滿」下，第五，一行半，舉諸大弟子。「辟支佛」下，第六，二行，舉支佛。「新發意」下，第七，二行半，舉發心菩薩不入。發心語通，或可六度菩薩三僧祇未斷惑名為發心；或可指上人天中自攝得六度，而發心之語別擬通、別等發心也。「不退菩薩」下，第八，有一行，揀不退菩薩亦不知也。通教不退斷界內惑，是故不知別理；別教地前亦有證位不退、行不退等，亦所不知也。 次「又告舍利弗無漏」下，第五，一行半，頌上難解法佛能知實相境。「無漏不思議」者，頌上結要，舉權實所止之境也。「甚深微妙法」一句，頌上第一希有難解之法。「我今已具得」三句，頌上唯佛與佛乃能究盡也，明諸佛道同，同皆究竟，故云：「唯我知是相，十方佛亦然。」 釋不思議者，如如意珠無毫釐之有能雨眾寶，實相不生能生般若也。「無漏不思議」一行半為本，生出四種解釋，已如上說。從無漏半句，為十法界釋作本，十法界十如，收諸凡聖理性無漏失也，收三諦無漏失，權實智無漏失。約不思議為開合釋作本，即權而實，即實而權，故不可思議也。約甚深微妙法，為佛法界釋作本，此可知。約唯我知是相，為約位釋作本，此亦可知〔云云〕。 〔T34 0045a07〕從「舍利弗當知諸佛語無異」下，略開三顯一，動執生疑。就開顯為二：初、明諸佛顯實，次、明釋迦開三，互明一邊耳。「諸佛語無異」者，此論諸佛化道是同，次兩句勸信，後兩句正顯實。「世尊法久後，要當說真實」，即顯真。動昔之執，生今之疑，將非魔作佛，正由聞此語也。佛既如實語勸信，何事翻疑？為防因疑起謗者，故須勸信耳。從「告諸聲聞眾」下，明釋迦開三，文為三：初一行正明開三，將明二乘之非，故言「逮得涅槃者」。又解「我令脫苦縛逮得涅槃」，即擬六度菩薩乘。何以知之？修六度行即免四趣縛，未能入滅度，三僧祇百劫乃得涅槃，逮之言遠乃及耳。又六度行前度他，故言「我令脫苦縛」，後取無漏，故言「逮得涅槃」，此義推之，知是六度乘也。又以數推之，下句云「佛以方便力，示以三乘教」，若不指此，將何為三？不應重數二乘為三乘也。次半行正斥三乘皆是虛偽，次兩句出立三之意，意是權引離諸苦故，非為真實，但是方便門耳。 ○從「爾時大眾」下，是騰疑致請，由聞三偽一真故，執動疑生。文為二：一、敘疑；二、正請決。敘疑又二：一、經家敘；二、正生疑。先、敘千二百疑；次、敘四眾。上斥三乘皆是方便，敘疑但在二乘者，以其執重疑深偏舉。若至下陳疑中，即云求佛諸、菩薩大數有八萬，亦皆有疑，故知三乘僉疑，偏舉二乘耳。從「各作是念」下，是正疑，又為二：一、疑佛二智；二、疑己所得。從「何故殷懃稱歎方便」，即是總疑權實二智。從「而作是言，佛所得法甚深」者，是疑實智；「有所言說意趣難知」下，是疑權智。以聞「諸佛語無異，要當說真實」，從此生疑。何者？佛昔說三乘智慧同證不差，但餘習有盡不盡耳。今忽稱歎如來二智非我所及，是故疑佛二智也。從「佛說一解脫義，我等亦得此法」下，此是自疑所得。三乘聖道是真出要，我修此理亦到涅槃，而今忽言皆是方便，未知何者真實，故言不知是義所趣。此從上斥三為偽而生是疑。 「爾時舍利」下，第二，正請。文有三請二止，就前為三止。瑤師、龍師云：「初止為理深難解，初請為自他求決；次止為驚疑不信，次請為久殖必解；後止為必謗墮惡，後請為利根得益。」今師或時云，佛豫知三周得益，前後不俱，故三抑，俟其三請也。就初請為二：一、長行，二、偈頌。長行為二：一、陳疑；二、陳請。陳疑，疑二智；陳請，已請、眾請。頌中有十一行偈，文為六：初、二句，頌疑實智。「自說得」下，第二、三行，頌疑權智。「無漏諸」下，第三，有三行，明三乘四眾有疑，上句明羅漢，後二行明緣覺，中間稱「及求涅槃者」，即是明六度菩薩。何以得知？上云「逮得涅槃者」，此中稱「及」，及者此菩薩自求涅槃，又以及他，故異二乘，知是菩薩也。「於諸」下，第四，有一行半，明身子疑。「佛口所生」下，第五、有一行，明佛子疑。「諸天龍」下，第六，二行，總明同疑請也。夫偈頌、長行，可以意推，如其非頌即是長出，於義非急者，不能煩文分擘故略耳。從「爾時佛告」下，是二止，更牒疑為請，悉如文〔云云〕。 妙法蓮華經文句卷第三下
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、迹門正說先略後廣
從〈方便品〉這裡開始，到〈分別功德品〉十九行偈為止；或者把界線延至偈後說現在四信弟子的文字完畢，都可以稱為正說分。如果另作兩段正說，從這裡到〈授學無學人記品〉，便是迹門正說。現在先依較近的界線，把迹門正說再分成兩段：第一，從這裡開始，是略開三顯一；第二，從佛對舍利弗說祂已殷勤請法的地方以下，是廣開三顯一。
略開又分兩段：第一，從經文『爾時世尊』以下，是略開三顯一；第二，從『爾時大眾』以下，是既有執著被動搖、疑問隨之生起。略開三顯一有長行與偈頌。長行又分兩段：第一，藉著言語稱歎權、實二智；第二，以停止言說來稱歎二智。若完全不用言語，眾生便無從知道；可是即使用言語稱揚，也不能說盡。諸佛二智已如前文所說。〔云云〕
藉言稱歎又分兩章：第一，說諸佛的權智與實智；第二，說釋迦的權智與實智。諸佛所行之道相同，所以一併稱歎。前面佛光照見他方國土，彌勒橫向發問，文殊引述古佛，大眾豎向聽聞，正是在表明諸佛道同。因此，經文一開始便寫佛從定中安詳而起，顯明諸佛所行之道相同。
稱歎諸佛的文字分為三段：第一，雙歎；第二，雙釋；第三，雙結。雙歎之中，先由結集經典的人提起，然後正式稱歎。
二、佛為何從定中安詳而起
『爾時』就是正當那個時候。佛常常在定，為什麼特別說祂從定而起？這裡有所顯示。
往古諸佛宣說這部經時，必先進入《無量義經》所說之定，隨即轉入《法華》。今日佛也是如此。古今諸佛說經的儀則相同，這是依世界悉檀說佛憫念眾生而從定起。
佛對自己所經歷的法門和眾生受法的機緣，都已審察真切；將要宣說的話必定不錯，使眾生增長信心。這是依為人悉檀說佛憫念眾生而從定起。
佛寂靜而又恆常照了，尚且先入定才說法，何況心念散亂的人，怎能妄自有所宣說？這是依對治悉檀說佛憫念眾生而從定起。
入定時，佛緣於真理，使自己的心安住實相；出定以後，祂使眾生的心也安住實相。這是依第一義悉檀說佛憫念眾生而從定起。安住這四種法，所以經文說佛安詳而起。
佛告訴舍利弗，是因舍利弗在小乘聲聞中智慧第一。佛將要借祂破除小智、顯明大智；其中廢、會、開、覆共有十種，詳如《玄義》所說。這仍是經家提起的文字。
《法華論》說，佛進入甚深三昧，正念不動，以如實智觀察；從三昧出起，是為顯現如來已得自在力，也因如來入定時沒有人能驚動、觸犯。論義與這裡的解釋相應：第〔一義〕悉檀超出世間，所以無人能驚動；四悉檀運用無礙，所以佛得自在。〔云云〕
再解釋結加趺坐。往昔數量如微塵、恒沙般的諸佛和弟子，都曾行這種坐法。即使結加趺坐的人生起惡念，這一姿態尚能使他人生敬，何況真正進入甚深境界，怎會不使天、人喜悅？它又不是世間日常受用之法，不與外道共通，能破除魔軍與煩惱，也能生起三種菩提之道。依我的看法，這仍含有四悉檀之意。
有人問：其他經中說把心念繫在前方，這是什麼意思？
回答：色想、生死與煩惱境界被放在身後，寂滅、涅槃的所緣則被正觀在前，所以應當依四種方式解釋。〔云云〕
又問：為什麼說把所緣繫在面部？
回答有四層。凡夫從面容生起欲念，先感到身體倚樂，然後遍及全身；身體九處流出不淨，臉上便有七孔，因此以不淨觀對治欲念，把所緣繫在面部。〔其一〕
六識的作用聚在面部，心又多向上攀緣；這用來表示一切賢聖崇尚空、與空相應，所以把所緣繫在面部。〔其二〕
若觀察面部，便能分辨六識；為了分別六識，所以把所緣繫在面部。〔其三〕
身體可以分作六分，頭面最為殊勝；這表示一切法中實相第一，因它是第一法，所以把所緣繫在面部。〔其四〕
三、諸佛二智：先歎實智，後歎權門
雙歎二智時，先稱歎實智，後稱歎權智。實智就是諸佛的智慧。這裡所說的不是三種化他權實，所以特別說諸佛；它要顯示諸佛自行之實，所以稱作智慧。這智慧的體就是一心三智。
『甚深無量』是稱歎之辭。佛的實智豎向透徹如理的底，所以說甚深；橫向窮盡法界之邊，所以說無量。無量與甚深，就是深、高、橫、廣。譬如根扎得深，枝條便繁茂；水源流得遠，水流便綿長。實智如此，權智也可依例明白。〔云云〕
『智慧門』是在稱歎權智。它是自行道以前的方便，具有進趣的力量，所以名為門；從門進入道中，道中稱實，道前稱權。
『難解難入』也是稱歎權智。不必預先謀度便能了知，運用又沒有固定方所；七種方便不能測量。十住才開始理解，十地才算進入。只舉初、後兩端，中間位次難以一一顯示，難悟的意思也可由此知道。經文又特別說聲聞、緣覺不能知道，是因二乘的執著較重，所以另加破斥。
法身的本意原以自行權實面向眾生，眾生卻因根機未發而逃離，所以說不知。《華嚴》頓時照耀，他們如聾、啞、盲、聵，所以說不知；《方等》加以彈斥，他們仍守著草庵，所以說不知；《般若》使其轉而教化，卻沒有一念想取得一餐之意，所以說不知。如今大乘根機啟發，佛放光、動地，彼此、今古諸佛所行之道相同；眾生仍懷疑，所以說不知。利根菩薩能在每一節理解，鈍根菩薩則與二乘相同，也不能知道。
光宅把二乘方便取作今經的智慧門。對這一說，須從承認與奪去兩面看。若它真已是門，便應已經得門，為什麼如來又破斥他們不知？既然不知，便不能說已經得到門。若暫且承認，這只是最淺的能通之門，他們卻永遠不認識所要進入的地方。〔云云〕
現在的解釋更加開闊。第一，自有方便智慧作門，得以進入佛智慧；如《瓔珞》所說，二觀是方便道，由此進入中道第一義諦。三種教中也各有四門，作為方便而進入中道。光宅的解釋，在二觀中只取一觀，在十二門中只取一門。〔云云〕
第二，自有方便智慧作門，得以進入方便智，也就是三種教各自以四門隨教入證。第三，自有佛智作門，得以進入佛智慧；如前文說圓因稱〈方便品〉，自行觀智便是門，也就是今經所歎的智慧門，圓教四門正是其中一門。第四，自有實智作門，進入方便智而雙照二諦。如此解釋豐富開闊，怎會像光宅只守一種那樣狹窄？若依論書以阿含言教為門，便須把各種教義開展出來；準此觀察即可知道。〔云云〕
四、諸佛二智的雙釋與雙結
從經文『所以者何』以下，光宅判為稱歎釋迦章。現在推究經文的意思，這其實是在雙重解釋諸佛二智。
從佛曾親近無數諸佛，到盡行諸佛道法，是解釋諸佛實智。由於外在所遇到的佛很多，所承受的都是至要之法，所以實智甚深；由於內在修行純厚，盡行諸佛無量道法，所以實智無量。無量解釋橫廣，甚深解釋豎高。
勇猛精進、名稱普聞，是解釋諸佛權智。智慧門之所以難解難入，是因勇猛精進才能進入那難入之門；既已入門，利益所及沒有邊界，眾生敬仰殊勝功德，所以名聲普遍傳聞。也可以把兩句分開：勇猛精進能入法門，是解釋權智之深；名稱普聞，是解釋權智之廣。權智的經文沒有直接說深、廣二字，但依實智的例子，這層意義仍可成立。〔云云〕
從成就甚深以下，是雙結諸佛二智。與真理相應而達到究竟，所以稱作成就；到達彼岸底部，所以稱作甚深，這是結成實智。所說之法與眾生根機相稱、適時相會，所以稱作隨宜；七種方便不能知道，所以稱作難解，這是結成權智。
若只隨順眾生情執，真理便被遮蔽，所以難解；若是了義，意旨便顯明，所以容易知道。《攝大乘》說，了義經依文字判義，不了義經則依義理判文，正是這層意思。
另有一次解釋，把成就甚深未曾有法判為結自行權實，把隨宜所說意趣難解判為結化他權實。〔云云〕
五、釋迦二智：先錄舊說，再依文次第
從『吾從成佛已來』以下，是稱歎釋迦的權智、實智。舊說認為釋迦的權、實各自分開稱歎：從成佛以來以下是歎權，所以者何是釋權；如來知見廣大以下是歎實，無量無礙以下是釋實；如來能種種分別以下，是總結實智之歎。
舊說為前後次第提出三個理由。第一，諸佛二智合在一起稱歎，是要顯示二智之體相同；釋迦二智分開稱歎，是要顯示二智功用不同。第二，要顯示垂下示現之本，所以諸佛先歎實；要顯示根本的作用，所以釋迦先歎權。第三，諸佛說自行，必先得到實；釋迦說化他，先用權智引導初學。文字彼此互相顯現、或隱或現，是為說明體本圓滿，不能偏取一邊；偏存一邊便失去宗旨。
現在認為不是如此。只依經文次第，義理便容易理解，不必曲折分辨。既然舊說又說諸佛道同，為什麼到這裡反而用不同方式解釋？這就像有人善於稱讚孝順，自己卻毆打父母一樣。〔云云〕
依現在的分法，釋迦章也分三段：第一，雙歎；第二，雙釋；第三，雙結。
『吾從成佛已來』是歎實智。若實智沒有圓滿，佛道便不能成就；既然已說成佛，一旦成就，一切也隨之成就，所以是稱歎實智。
從種種因緣以下，是歎權智。佛在四十多年中，以三種化他權實逗應眾生，所以說種種因緣。譬喻方面，小乘以芭蕉、水沫為喻，大乘以乾城、鏡中幻像等為喻。依諸論說，小乘譬作乳，大乘譬作醍醐。
『廣演』是能從一法演出無量義。『無數方便』就是七種方便。『引導眾生令離諸著』又有五層：宣說散十善，使眾生離開三惡道之著；宣說淨十善，使眾生離開欲界之著；宣說三藏，使眾生離開見惑、思惑之著；宣說菩薩法，使眾生離開涅槃之著；宣說佛法，使眾生離開順道法愛之著。
從『所以者何』以下，是雙釋二智。『如來』半句解釋實智：從真如實相中來而成就佛道，所以名為如來，也就是解釋實智已成。『方便』解釋權智：由於善巧方便，所以能用種種因緣教化。
『知見波羅蜜』雙舉權、實知見。一切種智名為實知，佛眼名為實見；道種智名為權知，法眼名為權見。它們都已到達事、理的彼岸，所以都稱波羅蜜。
『皆已具足』是說權、實兩邊都已究竟。若不是作雙釋，為什麼忽然說『皆已』？這個皆字正把雙釋的意思顯明出來。
從如來知見廣大深遠以下，是雙結釋迦二智。如來知見如前所說。廣大表示橫，深遠表示豎。實智本非橫、非豎，現在寄託言語稱歎，才從橫豎說它的照見沒有邊際，如函既大、覆蓋它的蓋也大。
從無量無礙以下，是結權智。自行之權是道前方便，約無量法門而說，所以明知是在結權智；實智本沒有許多差別。光宅卻以這段解釋實智，不只光宅不認識實智，梁代諸師也不知實智沒有種種差別。〔云云〕
『無量』是佛地四無量，『無礙』是佛地四無礙辯。佛能從一辭、一義旋轉演出無量樂說，沒有窮盡；別教、通教菩薩與之相比，如同指甲上的泥土與大地之別。『力』是十力，『無所畏』是四無所畏，『禪』窮盡禪的實相，『定』是首楞嚴定，『三昧』是王三昧。深入無際結成豎深，成就一切未曾有法結成橫廣。
六、由寄言轉入絕言
從如來能種種分別以下，舊說把它結成前面的權、實；現在則用它生起後文。佛將要停止言說，所以先再次舉權、實，作為絕言稱歎的理由。文字分兩段：第一，舉出絕言稱歎之由；第二，指出絕言所對之境。
鄭重表示殷勤。『如來能善分別、巧說諸法』是舉權智；『言辭柔軟悅可眾心』是舉實智。怎麼知道？前面看見他土佛說頓法時，經文說聲音清淨、發出柔軟音；舍利弗領解時又說，聽到佛柔軟音，深遠而甚微妙。依前後兩處，便知柔軟音在這裡舉實智。
前一段稱歎時先實後權，這裡為什麼先權後實？前面要寄託言語，所以從實智舒展出權智；現在要停止言說，便須把權智收卷而歸於實智。
從『取要言之』以下，是指出所對之境。第一種拆法，把要字指向實智，因為最要者沒有超過實；無量無邊未曾有法則指權智。第二種拆法，以舉要作為開始指示的端點：無量無邊指權，未曾有法指實。這兩種法佛都已成就，是修道所得，怎能說得盡？若只指一件事，不應說悉；既然雙指權、實，經文的意思便很清楚。
七、一個止字，為何仍是稱歎
從止字以下，是第二段絕言歎。印師說，佛要藉停止言說生起大眾疑問、請法之心。觀師說，真實法難知，所以先抑止不說，以驚動眾人的常情。
現在的解釋是：這個法深奧寂靜，言語之道斷絕，其體不可言說，所以佛停止而稱歎。即使祂出於慈悲宣說，聽者也可能不能理解，反而損傷善根，所以停止。
從所以者何以下，是解釋停止稱歎的意思，分為兩層。第一，就佛說祂是最上之人，已成就、修得最上之法，所以不可說。第二，說祂所證甚深境界不可思議，所以不可說。
從佛成就以下，說最上之人的權、實橫向圓滿，不可言說；從唯佛與佛以下，說最上之人的權、實豎向深徹，不可言說。成就與不成就相對，難解與不難解相對，這些都是橫向說已成就。那是修道所得，所以不可說。
唯佛與佛才能究盡，是因初位、中間位雖分得一部分，仍未窮盡根源；譬如十四日的月亮，光的作用還沒有普遍。只有佛與佛窮盡邊底，如十五日的滿月，月體無不圓滿，月光無不遍照。如此豎深，也是修道所得，所以不可說。
從諸法實相以下，是第二個理由：甚深境界不可思議，所以不可說。
八、諸家如何分配十如
光宅說，最初一句標出權、實二智兩章：諸法標示權智之境。三組各有三項，彼此並非一法，所以稱作諸法；三法之中，教最為明顯，教必與根機相應，也就有受教之人，所以知道這個三三屬權。
實相則是實智之境。真理是一而不虛，所以稱作實相；四個一中遍舉一理，因理是根本，所以屬實。中間九句仍在解釋上面權、實兩章。
前五句解釋權章。相，是三乘言教可以攬取、辨別；性，是三乘教性分判確定，不能移易；體，是三乘教法各有八音章句，菩薩教以六度為體。〔云云〕力，是三乘教法具有訓導之力；作，是三乘教法施於受教人而有所造作。
實智境被廣說，卻沒有再牒出章名。實境有四個一，以四句廣釋一理。因，是境能生真實理解，萬善望向所成之果；緣，是境能發起實智；因所望到之處名果，果生起而酬答因名報。後兩句雙結：本末一句結權，本舉相，末舉作；究竟等一句結實，究竟結因，等結報。
北地師說，三乘法都具有相、性、果、報、本末。
瑤師說，相、性解釋智慧照用三乘，使三乘萌芽各異；必定成三是性；發心是體；隨心所能承受是力；能力有所造作是作；所作行招感果是因。因已分判以後，外在助力是緣；因緣共同成辦是果；酬因是報。相是本，報是末，終歸同一宗旨是究竟等。『如是』表示這些事沒有差錯。
暢師只約佛來解。相，是十力各有相貌；性，是眾生根性各有所習，所習不改，屬性力境；體，是根性不同，欲求也不同，心的作用有所繫著，所以用體為名，屬欲力境；力，是禪定的別名，神通變動非定不能運作，鎮心止亂非定不能寂靜，所以力是禪定力境；作，是業，屬業力境；因，是道能作因而到達涅槃，屬至處道力境；緣，屬宿命力境；果，是依現在之因說未來所召之果，屬天眼力境；報，是以現在果報回望過去因，屬漏盡力境；本是相，末是報，總體來看都屬處非處力境。
九、智者為何不用以上諸說
以上解釋並非各自全無一條可通的義路，可是在道理上不通，在經文上也不允當。
經文上不允，是因經說諸法，有什麼法不被收攝？怎能只限於三乘？道理上不通，是因經說實相，實相有哪裡不在？怎能只把它放在因、果、體中？
若實只在佛，佛便完全沒有權；若權只在三乘，三乘便永遠沒有實。若三乘只分前五如，權法自身已不完整，又全無實；若後四句只在佛，佛便全無權，實也不完整。凡夫完全沒有被涉及，諸法二字便成了無用；實相若不能遍在，實相以外便另有法。因有這些過失，所以都不採用。
《釋論》卷三十一說，每一法各有九種。第一，各有體；第二，各有法，例如眼、耳雖同由四大所造，眼有見用，耳沒有見功；火以熱為自己的法，不能潤濕。第三，各有力，例如火以燃燒為力，水以潤濕為力。第四，各有因。第五，各有緣。第六，各有果。第七，各有性。第八，各有限礙。第九，各有開通方便。
達磨欝多以這九種會通《法華經》十如：各有法，就是如是作；各有限礙，就是如是相；各有果，就是如是果、如是報；各有開通方便，就是本末究竟等；其餘名稱相同，可以知道。
現在說這個境，先用一句簡略標出權、實兩章，再用十句廣釋權、實之相。智者作四番解釋：第一，約十法界；第二，約佛法界；第三，約離合；第四，約位。經說諸法，所以用十法界解釋；經說佛所成就第一希有之法，所以用佛法界解釋；經說止止不須說、我法妙難思，所以用離合解釋；經說唯佛與佛才能究盡，所以用位次解釋。
十、第一番：一界之中具足餘九界
約十法界，是說六道、四聖，合成十法。法雖無量，數目不出這十界；每一界中雖有許多支派，也不超出十如。
例如地獄界，本位具足自身的相、性、本末，也具足畜生界的相、性、本末，乃至具足佛法界的相、性、本末，沒有缺減。因此《毘婆沙》說，地獄道眾生能成就他化天法，這便是同類事例；其餘九法界也是如此。
應當知道，每一界都具有其餘九界，也各有十如。若照各自本位看，九界十如都名為權；照佛界本位看，佛界十如名為實。一中具無量，無量中又具一，所以稱為不可思議。
若只照六道、三聖來看，五如可名為權；照佛界來看，四如可名為實。如此一項一項分得清楚，便成為可說、可顯示，又何必等待佛止止不說、以絕言作歎？
真正不可宣示之處，在於一中具有無量：凡夫雖然具足，卻隔絕真理，情識迷惑；二乘雖然具足，卻捨離其餘法，只求解脫；菩薩雖然具足，觀照仍不周遍，名為不能明了；如來則橫、豎洞察，完全具足，只有祂自己明了，其他人不能看見。因此不能宣示，佛停止言說，意旨正在這裡。《玄義》已經詳說，現在不完整記錄。〔云云〕
十一、第二番：佛法界十如與大車
約佛法界解釋，十如每一項都由雙重否定而安立。
佛界不是相，也不是沒有相，而方便名為如是相，指萬善緣因；所以後文說大車由眾寶莊校。佛界不是性，也不是沒有性，而方便名為如是性，指智慧了因；所以後文說有大白牛。佛界不是體，也不是沒有體，而方便名為如是體，指實相正因；所以後文說車身高廣。
佛界不是力，也不是沒有力，而方便名為如是力，指菩提道心、慈悲善根之力等；所以後文說車上張設幰蓋。佛界不是作，也不是沒有作，而方便名為如是作，指任運無功用之道；所以後文說車行疾速如風。
佛界不是因，也不是沒有因，而方便名為如是因，指四十一位；所以後文說乘著寶乘遊於四方。佛界不是緣，也不是沒有緣，而方便名為如是緣，指一切助菩提道；所以後文說有許多僕從侍衛。
佛界不是果，也不是沒有果，而方便名為如是果，指妙覺朗然，由圓滿因所成；所以後文說直至道場。佛界不是報，也不是沒有報，而方便名為如是報，指大般涅槃；所以後文說得到無量無漏清淨果報。
佛果不是本，也不是末，卻方便說本末：本是佛相，末是佛報，這是自行之權。佛界不是等，也不是不等，卻方便說究竟等，指向實相；所以標章說實相，這是自行之實。
即實而權，所以說本末；即權而實，所以說等。這是如來自行權實，最為無上。從無上相乃至無上果報，橫廣、豎深，都沒有更在其上者，所以標章說諸法實相。依例也應說諸法實性、實體、實力乃至實究竟等，只因文字簡略，舉一便能覆蓋其餘。
如來橫豎遍照，周遍明白，如同觀看掌中之果。凡夫卻如雙眼全盲，二乘如一眼有障，菩薩像夜間視物，朦朧不清；因此不可宣說，佛止止不言，意旨正在這裡。
十二、第三番離合與第四番約位
約離合解釋：佛心所觀的十界、十如，全都是無上相，乃至無上果報，合起來只是一佛法界，如大海總攝萬條水流，又如千輛車同循一條車轍。這是自行權實。
若隨順他人之意，便開出九法界及各界十如相、性等，這是化他權實。化他雖然也有實，都收束為權；自行雖然也有權，都收束為實。隨他便開，隨自便合；橫、豎周遍照了，開合自在。
雖開成無量，無量仍是一；雖合成一，一仍是無量。雖說無量與一，卻既不是一，也不是無量；雖不是一、不是無量，卻仍然是一、仍然是無量。只有佛與佛才能究盡。凡夫誹謗不信，二乘迷悶不受，菩薩也像面前有木樁、塵埃而看不清。因為這層義，佛停止言說。〔云云〕
約位解釋：一切眾生本自具有實相，這便是如來藏的相貌，名為如是相；性德智慧第一義空，名為如是性；中道法性之理，名為如是體。這三者合為三德，通於十法界，每一位都具有。
若研修三德，進入十信位，便名如是力、如是作；進入四十一地，名如是因、如是緣；到達佛地，名如是果、如是報。最初三項名為本，後面三組名為末；初、後同是三德，所以名究竟等。
最初位的三德通惡、通善，通賢、通聖，通小、通大，通始、通極。雖在惡而不沉下，雖在善而不上升；雖在賢而不降低，雖在聖而不增高；雖在小而不狹窄，雖在大而不寬廣；雖在開始而不是新有，雖到究竟而不是陳舊。因此不可思議、不可言說，佛止止不言。
十三、究竟等與不可思議
再說三德究竟等。十界相、性有權實、開合的種種差別，若以平等大慧如實觀察，究竟全都平等。
若迷於這個境，便有六界相、性，名為世諦；若理解這個境，便有二乘相、性，名為真諦；若通達它不是迷、不是解，便有菩薩、佛界相、性，名為中道第一義諦。
用這種智慧平等觀察俗諦，俗諦便不是迷；平等觀察真諦，真諦便不是解。不是解，也不是迷，雙重否定迷與解，只名平等。若雙照權、實，權就是實，實就是權；雖有二而不是二，也名究竟等。
再者，權、實不二之境，不是七種方便能以不二智平等觀照的境；只有諸佛能以不二智平等觀照不二境，所以名究竟等。
又因今日大乘根機發動，不再分別宣說九界相、性，直接說一切相、性全都進入佛界相、性。從前教法沒有這樣說，眾人便以為昔日教法與今日不等；如今既如此宣說，才知道昔、今本來平等，所以名究竟等。
最初是依惑、解說平等，其次依人說平等，最後依教說平等。這層義本來很廣，記錄的人不能全部詳錄。
若從超絕言語、思惟說不可思議，《釋論》卷七十九說，不可思議就是不可決定，超出一切心、心所法，超出一切言語道路，不能行、不能到，所以名不可思議。
若用譬喻說不可思議，《釋論》卷十四說，不能藉破壞色法進入平等道，觀察色法不異，才能平等進入大乘。譬如明與暗共同存在，只因看不見，便說明暗各異；要知道其中意思，可以觀察月光。又如日出時，黑暗並沒有走向十方；暗一直都在，沒有歸向之處，明也同樣與暗共合。生死與道相合，道就是生死。佛應盡的已經盡，應度的已經度，這些都不可思議。各經、各論中同類例子很多。
若從事相說不可思議，《阿含經》說有四種：眾生、世界、龍、佛。眾生從哪裡來、往哪裡去？為什麼出生、為什麼死亡？世界有邊還是無邊，可以斷還是不可斷，是天、龍、人、鬼中的誰所造？
《阿含》又說，有一名士夫在王舍城拘絺羅池旁，思惟世界有邊、無邊，看見四軍全進入蓮藕絲孔中，驚問自己是否發狂，世上不應有這種怪事。他問佛，佛說他沒有發狂，那是阿修羅被諸天追逐，敗退而藏入藕孔。思惟這類世間問題，不是通向涅槃之道，沒有義的利益、法的利益、梵行的利益。〔云云〕
龍降雨，是從龍的口、耳、眼、鼻、舌中出來嗎？實際不從這些處所出，只從龍的一念而出；念善、念惡都能降雨，是因過去本行而在今生得到這種力量。須彌山腹有一位名大力的天，也能降雨。
又有經說五道各有一種不可思議：地獄眾生的身體能斷而再續，畜生能飛，餓鬼能把少物變多，人能使火燒薪，天能自然得到果報。這些都是果報法事不可思議。〔云云〕這只是依因緣事相解釋不可思議，何況甚深境界，怎會不是不可思議？
十四、二十一行偈如何重頌
偈頌共有二十一行，分為兩段：前十七行半重頌長行，後三行半略開三顯一，使舊執動搖而生疑。前十七行半又分兩段：先四行重頌寄言歎，後十三行半重頌絕言歎。偈頌與長行彼此有廣有略，是為使義理容易顯明。長行把諸佛、釋迦權實分開稱歎，表示教化因緣不同；偈中把二佛合起來稱歎，表示二智的道理相同。
寄言歎四行又分兩段：最初兩行合頌二佛二智，後兩行合頌二佛的釋歎、結歎等。最初兩行再分兩層。『世雄』一句重頌諸佛智慧，『不可量』重頌甚深無量，是重頌諸佛實智；其後三句重頌諸佛權智。
這裡與長行有三點差別。第一，長行舉人又標法，所以說諸佛智慧；偈頌只舉人，用人的尊號讚美法，所以說世雄。第二，長行分開稱歎，偈中合起來稱歎；法有分別，所以分開，人能總攝，所以合說。第三，長行說一切二乘不知，偈中說一切眾生類都不知。
從佛力以下一行，重頌釋迦二智。佛字重頌從成佛以來，正頌實智；力、無所畏等功德重頌權智；餘法指化他之權，是實智的其餘助力，正重頌前面種種因緣。〔云云〕
從本從無數佛以下兩行，合頌二佛釋歎、結歎之意。本從無數佛、具足行諸道，重頌諸佛曾親近百千佛、盡行道法；甚深微妙法，重頌實智成就甚深未曾有法；難見難可了，重頌權智意趣難解。於無量億劫、行此諸道已，重頌釋迦知見波羅蜜全已具足，前兩句舉因具足；道場得成果舉果具足；我已悉知見，重頌如來知見廣大，結成釋迦二智。
另有一次分法，用四偈合頌二佛權實，再分六項：第一，世雄一句總頌二佛二智；第二，諸天及世人以下三句重頌揀人；第三，佛力以下一行重頌釋迦的權實；第四，本從以下一行重頌諸佛的權實；第五，於無量以下半行重頌上面的修行之因；第六，道場得成以下兩句重頌所得之果。
從如是大果報以下，有十三行半重頌絕言歎，分成五段。第一，最初半行『如是大果報』重頌不可思議境，只舉開頭，後面和中間可以依義知道；義字也兼頌究竟等。『大』與『種種』已在《玄義》中說明。
第二，我及十方佛以下半行，追頌取要言之、佛悉成就。第三，不可示以下半行，追頌止、不須再說；實相沒有固定方所，所以不可顯示，不在言語道路中，所以言辭相寂滅。
第四，從諸餘眾生類以下，重頌不能知道的人。長行說無人能知，所以佛停止不說；偈中以十行半列出不知之人，再分八類。第一，半偈總揀不能進入者，就是七種方便。第二，除諸以下兩句，揀出能進入者，就是圓教十信，所以說信力堅固者；長行舉究竟佛知，偈頌舉初信能知，彼此互舉。
第三，諸佛弟子以下一行半，揀二乘不知。第四，假使滿世間以下一行，舉舍利弗不知。第五，正使滿十方以下一行半，舉諸大弟子不知。第六，辟支佛以下兩行，舉辟支佛不知。第七，新發意以下兩行半，舉發心菩薩不能進入。發心一詞意義很廣；可以指修六度而經三大阿僧祇劫尚未斷惑的菩薩，也可以在上面人、天中攝得六度，而把發心另擬通、別等發心。第八，不退菩薩以下一行，揀不退菩薩仍不能知道；通教不退已斷界內惑，仍不知道別理，別教地前也有證位不退、行不退等，同樣還不能知道。
第五，從又告舍利弗、無漏以下一行半，重頌難解之法只有佛能知的實相境。無漏不思議重頌結要，舉出權、實停止言說所對之境；甚深微妙法重頌第一希有難解之法；我今已具得以下三句，重頌唯佛與佛才能究盡。諸佛所行之道相同，也同樣都已究竟，所以說只有我知道此相，十方佛也是如此。
十五、四句回扣四番，三行半略開顯一
解釋不可思議，可以譬如如意珠本身毫無一絲外在所有，卻能降下眾寶；實相不生，卻能生起般若。
以無漏不思議一行半為本，可以生出前面四種解釋。無漏半句作十法界解釋之本：十法界十如，收攝凡聖理性而沒有漏失，也收攝三諦、權實智而沒有漏失。不思議作開合解釋之本：即權而實，即實而權，所以不可思議。甚深微妙法作佛法界解釋之本。唯我知是相作約位解釋之本。〔云云〕
從舍利弗當知諸佛語無異以下，是略開三顯一，也使舊執動搖、疑問生起。開顯分兩段：第一，諸佛顯實；第二，釋迦開三，兩邊各明一面而互相顯發。
諸佛語無異，是說諸佛教化之道相同。其後兩句勸眾生生信，再後兩句正式顯實；佛經過很久，現在終將宣說真實。這句話動搖眾人過去的執著，生起今日的疑問，甚至懷疑眼前是否魔變作佛，正是因聽到這番話。佛既如實勸信，眾人為什麼反而懷疑？佛是為防有人因疑生謗，所以先勸信。
從告諸聲聞眾以下，是釋迦開三，分為三段。第一行正式開三。將要顯明二乘並非究竟，所以說『逮得涅槃者』。
又有一解，把我令脫苦縛、逮得涅槃判為六度菩薩乘。修六度能免四惡趣繫縛，卻還不能立即入滅度，要經三大阿僧祇劫及百劫才得涅槃；逮字表示距離遙遠而終能到達。六度行先度他，所以說我使他們脫離苦縛；後來取得無漏，所以說逮得涅槃。由此推知是六度乘。
又可從數目推知：下一句說佛以方便力顯示三乘教。如果這裡不含六度乘，第三乘要從哪裡成立？不應把二乘重複計數而說成三乘。
接下來半行正式斥三乘都屬虛偽，最後兩句說明建立三乘之意：佛用權宜引導，使眾生離開種種苦，所以三乘不是究竟真實，只是方便之門。
十六、大眾疑什麼，舍利弗如何請
從爾時大眾以下，是把疑問呈出而請佛決斷。眾人聽到三乘是方便、一乘是真實，舊執被動搖，疑問因而生起。這一段分為敘疑、正請兩部分。
敘疑又分兩層：先由經家敘述，再正式說眾人所疑。經家先敘千二百阿羅漢的疑，再敘四眾之疑。前面既斥三乘都是方便，這裡為何偏舉二乘？因二乘執著較重、疑問較深，所以偏舉。到了陳疑偈中，經文明說求佛道的菩薩多達八萬，也都有疑；由此可知三乘全都懷疑，只是先偏舉二乘。
從各作是念以下，是正式生疑，又分兩類：第一，疑佛的權、實二智；第二，疑自己所得。
何故慇懃稱歎方便，是總疑權、實二智。佛所得法甚深，是疑實智；有所言說、意趣難知，是疑權智。眾人因聽到諸佛語無異、終將說真實而生疑。佛過去說三乘智慧所證相同，只是習氣有盡、有未盡；現在忽然稱歎如來二智並非他們所能達到，所以他們疑佛二智。
從佛說一解脫義、我們也已得到這個法以下，是懷疑自己所得。三乘聖道本是真實出離之要，自己依此理修行也已到涅槃；如今佛忽然說它們都是方便，便不知道哪一個才是真實，所以說不知此義指向何處。這項疑問正從前面斥三乘為方便而生。
從舍利弗正式請問以下，有三請二止；若連同前面絕言歎的一止合算，則一共有三止。
瑤師、龍師說，第一次止是因道理甚深、難解，第一次請是替自己和他人求決；第二次止是怕眾人驚疑不信，第二次請是因會眾久種善根，必能理解；第三次止是因有人必會毀謗、墮入惡道，第三次請是因利根人能得利益。
今師另有一次解釋：佛預先知道三周說法所得利益不會同時出現、前後也不相同，所以三次抑止，等待舍利弗三請。
第一次請又分長行與偈頌。長行分陳疑、陳請；陳疑是疑二智，陳請則有舍利弗自己請和代眾人請。
偈頌共有十一行，分為六段。第一，最初兩句重頌疑實智。第二，從自說得以下三行重頌疑權智。第三，從無漏諸羅漢以下三行，說三乘四眾都有疑：上句說羅漢，後兩行說緣覺，中間的『及求涅槃者』則說六度菩薩。怎麼知道？前面說逮得涅槃者，這裡又用及字。這類菩薩自己求涅槃，又以涅槃利益他人，所以與二乘不同，明知是在說菩薩。
第四，從於諸聲聞眾以下一行半，說舍利弗自己的疑。第五，從佛口所生以下一行，說佛子疑。第六，從諸天龍以下兩行，總明大眾共同懷疑、共同請問。
偈頌與長行可以依義互相推知；若某些偈句不是重頌，便是長行以外另出的內容。對義理不緊要之處，記錄者不能用煩重文字逐句分拆，所以從略。
從佛告舍利弗以下，是請法以後的二止。佛第一次止，舍利弗又把疑問轉成第二次請；佛第二次再止。這些都依經文明白可見。〔云云〕
《妙法蓮華經文句》第三卷下終。
I. The Main Teaching of the Trace Gate Is First Brief, Then Extensive
From the Skillful Means chapter through the nineteen lines of verse in the Distinctions in Merit chapter—or, alternatively, extending the boundary through the prose after those verses concerning the four kinds of present faith—the passage may be called the division of main teaching. If the main teaching is divided into two sections, the passage from here through the Predictions for Those Still Learning and Those beyond Learning chapter is the main teaching of the Trace Gate. The nearer boundary is followed here, and the main teaching of the Trace Gate is again divided into two: first, the act of opening the three to reveal the one in brief, beginning here; second, the extensive opening of the three to reveal the one, beginning with the Buddha's words to Śāriputra that he has requested the Dharma earnestly.
The brief opening itself has two parts. First, from the scriptural words “At that time the World-Honored One” onward, is the brief opening of the three to reveal the one. Second, from “At that time the great assembly” onward, former attachments are stirred and doubts arise. The brief opening of the three to reveal the one has prose and verse. Its prose in turn has two parts: first, praise of the two wisdoms, provisional and real, by entrusting the matter to words; second, praise of those wisdoms by stopping speech. If words were not used at all, living beings would have no way to know; yet even when words are used in praise, the matter cannot be exhausted. The two wisdoms of the buddhas are as explained above. 〔The remainder is abbreviated.〕
The praise entrusted to words has two sections. The first explains the provisional and real wisdoms of the buddhas, and the second those of Śākyamuni. Because the path practiced by the buddhas is the same, they are praised together. Earlier, the Buddha's light illuminated other lands, Maitreya asked horizontally, Mañjuśrī cited a former buddha, and the assembly heard vertically; all this revealed that the path of the buddhas is the same. The scripture therefore begins by saying that the Buddha calmly emerged from samādhi, making manifest that the path practiced by the buddhas is the same.
The words praising the buddhas divide into three parts: first the dual praise, second the dual explanation, and third the dual conclusion. Within the dual praise, the compiler first introduces the scene and the formal praise follows.
II. Why Does the Buddha Calmly Emerge from Samādhi?
“At that time” means at precisely that moment. The Buddha constantly abides in samādhi; why is it said particularly that he emerged from samādhi? Something is being shown here.
When buddhas of the past taught this scripture, they necessarily first entered the samādhi taught in the Sutra of Immeasurable Meanings and then immediately proceeded into the Lotus. The present Buddha does likewise. The rules by which buddhas past and present teach scripture are the same. In terms of the worldly siddhānta, this explains that the Buddha emerged from samādhi out of compassionate concern for living beings.
The Buddha has truly examined the Dharma-gateways he has traversed and the conditions under which living beings receive the Dharma. What he is about to teach will certainly not be mistaken and will increase the faith of living beings. In terms of the siddhānta for each person, this explains that the Buddha emerged from samādhi out of compassionate concern for living beings.
Though quiescent, the Buddha constantly illumines; even he first enters samādhi before teaching. How much less should people with distracted thoughts presume to teach falsely? In terms of the counteractive siddhānta, this explains that the Buddha emerged from samādhi out of compassionate concern for living beings.
While in samādhi, the Buddha takes truth as his object and settles his own mind in the true mark. After emerging, he also settles the minds of living beings in the true mark. In terms of the siddhānta of ultimate meaning, this explains that the Buddha emerged from samādhi out of compassionate concern for living beings. Because these four Dharmas are settled, the scripture says that the Buddha emerged calmly.
The Buddha addresses Śāriputra because Śāriputra is foremost in wisdom among lesser-vehicle śrāvakas. The Buddha will use him to break lesser wisdom and reveal the greater; the ten forms of abandoning, gathering, opening, and covering are explained in detail in the Profound Meaning. This still belongs to the words introducing the scene.
The Treatise on the Lotus Sutra says that the Buddha entered profound samādhi, remained unmoving in right mindfulness, and contemplated with wisdom as it really is. He arose from samādhi to reveal that the Tathāgata had attained sovereign power and also because no one could disturb or touch the Tathāgata while he was in samādhi. The treatise's meaning corresponds to the explanation here. The siddhānta of 〔ultimate meaning〕 transcends the world and therefore no one can disturb him; the four siddhāntas function without obstruction and therefore the Buddha possesses sovereignty. 〔The remainder is abbreviated.〕
Next, the text explains sitting cross-legged. Buddhas and disciples of the past, as numerous as dust motes and Ganges sands, all practiced this way of sitting. Even if someone sitting cross-legged gives rise to an unwholesome thought, the posture can still make others respectful; how much more must someone who truly enters a profound sphere delight devas and humans? It is also not a form of ordinary worldly enjoyment, is not shared with non-Buddhist practitioners, can destroy demon armies and afflictions, and can give rise to the paths of three kinds of awakening. As I understand it, this too contains the purport of the four siddhāntas.
Someone asks: Other scriptures speak of binding mindfulness in front. What does this mean?
Answer: Conceptions of form, birth-and-death, and the sphere of afflictions are placed behind the body, while the object of quiescent extinction and nirvāṇa is rightly contemplated in front. It should therefore be explained in four ways. 〔The remainder is abbreviated.〕
Another asks: Why is the object said to be bound at the face?
The answer has four levels. Ordinary beings give rise to desire from a person's face. First they experience bodily pleasure there and afterward throughout the body. The body discharges impurity from nine places, seven of which are openings in the face. Contemplation of impurity is therefore used to counteract desire, and the object is bound at the face. 〔First.〕
The activity of the six consciousnesses gathers at the face, and the mind frequently climbs upward. This signifies that all worthies and sages esteem emptiness and correspond with emptiness; the object is therefore bound at the face. 〔Second.〕
By contemplating the face one can distinguish the six consciousnesses. The object is therefore bound at the face in order to distinguish the six consciousnesses. 〔Third.〕
The body can be divided into six parts, of which the head and face are supreme. This signifies that among all dharmas the true mark is foremost. Because it is the foremost Dharma, the object is bound at the face. 〔Fourth.〕
III. The Two Wisdoms of the Buddhas: First Praising Real Wisdom, Then the Provisional Gateway
In the dual praise of the two wisdoms, real wisdom is praised first and provisional wisdom afterward. Real wisdom is the wisdom of the buddhas. The passage does not concern the three kinds of provisional and real used in transforming others, which is why it particularly speaks of the buddhas. It reveals the real of the buddhas' own practice and therefore calls it wisdom. The substance of this wisdom is the three wisdoms in a single mind.
“Profound and immeasurable” is praise. The Buddha's real wisdom penetrates vertically to the bottom of wisdom in accord with principle and therefore is called profound; horizontally it exhausts the boundary of the Dharma realm and therefore is called immeasurable. Immeasurable and profound mean depth, height, horizontal reach, and breadth. Just as deep roots make branches luxuriant and a distant source makes a stream long, so it is with real wisdom. Provisional wisdom can be understood by analogy. 〔The remainder is abbreviated.〕
“Gateway of wisdom” praises provisional wisdom. It is the skillful means preceding the path in one's own practice and possesses the power of advance, so it is named a gateway. Entering through the gateway, one reaches the path; what is within the path is called real and what precedes it provisional.
“Difficult to understand and difficult to enter” also praises provisional wisdom. Without prior calculation it can know, and its application has no fixed location. The seven kinds of skillful means cannot measure it. At the ten abodes one begins to understand, and at the ten grounds one can be said to enter. Only the initial and final ends are raised, because the stages between cannot each be disclosed. Their difficulty of awakening can be known in the same way. The scripture particularly says that śrāvakas and pratyekabuddhas cannot know because the attachment of the two vehicles is heavier and must receive an additional refutation.
The Dharma body's original intent was to face living beings with the provisional and real of one's own practice, but their capacities had not yet awakened and they fled. It is therefore said that they did not know. When the Avataṃsaka suddenly shone upon them, they were like the deaf, mute, blind, and hard of hearing, and so it is said that they did not know. When they were rebuked in the Vaipulya teaching, they still guarded their thatched hut, and so it is said that they did not know. When the Prajñā teaching caused them to turn and teach others, they did not entertain even a single thought of obtaining one meal, and so it is said that they did not know. Now their great-vehicle capacities awaken: the Buddha emits light and moves the earth, and the paths of buddhas here and elsewhere, present and past, are the same. Yet living beings still doubt, so it is said that they do not know. Sharp-facultied bodhisattvas can understand at each stage, while dull-facultied bodhisattvas resemble the two vehicles and likewise cannot know.
Guangzhai takes the skillful means of the two vehicles as the gateway of wisdom in this scripture. This position must be considered from the two aspects of granting and withdrawing. If it truly is the gateway, they should already have obtained the gateway; why then does the Tathāgata refute them as not knowing? Since they do not know, it cannot be said that they have already obtained the gateway. If it is provisionally granted, theirs is merely the shallowest gateway capable of giving access, while they never recognize the place they are to enter. 〔The remainder is abbreviated.〕
The present explanation is more expansive. First, skillful wisdom itself can serve as a gateway and enable entry into buddha-wisdom. As the Sutra of the Bodhisattva's Jeweled Necklace of the Original Karma says, the two contemplations are a path of skillful means by which one enters the ultimate meaning of the middle path. Each of the three teachings also possesses four gateways, which serve as skillful means for entering the middle path. Of the two contemplations, Guangzhai's explanation takes only one; of the twelve gateways, it takes only one. 〔The remainder is abbreviated.〕
Second, skillful wisdom itself can serve as a gateway enabling entry into skillful wisdom, meaning that each of the three teachings uses its four gateways to enter realization in accordance with that teaching. Third, buddha-wisdom itself can serve as a gateway enabling entry into the Buddha's wisdom. As explained above, the perfect cause is called the Skillful Means chapter; the contemplative wisdom of one's own practice is precisely the gateway. This is the gateway of wisdom praised by the present scripture, and the four gateways of the Perfect Teaching are one such gateway. Fourth, real wisdom itself can serve as a gateway enabling entry into skillful wisdom so that both truths are illuminated. Such an explanation is rich and expansive; how could it be narrow like Guangzhai's confinement to one kind? If the treatises are followed in taking the verbal teachings of the Āgamas as a gateway, the doctrines of the various teachings must be unfolded. This principle can be known by analogy. 〔The remainder is abbreviated.〕
IV. Dual Explanation and Dual Conclusion of the Two Wisdoms of the Buddhas
Guangzhai judges that the passage beginning “Why is this?” opens the section praising Śākyamuni. When the scriptural meaning is examined here, however, it is actually the dual explanation of the two wisdoms of the buddhas.
From the Buddha's former drawing near to innumerable buddhas through his full practice of the path-Dharmas of the buddhas explains the real wisdom of the buddhas. Because the buddhas encountered outwardly were many and the Dharmas received from them were all essential, real wisdom is profound. Because inward cultivation was pure and deep and fully practiced the immeasurable path-Dharmas of the buddhas, real wisdom is immeasurable. Immeasurable explains horizontal breadth, while profound explains vertical height.
Courageous vigor and a name universally heard explain the provisional wisdom of the buddhas. The gateway of wisdom is difficult to understand and enter because only courageous vigor can enter that difficult gateway. Having entered, the reaches of benefit have no boundary and living beings look up to excellent merit, so the name is heard universally. The two phrases can also be divided: courageous vigor enters the Dharma-gateway and explains the depth of provisional wisdom; the universally heard name explains its breadth. The scriptural passage on provisional wisdom does not directly use the words depth and breadth, but this meaning can be established by analogy with real wisdom. 〔The remainder is abbreviated.〕
From “accomplishing the profound” onward is the dual conclusion of the two wisdoms of the buddhas. Corresponding with truth and reaching its finality is called accomplishment; reaching the bottom of the other shore is called profound. This concludes real wisdom. A Dharma taught in accord with the faculties of living beings and meeting them at the appropriate time is called “according to what is appropriate.” Because the seven kinds of skillful means cannot know it, it is called difficult to understand. This concludes provisional wisdom.
If a teaching merely follows the dispositions to which living beings cling, truth is obscured and the teaching is therefore difficult to understand. If it is definitive, its purport becomes manifest and is therefore easy to know. The Summary of the Great Vehicle says that the meaning of a definitive scripture is judged according to its wording, whereas the wording of a nondefinitive scripture is judged according to its meaning. This is precisely the point.
Another explanation takes “accomplishing profound and unprecedented Dharmas” as the conclusion of the provisional and real of one's own practice and “what is taught according to what is appropriate, whose purport is difficult to understand” as the conclusion of the provisional and real used in transforming others. 〔The remainder is abbreviated.〕
V. Śākyamuni's Two Wisdoms: First Recording the Ancient Interpretation, Then Following the Scriptural Sequence
From “Since I became a buddha” onward is the praise of Śākyamuni's provisional and real wisdoms. The ancient interpretation held that Śākyamuni's provisional and real are praised separately. From “since becoming a buddha” onward praises the provisional, and “why is this?” explains the provisional. From “the Tathāgata's knowledge and vision, vast and great” onward praises the real, and “immeasurable and unobstructed” onward explains the real. “The Tathāgata can distinguish in many ways” onward generally concludes the praise of real wisdom.
The ancient interpretation gives three reasons for this earlier and later order. First, the two wisdoms of the buddhas are praised together to reveal that their substances are the same, while Śākyamuni's two wisdoms are praised separately to reveal that their functions differ. Second, to reveal the origin that descends and manifests traces, the buddhas' real is praised first; to reveal the function of the origin, Śākyamuni's provisional is praised first. Third, the buddhas are explained through their own practice, in which the real must be attained first; Śākyamuni is explained through transforming others, in which provisional wisdom first guides beginners. The wording mutually reveals, hides, and manifests its aspects in order to show that the substance is originally complete and cannot be taken from one side alone; preserving one side alone loses the tenet.
The present explanation does not hold this view. The meaning is easily understood by following the scriptural sequence alone; there is no need for circuitous distinctions. Since the ancient interpretation also says that the path of the buddhas is the same, why does it suddenly explain them differently here? It resembles someone skillful in praising filial conduct who nevertheless strikes their own parents. 〔The remainder is abbreviated.〕
Under the present division, the Śākyamuni section likewise has three parts: first a dual praise, second a dual explanation, and third a dual conclusion.
“Since I became a buddha” praises real wisdom. If real wisdom were incomplete, the Buddha path could not have been accomplished. Since the text says that he has become a buddha, once that is accomplished everything is accomplished along with it. This is therefore praise of real wisdom.
From “manifold causes and conditions” onward is praise of provisional wisdom. For more than forty years, the Buddha responded to living beings through the three kinds of provisional and real used in transforming others, which is why it says manifold causes and conditions. Among similes, the lesser vehicle uses the plantain and foam, while the great vehicle uses the gandharva city, reflections in a mirror, and the like. According to the treatises, the lesser vehicle is compared to milk and the great vehicle to clarified essence.
“Extensively expounding” means drawing immeasurable meanings from one Dharma. “Innumerable skillful means” are the seven kinds of skillful means. “Guiding living beings and enabling them to separate from every attachment” has five levels. Teaching the scattered ten wholesome deeds enables beings to leave attachment to the three evil destinations. Teaching the pure ten wholesome deeds enables them to leave attachment to the desire realm. Teaching the Tripiṭaka enables them to leave attachment to the delusions of views and thought. Teaching the bodhisattva Dharma enables them to leave attachment to nirvāṇa. Teaching the Buddha Dharma enables them to leave attachment to love of the Dharma that conforms with the path.
From “Why is this?” onward is the dual explanation of the two wisdoms. The half-phrase “Tathāgata” explains real wisdom: coming from true suchness and the true mark, he accomplishes the Buddha path and is therefore named Tathāgata. This explains that real wisdom has been accomplished. “Skillful means” explains provisional wisdom: because he possesses skillful means, he can teach and transform through manifold causes and conditions.
“Perfection of knowledge and vision” raises provisional and real knowledge and vision together. All-mode wisdom is real knowledge, and the buddha eye is real vision. Wisdom of the varieties of the path is provisional knowledge, and the Dharma eye is provisional vision. All have reached the other shore of events and principle and are therefore called perfections.
“All are already complete” says that both the provisional and real have reached their finality. If this were not a dual explanation, why would the text suddenly say “all are already”? The word “all” makes the meaning of the dual explanation manifest.
From “the Tathāgata's knowledge and vision, vast, great, deep, and far-reaching” onward is the dual conclusion of Śākyamuni's two wisdoms. The Tathāgata's knowledge and vision are as explained above. Vast and great indicate the horizontal, deep and far-reaching the vertical. Real wisdom is originally neither horizontal nor vertical. Here, however, the praise is entrusted to words and its illumination without bounds is therefore explained through the horizontal and vertical, just as a large box has a large lid covering it.
From “immeasurable and unobstructed” onward is the conclusion of provisional wisdom. The provisional in one's own practice is the skillful means preceding the path. It is explained in terms of immeasurable Dharma-gateways, clearly showing that this is the conclusion of provisional wisdom, since real wisdom originally has no manifold differentiations. Guangzhai instead takes this passage as explaining real wisdom. Not only does Guangzhai fail to recognize real wisdom; the masters of the Liang also failed to understand that real wisdom has no manifold differentiations. 〔The remainder is abbreviated.〕
“Immeasurable” refers to the four immeasurables at the buddha ground; “unobstructed” to the four kinds of unobstructed eloquence at the buddha ground. From a single term and a single meaning, the Buddha can turn and expound immeasurable joyful eloquence without exhaustion. Compared with him, bodhisattvas of the Distinct and Shared Teachings are like the soil beneath a fingernail beside the great earth. “Power” means the ten powers; “fearlessness” the four fearlessnesses; “meditation” exhausts the true mark of meditation; “concentration” is the Śūraṃgama concentration; and “samādhi” is the king samādhi. “Entering deeply without boundary” concludes vertical depth; “accomplishing every unprecedented Dharma” concludes horizontal breadth.
VI. Turning from Entrusting to Words toward Severing Words
The ancient interpretation takes the passage beginning “The Tathāgata can distinguish in many ways” as the conclusion of the preceding provisional and real. The present interpretation instead uses it to derive what follows. Because the Buddha is about to stop speaking, he first raises the provisional and real once more as the reason for praising through severing words. The passage has two parts: first raising the reason for praise through severing words, and second indicating the sphere toward which it is directed.
The repeated phrasing expresses earnestness. “The Tathāgata can skillfully distinguish and aptly teach all dharmas” raises provisional wisdom. “His words are gentle and delight the minds of the assembly” raises real wisdom. How can this be known? Earlier, when the buddhas of other lands were seen teaching the sudden Dharma, the scripture said that their voices were pure and emitted gentle sounds. When Śāriputra later understood, he said that he heard the Buddha's gentle voice, profound and exceedingly subtle. On the basis of these two passages before and after, one knows that “gentle voice” raises real wisdom here.
In the preceding praise, why was the real placed first and the provisional afterward, whereas here the provisional is placed first and the real afterward? Earlier the matter was entrusted to words, so provisional wisdom unfolded from real wisdom. Now speech is about to stop, so provisional wisdom must be rolled up and returned to real wisdom.
From “To state the essential” onward, the sphere toward which the severing of words is directed is indicated. One division takes “essential” as referring to real wisdom, because nothing is more essential than the real, and takes “immeasurable, boundless, unprecedented Dharmas” as referring to provisional wisdom. A second division takes “raising the essential” as the point at which indication begins: immeasurable and boundless indicate the provisional, while unprecedented Dharma indicates the real. The Buddha has accomplished both Dharmas through cultivation of the path; how could they be expressed exhaustively? If only one were indicated, the text should not say “all.” Because it points to both the provisional and real, the scriptural meaning is perfectly clear.
VII. Why Is the Single Word “Stop” Still Praise?
From the word “stop” onward is the second part, praise through severing words. Master Yin says that the Buddha stopped speaking in order to produce doubt and a desire to request the Dharma in the assembly. Master Guan says that the real Dharma is difficult to know, so he first suppressed speech in order to startle ordinary expectations.
The present explanation is that this Dharma is profound and quiescent, the path of words is severed, and its substance cannot be expressed. The Buddha therefore stops and praises it. Even if he were to teach it from compassion, hearers might fail to understand and instead damage their wholesome roots. He therefore stops.
From “Why is this?” onward is the explanation of praise through stopping, divided into two levels. First, speaking in terms of the Buddha, he is the supreme person and has accomplished and cultivated the supreme Dharma; it therefore cannot be expressed. Second, his realized profound sphere is inconceivable; it therefore cannot be expressed.
From “the Buddha has accomplished” onward explains that the provisional and real of the supreme person are complete horizontally and cannot be expressed. From “only a buddha together with a buddha” onward explains that the provisional and real of the supreme person are vertically profound and cannot be expressed. Accomplished is contrasted with unaccomplished, and difficult to understand with not difficult to understand; all this expresses accomplishment horizontally. It was attained through cultivating the path and therefore cannot be expressed.
Only a buddha together with a buddha can exhaustively comprehend because those at the initial and intermediate stages, although they attain a portion, have not exhausted its source. They resemble the moon on the fourteenth day, when the function of its light is not yet universal. Only a buddha together with a buddha exhausts its boundary and bottom, like the full moon on the fifteenth day, whose body is entirely full and whose light shines everywhere. This vertical depth too was attained by cultivating the path and therefore cannot be expressed.
From “the true mark of all dharmas” onward is the second reason: the profound sphere is inconceivable and therefore cannot be expressed.
VIII. How Do the Various Masters Distribute the Ten Suchnesses?
Guangzhai says that the first phrase marks the two divisions of provisional and real wisdom. “All dharmas” marks the object of provisional wisdom. The three groups each contain three elements and are not a single Dharma, so they are called all dharmas. Among the three Dharmas, teaching is the clearest. Teaching must correspond with faculties and therefore also implies persons who receive the teaching; this is how one knows that the three threes belong to the provisional.
The “true mark” is the object of real wisdom. Truth is one and not false and is therefore called the true mark. Among the four ones, one principle is raised throughout. Because principle is fundamental, it belongs to the real. The nine phrases between them continue to explain the preceding divisions of provisional and real.
The first five phrases explain the division of the provisional. Mark is what can be grasped and distinguished in the verbal teachings of the three vehicles. Nature is the determined division of the natures of those teachings and cannot be changed. Substance means that the teachings of the three vehicles each possess the eight sounds, clauses, and phrases, while the bodhisattva teaching takes the six perfections as its substance. 〔The remainder is abbreviated.〕 Power means that the teaching-Dharmas of the three vehicles possess the power to train and guide. Activity means that the teaching-Dharmas of the three vehicles are applied to recipients and perform an activity.
The object of real wisdom is explained extensively without repeating its heading. The real sphere contains four ones, and the one principle is extensively explained in four phrases. Cause means that the sphere can produce real understanding, with the myriad wholesome qualities looking toward the effect to be accomplished. Condition means that the sphere can activate real wisdom. What cause looks toward is named effect; what arises as effect and answers cause is named recompense. The last two phrases give a dual conclusion. The phrase beginning and end concludes the provisional: mark raises the beginning and activity the end. The phrase ultimate equality concludes the real: “ultimate” concludes cause and “equality” concludes recompense.
Masters of the northern region say that the Dharmas of the three vehicles all possess mark, nature, effect, recompense, beginning, and end.
Master Yao says that mark and nature explain wisdom's illumination and application to the three vehicles, through which the sprouts of the three vehicles differ. Their necessary establishment as three is nature; arousing the mind is substance; what the mind can receive is power; what this capacity can accomplish is activity; and the practice performed that brings an effect is cause. Once cause has been distinguished, assistance from outside is condition; the joint accomplishment of cause and condition is effect; and answering the cause is recompense. Mark is the beginning, recompense the end, and their final return to one tenet is ultimate equality. “Such” indicates that these matters are not mistaken.
Master Chang explains only in terms of the Buddha. Mark means that each of the ten powers has its own appearance. Nature means that the faculties of living beings have their respective habitual tendencies, and because what is habituated does not change, it belongs to the sphere of the power concerning faculties. Substance means that because faculties differ, desires also differ and the function of mind has its attachments; it is therefore named substance and belongs to the sphere of the power concerning desires. Power is another name for meditation: supernormal change cannot be activated without concentration, and the mind cannot be calmed and disorder stilled without concentration; power therefore belongs to the sphere of the power of meditation. Activity is karma and belongs to the sphere of the power concerning karma. Cause is the path functioning as cause and reaching nirvāṇa and belongs to the sphere of the power concerning the path that leads everywhere. Condition belongs to the sphere of the power concerning former lives. Effect, in terms of a present cause, is the future effect it brings and belongs to the sphere of the power of the divine eye. Recompense, looking back from a present recompense to a former cause, belongs to the sphere of the power concerning exhaustion of the contaminants. The beginning is mark and the end recompense; taken as a whole, all belong to the sphere of the power of knowing what is and is not possible.
IX. Why Does Zhiyi Not Use the Preceding Interpretations?
The preceding interpretations are not each wholly without an intelligible doctrinal route, but they fail in principle and do not accord with the scripture's wording.
They fail to accord with the wording because the scripture says “all dharmas.” What Dharma is not included? How can the phrase be confined to the three vehicles? They fail in principle because the scripture says “true mark.” Where is the true mark absent? How can it be placed only in cause, effect, and substance?
If the real existed only in the Buddha, the Buddha would possess no provisional at all. If the provisional existed only in the three vehicles, the three vehicles would forever possess no real. If the three vehicles were allocated only the first five suchnesses, the provisional Dharma itself would be incomplete and would contain no real. If the last four phrases belonged only to the Buddha, the Buddha would possess no provisional and the real too would be incomplete. Ordinary beings would not be addressed at all, making the words “all dharmas” useless. If the true mark did not pervade, some Dharma would exist outside the true mark. Because they entail these faults, none of the interpretations is adopted.
Fascicle Thirty-One of the Treatise on the Great Perfection of Wisdom says that every Dharma has nine aspects. First, each has a substance. Second, each has its own Dharma: although eye and ear are both made from the four elements, the eye has the function of seeing while the ear does not; fire takes heat as its own Dharma and cannot moisten. Third, each has power, as fire has the power to burn and water the power to moisten. Fourth, each has a cause. Fifth, each has a condition. Sixth, each has an effect. Seventh, each has a nature. Eighth, each has a limitation. Ninth, each has a skillful means of opening access.
Dharmottara correlates these nine aspects with the ten suchnesses of the Lotus Sutra. Having its own Dharma is activity as such; having a limitation is mark as such; having an effect comprises effect as such and recompense as such; having a skillful means of opening access is the ultimate equality of beginning and end. The remaining names agree and can be known accordingly.
The present explanation first uses one brief phrase to mark the two divisions of provisional and real, then extensively explains their marks in ten phrases. Zhiyi gives four rounds of explanation: first in terms of the ten Dharma realms, second in terms of the buddha Dharma realm, third in terms of opening and gathering, and fourth in terms of stages. Because the scripture says “all dharmas,” he explains in terms of the ten Dharma realms. Because it says “the foremost rare Dharma accomplished by the Buddha,” he explains in terms of the buddha Dharma realm. Because it says “Stop, stop—there is no need to speak; my Dharma is wondrous and difficult to conceive,” he explains in terms of opening and gathering. Because it says “only a buddha together with a buddha can exhaustively comprehend,” he explains in terms of stages.
X. First Round: Each Realm Completely Possesses the Other Nine
The ten Dharma realms are the six destinations and four sages, together making ten Dharmas. Although Dharmas are immeasurable, their number does not go beyond these ten realms; although each realm has many branches, none goes beyond the ten suchnesses.
The hell realm, for example, possesses in its own position its own mark, nature, beginning, and end, and also possesses the mark, nature, beginning, and end of the animal realm, through those of the buddha Dharma realm, without diminution. The Vibhāṣā therefore says that a living being in the hell destination can accomplish the Dharmas of the Heaven of Mastery over Others' Creations. This is an instance of the same kind; the other nine Dharma realms are likewise.
One should know that each realm possesses the other nine and that each has the ten suchnesses. Viewed in their respective present positions, the ten suchnesses of the nine realms are all called provisional. Viewed in the present position of the buddha realm, its ten suchnesses are called real. The one contains the immeasurable and the immeasurable in turn contains the one; this is why they are called inconceivable.
If the six destinations and three sages were viewed alone, five suchnesses could be called provisional; viewed in terms of the buddha realm, four could be called real. Once everything is clearly distinguished item by item in this way, it becomes expressible and revealable. Why then would it be necessary for the Buddha to say “Stop, stop,” refuse to speak, and praise through severing words?
What truly cannot be revealed is the immeasurable contained within the one. Ordinary beings possess it fully, yet remain cut off from truth and confused through their dispositions. The two vehicles possess it fully, yet abandon the other Dharmas and seek only liberation. Bodhisattvas possess it fully, yet their illumination remains incomplete and is called an inability to understand clearly. The Tathāgata comprehends it horizontally and vertically in complete fullness; he alone understands it, while others cannot see it. It therefore cannot be revealed, and the Buddha stops speaking. This is the purport. The Profound Meaning explains the matter in detail; it is not fully recorded here. 〔The remainder is abbreviated.〕
XI. Second Round: The Ten Suchnesses of the Buddha Dharma Realm and the Great Cart
In the explanation in terms of the buddha Dharma realm, each of the ten suchnesses is established through a double negation.
The buddha realm is not mark and is not without mark, yet is provisionally named mark as such; this refers to the conditioning cause of the myriad wholesome qualities. Later, the scripture therefore says that the great cart is adorned with many jewels. The buddha realm is not nature and is not without nature, yet is provisionally named nature as such; this refers to wisdom as the revealing cause. Later, the scripture therefore says that there is a great white ox. The buddha realm is not substance and is not without substance, yet is provisionally named substance as such; this refers to the true mark as direct cause. Later, the scripture therefore says that the body of the cart is high and broad.
The buddha realm is not power and is not without power, yet is provisionally named power as such; this refers to the power of the mind of awakening, roots of compassion and wholesome qualities, and so forth. Later, the scripture therefore says that a canopy is spread over the cart. The buddha realm is not activity and is not without activity, yet is provisionally named activity as such; this refers to the path operating spontaneously without exertion. Later, the scripture therefore says that the cart moves swiftly like the wind.
The buddha realm is not cause and is not without cause, yet is provisionally named cause as such; this refers to the forty-one stages. Later, the scripture therefore says that they ride jeweled vehicles and travel in the four directions. The buddha realm is not condition and is not without condition, yet is provisionally named condition as such; this refers to every aid to the path of awakening. Later, the scripture therefore says that many servants guard and attend them.
The buddha realm is not effect and is not without effect, yet is provisionally named effect as such; this refers to the brilliance of wondrous awakening accomplished through the perfect cause. Later, the scripture therefore says that they proceed directly to the place of awakening. The buddha realm is not recompense and is not without recompense, yet is provisionally named recompense as such; this refers to great parinirvāṇa. Later, the scripture therefore says that they obtain immeasurable, uncontaminated, pure effects and recompenses.
The buddha effect is not beginning and is not end, yet beginning and end are provisionally spoken of. The beginning is the mark of buddhahood and the end the recompense of buddhahood; this is the provisional of one's own practice. The buddha realm is not equality and is not inequality, yet ultimate equality is provisionally spoken of, pointing to the true mark. The heading therefore speaks of the true mark; this is the real of one's own practice.
Because the real is provisional, beginning and end are spoken of; because the provisional is real, equality is spoken of. This is the Tathāgata's provisional and real in his own practice, the most unsurpassed. From unsurpassed mark through unsurpassed recompense, in horizontal breadth and vertical depth, there is nothing above it. The heading therefore says “the true mark of all dharmas.” By analogy it should also say the real nature, real substance, real power, through real ultimate equality of all dharmas. Because the wording is concise, raising one covers the rest.
The Tathāgata illuminates everywhere horizontally and vertically and understands completely, like viewing a fruit in his palm. Ordinary beings, however, resemble people blind in both eyes; the two vehicles resemble someone with an obstruction in one eye; and bodhisattvas resemble those looking at things at night, dim and indistinct. It therefore cannot be revealed, and the Buddha says “Stop, stop” and does not speak. This is the purport.
XII. Third Round on Opening and Gathering, and Fourth Round on Stages
In the explanation through opening and gathering, the ten realms and ten suchnesses contemplated by the Buddha's mind are all unsurpassed marks through unsurpassed effects and recompenses. Gathered together, they form only the one buddha Dharma realm, like the ocean receiving ten thousand streams or a thousand carts following one track. This is the provisional and real of one's own practice.
In accord with others' intentions, however, the nine Dharma realms are opened, together with the marks, natures, and so forth of each realm. This is the provisional and real used in transforming others. Although transforming others contains the real, it is gathered under the provisional; although one's own practice contains the provisional, it is gathered under the real. In accord with others there is opening, and in accord with self there is gathering; illumination extends everywhere horizontally and vertically, and opening and gathering are free.
Although the immeasurable is opened, the immeasurable remains one. Although it is gathered as one, the one remains immeasurable. Although immeasurable and one are spoken of, it is neither one nor immeasurable. Although it is neither one nor immeasurable, it is still one and still immeasurable. Only a buddha together with a buddha can exhaustively comprehend. Ordinary beings slander it and do not believe; the two vehicles are confused and refuse it; and bodhisattvas too see unclearly, as though a post or dust stood before them. Because of this meaning, the Buddha stops speaking. 〔The remainder is abbreviated.〕
In the explanation by stages, all living beings innately possess the true mark. This is the appearance of the tathāgata-garbha and is called mark as such. The wisdom of innate virtue, the emptiness of ultimate meaning, is called nature as such. The principle of the Dharma-nature of the middle path is called substance as such. These three together form the three virtues, extend through the ten Dharma realms, and are possessed at every stage.
When the three virtues are studied and cultivated and one enters the ten faiths, they are named power as such and activity as such. Entering the forty-one grounds, they are named cause as such and condition as such. Reaching the buddha ground, they are named effect as such and recompense as such. The first three are named the beginning and the following three groups the end. Since the beginning and end alike are the three virtues, they are called ultimately equal.
At the initial stage, the three virtues extend through evil and good, worthies and sages, the lesser and great, the beginning and culmination. Although present in evil, they do not sink; although present in good, they do not rise. Although present in worthies, they do not become lower; although present in sages, they do not become higher. Although present in the lesser, they do not become narrow; although present in the great, they do not become broad. Although present at the beginning, they are not newly existent; although present at the culmination, they are not old. They are therefore inconceivable and inexpressible, and the Buddha says “Stop, stop” and does not speak.
XIII. Ultimate Equality and the Inconceivable
The ultimate equality of the three virtues can be explained further. Although the natures and marks of the ten realms have manifold differences in provisional and real and in opening and gathering, when they are contemplated as they really are through great impartial wisdom, all are ultimately equal.
When one is confused about this sphere, the natures and marks of the six realms appear and are called the worldly truth. When one understands this sphere, the natures and marks of the two vehicles appear and are called the true truth. When one comprehends that it is neither confusion nor understanding, the natures and marks of bodhisattvas and the buddha realm appear and are called the middle path and truth of ultimate meaning.
When the conventional truth is contemplated impartially with this wisdom, it is no longer confusion. When the true truth is contemplated impartially, it is no longer understanding. It is neither understanding nor confusion; by doubly negating confusion and understanding, it is called simply impartiality. When the provisional and real are both illumined, the provisional is precisely the real and the real precisely the provisional. Though two, they are nondual and are also called ultimately equal.
Further, the nondual sphere of provisional and real is not a sphere that the seven kinds of skillful means can impartially contemplate with nondual wisdom. Only the buddhas can impartially contemplate the nondual sphere with nondual wisdom. It is therefore called ultimately equal.
Further, because great-vehicle capacities awaken today, the natures and marks of the nine realms are no longer taught separately. The text directly says that all natures and marks entirely enter the natures and marks of the buddha realm. The former teachings did not say this, and the assembly therefore thought that the former and present teachings were unequal. Once it is taught in this way today, they know that past and present have always been equal. It is therefore called ultimate equality.
The first explanation establishes equality through confusion and understanding, the next through persons, and the last through teachings. The meaning is originally extensive, but the recorder was unable to record every detail.
When the inconceivable is explained through surpassing words and thought, Fascicle Seventy-Nine of the Treatise on the Great Perfection of Wisdom says that inconceivable means incapable of fixed determination. It surpasses every mind and mental factor and every path of language; one cannot travel to it or reach it, and it is therefore called inconceivable.
When the inconceivable is explained through simile, Fascicle Fourteen of the Treatise on the Great Perfection of Wisdom says that one cannot enter the path of equality by destroying form. Only by contemplating form as nondifferent can one enter the great vehicle equally. It is like light and darkness existing together: merely because they are not seen together, people say they differ. To understand the meaning, one can observe moonlight. Again, when the sun rises, darkness has not gone to the ten directions. Darkness was always present and has nowhere to return, and light likewise unites with darkness. Birth-and-death unites with the path; the path is precisely birth-and-death. The Buddha has exhausted what should be exhausted and ferried across those who should be ferried across. All this is inconceivable. Scriptures and treatises contain many examples of the same kind.
When the inconceivable is explained through events, the Āgamas speak of four kinds: living beings, the world, dragons, and buddhas. From where do living beings come and where do they go? Why are they born and why do they die? Does the world have a boundary or no boundary? Can it be ended or not ended? Who among devas, dragons, humans, and spirits made it?
The Āgamas also say that a man beside Kuṇṭhika Pond in Rājagṛha was reflecting on whether the world has or lacks a boundary when he saw an entire fourfold army enter the pore of a lotus fiber. Startled, he wondered whether he had gone mad, since no such strange event should exist in the world. He asked the Buddha, who said that he was not mad: asuras pursued by devas had been defeated and hidden inside the lotus pore. Reflecting on such worldly questions is not the path to nirvāṇa and has no benefit in meaning, Dharma, or brahma conduct. 〔The remainder is abbreviated.〕
Does rain from a dragon emerge from its mouth, ears, eyes, nose, or tongue? It does not actually emerge from any of these places, but solely from one thought of the dragon. A wholesome or unwholesome thought can both produce rain because its former practice has given it this power in the present life. A deva named Great Power in the flank of Mount Sumeru can also produce rain.
Another scripture says that each of the five destinations has one inconceivable feature. The bodies of beings in hell can be severed and then join again; animals can fly; hungry ghosts can transform a small amount into much; humans can make fire burn fuel; and devas spontaneously obtain their recompenses. These are inconceivable events belonging to the Dharma of recompense. 〔The remainder is abbreviated.〕 This explains the inconceivable only through conditioned events; how much more must the profound sphere be inconceivable?
XIV. How Do the Twenty-One Lines of Verse Restate the Prose?
The verse has twenty-one lines and divides into two parts. The first seventeen and a half lines restate the prose; the final three and a half briefly open the three to reveal the one, stirring former attachments and giving rise to doubt. The first seventeen and a half lines in turn have two parts: four lines restate the praise entrusted to words, and thirteen and a half restate the praise through severing words. Verse and prose treat one another's material extensively or briefly so that the meaning becomes easy to reveal. The prose separately praises the provisional and real of the buddhas and Śākyamuni, showing that conditions for teaching and transforming differ; the verse praises the two buddhas together, showing that the principle of their two wisdoms is the same.
The four lines praising through entrusted words again divide into two. The first two lines together restate the two wisdoms of the two buddhas, and the next two together restate the explanation and conclusion of their praise. The first two lines themselves have two levels. The phrase “Heroes of the World” restates the wisdom of the buddhas, while “cannot be measured” restates “profound and immeasurable”; this restates the real wisdom of the buddhas. The following three phrases restate their provisional wisdom.
This differs from the prose in three ways. First, the prose raises the persons and also labels the Dharma, saying “the wisdom of the buddhas”; the verse raises only the persons, using their epithet to praise the Dharma and saying “Heroes of the World.” Second, the prose praises separately while the verse praises together. The Dharma has distinctions and is therefore treated separately; persons can gather the whole and are therefore treated together. Third, the prose says that none of the two vehicles know, while the verse says that no class of living beings knows.
The one line beginning “the Buddha's powers” restates Śākyamuni's two wisdoms. “Buddha” restates “since I became a buddha” and directly praises real wisdom. Powers, fearlessnesses, and other merits restate provisional wisdom. “Other Dharmas” refers to the provisional used in transforming others and is an additional aid to real wisdom, directly restating the preceding manifold causes and conditions. 〔The remainder is abbreviated.〕
The two lines beginning “Originally, following innumerable buddhas” together restate the purport of the explanation and conclusion of the praise of the two buddhas. “Originally, following innumerable buddhas” and “fully practicing the various paths” restate the buddhas' former drawing near hundreds of thousands of buddhas and fully practicing the path-Dharmas. “Profound and subtle Dharma” restates real wisdom's accomplishment of profound and unprecedented Dharma. “Difficult to see and difficult to understand” restates the difficult-to-understand purport of provisional wisdom. “For immeasurable koṭis of eons, having practiced these paths” restates that all the perfections of Śākyamuni's knowledge and vision were complete; the first two phrases raise the complete cause. “At the place of awakening, he accomplished the effect” raises the complete effect. “I have entirely known and seen” restates the vastness of the Tathāgata's knowledge and vision and concludes Śākyamuni's two wisdoms.
Another division uses four verses to restate the provisional and real of the two buddhas together, then distinguishes six items. First, the phrase “Heroes of the World” generally restates the two wisdoms of the two buddhas. Second, the three phrases beginning “devas and humans” restate the exclusion of persons. Third, the line beginning “the Buddha's powers” restates Śākyamuni's provisional and real. Fourth, the line beginning “Originally, following” restates the provisional and real of the buddhas. Fifth, the half-line beginning “for immeasurable” restates the preceding causal practice. Sixth, the two phrases beginning “at the place of awakening he accomplished” restate the effect attained.
From “such great effects and recompenses” onward, thirteen and a half lines restate the praise through severing words and divide into five parts. First, the opening half-line, “such great effects and recompenses,” restates the inconceivable sphere. It raises only the beginning, and the rest and middle can be known by the meaning. The word “meaning” also restates ultimate equality. “Great” and “manifold” have been explained in the Profound Meaning.
Second, the half-line beginning “I and the buddhas of the ten directions” retrospectively restates “to state the essential, the Buddha has accomplished all.” Third, the half-line beginning “cannot be revealed” retrospectively restates “Stop, there is no need to speak again.” The true mark has no fixed location and therefore cannot be revealed; it is not on the path of language and therefore words are quiescently extinct.
Fourth, the passage beginning “the other classes of living beings” restates the persons unable to know. The prose says that no one can know and the Buddha therefore stops without speaking; the verse spends ten and a half lines listing the persons who do not know, dividing them into eight classes. First, half a verse generally excludes those unable to enter, meaning the seven kinds of skillful means. Second, the two phrases beginning “except those” select those who can enter, meaning the ten faiths of the Perfect Teaching; it speaks of those whose power of faith is firm. The prose raises the ultimate Buddha as knowing, while the verse raises the initial stage of faith as able to know; the two mutually raise different ends.
Third, the line and a half beginning “disciples of the buddhas” excludes the two vehicles as not knowing. Fourth, the line beginning “even if the world were filled” raises Śāriputra as not knowing. Fifth, the line and a half beginning “even if the ten directions were filled” raises the great disciples as not knowing. Sixth, the two lines beginning “pratyekabuddhas” raise pratyekabuddhas as not knowing. Seventh, the two and a half lines beginning “those newly arousing the intent” raise bodhisattvas who have aroused the mind as unable to enter. The expression “arousing the mind” has a broad meaning. It can refer to bodhisattvas who practice the six perfections for three great asaṃkhya eons without yet severing delusion. Or the preceding classes of devas and humans can include those practicing the six perfections, while “arousing the mind” is separately correlated with arousal in the Shared, Distinct, and other teachings. Eighth, the line beginning “nonretrogressing bodhisattvas” excludes even nonretrogressing bodhisattvas as unable to know. Those nonretrogressing in the Shared Teaching have severed delusions within the realms but still do not know the distinct principle; before the grounds, those in the Distinct Teaching likewise possess nonretrogression in realization, practice, and so forth but still cannot know.
Fifth, the one and a half lines beginning “again he addressed Śāriputra” and “uncontaminated” restate the sphere of the true mark, the difficult-to-understand Dharma known only by buddhas. “Uncontaminated and inconceivable” restates the concluding essential point and raises the sphere of provisional and real toward which stopping speech is directed. “Profound and subtle Dharma” restates the foremost, rare, difficult-to-understand Dharma. The three phrases beginning “I have now fully attained” restate that only a buddha together with a buddha can exhaustively comprehend. The path practiced by the buddhas is the same and has likewise been brought to finality by all; the text therefore says, “Only I know this mark, and the buddhas of the ten directions do so as well.”
XV. Four Phrases Return to the Four Rounds; Three and a Half Lines Briefly Open and Reveal
The inconceivable can be explained through the wish-fulfilling jewel, which in itself possesses not a single externally measurable thing yet can rain down many treasures. The true mark does not arise yet can give rise to prajñā.
The line and a half on “uncontaminated and inconceivable” can serve as the basis from which the preceding four explanations arise. The half-phrase “uncontaminated” is the basis for explanation through the ten Dharma realms: the ten realms and ten suchnesses encompass the principle-nature of ordinary and sage without omission and encompass the three truths and the provisional and real wisdoms without omission. “Inconceivable” is the basis for explanation through opening and gathering: the provisional is real and the real is provisional, and this is therefore inconceivable. “Profound and subtle Dharma” is the basis for explanation through the buddha Dharma realm. “Only I know this mark” is the basis for explanation through stages. 〔The remainder is abbreviated.〕
From “Śāriputra, you should know that the words of the buddhas do not differ” onward is the brief opening of the three to reveal the one, which also stirs former attachments and gives rise to doubt. The opening and revealing divides into two parts: first the buddhas reveal the real, then Śākyamuni opens the three. Each side clarifies one aspect and they mutually reveal one another.
“The words of the buddhas do not differ” means that the path by which the buddhas teach and transform is the same. The following two phrases exhort living beings to give rise to faith, while the next two formally reveal the real: after a long time, the Buddha will now finally teach reality. These words stir the assembly's former attachments and produce their present doubt. They even wonder whether a demon has transformed into the Buddha before them, precisely because they hear these words. Since the Buddha exhorts them to faith according to reality, why do they instead doubt? The Buddha first exhorts them because he wishes to prevent anyone from allowing doubt to become slander.
From “he addressed the śrāvaka assembly” onward, Śākyamuni opens the three in three parts. The first line formally opens the three. Because he is about to reveal that the two vehicles are not ultimate, the verse says “those who have reached nirvāṇa.”
Another explanation takes “I enabled them to leave the bonds of suffering and reach nirvāṇa” as referring to the bodhisattva vehicle that practices the six perfections. Practice of the six perfections can free one from the bonds of the four evil destinations but cannot immediately enter extinction; only after three great asaṃkhya eons and one hundred eons does one attain nirvāṇa. “Reach” indicates that the distance is long but one finally arrives. Practice of the six perfections first ferries others across, and the text therefore says “I enabled them to leave the bonds of suffering”; afterward they attain the uncontaminated, and it therefore says “reach nirvāṇa.” From this one knows that the six-perfection vehicle is intended.
The number also supports this reading: the next phrase says that the Buddha reveals the teaching of the three vehicles through the power of skillful means. If the six-perfection vehicle were not included here, from where would the third vehicle be established? The two vehicles should not be counted twice and called three.
The following half-line formally rebukes all three vehicles as false, and the final two phrases explain the purpose for establishing them. The Buddha guides provisionally so that living beings leave manifold suffering. The three vehicles therefore are not the ultimate real, but only gateways of skillful means.
XVI. What Does the Assembly Doubt, and How Does Śāriputra Request?
From “At that time the great assembly” onward, the doubt is expressed and the Buddha is asked to decide. Having heard that the three vehicles are skillful means and the One Vehicle real, the assembly's former attachments are stirred and doubts consequently arise. The passage has two parts: narration of the doubt and the formal request.
The narration of the doubt again has two levels: first the compiler narrates, then the assembly's doubt is formally stated. The compiler first describes the doubt of the twelve hundred arhats and then that of the fourfold assembly. Since the preceding passage rebukes all three vehicles as skillful means, why are only the two vehicles raised here? Because their attachment is heavier and their doubt deeper, they are raised particularly. In the verses expressing doubt, the scripture explicitly says that eighty thousand bodhisattvas seeking the Buddha path likewise all doubt. From this one knows that all three vehicles doubt, though the two vehicles are raised first.
From “each had this thought” onward is the formal arising of doubt, again divided into two kinds: first doubt concerning the Buddha's provisional and real wisdoms, and second doubt concerning one's own attainment.
“Why does he so earnestly praise skillful means?” generally questions the provisional and real wisdoms. “The Dharma attained by the Buddha is profound” questions real wisdom. “What he teaches has a purport difficult to know” questions provisional wisdom. The assembly doubts because it has heard that the words of the buddhas do not differ and that the real will finally be taught. The Buddha formerly taught that the wisdom attained in the three vehicles was the same, differing only in whether habitual tendencies had or had not been exhausted. Now he suddenly praises the Tathāgata's two wisdoms as beyond their reach. They therefore doubt the Buddha's two wisdoms.
From “the Buddha taught one meaning of liberation, and we too have attained this Dharma” onward, they question their own attainment. The noble paths of the three vehicles are truly the essential means of leaving; having practiced according to that principle, they have already reached nirvāṇa. Now the Buddha suddenly says these paths are all skillful means. They do not know which is real and therefore say they do not understand where this meaning tends. This doubt arises directly from the preceding rebuke of the three vehicles as skillful means.
From Śāriputra's formal request onward, there are three requests and two refusals. If the one stopping in the preceding praise through severing words is counted as well, there are three refusals in all.
Masters Yao and Long say that the first refusal is because the principle is profound and difficult to understand, while the first request seeks resolution for oneself and others. The second refusal is because the assembly might be startled, doubt, and disbelieve, while the second request says that the assembly has long planted wholesome roots and must be able to understand. The third refusal is because some will certainly slander and fall into evil destinations, while the third request is because people of sharp faculties can obtain benefit.
The present master gives another explanation. The Buddha knew in advance that the benefits obtained through the three rounds of teaching would not arise simultaneously and would differ in their earlier and later timing. He therefore suppressed the teaching three times while awaiting Śāriputra's three requests.
The first request itself has prose and verse. The prose divides into expressing doubt and expressing the request. Expressing doubt concerns the two wisdoms; expressing the request includes Śāriputra's request for himself and his request on behalf of the assembly.
The verse has eleven lines and divides into six parts. First, the opening two phrases restate the doubt concerning real wisdom. Second, the three lines beginning “You yourself say you have attained” restate doubt concerning provisional wisdom. Third, the three lines beginning “the uncontaminated arhats” say that the three vehicles and fourfold assembly all doubt. The first phrase speaks of arhats, the next two lines of pratyekabuddhas, while “and those seeking nirvāṇa” between them speaks of six-perfection bodhisattvas. How can this be known? Earlier the text said “those who have reached nirvāṇa,” and here it again uses the word “and.” Such bodhisattvas seek nirvāṇa for themselves and also benefit others through nirvāṇa, unlike the two vehicles; this clearly speaks of bodhisattvas.
Fourth, the line and a half beginning “among the śrāvaka assembly” describe Śāriputra's own doubt. Fifth, the line beginning “born from the Buddha's mouth” describes the doubt of children of the Buddha. Sixth, the two lines beginning “devas and dragons” generally describe the assembly's shared doubt and shared request.
The verse and prose can be inferred from one another according to their meaning. If some verse phrases do not restate the prose, they present material additional to it. Where a point is not essential to the doctrine, the recorder could not use burdensome wording to divide every phrase and therefore abbreviates.
From “the Buddha addressed Śāriputra” onward are the two refusals after the request. At the Buddha's first refusal, Śāriputra turns the doubt into his second request; the Buddha then refuses a second time. All this is plainly visible in the scriptural text. 〔The remainder is abbreviated.〕
Fascicle Three, Lower, of the Words and Phrases of the Sutra of the Lotus Blossom of the Wondrous Dharma ends.
方便品一開始，佛從定中安詳而起，稱歎諸佛智慧甚深無量、智慧之門難解難入；說到最殷勤處，卻又止住，說這境界不必再說。這似乎有一個矛盾：若真的不可說，前面何必說；若已經能說，後面又何必止？
本論的回答，不在可說與不可說之間選一邊。佛先寄託言語，使人知道智慧有門、方便有其方向；再令言語止息，使人不把已聽見的名稱當成究竟。說，是把門指出來；止，是不讓人把門楣誤認為門內的境界。二者合起來，才構成方便品開端的完整稱歎。
一、略說既然很短，為何能成為全品的樞紐
本論先從全經的正說定位本品，又就較近的迹門正說分成略開與廣開。略開之中，先有長行與偈頌，再由佛的稱歎轉到大眾執動疑生、舍利弗代眾請問。篇幅尚未廣展，說法的整條道路卻已具足：佛所知的是什麼，眾生為何不能知；往昔所說為何是方便，今日將顯的真實又如何使人起疑。
『略』因此不是把廣說任意剪短，而是先把樞紐轉動。它先建立兩種智慧的深廣，再指出方便不是封閉的終點，而是能使人進趣的門；接著以止語顯出諸法實相不可由分別窮盡；最後才明說往昔三乘是為離苦而施設，真實之義尚待開顯。後面的廣說，正是從這幾個已經轉動的關節展開。
這一安排也說明，疑不是法會偶然出現的插曲。只要昔日所得被重新安置，疑便必然發生。聲聞已依佛語出離苦縛，也確實證得解脫；如今又聽見三乘只是方便，祂們不能不問：若先前所得不是究竟，佛今日所稱歎的智慧究竟指向何處？略說的終點不是交出全部答案，而是使一個不能再迴避的問題成熟。
二、佛常在定，為何還要特別說從定而起
本論問得直接：佛寂而常照，何以還須入定、出定？回答不是把定起看成一個單純動作，而是從四種關係看它如何成為說法的開端。
往古諸佛說此經時，也先入無量義處三昧，再進入法華之說；今日佛同樣如此，使法會在古今相應的秩序中開始。佛又審察所歷法門與眾生機緣，所說不謬，使受教者生信。佛寂靜而恆常照了，尚且示現由定而說，以此對治散心妄語。佛入定時自安心於實相，出定後又令他人安心於實相，則自行與利他終歸同一所安。所謂安詳而起，便不是動作緩慢而已，而是這四重關係都已安立，說法才從定中開出。
接著告舍利弗，也不是任意選定一位對告者。祂在聲聞眾中智慧第一，佛將因其已有的小智，破除對小智的自足，顯出更大的智慧。這個對告把全段的張力集中到一人身上：不是沒有智慧的人第一次求知，而是已經有所得的人，必須重新理解自己所得與佛智之間的關係。
本論連佛的坐姿也不放過。加趺坐是過去諸佛弟子所共行，能令他人生敬，異於世間受用，能破魔軍煩惱，又能生起三種菩提之道。身體的安住，並非義理之外的裝飾；它使將說之法先以威儀顯出。又問『繫念在前』與『繫緣在面』，則從所緣在前、以不淨治欲、與空相應、分別諸識、實相第一等面向展開。同一個『前』或『面』並不只容一個扁平答案；身、心、所緣與所表之理，在一個姿勢中彼此照應。
三、智慧既是所入，為何又名為門
稱歎先說諸佛智慧甚深無量。甚深，是豎直徹到如理之底；無量，是橫向窮盡法界之邊。根深所以枝條繁茂，源遠所以水流綿長：實智如此，權智也隨之深廣。這裡不是把兩智分成一真一假，而是先顯自行之實，再顯由實而起、能應眾生的方便。
『其智慧門』正把第二重意思帶出。門具有進趣之力，尚在道前，卻能使人入道；到了道中，才稱為實。門若只是一個外在名目，便不能使人進入；門若已等於所到之處，又失去能通的作用。因此，本論反覆辨析能入與所入，不肯把智慧門只鎖在二乘方便的一種解釋中。
它先承認二乘方便仍有最淺的能通作用，隨即指出：若仍不識所通向的境界，便不能以已經得門自足。然後把門義展成多重關係：方便智慧可以成為進入佛智慧之門；也可以由方便之門進入方便智自身的證得；佛智可以成為進入佛智慧的門；實也可以為門，使方便智雙照二諦。門與所入並非永遠固定由低到高的一條直線，而是權實彼此開展、彼此成全的關係。
這也使『難解難入』有了準確位置。難，不是佛故意把門藏起來，而是方便之用不先謀劃便能了知眾機，沒有固定方所卻能廣大起用。二乘執著既得之法，便難測這個門；菩薩也依根性利鈍而有節節能知與仍不能知的差別。問題不在門不存在，而在受教者常把已走過的一段路，當成門所通向的全部天地。
四、從諸佛到釋迦，言語如何展開又收回
本論解諸佛的寄言稱歎，依次分作雙歎、雙釋、雙結。先稱智慧甚深無量與智慧門難解難入；再以親近無數諸佛、盡行道法解釋實智，以勇猛精進、名稱普聞解釋權智；最後以成就甚深收實，以隨宜而說、意趣難解收權。每一段都不只說深，也說廣；不只說稱理，也說適機。
到了釋迦章，本論不依舊師把權實拆成前後各自封閉的兩段，而依經文次第仍作雙歎、雙釋、雙結。『從成佛以來』顯實智圓成；種種因緣、譬喻、廣演與無數方便，則顯四十餘年如何引導眾生離著。散善使人離三途之著，淨善使人離欲界之著，聲聞法使人離見思之著，菩薩法使人不住涅槃，佛法又使人離順道法愛。方便不是一個抽象名稱，而是層層把眾生從當下所著之處引開。
『如來』從真如實相而來，釋實；『方便』以善巧逗機，釋權；知與見又雙舉權實，皆到事理之邊，故說波羅蜜皆已具足。最後，如來知見廣大深遠收束實智，四無量、四辯、十力、四無所畏、禪定三昧等收束權智。實智本非橫豎，稱歎時卻寄橫廣與豎深來顯；權智本無定方，說法時卻能對每一機緣恰當起用。
正因言語已把權實開展到這裡，才有收回的必要。前面從實舒展為權，讓語言隨機而出；現在又把權卷歸於實，準備止語。『善分別、巧說諸法』舉權，『言辭柔軟悅可眾心』舉實；次序由權而實，正表示言語回到它所從出的根源。寄言與絕言不是兩套相反教法，而是一舒一卷：舒，使方便之用無量；卷，使無量之用不離真實。
五、止語不是拒絕眾生，而是保護眾生
古師有的說佛止語是要使大眾生起疑請，有的說實法難知，先抑止以驚動常情。本論承認止語確會引出疑請，卻把根本理由放在法深寂、言語道斷：即使佛以慈悲宣說，聽者若不能領解，反而可能損傷善根，因此止住。這個『止』不是吝法，而是說法者對受法之機負責。
不可說先從人與法兩面顯出。佛是最上之人，成就最上之法；祂的權實橫向圓滿，非不成就者所能比。唯佛與佛乃能究盡，又顯權實豎向深徹。初位與中間位雖有所獲，仍如十四日之月，月體已明而光用未普；佛地如十五日之月，體圓而光遍。止語於是守住一個差別：分得與究盡不能因同稱『知』便被抹平。
第二層不可說，落在諸法實相。若把諸法只收在三乘，把實相只安在佛果，權便永遠沒有實，實也失去遍在一切法的意義。本論評諸家異釋，並不說它們毫無所得，而是指出各取一途仍不足以承擔『諸法』與『實相』的廣度。凡夫若被排除，諸法二字便成虛設；三乘若永遠只有權，開顯便無由發生；佛若只有實而全無權，教化眾生的無方大用也無處安立。
所以，止語不是把實相封存在佛的沉默中，而是先撤去錯誤的邊界。當『諸法』不漏一法，『實相』又不離一法，語言若仍執意把權實分配給互不相通的兩處，越說反而越遠。止住這種說，才可能讓後面的說重新開始。
六、十如四番，如何從同一境界展開
本論以四個角度解十如，不把它們排成四個互相競勝的定義。每一番都回答同一件事：諸法實相如何既遍一切差別，又不因差別而失其真實。
第一從十法界看。六道四聖雖有十界之別，每一界都不只具自己的相、性、本末，也具其餘九界的相、性、本末，沒有缺減。一界中有九界，一一界又各具十如，於是一中具無量，無量中又具一。若只照各自當位，九界十如名權，佛界十如名實；若從互具來看，權實便不能被切成彼此絕緣的兩塊。
眾生同具，所見卻不同。凡夫具而情迷，二乘具而捨離求脫，菩薩雖照而未能周遍，如來則橫豎洞覽、具足明了。不可宣示，不是眾生本來全無此境，而是具此境與究盡此境之間仍有迷、離、未周與洞覽的差別。這正呼應前面的月譬：有光不等於光用已遍，分獲不等於已盡其源。
第二專從佛法界看。十如每一項都先離開肯定與否定兩邊，然後隨順經文方便立名。相指萬善緣因，性指智慧了因，體指實相正因；力是菩提道心與慈善根力，作是任運無功用道；因指四十一位，緣指一切助道，果指妙覺朗然，報指大般涅槃。本為佛相，末為佛報，究竟等則指實相。經中大車的眾寶莊校、大白牛、高廣車體、幰蓋、疾如風、遊於四方、僕從侍衛、直到道場與清淨果報，依次使這十項有了可以觀看的形象。
這一番最重要的，不是把十如換成另一張名相表，而是每一項都經過『非此、非不此』才立名。若只執名為實，便把佛界縮成十件可數之物；若因雙非而廢名，又無從依經進入。雙非使名稱不被實體化，立名使不可執的境界仍能成為可行之門。
第三從離與合看。佛心所觀，十界十如皆是無上相乃至無上果報，像大海總攝萬流，又像千車同循一轍，合為一佛法界。若隨眾生之意，則開出九界十如種種差別。隨他而開，隨自而合；化他之中即使有實，也從教化作用一邊收作權；自行之中即使有權，也從自證一邊收作實。
開合自在，才是這一番的中心。雖開無量，無量不離一；雖合為一，一不妨無量。一與無量既不能固執為二，也不能混成一團。海沒有排斥萬流，萬流入海也沒有另造第二個海；車形彼此不同，共轍並不要求千車變成同一輛車。權實之不二，正在差別可以展開而不離所歸，所歸成一又不抹除差別。
第四從位次看。相、性、體是眾生本具的三德，通於十界每一位。研習此三德而入十信，名為力與作；入四十一地，名為因與緣；到佛地，名為果與報。前三為本，後三為末，初後同是三德，所以稱究竟等。
本具之德在惡不沉，在善不升；在賢不下，在聖不高；在小不窄，在大不寬；在初始並非新得，在究極也不因久有而陳舊。這些成對之語，不是否定修行位次，而是說位次不能改變實相本具的本性；修行所改變的，是迷與解、分獲與究盡，而不是從全無之處製造一個實相。
最後，本論又從惑解、人與教三面說究竟平等。迷此境時顯六界性相，解此境時顯二乘性相，達到非迷非解時顯菩薩與佛界性相；平等大慧照俗，俗不再只是迷，照真，真不再只是解。權即是實，實即是權，雖二而不二。往昔未明說一切性相皆入佛界，不表示昔法與今法有兩個真實；今日開顯，才使昔日方便原來所歸之實被看見。
七、不可思議為何還能用譬喻來說
本論說不可思議，先從名義入手：它不落決定，超出一切心與心所，也超出言語道路；心行不能到，語言也不能到。可是，說到這裡並未停在抽象否定，反而接連舉明暗、月光、生死與道、軍隊入藕絲孔、龍雨與五道果報等譬例。若不可思議全然不能接近，這些譬例又有什麼作用？
譬喻不是替不可思議下定義，而是鬆動我們以為必然分離的兩端。人只見明與暗相反，便以為它們各住一處；日光出時，暗並沒有向十方逃去，月光之中明暗也能相合。生死與道看似相反，本論卻說道即是生死。這不是把迷與悟說成毫無差別，而是不許人在生死之外另造一個可逃往的道，也不許人在道之外留下一塊永遠不能轉的生死。
如意珠中沒有可量出的寶物，卻能雨下眾寶；實相不生，卻能生般若。譬喻所照見的，不是從一個固定容器搬出原已收藏的東西，而是因果作用不能以尋常有無測量。軍隊能入藕絲孔、雨水隨龍念而出、各道果報各有難思之事，則從世間因緣反過來逼問讀者：若連事相尚有思量不及之處，佛所究盡的甚深境界豈能只用常情裁量？
因此，不可思議不是禁止思惟，而是使思惟知道自己的邊界；絕言也不是永遠沉默，而是使語言不再把自己當作實相。寄言所給的根深流長、門、月、海、車轍、明暗與寶珠，都是可以行近的路標；止語所守的，則是任何路標都不能代替親到。
八、三乘既能離苦，為何又說只是方便
二十一行偈先頌長行，再以末後三行半略開三顯一、動執生疑。長行分說諸佛與釋迦的權實，偈中又有合歎，正顯二智之理相同，而教化之緣可以有別。偈頌不是把長行原樣重複；它或廣長行所略，或略長行所廣，又把前面四番十如收回『無漏不思議』『甚深微妙法』『唯我知是相』等關節，使繁密解說重新凝聚。
到了略開顯，諸佛一邊顯真，釋迦一邊開三，彼此互明。佛先勸眾相信諸佛之語沒有差異，法說久後終將顯真；又告聲聞，祂曾令眾生脫離苦縛、得至涅槃，然而三乘之教是以方便力施設，目的在引離諸苦，並非究竟真實。
『方便』在此不能讀成欺誑。若昔日所說全然虛妄，便不可能真使人離苦；若離苦所得已是最後究竟，又不會有今日的開顯。方便的真實作用，正是把人從不能前行之處引出；方便之所以不是究竟，則在它仍指向尚未完全顯出的所歸。門確實讓人通過，卻不能因此把門外一步當成整座宮室。
於是，大眾的疑有兩層。第一層疑佛二智：佛昔日說三乘同證解脫，今日卻稱歎如來智慧非二乘所及，那麼佛所得甚深之法與隨宜言說究竟是什麼？第二層疑自己的所得：自己確實依佛一解脫義修行，也確實得此法；如今又說只是方便，先前所證應當放在何處？
這兩問都不能靠一句『捨小取大』草率越過。若抹去已得解脫，便使佛昔日教化失實；若守住已得而拒絕再問，又使方便封死成終點。本品真正打開的，是讓已離苦者承認自己仍在門中，也讓祂們相信佛今日所顯不會否定昔日之益，而會顯出那一段路原來所向。
舍利弗因此代眾陳疑、致請。佛先止，是因法深而護念可能不信、起謗的人；舍利弗再請，是因千二百、四眾、三乘之疑已不能只留在心中。本論說三請二止，若連前面絕言稱歎的止一併計算，則成三止；數目所指不同，作用卻連成一條教學次第：止使請不出於輕率，請使止不被誤成永不說法。
從定起到止語，再從止語到請問，本段繞了一圈，又回到說法的門前。起初，是佛已安立四種關係而安詳起定；末後，是大眾的舊執已動，疑問成熟，由舍利弗殷勤上呈。佛的智慧從未因言語而增，眾生卻必須經過稱歎、驚疑、請問，才能準備聽見開權顯實。這正是略開的力量：答案尚未廣說，能承受答案的人已經開始形成。
文句記之眼
湛然先替寄言與絕言的關係定界：「「若不」等者，述寄言意，「雖復」等者，述絕言意。」〔T34n1719 0218c29〕祂又說此處同歎諸佛與釋迦，是為下文五佛章作引。這一鏡照讓略說不只是一段局部科判，而成為其後廣說的先聲；但五佛章的連繫是《記》的展釋，不能倒作智者本段已經明說的用途。
對定起，鏡中把古今有出入、履歷法緣、生善、治散與實相逐一照明，又引《法華論》不告餘聲聞與菩薩的五項理由〔T34n1719 0219a22〕。智者本段只明說舍利弗智慧第一、將因其小智破顯大智；五項理由雖能補足對告之機，仍須守在湛然及所引論書名下。《記》又說在前與在面本來相連，智者義立為兩釋〔T34n1719 0219b25〕；這能說明本論問答的編排，卻不能抹掉現存文本確實分作兩問。
智慧門一段，《記》說：「「其智慧門」者，其乃指前實果因智」〔T34n1719 0219c16〕，並把智慧即門與智慧之門分開，再判本論廣立四句之中，今經正意落在以佛智為門入佛智慧〔T34n1719 0220a18〕。鏡中又把第四句連到從體起用。這一判使門不只是低階通往高階的單向通道，而能顯出佛智自證與起用；四句本身出自智者，哪一句是今經正意及其後續聯繫，則是湛然所加的鏡光。
對雙結，《記》明說：「次結二智中以成就為結實、隨宜為結權者」〔T34n1719 0220b27〕，並解成實智稱理、權智適機。到釋迦章，祂一面承認舊師三意各有義理，一面堅持不能違反經文次第；又對『依諸論』與事理『邊』提出校語。這些校語只記錄湛然如何讀現存字面，並不因此改動智者本文。鏡照在這裡所守的，正是義可深推而文不可暗換。
鏡中所見的異字也有同一界線。祂提出『依諸論』或當作『本論』，又說事理之『邊』或當補足為『邊底』〔T34n1719 0221a22–0221a25〕；這是後釋對傳文字面的判斷，不是抄本已經改定。保留本論所傳與鏡中校意兩邊，才能讓讀者同時看見本文如何立義，也看見湛然在哪一字上感到未安。
絕言段，《記》以「「止者」下正絕言歎者」〔T34n1719 0221c17〕標出轉折，再把止、歎與護機三意分明。祂又說：「次「諸法」下釋甚深境界者，此是《法華》之理本」〔T34n1719 0222a20〕，由此把十如境連到更廣的教觀體系。『理本』是《記》對十如地位的總判；智者本段自說的論證，仍是從諸法無所不收、實相無所不在，進而建立四番解釋。
在四番十如處，《記》不只逐番分科，也總說：「所以四釋者，明理攝遍約十界釋」〔T34n1719 0223c18〕，以下再以自證極、佛化用與三德遍，說明其餘三番所以成立。祂對約位又細分理性、五品、六根、初住以上與極果〔T34n1719 0223b19〕，這些位次展配比智者本段更細。理性至極果的細密分層因此是湛然之說，智者本段並未在此逐層列出。
偈頌一段，鏡中把長行與偈的三種差別重整為雙歎與單歎、開說與合說、人法並舉與只舉其人〔T34n1719 0225a04〕，因而顯出頌文改變的是表達方式，不是另換二智。對末後開顯，祂又細辨『逮得涅槃』所指的菩薩乘，並以「「一解脫」者，昔教三人同一解脫」〔T34n1719 0225b21〕說明大眾所疑不是三種彼此無關的解脫，而是昔日三乘同證的解脫，如今何以又被置於方便之下。這一補釋使疑問更集中於昔得與今聞如何相容；『三人同一解脫』的明判屬於《記》，智者本段則從自疑所得展開。
到了疑請，《記》以「但動執生疑之言，言兼兩向。」〔T34n1719 0225c03〕解開科名：前偈使舊執被動、疑由此生，後段則把已生之疑騰出而請，不是兩個章名互相衝突。祂也指出瑤師、龍師所分三止三請並非全無眉目，而智者以三周得益解三次抑止更深。於是，鏡中最後照見的仍是本段那條由止轉請的道路：止不是拒答，疑不是敗壞，殷勤之請也不是重複；三者共同使受教之機逐次成熟。
If the Buddha says that wisdom cannot be exhausted in words, why does he speak at all? At the opening of the Skillful Means chapter, the Buddha rises calmly from samādhi and praises the wisdom of the buddhas as profound and immeasurable and its gateway as difficult to understand and enter. At the most earnest point of the praise, however, he stops and says that there is no need to speak further of this sphere. This seems paradoxical: if it truly cannot be expressed, why speak first; if it can already be expressed, why stop afterward?
The root treatise does not answer by choosing either expressibility or inexpressibility. The Buddha first entrusts the matter to words so that people know wisdom has a gateway and skillful means have a direction. He then brings words to a halt so that they do not mistake the names they have heard for the ultimate. Speaking points out the gateway; stopping prevents the lintel from being mistaken for the sphere within. Only together do the two form the complete praise at the opening of the Skillful Means chapter.
I. If the Brief Teaching Is So Short, How Can It Form the Pivot of the Whole Chapter?
The root treatise first locates this chapter within the main teaching of the whole scripture, then divides the nearer main teaching of the Trace Gate into a brief opening and an extensive opening. The first is the act of opening the three to reveal the one in brief. Within it, there is prose and verse; the Buddha's praise is followed by the assembly's attachments being stirred and doubts arising, and then by Śāriputra asking on behalf of the assembly. Although the exposition has not yet unfolded extensively, the entire path of the teaching is already present: what the Buddha knows and why living beings cannot know it; why what was formerly taught is skillful means and how the real that will now be revealed causes doubt.
“Brief” therefore does not mean arbitrarily cutting the extensive teaching short, but first setting its pivots in motion. The passage establishes the depth and breadth of two kinds of wisdom, then shows that skillful means are not a closed endpoint but a gateway with the power of advance. Next, by stopping speech, it reveals that the true mark of all dharmas cannot be exhausted through discrimination. Only then does it say explicitly that the three vehicles of the past were established to lead beings away from suffering and that the meaning of the real has yet to be revealed. The later extensive teaching unfolds from precisely these already moving joints.
This arrangement also shows that doubt is not an accidental interruption at the assembly. Once a former attainment is repositioned, doubt must arise. The śrāvakas followed the Buddha's words, left the bonds of suffering, and genuinely realized liberation. Now they hear that the three vehicles are only skillful means, and they cannot avoid asking: if their earlier attainment was not ultimate, toward what does the wisdom praised by the Buddha today point? The brief teaching does not end by handing over every answer. It makes a question that can no longer be evaded reach maturity.
II. If the Buddha Always Abides in Samādhi, Why Speak Particularly of His Emerging from It?
The root treatise asks directly: the Buddha is quiescent yet constantly illumines, so why must he still enter and emerge from samādhi? Its answer does not treat emerging from samādhi as a mere movement. It considers four relations through which the emergence becomes the beginning of teaching.
When buddhas of the past taught this scripture, they first entered the Samādhi of the Place of Immeasurable Meanings and then proceeded into the teaching of the Lotus; the present Buddha does the same, so the assembly begins in an order corresponding across past and present. The Buddha also examines the Dharma-gateways he has traversed and the conditions of living beings, ensuring that what he teaches is not mistaken and thereby causing those who receive the teaching to give rise to faith. Though quiescent and constantly illuminating, he still manifests teaching from samādhi in order to counteract distracted minds and false speech. While in samādhi he settles himself in the true mark, and after emerging he enables others to settle in the true mark, so one's own practice and benefiting others finally return to the same place of rest. “Emerging calmly” therefore describes more than a slow movement: only after all four relations are established does the teaching open from samādhi.
Addressing Śāriputra next is not the arbitrary choice of an interlocutor. He is foremost in wisdom among the śrāvaka assembly. The Buddha will use the lesser wisdom he already possesses to break self-satisfaction with that lesser wisdom and reveal the greater. This address concentrates the tension of the whole passage in one person: not someone without wisdom seeking knowledge for the first time, but someone who has attained something and must now understand anew the relation between that attainment and buddha-wisdom.
The root treatise even attends to the Buddha's posture. Sitting cross-legged is practiced in common by disciples of buddhas of the past, causes others to give rise to reverence, differs from worldly enjoyment, can break the demon armies of affliction, and can produce the paths of three kinds of awakening. The body's settled bearing is not an ornament outside the doctrine; before the Dharma is taught, it makes that Dharma manifest through deportment. The further questions concerning “binding mindfulness in front” and “binding the object at the face” unfold through such aspects as an object positioned before one, treating desire through impurity, correspondence with emptiness, distinguishing the consciousnesses, and the true mark as foremost. The same “front” or “face” does not admit only one flat answer; body, mind, object, and the principle signified correspond within one posture.
III. If Wisdom Is What One Enters, Why Is It Also Called a Gateway?
The praise first says that the wisdom of the buddhas is profound and immeasurable. Profound means penetrating vertically to the bottom of wisdom in accord with principle; immeasurable means horizontally exhausting the bounds of the Dharma realm. Deep roots yield luxuriant branches, and a distant source produces a long-flowing stream. When real wisdom is thus deep and broad, provisional wisdom arising from it is likewise deep and broad. The two wisdoms are not first divided into one true and one false. Rather, the passage first reveals the real of one's own practice and then the skillful means that arise from the real and respond to living beings.
The words “its gateway of wisdom” bring out the second meaning. A gateway has the power of advance: it remains before the path yet can enable a person to enter the path; once within the path, it is called real. If a gateway were only an external name, it could not enable entry; if it were already identical with the destination, it would lose its function of giving access. The root treatise therefore repeatedly distinguishes what enables entry from what is entered and refuses to confine “the gateway of wisdom” to a single interpretation as skillful means for the two vehicles.
It first acknowledges that the skillful means of the two vehicles retain the shallowest function of giving access, then immediately points out that one cannot be content with having obtained a gateway while still failing to recognize the sphere to which it leads. It next unfolds the gateway through multiple relations: skillful wisdom can be a gateway into buddha-wisdom; through the gateway of skillful means one can also enter the realization of skillful wisdom itself; buddha-wisdom can be the gateway into the Buddha's wisdom; and the real can also be a gateway, enabling skillful wisdom to illuminate both truths. Gateway and destination are not fixed forever along one straight line from lower to higher. They are relations in which the provisional and real unfold and complete one another.
This gives “difficult to understand and difficult to enter” its precise location. The difficulty is not that the Buddha deliberately hides the gateway. Rather, the function of skillful means knows the many capacities without first devising a plan and activates a vast function without a fixed place. The two vehicles cling to the Dharma they have already attained and therefore find this gateway difficult to fathom. Bodhisattvas too, according to the sharpness or dullness of their faculties, have successive levels at which they can know and still cannot know. The problem is not that the gateway does not exist, but that recipients of the teaching often take one stretch of road already traversed as the whole realm to which the gateway gives access.
IV. From the Buddhas to Śākyamuni, How Do Words Unfold and Then Draw Back?
In explaining the praise entrusted to words concerning the buddhas, the root treatise successively divides it into a dual praise, a dual explanation, and a dual conclusion. First it praises their profound and immeasurable wisdom and their gateway of wisdom, difficult to understand and enter. It then explains real wisdom through drawing near innumerable buddhas and fully practicing the path-Dharmas, and explains provisional wisdom through courageous vigor and a universally heard name. Finally, it gathers the real under accomplishment of the profound and the provisional under teaching according to what is appropriate, the purport of which is difficult to understand. Every part speaks not only of depth but of breadth, and not only of accord with principle but of fitting the capacity.
When the passage reaches Śākyamuni, the root treatise does not follow earlier masters in splitting the provisional and real into two mutually enclosed sections, one earlier and one later. Following the scriptural sequence, it again gives a dual praise, dual explanation, and dual conclusion. “Since becoming a buddha” reveals the completion of real wisdom. Manifold causes and conditions, parables, extensive exposition, and innumerable skillful means then reveal how living beings were guided away from attachment for more than forty years. Scattered wholesome deeds lead them away from attachment to the three evil destinations; pure wholesome deeds from attachment to the desire realm; the śrāvaka Dharma from attachment to views and thought; the bodhisattva Dharma from abiding in nirvāṇa; and the Buddha Dharma from attachment to the Dharma-love that conforms with the path. Skillful means are not an abstract name, but the act of leading living beings away, level by level, from whatever they presently grasp.
“Tathāgata,” coming from true suchness and the true mark, explains the real; “skillful means,” skillfully meeting the capacity, explains the provisional. Knowledge and vision then raise the provisional and real together and reach the boundary of both events and principle, which is why their perfections are said to be complete. Finally, the Tathāgata's knowledge and vision, vast, great, deep, and far-reaching, gather real wisdom; the four immeasurables, four kinds of eloquence, ten powers, four fearlessnesses, dhyānas, samādhis, and so forth gather provisional wisdom. Real wisdom is originally neither horizontal nor vertical, yet the praise entrusts its disclosure to horizontal breadth and vertical depth. Provisional wisdom originally has no fixed direction, yet in teaching it can activate a function precisely fitted to every capacity.
Precisely because words have unfolded the provisional and real this far, they must now draw back. The preceding passage unfolds the real as the provisional, allowing language to emerge in accord with capacities; now it rolls the provisional back into the real in preparation for stopping speech. “Skillfully distinguishing and aptly teaching all dharmas” raises the provisional; “gentle words delighting the minds of the assembly” raises the real. The sequence from provisional to real shows words returning to the source from which they emerged. Entrusting to words and severing words are not two opposing teachings, but an unfolding and a rolling up: unfolding makes the function of skillful means immeasurable; rolling up keeps that immeasurable function from leaving the real.
V. Stopping Speech Does Not Reject Living Beings; It Protects Them
Some ancient masters said that the Buddha stopped speaking in order to make the assembly give rise to doubt and ask; others said that, because the real Dharma is difficult to know, he first suppressed speech to startle ordinary expectations. The root treatise acknowledges that stopping speech does elicit doubt and requests, but places its fundamental reason in the Dharma's profound quiescence and the severance of the path of words. Even if the Buddha teaches out of compassion, hearers who cannot understand may instead damage their wholesome roots. He therefore stops. This “stop” is not withholding the Dharma; it is the speaker's responsibility toward the faculties that will receive it.
Inexpressibility is first disclosed from the aspects of person and Dharma. The Buddha is the supreme person and has accomplished the supreme Dharma. His provisional and real are complete horizontally and cannot be equaled by those who have not accomplished them. “Only a buddha together with a buddha can exhaustively comprehend” further shows the vertical depth of the provisional and real. Although those at the initial and intermediate stages attain something, they remain like the moon on the fourteenth day: its body is already bright, but its luminous function is not universal. The buddha ground is like the moon on the fifteenth day, its body full and its light pervasive. Stopping speech thus preserves a distinction: partial attainment and exhaustive comprehension cannot be flattened merely because both are called “knowing.”
The second level of inexpressibility concerns the true mark of all dharmas. If “all dharmas” are confined to the three vehicles and the true mark is located only in the buddha effect, the provisional forever lacks the real and the real loses its meaning of pervading every Dharma. In reviewing the various masters' alternative explanations, the root treatise does not say that they obtained nothing. It points out that each takes a single road and remains insufficient for the breadth of “all dharmas” and the “true mark.” If ordinary beings are excluded, the words “all dharmas” become empty; if the three vehicles forever possess only the provisional, opening and revealing can never occur; if the Buddha possesses only the real and no provisional, there is no place for the unrestricted great function that teaches and transforms beings.
Stopping speech therefore does not seal the true mark within the Buddha's silence. It first withdraws mistaken boundaries. When “all dharmas” omits no Dharma and the “true mark” never leaves a single Dharma, language that persists in distributing the provisional and real into two places with no access between them moves farther away the more it speaks. Only by stopping that kind of speech can the later teaching begin anew.
VI. How Do the Ten Suchnesses Unfold the Same Sphere in Four Rounds?
The root treatise explains the ten suchnesses from four perspectives rather than arranging them as four definitions competing with one another. Each round answers the same question: how does the true mark of all dharmas pervade every difference without losing its reality through those differences?
The first round considers the ten Dharma realms. Although the six destinations and four sages differ as ten realms, each realm possesses not only its own mark, nature, beginning, and end but also the marks, natures, beginnings, and ends of the other nine, without diminution. One realm contains nine realms, and every realm has the ten suchnesses, so the one contains the immeasurable and the immeasurable in turn contains the one. If each realm is viewed only in its present position, the ten suchnesses of the nine realms are called provisional and those of the buddha realm real. If their mutual inclusion is viewed, however, the provisional and real cannot be cut into two mutually isolated blocks.
Living beings possess them alike, yet see them differently. Ordinary beings possess them but are confused through their dispositions; the two vehicles possess them but abandon them in seeking liberation; bodhisattvas illuminate them yet do not do so universally; and the Tathāgata comprehends them horizontally and vertically in complete clarity. “Cannot be revealed” does not mean that living beings originally lack the sphere altogether. It means that between possessing it and exhausting it there remain confusion, abandonment, lack of universality, and complete comprehension. This directly echoes the earlier moon simile: possessing light is not the same as the pervasive functioning of light, and partial attainment is not the same as exhausting the source.
The second round considers the buddha Dharma realm alone. Each of the ten suchnesses first leaves behind the two extremes of affirmation and negation, then receives a name provisionally in accordance with the scripture. Mark refers to the conditioning cause of the myriad wholesome qualities, nature to the revealing cause of wisdom, and substance to the direct cause of the true mark. Power is the power of the mind of awakening and roots of loving-kindness; activity is the path operating spontaneously without exertion; cause refers to the forty-one stages; condition to every aid to the path; effect to the brilliance of wondrous awakening; and recompense to great parinirvāṇa. The beginning is the mark of buddhahood, the end is buddhahood's recompense, and their ultimate equality is the true mark. The many jewels adorning the great cart in the scripture, its great white ox, high and broad body, canopy, speed like the wind, travel in the four directions, attending servants, arrival at the place of awakening, and pure recompense successively give the ten items visible images.
The most important point of this round is not replacing the ten suchnesses with another table of terms, but the fact that each item is named only after passing through “not this and not not-this.” If the name alone is grasped as real, the buddha realm is reduced to ten countable things. If names are abandoned because of the double negation, there is no way to enter through the scripture. The double negation prevents names from being reified; provisional naming allows the sphere that cannot be grasped to remain an accessible gateway of practice.
The third round considers opening and gathering. As contemplated by the Buddha's mind, the ten realms and ten suchnesses are all unsurpassed marks through unsurpassed recompenses. Like the ocean receiving every stream or a thousand carts following a single track, they gather as the one buddha Dharma realm. In accord with the intentions of living beings, however, they open into the manifold differences of the ten realms and ten suchnesses. Opening in accord with others and gathering in accord with self, the real present within transforming others is gathered as provisional from the side of the transforming function, while the provisional present within one's own practice is gathered as real from the side of self-realization.
The heart of this round is freedom in opening and gathering. Although the immeasurable is opened, it never leaves the one; although it gathers as one, that one does not impede the immeasurable. The one and immeasurable can neither be grasped as two nor mixed into an undifferentiated mass. The sea does not reject the myriad streams, and the streams entering the sea do not create a second sea. The forms of a thousand carts differ, yet following one track does not require them to become the same cart. The nonduality of provisional and real lies precisely in the fact that differences can unfold without leaving their destination, while gathering into one does not erase those differences.
The fourth round considers stages. Mark, nature, and substance are the three virtues innately possessed by living beings, extending through every stage in the ten realms. Studying these three virtues and entering the ten faiths is named power and activity; entering the forty-one grounds is named cause and condition; reaching the buddha ground is named effect and recompense. The first three are the beginning and the last three the end. Because beginning and end alike are the three virtues, they are called ultimately equal.
The innate virtues neither sink in evil nor rise in good; they are not lower in worthies or higher in sages, narrower in the lesser or broader in the great. They are not newly attained at the beginning or made old at the culmination merely because they have long been present. These paired expressions do not deny the stages of practice. They say that stages cannot alter the innately present nature of the true mark. What practice changes is confusion and understanding, partial attainment and exhaustive realization—not the manufacture of a true mark from a place where none existed.
Finally, the root treatise explains ultimate equality from the three aspects of delusion and understanding, persons, and teachings. When confused about this sphere, the natures and marks of the six realms appear; when understanding it, those of the two vehicles appear; upon reaching neither confusion nor understanding, the natures and marks of bodhisattvas and the buddha realm appear. Great impartial wisdom illuminates the conventional, and the conventional is no longer merely confusion; it illuminates the true, and the true is no longer merely understanding. The provisional is precisely the real and the real precisely the provisional—two yet nondual. The fact that former teachings did not say explicitly that all natures and marks enter the buddha realm does not mean that former and present Dharmas possess two realities. Today's opening and revealing enables the destination in the real toward which former skillful means always pointed finally to be seen.
VII. If It Is Inconceivable, How Can Similes Still Speak of It?
The root treatise begins the explanation of the inconceivable with its name and meaning. It does not fall under fixed determination; it surpasses every mind and mental factor and also the path of language. Mental activity cannot reach it, and words cannot reach it. Yet the passage does not stop with abstract negation. It instead successively raises the examples of light and darkness, moonlight, birth-and-death and the path, an army entering the pore of a lotus fiber, a dragon's rain, and the recompenses of the five destinations. If the inconceivable were utterly unapproachable, what work could these examples perform?
The similes do not define the inconceivable. They loosen two poles we assume must be separated. People see light and darkness as opposites and therefore imagine that each abides in a different place. When sunlight appears, darkness does not flee into the ten directions; within moonlight, light and darkness can also be united. Birth-and-death and the path appear opposed, yet the root treatise says that the path is precisely birth-and-death. This does not make confusion and awakening wholly indistinguishable. It prevents one from constructing a path outside birth-and-death to which one can escape, and likewise from leaving outside the path a piece of birth-and-death that can never be transformed.
The wish-fulfilling jewel contains no measurable cache of treasures yet can rain down many treasures. The true mark does not arise yet can give rise to prajñā. What the simile illuminates is not the movement of something already stored inside a fixed container, but causal efficacy that cannot be measured through ordinary existence and nonexistence. An army entering the pore of a lotus fiber, rain descending in accord with a dragon's thought, and the inconceivable features of recompense in each destination turn the events of worldly causation back upon the reader: if even conditioned events exceed measurement, how could the profound sphere exhaustively known by the Buddha be judged solely by ordinary expectations?
The inconceivable therefore does not forbid thought; it enables thought to know its boundary. Severing words does not impose everlasting silence; it prevents language from taking itself to be the true mark. The deep roots and long stream, gateway, moon, ocean, cart track, light and darkness, and jewel entrusted to language are all signposts by which one can approach. What stopping speech preserves is that no signpost can replace arriving oneself.
VIII. If the Three Vehicles Truly Free Beings from Suffering, Why Call Them Only Skillful Means?
The twenty-one lines of verse first restate the prose, then use the final three and a half lines briefly to open the three and reveal the one, stirring attachments and giving rise to doubt. The prose separately praises the provisional and real of the buddhas and Śākyamuni, while the verse gives a combined praise, revealing that the principle of the two wisdoms is the same even though conditions for teaching and transforming can differ. The verse does not reproduce the prose unchanged. It may expand what the prose treats briefly or abbreviate what the prose treats extensively, and it returns the preceding four rounds on the ten suchnesses to such pivots as “uncontaminated and inconceivable,” “profound and subtle Dharma,” and “only I know this mark,” gathering the dense explanation again.
At the point of the brief opening and revealing, the buddhas reveal the real while Śākyamuni opens the three; the two illuminate one another. The Buddha first urges the assembly to trust that the words of the buddhas do not differ and that, after teaching the Dharma for a long time, he will finally reveal the real. He then tells the śrāvakas that he formerly enabled living beings to leave the bonds of suffering and reach nirvāṇa. Yet the teaching of the three vehicles was established through the power of skillful means to lead beings away from manifold suffering and was not the ultimate reality.
Here “skillful means” cannot mean deception. If the former teaching were wholly false, it could not genuinely have enabled beings to leave suffering. If the liberation thereby attained were already the final ultimate, there would be no opening and revealing today. The real efficacy of skillful means lies precisely in leading someone out from a place in which they cannot advance. The reason skillful means are not ultimate is that they still point toward a destination not yet fully revealed. A gateway truly lets someone pass, but that does not make the single step beyond it the whole palace.
The assembly's doubt thus has two levels. The first concerns the Buddha's two wisdoms. Formerly the Buddha taught that the three vehicles alike realize liberation; today he praises a Tathāgata's wisdom beyond the reach of the two vehicles. What, then, are the profound Dharma attained by the Buddha and his teaching according to what is appropriate? The second level concerns the assembly's own attainment. They truly practiced according to the Buddha's single meaning of liberation and truly attained this Dharma; now they hear it called only skillful means. Where should their former realization be placed?
Neither question can be passed over casually with the slogan “abandon the lesser and take up the great.” Erasing the liberation already attained would make the Buddha's former transformation false; clinging to what was attained and refusing to ask further would seal skillful means into an endpoint. What this chapter truly opens is the possibility that those who have left suffering can admit they are still within the gateway and trust that what the Buddha reveals today will not negate the former benefit, but disclose where that stretch of road was always leading.
Śāriputra therefore expresses the assembly's doubt and makes its request. The Buddha first stops because the Dharma is profound and he protects those who might disbelieve and slander it; Śāriputra asks again because the doubts of the twelve hundred, fourfold assembly, and three vehicles can no longer remain only within their minds. The root treatise speaks of three requests and two refusals. If the earlier stopping in the praise through severing words is counted as well, there are three refusals. The numbers designate different domains, but their functions form one pedagogical sequence: stopping prevents the request from being made lightly, and requesting prevents stopping from being mistaken for a permanent refusal to teach.
From emerging from samādhi to stopping speech, then from stopping speech to requesting, the passage circles back to the gateway of teaching. At the beginning, the Buddha rises calmly from samādhi after establishing the four relations. At the end, the assembly's former attachments have been stirred, doubt has matured, and Śāriputra earnestly presents the question. The Buddha's wisdom has never increased through language, but living beings must pass through praise, startled doubt, and request before they are prepared to hear the teaching of opening the provisional to reveal the real. This is the power of the brief opening: the answer has not yet been taught extensively, but the people capable of receiving it have already begun to take shape.
Through the Eye of the Wenjuji
Zhanran first fixes the relation between entrusting to words and severing words: “The words beginning ‘if not’ state the purport of entrusting to words; those beginning ‘although’ state the purport of severing words”〔T34n1719 0218c29〕. He also says that the shared praise of the buddhas and Śākyamuni here serves as the introduction to the later section on five buddhas. This mirror explanation makes the brief teaching not merely a local division but the forerunner of the later extensive teaching. The link with the five-buddha section, however, is the Wenjuji’s exposition and cannot be rewritten as a use already stated explicitly by Zhiyi in the present passage.
Concerning emergence from samādhi, the mirror illuminates in sequence the correspondence and difference between past and present, examination of Dharmas and conditions, production of wholesome roots, treatment of distraction, and the true mark. It further cites five reasons from the Treatise on the Lotus Sutra why the Buddha does not address the other śrāvakas or bodhisattvas〔T34n1719 0219a22〕. Zhiyi's passage states only that Śāriputra is foremost in wisdom and that the Buddha will use his lesser wisdom to break and reveal the greater. Although the five reasons supplement the occasion for the address, they must remain attributed to Zhanran and the treatise he cites. The Wenjuji also says that “in front” and “at the face” are originally connected, whereas Zhiyi establishes them doctrinally as two explanations〔T34n1719 0219b25〕. This explains the arrangement of the root treatise's questions and answers but cannot erase the fact that the received text divides them into two questions.
In the passage on the gateway of wisdom, the Wenjuji says “‘Its gateway of wisdom’ points back to the causal wisdom of the preceding real effect”〔T34n1719 0219c16〕. It distinguishes wisdom as gateway from the gateway of wisdom and then judges that, among the four propositions extensively established by the root treatise, the primary purport of the present scripture lies in taking buddha-wisdom as the gateway into the Buddha's wisdom〔T34n1719 0220a18〕. The mirror further connects the fourth proposition to activating function from substance. This judgment keeps the gateway from being merely a one-way passage from a lower to a higher level and reveals self-realization and activation of function in buddha-wisdom. The four propositions themselves belong to Zhiyi; the judgment of which proposition is primary for the present scripture and its subsequent connection are the light added by Zhanran's mirror.
Concerning the dual conclusion, the Wenjuji explicitly says “Next, in concluding the two wisdoms, ‘accomplishment’ concludes the real, while ‘according to what is appropriate’ concludes the provisional”〔T34n1719 0220b27〕 and explains real wisdom as corresponding with principle and provisional wisdom as fitting capacities. In the Śākyamuni section, it acknowledges that the three positions of earlier masters each possess doctrinal meaning while insisting that the scriptural sequence must not be violated. It also proposes collations concerning the wording “according to the treatises” and the word translated as “boundary” in “event and principle.” These proposals record how Zhanran reads the received wording and do not alter Zhiyi's text on that account. What the mirror preserves here is precisely that meaning may be deeply pursued while the wording may not be silently exchanged.
Variant characters seen in the mirror obey the same boundary. It proposes replacing “according to the treatises” with “the present treatise,” and says that “boundary” in “event and principle” may need to be completed as “boundary and bottom”〔T34n1719 0221a22–0221a25〕. These are later judgments about the wording of the transmission, not changes already settled in the manuscript. Preserving both the wording transmitted in the root treatise and the mirror's proposed readings enables readers to see both how the root treatise establishes its meaning and where Zhanran found a single character unsettled.
In the passage on severing words, the Wenjuji marks the turn with “Below ‘as for stopping’ is the formal praise through severing words”〔T34n1719 0221c17〕 and then distinguishes stopping, praise, and protection of capacities. It further says “Next, the passage below ‘all dharmas’ explains the profound sphere; this is the principle-basis of the Lotus”〔T34n1719 0222a20〕, thereby connecting the sphere of the ten suchnesses to a broader doctrinal and contemplative system. “Principle-basis” is the Wenjuji’s general judgment of the place of the ten suchnesses. The argument made by Zhiyi in the present passage still proceeds from the fact that “all dharmas” encompasses everything and the true mark pervades all, and on that basis establishes four rounds of explanation.
At the four rounds on the ten suchnesses, the Wenjuji not only divides each round but also says generally “The reason for the four explanations is to clarify that principle encompasses universally, explained in terms of the ten realms”〔T34n1719 0223c18〕. This is a fourfold interpretation of one sphere, not four separate doctrines. It then explains the remaining three rounds through the extreme point of self-realization, the Buddha's transforming function, and the universal presence of the three virtues. In its explanation by stages, it further distinguishes principle-nature, the five grades, purification of the six faculties, the first abode and above, and the ultimate effect〔T34n1719 0223b19〕. This detailed distribution of stages is more elaborate than Zhiyi's present passage. The fine progression from principle-nature to ultimate effect therefore belongs to Zhanran's explanation and is not enumerated here level by level in the root treatise.
In the verse section, the mirror reorganizes the three differences between prose and verse as dual praise and single praise, separate and combined exposition, and raising both person and Dharma versus raising only the person〔T34n1719 0225a04〕. It thereby shows that the verse changes the manner of expression rather than replacing the two wisdoms. Concerning the final opening and revealing, it further distinguishes the bodhisattva vehicle indicated by “attained nirvāṇa” and explains “‘One liberation’ means the one liberation shared by the three kinds of people in the former teaching”〔T34n1719 0225b21〕. The assembly's question is therefore not about three unrelated liberations, but about how the liberation formerly realized in common by the three vehicles can now be placed under skillful means. This supplementary explanation focuses the doubt on the compatibility of former attainment with what is now heard. The explicit judgment “the three kinds of people share one liberation” belongs to the Wenjuji; Zhiyi's present passage unfolds the matter through their doubt concerning their own attainment.
At the point of doubt and request, the Wenjuji resolves the title of the division with “The words ‘stirring attachment and giving rise to doubt’ extend in both directions”〔T34n1719 0225c03〕. The preceding verse stirs former attachments and thereby generates doubt, while the following passage expresses and requests an answer to the doubt already arisen; these are not two conflicting section titles. It also points out that Masters Yao and Long's division into three refusals and three requests is not wholly without order, while Zhiyi's explanation of the three suppressions through the benefits of the three rounds is more profound. The final thing seen in the mirror is thus still the road from stopping to requesting: stopping is not a refusal to answer, doubt is not corruption, and earnest requests are not repetition. Together, the three progressively mature the faculties of those receiving the teaching.
考據Apparatus
本單元是〈方便品〉正說的第一大段。智者先定迹門正說有略開、廣開兩門，再依長行、偈頌、動執生疑次第，消釋諸佛與釋迦二智、諸法實相十如、略開三顯一及舍利弗請法。嚴格域起於卷三下〔T34 0040a22〕，止於卷末題〔T34 0045c09〕；卷四上題署與廣開章都在域外。
一、科判定位
本單元嚴格域為 T34n1718〔0040a22–0045c09〕，共七千七百六十五個漢字。起句是「○從此品下，訖〈分別功德品〉十九行偈，或」〔0040a22〕；末句是「妙法蓮華經文句卷第三下」〔0045c09〕。卷四上卷題起於〔0045c12〕，正文「○從「爾時世尊告舍利弗，汝已殷懃三請，豈得不說」下」起於〔0045c15〕，兩者都屬下一子單元。
本段先以迹門正說為近界：略開三顯一從本段開始，廣開三顯一則從下一章開始。略開自身又分略開本體與動執生疑；本體再分長行、偈頌；長行再分寄言歎、絕言歎。依本文轉折可分二十六節：
| 次第 | 起句與行錨 | 本論內容 |
|---|---|---|
| 一 | 「○從此品下，訖〈分別功德品〉十九行偈，或」〔0040a22〕 | 定全經正說分的兩種界法，並就近分迹門正說為略開、廣開 |
| 二 | 「○略更為二：初、從「爾時世尊」下，是略開三顯一」〔0040a28〕 | 略開分本體、動疑，本體分長行、偈頌，長行分寄言、絕言 |
| 三 | 「「爾時」者，當爾之時也」〔0040b09〕 | 以四悉檀解定起、告舍利弗、加趺與繫念在前、在面 |
| 四 | 「就雙歎二智，先歎實，次歎權。」〔0040c10〕 | 諸佛雙歎：甚深、無量與智慧門 |
| 五 | 「從「所以者何」下，光宅云」〔0041a16〕 | 諸佛雙釋：親近、盡行釋實，勇猛、名稱釋權 |
| 六 | 「從「成就甚深」下，雙結諸佛二智。」〔0041a27〕 | 諸佛雙結，並錄自行、化他另一解 |
| 七 | 「從「吾從成佛已來」者，是歎釋迦權實。」〔0041b06〕 | 先錄舊分章三意，再依經文次第辨破 |
| 八 | 「就釋迦文亦為三：初、雙歎；次、雙釋；後、雙結。」〔0041b19〕 | 釋迦雙歎 |
| 九 | 「從「所以者何」，是雙釋二智也。」〔0041c02〕 | 釋迦雙釋 |
| 十 | 「從「如來知見廣大深遠」，即是雙結釋迦二智也。」〔0041c11〕 | 釋迦雙結 |
| 十一 | 「從「舍利弗如來能種種分別」下」〔0041c24〕 | 再舉權實，說明轉入絕言之由 |
| 十二 | 「「止」者下，第二，即絕言歎也。」〔0042a11〕 | 由最上人、最上法及不可說的人法橫豎解止歎 |
| 十三 | 「從「諸法實相」下，即是甚深境界不可思議」〔0042a26〕 | 光宅、北地師、瑤師、暢師解十如 |
| 十四 | 「上來諸釋非不一途，然於理不通，於文不允。」〔0042c03〕 | 總破諸家，轉引九事並標今家四番 |
| 十五 | 「約十法界者，謂六道、四聖，是為十法也。」〔0042c29〕 | 第一番，約十法界 |
| 十六 | 「二、約佛法界釋者」〔0043a16〕 | 第二番，約佛法界 |
| 十七 | 「三、約離合者，若佛心中所觀」〔0043b15〕 | 第三番，約離合 |
| 十八 | 「〔云云〕。四、約位者」〔0043b27〕 | 第四番，約位 |
| 十九 | 「復次，三德究竟等者」〔0043c11〕 | 以惑解、人、教三重釋究竟等，再明不可思議 |
| 二十 | 「偈有二十一行，為兩」〔0044a24〕 | 偈頌總科及四行寄言歎 |
| 二十一 | 「從「如是大果報」去，第二，有十三行半」〔0044b27〕 | 十三行半絕言歎，內列八類不知之人 |
| 二十二 | 「釋不思議者，如如意珠」〔0044c27〕 | 以一行半回扣十如四番 |
| 二十三 | 「從「舍利弗當知諸佛語無異」下，略開三顯一」〔0045a07〕 | 諸佛顯實、釋迦開三 |
| 二十四 | 「○從「爾時大眾」下，是騰疑致請」〔0045a28〕 | 經家敘疑與大眾正疑 |
| 二十五 | 「「爾時舍利」下，第二，正請」〔0045b17〕 | 三請二止、古今二解及初請六分 |
| 二十六 | 「妙法蓮華經文句卷第三下」〔0045c09〕 | 卷三下結題 |
所帖根經為 T09n0262〈方便品〉的一個連續場景：起於「爾時，世尊從三昧安詳而起，告舍利弗」〔T09 0005b25〕，止於「是等聞此法，則生大歡喜。」〔T09 0007a04〕；下一行佛答三請，已轉入廣開三顯一。本版根經同品原典自第四行至第九十二行與此域逐段對應。
《法華文句記》鏡域起於同一行後半的「次正釋經文，」〔T34n1719 0218c26〕，止於〔0225c20〕前三字；同一行隨後的廣開章不納入。按逐字界而非整行取域，兩端才不會混入前後科文。
二、成立與傳本
本單元一句繫於全帙傳承：義說歸智者，灌頂私記，現行次第又經唐天寶戊子朗和尚條倫治定；所在半卷仍只署智者說。神逈所記私記、治定層與智者品釋層分明，不能因傳錄史而把序者、記者或後世鏡釋改成本段說話者。
本域現存二組正文校讀、二十四枚所傳夾註，沒有通用字庫外字。這些材料足以誌錄現行本的文字層次，卻不足以復原治定以前的另一完整次第；故正文守現行 CBETA 文字，異讀並錄，不自行採擇。
三、所帖經文與所引
（一）所帖根經全表
下表完整列出本單元所消的連續根經，不是抽樣。每一列都以 T09n0262 今本首字實位為錨；智者的科釋位置另列，不把疏文改作經文。
| T09n0262 行錨 | 今本逐字 | T1718 所釋位置 |
|---|---|---|
| 0005b25 | 「爾時，世尊從三昧安詳而起，告舍利弗」 | 定起、告舍利弗、四悉、加趺與繫念在前、在面〔T34 0040b09 以下〕 |
| 0005b25 | 「諸佛智慧甚深無量，其智慧門難解難入，一切聲聞、辟支佛所不能知。」 | 諸佛寄言歎二智〔0040c10 以下〕 |
| 0005b27 | 「所以者何？佛曾親近百千萬億無數諸佛，盡行諸佛無量道法」 | 諸佛雙釋實智〔0041a16 以下〕 |
| 0005b29 | 「勇猛精進名稱普聞，成就甚深未曾有法，隨宜所說意趣難解。」 | 雙釋權智與雙結〔0041a21 以下〕 |
| 0005c01 | 「舍利弗！吾從成佛已來，種種因緣，種種譬喻，廣演言教無數方便，引導眾生令離諸著。」 | 釋迦寄言歎〔0041b06 以下〕 |
| 0005c03 | 「所以者何？如來方便知見波羅蜜皆已具足。」 | 釋迦雙釋〔0041c02 以下〕 |
| 0005c04 | 「舍利弗！如來知見，廣大深遠，無量無礙，力、無所畏、禪定、解脫三昧，深入無際，成就一切未曾有法。」 | 釋迦雙結〔0041c11 以下〕 |
| 0005c06 | 「舍利弗！如來能種種分別，巧說諸法，言辭柔軟，悅可眾心。」 | 舉權智以絕歎〔0041c24 以下〕 |
| 0005c08 | 「舍利弗！取要言之，無量無邊未曾有法，佛悉成就。」 | 舉實智以絕歎〔0041c24 以下〕 |
| 0005c09 | 「止，舍利弗！不須復說。所以者何？佛所成就第一希有難解之法。」 | 絕言歎之止與最上法〔0042a11 以下〕 |
| 0005c10 | 「唯佛與佛乃能究盡諸法實相」 | 不可說的人與法〔0042a11 以下〕 |
| 0005c11 | 「所謂諸法如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟等。」 | 十如諸家異釋與今家四番〔0042a26 以下〕 |
| 0005c14 | 「爾時世尊欲重宣此義，而說偈言：」 | 二十一行偈總科〔0044a24 以下〕 |
| 0005c15 | 「世雄不可量，諸天及世人，一切眾生類，無能知佛者。」 | 寄言歎偈的揀人 |
| 0005c17 | 「佛力無所畏、解脫諸三昧，及佛諸餘法，無能測量者。」 | 寄言歎偈的釋迦權實 |
| 0005c19 | 「本從無數佛，具足行諸道，甚深微妙法，難見難可了。」 | 寄言歎偈的諸佛權實 |
| 0005c21 | 「於無量億劫，行此諸道已，道場得成果，我已悉知見。」 | 因、果具足及知見雙結 |
| 0005c23 | 「如是大果報，種種性相義，我及十方佛，乃能知是事。」 | 絕言歎偈的境與能知者 |
| 0005c25 | 「是法不可示，言辭相寂滅」 | 絕言歎偈的不可示、不可說 |
| 0005c26 | 「諸餘眾生類，無有能得解，除諸菩薩眾、信力堅固者。」 | 總揀不入與揀能入 |
| 0005c28 | 「諸佛弟子眾，曾供養諸佛，一切漏已盡，住是最後身，如是諸人等，其力所不堪。」 | 二乘不知 |
| 0006a02 | 「假使滿世間，皆如舍利弗，盡思共度量，不能測佛智。」 | 舍利弗不知 |
| 0006a04 | 「正使滿十方，皆如舍利弗，及餘諸弟子，亦滿十方剎，盡思共度量，亦復不能知。」 | 諸大弟子不知 |
| 0006a07 | 「辟支佛利智，無漏最後身，亦滿十方界，其數如竹林，斯等共一心，於億無量劫，欲思佛實智，莫能知少分。」 | 辟支佛不知 |
| 0006a11 | 「新發意菩薩，供養無數佛，了達諸義趣，又能善說法，如稻麻竹葦，充滿十方剎，一心以妙智，於恒河沙劫，咸皆共思量，不能知佛智。」 | 新發意菩薩不知 |
| 0006a16 | 「不退諸菩薩，其數如恒沙，一心共思求，亦復不能知。」 | 不退菩薩不知 |
| 0006a18 | 「又告舍利弗：『無漏不思議，甚深微妙法，我今已具得，唯我知是相，十方佛亦然。」 | 回頌實相境及四番所依 |
| 0006a21 | 「舍利弗當知，諸佛語無異，於佛所說法，當生大信力，世尊法久後，要當說真實。』」 | 諸佛顯實、勸信、動昔執而生今疑 |
| 0006a24 | 「告諸聲聞眾，及求緣覺乘：『我令脫苦縛，逮得涅槃者。』」 | 釋迦開三；本論另就逮得推六度乘 |
| 0006a26 | 「佛以方便力，示以三乘教，眾生處處著，引之令得出。」 | 三乘為方便門，權引離著 |
| 0006a28 | 「爾時大眾中，有諸聲聞漏盡阿羅漢，阿若憍陳如等千二百人，及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷」 | 騰疑致請的經家敘疑 |
| 0006b01 | 「各作是念」 | 正疑佛二智及自己所得 |
| 0006b01 | 「今者、世尊何故慇懃稱歎方便而作是言：『佛所得法甚深難解，有所言說意趣難知，一切聲聞、辟支佛所不能及。』」 | 疑佛二智：佛所得法疑實，言說意趣疑權 |
| 0006b04 | 「佛說一解脫義，我等亦得此法到於涅槃，而今不知是義所趣？」 | 自疑所得 |
| 0006b07 | 「爾時舍利弗知四眾心疑，自亦未了，而白佛言」 | 初請長行起 |
| 0006b08 | 「世尊！何因何緣慇懃稱歎諸佛第一方便、甚深微妙、難解之法？」 | 初請陳疑 |
| 0006b09 | 「我自昔來，未曾從佛聞如是說；今者四眾咸皆有疑。唯願世尊敷演斯事。」 | 初請陳請 |
| 0006b11 | 「世尊何故慇懃稱歎甚深微妙難解之法？」 | 初請偈首二句，頌疑實智 |
| 0006b12 | 「爾時舍利弗欲重宣此義，而說偈言：」 | 初請由長行轉入十一行偈 |
| 0006b14 | 「慧日大聖尊，久乃說是法，自說得如是，力無畏三昧、禪定解脫等，不可思議法。」 | 初請偈的疑實、疑權 |
| 0006b17 | 「道場所得法，無能發問者；我意難可測，亦無能問者。」 | 無問自說之疑 |
| 0006b19 | 「無問而自說，稱歎所行道，智慧甚微妙，諸佛之所得。」 | 稱歎二智 |
| 0006b21 | 「無漏諸羅漢，及求涅槃者，今皆墮疑網，佛何故說是？」 | 三乘疑；本論由及字判六度菩薩 |
| 0006b23 | 「其求緣覺者，比丘比丘尼，諸天龍鬼神，及乾闥婆等，相視懷猶豫，瞻仰兩足尊，是事為云何，願佛為解說。」 | 四眾與天龍等同疑同請 |
| 0006b27 | 「於諸聲聞眾，佛說我第一。我今自於智，疑惑不能了，為是究竟法？為是所行道？」 | 舍利弗自疑 |
| 0006c01 | 「佛口所生子，合掌瞻仰待，願出微妙音，時為如實說。」 | 佛子疑請 |
| 0006c03 | 「諸天龍神等，其數如恒沙，求佛諸菩薩，大數有八萬，又諸萬億國，轉輪聖王至，合掌以敬心，欲聞具足道。」 | 總明同疑同請，亦明菩薩有疑 |
| 0006c07 | 「爾時佛告舍利弗：「止，止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」」 | 初請後第一止 |
| 0006c08 | 「舍利弗重白佛言」 | 第二請長行起 |
| 0006c09 | 「世尊，唯願說之，唯願說之！所以者何？」 | 第二請正式陳請 |
| 0006c10 | 「是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明了，聞佛所說，則能敬信。」 | 第二請的久殖必解 |
| 0006c12 | 「爾時舍利弗欲重宣此義，而說偈言：」 | 第二請由長行轉入偈頌 |
| 0006c14 | 「法王無上尊，唯說願勿慮。是會無量眾，有能敬信者。」 | 第二請偈 |
| 0006c16 | 「佛復止舍利弗：「若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」」 | 第二止 |
| 0006c18 | 「爾時世尊重說偈言：」 | 第二止由長行轉入偈頌 |
| 0006c19 | 「止止不須說，我法妙難思。諸增上慢者，聞必不敬信。」 | 第二止偈 |
| 0006c21 | 「爾時舍利弗重白佛言」 | 第三請起；本子只以更牒疑為請指向此段 |
| 0006c21 | 「世尊！唯願說之，唯願說之！」 | 第三請正式陳請 |
| 0006c22 | 「今此會中，如我等比百千萬億，世世已曾從佛受化。如此人等，必能敬信，長夜安隱，多所饒益。」 | 第三請長行 |
| 0006c24 | 「爾時舍利弗欲重宣此義，而說偈言：」 | 第三請由長行轉入偈頌 |
| 0006c26 | 「無上兩足尊，願說第一法，我為佛長子，唯垂分別說。」 | 第三請偈前半 |
| 0006c28 | 「是會無量眾，能敬信此法，佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。」 | 第三請偈中段 |
| 0007a02 | 「我等千二百，及餘求佛者，願為此眾故，唯垂分別說。是等聞此法，則生大歡喜。」 | 第三請偈末，本根經域止 |
（二）根經跨品回引
| T1718 原句 | T09n0262 今本 |
|---|---|
| 「其聲清淨出柔軟音」〔T34 0042a01〕 | 「其聲清淨，出柔軟音」〔T09 0002c19〕 |
| 「聞佛柔軟音深遠甚微妙」〔T34 0042a02〕 | 「聞佛柔軟音，深遠甚微妙」〔T09 0011b04〕 |
| 「眾寶莊校」〔T34 0043a18〕 | 「眾寶莊校」〔T09 0012c19〕 |
| 「有大白牛」〔T34 0043a20〕 | 「有大白牛」〔T09 0014c14〕 |
| 「其車高廣」〔T34 0043a22〕 | 「其車高廣」〔T09 0012c18〕 |
| 「又於其上張設幰蓋」〔T34 0043a24〕 | 「又於其上張設幰蓋」〔T09 0012c19〕 |
| 「其疾如風」〔T34 0043a26〕 | 「其疾如風」〔T09 0012c23〕 |
| 「乘是寶乘遊於四方」〔T34 0043a27〕 | 「乘是寶車，遊於四方」〔T09 0014c18〕 |
| 「又多僕從而侍衛之」〔T34 0043a29〕 | 「又多僕從而侍衛之」〔T09 0012c23〕 |
| 「直至道場」〔T34 0043b02〕 | 「直至道場。」〔T09 0015a14〕 |
| 「得無量無漏清淨之果報」〔T34 0043b04〕 | 「得無量無漏，清淨之果報。」〔T09 0044b27〕 |
（三）天親《法華論》
| T1718 所引或所據 | T26n1519 今本 | 並讀限度 |
|---|---|---|
| 「佛入甚深三昧正念不動，如實智觀，從三昧而起，現如來得自在力故，如來入定無能驚忤故。」〔T34 0040b21〕 | 「爾時世尊入甚深三昧正念不動，以如實智觀，從三昧安詳而起。」〔T26 0004b28〕；「示現如來得自在力故、如來入定無能驚寤故。」〔T26 0005a02〕 | 本論作摘引；世尊、以、安詳及忤、寤等字各守其本 |
| 本論只以舍利弗在小乘中智慧第一承下〔T34 0040b18〕 | 「何故唯告尊者舍利弗、不告其餘聲聞等者？隨深智慧與如來相應故。」〔T26 0005a03〕 | 不告菩薩五義由鏡文增錄，不倒作本論原句 |
| 本論由十如引論義〔T34 0042a26 以下〕 | 「又依證法復有五種：一者何等法；二者云何法；三者何似法；四者何相法；五者何體法故。」〔T26 0006a29〕 | 四組展開見鏡文，不能說本論已逐字全引 |
（四）其餘已得今本對位
| T1718 原句 | 今本逐字 | 對讀限度 |
|---|---|---|
| 「餘經云：「繫念在前」者，云何？」〔T34 0040c01〕 | 《阿毘曇毘婆沙論》：「跏趺坐云何繫念在前？」〔T28 0153a21〕；「面上故名繫念在前。復次背煩惱在後，正觀寂滅在前」〔T28 0153a22〕 | 鏡文明說是論文；本論另分在前、在面兩釋 |
| 「二觀為方便道，得入中道第一義諦。」〔T34 0041a05〕 | 《菩薩瓔珞本業經》：「是二觀方便道。因是二空觀，得入中道第一義諦觀」〔T24 1014b20–1014b21〕 | 本論為摘引，今本另有是、因是二空觀及末觀字 |
| 「了義經依文判義，不了義經依義判文」〔T34 0041b03〕 | 《攝大乘論》：「諸佛如來甚深不了義經能如理判故。」〔T31 0127b17〕；「菩薩應隨理覺察。」〔T31 0127b22〕；《攝大乘論釋》：「於不了義經如文判義」〔T31 0213a27〕 | 今本未得本論全串，只列相關原句，不合意改成逐字命中 |
| 「一、各有體；二、各有法，如眼、耳雖同四大造，而眼有見用，耳無見功」〔T34 0042c13〕 | 《大智度論》：「一者、有體；二者、各各有法；如眼、耳雖同四大造，而眼獨能見，耳無見功」〔T25 0298c07〕 | 九事次第相應；眼有見用與眼獨能見不同 |
| 「地獄道成就他化天法」〔T34 0043a05〕 | 《阿毘曇毘婆沙論》：「地獄眾生則應成就他化自在天煩惱業，及善」〔T28 0046c21〕；又「如地獄、畜生、餓鬼成就他化自在天煩惱業及善而不現前行」〔T28 0047a05〕 | 本論是縮述，不表示地獄自身就是天法 |
| 「不可思議名不決定，出一切心心數法，出一切言語道，不能行、不能到」〔T34 0043c27〕 | 《大智度論》：「色等一切法不得決定」〔T25 0753a24〕；「一切法實性，皆過心、心數法、出名字語言道。」〔T25 0753a29〕；「一切賢聖不能行、不能到。」〔T25 0753b02〕 | 卷七十九可連續定位，本論為摘合 |
| 「生死與道合，道即是生死」〔T34 0044a05〕 | 《菩薩瓔珞經》：「生死者則與道合，道者則是生死。」〔T16 0125c25〕 | 核心句相應，虛字與標點不同 |
| 「如明與暗共合，而汝不見，謂明暗異」〔T34 0044a03〕 | 「明與闇合，但汝不見謂為不合。」〔T16 0125c27〕 | 暗、闇及末義不同，只列平行句 |
| 「暗常在，無所歸趣；明亦如是與暗共合。」〔T34 0044a04〕 | 「闇者常在無所歸趣，明亦如是與闇共合」〔T16 0126a05〕 | 核心平行，不因此確認所署卷次 |
| 「如《阿含經》明四不可思議，謂眾生、世界、龍、佛。」〔T34 0044a08〕 | 《增壹阿含經》：「世不可思議，眾生不可思議，龍不可思議，佛土境界不可思議。」〔T02 0640a06–0640a07〕 | 四項次序及世、世界，佛土境界、佛不同 |
| 「一士夫於王舍城拘絺羅池側，思惟世間邊、無邊，見四兵入藕絲孔」〔T34 0044a12〕 | 《雜阿含經》：「見四種軍——象軍、馬軍、車軍、步軍，無量無數，皆悉入於一藕孔中。」〔T02 0109a10–0109a11〕 | 故事可定，本論作節述 |
| 「非狂，是脩羅！為諸天所逐，退入藕絲孔藏。」〔T34 0044a14〕 | 「然彼士夫非狂失性，所見真實。」〔T02 0109a17〕；「阿修羅軍敗，退入彼池一藕孔中。」〔T02 0109a20〕 | 今本不是佛對士夫直接作同一句回答，敘事層各守其本 |
（五）《玄義》《婆沙》與鏡層指源
| 指源 | 今本定位 | 結果 |
|---|---|---|
| 六識在面疑 | 《阿毘達磨俱舍論》：「有身根九事，十事有餘根。」〔T29 0018b21〕 | 是鏡層新增引源，不是本論署名引文 |
| 廢會開覆十種 | 《法華玄義》：「釋迹門為十：一、破三顯一。」〔T33 0797b24〕，至「九、住三用一。十、住一用三。」〔T33 0797b29〕 | 鏡文末作住一用二，今本作住一用三，並錄不判 |
| 光宅、北地師十如判 | 《法華玄義》：「大義有三：大、多、勝。」〔T33 0693c01〕；「今明權實者，以十如是約十法界」〔T33 0693c05〕 | 可與本論總破及今家第一番互讀，不是根經引文 |
| 加趺坐 | 《阿毘達磨大毘婆沙論》：「何故但說結加趺坐。」〔T27 0204b04〕，至「是故但說結加趺坐。」〔T27 0204b27〕 | 古今佛弟子、敬信、怖魔、不共外道、順定等均可逐項對位，本論重排節述 |
（六）未得逐字定位與無名引
一、本論署《釋論》卷十四的明暗、生死與道合長引〔T34 0044a01–0044a07〕，在現行《大智度論》相應卷域未得逐字同串；T16n0656 有核心平行句，故只記卷十四未得、另經有平行，不改署。
二、「又經出五道各一不可思議」〔T34 0044a20〕以下五項，鏡文只說五道段退釋眾生，未足確定單一經號。
三、本論在教判敘述中點名《華嚴》《方等》《般若》〔T34 0040c25–0040c27〕，沒有引出逐字經句，故不臆配行錨。
四、芭蕉、水沫、乾城、鏡幻〔T34 0041b24–0041b25〕是未署經名的譬類，未有足夠底據固定單一經論。
五、龍念出雨與須彌腹大力天〔T34 0044a17–0044a20〕，未得一個可同時覆蓋全段的逐字今本，維持未定。這五項未得逐字命中是檢索結果，不以近義命中補造引源。
四、文句記釋要〔鏡〕
湛然的逐文鏡釋從本段開首連續覆蓋到第二止；下表只列讀法骨幹，所有裁釋均署在鏡層，不倒作智者原說。
| 本論節點 | 《法華文句記》逐字要句 | 鏡層作用 |
|---|---|---|
| 正釋經文起 | 「次正釋經文，」〔T34n1719 0218c26〕 | 與前場末句共行，此四字才是本鏡域起點 |
| 寄言、絕言 | 「述寄言意，「雖復」等者，述絕言意。」〔0219a01〕 | 分明兩歎各自作用 |
| 諸佛、釋迦 | 「今歎諸佛及以釋迦，為下五佛弄引」〔0219a02〕 | 把二佛章連到下文五佛 |
| 定起四悉 | 「古今異故、有出入故，即世界也。」〔0219a08〕 | 續配履歷、生善、治散、實相 |
| 告舍利弗 | 「告身子不告餘聲聞者，智慧深故。不告諸菩薩者有五」〔0219a22〕 | 增錄論中不告菩薩五義 |
| 加趺 | 「「加趺」等者，文在《婆沙》，今更具錄。」〔0219b11〕 | 指出論源及重排 |
| 在前、在面 | 「今文分在前、在面以為兩釋，義立故也。」〔0219b25〕 | 說明本論由一段論文義立兩釋 |
| 四種在面 | 「次約教中不淨觀成灼然初教」〔0219c01〕 | 依次作四種判讀 |
| 非三種化他 | 「「非三種化他」者，非三教中權實也。」〔0219c10〕 | 鎖定非字為排除 |
| 智慧門 | 「「其智慧門」者，其乃指前實果因智」〔0219c16〕 | 分智慧即門、智慧之門 |
| 今解四句 | 「「今解」去廣立四句」〔0220a18〕 | 判今經所重並連到開顯 |
| 雙釋 | 「「所以者何」下至「諸佛二智不同光宅釋」者」〔0220b07〕 | 以經文次第證本論分章 |
| 雙結 | 「次結二智中以成就為結實、隨宜為結權者」〔0220b27〕 | 實稱理、權適機 |
| 釋迦舊解 | 「次斥舊三意中，舊師亦有許。」〔0221a09〕 | 理可存而分文不可違經 |
| 鏡層校語 | 「言「依諸論」者恐誤，應云「本論」」〔0221a22〕 | 只作鏡層校語，不改本論 |
| 釋迦權結 | 「「無量無礙」者，如彼生數」〔0221b04〕 | 由法門多故屬權智 |
| 柔軟音 | 「眾心乃以得實為悅，故更引二文證之。」〔0221c09〕 | 回應柔軟悅眾何以舉實 |
| 絕言歎 | 「「止者」下正絕言歎者」〔0221c17〕 | 分止、歎、護機三意 |
| 人法橫豎 | 「「唯佛」去明竪深者」〔0222a12〕 | 成就對他為橫，究盡對因為豎 |
| 十如總關 | 「次「諸法」下釋甚深境界者，此是《法華》之理本」〔0222a20〕 | 把十如境視作全段核心 |
| 總破諸家 | 「「上來諸釋非不一途」者，諸釋可見」〔0222b22〕 | 各得少分，不作全無可取 |
| 今家四番 | 「次「今明」下正解中，先述標章」〔0222c21〕 | 分標章、引聖言、正釋 |
| 十法界 | 「初十界中為十：先標列」〔0222c29〕 | 逐列十步，著重一界具九界十如 |
| 佛法界 | 「次約佛界為四」〔0223a27〕 | 正釋、稱歎、例釋、果結斥 |
| 離合 | 「次釋離合中為四」〔0223b16〕 | 正釋、稱歎、斥、結 |
| 約位 | 「四約但中二」〔0223b19〕 | 細分各位，只能署鏡 |
| 四番取義 | 「所以四釋者，明理攝遍約十界釋」〔0223c18〕 | 續以自證、化用、三德通攝其餘三番 |
| 不可思議 | 「三「若就」下釋不思議者」〔0224b11〕 | 分名體、譬類、事例 |
| 四不思議 | 「就事況者，四不思議中闕釋佛者」〔0224c02〕 | 說佛項因易信、教多說而略 |
| 四番回扣 | 「云「生出四種解釋，已如上」者，指上四番釋十如也。」〔0225b07〕 | 鎖定回扣對象 |
| 疑請兩向 | 「但動執生疑之言，言兼兩向。」〔0225c03〕 | 前偈使疑生，大眾段把疑騰出而請 |
| 鏡域末 | 「「爾時」下次明二止」〔0225c17〕；〔0225c20〕前三字收束本域 | 第二止護上慢，末句後即轉廣開 |
鏡文另有兩項明示校語：本論的依諸論恐應作本論〔0221a22〕，事理邊或應作邊底〔0221a25〕。兩項都只誌湛然判語，不授權修改 L1。
五、諸家異釋
本論自錄異解甚多，本目不得作無。以下全數登錄，不裁優劣，也不替匿名說補人名：
| 人物或標記 | 本論所錄主張 | 首字行錨 |
|---|---|---|
| 光宅 | 取二乘方便為今經智慧門 | 0041a01 |
| 光宅 | 把所以者何以下判作歎釋迦章 | 0041a16 |
| 有時解 | 以成就甚深結自行權實、隨宜難解結化他權實 | 0041b04 |
| 舊 | 釋迦權實各自稱歎，並列三項前後料揀 | 0041b07 |
| 光宅、梁代 | 把無量無礙以下釋作實智 | 0041c17 |
| 舊 | 把如來能種種分別以下結成前權實 | 0041c25 |
| 印師 | 以止生起眾人疑請之心 | 0042a11 |
| 觀師 | 實法難知，先止以驚常情 | 0042a12 |
| 光宅 | 以諸法、實相分權境、實境，前五、後四及末句各作分配 | 0042a27 |
| 北地師 | 三乘法都具相、性、果、報、本末 | 0042b14 |
| 瑤師 | 依三乘萌異、發心、能力、作行、因緣果報次第展開十如 | 0042b15 |
| 暢師 | 只約佛，以十力境逐配十如 | 0042b21 |
| 或時 | 用四偈合頌二佛權實，再開六項 | 0044b22 |
| 瑤師、龍師 | 三止配理深、驚疑、必謗；三請配求決、久殖、得益 | 0045b19 |
| 今師或時 | 佛預知三周得益先後不俱，故三次抑止以待三請 | 0045b22 |
鏡文對若干古說有所評議，例如不全破瑤師、龍師三請之解，或說光宅各得十如少分。這些評語仍屬鏡層，不能抹去本論先行並錄異釋的事實。
六、術語
| 詞語 | 本論義位 |
|---|---|
| 略開三顯一 | 相對後文廣開；本子兼含長行、偈頌，以及開顯所引發的疑請 |
| 寄言歎、絕言歎 | 前者用言語稱揚權實；後者以止與不可說反顯人、法、境、智之深 |
| 二智 | 權智、實智；諸佛章與釋迦章都各有雙歎、雙釋、雙結 |
| 四悉檀 | 世界、為人、對治、第一義；定起、加趺及繫念都依不同層次消文 |
| 智慧門 | 兼具能入、所入與道前、道中之別，不只一種二乘方便 |
| 七種方便 | 聲聞、緣覺及諸方便位的總稱語境；不能把經中每一方便都固定為同一分母 |
| 自行、化他 | 權實皆可就自行、化他分層；不能把權只固定作化他、實只固定作自行 |
| 三種化他權實 | 本論用在排除句「非三種化他權實故言諸佛」〔0040c11〕，非字不可脫落 |
| 十如 | 相、性、體、力、作、因、緣、果、報、本末究竟等 |
| 四番釋 | 約十法界、約佛法界、約離合、約位；是同一十如境的四個取徑 |
| 十法界 | 六道、四聖；一界具九界，一一界各具十如 |
| 佛法界 | 十如逐項以非、非不的雙非安立，再依大車等經文提示 |
| 離合 | 隨他則開，隨自則合；化他之實可束為權，自行之權可束為實 |
| 約位 | 相、性、體通於本具，力、作、因、緣、果、報依十信、四十一地、佛地分位 |
| 三德 | 相、性、體及後續分位的共同所依，本論用以重釋究竟等 |
| 究竟等 | 既是十如末項，又依惑解、人、教三面展開平等義 |
| 不可思議 | 先由絕思、絕言立名，再用明暗、四不可思議、藕孔、龍雨與五道事例顯示 |
| 動執生疑、騰疑致請 | 前者說舊執受動而新疑生起，後者說大眾把已生之疑表出而請決 |
| 三請二止、就前為三止 | 本段請後有二止；若連前面絕言歎的一止合算，則共有三止，兩種計數分母不同 |
七個後世約詞在本單元嚴格域逐字均未見：『五時八教』『化儀』『化法』『藏通別圓』『迹門十妙』『本門十妙』『一念三千』。正文實有華嚴、方等、般若及三藏、通、別、圓等散詞，故整詞零見只是一項詞界事實，不能外推出相關義理全無。
七、譬喻・互讀・承衍
根深則條茂、源遠則流長，把智慧的豎深與橫廣變成可見的生長；門把道前與道中接起來；由實舒權、卷權歸實，則用舒卷呈現言說與止語的轉折。十四日月與十五日月顯出分獲、究竟的差別，不是把證量換算成數學比例。
十如段的意象更加密集。一界具九界，如一中有無量、無量仍在一中；佛法界十如借大車的莊校、白牛、高廣、幰蓋、疾風、遊方、僕從、道場與清淨果報逐項提示。離合又以大海總攝萬流、千車同歸一轍說明開合自在。這些譬喻都出自本段或其明引經句，彼此相承而不需要外加一套格子。
明與暗共合、生死與道相合，先把看似相反的兩端放回不二；藕孔容納四軍、龍念出雨與五道果報，則把不可思議從義理推到事相。能在此確定的《增壹阿含》《雜阿含》已逐句回錨；無名五道與龍雨未得單一今本，不因譬喻相近而補造出處。
與本版〈方便品〉互讀，本單元所帖根經正是品首歎二智至三請的完整場景；下一子單元由佛正式應允三請，展開廣開三顯一。與《法華玄義》互讀，十法界十如及迹門十用各有今本可對；與《摩訶止觀》互讀，只取本論明列的觀行接點，不把另一部著作的具名法目搬入本段。
《法華玄贊》與《法華文句》同釋一經，是慈恩、天台兩種古疏讀法，可在同一根經句上互照而不互相裁判。本段由『略開』轉向後文『廣開』，又由二智之歎轉入三乘疑請；它所承衍的不是另一套抽象分類，而是舍利弗第三請之後佛將如何明說一佛乘。
八、校本定位
（一）嚴格域二組正文校讀
本域只有二組編號校記，均為 CBETA 現行正文與大正原讀的對列：
| 行錨 | 【CBETA】 | 【大正原本】 | 短境 |
|---|---|---|---|
| 0040a26 | 從 | 縱 | 從此下，是略開三顯一 |
| 0042a06 | 莫 | 茣 | 要者莫過于實也；CBETA 條另有續藏對讀提示 |
本域沒有 #wit1 甲本讀、沒有共星號校記、沒有空讀字，也沒有可寫作甲本缺的校例；故不虛列【甲】對讀或 corresp 型。卷四上題署才有空讀字校例，但它們在〔0045c12–0045c14〕，已越過本單元嚴格訖界，不收入本目。
（二）所傳夾註二十四枚
本域有十九枚〔云云〕、一枚〔一義〕及〔其一〕至〔其四〕四枚。〔一義〕在〔0040b23〕；四枚次序夾註依次位於〔0040c05、0040c07、0040c08、0040c10〕；其餘〔云云〕散見全域。夾註是所傳文字層，原典層以〔…〕保留，不可抹成連文，也不可改作省略號。
（三）外字、目錄與頁錨
T1718 本域與 T1719 鏡域的通用字庫外字都為零。這只證兩個嚴格域沒有外字，不外推到全卷或全帙。
全帙一級目錄題有兩形：〈序品〉不冠釋字，其餘二十七品題作釋某品；長品跨半卷另有續目。本單元是〈方便品〉內部子切，檔名與題署明記略開三顯一，不改全帙二十八品平列的品脊。
本版讀者層頁錨採換頁一枚、段首同行的體例，不逐欄、逐行重標。考據中每一引文的精確行錨則另依引句首字前最近的大正藏行標；兩種錨的用途不同。凡引文縮短或另起一片，都須重新取其首字實位，不能沿用外層長句的起錨。
This unit is the first major division of the main teaching in the Skillful Means chapter. Zhiyi first establishes that the main teaching of the Trace Gate has the two gateways of a brief and an extensive opening. Following the sequence of prose, verse, and the stirring of attachments and arising of doubt, he then interprets the two wisdoms of the buddhas and Śākyamuni, the ten suchnesses and the true mark of all dharmas, the brief opening of the three to reveal the one, and Śāriputra's request for the Dharma. The strict domain begins in Fascicle Three, Lower〔T34 0040a22〕 and ends with the fascicle's closing title〔T34 0045c09〕. The title and attribution of Fascicle Four, Upper, and the extensive-opening section are outside the domain.
Doctrinal-Outline Placement
The strict domain of this unit is T34n1718〔0040a22–0045c09〕, containing 7,765 Han characters. Its opening sentence is 「○從此品下，訖〈分別功德品〉十九行偈，或」 tr. “From this chapter below through the nineteen lines of verse in the Distinctions in Merit chapter, or...”〔0040a22〕. Its final sentence is 「妙法蓮華經文句卷第三下」 tr. “Words and Phrases of the Sutra of the Lotus Blossom of the Wondrous Dharma, Fascicle Three, Lower”〔0045c09〕. The title of Fascicle Four, Upper, begins at〔0045c12〕, and the body sentence 「○從「爾時世尊告舍利弗，汝已殷懃三請，豈得不說」下」 tr. “From the passage below ‘At that time the World-Honored One addressed Śāriputra: You have already made three earnest requests; how could I not speak?’” begins at〔0045c15〕. Both belong to the next subunit.
The passage first takes the main teaching of the Trace Gate as its nearer boundary. The brief opening of the three to reveal the one begins with this unit, while the extensive opening begins with the next. The brief opening itself divides into the opening proper and the stirring of attachments and arising of doubt. The opening proper further divides into prose and verse, and the prose into praise entrusted to words and praise through severing words. Following the turns of the text, twenty-six sections can be distinguished:
| No. | Opening phrase and line anchor | Content of the root treatise |
|---|---|---|
| 1 | 「○從此品下，訖〈分別功德品〉十九行偈，或」 tr. “From this chapter below through the nineteen lines of verse in the Distinctions in Merit chapter, or...”〔0040a22〕 | Establishes two possible boundaries for the main teaching of the whole scripture and, using the nearer one, divides the main teaching of the Trace Gate into a brief and an extensive opening |
| 2 | 「○略更為二：初、從「爾時世尊」下，是略開三顯一」 tr. “The brief section again has two parts: first, from ‘At that time the World-Honored One’ onward, is the brief opening of the three to reveal the one”〔0040a28〕 | Divides the brief opening into the opening proper and the stirring of doubt; the former into prose and verse; and the prose into entrusting to words and severing words |
| 3 | 「「爾時」者，當爾之時也」 tr. “‘At that time’ means at precisely that moment”〔0040b09〕 | Uses the four siddhāntas to explain emergence from samādhi, the address to Śāriputra, cross-legged sitting, and binding mindfulness in front and at the face |
| 4 | 「就雙歎二智，先歎實，次歎權。」 tr. “In the dual praise of the two wisdoms, real wisdom is praised first and provisional wisdom next”〔0040c10〕 | Dual praise concerning the buddhas: profound and immeasurable wisdom and the gateway of wisdom |
| 5 | 「從「所以者何」下，光宅云」 tr. “From ‘Why is this?’ onward, Guangzhai says...”〔0041a16〕 | Dual explanation concerning the buddhas: drawing near and full practice explain the real; vigor and name explain the provisional |
| 6 | 「從「成就甚深」下，雙結諸佛二智。」 tr. “From ‘accomplishing the profound’ onward is the dual conclusion of the two wisdoms of the buddhas”〔0041a27〕 | Dual conclusion concerning the buddhas, together with another explanation through one's own practice and transforming others |
| 7 | 「從「吾從成佛已來」者，是歎釋迦權實。」 tr. “From ‘Since I became a buddha’ is the praise of Śākyamuni's provisional and real”〔0041b06〕 | Records the three rationales of an ancient division, then distinguishes and refutes it by following the scriptural sequence |
| 8 | 「就釋迦文亦為三：初、雙歎；次、雙釋；後、雙結。」 tr. “The Śākyamuni passage likewise has three parts: first the dual praise, next the dual explanation, and last the dual conclusion”〔0041b19〕 | Śākyamuni's dual praise |
| 9 | 「從「所以者何」，是雙釋二智也。」 tr. “From ‘Why is this?’ is the dual explanation of the two wisdoms”〔0041c02〕 | Śākyamuni's dual explanation |
| 10 | 「從「如來知見廣大深遠」，即是雙結釋迦二智也。」 tr. “From ‘the Tathāgata's knowledge and vision, vast, great, deep, and far-reaching’ is the dual conclusion of Śākyamuni's two wisdoms”〔0041c11〕 | Śākyamuni's dual conclusion |
| 11 | 「從「舍利弗如來能種種分別」下」 tr. “From ‘Śāriputra, the Tathāgata can distinguish in many ways’ onward”〔0041c24〕 | Raises the provisional and real again and explains the transition into severing words |
| 12 | 「「止」者下，第二，即絕言歎也。」 tr. “Below ‘stop’ is the second part, praise through severing words”〔0042a11〕 | Explains the praise through stopping in terms of the supreme person and Dharma and the horizontal and vertical dimensions of the inexpressible |
| 13 | 「從「諸法實相」下，即是甚深境界不可思議」 tr. “From ‘the true mark of all dharmas’ onward is the inconceivability of the profound sphere”〔0042a26〕 | Interpretations of the ten suchnesses by Guangzhai, masters of the northern region, Master Yao, and Master Chang |
| 14 | 「上來諸釋非不一途，然於理不通，於文不允。」 tr. “The preceding explanations are not each without a route, yet they fail in principle and do not accord with the wording”〔0042c03〕 | General refutation of the various masters, followed by the nine aspects and indication of the present school's four rounds |
| 15 | 「約十法界者，謂六道、四聖，是為十法也。」 tr. “Explanation in terms of the ten Dharma realms means the six destinations and four sages, together making ten Dharmas”〔0042c29〕 | First round: the ten Dharma realms |
| 16 | 「二、約佛法界釋者」 tr. “Second, the explanation in terms of the buddha Dharma realm”〔0043a16〕 | Second round: the buddha Dharma realm |
| 17 | 「三、約離合者，若佛心中所觀」 tr. “Third, concerning opening and gathering: as contemplated within the Buddha's mind...”〔0043b15〕 | Third round: opening and gathering |
| 18 | 「〔云云〕。四、約位者」 tr. “And so forth. Fourth, in terms of stages”〔0043b27〕 | Fourth round: stages |
| 19 | 「復次，三德究竟等者」 tr. “Further, concerning the ultimate equality of the three virtues”〔0043c11〕 | Explains ultimate equality through confusion and understanding, persons, and teachings, then explains the inconceivable |
| 20 | 「偈有二十一行，為兩」 tr. “The verse has twenty-one lines and has two parts”〔0044a24〕 | General division of the verse and the four-line praise entrusted to words |
| 21 | 「從「如是大果報」去，第二，有十三行半」 tr. “From ‘such great effects and recompenses’ onward is the second part, containing thirteen and a half lines”〔0044b27〕 | Thirteen and a half lines of praise through severing words, including eight classes of persons who do not know |
| 22 | 「釋不思議者，如如意珠」 tr. “In explaining the inconceivable, it is like a wish-fulfilling jewel”〔0044c27〕 | Uses a line and a half to return to the four rounds on the ten suchnesses |
| 23 | 「從「舍利弗當知諸佛語無異」下，略開三顯一」 tr. “From ‘Śāriputra, you should know that the words of the buddhas do not differ’ onward is the brief opening of the three to reveal the one”〔0045a07〕 | The buddhas reveal the real and Śākyamuni opens the three |
| 24 | 「○從「爾時大眾」下，是騰疑致請」 tr. “From ‘At that time the great assembly’ onward is expressing doubt and making a request”〔0045a28〕 | The compiler narrates the doubt and the assembly formally doubts |
| 25 | 「「爾時舍利」下，第二，正請」 tr. “Below ‘At that time Śāriputra’ is the second part, the formal request”〔0045b17〕 | Three requests and two refusals, ancient and present explanations, and the six divisions of the first request |
| 26 | 「妙法蓮華經文句卷第三下」 tr. “Words and Phrases of the Sutra of the Lotus Blossom of the Wondrous Dharma, Fascicle Three, Lower”〔0045c09〕 | Closing title of Fascicle Three, Lower |
The attached root scripture is one continuous scene in the Skillful Means chapter of T09n0262. It begins with 「爾時，世尊從三昧安詳而起，告舍利弗」 tr. “At that time the World-Honored One calmly emerged from samādhi and addressed Śāriputra”〔T09 0005b25〕 and ends with 「是等聞此法，則生大歡喜。」 tr. “When these hear this Dharma, they will give rise to great joy”〔T09 0007a04〕. On the next line the Buddha answers the three requests, already turning to the extensive opening of the three to reveal the one. Lines 4 through 92 of this edition's root text for the same chapter correspond to this domain section by section.
The mirror domain in the Fahua Wenjuji begins with the latter half of the same line, 「次正釋經文，」 tr. “Next, the formal explanation of the scriptural text”〔T34n1719 0218c26〕, and ends with the first three characters at〔0225c20〕. The extensive-opening section following on the same line is not included. Only a byte-level boundary rather than a whole-line boundary prevents material from the preceding and following divisions from entering at the two ends.
Formation and Transmission
This unit is linked in one sentence to the transmission of the whole work. The doctrinal exposition belongs to Zhiyi and was privately recorded by Guanding; the present sequence was later ordered by Master Lang in the wuxu year of the Tang Tianbao era. The half-fascicle containing the unit still attributes the teaching solely to Zhiyi. Shenjiong's account of the private record and later ordering remains distinct from Zhiyi's chapter explanation; the history of transmission cannot turn the prefacer, recorder, or later mirror commentator into the speaker of the present passage.
The present domain preserves two sets of body-text collations and twenty-four transmitted inline annotations and contains no characters from the shared character repository. These materials suffice to record the textual layers of the current witness but not to reconstruct another complete sequence prior to the Tianbao ordering. The body therefore follows the present CBETA text; variant readings are recorded side by side without adjudication and are not selected independently.
Sutra Passages Explained and Works Cited
1. Complete Table of the Attached Root Scripture
The following table exhaustively lists the continuous root-scripture passage interpreted in this unit; it is not a sample. Every row is anchored at the actual position of its first characters in the present T09n0262. The location of Zhiyi's explanation is listed separately, and the commentarial wording is not substituted for scripture.
| T09n0262 line anchor | Exact wording in the present text | Location interpreted in T1718 |
|---|---|---|
| 0005b25 | 「爾時，世尊從三昧安詳而起，告舍利弗」 tr. “At that time the World-Honored One calmly emerged from samādhi and addressed Śāriputra” | Emergence from samādhi, address to Śāriputra, four siddhāntas, cross-legged sitting, and binding mindfulness in front and at the face, beginning at〔T34 0040b09〕 |
| 0005b25 | 「諸佛智慧甚深無量，其智慧門難解難入，一切聲聞、辟支佛所不能知。」 tr. “The wisdom of the buddhas is profound and immeasurable; its gateway of wisdom is difficult to understand and difficult to enter and cannot be known by any śrāvaka or pratyekabuddha” | Praise entrusted to words concerning the two wisdoms of the buddhas, beginning at〔0040c10〕 |
| 0005b27 | 「所以者何？佛曾親近百千萬億無數諸佛，盡行諸佛無量道法」 tr. “Why is this? The Buddha formerly drew near hundreds of thousands of myriads of koṭis of innumerable buddhas and fully practiced the immeasurable path-Dharmas of the buddhas” | Dual explanation of the real wisdom of the buddhas, beginning at〔0041a16〕 |
| 0005b29 | 「勇猛精進名稱普聞，成就甚深未曾有法，隨宜所說意趣難解。」 tr. “Courageously and vigorously advancing, his name was universally heard; he accomplished profound, unprecedented Dharmas, and the purport of what he taught according to what was appropriate is difficult to understand” | Dual explanation of provisional wisdom and dual conclusion, beginning at〔0041a21〕 |
| 0005c01 | 「舍利弗！吾從成佛已來，種種因緣，種種譬喻，廣演言教無數方便，引導眾生令離諸著。」 tr. “Śāriputra! Since I became a buddha, through manifold causes and conditions, manifold parables, extensive verbal teachings, and innumerable skillful means, I have guided living beings and enabled them to separate from every attachment” | Śākyamuni's praise entrusted to words, beginning at〔0041b06〕 |
| 0005c03 | 「所以者何？如來方便知見波羅蜜皆已具足。」 tr. “Why is this? The Tathāgata's perfection of skillful means and knowledge and vision is entirely complete” | Śākyamuni's dual explanation, beginning at〔0041c02〕 |
| 0005c04 | 「舍利弗！如來知見，廣大深遠，無量無礙，力、無所畏、禪定、解脫三昧，深入無際，成就一切未曾有法。」 tr. “Śāriputra! The Tathāgata's knowledge and vision are vast, great, deep, and far-reaching. His immeasurables and unobstructed qualities, powers, fearlessnesses, meditations, concentrations, liberations, and samādhis enter deeply without boundary, accomplishing every unprecedented Dharma” | Śākyamuni's dual conclusion, beginning at〔0041c11〕 |
| 0005c06 | 「舍利弗！如來能種種分別，巧說諸法，言辭柔軟，悅可眾心。」 tr. “Śāriputra! The Tathāgata can distinguish in manifold ways and aptly teach all dharmas; his words are gentle and delight the minds of the assembly” | Raising provisional wisdom in order to praise through severing words, beginning at〔0041c24〕 |
| 0005c08 | 「舍利弗！取要言之，無量無邊未曾有法，佛悉成就。」 tr. “Śāriputra! To state the essential point, the Buddha has accomplished immeasurable, boundless, unprecedented Dharmas in full” | Raising real wisdom in order to praise through severing words, beginning at〔0041c24〕 |
| 0005c09 | 「止，舍利弗！不須復說。所以者何？佛所成就第一希有難解之法。」 tr. “Stop, Śāriputra! There is no need to speak further. Why is this? The Buddha has accomplished the foremost, rare, difficult-to-understand Dharma” | Stopping in praise through severing words and the supreme Dharma, beginning at〔0042a11〕 |
| 0005c10 | 「唯佛與佛乃能究盡諸法實相」 tr. “Only a buddha together with a buddha can exhaustively comprehend the true mark of all dharmas” | The inexpressible person and Dharma, beginning at〔0042a11〕 |
| 0005c11 | 「所謂諸法如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟等。」 tr. “That is, the suchness of the mark of all dharmas, the suchness of their nature, substance, power, activity, cause, condition, effect, and recompense, and the ultimate equality of their beginning and end” | The various masters' interpretations of the ten suchnesses and the present school's four rounds, beginning at〔0042a26〕 |
| 0005c14 | 「爾時世尊欲重宣此義，而說偈言：」 tr. “At that time the World-Honored One, wishing to restate this meaning, spoke in verse” | General division of the twenty-one lines of verse, beginning at〔0044a24〕 |
| 0005c15 | 「世雄不可量，諸天及世人，一切眾生類，無能知佛者。」 tr. “Heroes of the World cannot be measured; devas, humans of the world, and every class of living beings—none can know the buddhas” | Exclusion of persons in the verse of praise entrusted to words |
| 0005c17 | 「佛力無所畏、解脫諸三昧，及佛諸餘法，無能測量者。」 tr. “The Buddha's powers and fearlessnesses, liberations and samādhis, and all the Buddha's other Dharmas—none can measure them” | Śākyamuni's provisional and real in the verse of praise entrusted to words |
| 0005c19 | 「本從無數佛，具足行諸道，甚深微妙法，難見難可了。」 tr. “Originally following innumerable buddhas, he fully practiced the various paths; the profound and subtle Dharma is difficult to see and difficult to understand” | The provisional and real of the buddhas in the verse of praise entrusted to words |
| 0005c21 | 「於無量億劫，行此諸道已，道場得成果，我已悉知見。」 tr. “For immeasurable koṭis of eons, having practiced these paths, I accomplished the effect at the place of awakening and have entirely known and seen” | Completion of cause and effect and dual conclusion through knowledge and vision |
| 0005c23 | 「如是大果報，種種性相義，我及十方佛，乃能知是事。」 tr. “Such great effects and recompenses, the meaning of manifold natures and marks—only I and the buddhas of the ten directions can know this matter” | The sphere and those able to know in the verse of praise through severing words |
| 0005c25 | 「是法不可示，言辭相寂滅」 tr. “This Dharma cannot be revealed; the marks of words are quiescently extinct” | Inability to reveal and speak in the verse of praise through severing words |
| 0005c26 | 「諸餘眾生類，無有能得解，除諸菩薩眾、信力堅固者。」 tr. “None of the other classes of living beings can understand, except the assembly of bodhisattvas whose power of faith is firm” | General exclusion of those unable to enter and selection of those able to enter |
| 0005c28 | 「諸佛弟子眾，曾供養諸佛，一切漏已盡，住是最後身，如是諸人等，其力所不堪。」 tr. “Disciples of the buddhas who formerly worshiped buddhas, have exhausted all contaminants, and abide in their final bodies—such people still lack the power” | The two vehicles do not know |
| 0006a02 | 「假使滿世間，皆如舍利弗，盡思共度量，不能測佛智。」 tr. “Even if the world were filled with people all like Śāriputra, exhausting their thought in common measurement, they could not measure buddha-wisdom” | Śāriputra does not know |
| 0006a04 | 「正使滿十方，皆如舍利弗，及餘諸弟子，亦滿十方剎，盡思共度量，亦復不能知。」 tr. “Even if the ten directions were filled with people all like Śāriputra, and the other disciples likewise filled the lands of the ten directions, exhausting their thought in common measurement, still they could not know” | The great disciples do not know |
| 0006a07 | 「辟支佛利智，無漏最後身，亦滿十方界，其數如竹林，斯等共一心，於億無量劫，欲思佛實智，莫能知少分。」 tr. “Even if sharp-witted pratyekabuddhas, uncontaminated and in their final bodies, filled the worlds of the ten directions in numbers like a bamboo grove and, with one mind for immeasurable koṭis of eons, wished to contemplate the Buddha's real wisdom, they could not know even a small part” | Pratyekabuddhas do not know |
| 0006a11 | 「新發意菩薩，供養無數佛，了達諸義趣，又能善說法，如稻麻竹葦，充滿十方剎，一心以妙智，於恒河沙劫，咸皆共思量，不能知佛智。」 tr. “Even if bodhisattvas newly arousing the intent, who worship innumerable buddhas, comprehend every doctrinal purport, and can skillfully teach the Dharma, filled the lands of the ten directions like rice, hemp, bamboo, and reeds, and with one mind and wondrous wisdom all contemplated for Ganges sands of eons, they could not know buddha-wisdom” | Bodhisattvas newly arousing the intent do not know |
| 0006a16 | 「不退諸菩薩，其數如恒沙，一心共思求，亦復不能知。」 tr. “Even if nonretrogressing bodhisattvas, as numerous as Ganges sands, sought together with one mind, still they could not know” | Nonretrogressing bodhisattvas do not know |
| 0006a18 | 「又告舍利弗：『無漏不思議，甚深微妙法，我今已具得，唯我知是相，十方佛亦然。」 tr. “Again he addressed Śāriputra: ‘The uncontaminated, inconceivable, profound and subtle Dharma I have now fully attained. Only I know this mark; the buddhas of the ten directions do so as well’” | Restatement of the sphere of the true mark and basis of the four rounds |
| 0006a21 | 「舍利弗當知，諸佛語無異，於佛所說法，當生大信力，世尊法久後，要當說真實。』」 tr. “Śāriputra, you should know that the words of the buddhas do not differ. Toward the Dharma taught by the Buddha, you should give rise to great power of faith. After teaching the Dharma for a long time, the World-Honored One must reveal the real” | The buddhas reveal the real, exhort faith, stir former attachments, and produce present doubt |
| 0006a24 | 「告諸聲聞眾，及求緣覺乘：『我令脫苦縛，逮得涅槃者。』」 tr. “He addressed the śrāvaka assembly and those seeking the pratyekabuddha vehicle: ‘I enabled those bound by suffering to escape and reach nirvāṇa’” | Śākyamuni opens the three; the root treatise separately infers the six-perfection vehicle from “reach” |
| 0006a26 | 「佛以方便力，示以三乘教，眾生處處著，引之令得出。」 tr. “Through the power of skillful means, the Buddha revealed the teaching of three vehicles. Living beings are attached everywhere, so he leads them and enables them to escape” | The three vehicles as gateways of skillful means, provisionally guiding beings away from attachment |
| 0006a28 | 「爾時大眾中，有諸聲聞漏盡阿羅漢，阿若憍陳如等千二百人，及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷」 tr. “At that time in the great assembly were śrāvakas who were arhats with contaminants exhausted, twelve hundred people including Ājñāta-Kauṇḍinya, and bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who had aroused the intent for śrāvaka or pratyekabuddha awakening” | The compiler narrates the doubt in the section expressing doubt and making a request |
| 0006b01 | 「各作是念」 tr. “Each had this thought” | Formal doubt concerning the Buddha's two wisdoms and their own attainment |
| 0006b01 | 「今者、世尊何故慇懃稱歎方便而作是言：『佛所得法甚深難解，有所言說意趣難知，一切聲聞、辟支佛所不能及。』」 tr. “Why does the present World-Honored One so earnestly praise skillful means and say: ‘The Dharma attained by the Buddha is profound and difficult to understand; what he teaches has a purport difficult to know and is beyond the reach of every śrāvaka and pratyekabuddha’?” | Doubt concerning the Buddha's two wisdoms: the Dharma attained questions the real, while the purport of speech questions the provisional |
| 0006b04 | 「佛說一解脫義，我等亦得此法到於涅槃，而今不知是義所趣？」 tr. “The Buddha taught one meaning of liberation; we too attained this Dharma and reached nirvāṇa. Yet now we do not know where this meaning tends” | Doubt concerning their own attainment |
| 0006b07 | 「爾時舍利弗知四眾心疑，自亦未了，而白佛言」 tr. “At that time Śāriputra knew the doubt in the minds of the fourfold assembly and did not himself understand; he addressed the Buddha” | Opening of the prose of the first request |
| 0006b08 | 「世尊！何因何緣慇懃稱歎諸佛第一方便、甚深微妙、難解之法？」 tr. “World-Honored One! For what cause and condition do you so earnestly praise the foremost skillful means of the buddhas and the profound, subtle, difficult-to-understand Dharma?” | Expression of doubt in the first request |
| 0006b09 | 「我自昔來，未曾從佛聞如是說；今者四眾咸皆有疑。唯願世尊敷演斯事。」 tr. “Since the past I have never heard the Buddha speak in this way; now the fourfold assembly all doubts. I only pray that the World-Honored One expound this matter” | Expression of the request in the first request |
| 0006b11 | 「世尊何故慇懃稱歎甚深微妙難解之法？」 tr. “Why does the World-Honored One so earnestly praise the profound, subtle, difficult-to-understand Dharma?” | First two phrases of the verse of the first request, restating doubt concerning real wisdom |
| 0006b12 | 「爾時舍利弗欲重宣此義，而說偈言：」 tr. “At that time Śāriputra, wishing to restate this meaning, spoke in verse” | Transition from prose to the eleven lines of verse in the first request |
| 0006b14 | 「慧日大聖尊，久乃說是法，自說得如是，力無畏三昧、禪定解脫等，不可思議法。」 tr. “Great Sage, Honored Sun of Wisdom, only after a long time do you teach this Dharma, saying that you yourself attained such powers, fearlessnesses, samādhis, meditations, liberations, and other inconceivable Dharmas” | Doubt concerning the real and provisional in the verse of the first request |
| 0006b17 | 「道場所得法，無能發問者；我意難可測，亦無能問者。」 tr. “Concerning the Dharma attained at the place of awakening, no one can raise a question; your intent is difficult to fathom and no one can ask” | Doubt concerning speech without a question |
| 0006b19 | 「無問而自說，稱歎所行道，智慧甚微妙，諸佛之所得。」 tr. “Without being asked, you speak yourself, praising the path practiced and the exceedingly subtle wisdom attained by the buddhas” | Praise of the two wisdoms |
| 0006b21 | 「無漏諸羅漢，及求涅槃者，今皆墮疑網，佛何故說是？」 tr. “The uncontaminated arhats and those seeking nirvāṇa have now all fallen into a net of doubt. Why does the Buddha say this?” | Doubt of the three vehicles; from the word “and,” the root treatise judges that six-perfection bodhisattvas are intended |
| 0006b23 | 「其求緣覺者，比丘比丘尼，諸天龍鬼神，及乾闥婆等，相視懷猶豫，瞻仰兩足尊，是事為云何，願佛為解說。」 tr. “Those seeking pratyekabuddha awakening, bhikṣus, bhikṣuṇīs, devas, dragons, spirits, gandharvas, and the rest look at one another in uncertainty and gaze up at the Honored One Complete in Two; what is this matter? We pray that the Buddha explain” | Shared doubt and request of the fourfold assembly, devas, dragons, and others |
| 0006b27 | 「於諸聲聞眾，佛說我第一。我今自於智，疑惑不能了，為是究竟法？為是所行道？」 tr. “Among the śrāvaka assembly, the Buddha says I am foremost. Yet now I myself doubt concerning wisdom and cannot understand: is this the ultimate Dharma or the path that is practiced?” | Śāriputra's own doubt |
| 0006c01 | 「佛口所生子，合掌瞻仰待，願出微妙音，時為如實說。」 tr. “Children born from the Buddha's mouth join palms, gaze upward, and wait; may you send forth the subtle voice and now teach according to reality” | Doubt and request of the children of the Buddha |
| 0006c03 | 「諸天龍神等，其數如恒沙，求佛諸菩薩，大數有八萬，又諸萬億國，轉輪聖王至，合掌以敬心，欲聞具足道。」 tr. “Devas, dragons, spirits, and others number like Ganges sands; bodhisattvas seeking buddhahood number fully eighty thousand; wheel-turning sage-kings from myriads of koṭis of lands have arrived. Joining palms with respectful minds, they wish to hear the complete path” | General shared doubt and request and explicit doubt among bodhisattvas |
| 0006c07 | 「爾時佛告舍利弗：「止，止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」」 tr. “At that time the Buddha addressed Śāriputra: ‘Stop, stop! There is no need to speak further. If I were to teach this matter, all the devas and humans in every world would be startled and doubt’” | First refusal after the first request |
| 0006c08 | 「舍利弗重白佛言」 tr. “Śāriputra again addressed the Buddha” | Opening of the prose of the second request |
| 0006c09 | 「世尊，唯願說之，唯願說之！所以者何？」 tr. “World-Honored One, I only pray that you teach it, only pray that you teach it! Why is this?” | Formal expression of the second request |
| 0006c10 | 「是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明了，聞佛所說，則能敬信。」 tr. “The innumerable hundreds of thousands of myriads of koṭis of asaṃkhyas of living beings in this assembly have formerly seen buddhas, possess keen faculties, and have clear wisdom. Hearing what the Buddha teaches, they can respect and believe” | Long cultivation as grounds that the assembly will understand in the second request |
| 0006c12 | 「爾時舍利弗欲重宣此義，而說偈言：」 tr. “At that time Śāriputra, wishing to restate this meaning, spoke in verse” | Transition from prose to verse in the second request |
| 0006c14 | 「法王無上尊，唯說願勿慮。是會無量眾，有能敬信者。」 tr. “Dharma King, Unsurpassed Honored One, only teach; pray, do not be concerned. In this immeasurable assembly are those able to respect and believe” | Verse of the second request |
| 0006c16 | 「佛復止舍利弗：「若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」」 tr. “The Buddha again stopped Śāriputra: ‘If I were to teach this matter, devas, humans, and asuras in every world would all be startled and doubt, and bhikṣus of overweening pride would fall into a great pit’” | Second refusal |
| 0006c18 | 「爾時世尊重說偈言：」 tr. “At that time the World-Honored One again spoke in verse” | Transition from prose to verse in the second refusal |
| 0006c19 | 「止止不須說，我法妙難思。諸增上慢者，聞必不敬信。」 tr. “Stop, stop—there is no need to speak. My Dharma is wondrous and difficult to conceive. Those of overweening pride, hearing it, certainly would not respect or believe” | Verse of the second refusal |
| 0006c21 | 「爾時舍利弗重白佛言」 tr. “At that time Śāriputra again addressed the Buddha” | Opening of the third request; this unit only repeats the doubt as a request pointing toward this passage |
| 0006c21 | 「世尊！唯願說之，唯願說之！」 tr. “World-Honored One! I only pray that you teach it, only pray that you teach it!” | Formal expression of the third request |
| 0006c22 | 「今此會中，如我等比百千萬億，世世已曾從佛受化。如此人等，必能敬信，長夜安隱，多所饒益。」 tr. “Now in this assembly are hundreds of thousands of myriads of koṭis of people like us who, life after life, have formerly received the Buddha's transformation. Such people can certainly respect and believe, find peace through the long night, and obtain abundant benefit” | Prose of the third request |
| 0006c24 | 「爾時舍利弗欲重宣此義，而說偈言：」 tr. “At that time Śāriputra, wishing to restate this meaning, spoke in verse” | Transition from prose to verse in the third request |
| 0006c26 | 「無上兩足尊，願說第一法，我為佛長子，唯垂分別說。」 tr. “Unsurpassed Honored One Complete in Two, pray teach the foremost Dharma. I am the Buddha's eldest son; only deign to distinguish and explain” | First half of the verse of the third request |
| 0006c28 | 「是會無量眾，能敬信此法，佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。」 tr. “The immeasurable assembly here can respect and believe this Dharma. The Buddha has already taught and transformed such people life after life; all join palms with one mind, wishing to hear and receive the Buddha's words” | Middle of the verse of the third request |
| 0007a02 | 「我等千二百，及餘求佛者，願為此眾故，唯垂分別說。是等聞此法，則生大歡喜。」 tr. “We twelve hundred and the others seeking buddhahood pray that, for the sake of this assembly, you deign to distinguish and explain. When these hear this Dharma, they will give rise to great joy” | End of the verse of the third request and end of this root-scripture domain |
2. Cross-Chapter Citations from the Root Scripture
| Original wording in T1718 | Present T09n0262 |
|---|---|
| 「其聲清淨出柔軟音」 tr. “Their voices were pure and emitted gentle sounds”〔T34 0042a01〕 | 「其聲清淨，出柔軟音」 tr. “Their voices were pure and emitted gentle sounds”〔T09 0002c19〕 |
| 「聞佛柔軟音深遠甚微妙」 tr. “Hearing the Buddha's gentle voice, profound and exceedingly subtle”〔T34 0042a02〕 | 「聞佛柔軟音，深遠甚微妙」 tr. “Hearing the Buddha's gentle voice, profound and exceedingly subtle”〔T09 0011b04〕 |
| 「眾寶莊校」 tr. “Adorned with many jewels”〔T34 0043a18〕 | 「眾寶莊校」 tr. “Adorned with many jewels”〔T09 0012c19〕 |
| 「有大白牛」 tr. “There was a great white ox”〔T34 0043a20〕 | 「有大白牛」 tr. “There was a great white ox”〔T09 0014c14〕 |
| 「其車高廣」 tr. “The cart was high and broad”〔T34 0043a22〕 | 「其車高廣」 tr. “The cart was high and broad”〔T09 0012c18〕 |
| 「又於其上張設幰蓋」 tr. “And over it a canopy was spread”〔T34 0043a24〕 | 「又於其上張設幰蓋」 tr. “And over it a canopy was spread”〔T09 0012c19〕 |
| 「其疾如風」 tr. “Its speed was like the wind”〔T34 0043a26〕 | 「其疾如風」 tr. “Its speed was like the wind”〔T09 0012c23〕 |
| 「乘是寶乘遊於四方」 tr. “Riding this jeweled vehicle, they traveled in the four directions”〔T34 0043a27〕 | 「乘是寶車，遊於四方」 tr. “Riding this jeweled cart, they traveled in the four directions”〔T09 0014c18〕 |
| 「又多僕從而侍衛之」 tr. “And many servants guarded and attended it”〔T34 0043a29〕 | 「又多僕從而侍衛之」 tr. “And many servants guarded and attended it”〔T09 0012c23〕 |
| 「直至道場」 tr. “Proceeding directly to the place of awakening”〔T34 0043b02〕 | 「直至道場。」 tr. “Proceeding directly to the place of awakening”〔T09 0015a14〕 |
| 「得無量無漏清淨之果報」 tr. “Obtaining immeasurable, uncontaminated, pure effects and recompenses”〔T34 0043b04〕 | 「得無量無漏，清淨之果報。」 tr. “Obtaining immeasurable, uncontaminated, pure effects and recompenses”〔T09 0044b27〕 |
3. Vasubandhu's Treatise on the Lotus Sutra
| Citation or basis in T1718 | Present T26n1519 | Limit of the cross-reading |
|---|---|---|
| 「佛入甚深三昧正念不動，如實智觀，從三昧而起，現如來得自在力故，如來入定無能驚忤故。」 tr. “The Buddha entered profound samādhi, remained unmoving in right mindfulness, contemplated with wisdom as it really is, and arose from samādhi to reveal that the Tathāgata had attained sovereign power and that no one could disturb him while he was in samādhi”〔T34 0040b21〕 | 「爾時世尊入甚深三昧正念不動，以如實智觀，從三昧安詳而起。」 tr. “At that time the World-Honored One entered profound samādhi, remained unmoving in right mindfulness, contemplated with wisdom as it really is, and calmly arose from samādhi”〔T26 0004b28〕; 「示現如來得自在力故、如來入定無能驚寤故。」 tr. “In order to reveal that the Tathāgata had attained sovereign power and that no one could disturb him while he was in samādhi”〔T26 0005a02〕 | The root treatise gives an abbreviated citation; “World-Honored One,” “with,” “calmly,” and the variant characters for disturbing each remain with their own witness |
| The root treatise proceeds only from Śāriputra's being foremost in wisdom within the lesser vehicle〔T34 0040b18〕 | 「何故唯告尊者舍利弗、不告其餘聲聞等者？隨深智慧與如來相應故。」 tr. “Why does he address only Venerable Śāriputra and not the other śrāvakas? Because, following profound wisdom, he corresponds with the Tathāgata”〔T26 0005a03〕 | The five reasons for not addressing bodhisattvas are added by the mirror text and are not rewritten as the root treatise's own words |
| The root treatise derives the treatise's meaning from the ten suchnesses, beginning at〔T34 0042a26〕 | 「又依證法復有五種：一者何等法；二者云何法；三者何似法；四者何相法；五者何體法故。」 tr. “Further, in reliance upon realized Dharmas there are five kinds: first, what Dharma; second, how Dharma; third, what kind of Dharma; fourth, what-mark Dharma; and fifth, what-substance Dharma”〔T26 0006a29〕 | The four groups are unfolded in the mirror text; one cannot say that the root treatise cited all of them verbatim |
4. Other Passages with Located Present Correspondences
| Original wording in T1718 | Exact wording in the present witness | Limit of the cross-reading |
|---|---|---|
| 「餘經云：「繫念在前」者，云何？」 tr. “Another scripture says ‘binding mindfulness in front’; what does this mean?”〔T34 0040c01〕 | The Abhidharma Vibhāṣā Treatise has 「跏趺坐云何繫念在前？」 tr. “When sitting cross-legged, what is binding mindfulness in front?”〔T28 0153a21〕 and 「面上故名繫念在前。復次背煩惱在後，正觀寂滅在前」 tr. “Because it is on the face, this is named binding mindfulness in front. Further, turning one's back on afflictions places them behind, while correctly contemplating quiescent extinction places it in front”〔T28 0153a22〕 | The mirror explicitly identifies this as treatise wording; the root treatise separately establishes explanations of “in front” and “at the face” |
| 「二觀為方便道，得入中道第一義諦。」 tr. “The two contemplations are a path of skillful means by which one can enter the ultimate meaning of the middle path”〔T34 0041a05〕 | The Sutra of the Bodhisattva's Jeweled Necklace of the Original Karma has 「是二觀方便道。因是二空觀，得入中道第一義諦觀」 tr. “These two contemplations are a path of skillful means. Through these two contemplations of emptiness, one can enter contemplation of the ultimate meaning of the middle path”〔T24 1014b20–1014b21〕 | The root treatise abbreviates the citation; the present text additionally has “these,” “through these two contemplations of emptiness,” and the final word “contemplation” |
| 「了義經依文判義，不了義經依義判文」 tr. “For a definitive scripture, meaning is judged according to the wording; for a nondefinitive scripture, wording is judged according to meaning”〔T34 0041b03〕 | The Summary of the Great Vehicle has 「諸佛如來甚深不了義經能如理判故。」 tr. “Because the buddhas, the Tathāgatas, can judge profound nondefinitive scriptures according to principle”〔T31 0127b17〕 and 「菩薩應隨理覺察。」 tr. “Bodhisattvas should investigate in accord with principle”〔T31 0127b22〕; its commentary has 「於不了義經如文判義」 tr. “In a nondefinitive scripture, judging the meaning according to the wording”〔T31 0213a27〕 | No complete present string matching the root treatise has been obtained; the relevant original phrases are listed without combining their meanings into a fabricated exact match |
| 「一、各有體；二、各有法，如眼、耳雖同四大造，而眼有見用，耳無見功」 tr. “First, each has a substance; second, each has its own Dharma, as eye and ear are both made from the four elements, yet the eye has the function of seeing while the ear does not”〔T34 0042c13〕 | The Treatise on the Great Perfection of Wisdom has 「一者、有體；二者、各各有法；如眼、耳雖同四大造，而眼獨能見，耳無見功」 tr. “First, it has a substance; second, each has its own Dharma, as eye and ear are both made from the four elements, yet the eye alone can see while the ear has no function of seeing”〔T25 0298c07〕 | The sequence of the nine aspects corresponds; “the eye has the function of seeing” differs from “the eye alone can see” |
| 「地獄道成就他化天法」 tr. “Those in the hell destination accomplish the Dharmas of the Heaven of Mastery over Others' Creations”〔T34 0043a05〕 | The Abhidharma Vibhāṣā Treatise has 「地獄眾生則應成就他化自在天煩惱業，及善」 tr. “Living beings in hell should then accomplish afflictions, karma, and wholesome qualities of the Heaven of Mastery over Others' Creations”〔T28 0046c21〕, and also 「如地獄、畜生、餓鬼成就他化自在天煩惱業及善而不現前行」 tr. “As beings in hell, animals, and hungry ghosts accomplish the afflictions, karma, and wholesome qualities of the Heaven of Mastery over Others' Creations without presently practicing them”〔T28 0047a05〕 | The root treatise summarizes; it does not say that hell itself is a heavenly Dharma |
| 「不可思議名不決定，出一切心心數法，出一切言語道，不能行、不能到」 tr. “Inconceivable means incapable of fixed determination, surpassing every mind and mental factor and every path of language, unable to be traveled to or reached”〔T34 0043c27〕 | The Treatise on the Great Perfection of Wisdom has 「色等一切法不得決定」 tr. “Form and all other dharmas cannot be fixedly determined”〔T25 0753a24〕, 「一切法實性，皆過心、心數法、出名字語言道。」 tr. “The real nature of all dharmas surpasses mind and mental factors and the path of names and language”〔T25 0753a29〕, and 「一切賢聖不能行、不能到。」 tr. “All worthies and sages cannot travel to it or reach it”〔T25 0753b02〕 | A continuous domain can be located in Fascicle Seventy-Nine; the root treatise combines excerpts |
| 「生死與道合，道即是生死」 tr. “Birth-and-death unites with the path; the path is precisely birth-and-death”〔T34 0044a05〕 | The Bodhisattva's Jeweled Necklace Sutra has 「生死者則與道合，道者則是生死。」 tr. “Birth-and-death unites with the path; the path is precisely birth-and-death”〔T16 0125c25〕 | The core sentence corresponds; function words and punctuation differ |
| 「如明與暗共合，而汝不見，謂明暗異」 tr. “It is like light and darkness uniting; because you do not see it, you say that light and darkness differ”〔T34 0044a03〕 | 「明與闇合，但汝不見謂為不合。」 tr. “Light unites with darkness, but because you do not see it you say that they do not unite”〔T16 0125c27〕 | The characters for darkness and the concluding meaning differ; only a parallel sentence is recorded |
| 「暗常在，無所歸趣；明亦如是與暗共合。」 tr. “Darkness is constantly present and has nowhere to return; light likewise unites with darkness”〔T34 0044a04〕 | 「闇者常在無所歸趣，明亦如是與闇共合」 tr. “Darkness is constantly present and has nowhere to return; light likewise unites with darkness”〔T16 0126a05〕 | The core corresponds; this does not confirm the fascicle attribution given in the root treatise |
| 「如《阿含經》明四不可思議，謂眾生、世界、龍、佛。」 tr. “As the Āgama scriptures explain four inconceivables: living beings, the world, dragons, and buddhas”〔T34 0044a08〕 | The Ekottarika Āgama has 「世不可思議，眾生不可思議，龍不可思議，佛土境界不可思議。」 tr. “The world is inconceivable, living beings are inconceivable, dragons are inconceivable, and the sphere of a buddha land is inconceivable”〔T02 0640a06–0640a07〕 | The order of the four items differs, as do “world” and “sphere of a buddha land” from the root treatise's wording |
| 「一士夫於王舍城拘絺羅池側，思惟世間邊、無邊，見四兵入藕絲孔」 tr. “A man beside Kuṇṭhika Pond in Rājagṛha, reflecting on whether the world has or lacks a boundary, saw a fourfold army enter the pore of a lotus fiber”〔T34 0044a12〕 | The Saṃyukta Āgama has 「見四種軍——象軍、馬軍、車軍、步軍，無量無數，皆悉入於一藕孔中。」 tr. “He saw four kinds of army—elephant, horse, chariot, and infantry armies, immeasurable and innumerable—all enter a single lotus pore”〔T02 0109a10–0109a11〕 | The story can be identified; the root treatise gives an abbreviated account |
| 「非狂，是脩羅！為諸天所逐，退入藕絲孔藏。」 tr. “You are not mad; those are asuras! Pursued by the devas, they retreated and hid in the pore of a lotus fiber”〔T34 0044a14〕 | 「然彼士夫非狂失性，所見真實。」 tr. “That man was not mad or deranged; what he saw was real”〔T02 0109a17〕, and 「阿修羅軍敗，退入彼池一藕孔中。」 tr. “The asura army was defeated and retreated into one lotus pore in that pond”〔T02 0109a20〕 | The present text does not place the complete sentence as a direct answer by the Buddha to the man; each witness retains its narrative level |
5. The Profound Meaning, the Vibhāṣā, and Sources Identified by the Mirror
| Source indication | Present location | Result |
|---|---|---|
| Question concerning the six consciousnesses at the face | The Abhidharmakośabhāṣya has 「有身根九事，十事有餘根。」 tr. “There are nine matters with the body faculty and ten matters with the remaining faculties”〔T29 0018b21〕 | This is a source added by the mirror layer, not a named citation in the root treatise |
| Ten kinds of abandoning, gathering, opening, and covering | The Profound Meaning of the Lotus Sutra has 「釋迹門為十：一、破三顯一。」 tr. “The explanation of the Trace Gate has ten: first, breaking the three to reveal the one”〔T33 0797b24〕 through 「九、住三用一。十、住一用三。」 tr. “Ninth, abiding in the three and using the one; tenth, abiding in the one and using the three”〔T33 0797b29〕 | At the end the mirror says “abiding in the one and using the two,” while the present text says “using the three”; both are recorded without adjudication |
| Judgments of the ten suchnesses by Guangzhai and masters of the northern region | The Profound Meaning of the Lotus Sutra has 「大義有三：大、多、勝。」 tr. “Greatness has three meanings: great, many, and excellent”〔T33 0693c01〕 and 「今明權實者，以十如是約十法界」 tr. “In the present explanation of provisional and real, the ten suchnesses are applied to the ten Dharma realms”〔T33 0693c05〕 | Can be cross-read with the root treatise's general refutation and present school's first round; it is not a root-scripture citation |
| Cross-legged sitting | The Abhidharma Mahāvibhāṣā Treatise has 「何故但說結加趺坐。」 tr. “Why does it speak only of sitting cross-legged?”〔T27 0204b04〕 through 「是故但說結加趺坐。」 tr. “Therefore it speaks only of sitting cross-legged”〔T27 0204b27〕 | The disciples of buddhas past and present, inspiring respect and faith, frightening demons, not sharing the posture with non-Buddhist practitioners, and conforming to concentration can all be aligned individually; the root treatise reorders and summarizes them |
6. Unlocated Verbatim Passages and Anonymous Citations
First, the root treatise attributes the long passage on light and darkness and the union of birth-and-death with the path to Fascicle Fourteen of the Treatise on the Great Perfection of Wisdom〔T34 0044a01–0044a07〕, but no matching continuous string has been obtained in the corresponding domain of the present Treatise. T16n0656 contains parallel core sentences. The Fascicle Fourteen attribution is therefore recorded as unlocated, together with the parallel passage in another scripture; the attribution is not changed.
Second, in the passage beginning 「又經出五道各一不可思議」 tr. “Another scripture presents one inconceivable feature for each of the five destinations”〔T34 0044a20〕, the mirror says only that the five-destination passage returns to explain living beings. This is insufficient to determine a unique scripture number.
Third, the root treatise names the Avataṃsaka, Vaipulya, and Prajñā teachings within its doctrinal sequence〔T34 0040c25–0040c27〕 but gives no verbatim scriptural sentences. No line anchors are conjecturally assigned.
Fourth, the plantain, water foam, gandharva city, and mirror illusion〔T34 0041b24–0041b25〕 are classes of similes without a named scripture. The evidence is insufficient to fix one particular scripture or treatise.
Fifth, no single present text has been obtained that covers both rain arising from a dragon's thought and the deva Great Power in the flank of Mount Sumeru〔T34 0044a17–0044a20〕. Their source remains undetermined. These five cases of no verbatim match are results of retrieval, not licenses to fabricate a source from a similar phrase.
Essential Explanations from the Wenjuji [the Mirror]
Zhanran's continuous phrase-by-phrase mirror explanation extends from the opening of the present passage through the second refusal. The table lists only the interpretive framework; every judgment remains attributed to the mirror layer and is not rewritten as Zhiyi's own statement.
| Node in the root treatise | Exact essential phrase in the Fahua Wenjuji | Function of the mirror layer |
|---|---|---|
| Opening of formal scriptural explanation | 「次正釋經文，」 tr. “Next, the formal explanation of the scriptural text”〔T34n1719 0218c26〕 | Shares a line with the preceding scene's last sentence; these four characters alone begin the present mirror domain |
| Entrusting to words and severing words | 「述寄言意，「雖復」等者，述絕言意。」 tr. “This states the purport of entrusting to words; the words beginning ‘although’ state the purport of severing words”〔0219a01〕 | Clearly distinguishes the respective function of the two praises |
| The buddhas and Śākyamuni | 「今歎諸佛及以釋迦，為下五佛弄引」 tr. “The present praise of the buddhas and Śākyamuni serves as an introduction to the five buddhas below”〔0219a02〕 | Connects the two-buddha section to the later five-buddha section |
| Four siddhāntas for emergence from samādhi | 「古今異故、有出入故，即世界也。」 tr. “Because past and present differ and because there is entering and emerging, this is the worldly [siddhānta]”〔0219a08〕 | Continues by assigning examination, production of wholesome roots, treatment of distraction, and the true mark |
| Address to Śāriputra | 「告身子不告餘聲聞者，智慧深故。不告諸菩薩者有五」 tr. “He addresses Śāriputra rather than the other śrāvakas because his wisdom is profound. There are five reasons he does not address the bodhisattvas”〔0219a22〕 | Adds the five reasons from the treatise for not addressing bodhisattvas |
| Cross-legged sitting | 「「加趺」等者，文在《婆沙》，今更具錄。」 tr. “The passage on ‘cross-legged sitting’ and so forth is in the Vibhāṣā and is now recorded more fully”〔0219b11〕 | Identifies the treatise source and reordering |
| In front and at the face | 「今文分在前、在面以為兩釋，義立故也。」 tr. “The present text separates ‘in front’ and ‘at the face’ as two explanations because it establishes them doctrinally”〔0219b25〕 | Explains how the root treatise doctrinally establishes two explanations from one treatise passage |
| Four explanations of “at the face” | 「次約教中不淨觀成灼然初教」 tr. “Next, in terms of the teachings, contemplation of impurity clearly forms the first teaching”〔0219c01〕 | Assigns the four readings in sequence |
| Not the three kinds used in transforming others | 「「非三種化他」者，非三教中權實也。」 tr. “‘Not the three kinds used in transforming others’ means not the provisional and real within the three teachings”〔0219c10〕 | Locks “not” as an exclusion |
| Gateway of wisdom | 「「其智慧門」者，其乃指前實果因智」 tr. “‘Its gateway of wisdom’ points back to the causal wisdom of the preceding real effect”〔0219c16〕 | Distinguishes wisdom as gateway from the gateway of wisdom |
| Four propositions in the present explanation | 「「今解」去廣立四句」 tr. “From ‘the present explanation’ onward, four propositions are extensively established”〔0220a18〕 | Judges the emphasis of the present scripture and connects it to opening and revealing |
| Dual explanation | 「「所以者何」下至「諸佛二智不同光宅釋」者」 tr. “From ‘Why is this?’ through ‘the two wisdoms of the buddhas differ from Guangzhai's explanation’”〔0220b07〕 | Uses the scriptural sequence to confirm the root treatise's division |
| Dual conclusion | 「次結二智中以成就為結實、隨宜為結權者」 tr. “Next, in concluding the two wisdoms, ‘accomplishment’ concludes the real and ‘according to what is appropriate’ concludes the provisional”〔0220b27〕 | The real corresponds with principle and the provisional fits the capacity |
| Ancient interpretation of Śākyamuni | 「次斥舊三意中，舊師亦有許。」 tr. “Next, in refuting the three intentions of the ancient interpretation, the ancient master too has points that can be accepted”〔0221a09〕 | Its principles may be retained, but its division of the wording cannot violate the scripture |
| Collation proposed in the mirror | 「言「依諸論」者恐誤，應云「本論」」 tr. “The words ‘according to the treatises’ may be mistaken and should say ‘the present treatise’”〔0221a22〕 | Only a mirror-layer collation; does not change the root treatise |
| Śākyamuni's conclusion of the provisional | 「「無量無礙」者，如彼生數」 tr. “‘Immeasurable and unobstructed’ is like the number arising there”〔0221b04〕 | Belongs to provisional wisdom because of the multiplicity of Dharma-gateways |
| Gentle voice | 「眾心乃以得實為悅，故更引二文證之。」 tr. “The minds of the assembly delight precisely through attaining the real, and therefore two further passages are cited as proof”〔0221c09〕 | Explains why delighting the assembly through a gentle voice raises the real |
| Praise through severing words | 「「止者」下正絕言歎者」 tr. “Below ‘as for stopping’ is the formal praise through severing words”〔0221c17〕 | Distinguishes stopping, praise, and protection of capacities |
| Horizontal and vertical in person and Dharma | 「「唯佛」去明竪深者」 tr. “From ‘only a buddha’ onward explains vertical depth”〔0222a12〕 | Accomplishment relative to others is horizontal; exhaustion relative to causes is vertical |
| General hinge of the ten suchnesses | 「次「諸法」下釋甚深境界者，此是《法華》之理本」 tr. “Next, the passage below ‘all dharmas’ explains the profound sphere; this is the principle-basis of the Lotus”〔0222a20〕 | Treats the sphere of the ten suchnesses as the core of the whole passage |
| General refutation of the various masters | 「「上來諸釋非不一途」者，諸釋可見」 tr. “‘The preceding explanations are not each without a route’ means that the explanations can be seen”〔0222b22〕 | Each attains a small portion; none is treated as obtaining nothing |
| Present school's four rounds | 「次「今明」下正解中，先述標章」 tr. “Next, in the formal explanation below ‘now we explain,’ the heading is stated first”〔0222c21〕 | Divides the heading, citation of the sages' words, and formal explanation |
| Ten Dharma realms | 「初十界中為十：先標列」 tr. “The first round on the ten realms has ten parts: first listing the heading”〔0222c29〕 | Lists ten steps, emphasizing that one realm possesses the nine realms and ten suchnesses |
| Buddha Dharma realm | 「次約佛界為四」 tr. “Next, the explanation in terms of the buddha realm has four parts”〔0223a27〕 | Formal explanation, praise, explanation by analogy, and conclusion and refutation through the effect |
| Opening and gathering | 「次釋離合中為四」 tr. “Next, the explanation of opening and gathering has four parts”〔0223b16〕 | Formal explanation, praise, refutation, and conclusion |
| Stages | 「四約但中二」 tr. “The fourth, in terms of stages, has only two [parts]”〔0223b19〕 | Gives a detailed division of the stages that can only be attributed to the mirror |
| Meaning of the four rounds | 「所以四釋者，明理攝遍約十界釋」 tr. “The reason for the four explanations is to clarify that principle encompasses universally, explained in terms of the ten realms”〔0223c18〕 | Continues through self-realization, transforming function, and universal inclusion of the three virtues to encompass the remaining three rounds |
| Inconceivable | 「三「若就」下釋不思議者」 tr. “Third, the passage below ‘if considered’ explains the inconceivable”〔0224b11〕 | Divides name and substance, classes of similes, and examples from events |
| Four inconceivables | 「就事況者，四不思議中闕釋佛者」 tr. “Concerning the comparison through events, among the four inconceivables the explanation of the Buddha is absent”〔0224c02〕 | Says the Buddha item is omitted because it is easy to believe and frequently taught |
| Return to the four rounds | 「云「生出四種解釋，已如上」者，指上四番釋十如也。」 tr. “The words ‘giving rise to four kinds of explanation, as above’ point to the preceding four rounds explaining the ten suchnesses”〔0225b07〕 | Fixes the referent of the return |
| Two directions of doubt and request | 「但動執生疑之言，言兼兩向。」 tr. “The words ‘stirring attachment and giving rise to doubt’ extend in both directions”〔0225c03〕 | The preceding verse produces doubt; the assembly then expresses it and requests |
| End of the mirror domain | 「「爾時」下次明二止」 tr. “Below ‘At that time’ next explains the two refusals”〔0225c17〕; the first three characters of〔0225c20〕 close the domain | The second refusal protects those of overweening pride; after the final sentence the text turns to the extensive opening |
The mirror text also makes two explicit collation proposals: “according to the treatises” in the root treatise may be “the present treatise”〔0221a22〕, and “the boundary of events and principle” may be “boundary and bottom”〔0221a25〕. Both are recorded only as Zhanran's judgments and do not authorize changing L1.
Explanations of Various Masters
The root treatise itself records many alternative interpretations. This section may not be treated as empty. All are registered below without adjudicating superiority and without supplying names for anonymous positions:
| Person or marker | Position recorded in the root treatise | First-character anchor |
|---|---|---|
| Guangzhai | Takes the skillful means of the two vehicles as the gateway of wisdom in the present scripture | 0041a01 |
| Guangzhai | Takes the passage beginning “Why is this?” as the section praising Śākyamuni | 0041a16 |
| One occasional explanation | Takes “accomplishing the profound” as concluding the provisional and real of one's own practice and “according to what is appropriate” and difficult to understand as concluding the provisional and real used in transforming others | 0041b04 |
| Ancient interpretation | Praises Śākyamuni's provisional and real separately and lists three analytical reasons for their earlier and later order | 0041b07 |
| Guangzhai and Liang-dynasty masters | Interpret “immeasurable and unobstructed” onward as real wisdom | 0041c17 |
| Ancient interpretation | Takes the passage beginning “The Tathāgata can distinguish in manifold ways” as the conclusion of the preceding provisional and real | 0041c25 |
| Master Yin | Takes stopping speech as producing doubt and desire to request in the assembly | 0042a11 |
| Master Guan | Because the real Dharma is difficult to know, speech is first stopped to startle ordinary expectations | 0042a12 |
| Guangzhai | Divides “all dharmas” and “true mark” into the provisional and real spheres and respectively assigns the first five, later four, and final phrase | 0042a27 |
| Masters of the northern region | The Dharmas of the three vehicles all possess mark, nature, effect, recompense, beginning, and end | 0042b14 |
| Master Yao | Unfolds the ten suchnesses according to the sequence of the differing sprouts of the three vehicles, arousal of mind, capacity, performed practice, cause, condition, effect, and recompense | 0042b15 |
| Master Chang | Explains only in terms of the Buddha, assigning each of the ten suchnesses to a sphere of the ten powers | 0042b21 |
| Another occasional division | Uses four verses to restate the provisional and real of the two buddhas together, then opens six items | 0044b22 |
| Masters Yao and Long | Match the three refusals with profundity of principle, startled doubt, and inevitable slander, and the three requests with seeking resolution, long cultivation, and obtaining benefit | 0045b19 |
| Another explanation by the present master | The Buddha foreknows that benefits through the three rounds will arise at different times, and therefore suppresses speech three times while awaiting three requests | 0045b22 |
The mirror evaluates several ancient positions—for example, it does not wholly refute Masters Yao and Long's explanation of the three requests and says that Guangzhai and others each obtain a small portion of the ten suchnesses. These evaluations remain in the mirror layer and cannot erase the fact that the root treatise first records the alternative interpretations side by side.
Terminology
| Term | Doctrinal position in the root treatise |
|---|---|
| Briefly opening the three to reveal the one | Relative to the later extensive opening; this unit includes prose, verse, and the doubt and request produced by opening and revealing |
| Praise entrusted to words and praise through severing words | The former uses language to praise the provisional and real; the latter uses stopping and inexpressibility to reveal by contrast the depth of person, Dharma, sphere, and wisdom |
| Two wisdoms | Provisional and real wisdom; the sections on both the buddhas and Śākyamuni have a dual praise, dual explanation, and dual conclusion |
| Four siddhāntas | Worldly, for each person, counteractive, and ultimate meaning; emergence from samādhi, cross-legged sitting, and binding mindfulness are each interpreted at different levels |
| Gateway of wisdom | Includes distinctions between what enables entry and what is entered and between before and within the path; it is not confined to one kind of skillful means of the two vehicles |
| Seven kinds of skillful means | A general expression in the context of śrāvakas, pratyekabuddhas, and various stages of skillful means; every occurrence of “skillful means” in scripture cannot be assigned the same denominator |
| One's own practice and transforming others | The provisional and real can each be layered through one's own practice and transforming others; the provisional cannot be fixed solely as transforming others or the real solely as one's own practice |
| Three kinds of provisional and real used in transforming others | The root treatise uses this in the exclusion 「非三種化他權實故言諸佛」 tr. “Because these are not the three kinds of provisional and real used in transforming others, the text says ‘the buddhas’”〔0040c11〕; the negation cannot be omitted |
| Ten suchnesses | Mark, nature, substance, power, activity, cause, condition, effect, recompense, and the ultimate equality of beginning and end |
| Four rounds of explanation | A fourfold interpretation in terms of the ten Dharma realms, the buddha Dharma realm, opening and gathering, and stages; these are four approaches to the same sphere of the ten suchnesses |
| Ten Dharma realms | Six destinations and four sages; one realm possesses nine realms, and every realm possesses the ten suchnesses |
| Buddha Dharma realm | Each of the ten suchnesses is established through the double negation “not” and “not not,” then indicated through scriptural phrases concerning the great cart and other images |
| Opening and gathering | In accord with others it opens and in accord with self it gathers; the real used in transforming others can be gathered as provisional and the provisional of one's own practice as real |
| In terms of stages | Mark, nature, and substance extend through what is innately possessed; power, activity, cause, condition, effect, and recompense are distributed through the ten faiths, forty-one grounds, and buddha ground |
| Three virtues | The common basis of mark, nature, and substance and the following stages; the root treatise uses them to explain ultimate equality again |
| Ultimate equality | Both the final item among the ten suchnesses and the equality unfolded through confusion and understanding, persons, and teachings |
| Inconceivable | First named through the transcendence of thought and words, then shown through light and darkness, the four inconceivables, the lotus pore, dragon rain, and examples from the five destinations |
| Stirring attachment and giving rise to doubt; expressing doubt and making a request | The former means that old attachment is stirred and new doubt arises; the latter means that the assembly expresses the doubt already arisen and requests a decision |
| Three requests and two refusals; three refusals when the earlier one is included | After the requests this passage has two refusals; if the earlier stopping in praise through severing words is included, there are three in all. The two counts have different denominators |
Seven later shorthand expressions are absent verbatim from the strict domain of this unit: 五時八教 “five periods and eight teachings,” 化儀 “modes of conversion,” 化法 “teachings of conversion,” 藏通別圓 “Tripiṭaka, Shared, Distinct, and Perfect,” 迹門十妙 “ten subtleties of the Trace Gate,” 本門十妙 “ten subtleties of the Origin Gate,” and 一念三千 “three thousand in one thought-moment.” The body does contain the separate terms Avataṃsaka, Vaipulya, Prajñā, Tripiṭaka, Shared, Distinct, and Perfect. The absence of the complete phrases is therefore only a fact about word boundaries and cannot be projected into the claim that their related meanings are entirely absent.
Similes · Cross-Reading · Carrying Forward
Deep roots producing luxuriant branches and a distant source producing a long stream make the vertical depth and horizontal breadth of wisdom visible as growth. A gateway joins what is before the path to what is within it. Unfolding the provisional from the real and rolling the provisional back into the real presents the turn between speech and stopping through the imagery of unfolding and rolling up. The moons of the fourteenth and fifteenth days reveal the difference between partial attainment and finality; they do not convert realization into a mathematical proportion.
The ten-suchnesses passage has still denser imagery. One realm possesses nine realms, like the immeasurable within one and the one remaining within the immeasurable. The ten suchnesses of the buddha Dharma realm are indicated item by item through the great cart's adornments, white ox, height and breadth, canopy, speed like the wind, travel in the four directions, servants, place of awakening, and pure recompense. Opening and gathering then use the ocean receiving ten thousand streams and a thousand carts following one track to show freedom in opening and gathering. All these similes come from the present passage or the scriptural phrases it expressly cites, forming a continuous sequence without requiring an external grid.
The union of light and darkness and of birth-and-death with the path first returns apparent opposites to nonduality. The fourfold army entering a lotus pore, rain arising from a dragon's thought, and the recompenses of the five destinations then move the inconceivable from doctrine into events. The Ekottarika Āgama and Saṃyukta Āgama passages that can be determined here are anchored phrase by phrase. No single present text has been obtained for the anonymous five-destination and dragon-rain passages, and no source is fabricated from similarity of simile.
In cross-reading with this edition's Skillful Means chapter, the attached root scripture in this unit is precisely the complete scene from the opening praise of the two wisdoms through the three requests. The next subunit begins with the Buddha's formal assent to the third request and unfolds the extensive opening of the three to reveal the one. In cross-reading with the Profound Meaning of the Lotus Sutra, present witnesses can be found for both the ten suchnesses of the ten Dharma realms and the ten applications of the Trace Gate. In cross-reading with the Mohe Zhiguan, only contemplative connections expressly listed by the root treatise are used; named Dharma-gateways from another work are not moved into this passage.
The Xuanzan of the Lotus Sutra and the Fahua Wenju are two ancient commentarial readings of the same scripture, those of Cien and Tiantai. They may illuminate the same root-scripture phrase without adjudicating one another. This passage moves from the “brief opening” toward the later “extensive opening” and from praise of the two wisdoms into the doubt and request of the three vehicles. What it carries forward is not another abstract classification, but the question of how the Buddha will explicitly teach the One Buddha Vehicle after Śāriputra's third request.
Placement of the Editions
1. Two Body-Text Collations in the Strict Domain
This domain has only two numbered collation notes, both pairing the present CBETA body text with the original Taishō reading:
| Line anchor | CBETA | Original Taishō | Short context |
|---|---|---|---|
| 0040a26 | 從 | 縱 | “From here below is the brief opening of the three to reveal the one” |
| 0042a06 | 莫 | 茣 | “Nothing essential surpasses the real”; the CBETA record also gives a cross-reading from the Supplement to the Canon |
The domain contains no #wit1 reading from witness A, no shared asterisked collation, no empty reading, and no example that could be represented as an omission in witness A. Empty-reading collations do occur in the title and attribution of Fascicle Four, Upper, but they are at〔0045c12–0045c14〕, beyond the strict end boundary of this unit, and are not included here.
2. Twenty-Four Transmitted Inline Annotations
This domain contains nineteen instances of 〔云云〕, one instance of 〔一義〕, and four instances from 〔其一〕 through 〔其四〕. The 〔一義〕 annotation is at〔0040b23〕. The four sequential annotations are at〔0040c05、0040c07、0040c08、0040c10〕. The remaining 〔云云〕 annotations are distributed throughout the domain. These annotations belong to the transmitted textual layer. The source layer preserves them in brackets; they may not be leveled into continuous text or replaced by ellipses.
3. Nonstandard Graphs, Contents, and Page Anchors
The strict T1718 domain and its T1719 mirror domain both contain zero characters from the shared character repository. This establishes only that the two strict domains contain none and does not project the result onto the whole fascicle or work.
The first-level contents of the whole work have two title forms. The Introduction chapter does not take the prefixed graph for “explanation,” while the other twenty-seven chapter titles have the form “Explanation of Chapter X”; long chapters extending across half-fascicles also have continuation entries. This unit is an internal subcut within the Skillful Means chapter. Its filename and title explicitly identify the brief opening of the three to reveal the one without altering the first-level spine of twenty-eight parallel chapters.
The reader layer of this edition places one page anchor at each page break and keeps the paragraph opening on the same line, rather than repeating an anchor for every column and line. Precise line anchors for every quotation in the apparatus are separately taken from the nearest preceding Taishō line marker before the quotation's first characters. The two kinds of anchor serve different functions. Whenever a quotation is shortened or a new fragment begins, its actual first-character location must be taken anew rather than inherited from the opening anchor of a longer outer sentence.