妙法蓮華經玄義Fahua Xuanyi (Profound Meaning of the Lotus)

T1716 · 智顗說灌頂記

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卷首心要Essence

《法華玄義》幾乎不做讀者最熟悉的事：它不依二十八品逐句解經。智者大師把目光停在經題『妙法蓮華經』五字，卻由這五字開出十卷，彷彿不是從門走進屋裏，而是從一枚門環看見整座宮殿。

這不是把字面愈講愈繁。釋名問這部經為何如此命名；辨體問名稱所指的真實是什麼；明宗問修行以何因果為綱；論用問此經究竟發生什麼作用；判教則問佛為何在眾多教法之中，於此時如此開顯。五章不是五份資料，而是由名字一路追到真實、行路、作用與說法因緣的五次逼問。

七番通解先不讓五章各走各路。它標章、引證、生起、開合、料簡、觀心、會異：先列門，再以經證；既說次第，也說可以開合；既辨疑難，也把整套玄義收回一心；最後以四悉檀看見，同一句法為何對不同眾生起不同作用。架構愈大，愈不能離開當下一念。

別解釋名時，十妙又把『妙』打開為境、智、行、位、三法、感應、神通、說法、眷屬、利益。迹中十妙顯佛在現前教化中如何開權顯實，本十妙則把眼前所見的佛身與久遠成佛的本地相接。蓮華之所以能譬妙法，正在花果、開落、權實、迹本都不必被切成兩個互不相干的世界。

可是，《玄義》不讓宏大判釋變成替佛說完一切的自信。灌頂在卷前承認自己只聽一遍，所未聞者不能再聞，所已聞者亦未盡解；卷末又把不同記錄並列，明說不宜用年月把佛教排成僵硬課表。傳承的力量不在抹掉限度，而在把所聞、所釋與所疑各安其位。

所以，五字能打開一代教網，不是因為文字裏藏著一套祕密密碼，而是因為智者沿著名字追問到整個教法如何成立、如何被理解、如何落到一心，又如何回到佛出世的一大事因緣。門仍只是門；但門若開得正，整座山便有了入口。

The Fahua Xuanyi scarcely does what readers most readily expect: it does not comment on the twenty-eight chapters of the Lotus Sutra line by line. Master Zhiyi rests his attention on the five Chinese characters of its title, 妙法蓮華經, yet opens ten fascicles from them—as though the ring on a door disclosed an entire palace.

This is not an exercise in making the literal sense ever more elaborate. Explaining the Name asks why the sutra bears this title. Discerning the Substance asks what reality the name indicates. Clarifying the Purport asks what cause and fruit govern its path. Discussing the Function asks what the sutra actually does. Classifying the Teaching asks why, among many teachings, the Buddha discloses the Dharma in this way at this time. The five chapters are not five stores of information; they are five successive demands that lead from name to reality, path, efficacy, and the conditions of teaching.

The seven passes of shared explanation first prevent the five chapters from becoming separate roads. They set out the chapters, cite evidence, show how they arise, open and combine them, resolve questions, contemplate the mind, and integrate differences. They establish sequence and also show how the structure can open and gather. They distinguish difficulties and return the entire profound meaning to one mind. Finally, through the four siddhāntas, they show why the same Dharma may act differently for different beings. The larger the architecture becomes, the less it may leave the present mind behind.

When the separate explanation reaches “wondrous,” the ten subtleties open it as objects, wisdom, practice, stages, the three dharmas, stimulus and response, supernormal power, teaching the Dharma, retinues, and benefit. The ten subtleties of the Trace show how the Buddha opens the provisional to reveal the real within present teaching. The ten subtleties of the Origin connect the Buddha now seen with buddhahood realized in the distant past. The lotus can figure the Wondrous Dharma because flower and fruit, opening and falling, provisional and real, Trace and Origin need not become two unrelated worlds.

Yet the Xuanyi does not turn a vast classification into confidence that one has completed the Buddha’s speech. In the opening, Guanding acknowledges that he heard the teaching only once: what he had not heard could no longer be heard, and even what he had heard he had not fully understood. At the end, he places different records side by side and warns against turning the Buddha’s teaching into a rigid calendar. The strength of transmission lies not in erasing limits, but in giving what was heard, what was explained, and what remains uncertain their proper places.

Five characters can therefore open an entire teaching not because a secret code is hidden in them, but because Zhiyi follows the title until it reveals how the whole Dharma is established, understood, returned to one mind, and gathered into the one great cause for which buddhas appear in the world. A gate remains a gate. But when it opens truly, the whole mountain has an entrance.

緒論Introduction

一、書名、說者與傳錄

《妙法蓮華經玄義》收於《大正新脩大藏經》第三十三冊，編號 T33n1716，題錄十卷。二十個半卷卷首皆署『天台智者大師說』；卷前〈私記緣起〉則另署『沙門灌頂述』。因此，本冊把智者所說、灌頂受聞筆錄與灌頂私記分層呈現，不用一句『作者』抹平說者與記者。

灌頂自誌先在建業聽《法華》文句，後於江陵奉蒙《玄義》，返台嶺時又逢智者示寂；前後片段補接，總共只聞一遍。他遵經所示，把所聞寫下傳後，編成《玄義》《文句》各十卷。這段自述既是成書證據，也是閱讀界線：本論的權威不要求讀者忘記它經過聞持、筆錄與整理。

二、七番通解與五重玄義

正文先列釋名、辨體、明宗、論用、判教五章，再以七番共解：標章、引證、生起、開合、料簡、觀心、會異。七番不是五章之外的第六套內容，而是先把五章的名稱、經證、次第、開合、問答、觀心與差別會通一一說清，使後面的別解有共同地基。

五章依次由名入實。釋名展開『妙法蓮華經』五字；辨體以實相顯經體；明宗以因果定所行之綱；論用明斷疑生信之妙能；判教則把本經放回如來隨機施教與最後開顯的全局。五重玄義因而同時是讀經方法、教義架構與觀心入口。

三、迹中十妙與本十妙

釋名一章佔全書最大篇幅。迹中十妙依次是境、智、行、位、三法、感應、神通、說法、眷屬、功德利益；它們從所觀之境一路展開到佛說法後眾生所得利益。本十妙再由本因、本果、本國土、本感應等十門，顯出久遠成佛與現前教化不是兩段斷裂的敘事。

本論實文用『迹中十妙』『本十妙』等語。『迹門十妙』『本門十妙』是後世便於總攝的約詞；本冊只在明標其為後世術語時使用，不拿約詞改寫逐字引文或本論自說。

四、《釋籤》之鏡

唐荊谿湛然《法華玄義釋籤》T33n1717 是本冊的主要義疏鏡。它逐文開解《玄義》的科判、經論出處、名相與觀行關節，可為考據與義疏的骨幹；然而鏡不是本論。凡湛然所判，明標《釋籤》或湛然，不倒灌為智者原話。

《釋籤》卷首〈釋籤緣起序〉末署『君山除饉男普門子屬辭』，正文則署『天台沙門湛然述』。序作者與正文作者各還其人，與智者、灌頂的著作層次一樣，先分清說話者，再談法義。

五、本冊四十單元

本冊依實文分四十單元：卷前三篇、通解七番、釋名十二單元、辨體五單元、明宗與論用各一單元、判教十一單元。這是順著原書自然科段所作的讀者分段，不冒充藏經原有卷目；四十段合起來，與所取 T33n1716 讀流逐字相合。

每單元各有一件漢文原典，並展開中英白話、考據、義疏、心要四層。原典守字，白話達意，考據舉證，義疏開解，心要定向。九件中英卷首卷末另提供全帙入口、凡例、詞彙、書目與索引。

I. Title, Speaker, and Transmission

The Miaofa Lianhua Jing Xuanyi is preserved in volume 33 of the Taishō Revised Tripiṭaka as T33n1716 and catalogued in ten fascicles. Each of its twenty half-fascicle headings attributes the teaching to the Tiantai Master Zhiyi. The prefatory “Privately Recorded Origins,” however, is separately attributed to the monk Guanding. This edition therefore distinguishes Zhiyi’s teaching, Guanding’s hearing and recording, and Guanding’s private notes instead of flattening speaker and recorder into a single “author.”

Guanding writes that he first heard explanations of the Lotus Sutra’s words and phrases in Jianye, later received the Profound Meaning in Jiangling, and encountered Zhiyi’s passing after returning to the Tiantai Mountains. Fragments received at different times supplemented one another, yet altogether he heard the teaching only once. Following scriptural injunctions to transmit what one has heard, he wrote and handed down the Xuanyi and Wenju, ten fascicles each. This account is both evidence for the work’s formation and a reading boundary: the authority of the treatise does not ask readers to forget the acts of hearing, recording, and arrangement through which it reaches them.

II. Seven Shared Passes and the Fivefold Profound Meaning

The main text first lists five chapters—Explaining the Name, Discerning the Substance, Clarifying the Purport, Discussing the Function, and Classifying the Teaching—then explains them together in seven passes: setting out the chapters, citing evidence, showing how they arise, opening and combining, resolving questions, contemplating the mind, and integrating differences. These are not a sixth body of teaching outside the five chapters. They establish the names, scriptural grounds, sequence, flexibility, questions, contemplative return, and integration upon which the separate explanation rests.

The five chapters move from name toward reality. Explaining the Name opens the five characters of the sutra’s title. Discerning the Substance reveals the true mark as its substance. Clarifying the Purport establishes cause and fruit as the governing axis of practice. Discussing the Function shows the wondrous power of severing doubt and giving rise to faith. Classifying the Teaching returns the sutra to the whole movement of the Tathāgata’s capacity-responsive teaching and final disclosure. The Fivefold Profound Meaning is thus at once a way of reading scripture, a doctrinal architecture, and an entrance into contemplating the mind.

III. The Ten Subtleties of Trace and Origin

Explaining the Name occupies the largest part of the work. The ten subtleties within the Trace are objects, wisdom, practice, stages, the three dharmas, stimulus and response, supernormal power, teaching the Dharma, retinues, and meritorious benefit. They extend from what is contemplated to the benefit beings receive from the Buddha’s teaching. The ten subtleties of the Origin then open original cause, fruit, land, stimulus and response, and the remaining dimensions through which buddhahood in the distant past and teaching in the present are not severed into unrelated narratives.

The treatise’s own expressions include “the ten subtleties within the Trace” and “the ten subtleties of the Origin.” Later summaries such as “the ten subtleties of the Trace Gate” and “of the Origin Gate” are used only when identified as later terminology. They do not replace the wording of a quotation or of the treatise’s own exposition.

IV. Through the Mirror of the Shiqian

Jingxi Zhanran’s Fahua Xuanyi Shiqian, T33n1717, is the principal commentarial mirror of this edition. Its passage-by-passage explanation opens the treatise’s outlines, scriptural sources, terminology, and contemplative joints, and may provide the backbone of the Apparatus and Exposition. The mirror nevertheless remains distinct from the treatise. A judgment belonging to Zhanran is attributed to Zhanran or the Shiqian and is never placed in Zhiyi’s mouth.

The opening “Preface on the Origins of the Shiqian” closes with the attribution to Pumen Zijing of Junshan, while the main commentary is attributed to the Tiantai monk Zhanran. Preface writer and commentator retain their separate identities. As with Zhiyi and Guanding, interpretation begins by determining who is speaking.

V. The Forty-Unit Edition

This edition divides the extant text into forty units: three preliminaries; the seven passes of shared explanation; twelve units for Explaining the Name; five for Discerning the Substance; one each for Clarifying the Purport and Discussing the Function; and eleven for Classifying the Teaching. These are reader divisions following the treatise’s natural sections, not claims about the original canon catalog. Together they reproduce the selected reading stream of T33n1716 without loss or addition.

Every unit contains one Chinese Source Text and four authored reading layers in Chinese and English: Vernacular, Apparatus, Exposition, and Heart-Essence. The Source Text preserves; the Vernacular conveys; the Apparatus gives evidence; the Exposition opens the teaching; the Heart-Essence provides orientation. Nine Chinese and nine English pieces of front and back matter supply the entrance, conventions, glossary, bibliography, and indices for the whole work.

讀法How to read

《法華玄義》可以由全書架構讀，也可以由一個名相、一個疑問或一段觀心起步。本冊以四十單元和五個閱讀層，把十卷長文變成可進、可查、可回讀的道路；分段不是截斷原書，而是讓原有科脊清楚顯出。

一、五層如何相接

層次	讀什麼	何時使用
原典	T33n1716 本論正文、卷題與原有夾註	查字句、次第、頁欄行與傳本原貌
白話	逐段展開古文句意	初讀、連讀、確認問答與法數
考據	科判、成立、引經、《釋籤》、古注、術語、互讀與校本	追來源、辨層次、核古德判釋
義疏	以讀經與修行問題貫通本段，末附《釋籤》之眼	把文義帶回教觀與當下一心
心要	由一個切身問題直入本段核心	入門、複習、講說前定向

初讀可先看心要，知道本單元在問什麼；再讀白話，掌握全段；遇到關鍵字句回看原典；需要來源與古德判釋時查考據；最後讀義疏，把所理解的架構帶回一心。熟讀者也可從原典起步，循相反方向逐層驗讀。

二、四十單元怎樣成形

四十單元順著本論的自然結構而立：卷前三篇；七番通解；釋名十二單元；辨體五單元；明宗、論用各一單元；判教十一單元。藏經十卷與二十個半卷仍是傳本卷帙，本冊單元則是閱讀分段，兩者並列而不互相冒名。

卷前三篇使智者之說與灌頂之記先行分層。七番通解把五章共同的骨架立穩。別解五章則從最長的釋名一路進到判教。完整起訖與五層連結見四十單元索引。

三、四條建議讀徑

讀徑一：先看五重玄義

依次讀通解·標章、釋名·前三目與明妙通釋、辨體·正顯經體、明宗、論用、判教·大意。這條路先取得名、體、宗、用、教的總圖，再回頭補七番與各章細部。

讀徑二：專讀『妙』

由釋名通釋進境妙、智妙、行妙、位妙、三法妙，再讀感應、神通、說法、眷屬、利益與本十妙，最後以蓮華釋結經。這條路可看見『妙』不是一個抽象讚詞，而是一整套由境到利益、由迹到本的關係。

讀徑三：由觀心直入

先讀通解·觀心，再回看標章與會異；接著選讀境妙、智妙、行妙與入實相門。這條路把全書大架構收回一心，避免只把科判當作外在分類表。

讀徑四：專讀判教

先讀判教·大意、出異、明難、研詳去取，再進判教相六目：舉大綱、引三文證、五味半滿、明合不合、料簡、增數明教；最後讀記者私錄異同。如此可先看智者如何辨前說，再看灌頂如何保存不同記錄而不把年月僵化。

四、長單元與短單元的頁內導航

辨體·入實相門篇幅甚長，但其四意、四門與後續分節共同構成一個完整論證，所以維持一單元；閱讀時以頁內小標分次進入，不因長度另切新章。判教相的六目則雖有長短差異，仍依本論『即為六』一目一單元，保持原有結構傳真。

06e 至 06j 可作一組連讀，06k 記者私錄另作收尾。短不等於次要，長也不必一次讀完；分段的尺度服務原書科脊，不以字數平均取代義理結構。

五、引用與回查

引用本冊，至少保留『單元名＋層名』。引用本論或古德逐字語句，另加藏經號與實際頁欄行。頁錨以逐字引文首字所在行為起錨；跨行時寫起訖，不以前一行章題或後一行句末代替。

詞彙頁是四十個考據術語節的原樣彙編，不取代其所出單元。書目提供全帙主要經論與古注入口；遇到具體判釋，仍以考據頁所列原句、作者與頁錨為準。

The Fahua Xuanyi may be entered through its whole architecture, a single term, a question, or a passage on contemplating the mind. This edition uses forty units and five reading layers to make the ten-fascicle work enterable, searchable, and returnable. Division does not sever the book; it lets the treatise’s own structural spine appear clearly.

I. How the Five Layers Connect

Layer	What it contains	When to use it
Source Text	The T33n1716 text, fascicle headings, and original interlinear notes	To verify wording, sequence, page-column-line loci, and transmitted form
Vernacular	A paragraph-by-paragraph opening of the classical prose	For first and continuous reading, and to secure questions and numbered sets
Apparatus	Outline, formation, citations, the Shiqian, ancient explanations, terminology, cross-reading, and editions	To trace sources, distinguish levels, and verify ancient interpretations
Exposition	The unit opened through a question of reading or practice, closing through the eye of the Shiqian	To return architecture and meaning to teaching, contemplation, and the present mind
Heart-Essence	An immediate question that enters the unit’s core	For orientation, review, and preparation to teach

A first reading may begin with the Heart-Essence to learn what the unit asks, continue through the Vernacular for the whole passage, return to the Source Text for decisive wording, consult the Apparatus for evidence and ancient interpretations, and finish with the Exposition. Experienced readers may begin with the Source Text and move in the opposite direction as a layered verification.

II. How the Forty Units Are Formed

The forty units follow the treatise’s natural structure: three preliminaries; seven passes of shared explanation; twelve units for Explaining the Name; five for Discerning the Substance; one each for Clarifying the Purport and Discussing the Function; and eleven for Classifying the Teaching. The ten fascicles and twenty half-fascicles remain the divisions of transmission. The forty units are divisions for reading; the two orders are displayed without being confused.

The preliminaries first distinguish Zhiyi’s teaching from Guanding’s record. The seven shared passes establish the common spine of the five chapters. Their separate explanation proceeds from the vast chapter on the name through the classification of teaching. Exact ranges and complete five-layer links appear in the Forty-Unit Index.

III. Four Suggested Reading Paths

Path One: Begin with the Fivefold Profound Meaning

Read Shared Explanation · Setting Out the Chapters; the First Three Topics and Shared Explanation of Subtlety; Directly Revealing the Sutra’s Substance; Clarifying the Purport; Discussing the Function; and Classifying the Teaching · General Purport. This gives the map of name, substance, purport, function, and teaching before returning to the other shared passes and the details of each chapter.

Path Two: Read “Wondrous” at Full Scale

Begin with the shared explanation of subtlety, then read objects, wisdom, practice, stages, the three dharmas, stimulus and response, supernormal power, teaching the Dharma, retinues, benefit, and the ten subtleties of the Origin; close with the lotus and “Sutra.” This path shows that “wondrous” is not an abstract praise-word but a complete set of relations from object to benefit and from Trace to Origin.

Path Three: Enter through Contemplating the Mind

Begin with Shared Explanation · Contemplating the Mind, then return to Setting Out the Chapters and Integrating Differences. Continue with the subtleties of objects, wisdom, and practice, followed by Gateways into the True Mark. This path returns the great architecture to one mind and prevents doctrinal classification from becoming an external chart.

Path Four: Read the Classification of Teaching

Read General Purport, Divergent Classifications, Difficulties, and What to Accept and Reject. Then proceed through the six parts on the characteristics of the teaching: General Outline, Three Passages as Evidence, Five Flavors and Half or Full, Correspondence, Questions, and Increasing Numbers. End with the recorder’s private account of agreements and differences. The sequence first shows how Zhiyi evaluates earlier accounts and then how Guanding preserves divergent records without turning dates into a rigid timetable.

IV. Internal Navigation in Long and Short Units

Gateways into the True Mark is long, but its four intentions, four gates, and subsequent sections form one argument, so it remains one unit. Use its internal headings to read it in stages. The six units on the characteristics of the teaching differ in length, yet each preserves one member of the treatise’s explicit sixfold structure.

Units 06e through 06j may therefore be read as one group, while 06k forms the recorder’s close. Short does not mean secondary, and long need not be read in one sitting. The scale of division serves the treatise’s structure instead of replacing it with equal word counts.

V. Citation and Return

A citation of this edition should retain at least the unit title and reading layer. A verbatim quotation from the treatise or an ancient master should also give the canon ID and actual page-column-line locus. The beginning locus is the line containing the quotation’s first graph; a range gives the true beginning and end rather than a nearby heading.

The Glossary is an exact assembly of the forty Terminology sections and does not replace their source units. The Bibliography provides the principal scriptural, treatise, and ancient-commentarial entrances for the whole work. For a specific interpretation, return to the quoted wording, attribution, and locus in the relevant Apparatus.

凡例Conventions

一、底本與單元

本冊以《大正新脩大藏經》第三十三冊 T33n1716《妙法蓮華經玄義》為單一底本。原典層逐字守此本，不以《釋籤》或他本無聲改正文。
全書依實文分四十單元。單元起訖以索引所列頁欄行為準；四十單元的正文讀流與底本所取全文相合。
十卷、二十半卷是傳本卷帙；四十單元是本冊依自然科段所作的閱讀分段。兩者並列，不互相冒名。

二、說者、記者與疏者分層

智者所說：二十個半卷卷首題署『天台智者大師說』，其法義依 T33n1716 呈現。
灌頂所述與所記：〈私記緣起〉自署『沙門灌頂述』；序王末『記者釋曰』、卷末記者私錄等，依本文明標還給灌頂。
《釋籤》判釋：湛然 T33n1717 的逐文解釋屬同宗嫡傳之鏡，可作義疏骨幹，但鏡不是本論。凡湛然所判，明標《釋籤》或湛然。
《釋籤》冠首〈釋籤緣起序〉末署普門子屬辭；序文與湛然正文各有作者，不互相混署。

三、引號與頁錨

中文考據以 「……」 標逐字引文；省略必明標〔……〕。白話、義疏、心要及卷首卷末的撮意、自撰語，用 『……』 提挈，不冒充原文。原典層的引號隨底本照錄。
每一逐字引文須附實際藏經頁欄行；起錨是引文首字所在行。跨行引文列起訖行，不以前置章題或後續句末替代。
英文考據保留完整漢文引句、藏經號、頁錨與校記，並在同一區塊緊接 **tr.** 英譯。撮述不包進逐字引號。

四、五層職分

原典守字句、夾註與頁錨，不承擔現代解釋。
白話完整展開句意、法數、問答、條件與否定，不以摘要代譯。
考據列科判、成立、引經、《釋籤》、古注、術語、譬喻互讀與校本定位；只引經典與古德，諸家異釋並錄而不代裁。
義疏以本論自說貫通讀法與修行問題；《釋籤》之釋收在明標的鏡段，不倒灌入智者原說。
心要以切身問題開門，短而完整；不新增本論沒有的證量承諾。

五、七番、五章與單元邊界

七番通解依本論次第作標章、引證、生起、開合、料簡、觀心、會異，不更名為另一套五章。
別解五章依釋名、辨體、明宗、論用、判教呈現。辨體與顯體、論用與明用、判教與釋教相等兩形，各守所在句脈，不作全域正規化。
03d 入實相門維持一單元，內部小標只作頁內導航。06e 至 06j 依判教相六目一目一單元，06k 記者私錄另層收尾。

六、本論實文與後世約詞

本論實文作『迹中十妙』『本十妙』『略明教為五』；『迹門十妙』『本門十妙』『五時八教』等，只在明標為後世總攝語時使用。
『三千在一念心』守本論實際引文。『一念三千』若出現，須明說是後世約詞，不回寫為 T33n1716 原句。
本論所引經文若與今本異，先守《玄義》所引，再把今本並列校讀；不得拿今本無聲改寫本論引句。

七、詞彙、書目與索引

中英詞彙頁分別由四十個考據頁的術語節原樣裝配。裝配只加單元題與回鏈，不翻譯、補詞、正規化或刪節來源內容。
書目列全帙主要底本、根經、義疏鏡、古注與互讀經論；每一具體判釋仍以單元考據所列原句與頁錨為準。
索引依 manifest 與本帙既定英題產生四十單元五層矩陣；導航題名不另立義理裁決。

八、題署與授權

中文卷首卷末以『釋慧鏡 · 指月 · 法華玄義 · 件名 · 2026 夏』題署；英文以『Shi Huijing · 指月 · Fahua Xuanyi · Piece · Summer 2026』題署。引用時，以單元、層名與藏經頁錨共同定位。

本冊譯注文字採 CC BY-NC-SA 4.0 授權。藏經原文依其原有權利與使用規範；本冊的現代譯寫、編排與譯注不改變原典身分。

I. Base Text and Units

This edition uses the Miaofa Lianhua Jing Xuanyi, T33n1716 in volume 33 of the Taishō Revised Tripiṭaka, as its single base text. The Source Text preserves that witness word for word and does not silently replace it from the Shiqian or another work.
The extant text is divided into forty units. Unit boundaries follow the page-column-line loci in the Indices; the combined reading stream of the forty units matches the selected text of the base witness.
Ten fascicles and twenty half-fascicles are divisions of transmission. Forty units are this edition’s reader divisions following natural sections. Both are displayed, and neither is represented as the other.

II. Distinguishing Speaker, Recorder, and Commentator

Zhiyi’s teaching — The twenty half-fascicle headings attribute the teaching to the Tiantai Master Zhiyi, and its Dharma is presented from T33n1716.
Guanding’s account and record — “Privately Recorded Origins” is attributed to the monk Guanding. The recorder’s explanation at the close of the Sovereign Preface and his private record at the work’s end are likewise returned to him where the text marks them.
Interpretation in the Shiqian — Zhanran’s passage-by-passage explanation in T33n1717 is a direct Tiantai mirror and may provide the backbone of Exposition, but the mirror is not the treatise. His judgments are attributed to Zhanran or the Shiqian.
The opening “Preface on the Origins of the Shiqian” closes with Pumen Zijing’s attribution. The preface and Zhanran’s commentary retain their separate authors.

III. Quotation and Loci

Chinese Apparatus files use 「……」 for verbatim quotation and explicitly mark omission with〔……〕. Chinese Vernacular, Exposition, Heart-Essence, and front and back matter use 『……』 to gather summary or authorial wording without presenting it as source text. Quotation marks in the Source Text follow the base edition.
Every verbatim quotation carries its actual canon page-column-line locus. The beginning locus is the line containing its first quoted graph. A range gives the true beginning and end rather than substituting a nearby heading or sentence ending.
English Apparatus files retain the complete Chinese quotation, canon ID, locus, and textual notes, followed in the same block by its **tr.** rendering. Summary is not enclosed as though it were a verbatim source.

IV. Functions of the Five Layers

Source Text preserves wording, interlinear notes, and loci and does not perform modern interpretation.
Vernacular fully opens syntax, numbered sets, questions, conditions, and negations rather than replacing translation with summary.
Apparatus presents outline, formation, citations, the Shiqian, ancient explanations, terminology, similes and cross-reading, and the place of the editions. It cites scripture and ancient masters, recording differing explanations side by side without adjudication.
Exposition connects reading and practice through the treatise’s own teaching. Interpretation from the Shiqian appears in an attributed mirror section and is not placed in Zhiyi’s mouth.
Heart-Essence opens through an immediate question and remains brief but complete. It does not add promises of realization absent from the treatise.

V. The Seven Passes, Five Chapters, and Unit Boundaries

The seven passes follow the treatise’s sequence: setting out the chapters, citing evidence, showing how they arise, opening and combining, resolving questions, contemplating the mind, and integrating differences. They are not renamed as another set of five chapters.
The separate explanation follows name, substance, purport, function, and teaching. Paired forms such as Discerning or Revealing the Substance, Discussing or Clarifying the Function, and Classifying or Explaining the Characteristics of the Teaching retain their local contexts rather than being globally normalized.
Unit 03d, Gateways into the True Mark, remains one unit; its smaller headings provide internal navigation. Units 06e through 06j each preserve one of the six parts on the characteristics of the teaching; 06k closes separately as the recorder’s private note.

VI. The Treatise’s Wording and Later Summaries

The treatise itself speaks of “the ten subtleties within the Trace,” “the ten subtleties of the Origin,” and “briefly clarifying the teaching as five.” Later summaries such as “the ten subtleties of the Trace Gate,” “of the Origin Gate,” and “the Five Periods and Eight Teachings” appear only when identified as later terms.
The actual cited expression “the three thousand are in one moment of mind” is preserved. “Three thousand in one thought-moment” appears only as an explicitly identified later summary and is not rewritten into T33n1716.
Where a quotation in the treatise differs from the received scripture, the Xuanyi quotation is preserved first and the received witness is placed beside it. The latter is not silently substituted for the former.

VII. Glossary, Bibliography, and Indices

The Chinese and English Glossaries are assembled unchanged from the Terminology sections of all forty Apparatus files. Assembly adds only a unit heading and return link; it does not translate, supplement, normalize, or abridge the source section.
The Bibliography lists the principal base text, root scripture, commentarial mirror, ancient explanations, and cross-reading works for the whole edition. A specific interpretation remains governed by the quoted wording and locus in its unit’s Apparatus.
The Indices derive the forty-unit five-layer matrix from the source manifest and the edition’s established English titles. Navigation labels do not create a new doctrinal judgment.

VIII. Attribution and License

English front and back matter carry the footer “Shi Huijing · 指月 · Fahua Xuanyi · [piece] · Summer 2026.” A citation should combine the unit, reading layer, and canon locus where relevant.

The annotated translation is released under CC BY-NC-SA 4.0. Canonical source texts remain subject to their existing rights and conditions of use; the modern rendering, arrangement, and annotation do not alter their identity.

譯者Translator

一、說者：智者大師

《法華玄義》二十個半卷卷首皆署『天台智者大師說』。智顗以《妙法蓮華經》經題五字開五重玄義，先作七番通解，再別釋名、體、宗、用、教，使一部經的名稱、實相、修行因果、教化作用與說法次第彼此貫通。

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

二、記者與整理者：灌頂

卷前〈私記緣起〉自署『沙門灌頂述』。灌頂記下自己由建業、江陵到台嶺的聞法經過，承認前後只聞一遍，又說依聖典把所聞書寫傳後，成《玄》《文》各十卷。卷中『記者釋曰』與卷末私錄，亦在文本明標處歸給灌頂。

記錄不是透明的搬運，也不是可以取代老師的另作。灌頂的可貴正在把所聞、所補經論、舊師異解與自身記錄位置一一說明，使讀者能分辨智者之說如何成為今可讀的十卷。

三、義疏鏡：荊谿湛然

唐荊谿湛然撰《法華玄義釋籤》T33n1717，逐文疏解《法華玄義》。本冊考據與義疏層以它為同宗嫡傳之鏡，用來辨科判、經論出處、名相、古注與觀心關節；每逢湛然判釋，仍明標『《釋籤》說』，不讓後釋冒充本論。

《釋籤》卷首〈釋籤緣起序〉末署普門子屬辭，正文才署『天台沙門湛然述』。普門子敬序與湛然正文各有作者，本冊分別歸署。

四、本冊譯注：釋慧鏡

釋慧鏡，漢傳佛典譯注者，『指月』發起人。本冊由釋慧鏡統攝原典校讀、現代漢語譯寫、經論考據、義疏、心要與英文讀本，使四十單元都能回查 T33n1716 原句，也能看見古德判釋如何分層進入今日閱讀。

譯注不以現代語取代古文，也不以《釋籤》取代本論。原典守字，白話達意，考據舉證，義疏開解，心要指路；每一層有自己的責任，也共同服務同一件事：讓讀者能進門、能核對、能把五重玄義收回一心。

I. Speaker: Master Zhiyi

All twenty half-fascicle headings of the Fahua Xuanyi attribute the teaching to the Tiantai Master Zhiyi. Through the five characters of the Lotus Sutra’s title, Zhiyi opens the Fivefold Profound Meaning. He first explains its five chapters together in seven passes, then separately unfolds name, substance, purport, function, and teaching, joining a scripture’s title, the true mark, the cause and fruit of practice, the power of teaching, and the order of the Buddha’s dispensation.

This edition assigns that Dharma to Zhiyi as speaker. It does not place Guanding’s recorder’s notes, Zhanran’s later interpretation, or the present annotation in Zhiyi’s mouth. “Master Zhiyi” and the personal name “Zhiyi” are used according to syntax for the same historical speaker.

II. Recorder and Arranger: Guanding

The prefatory “Privately Recorded Origins” is attributed to the monk Guanding. He records his route of hearing from Jianye and Jiangling to the Tiantai Mountains, acknowledges that altogether he heard the teaching only once, and says that he followed the sacred scriptures by writing and transmitting what he had heard as the Xuanyi and Wenju, ten fascicles each. The recorder’s explanations within the work and his private note at its end are likewise returned to him where the text marks them.

Recording is neither transparent transport nor a new composition that replaces the teacher. Guanding’s distinctive contribution is to state where the master’s speech, scriptural and treatise support, earlier interpretations, and his own work of recording stand, allowing readers to see how Zhiyi’s teaching became the ten-fascicle text now read.

III. Commentarial Mirror: Jingxi Zhanran

The Tang Tiantai master Jingxi Zhanran composed the Fahua Xuanyi Shiqian, T33n1717, as a passage-by-passage explanation of the Fahua Xuanyi. The Apparatus and Exposition use it as a direct Tiantai mirror for outline placement, scriptural sources, terminology, ancient explanations, and the joints of contemplating the mind. Whenever the judgment is Zhanran’s, the edition says that Zhanran or the Shiqian explains, so later interpretation does not pass as the root treatise.

The opening “Preface on the Origins of the Shiqian” closes with the attribution to Pumen Zijing. The main commentary is then attributed to the Tiantai monk Zhanran. The preface and commentary therefore retain their separate authors.

IV. Translator and Annotator of the Present Edition: Shi Huijing

Shi Huijing is a translator and annotator of Chinese Buddhist texts and the founder of Zhiyue. In this edition he brings together Source-Text verification, modern Chinese rendering, scriptural and commentarial research, Exposition, Heart-Essence, and the English reading edition, so that every one of the forty units may return to wording in T33n1716 and show how ancient interpretation enters present reading without collapsing its levels.

Translator · Shi Huijing — with AI-assisted rendering, translator-ruled

Annotation does not replace the classical text with modern language, nor does the Shiqian replace the treatise. The Source Text preserves; the Vernacular conveys; the Apparatus gives evidence; the Exposition opens the teaching; the Heart-Essence points out the road. Each layer bears its own responsibility, and together they serve one purpose: that readers may enter, verify, and return the Fivefold Profound Meaning to one mind.

書目Bibliography

本頁列全帙最主要的底本、根經、義疏鏡、古注與互讀典籍。各單元考據另有更完整的逐處經論網；具體引文、異文與判釋，以所出單元所列原句、作者、藏經號與頁欄行為準。

一、底本與根經

T33n1716《妙法蓮華經玄義》：隋天台智者大師說。全十卷，是本冊唯一原典底本。
T09n0262《妙法蓮華經》：後秦鳩摩羅什譯。是《玄義》所釋經題與主要引文的根經。
T09n0276《無量義經》：劉宋曇摩伽陀耶舍譯。《玄義》多處與《法華經》序分及開顯脈絡合讀。
T12n0374《大般涅槃經》：北涼曇無讖譯。為五味、佛性、常住與多處經證的重要來源。

二、主要義疏鏡與同族著作

T33n1717《法華玄義釋籤》：唐荊谿湛然述。逐文全釋本論，是本冊主要義疏鏡。
T34n1718《妙法蓮華經文句》：智者大師說、灌頂記。與《玄義》同為灌頂所誌『《玄》《文》各十卷』之一。
T46n1911《摩訶止觀》：智者大師說、灌頂記。與《玄義》成教觀互照。
T46n1912《止觀輔行傳弘決》：唐湛然述。於三大部互讀與天台後釋著作層分辨時使用。
T46n1929《四教義》：智者大師說、灌頂記。為教相名義與次第的同族見證。
T46n1934《國清百錄》：灌頂纂。保存玉泉、章安奉蒙玄義與智者傳記相關記錄。

三、古注與主要互讀經論

X28n0589《法華經玄義節要》：智旭節錄。保存本論結構與選節，是後出直接見證。
X28n0592《法華經玄籤證釋》：清智銓述。多單元逐科扣合《釋籤》，並保存經目、異文與所指待考的古注記錄。
T38n1766《涅槃玄義發源機要》：宋智圓述。用於五章釋題、判教與山外同題平行材料。
T39n1784《金光明經玄義拾遺記》：宋知禮述。用於天台教相與玄義方法的同宗互讀。
T25n1509《大智度論》：龍樹造、鳩摩羅什譯。四悉檀、般若、法數與譬喻的重要論據。
T14n0475《維摩詰所說經》：鳩摩羅什譯。方等、彈偏、入不二與多處教相互讀。
T50n2059《高僧傳》：梁慧皎撰。用於求那跋摩等古德語與傳記場景。
T55n2154《開元釋教錄》：唐智昇撰。用於經名、卷數與佚經著錄，不以目錄記載冒充佚文本身。

四、引用原則

本冊公開考據只以經典與古德所傳為文字及判釋依據。不同經本、論書與古注各守自己的作者、譯者、時代與用法；平行材料可以互照，不能因義近而合併成同一逐字來源。

凡《玄義》所引與今本不全同者，先錄 T33n1716 本論引句，再列今本作比較。古注若說『藏中未見』或『恐是約義引』，只保存該古德的見聞界線，不擴成全史斷語。

This page lists the principal base text, root scripture, commentarial mirror, ancient explanations, and cross-reading works for the whole edition. Each unit’s Apparatus contains a fuller local network. A specific quotation, variant, or judgment remains governed by the wording, attribution, canon ID, and locus given in that unit.

I. Base Text and Root Scriptures

T33n1716, Miaofa Lianhua Jing Xuanyi — taught by the Sui Tiantai Master Zhiyi. Its ten fascicles are the sole Source-Text base of this edition.
T09n0262, Saddharmapuṇḍarīka (Lotus Sutra) — translated by Kumārajīva under the Later Qin. It is the root scripture whose title the Xuanyi explains and the principal received witness for its citations.
T09n0276, Sutra of Innumerable Meanings — translated by Dharmagatayaśas under the Liu Song. It is read with the opening and disclosure sequence of the Lotus Sutra.
T12n0374, Mahāparinirvāṇa Sūtra — translated by Dharmakṣema under the Northern Liang. It is a principal source for the five flavors, buddha-nature, permanence, and many scriptural citations.

II. Principal Mirror and Works of the Same Tiantai Family

T33n1717, Fahua Xuanyi Shiqian — composed by Jingxi Zhanran. Its passage-by-passage explanation is the principal commentarial mirror.
T34n1718, Fahua Wenju (Words and Phrases of the Lotus) — taught by Zhiyi and recorded by Guanding. It is the companion work to the Xuanyi in Guanding’s statement that the Profound Meaning and Words and Phrases each comprised ten fascicles.
T46n1911, Mohe Zhiguan — taught by Zhiyi and recorded by Guanding. It supplies the contemplative counterpart in the Tiantai relation of teaching and contemplation.
T46n1912, Zhiguan Fuxing Chuanhong Jue — composed by Zhanran. It is used when reading the three great Tiantai works together and distinguishing later commentarial authorship.
T46n1929, Four Teachings — taught by Zhiyi and recorded by Guanding. It provides a related witness for the names and sequences of teaching classification.
T46n1934, Hundred Records of Guoqing — compiled by Guanding. It preserves records concerning Yuquan, Zhang’an’s reception of the Xuanyi, and Zhiyi’s life.

III. Ancient Explanations and Principal Cross-Readings

X28n0589, Fahua Jing Xuanyi Jieyao — excerpts by Zhixu. It preserves structure and selected passages as a later direct witness.
X28n0592, Fahua Jing Xuanqian Zhengshi — composed by the Qing monk Zhiquan. It follows the Shiqian through many units and preserves ancient notes on catalog records, variants, and unidentified referents.
T38n1766, Fayuan Jiyao on the Profound Meaning of the Nirvāṇa Sūtra — composed by Zhiyuan of the Song. It supplies parallel materials on explaining titles through five chapters and on classification of teaching.
T39n1784, Supplementary Notes on the Profound Meaning of the Sūtra of Golden Light — composed by Zhili of the Song. It supplies Tiantai cross-reading on profound meaning and the characteristics of teaching.
T25n1509, Great Treatise on the Perfection of Wisdom — attributed to Nāgārjuna and translated by Kumārajīva. It is a principal treatise source for the four siddhāntas, Prajñāpāramitā, numbered teachings, and similes.
T14n0475, Vimalakīrti-nirdeśa — translated by Kumārajīva. It is used for Vaipulya, critique of partial understanding, nonduality, and teaching-classification cross-readings.
T50n2059, Biographies of Eminent Monks — compiled by Huijiao of the Liang. It preserves sayings and biographical scenes associated with ancient masters such as Guṇavarman.
T55n2154, Kaiyuan Catalog of Buddhist Teachings — compiled by Zhisheng of the Tang. It provides title and fascicle records for transmitted or lost works; a catalog record is not passed off as the wording of a lost text.

IV. Citation Practice

The reader-facing Apparatus takes scripture and transmitted ancient masters as its textual and interpretive authorities. Scriptures, treatises, and commentaries retain their separate authors, translators, periods, and functions. Parallel material may illuminate a passage but is not merged into a single verbatim source merely because the sense is close.

Where a citation in the Xuanyi differs from the received scripture, T33n1716 is recorded first and the received witness is then placed beside it. When an ancient commentary says that a work was not found in its canon or that a line may be cited according to meaning, this edition preserves the limit of that ancient report without expanding it into a universal historical claim.

索引Indices

本索引先列四十個實文單元，再把它們收回卷前三篇、七番通解與別解五章。所有起訖均依 T33n1716 的實際頁欄行；四十單元合起來覆蓋本冊所取的完整讀流。

一、四十單元

次	結構位置	單元	T33n1716 起訖	五層
1	卷前	私記緣起	0681a03–0681a24	原典 · 白話 · 考據 · 義疏 · 心要
2	卷前	序王	0681a25–0681b24	原典 · 白話 · 考據 · 義疏 · 心要
3	卷前	私序王	0681b25–0681c23	原典 · 白話 · 考據 · 義疏 · 心要
4	通解七番	通解·標章	0681c29–0684a23	原典 · 白話 · 考據 · 義疏 · 心要
5	通解七番	通解·引證	0684a24–0684c24	原典 · 白話 · 考據 · 義疏 · 心要
6	通解七番	通解·生起	0684c25–0685a18	原典 · 白話 · 考據 · 義疏 · 心要
7	通解七番	通解·開合	0685a19–0685b06	原典 · 白話 · 考據 · 義疏 · 心要
8	通解七番	通解·料簡	0685b07–0685c06	原典 · 白話 · 考據 · 義疏 · 心要
9	通解七番	通解·觀心	0685c07–0686a29	原典 · 白話 · 考據 · 義疏 · 心要
10	通解七番	通解·會異	0686b05–0691a05	原典 · 白話 · 考據 · 義疏 · 心要
11	別解五章·釋名	釋名·前三目與明妙通釋	0691a06–0697b21	原典 · 白話 · 考據 · 義疏 · 心要
12	別解五章·釋名	釋名·境妙	0697b22–0707a23	原典 · 白話 · 考據 · 義疏 · 心要
13	別解五章·釋名	釋名·智妙	0707a24–0715b15	原典 · 白話 · 考據 · 義疏 · 心要
14	別解五章·釋名	釋名·行妙	0715b16–0726b10	原典 · 白話 · 考據 · 義疏 · 心要
15	別解五章·釋名	釋名·位妙①藏通別位	0726b11–0732b14	原典 · 白話 · 考據 · 義疏 · 心要
16	別解五章·釋名	釋名·位妙②圓最實位	0732b18–0741b06	原典 · 白話 · 考據 · 義疏 · 心要
17	別解五章·釋名	釋名·三法妙	0741b07–0746c06	原典 · 白話 · 考據 · 義疏 · 心要
18	別解五章·釋名	釋名·感應妙神通妙	0746c12–0751c22	原典 · 白話 · 考據 · 義疏 · 心要
19	別解五章·釋名	釋名·說法妙眷屬妙	0751c23–0758a25	原典 · 白話 · 考據 · 義疏 · 心要
20	別解五章·釋名	釋名·功德利益妙	0758a26–0765a11	原典 · 白話 · 考據 · 義疏 · 心要
21	別解五章·釋名	釋名·本十妙	0765a12–0771c16	原典 · 白話 · 考據 · 義疏 · 心要
22	別解五章·釋名	釋名·蓮華釋結經	0771c17–0779a05	原典 · 白話 · 考據 · 義疏 · 心要
23	別解五章·辨體	辨體·正顯經體	0779a06–0780a28	原典 · 白話 · 考據 · 義疏 · 心要
24	別解五章·辨體	辨體·廣簡偽	0780a29–0782b26	原典 · 白話 · 考據 · 義疏 · 心要
25	別解五章·辨體	辨體·一法異名	0782b27–0784a06	原典 · 白話 · 考據 · 義疏 · 心要
26	別解五章·辨體	辨體·入實相門	0784a07–0792c16	原典 · 白話 · 考據 · 義疏 · 心要
27	別解五章·辨體	辨體·遍體三條	0792c17–0794b07	原典 · 白話 · 考據 · 義疏 · 心要
28	別解五章·明宗	明宗	0794b08–0796c01	原典 · 白話 · 考據 · 義疏 · 心要
29	別解五章·論用	論用〔明用〕	0796c02–0800a13	原典 · 白話 · 考據 · 義疏 · 心要
30	別解五章·判教	判教·大意	0800a19–0801a16	原典 · 白話 · 考據 · 義疏 · 心要
31	別解五章·判教	判教·出異	0801a17–0801b29	原典 · 白話 · 考據 · 義疏 · 心要
32	別解五章·判教	判教·明難	0801c01–0805b08	原典 · 白話 · 考據 · 義疏 · 心要
33	別解五章·判教	判教·研詳去取	0805b09–0806a13	原典 · 白話 · 考據 · 義疏 · 心要
34	別解五章·判教	判教相·舉大綱	0806a14–0806c27	原典 · 白話 · 考據 · 義疏 · 心要
35	別解五章·判教	判教相·引三文證	0806c27–0809a10	原典 · 白話 · 考據 · 義疏 · 心要
36	別解五章·判教	判教相·五味半滿	0809a10–0809a26	原典 · 白話 · 考據 · 義疏 · 心要
37	別解五章·判教	判教相·明合不合	0809a26–0809c01	原典 · 白話 · 考據 · 義疏 · 心要
38	別解五章·判教	判教相·料簡	0809c01–0810c14	原典 · 白話 · 考據 · 義疏 · 心要
39	別解五章·判教	判教相·增數明教	0810c14–0811b27	原典 · 白話 · 考據 · 義疏 · 心要
40	別解五章·判教·記者私錄	判教·記者私錄異同	0811b28–0814a19	原典 · 白話 · 考據 · 義疏 · 心要

二、卷前與七番通解

結構	本冊單元	功用
卷前三篇	私記緣起、序王、私序王	交代聞持與傳錄，並以六蓮華譬開全書序綱
一、標章	通解·標章	列五章，並總標七番
二、引證	通解·引證	以《法華經》文證五章
三、生起	通解·生起	明五章何以依次而起
四、開合	通解·開合	明五章可開可合而不失一經
五、料簡	通解·料簡	以問答辨五章邊界
六、觀心	通解·觀心	把五章收回當下一心
七、會異	通解·會異	以四悉檀會通差別

三、別解五章

五章	本冊單元	頁內讀路
一、釋名	前三目與明妙通釋；境、智、行、位、三法、感應與神通、說法與眷屬、功德利益、本十妙、蓮華釋與結經，共十二單元	先看妙之通釋，再讀迹中十妙、本十妙與經題蓮華
二、辨體	正顯經體、廣簡偽、一法異名、入實相門、遍體三條，共五單元	03d 雖長，仍以一單元保存；頁內分節作導航
三、明宗	明宗，一單元	以因果明一經宗要
四、論用	論用〔明用〕，一單元	以斷疑生信明經之妙能
五、判教	大意、出異、明難、研詳去取，加判教相六目與記者私錄，共十一單元	06e–06j 依『判教相者，即為六』分作六目；06k 另明記者附錄

四、卷首卷末導航

This index first lists the forty units grounded in the text, then gathers them into the three preliminaries, the seven passes of shared explanation, and the separate explanation of the five chapters. Every range gives the actual page-column-line loci in T33n1716; together the forty units cover the edition’s complete reading stream.

I. Forty Units

No.	Structural place	Unit	T33n1716 locus	Five layers
1	Preliminaries	Privately Recorded Origins	0681a03–0681a24	Source · Vernacular · Apparatus · Exposition · Heart-Essence
2	Preliminaries	The Sovereign Preface	0681a25–0681b24	Source · Vernacular · Apparatus · Exposition · Heart-Essence
3	Preliminaries	The Private Sovereign Preface	0681b25–0681c23	Source · Vernacular · Apparatus · Exposition · Heart-Essence
4	Seven Passes of Shared Explanation	Shared Explanation · Setting Out the Chapters	0681c29–0684a23	Source · Vernacular · Apparatus · Exposition · Heart-Essence
5	Seven Passes of Shared Explanation	Shared Explanation · Citing Evidence	0684a24–0684c24	Source · Vernacular · Apparatus · Exposition · Heart-Essence
6	Seven Passes of Shared Explanation	Shared Explanation · How the Chapters Arise in Sequence	0684c25–0685a18	Source · Vernacular · Apparatus · Exposition · Heart-Essence
7	Seven Passes of Shared Explanation	Shared Explanation · Opening and Combining	0685a19–0685b06	Source · Vernacular · Apparatus · Exposition · Heart-Essence
8	Seven Passes of Shared Explanation	Shared Explanation · Resolving Questions	0685b07–0685c06	Source · Vernacular · Apparatus · Exposition · Heart-Essence
9	Seven Passes of Shared Explanation	Shared Explanation · Contemplating the Mind	0685c07–0686a29	Source · Vernacular · Apparatus · Exposition · Heart-Essence
10	Seven Passes of Shared Explanation	Shared Explanation · Integrating Differences	0686b05–0691a05	Source · Vernacular · Apparatus · Exposition · Heart-Essence
11	Five Chapters · Explaining the Name	Explaining the Name · The First Three Topics and a Shared Explanation of Subtlety	0691a06–0697b21	Source · Vernacular · Apparatus · Exposition · Heart-Essence
12	Five Chapters · Explaining the Name	Explaining the Name · Subtlety of Objects	0697b22–0707a23	Source · Vernacular · Apparatus · Exposition · Heart-Essence
13	Five Chapters · Explaining the Name	Explaining the Name · Subtlety of Wisdom	0707a24–0715b15	Source · Vernacular · Apparatus · Exposition · Heart-Essence
14	Five Chapters · Explaining the Name	Explaining the Name · Subtlety of Practice	0715b16–0726b10	Source · Vernacular · Apparatus · Exposition · Heart-Essence
15	Five Chapters · Explaining the Name	Explaining the Name · Subtlety of Stages I · Tripiṭaka, Shared, and Distinct Stages	0726b11–0732b14	Source · Vernacular · Apparatus · Exposition · Heart-Essence
16	Five Chapters · Explaining the Name	Explaining the Name · Subtlety of Stages II · The Most Real Stages of the Perfect Teaching	0732b18–0741b06	Source · Vernacular · Apparatus · Exposition · Heart-Essence
17	Five Chapters · Explaining the Name	Explaining the Name · Subtlety of the Three Dharmas	0741b07–0746c06	Source · Vernacular · Apparatus · Exposition · Heart-Essence
18	Five Chapters · Explaining the Name	Explaining the Name · Subtleties of Stimulus-and-Response and Supernormal Power	0746c12–0751c22	Source · Vernacular · Apparatus · Exposition · Heart-Essence
19	Five Chapters · Explaining the Name	Explaining the Name · Subtleties of Teaching the Dharma and Retinues	0751c23–0758a25	Source · Vernacular · Apparatus · Exposition · Heart-Essence
20	Five Chapters · Explaining the Name	Explaining the Name · Subtlety of Meritorious Benefit	0758a26–0765a11	Source · Vernacular · Apparatus · Exposition · Heart-Essence
21	Five Chapters · Explaining the Name	Explaining the Name · The Ten Subtleties of the Origin	0765a12–0771c16	Source · Vernacular · Apparatus · Exposition · Heart-Essence
22	Five Chapters · Explaining the Name	Explaining the Name · The Lotus and the Conclusion on “Sutra”	0771c17–0779a05	Source · Vernacular · Apparatus · Exposition · Heart-Essence
23	Five Chapters · Discerning the Substance	Discerning the Substance · Directly Revealing the Sutra’s Substance	0779a06–0780a28	Source · Vernacular · Apparatus · Exposition · Heart-Essence
24	Five Chapters · Discerning the Substance	Discerning the Substance · Broadly Distinguishing the False	0780a29–0782b26	Source · Vernacular · Apparatus · Exposition · Heart-Essence
25	Five Chapters · Discerning the Substance	Discerning the Substance · One Dharma, Different Names	0782b27–0784a06	Source · Vernacular · Apparatus · Exposition · Heart-Essence
26	Five Chapters · Discerning the Substance	Discerning the Substance · Gateways into the True Mark	0784a07–0792c16	Source · Vernacular · Apparatus · Exposition · Heart-Essence
27	Five Chapters · Discerning the Substance	Discerning the Substance · Three Topics on the Pervasiveness of the Substance	0792c17–0794b07	Source · Vernacular · Apparatus · Exposition · Heart-Essence
28	Five Chapters · Clarifying the Purport	Clarifying the Purport	0794b08–0796c01	Source · Vernacular · Apparatus · Exposition · Heart-Essence
29	Five Chapters · Discussing the Function	Discussing the Function	0796c02–0800a13	Source · Vernacular · Apparatus · Exposition · Heart-Essence
30	Five Chapters · Classifying the Teaching	Classifying the Teaching · General Purport	0800a19–0801a16	Source · Vernacular · Apparatus · Exposition · Heart-Essence
31	Five Chapters · Classifying the Teaching	Classifying the Teaching · Setting Out Divergent Classifications	0801a17–0801b29	Source · Vernacular · Apparatus · Exposition · Heart-Essence
32	Five Chapters · Classifying the Teaching	Classifying the Teaching · Clarifying the Difficulties	0801c01–0805b08	Source · Vernacular · Apparatus · Exposition · Heart-Essence
33	Five Chapters · Classifying the Teaching	Classifying the Teaching · Examining in Detail What to Accept and Reject	0805b09–0806a13	Source · Vernacular · Apparatus · Exposition · Heart-Essence
34	Five Chapters · Classifying the Teaching	Classifying the Teaching · Characteristics of the Teaching · Raising the General Outline	0806a14–0806c27	Source · Vernacular · Apparatus · Exposition · Heart-Essence
35	Five Chapters · Classifying the Teaching	Classifying the Teaching · Characteristics of the Teaching · Citing Three Passages as Evidence	0806c27–0809a10	Source · Vernacular · Apparatus · Exposition · Heart-Essence
36	Five Chapters · Classifying the Teaching	Classifying the Teaching · Characteristics of the Teaching · Five Flavors, Half and Full	0809a10–0809a26	Source · Vernacular · Apparatus · Exposition · Heart-Essence
37	Five Chapters · Classifying the Teaching	Classifying the Teaching · Characteristics of the Teaching · Clarifying Correspondence and Non-Correspondence	0809a26–0809c01	Source · Vernacular · Apparatus · Exposition · Heart-Essence
38	Five Chapters · Classifying the Teaching	Classifying the Teaching · Characteristics of the Teaching · Resolving Questions	0809c01–0810c14	Source · Vernacular · Apparatus · Exposition · Heart-Essence
39	Five Chapters · Classifying the Teaching	Classifying the Teaching · Characteristics of the Teaching · Explaining the Teaching through Increasing Numbers	0810c14–0811b27	Source · Vernacular · Apparatus · Exposition · Heart-Essence
40	Five Chapters · Classifying the Teaching · Recorder’s Note	Classifying the Teaching · The Recorder’s Private Record of Agreements and Differences	0811b28–0814a19	Source · Vernacular · Apparatus · Exposition · Heart-Essence

II. Preliminaries and the Seven Passes of Shared Explanation

Structure	Units in this edition	Function
Three preliminaries	Privately Recorded Origins; The Sovereign Preface; The Private Sovereign Preface	Establish transmission and open the whole work through the six lotus similes
1. Setting Out the Chapters	Shared Explanation · Setting Out the Chapters	Lists the five chapters and the seven passes
2. Citing Evidence	Shared Explanation · Citing Evidence	Grounds the five chapters in passages from the Lotus Sutra
3. How the Chapters Arise	Shared Explanation · How the Chapters Arise in Sequence	Shows why the chapters follow one another
4. Opening and Combining	Shared Explanation · Opening and Combining	Shows how the five may open or combine without losing the one sutra
5. Resolving Questions	Shared Explanation · Resolving Questions	Clarifies the boundaries of the five chapters through questions and answers
6. Contemplating the Mind	Shared Explanation · Contemplating the Mind	Returns the five chapters to the present mind
7. Integrating Differences	Shared Explanation · Integrating Differences	Integrates distinctions through the four siddhāntas

III. Separate Explanation of the Five Chapters

Chapter	Units in this edition	Reading path
1. Explaining the Name	Twelve units from the first three topics and shared explanation of subtlety through the lotus and conclusion on “Sutra”	Begin with the shared explanation, then read the ten subtleties of Trace and Origin and the title’s lotus
2. Discerning the Substance	Five units: directly revealing, distinguishing the false, different names, gateways into the true mark, and three topics on pervasiveness	The long 03d remains one unit; its internal sections provide page navigation
3. Clarifying the Purport	One unit	Reads cause and fruit as the sutra’s governing purport
4. Discussing the Function	One unit	Reads the wondrous power of severing doubt and giving rise to faith
5. Classifying the Teaching	General purport, divergent classifications, difficulties, acceptance and rejection, six units on the characteristics of the teaching, and the recorder’s note	Units 06e–06j preserve the treatise’s sixfold internal structure; 06k keeps the recorder’s appendix distinct

IV. Front- and Back-Matter Navigation

題署Colophon

一、書名

《妙法蓮華經玄義》〔《法華玄義》〕

隋天台智者大師說

沙門灌頂聞持、筆錄並整理

二、底本與義疏鏡

底本：《大正新脩大藏經》第三十三冊 T33n1716《妙法蓮華經玄義》，十卷。
根經：T09n0262《妙法蓮華經》，後秦鳩摩羅什譯，七卷二十八品。
義疏鏡：T33n1717《法華玄義釋籤》，唐天台沙門湛然述，二十卷。
冠首序：〈釋籤緣起序〉，君山除饉男普門子屬辭。

三、本冊譯注

釋慧鏡

指月漢傳經論譯注

二〇二六年夏

四、本冊構成

全書依實文分四十單元：卷前三篇、通解七番、釋名十二單元、辨體五單元、明宗與論用各一單元、判教十一單元。每單元具一件漢文原典，以及中英各四個撰述閱讀層：白話、考據、義疏、心要。

中英卷首卷末各置卷首心要、緒論、讀法、凡例、說者記者義疏鏡與譯者、詞彙、書目、索引、題署九件。詞彙頁由四十個考據術語節逐段原樣裝配；索引列四十單元完整五層連結。

五、建議引用

釋慧鏡譯注，《法華玄義》，單元名，層名，指月，二〇二六年。

逐字引用本論、經典或古德文字時，並列藏經號與實際頁欄行。引用卷首卷末時，可用件名定位，但不以導覽頁代替原典或考據頁的具體證據。

六、授權

本冊譯注文字採 CC BY-NC-SA 4.0『姓名標示—非商業性—相同方式分享 4.0 國際』授權條款釋出。藏經原文依其原有權利與使用規範。

釋慧鏡 · 指月 · 法華玄義 · 題署 · 2026 夏

I. Title

Miaofa Lianhua Jing Xuanyi (妙法蓮華經玄義), commonly Fahua Xuanyi (Profound Meaning of the Lotus)

Taught by the Sui Tiantai Master Zhiyi

Heard, recorded, and arranged by the monk Guanding

II. Base Text and Commentarial Mirror

Base text: Miaofa Lianhua Jing Xuanyi, T33n1716 in volume 33 of the Taishō Revised Tripiṭaka, ten fascicles.
Root scripture: Saddharmapuṇḍarīka (Lotus Sutra), T09n0262, translated by Kumārajīva under the Later Qin, seven fascicles and twenty-eight chapters.
Commentarial mirror: Fahua Xuanyi Shiqian, T33n1717, composed by the Tang Tiantai monk Zhanran, twenty fascicles.
Opening preface: “Preface on the Origins of the Shiqian,” written by Pumen Zijing of Junshan.

III. Annotated Edition

Shi Huijing

Zhiyue Annotated Chinese Canon

Summer 2026

IV. Composition of This Edition

The extant work is divided into forty units: three preliminaries; seven passes of shared explanation; twelve units for Explaining the Name; five for Discerning the Substance; one each for Clarifying the Purport and Discussing the Function; and eleven for Classifying the Teaching. Every unit contains one Chinese Source Text and four authored reading layers in Chinese and English: Vernacular, Apparatus, Exposition, and Heart-Essence.

Nine Chinese and nine English pieces of front and back matter provide the Opening Heart-Essence, Introduction, Reading Guide, Conventions, Speaker and Translator page, Glossary, Bibliography, Indices, and Colophon. The Glossaries assemble all forty Terminology sections unchanged; the Indices provide the complete five-layer link matrix.

V. Suggested Citation

Shi Huijing, annotated translation, Fahua Xuanyi, unit title, reading layer, Zhiyue, 2026.

When quoting the treatise, a scripture, or an ancient master verbatim, also give the canon ID and actual page-column-line locus. Front and back matter may be cited by piece, but a guide page does not replace the concrete evidence in the Source Text or Apparatus.

VI. License

The annotated translation is released under CC BY-NC-SA 4.0, Attribution–NonCommercial–ShareAlike 4.0 International. Canonical source texts remain subject to their existing rights and conditions of use.

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