妙法蓮華經玄義 引證
若首尾只是裝飾，當然不夠；若序分已預示全經所說，流通又在說竟後撮其樞要，首尾便像一朵花的初綻與結果，能使中間全程被看見。
文殊由燈明佛昔日瑞相，知道今佛將說法華。經名、實相、因果、斷疑生信在一組偈中依次發光；教相再由後面的六譬別顯。說法將畢，如來又以所有之法、自在神力、祕要之藏、甚深之事總收一經。前者由古照今，後者由末攝始。
海、山、月、日、梵王、佛六譬，也不是把『第一』重複六次。海顯萬流同歸，山顯高出眾峰，月顯由虧至圓，日顯破暗，梵王顯自在，佛顯化導究竟。六幅圖合起來，才使教相的最勝有了內容。
引證的心要，不是找到幾句相似文字便算完成。真正的證，是一句經文能承擔哪個問題：它指出什麼名，顯何體，成何因果，破何疑惑，又在諸教中居何位置。經與義相應時，信才不是借來的。
If the beginning and end of a scripture were mere decoration, reading only them would of course not be enough. But when the introduction already foreshadows what the whole scripture will teach, and the dissemination gathers its central hinge after the teaching is complete, the two ends are like a flower’s first opening and its fruiting: they make the entire course between them visible.
From the auspicious sign once displayed by the Buddha Lamp Radiance, Mañjuśrī knows that the present Buddha will teach the Lotus. The scripture’s name, the true mark, cause and fruit, and cutting off doubt to give rise to faith shine forth in sequence within one set of verses; the characteristics of the teaching are separately revealed by the six similes that follow. As the teaching nears completion, the Tathāgata again gathers the entire scripture through all the Dharmas possessed, sovereign supernormal powers, the treasury of secrets and essentials, and exceedingly profound matters. The first illuminates the present through the past; the second gathers the beginning from the end.
The six similes—ocean, mountain, moon, sun, Brahmā King, and buddha—do not merely repeat “foremost” six times. The ocean reveals ten thousand streams returning together; the mountain, rising above all peaks; the moon, passing from waning to fullness; the sun, breaking darkness; the Brahmā King, sovereignty; and the Buddha, transformation carried to its ultimate. Only together do the six images give content to the supreme characteristics of the teaching.
The heart of citing evidence is not fulfilled by finding a few similar sentences. Genuine evidence asks which question a scriptural passage can bear: What name does it indicate? What substance does it reveal? What cause and fruit does it accomplish? What doubt does it break? Where does it stand among the teachings? Only when scripture and meaning correspond does faith cease to be borrowed.
隋天台智者大師說《妙法蓮華經玄義》〔私記緣起＝沙門灌頂述〕· 大正藏 T33n1716〔起 T33 0684a24〕。段/行首〔T33 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T33 0684a24〕○二、引證者，如文殊答問偈云「我見燈明佛，本光瑞如此，以是知今佛，欲說《法華經》」。何但二萬億？大通智勝及五佛章中三世佛說，皆名「法華」也。文云「今佛放光明，助發實相義」，又云「諸法實相義，已為汝等說」，又云「無量眾所尊，為說實相印」。此亦今古同以實相為體也。 文云「佛當雨法雨，充足求道者」，即是會三歸一之法雨，令求佛道因者充足，乃至一切皆會令充足。若開近顯遠之法雨，令求佛道果者充足。文云「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘」，又云「諸佛法久後，要當說真實」，即是斷三乘、五乘、七方便、九法界等疑，皆令生信。此證經用也。 又〈如來神力品〉云「以要言之，如來一切所有之法，如來一切自在神力，如來一切祕要之藏，如來一切甚深之事，皆於此經宣示顯說」。一切法者，權實一切法皆攝也，此證經名。一切自在神力者，內用名自在，外用名神力，即證用也。一切祕要之藏者，非器莫授為祕，正體為要，多所含容而無積聚名藏，此證體也。一切甚深之事者，實相名甚深，為實相修因名深因，究竟實相名深果。又〈法師品〉云「若聞此經，乃是善行菩薩之道」，深因也。「求佛道者，咸於我前聞《妙法華經》一句，乃至一念隨喜，我皆與授記。乃至須臾聞之，即得究竟三菩提深果。」此證宗也。 所以引二文者，古佛事定，舉要略以釋疑。今佛說竟，舉要略以付囑。中間正當機廣說，故不引證耳。若引者，「開、示、悟、入」，即其文也。「為大事因緣故」，證名；「佛之知見」，證體；「開示悟入」，證宗；「為令眾生」，證用；「此異餘經」，證教也。 又〈藥王品〉舉十譬歎教，今引其六：大如海，高如山，圓如月，照如日，自在如梵王、極如佛。 海是坎德，萬流歸故，同一鹹故。《法華》亦爾，佛所證得，萬善同歸，同乘佛乘。江湖川流，無此大德，餘經亦爾，故《法華》最大也。 山王最高，四寶所成故，純諸天居故。《法華》亦爾，在四味教之頂，離四誹謗，開、示、悟、入，純一根一緣，同一道味，純是菩薩，無聲聞弟子故。 月能虧盈故，月漸圓故。《法華》亦爾，同體權實故，會漸入頓故。 燈、炬、星、月與闇共住，譬諸經存二乘道果，與小並立，日能破闇故。《法華》破化城，除草庵故。又日映奪星月，令不現故。《法華》拂迹，除方便故。 輪王於四域自在，釋王於三十三天自在，大梵於三界自在。諸經或於俗諦自在，或於真諦自在，或於中道自在；但是歷別自在，非大自在。今經三諦圓融，最得自在，譬大梵王。餘經拔眾生出生死，如五佛子，於凡夫第一。或拔眾生出涅槃，如菩薩居無學上。今經拔出眾生，過方便教菩薩上，即成法王，最為第一。 引諸譬喻，明教相最大。例知用、宗、體、名，亦大如海，境智乃至利益，亦大如海。教相如山，在四味教上，用、宗、體、名、境、智、利益，亦復如是。教相虧盈圓滿，如月；用、宗、體、名、境、智、利益，亦復如是。教破化城，用、宗、體、名、境、智、利益，亦復如是。教相自在，餘亦如是。教相王中王，餘亦如是。非但引文證教，餘義亦成。
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.
文殊答問偈通證五章
第二番是引用經文作證。文殊在答問偈中說，他曾見日月燈明佛，當時的放光瑞相正如現在，因此知道如今的佛將要宣說《法華經》。不只過去二萬億尊日月燈明佛如此；大通智勝佛以及五佛章中所說過去、現在、未來諸佛，祂們所說也都名為法華。這些文證明經名。
偈中又說，現在佛放出光明，助使實相之義發起；又說諸法實相之義已經為大眾宣說；又說無量大眾所尊敬的佛，為眾生宣說實相之印。第一句屬今佛，後兩句關聯古佛，古今諸佛同以實相為體，所以這些文證明經體。
偈中又說，佛將降下法雨，充分滿足一切求道之人。若就會合三乘而歸於一乘說，這場法雨使求佛道之因的人得到充足，乃至使一切行人都能會歸而充足；若就開啟近時示現、顯露久遠成佛說，這場法雨又使求佛道之果的人得到充足。因與果兩面都具足，所以這些文證明宗。
偈中又說，追求三乘而心存疑悔的人，佛將為他們斷除疑惑，使疑惑全都消盡；又說諸佛說法經過久遠時間，最後必定宣說真實。這就是斷除眾生對三乘、五乘、七種方便、九法界等所起的疑惑，使他們生起信心，所以證明這部經的力用。
神力付囑與法師深因深果
〈如來神力品〉的大意是：簡要而言，如來所有的一切法、如來一切自在神力、如來一切祕要之藏、如來一切甚深之事，都在這部經中宣示顯說。
『一切所有之法』收攝權與實的一切法，所以證明經名。『一切自在神力』中，內在作用稱為自在，向外發出的作用稱為神力，所以證明用。『一切祕要之藏』中，不是相應根器便不授與，所以稱祕；正體是最重要處，所以稱要；它含容眾多法義而沒有實物積聚，所以稱藏，這便證明體。『一切甚深之事』中，實相本身甚深；為實相而修行，是深因；究竟契會實相，是深果，所以證明宗。
〈法師品〉又說，能夠聽聞此經，才是善於實行菩薩之道，這是深因。經中又說，求佛道的人在佛前聽到《妙法華經》一句，乃至一念隨喜，佛都為他授記；又說只在很短時間內聽聞，便能得到究竟菩提的深果。這兩處合起來證明宗的深因與深果。
之所以引用這兩端的文，是因為古佛的教化已經過去，事情已經確定，所以文殊在序分舉出樞要，為彌勒解釋疑問；今佛已把正說說完，所以在流通分再次舉出樞要，交付囑託。中間的正說正對當機而廣泛展開，因此不再逐段引來證明。
若要從中間正說舉其大要，開、示、悟、入就是相應經文。『為大事因緣』證名；『佛之知見』證體；使眾生開、示、悟、入證宗；『為令眾生』證用；此經不同於其他經教，證教相。
藥王六譬別證教相
〈藥王菩薩本事品〉原舉十個譬喻讚歎教法，現在取其中六個：如海之大，如山之高，如月之圓，如日之照，如大梵王之自在，如佛之究竟第一。
第一，海具有容納眾流的德行，萬川都歸入海，入海後同成一種鹹味。《法華》也是如此，佛所證得之法為萬善共同歸向，使眾生同乘佛乘。江河湖川沒有海的廣大德行，其他經教也不能與之相比，所以說《法華》最大。
第二，須彌山王在眾山中最高，由四寶所成，又是清淨諸天所居。《法華》也在先前諸種教說之上，離開四種誹謗，開啟、指示、領悟、進入佛之知見；它是純一根機、純一緣分、同一道味，純是菩薩，不再以聲聞弟子作究竟，所以譬如山王最高。
第三，月有虧有盈，又從月牙漸至圓滿。《法華》也是如此，權與實同在一體，又使漸次行人會入頓然圓滿，所以譬如月漸圓。
第四，燈、火炬、星與月雖能發光，仍與黑暗共住，譬喻其他經教仍保存二乘道果，使小乘與大乘並立。日一出便能破暗，所以《法華》能破除把化城當究竟的執著，除去停住草庵的心；日光又使星月光明隱沒，譬喻此經拂去近時示現，使方便不再遮蔽真實。
第五，轉輪王在四天下自在，帝釋在三十三天自在，大梵王在三界自在。其他經教或只在世俗諦自在，或只在真諦自在，或只在中道義自在，仍是各別經歷而得的自在，不是廣大自在。今經使三諦圓融，最為自在，所以譬如大梵王。
第六，其他經教把眾生從生死中拔出，如五佛子在凡夫中第一；或把眾生從所住涅槃中引出，如菩薩居於無學之上。今經更把眾生從方便教菩薩的階位拔出，使其成為法王，所以譬如佛在一切眾生中最為第一。
引這六譬首先是要顯明教相最大。依此類推，經的用、宗、體、名，以及境、智與利益，也都可說大如海、高如山、圓滿如月、破暗如日、自在如梵王、究竟如佛。教相在諸教之上，其他各義也同樣由此成就；所以本番雖特別引文證教，其餘各義也隨之成立。
Mañjuśrī’s Answering Verse as Shared Evidence for the Five Chapters
The second pass cites scriptural passages as evidence. In his answering verse, Mañjuśrī says that he once saw the Buddha Sun-Moon-Lamp Radiance and that the auspicious sign of light then was just as it is now. He therefore knows that the present Buddha is about to teach the Lotus Sutra. This was so not only with the twenty thousand koṭis of past buddhas all named Sun-Moon-Lamp Radiance. The Buddha Great Universal Wisdom Excellence and the buddhas of past, present, and future discussed in the chapter on the five buddhas also all called what they taught the Lotus. These passages prove the scripture’s name.
The verse also says that the present Buddha emits light to help arouse the meaning of the true mark. It further says that the meaning of the true mark of all dharmas has already been taught to the assembly, and that a buddha revered by immeasurable assemblies teaches sentient beings the seal of the true mark. The first statement belongs to the present Buddha, and the latter two concern a past buddha. Buddhas past and present alike take the true mark as substance, and these passages therefore prove the scripture’s substance.
The verse further says that the Buddha will rain down the rain of Dharma and fully satisfy all those who seek the path. If this is explained as gathering the three vehicles into the One Vehicle, the Dharma rain satisfies those who seek the cause of the Buddha path, extending to all practitioners whom it enables to be gathered and returned to fulfillment. If it is explained as opening the recent manifestation to reveal buddhahood in the distant past, the Dharma rain also satisfies those who seek the fruit of the Buddha path. Because it includes both cause and fruit, these passages prove the chapter clarifying the purport.
The verse further says that those who seek the three vehicles and harbor doubt and regret will have their doubts cut off by the Buddha until none remain. It also says that after buddhas have taught the Dharma for a long time, they are certain finally to teach the real. This cuts off the doubts that sentient beings form concerning the three vehicles, five vehicles, seven kinds of skillful means, nine Dharma realms, and so forth, allowing faith to arise. It therefore proves the effective power of this scripture.
Entrustment through Supernormal Power and the Dharma Teacher’s Profound Cause and Fruit
The general meaning of “The Supernormal Powers of the Tathāgata” chapter is this: stated briefly, all the Dharmas possessed by the Tathāgata, all the Tathāgata’s sovereign supernormal powers, all the Tathāgata’s treasuries of secrets and essentials, and all the Tathāgata’s exceedingly profound matters are proclaimed and revealed in this scripture.
“All the Dharmas possessed” embraces every provisional and real Dharma and therefore proves the scripture’s name. Within “all sovereign supernormal powers,” inward operation is called sovereignty and outwardly projected operation is called supernormal power; it therefore proves function. Within “all treasuries of secrets and essentials,” what is not imparted to an unsuitable vessel is called secret; the correct substance as the crucial point is called essential; and what contains many Dharma meanings without an accumulation of physical objects is called treasury. This proves substance. Within “all exceedingly profound matters,” the true mark itself is profound; practice directed toward the true mark is the profound cause; and ultimate accord with the true mark is the profound fruit. This proves the purport.
“The Dharma Teacher” chapter further says that only one who can hear this scripture is able to practice the bodhisattva path well. This is the profound cause. The scripture also says that if one who seeks the Buddha path hears before the Buddha one line of the Sutra of the Lotus Blossom of the Wondrous Dharma and rejoices in accord for even one thought, the Buddha bestows a prediction on that person. It also says that merely hearing the scripture for a very short time enables one to attain the profound fruit of ultimate awakening. Together these two passages prove the purport’s profound cause and profound fruit.
These two ends of the scripture are cited because the transformation of the ancient buddha is already past and its events settled. Mañjuśrī can therefore set forth its essentials in the introductory division to resolve Maitreya’s doubt. The present Buddha has completed the main teaching and thus again sets forth its essentials in the dissemination division as he entrusts it. The main teaching between them unfolds extensively for the faculties present and therefore is not cited passage by passage as evidence.
If its essential meaning is to be drawn from the main teaching in between, opening, revealing, awakening to, and entering are the corresponding scriptural passages. “For the causes and conditions of one great matter” proves the name. “The Buddha’s knowing-and-seeing” proves the substance. Causing sentient beings to open, reveal, awaken to, and enter proves the purport. “In order to cause sentient beings” proves function. That this scripture differs from the other scriptures and teachings proves the characteristics of the teaching.
Medicine King’s Six Similes as Separate Evidence for the Characteristics of the Teaching
“The Former Affairs of the Bodhisattva Medicine King” (Bhaiṣajyarāja) chapter originally gives ten similes in praise of the teaching. Six are taken here: vast as the ocean, high as a mountain, full as the moon, illuminating as the sun, sovereign as the Great Brahmā King, and ultimately foremost as a buddha.
First, the ocean has the virtue of receiving all streams. Ten thousand rivers enter the ocean and, once there, all become the single salty flavor. The Lotus is likewise so. The Dharma realized by the Buddha is the common destination of ten thousand wholesome deeds and enables sentient beings all to ride the Buddha-Vehicle. Rivers, lakes, and streams do not possess the ocean’s vast virtue, and the other scriptures and teachings cannot compare with it. The Lotus is therefore called greatest.
Second, Mount Sumeru, king of mountains, is highest among all mountains. It is made of four jewels and is the dwelling place of pure gods. The Lotus likewise rises above all the teachings that preceded it, leaves the four kinds of slander, and opens, reveals, awakens to, and enters the Buddha’s knowing-and-seeing. It has a single pure faculty, a single pure condition, and the same one flavor of the path; it consists purely of bodhisattvas and no longer treats the attainment of śrāvaka disciples as ultimate. It is therefore likened to the king of mountains as highest.
Third, the moon wanes and waxes, passing gradually from a crescent to fullness. The Lotus is likewise so: provisional and real abide within the same substance, and gradual practitioners are also gathered into sudden perfection. It is therefore likened to the moon’s gradual fullness.
Fourth, lamps, torches, stars, and the moon can emit light but still coexist with darkness. This represents other scriptures and teachings that still preserve the paths and fruits of the two vehicles, placing the Lesser and Great Vehicles side by side. When the sun rises, it can break the darkness. The Lotus therefore breaks attachment to the conjured city as ultimate and removes the mind that remains in the grass hut. Sunlight also makes the light of stars and moon disappear. This represents the scripture sweeping away the recent manifestation so that skillful means no longer conceal the real.
Fifth, a wheel-turning king is sovereign over the four continents, Śakra over the Heaven of the Thirty-Three, and the Great Brahmā King over the three realms. Other scriptures and teachings may be sovereign only with respect to the conventional truth, the true truth, or the meaning of the Middle Way. Their sovereignty is still attained by traversing each separately and is not vast sovereignty. The present scripture makes the three truths perfectly interpenetrate and is supremely sovereign. It is therefore likened to the Great Brahmā King.
Sixth, other scriptures and teachings draw sentient beings out of birth and death, like the five Buddha-sons who are foremost among ordinary people; or draw sentient beings out of the nirvāṇa in which they dwell, like bodhisattvas who stand above those beyond training. The present scripture further draws sentient beings out of the stages of bodhisattvas in the skillful teachings and enables them to become Dharma kings. It is therefore likened to the Buddha as foremost among all sentient beings.
These six similes are cited first to reveal that the characteristics of the teaching are greatest. By extension, the scripture’s function, purport, substance, and name, as well as its objects, wisdom, and benefits, can all be described as vast as the ocean, high as a mountain, full as the moon, darkness-breaking as the sun, sovereign as Brahmā, and ultimate as a buddha. The characteristics of the teaching rise above all teachings, and the other meanings are accomplished through them in the same way. Thus, although this pass cites passages especially as evidence for the teaching, the remaining meanings are established along with it.
引證番先從〈序品〉文殊答問偈取文，又從說法將畢的付囑與流通取文。中間正說最廣，反而只略舉開、示、悟、入。這個選擇提出一個讀經問題：證明一部經的綱要，是否必須把每一品都逐句搬來？
本論的回答是，首尾各有一種撮要之力。序分以古佛已成之事照見今佛將說，流通分則在今佛說竟後總收一經付囑。前者像從種子預見將開之花，後者像從成熟果實回知全程；中間雖不逐段再引，仍被兩端夾攝。
文殊一偈，如何依次照見名、體、宗、用
燈明佛昔日放光，如今佛也現同樣瑞相，所以文殊知道將說法華。瑞相指向一個特定經名，先證釋名。
今佛放光助發實相義，古佛也已說諸法實相、實相之印；今古雖異，所指正體相同，因而證體。
佛降法雨，滿足求道者。若由三乘會歸一乘看，求佛道之因得以充足；若由近迹開出久遠看，求佛道之果得以充足。法雨同時滋養因與果，因而證宗。
三乘人心有疑悔，佛為除斷，使人轉疑為信；這不是只增加一個觀念，而是使阻礙修行的疑根被拔除，因而證用。諸佛經久終說真實，也在此承擔斷疑生信之用；教相另由後文的六譬別證。
同一偈頌不是被勉強切成幾段，而是從將說何經、所顯何理、所成何因果、能破何疑四個問題觀看；第五章留待藥王六譬顯出。五章各有經證，卻不必都壓在同一組偈上。
四項付囑，為何次第與前面不同
付囑長文列一切所有之法、自在神力、祕要之藏、甚深之事。本論分別以法攝名，以自在神力明用，以祕要藏明體，以甚深事明宗。次第不照五章排列，因為這裏不是重新列章，而是追問每一經句能證哪一義。
祕之所以為祕，在不對非器輕授；要指出正體，藏說含容而不積聚。甚深之事則不只指一個深奧境界，還包括向實相而修的深因與究竟實相的深果。〈法師品〉所說聞經而善行菩薩道、聞一句乃至隨喜而得授記，正把深因深果落到聞法者身上。
序與流通相對之後，中間開、示、悟、入便不再孤立。大事因緣、佛之知見、為令眾生與此經之異，仍可依名、體、宗、用、教相讀出。略引不是中間沒有證據，而是首尾已把正說樞要顯露。
六譬不是把同一句讚語說六遍
海、山、月、日、梵王、佛六譬都說此經最勝，所顯角度卻不同。
海的大，在萬流同歸而成一味。種種善行不是被排在岸外，而是入海後同歸佛乘。
山的高，在眾山之上而由寶所成。它顯示此經超出先前教說，不以聲聞所得為最後高度。
月的圓，在虧盈中漸至圓滿。它照見權實同體，也照見漸次行人如何會入圓滿。
日的照，在破暗。燈炬星月雖有光，仍與暗共住；日出則暗去。化城、草庵與方便若被執為究竟，便如仍與暗共存；此經使這些停滯不再遮蔽所向。
梵王的自在，不只在一地一界稱王。世俗、真實、中道若各自隔歷，只是分段自在；三者圓融，才顯廣大自在。
佛的第一，在能把眾生從生死拔出，也從停住的小果拔出，乃至超越方便教菩薩所住，使其成法王。這個第一不是比較聲望，而是化導所至最極。
六譬從大、高、圓、照、自在、極六個並列面向顯示教相。它們首先證教相，卻也使名、體、宗、用及境智利益都隨之被看見；最勝教相不是外在等級，而是全經諸義都能因此完成。
釋籤之眼
湛然把本番分成兩文通證五章與藥王六譬別證教相。序品中，體證三文又分今佛一文、燈明佛二文；宗證則以弟子因與佛果互舉，不可因只舉一端便排除另一端。
鏡中又指出，引序分是因古佛事已定，可用來釋疑；引流通是因今佛說竟，可撮要付囑。兩端不是避開正說，而是從前後收攝它。
藥王原有十譬，本論只取六，是把其餘四個分譬攝入更具代表性的六譬；不是根經只有六項。每譬都以此經作合，故專在教相上著眼。如此一照，六譬之別與五章之通各守其位。
鏡中還把斷疑生信定為用，把法雨所潤的弟子因與佛果看作互舉。這使引證不只是把相似字句排成表，而是看每一段經文如何真正承擔名、體、宗、用、教的功能。
The pass Citing Evidence first takes passages from Mañjuśrī’s answering verse in the “Introduction” chapter, then takes passages from the entrustment and dissemination as the teaching approaches completion. The main teaching in between is most extensive, yet is gathered only briefly through opening, revealing, awakening to, and entering. This choice raises a question about reading scripture: to establish a scripture’s outline, must every chapter be copied out sentence by sentence?
The treatise answers that beginning and end each possess a power of gathering essentials. The introductory division uses the completed events of a past buddha to illuminate what the present Buddha is about to teach. The dissemination division gathers the whole scripture for entrustment after the present Buddha has completed his teaching. The first is like foreseeing the opening flower in a seed; the second, like knowing the entire course from its ripened fruit. Although the middle is not cited passage by passage, it remains embraced between the two ends.
How Does One Verse from Mañjuśrī Illuminate Name, Substance, Purport, and Function in Sequence?
The Buddha Lamp Radiance emitted light in the past, and the present Buddha now displays the same auspicious sign. Mañjuśrī therefore knows that the Lotus is about to be taught. The auspicious sign points to a particular scripture title and first proves explaining the name.
The present Buddha emits light to help arouse the meaning of the true mark. The past buddha likewise taught the true mark of all dharmas and the seal of the true mark. Although present and past differ, the correct substance they indicate is the same. This therefore proves substance.
The Buddha rains down the rain of Dharma, satisfying seekers of the path. Viewed from gathering the three vehicles into the One Vehicle, the cause of seeking the Buddha path is satisfied. Viewed from opening the recent Trace to reveal the distant Origin, the fruit of seeking the Buddha path is satisfied. The Dharma rain nourishes cause and fruit together and therefore proves the chapter clarifying the purport.
People of the three vehicles harbor doubt and regret. The Buddha cuts them off and turns doubt into faith. This does not merely add another concept; it uproots the basis of doubt that obstructs practice and therefore proves function. The buddhas’ final teaching of the real after a long time likewise bears the function of cutting off doubt and giving rise to faith. The characteristics of the teaching receive separate evidence from the six similes that follow.
The same verse is not forcibly cut into arbitrary sections. It is viewed through four questions: What scripture is about to be taught? What principle does it reveal? What cause and fruit does it accomplish? What doubt can it break? The fifth chapter is left for the six Medicine King (Bhaiṣajyarāja) similes to disclose. Each of the five chapters has scriptural evidence, but all five need not be forced into the same set of verses.
Why Is the Sequence of the Four Items of Entrustment Different from the Earlier Sequence?
The long passage of entrustment lists all the Dharmas possessed, sovereign supernormal powers, the treasury of secrets and essentials, and exceedingly profound matters. The treatise takes Dharmas as embracing the name, sovereign supernormal powers as revealing function, the treasury of secrets and essentials as revealing substance, and exceedingly profound matters as revealing the purport. The sequence does not follow the order of the five chapters, because this passage is not listing the chapters anew. It asks which meaning each scriptural statement can prove.
It is secret because it is not lightly imparted to an unsuitable vessel. Essential indicates the correct substance. Treasury indicates containing without accumulating. Exceedingly profound matters do not indicate only one abstruse realm; they also include the profound cause of practicing toward the true mark and the profound fruit of ultimately realizing it. “The Dharma Teacher” chapter’s hearing the scripture and practicing the bodhisattva path well, and hearing one line or rejoicing in accord and thereby receiving a prediction, place profound cause and profound fruit directly in the life of the hearer.
Once introduction and dissemination stand opposite one another, opening, revealing, awakening to, and entering in the middle no longer remain isolated. The great matter’s causes and conditions, the Buddha’s knowing-and-seeing, “in order to cause sentient beings,” and this scripture’s difference can still be read through name, substance, purport, function, and characteristics of the teaching. The citation is concise not because the middle lacks evidence, but because the beginning and end have already revealed the main hinge of the teaching.
The Six Similes Do Not Say the Same Praise Six Times
The six similes—ocean, mountain, moon, sun, Brahmā King, and buddha—all declare this scripture supreme, but each reveals it from a different angle.
The ocean’s vastness lies in ten thousand streams returning to it and becoming one flavor. The many wholesome deeds are not left outside on the bank; once they enter the ocean, all return to the Buddha-Vehicle.
The mountain’s height lies in rising above all peaks and being made of jewels. It shows that this scripture surpasses the teachings that preceded it and does not treat śrāvaka attainment as the final height.
The moon’s fullness lies in passing through waxing and waning to become full. It illuminates how provisional and real share one substance and how gradual practitioners are gathered into perfection.
The sun’s illumination lies in breaking darkness. Lamps, torches, stars, and the moon shine but still coexist with darkness; once the sun rises, darkness departs. When the conjured city, grass hut, or skillful means is clung to as ultimate, one still lives with darkness. This scripture prevents those stopping places from concealing the destination.
The Brahmā King’s sovereignty is not kingship over only one place or one realm. When conventional, true, and Middle are traversed separately, sovereignty remains segmented. Only their perfect interpenetration reveals vast sovereignty.
The Buddha’s being foremost lies in drawing sentient beings out of birth and death, out of remaining in the lesser fruit, and even beyond the place occupied by bodhisattvas of skillful teachings, enabling them to become Dharma kings. This foremost position is not a comparison of prestige but the ultimate reach of transformation and guidance.
The six similes reveal the characteristics of the teaching through six parallel aspects: vastness, height, fullness, illumination, sovereignty, and ultimacy. They first prove the characteristics of the teaching, but they also make the name, substance, purport, function, objects, wisdom, and benefits visible along with them. The supreme characteristics of the teaching are not an external rank; all the scripture’s meanings can be accomplished through them.
Through the Eye of the Shiqian
Zhanran divides this pass into two bodies of text giving shared evidence for the five chapters and the six Medicine King similes giving separate evidence for the characteristics of the teaching. Within the “Introduction” chapter, the three passages proving substance are further divided into one concerning the present Buddha and two concerning the Buddha Lamp Radiance. Evidence for the purport mutually raises the disciples’ cause and the Buddha’s fruit; mentioning one side does not exclude the other.
The mirror further explains that the introductory division is cited because the past buddha’s events are settled and can therefore resolve doubt. The dissemination division is cited because the present Buddha has completed his teaching and can gather its essentials for entrustment. The two ends do not avoid the main teaching but embrace it from before and after.
Medicine King originally has ten similes. The treatise selects only six, gathering the other four partial similes into these more representative six. This does not mean the root scripture has only six. Each simile applies itself to this scripture, and therefore its particular focus is the characteristics of the teaching. Seen in this light, the separateness of the six similes and the shared reach of the five chapters each keep their proper place.
The mirror also fixes cutting off doubt and giving rise to faith as function, and reads the disciples’ cause and the Buddha’s fruit nourished by the Dharma rain as mutually raised. Citing evidence is thus not merely arranging similar phrases in a table. It asks how each scriptural passage actually bears the function of name, substance, purport, function, or teaching.
考據Apparatus
引證番不另立五章之義，而從《妙法蓮華經》序、流通兩端取文，依次證名、體、宗、用；末又從〈藥王菩薩本事品〉十譬中取六譬，直接證教相，並由教相例知餘義也成。讀此番須同時保存古佛與今佛、序分與流通分、通證與別證三組分際。
一、科判定位
本番起於「二、引證者，如文殊答問偈云」〔T33 0684a24〕，止於「非但引文證教，餘義亦成」〔0684c23〕；下一行「三、生起者」〔0684c25〕已入第三番。全番先以兩處經文通證五章，後以〈藥王菩薩本事品〉別證教相。
《法華玄義釋籤》（T1717）總判「次第二引教證五章者，又為二：初引二文通證五章，次引〈藥王〉別證教相」〔T33 0826b21〕。通證又分四層：先由〈序品〉文殊答問偈依次證名、體、宗、用；次由〈如來神力品〉長行及〈法師品〉助證；再說何以只舉序、流通兩端；最後以開、示、悟、入略攝中間正說。別證則從十譬取海、山、月、日、梵王、佛六譬，依大、高、圓、照、自在、極六義顯今經教相。
二、成立與傳本
本論緣起所誌為智者於江陵說玄義、灌頂受聞筆錄，並明記《玄》《文》各十卷〔T33 0681a16–a23〕。本番全段未見『私』或『記者釋曰』等換層標記，《法華玄義釋籤》也未另判章安私釋，故依現存題署作智者講說、灌頂記錄。
本番的成立方式是以經證論：它不把五章說成根經自列的五個科目，而是把根經各段依名、體、宗、用、教相讀出。故傳本對讀既要保存《玄義》的配章，也要分清根經逐字、節引、異文、跨段拼接及場景攝取。
三、所引經論覆核
本番明引皆可歸入《妙法蓮華經》（T0262）；各場景分列如下。
文殊答問偈與五章
| 《玄義》引文 | 《妙法蓮華經》（T0262）今本 | 關係 |
|---|---|---|
| 「我見燈明佛，本光瑞如此，以是知今佛，欲說《法華經》」〔T33 0684a24〕 | 「我見燈明佛，本光瑞如此，以是知今佛，欲說法華經」〔T09 0005b16〕 | 題名標示各守其本，以古佛瑞相證今經名 |
| 「今佛放光明，助發實相義」〔T33 0684a27〕 | 「今佛放光明，助發實相義」〔T09 0005b19〕 | 同文，今佛一文證體 |
| 「諸法實相義，已為汝等說」〔T33 0684a28〕 | 「諸法實相義，已為汝等說」〔T09 0005a10〕 | 同文，燈明佛文證體 |
| 「無量眾所尊，為說實相印」〔T33 0684a29〕 | 「無量眾所尊，為說實相印」〔T09 0008b03〕 | 同文，燈明佛文再證體 |
| 「佛當雨法雨，充足求道者」〔T33 0684b01〕 | 「佛當雨法雨，充足求道者」〔T09 0005b21〕 | 同文，以求道者受法雨證因果宗 |
| 「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘」〔T33 0684b04〕 | 「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘」〔T09 0005b22〕 | 同文，以斷疑證力用 |
| 「諸佛法久後，要當說真實」〔T33 0684b06〕 | 今本作「世尊法久後，要當說真實」〔T09 0006a23〕 | 『諸佛』與『世尊』異；本論連前句歸入斷疑生信之用 |
前三條體證分屬今佛與燈明佛，不可抹去時層；宗證以求道者為因、所求之道為果，用證在斷三乘疑而生一乘信。
神力付囑、法師助證與中間略要
| 《玄義》引文 | 《妙法蓮華經》（T0262）今本 | 關係 |
|---|---|---|
| 「以要言之，如來一切所有之法，如來一切自在神力，如來一切祕要之藏，如來一切甚深之事，皆於此經宣示顯說」〔T33 0684b08〕 | 今本自『以要言之』起，四句間用頓號，餘文同見〔T09 0052a17〕 | 〈如來神力品〉同文，標點各守其本 |
| 「若聞此經，乃是善行菩薩之道」〔T33 0684b17〕 | 今本作「若有得聞是經典者，乃能善行菩薩之道」〔T09 0031c05〕 | 節略並有『此經／是經典』『是／乃能』之別 |
| 「求佛道者，咸於我前聞《妙法華經》一句，乃至一念隨喜，我皆與授記」〔T33 0684b18〕 | 今本作「求辟支佛者、求佛道者，如是等類，咸於佛前，聞妙法華經一偈一句，乃至一念隨喜者，我皆與授記」〔T09 0030c04〕 | 節略並換詞 |
| 「須臾聞之，即得究竟三菩提」〔T33 0684b20〕 | 今本作「須臾聞之，即得究竟阿耨多羅三藐三菩提」〔T09 0031a10〕 | 節略；本論把此段與前一授記段接讀 |
| 「為大事因緣故」〔T33 0684b24〕 | 今本作「諸佛世尊唯以一大事因緣故出現於世」〔T09 0007a21〕 | 節引 |
| 本論攝列開、示、悟、入及佛之知見〔T33 0684b23–b25〕 | 今本逐項作「欲令眾生開佛知見，使得清淨故」〔T09 0007a24〕、「欲示眾生佛之知見故」〔0007a25〕、「欲令眾生悟佛知見故」〔0007a25〕、「欲令眾生入佛知見道故」〔0007a26〕 | 本論依四義配五章；『此異餘經』是本論申配，不是根經連句 |
〈神力品〉長文的四項在本論依次配名、用、體、宗；〈法師品〉兩段助明深因、深果。授記與究竟菩提原在根經不同段，本論有意綴接，不能合標成根經一條長引。
藥王十譬與本論六譬
《妙法蓮華經》在〈藥王菩薩本事品〉連列十譬，場景起於「譬如一切川流江河，諸水之中海為第一」〔T09 0054a19〕，止於「此經亦復如是，諸經中王」〔0054b11〕。本論取其中海、山、月、日、梵王、佛六譬，分說大、高、圓、照、自在、極；其餘水、星、凡夫及諸聲聞緣覺等四譬未被否認，而是未另列。
本論的六個解譬詞是教相申釋，不要求根經逐字具備『大、高、圓、照、自在、極』六字。每一根經譬末皆回到此經在諸經中最尊最上，故此段以教相為直接所證；本論隨即例推名、體、宗、用及境、智、利益皆大，是由教相旁成餘義，不是把六譬重新逐項配給五章。
四、釋籤釋要〔鏡〕
《法華玄義釋籤》先說「初文二：先明〈序品〉，次明〈神力〉」〔T33 0826b23〕，又辨體證三文中今佛一文、燈明佛二文〔0826c06〕。於宗證則說「迹門約弟子因，本門約佛果也」〔0826c11〕，這是互舉因果，不是各自排除另一端；於用證以「斷此等疑，生一乘信」〔0826c22〕點明斷疑生信。
神力長文被逐項分配：一切所有之法攝名，自在神力攝用，祕要之藏攝體，甚深之事攝宗〔0826c23〕。引序、流通兩端的理由，是燈明佛事已定，文殊得以舉古釋疑；釋迦本迹說竟，則撮要付囑菩薩〔0827a05〕。中間正說廣，所以只以開、示、悟、入撮其樞要。
至六譬，《釋籤》明說根經本有十喻，而本論「今但引六者，餘四望六猶成分喻」〔0827b02〕；又以「經中一一皆云此《法華經》，故知歎教」〔0827b05〕定其專證教相。這兩句同時防止兩種誤讀：既不可說根經只有六譬，也不可把六譬重新散配五章。
五、諸家異釋
智銓《法華經玄籤證釋》（X0592）以「引證五章我見燈明佛偈文句云」〔X 0566a08〕直接扣合本番，從文殊偈、神力長文一路釋到藥王六譬，末界在 0566c05。其讀法仍以五章為骨，不另立第六義。
智旭《法華經玄義節要》（X0589）以「二引證者，如文殊答問偈云」〔X 0510a22〕保存本番入口及主要引文。它是後出選節見證，顯示本番仍接在標章之後、以經證五章，不與《釋籤》競立正釋。
限定所檢智圓著作範圍內，未見直接依本番引證次第釋文殊偈、神力長文與藥王六譬的連續場景；只見《涅槃玄義發源機要》（T1766）以五章釋題的鄰近框架。此為範圍受限的乾淨結果，不擴作傳統史總斷。
六、術語
引證。 以根經文證成五章，不是用五章替代根經。證明關係由論主配屬，經文自身並未列五章名稱。
通證、別證。 序品與神力等文通就五章之義取證；藥王六譬別以教相為直接所證。『通』指不限在教相一項，『別』指專就一項；六譬末後旁成餘義，仍不改其直接著眼所在。
名、體、宗、用、教相。 瑞相與經名證名，實相文證體，求道因果證宗，斷疑與久後真實證用，六譬直接證教相。五者須沿本論配屬讀，不因今本異文而互換。
大、高、圓、照、自在、極。 本論從海、山、月、日、梵王、佛六譬各取一義。它們是對譬的申釋，不是根經另列的六個科名。
序與流通。 文殊答問在序分，神力付囑在流通分；兩端撮要，正說居中。引兩端不是略過正說，而是以首尾含攝一經。
七、譬喻、互讀與承衍
六譬不是六個孤例：海攝眾水而大，山出眾山而高，月在眾星中圓明，日能破暗而普照，梵王於眾生中自在，佛於眾生中最尊。它們共同把『諸經中王』展成可見的高下、明暗與尊勝關係。
與〈序品〉互讀，文殊因昔見燈明佛瑞而知今佛將說《法華》；與〈神力品〉互讀，如來在說竟之後總撮所有法、神力、祕藏與甚深事。前者由過去照現在，後者由全經回攝付囑，正好形成首尾兩鏡。
〈法師品〉的聞經、善行菩薩道、授記與究竟果，補足宗的深因深果；〈方便品〉的開、示、悟、入又證明中間正說雖不逐段引，仍能以大事因緣統攝。承衍到後文逐章別解時，本番所立的關係仍有效：五章不是外加框架，而是由經文多處互證而成的讀經門徑。
八、校本定位
一、本單元以 T33n1716 為底，起於 0684a24，止於 0684c24；0684c25 已入生起番。
二、通解七番全範圍所見正文異讀標記共三錨，分在 0683b01、0684a08、0688a01；本單元 0684a24–0684c24 之內無正文異讀標記。此負命題依全場景錨與異讀節點閉合清點，不以詞搜為據。
三、本論長引與根經有同文、異文、節引及跨段拼接四類。頁錨一律取引文首字之前最近行號；兩處根經拼接則分列兩錨，不以一錨涵蓋另一處。
四、根經十譬場景為 T0262 0054a19–0054b11，本論只取六譬。『六』是本論選取數，『十』是根經場景數，兩者並存。
The pass Citing Evidence does not establish another meaning outside the five chapters. It draws passages from the introductory and dissemination ends of the Sutra of the Lotus Blossom of the Wondrous Dharma, using them in sequence to prove name, substance, purport, and function. At the end, it takes six of the ten similes in “The Former Affairs of the Bodhisattva Medicine King” (Bhaiṣajyarāja) chapter as direct evidence for the characteristics of the teaching, from which it infers that the remaining meanings are also established. Reading this pass requires preserving three distinctions at once: past buddha and present Buddha, introductory division and dissemination division, and shared evidence and separate evidence.
1. Doctrinal-Outline Placement
This pass begins with 「二、引證者，如文殊答問偈云」 tr. “Second, as for citing evidence, it is as Mañjuśrī says in the verse answering the question”〔T33 0684a24〕 and ends with 「非但引文證教，餘義亦成」 tr. “Not only do the cited passages prove the teaching; the remaining meanings are also established”〔0684c23〕. The following line, 「三、生起者」 tr. “Third, as for showing how the chapters arise in sequence”〔0684c25〕, has already entered the third pass. The entire pass first uses two bodies of scriptural text as shared evidence for the five chapters, then uses “The Former Affairs of the Bodhisattva Medicine King” chapter as separate evidence for the characteristics of the teaching.
The Fahua Xuanyi Shiqian (T1717) gives the overall judgment: 「次第二引教證五章者，又為二：初引二文通證五章，次引〈藥王〉別證教相」 tr. “Next, the second pass, citing the teaching as evidence for the five chapters, has two parts: first, citing two texts as shared evidence for the five chapters; next, citing Medicine King as separate evidence for the characteristics of the teaching”〔T33 0826b21〕. The shared evidence is further divided into four levels. First, Mañjuśrī’s answering verse in the “Introduction” chapter proves in sequence the name, substance, purport, and function. Next, prose from “The Supernormal Powers of the Tathāgata” chapter and passages from “The Dharma Teacher” chapter provide supporting evidence. The treatise then explains why it selects only the introductory and dissemination ends. Finally, opening, revealing, awakening to, and entering briefly gather the main teaching in between. As separate evidence, six of the ten similes are selected—ocean, mountain, moon, sun, Brahmā King, and buddha—to reveal the characteristics of the teaching through the six meanings vast, high, full, illuminating, sovereign, and ultimate.
2. Formation and Transmission
The origins recorded in this treatise state that Zhiyi taught the Profound Meaning at Jiangling and Guanding heard and transcribed it, and explicitly note that the Profound Meaning and Words and Phrases each comprised ten fascicles〔T33 0681a16–a23〕. No marker such as “private” or “the recorder explains” changes the layer anywhere in this pass, and the Shiqian does not separately judge any passage to be Zhang’an’s private explanation. It is therefore treated according to the extant byline as Zhiyi’s oral teaching recorded by Guanding.
The pass is formed by using scripture to establish the treatise. It does not claim that the five chapters are five divisions listed by the root scripture; rather, it reads passages from that scripture according to name, substance, purport, function, and characteristics of the teaching. Comparison across transmitted texts must therefore both preserve the Fahua Xuanyi’s assignment of passages to chapters and distinguish the root scripture’s verbatim quotations, excerpts, variants, cross-passage conflations, and gathered scenes.
3. Scriptures and Treatises Cited by Zhiyi
All explicit citations in this pass can be assigned to the Sutra of the Lotus Blossom of the Wondrous Dharma (T0262). The scenes are listed separately below.
Mañjuśrī’s Answering Verse and the Five Chapters
| Quotation in the Fahua Xuanyi | Extant Sutra of the Lotus Blossom of the Wondrous Dharma (T0262) | Relationship |
|---|---|---|
| 「我見燈明佛，本光瑞如此，以是知今佛，欲說《法華經》」 tr. “I saw the Buddha Lamp Radiance, whose original luminous sign was just like this. By this I know that the present Buddha wishes to teach the Lotus Sutra”〔T33 0684a24〕 | 「我見燈明佛，本光瑞如此，以是知今佛，欲說法華經」 tr. “I saw the Buddha Lamp Radiance, whose original luminous sign was just like this. By this I know that the present Buddha wishes to teach the Lotus Sutra”〔T09 0005b16〕 | The title forms are preserved according to their respective texts; the auspicious sign of the past buddha proves the name of the scripture about to be taught by the present Buddha |
| 「今佛放光明，助發實相義」 tr. “The present Buddha emits light, helping to arouse the meaning of the true mark”〔T33 0684a27〕 | 「今佛放光明，助發實相義」 tr. “The present Buddha emits light, helping to arouse the meaning of the true mark”〔T09 0005b19〕 | Verbatim; one passage concerning the present Buddha proves the substance |
| 「諸法實相義，已為汝等說」 tr. “The meaning of the true mark of all dharmas has already been taught for you”〔T33 0684a28〕 | 「諸法實相義，已為汝等說」 tr. “The meaning of the true mark of all dharmas has already been taught for you”〔T09 0005a10〕 | Verbatim; a passage concerning the Buddha Lamp Radiance proves the substance |
| 「無量眾所尊，為說實相印」 tr. “Revered by immeasurable assemblies, he teaches them the seal of the true mark”〔T33 0684a29〕 | 「無量眾所尊，為說實相印」 tr. “Revered by immeasurable assemblies, he teaches them the seal of the true mark”〔T09 0008b03〕 | Verbatim; another passage concerning the Buddha Lamp Radiance proves the substance |
| 「佛當雨法雨，充足求道者」 tr. “The Buddha will rain down the rain of Dharma and fully satisfy those who seek the path”〔T33 0684b01〕 | 「佛當雨法雨，充足求道者」 tr. “The Buddha will rain down the rain of Dharma and fully satisfy those who seek the path”〔T09 0005b21〕 | Verbatim; the seekers receiving the Dharma rain prove the purport of cause and fruit |
| 「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘」 tr. “If any among those who seek the three vehicles harbor doubt and regret, the Buddha will cut them off, ending them without remainder”〔T33 0684b04〕 | 「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘」 tr. “If any among those who seek the three vehicles harbor doubt and regret, the Buddha will cut them off, ending them without remainder”〔T09 0005b22〕 | Verbatim; cutting off doubt proves effective power |
| 「諸佛法久後，要當說真實」 tr. “After the Dharma of the buddhas has endured for a long time, they are certain to teach the real”〔T33 0684b06〕 | The extant text has 「世尊法久後，要當說真實」 tr. “After the World-Honored One’s Dharma has endured for a long time, he is certain to teach the real”〔T09 0006a23〕 | 『諸佛』 tr. “the buddhas” differs from 『世尊』 tr. “the World-Honored One”; the treatise joins it to the preceding passage and assigns it to the function of cutting off doubt and giving rise to faith |
The three pieces of evidence for substance belong respectively to the present Buddha and the Buddha Lamp Radiance; their temporal layers cannot be erased. Evidence for the purport takes the seeker of the path as cause and the path sought as fruit. Evidence for function lies in cutting off doubt about the three vehicles and giving rise to faith in the One Vehicle.
Entrustment through Supernormal Power, Supporting Evidence from the Dharma Teacher, and the Essentials of the Middle
| Quotation in the Fahua Xuanyi | Extant Sutra of the Lotus Blossom of the Wondrous Dharma (T0262) | Relationship |
|---|---|---|
| 「以要言之，如來一切所有之法，如來一切自在神力，如來一切祕要之藏，如來一切甚深之事，皆於此經宣示顯說」 tr. “To state it in essential terms, all the Dharmas possessed by the Tathāgata, all the Tathāgata’s sovereign supernormal powers, all the Tathāgata’s treasuries of secrets and essentials, and all the Tathāgata’s exceedingly profound matters are proclaimed and revealed in this scripture”〔T33 0684b08〕 | In the extant text, beginning from 『以要言之』 tr. “to state it in essential terms,” the four phrases are separated by enumeration commas; the remaining wording appears at〔T09 0052a17〕 | Verbatim from “The Supernormal Powers of the Tathāgata” chapter, with punctuation preserved according to each text |
| 「若聞此經，乃是善行菩薩之道」 tr. “If one hears this scripture, one thereby practices the bodhisattva path well”〔T33 0684b17〕 | The extant text has 「若有得聞是經典者，乃能善行菩薩之道」 tr. “If anyone is able to hear this scripture, that person is thereby able to practice the bodhisattva path well”〔T09 0031c05〕 | An excerpt, with variants between 『此經／是經典』 tr. “this scripture” and 『是／乃能』 tr. “thereby / is thereby able” |
| 「求佛道者，咸於我前聞《妙法華經》一句，乃至一念隨喜，我皆與授記」 tr. “Those who seek the Buddha path all hear before me one line of the Sutra of the Lotus Blossom of the Wondrous Dharma and rejoice in accord for even one thought; I bestow predictions upon them all”〔T33 0684b18〕 | The extant text has 「求辟支佛者、求佛道者，如是等類，咸於佛前，聞妙法華經一偈一句，乃至一念隨喜者，我皆與授記」 tr. “Those who seek pratyekabuddhahood, those who seek the Buddha path, and all such kinds hear before the Buddha one verse or one line of the Sutra of the Lotus Blossom of the Wondrous Dharma and rejoice in accord for even one thought; I bestow predictions upon them all”〔T09 0030c04〕 | Excerpted with changed wording |
| 「須臾聞之，即得究竟三菩提」 tr. “Hearing it for a moment, one immediately attains ultimate complete awakening”〔T33 0684b20〕 | The extant text has 「須臾聞之，即得究竟阿耨多羅三藐三菩提」 tr. “Hearing it for a moment, one immediately attains ultimate unsurpassed complete perfect awakening”〔T09 0031a10〕 | An excerpt; the treatise reads this passage together with the preceding passage on prediction |
| 「為大事因緣故」 tr. “Because of the causes and conditions of a great matter”〔T33 0684b24〕 | The extant text has 「諸佛世尊唯以一大事因緣故出現於世」 tr. “The buddha world-honored ones appear in the world only because of the causes and conditions of one great matter”〔T09 0007a21〕 | Excerpt |
| The treatise gathers opening, revealing, awakening to, entering, and the Buddha’s knowing-and-seeing〔T33 0684b23–b25〕 | The extant text gives each in turn: 「欲令眾生開佛知見，使得清淨故」 tr. “Wishing to enable sentient beings to open the Buddha’s knowing-and-seeing and attain purity”〔T09 0007a24〕, 「欲示眾生佛之知見故」 tr. “Wishing to reveal the Buddha’s knowing-and-seeing to sentient beings”〔0007a25〕, 「欲令眾生悟佛知見故」 tr. “Wishing to enable sentient beings to awaken to the Buddha’s knowing-and-seeing”〔0007a25〕, and 「欲令眾生入佛知見道故」 tr. “Wishing to enable sentient beings to enter the path of the Buddha’s knowing-and-seeing”〔0007a26〕 | The treatise assigns the four meanings to the five chapters; 『此異餘經』 tr. “this differs from the other scriptures” is the treatise’s own application, not a continuous sentence in the root scripture |
The four items in the long passage from the “Supernormal Powers” chapter are assigned by the treatise in the order name, function, substance, and purport. The two passages from “The Dharma Teacher” chapter support the profound cause and profound fruit. The prediction and ultimate awakening occur in different passages of the root scripture and are intentionally joined by the treatise; they cannot be presented as one long quotation from the root text.
Medicine King’s Ten Similes and the Treatise’s Six
In “The Former Affairs of the Bodhisattva Medicine King” chapter, the Sutra of the Lotus Blossom of the Wondrous Dharma presents ten similes in succession. The scene begins with 「譬如一切川流江河，諸水之中海為第一」 tr. “Just as among all streams, rivers, and waters, the ocean is foremost”〔T09 0054a19〕 and ends with 「此經亦復如是，諸經中王」 tr. “This scripture is likewise so, the king among scriptures”〔0054b11〕. The treatise selects six of them—ocean, mountain, moon, sun, Brahmā King, and buddha—and explains vastness, height, fullness, illumination, sovereignty, and ultimacy. The four remaining similes—water, stars, ordinary people, and śrāvakas and pratyekabuddhas—are not rejected but simply not listed separately.
The six explanatory terms given by the treatise are interpretations of the characteristics of the teaching. The root scripture need not contain the exact six graphs “vast, high, full, illuminating, sovereign, ultimate.” Each of the root scripture’s similes returns at its close to this scripture as most honored and highest among all scriptures, so the passage directly proves the characteristics of the teaching. The treatise then extends the inference to show that name, substance, purport, function, as well as objects, wisdom, and benefit, are all vast. The remaining meanings are established alongside the teaching; the six similes are not reassigned one by one to the five chapters.
4. Essential Explanations from the Shiqian [the Mirror]
The Fahua Xuanyi Shiqian first says 「初文二：先明〈序品〉，次明〈神力〉」 tr. “The initial passage has two parts: first explaining the “Introduction” chapter, then explaining Supernormal Powers”〔T33 0826b23〕. It further distinguishes the three passages proving the substance as one concerning the present Buddha and two concerning the Buddha Lamp Radiance〔0826c06〕. For evidence of the purport, it says 「迹門約弟子因，本門約佛果也」 tr. “The Trace Gate is in terms of the disciples’ cause; the Origin Gate is in terms of the Buddha’s fruit”〔0826c11〕. These mutually raise cause and fruit rather than excluding the opposite side from either. For evidence of function, 「斷此等疑，生一乘信」 tr. “cutting off these doubts and giving rise to faith in the One Vehicle”〔0826c22〕 makes the movement from doubt to faith explicit.
The long passage on supernormal powers is assigned item by item: all the Dharmas possessed embraces the name; sovereign supernormal powers embraces function; the treasury of secrets and essentials embraces substance; and exceedingly profound matters embraces the purport〔0826c23〕. The two ends, introduction and dissemination, are cited because the Buddha Lamp Radiance’s events are settled and Mañjuśrī can raise the past to resolve doubt; once Śākyamuni has finished teaching Trace and Origin, he gathers the essentials and entrusts them to the bodhisattvas〔0827a05〕. The main teaching in between is extensive and is therefore gathered in its essentials as opening, revealing, awakening to, and entering.
For the six similes, the Shiqian explicitly says that the root scripture has ten, while the treatise states 「今但引六者，餘四望六猶成分喻」 tr. “Only six are cited here; viewed in relation to the six, the remaining four still form partial similes”〔0827b02〕. It further says 「經中一一皆云此《法華經》，故知歎教」 tr. “For each one, the scripture says ‘this Lotus Sutra’; therefore one knows that the teaching is being praised”〔0827b05〕, establishing that they specifically prove the characteristics of the teaching. Together, these two statements prevent two misreadings: one cannot say that the root scripture has only six similes, and one cannot scatter and reassign the six similes to the five chapters.
5. Explanations of Various Masters
Zhiquan’s Fahua Jing Xuanqian Zhengshi (X0592) directly joins the present pass with 「引證五章我見燈明佛偈文句云」 tr. “Citing evidence for the five chapters: concerning the verse ‘I saw the Buddha Lamp Radiance,’ the Words and Phrases says”〔X 0566a08〕. It explains in sequence Mañjuśrī’s verse, the long supernormal-powers passage, and the six Medicine King similes, ending at 0566c05. Its reading continues to use the five chapters as its framework and does not establish a sixth meaning.
Zhixu’s Fahua Jing Xuanyi Jieyao (X0589) preserves the entrance to this pass and its principal quotations with 「二引證者，如文殊答問偈云」 tr. “Second, as for citing evidence, it is as Mañjuśrī says in the verse answering the question”〔X 0510a22〕. It is a later witness of selected passages, showing that this pass continues after Setting Out the Chapters and uses scripture to prove the five chapters; it does not establish a direct explanation in competition with the Shiqian.
Within the limited range of Zhiyuan’s works examined, no continuous scene was found that directly follows the present pass’s sequence in explaining Mañjuśrī’s verse, the long supernormal-powers passage, and the six Medicine King similes. Only the neighboring five-chapter framework for explaining a title in the Niepan Xuanyi Fayuan Jiyao (T1766) was found. This is a clean result within a bounded search and is not expanded into a general judgment on the history of the tradition.
6. Terminology
Citing evidence. This proves the five chapters through passages from the root scripture; it does not replace the root scripture with the five chapters. The treatise assigns the relationships of proof. The scripture itself does not list the names of the five chapters.
Shared evidence and separate evidence. Passages from the “Introduction” chapter, Supernormal Powers, and related sections provide evidence in common for the meanings of the five chapters. The six Medicine King similes separately take the characteristics of the teaching as what they directly prove. “Shared” means that the evidence is not confined to the characteristics of the teaching; “separate” means specifically addressing one item. The other meanings are established alongside the teaching at the end of the six similes, but this does not change their direct focus.
Name, substance, purport, function, and characteristics of the teaching. The auspicious sign and scripture title prove the name; passages on the true mark prove discerning the substance; seekers and the cause and fruit they seek prove the purport; cutting off doubt and the real taught after a long time prove function; and the six similes directly prove the characteristics of the teaching. The five must be read according to the treatise’s assignment rather than exchanged because of variants in the extant scripture.
Vast, high, full, illuminating, sovereign, ultimate. The treatise draws one meaning from each of the similes ocean, mountain, moon, sun, Brahmā King, and buddha. These are explanations of the similes, not six separate headings listed by the root scripture.
Introduction and dissemination. Mañjuśrī’s answer is in the introductory division; the entrustment through supernormal powers is in the dissemination division. The two ends gather the essentials, while the main teaching lies between them. Citing the two ends does not pass over the main teaching but embraces the whole scripture through its beginning and end.
7. Similes · Cross-Reading · Carrying Forward
The six similes are not six isolated examples. The ocean is vast because it receives all waters; the mountain is high because it rises above all mountains; the moon is full and bright among the stars; the sun breaks darkness and illuminates everywhere; the Brahmā King is sovereign among sentient beings; and the Buddha is most honored among sentient beings. Together they unfold “king among scriptures” into visible relations of high and low, light and darkness, honor and supremacy.
Read together with the “Introduction” chapter, Mañjuśrī knows from the auspicious sign he once saw with the Buddha Lamp Radiance that the present Buddha will teach the Lotus. Read together with the “Supernormal Powers” chapter, once the teaching is complete the Tathāgata gathers all Dharmas, supernormal powers, secret treasury, and profound matters for entrustment. The first illuminates the present through the past; the second gathers the entire scripture back into entrustment. They form two mirrors at the beginning and end.
Hearing the scripture, practicing the bodhisattva path well, receiving a prediction, and attaining the ultimate fruit in “The Dharma Teacher” chapter complete the purport’s profound cause and profound fruit. Opening, revealing, awakening to, and entering in the “Skillful Means” chapter further show that although the main teaching is not cited passage by passage, the causes and conditions of the great matter can still gather it. As the work carries forward into the separate explanation of each chapter, the relationships established in this pass remain effective: the five chapters are not an externally imposed frame but approaches to reading that emerge from mutually confirming passages throughout the scripture.
8. Placement of the Editions
First, this unit takes T33n1716 as its base. It begins at 0684a24 and ends at 0684c24; 0684c25 has already entered the pass Showing How the Chapters Arise in Sequence.
Second, three anchors for body-text variants occur across the full range of the seven shared passes, at 0683b01, 0684a08, and 0688a01. No body-text variant marker occurs within this unit’s range 0684a24–0684c24. This negative claim rests on a closed inventory of the complete scene’s anchors and variant nodes, not a keyword search.
Third, the treatise’s long citations from the root scripture fall into four kinds: verbatim text, variant text, excerpt, and cross-passage conflation. Page anchors always use the nearest line number before the first graph of the quotation. Where two root-scripture passages are conflated, two anchors are listed separately; one anchor does not stand for the other location.
Fourth, the root scripture’s ten-simile scene is T0262 0054a19–0054b11, while the treatise selects only six. “Six” is the number selected by the treatise, and “ten” is the number in the root-scripture scene. Both stand together.