妙法蓮華經文句 釋五百弟子受記品
有一個人到朋友家喝酒，醉了，睡著。
朋友臨時有公事要出門。走之前，他把一顆無價的寶珠縫進了醉客衣服的裏子，然後離開。
那人醒來，什麼也不知道。
他起身上路，去了別的國家。為了衣服和飯，他很辛苦地做工，過得非常艱難；偶爾掙到一點，就覺得夠了。
多年以後，那位朋友遇見了他。
看見他這副樣子，朋友說：你怎麼混到這個地步？我當年怕你受苦，某年某月，把一顆無價寶珠縫在你衣服裏。它現在還在，你卻不知道。你這樣辛苦求活，實在太糊塗了。
拿這顆珠去換你要的東西吧，從此你什麼都不缺。
——這是《法華經》第八品裡，五百位阿羅漢自己講出來的譬喻。
他們是在說自己。
本論解這個譬喻，一句一句地配。
朋友，是很久以前那位為他們講經的王子。家，是大乘之教。喝醉，是當時聽經時心裡確實動過一下，可是無明太重，轉眼就忘了。
那顆珠子是什麼？
本論的答案只有一句：一乘實相真如的智慧之寶。
它繫在哪裡？繫在衣服的裏子。而衣服有兩層——外面那層是慚愧與忍辱，內裡那層是信樂之心。珠繫在內裡，繫在那一點點願意相信、願意喜歡的善根上。
然後他走了。
本論說得很直白：因為無明蓋住了理解，他不知道回本國去求大乘的衣食，所以到他國去求小乘的衣食。
什麼叫他國？
本論給了兩重。第一重：生死是他國，佛法是本國。第二重要緊得多——小乘還沒有出離生死，所以小乘也還是他國；只有大乘才是本土。
於是那個窮人不是沒有東西。他是有無價之寶而不知道從珠子取用，去做工，掙一天的工錢，然後覺得夠了。
我們大概都認得這種日子。
不是一無所有的那種苦，是明明可以不必這樣、卻不知道的那種苦。掙一天，過一天，覺得也還行。
而最要緊的一點是：珠子從來沒有離開過。
它不是失去了要重新找回，也不是還沒得到要重新去修。它一直在那件衣服的裏子裡，跟著他走過了每一個他鄉。
那為什麼還要有人來提醒？
因為珠子雖然在，不拿出來換，就一天也用不上。本論說到最後那一段時，用的是「勸貿」兩個字——不是「示珠」就結束了，看見了還要去換。
看見自己有，只是第一步。
肯把它拿出來用，才是第二步。
所以那位朋友做了三件事：先呵責，再示珠，最後勸他去換。
三件事缺一不可。
而我們大多數人，卡在第二件和第三件之間。
A man goes to a friend’s house to drink. He becomes drunk and falls asleep.
His friend suddenly has official business and must leave. Before departing, he sews a priceless jewel inside the sleeping guest’s robe and then goes away.
The man wakes, knowing nothing of it.
He rises and sets out for another country. For clothing and food he labors painfully and lives in great hardship; whenever he earns a little, he thinks it is enough.
Many years later, the friend encounters him again.
Seeing his condition, the friend says: How did you come to this? Long ago, fearing that you would suffer, on such-and-such a year, month, and day, I sewed a priceless jewel inside your robe. It is still there now, yet you do not know it. To struggle so hard merely to survive is utter foolishness.
Take this jewel and exchange it for whatever you need. From now on, you will lack nothing.
—This is the parable told by the five hundred arhats themselves in Chapter Eight of the Lotus Sutra.
They are speaking about themselves.
The root treatise explains the parable by correlating it phrase by phrase.
The friend is the prince who taught them the scripture long ago. The house is the Great Vehicle teaching. Drunkenness means that, when they heard the scripture then, something in their minds truly stirred—but their ignorance was so heavy that they forgot almost at once.
What is the jewel?
The root treatise gives only one answer: the wisdom-jewel of suchness, the true mark of the One Vehicle.
Where is it fastened? Inside the robe. And the robe has two layers—the outer layer is shame and patience; the inner layer is the mind of faith and delight. The jewel is fastened within, to that small wholesome root willing to believe and willing to delight.
Then the man leaves.
The root treatise says it plainly: because ignorance covered his understanding, he did not know to return to his native country and seek the clothing and food of the Great Vehicle; therefore he went to another country to seek the clothing and food of the Lesser Vehicle.
What does “another country” mean?
The root treatise gives two levels. First: birth and death are another country, while the Buddha Dharma is the native country. The second is more exacting—the Lesser Vehicle has not yet escaped birth and death, so it too remains another country; only the Great Vehicle is the native land.
The poor man, then, does not have nothing. He possesses a priceless treasure but does not know to draw upon the jewel; he hires himself out, earns a day’s wage, and thinks it enough.
Most of us probably recognize such days.
It is not the suffering of having nothing. It is the suffering of not knowing that things need not be this way. Earn enough for one day, live through one day, and think it is not so bad.
And the most important point is this: the jewel has never left him.
It was not lost and does not need to be found again; nor is it something not yet attained that must be cultivated anew. It has always been inside that robe, traveling with him through every foreign land.
Why, then, must someone still remind him?
Because although the jewel is there, it is of no use for even a single day unless he takes it out and exchanges it. For this final movement, the root treatise uses “urge him to exchange”—the process does not end with “showing the jewel.” Once it is seen, it must still be exchanged.
Seeing that one possesses it is only the first step.
Being willing to bring it forth and use it is the second.
The friend therefore does three things: first he rebukes the man, then he shows him the jewel, and finally he urges him to exchange it.
Not one of the three can be omitted.
And most of us are caught somewhere between the second and the third.
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 0104c20〕。段/行首〔T34 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T34 0104c20〕釋五百弟子受記品 此品具記千二，而標「五百」者何？五百得記名同，五百口陳領解，故以標品耳。此品是因緣說中第二段。就得記有二：一、千二百，二、二千。千二復二：一、授滿願，二、授千二百。滿願復二：一、序默領解，二、如來述記。先敘其得解歡喜，次敘其默念領解。歡喜復二：一、敘其得解之由，二、敘其得解歡喜。得解之由有四：初、聞法譬，二周開三顯一；二、授身子等五大弟子記；三、復聞宿世結緣之事；四、復聞諸佛如來三達無礙。觀彼久遠猶若今日，即是大自在神通之力，斥異二乘止齊八萬也。若「從佛聞是智慧」，即領〈方便〉、〈火宅〉中顯實；「方便隨宜所說」，即領兩處開權。「諸大弟子」即領開權，「授菩提記」即領顯實；「宿世因緣」即領顯實，「神通之力」即領開權也。「得未曾有」下，敘其得解歡喜，先明內解歡喜，次明外形恭敬。由昔未聞開權顯實而今得聞，故言「得未曾有」，除涅槃愛斷破別惑故言「心淨」，開佛知見是故「踊躍」，得解由佛故起恭敬也。若約本迹者，慶諸實行耳。 〔T34 0105a11〕「而作是念」下，正明默念領解。初明默念領解，次明默求發迹請記。上二周得悟，皆發言領解，此何默念？上為下根未悟，事須彰言勸動；今下根已悟，無所勸動，故默念不言。又上來但領解不求發迹言則不嫌，今則亦解亦發，亦解故念，避物譏嫌故默，默念允宜也。又默念領解是大領解，如《淨名》默然是真入不二法門也。又權實不可思議，非言非念而言而念，非言而言故上來口陳領解，亦非念而念，今則默念領解。上來何意不求發迹？為下根未悟，是故不求發迹。今下根已解，權化事足也。若下根發迹，則知中上亦權；若約上中，則於下不便故也。「世尊甚奇特所為希有」者，領實智也。「隨順世間若干種性而為說法」，即領權智也，是七種方便之根性也。此領〈方便品〉中開權顯實意也。「拔出眾生處處貪著」者，即是領〈火宅〉中開權顯實也。「我等於佛功德言不能宣」者，領上《藥草喻》中如來有無量功德汝等所不能及也。既云言不能宣，亦是念所不及也。「唯佛能知」下，即是默念求發迹請記也。「我等」者，通念請發諸人迹也。「深心」是本今，現作是迹。「本願」者，大慈誓願也，大慈下化故我為誓，上求作佛故我有願。請上求即是求記，請說下化即求發迹。又從深心故，明其三世助佛宣化；從本願故即與授記也。 「佛告」下，第二，佛述而記之，有長行、偈頌。長行有二：一、述本迹，二、與授記。初有三：一、就釋迦世行因發迹，二、約過去佛世行因顯本，三、就三世佛所修因行滿。就釋迦佛所行因發迹復三：一、舉示其人，二、總標本迹章，三、別釋本迹。即標言「汝等見不」，有二意：一、見其迹為小不，二、見其本功德不。眾人但見迹為聲聞，而不能知本是菩薩，故云見不。「我常稱其」下，是標其迹。迹為說法人中最為第一，若非法身妙本，無以垂於第一勝迹。昔來但言於迹中說法第一，今則不爾，於無上法久得第一，此舉迹以顯本也。「亦常歎其」下，標其本地。福慧萬行法門，故云「種種」也。本地既有種種法門，亦復何但迹為二乘耶？此舉本以明迹也。「精勤護持」下，別釋也。「助宣我法」者，即是迹中助宣半滿之法。迹為下根聲聞，即是護持助宣酪法；迹在方等示受彈訶，即是護持助宣生蘇法；迹領《般若》即是護持助宣熟蘇法；迹在《法華》得悟，即是護持助宣醍醐法。上總本中云「我常稱歎種種功德」者，即此意也。具足權實功德，而迹起五味，助佛調熟實行眾生，豈非精勤助宣之意也。別釋本迹功德，「能於四眾示教」者，分別半字教也；「具足解釋」者，助宣滿字般若教也；「而大饒益」者，助佛饒益半滿之眾生也；「同梵行者」是迹所化半滿弟子也。「自捨如來」下，別述本地功德也。「自捨」者，降妙覺已來也。「無能知」者，七種方便也。 「汝等勿謂助宣我法」下，第二，就過去佛世顯其本行，非直止於我所助宣半滿之法，久遠佛所亦復助宣半滿之法；取今日助宣為發迹，取過去助宣為顯本。顯本有二：一、遠本，二、近本。遠本冥邈，為信良難，故略而不述，但舉九十億近本，有宿命智能知近本，故舉近以證遠。就九十億文，具明助佛宣揚五味之教調熟眾生。「護持助宣」，即擬助宣半字酪味法：「佛之正法」即擬助宣方等生蘇味法；又於「空法明了」者，即擬助宣熟蘇味法，亦如今佛轉教說於《般若》，明六波羅蜜互相收攝旋轉無礙，九十億佛所，亦助宣揚如今無異，彼佛世人咸皆謂之實是聲聞，于時既未發迹，但謂被加命轉般若，不言是大菩薩也；「化無量眾生令立三菩提」者，即是助宣醍醐味法，在文可解〔云云〕。「亦於七佛」下，第三，約三世佛所修因，如文。此亦例前助宣半滿五味之法，利益大小也。 妙法蓮華經文句卷第七下 〔T34 0106a02〕妙法蓮華經文句卷第八上 天台智者大師說 「漸漸具足菩薩」下，第二，授記。文為七：一、明因圓；二、「過無量」下，明果滿；三、明國土廣淨；四、明國劫名字；五、明佛壽量；六、明法住大久；七、明佛滅後供養舍利。就第三國廣淨中復五：一、明國大嚴淨。「地平如掌」者，經直言如掌不言手掌，手掌不平則非所引，海底有石名掌，此石無有一微塵許不平，當是類如海掌耳。又《賢劫經》正明如佛手掌，非引人掌也。二、明純是善道。三、明人天福慧具足，《月藏》第九法食、喜食、禪食，經文總言法喜禪悅，別分應有三種差別。四、明菩薩聲聞眾數甚多。五、總結也。《月藏》第五云「不殺得十功德，一於一切眾生得無所畏，乃至第十命終生善道後作佛，國無害仗之具國人長壽；不盜十功德，一果報具足而大，為事決斷無有難礙，乃至第十死生善道，後作佛國華寶莊嚴充滿；不淫十功德，一諸根律儀為事決斷，乃至死生善道，後作佛國無女人；不妄語十功德，一眾生信其言，乃至死生善道，後作佛時國無臭穢常滿寶華；不兩舌十功德，一身不可壞，乃至死生善道，後作佛國魔不能壞眷屬；不惡口得十功德，一柔軟語乃至死生善道，作佛國法聲充滿；不綺語十功德，一天人愛敬，乃至死生善道，作佛國眾生強記不忘；不貪十功德，一身根不缺，乃至死生善道，作佛國無魔外道；不瞋十功德，一離一切瞋，乃至死生善道，作佛國人得三昧；不邪見十功德，一心性柔善，乃至死生善道作佛國人正信。」 偈有二十一行半，頌上發迹授記。初，有十四行，頌發迹；次，七行半，頌授記。初復二：前七行，總發諸聲聞迹，頌上我等之意也；後七行，頌上發滿願迹。總中有五：初一行，總標佛子為行難思，已得垂迹之法。次「知眾樂小法」下，第二，一行，明垂迹之由。次「以無數方便」下，第三，二行，明垂迹利益。次「內祕」下，第四，二行，明內懷大道外現小失。次「若我具足」下，第五，一行，指略抑廣。「小欲」者，示求小乘也；「懈怠」，示退大乘也。非但示為聲聞，亦作外道及三毒凡夫也。身子示瞋、難陀示貪、調達示癡〔云云〕。 「今此富」下，第二，七行，頌發滿願迹本。上文有三，今略頌二。初，五行，頌顯過去本；後「未來亦供養」下，第二，二行，頌三世中佛所行因；略不頌七佛及現佛也。「供養諸如來」下，七行半，頌授記。上文有七，今頌其四：初半行，頌因圓。次半行，頌果滿。「其國名淨」下三句，超頌國劫名號。「菩薩眾甚多」下五行三句，頌國土廣淨。略不頌壽命、法住、滅後起塔也。 第二，授千二百記：一、念請，二、與記，三、領解。請、記如文。授記文有長行、偈頌。長行有三：一、總許千二百記；二、別授陳如，陳如最初悟道，居首上座故別授記；三、別授記五百，五百名同須別與記。 問： 但見五百得記，不見千二百。 答： 此五百即千二百數，頌中末後一行半總授七百，故是千二百也。又〈持品〉云「我先總記一切聲聞皆已授記」，即指今一行半，非是止授七百聲聞也。 偈頌有十一行，為二：初九行半，頌記陳如及與五百；後一行半，總授一切聲聞記。五百領解，文有長行、偈頌。長行先經家敘其歡喜，次自陳領解。經家先慶今得解歡喜，次愧昔不解故自責。慶中先明內心慶喜，後明外形恭敬也。悔過自責者，即是明其愧昔不解也。「世尊我等」下，第二，自陳領解，有二：一、法說，二、譬說。法說中初悔得少為足，次責根鈍難悟。從「世尊」乃至「滅度」，是悔責昔迷得小為足不知求大；從「今乃知之」，是責根鈍始悟不早知之，今知小非究竟、大為真實也。譬中二：初、略，次、正舉譬。「如無智者」，略舉譬況。「所以者何」下，釋無智意也。譬說有二：一者醉酒譬，譬法說自悔得少為足不知求大，領前法譬宿世中施權意；二者親友覺悟譬，譬法說自責根鈍難悟，今乃知之，領前法譬宿世中顯實。就初復三意：一者繫珠譬，領上王子結緣；二者醉臥不覺譬，領上遇其退大；三者起已遊行譬，領上接之以小。「譬如有人」者，即二乘人也。「親友」者，昔日第十六王子也。「家」即大乘教為家也。「醉酒而臥」者，當于爾時大機暫發無明暫伏，以得聞經內心微解，以無明重故還復迷失。醉有二義：一、重醉，都不覺知；二、輕醉，微覺尋忘亦名不覺。雖有二義，終成繫珠如毒鼓耳。「官事當行」者，明王子餘處機興逗緣往應，故云「當行」。弘法化他此非私務，故云「官事」。「無價寶珠」者，一乘實相真如智寶也。「繫其衣裏」者，慚愧忍辱能遮瞋恚及防外惡，即是外衣；信樂之心內裏善根，即是內衣。于時聞法微信樂欲，即了因智願種子也。第二，「醉臥不覺知」者，無明心重尋復不憶，此領中間懈退不受大法也。第三，「起已遊行他國」者，領上中間接之以小，受三乘化也，善根欲發厭苦求樂，故云「起已遊行」。無明覆解不知向本求大乘衣食，故言向他國求於小乘衣食。若魔佛相望，生死魔界為他國，佛法大小皆為本國；就小大相望，小乘未免生死，猶是他國，大乘永免生死，乃為本土。究竟還源也，明背大乘國往小乘土，不知從珠取給，而傭作自資獲一日價，得少為足也。 〔T34 0107a16〕「於後會遇」下，第二，親友發覺譬，領上以是本因緣今說《法華》等賜大車也。此為三：先、呵責，二、示珠，三、勸貿。呵責譬上動執生疑，示珠譬宿世因緣，勸貿譬得記作佛，三周皆有此三意。法說中我令脫苦縛，即是呵責；五佛章即是開示；身子得記即是勸貿。譬說中我先不言皆為菩提，即是呵責；三車一車即是示珠；中根得記即是勸貿。下根宿世因緣汝等善聽，即是呵責；覆講結緣還為說大，即是示珠；下根得記即是勸貿。繫珠中三意望三周者，始在佛樹以大擬，即是繫珠；無機息化即是醉臥；尋施方便即是起行。譬喻中二萬億佛所，即是繫珠；遣傍人追悶絕不受，即是醉臥；三車引得即是起行。因緣中大通智勝佛所，即是繫珠；中路懈退即是醉臥；接之以小即是起行。此等皆名領權也。「某年日月」者，指大通佛所也。「佛亦如是」下，第二，合譬。譬本有二，今各有三意：從「教化我等」下，合初一繫珠；「而尋廢忘」，合初二醉不覺知；「既得羅漢」下，合初三起已遊行。「一切智願」下，合後親友覺示譬。上有三，今亦三。從「智願不失」者，是合後一呵責；從「我久令汝」下，合後二示珠；從「我今乃知」下，合後三勸貿所須也。 第二，偈頌，有十二行半，為二：初一行半，頌內心得解，又二：初一行，頌慶喜，次半行，頌悔責也。次「於無量佛寶」下，第二，有十一行，頌自陳領解。上文有二，今初半行，頌悔責得少為足，略不頌難悟今乃知之。「如無智愚人」半行，頌略舉譬。「便自以為足」，頌釋無智意。次十行，頌譬說開合，初六行頌開，後四行頌合。上開有二，今初四行頌捨寶不知，後二行頌親友覺悟。餘文易見。
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、釋品名與判位
這一品其實記的是一千二百人，而標題只作「五百」，為什麼？因為五百人得記的名號相同，又是這五百人親口陳說領解，所以就用他們來標品名。
這一品是因緣說中的第二段。
就得記來說有兩類：一是一千二百人，二是二千人。一千二百人這一類又分二：一是授記給滿慈子，二是授記給一千二百人。授滿慈子這一段又分二：一是敘述他默念領解，二是如來述說並授記。
二、序默領解：得解之由
先敘他得解歡喜，其次敘他默念領解。
歡喜這一段又分二：一是敘他得解的由來，二是敘他得解而歡喜。
得解的由來有四項：第一、聽聞了法說與譬說這兩周的開三顯一；第二、聽聞為舍利弗等五位大弟子授記；第三、又聽聞宿世結緣的事；第四、又聽聞諸佛三達無礙——看那久遠的事就好像今天一樣，這就是大自在神通之力，用來斥破二乘之知只到八萬劫為止。
若說「從佛聞是智慧」，就是領受〈方便品〉與〈火宅〉中的顯實；「方便隨宜所說」，就是領受這兩處的開權。「諸大弟子」是領開權，「授菩提記」是領顯實；「宿世因緣」是領顯實，「神通之力」是領開權。
三、得解歡喜
「得未曾有」以下，敘他得解而歡喜：先說明內心的解與歡喜，其次說明外形的恭敬。
由於往昔未曾聽聞開權顯實而今天聽到了，所以說「得未曾有」；除去涅槃之愛、斷破別惑，所以說「心淨」；開了佛的知見，所以「踊躍」；得解是由於佛，所以生起恭敬。
若就本迹來說，那就是慶幸諸位實行之人罷了。
四、正明默念領解
「而作是念」以下，正說明默念領解。起初說明默念領解，其次說明默默地求發迹、請授記。
上面兩周得悟，都是發言領解，這一次為什麼默念？
因為上面兩周是為下根人尚未開悟，事情上必須把話說出來以勸動他們；如今下根已經開悟，沒有要勸動的對象了，所以默念而不發言。
又，上面兩周只是領解而不求發迹，說出來也不嫌；如今既是領解又是求發迹，領解所以起念，而為避免旁人譏嫌所以默然——默念是恰當的。
又，默念領解是大領解，就像《淨名》裡的默然才是真正入不二法門。
又，權與實不可思議，非言非念而又能言能念——非言而言，所以上面兩周口陳領解；也是非念而念，如今則默念領解。
上面兩周為什麼不求發迹？因為下根尚未開悟，所以不求發迹。如今下根已解，權巧化度之事已足。又，若是下根求發迹，那就等於知道中根上根也都是權；若就上中二根來說，對下根又不方便。
五、領實智與權智
「世尊甚奇特所為希有」，是領受實智。
「隨順世間若干種性而為說法」，就是領受權智——那是七種方便之人的根性。這是領受〈方便品〉中開權顯實之意。
「拔出眾生處處貪著」，就是領受〈火宅〉中的開權顯實。
「我等於佛功德言不能宣」，是領受上面《藥草喻》中所說『如來有無量功德，你們所不能及』。既然說言語不能宣說，也就是心念所不能及。
六、默念求發迹請記
「唯佛能知」以下，就是默默地求發迹、請授記。
「我等」，是通指請求為諸人發迹。「深心」是本地，如今所現的是迹。「本願」是大慈誓願——大慈為下化眾生，所以我立誓；上求作佛，所以我有願。請求上求就是求授記，請求說下化就是求發迹。
又，從深心的緣故，說明他三世都助佛宣揚教化；從本願的緣故，佛就為他授記。
七、佛述而記之：總分
「佛告」以下是第二，佛述說並授記，有長行與偈頌。長行分二：一是述說本迹，二是授記。
述本迹又有三項：一、就釋迦在世所行之因以發迹；二、約過去佛世所行之因以顯本；三、就三世諸佛之所修因行圓滿。
八、就釋迦世行因發迹
就釋迦佛所行之因發迹又分三：一、舉出而指示其人，二、總標本迹之章，三、分別解釋本迹。
所標的「汝等見不」有兩層意思：一是見到他的迹是小乘了沒有？二是見到他本地的功德了沒有？眾人只見到迹上是聲聞，而不能知道本地是菩薩，所以說「見不」。
「我常稱其」以下，是標他的迹。迹上是說法人中最為第一——若不是法身妙本，就無從垂下第一的殊勝之迹。從前只說在迹中說法第一，現在不是這樣說了，而是在無上之法中久已第一，這是舉迹來顯本。
「亦常歎其」以下，是標他的本地。福德智慧萬行法門，所以說「種種」。本地既然有種種法門，又豈只是迹上作二乘而已？這是舉本來明迹。
九、別釋：助宣五味
「精勤護持」以下，是分別解釋。
「助宣我法」，就是在迹中助佛宣揚半字滿字之法。迹上作下根聲聞，就是護持助宣酪味之法；迹在方等會上示現受呵斥，就是護持助宣生蘇味之法；迹上領受《般若》轉教，就是護持助宣熟蘇味之法；迹在《法華》會上得悟，就是護持助宣醍醐味之法。上面總標本地時說「我常稱歎種種功德」，就是這個意思。
具足權實二種功德，而迹上生起五味，助佛調熟實行的眾生——這豈不正是「精勤助宣」的意思？
分別解釋本迹功德：「能於四眾示教」，是分別半字之教；「具足解釋」，是助宣滿字般若之教；「而大饒益」，是助佛饒益半滿二種眾生；「同梵行者」，是迹上所化的半滿弟子。
「自捨如來」以下，是分別敘述本地功德。「自捨」，是說從妙覺以下；「無能知」，是說七種方便之人。
十、就過去佛世顯本
「汝等勿謂助宣我法」以下是第二，就過去佛世顯他的本行：不只是在我這裡助宣半滿之法，久遠劫的佛所也一樣助宣半滿之法。取今日的助宣作為發迹，取過去的助宣作為顯本。
顯本有二：一是遠本，二是近本。遠本冥漠遙遠，要人相信實在很難，所以略去而不敘述，只舉九十億佛的近本——有宿命智的人能知道近本，所以舉近以證遠。
就九十億這一段文，完整說明了助佛宣揚五味之教以調熟眾生。「護持助宣」，就是比擬助宣半字酪味之法；「佛之正法」就是比擬助宣方等生蘇味之法；又「空法明了」，就是比擬助宣熟蘇味之法——也如同今佛轉教而說《般若》，說明六波羅蜜互相收攝、旋轉無礙。九十億佛所也一樣助宣，與如今沒有不同；那時的世人都以為他實在是聲聞，當時既然還沒有發迹，只以為他是被加被而奉命轉說般若，不說他是大菩薩。「化無量眾生令立三菩提」，就是助宣醍醐味之法——在文中可以理解〔云云〕。
「亦於七佛」以下是第三，約三世諸佛所修之因，如經文所說。這也照前面的例子，助宣半滿五味之法，利益大小二乘。
〔妙法蓮華經文句卷第七下〕
〔妙法蓮華經文句卷第八上。天台智者大師說。〕
十一、授記：文為七
「漸漸具足菩薩」以下是第二，授記。文分為七：一、說明因行圓滿；二、「過無量」以下，說明果德圓滿；三、說明國土廣大清淨；四、說明國名劫名；五、說明佛的壽量；六、說明正法住世長久；七、說明佛滅度後供養舍利。
就第三國土廣淨之中又分五：
一、說明國土廣大嚴淨。「地平如掌」——經文只說「如掌」而沒有說「手掌」；手掌並不平，所以不是所要取譬的。海底有一種石頭名叫「掌」，這種石頭沒有一微塵那麼大的地方不平，應當是類比海中的掌石。又《賢劫經》正是說如佛的手掌，不是引人的手掌。
二、說明純粹是善道。
三、說明人天福德智慧具足。《月藏》第九說到法食、喜食、禪食——經文總說「法喜禪悅」，分別開來應當有三種差別。
四、說明菩薩聲聞的眾數很多。
五、總結。
十二、引《月藏》第五：十善各十功德
《月藏》第五說：『不殺得十種功德——第一，對一切眾生得無所畏，乃至第十，命終生善道；後來作佛時，國中沒有殺害的兵仗器具，國人長壽。
不盜有十種功德——第一，果報具足而廣大，處事決斷沒有難阻，乃至第十，死後生善道；後來作佛時，國中華寶莊嚴充滿。
不淫有十種功德——第一，諸根律儀，處事決斷，乃至死後生善道；後來作佛時，國中沒有女人。
不妄語有十種功德——第一，眾生信他的話，乃至死後生善道；後來作佛時，國中沒有臭穢，常常開滿寶華。
不兩舌有十種功德——第一，身不可壞，乃至死後生善道；後來作佛時，國中魔不能破壞眷屬。
不惡口得十種功德——第一，言語柔軟，乃至死後生善道；作佛時國中法音充滿。
不綺語有十種功德——第一，天人愛敬，乃至死後生善道；作佛時國中眾生強於記憶而不忘。
不貪有十種功德——第一，身根不缺，乃至死後生善道；作佛時國中沒有魔與外道。
不瞋有十種功德——第一，遠離一切瞋恚，乃至死後生善道；作佛時國人得三昧。
不邪見有十種功德——第一，心性柔和善良，乃至死後生善道；作佛時國人正信。』
十三、偈頌：頌發迹與授記
偈頌有二十一行半，頌上面的發迹與授記。起初十四行頌發迹，其次七行半頌授記。
起初又分二：前七行總發諸聲聞之迹，是頌上面「我等」的意思；後七行頌上面發滿慈子之迹。
總的一段有五節：起初一行，總標佛子所行難以思議，已經證得垂迹之法。其次「知眾樂小法」以下是第二，一行，說明垂迹的緣由。其次「以無數方便」以下是第三，兩行，說明垂迹的利益。其次「內祕」以下是第四，兩行，說明內心懷抱大道而外表示現小乘之失。其次「若我具足」以下是第五，一行，指出略說而抑止廣說。
「小欲」，是示現求小乘；「懈怠」，是示現退失大乘。不只是示現作聲聞，也作外道以及三毒凡夫——舍利弗示現瞋、難陀示現貪、調達示現癡〔云云〕。
「今此富」以下是第二，七行，頌發滿慈子之迹本。上面的文有三節，現在略頌其中二節：起初五行，頌顯過去之本；後面「未來亦供養」以下是第二，兩行，頌三世諸佛所行之因；略去不頌七佛與現在佛。
「供養諸如來」以下七行半，頌授記。上面的文有七節，現在頌其中四節：起初半行，頌因行圓滿。其次半行，頌果德圓滿。「其國名淨」以下三句，越次頌國名劫名佛號。「菩薩眾甚多」以下五行三句，頌國土廣大清淨。略去不頌壽命、法住、滅後起塔。
十四、授千二百記
第二，授一千二百人記，分三：一、念請，二、與記，三、領解。念請與授記如經文所說。
授記之文有長行與偈頌。長行分三：一、總許一千二百人授記；二、別授憍陳如——陳如最初悟道，位居上座之首，所以特別授記；三、別授五百人記——五百人名號相同，須要另外給記。
問： 只見到五百人得記，沒有見到一千二百人。
答： 這五百人就在一千二百之數中；偈頌末後一行半總授七百人，所以合為一千二百。又〈持品〉中說『我先前總記一切聲聞都已授記』，正是指這一行半，並不是只授七百聲聞。
偈頌有十一行，分為二：起初九行半，頌授記陳如以及五百人；後一行半，總授一切聲聞記。
十五、五百領解：長行
五百人的領解，文有長行與偈頌。
長行先是經家敘述他們歡喜，其次是他們自己陳說領解。經家先慶幸他們今天得解而歡喜，其次為往昔不解而慚愧、因此自責。慶幸之中先說明內心慶喜，後說明外形恭敬。悔過自責，就是說明他們慚愧往昔不解。
「世尊我等」以下是第二，自陳領解，分二：一是法說，二是譬說。
法說之中，先悔恨得少為足，其次責備自己根鈍難悟。從「世尊」乃至「滅度」，是悔責往昔迷惑、得小為足而不知求大；從「今乃知之」起，是責備根鈍、如今才悟而不能早知——如今知道小乘不是究竟，大乘才是真實。
譬說分二：起初是略舉，其次是正式舉譬。「如無智者」，是略舉譬喻以作比況。「所以者何」以下，是解釋「無智」之意。
十六、醉酒譬
譬說有二：一是醉酒譬，比擬法說中自悔得少為足、不知求大，領受前面法說譬說宿世之中施設權法的用意；二是親友覺悟譬，比擬法說中自責根鈍難悟、如今才知，領受前面法說譬說宿世之中的顯實。
就前一譬又有三層意思：一是繫珠譬，領受上面王子結緣；二是醉臥不覺譬，領受上面遇到他們退失大乘；三是起已遊行譬，領受上面以小乘接引他們。
「譬如有人」，就是二乘之人。「親友」，是往昔的第十六王子。「家」，就是以大乘教為家。
「醉酒而臥」，是說當那個時候大機暫時發動、無明暫時降伏，因為聽經而內心稍有理解，又因為無明深重，所以還是迷失了。醉有兩層意思：一是重醉，完全不覺知；二是輕醉，稍微覺察而隨即忘失，也叫作不覺。雖然有這兩層意思，終究成為繫珠——就像毒鼓一樣。
「官事當行」，說明王子在別處機緣興起、順應機緣而去，所以說「當行」。弘法化他不是私人的事務，所以說「官事」。
「無價寶珠」，就是一乘實相真如的智慧之寶。「繫其衣裏」——慚愧忍辱能遮擋瞋恚並防護外來的惡，就是外衣；信樂之心是內在的善根，就是內衣。當時聽法而稍稍信樂欲求，就是了因智慧的願心種子。
第二，「醉臥不覺知」，是無明心重、隨即不再憶念，這是領受中間懈怠退失、不受大法。
第三，「起已遊行他國」，是領受上面中間以小乘接引、受三乘的教化。善根將要發動、厭離苦而求安樂，所以說「起已遊行」。無明覆蓋了理解，不知道回到本國去求大乘的衣食，所以說是往他國去求小乘的衣食。
若就魔與佛相對而言，生死魔界是他國，佛法中大小二乘都是本國；若就小乘大乘相對而言，小乘還沒有免離生死，仍舊是他國，大乘永遠免離生死，才是本土——究竟是要還歸本源。這是說明背離大乘之國而前往小乘之土，不知道從珠取用，卻做雇工來自給，只得到一天的工錢，得少為足。
十七、親友發覺譬：三周皆有三意
「於後會遇」以下是第二，親友發覺譬，領受上面「以是本因緣今說《法華》」而等賜大車。
這一段分三：先是呵責，二是示珠，三是勸貿。呵責比擬上面動搖執著而生疑，示珠比擬宿世因緣，勸貿比擬得記作佛——三周都有這三層意思。
法說之中，「我令脫苦縛」就是呵責；五佛之章就是開示；舍利弗得記就是勸貿。
譬說之中，「我先不言皆為菩提」就是呵責；三車一車就是示珠；中根得記就是勸貿。
下根宿世因緣中「汝等善聽」就是呵責；覆講結緣、還為他們說大乘就是示珠；下根得記就是勸貿。
繫珠的三層意思對望三周：起初在佛樹下以大乘擬宜，就是繫珠；沒有機緣而止息教化，就是醉臥；隨即施設方便，就是起行。譬喻周中二萬億佛所，就是繫珠；派遣旁人追趕而窮子悶絕不受，就是醉臥；以三車引導而得，就是起行。因緣周中大通智勝佛所，就是繫珠；中路懈怠退失，就是醉臥；以小乘接引，就是起行。
這些都叫作領受權法。「某年日月」，是指大通佛所。
十八、合譬
「佛亦如是」以下是第二，合譬。
所譬的本有二段，如今各有三層意思：從「教化我等」以下，合前一段第一的繫珠；「而尋廢忘」，合前一段第二的醉而不覺知；「既得羅漢」以下，合前一段第三的起已遊行。
「一切智願」以下，合後一段親友覺悟示珠之譬。上面有三層，如今也是三層：從「智願不失」，是合後一段第一的呵責；從「我久令汝」以下，合後一段第二的示珠；從「我今乃知」以下，合後一段第三的勸貿所須。
十九、偈頌
第二，偈頌有十二行半，分為二：
起初一行半，頌內心得解，又分二：起初一行，頌慶喜；其次半行，頌悔責。
其次「於無量佛寶」以下是第二，有十一行，頌自陳領解。上面的文有二段，如今起初半行，頌悔責得少為足，略去不頌「難悟今乃知之」。「如無智愚人」半行，頌略舉譬喻。「便自以為足」，頌解釋無智之意。其次十行，頌譬說的開與合：起初六行頌開，後四行頌合。上面的開有二段，如今起初四行頌捨寶而不知，後二行頌親友覺悟。
其餘的文容易看明白。
I. Explaining the Chapter Title and Its Placement
This chapter actually records predictions for twelve hundred people, so why does its title name only “five hundred”? Because the five hundred receive the same buddha-name and personally express their understanding, the chapter is named for them.
This chapter is the second section of the teaching through causes and conditions.
Those receiving predictions form two groups: twelve hundred and two thousand. The group of twelve hundred is in turn divided into two: prediction for Pūrṇa and prediction for the twelve hundred. The passage on Pūrṇa is again divided into two: the account of his silent thought and understanding, and the Tathāgata’s description and prediction.
II. Introducing Silent Understanding: The Causes of Understanding
First the text describes how he understood and rejoiced; next it describes his silent thought and understanding.
The passage on rejoicing is divided into two: first, it describes the causes from which his understanding arose; second, it describes his understanding and joy.
There are four causes of understanding. First, he heard the teaching of “opening the three to reveal the one” in the two rounds of Dharma-teaching and parable-teaching. Second, he heard predictions given to Śāriputra and the other five great disciples. Third, he again heard the matter of forming connections in former lives. Fourth, he again heard that the three penetrative knowledges of all buddhas are unobstructed—their vision of the distant past is as clear as today. This is their power of great sovereign supernormal knowledge, which refutes the knowledge of the two vehicles as reaching no farther than eighty thousand eons.
“Hearing this wisdom from the Buddha” expresses understanding of the revealing of the real in the “Skillful Means” chapter and the parable of the burning house; “skillful means, teaching appropriately according to conditions” expresses understanding of opening the provisional to reveal the real in those two places. “The great disciples” expresses understanding of opening the provisional, and “predictions of awakening” expresses understanding of revealing the real; “causes and conditions from former lives” expresses understanding of revealing the real, and “power of supernormal knowledge” expresses understanding of opening the provisional.
III. Understanding and Rejoicing
From “attaining what had never been before” onward, the text describes his understanding and joy: first it clarifies inward understanding and joy, then outward reverence.
Because he had never in the past heard the opening of the provisional and revealing of the real but hears it today, the text says “attaining what had never been before.” Because love of nirvāṇa is removed and distinct delusions are severed, it says “the mind became pure.” Because the Buddha’s knowledge and vision are opened, he “leapt for joy.” Because understanding came from the Buddha, reverence arose.
In terms of Origin and Trace, this is simply rejoicing on behalf of those who practice in actuality.
IV. Directly Clarifying Silent Thought and Understanding
From “he then thought” onward, the text directly clarifies silent thought and understanding. First it explains silent thought and understanding; next it explains the silent request to reveal the Trace and give a prediction.
Those who awakened in the preceding two rounds all expressed their understanding in speech. Why is there silent thought this time?
In the preceding two rounds, those with lower faculties had not yet awakened, so it was necessary for the speakers to voice their understanding and thereby encourage and move them. Now those with lower faculties have awakened and no one remains to be encouraged; therefore Pūrṇa thinks silently and does not speak.
Again, the preceding two rounds involved only understanding and did not request the revelation of the Trace, so speech invited no objection. Now there is both understanding and a request to reveal the Trace. Understanding gives rise to thought, while avoidance of others’ suspicion calls for silence—silent thought is appropriate.
Again, silent thought and understanding is great understanding, just as silence in the Vimalakīrti is true entry into the Dharma-gate of nonduality.
Again, provisional and real are inconceivable, beyond speech and thought yet able to speak and think. There is speech that is not speech, so the preceding two rounds orally expressed understanding; there is also thought that is not thought, so this time there is silent thought and understanding.
Why did the preceding two rounds not request revelation of the Trace? Because those of lower faculties had not yet awakened. Now they have understood, and the work of transformation through provisional skillful means is complete. Further, if those of lower faculties request revelation of the Trace, that means they know that those with middle and upper faculties are also provisional; from the standpoint of those with upper and middle faculties, however, it would not have been expedient for those of lower faculties.
V. Understanding Real Wisdom and Provisional Wisdom
“World-Honored One, what You have done is exceedingly rare and extraordinary” expresses understanding of real wisdom.
“Teaching the Dharma in accordance with the many kinds of dispositions in the world” expresses understanding of provisional wisdom—the dispositions of people within the seven skillful means. This is understanding of the meaning of opening the provisional and revealing the real in the “Skillful Means” chapter.
“Pulling living beings out from their attachments in every place” expresses understanding of the opening of the provisional and revealing of the real in the parable of the burning house.
“We cannot express in words the Buddha’s qualities” expresses understanding of what the preceding parable of the medicinal herbs says: “The Tathāgata has immeasurable qualities beyond your reach.” Since words cannot express them, thought cannot reach them either.
VI. Silently Requesting Revelation of the Trace and Prediction
From “Only the Buddha can know” onward comes the silent request to reveal the Trace and give a prediction.
“We” refers universally to the request that the Traces of all these people be revealed. The “deep mind” is the Origin; what is manifested now is the Trace. The “original vow” is the pledge and vow of great loving-kindness—because great loving-kindness transforms living beings below, I make a pledge; because I seek buddhahood above, I make a vow. Requesting the upward quest is asking for prediction; requesting that the downward transformation be explained is asking for revelation of the Trace.
Again, because of the deep mind, the text explains how he assisted buddhas in proclaiming and teaching throughout the three times; because of the original vow, the Buddha gives him a prediction.
VII. The Buddha Describes Him and Gives a Prediction: General Division
From “the Buddha told” onward comes the second part, in which the Buddha describes Pūrṇa and gives him a prediction, in prose and verse. The prose is divided into two: description of Origin and Trace, and prediction.
The description of Origin and Trace is divided into three: first, revealing the Trace through the causal practices carried out in Śākyamuni’s lifetime; second, revealing the Origin through the causal practices carried out in the times of past buddhas; third, completion of causal practices cultivated in the presence of buddhas of the three times.
VIII. Revealing the Trace through Causal Practice in Śākyamuni’s Lifetime
Revealing the Trace through causal practice in Śākyamuni Buddha’s lifetime is again divided into three: first, presenting and pointing out the person; second, generally marking the section on Origin and Trace; third, explaining Origin and Trace separately.
“Do you see him?” has two meanings: have you seen that his Trace belongs to the Lesser Vehicle? Have you seen the qualities of his Origin? The assembly sees only a śrāvaka in the Trace and cannot know the bodhisattva in the Origin; therefore the Buddha says “do you see him?”
From “I have always praised him” onward, the text marks his Trace. Within the Trace he is foremost among those who teach the Dharma—without the wondrous Origin of the Dharma body, he could not manifest this supreme Trace of being foremost. Formerly, it was said only that he was foremost in teaching the Dharma within the Trace; now it says instead that he has long been foremost in the unsurpassed Dharma. This presents the Trace to reveal the Origin.
From “I have also always praised him” onward, the text marks his Origin. Merit, wisdom, the myriad practices, and Dharma-gates are therefore called “various.” Since the Origin has various Dharma-gates, how could he be merely a member of the two vehicles in the Trace? This presents the Origin to clarify the Trace.
IX. Separate Explanation: Assisting in Proclaiming the Five Flavors
From “diligently protecting and preserving” onward comes the separate explanation.
“Assisting in the proclamation of My Dharma” means assisting the Buddha within the Trace in proclaiming the half-word and full-word teachings. Manifesting in the Trace as a śrāvaka of lower faculties is protecting, preserving, and assisting in proclamation of the curds-flavor Dharma. Manifesting in the Trace at the Vaipulya assembly as one who receives rebuke is protecting, preserving, and assisting in proclamation of the raw-cream-flavor Dharma. Receiving the relay teaching of the Prajñā within the Trace is protecting, preserving, and assisting in proclamation of the cooked-cream-flavor Dharma. Awakening at the Lotus assembly within the Trace is protecting, preserving, and assisting in proclamation of the ghee-flavor Dharma. This is the meaning of the preceding general statement concerning the Origin, “I have always praised his various qualities.”
Complete in both provisional and real qualities, he gives rise to the five flavors within the Trace and assists the Buddha in ripening beings who practice in actuality—is this not precisely the meaning of “diligently assisting in proclamation”?
Explaining the qualities of Origin and Trace separately: “able to demonstrate and teach among the four assemblies” separately explains the half-word teaching; “fully explaining” is assistance in proclaiming the full-word Prajñā teaching; “bringing great benefit” means assisting the Buddha in benefiting beings of both the half-word and full-word teachings; “companions in the pure life” are the disciples of the half-word and full-word teachings transformed within the Trace.
From “apart from the Tathāgata” onward, the text separately describes qualities of the Origin. “Apart from” means below wondrous awakening; “none can know” refers to people within the seven skillful means.
X. Revealing the Origin through the Times of Past Buddhas
From “Do not think he only assists in proclaiming My Dharma” onward comes the second part, revealing his original practices in the times of past buddhas. He assists in proclaiming the half-word and full-word teachings not only in My presence; he did the same in the presence of buddhas in distant eons. His assistance in proclamation today is used to reveal the Trace, while his assistance in the past is used to reveal the Origin.
Revealing the Origin has two aspects: distant Origin and recent Origin. The distant Origin is dim and remote, and truly difficult for people to believe, so it is omitted and not described; only the recent Origin among nine billion buddhas is presented. Those with knowledge of past lives can know the recent Origin, so the recent is presented to prove the distant.
The passage on nine billion buddhas completely explains how he assisted buddhas in proclaiming the teaching of the five flavors and thereby ripened living beings. “Protecting, preserving, and assisting in proclamation” corresponds to assistance in proclaiming the half-word, curds-flavor Dharma. “The buddhas’ true Dharma” corresponds to assistance in proclaiming the Vaipulya, raw-cream-flavor Dharma. “Clearly understanding the Dharma of emptiness” corresponds to assistance in proclaiming the cooked-cream-flavor Dharma—as with the present Buddha’s relay teaching of the Prajñā, explaining how the six pāramitās mutually include one another and turn without obstruction. He assisted in proclamation in the same way in the presence of nine billion buddhas, no differently from today. The people of those times all thought he truly was a śrāvaka. Since the Trace had not yet been revealed, they thought only that he had received the Buddha’s support and an instruction to relay the Prajñā; they did not call him a great bodhisattva. “Transforming immeasurable living beings and causing them to stand in complete awakening” is assistance in proclaiming the ghee-flavor Dharma—the meaning can be understood from the text [and so forth].
From “also in the presence of the seven buddhas” onward comes the third part, concerning the causal practices cultivated in the presence of buddhas of the three times, as stated in the scripture. As above, he assisted in proclaiming the half-word and full-word teachings of the five flavors, benefiting both the Lesser and Great Vehicles.
[Fahua Wenju, Fascicle Seven, Lower, Ends]
[Fahua Wenju, Fascicle Eight, Upper. Taught by the Great Tiantai Master Zhizhe.]
XI. The Prediction: Seven Divisions
From “gradually completing the bodhisattva” onward comes the second part, the prediction. The text is divided into seven: first, the completion of causal practice; second, from “after immeasurable” onward, the completion of the qualities of the fruit; third, the vastness and purity of the land; fourth, the names of the land and eon; fifth, the buddha’s lifespan; sixth, the long abiding of the true Dharma; seventh, offerings to the relics after the buddha’s parinirvāṇa.
The third, on the land’s vastness and purity, is again divided into five:
First, the land is vast, adorned, and pure. “The ground level as a palm”—the scripture says only “as a palm,” not “as the palm of a hand.” An ordinary palm is not flat and therefore cannot be the intended comparison. At the bottom of the sea is a kind of stone called “palm,” without so much as a speck of dust’s worth of unevenness; the comparison should be to this palm-stone in the sea. Again, the Sutra of the Auspicious Aeon specifically means the Buddha’s palm, not the palm of an ordinary person.
Second, only wholesome destinies exist there.
Third, humans and devas are complete in merit and wisdom. Fascicle Nine of the Moon Treasury mentions Dharma food, joy food, and meditation food. The scripture collectively says “Dharma joy and meditative delight”; separately distinguished, there should be these three kinds.
Fourth, the assemblies of bodhisattvas and śrāvakas are very numerous.
Fifth, the conclusion.
XII. Citing Fascicle Five of the Moon Treasury: Ten Qualities of Each of the Ten Wholesome Actions
Fascicle Five of the Moon Treasury says: “Refraining from killing brings ten qualities—first, one gains fearlessness in relation to all living beings, through to the tenth, being born in a wholesome destination at life’s end; when one later becomes a buddha, there are no weapons of killing in the land, and its people live long lives.
Refraining from stealing brings ten qualities—first, the result is complete and vast and one’s decisions in affairs meet no obstruction, through to the tenth, being born in a wholesome destination after death; when one later becomes a buddha, the land is filled with adornments of flowers and jewels.
Refraining from sexual misconduct brings ten qualities—first, disciplined faculties and decisiveness in affairs, through to being born in a wholesome destination after death; when one later becomes a buddha, there are no women in the land.
Refraining from false speech brings ten qualities—first, living beings trust one’s words, through to being born in a wholesome destination after death; when one later becomes a buddha, there is no foulness in the land and precious flowers are always in bloom.
Refraining from divisive speech brings ten qualities—first, one’s body cannot be destroyed, through to being born in a wholesome destination after death; when one later becomes a buddha, Māra cannot destroy the retinues in the land.
Refraining from harsh speech brings ten qualities—first, one’s speech is gentle, through to being born in a wholesome destination after death; when one becomes a buddha, the land is filled with the sound of Dharma.
Refraining from frivolous speech brings ten qualities—first, devas and humans love and respect one, through to being born in a wholesome destination after death; when one becomes a buddha, the beings in the land possess powerful memory and do not forget.
Refraining from craving brings ten qualities—first, one’s bodily faculties are complete, through to being born in a wholesome destination after death; when one becomes a buddha, the land has neither Māra nor followers of other paths.
Refraining from anger brings ten qualities—first, one is far removed from all anger, through to being born in a wholesome destination after death; when one becomes a buddha, the people of the land attain samādhi.
Refraining from wrong views brings ten qualities—first, one’s mind and nature are gentle and wholesome, through to being born in a wholesome destination after death; when one becomes a buddha, the people of the land possess right faith.”
XIII. Verse: Restating Revelation of the Trace and Prediction
The verse has twenty-one and a half lines, restating the preceding revelation of the Trace and prediction. The first fourteen lines restate revelation of the Trace; the next seven and a half restate the prediction.
The first part is again divided into two. The first seven lines generally reveal the Traces of all the śrāvakas, restating the meaning of “we” above; the latter seven lines restate the revelation of Pūrṇa’s Trace.
The general passage has five sections. The first line generally marks the inconceivability of the Buddha-children’s conduct: they have realized the Dharma through which a Trace is manifested. Second, the one line from “knowing that the assembly delights in lesser dharmas” explains the reason for manifesting a Trace. Third, the two lines from “through immeasurable skillful means” explain the benefit of manifesting a Trace. Fourth, the two lines from “inwardly concealing” explain how they inwardly embrace the great Way while outwardly manifesting the faults of the Lesser Vehicle. Fifth, the one line from “if I were to speak fully” indicates an abbreviated account and restrains a full exposition.
“few desires” means manifesting a quest for the Lesser Vehicle; “indolent” means manifesting retreat from the Great Vehicle. They manifest not only as śrāvakas, but also as followers of other paths and ordinary beings under the three poisons—Śāriputra manifests anger, Nanda manifests craving, and Devadatta manifests delusion [and so forth].
From “now this Pūrṇa” onward comes the second part, seven lines restating the revelation of Pūrṇa’s Trace and Origin. The prose above had three sections; here two are restated in abbreviated form. The first five lines restate the revelation of the past Origin. The two lines from “in the future he will also make offerings” restate the causal practices in the presence of buddhas of the three times. The seven buddhas and the present Buddha are omitted and not restated.
The seven and a half lines from “making offerings to the tathāgatas” restate the prediction. The prose above had seven sections; here four are restated. The first half-line restates completion of causal practice. The next half-line restates completion of the qualities of the fruit. The three phrases from “his land named Pure” restate, out of sequence, the names of the land, eon, and buddha. The five lines and three phrases from “the assembly of bodhisattvas is very numerous” restate the vastness and purity of the land. Lifespan, the abiding of the Dharma, and the erection of stupas after parinirvāṇa are omitted and not restated.
XIV. Giving Predictions to the Twelve Hundred
Second comes the giving of predictions to the twelve hundred, divided into three: their thought requesting prediction, the predictions, and their understanding. Their thought and the predictions are as stated in the scripture.
The prediction appears in prose and verse. The prose is divided into three: first, the general promise of prediction for the twelve hundred; second, a separate prediction for Kauṇḍinya—Kauṇḍinya was the first to awaken to the Way and holds the foremost seat among the elders, so he receives a separate prediction; third, separate predictions for the five hundred—the five hundred have the same buddha-name and must therefore be given predictions separately.
Question: We see only five hundred receiving predictions; we do not see twelve hundred.
Answer: These five hundred are within the number twelve hundred. The final line and a half of verse collectively gives predictions to seven hundred, so the total is twelve hundred. Further, the “Encouragement to Uphold” chapter says, “I previously gave a collective prediction that all śrāvakas had received predictions.” This refers precisely to the present line and a half; it does not mean that predictions were given only to seven hundred śrāvakas.
The verse has eleven lines, divided into two. The first nine and a half restate the predictions of Kauṇḍinya and the five hundred; the final line and a half collectively gives predictions to all śrāvakas.
XV. The Five Hundred Express Their Understanding: Prose
The five hundred express their understanding in prose and verse.
In the prose, the scriptural redactor first describes their joy; next they personally express their understanding. The redactor first celebrates the joy of their understanding today, then describes their shame over their failure to understand in the past and the self-reproach that follows. Within the celebration, inward joy comes first and outward reverence next. Their repentance and self-reproach make clear their shame at not understanding in the past.
From “World-Honored One, we” onward comes the second part, their personal expression of understanding, divided into Dharma-teaching and parable-teaching.
Within the Dharma-teaching, they first regret having taken a little attainment as sufficient; next they blame their own dull faculties and difficulty in awakening. From “World-Honored One” through “extinction,” they regret and reproach their former delusion: having attained the lesser, they thought it sufficient and did not know to seek the Great. From “only now do we know” onward, they blame their dull faculties, awakening only now and having been unable to know earlier—they now know that the Lesser Vehicle is not ultimate and only the Great Vehicle is real.
The parable-teaching is divided into two: first a brief presentation, then the formal parable. “Like a person without wisdom” briefly presents the simile as a comparison. From “Why is this?” onward comes the explanation of “without wisdom.”
XVI. The Parable of Drunkenness
The parable-teaching has two parts. First is the parable of drunkenness, illustrating the regret expressed in the Dharma-teaching at taking a little attainment as sufficient and not knowing to seek the Great; it understands the intention behind establishing the provisional in the preceding Dharma-teaching, parable-teaching, and events of former lives. Second is the parable of the close friend awakening the man, illustrating the self-reproach in the Dharma-teaching for dull faculties and difficulty in awakening, and for knowing only now; it understands the revealing of the real in the preceding Dharma-teaching, parable-teaching, and events of former lives.
The first parable in turn has three levels of meaning. First, the parable of fastening the jewel understands the princes’ formation of connections above. Second, the parable of lying drunk without perception understands their encounter after retreat from the Great. Third, the parable of rising and wandering understands their reception through the Lesser Vehicle.
“Suppose there were a person” means a person of the two vehicles. The “close friend” is the sixteenth prince of the past. The “house” takes the Great Vehicle teaching as a home.
“Becoming drunk and lying down” means that at that time the Great-Vehicle capacity briefly arose and ignorance was temporarily subdued. Hearing the scripture produced a little understanding in the mind, but because ignorance was deep and heavy, the person still became lost. Drunkenness has two meanings: first, heavy drunkenness, in which there is no perception or knowledge at all; second, light drunkenness, in which one perceives slightly and immediately forgets, which is also called not perceiving. Although there are these two meanings, the jewel is ultimately fastened—as with the poisoned drum.
“Official business requires him to leave” explains that an opportunity arose for the prince elsewhere and that he went in response to those conditions; therefore the text says that he “must leave.” Proclaiming the Dharma and transforming others is not a private affair; therefore the text calls it “official business.”
The “priceless jewel” is the wisdom-jewel of suchness, the true mark of the One Vehicle. “Fastens it inside his robe”—shame and patience can cover anger and protect against external evils, and so are the outer robe; the mind of faith and delight is the inner wholesome root, and so is the inner robe. The slight faith, delight, and aspiration that arose when the Dharma was heard are the seed of the wisdom and vow that serve as the cause of realization.
Second, “lying drunk without perception or knowledge” means that the mind of ignorance was heavy and he immediately ceased to remember. This understands the intervening indolence and retreat, and the failure to receive the Great Dharma.
Third, “after rising he wandered to another country” understands the intervening reception through the Lesser Vehicle and the teaching of the three vehicles. His wholesome roots were about to stir, and he rejected suffering and sought happiness; therefore it says that “after rising he wandered.” Ignorance covered his understanding, and he did not know to return to the native country to seek the clothing and food of the Great Vehicle; therefore it says that he went to another country to seek the clothing and food of the Lesser Vehicle.
In the contrast between Māra and Buddha, the demonic realm of birth and death is another country, while both Lesser and Great within the Buddha Dharma are the native country. In the contrast between the Lesser and Great Vehicles, the Lesser Vehicle has not escaped birth and death and remains another country; the Great Vehicle forever escapes birth and death and alone is the native land—the ultimate aim is to return to the original source. Thus he leaves the country of the Great Vehicle for the land of the Lesser Vehicle, not knowing to draw provisions from the jewel; instead he hires himself out to support himself, earns only a day’s wage, and thinks a little attainment sufficient.
XVII. The Parable of the Close Friend Awakening Him: Three Meanings in All Three Rounds
From “later they happened to meet” onward comes the second part, the parable of the close friend awakening him. It expresses understanding of “through this original cause and condition I now teach the Lotus” above and the equal bestowal of the great carriage.
This passage is divided into three: first the rebuke, second showing the jewel, and third urging him to exchange it. The rebuke illustrates the preceding movement of attachment and arising of doubt; showing the jewel illustrates causes and conditions from former lives; urging him to exchange it illustrates receiving prediction and becoming a buddha—all three rounds contain these three levels of meaning.
In the Dharma-teaching, “I enable you to escape the bonds of suffering” is the rebuke; the section on the five buddhas is the disclosure; Śāriputra’s prediction is the urging to exchange.
In the parable-teaching, “Did I not previously say that all was for awakening?” is the rebuke; the three carriages and one carriage are showing the jewel; the predictions of those with middle faculties are the urging to exchange.
Within the causes and conditions from former lives for those of lower faculties, “Listen well” is the rebuke; recounting the formation of the connection and again teaching them the Great Vehicle is showing the jewel; the predictions of those with lower faculties are the urging to exchange.
The three movements of fastening the jewel are correlated with the three rounds. First, intending the Great Vehicle beneath the bodhi tree is fastening the jewel; ceasing transformation because there was no capacity is lying drunk; immediately establishing skillful means is rising and setting out. In the parable round, the time of twenty billion buddhas is fastening the jewel; sending a bystander in pursuit until the poor son faints and cannot receive the teaching is lying drunk; guiding him by the three carriages is rising and setting out. In the causes-and-conditions round, the time of Great Universal Wisdom Excellence is fastening the jewel; weariness and retreat midway is lying drunk; reception through the Lesser Vehicle is rising and setting out.
All of these are called understanding the provisional. “Such-and-such a year, month, and day” refers to the time of the Buddha Great Universal Wisdom Excellence.
XVIII. Applying the Parable
From “the Buddha is the same” onward comes the second part, the application of the parable.
The subject illustrated originally had two parts, each now containing three levels of meaning. From “teaching and transforming us” onward applies the first part’s fastening of the jewel. “We immediately abandoned and forgot it” applies its second movement, lying drunk without perception. From “having attained arhatship” onward applies its third movement, rising and wandering.
From “the vow to all-knowledge” onward applies the second part, the parable of the close friend awakening the man and showing him the jewel. The opened parable had three levels, and the application likewise has three. From “the vow of wisdom was never lost” applies the first, the rebuke. From “long ago I caused you” onward applies the second, showing the jewel. From “only now do I know” onward applies the third, urging him to exchange it for what he needs.
XIX. Verse
Second, the verse has twelve and a half lines, divided into two:
The first line and a half restates inward understanding and is again divided into two: the first line restates celebration and joy; the next half-line restates regret and self-reproach.
From “in the treasure of immeasurable buddhas” onward comes the second part, eleven lines restating their personal expression of understanding. The prose above had two sections. Here the first half-line restates regret and self-reproach for taking a little attainment as sufficient; “difficult to awaken, only now do we know” is omitted and not restated. The half-line “like a foolish person without wisdom” briefly restates the parable. “He then thought this sufficient” restates the explanation of what it means to be without wisdom. The next ten lines restate the opening and application of the parable-teaching: the first six restate the opening and the latter four the application. The opening above had two sections; here the first four lines restate abandoning the treasure and not knowing it, while the latter two restate the close friend’s awakening of the man.
The remaining text is easy to see.
三周說法到這裡走完了。
第一周佛用法直說，舍利弗當場領解、當場受記。第二周佛說火宅之譬，四大弟子領解，也受了記。第三周佛講大通智勝佛的往事，下根弟子終於明白了。
前兩周，領解的人都開口。第三周，滿慈子從座位上站起來，走到佛前，頭面禮足，退到一邊，抬頭望著佛的臉，眼睛一刻也不移開——
然後他沒有說話。
本論在這裡停下來問了一句：「上二周得悟，皆發言領解，此何默念」〔上二周得悟的人都是發言領解，這一次為什麼是默念〕。
這一問，問出了本品最細的一段文字。
一、標題只寫五百，記的卻是一千二百
本論一開口就問了一個很實際的問題：這一品明明記的是一千二百人，標題為什麼只寫「五百」？
答案有兩層：「五百得記名同，五百口陳領解，故以標品耳」——五百人所得的名號相同，而且是這五百人親口陳說領解，所以拿他們來標品名。
一個是同質性：五百人得同一個佛號，成為可以整體指稱的一群。一個是發聲：整品後半那一大段自陳領解，是他們說的。品名取的不是最大的數，而是最能代表這一品在做什麼的那一群。
這個問題到了品末又被翻出來一次。本論自己設了一組問答：
問：只見到五百人得記，沒見到一千二百人。
答：這五百人就在一千二百之數裡；偈頌末後一行半總授七百人，合起來正是一千二百。
答完還不放心，又引本經〈持品〉的一句話作證，然後斷道：「即指今一行半，非是止授七百聲聞也」——〈持品〉所說的總記一切聲聞，指的正是這一行半，不是只授了七百人。
這一段值得記，因為它示範了本論處理數目的方式：不含糊過去，也不隨口圓場，而是回到經文本身把帳算清。
同一個心思也見於授記的次第。一千二百人為什麼要分三段授？本論說：先總許一千二百人；再單獨授憍陳如——「陳如最初悟道，居首上座故別授記」；再單獨授五百人——「五百名同須別與記」。
三段各有各的理由。陳如是因為他是第一個悟道的人、位居上座；五百人則是因為名號相同，反而必須另外給記，否則說不清誰是誰。
授記不是點名，是分類。而分類的準則，本論一條一條寫在那裡。
二、四次回答同一個問題
本論給了四個答案，一個比一個深。
第一答是場合上的：「今下根已悟，無所勸動，故默念不言」。前兩周之所以要把話說出來，是因為還有下根人沒懂，需要一個當眾的示範去勸動他們。現在下根自己已經是最後一批了，後面沒有人要勸——說給誰聽呢？
這個回答很樸素，卻點出一件事：前兩周的「發言領解」，功能不全在自己，有一半是給別人看的。
第二答是分寸上的。前兩周只是領解，說出來不嫌；這一次既是領解，又要請佛發迹——請佛揭出滿慈子的本地。求人揭底，自己嚷嚷出來就不好看了。於是領解所以起念，避譏嫌所以默然。
第三答把層次提上去了：「默念領解是大領解，如《淨名》默然是真入不二法門也」。
這一句是全段的轉折。默然不再是『不方便說』，而是『說不到』——維摩詰面對文殊之問，一句話也沒有；文殊反而讚歎說，正因為連文字語言都沒有，這才是真入不二法門。本論把下根的沉默，接到了那個沉默上。
第四答則直接落到權實：「權實不可思議，非言非念而言而念」。權與實本來就非言非念，可是又能言能念——非言而言，所以前兩周口陳；非念而念，所以這一周默念。
四答讀完，那個沉默就從『他沒說話』變成了『他說了一句別的』。
而值得留意的是本論的分寸：它沒有把沉默抬成比開口更高的境界。四答之中，前二答是就事論事，第三答才引《淨名》，第四答則說言與念本來平等。沉默沒有勝過言語，只是這一次輪到它。
三、他默念的時候，求的是什麼？
沉默不是空白。本論接著就把那個念頭的內容拆開了。
從「唯佛能知」以下，本論說這就是默默地求發迹、請授記。
先看主詞。經文說「我等」——本論指出，這不是滿慈子替自己一個人求，而是「通念請發諸人迹」，通指為在座諸人請求發迹。他起的那個念，一開始就不是為自己。
再看那句「深心本願」。本論把四個字拆成兩半：
深心是本地，如今所現的是迹。——問「深心」，就是問那個看不見的本地。
本願是大慈誓願。而誓與願又分兩頭：「大慈下化故我為誓，上求作佛故我有願」。往下化度眾生，所以立誓；往上求作佛道，所以有願。
於是這一個念頭裡其實有兩件事，而且方向相反：一件向上，一件向下。
本論把它們接到兩個請求上：請求上求，就是求授記；請求說下化，就是求發迹。
——求授記是問『我將往哪裡去』，求發迹是問『我從哪裡來』。一個朝向未來的果，一個朝向過去的本。兩件事在同一個沉默裡同時進行。
而佛的回答也正好是這兩件。本論說：從深心的緣故，佛說明他三世都助佛宣揚教化——這是答發迹；從本願的緣故，佛就為他授記——這是答授記。
問什麼，答什麼，一一對得上。
這一段最見本論的細。經文只有「深心本願」四個字，讀過去很容易當成一個複合詞。本論把它拆成本與迹、誓與願、上求與下化，再把佛後面那一長段回答分成兩半分別接回去——一個沉默的念頭，就這樣被讀出了完整的結構。
四、「說法第一」這句舊話，為什麼忽然變成了證據？
佛開口述說滿慈子，第一句用的是一句人人都聽過的老話：我常常稱讚他在說法人中最為第一。
這句話大家早就知道。可是本論在這裡讀出了新意：「迹為說法人中最為第一，若非法身妙本，無以垂於第一勝迹」。
——如果背後沒有法身妙本，垂不出這樣第一的迹。
於是一句舊的稱讚，變成了本地的證據。本論接著說：從前只講他在迹中說法第一，現在不這樣講了，是「於無上法久得第一」。同一句話，換一個層次讀，時間尺度就從一生變成了久遠。
下一句「亦常歎其種種功德」也是同樣的手法。本論問：「本地既有種種法門，亦復何但迹為二乘耶」——本地既然有種種法門，怎麼可能只是迹上那個二乘？
這是本品的基本讀法：不添新事，只換高度。佛沒有講一件新的事蹟，祂只是把大家都知道的兩句話重新放置了一次。
五、一個人的一生，被讀成一整部教史
接下來是本品最漂亮的一段配當。
「精勤護持助宣我法」——助宣什麼法？本論把滿慈子的一生拆成四段，一段配一味：
迹上作下根聲聞，是助宣酪法；迹在方等會上示現被呵斥，是助宣生蘇法；迹上領受《般若》轉教，是助宣熟蘇法；迹在《法華》會上得悟，是助宣醍醐法。
四味一列，滿慈子的『生平』就不再是一份履歷，而是一條教化的軌道。連那個看起來最狼狽的環節——在方等會上被大乘人呵斥——都被讀成了助宣：他不是被教訓的對象，他是那一味法得以宣說的條件。
本論隨即收一句：具足權實功德而迹起五味，助佛調熟實行眾生，這豈不正是精勤助宣的意思。
再往下，本論把同一套配當又用了一次——這回是在九十億佛所。護持助宣配酪、佛之正法配生蘇、空法明了配熟蘇、化無量眾生令立三菩提配醍醐。而那時的世人怎麼看他？「彼佛世人咸皆謂之實是聲聞」。
同一個人，同一套動作，在九十億佛的世界裡演了九十億遍，每一遍都被當成聲聞。
這句話讀來是有分量的。它說的不只是滿慈子，也是一種普遍的處境：真正在做的事，往往不在旁人辨認得出來的範疇裡。
六、遠本略而不述——本論在這裡收了手
顯本有遠近二層，本論只講近的那層，並且說明了理由：「遠本冥邈，為信良難，故略而不述，但舉九十億近本」。
遠本太遠，講了人也難信，所以不講；只舉九十億這個近本。理由給得很實際：「有宿命智能知近本，故舉近以證遠」——有宿命智的人查得到九十億，查得到就信得過；由查得到的推查不到的。
這一手是本論的常法，值得停一下。它不是不知道遠本，而是知道證據的可及範圍決定了論述的邊界。舉一個可查證的近例，勝過舉一個宏大而無從落實的遠例。
七、「地平如掌」——一個字的較真
授記文裡說到滿慈子將來的國土，經文四個字：「地平如掌」。
大部分人讀過就過去了。本論卻停下來較真：經文只說「如掌」，沒有說「手掌」；而手掌其實並不平——不平的東西怎麼能拿來比喻平坦？
然後它給出了兩條解法。一是海底有一種石頭名叫掌，這種石頭「無有一微塵許不平」，經文說的應當是這個。二是《賢劫經》那裡說的正是如佛的手掌，不是凡人的手掌。
這一段之所以值得記，不在於哪一解對，而在於本論肯為一個字停下來。全品都在談本迹、五味、三周這些大格局，忽然為了「掌」字是海石還是佛掌而辨析數行——這正是《文句》逐句消文的本色：格局再大，也不許在一個具體的字上含糊過去。
八、珠一直都在，只是他不知道
五百弟子自陳領解，用了一個譬喻——衣裏繫珠。
一個人到親友家喝醉睡著了。親友有公事要出門，臨走把一顆無價寶珠縫在他衣服的裏子裡。他醒來什麼都不知道，起身走到別的國家去，為衣食奔波，非常艱難；稍微得到一點，就以為夠了。
本論逐句配義，一句也不放過。
「親友」是往昔的第十六王子。「家」是大乘教。「醉酒而臥」是大機暫發而無明還覆——聽經時內心稍稍理解，因為無明重，又迷失了。這裡本論分了兩種醉：「醉有二義：一、重醉，都不覺知；二、輕醉，微覺尋忘亦名不覺」。重醉是完全不知道；輕醉是稍微覺得了一下，轉眼就忘。無論哪一種，「雖有二義，終成繫珠如毒鼓耳」——珠終究是繫上了，像毒鼓一樣，聽過就有作用，早晚要發。
「官事當行」——親友為什麼要走？本論說是王子在別處機緣興起，順應機緣而去；並且點明：「弘法化他此非私務」，所以叫「官事」。度化眾生不是私事，是公務。
「無價寶珠」是什麼？本論答得斬釘截鐵：「一乘實相真如智寶也」。
「繫其衣裏」的衣，本論分內外兩層：「慚愧忍辱能遮瞋恚及防外惡，即是外衣」；「信樂之心內裏善根，即是內衣」。珠繫在內衣裏——繫在信樂的善根上。
最扎心的一句在後面。他離開本國到他國去求衣食，本論解作：「無明覆解不知向本求大乘衣食，故言向他國求於小乘衣食」。而什麼是他國、什麼是本土？本論給了兩重標準：就魔佛相對說，生死魔界是他國，佛法大小都是本國；就大小相對說，「小乘未免生死，猶是他國，大乘永免生死，乃為本土」。
於是那個窮人的處境被說得很清楚：「不知從珠取給，而傭作自資獲一日價，得少為足也」——身上有無價之寶，卻去做工，掙一天的錢，然後覺得夠了。
這裡沒有失去，只有不知道。珠從來沒有離開過他的衣服。
九、一個譬喻，收了三周
親友回來之後做了三件事：呵責、示珠、勸貿。本論在這裡下了全品最見結構的一筆：「呵責譬上動執生疑，示珠譬宿世因緣，勸貿譬得記作佛，三周皆有此三意」。
——三周都有這三層。
法說周：我令你脫離苦縛，是呵責；五佛之章，是開示；舍利弗得記，是勸貿。譬說周：我先前不曾說一切都是為了菩提，是呵責；三車與一車，是示珠；中根得記，是勸貿。因緣周：汝等善聽，是呵責；覆講結緣、還為說大，是示珠；下根得記，是勸貿。
然後本論再走一步，把繫珠自身的三層也對望三周：佛樹下以大乘擬宜是繫珠、無機息化是醉臥、隨即施設方便是起行；二萬億佛所是繫珠、遣傍人追而窮子悶絕是醉臥、三車引導是起行；大通智勝佛所是繫珠、中路懈退是醉臥、以小接引是起行。
配完，本論收一句：「此等皆名領權也」。
三周說法從第二品講到這裡，橫跨十幾品，到這一譬全部收攏。衣裏繫珠不是第三周的一個插曲，是整場說法的收據。
十、承衍：得記之後
本品之末，五百弟子的偈頌講完，本論只寫了四個字：其餘的文容易看明白。
其下是〈授學無學人記品〉——阿難、羅睺羅以及二千位學無學人得記。本論在本品開頭就已說明，得記有兩類：一千二百人與二千人；所以那一品其實與本品同屬一科，只是分成了兩品。
而本品之末，本論收得極簡：其餘的文容易看明白。三周說法橫跨十餘品，到此一句而止——該配的都配完了，該證的都證過了，剩下的偈頌只是重述。
這一句短得幾乎像是擱筆。可是回頭看整品：默念的四番釋、五味的兩重配當、一個「掌」字的辨析、三周三意的總表——該用力的地方本論一處也沒有省。正因為前面沒有省，後面才敢這樣收。
讀路由『下根得記與領解』，轉入『學無學人亦得記』。
文句記之眼
鏡層讀這一品，開卷先論品題的一個字，收卷則替本論補了一處配當的縫。
它一上來就說：既然先標五百，品題就須作「受」字；至於本論所釋五百是數目等說，鏡直言「非要」。這是很少見的直接評語。
然後它替本論那四番默念之釋補上四悉檀的骨架：三品不同即世界、對治除嫌惡即對治、為人生大善即為人、權實理非言念即第一義。而本論最後那一段「上來何意不求發迹」，鏡則不肯算進去——那只是釋疑，不在四悉之數。該配的配足，不該湊的不湊。
最見力量的是它讀「自捨如來」以下那一段。
經文說：除了如來，沒有人能窮盡滿慈子的辯才。鏡層抓住這句往上推——既然連補處菩薩都測不到，那麼本迹就難以計量了；於是它寫下一句：「何但曾於過去諸佛，亦可本與過去佛齊」。何止是曾在過去諸佛那裡助宣，他的本地也可能與過去佛平齊。
推到這裡還不停：「就過去佛本復難量，或當亦是過去佛師，何但齊耶」——過去佛的本地同樣難量，那麼他說不定還是過去佛的老師，何止是平齊？
這是全記中很少見的一路推極。然後鏡層自己踩了煞車：「故知遠本冥寞良難，若爾，此是迹中本耳」。既然這樣推下去沒有底，可見遠本實在難言；那麼剛才所說的這一切，也不過是迹中之本罷了。
先推到無可再推，再自己承認這仍在迹中。這一收，比推更有力——它示範了一件事：義理可以往上推，但推到哪裡就得承認自己站在哪裡。
於三食，鏡層把本論只標了名目的地方逐一釋開：「法食，聞法也」，並舉安養國下品往生的人在蓮華中常聽彌陀、觀音說法為例；「正聞屬法食，聞已為喜食」；「禪食者，謂以禪法自資，不須段食」。三個名字就這樣落到了實處。
於十善十功德，鏡層點出本論引《月藏》的用意——那與《淨名》所說十善是菩薩淨土是同一個意思，所以《月藏》每一條的末尾都說『後來作佛時國中如何如何』。它接著引《淨名》為證：「十善是菩薩淨土，菩薩成佛時命不中夭等眾生來生其土」。十善不只是自己的行為，它同時在造一個未來的國土。
於繫珠，鏡層補了三處。
其一是醉的來歷。本論說醉，鏡層問醉從何來：「當知貧人本來先醉，如蒙肴膳受已而臥」，而那頓肴膳是什麼？「三教助道猶如肴膳，更以異方便助顯第一義也」。三教的助道法像一頓好菜，吃了容易睡著；而且「肴膳食已便消，如方便教非究竟益」——吃完就消化了，方便之教的利益不是究竟的。
其二是衣還在不在。若說退大墮惡就沒有外衣了，那珠繫在哪裡？鏡層的回答很細：初結緣時二衣具足，退墮之後外衣沒了，內在的種子卻仍與本信俱存，所以「但是衣弊非全無衣」——衣服破了，不是沒有衣服。它甚至再讓一步：「無衣繫身理亦無失」——就算沒有衣服，珠繫在身上也說得通。
其三是為什麼要「貿」。珠已經在身上了，為什麼還要拿去換？鏡層說：「珠雖價直無數眾寶，必須貿易方有濟用」——珠再值錢，不換就用不上。換的是什麼？「以昔一解一切解而貿一行一切行，珠體不竭貿亦無窮」——拿往昔那一次「一解一切解」的種子，換取如今「一行一切行」的現行；珠不會因為換而變少，所以換也沒有窮盡。它並引《華嚴》中得摩尼珠要經十種瑩治才能雨寶，末句是：解行相稱才堪受佛記。
最後鏡層對本論的配當提了一處商榷。本論把繫珠繫在三周各自的起點上，法說周繫在佛樹。鏡層問：「然上中二周豈不亦有於大通佛所曾繫珠耶」——上根中根難道就不曾在大通佛所結過緣？答案是當然有，只是「但由根利聞便信解，不假指昔，是故未論」——根利的人一聽就信，用不著追溯往昔，所以文中沒說。它並補一句：「某年日月」這樣的追溯之語，也只在下根這一周用得上，不通於上中二周。
二說並錄不判。本論所配是就現文而言，鏡所補是就實際而言——兩邊合看，才知道經文為什麼在下根這裡才把往事一路翻出來：不是只有他有往事，是只有他需要被提醒。
Here the three rounds of teaching come to their end.
In the first round, the Buddha taught the Dharma directly; Śāriputra understood on the spot and received his prediction on the spot. In the second, the Buddha taught the parable of the burning house; the four great disciples understood and also received their predictions. In the third, the Buddha recounted the past of Great Universal Wisdom Excellence, and the disciples of lower faculties finally understood.
In the first two rounds, those who understood spoke. In the third, Pūrṇa rose from his seat, approached the Buddha, bowed with his head at His feet, withdrew to one side, and gazed up at the Buddha’s face without shifting his eyes even for a moment—
Then he said nothing.
The root treatise pauses here to ask: “Those who awakened in the first two rounds all expressed their understanding in speech. Why, this time, is there silent thought?”
That question opens the most finely wrought passage in the chapter.
I. The Title Says Five Hundred, but the Predictions Are for Twelve Hundred
The root treatise begins with a very practical question: this chapter clearly gives predictions to twelve hundred people, so why does the title name only “five hundred”?
Its answer has two levels: “The five hundred who receive predictions have the same name, and the five hundred orally express their understanding; therefore they alone give the chapter its title.” The five hundred receive the same buddha-name, and it is these five hundred who personally express their understanding, so they are used to name the chapter.
One reason is homogeneity: the five hundred receive a single buddha-name and thus form a group that can be designated as a whole. The other is voice: they are the speakers of the long expression of understanding in the latter half of the chapter. The title selects not the largest number, but the group that best represents what this chapter does.
The question returns once more near the chapter’s end. The root treatise itself poses a question and answer:
Question: We see only five hundred receiving predictions; we do not see twelve hundred.
Answer: These five hundred are included within the twelve hundred; the final line and a half of verse gives a collective prediction to seven hundred, making exactly twelve hundred in all.
Not content to leave the matter there, it cites a sentence from the “Encouragement to Uphold” chapter as evidence, then decides: “It points precisely to this line and a half; it does not mean that predictions were given only to seven hundred śrāvakas.” The collective prediction of all śrāvakas mentioned in that chapter refers precisely to this line and a half, not merely to the prediction of seven hundred.
This passage is worth remembering because it shows how the root treatise handles numbers: it neither glosses over them nor improvises a convenient reconciliation, but returns to the scripture itself and balances the account.
The same care appears in the order of prediction. Why are the twelve hundred addressed in three stages? The root treatise says: first comes a general promise of prediction for the twelve hundred; then Kauṇḍinya receives a separate prediction—“Kauṇḍinya first awakened to the Way and occupies the foremost seat among the elders, so he receives a separate prediction”; finally the five hundred receive separate predictions—“the five hundred share one name and therefore must receive predictions separately.”
Each of the three stages has its own reason. Kauṇḍinya is singled out because he was the first to awaken to the Way and holds the senior seat; the five hundred must instead be treated separately precisely because they share one name, for otherwise there would be no clarity about who is who.
Prediction is not roll call; it is classification. And the root treatise sets down the principles of that classification one by one.
II. Four Answers to the Same Question
The root treatise gives four answers, each deeper than the one before.
The first concerns the occasion: “Now that those of lower faculties have awakened, there is no one left to encourage or move; therefore he thinks silently and does not speak.” In the first two rounds, understanding had to be voiced because people of lower faculties had not yet understood and needed a public example to move and encourage them. Now those of lower faculties are themselves the final group. No one remains to be encouraged—so to whom would they speak?
This answer is plain, but it reveals something important: in the first two rounds, “expressing understanding in speech” did not function solely for the speakers themselves. Half its purpose was for others to see.
The second concerns propriety. In the first two rounds there was only understanding, so speaking incurred no objection. This time there is both understanding and a request that the Buddha reveal the Trace—that He disclose Pūrṇa’s Origin. It would be unseemly to clamor aloud for another person’s depths to be disclosed. Thus understanding gives rise to thought, while avoidance of others’ suspicion calls for silence.
The third answer raises the level: “Silent thought that understands is great understanding, just as the silence in the Vimalakīrti is true entry into the Dharma-gate of nonduality.”
This sentence turns the whole passage. Silence no longer means “it is inconvenient to speak,” but “speech cannot reach it.” Vimalakīrti answered Mañjuśrī’s question without a single word; Mañjuśrī instead praised him, saying that precisely because there were no words or language, this was true entry into the Dharma-gate of nonduality. The root treatise joins the silence of those with lower faculties to that silence.
The fourth answer goes directly to provisional and real: “Provisional and real are inconceivable: neither speech nor thought, yet able to speak and think.” Provisional and real are originally beyond speech and thought, yet can also speak and think—speech that is not speech, and therefore oral expressions in the first two rounds; thought that is not thought, and therefore silent thought in this round.
After the four answers, the silence has changed from “he said nothing” into “he said something else.”
The restraint of the root treatise deserves notice: it does not elevate silence into a state higher than speech. The first two answers are situational; only the third cites the Vimalakīrti, while the fourth treats speech and thought as fundamentally equal. Silence has not surpassed speech; this time, it is simply silence’s turn.
III. What Does He Seek While Thinking Silently?
Silence is not a blank. The root treatise next unfolds the content of that thought.
From “Only the Buddha can know” onward, it says, Pūrṇa silently requests the revelation of the Trace and asks for prediction.
Begin with the subject. The scripture says “we.” The root treatise points out that Pūrṇa is not asking for himself alone, but “thinks universally, requesting that the Traces of all these people be revealed.” From its beginning, his thought is not for himself.
Then consider “deep mind and original vow.” The root treatise divides the four Chinese graphs into two:
The deep mind is the Origin; what is now manifested is the Trace. To ask about “the deep mind” is to ask about the invisible Origin.
The original vow is the vow and pledge of great loving-kindness. Pledge and vow in turn point in two directions: “Because great loving-kindness transforms beings below, I make a pledge; because I seek buddhahood above, I make a vow.” Transforming living beings below is the reason for the pledge; seeking the Buddha Way above is the reason for the vow.
One silent thought thus contains two matters moving in opposite directions: one upward, one downward.
The root treatise connects them to two requests: requesting the upward quest is asking for prediction; requesting that the downward transformation be explained is asking for revelation of the Trace.
—To ask for prediction is to ask, “Where am I going?” To ask for revelation of the Trace is to ask, “Where did I come from?” One faces the future fruit; the other, the past Origin. Both proceed at once within a single silence.
The Buddha’s answer likewise contains precisely these two matters. The root treatise says that because of the deep mind, the Buddha explains how Pūrṇa has assisted buddhas in proclaiming and teaching throughout the three times—this answers the request to reveal the Trace. Because of the original vow, the Buddha gives him a prediction—this answers the request for prediction.
Each question receives its corresponding answer.
Here the root treatise displays its finest precision. The scripture has only the four graphs “deep mind, original vow,” which can easily be read as a single compound. The root treatise divides them into Origin and Trace, pledge and vow, upward quest and downward transformation, then divides the Buddha’s long answer that follows and connects each half back to one side. A silent thought is thereby read as a complete structure.
IV. Why Does the Familiar Phrase “Foremost in Teaching the Dharma” Suddenly Become Evidence?
When the Buddha begins to describe Pūrṇa, His first sentence is an old one everyone has heard: I have always praised him as foremost among those who teach the Dharma.
Everyone already knew this. Yet the root treatise discovers a new meaning here: “In the Trace he is foremost among those who teach the Dharma; without the wondrous Origin of the Dharma body, he could not manifest this supreme Trace of being foremost.”
—Without the wondrous Origin of the Dharma body behind it, no such foremost Trace could be manifested.
An old commendation thus becomes evidence of the Origin. The root treatise continues: formerly it was said only that he was foremost in teaching Dharma within the Trace; now that is no longer how it is expressed—he has “long been foremost in the unsurpassed Dharma.” Read at another level, the same sentence expands its scale of time from one lifetime into the distant past.
The next sentence, “I have also always praised his various qualities,” is handled in the same way. The root treatise asks: “Since the Origin contains various Dharma-gates, how could he be only a member of the two vehicles in the Trace?” If his Origin contains various Dharma-gates, how could he be nothing more than the figure of the two vehicles visible in the Trace?
This is the chapter’s fundamental way of reading: it adds no new event; it only changes the height from which the old one is seen. The Buddha does not recount a new deed. He simply places two familiar sentences anew.
V. A Single Life Is Read as an Entire History of the Teaching
Next comes the chapter’s most beautiful correlation.
“Diligently protecting, preserving, and assisting in the proclamation of My Dharma”—what Dharma does he assist in proclaiming? The root treatise divides Pūrṇa’s life into four periods, assigning one flavor to each:
Manifesting in the Trace as a śrāvaka of lower faculties, he assists in proclaiming the Dharma of curds; manifesting at the Vaipulya assembly as one who receives rebuke, he assists in proclaiming the Dharma of raw cream; receiving the relay teaching of the Prajñā in the Trace, he assists in proclaiming the Dharma of cooked cream; awakening at the Lotus assembly in the Trace, he assists in proclaiming the Dharma of ghee.
Once these four flavors are set out, Pūrṇa’s “biography” is no longer a résumé but a trajectory of transformation. Even the apparently most humiliating episode—being rebuked by Great-Vehicle practitioners at the Vaipulya assembly—is read as assistance in proclamation: he is not merely the object of correction, but the condition that enables the Dharma of that flavor to be taught.
The root treatise immediately concludes: complete in both provisional and real qualities, he gives rise in the Trace to the five flavors and assists the Buddha in ripening beings who actually practice—how could this not be the meaning of assistance in proclaiming the five flavors, of diligent assistance in proclamation?
Farther on, the root treatise applies the same correlation once more, now in the presence of nine billion buddhas. Protecting, preserving, and assisting in proclamation corresponds to curds; the buddhas’ true Dharma to raw cream; clear understanding of the Dharma of emptiness to cooked cream; and transforming immeasurable beings so that they stand in complete awakening to ghee. How did the people of those times see him? “The people in the worlds of those buddhas all thought he truly was a śrāvaka.”
The same person, performing the same sequence, enacted it nine billion times in the worlds of nine billion buddhas—and every time was taken for a śrāvaka.
The sentence carries weight. It speaks not only of Pūrṇa, but of a general condition: what someone is truly doing often lies outside the categories by which others know how to recognize it.
VI. The Distant Origin Is Omitted—the Root Treatise Checks Itself Here
Revealing the Origin has distant and recent levels. The root treatise discusses only the recent and explains why: “The distant Origin is dim and remote and very difficult to believe; therefore it is omitted and not described. Only the recent Origin among nine billion buddhas is presented.”
The distant Origin is too remote and difficult for people to believe, so it is not taught; only the recent Origin of nine billion buddhas is presented. The reason is practical: “Those who possess knowledge of past lives can know the recent Origin, so the recent is presented to prove the distant.” Those with knowledge of past lives can verify the nine billion; what can be verified can be trusted, and from what can be verified one infers what cannot.
This is a regular method of the root treatise and deserves a pause. It is not ignorant of the distant Origin; it knows that the reach of the evidence determines the boundary of the exposition. A recent example open to verification is stronger than a grand one that cannot be grounded.
VII. “The Ground Level as a Palm”—Taking One Graph Seriously
The prediction concerning Pūrṇa’s future land contains the four Chinese graphs: “the ground level as a palm.”
Most readers pass them by. The root treatise instead stops to press the matter: the scripture says only “as a palm,” not “as the palm of a hand,” while an ordinary palm is not actually flat. How can something uneven illustrate level ground?
It then offers two explanations. First, at the bottom of the sea there is a kind of stone called “palm,” “without so much as a speck of dust’s worth of unevenness”; the scripture should be comparing the ground to this palm-stone. Second, the Sutra of the Auspicious Aeon specifically means the Buddha’s palm, not the palm of an ordinary person.
The value of the passage lies not in deciding which explanation is correct, but in the fact that the root treatise is willing to stop for a single graph. The whole chapter treats vast structures such as Origin and Trace, the five flavors, and the three rounds—then suddenly devotes several lines to whether “palm” means a sea-stone or a buddha’s palm. This is the character of the Wenju’s phrase-by-phrase exegesis: however large the structure, it permits no vagueness over one concrete graph.
VIII. The Jewel Was Always There; He Simply Did Not Know
In expressing their understanding, the five hundred disciples use a parable—the jewel fastened inside the robe.
A man becomes drunk and falls asleep at a close friend’s house. The friend must leave on official business; before going, he sews a priceless jewel inside the man’s robe. The man awakens knowing nothing of it, rises, and goes to another country, where he struggles painfully for clothing and food; whenever he gains a little, he thinks it enough.
The root treatise correlates the meaning phrase by phrase, overlooking nothing.
The “close friend” is the sixteenth prince of the past. The “house” is the Great Vehicle teaching. “Becoming drunk and lying down” means that the Great-Vehicle capacity briefly arose but ignorance still covered it—hearing the scripture brought a little understanding to the mind, but because ignorance was heavy, it was lost again. Here the root treatise distinguishes two kinds of drunkenness: “Drunkenness has two meanings: first, heavy drunkenness, in which there is no perception or knowledge at all; second, light drunkenness, in which one perceives slightly and immediately forgets, which is also called not perceiving.” Heavy drunkenness means knowing nothing; light drunkenness means sensing something briefly and forgetting it at once. In either case, “although there are two meanings, in the end the jewel is fastened, as with the poisoned drum.” The jewel is fastened after all; like hearing a poisoned drum, exposure has an effect that will inevitably manifest.
“Official business requires him to leave”—why must the friend go? The root treatise says that an opportunity arose elsewhere for the prince, and he went in response to those conditions. It then makes the point explicit: “Proclaiming the Dharma and transforming others is not a private affair,” and therefore it is called “official business.” Delivering living beings is not private work; it is public business.
What is the “priceless jewel”? The root treatise answers without hesitation: “the wisdom-jewel of suchness, the true mark of the One Vehicle.”
For the “robe” in “fastens it inside his robe,” the root treatise distinguishes outer and inner layers: “Shame and patience can cover anger and protect against external evils; these are the outer robe.” “The mind of faith and delight is the inner wholesome root; this is the inner robe.” The jewel is fastened inside the inner robe—to the wholesome root of faith and delight.
The sharpest sentence comes next. The man leaves his native country and seeks clothing and food in another land. The root treatise explains: “Ignorance covers understanding, so he does not know to turn toward the native land to seek the clothing and food of the Great Vehicle; therefore it says that he goes to another country to seek the clothing and food of the Lesser Vehicle.” What are another country and the native land? The root treatise gives two standards. In the contrast between Māra and Buddha, the demonic realm of birth and death is another country, while both Lesser and Great within the Buddha Dharma are the native country. In the contrast between the Lesser and Great Vehicles, “the Lesser Vehicle has not escaped birth and death and is still another country; the Great Vehicle forever escapes birth and death and alone is the native land.”
The poor man’s situation is therefore perfectly clear: “Not knowing to draw provisions from the jewel, he hires himself out to support himself, earns a day’s wage, and thinks a little attainment sufficient.” A priceless treasure is on his body, yet he works for a day’s wages and decides they are enough.
Nothing has been lost here; there is only not knowing. The jewel has never left his robe.
IX. One Parable Gathers All Three Rounds
After the close friend returns, he does three things: he rebukes the man, shows him the jewel, and urges him to exchange it. Here the root treatise makes the chapter’s most structurally revealing statement: “The rebuke illustrates the preceding movement of attachment and arising of doubt; showing the jewel illustrates the causes and conditions from former lives; urging him to exchange it illustrates receiving prediction and becoming a buddha. All three rounds contain these three meanings.”
—All three rounds contain all three levels.
In the Dharma-teaching round, “I enable you to escape the bonds of suffering” is the rebuke; the section on the five buddhas is the disclosure; Śāriputra’s prediction is the urging to exchange. In the parable-teaching round, “Did I not previously say that all was for awakening?” is the rebuke; the three carriages and one carriage are showing the jewel; the predictions of those with middle faculties are the urging to exchange. In the round of teaching through causes and conditions, “Listen well” is the rebuke; recounting the formation of the connection and again teaching them the Great Vehicle is showing the jewel; the predictions of those with lower faculties are the urging to exchange.
The root treatise then takes one step farther, correlating the jewel parable’s own three movements with the three rounds. In the Dharma-teaching round, intending the Great Vehicle beneath the bodhi tree is fastening the jewel, ceasing transformation because there was no capacity is lying drunk, and immediately establishing skillful means is rising and setting out. In the parable-teaching round, the time of twenty billion buddhas is fastening the jewel, sending a bystander to pursue the poor son until he faints is lying drunk, and guiding him by the three carriages is rising and setting out. In the round of causes and conditions, the time of Great Universal Wisdom Excellence is fastening the jewel, weariness and retreat midway is lying drunk, and receiving him through the Lesser Vehicle is rising and setting out.
Having completed the correlations, the root treatise concludes: “All of these are called understanding the provisional.”
The three rounds extend from Chapter Two across more than ten chapters and are completely gathered here in this one parable. The jewel fastened inside the robe is not an episode within the third round; it is the receipt for the entire teaching.
X. Carrying Forward: After the Predictions
At the end of this chapter, when the verses of the five hundred disciples are finished, the root treatise writes only four Chinese graphs: the remaining text is easy to see.
Next comes “Predictions for Those in Training and Those beyond Training”—Ānanda, Rāhula, and two thousand people in training and beyond training receive predictions. At the opening of this chapter, the root treatise has already explained that there are two groups to receive predictions: twelve hundred and two thousand. That next chapter therefore belongs to the same division as this one, though the division is distributed across two chapters.
The root treatise closes the present chapter with extreme brevity: the remaining text is easy to see. The three rounds of teaching have spanned more than ten chapters and stop with this sentence—the correlations have been completed, the evidence has been established, and what remains in the verse only restates what has been said.
The sentence is so short that it almost resembles the laying down of a brush. Yet consider the whole chapter: four explanations of silent thought, two correlations of the five flavors, a discussion of the graph zhang (“palm”), and a complete table of three meanings across three rounds. The root treatise has spared no effort where effort was needed. Only because nothing was omitted above can it close so simply below.
The reading path turns from “predictions and understanding for those of lower faculties” toward “those in training and those beyond training also receive predictions.”
Through the Eye of the Wenjuji
The Mirror opens its reading of this chapter by discussing one graph in the title and closes by filling one seam in the root treatise’s correlations.
It begins by saying that because the five hundred are named first, the chapter title must use the graph shou (“receive”); as for the root treatise’s explanations that five hundred is a number and so forth, the Mirror bluntly calls them “nonessential.” This is an unusually direct judgment.
It then supplies the framework of the four siddhāntas for the root treatise’s four explanations of silent thought: the difference among the three chapters is the worldly siddhānta; counteracting and removing suspicion and dislike is the counteractive; producing great good for people is the individual; and the principle of provisional and real being beyond speech and thought is the ultimate. The root treatise’s final question, “Why was the revelation of the Trace not requested above?” is not counted by the Mirror—the passage merely resolves a doubt and does not belong among the four siddhāntas. What should be correlated is correlated completely; what should not be counted is not forced into the scheme.
The Mirror is at its most powerful in this passage. It reads from “apart from the Tathāgata” onward.
The scripture says that apart from the Tathāgata, no one can exhaust Pūrṇa’s eloquence. The Mirror takes hold of this sentence and presses upward: if even a bodhisattva in the place of succession cannot fathom him, his Origin and Trace must be beyond measure. It therefore writes: “Why say only that he was in the presence of buddhas of the past? His Origin may also have been equal to the buddhas of the past”. He may not merely have assisted in proclaiming the Dharma in their presence; his Origin may have equaled theirs.
The Mirror does not stop there: “The Origins of the past buddhas are in turn difficult to measure; perhaps he was also the teacher of past buddhas. Why speak only of equality?” If the Origins of the past buddhas are equally immeasurable, then perhaps he was their teacher, not merely their equal.
This kind of reasoning to the farthest limit is rare in the entire Record. Then the Mirror applies its own brake: “Thus one should know that the distant Origin is dim, obscure, and exceedingly difficult. If so, this is only an Origin within the Trace.” Since this ascent has no end, the distant Origin truly resists speech; everything just proposed remains no more than an Origin within the Trace.
It first presses the reasoning as far as it can go, then acknowledges that even this remains within the Trace. The restraint is more powerful than the ascent. It demonstrates that doctrine may be pressed upward, but wherever it reaches, one must still acknowledge where one stands.
On the three foods, the Mirror explains one by one what the root treatise only names: “Dharma food means hearing the Dharma,” and it gives the example of people of the lowest grade born in the Land of Peaceful Sustenance who constantly hear Amitābha and Avalokiteśvara teach the Dharma from within their lotus flowers; “hearing itself belongs to Dharma food, while joy after hearing is joy food”; “meditation food means sustaining oneself through the Dharma of meditation without requiring morsel food.” The three names are thereby given concrete meaning.
On the ten wholesome actions and their ten qualities, the Mirror identifies why the root treatise cites the Moon Treasury: its meaning is the same as the Vimalakīrti’s statement that the ten wholesome actions are the bodhisattva’s pure land, and therefore every item in the Moon Treasury ends by describing what the land will be like when the practitioner later becomes a buddha. It then cites the Vimalakīrti as evidence: “The ten wholesome actions are the bodhisattva’s pure land; when the bodhisattva becomes a buddha, beings whose lives are not cut short and so forth come to be born in that land.” The ten wholesome actions are not only one’s own conduct; they are simultaneously constructing a future land.
On fastening the jewel, the Mirror adds three points.
The first concerns the origin of drunkenness. The root treatise speaks of drunkenness; the Mirror asks where it came from: “One should know that the poor man had already become drunk, as though he had been served a fine meal and lay down after eating it.” What is that feast? “The auxiliary practices of the three teachings are like a fine meal; other skillful means are further used to assist in revealing the ultimate meaning.” The auxiliary practices of the three teachings resemble rich dishes that make one sleepy; moreover, “once a fine meal is eaten it is digested, just as the benefit of expedient teachings is not ultimate.”
The second concerns whether the robe remains. If retreat from the Great and descent into evil means that the outer robe is gone, where can the jewel be fastened? The Mirror gives a precise answer: at the initial formation of the connection, both robes were complete; after retreat and descent the outer robe was gone, but the inner seed still remained together with the original faith. Thus “the robe is only worn out; it is not that there is no robe at all.” It even concedes a further possibility: “Even with no robe, fastening it to the body entails no loss of principle.” Even if the robe were gone, fastening the jewel to the body would still make sense.
The third concerns why the jewel must be exchanged. The graph is mao (“exchange”). It is already on the body; why exchange it? The Mirror says: “Although the jewel is worth innumerable treasures, it must be exchanged before it can provide benefit.” However precious it is, without exchange it cannot be used. What is exchanged? “Through the former seed of one understanding being all understanding, one exchanges for the present activity of one practice being all practices; the substance of the jewel is inexhaustible, so the exchange is likewise without end.” The former seed of “one understanding is all understanding” is exchanged for the present activity of “one practice is all practices.” The jewel does not diminish through exchange, so exchange is inexhaustible. It also cites the Avataṃsaka: after obtaining a maṇi jewel, one must polish it in ten ways before it can rain treasures. Its final sentence is that only when understanding and practice correspond is one fit to receive a buddha’s prediction.
Finally, the Mirror raises one qualification concerning the root treatise’s correlations. The root treatise places fastening the jewel at the beginning of each of the three rounds, beneath the bodhi tree in the Dharma-teaching round. The Mirror asks: “Did those in the upper and middle rounds not also have the jewel fastened at the time of Great Universal Wisdom Excellence?” Did those of upper and middle faculties not also form a connection then? Certainly they did. But “because their faculties were sharp, they believed and understood as soon as they heard, without needing the past to be pointed out; therefore it was not discussed.” People of sharp faculties believe upon hearing and do not need the past traced for them. It adds that retrospective words such as “such-and-such a year, month, and day” apply only in the round for those of lower faculties, not in the upper and middle rounds.
The two explanations are recorded side by side without adjudication. The root treatise correlates the passage according to the text now present; the Mirror supplements it according to the underlying history. Read together, they show why only here, for those of lower faculties, does the scripture uncover the past in full: it is not that only they have a past; it is that only they need to be reminded.
考據Apparatus
本單元先釋品名（品中實記千二百人而標「五百」之由），次判本品為因緣說之第二段，然後分二：前半釋滿慈子之默念領解與如來述本迹、與授記，後半釋千二百人得記與五百人之領解。本品之特出有三：默念領解四番釋（何以此周不發言）、助宣五味（以酪、生蘇、熟蘇、醍醐配迹中助宣）、三周各具呵責·示珠·勸貿三意之配當。所引凡五家：《淨名》《賢劫經》《月藏》第九、《月藏》第五、本經〈持品〉。
一、科判定位
本品屬迹門（01–14），為三周說法之第三周（因緣說）之第二段——本論明言「此品是因緣說中第二段」〔0104c22〕。嚴格域為 T34n1718〔0104c20–0107b19〕：起於品題「釋五百弟子受記品」〔0104c20〕，止於「餘文易見」〔0107b19〕。全域實有三千六百四十九個漢字。
本單元跨卷界：卷第七下訖於〔0105c27〕，卷第八上起於〔0106a02〕，其下復題「天台智者大師說」〔0106a04〕。卷題與 byline 依 Rule 11(b) 照錄，不刪不併。
| 次第 | 本論自科 | 行域與內容 |
|---|---|---|
| 一 | 釋品名 | 品具記千二而標五百之由：得記名同・口陳領解〔0104c21〕 |
| 二 | 判位與總分 | 因緣說中第二段；得記二（千二百・二千）・千二復二（授滿願・授千二百）〔0104c22–0104c24〕 |
| 三 | 序默領解·得解之由四 | 聞法譬・聞授五大弟子記・聞宿世結緣・聞諸佛三達無礙〔0104c25–0105a03〕 |
| 四 | 領開權顯實之配 | 從佛聞智慧／方便隨宜／諸大弟子／授菩提記／宿世因緣／神通之力逐句配開權顯實〔0105a03–0105a07〕 |
| 五 | 得解歡喜 | 內解歡喜・外形恭敬；得未曾有・心淨・踊躍逐句釋；本迹釋〔0105a07–0105a11〕 |
| 六 | 正明默念領解 | 四番釋何以默念：下根已悟・避譏嫌・大領解如《淨名》默然・權實非言非念〔0105a11–0105a21〕 |
| 七 | 領實智權智 | 甚奇特領實智・隨順世間領權智（七方便根性）・拔出貪著領〈火宅〉・言不能宣領《藥草喻》〔0105a22–0105b01〕 |
| 八 | 默念求發迹請記 | 「我等」通念請發諸人迹；深心＝本、現作＝迹；本願＝大慈誓願〔0105b01–0105b08〕 |
| 九 | 佛述而記之·總分 | 長行二（述本迹・與授記）；述本迹三（釋迦世發迹・過去佛世顯本・三世修因滿）〔0105b08–0105b12〕 |
| 十 | 就釋迦世行因發迹 | 三：舉示其人・總標本迹章・別釋本迹；「汝等見不」二意〔0105b12–0105b17〕 |
| 十一 | 標迹與標本 | 「我常稱其」標迹（第一勝迹必有法身妙本）・「亦常歎其」標本（種種法門）〔0105b17–0105b23〕 |
| 十二 | 別釋·助宣五味 | 助宣酪法（下根聲聞）・生蘇（方等受彈訶）・熟蘇（領《般若》）・醍醐（《法華》得悟）〔0105b23–0105c06〕 |
| 十三 | 別述本地功德 | 「自捨」＝降妙覺已來；「無能知」＝七種方便〔0105c06–0105c08〕 |
| 十四 | 就過去佛世顯本 | 遠本冥邈略而不述，舉九十億近本以證遠；九十億文亦具五味〔0105c08–0105c24〕 |
| 十五 | 約三世佛所修因 | 「亦於七佛」下，如文，例前助宣半滿五味〔0105c24–0105c27〕 |
| — | 卷界 | 卷第七下訖〔0105c27〕／卷第八上起〔0106a02〕＋byline〔0106a04〕 |
| 十六 | 授記·文為七 | 因圓・果滿・國土廣淨・國劫名字・佛壽量・法住久・滅後供養舍利〔0106a05–0106a08〕 |
| 十七 | 國廣淨五 | 國大嚴淨（「地平如掌」之辨）・純是善道・人天福慧具足（《月藏》第九）・眾數甚多・總結〔0106a08–0106a16〕 |
| 十八 | 引《月藏》第五 | 十善各十功德長引，一一以後作佛時國中如何之語結〔0106a16–0106b05〕 |
| 十九 | 偈二十一行半 | 頌發迹十四行（總發諸聲聞迹七・頌發滿願迹七）・頌授記七行半〔0106b05–0106b24〕 |
| 二十 | 授千二百記 | 念請・與記・領解；總許千二百・別授陳如・別授五百〔0106b24–0106b29〕 |
| 廿一 | 自設問答 | 問「但見五百得記，不見千二百」；答以頌末一行半總授七百，並引〈持品〉為證〔0106b29–0106c04〕 |
| 廿二 | 五百領解·長行 | 經家敘（慶喜・悔責）・自陳領解（法說：悔得少為足、責根鈍難悟）〔0106c06–0106c16〕 |
| 廿三 | 譬說·醉酒譬三意 | 繫珠（領王子結緣）・醉臥不覺（領遇其退大）・起已遊行（領接之以小）〔0106c16–0107a16〕 |
| 廿四 | 逐句釋 | 親友＝第十六王子・家＝大乘教・醉有二義・官事＝弘法化他・寶珠＝一乘實相真如智寶・二衣・他國本土〔0106c23–0107a16〕 |
| 廿五 | 親友發覺譬 | 呵責・示珠・勸貿；三周皆有此三意之配當〔0107a16–0107a26〕 |
| 廿六 | 繫珠三意望三周 | 佛樹擬大／無機息化／尋施方便｜二萬億佛所／遣傍人／三車引得｜大通智勝／中路懈退／接之以小〔0107a26–0107b04〕 |
| 廿七 | 合譬 | 譬本二段各三意，逐一合之〔0107b04–0107b10〕 |
| 廿八 | 偈頌十二行半 | 頌內心得解一行半・頌自陳領解十一行〔0107b10–0107b19〕 |
《文句記》對位：T34n1719〔0302c22–0304a12〕，起於品題「釋五百弟子受記品」〔0302c22〕，訖於「即利他也」〔0304a12〕，其下即「釋受學無學人記品」〔0304a13〕。記之品題作「受學無學人記」而本經品題作「授學無學人記」，二形並錄不判。
二、成立與傳本
卷端序記灌頂法師私記、合二十卷〔0001a23–0001a24〕，又記唐天寶戊子朗和尚條倫；本單元卷界之下復題「天台智者大師說」〔0106a04〕。義說歸智者，記錄歸灌頂，現行文字又經條倫治定；神逈序、朗和尚治定語與湛然《文句記》皆屬傳本或鏡釋層，不改作智者正文。
本單元之卷題「妙法蓮華經文句卷第八上」〔0106a02〕中之「卷」字，大正本原無而 CBETA 補之，詳第八目。
三、所帖經文與所引
（一）所帖根經：〈五百弟子受記品〉
| 本論所標 | 根經逐字 | 行錨 |
|---|---|---|
| 「從佛聞是智慧」 | 「從佛聞是智慧方便隨宜說法」 | T09n0262〔0027b17–0027b18〕 |
| 「諸大弟子」・「授菩提記」 | 「又聞授諸大弟子阿耨多羅三藐三菩提記」 | 〔0027b18–0027b19〕 |
| 「宿世因緣」 | 「復聞宿世因緣之事」 | 〔0027b19〕 |
| 「神通之力」 | 「復聞諸佛有大自在神通之力」 | 〔0027b19–0027b20〕 |
| 「得未曾有」・「心淨」・「踊躍」 | 「得未曾有，心淨踊躍」 | 〔0027b20〕 |
| 「而作是念」 | 「而作是念」 | 〔0027b22〕 |
| 「世尊甚奇特所為希有」 | 「世尊甚奇特，所為希有！」 | 〔0027b22–0027b23〕 |
| 「隨順世間若干種性而為說法」 | 「隨順世間若干種性，以方便知見而為說法」 | 〔0027b23–0027b24〕 |
| 「拔出眾生處處貪著」 | 「拔出眾生處處貪著」 | 〔0027b24〕 |
| 「我等於佛功德言不能宣」 | 「我等於佛功德，言不能宣」 | 〔0027b24–0027b25〕 |
| 「唯佛能知」 | 「唯佛世尊能知我等深心本願」 | 〔0027b25–0027b26〕 |
| 「汝等見不」 | 「汝等見是富樓那彌多羅尼子不？」 | 〔0027b26–0027b27〕 |
| 「我常稱其」・「亦常歎其」 | 「我常稱其於說法人中最為第一，亦常歎其種種功德」 | 〔0027b27–0027b28〕 |
| 「精勤護持」・「助宣我法」 | 「精勤護持助宣我法」 | 〔0027b28–0027b29〕 |
| 「能於四眾示教」・「具足解釋」・「而大饒益」・「同梵行者」 | 「能於四眾示教利喜，具足解釋佛之正法，而大饒益同梵行者」 | 〔0027b29–0027c01〕 |
| 「自捨如來」・「無能知」 | 「自捨如來，無能盡其言論之辯」 | 〔0027c01–0027c02〕 |
| 「汝等勿謂助宣我法」 | 「汝等勿謂富樓那但能護持助宣我法」 | 〔0027c02–0027c03〕 |
| 「護持助宣」・「佛之正法」 | 「護持助宣佛之正法」 | 〔0027c03–0027c04〕 |
| 「空法明了」 | 「又於諸佛所說空法，明了通達」 | 〔0027c05〕 |
| 「化無量眾生令立三菩提」 | 「又化無量阿僧祇人，令立阿耨多羅三藐三菩提」 | 〔0027c09–0027c10〕 |
| 「亦於七佛」 | 「富樓那亦於七佛說法人中而得第一」 | 〔0027c12〕 |
| 「漸漸具足菩薩」 | 「漸漸具足菩薩之道」 | 〔0027c18〕 |
| 「過無量」 | 「過無量阿僧祇劫」 | 〔0027c18〕 |
| 「地平如掌」 | 「地平如掌」 | 〔0027c23〕 |
| 「知眾樂小法」 | 「知眾樂小法」 | 〔0028a11〕 |
| 「以無數方便」 | 「以無數方便」 | 〔0028a13〕 |
| 「內祕」 | 「內祕菩薩行」 | 〔0028a17〕 |
| 「若我具足」 | 「若我具足說」 | 〔0028a21〕 |
| 「今此富」 | 「今此富樓那」 | 〔0028a23〕 |
| 「未來亦供養」 | 「未來亦供養」 | 〔0028b04〕 |
| 「供養諸如來」 | 「供養諸如來」 | 〔0028b08〕 |
| 「其國名淨」 | 「其國名善淨」 | 〔0028b10〕 |
| 「菩薩眾甚多」 | 「菩薩眾甚多」 | 〔0028b11〕 |
| 「如無智者」・「所以者何」 | 「今乃知之，如無智者。所以者何？」 | 〔0029a04〕 |
| 「譬如有人」・「親友」・「醉酒而臥」 | 「譬如有人至親友家，醉酒而臥」 | 〔0029a06〕 |
| 「官事當行」・「無價寶珠」・「繫其衣裏」 | 「是時親友官事當行，以無價寶珠繫其衣裏」 | 〔0029a06–0029a07〕 |
| 「醉臥不覺知」 | 「其人醉臥，都不覺知」 | 〔0029a08〕 |
| 「起已遊行他國」 | 「起已遊行，到於他國」 | 〔0029a08〕 |
| 「於後會遇」 | 「於後親友會遇見之」 | 〔0029a10〕 |
| 「某年日月」 | 「於某年日月」 | 〔0029a12〕 |
| 「佛亦如是」・「教化我等」 | 「佛亦如是，為菩薩時，教化我等」 | 〔0029a16〕 |
| 「而尋廢忘」・「既得羅漢」 | 「而尋廢忘，不知不覺。既得阿羅漢道」 | 〔0029a17〕 |
| 「一切智願」・「智願不失」 | 「一切智願，猶在不失」 | 〔0029a18–0029a19〕 |
| 「我久令汝」 | 「我久令汝等種佛善根」 | 〔0029a20〕 |
| 「我今乃知」 | 「我今乃知實是菩薩」 | 〔0029a22〕 |
| 「於無量佛寶」 | 「於無量佛寶」 | 〔0029a29〕 |
| 「便自以為足」・「如無智愚人」 | 「如無智愚人」・「便自以為足」 | 〔0029b01〕 |
本論所標多為撮首數字之科目，非皆逐字連文；上表以根經之逐字並列，凡本論省字者可一目對出。其中一處字異須誌明：本論作「其國名淨」〔0106b22〕，根經偈作「其國名善淨」〔0028b10〕——本論省一「善」字，並錄不判。
（二）本論所引：《維摩詰所說經》——撮二句為一句
「默念領解是大領解，如《淨名》默然是真入不二法門也」〔0105a18–0105a19〕。今本《維摩詰所說經》T14n0475〈入不二法門品〉作「時維摩詰默然無言」〔0551c22〕，文殊師利歎曰「善哉，善哉！乃至無有文字、語言，是真入不二法門」〔0551c23–0551c24〕。本論撮維摩之默與文殊之歎為一句；「是真入不二法門」七字逐字命中〔0551c24〕。
（三）本論所引：《賢劫經》——今本作「平如手掌」而未限「佛」字
「經直言如掌不言手掌，手掌不平則非所引，海底有石名掌，此石無有一微塵許不平，當是類如海掌耳。又《賢劫經》正明如佛手掌，非引人掌也」〔0106a09–0106a13〕。今本《賢劫經》T14n0425 相應語作「設能平等成就佛土，平如手掌，細軟柔和猶如天衣」〔0015c18–0015c20〕——「手掌」二字在，而今本未加「佛」字之限定，本論所謂「正明如佛手掌」是其釋，並錄不判。
本論所舉「海底有石名掌」一說不標出處，以標記容錯法檢今本大藏亦零命中，據實誌之，不代擬出處。
（四）本論所引：《大方等大集經·月藏分》第九——三名逐字命中
「《月藏》第九法食、喜食、禪食，經文總言法喜禪悅，別分應有三種差別」〔0106a13–0106a16〕。今本 T13n0397 作「爾時，世尊告彼法食喜食禪食諸天言」〔0363a14〕，同名復見〔0363a16〕〔0363a19〕——三名逐字命中。今本此三名為諸天之名，本論取以別分「法喜禪悅」之食，《文句記》復逐一釋之（見第四目）。
（五）本論所引：《大方等大集經·月藏分》第五〈信敬品〉——十善各十功德
「《月藏》第五云」以下長引〔0106a16–0106b05〕，起於「不殺得十功德」〔0106a16〕。今本相應段見 T13n0397〔0327b06–0328b22〕，逐條對錨如下：
| 本論所標 | 今本逐字 | 行錨 |
|---|---|---|
| 十善之總標 | 「此戒清淨平等，所謂十善業道：休息殺生、偷盜、邪婬、妄語、兩舌、惡口、綺語、貪、瞋、邪見。」 | T13n0397〔0327b06–0327b07〕 |
| 不殺·一 | 「休息殺生獲十種功德。何等為十？一者、於諸眾生得無所畏」 | 〔0327b08–0327b09〕 |
| 不殺·第十與國相 | 「十者、身壞命終得生善道」・「彼人到菩提時，於彼國土，離諸害仗長壽眾生來生其國」 | 〔0327b13〕〔0327b16–0327b17〕 |
| 不盜·一 | 「休息偷盜獲十種功德。何等為十？一者、具大果報為事決斷」 | 〔0327b18–0327b19〕 |
| 不淫 | 「休息邪婬」 | 〔0327b29〕 |
| 不妄語 | 「休息妄語」 | 〔0327c09〕 |
| 不兩舌·一 | 「休息兩舌」・「身不可壞」 | 〔0327c20〕 |
| 不惡口·一 | 「休息惡口」・「柔軟語」 | 〔0328a01〕 |
| 不綺語·一 | 「休息綺語」・「天人愛敬」 | 〔0328a09〕 |
| 不貪·一與國相 | 「休息貪欲獲十種功德。何等為十？一者、身根不缺」・「彼人得菩提時，於彼國土離於魔怨及諸外道」 | 〔0328a19〕〔0328a26–0328a27〕 |
| 不瞋·一 | 「休息瞋恚獲十種功德。何等為十？一者、離一」 | 〔0328a28–0328a29〕 |
| 不邪見·一 | 「休息邪見獲十種功德。何等為十？一者、心性柔善朋侶賢良」 | 〔0328b09–0328b10〕 |
今本一律作「休息Ｘ」而本論撮為「不Ｘ」，今本作「獲十種功德」而本論撮為「十功德」；各條之末今本一律以「彼人得菩提時，於彼國土」起而以「來生其國」結，本論則撮為後作佛時國中如何之語。是全段可逐條回錨而字面經撮，非零命中。卷次：本論標第五，《文句記》亦標第五並繫〈信敬品〉——「彼第五經〈信敬品〉云」〔T34n1719 0303a29〕；今本卷次分合諸本不一，並錄不判。
（六）本論所引：本經〈勸持品〉——一字之異
「又〈持品〉云「我先總記一切聲聞皆已授記」，即指今一行半，非是止授七百聲聞也」〔0106c02–0106c04〕。今本〈勸持品〉作「我先總說一切聲聞皆已授記」〔T09n0262 0036a17〕——本論作「總記」而今本作「總說」，一字之異，並錄不判。
四、文句記釋要〔鏡〕
本品之鏡釋見 T34n1719〔0302c22–0304a12〕。其要有七。
其一·品題之字。開卷即論品題，謂既先標五百，品題須作「受」字〔0302c23〕；並謂本論所釋「五百是數」等語「非要」〔0302c23〕。
其二·默念之四悉。釋本論四番釋默念，一一配四悉檀：三品異故即世界、對治除嫌惡故即對治、為人生大善故即為人、權實理非言念故即第一義；而「上來何意」一節則云「但是釋疑，非四悉數」〔0302c24–0302c28〕。
其三·「言不能宣」之釋。鏡以中根為比：上中根聞譬，具領五時及法身地，如來猶斥其領所不及；「我今聞此雖欲領會，豈能逾於四大弟子」〔0303a01–0303a02〕，「但仰佛法高深，未敢逾於先悟耳」〔0303a04–0303a05〕。
其四·本地之推極。釋本論「自捨如來」以下一段，鏡層一路推之：既除佛之外補處亦不能測，則本迹難量，「何但曾於過去諸佛，亦可本與過去佛齊」〔0303a12–0303a13〕，「就過去佛本復難量，或當亦是過去佛師，何但齊耶？」〔0303a13–0303a14〕；末乃自收「故知遠本冥寞良難，若爾，此是迹中本耳」〔0303a15〕。此推極之語為本論所無。
其五·三食之別釋。本論但標《月藏》第九三名，鏡逐一釋之：「法食，聞法也」〔0303a24〕，並以安養下品生人在蓮華中常聞說法為喻；「正聞屬法食，聞已為喜食」〔0303a26〕；「禪食者，謂以禪法自資，不須段食」〔0303a26–0303a27〕。
其六·十善之淨土義並引《淨名》。鏡云本論所引《月藏》「十善各十功德，亦與《淨名》十善是菩薩淨土意同」〔0303a28–0303a29〕，故一一文末皆云後作佛等；隨即逐字錄《月藏》第五〈信敬品〉不殺一條全文〔0303b01–0303b09〕，並引《淨名》「十善是菩薩淨土，菩薩成佛時命不中夭等眾生來生其土」〔0303b12–0303b13〕。又引《大品·富樓那品》六度互嚴〔0303a16–0303a17〕。
其七·繫珠譬之三事。①醉之譬源：「當知貧人本來先醉，如蒙肴膳受已而臥」〔0303c01–0303c02〕，「三教助道猶如肴膳，更以異方便助顯第一義也」〔0303c02–0303c03〕，「肴膳食已便消，如方便教非究竟益」〔0303c03–0303c04〕。②二衣之存否：「初結緣時具足二衣」〔0303c10〕，「退大墮惡則無外衣」〔0303c11〕，而內種仍存，故「但是衣弊非全無衣」〔0303c14〕，末乃許一步「無衣繫身理亦無失」〔0303c16〕。③貿易之義：「珠雖價直無數眾寶，必須貿易方有濟用」〔0303c24〕，「以昔一解一切解而貿一行一切行，珠體不竭貿亦無窮」〔0303c25–0303c26〕，並引「如《華嚴》中得摩尼珠，十種瑩治方能雨寶，解行相稱方堪佛記」〔0303c27–0303c28〕。
又一問答：於本論「別授陳如」，鏡設問「若其居首別記，何不初周記耶？」答曰「大小緣別兩初不同，引物希向二意各異，垂迹之法不可一準」〔0303b19–0303b21〕。
又一商榷：本論以繫珠三意望三周，鏡則云「然上中二周豈不亦有於大通佛所曾繫珠耶？」〔0304a05–0304a06〕——上中二周非無大通結緣，只是「由根利聞便信解，不假指昔，是故未論」〔0304a08–0304a09〕；又謂「某年」等言「亦唯在穢不通二周」〔0304a10–0304a11〕。此為鏡於本論配當之補說，二說並錄不判。
五、諸家異釋
本單元未錄他家異釋（鑑二：無則據實不虛列）。本論於本品但自設問答一則：問「但見五百得記，不見千二百」，自答「此五百即千二百數，頌中末後一行半總授七百，故是千二百也」〔0106b29–0106c02〕，並引〈持品〉為證，斷曰「即指今一行半，非是止授七百聲聞也」〔0106c03–0106c04〕。此為本論自釋文義，非錄異說。
鏡層另有自設問答二則（陳如何以不於初周別記、上中二周有無繫珠），皆《文句記》自出，不倒寫為本論所錄，詳第四目。
六、術語
| 語 | 釋 |
|---|---|
| 默念領解 | 下根已悟無所勸動故不言・亦解亦發避物譏嫌故默・大領解如《淨名》默然・權實非言非念而言而念〔0105a13–0105a21〕。 |
| 助宣五味 | 迹為下根聲聞＝助宣酪法・迹在方等示受彈訶＝生蘇・迹領《般若》＝熟蘇・迹在《法華》得悟＝醍醐〔0105b23–0105c02〕。 |
| 遠本·近本 | 遠本冥邈為信良難故略而不述，但舉九十億近本；有宿命智能知近本，故舉近以證遠〔0105c12–0105c14〕。 |
| 地平如掌 | 本論辨「掌」非人手掌：手掌不平則非所引；海底有石名掌，無一微塵許不平；又《賢劫經》正明如佛手掌〔0106a09–0106a13〕。 |
| 醉之二義 | 重醉＝都不覺知；輕醉＝微覺尋忘亦名不覺；「雖有二義，終成繫珠如毒鼓耳」〔0106c27–0106c29〕。 |
| 二衣 | 慚愧忍辱能遮瞋恚及防外惡＝外衣；信樂之心內裏善根＝內衣〔0107a03–0107a05〕。 |
| 官事 | 王子餘處機興逗緣往應故云「當行」；弘法化他此非私務，故云「官事」〔0107a01–0107a02〕。 |
| 他國·本土 | 就魔佛相望，生死魔界為他國、佛法大小皆為本國；就小大相望，小乘猶是他國、大乘乃為本土〔0107a10–0107a15〕。 |
| 呵責·示珠·勸貿 | 呵責譬動執生疑・示珠譬宿世因緣・勸貿譬得記作佛；三周皆有此三意〔0107a17–0107a19〕。 |
七、譬喻・互讀・承衍
本單元之意象為衣裏繫珠。本論不把珠讀作偶得之物，而逐句配義：親友是第十六王子，家是大乘教，醉酒是大機暫發而無明還覆，官事當行是機興逗緣往應，寶珠是一乘實相真如智寶，衣裏是慚愧忍辱之外衣與信樂善根之內衣。珠一直都在身上，只是不知從珠取給，「而傭作自資獲一日價，得少為足也」〔0107a15–0107a16〕。
三周之總配當為本單元之骨。本論以呵責、示珠、勸貿三意通貫三周〔0107a17–0107a26〕：法說周之「我令脫苦縛」是呵責、五佛章是開示、身子得記是勸貿；譬說周之「我先不言皆為菩提」是呵責、三車一車是示珠、中根得記是勸貿；因緣周之「汝等善聽」是呵責、覆講結緣還為說大是示珠、下根得記是勸貿。復以繫珠三意望三周〔0107a26–0107b03〕：法說在佛樹以大擬／無機息化／尋施方便；譬說在二萬億佛所／遣傍人追而悶絕／三車引得；因緣在大通智勝佛所／中路懈退／接之以小。一譬而通三周，是本帙三周說法之總收處。
與〈化城喻品〉互讀：本品繫珠之「大通智勝佛所」即彼品之結緣本事，「中路懈退」「接之以小」亦彼品之語；07 系諸子所釋之結緣、退大、施小三節，於此以一譬總收。
與〈信解品〉〈藥草喻品〉互讀：本論釋「我等於佛功德言不能宣」，明言即領《藥草喻》中如來有無量功德汝等所不能及〔0105a29–0105b01〕；而窮子譬之遣傍人追、悶絕不受，於本品被繫入繫珠三意之第二〔0107a28–0107a29〕。三品之譬於此互證。
與〈授學無學人記品〉互讀：本品授千二百記之後，其下即授二千人記——本論於本品開首已標「就得記有二：一、千二百，二、二千」〔0104c22–0104c23〕，是二品同屬一科而分為兩品。
承衍：本單元止於「餘文易見」〔0107b19〕。其下〈授學無學人記品〉授阿難、羅睺羅及二千人記；讀路由『下根得記與領解』，轉入『學無學人亦得記』。
八、校本定位
本單元嚴格域內有十個校勘正文位置：九屬【大】【甲】直接對舉，一屬 CBETA 補字；沒有星號回指與省略字數式校記。
| 次 | 校勘正文位置 | 【大】 | 【甲】 |
|---|---|---|---|
| 一 | 0105a11 | 也 | 甲本缺 |
| 二 | 0105c02 | 本 | 甲本缺 |
| 三 | 0106a12 | 是 | 知 |
| 四 | 0106a15 | 別分 | 分別 |
| 五 | 0106a16 | 也 | 甲本缺 |
| 六 | 0106a21 | 淫 | 婬 |
| 七 | 0106c02 | 記 | 說 |
| 八 | 0106c26 | 以 | 甲本缺 |
| 九 | 0107a02 | 智 | 知 |
另一枚不入【大】【甲】對舉之式：
| 位置 | 式 | 內容 |
|---|---|---|
| 0106a02 | CBETA 補字 | 卷題「妙法蓮華經文句卷第八上」之「卷」字，【CB】補而【大】原無 |
其中三枚值得誌明。第四枚〔0106a15〕落在《月藏》第九三食之釋「別分應有三種差別」之「別分」，甲本作「分別」——二形皆通，並錄。第七枚〔0106c02〕最堪注意：它正落在本論引〈持品〉之「我先總記一切聲聞皆已授記」之「記」字，甲本作「說」；而今本〈勸持品〉正作「我先總說一切聲聞皆已授記」〔T09n0262 0036a17〕——是甲本與今本合而大正本獨異，三形並存，並錄不判。第九枚〔0107a02〕落在「一乘實相真如智寶」之「智」，甲本作「知」。
本單元嚴格域內無通用字庫外字。品題兩形之例（「序品」無釋冠、餘二十七品作「釋Ｘ品」）於本品見「釋五百弟子受記品」〔0104c20〕。卷界與卷題見第一目、第二目。
This unit first explains the chapter title—why a chapter that actually gives predictions to twelve hundred people is named for 「五百」 tr. “five hundred”—and then places it as the second section of the teaching through causes and conditions. It is thereafter divided in two: the first half explains Pūrṇa’s silent thought and understanding, the Tathāgata’s description of his Origin and Trace, and his prediction; the second explains the predictions of the twelve hundred and the five hundred disciples’ understanding. Three features distinguish the chapter: four explanations of silent thought and understanding (why no one speaks in this round), assistance in proclaiming the five flavors (curds, raw cream, cooked cream, and ghee correlated with assistance in proclamation within the Trace), and the correlation by which all three rounds contain the three meanings of rebuke, showing the jewel, and urging its exchange. Five sources are cited: the Vimalakīrti, the Sutra of the Auspicious Aeon, Fascicle Nine of the Moon Treasury, Fascicle Five of the Moon Treasury, and the present sutra’s “Encouragement to Uphold” chapter.
I. Doctrinal-Outline Placement
This chapter belongs to the Trace Gate (01–14) and is the second section of the third of the three rounds of teaching, the teaching through causes and conditions—the root treatise expressly says, 「此品是因緣說中第二段」 tr. “This chapter is the second section within the teaching through causes and conditions”〔0104c22〕. Its strict domain is T34n1718〔0104c20–0107b19〕, beginning with the chapter title 「釋五百弟子受記品」 tr. “Explanation of ‘The Five Hundred Disciples Receive Their Predictions’”〔0104c20〕 and ending with 「餘文易見」 tr. “the remaining text is easy to see”〔0107b19〕. The complete domain contains 3,649 Han characters.
This unit crosses a fascicle boundary: Fascicle Seven, Lower, ends at〔0105c27〕; Fascicle Eight, Upper, begins at〔0106a02〕 and is followed by the renewed byline 「天台智者大師說」 tr. “taught by the Great Tiantai Master Zhizhe”〔0106a04〕. In accordance with Rule 11(b), the fascicle title and byline are both transcribed, neither deleted nor merged.
| Sequence | Root Treatise’s Own Division | Line Domain and Content |
|---|---|---|
| 1 | Explanation of the chapter title | Why a chapter containing predictions for twelve hundred is named for five hundred: they share one prediction-name and orally express their understanding〔0104c21〕 |
| 2 | Placement and general division | Second section of the teaching through causes and conditions; two prediction groups (twelve hundred and two thousand); the twelve hundred again in two (prediction for Pūrṇa and for the twelve hundred)〔0104c22–0104c24〕 |
| 3 | Introduction to silent understanding · four causes of understanding | Hearing the Dharma and parable rounds · hearing predictions for the five great disciples · hearing the formation of connections in former lives · hearing the buddhas’ unobstructed three penetrative knowledges〔0104c25–0105a03〕 |
| 4 | Correlations for understanding the opening of the provisional and revealing of the real | Hearing the Buddha’s wisdom / teaching appropriately through skillful means / the great disciples / predictions of awakening / causes and conditions from former lives / power of supernormal knowledge are correlated phrase by phrase with opening the provisional to reveal the real〔0105a03–0105a07〕 |
| 5 | Understanding and rejoicing | Inward understanding and joy · outward reverence; phrase-by-phrase explanation of attaining what had never been before, purity of mind, and leaping for joy; interpretation in terms of Origin and Trace〔0105a07–0105a11〕 |
| 6 | Direct clarification of silent thought and understanding | Four explanations of why there is silent thought: those of lower faculties have awakened · avoidance of suspicion · great understanding like the silence of the Vimalakīrti · provisional and real are beyond speech and thought〔0105a11–0105a21〕 |
| 7 | Understanding real and provisional wisdom | The extraordinary expresses real wisdom · accordance with the world expresses provisional wisdom (the dispositions within seven skillful means) · pulling beings from attachment understands the burning house · inability to express the Buddha’s qualities understands the parable of the medicinal herbs〔0105a22–0105b01〕 |
| 8 | Silently requesting revelation of the Trace and prediction | 「我等」 tr. “We” universally requests revelation of everyone’s Trace; deep mind = Origin, present manifestation = Trace; original vow = pledge and vow of great loving-kindness〔0105b01–0105b08〕 |
| 9 | The Buddha describes him and gives a prediction · general division | Prose in two (description of Origin and Trace · prediction); description in three (revealing the Trace in Śākyamuni’s lifetime · revealing the Origin in the times of past buddhas · completion of practices in the three times)〔0105b08–0105b12〕 |
| 10 | Revealing the Trace through practice in Śākyamuni’s lifetime | Three: pointing out the person · generally marking the section on Origin and Trace · separately explaining Origin and Trace; two meanings of 「汝等見不」 tr. “Do you see him?”〔0105b12–0105b17〕 |
| 11 | Marking Trace and Origin | 「我常稱其」 tr. “I have always praised him” marks the Trace (a supreme Trace requires the wondrous Origin of Dharma body) · 「亦常歎其」 tr. “I have also always praised him” marks the Origin (various Dharma-gates)〔0105b17–0105b23〕 |
| 12 | Separate explanation · assisting in proclaiming the five flavors | Assisting in proclaiming curds (a śrāvaka of lower faculties) · raw cream (rebuked at the Vaipulya assembly) · cooked cream (receiving the Prajñā relay teaching) · ghee (awakening at the Lotus)〔0105b23–0105c06〕 |
| 13 | Separately describing qualities of the Origin | 「自捨」 tr. “Apart from” = below wondrous awakening; 「無能知」 tr. “none can know” = people within seven skillful means〔0105c06–0105c08〕 |
| 14 | Revealing the Origin in the times of past buddhas | The distant Origin is omitted because it is dim and remote; the recent Origin among nine billion buddhas is presented to prove the distant; the passage on nine billion buddhas likewise contains the five flavors〔0105c08–0105c24〕 |
| 15 | Practices cultivated in the presence of buddhas of the three times | From 「亦於七佛」 tr. “also in the presence of the seven buddhas” onward, as in the text, with assistance in proclaiming the half-word and full-word teachings of the five flavors as above〔0105c24–0105c27〕 |
| — | Fascicle boundary | Fascicle Seven, Lower, ends〔0105c27〕 / Fascicle Eight, Upper, begins〔0106a02〕 + byline〔0106a04〕 |
| 16 | Prediction · seven divisions | Completion of causes · fulfillment of fruit · vast and pure land · names of land and eon · buddha’s lifespan · long abiding of the Dharma · offerings to relics after parinirvāṇa〔0106a05–0106a08〕 |
| 17 | Five aspects of the vast and pure land | Vast, adorned, and pure land (discussion of 「地平如掌」 tr. “ground level as a palm”) · only wholesome destinies · humans and devas complete in merit and wisdom (Fascicle Nine of the Moon Treasury) · very numerous assemblies · conclusion〔0106a08–0106a16〕 |
| 18 | Citation of Fascicle Five of the Moon Treasury | Long citation of ten qualities for each of the ten wholesome actions, every item concluding with the character of the future land when the practitioner becomes a buddha〔0106a16–0106b05〕 |
| 19 | Twenty-one and a half lines of verse | Fourteen lines restating revelation of the Trace (seven generally revealing all śrāvakas’ Traces · seven revealing Pūrṇa’s Trace) · seven and a half restating prediction〔0106b05–0106b24〕 |
| 20 | Predictions for twelve hundred | Thought requesting prediction · predictions · understanding; general promise for twelve hundred · separate prediction for Kauṇḍinya · separate predictions for the five hundred〔0106b24–0106b29〕 |
| 21 | Question and answer posed by the root treatise | Question: 「但見五百得記，不見千二百」 tr. “We see only five hundred receiving predictions, not twelve hundred”; answer: the final line and a half of verse collectively predicts seven hundred, with the “Encouragement to Uphold” chapter cited as evidence〔0106b29–0106c04〕 |
| 22 | Understanding of the five hundred · prose | Redactor’s account (joy · self-reproach) · personal expression of understanding (Dharma-teaching: regretting that a little was thought sufficient and reproaching dull faculties)〔0106c06–0106c16〕 |
| 23 | Parable-teaching · three meanings of the drunkenness parable | Fastening the jewel (understanding the princes’ formation of connections) · lying drunk without perception (understanding their encounter after retreat from the Great) · rising and wandering (understanding their reception through the Lesser)〔0106c16–0107a16〕 |
| 24 | Phrase-by-phrase explanation | Close friend = sixteenth prince · house = Great Vehicle teaching · two meanings of drunkenness · official business = proclaiming Dharma and transforming others · jewel = wisdom-jewel of suchness, true mark of the One Vehicle · two robes · another country and native land〔0106c23–0107a16〕 |
| 25 | Parable of the close friend awakening him | Rebuke · showing the jewel · urging its exchange; correlation by which all three rounds contain these three meanings〔0107a16–0107a26〕 |
| 26 | Three meanings of fastening the jewel correlated with the three rounds | Intending the Great beneath the bodhi tree / ceasing transformation for lack of capacity / immediately establishing skillful means ｜ time of twenty billion buddhas / sending a bystander / guidance by three carriages ｜ Great Universal Wisdom Excellence / weariness and retreat midway / reception through the Lesser〔0107a26–0107b04〕 |
| 27 | Applying the parable | The two parts of the opened parable each have three meanings and are applied one by one〔0107b04–0107b10〕 |
| 28 | Twelve and a half lines of verse | One and a half lines restating inward understanding · eleven lines restating the personal expression of understanding〔0107b10–0107b19〕 |
The corresponding Fahua Wenjuji domain is T34n1719〔0302c22–0304a12〕, beginning with the chapter title 「釋五百弟子受記品」 tr. “Explanation of ‘The Five Hundred Disciples Receive Their Predictions’”〔0302c22〕 and ending with 「即利他也」 tr. “this is precisely benefiting others”〔0304a12〕; immediately below is 「釋受學無學人記品」 tr. “Explanation of ‘Those in Training and Those beyond Training Receive Their Predictions’”〔0304a13〕. The Record’s chapter title reads 「受學無學人記」 tr. “those in training and those beyond training receive their predictions,” while the root scripture’s title reads 「授學無學人記」 tr. “bestowing predictions on those in training and those beyond training”; both forms are recorded without adjudication.
II. Formation and Transmission
The fascicle-opening preface records that Dharma Master Guanding privately compiled the work in twenty fascicles〔0001a23–0001a24〕 and that Master Lang ordered and settled it in the wuxu year of Tianbao in the Tang. Beneath the fascicle boundary in this unit, the text again gives the byline 「天台智者大師說」 tr. “taught by the Great Tiantai Master Zhizhe”〔0106a04〕. The doctrinal teaching belongs to Zhiyi, its recording to Guanding, and the received wording also passed through Master Lang’s ordering and settlement. Shenjiong’s preface, Master Lang’s statement of settlement, and Zhanran’s Fahua Wenjuji belong respectively to the transmission or Mirror layers and are not rewritten as Zhiyi’s root text.
In this unit’s fascicle title 「妙法蓮華經文句卷第八上」 tr. “Fahua Wenju, Fascicle Eight, Upper”〔0106a02〕, the graph 「卷」 tr. “fascicle” is absent from the Taishō base and supplied by CBETA; see Section VIII.
III. Sutra Passages Explained and Works Cited
1. Root Scripture Attached: “The Five Hundred Disciples Receive Their Predictions”
| Root Treatise Marker | Root Scripture Verbatim and Translation | Line Anchor |
|---|---|---|
| 「從佛聞是智慧」 tr. “hearing this wisdom from the Buddha” | 「從佛聞是智慧方便隨宜說法」 tr. “heard from the Buddha this Dharma taught through wisdom and skillful means in accordance with what was fitting” | T09n0262〔0027b17–0027b18〕 |
| 「諸大弟子」 tr. “the great disciples” · 「授菩提記」 tr. “predictions of awakening” | 「又聞授諸大弟子阿耨多羅三藐三菩提記」 tr. “he also heard the predictions that the great disciples would attain unsurpassed, complete, perfect awakening” | 〔0027b18–0027b19〕 |
| 「宿世因緣」 tr. “causes and conditions from former lives” | 「復聞宿世因緣之事」 tr. “he further heard the matter of causes and conditions from former lives” | 〔0027b19〕 |
| 「神通之力」 tr. “power of supernormal knowledge” | 「復聞諸佛有大自在神通之力」 tr. “he further heard that the buddhas possess the power of great sovereign supernormal knowledge” | 〔0027b19–0027b20〕 |
| 「得未曾有」 tr. “gaining what had never been before” · 「心淨」 tr. “mind became pure” · 「踊躍」 tr. “leapt for joy” | 「得未曾有，心淨踊躍」 tr. “gaining what he had never known before, his mind became pure and he leapt for joy” | 〔0027b20〕 |
| 「而作是念」 tr. “he then thought” | 「而作是念」 tr. “he then thought” | 〔0027b22〕 |
| 「世尊甚奇特所為希有」 tr. “the World-Honored One is exceedingly extraordinary; what He does is rare” | 「世尊甚奇特，所為希有！」 tr. “The World-Honored One is truly extraordinary, and what He does is exceedingly rare!” | 〔0027b22–0027b23〕 |
| 「隨順世間若干種性而為說法」 tr. “teaching Dharma in accordance with the many kinds of dispositions in the world” | 「隨順世間若干種性，以方便知見而為說法」 tr. “following the many different natures of living beings in the world, He teaches the Dharma through the knowledge and vision of skillful means” | 〔0027b23–0027b24〕 |
| 「拔出眾生處處貪著」 tr. “pulling living beings out from attachments in every place” | 「拔出眾生處處貪著」 tr. “draws living beings out of all the places where they greedily cling” | 〔0027b24〕 |
| 「我等於佛功德言不能宣」 tr. “we cannot express in words the Buddha’s qualities” | 「我等於佛功德，言不能宣」 tr. “we cannot proclaim the qualities of the Buddha fully in words” | 〔0027b24–0027b25〕 |
| 「唯佛能知」 tr. “only the Buddha can know” | 「唯佛世尊能知我等深心本願」 tr. “only the Buddha, the World-Honored One, can know the original vows in the depths of our hearts” | 〔0027b25–0027b26〕 |
| 「汝等見不」 tr. “do you see him?” | 「汝等見是富樓那彌多羅尼子不？」 tr. “Do you see this Pūrṇa Maitrāyaṇīputra?” | 〔0027b26–0027b27〕 |
| 「我常稱其」 tr. “I have always praised him” · 「亦常歎其」 tr. “I have also always praised him” | 「我常稱其於說法人中最為第一，亦常歎其種種功德」 tr. “I have always praised him as foremost among those who teach the Dharma and have always praised his many qualities” | 〔0027b27–0027b28〕 |
| 「精勤護持」 tr. “diligently upholding” · 「助宣我法」 tr. “helping proclaim My Dharma” | 「精勤護持助宣我法」 tr. “diligently and earnestly, he upholds and helps proclaim My Dharma” | 〔0027b28–0027b29〕 |
| 「能於四眾示教」 tr. “able to demonstrate and teach among the four assemblies” · 「具足解釋」 tr. “fully explaining” · 「而大饒益」 tr. “bringing great benefit” · 「同梵行者」 tr. “companions in the pure life” | 「能於四眾示教利喜，具足解釋佛之正法，而大饒益同梵行者」 tr. “amid the fourfold assembly he reveals and teaches, benefits and delights; fully explains the Buddha’s true Dharma; and brings great benefit to those who cultivate pure conduct together” | 〔0027b29–0027c01〕 |
| 「自捨如來」 tr. “apart from the Tathāgata” · 「無能知」 tr. “none can know” | 「自捨如來，無能盡其言論之辯」 tr. “apart from the Tathāgata, no one can exhaust the eloquence of his discourse” | 〔0027c01–0027c02〕 |
| 「汝等勿謂助宣我法」 tr. “do not think he only assists in proclaiming My Dharma” | 「汝等勿謂富樓那但能護持助宣我法」 tr. “do not think that Pūrṇa is able only to uphold and help proclaim My Dharma” | 〔0027c02–0027c03〕 |
| 「護持助宣」 tr. “upholding and helping proclaim” · 「佛之正法」 tr. “the buddhas’ true Dharma” | 「護持助宣佛之正法」 tr. “upheld and helped proclaim the buddhas’ true Dharma” | 〔0027c03–0027c04〕 |
| 「空法明了」 tr. “clearly understanding the Dharma of emptiness” | 「又於諸佛所說空法，明了通達」 tr. “he clearly understood and thoroughly penetrated the Dharma of emptiness taught by those buddhas” | 〔0027c05〕 |
| 「化無量眾生令立三菩提」 tr. “transforming immeasurable living beings and establishing them in complete awakening” | 「又化無量阿僧祇人，令立阿耨多羅三藐三菩提」 tr. “he transformed incalculable numbers of people beyond measure and established them in unsurpassed, complete, perfect awakening” | 〔0027c09–0027c10〕 |
| 「亦於七佛」 tr. “also in the presence of the seven buddhas” | 「富樓那亦於七佛說法人中而得第一」 tr. “among the Dharma teachers of the seven buddhas, Pūrṇa was foremost” | 〔0027c12〕 |
| 「漸漸具足菩薩」 tr. “gradually completing the bodhisattva” | 「漸漸具足菩薩之道」 tr. “he will gradually complete the bodhisattva path” | 〔0027c18〕 |
| 「過無量」 tr. “after immeasurable” | 「過無量阿僧祇劫」 tr. “after immeasurable incalculable aeons” | 〔0027c18〕 |
| 「地平如掌」 tr. “the ground level as a palm” | 「地平如掌」 tr. “the ground will be level as a palm” | 〔0027c23〕 |
| 「知眾樂小法」 tr. “knowing that the assembly delights in lesser dharmas” | 「知眾樂小法」 tr. “knowing that the assembly delights in lesser dharmas” | 〔0028a11〕 |
| 「以無數方便」 tr. “through immeasurable skillful means” | 「以無數方便」 tr. “through immeasurable skillful means” | 〔0028a13〕 |
| 「內祕」 tr. “inwardly concealing” | 「內祕菩薩行」 tr. “inwardly concealing the bodhisattva’s practice” | 〔0028a17〕 |
| 「若我具足」 tr. “if I were to speak fully” | 「若我具足說」 tr. “if I were to speak fully” | 〔0028a21〕 |
| 「今此富」 tr. “now this Pūrṇa” | 「今此富樓那」 tr. “now this Pūrṇa” | 〔0028a23〕 |
| 「未來亦供養」 tr. “in the future he will also make offerings” | 「未來亦供養」 tr. “in the future he will also make offerings” | 〔0028b04〕 |
| 「供養諸如來」 tr. “making offerings to the tathāgatas” | 「供養諸如來」 tr. “making offerings to the tathāgatas” | 〔0028b08〕 |
| 「其國名淨」 tr. “his land named Pure” | 「其國名善淨」 tr. “his land will be named Well-Purified” | 〔0028b10〕 |
| 「菩薩眾甚多」 tr. “the assembly of bodhisattvas is very numerous” | 「菩薩眾甚多」 tr. “the assembly of bodhisattvas will be very numerous” | 〔0028b11〕 |
| 「如無智者」 tr. “like a person without wisdom” · 「所以者何」 tr. “why is this?” | 「今乃知之，如無智者。所以者何？」 tr. “Only now do we know; we are like people without wisdom. Why is this?” | 〔0029a04〕 |
| 「譬如有人」 tr. “suppose there were a person” · 「親友」 tr. “close friend” · 「醉酒而臥」 tr. “becoming drunk and lying down” | 「譬如有人至親友家，醉酒而臥」 tr. “Suppose a man visits the home of a close friend, becomes drunk, and lies down to sleep” | 〔0029a06〕 |
| 「官事當行」 tr. “official business requires him to leave” · 「無價寶珠」 tr. “priceless jewel” · 「繫其衣裏」 tr. “fastens it inside his robe” | 「是時親友官事當行，以無價寶珠繫其衣裏」 tr. “Just then the friend must leave on official business. He fastens a priceless jewel inside the man’s robe” | 〔0029a06–0029a07〕 |
| 「醉臥不覺知」 tr. “lying drunk without perception or knowledge” | 「其人醉臥，都不覺知」 tr. “the man lies there drunk and is entirely unaware” | 〔0029a08〕 |
| 「起已遊行他國」 tr. “after rising he wandered to another country” | 「起已遊行，到於他國」 tr. “after waking, he rises and wanders on until he reaches another country” | 〔0029a08〕 |
| 「於後會遇」 tr. “later they happened to meet” | 「於後親友會遇見之」 tr. “later the close friend happens to meet and see him” | 〔0029a10〕 |
| 「某年日月」 tr. “such-and-such a year, month, and day” | 「於某年日月」 tr. “on such-and-such a year, month, and day” | 〔0029a12〕 |
| 「佛亦如是」 tr. “the Buddha is the same” · 「教化我等」 tr. “teaching and transforming us” | 「佛亦如是，為菩薩時，教化我等」 tr. “The Buddha is the same. When He was a bodhisattva, He taught and transformed us” | 〔0029a16〕 |
| 「而尋廢忘」 tr. “we immediately abandoned and forgot it” · 「既得羅漢」 tr. “having attained arhatship” | 「而尋廢忘，不知不覺。既得阿羅漢道」 tr. “yet we soon abandoned and forgot it, neither knowing nor perceiving; once we had attained the arhat path” | 〔0029a17〕 |
| 「一切智願」 tr. “the vow to all-knowledge” · 「智願不失」 tr. “the vow of wisdom was never lost” | 「一切智願，猶在不失」 tr. “the vow to all-knowledge still remained and was never lost” | 〔0029a18–0029a19〕 |
| 「我久令汝」 tr. “long ago I caused you” | 「我久令汝等種佛善根」 tr. “long ago I caused you to plant the wholesome roots of buddhahood” | 〔0029a20〕 |
| 「我今乃知」 tr. “only now do I know” | 「我今乃知實是菩薩」 tr. “only now do we know that we are truly bodhisattvas” | 〔0029a22〕 |
| 「於無量佛寶」 tr. “in the treasure of immeasurable buddhas” | 「於無量佛寶」 tr. “within the treasure of immeasurable buddhas” | 〔0029a29〕 |
| 「便自以為足」 tr. “he then thought this sufficient” · 「如無智愚人」 tr. “like a foolish person without wisdom” | 「如無智愚人」 tr. “like a foolish person without wisdom” · 「便自以為足」 tr. “he then thought this sufficient” | 〔0029b01〕 |
Most markers in the root treatise are headings formed by excerpting the first few graphs rather than continuous verbatim quotations. The table therefore places the root scripture’s exact wording alongside them so that every omission is visible. One textual difference must be noted: the root treatise reads 「其國名淨」 tr. “his land named Pure”〔0106b22〕, while the root scripture’s verse reads 「其國名善淨」 tr. “his land named Well-Purified”〔0028b10〕. The root treatise omits the graph 「善」 tr. “well”; both readings are recorded without adjudication.
2. Root Treatise Citation: The Vimalakīrti Sutra—Two Sentences Condensed into One
The root treatise says, 「默念領解是大領解，如《淨名》默然是真入不二法門也」 tr. “Silent thought and understanding is great understanding, just as the silence in the Vimalakīrti is true entry into the Dharma-gate of nonduality”〔0105a18–0105a19〕. The received Vimalakīrti Sutra T14n0475, in the “Dharma-Gate of Nonduality” chapter, reads 「時維摩詰默然無言」 tr. “At that time Vimalakīrti remained silent and said nothing”〔0551c22〕; Mañjuśrī praises him: 「善哉，善哉！乃至無有文字、語言，是真入不二法門」 tr. “Excellent, excellent! When there are not even words or language, this is true entry into the Dharma-gate of nonduality”〔0551c23–0551c24〕. The root treatise condenses Vimalakīrti’s silence and Mañjuśrī’s praise into one sentence; the seven graphs 「是真入不二法門」 tr. “this is true entry into the Dharma-gate of nonduality” are a verbatim match〔0551c24〕.
3. Root Treatise Citation: The Sutra of the Auspicious Aeon—the Received Text Says 「平如手掌」 tr. “Level as a Hand-Palm” without Restricting It to 「佛」 tr. “Buddha”
The root treatise says, 「經直言如掌不言手掌，手掌不平則非所引，海底有石名掌，此石無有一微塵許不平，當是類如海掌耳。又《賢劫經》正明如佛手掌，非引人掌也」 tr. “The scripture directly says ‘as a palm,’ not ‘as a hand-palm.’ Since a hand-palm is not flat, it is not the intended comparison. At the bottom of the sea is a stone called ‘palm,’ without so much as a speck of dust’s worth of unevenness; the comparison should be to this sea-palm. Further, the Sutra of the Auspicious Aeon specifically means the Buddha’s palm, not a human palm”〔0106a09–0106a13〕. The corresponding passage in the received Sutra of the Auspicious Aeon T14n0425 reads, 「設能平等成就佛土，平如手掌，細軟柔和猶如天衣」 tr. “If one can equally perfect a buddha-land, it will be level as a hand-palm, fine, soft, and gentle like heavenly cloth”〔0015c18–0015c20〕. The two graphs 「手掌」 tr. “hand-palm” are present, but the received text does not add the limiting graph 「佛」 tr. “Buddha”; the root treatise’s phrase 「正明如佛手掌」 tr. “specifically means the Buddha’s palm” is its interpretation. The two are recorded without adjudication.
The root treatise does not identify a source for its account that 「海底有石名掌」 tr. “at the bottom of the sea is a stone called palm.” A punctuation-tolerant search of the received canon likewise returns zero matches. This is recorded as found; no source is invented.
4. Root Treatise Citation: Fascicle Nine of the Great Vaipulya Great Collection Sutra, Moon Treasury Section—Three Names Match Verbatim
The root treatise says, 「《月藏》第九法食、喜食、禪食，經文總言法喜禪悅，別分應有三種差別」 tr. “Fascicle Nine of the Moon Treasury has Dharma food, joy food, and meditation food; the scripture collectively says Dharma joy and meditative delight, while separately distinguished there should be three kinds”〔0106a13–0106a16〕. The received T13n0397 reads, 「爾時，世尊告彼法食喜食禪食諸天言」 tr. “At that time the World-Honored One addressed the devas named Dharma Food, Joy Food, and Meditation Food”〔0363a14〕, with the same names again at 〔0363a16〕 and 〔0363a19〕—all three names are verbatim matches. In the received text these are names of devas; the root treatise uses them to distinguish the foods within 「法喜禪悅」 tr. “Dharma joy and meditative delight,” and the Fahua Wenjuji explains each in turn (see Section IV).
5. Root Treatise Citation: Fascicle Five of the Great Vaipulya Great Collection Sutra, Moon Treasury Section, “Faith and Reverence” Chapter—Ten Qualities for Each of the Ten Wholesome Actions
The long citation from 「《月藏》第五云」 tr. “Fascicle Five of the Moon Treasury says” onward〔0106a16–0106b05〕 begins with 「不殺得十功德」 tr. “refraining from killing brings ten qualities”〔0106a16〕. The corresponding passage in the received T13n0397 is at〔0327b06–0328b22〕; its individual anchors are:
| Root Treatise Marker | Received Text Verbatim and Translation | Line Anchor |
|---|---|---|
| General heading of the ten wholesome actions | 「此戒清淨平等，所謂十善業道：休息殺生、偷盜、邪婬、妄語、兩舌、惡口、綺語、貪、瞋、邪見。」 tr. “This discipline is pure and impartial: namely, the path of the ten wholesome actions—ceasing killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, craving, anger, and wrong views” | T13n0397〔0327b06–0327b07〕 |
| Refraining from killing · first | 「休息殺生獲十種功德。何等為十？一者、於諸眾生得無所畏」 tr. “Ceasing killing brings ten qualities. What are the ten? First, one gains fearlessness in relation to all living beings” | 〔0327b08–0327b09〕 |
| Refraining from killing · tenth and character of the land | 「十者、身壞命終得生善道」 tr. “Tenth, when the body breaks up and life ends, one is born in a wholesome destination” · 「彼人到菩提時，於彼國土，離諸害仗長壽眾生來生其國」 tr. “When that person reaches awakening, long-lived beings free from harmful weapons come to be born in that land” | 〔0327b13〕〔0327b16–0327b17〕 |
| Refraining from stealing · first | 「休息偷盜獲十種功德。何等為十？一者、具大果報為事決斷」 tr. “Ceasing stealing brings ten qualities. What are the ten? First, one possesses a great result and is decisive in affairs” | 〔0327b18–0327b19〕 |
| Refraining from sexual misconduct | 「休息邪婬」 tr. “ceasing sexual misconduct” | 〔0327b29〕 |
| Refraining from false speech | 「休息妄語」 tr. “ceasing false speech” | 〔0327c09〕 |
| Refraining from divisive speech · first | 「休息兩舌」 tr. “ceasing divisive speech” · 「身不可壞」 tr. “the body cannot be destroyed” | 〔0327c20〕 |
| Refraining from harsh speech · first | 「休息惡口」 tr. “ceasing harsh speech” · 「柔軟語」 tr. “gentle speech” | 〔0328a01〕 |
| Refraining from frivolous speech · first | 「休息綺語」 tr. “ceasing frivolous speech” · 「天人愛敬」 tr. “devas and humans love and respect one” | 〔0328a09〕 |
| Refraining from craving · first and character of the land | 「休息貪欲獲十種功德。何等為十？一者、身根不缺」 tr. “Ceasing craving brings ten qualities. What are the ten? First, the bodily faculties are complete” · 「彼人得菩提時，於彼國土離於魔怨及諸外道」 tr. “When that person attains awakening, that land is free from Māra’s hostility and followers of other paths” | 〔0328a19〕〔0328a26–0328a27〕 |
| Refraining from anger · first | 「休息瞋恚獲十種功德。何等為十？一者、離一」 tr. “Ceasing anger brings ten qualities. What are the ten? First, separation from one—” | 〔0328a28–0328a29〕 |
| Refraining from wrong views · first | 「休息邪見獲十種功德。何等為十？一者、心性柔善朋侶賢良」 tr. “Ceasing wrong views brings ten qualities. What are the ten? First, one’s mind and nature are gentle and wholesome, and one’s companions virtuous and good” | 〔0328b09–0328b10〕 |
The received text consistently uses the form 「休息Ｘ」 tr. “ceasing X,” while the root treatise condenses it to 「不Ｘ」 tr. “refraining from X”; the received text has 「獲十種功德」 tr. “brings ten kinds of qualities,” while the root treatise condenses this to 「十功德」 tr. “ten qualities.” Every item in the received text begins its close with 「彼人得菩提時，於彼國土」 tr. “when that person attains awakening, in that land” and ends with 「來生其國」 tr. “come to be born in that land”; the root treatise condenses these into a description of what the land will be like when the practitioner later becomes a buddha. The entire passage can be anchored item by item and is verbally condensed, not a zero match. Fascicle numbering: the root treatise identifies Fascicle Five, and the Fahua Wenjuji likewise identifies Fascicle Five and the “Faith and Reverence” chapter—「彼第五經〈信敬品〉云」 tr. “that scripture’s Fascicle Five, ‘Faith and Reverence’ chapter, says”〔T34n1719 0303a29〕. The received editions divide and combine the fascicles differently; both forms are recorded without adjudication.
6. Root Treatise Citation: The Present Sutra’s “Encouragement to Uphold” Chapter—One-Graph Difference
The root treatise says, 「又〈持品〉云「我先總記一切聲聞皆已授記」，即指今一行半，非是止授七百聲聞也」 tr. “Further, the ‘Upholding’ chapter says, ‘I previously recorded collectively that all śrāvakas had received predictions’; this points precisely to the present line and a half and does not mean that predictions were given only to seven hundred śrāvakas”〔0106c02–0106c04〕. The received “Encouragement to Uphold” chapter reads 「我先總說一切聲聞皆已授記」 tr. “I previously said collectively that all śrāvakas had received predictions”〔T09n0262 0036a17〕. The root treatise has 「總記」 tr. “recorded collectively,” while the received scripture has 「總說」 tr. “said collectively”—a one-graph difference, recorded without adjudication.
IV. Essential Explanations from the Wenjuji [the Mirror]
The Mirror explanation for this chapter is T34n1719〔0302c22–0304a12〕. It has seven principal points.
First · the graph in the chapter title. At the opening, it immediately discusses the title: because the five hundred are named first, the title must use the graph 「受」 tr. “receive”〔0302c23〕. It also judges the root treatise’s statement 「五百是數」 tr. “five hundred is a number” and so forth to be 「非要」 tr. “nonessential”〔0302c23〕.
Second · the four siddhāntas of silent thought. It correlates the root treatise’s four explanations of silent thought one by one with the four siddhāntas: the difference among three chapters is the worldly; counteracting and removing suspicion and dislike is the counteractive; producing great good for people is the individual; and the principle of provisional and real being beyond speech and thought is the ultimate. Of the section beginning 「上來何意」 tr. “Why above,” it says, 「但是釋疑，非四悉數」 tr. “this only resolves a doubt and is not counted among the four siddhāntas”〔0302c24–0302c28〕.
Third · explanation of “words cannot express.” The original phrase is 「言不能宣」 tr. “words cannot express.” The Mirror compares those of middle faculties: those of upper and middle faculties hear the parable and fully understand the Five Periods and the ground of Dharma body, yet the Tathāgata still rebukes them because their understanding does not reach far enough. It says, 「我今聞此雖欲領會，豈能逾於四大弟子」 tr. “Although I now hear this and wish to understand, how could I surpass the four great disciples?”〔0303a01–0303a02〕, and 「但仰佛法高深，未敢逾於先悟耳」 tr. “I only look up to the height and depth of the Buddha Dharma and do not dare surpass those who awakened before me”〔0303a04–0303a05〕.
Fourth · pressing the Origin to its limit. In explaining the root treatise’s passage from 「自捨如來」 tr. “apart from the Tathāgata” onward, the Mirror presses the reasoning upward: since even a bodhisattva in the place of succession cannot fathom him apart from the Buddha, Origin and Trace are beyond measure. It says, 「何但曾於過去諸佛，亦可本與過去佛齊」 tr. “Why say only that he was in the presence of buddhas of the past? His Origin may also have been equal to the buddhas of the past”〔0303a12–0303a13〕, and 「就過去佛本復難量，或當亦是過去佛師，何但齊耶？」 tr. “The Origins of the past buddhas are in turn difficult to measure; perhaps he was also the teacher of past buddhas. Why speak only of equality?”〔0303a13–0303a14〕. It finally restrains itself: 「故知遠本冥寞良難，若爾，此是迹中本耳」 tr. “Thus one should know that the distant Origin is dim, obscure, and exceedingly difficult. If so, this is only an Origin within the Trace”〔0303a15〕. This reasoning to the limit does not occur in the root treatise.
Fifth · separate explanation of the three foods. The root treatise only names the three items from Fascicle Nine of the Moon Treasury; the Mirror explains each: 「法食，聞法也」 tr. “Dharma food means hearing the Dharma”〔0303a24〕, with the example of people of the lowest grade born in the Land of Peaceful Sustenance constantly hearing Dharma in their lotus flowers; 「正聞屬法食，聞已為喜食」 tr. “hearing itself belongs to Dharma food, while joy after hearing is joy food”〔0303a26〕; and 「禪食者，謂以禪法自資，不須段食」 tr. “meditation food means sustaining oneself through the Dharma of meditation without requiring morsel food”〔0303a26–0303a27〕.
Sixth · the pure-land meaning of the ten wholesome actions and citation of the Vimalakīrti. The Mirror says that the Moon Treasury passage cited by the root treatise, 「十善各十功德，亦與《淨名》十善是菩薩淨土意同」 tr. “ten qualities for each of the ten wholesome actions, is also the same in meaning as the Vimalakīrti’s statement that the ten wholesome actions are the bodhisattva’s pure land”〔0303a28–0303a29〕; therefore every passage ends by describing what happens when the practitioner later becomes a buddha. It then transcribes verbatim the full passage on refraining from killing in the “Faith and Reverence” chapter of Fascicle Five of the Moon Treasury〔0303b01–0303b09〕 and cites the Vimalakīrti: 「十善是菩薩淨土，菩薩成佛時命不中夭等眾生來生其土」 tr. “The ten wholesome actions are the bodhisattva’s pure land; when the bodhisattva becomes a buddha, beings whose lives are not cut short and so forth come to be born in that land”〔0303b12–0303b13〕. It also cites the mutual adornment of the six perfections in the “Pūrṇa” chapter of the Large Prajñā〔0303a16–0303a17〕.
Seventh · three points in the parable of fastening the jewel. (1) The source of the drunkenness image: 「當知貧人本來先醉，如蒙肴膳受已而臥」 tr. “One should know that the poor man had already become drunk, as though he had been served a fine meal and lay down after eating it”〔0303c01–0303c02〕; 「三教助道猶如肴膳，更以異方便助顯第一義也」 tr. “The auxiliary practices of the three teachings are like a fine meal; other skillful means are further used to assist in revealing the ultimate meaning”〔0303c02–0303c03〕; 「肴膳食已便消，如方便教非究竟益」 tr. “Once a fine meal is eaten it is digested, just as the benefit of expedient teachings is not ultimate”〔0303c03–0303c04〕. (2) Whether the two robes remain: 「初結緣時具足二衣」 tr. “at the initial formation of the connection, both robes were complete”〔0303c10〕; 「退大墮惡則無外衣」 tr. “after retreat from the Great and descent into evil, the outer robe is gone”〔0303c11〕; because the inner seed remains, 「但是衣弊非全無衣」 tr. “the robe is only worn out; it is not that there is no robe at all”〔0303c14〕; finally it allows a further possibility, 「無衣繫身理亦無失」 tr. “even with no robe, fastening it to the body entails no loss of principle”〔0303c16〕. (3) The meaning of exchange: 「珠雖價直無數眾寶，必須貿易方有濟用」 tr. “although the jewel is worth innumerable treasures, it must be exchanged before it can provide benefit”〔0303c24〕; 「以昔一解一切解而貿一行一切行，珠體不竭貿亦無窮」 tr. “through the former seed of one understanding being all understanding, one exchanges for the present activity of one practice being all practices; the substance of the jewel is inexhaustible, so the exchange is likewise without end”〔0303c25–0303c26〕. It also cites, 「如《華嚴》中得摩尼珠，十種瑩治方能雨寶，解行相稱方堪佛記」 tr. “as in the Avataṃsaka, after obtaining a maṇi jewel one must polish it in ten ways before it can rain treasures; only when understanding and practice correspond is one fit for a buddha’s prediction”〔0303c27–0303c28〕.
Another question and answer: on the root treatise’s 「別授陳如」 tr. “separate prediction for Kauṇḍinya,” the Mirror asks, 「若其居首別記，何不初周記耶？」 tr. “If he receives a separate prediction because he occupies the foremost seat, why was he not predicted in the first round?” It answers, 「大小緣別兩初不同，引物希向二意各異，垂迹之法不可一準」 tr. “The conditions of Great and Lesser differ, the two kinds of first are not the same, and the two intentions of drawing beings into aspiration are distinct; the Dharma of manifesting a Trace cannot be standardized in one way”〔0303b19–0303b21〕.
Another qualification: where the root treatise correlates the three meanings of fastening the jewel with the three rounds, the Mirror asks, 「然上中二周豈不亦有於大通佛所曾繫珠耶？」 tr. “Did those in the upper and middle rounds not also have the jewel fastened in the presence of the Buddha Great Universal Wisdom Excellence?”〔0304a05–0304a06〕. The upper and middle rounds were not without a connection at that time; rather, 「由根利聞便信解，不假指昔，是故未論」 tr. “because their faculties were sharp, they believed and understood as soon as they heard, without needing the past to be pointed out; therefore it was not discussed”〔0304a08–0304a09〕. The Mirror further says that phrases such as 「某年」 tr. “such-and-such a year” 「亦唯在穢不通二周」 tr. “apply only in the defiled [world] and do not extend to the other two rounds”〔0304a10–0304a11〕. This supplements the root treatise’s correlation from within the Mirror; the two explanations are recorded side by side without adjudication.
V. Explanations of Various Masters
This unit records no explanations by other masters (Audit Two: where none occur, none are falsely listed). The root treatise poses only one question and answer of its own in this chapter. It asks, 「但見五百得記，不見千二百」 tr. “We see only five hundred receiving predictions; we do not see twelve hundred,” and answers, 「此五百即千二百數，頌中末後一行半總授七百，故是千二百也」 tr. “These five hundred are within the number twelve hundred; the final line and a half of verse collectively gives predictions to seven hundred, and therefore the total is twelve hundred”〔0106b29–0106c02〕. It then cites the “Encouragement to Uphold” chapter as evidence and decides, 「即指今一行半，非是止授七百聲聞也」 tr. “this points precisely to the present line and a half and does not mean that predictions were given only to seven hundred śrāvakas”〔0106c03–0106c04〕. This is the root treatise’s own explanation of the text, not a record of a divergent view.
The Mirror separately poses two questions and answers of its own—why Kauṇḍinya did not receive his separate prediction in the first round, and whether those of upper and middle faculties also had the jewel fastened at the time of Great Universal Wisdom Excellence. Both originate in the Fahua Wenjuji and are not retrojected as views recorded by the root treatise; see Section IV.
VI. Terminology
| Term | Explanation |
|---|---|
默念領解 tr. “silent thought and understanding” | Those of lower faculties have awakened and no one remains to encourage, so he does not speak · there is both understanding and a request to reveal the Trace, so silence avoids suspicion · great understanding like the silence of the Vimalakīrti · provisional and real are beyond speech and thought yet able to speak and think〔0105a13–0105a21〕 |
助宣五味 tr. “assisting in proclaiming the five flavors” | A śrāvaka of lower faculties in the Trace = assisting in proclaiming curds · receiving rebuke at the Vaipulya assembly in the Trace = raw cream · receiving the Prajñā relay teaching in the Trace = cooked cream · awakening at the Lotus in the Trace = ghee〔0105b23–0105c02〕 |
遠本·近本 tr. “distant Origin · recent Origin” | The distant Origin is dim and remote and difficult to believe, so it is omitted; only the recent Origin among nine billion buddhas is presented. Knowledge of past lives can know the recent Origin, so the recent is presented to prove the distant〔0105c12–0105c14〕 |
地平如掌 tr. “the ground level as a palm” | The root treatise argues that 「掌」 tr. “palm” is not an ordinary hand-palm: a hand-palm is uneven and therefore not the intended comparison; a sea-bottom stone named palm has not a speck of unevenness; the Sutra of the Auspicious Aeon specifically means the Buddha’s palm〔0106a09–0106a13〕 |
醉之二義 tr. “two meanings of drunkenness” | Heavy drunkenness = no perception or knowledge at all; light drunkenness = slight perception immediately forgotten, also called not perceiving; 「雖有二義，終成繫珠如毒鼓耳」 tr. “although there are two meanings, the jewel is ultimately fastened, as with the poisoned drum”〔0106c27–0106c29〕 |
二衣 tr. “two robes” | Shame and patience, which cover anger and protect against external evil = outer robe; the mind of faith and delight, the inner wholesome root = inner robe〔0107a03–0107a05〕 |
官事 tr. “official business” | An opportunity arises for the prince elsewhere and he goes in response, so he 「當行」 tr. “must leave”; proclaiming the Dharma and transforming others is not a private affair, so it is called 「官事」 tr. “official business”〔0107a01–0107a02〕 |
他國·本土 tr. “another country · native land” | In the contrast between Māra and Buddha, the demonic realm of birth and death is another country while both Lesser and Great within the Buddha Dharma are the native country; in the contrast between Lesser and Great, the Lesser Vehicle remains another country while the Great Vehicle is the native land〔0107a10–0107a15〕 |
呵責·示珠·勸貿 tr. “rebuke · showing the jewel · urging its exchange” | Rebuke illustrates the movement of attachment and arising of doubt · showing the jewel illustrates causes and conditions from former lives · urging its exchange illustrates prediction and buddhahood; all three rounds contain these three meanings〔0107a17–0107a19〕 |
VII. Similes · Cross-Reading · Carrying Forward
The image of this unit is the jewel fastened inside the robe. The root treatise does not read the jewel as an object acquired by chance, but correlates every phrase: the close friend is the sixteenth prince; the house is the Great Vehicle teaching; drunkenness is the temporary arousal of the Great-Vehicle capacity while ignorance still covers it; official business requiring departure is an opportunity arising elsewhere and the prince going in response; the jewel is the wisdom-jewel of suchness, the true mark of the One Vehicle; and the robe’s inside consists of the outer robe of shame and patience and the inner robe of the wholesome root of faith and delight. The jewel remains on the man’s body, but he does not know to draw provisions from it: 「而傭作自資獲一日價，得少為足也」 tr. “he hires himself out to support himself, earns a day’s wage, and thinks a little attainment sufficient”〔0107a15–0107a16〕.
The general correlation of the three rounds forms the structural axis of the unit. The root treatise carries the three meanings of rebuke, showing the jewel, and urging its exchange through all three rounds〔0107a17–0107a26〕. In the Dharma-teaching round, 「我令脫苦縛」 tr. “I enable you to escape the bonds of suffering” is the rebuke, the section on the five buddhas is the disclosure, and Śāriputra’s prediction is the urging to exchange. In the parable-teaching round, 「我先不言皆為菩提」 tr. “Did I not previously say that all was for awakening?” is the rebuke, the three carriages and one carriage are showing the jewel, and the predictions of those with middle faculties are the urging to exchange. In the causes-and-conditions round, 「汝等善聽」 tr. “Listen well” is the rebuke, recounting the formation of the connection and again teaching the Great is showing the jewel, and the predictions of those with lower faculties are the urging to exchange. The root treatise then correlates the three meanings of fastening the jewel with the three rounds〔0107a26–0107b03〕: in the Dharma-teaching round, intending the Great beneath the bodhi tree / ceasing transformation for lack of capacity / immediately establishing skillful means; in the parable-teaching round, the time of twenty billion buddhas / sending a bystander until the son faints / guidance by the three carriages; in the causes-and-conditions round, the time of Great Universal Wisdom Excellence / weariness and retreat midway / reception through the Lesser. One parable thus passes through all three rounds and forms the closing synthesis of this edition’s three-round teaching.
Read together with “The Parable of the Conjured City”: this chapter’s 「大通智勝佛所」 tr. “time of Great Universal Wisdom Excellence” in fastening the jewel is the former-life formation of connections in that chapter; 「中路懈退」 tr. “weariness and retreat midway” and 「接之以小」 tr. “reception through the Lesser” are also that chapter’s terms. The three stages explained across the 07 series—forming the connection, retreat from the Great, and establishing the Lesser—are gathered here in one parable.
Read together with “Faith and Understanding” and “The Parable of the Medicinal Herbs”: in explaining 「我等於佛功德言不能宣」 tr. “we cannot express in words the Buddha’s qualities,” the root treatise expressly says this understands the statement in the parable of the medicinal herbs that the Tathāgata has immeasurable qualities beyond their reach〔0105a29–0105b01〕. The poor-son parable’s bystander sent in pursuit and the son’s fainting and inability to receive are incorporated here into the second movement of fastening the jewel〔0107a28–0107a29〕. The parables of the three chapters thus corroborate one another here.
Read together with “Predictions for Those in Training and Those beyond Training”: after predictions are given to the twelve hundred in this chapter, predictions for the two thousand immediately follow. At this chapter’s opening, the root treatise has already marked, 「就得記有二：一、千二百，二、二千」 tr. “Those receiving predictions form two groups: first, twelve hundred; second, two thousand”〔0104c22–0104c23〕. The two chapters therefore belong to one division distributed across two chapter titles.
Carrying forward: this unit ends with 「餘文易見」 tr. “the remaining text is easy to see”〔0107b19〕. Next, in “Predictions for Those in Training and Those beyond Training,” Ānanda, Rāhula, and two thousand people in training and beyond training receive predictions. The reading path turns from “predictions and understanding for those of lower faculties” toward “those in training and those beyond training also receive predictions.”
VIII. Placement of the Editions
This strict domain contains ten positions in the critical text: nine are direct juxtapositions of Taishō and witness A, and one is a graph supplied by CBETA. There are no asterisk cross-references or abbreviated critical notes represented by first and last graphs with an omitted graph count.
| Sequence | Critical-Text Position | Taishō | Witness A |
|---|---|---|---|
| 1 | 0105a11 | 也 tr. “also; [final particle]” | Absent |
| 2 | 0105c02 | 本 tr. “Origin” | Absent |
| 3 | 0106a12 | 是 tr. “is; this” | 知 tr. “know” |
| 4 | 0106a15 | 別分 tr. “separately distinguish” | 分別 tr. “distinguish separately” |
| 5 | 0106a16 | 也 tr. “[final particle]” | Absent |
| 6 | 0106a21 | 淫 tr. “sexual misconduct” | 婬 tr. “sexual misconduct” |
| 7 | 0106c02 | 記 tr. “record; prediction” | 說 tr. “say” |
| 8 | 0106c26 | 以 tr. “through; by” | Absent |
| 9 | 0107a02 | 智 tr. “wisdom” | 知 tr. “knowledge” |
One further note does not use the Taishō–witness A juxtaposition:
| Position | Form | Content |
|---|---|---|
| 0106a02 | CBETA-supplied graph | In the fascicle title 「妙法蓮華經文句卷第八上」 tr. “Fahua Wenju, Fascicle Eight, Upper,” the graph 「卷」 tr. “fascicle” is supplied by CBETA and absent from the Taishō base |
Three of these deserve special notice. The fourth 〔0106a15〕 falls in the explanation 「別分應有三種差別」 tr. “separately distinguished, there should be three kinds” of the three foods from Fascicle Nine of the Moon Treasury, specifically on 「別分」 tr. “separately distinguish”; witness A reads 「分別」 tr. “distinguish separately.” Both forms are intelligible and are recorded without adjudication. The seventh 〔0106c02〕 is especially important: it falls in the root treatise’s citation from the “Encouragement to Uphold” chapter, 「我先總記一切聲聞皆已授記」 tr. “I previously recorded collectively that all śrāvakas had received predictions,” specifically on 「記」 tr. “record.” Witness A reads 「說」 tr. “say,” and the received “Encouragement to Uphold” chapter likewise reads 「我先總說一切聲聞皆已授記」 tr. “I previously said collectively that all śrāvakas had received predictions”〔T09n0262 0036a17〕. Witness A and the received scripture therefore agree while the Taishō root treatise differs; all three forms remain and are recorded without adjudication. The ninth 〔0107a02〕 falls in 「一乘實相真如智寶」 tr. “the wisdom-jewel of suchness, the true mark of the One Vehicle,” specifically on 「智」 tr. “wisdom”; witness A reads 「知」 tr. “knowledge.”
This strict domain contains no graph outside the common character set. Of the two forms of chapter title—「序品」 tr. “Introductory Chapter” without an introductory “Explanation of,” and the other twenty-seven chapters in the form 「釋Ｘ品」 tr. “Explanation of Chapter X”—this unit has 「釋五百弟子受記品」 tr. “Explanation of ‘The Five Hundred Disciples Receive Their Predictions’”〔0104c20〕. For the fascicle boundary and title, see Sections I and II.