妙法蓮華經文句 化城喻品·偈頌
走一條很長的路，最危險的時刻未必是遇見毒獸，而是疲倦到只想回頭。
化城喻中的導師看見眾人頓乏，沒有責罵他們不夠精進。祂先想到：若此刻退還，他們將失去大珍寶。於是祂化作一座城，讓人進去，心生歡喜與安穩。
休息不是過錯。智者把城中的諸舍宅解作諸空觀境，園林解作二乘總持無漏法林，九次第定是渠流，八解是浴池；重門是三空門，又是重空三昧、盡智與無生智，樓閣表示高出，男女是定與慧。暫時止息，不等於一無所得。
但休息也不是終點。
導師等到眾人真正息止，才集合他們，說明城是方便所化，寶所仍在前方。祂不是在眾人最疲憊時奪走依靠，也不是因化城確實有用，便讓人永遠住下。
這個次第很慈悲：先使不退，再使不住；先讓人恢復力量，再請他重新前進。
我們也常把兩件事混在一起。有時因為知道終點尚遠，便否定眼前一切休息；有時因為眼前終於安穩，便不願再問自己是否已到寶所。前者容易使人退還，後者容易使人停住。
真正的導引，既知道路，也知道同行者此刻能走多遠。真正的精進，也不是永不疲倦，而是在獲得休息以後，仍肯聽見『這裡尚非終點』。
若你此刻正累，不必急著把疲倦判成失敗。先問：我需要的是一座使我恢復的化城，還是已把化城當成不再出發的理由？
休息若使人再出發，便仍在通往寶所的路上。
On a very long road, the most dangerous moment may not be encountering venomous beasts, but becoming so weary that all you want is to turn back.
When the guide in the parable of the conjured city sees that the travelers have suddenly become exhausted, He does not scold them for lacking diligence. His first thought is that if they turn back now, they will lose the great precious jewels. He therefore conjures a city, lets them enter it, and enables their minds to give rise to joy and security.
Rest is not a fault. Zhiyi explains the various dwellings in the city as the objects of the contemplations of emptiness, the gardens and groves as the uncontaminated Dharma-grove of the two vehicles’ mnemonic retention, the nine successive concentrations as channels and streams, and the eight liberations as bathing pools. The multiple gates are the three gates of emptiness, and also the repeated-emptiness samādhis, the knowledge of exhaustion, and the knowledge of nonarising. The towers and pavilions signify elevation, and the men and women are concentration and wisdom. Temporary respite does not mean that nothing has been attained.
But rest is not the destination.
Only after the guide has waited until the travelers are truly rested does He gather them, explain that the city was conjured through skillful means, and tell them that the place of jewels still lies ahead. He does not take away their support when they are most exhausted, nor does He let them remain forever merely because the conjured city genuinely serves a purpose.
This sequence is deeply compassionate: first enabling them not to retreat, and then enabling them not to remain; first letting them recover their strength, and then asking them to advance once more.
We too often confuse two things. Sometimes, because we know the destination is still far away, we deny the value of every present rest. At other times, because we have finally found security in the present, we no longer wish to ask whether we have reached the place of jewels. The former readily causes a person to turn back; the latter readily causes a person to stop.
True guidance knows both the road and how far one’s companions can travel at this moment. True diligence does not mean never becoming weary, but remaining willing, after gaining rest, to hear: “This is not yet the destination.”
If you are weary now, there is no need to rush to judge your weariness as failure. Ask first: do I need a conjured city in which to recover, or have I already made the conjured city a reason never to set out again?
If rest enables a person to set out again, one is still on the road to the place of jewels.
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 0103c18〕。段/行首〔T34 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T34 0103c18〕第二，偈頌，四十九行半偈頌上。上有二，今初二十二行半，頌結緣之由；次二十七行，頌第二正結緣。上由有近遠，今初十二行，頌上遠由；次「無量慧世尊」下十行半，頌近由。上遠由有二，今初六行頌大通成道，次六行頌十方梵來請轉法輪。上成道中有五，今初三行頌第二將成道前事；次「過十小劫已」下，第二，一行，頌第三正成道；次「彼佛十六子」下，第三，二行，頌第五十六子請轉法輪，兼頌第四成道已眷屬申供養，略不頌第一佛壽長遠也。「世尊甚難值」下六行，頌十方梵請。上有二，今初一行，頌威光動耀；次「東方諸」下，第二，五行，頌十方梵尋光而來。此中前三行頌東方，次二行總頌九方也。從「無量慧世尊」下，第二，十行半，頌近由。上有二，今初五行，頌第一轉二乘法輪；次「時十六王子」下，第二五行半，頌第二重請轉大乘法輪。上第一文復三，初「無量」下，半行，頌第一受請；次「為宣」下，第二，一行半，頌第二正轉二乘法輪；次「宣暢」下，第三，三行，頌第三時眾聞法得道。 〔T34 0104a09〕「時十六王子」下，五行半，第二，王子重請。中有七：初二句，頌第一王子出家；次「皆共請彼」下，第二，一行半，頌第二正請轉大乘；次「佛知童子」下，第三，二行，頌二萬劫中間說方等《般若》；次「說是法華」下，第四，半行，正頌第四受請說《法華》；次「彼佛說經已」下，第五，一行，頌第七說經已入定，略不頌第三父王所將八萬求出家、第五聞經之眾有解不解、第六說經時節長久也。 「是諸沙彌等」下，二十七行，頌正結緣。上文有二，今初八行頌法說，次十九行頌譬說。上法說有三，今初三行頌第一昔結因緣，次一行頌第二中間相值，次四行頌第三今日還說法華。上昔結因緣有四，初半行頌佛入定；次「為無量億」下，第二，一行半，頌正覆講；後「一一沙彌」下，第三，一行，頌聞法得益，略不頌第四佛起定稱歎也。次「彼佛滅度後」下，第二，三行，頌中間相遇。「是十六沙彌」下，第三，四行，頌今日說《法華》。上文二：初、結會古今，有現在未來，今初三行頌結會現在師弟子。「以是本因緣」下，第二，一行，頌還說《法華》，上文有三，今初一句頌第一時眾清淨，以是本因緣，今日時眾免難機發也；次「今說法華」下，第二，三句，頌第二為說是經也，略不頌第三釋開三意也。「險惡道」下，第二，十九行，頌譬開合，初十一行半頌開譬，後七行半頌合譬。上開譬為二，今初三行頌五百由旬譬，次八行半頌將導譬。上五百譬有五，今初一行頌第二險惡道；次「無數千萬」下，第二，半行，頌第三多諸人眾；次「其路甚」下，第三，半行，頌第一五百由旬；次「時有一導師」下，第四，一句，頌第五一導師；「強識有」下，三句，頌聰慧明達也，不頌第四。「眾人皆疲倦」下，第二，有八行半，頌第二將導譬。上文有三，今亦頌三：初二字頌上第一將導；從「皆疲倦」下，第二，五行三句三字，頌第二眾人懈退權立化城譬；次「導師知已」下，第三，二行半，頌第三滅化引至寶所譬。上第二文有二，謂初、懈退，次、接退。今初三句三字頌懈退，次五行頌作化接退。上懈退中有三，今略不頌第一中路也。上接退作化文，今皆具頌，初一行頌第二傷失大；次「尋時思」下，第二，二句，頌第一作念；次「化作大城」下，第三，二行半，頌第三作化。上文又二，今初一行半，頌正作化譬。「諸舍宅」者，諸空觀境也。「園林」者，二乘總持無漏法林也。九次第定為「渠流」，八解為「浴池」，「重門」是三空門，又是重空三昧盡無生智，為樓閣高出也。「男女」是定慧也。觀心解者，智體周備如城隍，善法圓足如郭之圍繞，畢竟空為舍宅，直善能成自行，如男能幹家事，慈悲外化如女外適。次「即作是化已」下，第二，一行，頌上說化。次「諸人既入」下，第四，一行，頌第四入城。「導師知息已」下，第三，兩行半，頌第三滅化至寶所。上文有二，今初一句頌第一知息已；次「集眾」下，第二，二行一句，頌滅化引向寶所也。「我亦復如是」下，第二，七行半，頌第二合二譬，初半行頌合第一五百譬，次七行頌合第二將導譬。上合五百，又有四，今半行總頌而已也。「見諸求道者」兩行，頌合懈退譬。上頌開譬不頌中路，今一行合中路懈退，次一行頌合接退作化也。「既知到涅槃」下，第二，五行，頌第二合滅化至寶所。上文合二，今頌亦二：初半行頌第一知息已；「爾乃集大眾」下，第二，三行半，頌第二合滅化引向寶所也。合息化偈中，即有三德祕密藏義：「汝證一切智」即是般若，「具三十二相」即是法身，「乃是真實滅」即是解脫，三法不縱不橫，即是見佛性也。「諸佛之導師」下，一行，頌帖合也。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
第二段是偈頌，共四十九行半，用來重頌上面的長行。上文有兩大段：現在先用二十二行半重頌結緣的由來，接著用二十七行重頌第二大段正結法緣。結緣的由來又有遠、近兩層：先用十二行頌遠由；從『無量智慧的世尊』以下，用十行半頌近由。
遠由：大通成道
遠由原有兩段：先用六行頌大通智勝佛成道，再用六行頌十方梵王前來請佛轉法輪。
成道的長行原有五事。偈中先用三行重頌第二事，也就是將要成道以前的情形；從『過了十個小劫』以下，是第二段，用一行重頌第三事正式成道；從『那尊佛的十六位王子』以下，是第三段，用兩行重頌第五事十六王子請轉法輪，同時兼頌第四事成道以後眷屬前來供養。第一事佛壽久遠，偈中略去而沒有重頌。
遠由：十方梵請
從『世尊極難遇見』以下六行，重頌十方梵王請法。這一段上文有兩層：現在先用一行頌佛的威光照耀、世界震動；接著從『東方諸世界』以下，用五行頌梵王尋光而來。其中前三行專頌東方，後兩行總頌其餘九方。
近由：先轉二乘法輪
從『無量智慧的世尊』以下，是第二大段，用十行半頌近由。近由上文有兩段：先用五行頌第一段轉二乘法輪；接著從『那時十六王子』以下，用五行半頌第二段王子再請佛轉大乘法輪。
轉二乘法輪的上文又有三層。先從『無量智慧的世尊』以下半行，頌第一層佛接受請求；再從『為大眾宣說』以下一行半，頌第二層正式轉二乘法輪；再從『宣揚這一法時』以下三行，頌第三層當時大眾聞法得道。
近由：十六王子重請
從『那時十六王子』以下五行半，是第二段王子重請。所回帖的上文共有七事，偈中實際分為五段。
第一段兩句，頌上文第一事王子出家。第二段從『一同請求那尊佛』以下一行半，頌上文第二事正式請轉大乘。第三段從『佛知道童子們的心』以下兩行，頌佛在二萬劫的中間宣說方等與《般若》。第四段從『宣說這部法華經』以下半行，正頌上文第四事：佛接受請求而說《法華》。第五段從『那尊佛說經完畢』以下一行，頌上文第七事：說經以後入定。
上文第三事父王帶領八萬人求出家、第五事聞經大眾有理解與不理解、第六事說經延續很久，偈中都略去而沒有重頌。這裡的五段次序與上文七事的序號同時並行，不能把第三段所頌的內容誤作上文第三事。
正結緣：法說
從『這些沙彌等』以下二十七行，重頌正結法緣。上文有法說、譬說兩段：現在先用八行頌法說，再用十九行頌譬說。
法說上文有三段：先用三行頌第一段昔日結成因緣；再用一行頌第二段中間常相遇；再用四行頌第三段今日又說《法華》。
昔日結緣上文原有四事。偈中先用半行頌佛入定；再從『為無量億眾』以下一行半，頌十六沙彌正式再講大乘經；後從『每一位沙彌』以下一行，頌聞法者所得的利益。第四事佛出定後稱歎十六沙彌，偈中略去而沒有重頌。
接著從『那尊佛滅度以後』以下，是第二段；大正本文在這裡寫三行，頌佛滅度後聞法者在各佛國土常與其師相遇。從『這十六位沙彌』以下，是第三段，用四行頌今日說《法華》。
今日說法的上文有兩層。第一層結會古今，又含現在與未來；偈中先用三行把昔日十六沙彌與今日的師、把昔日聞法者與今日的弟子相會。從『由於這個根本因緣』以下，是第二層，用一行頌今日再說《法華》。
今日再說的上文又有三事。現在第一句頌第一事：當時大眾清淨；『由於這個根本因緣』表明今日大眾已免離障難，聞法的機緣也已發起。接著從『今日宣說法華』以下三句，頌第二事為大眾宣說此經。第三事解釋開三之意，偈中略去而沒有重頌。
正結緣：開五百由旬譬
從『險惡的道路』以下十九行，頌譬喻的開、合兩段：前十一行半頌開譬，後七行半頌合譬。
開譬上文有兩段：現在先用三行頌五百由旬譬，再用八行半頌將導譬。五百由旬譬上文有五事，偈中的排列次序如下：先用一行頌上文第二事險惡道；再從『無數千萬人』以下半行，頌第三事人眾很多；再從『道路非常』以下半行，頌第一事路程長達五百由旬；再從『那時有一位導師』以下一句，頌第五事只有一位導師；從『記憶強而有智慧』以下三句，頌導師聰慧明達。上文第四事沒有重頌。
正結緣：開將導譬
從『眾人都已疲倦』以下，是第二段，共八行半，頌將導譬。上文有三層，偈中也頌三層：最初兩個字頌第一層將導；從『都已疲倦』以下五行三句三字，頌第二層眾人懈怠退轉，導師權宜建立化城；再從『導師知道以後』以下兩行半，頌第三層滅除化城，引眾到達寶所。
第二層又有兩段：先是眾人懈退，其次是導師接引退轉者。偈中先用三句三字頌懈退，再用五行頌化作城郭以接引退者。懈退上文共有三事，這裡略去第一事發生在中路，沒有重頌。
接引退者的作化之文，偈中各層都有重頌。先用一行頌第二事：導師哀傷眾人將失去大珍寶；再從『隨即思量』以下兩句，頌第一事導師心中作念；再從『化作一座大城』以下兩行半，頌第三事真正化作城郭。第三事上文又有兩層，現在先用一行半頌正式作化之譬。
城中『各種房舍』，本論解作各種空觀的境界；『園林』解作二乘總持的無漏法林；九次第定是『渠流』，八解是『浴池』；『重門』是三空門，又是重空三昧、盡智與無生智；『樓閣』表示高出；『男女』是定與慧。
本論接著轉作觀心解：智慧之體周遍具足，如城隍周備；善法圓滿具足，如外郭圍繞；畢竟空如城中舍宅。能成就自行的直善，如男子能料理家事；向外教化的慈悲，如女子出嫁他家。大正本此處作直善，甲本作真善，白話保留大正本文而不抹去異讀。
再從『化城既已造成』以下，是第二段，用一行頌導師向大眾說明化城；從『眾人進城以後』以下，是第四段，用一行頌第四事眾人入城。
從『導師知道眾人已休息』以下，是第三段，用兩行半頌滅除化城、引到寶所。這一段上文有兩層：現在先用一句頌第一層導師知道大眾已經休息；再從『集合眾人』以下兩行一句，頌第二層滅除化城，引導大眾走向寶所。
合五百由旬譬
從『我也是這樣』以下，是第二大段，用七行半合說前面兩譬。起首半行合第一個五百由旬譬，接著七行合第二個將導譬。上文合五百由旬譬本有四事，偈中只用半行總頌，沒有逐事展開。
合將導譬
從『看見那些求道者』以下兩行，合說眾人懈退之譬。開譬偈中沒有頌中路，現在用一行合說求道者在中路懈退；下一行合說導師接引退者而化作息處。
從『已經知道到達涅槃』以下，是第二段，用五行合說滅除化城、到達寶所。上文合譬有兩層，偈中也頌兩層：先用半行頌第一層知道大眾已經休息；從『這才集合大眾』以下三行半，頌第二層滅除化城，引導大眾走向寶所。
合說止息與化城的偈中，含有三德祕密藏之義：『你們證得一切智』是般若；『具足三十二相』是法身；『才是真實的寂滅』是解脫。這三法不是縱列，也不是橫排，這就是見佛性。最後從『諸佛的導師』以下一行，把前面導師引眾的譬喻貼合到諸佛引導眾生的法義。
The second passage is the verse, comprising forty-nine and a half lines and restating the prose above. The preceding prose has two major passages. The first twenty-two and a half lines now restate the causes for establishing the connection, and the next twenty-seven lines restate the second major passage, the direct establishment of the Dharma connection. The causes for establishing the connection in turn have distant and recent levels: first, twelve lines restate the distant causes; from “the World-Honored One of immeasurable wisdom” onward, ten and a half lines restate the recent causes.
Distant Causes: Great Universal Wisdom Excellence Attains the Way
The distant causes originally have two passages: first, six lines restate the Buddha Great Universal Wisdom Excellence attaining the Way; next, six lines restate the Brahmā kings from the ten directions coming to request that the Buddha turn the Dharma wheel.
The prose on attaining the Way originally has five events. The verse first uses three lines to restate the second event, the circumstances before attainment of the Way. From “after ten minor eons had passed” onward comes the second passage, using one line to restate the third event, the formal attainment of the Way. From “the sixteen princes of that buddha” onward comes the third passage, using two lines to restate the fifth event, the sixteen princes’ request that the Dharma wheel be turned, while also including a restatement of the fourth event, the retinue’s arrival to make offerings after attainment of the Way. The first event, the Buddha’s long lifespan, is omitted and not restated in the verse.
Distant Causes: The Brahmā Kings from the Ten Directions Request the Dharma
The six lines beginning “the World-Honored One is exceedingly difficult to encounter” restate the Brahmā kings from the ten directions requesting the Dharma. The preceding prose has two levels. One line first restates the Buddha’s majestic radiance illuminating and the worlds trembling. Next, from “worlds in the eastern direction” onward, five lines restate the Brahmā kings’ search for the light and arrival. The first three of these lines specifically restate the eastern direction, while the last two generally restate the other nine directions.
Recent Causes: First Turning the Dharma Wheel of the Two Vehicles
From “the World-Honored One of immeasurable wisdom” onward comes the second major passage, using ten and a half lines to restate the recent causes. The preceding prose on the recent causes has two passages. First, five lines restate the first passage, turning the Dharma wheel of the two vehicles. Next, from “at that time, the sixteen princes” onward, five and a half lines restate the second passage, in which the princes again request the Buddha to turn the Great-Vehicle Dharma wheel.
The preceding prose on turning the Dharma wheel of the two vehicles in turn has three levels. First, the half-line beginning “the World-Honored One of immeasurable wisdom” restates the first level, the Buddha accepting the request. Next, the one and a half lines beginning “He taught the great assembly” restate the second level, the formal turning of the Dharma wheel of the two vehicles. Next, the three lines beginning “when He proclaimed this Dharma” restate the third level, the assembly hearing the Dharma and attaining the Way at that time.
Recent Causes: The Sixteen Princes Renew Their Request
The five and a half lines beginning “at that time, the sixteen princes” form the second passage, the princes’ renewed request. The preceding prose to which they correspond has seven events, while the verse is actually divided into five passages.
The first passage, two phrases, restates the first event in the preceding prose, the princes leaving home. The second passage, beginning with “together they requested that buddha,” uses one and a half lines to restate the second event, the formal request for the turning of the Great Vehicle. The third passage, beginning “the Buddha knew the thoughts of the youths,” uses two lines to restate the Buddha’s teaching of the Vaipulya and Prajñā teachings during the intervening twenty thousand eons. The fourth passage, beginning “He taught this Lotus Sutra,” uses half a line to restate directly the fourth event above: the Buddha accepts the request and teaches the Lotus. The fifth passage, beginning “after that buddha had finished teaching the scripture,” uses one line to restate the seventh event above: entering samādhi after teaching the scripture.
The third event in the prose, the royal father leading eighty thousand people to seek departure from home; the fifth, some among the assembly who heard the scripture understanding and others not understanding; and the sixth, the scriptural teaching continuing for a long time are all omitted and not restated in the verse. The sequence of the five passages here and the numbers of the seven events above operate simultaneously and cannot be conflated by taking what the third verse passage restates to be the third prose event.
Direct Establishment of the Connection: Dharma-Teaching
The twenty-seven lines beginning “these novices” restate the direct establishment of the Dharma connection. The preceding prose has the two passages of Dharma-teaching and parable-teaching. The first eight lines now restate the Dharma-teaching, while the next nineteen lines restate the parable-teaching.
The preceding Dharma-teaching has three passages: first, three lines restate the first passage, the establishment of the connection in the past; next, one line restates the second passage, constant encounters in the intervening period; and next, four lines restate the third passage, the renewed teaching of the Lotus today.
The formation of the connection in the past originally has four events in the prose. The verse first uses half a line to restate the Buddha’s entry into samādhi. Next, the one and a half lines beginning “for immeasurable hundreds of millions in the assembly” restate the sixteen novices formally explaining the Great-Vehicle scripture again. The one line beginning “each of the novices” then restates the benefit attained by those who heard. The fourth event, the Buddha emerging from samādhi and praising the sixteen novices, is omitted and not restated in the verse.
Next, from “after that buddha had entered extinction” onward comes the second passage. The Taishō text here has three lines, restating how, after the Buddha’s extinction, those who heard the Dharma constantly met their teachers in various buddha lands. From “these sixteen novices” onward comes the third passage, using four lines to restate the teaching of the Lotus today.
The preceding teaching today has two levels. The first joins past and present and includes both present and future. The verse first uses three lines to join the sixteen novices of the past with today’s teachers, and those who heard in the past with today’s disciples. From “through this original cause and condition” onward comes the second level, using one line to restate the renewed teaching of the Lotus today.
The renewed teaching today in turn has three events in the preceding prose. The first phrase now restates the first event: the assembly at that time is pure. “Through this original cause and condition” shows that today’s assembly has escaped obstructions and difficulties and that its capacity to hear the Dharma has arisen. Next, the three phrases beginning “today He teaches the Lotus” restate the second event, teaching this scripture to the assembly. The third event, explaining the intention behind opening the three, is omitted and not restated in the verse.
Direct Establishment of the Connection: Opening the Parable of the Five Hundred Yojanas
The nineteen lines beginning “the dangerous, evil road” restate the opening and application of the parable: the first eleven and a half lines restate the opened parable, and the last seven and a half lines restate the application.
The preceding opened parable has two passages. The first three lines now restate the parable of the five hundred yojanas, and the next eight and a half restate the parable of leading. The preceding parable of the five hundred yojanas has five events, which the verse arranges as follows. One line first restates the second event, the dangerous, evil road. Next, the half-line beginning “countless thousands and myriads of people” restates the third event, the great number of travelers. Next, the half-line beginning “the road is exceedingly” restates the first event, the road extending five hundred yojanas. Next, the phrase beginning “at that time there was one guide” restates the fifth event, there being only one guide. The three phrases beginning “strong in memory and possessed of wisdom” restate the guide’s intelligence, discernment, clarity, and comprehension. The fourth event in the preceding prose is not restated.
Direct Establishment of the Connection: Opening the Parable of Leading
From “all the travelers had become weary” onward comes the second passage, comprising eight and a half lines and restating the parable of leading. The preceding prose has three levels, and the verse likewise restates all three. The first two characters restate the first level, leading the travelers. The five lines, three phrases, and three characters beginning “had all become weary” restate the second level, the travelers growing weary and retreating and the guide provisionally establishing the conjured city. The two and a half lines beginning “after the guide knew” restate the third level, extinguishing the conjured city and leading the travelers to the place of jewels.
The second level in turn has two passages: first, the travelers grow weary and retreat; next, the guide receives those who retreat. The verse first uses three phrases and three characters to restate weariness and retreat, and then five lines to restate conjuring the city walls to receive those who retreat. The preceding weariness and retreat has three events; here, the first event, that it occurs midway, is omitted and not restated.
Every level in the passage on conjuring to receive those who retreat is restated in the verse. One line first restates the second event, the guide’s sorrow that the travelers will lose the great precious jewels. Next, the two phrases beginning “he immediately considered” restate the first event, the guide forming a thought in his mind. Next, the two and a half lines beginning “he conjured a great city” restate the third event, the actual conjuring of the city walls. The third event in the preceding prose has two further levels; one and a half lines now first restate the parable of the formal act of conjuration.
The city’s “various dwellings” are explained by the root treatise as the objects of various contemplations of emptiness; its “gardens and groves” as the uncontaminated Dharma-grove of the two vehicles’ mnemonic retention; the nine successive concentrations as its “channels and streams”; the eight liberations as its “bathing pools”; its “multiple gates” as the three gates of emptiness, and also as the repeated-emptiness samādhis, knowledge of exhaustion, and knowledge of nonarising; its “towers and pavilions” as indicating elevation; and its “men and women” as concentration and wisdom.
The root treatise next turns to an explanation through contemplating the mind. The substance of wisdom is pervasive and complete, like the complete walls of a city. Wholesome dharmas are perfectly complete, like an outer wall surrounding it. Ultimate emptiness is like the dwellings within the city. The straightforward goodness that can accomplish one’s own practice is like a man able to manage household affairs; compassion that transforms others outwardly is like a woman who marries into another household. The Taishō text here reads “straightforward goodness,” while witness A reads “true goodness.” The vernacular follows the Taishō text without erasing the variant.
Next, from “after the conjured city had been made” onward comes the second passage, using one line to restate the guide explaining the conjured city to the assembly. From “after the travelers had entered the city” onward comes the fourth passage, using one line to restate the fourth event, the travelers entering the city.
From “the guide knew that the travelers had rested” onward comes the third passage, using two and a half lines to restate extinguishing the conjured city and leading to the place of jewels. The preceding prose has two levels. One phrase first restates the first level, the guide’s knowledge that the assembly has rested. Next, the two lines and one phrase beginning “he gathered the travelers” restate the second level, extinguishing the conjured city and leading the assembly toward the place of jewels.
Applying the Parable of the Five Hundred Yojanas
From “I am also like this” onward comes the second major passage, using seven and a half lines to apply the two preceding parables. The opening half-line applies the first, the parable of the five hundred yojanas, while the following seven lines apply the second, the parable of leading. The preceding application of the parable of the five hundred yojanas has four events; the verse uses only half a line to restate them generally and does not unfold them one by one.
Applying the Parable of Leading
The two lines beginning “seeing those who seek the Way” apply the parable of the travelers’ weariness and retreat. The verse opening the parable does not restate midway; here one line applies the seekers’ weariness and retreat midway, while the next line applies the guide’s reception of those who retreat by conjuring a resting place.
From “having already known that they have reached nirvāṇa” onward comes the second passage, using five lines to apply extinguishing the conjured city and reaching the place of jewels. The preceding application has two levels, and the verse likewise restates both. Half a line first restates the first level, knowing that the assembly has rested. The three and a half lines beginning “only then does He gather the assembly” restate the second level, extinguishing the conjured city and leading the assembly toward the place of jewels.
The verse applying rest and the conjured city contains the meaning of the secret store of the three virtues. “You will realize knowledge of all” is prajñā; “possess the thirty-two marks” is Dharma body; “only this is real extinction” is liberation. These three dharmas are neither vertically arrayed nor horizontally arranged; this is seeing buddha-nature. Finally, the one line beginning “the buddhas, the guides” attaches the preceding parable of the guide leading the travelers to the Dharma-meaning of the buddhas guiding living beings.
四十九行半偈看似回頭重說長行，智者卻一再標明某科有頌、某科兼頌、某科略而不頌。可見重頌不是把先前文字換成韻文逐句複製，而是在既有次第中重新選取，使結緣的遠近、師弟的相遇、化城的休息與寶所的前進顯得更加集中。
這種選取也帶來讀法上的要求。偈中沒有重說，不等於長行沒有；偈中只用半行總頌，也不等於上文原有諸層可以合併。智者細數行、句乃至字，正是要讀者同時看見取與捨：哪些義被偈文提到前面，哪些義仍留在長行，兩者合讀才成全品。
一、為什麼先說由來，再說真正結緣？
全偈先以二十二行半說結緣之由，後以二十七行說正結緣。由來又分遠、近：遠由從大通智勝佛成道、十方梵王請法說起；近由則轉到佛說二乘法輪、十六王子重請大乘。如此安排，今日師弟相遇以前，先有佛出世、眾生請法、王子發心等一重重因緣。
遠與近不是把往事切成兩段互不相干的年代。遠由使法輪得以轉動，近由使王子得以聞大乘、再為眾宣說；正結緣才由此成立。若跳過前面的由，只看沙彌覆講，會像只見果實而不見花葉；若只停在梵請與轉法輪，又還沒有走到師弟真正結下法緣之處。
這也解釋了何以偈首先重頌成道與請法。成道不是孤立的聖者成就，威光震動引來十方梵王，請法又引出二乘法輪與王子重請。每一層都把下一層帶到眼前，直到佛入定、沙彌覆講，結緣才由佛所說之法進入師弟相承。
二、王子重請，為何同時有五段與七事？
王子重請的偈文分作五段，所回帖的長行卻有七事。五段依眼前偈句排列，七事依上文內容排列，兩套序數不能混成一套。偈中頌王子出家、正請大乘、中間說法、受請說《法華》、說經後入定；父王所帶八萬人出家、聞者解與不解、說經時節長久，則明記省去。
省去不是刪除歷史，也不是判定三事不重要。它只說這一次重頌沒有再寫。智者把省頌逐項點出，正是在保護長行：讀者不能因偈文簡略，便把前文已有的層次從全品中抹掉。
同時，偈文也會兼頌。一段本來重點在十六王子請法，卻連帶頌及成道以後眷屬供養。省與兼看似相反，其實共同說明偈頌不受逐句對譯的限制；它可以收束，也可以帶及，但每一次收束與帶及，都要由本論明示的科位來辨認。
三、昔日覆講，如何成為今日再說？
正結緣的法說先講昔日結緣：佛入定後，十六沙彌各登法座，為無量眾宣說大乘，聞者因而得益。接著講佛滅度後的中間相遇：聞法者生在不同佛土，仍常與其師同生。最後才結會到今日：昔日十六沙彌如今在十方成佛，昔日聞法者也在諸佛座下，今日又由本因緣得聞《法華》。
因此，覆講不是一次說完便消失的事件。師所說的法成為弟子與師反覆相遇的因緣，昔日的聽聞也成為今日再聞的來路。結會古今不是只核對誰曾是誰，而是顯示一段法緣如何經過佛滅度與不同國土，仍在師弟之間繼續。
今日再說又不是單憑往昔便自然發生。本論特別說時眾清淨、免難、機發：昔日有本因緣，今日也須聞法條件成熟。因緣久遠與當下可聞缺一不可；有過去之種而今日之機未發，仍不能把法強加於人。
四、為什麼五百由旬譬不按根經先後重排？
開譬先說五百由旬，再說導師帶眾前行。智者釋五百由旬一段時，按險惡道、人眾眾多、路程曠遠、一位導師、導師聰慧的次序回帖，並不照根經句面把五項整齊排回。這不是把經文改序，而是逐一指出眼前偈句各承上文哪一事。
數目在這裡尤其重要。五百由旬譬只用三行，將導譬則用八行半；前者交代路長、境險、人多與領路者，後者才展開疲倦、欲退、化城、入城、滅化、至寶所。篇幅的多寡使重心落在眾人如何被接引，而不是只落在道路究竟有多長。
智者又明記五百譬有一事不頌，懈退一段也略去中路。偈文雖有道路、有疲倦，卻沒有把上文每一環都再寫一次。若為求完整而自行補句，便把疏家所守的省略變成後人的增文。
五、化城是怎樣從一念方便長成一座城？
眾人先在險道疲倦，想要退回；導師所見的不是一群不值得帶領的人，而是他們若退還便會失去大珍寶。於是，化城從憐惜眾人而生：先作念，再化作城郭，再向眾人說明，最後讓眾人真正入城休息。作化、說化、入城各有次第，不能只留下『這是一座假的城』一句。
城的形貌也不是空白布景。舍宅被解作諸空觀境，園林是二乘總持無漏法林，渠流是九次第定，浴池是八解；重門既是三空門，又配重空三昧、盡智與無生智，樓閣顯其高出，男女則是定與慧。暫息之處並非毫無所得，本論所配正是這些法義。
由物象再轉觀心，城郭又向內收攝。智體周備如城隍，善法圓足如外郭環繞，畢竟空如舍宅；自行之善如男子料理家事，慈悲外化如女子外適。這不是在前一組配釋之外另造一座城，而是同一城郭由所修法門轉到能觀之心。
六、既然讓人休息，為什麼又要滅城前進？
導師並不在眾人最疲倦時立即拆除化城。祂先讓眾人進城，心生歡喜與安穩；確知眾人已經休息，才集合大眾，說明此城是方便所化，勸他們共同前往寶所。先息、後告、再進，三步缺一，方便都可能被讀偏。
若沒有休息，只催促前進，疲乏者可能退失大珍寶；若只有休息而不揭示，眾人又會把中途安穩當成究竟。化城之所以能成方便，正因它既真能止息，又不冒充寶所。它的作用不是把人留住，而是使原本想退的人恢復前行之力。
滅化也不是說先前所得全無價值。眾人確已入城、確已安穩；導師所滅的是把息處認作終點的執著，不是把休息時所得一概抹去。前面的接退與後面的引進由此相成：先保護不退，再使不住於化。
七、開譬與合譬，怎樣彼此照見而不相混？
開譬說險道、導師、化城與寶所；合譬才把求道者、煩惱生死、所說涅槃與佛智相應。兩層須彼此對讀，卻不能把合譬所說的法義倒作譬段人物已經親口說出的內容。
合譬先用半行總合五百由旬，再用七行合將導。求道者在中路懈廢，不能越過生死與煩惱險道，所以先為止息而說涅槃；知道他們已到息處以後，才集合大眾說真實法。於是，合譬保存了開譬的同一次序：見退、接退、知息、集眾、引進。
最後，偈文把前進的終點說得更明確。一切智配般若，三十二相配法身，真實滅配解脫；三法不是前後縱列，也不是彼此橫排，而由不縱不橫顯見佛性。寶所因而不是另一座可停留的城，而是般若、法身、解脫不可割裂的真實滅。
八、末後帖合，為何仍要回到導師？
最後一行再次說諸佛為眾生止息而說涅槃，知道休息已足，便引入佛慧。這一帖合把整個譬喻的重心落在引導，而不只落在城的真或假。
導師知道路，也知道同行者此刻能走多遠；知道寶所在前，也知道何時須先使人安穩。祂既不因終點真實而否定中途方便，也不因方便有效而隱去終點。從遠由的佛出世、梵王請法，到今日再說，再到化城息眾、引向寶所，全偈所顯的正是法如何隨眾生之機，把久遠因緣帶到眼前一步。
文句記之眼
湛然的鏡面從本論所明記的省頌處接入。智者只說懈退三事中略不頌中路，《記》再指出「不頌第一中路。又不頌第三不能復進，文闕。」〔T34n1719 0302c08〕。後一項是鏡中補勘，不能回填為智者已列的第七處省頌。
解重空三昧時，《記》引《大論》「無相無相乃至無願無願」〔T34n1719 0302c09〕，又說觀心釋化須約圓〔0302c10〕。今本《大智度論》另見無相無相、無作無作等語，字面不盡相同；鏡引與今本並存，不以一方覆寫另一方。『須約圓』也只署為湛然的判釋，不下灌到智者的觀心段。
對合譬半行，《記》注意到經文說為一切導師，本論卻判合五百，因而以導師譬與所行之路疏通兩種說法〔0302c10–0302c12〕。這一解釋使半行何以能總合五百由旬更清楚，卻不改動智者原有科名。
《記》隨後把開、合兩處的省略連起來：開譬既略中路，也略不進；合譬雖重見中路，仍沒有其餘二項〔0302c12–0302c14〕。鏡面關心的是偈文如何省寫，不是替偈文補成每事具足。
末後三德處，《記》把不縱不橫指向《止觀》第二、第三及《法華玄義》三法文〔0302c14–0302c15〕。今本《止觀》說三德非三非一，又說三德、三止三觀不縱不橫、不並不別；《法華玄義》則列縱、橫、不縱不橫三法。這些互文照亮智者的收束，來源仍各自明標，不能改寫成本論本段已經逐句展開。
鏡文的起訖本身也須細守：本單元從〔0302c07〕行中的上字起，此字以前仍在解前一單元；至〔0302c15〕法字止。智者末後帖合的一行，鏡中沒有另立一句專釋。若只按整行取文，便會把前段鏡語帶入；若因末句無專釋而替它補義，又會越過傳文實際邊界。
由此五項鏡照可見，湛然主要在省頌、重空、合譬科名與三德互文處補釋；此前遠由、近由與法說諸科，鏡文在本單元沒有逐段另解。鏡中有說便署名承接，鏡中無說便讓智者本文自行成立，兩層才不互相遮蔽。
Although the forty-nine and a half lines of verse seem to turn back and restate the prose, Zhiyi repeatedly marks that one section is restated, another is included in a restatement, and another is abbreviated and not restated. A repeated verse is therefore not a line-by-line copy of the preceding words recast in verse. It selects anew within an established sequence, bringing into sharper focus the distant and recent causes of connection, the encounters of teachers and disciples, rest in the conjured city, and advance toward the place of jewels.
This selection also imposes a discipline of reading. What the verse does not restate is not thereby absent from the prose; what it gathers into only half a line does not thereby permit the original levels above to be merged. Zhiyi’s precise counting of lines, phrases, and even characters asks readers to see selection and omission at once: some meanings are brought to the front by the verse, while others remain in the prose. Only when both are read together is the whole chapter complete.
I. Why Are the Causes First Explained before the Actual Formation of the Connection?
The complete verse first uses twenty-two and a half lines to explain the causes for establishing the connection and then twenty-seven lines to explain the direct establishment of the connection. The causes are in turn distant and recent. The distant causes begin with the attainment of the Way by the Buddha Great Universal Wisdom Excellence and the Brahmā kings from the ten directions requesting the Dharma. The recent causes then turn to the Buddha’s teaching the Dharma wheel of the two vehicles and the sixteen princes renewing their request for the Great Vehicle. Before today’s teachers and disciples meet, there are thus layer upon layer of conditions: a buddha appears in the world, living beings request the Dharma, and the princes arouse aspiration.
The distant and recent causes do not cut the past into two unrelated periods. The distant causes make the turning of the Dharma wheel possible; the recent causes enable the princes to hear the Great Vehicle and then proclaim it again to the assembly; only on this basis can the connection be directly established. If one skips the preceding causes and sees only the novices’ renewed exposition, it is like seeing fruit without flowers and leaves. If one stops with the Brahmā kings’ request and the turning of the Dharma wheel, one has not yet reached the point where teachers and disciples directly establish the Dharma connection.
This also explains why the verse first restates attainment of the Way and the request for the Dharma. Attainment is not an isolated accomplishment of a sage: the trembling caused by majestic radiance draws the Brahmā kings from the ten directions, their request leads to the Dharma wheel of the two vehicles and the princes’ renewed request, and each level brings the next into view. Only when the Buddha enters samādhi and the novices explain again does the Dharma taught by the Buddha enter the succession of teachers and disciples as a formed connection.
II. Why Does the Princes’ Renewed Request Have Both Five Passages and Seven Events?
The verse concerning the princes’ renewed request is divided into five passages, while the prose to which it corresponds has seven events. The five passages follow the verses now before the reader; the seven events follow the contents of the prose above. The two sets of numbers cannot be merged into one. The verse restates the princes leaving home, formally requesting the Great Vehicle, the teaching in the intervening period, the Buddha accepting the request and teaching the Lotus, and His entering samādhi after teaching the scripture. It explicitly omits the eighty thousand people led by the royal father leaving home, those who hear understanding or not understanding, and the long duration of the scriptural teaching.
Omission neither deletes history nor judges the three events unimportant. It says only that this repeated verse does not write them again. By marking each omitted restatement individually, Zhiyi precisely protects the prose: readers may not erase from the whole chapter levels already present above simply because the verse is concise.
At the same time, the verse can include an additional restatement. One passage principally concerns the sixteen princes’ request for the Dharma, yet also restates the retinue’s offerings after attainment of the Way. Omission and inclusion may seem opposed, but together they show that the verse is not bound to line-by-line translation. It may gather and may also include, yet each gathering and inclusion must be identified through the textual position expressly marked by the root treatise.
III. How Does the Renewed Exposition in the Past Become the Renewed Teaching Today?
The Dharma-teaching on the direct establishment of the connection first explains the connection established in the past: after the Buddha entered samādhi, each of the sixteen novices ascended a Dharma seat and taught the Great Vehicle to an immeasurable assembly, bringing those who heard benefit. It next explains encounters in the intervening period after the Buddha’s extinction: those who heard the Dharma were born in different buddha lands and continued to be born together with their teachers. Only then does it join past and present: the sixteen novices of the past are now buddhas throughout the ten directions, those who heard in the past are now disciples beneath these buddhas’ seats, and today, through this original cause and condition, they hear the Lotus once more.
The renewed exposition was therefore not an event that disappeared as soon as one teaching ended. The Dharma taught by the teachers becomes the condition through which disciples and teachers repeatedly meet; hearing in the past also becomes the path by which they hear again today. Joining past and present does more than identify who was once whom. It reveals how a Dharma connection continues between teachers and disciples through a buddha’s extinction and across different lands.
Nor does renewed teaching today happen automatically through the past alone. The root treatise specifically says that the assembly at the time is pure, has escaped difficulty, and that its capacity has arisen. There is an original connection from the past, but the conditions for hearing must also mature today. The distant cause and the present ability to hear are both indispensable; when the seed exists from the past but the present capacity has not arisen, the Dharma still cannot be forced upon a person.
IV. Why Is the Parable of the Five Hundred Yojanas Not Rearranged in the Root Scripture’s Sequence?
The opened parable first speaks of the five hundred yojanas and then of the guide leading the travelers onward. When Zhiyi explains the passage on the five hundred yojanas, he attaches the verses in the sequence dangerous evil road, great number of travelers, vast and distant road, one guide, and the guide’s intelligence and wisdom. He does not neatly rearrange the five items according to the surface order of the root scripture. This does not reorder the scripture; it identifies one by one which preceding event each verse now carries forward.
Numbers are especially important here. The parable of the five hundred yojanas uses only three lines, while the parable of leading uses eight and a half. The former sets out the long road, dangerous environment, numerous travelers, and leader; only the latter unfolds weariness, the wish to turn back, the conjured city, entry into the city, extinguishing the conjuration, and reaching the place of jewels. The difference in length places the emphasis on how the travelers are received and guided rather than only on how long the road may be.
Zhiyi further expressly records that one event in the parable of the five hundred is not restated and that the passage on weariness and retreat omits midway. Although the verse contains the road and weariness, it does not write every link above a second time. Supplying phrases oneself for the sake of completeness would turn the omission preserved by the commentator into an addition made by later readers.
V. How Does the Conjured City Grow from a Single Thought of Skillful Means?
The travelers first become weary on the dangerous road and wish to turn back. What the guide sees is not a group unworthy of being led, but people who will lose the great precious jewels if they return. The conjured city therefore arises from compassion for the travelers: first he forms the thought, then conjures the city and walls, next explains them to the assembly, and finally lets the travelers truly enter and rest. Conjuring, speaking of the conjuration, and entry into the city each have their sequence; they cannot be reduced to the single statement “this is a false city.”
The city’s appearance is not empty scenery. Its dwellings are explained as the objects of the contemplations of emptiness; its gardens and groves are the uncontaminated Dharma-grove of the two vehicles’ mnemonic retention; its channels and streams are the nine successive concentrations; and its bathing pools are the eight liberations. Its multiple gates are both the three gates of emptiness and the repeated-emptiness samādhis, knowledge of exhaustion, and knowledge of nonarising. Its towers and pavilions display elevation, while its men and women are concentration and wisdom. The place of temporary rest is not devoid of attainment; these are precisely the Dharma-meanings correlated with it by the root treatise.
Turning from the objects to contemplation of the mind, the city walls are gathered inward again. The substance of wisdom is complete and pervasive like the complete walls of a city; wholesome dharmas are perfectly complete like an outer wall surrounding it; ultimate emptiness is like the dwellings within the city. The straightforward goodness that accomplishes one’s own practice is like a man who manages household affairs; compassion that outwardly transforms others is like a woman who marries into another household. This does not construct another city beyond the preceding group of correlations, but turns the same city walls from the Dharma-gates cultivated to the mind that contemplates.
VI. Since the Travelers Are Allowed to Rest, Why Must the City Be Extinguished and Advance Resume?
The guide does not immediately dismantle the conjured city when the travelers are most exhausted. He first lets them enter, giving rise to joy and security in their minds. Only after knowing that they have rested does he gather the assembly, explain that the city was conjured through skillful means, and exhort them to proceed together to the place of jewels. Rest first, explanation afterward, and then renewed advance: if any of these three steps is missing, skillful means can be misread.
If there were no rest and only insistence on advance, the exhausted might retreat and lose the great precious jewels. If there were only rest without disclosure, the travelers might instead take security midway as ultimate. The conjured city can function as a skillful means precisely because it genuinely provides respite without pretending to be the place of jewels. Its function is not to keep people there, but to enable those who wished to turn back to recover the strength to move forward.
Extinguishing the conjuration also does not mean that everything attained before was worthless. The travelers truly entered the city and truly attained security. What the guide extinguishes is attachment that takes the place of rest to be the destination, not everything attained during the rest. Receiving those who retreat and later leading them onward thereby accomplish one another: first protecting them from retreat, then preventing them from remaining in the conjured.
VII. How Do the Opening and Application of the Parable Illuminate Each Other without Becoming Confused?
The opened parable speaks of the dangerous road, guide, conjured city, and place of jewels; only the application correlates them with seekers of the Way, afflictions and birth and death, the nirvāṇa taught, and the Buddha’s wisdom. The two levels must be read together, but the Dharma-meaning taught in the application cannot be retroactively presented as words already spoken personally by the figures in the parable.
The application first uses half a line to apply the five hundred yojanas generally and then seven lines to apply the leading. Seekers of the Way become weary and cease midway and cannot cross the dangerous road of birth, death, and afflictions, so nirvāṇa is first taught for their rest. Only after they are known to have reached the resting place is the assembly gathered and the real Dharma taught. The application thus preserves the same sequence as the opened parable: seeing retreat, receiving those who retreat, knowing they have rested, gathering the assembly, and leading them onward.
Finally, the verse makes the endpoint of advance more explicit. Knowledge of all corresponds to prajñā, the thirty-two marks to Dharma body, and real extinction to liberation. The three dharmas are neither vertically sequential nor horizontally arrayed; buddha-nature is seen through their being neither vertical nor horizontal. The place of jewels is therefore not another city in which one may stop, but real extinction in which prajñā, Dharma body, and liberation cannot be divided.
VIII. Why Does the Final Correspondence Still Return to the Guide?
The final line says again that the buddhas teach nirvāṇa to give living beings rest and, knowing that the rest is sufficient, lead them into the Buddha’s wisdom. This final correspondence places the center of the entire parable in guidance, not merely in whether the city is real or false.
The guide knows the road and how far the companions can presently travel; he knows that the place of jewels lies ahead and when the travelers must first be brought to security. He neither denies an interim skillful means because the destination is real nor conceals the destination because a skillful means is effective. From a buddha’s appearance in the world as the distant cause and the Brahmā kings’ request for the Dharma, through renewed teaching today, to the conjured city giving the assembly rest and leading them toward the place of jewels, the complete verse reveals how the Dharma, in accordance with living beings’ capacities, brings a connection from the distant past into the step immediately before them.
Through the Eye of the Wenjuji
Zhanran’s mirror enters through the omissions expressly recorded by the root treatise. Zhiyi says only that among the three events of weariness and retreat, midway is omitted from the verse; the Record further points out, “the first, midway, is not restated; nor is the third, inability to proceed farther, restated—the text is lacking”〔T34n1719 0302c08〕. The latter item is a supplementary collation in the Mirror and cannot be backfilled as though Zhiyi had already listed a seventh omitted restatement.
In explaining the repeated-emptiness samādhis, the Record cites the Great Treatise: “signlessness-signlessness, through to wishlessness-wishlessness”〔T34n1719 0302c09〕, and further says that the interpretation through contemplating the mind must explain the conjuration in terms of the Perfect Teaching〔0302c10〕. The received Great Treatise separately contains such expressions as signlessness-signlessness and nonfabrication-nonfabrication, whose wording is not wholly identical. The Mirror’s citation and the received text both remain, and neither overwrites the other. “Must be explained in terms of the Perfect Teaching” is likewise attributed only to Zhanran’s judgment and is not poured downward into Zhiyi’s interpretation through contemplating the mind.
Regarding the half-line applying the parable, the Record notices that the scripture speaks of “guides for all,” whereas the root treatise judges the line to apply the five hundred. It therefore uses the guide parable and the road traveled to reconcile the two formulations〔0302c10–0302c12〕. This explanation makes clearer how half a line can generally apply the five hundred yojanas without altering Zhiyi’s original divisional title.
The Record then connects the omissions in the opening and application: since the opened parable omits midway, it also omits inability to proceed; although midway reappears in the application, the other two items remain absent〔0302c12–0302c14〕. The Mirror’s concern is how the verse abbreviates, not how to supplement the verse until every event is present.
In the final passage on the three virtues, the Record connects neither vertical nor horizontal with Fascicles Two and Three of the Great Calming and Contemplation and with the passage on three dharmas in the Profound Meaning of the Lotus Sutra〔0302c14–0302c15〕. The received Great Calming and Contemplation says that the three virtues are neither three nor one and that the three virtues and the three calmings and contemplations are neither vertical nor horizontal, neither combined nor separate; the Profound Meaning of the Lotus Sutra lists the three modes of vertical, horizontal, and neither vertical nor horizontal. These cross-textual passages illuminate Zhiyi’s conclusion, while every source remains explicitly marked; they cannot be rewritten as though the root treatise had already unfolded them sentence by sentence here.
The beginning and end of the Mirror domain themselves must also be kept precise. This unit begins at the graph shang (“above”) within line〔0302c07〕; the text before this graph still explains the preceding unit. It ends at the graph fa (“Dharma”) within〔0302c15〕. The final line of Zhiyi’s correspondence receives no separate sentence of explanation in the Mirror. Taking the entire line as the domain would draw language from the preceding passage into this unit; supplying an explanation merely because the final sentence has none would instead cross the actual boundary of the transmitted text.
These five mirror explanations show that Zhanran principally supplements omissions from the verse, repeated emptiness, the divisional title of the application, and cross-textual readings of the three virtues. For the preceding divisions of distant cause, recent cause, and Dharma-teaching, the Mirror in this unit gives no separate passage-by-passage explanation. Where the Mirror speaks, its name accompanies the explanation; where it does not, Zhiyi’s own text stands on its own. Only then do the two layers avoid obscuring one another.
考據Apparatus
本單元釋〈化城喻品〉末後四十九行半偈。智者先以結緣之由、正結緣二分總攝，又依遠由、近由、法說、譬說、開譬、合譬層層回帖長行；至化城諸物，兼作法義與觀心配釋；末以般若、法身、解脫三法收束。根經九十九個半偈、鏡中五項增釋及十二筆校異分層並錄，不以後說改寫本論。
一、科判定位
嚴格域為 T34n1718〔0103c18–0104c19〕，共一千八百二十三字、一千四百四十六個漢字，含三段正文。首句標第二偈頌及四十九行半，末句判根經最後一行為帖合；下一行〔0104c20〕已入〈五百弟子受記品〉，不屬本域。
本論先把四十九行半分為二十二行半結緣之由、二十七行正結緣；前者分遠由十二行、近由十行半，後者分法說八行、譬說十九行。依本論列次，可排如下：
| 層次 | 行域 | 根經半偈 | 本論所判 |
|---|---|---|---|
| 結緣之由 | 0103c18–0104a17 | 一至四十五 | 二十二行半 |
| 遠由·大通成道 | 0103c22–0103c28 | 一至十二 | 六行 |
| 遠由·十方梵請 | 0103c28–0104a02 | 十三至二十四 | 六行 |
| 近由·轉二乘法輪 | 0104a03–0104a09 | 二十五至三十四 | 五行 |
| 近由·王子重請 | 0104a09–0104a17 | 三十五至四十五 | 五行半 |
| 正結緣·法說 | 0104a17–0104b04 | 四十六至六十一 | 八行 |
| 昔結因緣 | 0104a21–0104a25 | 四十六至五十一 | 三行 |
| 中間相值 | 0104a25–0104a26 | 五十二至五十三 | 一行 |
| 今日還說《法華》 | 0104a26–0104b04 | 五十四至六十一 | 四行 |
| 正結緣·譬說 | 0104b04–0104c19 | 六十二至九十九 | 十九行 |
| 開譬·五百由旬 | 0104b06–0104b12 | 六十二至六十七 | 三行 |
| 開譬·將導 | 0104b12–0104c06 | 六十八至八十四 | 八行半 |
| 合譬·五百由旬 | 0104c06–0104c09 | 八十五 | 半行 |
| 合譬·將導 | 0104c09–0104c19 | 八十六至九十九 | 七行 |
本論明記六處省頌，所省都是回帖前文時沒有重頌之科，不能反作全品沒有此事：
| 所在科 | 本論逐字 | 行錨 |
|---|---|---|
| 大通成道 | 「兼頌第四成道已眷屬申供養，略不頌第一佛壽長遠也」〔T34n1718 0103c26〕 | 0103c26 |
| 王子重請 | 「略不頌第三父王所將八萬求出家、第五聞經之眾有解不解、第六說經時節長久也」〔T34n1718 0104a15〕 | 0104a15 |
| 昔結因緣 | 「略不頌第四佛起定稱歎也」〔T34n1718 0104a24〕 | 0104a24 |
| 今日說法華 | 「略不頌第三釋開三意也」〔T34n1718 0104b03〕 | 0104b03 |
| 五百由旬譬 | 「強識有」下三句頌聰慧明達，本論續記不頌第四〔T34n1718 0104b11〕 | 0104b11 |
| 將導譬 | 「上懈退中有三，今略不頌第一中路也」〔T34n1718 0104b19〕 | 0104b19 |
二、成立與傳本
卷端神逈序稱本文「迺是灌頂法師私記，合二十卷」〔T34n1718 0001a23〕，並記唐天寶戊子朗和尚條倫治定；現行卷題則署「天台智者大師說」〔T34n1718 0001b20〕。因此，本單元義說歸智者，文字傳錄歸灌頂及後世治定；神逈與湛然的文字各守其著作層，不倒入智者本文。
本域十二筆大正本與甲本校異顯示現行字面仍有傳本差別；其中五筆甲本無對應文字，也仍是成對校記，不是單邊缺文。正文依大正本，甲本異讀留在第八目並錄，不在白話中無痕改從。
三、所帖經文與所引
（一）根經本版回錨
所帖偈頌在本倉《妙法蓮華經》封印本 canon/tiantai/fahua/treatise/07_huachengyu/07_huachengyu_source.md，與 T09n0262〔0026a26–0027b08〕逐行相應。下表按根經次序全列九十九個半偈，非抽樣；各行守今本字形、句讀及內層引號。
| 序 | T09n0262 逐字與行錨 |
|---|---|
| 一 | 「大通智勝佛，十劫坐道場，」〔T09n0262 0026a26〕 |
| 二 | 「佛法不現前，不得成佛道。」〔T09n0262 0026a27〕 |
| 三 | 「諸天神龍王、阿修羅眾等，」〔T09n0262 0026a28〕 |
| 四 | 「常雨於天華，以供養彼佛。」〔T09n0262 0026a29〕 |
| 五 | 「諸天擊天鼓，并作眾伎樂，」〔T09n0262 0026b01〕 |
| 六 | 「香風吹萎華，更雨新好者。」〔T09n0262 0026b02〕 |
| 七 | 「過十小劫已，乃得成佛道，」〔T09n0262 0026b03〕 |
| 八 | 「諸天及世人，心皆懷踊躍。」〔T09n0262 0026b04〕 |
| 九 | 「彼佛十六子，皆與其眷屬，」〔T09n0262 0026b05〕 |
| 十 | 「千萬億圍繞，俱行至佛所，」〔T09n0262 0026b06〕 |
| 十一 | 「頭面禮佛足，而請轉法輪：」〔T09n0262 0026b07〕 |
| 十二 | 「『聖師子法雨，充我及一切。』」〔T09n0262 0026b08〕 |
| 十三 | 「世尊甚難值，久遠時一現，」〔T09n0262 0026b09〕 |
| 十四 | 「為覺悟群生，震動於一切。」〔T09n0262 0026b10〕 |
| 十五 | 「東方諸世界，五百萬億國，」〔T09n0262 0026b11〕 |
| 十六 | 「梵宮殿光曜，昔所未曾有。」〔T09n0262 0026b12〕 |
| 十七 | 「諸梵見此相，尋來至佛所，」〔T09n0262 0026b13〕 |
| 十八 | 「散花以供養，并奉上宮殿，」〔T09n0262 0026b14〕 |
| 十九 | 「請佛轉法輪，以偈而讚歎。」〔T09n0262 0026b15〕 |
| 二十 | 「佛知時未至，受請默然坐。」〔T09n0262 0026b16〕 |
| 二十一 | 「三方及四維、上下亦復爾，」〔T09n0262 0026b17〕 |
| 二十二 | 「散花奉宮殿，請佛轉法輪：」〔T09n0262 0026b18〕 |
| 二十三 | 「『世尊甚難值，願以大慈悲，」〔T09n0262 0026b19〕 |
| 二十四 | 「廣開甘露門，轉無上法輪。』」〔T09n0262 0026b20〕 |
| 二十五 | 「無量慧世尊，受彼眾人請，」〔T09n0262 0026b21〕 |
| 二十六 | 「為宣種種法：『四諦十二緣，」〔T09n0262 0026b22〕 |
| 二十七 | 「無明至老死，皆從生緣有。」〔T09n0262 0026b23〕 |
| 二十八 | 「如是眾過患，汝等應當知。』」〔T09n0262 0026b24〕 |
| 二十九 | 「宣暢是法時，六百萬億姟，」〔T09n0262 0026b25〕 |
| 三十 | 「得盡諸苦際，皆成阿羅漢。」〔T09n0262 0026b26〕 |
| 三十一 | 「第二說法時，千萬恒沙眾，」〔T09n0262 0026b27〕 |
| 三十二 | 「於諸法不受，亦得阿羅漢。」〔T09n0262 0026b28〕 |
| 三十三 | 「從是後得道，其數無有量，」〔T09n0262 0026b29〕 |
| 三十四 | 「萬億劫算數，不能得其邊。」〔T09n0262 0026c01〕 |
| 三十五 | 「時十六王子，出家作沙彌，」〔T09n0262 0026c02〕 |
| 三十六 | 「皆共請彼佛，演說大乘法：」〔T09n0262 0026c03〕 |
| 三十七 | 「『我等及營從，皆當成佛道，」〔T09n0262 0026c04〕 |
| 三十八 | 「願得如世尊，慧眼第一淨。』」〔T09n0262 0026c05〕 |
| 三十九 | 「佛知童子心，宿世之所行，」〔T09n0262 0026c06〕 |
| 四十 | 「以無量因緣、種種諸譬喻，」〔T09n0262 0026c07〕 |
| 四十一 | 「說六波羅蜜，及諸神通事。」〔T09n0262 0026c08〕 |
| 四十二 | 「分別真實法，菩薩所行道，」〔T09n0262 0026c09〕 |
| 四十三 | 「說是法華經，如恒河沙偈。」〔T09n0262 0026c10〕 |
| 四十四 | 「彼佛說經已，靜室入禪定，」〔T09n0262 0026c11〕 |
| 四十五 | 「一心一處坐，八萬四千劫。」〔T09n0262 0026c12〕 |
| 四十六 | 「是諸沙彌等，知佛禪未出，」〔T09n0262 0026c13〕 |
| 四十七 | 「為無量億眾，說佛無上慧。」〔T09n0262 0026c14〕 |
| 四十八 | 「各各坐法座，說是大乘經，」〔T09n0262 0026c15〕 |
| 四十九 | 「於佛宴寂後，宣揚助法化。」〔T09n0262 0026c16〕 |
| 五十 | 「一一沙彌等，所度諸眾生，」〔T09n0262 0026c17〕 |
| 五十一 | 「有六百萬億，恒河沙等眾。」〔T09n0262 0026c18〕 |
| 五十二 | 「彼佛滅度後，是諸聞法者，」〔T09n0262 0026c19〕 |
| 五十三 | 「在在諸佛土，常與師俱生。」〔T09n0262 0026c20〕 |
| 五十四 | 「是十六沙彌，具足行佛道，」〔T09n0262 0026c21〕 |
| 五十五 | 「今現在十方，各得成正覺。」〔T09n0262 0026c22〕 |
| 五十六 | 「爾時聞法者，各在諸佛所，」〔T09n0262 0026c23〕 |
| 五十七 | 「其有住聲聞，漸教以佛道。」〔T09n0262 0026c24〕 |
| 五十八 | 「我在十六數，曾亦為汝說，」〔T09n0262 0026c25〕 |
| 五十九 | 「是故以方便，引汝趣佛慧。」〔T09n0262 0026c26〕 |
| 六十 | 「以是本因緣，今說法華經，」〔T09n0262 0026c27〕 |
| 六十一 | 「令汝入佛道，慎勿懷驚懼。」〔T09n0262 0026c28〕 |
| 六十二 | 「譬如險惡道，逈絕多毒獸，」〔T09n0262 0026c29〕 |
| 六十三 | 「又復無水草，人所怖畏處。」〔T09n0262 0027a01〕 |
| 六十四 | 「無數千萬眾，欲過此險道，」〔T09n0262 0027a02〕 |
| 六十五 | 「其路甚曠遠，經五百由旬。」〔T09n0262 0027a03〕 |
| 六十六 | 「時有一導師，強識有智慧，」〔T09n0262 0027a04〕 |
| 六十七 | 「明了心決定，在險濟眾難。」〔T09n0262 0027a05〕 |
| 六十八 | 「眾人皆疲惓，而白導師言：」〔T09n0262 0027a06〕 |
| 六十九 | 「『我等今頓乏，於此欲退還。』」〔T09n0262 0027a07〕 |
| 七十 | 「導師作是念：『此輩甚可愍，」〔T09n0262 0027a08〕 |
| 七十一 | 「如何欲退還，而失大珍寶？』」〔T09n0262 0027a09〕 |
| 七十二 | 「尋時思方便，當設神通力，」〔T09n0262 0027a10〕 |
| 七十三 | 「化作大城郭，莊嚴諸舍宅，」〔T09n0262 0027a11〕 |
| 七十四 | 「周匝有園林，渠流及浴池，」〔T09n0262 0027a12〕 |
| 七十五 | 「重門高樓閣，男女皆充滿。」〔T09n0262 0027a13〕 |
| 七十六 | 「即作是化已，慰眾言勿懼：」〔T09n0262 0027a14〕 |
| 七十七 | 「『汝等入此城，各可隨所樂。』」〔T09n0262 0027a15〕 |
| 七十八 | 「諸人既入城，心皆大歡喜，」〔T09n0262 0027a16〕 |
| 七十九 | 「皆生安隱想，自謂已得度。」〔T09n0262 0027a17〕 |
| 八十 | 「導師知息已，集眾而告言：」〔T09n0262 0027a18〕 |
| 八十一 | 「『汝等當前進，此是化城耳。」〔T09n0262 0027a19〕 |
| 八十二 | 「我見汝疲極，中路欲退還，」〔T09n0262 0027a20〕 |
| 八十三 | 「故以方便力，權化作此城。」〔T09n0262 0027a21〕 |
| 八十四 | 「汝等勤精進，當共至寶所。』」〔T09n0262 0027a22〕 |
| 八十五 | 「我亦復如是，為一切導師。」〔T09n0262 0027a23〕 |
| 八十六 | 「見諸求道者，中路而懈廢，」〔T09n0262 0027a24〕 |
| 八十七 | 「不能度生死，煩惱諸險道。」〔T09n0262 0027a25〕 |
| 八十八 | 「故以方便力，為息說涅槃。」〔T09n0262 0027a26〕 |
| 八十九 | 「言：『汝等苦滅，所作皆已辦。』」〔T09n0262 0027a27〕 |
| 九十 | 「既知到涅槃，皆得阿羅漢，」〔T09n0262 0027a28〕 |
| 九十一 | 「爾乃集大眾，為說真實法。」〔T09n0262 0027a29〕 |
| 九十二 | 「諸佛方便力，分別說三乘，」〔T09n0262 0027b01〕 |
| 九十三 | 「唯有一佛乘，息處故說二。」〔T09n0262 0027b02〕 |
| 九十四 | 「『今為汝說實，汝所得非滅，」〔T09n0262 0027b03〕 |
| 九十五 | 「為佛一切智，當發大精進。」〔T09n0262 0027b04〕 |
| 九十六 | 「汝證一切智，十力等佛法，」〔T09n0262 0027b05〕 |
| 九十七 | 「具三十二相，乃是真實滅。』」〔T09n0262 0027b06〕 |
| 九十八 | 「諸佛之導師，為息說涅槃，」〔T09n0262 0027b07〕 |
| 九十九 | 「既知是息已，引入於佛慧。」〔T09n0262 0027b08〕 |
（二）本論題名性提及
本論說王子重請一段頌二萬劫中間說方等《般若》〔T34n1718 0104a12–0104a13〕，這是智者對根經中間說法的判攝，並未逐字引出某一部方等經或般若經，故不虛配單一經號。隨後「正頌第四受請說《法華》」〔T34n1718 0104a13〕，所帖根經即「說是法華經，如恒河沙偈。」〔T09n0262 0026c10〕。本域其餘引錨皆落在上列九十九個半偈，未見另一筆可同定的外典逐字引文。
（三）鏡引《大論》與今本
《法華文句記》解重空三昧時，傳《大論》引句「無相無相乃至無願無願」〔T34n1719 0302c09〕。今本《大智度論》可對讀三處：
| 鏡中原句 | T25n1509 今本並錄 | 字面現象 |
|---|---|---|
| 「無相無相乃至無願無願」〔T34n1719 0302c09〕 | 「聖人行無相無相三昧，破無相故。」〔T25n1509 0195a10〕 | 今本此處只見無相無相 |
| 同上 | 「無相無相三昧、無作無作三昧智」〔T25n1509 0266b28〕 | 今本作無作無作 |
| 同上 | 「空空三昧、無相無相三昧、無作無作三昧。」〔T25n1509 0268b06〕 | 今本列空空、無相無相、無作無作三項 |
鏡引作無願，今本所列兩處作無作；鏡中又以乃至省去中項。兩種字面只並錄，不據此改字或判定優劣。
（四）鏡指《止觀》第二、第三
《記》就本論不縱不橫一語指向《止觀》第二、第三〔T34n1719 0302c14–0302c15〕。今本相應文字如下：
| 今本逐字 | 行錨 |
|---|---|
| 「三德非三非一，不可思議。」〔T46n1911 0020c12〕 | 卷第二下 |
| 「縱橫、開合、始終等，例皆如是。」〔T46n1911 0021a25〕 | 卷第二下 |
| 「信三德不縱不橫，不並不別，如三點、三目者，亦信三止三觀不縱不橫，不並不別也。」〔T46n1911 0023a20〕 | 卷第三上 |
（五）鏡指《玄》文三法
《記》同句又指《玄》文三法〔T34n1719 0302c15〕；今本《法華玄義》作「三法妙者，謂總三法，縱三法、橫三法、不縱不橫三法、類通三法，皆祕密藏，故稱為妙。」〔T33n1716 0697c14〕。此為鏡中源指的今本平行，不倒作本論在本段已經展開的文字。
四、文句記釋要〔鏡〕
本單元的鏡文嚴格起於 T34n1719〔0302c07〕行中之上字，止於〔0302c15〕法字；同一行此前文字仍屬前一單元。此前 T1718〔0103c18–0104b16〕的偈頌總科、遠近二由、法說及開譬前段，鏡文在本域沒有逐段增釋。鏡面五項如下：
| 本論節點 | 《記》增釋 |
|---|---|
| 開譬省頌中路〔T34n1718 0104b19〕 | 《記》先提「上懈退中三」〔T34n1719 0302c07〕，再說「不頌第一中路。又不頌第三不能復進，文闕。」〔T34n1719 0302c08〕；第三項是鏡所補明，不增入本論六處省頌 |
| 重空三昧與觀心解〔T34n1718 0104b25–0104c01〕 | 《記》引《大論》「無相無相乃至無願無願」〔T34n1719 0302c09〕，並說觀心釋化須約圓；引論與此判語都屬鏡釋 |
| 合五百譬〔T34n1718 0104c06–0104c09〕 | 《記》以導師譬解經文與本論科名之關係，並說五百由旬是從所行之路而言〔T34n1719 0302c10–0302c12〕 |
| 合中路懈退〔T34n1718 0104c10–0104c11〕 | 《記》說開譬還略去不進；合譬雖頌中路，仍沒有其餘二項〔T34n1719 0302c12–0302c14〕 |
| 三法不縱不橫〔T34n1718 0104c18〕 | 《記》以「不縱不橫」〔T34n1719 0302c14〕指向《止觀》第二、第三及《法華玄義》三法文 |
最後一行帖合〔T34n1718 0104c19〕沒有另一句獨立鏡釋。以上五項只作鏡面，不代替本論自說。
五、諸家異釋
本論嚴格域內，逐一檢索有人云、有人言、有人解、或言、或云、舊云、舊解、一云、有師云、解者不同，命中均為零。因此，本論自錄諸家異釋為零條，沒有可列而漏列的異說。
「觀心解者」〔T34n1718 0104b27〕是本論轉入觀心解的層標，不是另記某家之說。鏡文所補五項已列第四目，也不冒充本論自錄異解。
六、術語
| 詞語 | 本段義位 |
|---|---|
| 偈頌上 | 偈文重頌前面的長行，不是偈頌的上半部 |
| 結緣之由 | 正結緣以前的遠、近二由，共二十二行半 |
| 遠由、近由 | 大通成道與梵請屬遠由；二乘法輪與王子重請屬近由 |
| 申供養 | 十六子請轉法輪一段兼帶成道後眷屬供養 |
| 覆講 | 大通智勝佛入定後，十六沙彌各為眾再說大乘經 |
| 中間相值 | 佛滅後，昔日聞法者在諸佛土常與其師同生相遇 |
| 結會古今 | 把昔日十六沙彌及所化眾生會到今日師弟子 |
| 免難機發 | 本論對今日時眾的判語：已免障難而聞法之機發起 |
| 開譬、合譬 | 先敘險道、眾人、導師、化城、寶所，再把譬喻帖回求道者與佛的引導 |
| 將導 | 導師引領眾人越過險道的譬段 |
| 懈退、接退 | 眾人疲乏欲退，導師以化城接引使之暫息 |
| 作化、說化、入城 | 化現城郭、向眾說城、眾人進城三層 |
| 滅化、至寶所 | 知眾已息後揭示化城非實，令其前往寶所 |
| 帖合 | 最後把導師與止息之譬貼回諸佛引導眾生的法義 |
五時八教、化儀、化法、藏通別圓、迹門十妙、本門十妙、一念三千七個後設約詞，在本論此域均未出現；本考據只記其缺席，不用它們代寫正文。
七、譬喻・互讀・承衍
化城譬的敘事次序不可倒置：眾人先疲乏欲退，導師憐其將失大珍寶，才思方便、化作大城；眾人入城而得休息後，導師再集眾揭示化城，令向寶所。合譬也先說以方便為息而說涅槃，繼而指出所得並非真實滅，最後勸發精進、求佛一切智。譬段與合譬各守其層，合譬所配之法不倒灌為譬段經文自說。
本論對城中諸物作如下配釋：
| 根經物象 | 本論自說 | 行錨 |
|---|---|---|
| 諸舍宅 | 諸空觀境 | 0104b23–0104b24 |
| 園林 | 二乘總持無漏法林 | 0104b24–0104b25 |
| 渠流 | 九次第定 | 0104b25 |
| 浴池 | 八解 | 0104b25 |
| 重門 | 三空門；又配重空三昧盡無生智 | 0104b25–0104b27 |
| 樓閣 | 高出 | 0104b26–0104b27 |
| 男女 | 定、慧 | 0104b27 |
本論隨後另開觀心解：智體周備如城隍，善法圓足如郭之圍繞，畢竟空如舍宅；男配自行之直善，女配慈悲外化〔T34n1718 0104b27–0104c01〕。這一層是本論明文，不是鏡義。大正本作直善，甲本作真善，兩讀留待校記，不在釋義中暗換。
合息化偈依本論列序，以根經「汝證一切智」〔T09n0262 0027b05〕配般若，以「具三十二相」〔T09n0262 0027b06〕配法身，以「乃是真實滅」〔T09n0262 0027b06〕配解脫；三法不縱不橫，判為見佛性〔T34n1718 0104c16–0104c18〕。這個配當只照本論次序，不以鏡中互文另造第四項。
八、校本定位
本域共有十二筆成對校記；星號回指校記、單邊校注、省略式首末字數校記均為零。
| 次 | 行錨 | 大正本 | 甲本 | 校記原式 |
|---|---|---|---|---|
| 一 | 0104a04 | 時 | 缺 | 時【大】，〔－〕【甲】 |
| 二 | 0104a12 | 頌 | 頌第四 | 頌【大】，頌第四【甲】 |
| 三 | 0104a17 | 等 | 缺 | 等【大】，〔－〕【甲】 |
| 四 | 0104a25 | 次 | 缺 | 次【大】，〔－〕【甲】 |
| 五 | 0104a25 | 後 | 缺 | 後【大】，〔－〕【甲】 |
| 六 | 0104a25 | 三 | 一 | 三【大】，一【甲】 |
| 七 | 0104a27 | 日 | 日還 | 日【大】，日還【甲】 |
| 八 | 0104a27 | 文 | 文有 | 文【大】，文有【甲】 |
| 九 | 0104b16 | 二 | 兩 | 二【大】，兩【甲】 |
| 十 | 0104b29 | 直 | 真 | 直【大】，真【甲】 |
| 十一 | 0104c03 | 第四 | 缺 | 第四【大】，〔－〕【甲】 |
| 十二 | 0104c09 | 道 | 導 | 道【大】，導【甲】 |
五筆甲本空讀仍由同一組起訖錨與大正本文形成對舉，故記作甲本缺，不改計為單邊校注。本域沒有外字標記，也沒有行內夾註。
讀者原典依三個段落成文。第一段在新頁起處置〔T34 0103c18〕，第二段遇下一頁置〔T34 0104a09〕；第三段仍在同頁，故不重複頁錨。全單元共三段、兩枚換頁錨；頁錨只標讀者定位，不充當每句逐字 loc。
This unit explains the final forty-nine and a half lines of verse in the “Parable of the Conjured City” chapter. Zhiyi first gathers them under two divisions—the causes for establishing the connection and the direct establishment of the connection—and then, layer by layer, attaches them back to the prose through the distant cause, recent cause, Dharma-teaching, parable-teaching, opening the parable, and applying the parable. When he reaches the objects within the conjured city, he gives both a doctrinal interpretation and an interpretation through contemplating the mind; he concludes with the three dharmas of prajñā, Dharma body, and liberation. The root scripture’s ninety-nine half-verses, the Mirror’s five added explanations, and twelve critical variants are recorded in separate layers; the root treatise is not rewritten according to the later commentary.
I. Doctrinal-Outline Placement
The strict domain is T34n1718〔0103c18–0104c19〕, comprising 1,823 characters, of which 1,446 are Han characters, in three body paragraphs. The opening sentence marks the second division, verse, and its forty-nine and a half lines; the closing sentence judges the root scripture’s final line to be the attached application. The next line〔0104c20〕 has already entered “The Five Hundred Disciples Receive Their Predictions” chapter and lies outside this domain.
The root treatise first divides the forty-nine and a half lines into twenty-two and a half lines on the causes for establishing the connection and twenty-seven lines on the direct establishment of the connection. The former comprise twelve lines on the distant cause and ten and a half on the recent cause; the latter comprise eight lines of Dharma-teaching and nineteen of parable-teaching. In the root treatise’s sequence, the divisions may be arranged as follows:
| Level | Line Domain | Root-Scripture Half-Verse | Root Treatise’s Division |
|---|---|---|---|
| Causes of establishing the connection | 0103c18–0104a17 | 1–45 | Twenty-two and a half lines |
| Distant cause · Great Universal Wisdom Excellence attains the Way | 0103c22–0103c28 | 1–12 | Six lines |
| Distant cause · Brahmās of the ten directions make their request | 0103c28–0104a02 | 13–24 | Six lines |
| Recent cause · Turning the Dharma-wheel of the Two Vehicles | 0104a03–0104a09 | 25–34 | Five lines |
| Recent cause · The princes renew their request | 0104a09–0104a17 | 35–45 | Five and a half lines |
| Direct establishment of the connection · Dharma-teaching | 0104a17–0104b04 | 46–61 | Eight lines |
| Establishing the causes and conditions in the past | 0104a21–0104a25 | 46–51 | Three lines |
| Encountering one another in the intervening period | 0104a25–0104a26 | 52–53 | One line |
| Teaching the Lotus Sutra again today | 0104a26–0104b04 | 54–61 | Four lines |
| Direct establishment of the connection · Parable-teaching | 0104b04–0104c19 | 62–99 | Nineteen lines |
| Opening the parable · Five hundred yojanas | 0104b06–0104b12 | 62–67 | Three lines |
| Opening the parable · Leading the travelers | 0104b12–0104c06 | 68–84 | Eight and a half lines |
| Applying the parable · Five hundred yojanas | 0104c06–0104c09 | 85 | Half a line |
| Applying the parable · Leading the travelers | 0104c09–0104c19 | 86–99 | Seven lines |
The root treatise expressly records six places omitted from the verse. Each is a division from the preceding prose that is not restated in verse; none may be reversed into a claim that the event is absent from the chapter as a whole:
| Division | Root Treatise Verbatim | Line Anchor |
|---|---|---|
| Great Universal Wisdom Excellence attains the Way | 「兼頌第四成道已眷屬申供養，略不頌第一佛壽長遠也」 tr. “it also restates the fourth, the retinue extending offerings after attainment of the Way, while omitting the first, the Buddha’s long lifespan”〔T34n1718 0103c26〕 | 0103c26 |
| The princes renew their request | 「略不頌第三父王所將八萬求出家、第五聞經之眾有解不解、第六說經時節長久也」 tr. “it omits the third, the eighty thousand led by their royal father who seek to leave home; the fifth, whether the assembly hearing the scripture understood or did not understand; and the sixth, the long duration of the scripture’s teaching”〔T34n1718 0104a15〕 | 0104a15 |
| Establishing the causes and conditions in the past | 「略不頌第四佛起定稱歎也」 tr. “it omits the fourth, the Buddha emerging from meditation and offering praise”〔T34n1718 0104a24〕 | 0104a24 |
| Teaching the Lotus Sutra today | 「略不頌第三釋開三意也」 tr. “it omits the third, explaining the intent of opening the three”〔T34n1718 0104b03〕 | 0104b03 |
| Parable of the five hundred yojanas | Beneath 「強識有」 tr. “of broad knowledge and possessed of,” three phrases restate intelligent, wise, lucid, and comprehending; the root treatise next records that the fourth is not restated〔T34n1718 0104b11〕 | 0104b11 |
| Parable of leading the travelers | 「上懈退中有三，今略不頌第一中路也」 tr. “above, weariness and retreat had three parts; now the first, midway, is omitted from the verse”〔T34n1718 0104b19〕 | 0104b19 |
II. Formation and Transmission
The preface by Shenjiong at the beginning of the fascicle says that this text 「迺是灌頂法師私記，合二十卷」 tr. “was privately recorded by Dharma Master Guanding and comprised twenty fascicles”〔T34n1718 0001a23〕, and records that Master Lang ordered and settled it in the wuxu year of Tianbao in the Tang; the received fascicle title reads 「天台智者大師說」 tr. “taught by the Tiantai Master Zhiyi”〔T34n1718 0001b20〕. Thus, the doctrinal exposition in this unit belongs to Zhiyi, while its textual recording belongs to Guanding and the later work of ordering and settlement. The words of Shenjiong and Zhanran remain within the layers of their own works and are not folded into Zhiyi’s root text.
The twelve Taishō–witness A variants in this domain show that the received wording still contains textual differences. In five of the twelve, witness A has no corresponding text; these nevertheless remain paired critical notes rather than one-sided omissions. The body follows the Taishō text, while the readings of witness A are registered in Section VIII and are not silently substituted in the vernacular.
III. Sutra Passages Explained and Works Cited
1. Root-Scripture Anchors in This Edition
The verse attached here appears in the repository’s sealed Lotus Sutra file canon/tiantai/fahua/treatise/07_huachengyu/07_huachengyu_source.md and corresponds line by line to T09n0262〔0026a26–0027b08〕. The following table gives all ninety-nine half-verses in root-scripture order rather than a sample. Each row retains the received graphs, punctuation, and inner quotation marks.
| Sequence | T09n0262 Verbatim and Line Anchor |
|---|---|
| 1 | 「大通智勝佛，十劫坐道場，」 tr. “Great-Penetrating Wisdom-Supreme Buddha sat at the place of awakening for ten aeons.”〔T09n0262 0026a26〕 |
| 2 | 「佛法不現前，不得成佛道。」 tr. “Yet the Buddha-Dharma did not appear before him, and he was not able to accomplish the buddha-way.”〔T09n0262 0026a27〕 |
| 3 | 「諸天神龍王、阿修羅眾等，」 tr. “The many devas and spirits, the dragon-kings, the hosts of asuras, and the others”〔T09n0262 0026a28〕 |
| 4 | 「常雨於天華，以供養彼佛。」 tr. “constantly rained down heavenly flowers to make offerings to that buddha.”〔T09n0262 0026a29〕 |
| 5 | 「諸天擊天鼓，并作眾伎樂，」 tr. “The devas beat heavenly drums and performed many kinds of music.”〔T09n0262 0026b01〕 |
| 6 | 「香風吹萎華，更雨新好者。」 tr. “Fragrant winds blew away the wilted flowers, and fresh, beautiful flowers rained down in their place.”〔T09n0262 0026b02〕 |
| 7 | 「過十小劫已，乃得成佛道，」 tr. “Only after ten lesser aeons had passed was he able to accomplish the buddha-way.”〔T09n0262 0026b03〕 |
| 8 | 「諸天及世人，心皆懷踊躍。」 tr. “The devas and the people of the world all leaped for joy within their hearts.”〔T09n0262 0026b04〕 |
| 9 | 「彼佛十六子，皆與其眷屬，」 tr. “That buddha’s sixteen sons, together with all their retinues,”〔T09n0262 0026b05〕 |
| 10 | 「千萬億圍繞，俱行至佛所，」 tr. “surrounded by myriads of millions of people, traveled together to where the Buddha was.”〔T09n0262 0026b06〕 |
| 11 | 「頭面禮佛足，而請轉法輪：」 tr. “They bowed their heads and faces to the Buddha’s feet and asked him to turn the Dharma-wheel:”〔T09n0262 0026b07〕 |
| 12 | 「『聖師子法雨，充我及一切。』」 tr. “‘Sacred Lion, let your rain of Dharma fill us and all sentient beings.’”〔T09n0262 0026b08〕 |
| 13 | 「世尊甚難值，久遠時一現，」 tr. “The World-Honored One is exceedingly difficult to encounter and appears only after a very long time.”〔T09n0262 0026b09〕 |
| 14 | 「為覺悟群生，震動於一切。」 tr. “In order to awaken the many sentient beings, he shook all the worlds.”〔T09n0262 0026b10〕 |
| 15 | 「東方諸世界，五百萬億國，」 tr. “Throughout the worlds in the east, in five hundred myriads of millions of lands,”〔T09n0262 0026b11〕 |
| 16 | 「梵宮殿光曜，昔所未曾有。」 tr. “the palaces of Brahmā shone with a radiance that had never existed before.”〔T09n0262 0026b12〕 |
| 17 | 「諸梵見此相，尋來至佛所，」 tr. “When the Brahmās saw this sign, they followed the light to where the Buddha was.”〔T09n0262 0026b13〕 |
| 18 | 「散花以供養，并奉上宮殿，」 tr. “They scattered flowers as offerings and presented their palaces as well.”〔T09n0262 0026b14〕 |
| 19 | 「請佛轉法輪，以偈而讚歎。」 tr. “They asked the Buddha to turn the Dharma-wheel and praised him in verse.”〔T09n0262 0026b15〕 |
| 20 | 「佛知時未至，受請默然坐。」 tr. “The Buddha knew that the time had not yet arrived; accepting their request, he sat in silence.”〔T09n0262 0026b16〕 |
| 21 | 「三方及四維、上下亦復爾，」 tr. “In the other three cardinal directions, the four intermediate directions, and above and below, the same events occurred.”〔T09n0262 0026b17〕 |
| 22 | 「散花奉宮殿，請佛轉法輪：」 tr. “They scattered flowers and presented their palaces, asking the Buddha to turn the Dharma-wheel:”〔T09n0262 0026b18〕 |
| 23 | 「『世尊甚難值，願以大慈悲，」 tr. “‘The World-Honored One is exceedingly difficult to encounter; may you, with great loving-kindness and compassion,”〔T09n0262 0026b19〕 |
| 24 | 「廣開甘露門，轉無上法輪。』」 tr. “open wide the gateway of deathless nectar and turn the unsurpassed Dharma-wheel.’”〔T09n0262 0026b20〕 |
| 25 | 「無量慧世尊，受彼眾人請，」 tr. “The World-Honored One of immeasurable wisdom accepted the request of that multitude”〔T09n0262 0026b21〕 |
| 26 | 「為宣種種法：『四諦十二緣，」 tr. “and proclaimed many kinds of Dharma for them: ‘These are the Four Truths and the twelve links of dependent arising.”〔T09n0262 0026b22〕 |
| 27 | 「無明至老死，皆從生緣有。」 tr. “From ignorance through aging and death, all come to be through conditions.”〔T09n0262 0026b23〕 |
| 28 | 「如是眾過患，汝等應當知。』」 tr. “You should understand all these many faults and afflictions.’”〔T09n0262 0026b24〕 |
| 29 | 「宣暢是法時，六百萬億姟，」 tr. “When he broadly proclaimed this Dharma, six hundred myriads of millions of gai—an immense number—of people”〔T09n0262 0026b25〕 |
| 30 | 「得盡諸苦際，皆成阿羅漢。」 tr. “reached the end of every form of suffering and all became arhats.”〔T09n0262 0026b26〕 |
| 31 | 「第二說法時，千萬恒沙眾，」 tr. “When he taught the Dharma a second time, sentient beings as numerous as myriads of Ganges sands”〔T09n0262 0026b27〕 |
| 32 | 「於諸法不受，亦得阿羅漢。」 tr. “did not grasp at any of the many dharmas and likewise attained arhatship.”〔T09n0262 0026b28〕 |
| 33 | 「從是後得道，其數無有量，」 tr. “From then onward, those who attained the path were without measure in number.”〔T09n0262 0026b29〕 |
| 34 | 「萬億劫算數，不能得其邊。」 tr. “Even calculating for myriads of millions of aeons, no one could reach their limit.”〔T09n0262 0026c01〕 |
| 35 | 「時十六王子，出家作沙彌，」 tr. “At that time, the sixteen princes left home and became novices.”〔T09n0262 0026c02〕 |
| 36 | 「皆共請彼佛，演說大乘法：」 tr. “Together they asked that buddha to proclaim the Dharma of the Great Vehicle:”〔T09n0262 0026c03〕 |
| 37 | 「『我等及營從，皆當成佛道，」 tr. “‘We and all our attending retinues shall all accomplish the buddha-way.”〔T09n0262 0026c04〕 |
| 38 | 「願得如世尊，慧眼第一淨。』」 tr. “May we attain, like the World-Honored One, the foremost and purest wisdom-eye.’”〔T09n0262 0026c05〕 |
| 39 | 「佛知童子心，宿世之所行，」 tr. “The Buddha knew the minds of those young boys and the practices they had cultivated in former lives.”〔T09n0262 0026c06〕 |
| 40 | 「以無量因緣、種種諸譬喻，」 tr. “Through immeasurable causes and conditions and many kinds of parables,”〔T09n0262 0026c07〕 |
| 41 | 「說六波羅蜜，及諸神通事。」 tr. “he taught the six perfections—giving, ethical conduct, patience, diligence, meditation, and wisdom—and the many kinds of supernormal powers.”〔T09n0262 0026c08〕 |
| 42 | 「分別真實法，菩薩所行道，」 tr. “He distinguished and explained the real Dharma and the path practiced by bodhisattvas.”〔T09n0262 0026c09〕 |
| 43 | 「說是法華經，如恒河沙偈。」 tr. “He taught this Lotus Sutra in verses as numerous as the sands of the Ganges.”〔T09n0262 0026c10〕 |
| 44 | 「彼佛說經已，靜室入禪定，」 tr. “After that buddha had taught the sutra, he entered a quiet chamber and settled into meditation.”〔T09n0262 0026c11〕 |
| 45 | 「一心一處坐，八萬四千劫。」 tr. “With one mind, he sat in one place for eighty-four thousand aeons.”〔T09n0262 0026c12〕 |
| 46 | 「是諸沙彌等，知佛禪未出，」 tr. “Those novices knew that the Buddha had not yet emerged from meditation.”〔T09n0262 0026c13〕 |
| 47 | 「為無量億眾，說佛無上慧。」 tr. “For an assembly of immeasurable millions, they taught the Buddha’s unsurpassed wisdom.”〔T09n0262 0026c14〕 |
| 48 | 「各各坐法座，說是大乘經，」 tr. “Each sat upon a Dharma seat and taught this Great Vehicle sutra.”〔T09n0262 0026c15〕 |
| 49 | 「於佛宴寂後，宣揚助法化。」 tr. “After the Buddha had entered serene stillness, they proclaimed and spread the teaching, assisting his work of transformation.”〔T09n0262 0026c16〕 |
| 50 | 「一一沙彌等，所度諸眾生，」 tr. “Each of those novices liberated multitudes of sentient beings:”〔T09n0262 0026c17〕 |
| 51 | 「有六百萬億，恒河沙等眾。」 tr. “six hundred myriads of millions as numerous as the sands of the Ganges.”〔T09n0262 0026c18〕 |
| 52 | 「彼佛滅度後，是諸聞法者，」 tr. “After that buddha entered cessation, those who had heard the Dharma”〔T09n0262 0026c19〕 |
| 53 | 「在在諸佛土，常與師俱生。」 tr. “were constantly born together with their teacher in one buddha-land after another.”〔T09n0262 0026c20〕 |
| 54 | 「是十六沙彌，具足行佛道，」 tr. “Those sixteen novices cultivated the buddha-way to complete fulfillment.”〔T09n0262 0026c21〕 |
| 55 | 「今現在十方，各得成正覺。」 tr. “Now, present throughout the ten directions, each has attained perfect awakening.”〔T09n0262 0026c22〕 |
| 56 | 「爾時聞法者，各在諸佛所，」 tr. “Those who heard the Dharma at that time are now each in the presence of those buddhas.”〔T09n0262 0026c23〕 |
| 57 | 「其有住聲聞，漸教以佛道。」 tr. “Those who still remain at the stage of listeners are gradually taught through the buddha-way.”〔T09n0262 0026c24〕 |
| 58 | 「我在十六數，曾亦為汝說，」 tr. “I was numbered among those sixteen and once taught you as well.”〔T09n0262 0026c25〕 |
| 59 | 「是故以方便，引汝趣佛慧。」 tr. “Therefore, through skillful means, I now guide you toward buddha-wisdom.”〔T09n0262 0026c26〕 |
| 60 | 「以是本因緣，今說法華經，」 tr. “Because of this original cause and condition, I now teach the Lotus Sutra,”〔T09n0262 0026c27〕 |
| 61 | 「令汝入佛道，慎勿懷驚懼。」 tr. “causing you to enter the buddha-way. Take care never to harbor alarm or fear.”〔T09n0262 0026c28〕 |
| 62 | 「譬如險惡道，逈絕多毒獸，」 tr. “It is like a perilous and evil road, remote, isolated, and filled with venomous beasts.”〔T09n0262 0026c29〕 |
| 63 | 「又復無水草，人所怖畏處。」 tr. “It has no water and no grass; it is a place people fear.”〔T09n0262 0027a01〕 |
| 64 | 「無數千萬眾，欲過此險道，」 tr. “Countless myriads of people wish to cross this perilous road.”〔T09n0262 0027a02〕 |
| 65 | 「其路甚曠遠，經五百由旬。」 tr. “The road is exceedingly desolate and long, extending for five hundred yojanas.”〔T09n0262 0027a03〕 |
| 66 | 「時有一導師，強識有智慧，」 tr. “At that time, there is a guide of broad knowledge and wisdom,”〔T09n0262 0027a04〕 |
| 67 | 「明了心決定，在險濟眾難。」 tr. “lucid in mind and firm in resolve, who rescues the multitude from dangers along the perilous road.”〔T09n0262 0027a05〕 |
| 68 | 「眾人皆疲惓，而白導師言：」 tr. “The people all become weary and exhausted and tell the guide:”〔T09n0262 0027a06〕 |
| 69 | 「『我等今頓乏，於此欲退還。』」 tr. “‘We are utterly worn out now; here we wish to turn back.’”〔T09n0262 0027a07〕 |
| 70 | 「導師作是念：『此輩甚可愍，」 tr. “The guide then thinks: ‘These people are truly pitiable.”〔T09n0262 0027a08〕 |
| 71 | 「如何欲退還，而失大珍寶？』」 tr. “How can they wish to turn back and thereby lose the great treasure?’”〔T09n0262 0027a09〕 |
| 72 | 「尋時思方便，當設神通力，」 tr. “At once he considers a skillful means and resolves to exercise the power of supernormal mastery.”〔T09n0262 0027a10〕 |
| 73 | 「化作大城郭，莊嚴諸舍宅，」 tr. “He conjures forth a great walled city and magnificently adorns its many houses.”〔T09n0262 0027a11〕 |
| 74 | 「周匝有園林，渠流及浴池，」 tr. “Gardens and groves surround it, with channels, flowing waters, and bathing pools.”〔T09n0262 0027a12〕 |
| 75 | 「重門高樓閣，男女皆充滿。」 tr. “It has many gates and lofty towers, and is filled with men and women.”〔T09n0262 0027a13〕 |
| 76 | 「即作是化已，慰眾言勿懼：」 tr. “As soon as he has produced this conjuration, he reassures the people and tells them not to fear:”〔T09n0262 0027a14〕 |
| 77 | 「『汝等入此城，各可隨所樂。』」 tr. “‘Enter this city, and each of you may do as you please.’”〔T09n0262 0027a15〕 |
| 78 | 「諸人既入城，心皆大歡喜，」 tr. “Once the people enter the city, their hearts all rejoice greatly.”〔T09n0262 0027a16〕 |
| 79 | 「皆生安隱想，自謂已得度。」 tr. “They all conceive the thought that they are secure and take themselves to have already crossed over.”〔T09n0262 0027a17〕 |
| 80 | 「導師知息已，集眾而告言：」 tr. “The guide knows that they have rested enough, so he gathers them and tells them:”〔T09n0262 0027a18〕 |
| 81 | 「『汝等當前進，此是化城耳。」 tr. “‘You should continue onward; this is only a conjured city.”〔T09n0262 0027a19〕 |
| 82 | 「我見汝疲極，中路欲退還，」 tr. “I saw that you were utterly exhausted and wished to turn back midway.”〔T09n0262 0027a20〕 |
| 83 | 「故以方便力，權化作此城。」 tr. “Therefore, through the power of skillful means, I provisionally conjured forth this city.”〔T09n0262 0027a21〕 |
| 84 | 「汝等勤精進，當共至寶所。』」 tr. “Be diligent and vigorous; together you should reach the treasure-place.’”〔T09n0262 0027a22〕 |
| 85 | 「我亦復如是，為一切導師。」 tr. “I am likewise just the same, serving as the guide of all sentient beings.”〔T09n0262 0027a23〕 |
| 86 | 「見諸求道者，中路而懈廢，」 tr. “I see those who seek the path grow weary and abandon their effort midway.”〔T09n0262 0027a24〕 |
| 87 | 「不能度生死，煩惱諸險道。」 tr. “They cannot cross the many perilous roads of birth-and-death and the afflictions.”〔T09n0262 0027a25〕 |
| 88 | 「故以方便力，為息說涅槃。」 tr. “Therefore, through the power of skillful means, I teach nirvāṇa to give them rest,”〔T09n0262 0027a26〕 |
| 89 | 「言：『汝等苦滅，所作皆已辦。』」 tr. “saying: ‘Your suffering has been ended; everything you had to do has been completed.’”〔T09n0262 0027a27〕 |
| 90 | 「既知到涅槃，皆得阿羅漢，」 tr. “Once I know that they have reached nirvāṇa and all attained arhatship,”〔T09n0262 0027a28〕 |
| 91 | 「爾乃集大眾，為說真實法。」 tr. “only then do I gather the assembly and teach them the real Dharma.”〔T09n0262 0027a29〕 |
| 92 | 「諸佛方便力，分別說三乘，」 tr. “Through the power of skillful means, the buddhas distinguish and teach three vehicles.”〔T09n0262 0027b01〕 |
| 93 | 「唯有一佛乘，息處故說二。」 tr. “In truth there is only the One Buddha-Vehicle; the two are taught only as places of rest.”〔T09n0262 0027b02〕 |
| 94 | 「『今為汝說實，汝所得非滅，」 tr. “‘Now I teach you the real: what you have attained is not true cessation.”〔T09n0262 0027b03〕 |
| 95 | 「為佛一切智，當發大精進。」 tr. “For the sake of a buddha’s knowledge of all modes, you should arouse great diligence.”〔T09n0262 0027b04〕 |
| 96 | 「汝證一切智，十力等佛法，」 tr. “When you personally realize the knowledge of all modes, the ten powers—the ten forms of a buddha’s wisdom-power—and the other buddha-dharmas,”〔T09n0262 0027b05〕 |
| 97 | 「具三十二相，乃是真實滅。』」 tr. “and fully possess the thirty-two marks that adorn a buddha’s body, only then is there true cessation.’”〔T09n0262 0027b06〕 |
| 98 | 「諸佛之導師，為息說涅槃，」 tr. “The buddhas, guides of sentient beings, teach nirvāṇa in order to give them rest.”〔T09n0262 0027b07〕 |
| 99 | 「既知是息已，引入於佛慧。」 tr. “Once they know that this rest has been gained, they lead them onward into buddha-wisdom.”〔T09n0262 0027b08〕 |
2. Title-Like References in the Root Treatise
The root treatise says that the passage in which the princes renew their request restates the teaching of the Vaipulya and Prajñā teachings during the intervening twenty thousand aeons〔T34n1718 0104a12–0104a13〕. This is Zhiyi’s classification of the teaching in the intervening period of the root scripture, not a verbatim citation of one specific Vaipulya or Prajñā scripture, so no single scripture number is falsely assigned. It next says 「正頌第四受請說《法華》」 tr. “it properly restates the fourth, accepting the request and teaching the Lotus Sutra”〔T34n1718 0104a13〕; the attached root-scripture line is 「說是法華經，如恒河沙偈。」 tr. “He taught this Lotus Sutra in verses as numerous as the sands of the Ganges”〔T09n0262 0026c10〕. All remaining citation anchors in this domain fall within the ninety-nine half-verses above; no other identifiable verbatim quotation from an external canonical work appears.
3. The Mirror Cites the Great Treatise and the Received Text
When the Fahua Wenjuji explains the repeated emptiness samādhi, it transmits a citation from the Great Treatise: 「無相無相乃至無願無願」 tr. “signlessness-signlessness, through to wishlessness-wishlessness”〔T34n1719 0302c09〕. Three passages in the received Great Treatise may be read alongside it:
| Mirror’s Original Phrase | Received T25n1509 Recorded in Parallel | Verbal Phenomenon |
|---|---|---|
| 「無相無相乃至無願無願」 tr. “signlessness-signlessness, through to wishlessness-wishlessness”〔T34n1719 0302c09〕 | 「聖人行無相無相三昧，破無相故。」 tr. “The sages practice the signlessness-signlessness samādhi in order to break signlessness”〔T25n1509 0195a10〕 | Only signlessness-signlessness appears here in the received text |
| Same as above | 「無相無相三昧、無作無作三昧智」 tr. “knowledge of the signlessness-signlessness samādhi and nonfabrication-nonfabrication samādhi”〔T25n1509 0266b28〕 | The received text has nonfabrication-nonfabrication |
| Same as above | 「空空三昧、無相無相三昧、無作無作三昧。」 tr. “emptiness-emptiness samādhi, signlessness-signlessness samādhi, and nonfabrication-nonfabrication samādhi”〔T25n1509 0268b06〕 | The received text lists emptiness-emptiness, signlessness-signlessness, and nonfabrication-nonfabrication |
The Mirror’s citation reads “wishlessness,” whereas the received text in two of these passages reads “nonfabrication”; the Mirror also uses “through to” to omit the middle item. The two wordings are recorded side by side without changing a graph or judging superiority.
4. The Mirror Points to Fascicles Two and Three of the Great Calming and Contemplation
On the root treatise’s phrase “neither vertical nor horizontal,” the Wenjuji points to fascicles two and three of the Great Calming and Contemplation〔T34n1719 0302c14–0302c15〕. The corresponding passages in the received text are:
| Received Text Verbatim | Line Anchor |
|---|---|
| 「三德非三非一，不可思議。」 tr. “The three virtues are neither three nor one and are inconceivable”〔T46n1911 0020c12〕 | Fascicle Two, Part Two |
| 「縱橫、開合、始終等，例皆如是。」 tr. “Vertical and horizontal, opening and combining, beginning and end, and so forth are all analogous to this”〔T46n1911 0021a25〕 | Fascicle Two, Part Two |
| 「信三德不縱不橫，不並不別，如三點、三目者，亦信三止三觀不縱不橫，不並不別也。」 tr. “To believe that the three virtues are neither vertical nor horizontal, neither conjoined nor separate, like the three dots and the three eyes, is also to believe that the three cessations and three contemplations are neither vertical nor horizontal, neither conjoined nor separate”〔T46n1911 0023a20〕 | Fascicle Three, Part One |
5. The Mirror Points to the Three Dharmas in the Profound Meaning of the Lotus Sutra
In the same sentence, the Wenjuji also points to the three-dharma passage of the Profound Meaning〔T34n1719 0302c15〕. The received Profound Meaning of the Lotus Sutra reads: 「三法妙者，謂總三法，縱三法、橫三法、不縱不橫三法、類通三法，皆祕密藏，故稱為妙。」 tr. “The subtlety of the three dharmas means the three dharmas in general, the three dharmas vertically, the three dharmas horizontally, the three dharmas neither vertically nor horizontally, and the three dharmas extended by analogy; all are the secret store, and therefore are called subtle”〔T33n1716 0697c14〕. This is the received-text parallel to the source indicated by the Mirror, not wording retrojected as though the root treatise had already unfolded it in this passage.
IV. Essential Explanations from the Wenjuji [the Mirror]
The Mirror’s strict domain for this unit begins with the graph 上 tr. “above” within T34n1719〔0302c07〕 and ends with the graph 法 tr. “Dharma” on〔0302c15〕; the preceding text on the same opening line still belongs to the previous unit. For T1718〔0103c18–0104b16〕—the overall division of the verse, the distant and recent causes, the Dharma-teaching, and the first part of opening the parable—the Mirror has no item-by-item added explanation in this domain. Its five items are:
| Root-Treatise Node | Added Explanation in the Wenjuji |
|---|---|
| The opening parable omits restating midway〔T34n1718 0104b19〕 | The Wenjuji first recalls 「上懈退中三」 tr. “above, weariness and retreat had three parts”〔T34n1719 0302c07〕, then says 「不頌第一中路。又不頌第三不能復進，文闕。」 tr. “it does not restate the first, midway; nor does it restate the third, inability to proceed farther—the text is deficient”〔T34n1719 0302c08〕. The third item is made explicit by the Mirror and is not added to the root treatise’s six recorded omissions |
| Repeated emptiness samādhi and interpretation through contemplating the mind〔T34n1718 0104b25–0104c01〕 | The Wenjuji cites the Great Treatise, 「無相無相乃至無願無願」 tr. “signlessness-signlessness, through to wishlessness-wishlessness”〔T34n1719 0302c09〕, and says that an interpretation through contemplating the mind must interpret the conjuration in terms of the Perfect; both the treatise citation and this judgment belong to the Mirror |
| Applying the parable of the five hundred yojanas〔T34n1718 0104c06–0104c09〕 | The Wenjuji uses the guide parable to explain the relationship between the scriptural wording and the root treatise’s divisional name, and says that the five hundred yojanas are spoken from the standpoint of the road traversed〔T34n1719 0302c10–0302c12〕 |
| Applying weariness and retreat midway〔T34n1718 0104c10–0104c11〕 | The Wenjuji says that opening the parable again omits inability to proceed; although applying the parable restates midway, it still does not contain the other two items〔T34n1719 0302c12–0302c14〕 |
| The three dharmas are neither vertical nor horizontal〔T34n1718 0104c18〕 | With 「不縱不橫」 tr. “neither vertical nor horizontal”〔T34n1719 0302c14〕, the Wenjuji points to fascicles two and three of the Great Calming and Contemplation and the three-dharma passage of the Profound Meaning of the Lotus Sutra |
The final line of attached application〔T34n1718 0104c19〕 has no separate added sentence in the Mirror. These five items remain the Mirror layer and do not replace what the root treatise itself says.
V. Explanations of Various Masters
Within the root treatise’s strict domain, exact searches for 有人云 tr. “someone says,” 有人言 tr. “someone states,” 有人解 tr. “someone explains,” 或言 tr. “another states,” 或云 tr. “another says,” 舊云 tr. “an earlier explanation says,” 舊解 tr. “an earlier explanation,” 一云 tr. “one explanation says,” 有師云 tr. “a master says,” and 解者不同 tr. “the interpreters differ” all return zero. The root treatise therefore records no explanations of various masters in this domain, and no extant divergent explanation has been omitted from this section.
「觀心解者」 tr. “as for the interpretation through contemplating the mind”〔T34n1718 0104b27〕 is the root treatise’s level marker for turning to that interpretation, not the report of another master’s view. The Mirror’s five added items are already recorded in Section IV and are not passed off as divergent explanations recorded by the root treatise.
VI. Terminology
| Term | Function in This Passage |
|---|---|
偈頌上 tr. “verse restating what is above” | The verse restates the preceding prose; it does not mean the upper half of the verse |
結緣之由 tr. “causes for establishing the connection” | The distant and recent causes before the direct establishment of the connection, together comprising twenty-two and a half lines |
遠由、近由 tr. “distant cause; recent cause” | Great Universal Wisdom Excellence’s attainment of the Way and the Brahmās’ request are the distant cause; the Two-Vehicle Dharma-wheel and the princes’ renewed request are the recent cause |
申供養 tr. “extend offerings” | The passage in which the sixteen sons request the turning of the Dharma-wheel also carries the retinue’s offerings after attainment of the Way |
覆講 tr. “teach again” | After the Buddha Great Universal Wisdom Excellence enters meditation, each of the sixteen novices again teaches the Great Vehicle scripture to an assembly |
中間相值 tr. “encounter one another in the intervening period” | After the Buddha’s cessation, those who formerly heard the Dharma are constantly born together with their teacher and encounter Him in various buddha-lands |
結會古今 tr. “gather and identify past and present” | Identifying the sixteen novices and the sentient beings they transformed in the past with today’s teacher and disciples |
免難機發 tr. “freedom from difficulty and arousal of the capacity” | The root treatise’s judgment concerning the assembly today: they have escaped obstructive difficulties, and their capacity to hear the Dharma has arisen |
開譬、合譬 tr. “opening the parable; applying the parable” | First narrating the perilous road, people, guide, conjured city, and treasure-place; then attaching the parable back to seekers of the Way and the Buddha’s guidance |
將導 tr. “leading the travelers” | The parable-section in which the guide leads the people across the perilous road |
懈退、接退 tr. “weariness and retreat; receiving those who retreat” | The people become exhausted and wish to turn back; the guide receives them through the conjured city and allows them to rest temporarily |
作化、說化、入城 tr. “producing the conjuration; speaking of the conjuration; entering the city” | Three levels: conjuring the walled city, telling the people about the city, and the people entering it |
滅化、至寶所 tr. “extinguishing the conjuration; reaching the treasure-place” | After knowing that the people have rested, revealing that the conjured city is not real and causing them to proceed to the treasure-place |
帖合 tr. “attached application” | Finally attaching the parable of the guide and the rest-stop back to the Dharma-meaning of the buddhas guiding sentient beings |
The seven later retrospective terms Five Periods and Eight Teachings, modes of transformation, dharmas of transformation, Tripiṭaka–Shared–Distinct–Perfect, ten subtleties of the Trace Gate, ten subtleties of the Origin Gate, and three thousand in one thought-moment do not appear within this root-treatise domain. The apparatus records their absence and does not use them to rewrite the body.
VII. Similes · Cross-Reading · Carrying Forward
The narrative sequence of the conjured-city parable cannot be reversed. The people first become exhausted and wish to turn back. Only because the guide pities them for being about to lose the great treasure does he consider a skillful means and conjure a great city. After the people enter the city and obtain rest, the guide gathers them, reveals the conjured city, and causes them to proceed to the treasure-place. The application likewise first says that nirvāṇa is taught through skillful means in order to provide rest, then points out that what they have attained is not real cessation, and finally exhorts them to arouse diligence and seek a buddha’s knowledge of all modes. The parable and its application each remain within their own layer; the Dharma assigned in the application is not retrojected as though the scriptural parable itself stated it.
The root treatise interprets the objects within the city as follows:
| Root-Scripture Image | Root Treatise’s Own Explanation | Line Anchor |
|---|---|---|
| Many houses | Objects of the many contemplations of emptiness | 0104b23–0104b24 |
| Gardens and groves | The dhāraṇī and uncontaminated Dharma-grove of the Two Vehicles | 0104b24–0104b25 |
| Channels and flowing waters | Nine successive meditative attainments | 0104b25 |
| Bathing pools | Eight liberations | 0104b25 |
| Many gates | Three gates of emptiness; also assigned to the repeated emptiness samādhis and the knowledges of exhaustion and non-arising | 0104b25–0104b27 |
| Towers | Rising high above | 0104b26–0104b27 |
| Men and women | Meditative concentration and wisdom | 0104b27 |
The root treatise then opens a separate interpretation through contemplating the mind: the essence of wisdom, complete in all respects, is like a city wall; wholesome dharmas, complete and full, are like the surrounding outer wall; ultimate emptiness is like the houses. The men correspond to the direct good of one’s own practice, while the women correspond to compassionate outward transformation〔T34n1718 0104b27–0104c01〕. This layer is explicit in the root treatise rather than a meaning supplied by the Mirror. The Taishō text reads 直善 tr. “direct good,” while witness A reads 真善 tr. “true good”; both readings remain in the critical notes and are not silently exchanged within the explanation.
In the application of the verse on rest and the conjuration, the root treatise assigns 「汝證一切智」 tr. “when you realize the knowledge of all modes”〔T09n0262 0027b05〕 to prajñā, 「具三十二相」 tr. “fully possess the thirty-two marks”〔T09n0262 0027b06〕 to Dharma body, and 「乃是真實滅」 tr. “only then is there true cessation”〔T09n0262 0027b06〕 to liberation. The three dharmas are neither vertically arrayed nor horizontally arranged, and this is judged to be seeing buddha-nature〔T34n1718 0104c16–0104c18〕. This correspondence follows only the root treatise’s sequence and does not invent a fourth item from the Mirror’s parallel passages.
VIII. Placement of the Editions
This domain contains twelve paired critical notes. There are zero asterisk cross-references, one-sided annotations, and abbreviated critical notes represented by first and last graphs with a graph count.
| Sequence | Line Anchor | Taishō Reading | Witness A | Original Critical-Note Form |
|---|---|---|---|---|
| 1 | 0104a04 | 時 tr. “time; when” | Absent | 時【大】，〔－〕【甲】 |
| 2 | 0104a12 | 頌 tr. “restate in verse” | 頌第四 tr. “restate the fourth in verse” | 頌【大】，頌第四【甲】 |
| 3 | 0104a17 | 等 tr. “and the others” | Absent | 等【大】，〔－〕【甲】 |
| 4 | 0104a25 | 次 tr. “next” | Absent | 次【大】，〔－〕【甲】 |
| 5 | 0104a25 | 後 tr. “afterward” | Absent | 後【大】，〔－〕【甲】 |
| 6 | 0104a25 | 三 tr. “three” | 一 tr. “one” | 三【大】，一【甲】 |
| 7 | 0104a27 | 日 tr. “today” | 日還 tr. “today again” | 日【大】，日還【甲】 |
| 8 | 0104a27 | 文 tr. “text” | 文有 tr. “the text has” | 文【大】，文有【甲】 |
| 9 | 0104b16 | 二 tr. “two” | 兩 tr. “two” | 二【大】，兩【甲】 |
| 10 | 0104b29 | 直 tr. “direct” | 真 tr. “true” | 直【大】，真【甲】 |
| 11 | 0104c03 | 第四 tr. “the fourth” | Absent | 第四【大】，〔－〕【甲】 |
| 12 | 0104c09 | 道 tr. “road; Way” | 導 tr. “guide; lead” | 道【大】，導【甲】 |
The five absent readings in witness A still form juxtaposed pairs with Taishō readings under the same beginning and ending anchors; they are therefore recorded as absent in witness A and are not recounted as one-sided critical annotations. This domain contains no gaiji marker and no interlinear annotation.
The reader’s source text is formed in three paragraphs. The first paragraph carries〔T34 0103c18〕 at the beginning of a new page, while the second carries〔T34 0104a09〕 where the next page begins. The third remains on the same page and therefore does not repeat a page anchor. The unit thus has three paragraphs and two page-turn anchors; the page anchors provide reader orientation and do not stand in for a verbatim locus on every sentence.