妙法蓮華經玄義 辨體·遍體三條
一部《法華經》裡，經體有時稱作實相，有時稱作佛知見、大事因緣、大車、家業、智地、實所、繫珠、祕藏、普門、德本。名字不只很多，圖像也完全不同。
道使人通，車能運載，家業用來成辦佛事，地讓萬物有所依；正文先列實所，解名時再以寶所說諸法之元；繫珠所譬的寶珠圓妙難思，門讓人進入，根本使諸法生起。它們不是一組可以隨意交換的同義詞；每一個名字都從不同方向，使同一真實可被看見。
這也解開一個疑問：別部經典不使用『實相』兩字，是否就失去真實之印？本論的回答是，真善妙色、畢竟空、如來藏、中道雖名不同，都可以是實相的別稱。關鍵不在所有經都說同一句話，而在不同名字是否各自通向真實。
可是，同稱實相，也不能把深淺混在一起。所以先辨傍正、名義體與麁妙，再說開顯。先辨，是不讓相同名稱遮住不同所指；後開，是讓人看見客作人原是長者之子，貧人衣中原有寶珠。開顯不是另造一個真實，而是使原先被隔開的，顯出它從未離開真實。
到了修行，問題更切身：知道真實，是否就不必行？本論以車作答。竪行有體，車才高；橫行有體，車才廣；高廣才能大運。沒有體，事相只是動作；沒有行，體也無從顯露。根本建立，道才生起；行真實走過，所依才顯明。
修行有時像長圍，有時像限期苦攻；或常行，或常坐，或半行半坐，或非行非坐。方法與時程可以不同，所問始終相同：此行是否與所依之理相應？甚至低頭、舉手、歌詠、散心中的微善，也可在開顯中見其不離佛道。
最後，經文把視野推到一切法。佛已說的如爪上土，未說的如十方土；未說雖無量，卻不必另立第五諦，只是四諦各有無量形相。世間善惡因果與出世間一切因果，全都依實相而立。
所以，實相遍一切，不是把一切差別塗成同色。所依之體無異，能依之法仍有麁妙；名字各顯其義，行門各有其法，因果各守其位。辨體的心要，正是在千差萬別中認出同一所依，又不因所依相同而輕忽任何一個差別。
When the name changes, does reality change with it? Within the Lotus Sutra, the sutra’s substance is sometimes called the true mark and sometimes the Buddha’s knowing-and-seeing, the conditions of the great matter, the great cart, the family estate, the ground of wisdom, the real place, the jewel tied in the robe, the secret treasury, the universal gateway, or the root of virtue. Not only are the names numerous; the images are entirely different.
A path enables people to pass through, a vehicle carries them, a family estate enables buddha-work to be accomplished, and ground gives the myriad things a basis upon which to rely. The root text first lists the real place, then in explaining the name speaks of the place of treasure as the source of all dharmas. The precious jewel represented by the jewel tied in the robe is perfectly wondrous and difficult to conceive; a gateway enables entry, and a root enables dharmas to arise. These are not a set of synonyms that can be exchanged at will. Each name makes the same reality visible from a different direction.
This also resolves a doubt: if another scripture does not use the two graphs “true mark,” does it thereby lose the seal of reality? The treatise answers that true, wholesome, wondrous form, ultimate emptiness, the tathāgata-garbha, and the Middle Way, though differently named, can all be different names for the true mark. What matters is not that every scripture say the same sentence, but that its different names each lead to reality.
Yet even when all are called the true mark, differences in depth cannot be confused. The text therefore first distinguishes collateral and principal, name, meaning, and substance, and coarse and wondrous, and only afterward speaks of opening and revealing. Distinction first prevents an identical name from concealing different referents; opening afterward enables one to see that the hired laborer was originally the elder’s son and that the poor man originally had a precious jewel in his robe. Opening and revealing does not create another reality. It reveals that what had been held apart never departed from reality.
When the discussion reaches practice, the question becomes more immediate: once reality is known, is practice no longer necessary? The treatise answers with a cart. When vertical practice has substance, the cart has height; when horizontal practice has substance, the cart has breadth; only with height and breadth can it carry greatly. Without substance, phenomenal forms are only movements; without practice, substance has no way to become manifest. When the root is established, the path arises; when practice is actually traversed, its underlying basis becomes manifest.
Practice may resemble a long siege or a bitter assault within a fixed term; it may be constant walking, constant sitting, half walking and half sitting, or neither walking nor sitting. Methods and schedules may differ, but the question remains the same: does this practice correspond with the principle upon which it relies? Even such minute goodness as bowing the head, raising a hand, singing praise, or acting with a distracted mind can, through opening and revealing, be seen never to have departed from the Buddha-path.
Finally, the scriptural passage extends the view to all dharmas. What the Buddha has taught is like soil upon a fingernail, while what he has not taught is like the soil of the ten directions. Although what has not been taught is immeasurable, no fifth truth need be established; the Four Truths simply possess immeasurable characteristics. All worldly causes and fruits, wholesome and unwholesome, and all world-transcending causes and fruits are established in reliance upon the true mark.
The true mark’s pervasion of all things therefore does not paint every difference the same color. The underlying substance does not differ, while the dharmas that depend upon it remain coarse or wondrous; each name reveals its own meaning, each gate of practice has its own method, and each cause and fruit retains its position. The heart-essence of discerning the substance is precisely to recognize the one underlying basis amid a thousand differences, yet never to slight a single difference merely because the basis is the same.
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 0792c17〕。段/行首〔T33 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T33 0792c17〕○第五、實相為諸經作體，更為五：一、今經之體種種異名。二、諸經體種種異名。三、傍正料簡。四、此彼料簡。五、麁妙開麁顯妙。 一、此經體名，前後同異者，〈序品〉云：「今佛放光明，助發實相義。」又云：「諸法實相義，已為汝等說。」〈方便品〉廣說中云：「諸佛一大事因緣，開佛知見」、「無上道」、「實相印」等。〈譬喻〉中，以「大車」譬一大乘。〈信解〉中名「付家業」。〈藥草〉中名「一切智地」、「最實事」。〈化城〉中名「實所」。〈授記〉中名「繫珠」。〈法師〉中名祕密藏。〈寶塔〉中名「平等大慧」。〈安樂行〉中名「實相」。〈壽量〉中名「非如非異」。〈神力品〉中「祕要之藏」。〈妙音〉中名「普現色身三昧」。〈觀音〉中名「普門」。〈勸發〉中名「殖眾德本」。 如是等異名不同，其義亦異；理極真實，以實為相，故名「實相」。靈知寂照，名「佛知見」。三世諸佛唯用此自行化他，故言「大事因緣」。虛通名「道」。正定諸法名「實相印」。運載名「乘」。成辦佛事名「家業」。一切所依，故名「智地」。諸法之元，故名「寶所」。圓妙難思，故言「寶珠」。無所積聚而含眾法，名「祕藏」。祕要通達無礙，名「平等大慧」。遮於二邊，名「非如非異」。妙色自在，故言「普現三昧」。入實之由，故名「普門」。諸法由生，故言「德本」。如是名義差別，體即實相，已如上說〔云云〕。 〔T33 0793a10〕二、諸經之體種種異名者。 問： 《釋論》云：「無實相印，是魔所說。」今談實相可用為體，餘經不爾，應是魔說？ 答： 不然。諸經異名，或真善妙色，或畢竟空，或如來藏，或中道等，種種異名不可具載，皆是實相別稱，悉是正印，各稱第一，由實印故也。若失此意，則非佛法，故言眾經體同也。 三、傍正料簡者，眾經半滿小大之殊，體有傍正。正即實相，傍即偏真。偏真或時含實相，實相或時帶偏真，而通稱實相。故《中論》云：「實相三人共得」，共得者，即偏真也。《大經》云：「聲聞之人，但見於空」，空即傍也。「智者見空及與不空」，不空即正也。此經云：「我等昔日同入法性」，法性即傍也。「今日安住實智中」，實智中即正也。小乘三法印此傍也；通教帶傍明正也；別、圓但明於正、不復論傍。 若約五味。乳唯論正。酪唯論傍。生蘇、熟蘇，傍正相兼帶。醍醐唯正。 又正實相多諸名字，約名字中復論傍正，《勝鬘》自性清淨為正，餘名為傍；《華嚴》以法身為正；《般若》以一切種智為正；《涅槃》以佛性為正；此經以實相一乘為正，餘名為傍。此則非傍非正論傍正，傍正悉是經體〔云云〕。 四、就彼此料簡，上約別、圓二法異名料簡；今更通就小大四句料簡：或名義體與此經同；或名義體與此經異；或名義與此經同而體異；或名義與此經異而體同。 三藏中若名體為實相者，此名義與此經同而體異。若不名為實相者，此名義體與此經異。唯論兩句，無有兩句。通教名實相為體者，此名義同而體異；若不作此名，則名義體俱異。若通門遠通中道者，則名義體同，名義異而體同。別教望圓經四句，如一法異名中分別〔云云〕。 歷五味者，乳教兩種名義同，兩種名義異而體同。酪教如前〔云云〕。生蘇。熟蘇中，如前〔云云〕。涅槃中四種名義異、名義同，而皆體同，一佛性則無差別〔云云〕。 五、麁妙者，正實相中傍正異名者，此乃異名異義，其體本同，此無麁妙。但傍為麁，傍含正，正帶傍，一往亦為麁，但正為妙也。藏、通名同義同而體別，一向是麁。別名義或同或異，教門異為麁，體同為妙；名義同，名義異，而體同為妙。歷五味中，麁妙可知也。開麁者，即開於傍也。或開傍教即正教，佛昔於菩薩前毀訾聲聞，然佛實以大乘而見教化。或開傍行即正行，「汝等所行是菩薩道」。或開傍人即正人，客作人一日之價，即長者子也。或開傍體即正體，開方便門示真實相，後見此貧人，示以所繫珠。深觀傍理，即正理也。一切皆妙，無麁可待，即經之正意也。 ○第六、諸行體，此為四：一、諸行同異。二、依經修行。三、麁妙。四、開麁。 行同異者，夫稟教立行，不出信、法。鈍者因聞得解，從解立行，故名信行。利者自推得解，從解立行，故名法行。二行通四教。三藏信、法，以傍實相為體。通教信、法，以傍含正為體。別教信、法，以正為體。圓信、法，亦用正為體。若橫論行，即是諸波羅蜜、慈悲喜捨等，當教論體。若橫竪諸行有體，則本立而道生。若體有行，體則藉行而顯也。重明圓竪行，五品、六根以相似正為體；初住至等覺，皆用真正為體。橫行者，如《大品》云：一切法皆是摩訶衍，以不可得，不可得故，即正實相也。此文云：「不得諸法，若有若無」「等賜諸子各一大車」，即其義也。儒童見然燈佛，得無生忍，行有真體。《金剛般若》云：「無住相布施，如人有目，見種種色。」亦其義也。竪行有體，其車則高；橫行有體，其車即廣；高廣大運，行步平正，其疾如風〔云云〕。 二、依經修行者，前信、法兩行，意通時寬，或經劫數，譬如長圍。若依諸經別明行法，剋日制時，喻如苦攻。若隨事行行，行則無體；若隨理行行，令此空慧與行相應，能破無量障道罪，能得無生忍者，此行有體。諸經別行乃多，略言其四：謂常行行、常坐行、半行半坐行、非行非坐行。諸行各有事相方法，勤身苦策，悉用實相正觀為體。念念無間，清淨如空，具論觀意，如《止觀》中說。 然小乘戒藏不許懺重，修多羅藏，使犯重人念佛身，佛身者，念空也；亦備有常行等方法，而以偏空為體。通教亦明常行等方法，而用即空為體。別行歷別，圓行虛融，而俱用正實相為體。以此四行歷五味，論方法之體，義推可知。 〔T33 0794a04〕三、麁妙者，藏、通，信、法真，似橫竪諸行，以傍實相為體，體行俱麁。別，信、法真，似橫竪諸行，雖依別門，用正實相為體，因無常故，而果是常，行麁體妙。圓，信、法真，似橫竪，依圓門正體，體行俱妙。歷五味明麁妙可知〔云云〕。 依諸經方法常行等行，以傍為體，體、行俱麁；以正為體，則行麁體妙。體、行俱妙，例前可知。歷五味亦可解〔云云〕。 四、開麁者，開三藏信、法兩行，亦是決了聲聞法，是諸經之王。聞已諦思惟，得近無上道。聞即信行，思惟即法行，皆近無上道者，即大乘無相行，近於真也。開橫行者，低頭舉手，歌詠散心，皆已成佛道。三藏最淺，尚被開即妙，況通、別等，可以意得。開依小乘常行等方法者，小小微善，無一不成佛，可以意得〔云云〕。 妙法蓮華經玄義卷第九上 妙法蓮華經玄義卷第九下 天台智者大師說 ○第七、遍為一切法體者，《觀經》云：「毘盧遮那遍一切處。」一切不出四諦。《大經》云：「佛所不說，如十方土；所說者，如爪上土。」迦葉云：「已說是四諦，其未說者，應有五諦。」佛言：無也，但言是四諦有無量相耳。若然，廣開即成四種四諦，具如境妙中說。當知苦集，世間善惡因果；道滅，出世一切因果；悉用實相為體。《淨名》曰：「從無住本，立一切法」，此之謂乎？然所依之體，體妙無異；能依之法，法有麁妙。諸法相待，分別可知。歷五味分別，麁妙亦可知。開麁顯妙，亦可知〔云云〕。略說經體竟。
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.
辨明經體的第五、第六、第七條依次說明：實相如何作為各部經典的體，諸種修行如何以實相為體，以及實相如何遍作一切法的體。
第五：實相作為諸經之體
這一條分成五門：第一，今經的體在前後各處有種種不同名稱；第二，其他經典的體也有種種不同名稱；第三，從附帶與正面兩方面作判別；第四，把彼經與此經相對而判別；第五，判明麁妙，再開麁而顯妙。
今經之體的種種異名
先看這部經前後對經體所立名稱的同異。〈序品〉說，現在佛放出光明，幫助發起實相之義；又說，諸法實相之義已經為眾人宣說。〈方便品〉廣說時，稱作諸佛的一大事因緣、開啟佛之知見，又稱作無上道、實相印。〈譬喻品〉用大車譬喻一大乘。〈信解品〉稱作付囑家業。〈藥草喻品〉稱作一切智地、最真實之事。〈化城喻品〉稱作『實所』，也就是真實之處。〈授記〉一處稱作『繫珠』，也就是衣中所繫之珠。〈法師品〉稱作祕密之藏。〈見寶塔品〉稱作平等大慧。〈安樂行品〉稱作實相。〈如來壽量品〉稱作非如非異。〈如來神力品〉稱作祕要之藏。〈妙音菩薩品〉稱作普現色身三昧。〈觀世音菩薩普門品〉稱作普門。〈普賢菩薩勸發品〉稱作『殖眾德本』，也就是培殖眾德的根本。
這些名稱彼此不同，各名所表示的意義也不相同。道理窮極而真實，以真實為其相，所以稱為『實相』。靈明能知而寂然照了，稱為『佛知見』。過去、現在、未來三世諸佛只用此理自行，又用此理教化他人，所以稱為『大事因緣』。空曠而能通達，稱為『道』。能正確決定一切法，稱為『實相印』。具有運載之義，稱為『乘』。能成辦佛事，稱為『家業』。是一切所依之處，所以稱為『智地』。是諸法的根源，所以稱為『寶所』。圓融微妙而難以思議，所以稱為『寶珠』。本無實物積聚，卻含攝眾法，稱為『祕藏』。祕要之理通達無礙，稱為『平等大慧』。遮遣兩邊，稱為『非如非異』。妙色自在，所以稱為『普現三昧』。是進入真實的門徑，所以稱為『普門』。諸法由此而生，所以稱為『德本』。
如此看來，名稱與意義雖有差別，它們的體就是實相；這一點前文已經說過。
諸經之體的種種異名
有人問：《大智度論》說，沒有實相之印，就是魔所說。現在談實相，固然可以用作今經之體；其餘經典若不是如此，豈不都成了魔說？
回答說：不是。各部經典所用名稱不同，或稱真善妙色，或稱畢竟空，或稱如來藏，或稱中道，種種異名不能全部列盡；但它們都是實相的別稱，都是正印，也都各自堪稱第一，因為都有真實之印。若失去這一層意義，才不是佛法。因此說眾經的體相同。
從傍正判別
眾經有半滿、小大之別，所明的體也有傍有正。正面所明的是實相，附帶所明的是偏真。偏真有時含有實相，實相有時帶著偏真，卻都通稱為實相。因此《中論》說，實相由三種人共同證得；所謂共同證得，在這裡就是偏真。《大般涅槃經》說，聲聞人只看見空；這個空就是傍。又說，智者看見空，也看見不空；不空就是正。今經說，我們往昔同入法性；這個法性就是傍。又說，今日安住在真實智慧之中；真實智慧就是正。
小乘所說三法印屬於傍。通教帶著傍而說明正。別教與圓教只明正，不再論傍。
若依五味來說，乳只論正，酪只論傍，生蘇與熟蘇兼帶傍正，醍醐只論正。
正實相本身又有許多名稱，在這些名稱之中也可再論傍正。《勝鬘經》以自性清淨為正，其餘名稱為傍；《華嚴》以法身為正；《般若》以一切種智為正；《涅槃》以佛性為正；今經以實相一乘為正，其餘名稱為傍。這是在本來非傍非正之處施設傍正；無論傍正，都是經體。
從彼此判別
上文已依別教與圓教兩種法的異名作過判別，現在更普遍地把小乘、大乘與今經相對，分作四句：第一，名稱、意義、體都與今經相同；第二，名稱、意義、體都與今經不同；第三，名稱與意義和今經相同而體不同；第四，名稱與意義和今經不同而體相同。
在三藏教中，若把它的體稱作實相，便是名稱、意義和今經相同而體不同；若不把它稱作實相，便是名稱、意義、體都和今經不同。這裡只有兩句，沒有另外兩句。
通教若稱實相為體，便是名稱與意義相同而體不同；若不用實相這個名稱，便是名稱、意義、體全都不同。若通教之門能夠遠通中道，便有名稱、意義、體都相同，以及名稱、意義不同而體相同兩句。別教相對於圓教，也可如同前面在一法異名之中所作的分別，具足四句。
再把五味逐一經歷：乳教有兩種名稱、意義相同的情形，也有兩種名稱、意義不同而體相同的情形。酪教如前所說。生蘇、熟蘇之中也如前所說。涅槃之中，四種或名稱、意義不同，或名稱、意義相同，體卻全都相同；同一佛性沒有差別。
判麁妙，開麁顯妙
先說麁妙。正實相之中雖有傍正異名，名稱不同，意義也不同，體原來相同；從體同的一面說，這裡沒有麁妙。但若依傍正分判，只有傍就是麁；傍中含正，或正中帶傍，初步來說也屬麁；只有正才是妙。
三藏教、通教縱然名稱相同、意義相同，體卻不同，所以完全是麁。別教的名稱與意義或同或異；教門不同，所以是麁，體相同，所以是妙。名稱、意義相同而體相同，或名稱、意義不同而體相同，都從體同而判為妙。逐一放在五味中，麁妙之分也可依此了解。
再說開麁。開麁就是開啟作為傍的一面。或開傍教，使它就是正教：佛從前雖在菩薩面前呵責聲聞，其實佛是用大乘教化他們。或開傍行，使它就是正行：眾人所行，本是菩薩之道。或開傍人，使他就是正人：受雇作工的人所得雖只是一日工價，他其實就是長者之子。或開傍體，使它就是正體：打開方便之門，顯示真實之相；後來見到這個貧窮人，便把他衣中所繫的寶珠指示給他。若能深入觀察傍理，它就是正理。一切都成為妙，再沒有一個麁法可以與妙相待；這正是今經的本意。
第六：諸行之體
這一條分成四門：第一，諸行的同異；第二，依經修行；第三，判麁妙；第四，開麁。
諸行的同異
人領受教法而建立修行，不超出信行與法行兩類。根性較鈍的人由聽聞而得到理解，再從理解建立修行，所以稱為信行。根性較利的人自己推究而得到理解，再從理解建立修行，所以稱為法行。這兩種行通於四教。
三藏教的信行、法行，以傍實相為體。通教的信行、法行，以傍中含正為體。別教的信行、法行，以正為體。圓教的信行、法行，也用正為體。
若從橫向論行，就是諸波羅蜜、慈、悲、喜、捨等行門，各依當教來論其體。若橫向、竪向的種種行都有體，便如根本建立後，道由此生起；若體有諸行，體便藉著行而顯露。
再特別說明圓教竪向的修行。五品位與六根清淨位，以相似之正為體；從初住直到等覺，都以真正之正為體。
至於橫向的修行，《摩訶般若波羅蜜經》說，一切法皆是大乘，因為它們不可得、不可得；這就是正實相。今經說，不能取得諸法，無論有或無；又說，平等賜給每一個兒子各一輛大車，也是這個意思。儒童見然燈佛而得無生忍，表明行有真實之體。《金剛般若波羅蜜經》說，不住於相而行布施，如同有眼睛的人看見種種色相；也是這個意思。
竪向修行有體，車便高；橫向修行有體，車便廣。車既高且廣，便能作廣大運載；行步平穩端正，疾速如風。
依經修行
前面的信行、法行，意思可通於長時間，歷時較寬，或須經過許多劫數，譬如長圍。若依各部經典分別說明特定行法，便限定日期、制定時間，譬如苦攻。
若只隨事相而行，所行便沒有體；若依理而行，使這分空慧與行相應，能破除無量阻障正道的罪業，也能得到無生忍，這樣的行便有體。各部經典分別施設的行法很多，現在簡略說四種：常行行、常坐行、半行半坐行、非行非坐行。
每一種行都有自己的事相與方法，都須勤勞身體、苦加策勵，而全以實相正觀為體；前念後念之間沒有間斷，清淨如虛空。若要完整論述觀心之意，另在《止觀》中說明。
然而，小乘戒藏不允許犯重戒者懺悔；修多羅藏則使犯重戒的人憶念佛身。憶念佛身，在這裡就是憶念空。小乘也完備具有常行這些方法，卻以偏空為體。通教也說明常行這些方法，而以即空為體。別教的行門次第各別，圓教的行門虛通融會，兩者都以正實相為體。用這四種行逐一經歷五味，論各種方法的體，其義依此可以推知。
諸行的麁妙
三藏教、通教的信行與法行，以及真、似、橫、竪諸行，都以傍實相為體，所以體與行全是麁。別教的信行與法行，以及真、似、橫、竪諸行，雖依各別之門，卻用正實相為體；其因無常而果是常，所以行麁、體妙。圓教的信行與法行，以及真、似、橫、竪諸行，依圓門與正體而立，所以體與行全都妙。用五味逐一說明麁妙，也可依此了解。
至於依各部經典所立常行這些方法，若以傍為體，就是體與行全都麁；若以正為體，就是行麁而體妙；體與行全都妙的情形，也可比照前文了解。逐一放在五味中，同樣可以解明。
開諸行之麁
開三藏教的信行、法行，也就是決定明了聲聞之法；能如此決了，便是諸經之王。聽聞以後審諦思惟，就能接近無上道。聽聞就是信行，思惟就是法行；兩者都接近無上道，也就是大乘無相之行接近真實。
開橫向之行，便可看見低頭、舉手、歌詠、散心這四種行為全都已經成就佛道。三藏教最為淺近，尚且能被開而當下成妙，何況通教與別教，也可由此領會。若開依小乘而修的常行這些方法，便是再小的微善也沒有一種不能成就佛果，也可由此領會。
卷第九上至此結束。卷第九下仍題天台智者大師說，接續第七條。
第七：實相遍作一切法之體
《佛說觀普賢菩薩行法經》說，毘盧遮那遍在一切處。一切法不超出四諦。《大般涅槃經》說，佛沒有宣說的法如十方大地之土，已經宣說的法如指甲上的土。
迦葉因而問：已經宣說的是四諦，那麼尚未宣說的，應當另有第五諦。佛回答：沒有第五諦，只能說這四諦各有無量形相。既然如此，把它廣泛開展，便成四種四諦；完整內容如前面論境妙之處所說。
應當知道，苦諦與集諦收攝世間一切善惡因果；道諦與滅諦收攝出世間一切因果。這些全都以實相為體。《維摩詰所說經》說，從無所安住的根本，建立一切法；說的不就是這個意思嗎？
然而，一切法所依的體微妙而沒有差別；依止此體而成立的法，卻有麁有妙。諸法彼此相待，其中分別可以明白。放在五味中分別，麁妙也可以明白；開麁而顯妙，同樣可以明白。至此，經體已經簡略說完。
The fifth, sixth, and seventh topics in discerning the sutra’s substance explain in sequence how the true mark serves as the substance of the various scriptures, how the various kinds of practice take the true mark as their substance, and how the true mark pervasively serves as the substance of all dharmas.
Fifth: The True Mark as the Substance of the Various Scriptures
This topic is divided into five gateways: first, the substance of the present sutra has many different names in its earlier and later passages; second, the substances of other scriptures also have many different names; third, distinctions are made from the collateral and principal aspects; fourth, other scriptures and this sutra are distinguished in relation to one another; fifth, coarse and wondrous are judged, and then the coarse is opened to reveal the wondrous.
The Various Different Names for the Substance of the Present Sutra
First consider the sameness and difference among the names established for the sutra’s substance throughout this scripture. The “Introduction” chapter says that the present Buddha emits light to help initiate the meaning of the true mark; it also says that the meaning of the true mark of all dharmas has already been taught to the assembly. “Skillful Means,” in its extensive account, calls this the conditions of the single great matter of all buddhas and opening the Buddha’s knowing-and-seeing; it also calls it the unsurpassed path and the seal of the true mark. “The Parable” uses the great cart to represent the One Great Vehicle. “Faith and Understanding” calls it entrusting the family estate. “The Parable of the Medicinal Herbs” calls it the ground of all-wisdom and the most real matter. “The Parable of the Conjured City” calls it the “real place,” that is, the place of reality. One passage under the shorthand “Prediction” calls it the “jewel tied in the robe.” “The Dharma Teacher” calls it the secret treasury. “Beholding the Jeweled Stūpa” calls it the great wisdom of equality. “Peaceful Practices” calls it the true mark. “The Lifespan of the Tathāgata” calls it neither such nor different. “The Supernormal Powers of the Tathāgata” calls it the treasury of essentials. “The Bodhisattva Wonderful Sound” (Gadgadasvara) calls it the samādhi of universally manifesting physical bodies. “The Universal Gateway of the Bodhisattva Perceiver of the World's Sounds” (Guanshiyin/Avalokiteśvara) calls it the universal gateway. “The Encouragement of the Bodhisattva Universally Worthy” (Samantabhadra) calls it “planting the roots of manifold virtues,” that is, planting the roots of the manifold virtues.
These names differ from one another, and the meanings represented by each name also differ. Principle reaches its ultimate and is true and real, taking the real as its mark, and is therefore called the “true mark.” Numinous clarity can know and quiescently illuminate, and is therefore called the “Buddha’s knowing-and-seeing.” The buddhas of the past, present, and future use only this principle in their own practice and use this principle to teach and transform others, and it is therefore called the “conditions of the great matter.” Vacuous openness that allows passage is called the “path.” Correctly determining all dharmas is called the “seal of the true mark.” Possessing the meaning of carrying is called the “vehicle.” Enabling buddha-work to be accomplished is called the “family estate.” Being the basis upon which everything relies is called the “ground of wisdom.” Being the source of all dharmas is called the “place of treasure.” Being perfectly integrated, wondrous, and difficult to conceive is called the “precious jewel.” Having no real accumulation yet containing the many dharmas is called the “secret treasury.” The essential principle’s free and unobstructed passage is called the “great wisdom of equality.” Excluding the two extremes is called “neither such nor different.” Wondrous form’s sovereign freedom is called the “samādhi of universal manifestation.” Being the route by which one enters reality is called the “universal gateway.” Being that from which dharmas arise is called the “root of virtue.”
Viewed in this way, although names and meanings differ, their substance is the true mark; this has already been explained above.
The Various Different Names for the Substance of the Various Scriptures
Someone asks: The Great Treatise on the Perfection of Wisdom says that whatever lacks the seal of the true mark is spoken by Māra. It is certainly possible to use the true mark as the substance of the present sutra, but if the other scriptures do not do the same, would they not all become teachings of Māra?
The answer is no. Different scriptures use different names: some call it true, wholesome, wondrous form; some call it ultimate emptiness, the tathāgata-garbha, or the Middle Way. Their various different names cannot all be listed, but they are all different names for the true mark, all correct seals, and each can be called foremost because each possesses the seal of reality. Only if this meaning were lost would it cease to be buddhadharma. It is in this sense that the substances of the many scriptures are said to be the same.
Distinguishing the Collateral and the Principal
The many scriptures differ as half or full and Lesser or Great, and the substance they reveal can also be collateral or principal. What is revealed principally is the true mark; what is revealed collaterally is partial truth. Partial truth sometimes contains the true mark, and the true mark sometimes carries partial truth, yet all are generally called the true mark. The Madhyamaka Treatise therefore says that the true mark is jointly attained by three kinds of people; what is jointly attained here is partial truth. The Mahāparinirvāṇa Sūtra says that śrāvakas see only emptiness; this emptiness is collateral. It also says that the wise see emptiness and also see nonemptiness; nonemptiness is principal. The present sutra says that in the past we entered Dharma-nature together; this Dharma-nature is collateral. It also says that today we abide in real wisdom; this real wisdom is principal.
The three Dharma seals taught by the Lesser Vehicle belong to the collateral. The Shared Teaching carries the collateral while revealing the principal. The Distinct and Perfect Teachings reveal only the principal and no longer discuss the collateral.
In terms of the five flavors, milk discusses only the principal, curds only the collateral, raw ghee and refined ghee carry both collateral and principal, and clarified essence discusses only the principal.
The principal true mark itself has many names, and collateral and principal can be further discussed among them. The Śrīmālādevī Siṃhanāda Sūtra takes intrinsic purity as principal and the other names as collateral; the Avataṃsaka takes Dharma-body as principal; the Prajñāpāramitā takes the knowledge of all modes as principal; the Nirvāṇa Sūtra takes buddha-nature as principal; and the present sutra takes the true mark and One Vehicle as principal and the other names as collateral. Collateral and principal are provisionally established within what was originally neither collateral nor principal; whether collateral or principal, all are the sutra’s substance.
Distinguishing the Other and the Present
The preceding discussion already made distinctions according to the different names for the Dharmas of the Distinct and Perfect Teachings. Now the Lesser Vehicle, Great Vehicle, and present sutra are compared more generally and divided into four statements: first, name, meaning, and substance are all the same as in the present sutra; second, name, meaning, and substance are all different; third, name and meaning are the same but substance differs; fourth, name and meaning differ but substance is the same.
Within the Tripiṭaka Teaching, if its substance is called the true mark, its name and meaning are the same as those of the present sutra but its substance differs; if it is not called the true mark, its name, meaning, and substance all differ from those of the present sutra. Only these two statements apply here; the other two do not.
If the Shared Teaching calls the true mark its substance, its name and meaning are the same but its substance differs; if it does not use the name true mark, its name, meaning, and substance all differ. If a gateway of the Shared Teaching can reach distantly to the Middle Way, the two statements in which name, meaning, and substance are all the same and in which name and meaning differ but substance is the same can also apply. The Distinct Teaching in relation to the Perfect Teaching likewise possesses all four statements, following the distinctions previously made among the different names for one Dharma.
Next, proceeding one by one through the five flavors: the milk teaching has two cases in which name and meaning are the same and two in which name and meaning differ but substance is the same. The curds teaching is as explained above. The same applies within raw ghee and refined ghee. Within nirvāṇa, the four kinds may have different or identical names and meanings, but their substance is entirely the same; the one buddha-nature does not differ.
Judging Coarse and Wondrous, Then Opening the Coarse to Reveal the Wondrous
First comes coarse and wondrous. Although the principal true mark has different collateral and principal names, with names and meanings that differ, its substance was originally the same. From the perspective of the sameness of substance, there is no coarse and wondrous here. If judgment is made according to collateral and principal, however, the collateral alone is coarse; the collateral containing the principal, or the principal carrying the collateral, is also provisionally judged coarse; only the principal is wondrous.
Even if their names and meanings are the same, the Tripiṭaka and Shared Teachings have a different substance and therefore are wholly coarse. The names and meanings of the Distinct Teaching may be the same or different; its gateway of teaching differs and is therefore coarse, while its substance is the same and is therefore wondrous. Whether name, meaning, and substance are all the same, or name and meaning differ but substance is the same, they are judged wondrous from the perspective of the sameness of substance. When each is placed within the five flavors, the distinction between coarse and wondrous can be understood in the same way.
Next comes opening the coarse. Opening the coarse means opening the collateral aspect. The collateral teaching may be opened so that it is precisely the principal teaching: although the Buddha formerly reproached the śrāvakas before the bodhisattvas, in reality he taught and transformed them through the Great Vehicle. Collateral practice may be opened so that it is precisely principal practice: what the assembly practiced was originally the bodhisattva-path. A collateral person may be opened so that he is precisely a principal person: although the hired laborer received only one day’s wages, he was in reality the elder’s son. A collateral substance may be opened so that it is precisely the principal substance: the gateway of skillful means is opened to reveal the true mark; later, upon seeing the poor man, the precious jewel tied within his robe is pointed out to him. If the collateral principle is contemplated deeply, it is precisely the principal principle. Everything becomes wondrous, and no coarse Dharma remains that can stand in relation to the wondrous. This is precisely the original intent of the present sutra.
Sixth: The Substance of the Various Practices
This topic is divided into four gateways: first, sameness and difference among the various practices; second, practicing according to scripture; third, judging coarse and wondrous; fourth, opening the coarse.
Sameness and Difference among the Various Practices
The practices established by people who receive a teaching do not go beyond the two kinds of practice through faith and practice through Dharma. Those of duller faculties gain understanding through hearing and then establish practice from that understanding; this is called practice through faith. Those of sharper faculties investigate for themselves, gain understanding, and then establish practice from that understanding; this is called practice through Dharma. These two practices extend through all four teachings.
Practice through faith and practice through Dharma in the Tripiṭaka Teaching take the collateral true mark as their substance. Practice through faith and practice through Dharma in the Shared Teaching take the collateral containing the principal as their substance. Practice through faith and practice through Dharma in the Distinct Teaching take the principal as their substance. Practice through faith and practice through Dharma in the Perfect Teaching also take the principal as their substance.
Practices discussed horizontally are the perfections and such gates of practice as kindness, compassion, sympathetic joy, and equanimity, each of which is discussed in relation to the substance of its own teaching. If the various horizontal and vertical practices possess substance, then, just as when the root is established the path arises from it, if substance possesses the various practices, substance becomes manifest through reliance upon practice.
Now to explain the vertical practice of the Perfect Teaching in particular. The five grades and the purification of the six faculties take the principal in resemblance as their substance. From the first abode through equal awakening, all take the principal in truth as their substance.
As for horizontal practice, the Mahāprajñāpāramitā Sūtra says that all dharmas are the Great Vehicle because they cannot be attained—cannot be attained. This is the principal true mark. The present sutra says that no dharmas can be attained, whether existent or nonexistent; it also says that each child is equally given one great cart. This has the same meaning. The youth saw Dīpaṃkara Buddha and attained endurance of the nonarising of dharmas, showing that practice possesses a real substance. The Diamond Prajñāpāramitā Sūtra says that giving is practiced without abiding in characteristics, like a person with eyes who sees various forms; this has the same meaning.
When vertical practice has substance, the cart is high; when horizontal practice has substance, the cart is broad. Once the cart is both high and broad, it can carry greatly; its movement is level and upright, swift as the wind.
Practicing According to Scripture
The preceding practices through faith and Dharma can in meaning extend over a long duration, through a broad span of time or many kalpas, like a long siege. When particular methods of practice are explained separately according to individual scriptures, dates are fixed and periods established, like a bitter assault.
If one practices only according to phenomenal forms, the practice has no substance. If one practices in reliance upon principle, enabling this share of empty wisdom to correspond with practice, it can destroy immeasurable transgressions that obstruct the right path and can also attain endurance of the nonarising of dharmas; such practice possesses substance. The individual scriptures establish many methods of practice, of which four are now presented briefly: constant walking, constant sitting, half walking and half sitting, and neither walking nor sitting.
Each practice has its own phenomenal forms and method. Each requires exerting the body and applying oneself with painful diligence, yet all take correct contemplation of the true mark as their substance; from one thought to the next there is no interruption, and they are pure like empty space. A complete account of the meaning of contemplating the mind is given separately in the Calming and Contemplation.
The Lesser Vehicle Vinaya basket, however, does not permit one who has committed a grave precept to repent, whereas its sūtra basket has such a person recollect the Buddha’s body. Recollecting the Buddha’s body here means recollecting emptiness. The Lesser Vehicle also fully possesses methods such as constant walking, but takes partial emptiness as their substance. The Shared Teaching also explains these methods, but takes immediate emptiness as their substance. The gates of practice in the Distinct Teaching are sequentially distinct, while the gates of practice in the Perfect Teaching are open and interpenetrating; both take the principal true mark as their substance. Applying these four practices one by one through the five flavors, the substance of their various methods can be inferred in the same way.
The Coarse and Wondrous among the Various Practices
Practice through faith and practice through Dharma in the Tripiṭaka and Shared Teachings, together with their true, resembling, horizontal, and vertical practices, all take the collateral true mark as their substance; their substance and practice are therefore wholly coarse. Practice through faith and practice through Dharma in the Distinct Teaching, together with its true, resembling, horizontal, and vertical practices, follow their respective distinct gateways but take the principal true mark as their substance. Because their cause is impermanent while their fruit is permanent, their practice is coarse and their substance wondrous. Practice through faith and practice through Dharma in the Perfect Teaching, together with its true, resembling, horizontal, and vertical practices, are established through the perfect gateway and principal substance; their substance and practice are therefore wholly wondrous. Coarse and wondrous as explained one by one through the five flavors can be understood in the same way.
As for methods such as constant walking established according to individual scriptures, if they take the collateral as their substance, their substance and practice are wholly coarse; if they take the principal as their substance, their practice is coarse and their substance wondrous. Cases in which substance and practice are wholly wondrous can also be understood by analogy with the foregoing. Their placement one by one within the five flavors can be understood in the same way.
Opening the Coarseness of the Various Practices
Opening practice through faith and practice through Dharma in the Tripiṭaka Teaching means definitively understanding the Dharma of the śrāvakas; a scripture that brings such definitive understanding is the king of the scriptures. After hearing, one examines and reflects carefully and can thereby draw near the unsurpassed path. Hearing is practice through faith, while reflection is practice through Dharma; both draw near the unsurpassed path, meaning that the Great Vehicle’s markless practice draws near reality.
When horizontal practice is opened, one can see that the four actions of bowing the head, raising a hand, singing praise, and acting with a distracted mind have all already accomplished the Buddha-path. The Tripiṭaka Teaching is the shallowest and nearest, yet even it can be opened and immediately become wondrous; how much more can the Shared and Distinct Teachings be understood accordingly. If methods such as constant walking cultivated according to the Lesser Vehicle are opened, then not even the smallest minute goodness fails to accomplish buddhahood; this too can be understood accordingly.
The first half of Fascicle Nine ends here. The lower half of Fascicle Nine is still titled “Taught by Master Zhiyi of Tiantai” and continues with the seventh topic.
Seventh: The True Mark Pervasively Serving as the Substance of All Dharmas
The Sūtra on the Practice of Contemplating the Bodhisattva Universally Worthy (Samantabhadra) says that Vairocana pervades all places. All dharmas do not go beyond the Four Truths. The Mahāparinirvāṇa Sūtra says that the Dharmas not taught by the Buddha are like the soil of the earth in the ten directions, while the Dharmas he has taught are like the soil upon a fingernail.
Kāśyapa therefore asks: What has been taught is the Four Truths, so what has not been taught should include a fifth truth. The Buddha answers that there is no fifth truth; one can only say that each of these Four Truths possesses immeasurable characteristics. If expanded broadly in this way, they become the four kinds of Four Truths; the complete account is as previously explained under the subtlety of objects.
One should know that the truths of suffering and accumulation encompass all worldly causes and fruits, wholesome and unwholesome, while the truths of the path and cessation encompass all world-transcending causes and fruits. All of these take the true mark as their substance. The Vimalakīrti Sūtra says that all dharmas are established from the basis of nonabiding. Is this not precisely what is meant?
Nevertheless, the substance upon which all dharmas rely is wondrous and without difference, while the dharmas established in reliance upon that substance are coarse or wondrous. As the various dharmas stand in relation to one another, the distinctions among them can be understood. Distinguished within the five flavors, their coarse and wondrous aspects can also be understood; opening the coarse to reveal the wondrous can likewise be understood. The sutra’s substance has now been explained in brief.
這三條承接智者大師所說的辨體正文。灌頂在卷首另有記述受聞與成書因緣；到了這裡，筆錄所承載的是大師從經體、行體一路推到一切法體的說明。
問題先從一部經裡大量不同的名字開始。實相若是經體，為何同一部《法華經》又說佛知見、大事因緣、無上道、實相印、大車、家業、智地、實所、繫珠、祕密藏、平等大慧，乃至普現色身三昧、普門與德本？若名稱與圖像各不相同，說它們同以實相為體，會不會只是把差別抹平？
多名同體，不是多名同義
本論沒有只列一串異名便立刻說它們全都一樣，而是逐名指出所表之義。
實相說理之真實，佛知見說寂照之知，大事因緣說三世諸佛用以自行化他，道說虛通，印說正定諸法，乘說運載，家業說成辦佛事，智地說一切所依。到了實所，正文後面的解說轉以寶所明諸法之元；繫珠則以寶珠的圓妙難思來解。祕藏無所積聚，卻能含攝眾法；平等大慧祕要而通達無礙；非如非異遮遣兩邊；普現三昧顯妙色自在；普門是入實之由；德本是諸法由生之本。
這些名字各有動勢。道讓人通，車使人行，家業使事得以成辦，地使萬物有所依，寶所是所到之處，寶珠是本有而一時未見之物，門讓人得入，根本使諸法得生。若把它們壓成一個同義詞，經中每一個場景便失去作用。
然而，差別的名字也沒有把經體切成許多互不相干的實體。所通、所載、所付、所依、所到、所藏、所入、所生，從各自角度顯出同一真實。名不同，義也不同；正因如此，所謂體同才不是字面重複，而是眾義共同有所歸。
其他經不使用同一名稱，是否便失去正印
接著的問難很尖銳：若沒有實相印便是魔說，而今經談實相，其餘經典用了別名，豈不是都不能成立？
回答先否定這個推論，再分三步說明。第一，各經或說真善妙色，或說畢竟空、如來藏、中道，名稱不能盡列。第二，這些名稱都是實相的別稱，各是正印，也各稱第一。第三，真正使說法失去佛法意義的，不是沒有採用『實相』兩字，而是失去諸名同歸真實的旨意。
所以，體同不是要求天下經典使用同一套詞。若只認字面，名稱一變便以為體也變了；若只說體同而不問每個名字如何顯義，又會讓不同經說失去自己的入口。本論同時守住兩邊：異名必須按其義理解，同體則使它們不相隔絕。
傍與正：同稱實相，所顯仍有深淺
眾經有半滿、小大差別，因此所明之體也可分傍正。正面所指是實相，附帶所指是偏真；偏真有時含實相，實相有時又帶偏真，所以不同位置仍可通稱實相。
本論隨即用三組經文把這一點具體化。三種人共同所得之實相，取其偏真一面；聲聞只見空，空屬傍，智者兼見空與不空，不空屬正；今經說往昔同入法性，法性在該句取傍，又說今日安住實智之中，實智在該句取正。名稱相近，所處關係卻不相同。
本論由此自判：小乘三法印屬傍；通教帶傍明正；別教與圓教只明正，不再論傍。再歷五味，便有唯正、唯傍、傍正兼帶與復歸唯正的差別。即使都在正實相的許多名稱中，各經也可擇一為正，其餘為傍：有的以自性清淨為正，有的以法身為正，有的以一切種智為正，有的以佛性為正，今經則以實相一乘為正。
傍正是辨一部教說如何顯體，不是把經體割成兩物。因此結論說，在本來非傍非正之處論傍正，而所說傍正全都是經體。分判使深淺不混，體同使分判不成永遠隔絕。
彼經與此經：三件事須分開看
把彼經與此經相對時，本論不只問名稱同不同，而把名、義、體三件事分開，組成四句：三者全同，三者全異，名義同而體異，名義異而體同。
這一分法說明，名稱相同不保證所指之體相同，名稱不同也不妨礙所指之體相同。三藏教只有兩種情形：若也使用實相之名，便是名義同而體異；若不用此名，便是名義體全異。通教除這兩句外，若其門能遠通中道，另兩句也能成立。別教相望圓教，則四句皆可依一法異名而分別。
再經歷五味，名義的同異仍然多端，體則可以同歸佛性。如此層層分開，正是要防止兩種草率：不能看見同名就宣稱全同，也不能看見異名就斷定異體。
先判麁妙，為何又要開麁
從體本來相同的一面看，正實相中的傍正異名沒有麁妙；但從教門如何顯體來看，傍是麁，傍含正與正帶傍初步也判為麁，只有正是妙。三藏教與通教即使名義相同，體既不同，便一向是麁。別教雖以教門差別為麁，體同的一面仍是妙。判麁妙，是使名、義、體與教門深淺各自分明。
開麁則換一個方向，不再只問差別如何成立，而問被判為傍者如何顯出其正。傍教被開，顯出佛其實以大乘教化；傍行被開，顯出所行原是菩薩道；傍人被開，客作人雖只取一日工價，實是長者之子；傍體被開，方便門打開便顯真實相，貧人後來得見衣中所繫之珠。
教、行、人、體四層都不是另換一件新物。長者子曾自認客作人，寶珠早已繫在衣中；開顯使原來被遮蔽的身分與所有得以顯現。深入觀察傍理，它便是正理；於是先前相待而立的麁不再可得，一切皆妙。
從經體到行體：路不能離開所依
第六條把問題推到修行：實相即使是經體，人的種種行如何以它為體？
領受教法而立行，先不出信行、法行。根性較鈍者因聽聞而解，依解起行；根性較利者自行推究而解，也依解起行。兩者都可通於四種教門，但每一教所依之體不同，因而有以傍為體、傍含正為體與以正為體的差別。
橫向所論，是諸波羅蜜與慈悲喜捨等行，各依當教論體；竪向看，則由五品、六根清淨位，到初住以至等覺，各階也有其所用之體。行若有體，便是根本既立而道路由之生起；體若有行，也須藉行才能顯露。所依給行以根本，能行使體得以顯露，兩面相藉而成。
本論以車把這層關係說得很具體。竪行有體，車才有高度；橫行有體，車才有廣度。車高而且廣，才能大有運載；它行步平正，疾速如風。高、廣、大運、平正與疾速，各自順著同一輛車展開；種種行有所依，才共同成為能到達的道路。
所引經文也都落在行與體的連接處。一切法皆是大乘，以不可得而收束；不得諸法，無論有或無，而諸子又各得一輛大車；儒童見然燈佛而得無生忍；布施不住於相，便如有眼之人看見種種色。所行各異，共同關鍵都在行不離真實之體。
長圍與苦攻：時間不同，行仍須與理相應
信行、法行可以經過長久時間，譬如長圍；各經另立特定行法，則限定日期、制定時間，譬如苦攻。兩個譬喻只分修行時程與方法，不把長久一概判優，也不把剋期一概判勝。
真正的分界在行是否有體。若只隨事相做動作，行便無體；若依理而行，使空慧與行相應，能破無量障道之罪，能得無生忍，這樣的行才有體。
各經行法雖多，本論略列常行行、常坐行、半行半坐行、非行非坐行。四項各有自己的事相與方法，都要勤身苦策；而它們共同以實相正觀為體，念念無間，清淨如空。事相沒有因正觀而消失，正觀也不是附在事相外的一句道理。
小乘戒藏不許懺重，修多羅藏則使犯重之人念佛身，並把念佛身解為念空；它也具常行這些方法，但以偏空為體。其他教門也有相應方法，或用即空為體，或行門歷別，或行相虛融，而依體各不相同。方法的外形相似，不等於行體相同。
行與體各有麁妙，開顯又照見微善
判諸行麁妙時，本論同時看行與體。三藏教、通教的信行、法行與真、似、橫、竪諸行，以傍為體，所以行體都麁。別教依不同之門而行，以正為體，因無常而果是常，所以行麁而體妙。圓教依圓門正體，行體都妙。依經所修常行這些方法，也可分成行體都麁、行麁體妙與行體都妙。
開麁時，聽聞與審諦思惟被照見為信行與法行，兩者都能接近無上道。橫向諸行中，低頭、舉手、歌詠、散心也都已成佛道。最淺的行尚且能開而成妙，其餘便可依此領會；依小乘方法所行的微小善法，也沒有一種不能成就佛果。
這裡的開顯與前條開教、行、人、體相應。行者由此看見，曾被局限理解的聞思、動作與微善，原來都不在真實之外；開顯使這些行顯出能成佛道之義。
實相若遍一切，麁妙差別如何成立
第七條再向前一步。毘盧遮那遍在一切處，一切法又不出四諦；於是經體與行體不再只是局部問題，而成為一切法依何而立的問題。
本論用十方土與爪上土說佛所未說與已說的懸殊。迦葉便追問：已說的既是四諦，未說的廣大部分是否應另有第五諦？佛的回答是沒有，只是四諦各有無量形相。數目沒有增加，所攝之相卻可以無量開展。
苦與集收攝世間善惡因果，道與滅收攝出世一切因果。世間與出世間、善與惡、因與果，全都依實相為體。『從無住本，立一切法』把所依說成無所住著；正因無住，眾法才得以成立。
到這裡，須把所依與能依分清。所依的實相體妙而沒有差別，依此而立的諸法則有麁有妙。所依一體遍在一切，能依的法相仍各有差別；能依法雖有麁妙，所依之體始終無異。歷五味可分別麁妙，開麁也可顯妙。
三條於是形成一條完整進路：多種經名同歸一體，種種修行依體而成，世間與出世間一切因果又全以此為所依。辨體並沒有停在一句抽象定義；它讓名字、教門、行法與因果各守差別，同時顯示所有差別如何不離真實。
釋籤之眼
湛然先把第五條明確分成五門，又把今經異名一段分為先列諸名、再會諸名。鏡中逐一指出大事所為、佛知見所見、印所譬、家業所付、智地所依、寶所與寶珠所喻、三昧所依、普門所通、眾德之本；因此『名異體一』不是略過諸名，而是讀完每一名的取義後才可成立。
傍正一門，鏡中把實相屬圓、傍偏真屬藏、偏含實屬通、實帶偏屬別，又判《中論》證通，《大般涅槃經》證藏及別圓，今經兩句證藏圓相對。這使正文的含與帶各有方向，也使三組引文不只是同義堆疊。
麁妙與開麁被分成先判、次開。先判保存各教所顯深淺，次開才使傍教、傍行、傍人與傍體會入正；若直接用開後皆妙蓋過先判，正文兩個次第便都失去作用。
第六條的橫竪也由鏡中定界：竪是從淺到深，橫是初心具修諸行，兩者都依當教所詮為體。四組經證又被拆成橫向行相與所依之體：有無對大車，本習對各一，諸行對無生，布施對無住。這面鏡沒有增加新的行門，只把本論每組兩面分開。
談依經修行時，湛然一方面說，不能只靠苦行本身表理，必須以觀照之理引導行；另一方面又說，若沒有行，理也不能顯。教、行、理三者互相資藉、彼此導成，正照亮正文『本立而道生』與『體藉行而顯』的雙向關係。
正文只說完整觀意另在《止觀》，其所指為《摩訶止觀》；鏡中所作的橫竪界定與引證配列，才是具名互讀所得，不能倒寫成此段正文原有的明列。智者大師所說與灌頂所記仍是一層，湛然後來的疏解是另一層。
第七條再被分成觀經所依之體與能依諸法。湛然以法身判所依，以四種四諦判能依，並把麁妙明確安在能依法上。由此回看末句：所依體妙無異，並未取消能依的因果與麁妙；諸法遍依實相，也沒有把實相變成眾多差別體。
智銓以空、假、中收攝異名，又說實相遍在諸法；知禮由法身與能契之智分層；智圓則以多名、橫遍竪該及一理隨機照見同題。這些都可作後出的平行光線，卻不取代本論三條自身由經體、行體至一切法體的次第。
智旭《法華經玄義節要》於第五條保留寶所、植眾德本這些後出字形，至第六、第七只標具如全帙。這種節錄可以幫助辨形，不能因後二條從略便把它當成異說；全文仍須回到本論連續三條來讀。
Why, amid so many names, is there only one underlying substance? These three topics continue the body of Great Master Zhiyi’s teaching on discerning the substance. Guanding separately records at the beginning of the fascicle how he received the teaching and how the work was formed; here, the record carries the master’s explanation from the sutra’s substance through the substance of practice to the substance of all dharmas.
The question begins with the great number of different names within a single scripture. If the true mark is the sutra’s substance, why does the same Lotus Sutra also speak of the Buddha’s knowing-and-seeing, the conditions of the great matter, the unsurpassed path, the seal of the true mark, the great cart, the family estate, the ground of wisdom, the real place, the jewel tied in the robe, the secret treasury, the great wisdom of equality, and even the samādhi of universally manifesting physical bodies, the universal gateway, and the root of virtue? If names and images all differ, does saying that they take the same true mark as substance merely erase their differences?
Many Names, One Substance, Does Not Mean Many Synonyms
The treatise does not merely list a series of different names and immediately declare them all the same. It identifies the meaning represented by each name.
The true mark speaks of the reality of principle; the Buddha’s knowing-and-seeing speaks of knowing through quiescent illumination; the conditions of the great matter speak of what the buddhas of the three times use in their own practice and in transforming others; the path speaks of vacuous passage; the seal speaks of correctly determining all dharmas; the vehicle speaks of carrying; the family estate speaks of accomplishing buddha-work; and the ground of wisdom speaks of the basis upon which everything relies. When the list reaches the real place, the explanation that follows shifts to the place of treasure as the source of all dharmas; the jewel tied in the robe is explained through the precious jewel’s perfect wondrousness and inconceivability. The secret treasury accumulates nothing yet contains the many dharmas; the great wisdom of equality is essential and passes freely without obstruction; neither such nor different excludes the two extremes; the samādhi of universal manifestation reveals wondrous form’s sovereign freedom; the universal gateway is the route by which reality is entered; and the root of virtue is the root from which dharmas arise.
Each of these names has its own movement. A path lets people pass through, a vehicle enables them to travel, a family estate enables matters to be accomplished, ground gives the myriad things a basis upon which to rely, the place of treasure is a destination, the precious jewel is something originally possessed but not immediately seen, a gateway enables entry, and a root enables dharmas to arise. If all are compressed into one synonym, every scriptural scene loses its function.
Yet the different names do not cut the sutra’s substance into many unrelated entities. What is passed through, carried, entrusted, relied upon, reached, stored, entered, and born from reveals the same reality from its respective angle. Names differ and meanings also differ. Precisely for this reason, their “same substance” is not verbal repetition, but the common destination of the many meanings.
Do Other Scriptures Lose the Correct Seal If They Do Not Use the Same Name?
The next challenge is sharp: if whatever lacks the seal of the true mark is spoken by Māra, and the present sutra discusses the true mark, do other scriptures that use different names become untenable?
The answer first rejects this inference and then explains it in three steps. First, various scriptures may speak of true, wholesome, wondrous form, ultimate emptiness, the tathāgata-garbha, or the Middle Way; their names cannot all be listed. Second, these names are all different names for the true mark, each is a correct seal, and each is called foremost. Third, what truly makes a teaching lose the meaning of buddhadharma is not its failure to use the two graphs “true mark,” but its loss of the intent by which the many names return to reality.
Sameness of substance therefore does not require all the world’s scriptures to use one vocabulary. If one recognizes only wording, a change in name will be mistaken for a change in substance; if one merely asserts sameness of substance without asking how each name reveals meaning, the distinctive entrance of each scriptural teaching will be lost. The treatise safeguards both sides at once: different names must be understood according to their meanings, while sameness of substance prevents them from becoming mutually cut off.
Collateral and Principal: Even under the Name True Mark, What Is Revealed Still Differs in Depth
The many scriptures differ as half and full and Lesser and Great, and the substance they reveal can therefore be divided into collateral and principal. What is indicated principally is the true mark, while what is indicated collaterally is partial truth; partial truth sometimes contains the true mark, and the true mark sometimes carries partial truth. Different positions can therefore still be generally called the true mark.
The treatise immediately makes this concrete with three groups of scriptural passages. Of the true mark jointly attained by three kinds of people, it takes the aspect of partial truth. Śrāvakas see only emptiness: emptiness is collateral; the wise see both emptiness and nonemptiness: nonemptiness is principal. The present sutra says that in the past we entered Dharma-nature together: Dharma-nature in that sentence is taken collaterally. It also says that today we abide in real wisdom: real wisdom in that sentence is taken principally. The names are close, but the relations in which they occur differ.
The treatise then gives its own judgment. The three Dharma seals of the Lesser Vehicle are collateral; the Shared Teaching carries the collateral while revealing the principal; the Distinct and Perfect Teachings reveal only the principal and no longer discuss the collateral. Proceeding through the five flavors yields the further differences of only principal, only collateral, collateral and principal carried together, and a return to only principal. Even among the many names within the principal true mark, individual scriptures can select one as principal and treat the others as collateral: some take intrinsic purity as principal, some Dharma-body, some the knowledge of all modes, some buddha-nature, while the present sutra takes the true mark and One Vehicle as principal.
Collateral and principal discern how one body of teaching reveals the substance; they do not cut the sutra’s substance into two things. The conclusion therefore says that collateral and principal are discussed within what was originally neither collateral nor principal, while everything spoken of as collateral or principal is the sutra’s substance. Judgment prevents depths from being confused, while sameness of substance prevents judgment from becoming permanent separation.
Other Scriptures and This Sutra: Three Things Must Be Viewed Separately
When comparing other scriptures with the present sutra, the treatise asks not only whether their names are the same. It separates name, meaning, and substance and combines them into four statements: all three the same, all three different, name and meaning the same but substance different, and name and meaning different but substance the same.
This division shows that an identical name does not guarantee an identical referent, while a different name does not prevent an identical referent. Only two cases apply to the Tripiṭaka Teaching: if it also uses the name true mark, its name and meaning are the same but its substance differs; if it does not use the name, its name, meaning, and substance all differ. In addition to these two statements, the other two can apply to the Shared Teaching when its gateway reaches distantly to the Middle Way. When the Distinct Teaching is compared with the Perfect, all four statements can be distinguished according to the different names for one Dharma.
Proceeding further through the five flavors, the sameness and difference of names and meanings remain manifold, while substance can return uniformly to buddha-nature. Separating the layers in this way prevents two kinds of haste: one cannot see the same name and declare everything identical, nor see a different name and conclude that the substances differ.
Why Open the Coarse after First Judging Coarse and Wondrous?
From the perspective of substance’s original sameness, different collateral and principal names within the principal true mark are neither coarse nor wondrous. From the perspective of how a gateway of teaching reveals the substance, however, the collateral is coarse, while the collateral containing the principal and the principal carrying the collateral are also provisionally judged coarse; only the principal is wondrous. Even when their names and meanings are the same, the Tripiṭaka and Shared Teachings are consistently coarse because their substance differs. Although the Distinct Teaching is coarse through the distinction of its gateway of teaching, it is still wondrous from the perspective of the sameness of substance. Judging coarse and wondrous keeps name, meaning, substance, and the relative depth of gateways of teaching each distinct.
Opening the coarse changes direction. It no longer asks only how differences are established, but how what was judged collateral reveals its principal aspect. The collateral teaching is opened to reveal that the Buddha was in reality teaching through the Great Vehicle; collateral practice is opened to reveal that what was practiced was originally the bodhisattva-path; the collateral person is opened to reveal that the hired laborer, although taking only one day’s wages, is in reality the elder’s son; the collateral substance is opened so that once the gateway of skillful means is opened the true mark becomes manifest, and the poor man later sees the jewel tied within his robe.
The four levels of teaching, practice, person, and substance are not exchanged for something new. The elder’s son once regarded himself as a hired laborer, and the precious jewel was already tied in the robe; opening and revealing allows an identity and a possession previously obscured to become manifest. When the collateral principle is contemplated deeply, it is precisely the principal principle. The coarse that was formerly established in relative opposition can then no longer be found, and everything is wondrous.
From the Sutra’s Substance to the Substance of Practice: The Path Cannot Leave Its Basis
The sixth topic presses the question into practice: even if the true mark is the sutra’s substance, how do people’s many practices take it as their substance?
Practices established through receiving a teaching first do not go beyond practice through faith and practice through Dharma. Those of duller faculties gain understanding through hearing and establish practice from that understanding; those of sharper faculties investigate for themselves, gain understanding, and likewise establish practice from that understanding. Both extend through the four gateways of teaching, but the substance upon which each teaching relies differs, producing the distinctions of taking the collateral as substance, taking the collateral containing the principal as substance, and taking the principal as substance.
What is discussed horizontally consists of the perfections and such practices as kindness, compassion, sympathetic joy, and equanimity, each of which is understood through the substance of its own teaching. Viewed vertically, the stages extend from the five grades and purification of the six faculties through the first abode and equal awakening, and each level also has the substance it employs. When practice possesses substance, the root has been established and the path arises; when substance possesses practice, it must likewise rely upon practice to become manifest. The underlying basis gives practice its root, while actual practice enables substance to become manifest; the two mutually rely upon and accomplish each other.
The treatise makes this relation concrete through a cart. When vertical practice has substance, the cart has height; when horizontal practice has substance, it has breadth. Only a cart both high and broad can carry greatly; it moves levelly and uprightly, swift as the wind. Height, breadth, great carrying, level uprightness, and speed each unfold through one and the same cart. Only when the many practices possess an underlying basis do they together become a path capable of reaching its destination.
The scriptural passages cited likewise all concern the link between practice and substance. All dharmas are the Great Vehicle and are gathered through nonattainment; no dharmas can be attained, whether existent or nonexistent, while each child nevertheless receives a great cart; the youth sees Dīpaṃkara Buddha and attains endurance of the nonarising of dharmas; giving without abiding in characteristics is like a person with eyes seeing various forms. The practices differ, but their common key is that practice never departs from the substance of reality.
A Long Siege and a Bitter Assault: Although Time Differs, Practice Must Still Correspond with Principle
Practice through faith and practice through Dharma can extend over a long time, like a long siege; particular methods of practice established in individual scriptures set dates and fix periods, like a bitter assault. The two similes distinguish the duration and method of practice. They do not judge lengthy practice uniformly superior or fixed-term practice uniformly better.
The true division concerns whether practice possesses substance. If one performs actions only according to phenomenal forms, the practice has no substance. If one practices in reliance upon principle, allowing empty wisdom to correspond with practice so that it can break immeasurable transgressions obstructing the path and attain endurance of the nonarising of dharmas, then the practice possesses substance.
Although individual scriptures contain many methods of practice, the treatise briefly lists constant walking, constant sitting, half walking and half sitting, and neither walking nor sitting. Each has its own phenomenal forms and method, and all require bodily exertion and painful diligence; yet they share correct contemplation of the true mark as their substance, without interruption from thought to thought and pure like empty space. Phenomenal forms do not disappear because of correct contemplation, and correct contemplation is not a sentence of principle appended from outside those phenomenal forms.
The Lesser Vehicle Vinaya basket does not permit repentance by one who has committed a grave precept, while its sūtra basket has such a person recollect the Buddha’s body and explains recollecting the Buddha’s body as recollecting emptiness. It also possesses methods such as constant walking, but takes partial emptiness as their substance. Other gateways of teaching likewise have corresponding methods: some take immediate emptiness as substance, some have sequentially distinct practices, and some have open and interpenetrating practices; each differs according to its substance. Similar external forms of method do not mean that the substances of the practices are the same.
Practice and Substance Each Have Coarse and Wondrous Aspects, While Opening and Revealing Also Illumine Minute Goodness
When judging coarse and wondrous among the various practices, the treatise views practice and substance together. Practice through faith, practice through Dharma, and true, resembling, horizontal, and vertical practices in the Tripiṭaka and Shared Teachings take the collateral as their substance, so practice and substance are both coarse. The Distinct Teaching practices through a distinct gateway but takes the principal as substance; because its cause is impermanent and its fruit permanent, its practice is coarse and its substance wondrous. The Perfect Teaching relies upon the perfect gateway and principal substance, so practice and substance are both wondrous. Methods such as constant walking cultivated according to individual scriptures can likewise be divided into cases in which practice and substance are both coarse, practice is coarse and substance wondrous, or practice and substance are both wondrous.
When the coarse is opened, hearing and careful reflection are revealed as practice through faith and practice through Dharma, both capable of drawing near the unsurpassed path. Within horizontal practices, bowing the head, raising a hand, singing praise, and acting with a distracted mind have all already accomplished the Buddha-path. If even the shallowest practices can be opened and become wondrous, the rest can be understood accordingly; among minute wholesome Dharmas practiced through Lesser Vehicle methods, not one fails to accomplish buddhahood.
The opening and revealing here corresponds to the preceding opening of teaching, practice, person, and substance. Practitioners thereby see that hearing and reflection, actions, and minute goodness previously understood within limited bounds were originally never outside reality; opening and revealing enables these practices to disclose their capacity to accomplish the Buddha-path.
If the True Mark Pervades Everything, How Can Differences of Coarse and Wondrous Be Established?
The seventh topic takes a further step. Vairocana pervades all places, and all dharmas do not go beyond the Four Truths; the sutra’s substance and the substance of practice therefore cease to be merely local questions and become the question of that in reliance upon which all dharmas are established.
The treatise uses the soil of the ten directions and the soil upon a fingernail to describe the vast difference between what the Buddha has not taught and what he has taught. Kāśyapa then asks whether, because what has been taught is the Four Truths, the vast remainder not taught should constitute a fifth truth. The Buddha answers that it does not: each of the Four Truths simply possesses immeasurable characteristics. The number does not increase, yet the characteristics encompassed can unfold without measure.
Suffering and accumulation encompass worldly causes and fruits, wholesome and unwholesome, while the path and cessation encompass all world-transcending causes and fruits. Worldly and world-transcending, wholesome and unwholesome, cause and fruit—all rely upon the true mark as their substance. “From the basis of nonabiding, all dharmas are established” describes the basis as abiding nowhere; precisely because it does not abide, the many dharmas can be established.
Here, the underlying and the dependent must be distinguished. The underlying substance of the true mark is wondrous and without difference, while the dharmas established in reliance upon it are coarse or wondrous. The one underlying substance pervades everything, yet the characteristics of the dharmas dependent upon it remain different; although the dependent dharmas are coarse or wondrous, the underlying substance never differs. Coarse and wondrous can be distinguished through the five flavors, and the coarse can be opened to reveal the wondrous.
The three topics thus form a complete progression: the many scriptural names return to one substance, the many practices are accomplished in reliance upon that substance, and all worldly and world-transcending causes and fruits again take it as their underlying basis. Discerning the substance does not stop with an abstract definition. It permits names, gateways of teaching, methods of practice, and causes and fruits each to retain their differences, while revealing how none of those differences depart from reality.
Through the Eye of the Shiqian
Zhanran first explicitly divides the fifth topic into five gateways, then divides the passage on the present sutra’s different names into first listing the names and then integrating them. The Mirror identifies in turn what the great matter is done for, what the Buddha’s knowing-and-seeing sees, what the seal represents, what the family estate entrusts, what the ground of wisdom supports, what the place of treasure and precious jewel represent, what the samādhi relies upon, where the universal gateway passes, and what is the root of the many virtues. “Different names, one substance” can therefore be established only after each name’s intended meaning has been read, not by passing over the names.
In the gateway of collateral and principal, the Mirror assigns the true mark to the Perfect, collateral partial truth to the Tripiṭaka, the partial containing the real to the Shared, and the real carrying the partial to the Distinct. It further judges the Madhyamaka Treatise to attest the Shared, the Mahāparinirvāṇa Sūtra to attest the Tripiṭaka and the Distinct and Perfect, and the two sentences from the present sutra to attest the Tripiṭaka and Perfect in relation to one another. This gives “containing” and “carrying” their respective directions and prevents the three groups of citations from becoming a heap of synonyms.
Coarse and wondrous and opening the coarse are divided into first judging and then opening. The first judgment preserves the depth revealed by each teaching; only with the subsequent opening do the collateral teaching, collateral practice, collateral person, and collateral substance converge into the principal. If the fact that all are wondrous after opening were used directly to cover over the preceding judgment, both sequences in the root text would lose their function.
The Mirror also defines the horizontal and vertical in the sixth topic. Vertical proceeds from shallow to deep; horizontal consists in the beginner’s comprehensive cultivation of the many practices, and both take the meaning taught by their respective teaching as substance. The four groups of scriptural evidence are further divided into horizontal forms of practice and their underlying substance: existent and nonexistent correspond to the great cart, original habituation to one for each, the various practices to nonarising, and giving to nonabiding. This Mirror adds no new gateway of practice; it merely separates the two aspects of each group in the treatise.
When discussing practice according to scripture, Zhanran says on the one hand that painful practice alone cannot represent principle and must be guided by the contemplative principle; on the other, if practice is absent, principle cannot become manifest. Teaching, practice, and principle mutually support, guide, and accomplish one another. This directly illumines the bidirectional relation in the root text between “when the root is established, the path arises” and “substance relies upon practice to become manifest.”
The root text says only that the complete meaning of contemplation is explained elsewhere in the Calming and Contemplation, referring to the Mohe Zhiguan. The horizontal and vertical definitions and the arrangement of citations made in the Mirror are what emerge from the cross-reading by name; they cannot be projected backward as an explicit list originally present in this passage. Great Master Zhiyi’s teaching and Guanding’s record remain one layer, while Zhanran’s later explanation is another.
The seventh topic is further divided into contemplating the underlying substance of scripture and the dharmas that depend upon it. Zhanran judges Dharma-body to be the underlying and the four kinds of Four Truths to be the dependent, and explicitly places coarse and wondrous upon the dependent dharmas. Looking back from this point at the closing sentence, the wondrous underlying substance’s lack of difference does not cancel the causes, fruits, and coarse and wondrous qualities of the dependent; that all dharmas depend pervasively upon the true mark does not turn the true mark into many differentiated substances.
Zhiquan encompasses the different names through emptiness, the provisional, and the Middle and also says that the true mark pervades all dharmas. Zhili distinguishes Dharma-body from the wisdom able to correspond with it. Zhiyuan illuminates the same topic through many names, horizontal pervasion and vertical inclusion, and one principle viewed according to faculties. These later parallel rays of light do not replace the sequence within the treatise’s own three topics from the sutra’s substance, through the substance of practice, to the substance of all dharmas.
Zhixu’s Essential Digest of the Fahua Xuanyi preserves the later graph forms “place of treasure” and “planting the roots of manifold virtues” in the fifth topic, while merely pointing to the full fascicle for the sixth and seventh. Such an abridgment can help distinguish graph forms, but its abbreviation of the latter two topics cannot make it a dissenting interpretation; the complete account must still be read through the three continuous topics of the root treatise.
考據Apparatus
本單元合讀辨體末後三條：先明實相如何為諸經之體，次明諸行如何以實相為體，最後明實相如何遍為一切法體。三條由多名同體、行體相藉，推到所依一體與能依法門；中間歷傍正、彼此、麁妙、開顯，仍以實相為貫串之軸。
一、科判定位
本單元起於第五條「實相為諸經作體」〔T33 0792c17〕，續第六條「諸行體」〔0793c02〕，終於第七條「遍為一切法體」〔0794a26〕，並以「略說經體竟」〔0794b07〕收束；下一行「大章第三、明宗」〔0794b08〕已轉第三章。第七條雖在卷第九上終、卷第九下題及「天台智者大師說」〔0794a25〕之後，義段仍承前二條，不另拆單元。
第五條自開五門：今經之體種種異名、諸經之體種種異名、傍正料簡、此彼料簡、麁妙與開麁顯妙。第六條自開四門：諸行同異、依經修行、麁妙、開麁。第七條先由一切不出四諦明能依諸法，再判所依之體無異而能依法有麁妙，最後略標歷味與開顯。
《法華玄義釋籤》（T1717）正釋起於「△五為諸經體」〔T33 0943b13〕，止於「準上文可見」〔0944b07〕。其科判以第五為五門、第六為四門，第七分正釋與判開；此正釋範圍不含卷首普門子敬序。
二、成立與傳本
本論緣起誌智者於江陵說玄義、灌頂受聞筆錄，並自記《玄》《文》各十卷〔T33 0681a16–a23〕；本單元三條皆依卷題作智者說、灌頂記錄承載，未見另立記者私釋的明文標誌。
三、所引經論覆核
今經之體十九項異名
本論先逐品列名，再逐名釋義。列名處與今本不全同者，兩形並錄；本論自己的解名不要求今本另有同一句。
| 次 | 本論所列 | 《妙法蓮華經》（T262）今本 | 異同 |
|---|---|---|---|
| 一 | 「今佛放光明，助發實相義。」〔T33 0792c20〕 | 「今佛放光明，助發實相義。」〔T09 0005b19〕 | 逐字同。 |
| 二 | 「諸法實相義，已為汝等說。」〔T33 0792c21〕 | 「諸法實相義，已為汝等說，我今於中夜，當入於涅槃。」〔T09 0005a10〕 | 本論止於說字另句。 |
| 三 | 「諸佛一大事因緣，開佛知見」〔T33 0792c22〕 | 「諸佛世尊唯以一大事因緣故出現於世」〔T09 0007a21〕；「欲令眾生開佛知見，使得清淨故」〔T09 0007a24〕 | 本論把相鄰問答攝成一串。 |
| 四 | 「無上道」〔T33 0792c23〕 | 「自證無上道，大乘平等法」〔T09 0008a25〕；「自成無上道，廣度無數眾」〔T09 0009a22〕 | 品內兩見並列。 |
| 五 | 「實相印」〔T33 0792c23〕 | 「無量眾所尊，為說實相印。」〔T09 0008b03〕 | 名目同。 |
| 六 | 「大車」〔T33 0792c23〕 | 「爾時長者各賜諸子等一大車」〔T09 0012c18〕 | 本論明說取譬一大乘。 |
| 七 | 「付家業」〔T33 0792c24〕 | 「凡我所有，舍宅人民，悉以付之，恣其所用。」〔T09 0018b07〕 | 本論撮成名目。 |
| 八 | 「一切智地」〔T33 0792c24〕 | 「其所說法，皆悉到於一切智地。」〔T09 0019a24〕 | 名目同。 |
| 九 | 「最實事」〔T33 0792c24〕 | 「今為汝等，說最實事」〔T09 0020b22〕 | 名目同。 |
| 十 | 「實所」〔T33 0792c25〕 | 「若能前至寶所，亦可得去。」〔T09 0026a07〕 | 本論列名作實所，自釋則作「寶所」〔T33 0793a05〕；今本亦作寶所。 |
| 十一 | 「繫珠」〔T33 0792c25〕 | 「苦切責之已，示以所繫珠。」〔T09 0029b11〕 | 本論列在〈授記〉，今本場景在〈五百弟子受記品〉。 |
| 十二 | 「祕密藏」〔T33 0792c26〕 | 〈法師品〉作「此經開方便門，示真實相。是法華經藏」〔T09 0031c16〕；逐字近形另見「諸佛如來祕密之藏」〔0039a18〕 | 本論以法師品經藏釋名；安樂行品另有近形。 |
| 十三 | 「平等大慧」〔T33 0792c26〕 | 「能以平等大慧，教菩薩法」〔T09 0032b28〕 | 名目同。 |
| 十四 | 「實相」〔T33 0792c27〕 | 「而觀諸法如實相，亦不行不分別」〔T09 0037a19〕；「菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉」〔0037b12〕；「證諸實相，深入禪定，見十方佛。」〔0039c05〕 | 〈安樂行品〉三見全列，分屬行處、親近處與夢境。 |
| 十五 | 「非如非異」〔T33 0792c27〕 | 「非實非虛，非如非異」〔T09 0042c14〕 | 名目同。 |
| 十六 | 「祕要之藏」〔T33 0792c27〕 | 「如來一切祕要之藏」〔T09 0052a18〕 | 名目同。 |
| 十七 | 「普現色身三昧」〔T33 0792c28〕 | 「得現一切色身三昧」〔T09 0053a26〕 | 普現色身與現一切色身字序、成分不同。 |
| 十八 | 「普門」〔T33 0792c28〕 | 「觀世音菩薩普門品第二十五」〔T09 0056c02〕 | 取品題之名。 |
| 十九 | 「殖眾德本」〔T33 0792c29〕 | 「二者、殖眾德本」〔T09 0061a19〕 | 字同。後出節要另作植字，見目五。 |
本論隨後自釋各名：以理極真實釋實相，以靈知寂照釋佛知見，以三世諸佛自行化他釋大事因緣，以虛通釋道，以正定諸法釋實相印，以運載釋乘，以成辦佛事釋家業，以一切所依釋智地，以諸法之元釋寶所，以圓妙難思釋寶珠，以無所積聚而含眾法釋祕藏，以通達無礙釋平等大慧，以遮二邊釋非如非異，以妙色自在釋普現三昧，以入實之由釋普門，以諸法由生釋德本〔T33 0793a01–a09〕。列名雖異，結語仍是「如是名義差別，體即實相，已如上說〔云云〕。」〔0793a09〕。
諸經異名與傍正所引
| 本論引法 | 今本對讀 | 關係 |
|---|---|---|
| 《大智度論》（T1509）：「無實相印，是魔所說。」〔T33 0793a11〕 | 「佛說三種實法印，廣說則四種，略說則一種。」〔T25 0223b05〕；「法印，名為諸法實相。」〔0253c15〕；「除諸法實相，餘殘一切法，盡名為魔。」〔0099b19〕 | 今本無本論整句，法印、實相與魔三個節點分見；本論為合意撮句。 |
| 《中論》（T1564）：「實相三人共得」〔T33 0793a20〕 | 「此實相法是真甘露味，佛說實相有三種：若得諸法實相、滅諸煩惱，名為聲聞法；若生大悲發無上心，名為大乘；若佛不出世，無有佛法時，辟支佛因遠離生智。」〔T30 0025b23〕 | 今本無三人共得四字，場景實列三類。 |
| 《大般涅槃經》（T374）：「聲聞之人，但見於空」〔T33 0793a21〕 | 「聲聞緣覺見一切空，不見不空」〔T12 0523b20〕 | 本論節為聲聞一類，今本兼列緣覺。 |
| 《大般涅槃經》（T374）：「智者見空及與不空」〔T33 0793a21〕 | 「所言空者，不見空與不空。智者見空及與不空」〔T12 0523b13〕 | 核心同文。 |
| 《妙法蓮華經》（T262）：「我等昔日同入法性」〔T33 0793a22〕 | 「我等同入法性，云何如來以小乘法而見濟度？」〔T09 0010c05〕 | 本論加昔日二字。 |
| 《妙法蓮華經》（T262）：「今日安住實智中」〔T33 0793a23〕 | 「我心大歡喜，疑悔永已盡，安住實智中。」〔T09 0011b05〕 | 本論加今日二字；兩引在今本不相鄰。 |
| 《勝鬘師子吼一乘大方便方廣經》（T353）自性清淨 | 「如來藏者，是法界藏、法身藏、出世間上上藏、自性清淨藏。」〔T12 0222b22〕；「自性清淨心而有染者，難可了知。」〔0222b28〕 | 自性清淨場景可定；本論以之為正是其料簡。 |
| 《華嚴》以法身為正；《般若》以一切種智為正；《涅槃》以佛性為正〔T33 0793a29–b01〕 | 無品名與引句 | 三處皆是泛稱綱要，所指待考；不強繫單一經號。 |
開傍所用法華場景
| 本論 | 《妙法蓮華經》（T262）今本 | 異同 |
|---|---|---|
| 「佛昔於菩薩前毀訾聲聞，然佛實以大乘而見教化。」〔T33 0793b24〕 | 「昔於菩薩前，毀呰聲聞樂小法者，然佛實以大乘教化。」〔T09 0017c06〕 | 毀訾與毀呰異，本論省樂小法者並加而見。 |
| 「汝等所行是菩薩道」〔T33 0793b25〕 | 「汝等所行，是菩薩道」〔T09 0020b23〕 | 字同，句讀異。 |
| 「客作人一日之價，即長者子也。」〔T33 0793b26〕 | 「猶故自謂客作賤人」〔T09 0017a26〕；「得至涅槃一日之價」〔0017b22〕 | 本論把同品兩處合成一項，再以長者子結。 |
| 「開方便門示真實相」〔T33 0793b27〕 | 「此經開方便門，示真實相。是法華經藏」〔T09 0031c16〕 | 本論省此經與逗點。 |
| 「後見此貧人，示以所繫珠。」〔T33 0793b28〕 | 「後見此貧人，苦切責之已，示以所繫珠。」〔T09 0029b10〕 | 本論省苦切責之已。 |
諸行體所引
| 本論引法 | 今本對讀 | 關係 |
|---|---|---|
| 《摩訶般若波羅蜜經》（T223）：「一切法皆是摩訶衍，以不可得，不可得故」〔T33 0793c13〕 | 〈廣乘品〉自「菩薩摩訶薩摩訶衍，所謂四念處」〔T08 0253b19〕展開，至「諸佛一切種智，是名如實智。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。」〔0255a02〕 | 今本無本論總括句，連列諸法為摩訶衍並以不可得故收束。 |
| 《妙法蓮華經》（T262）：「不得諸法，若有若無」〔T33 0793c15〕 | 「不得諸法，不知不見」〔T09 0037c12〕；另有「入邪見稠林，若有若無等」〔0008b16〕 | 本論把兩處撮成一引。 |
| 《妙法蓮華經》（T262）：「等賜諸子各一大車」〔T33 0793c15〕 | 「以是妙車，等賜諸子」〔T09 0014c16〕；「爾時長者各賜諸子等一大車」〔0012c18〕 | 本論合成等賜與各賜大車兩形。 |
| 儒童見然燈佛得無生忍〔T33 0793c16〕 | 《大智度論》（T1509）：「見然燈佛，以五華散佛，布髮泥中，得無生法忍」〔T25 0180b02〕 | 行為、所得相合，此處今本未見儒童名；人物名來源待考。 |
| 《金剛般若波羅蜜經》（T235）：「無住相布施，如人有目，見種種色。」〔T33 0793c17〕 | 「若菩薩不住相布施，其福德不可思量。」〔T08 0749a15〕；「若菩薩心不住法而行布施，如人有目，日光明照，見種種色。」〔0750c01〕 | 本論合併兩段，節去若干字。 |
| 四行：「常行行、常坐行、半行半坐行、非行非坐行。」〔T33 0793c26〕 | 《摩訶止觀》（T1911）：「行法眾多，略言其四：一、常坐，二、常行，三、半行半坐，四、非行非坐。」〔T46 0011a24〕 | 四項同，前二次序相反；各守其本。 |
| 小乘戒藏、修多羅藏及犯重念佛身〔T33 0793c29–0794a01〕 | 無單一典名與引句 | 屬藏類總說，所指待考，不任配藏號。 |
| 「決了聲聞法，是諸經之王。」〔T33 0794a13〕 | 《妙法蓮華經》（T262）：「若聞是深經，決了聲聞法。是諸經之王」〔T09 0032a15〕 | 本論省若聞是深經。 |
| 「低頭舉手，歌詠散心，皆已成佛道。」〔T33 0794a16〕 | 「或以歡喜心，歌唄頌佛德，乃至一小音，皆已成佛道」〔T09 0009a15〕；「或復但合掌，乃至舉一手，或復小低頭」〔0009a19〕；「若人散亂心，入於塔廟中，一稱南無佛，皆已成佛道。」〔0009a24〕 | 本論把三段微善攝成四項；歌詠與歌唄異。 |
遍為一切法體所引
| 本論引法 | 今本對讀 | 關係 |
|---|---|---|
| 《佛說觀普賢菩薩行法經》（T277）：「毘盧遮那遍一切處。」〔T33 0794a26〕 | 「釋迦牟尼名毘盧遮那，遍一切處；其佛住處名常寂光」〔T09 0392c15〕 | 所指可定，不是《觀無量壽佛經》。 |
| 《大般涅槃經》（T374）：「佛所不說，如十方土；所說者，如爪上土。」〔T33 0794a27〕 | 五諦問前作「我今手中所捉葉多？一切因地草木葉多？」〔T12 0442b10〕，又作「我所覺了一切諸法，如因大地生草木等；為諸眾生所宣說者，如手中葉。」〔0442b13〕 | 說與未說之義在葉喻場景。 |
| 同一土喻 | 「取地少土，置之爪上」〔T12 0563a25〕；「是土多耶？十方世界地土多乎？」〔0563a25〕；「爪上土者，不比十方所有土也。」〔0563a26〕 | 十方土、爪上土另見卷三十一，所論是得人身、持戒等少多。兩場景並錄，不判合用成因。 |
| 「已說是四諦，其未說者，應有五諦。」〔T33 0794a28〕 | 「如來所了無量諸法，若入四諦，則為已說；若不入者，應有五諦。」〔T12 0442b15〕 | 場景同，本論改作迦葉撮語。 |
| 「佛言：無也」〔T33 0794a29〕 | 「如是諸法，悉已攝在四聖諦中。」〔T12 0442b19〕 | 本論撮成短答。 |
| 「但言是四諦有無量相耳。」〔T33 0794b01〕 | 「知四聖諦，有二種智：一者中，二者上。中者聲聞緣覺智，上者諸佛菩薩智。」〔T12 0442b22〕；後舉「分別諸陰有無量相，悉是諸苦」〔0442b25〕 | 今本逐陰、入、界等展開無量相，不另立第五諦。 |
| 《維摩詰所說經》（T475）：「從無住本，立一切法」〔T33 0794b04〕 | 「無住則無本。文殊師利！從無住本，立一切法。」〔T14 0547c21〕 | 核心同文，本論省前句與稱呼。 |
四、釋籤釋要〔鏡〕
湛然先定第五條的總綱：「今經體一，但一部之內諸名不同，應知諸名通詮實相，故須明之。」〔T33 0943b14〕。其分科先說「先引一部諸名」〔0943b16〕，再把本論『如是等』以下判作釋會諸名而歸於名異體一。所以異名不只是名單；每一名先有自己的所為、所見、所譬、所付，最後才會到同一所詮之體。
傍正一門，鏡中以「實相」〔T33 0943b29〕屬圓，以「傍偏真」〔0943b29〕屬藏，以「偏含實」〔0943c01〕屬通，以「實帶偏」〔0943c01〕屬別；四個位置各異，含與帶不可互換。麁妙一門則先定「五麁妙中二：先判，次開。」〔0943c15〕，開顯不能倒消前面的分判。
第六條的橫、竪由鏡中界定：「竪謂從淺至深，皆以理為其體，橫謂初心具修諸行，亦約當教所詮為體。」〔T33 0943c29〕。其後把四組引證拆成「有無是橫，大車是體，本習是橫，各一是體，諸行是橫，無生是體，施等是橫，無住是體。」〔0944a04〕，顯示行相與所依不可混作一項。
依經修行處，湛然一面說「當知不以行能表理，但應立觀照理導行，方可令行至正境中，故知無理無益苦行。」〔T33 0944a16〕，一面又說「若無行者理必不顯」〔0944a18〕，最後結為「故教行理三相藉而顯，互相光飾相導相成，凡諸行人不可不達此也。」〔0944a19〕。這是對本論『本立而道生、體藉行顯』的雙向照明。
第七條被分為「初明觀經所依之體，次明能依諸法。」〔T33 0944a22〕。鏡中以法身判所依，以四種四諦判能依，並說所依與能依因果的關係；至『然所依』以下，明標「意判能依」〔0944b05〕。所以麁妙落在能依法門，不落在所依實相體本身。
五、諸家異釋
智銓《法華經玄籤證釋》（X0592）有第五至第七的連續注面。於今經諸名，先說「○此經名中，諸名不同，然不出空、假、中三義。」〔X 0625b02〕，又說「然今經以中為體，而空、假即中，俱得為體。」〔0625b07〕；這是後出三義收攝，不取代本論逐名自釋。於諸行體，智銓提醒「所謂初心皆以實相為體。然應知信法各有橫豎，不得謂信法但是豎行」〔0625c05〕。於第七，則說「實相之體，遍在諸法。簡餘識體，方知其無所不徧。」〔0625c09〕，並以三軌、三身另作後判。
智旭《法華經玄義節要》（X0589）直接節錄第五條，列名處作「化城中名寶所，授記中名繫珠」〔X 0538c11〕，又作「神力中名祕要之藏，妙音中名普現色身三昧，觀音中名普門，勸發中名植眾德本。」〔0538c13〕。寶所可作本論實所的後出見證，植、殖兩形亦各守其本。節要於後二條只說「第六諸行體，第七徧為一切法體，具如全帙。」〔0539a14〕；此是明記從略，不是否定後二條。
知禮《觀音玄義記》（T1727）屬同場景平行，而非本單元逐句注。其「十皆實相，互通遍攝無所障礙。」〔T34 0894a08〕照見實相遍攝；「實相之體即是法身，能契之智即自受用報」〔0900b07〕照見體、智分層；又以「世出世間二種因果，事類非一，原其總要不出自心。」〔0917a03〕平行本論四諦攝世、出世因果。
智圓《阿彌陀經疏》（T1760）與《涅槃玄義發源機要》（T1766）同屬同題平行。前者說「二、辨體者，方等實相為經正體。」〔T37 0352a10〕，又說「實相之體橫遍諸法故言方廣，豎該凡聖故言平等」〔0352a11〕及「般若是一法，佛說種種名，實相亦爾，多諸名字號」〔0352a24〕；後者說「今約一理，隨機而有四種四諦之別」〔T38 0028c16〕及「以約理故，雖非因果，體遍因果。」〔0029a23〕。這些都不是本單元逐句注，不回填成本論原說。
所列材料中未見足以構成同一節點對立的連續宗諍，故不虛立山家、山外爭論；各家正面所說依其著作層級並誌，不判高下。
六、術語
實相。 本論自釋為理極真實、以實為相；一部多名各有不同義用，而共同所詮之體是實相。多名同體不等於多名同義。
體。 在本單元主要指一切所依與諸名所詮。第七條又以所依之體、能依之法相對；體不因能依法門有麁妙便分成麁妙二體。
傍、正。 正是實相，傍是偏真；偏真可含實相，實相可帶偏真。含、帶標示不同教門關係，不能只譯成一般的次要與主要。
名、義、體。 名是所稱，義是名所表之義，體是其所詮；本論以三項組成四句同異，三者不可壓成兩項。
麁、妙與開麁。 麁妙先作分判，開麁再開傍教、傍行、傍人、傍體。開後一切皆妙，不表示分判從未施設。
信行、法行。 因聞得解、從解立行名信行；自推得解、從解立行名法行。鈍、利是本論對得解方式的判語，不是人格褒貶。
橫、竪。 橫是初心具修諸行，竪是從淺至深；兩者都須依當教所詮之體。橫行有體譬車廣，竪行有體譬車高。
行、體相藉。 行有體則本立道生，體有行則藉行而顯。依經方法有事相，仍以實相正觀為體；理與行相須雙向成就。
四種三昧。 本論列常行、常坐、半行半坐、非行非坐；《摩訶止觀》前二次序相反。此處以本論列序為準，對讀只誌異序。
所依、能依。 實相是所依，世間與出世間諸因果是能依；所依體妙無異，能依法有麁妙。四諦攝因果，不是否定因果。
七、譬喻、互讀與承衍
今經異名本身形成一組圖像：道能通，乘能載，家業能成辦佛事，智地為一切所依，寶所是諸法之元，寶珠圓妙難思，祕藏無所積聚而含眾法，普門是入實之由，德本令諸法由生。各圖所顯不同，最後共同指向實相。
開傍以四種法華場景展開：昔日所示之教可開，既行之道可開，客作之人可開，方便所顯之體也可開。客作人得一日之價而實是長者子，貧人後見所繫之珠，顯開不是另造一物，而是使原被遮隔者得見其所是。
諸行體以車為總譬。竪行有體則車高，橫行有體則車廣；高廣方能大運，行步平正而疾如風。長圍與苦攻又分別譬信、法兩行時寬與依經行法剋日制時，並非另增行門。
與《摩訶般若波羅蜜經》互讀，諸法皆入廣乘而以不可得故收束；與《金剛般若波羅蜜經》互讀，布施須與無住相應；與《妙法蓮華經》互讀，大車、微善、客作人、繫珠共同說明行與體、傍與正如何開顯。
第七條以《佛說觀普賢菩薩行法經》的遍一切處開出所依，再以《大般涅槃經》四諦攝無量相，以《維摩詰所說經》無住本立一切法收束。其承衍在於把辨體由經體推至行體與一切法體；辨體至此結束，後文才轉明宗。
八、校本定位
一、本單元以 T1716 為底，範圍為 0792c17–0794b07；第五、第六、第七三條分別起於 0792c17、0793c02、0794a26。第七條跨卷九上、下的物理卷面，節義不斷。
二、本範圍大正本正文校記為零；正文夾註云云共十一見、十個不同頁錨，分見 0793a10、0793b03、0793b13、0793b15、0793b17、0793c20、0794a09、0794a12、0794a19、0794b07。夾註不是正文異讀，不虛列校改。
三、本論列『實所』而同段自釋、今本與智旭節要均作寶所；本論列〈授記〉而繫珠今本在〈五百弟子受記品〉；兩組異形並錄，不改底文。
四、《大般涅槃經》的五諦問與說、未說之義在葉喻場景，十方土與爪上土另在卷三十一；兩處均有直接文字，不能用一處頁錨代替另一處。
五、《華嚴》法身、《般若》一切種智、《涅槃》佛性三句均無品名與引句；儒童人物名、小乘戒藏與修多羅藏也不足唯一定位。此等明記所指待考，不以相近典籍補滿。
六、頁錨取每一引文首字之前最近同版行號。同一行內分引多處者各自繫其首字行；跨場景合引者分列各場景，不以外層引介語或前一引文之錨代用。
This unit reads together the final three topics in discerning the substance: first, how the true mark serves as the substance of the various scriptures; next, how the various practices take the true mark as their substance; and finally, how the true mark pervasively serves as the substance of all dharmas. The three topics proceed from many names with one substance, through the mutual reliance of practice and substance, to one underlying substance and the dependent Dharma gates. Their intervening discussions of collateral and principal, the other and the present, coarse and wondrous, and opening and revealing remain threaded throughout by the true mark.
1. Doctrinal-Outline Placement
This unit begins with the fifth topic, 「實相為諸經作體」 tr. “the true mark serving as the substance of the various scriptures”〔T33 0792c17〕, continues with the sixth, 「諸行體」 tr. “the substance of the various practices”〔0793c02〕, and ends with the seventh, 「遍為一切法體」 tr. “pervasively serving as the substance of all dharmas”〔0794a26〕, closing with 「略說經體竟」 tr. “the brief explanation of the sutra’s substance is complete”〔0794b07〕. The following line, 「大章第三、明宗」 tr. “the third great chapter, clarifying the purport”〔0794b08〕, has already turned to the third chapter. Although the seventh topic follows the end of Fascicle Nine, upper half, the heading for Fascicle Nine, lower half, and 「天台智者大師說」 tr. “taught by Master Zhiyi of Tiantai”〔0794a25〕, its semantic passage continues the preceding two topics and is not divided into a separate unit.
The fifth topic itself opens five gateways: the various different names for the substance of the present sutra, the various different names for the substances of the various scriptures, analytical distinctions of collateral and principal, analytical distinctions of the other and the present, and coarse and wondrous together with opening the coarse to reveal the wondrous. The sixth topic itself opens four gateways: sameness and difference among the various practices, practicing according to scripture, coarse and wondrous, and opening the coarse. The seventh first clarifies the dependent dharmas through the fact that all things do not go beyond the Four Truths, then judges that the underlying substance does not differ while the dependent dharmas are coarse or wondrous, and finally briefly indicates their passage through the flavors and opening and revealing.
The Fahua Xuanyi Shiqian (T1717) begins its direct explanation with 「△五為諸經體」 tr. “Fifth, serving as the substance of the various scriptures”〔T33 0943b13〕 and ends with 「準上文可見」 tr. “this can be seen by following the preceding text”〔0944b07〕. Its outline divides the fifth topic into five gateways and the sixth into four, while dividing the seventh into direct explanation and judgment and opening. This range of direct explanation does not include Pumenzi’s respectful preface at the beginning of the fascicle.
2. Formation and Transmission
The account of the treatise’s origins records that Zhiyi taught the Profound Meaning at Jiangling and Guanding heard and transcribed it; it also records that the Xuanyi and Wenju each comprised ten fascicles〔T33 0681a16–a23〕. All three topics in this unit follow the fascicle attribution to Zhiyi’s teaching as carried in Guanding’s record. No explicit textual marker separately establishes a private explanation by the recorder within them.
3. Scriptures and Treatises Cited by Zhiyi
Nineteen Different Names for the Substance of the Present Sutra
The treatise first lists the names chapter by chapter and then enters explaining the name and meaning of each. Where the listed form does not fully agree with the present received text, both forms are recorded; the treatise’s own explanation of a name does not require a separate identical sentence in the received text.
| No. | Listed in the Root Treatise | Present Lotus Sutra (T262) | Relation |
|---|---|---|---|
| 1 | 「今佛放光明，助發實相義。」 tr. “The present Buddha emits light to help initiate the meaning of the true mark”〔T33 0792c20〕 | 「今佛放光明，助發實相義。」 tr. “The present Buddha emits light to help initiate the meaning of the true mark”〔T09 0005b19〕 | Identical wording. |
| 2 | 「諸法實相義，已為汝等說。」 tr. “The meaning of the true mark of all dharmas has already been taught to you”〔T33 0792c21〕 | 「諸法實相義，已為汝等說，我今於中夜，當入於涅槃。」 tr. “The meaning of the true mark of all dharmas has already been taught to you; now at midnight I shall enter nirvāṇa”〔T09 0005a10〕 | The root treatise stops at “taught” and makes it a separate sentence. |
| 3 | 「諸佛一大事因緣，開佛知見」 tr. “the conditions of the single great matter of all buddhas, opening the Buddha’s knowing-and-seeing”〔T33 0792c22〕 | 「諸佛世尊唯以一大事因緣故出現於世」 tr. “The buddhas, the World-Honored Ones, appear in the world only because of the conditions of one great matter”〔T09 0007a21〕; 「欲令眾生開佛知見，使得清淨故」 tr. “because they wish to enable sentient beings to open the Buddha’s knowing-and-seeing and become purified”〔T09 0007a24〕 | The root treatise combines the adjacent question and answer into one sequence. |
| 4 | 「無上道」 tr. “the unsurpassed path”〔T33 0792c23〕 | 「自證無上道，大乘平等法」 tr. “personally realize the unsurpassed path, the equal Dharma of the Great Vehicle”〔T09 0008a25〕; 「自成無上道，廣度無數眾」 tr. “personally accomplish the unsurpassed path and extensively liberate countless beings”〔T09 0009a22〕 | Both occurrences in the chapter are recorded. |
| 5 | 「實相印」 tr. “the seal of the true mark”〔T33 0792c23〕 | 「無量眾所尊，為說實相印。」 tr. “Honored by immeasurable beings, he teaches them the seal of the true mark”〔T09 0008b03〕 | The name is the same. |
| 6 | 「大車」 tr. “the great cart”〔T33 0792c23〕 | 「爾時長者各賜諸子等一大車」 tr. “At that time the elder equally gave each child one great cart”〔T09 0012c18〕 | The root treatise explicitly says it takes the simile for the One Great Vehicle. |
| 7 | 「付家業」 tr. “entrusting the family estate”〔T33 0792c24〕 | 「凡我所有，舍宅人民，悉以付之，恣其所用。」 tr. “Everything I possess—houses, residences, people—has all been entrusted to him, for him to use as he wishes”〔T09 0018b07〕 | The root treatise condenses the scene into a name. |
| 8 | 「一切智地」 tr. “the ground of all-wisdom”〔T33 0792c24〕 | 「其所說法，皆悉到於一切智地。」 tr. “The Dharma he teaches all reaches the ground of all-wisdom”〔T09 0019a24〕 | The name is the same. |
| 9 | 「最實事」 tr. “the most real matter”〔T33 0792c24〕 | 「今為汝等，說最實事」 tr. “Now for you I teach the most real matter”〔T09 0020b22〕 | The name is the same. |
| 10 | 「實所」 tr. “the real place”〔T33 0792c25〕 | 「若能前至寶所，亦可得去。」 tr. “If you can proceed onward to the place of treasure, you may go”〔T09 0026a07〕 | The root treatise lists “real place” but in its own explanation uses 「寶所」 tr. “place of treasure”〔T33 0793a05〕; the received text likewise reads “place of treasure.” |
| 11 | 「繫珠」 tr. “the jewel tied in the robe”〔T33 0792c25〕 | 「苦切責之已，示以所繫珠。」 tr. “After rebuking him sharply, he points out the jewel tied in the robe”〔T09 0029b11〕 | The root treatise lists it under the shorthand “Prediction”; the present received scene occurs in “The Five Hundred Disciples Receive Their Predictions.” |
| 12 | 「祕密藏」 tr. “the secret treasury”〔T33 0792c26〕 | “The Dharma Teacher” reads 「此經開方便門，示真實相。是法華經藏」 tr. “This sutra opens the gateway of skillful means and reveals the true mark. This is the treasury of the Lotus Sutra”〔T09 0031c16〕; a closer form occurs elsewhere as 「諸佛如來祕密之藏」 tr. “the secret treasury of the buddhas, the tathāgatas”〔0039a18〕 | The root treatise explains the name through the sutra-treasury in “The Dharma Teacher”; “Peaceful Practices” has a separate closer form. |
| 13 | 「平等大慧」 tr. “the great wisdom of equality”〔T33 0792c26〕 | 「能以平等大慧，教菩薩法」 tr. “able to teach the bodhisattva Dharma through the great wisdom of equality”〔T09 0032b28〕 | The name is the same. |
| 14 | 「實相」 tr. “the true mark”〔T33 0792c27〕 | 「而觀諸法如實相，亦不行不分別」 tr. “contemplates all dharmas as the true mark, yet neither practices nor discriminates them”〔T09 0037a19〕; 「菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉」 tr. “The bodhisattva-mahāsattva contemplates all dharmas as empty, as the true mark, neither inverted, moving, retreating, nor turning”〔0037b12〕; 「證諸實相，深入禪定，見十方佛。」 tr. “realizes the true marks, enters deeply into dhyāna, and sees the buddhas of the ten directions”〔0039c05〕 | All three occurrences in the “Peaceful Practices” chapter are listed; they belong respectively to the sphere of practice, sphere of association, and dream scene. |
| 15 | 「非如非異」 tr. “neither such nor different”〔T33 0792c27〕 | 「非實非虛，非如非異」 tr. “neither real nor false, neither such nor different”〔T09 0042c14〕 | The name is the same. |
| 16 | 「祕要之藏」 tr. “the treasury of essentials”〔T33 0792c27〕 | 「如來一切祕要之藏」 tr. “the treasury of all the Tathāgata’s essentials”〔T09 0052a18〕 | The name is the same. |
| 17 | 「普現色身三昧」 tr. “the samādhi of universally manifesting physical bodies”〔T33 0792c28〕 | 「得現一切色身三昧」 tr. “attained the samādhi of manifesting all physical bodies”〔T09 0053a26〕 | “Universally manifesting physical bodies” and “manifesting all physical bodies” differ in graph order and components. |
| 18 | 「普門」 tr. “the universal gateway”〔T33 0792c28〕 | 「觀世音菩薩普門品第二十五」 tr. “Chapter Twenty-Five: The Universal Gateway of the Bodhisattva Perceiver of the World's Sounds (Guanshiyin/Avalokiteśvara)”〔T09 0056c02〕 | The name is taken from the chapter title. |
| 19 | 「殖眾德本」 tr. “planting the roots of manifold virtues”〔T33 0792c29〕 | 「二者、殖眾德本」 tr. “Second, planting the roots of manifold virtues”〔T09 0061a19〕 | Identical graphs. A later digest instead uses the alternate graph form recorded in Section 5. |
The treatise then gives its own explanation of each name: reality at the ultimate of principle explains true mark; numinous knowing and quiescent illumination explain the Buddha’s knowing-and-seeing; the buddhas of the three times practicing for themselves and transforming others explain the conditions of the great matter; vacuous passage explains path; correctly determining all dharmas explains the seal of the true mark; carrying explains vehicle; accomplishing buddha-work explains family estate; being the basis upon which all rely explains the ground of wisdom; being the source of all dharmas explains the place of treasure; perfect wondrousness difficult to conceive explains the precious jewel; containing the many dharmas without an accumulation explains the secret treasury; free and unobstructed passage explains the great wisdom of equality; excluding the two extremes explains neither such nor different; wondrous form’s sovereign freedom explains the samādhi of universal manifestation; the route for entering reality explains the universal gateway; and that from which dharmas arise explains the root of virtue〔T33 0793a01–a09〕. Although the listed names differ, the conclusion remains 「如是名義差別，體即實相，已如上說〔云云〕。」 tr. “Names and meanings differ in this way, but their substance is precisely the true mark, as already explained above [and so forth]”〔0793a09〕.
Different Names in the Various Scriptures and Citations for Collateral and Principal
| Teaching Cited by the Root Treatise | Present Text Compared | Relation |
|---|---|---|
| The Great Treatise on the Perfection of Wisdom (T1509): 「無實相印，是魔所說。」 tr. “Whatever lacks the seal of the true mark is spoken by Māra”〔T33 0793a11〕 | 「佛說三種實法印，廣說則四種，略說則一種。」 tr. “The Buddha teaches three real Dharma seals; explained extensively, there are four kinds, and explained briefly, there is one”〔T25 0223b05〕; 「法印，名為諸法實相。」 tr. “The Dharma seal is called the true mark of all dharmas”〔0253c15〕; 「除諸法實相，餘殘一切法，盡名為魔。」 tr. “Apart from the true mark of all dharmas, every remaining Dharma is entirely called Māra”〔0099b19〕 | The received text lacks the root treatise’s complete sentence; Dharma seal, true mark, and Māra occur in three separate nodes. The root treatise gives a synopsis according to meaning. |
| The Madhyamaka Treatise (T1564): 「實相三人共得」 tr. “the true mark is jointly attained by three kinds of people”〔T33 0793a20〕 | 「此實相法是真甘露味，佛說實相有三種：若得諸法實相、滅諸煩惱，名為聲聞法；若生大悲發無上心，名為大乘；若佛不出世，無有佛法時，辟支佛因遠離生智。」 tr. “This Dharma of the true mark is the flavor of true ambrosia. The Buddha teaches three kinds of true mark: if one attains the true mark of all dharmas and extinguishes all afflictions, it is called the śrāvaka Dharma; if one produces great compassion and arouses the unsurpassed mind, it is called the Great Vehicle; if no Buddha appears in the world and no buddhadharma exists, a pratyekabuddha produces wisdom through seclusion”〔T30 0025b23〕 | The received text lacks the four graphs “three kinds of people jointly attain,” but the scene actually lists three classes. |
| The Mahāparinirvāṇa Sūtra (T374): 「聲聞之人，但見於空」 tr. “śrāvakas see only emptiness”〔T33 0793a21〕 | 「聲聞緣覺見一切空，不見不空」 tr. “Śrāvakas and pratyekabuddhas see everything as empty and do not see nonemptiness”〔T12 0523b20〕 | The root treatise abridges this to the single class of śrāvakas; the received text includes pratyekabuddhas. |
| The Mahāparinirvāṇa Sūtra (T374): 「智者見空及與不空」 tr. “the wise see emptiness and also nonemptiness”〔T33 0793a21〕 | 「所言空者，不見空與不空。智者見空及與不空」 tr. “As for what is called empty, one does not see emptiness and nonemptiness. The wise see emptiness and also nonemptiness”〔T12 0523b13〕 | The core wording agrees. |
| The Lotus Sutra (T262): 「我等昔日同入法性」 tr. “in the past we entered Dharma-nature together”〔T33 0793a22〕 | 「我等同入法性，云何如來以小乘法而見濟度？」 tr. “We entered Dharma-nature together; why did the Tathāgata see fit to deliver us through the Lesser Vehicle Dharma?”〔T09 0010c05〕 | The root treatise adds the two graphs “in the past.” |
| The Lotus Sutra (T262): 「今日安住實智中」 tr. “today we abide in real wisdom”〔T33 0793a23〕 | 「我心大歡喜，疑悔永已盡，安住實智中。」 tr. “My mind greatly rejoices; doubt and regret are forever exhausted, and I abide in real wisdom”〔T09 0011b05〕 | The root treatise adds the two graphs “today”; the two citations are not adjacent in the present received text. |
| Intrinsic purity in the Śrīmālādevī Siṃhanāda Sūtra (T353) | 「如來藏者，是法界藏、法身藏、出世間上上藏、自性清淨藏。」 tr. “The tathāgata-garbha is the treasury of the Dharma realm, treasury of Dharma-body, supreme world-transcending treasury, and treasury of intrinsic purity”〔T12 0222b22〕; 「自性清淨心而有染者，難可了知。」 tr. “That the intrinsically pure mind is nevertheless defiled is difficult to understand”〔0222b28〕 | The scene of intrinsic purity can be fixed; the treatise’s selection of it as principal is its own analytical distinction. |
| The Avataṃsaka takes Dharma-body as principal; the Prajñāpāramitā takes the knowledge of all modes as principal; the Nirvāṇa Sūtra takes buddha-nature as principal〔T33 0793a29–b01〕 | No chapter titles or quoted sentences | All three are broad summaries whose referents remain under investigation; they are not forced onto a single sutra number. |
Lotus Scenes Used to Open the Collateral
| Root Treatise | Present Lotus Sutra (T262) | Relation |
|---|---|---|
| 「佛昔於菩薩前毀訾聲聞，然佛實以大乘而見教化。」 tr. “The Buddha formerly reproached the śrāvakas before the bodhisattvas, yet in reality the Buddha saw fit to teach and transform them through the Great Vehicle”〔T33 0793b24〕 | 「昔於菩薩前，毀呰聲聞樂小法者，然佛實以大乘教化。」 tr. “Formerly, before the bodhisattvas, he reproached the śrāvakas who delighted in Lesser Dharma, yet in reality the Buddha taught and transformed them through the Great Vehicle”〔T09 0017c06〕 | The graph forms for “reproached” differ; the root treatise omits “who delighted in Lesser Dharma” and adds “saw fit.” |
| 「汝等所行是菩薩道」 tr. “what you practice is the bodhisattva-path”〔T33 0793b25〕 | 「汝等所行，是菩薩道」 tr. “what you practice is the bodhisattva-path”〔T09 0020b23〕 | The graphs agree and the punctuation differs. |
| 「客作人一日之價，即長者子也。」 tr. “The hired laborer’s one day of wages: he is precisely the elder’s son”〔T33 0793b26〕 | 「猶故自謂客作賤人」 tr. “he still regarded himself as a lowly hired laborer”〔T09 0017a26〕; 「得至涅槃一日之價」 tr. “attained nirvāṇa as one day’s wages”〔0017b22〕 | The root treatise combines two places in the same chapter into one item and concludes through the elder’s son. |
| 「開方便門示真實相」 tr. “open the gateway of skillful means and reveal the true mark”〔T33 0793b27〕 | 「此經開方便門，示真實相。是法華經藏」 tr. “This sutra opens the gateway of skillful means and reveals the true mark. This is the treasury of the Lotus Sutra”〔T09 0031c16〕 | The root treatise omits “this sutra” and the comma. |
| 「後見此貧人，示以所繫珠。」 tr. “Later, seeing this poor man, he points out the jewel tied in the robe”〔T33 0793b28〕 | 「後見此貧人，苦切責之已，示以所繫珠。」 tr. “Later, seeing this poor man, after rebuking him sharply, he points out the jewel tied in the robe”〔T09 0029b10〕 | The root treatise omits “after rebuking him sharply.” |
Citations Concerning the Substance of Practices
| Teaching Cited by the Root Treatise | Present Text Compared | Relation |
|---|---|---|
| The Mahāprajñāpāramitā Sūtra (T223): 「一切法皆是摩訶衍，以不可得，不可得故」 tr. “All dharmas are the Great Vehicle because they cannot be attained—cannot be attained”〔T33 0793c13〕 | The “Extensive Vehicle” chapter unfolds from 「菩薩摩訶薩摩訶衍，所謂四念處」 tr. “The bodhisattva-mahāsattva’s Great Vehicle means the four establishments of mindfulness”〔T08 0253b19〕 through 「諸佛一切種智，是名如實智。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。」 tr. “The knowledge of all modes possessed by the buddhas is called wisdom as it really is. Subhūti, this is called the bodhisattva-mahāsattva’s Great Vehicle, because it cannot be attained”〔0255a02〕 | The received text lacks the root treatise’s general sentence. It serially lists dharmas as the Great Vehicle and closes with “because it cannot be attained.” |
| The Lotus Sutra (T262): 「不得諸法，若有若無」 tr. “attains no dharmas, whether existent or nonexistent”〔T33 0793c15〕 | 「不得諸法，不知不見」 tr. “attains no dharmas, does not know and does not see”〔T09 0037c12〕; elsewhere, 「入邪見稠林，若有若無等」 tr. “enter the dense forest of deviant views, whether existent or nonexistent and the like”〔0008b16〕 | The root treatise condenses two places into one citation. |
| The Lotus Sutra (T262): 「等賜諸子各一大車」 tr. “equally gives each child one great cart”〔T33 0793c15〕 | 「以是妙車，等賜諸子」 tr. “with these wondrous carts, equally gave them to the children”〔T09 0014c16〕; 「爾時長者各賜諸子等一大車」 tr. “At that time the elder equally gave each child one great cart”〔0012c18〕 | The root treatise combines the forms “equally gives” and “gives each a great cart.” |
| The youth sees Dīpaṃkara Buddha and attains endurance of the nonarising of dharmas〔T33 0793c16〕 | The Great Treatise on the Perfection of Wisdom (T1509) reads 「見然燈佛，以五華散佛，布髮泥中，得無生法忍」 tr. “He saw Dīpaṃkara Buddha, scattered five flowers upon the Buddha, spread his hair in the mud, and attained endurance of the nonarising of dharmas”〔T25 0180b02〕 | The action and attainment correspond, but the youth’s name is not found here in the received text; the source of the personal name remains under investigation. |
| The Diamond Prajñāpāramitā Sūtra (T235): 「無住相布施，如人有目，見種種色。」 tr. “giving without abiding in characteristics, like a person with eyes who sees various forms”〔T33 0793c17〕 | 「若菩薩不住相布施，其福德不可思量。」 tr. “If a bodhisattva gives without abiding in characteristics, his merit is inconceivable”〔T08 0749a15〕; 「若菩薩心不住法而行布施，如人有目，日光明照，見種種色。」 tr. “If a bodhisattva gives while the mind does not abide in dharmas, it is like a person with eyes who, in bright sunlight, sees various forms”〔0750c01〕 | The root treatise combines two passages and abridges several graphs. |
| The four practices: 「常行行、常坐行、半行半坐行、非行非坐行。」 tr. “constant walking, constant sitting, half walking and half sitting, and neither walking nor sitting”〔T33 0793c26〕 | The Mohe Zhiguan (T1911) reads 「行法眾多，略言其四：一、常坐，二、常行，三、半行半坐，四、非行非坐。」 tr. “Methods of practice are numerous; briefly, there are four: first, constant sitting; second, constant walking; third, half walking and half sitting; fourth, neither walking nor sitting”〔T46 0011a24〕 | The four items agree, but the first two occur in reverse order; each source retains its own order. |
| The Lesser Vehicle Vinaya basket and sūtra basket, and recollection of the Buddha’s body by one who has committed a grave precept〔T33 0793c29–0794a01〕 | No single title or quoted sentence | This is a general statement about classes within the canon. Its referent remains under investigation and is not arbitrarily assigned a canon number. |
| 「決了聲聞法，是諸經之王。」 tr. “definitively understanding the Dharma of the śrāvakas, it is the king of the scriptures”〔T33 0794a13〕 | The Lotus Sutra (T262) reads 「若聞是深經，決了聲聞法。是諸經之王」 tr. “If one hears this profound scripture and definitively understands the Dharma of the śrāvakas, it is the king of the scriptures”〔T09 0032a15〕 | The root treatise omits “if one hears this profound scripture.” |
| 「低頭舉手，歌詠散心，皆已成佛道。」 tr. “bowing the head, raising a hand, singing praise, and acting with a distracted mind have all already accomplished the Buddha-path”〔T33 0794a16〕 | 「或以歡喜心，歌唄頌佛德，乃至一小音，皆已成佛道」 tr. “Or with a joyful mind, singing hymns in praise of the Buddha’s virtues, even with one small sound, they have all already accomplished the Buddha-path”〔T09 0009a15〕; 「或復但合掌，乃至舉一手，或復小低頭」 tr. “Or merely joining palms, even raising one hand, or slightly bowing the head”〔0009a19〕; 「若人散亂心，入於塔廟中，一稱南無佛，皆已成佛道。」 tr. “If someone with a distracted mind enters a stūpa or shrine and once says ‘Homage to the Buddha,’ that person has already accomplished the Buddha-path”〔0009a24〕 | The root treatise condenses three passages on minute goodness into four items; “singing praise” and “singing hymns” differ. |
Citations Concerning the Substance of All Dharmas
| Teaching Cited by the Root Treatise | Present Text Compared | Relation |
|---|---|---|
| The Sūtra on the Practice of Contemplating the Bodhisattva Universally Worthy (Samantabhadra) (T277): 「毘盧遮那遍一切處。」 tr. “Vairocana pervades all places”〔T33 0794a26〕 | 「釋迦牟尼名毘盧遮那，遍一切處；其佛住處名常寂光」 tr. “Śākyamuni is named Vairocana and pervades all places; the place where that Buddha abides is named Constant Quiescent Light”〔T09 0392c15〕 | The referent can be fixed; it is not the Amitābha Contemplation Sūtra. |
| The Mahāparinirvāṇa Sūtra (T374): 「佛所不說，如十方土；所說者，如爪上土。」 tr. “What the Buddha has not taught is like the soil of the ten directions; what he has taught is like soil upon a fingernail”〔T33 0794a27〕 | Before the question on five truths it reads 「我今手中所捉葉多？一切因地草木葉多？」 tr. “Are the leaves I now hold in my hand numerous, or are all the leaves of the plants and trees throughout the earth numerous?”〔T12 0442b10〕, and then 「我所覺了一切諸法，如因大地生草木等；為諸眾生所宣說者，如手中葉。」 tr. “All dharmas I have awakened to are like the plants and trees growing from the great earth; what I teach to sentient beings is like the leaves in my hand”〔0442b13〕 | The meaning of what is taught and not taught occurs in the scene of the leaf simile. |
| The same soil simile | 「取地少土，置之爪上」 tr. “taking a little soil from the earth and placing it upon a fingernail”〔T12 0563a25〕; 「是土多耶？十方世界地土多乎？」 tr. “Is this soil more abundant, or is the soil of the worlds in the ten directions more abundant?”〔0563a25〕; 「爪上土者，不比十方所有土也。」 tr. “The soil upon the fingernail cannot compare with all the soil in the ten directions”〔0563a26〕 | The soil of the ten directions and soil upon the fingernail occur separately in Fascicle Thirty-One and concern the comparative rarity of attaining human birth, keeping precepts, and the like. The two scenes are recorded side by side without adjudicating why they were combined. |
| 「已說是四諦，其未說者，應有五諦。」 tr. “What has been taught is the Four Truths; what has not been taught should include a fifth truth”〔T33 0794a28〕 | 「如來所了無量諸法，若入四諦，則為已說；若不入者，應有五諦。」 tr. “Of the immeasurable dharmas understood by the Tathāgata, if they enter the Four Truths, they have been taught; if they do not enter them, there should be a fifth truth”〔T12 0442b15〕 | The scene agrees; the root treatise recasts it as Kāśyapa’s synopsis. |
| 「佛言：無也」 tr. “The Buddha said: no”〔T33 0794a29〕 | 「如是諸法，悉已攝在四聖諦中。」 tr. “All dharmas such as these have already been encompassed within the Four Noble Truths”〔T12 0442b19〕 | The root treatise condenses this into a short answer. |
| 「但言是四諦有無量相耳。」 tr. “It can only be said that these Four Truths possess immeasurable characteristics”〔T33 0794b01〕 | 「知四聖諦，有二種智：一者中，二者上。中者聲聞緣覺智，上者諸佛菩薩智。」 tr. “There are two kinds of wisdom that know the Four Noble Truths: first, middling; second, superior. The middling is the wisdom of śrāvakas and pratyekabuddhas; the superior is the wisdom of buddhas and bodhisattvas”〔T12 0442b22〕; it later gives 「分別諸陰有無量相，悉是諸苦」 tr. “distinguishing the aggregates as having immeasurable characteristics, all of which are suffering”〔0442b25〕 | The received text unfolds immeasurable characteristics through the aggregates, sense fields, elements, and the rest without separately establishing a fifth truth. |
| The Vimalakīrti Sūtra (T475): 「從無住本，立一切法」 tr. “from the basis of nonabiding, all dharmas are established”〔T33 0794b04〕 | 「無住則無本。文殊師利！從無住本，立一切法。」 tr. “Nonabiding has no basis. Mañjuśrī, from the basis of nonabiding all dharmas are established”〔T14 0547c21〕 | The core wording agrees; the root treatise omits the preceding sentence and form of address. |
4. Essential Explanations from the Shiqian [the Mirror]
Zhanran first establishes the general outline of the fifth topic: 「今經體一，但一部之內諸名不同，應知諸名通詮實相，故須明之。」 tr. “The substance of the present sutra is one, but within the single work its many names differ. One should know that the many names generally express the true mark, and therefore they must be clarified”〔T33 0943b14〕. Its division first says 「先引一部諸名」 tr. “first cite the many names within the one work”〔0943b16〕, then judges the passage from “such as these” onward to explain and integrate the many names into different names with one substance. The different names are therefore not merely a list. Each first has its own thing done, thing seen, thing represented, and thing entrusted; only afterward are they integrated into the one substance they express.
In the gateway of collateral and principal, the Mirror assigns 「實相」 tr. “true mark”〔T33 0943b29〕 to the Perfect, 「傍偏真」 tr. “collateral partial truth”〔0943b29〕 to the Tripiṭaka, 「偏含實」 tr. “the partial containing the real”〔0943c01〕 to the Shared, and 「實帶偏」 tr. “the real carrying the partial”〔0943c01〕 to the Distinct. The four positions differ, and containing and carrying cannot be exchanged. For coarse and wondrous, it first establishes 「五麁妙中二：先判，次開。」 tr. “The fifth, coarse and wondrous, has two parts: first judging, then opening”〔0943c15〕. Opening and revealing cannot retroactively erase the preceding judgment.
The horizontal and vertical of the sixth topic are defined in the Mirror: 「竪謂從淺至深，皆以理為其體，橫謂初心具修諸行，亦約當教所詮為體。」 tr. “Vertical means proceeding from shallow to deep, all taking principle as substance; horizontal means that at the initial mind one comprehensively cultivates the various practices, likewise taking as substance what is expressed by the respective teaching”〔T33 0943c29〕. It then separates the four groups of evidence as 「有無是橫，大車是體，本習是橫，各一是體，諸行是橫，無生是體，施等是橫，無住是體。」 tr. “Existence and nonexistence are horizontal, while the great cart is substance; original habituation is horizontal, while one for each is substance; the various practices are horizontal, while nonarising is substance; giving and the rest are horizontal, while nonabiding is substance”〔0944a04〕, showing that forms of practice and their underlying basis cannot be conflated into one item.
Regarding practicing according to scripture, Zhanran says on one side, 「當知不以行能表理，但應立觀照理導行，方可令行至正境中，故知無理無益苦行。」 tr. “One should know that practice cannot by itself represent principle; the contemplative illumination of principle must be established to guide practice, only then enabling practice to reach the correct object. One therefore knows that painful practice without principle brings no benefit”〔T33 0944a16〕. On the other side he says 「若無行者理必不顯」 tr. “if practice is absent, principle certainly will not become manifest”〔0944a18〕, and finally concludes, 「故教行理三相藉而顯，互相光飾相導相成，凡諸行人不可不達此也。」 tr. “Thus teaching, practice, and principle become manifest through mutual reliance, mutually illumine and adorn, mutually guide, and mutually accomplish one another; no practitioner can fail to understand this”〔0944a19〕. This bidirectionally illumines the root treatise’s “when the root is established, the path arises” and “substance relies upon practice to become manifest.”
The seventh topic is divided into 「初明觀經所依之體，次明能依諸法。」 tr. “First clarifying contemplation of the substance upon which the scripture relies, then clarifying the dharmas that depend upon it”〔T33 0944a22〕. The Mirror judges Dharma-body to be the underlying and the four kinds of Four Truths to be the dependent and explains the relation of cause and fruit between the underlying and dependent. At “nevertheless, the underlying,” it explicitly marks 「意判能依」 tr. “the intent is to judge the dependent”〔0944b05〕. Coarse and wondrous therefore apply to the dependent Dharma gates, not to the underlying substance of the true mark itself.
5. Explanations of Various Masters
Zhiquan’s Fahua Jing Xuanqian Zhengshi (X0592) has a continuous commentary surface for the fifth through seventh topics. Concerning the present sutra’s many names, it first says 「○此經名中，諸名不同，然不出空、假、中三義。」 tr. “Among the names in this sutra, the various names differ, yet they do not go beyond the three meanings of empty, provisional, and Middle”〔X 0625b02〕, and further says 「然今經以中為體，而空、假即中，俱得為體。」 tr. “The present sutra takes the Middle as substance, while the empty and provisional are precisely the Middle and can both serve as substance”〔0625b07〕. This is a later gathering through three meanings and does not replace the root treatise’s own explanation of each name. Concerning the substance of the various practices, Zhiquan cautions, 「所謂初心皆以實相為體。然應知信法各有橫豎，不得謂信法但是豎行」 tr. “What is called the initial mind always takes the true mark as substance. Yet one should know that faith and Dharma each have horizontal and vertical aspects; one cannot say that faith and Dharma are only vertical practices”〔0625c05〕. Concerning the seventh topic, he says 「實相之體，遍在諸法。簡餘識體，方知其無所不徧。」 tr. “The substance of the true mark pervades all dharmas. Only after distinguishing the other consciousness-substances does one know that it is nowhere absent”〔0625c09〕, and makes a separate later judgment through the three tracks and three bodies.
Zhixu’s Fahua Jing Xuanyi Jieyao (X0589) directly excerpts the fifth topic. In its list it reads 「化城中名寶所，授記中名繫珠」 tr. “under The Parable of the Conjured City it is called the place of treasure, and under the shorthand Prediction it is called the jewel tied in the robe”〔X 0538c11〕 and further reads 「神力中名祕要之藏，妙音中名普現色身三昧，觀音中名普門，勸發中名植眾德本。」 tr. “under The Supernormal Powers of the Tathāgata it is called the treasury of essentials, under Wonderful Sound (Gadgadasvara) the samādhi of universally manifesting physical bodies, under Perceiver of the World's Sounds (Guanshiyin/Avalokiteśvara) the universal gateway, and under the Encouragement of Universally Worthy (Samantabhadra) planting the roots of manifold virtues”〔0538c13〕. “Place of treasure” can serve as a later witness for the root treatise’s “real place,” while the distinct graph forms in the digest and root treatise each remain with their own source. For the latter two topics, the digest says only 「第六諸行體，第七徧為一切法體，具如全帙。」 tr. “Sixth, the substance of the various practices; seventh, pervasively serving as the substance of all dharmas; the full account is in the complete fascicle”〔0539a14〕. This explicitly records abbreviation and does not negate the latter two topics.
Zhili’s Guanyin Xuanyi Ji (T1727) is a parallel within the same thematic scene, not a line-by-line commentary on this unit. Its 「十皆實相，互通遍攝無所障礙。」 tr. “All ten are the true mark, mutually interpenetrating and universally encompassing without obstruction”〔T34 0894a08〕 illuminates the true mark’s universal inclusion; 「實相之體即是法身，能契之智即自受用報」 tr. “the substance of the true mark is precisely Dharma-body, while the wisdom able to correspond with it is the self-enjoyment reward-body”〔0900b07〕 illuminates the distinction of substance and wisdom; and 「世出世間二種因果，事類非一，原其總要不出自心。」 tr. “The two kinds of worldly and world-transcending cause and fruit comprise more than one class of phenomena; tracing their general essential, they do not go beyond one’s own mind”〔0917a03〕 parallels the root treatise’s inclusion of worldly and world-transcending cause and fruit within the Four Truths.
Zhiyuan’s Commentary on the Amitābha Sūtra (T1760) and Fayuan Jiyao on the Profound Meaning of the Nirvāṇa Sūtra (T1766) are likewise parallels on the same topic. The former says 「二、辨體者，方等實相為經正體。」 tr. “Second, discerning the substance: the true mark of the vaipulya is the scripture’s true substance”〔T37 0352a10〕; it also says 「實相之體橫遍諸法故言方廣，豎該凡聖故言平等」 tr. “Because the substance of the true mark horizontally pervades all dharmas, it is called vaipulya; because it vertically encompasses ordinary and noble beings, it is called equality”〔0352a11〕 and 「般若是一法，佛說種種名，實相亦爾，多諸名字號」 tr. “Prajñā is one Dharma for which the Buddha teaches various names; the true mark is likewise so, having many names and designations”〔0352a24〕. The latter says 「今約一理，隨機而有四種四諦之別」 tr. “Now, with respect to one principle, the four kinds of Four Truths differ according to faculties”〔T38 0028c16〕 and 「以約理故，雖非因果，體遍因果。」 tr. “Because this is discussed with respect to principle, although it is not cause and fruit, its substance pervades cause and fruit”〔0029a23〕. None is a line-by-line commentary on this unit, and they are not backfilled as the root treatise’s original teaching.
Within the materials listed here, no continuous sectarian controversy sufficient to establish opposing sides at the same node has been found. A Shanjia–Shanwai controversy is therefore not fabricated. Each master’s affirmative teaching is recorded according to the layer of the work in which it appears, without ranking.
6. Terminology
True mark (實相). The treatise itself explains this as reality at the ultimate of principle, taking the real as its mark. The many names within one work each have a distinct meaning and function, while the substance they commonly express is the true mark. Many names with one substance does not mean many synonyms.
Substance (體). In this unit, this principally means that upon which everything relies and what the many names express. The seventh topic further correlates the underlying substance with the dependent dharmas. The substance is not divided into two coarse and wondrous substances merely because the dependent Dharma gates are coarse or wondrous.
Collateral and principal (傍、正). The principal is the true mark, while the collateral is partial truth; partial truth can contain the true mark, and the true mark can carry partial truth. “Containing” and “carrying” mark different relations among the gateways of teaching and cannot be rendered only as generic “secondary” and “main.”
Name, meaning, and substance (名、義、體). Name is the designation; meaning is what the name represents; substance is what it expresses. The treatise combines the three into four statements of sameness and difference. They cannot be compressed into two items.
Coarse, wondrous, and opening the coarse (麁、妙與開麁). Coarse and wondrous are first judged; opening the coarse then opens the collateral teaching, collateral practice, collateral person, and collateral substance. That all becomes wondrous after opening does not mean the preceding judgment was never provisionally established.
Practice through faith and practice through Dharma (信行、法行). Gaining understanding through hearing and establishing practice from that understanding is called practice through faith; investigating for oneself, gaining understanding, and establishing practice from that understanding is called practice through Dharma. “Dull” and “sharp” are the root treatise’s judgments concerning modes of gaining understanding, not praise or blame of character.
Horizontal and vertical (橫、竪). Horizontal means that at the initial mind one comprehensively cultivates the various practices; vertical means proceeding from shallow to deep. Both must rely upon the substance expressed by their respective teaching. Horizontal practice possessing substance is likened to a cart’s breadth; vertical practice possessing substance is likened to its height.
Mutual reliance of practice and substance (行、體相藉). When practice has substance, the root is established and the path arises; when substance has practice, it relies upon practice to become manifest. Methods established according to scripture possess phenomenal forms yet still take correct contemplation of the true mark as their substance. Principle and practice must accomplish one another bidirectionally.
Four kinds of samādhi (四種三昧). The root treatise lists constant walking, constant sitting, half walking and half sitting, and neither walking nor sitting; the first two occur in reverse order in the Mohe Zhiguan. The order of the root treatise governs here, while the cross-reading records only the difference in sequence.
Underlying and dependent (所依、能依). The true mark is the underlying, while worldly and world-transcending causes and fruits are dependent upon it. The underlying substance is wondrous and without difference, while the dependent dharmas are coarse or wondrous. The Four Truths’ encompassing of cause and fruit does not negate cause and fruit.
7. Similes · Cross-Reading · Carrying Forward
The different names within the present sutra themselves form a group of images: the path enables passage, the vehicle carries, the family estate accomplishes buddha-work, the ground of wisdom is the basis upon which all rely, the place of treasure is the source of all dharmas, the precious jewel is perfectly wondrous and difficult to conceive, the secret treasury contains the many dharmas without an accumulation, the universal gateway is the route for entering reality, and the root of virtue enables dharmas to arise. Each image reveals something different, and all finally point to the true mark.
Opening the collateral unfolds through four kinds of Lotus scene: the teaching shown in the past can be opened, the path already practiced can be opened, the person serving as a hired laborer can be opened, and the substance revealed through skillful means can also be opened. The hired laborer receives one day’s wages yet is in reality the elder’s son, and the poor man later sees the jewel tied within his robe. Opening and revealing does not create another thing but enables what had been obscured and held apart to be seen for what it is.
The substance of the various practices takes the cart as its principal simile. When vertical practice possesses substance, the cart is high; when horizontal practice possesses substance, the cart is broad. Only through height and breadth can it carry greatly, moving levelly and uprightly, swift as the wind. The long siege and bitter assault further represent respectively the broad span of time in practices through faith and Dharma and the fixed days and established periods of practices according to scripture; they do not add separate gateways of practice.
Read together with the Mahāprajñāpāramitā Sūtra, all dharmas enter the extensive vehicle and are gathered through nonattainment; read with the Diamond Prajñāpāramitā Sūtra, giving must correspond with nonabiding; read with the Lotus Sutra, the great cart, minute goodness, hired laborer, and jewel tied in the robe together clarify how practice and substance, and collateral and principal, are opened and revealed.
The seventh topic opens the underlying through the Sūtra on the Practice of Contemplating the Bodhisattva Universally Worthy (Samantabhadra) and its pervasion of all places, then uses the Mahāparinirvāṇa Sūtra’s Four Truths to encompass immeasurable characteristics, and closes with the Vimalakīrti Sūtra’s establishment of all dharmas from the basis of nonabiding. Its carrying forward consists in extending the discernment of substance from the sutra’s substance to the substance of practice and the substance of all dharmas. Discerning the substance ends here; only afterward does the following text turn to clarifying the purport.
8. Placement of the Editions
First, this unit uses T1716 as its base text and spans 0792c17–0794b07. The fifth, sixth, and seventh topics begin respectively at 0792c17, 0793c02, and 0794a26. The seventh topic crosses the physical pages of Fascicle Nine, upper and lower halves, but its semantic passage remains unbroken.
Second, the Taishō critical apparatus has no notes within this range. Inline annotations “and so forth” occur eleven times at ten distinct page anchors: 0793a10, 0793b03, 0793b13, 0793b15, 0793b17, 0793c20, 0794a09, 0794a12, 0794a19, and 0794b07. Inline annotations are not variant readings in the root text, and no emendation is fabricated.
Third, the root treatise lists “real place,” while its own explanation in the same passage, the present received text, and Zhixu’s digest all read “place of treasure.” The root treatise uses the shorthand “Prediction,” while the jewel tied in the robe occurs in the present text’s “The Five Hundred Disciples Receive Their Predictions.” Both groups of different forms are recorded side by side without changing the base text.
Fourth, the question concerning five truths and the meaning of what has and has not been taught in the Mahāparinirvāṇa Sūtra occur in the scene of the leaf simile, while the soil of the ten directions and soil upon a fingernail occur separately in Fascicle Thirty-One. Both passages have direct wording, and the page anchor of one cannot substitute for that of the other.
Fifth, the three statements that the Avataṃsaka takes Dharma-body, the Prajñāpāramitā takes the knowledge of all modes, and the Nirvāṇa Sūtra takes buddha-nature as principal lack chapter titles and quoted sentences. The youth’s personal name and the Lesser Vehicle Vinaya and sūtra baskets likewise cannot be uniquely located. Their referents are expressly marked under investigation and are not filled with merely similar texts.
Sixth, every page anchor is taken from the nearest line number in the same edition preceding the first graph of the quotation. When several quotations occur on the same line, each is linked to the line of its own first graph. Citations combining distinct scenes list each scene separately rather than substituting an outer introductory phrase or a preceding quotation’s anchor.