天台 Tiantai · 宗級名相彙編School Glossary
諸本異釋 65 條 · 各本並存，不強和會（65 lemmas rendered differently across works — co-existing, unharmonized）
一中無量、無量中一
妙法蓮華經文句緣分別諸相味與究竟涅槃終歸於空Differentiating marks and flavors according to conditions, and the final return to emptiness in ultimate nirvāṇa0095a05–0095a100095a05–0095a10
一五行
妙法蓮華經玄義五行在一心中具足，一不作五、五不作一，非共非離。這既不把五行排成永不相通的五段，也不把五名抹平成一個無差別概念。The one-five practiceThe five practices are complete in one mind. One does not produce five and five do not produce one; they are neither merged nor separate. This neither ranks the five as permanently disconnected passages nor flattens their five names into one undifferentiated concept.
一佛乘、一音教
妙法蓮華經玄義第十家以佛常行一乘、一音說法，而眾生隨類異解，說明所見三乘。佛所行與眾生所見是句中兩層。The One Buddha-Vehicle and one-sound teachingThe tenth classification says that the buddhas constantly practice the One Vehicle and teach the Dharma with one sound, while sentient beings understand differently according to kind and therefore see three vehicles. What the Buddha practices and what sentient beings see are two distinct layers of the sentence.
一佛乘／一乘
妙法蓮華經ekayāna唯一成佛之道，無二無三；窺基判為密意方便說（目三）The sole road to buddhahood, with no second and no third; Kuiji judges it a teaching of implicit intent, given as skillful means (Heading III)〔本經 0008a17「唯有一乘法」〕〔本經 0008a17「唯有一乘法」〕 tr. “In the present sutra at 0008a17: ‘There is only the Dharma of One Vehicle’”
一切所有
妙法蓮華經文句本論配一切大乘萬行萬德Correlated by the root treatise with all ten thousand practices and ten thousand virtues of the Great Vehicle
一切智法
摩訶止觀以一種所計之見通釋一切法Using one particular view to interpret every Dharma與五通、韋陀並列為一師三法Listed together with the five superknowledges and the Vedas as three Dharmas belonging to each teacher
一切法四句
妙法蓮華經文句皆權、皆實、亦權亦實、非權非實〔0037a27〕All are provisional, all are real, they are both provisional and real, and they are neither provisional nor real〔0037a27〕鏡文說四句互攝互破，今品別取第三句再開十法The mirror says that the four mutually encompass and mutually refute one another; the present chapter particularly takes the third and opens the ten dharmas from it
一切種智
妙法蓮華經sarvajñajñāna佛遍知一切法之智The Buddha’s knowledge that knows all dharmas throughout〔本經 0006「究竟皆得一切種智」〕〔本經 0006「究竟皆得一切種智」〕 tr. “In the present sutra at 0006: ‘ultimately all attain the knowledge of all modes’”
妙法蓮華經sarvajñajñāna佛遍知一切法之智；一味法之究竟歸趣The Buddha’s knowledge that comprehends all dharmas; the ultimate destination of the Dharma of a single flavor〔本經 0019「究竟至於一切種智」〕；竺法護譯作「諸通慧」〔T09n0263 0083c04〕〔本經 0019「究竟至於一切種智」〕 tr. “In the present sutra at 0019: ‘ultimately reaching the knowledge of all modes’”; Dharmarakṣa renders it 「諸通慧」 tr. “all-penetrating wisdom” 〔T09n0263 0083c04〕
一句一偈·一念隨喜
妙法蓮華經文句「一句一偈」者聞法極少〔0108c26〕；「乃至一念」者時節最促〔0108c27〕；隨喜有豎論、橫論二釋〔0109a19–0109a29〕。「一句一偈」 tr. “One sentence or verse” means that the Dharma heard is exceedingly little 〔0108c26〕. 「乃至一念」 tr. “Even for a single thought” means the time is extremely brief 〔0108c27〕. Rejoicing has vertical and horizontal explanations 〔0109a19–0109a29〕.
一味、五味、二三四味
妙法蓮華經玄義一人可以初聞即得醍醐，可以次第歷五味，也可以到第二、第三、第四味見性。二、三、四皆以見性所在之味為數。One flavor, five flavors, and two, three, or four flavorsOne person can immediately obtain clarified essence upon first hearing, can traverse all five flavors in sequence, or can see the nature upon reaching the second, third, or fourth flavor. Two, three, and four are each counted by the flavor in which the nature is seen.
一味雨
妙法蓮華經喻一佛乘、一味之教，平等普潤Represents the One Buddha-Vehicle and the teaching of a single flavor, universally and equally moistening all智顗「一雲所雨，一音所宣一乘法門」〔T34n1718 0092c19〕Zhiyi: 「一雲所雨，一音所宣一乘法門」 tr. “What one cloud rains, what one voice proclaims, is the Dharma-gateway of the One Vehicle” 〔T34n1718 0092c19〕
一四句頌
金光明最勝王經不正規化、不縮成泛稱Not normalized or reduced to a generic expression義淨本原作「受持一四句頌」〔T16n0665 0441b07〕Yijing’s original reads 「受持一四句頌」—“receive and uphold one four-line stanza” 〔T16n0665 0441b07〕
一地、一雲、一雨一味
妙法蓮華經文句不揀擇、不隔枯榮、普潤普長，結如來平等無差別No selection, no separation of withered and flourishing, universal moisture and growth, concluding with the Tathāgata’s equal and undifferentiated nature五陰、五乘七善及其他配釋只見鏡文The five aggregates, five vehicles, seven kinds of goodness, and other correlations occur only in the mirror
一地一雨
一大事因緣異釋
妙法蓮華經諸佛出世之唯一大事：開示悟入佛之知見The sole great cause for which the buddhas appear: to open, reveal, awaken sentient beings to, and bring them into the Buddha’s knowing-and-seeing窺基「事物、體事、事義、道理隨應皆得」〔T34n1723 0710a06〕；大事體即知見〔0710a14〕Kuiji: 「事物、體事、事義、道理隨應皆得」 tr. “‘Matter’ may, as appropriate, mean a thing, a matter of substance, a matter of meaning, or a principle” 〔T34n1723 0710a06〕; 「大事體即知見」 tr. “the substance of the great cause is knowing-and-seeing” 〔0710a14〕
妙法蓮華經文句本論既總釋，又依一、大、事、因、緣分字釋The root treatise gives both a general explanation and a separate explanation of the words one, great, matter, cause, and condition
一大車（大白牛車）
妙法蓮華經出宅後同賜之一大車，喻一佛乘之實one great cart, the great white-ox cart: the cart given equally after the children leave the house; a parable for the reality of the One Buddha-Vehicle窺基以四智中一切種智為車體、無分別智為牛〔T34n1723 0750c05〕Kuiji takes the knowledge of all modes among the four wisdoms as the cart-body and non-conceptual knowledge as the ox 〔T34n1723 0750c05〕
一實四諦
妙法蓮華經玄義生死苦與煩惱集皆即空、即假、即中，苦即無作滅，集即無作道，四諦互融而相狀仍分。一實不是把四諦縮成一項。Four Truths of the one realityThe suffering of birth-and-death and the accumulation of afflictions are each empty, provisional, and middle; suffering is precisely unconstructed cessation, and accumulation is precisely unconstructed path. The Four Truths mutually interpenetrate while remaining distinguishable in aspect. “One reality” does not reduce the Four Truths to one item.
一實相印
妙法蓮華經玄義正顯經體的直接名稱。『印』在此不是體外另加的證章；有實相印，才足以辨大乘了義與魔說，所以印的辨真功能正由體而立。The one seal of the true mark (一實相印)This is the direct name for the sutra’s substance as revealed here. The seal is not a warrant added outside the substance. Only what possesses the seal of the true mark can distinguish Great Vehicle definitive meaning from Māra’s teaching, so the seal’s truth-distinguishing function stands precisely through the substance.
一往、隨逐、畢竟
妙法蓮華經文句六支異解共同使用的三階名稱；本論不以名稱相同便許其分配，逐支檢驗前後是否互妨Three stage-names shared by six alternative accounts; the root treatise does not accept their allocations merely because the names agree, but tests each branch for mutual obstruction between earlier and later
一心異釋
摩訶止觀五法中決定專求之心Within the five Dharmas, the mind decisively seeking one aim本論明言不是入定之一心The treatise explicitly says this is not one-pointed mind after entering concentration
金光明最勝王經首頌的『一心』不是只指一剎那。慧沼說：「專注於境名為一心，非一剎那等。」（T39n1788 0269c16）此處以身、語、意三業專注於所禮三世十方佛。Single-mindedness“Single-mindedly” in the opening stanza does not refer only to one instant. Huizhao says: 「專注於境名為一心，非一剎那等。」—“Concentrated attention upon the object is called single-mindedness; it does not mean a single instant and so forth” (T39n1788 0269c16). Here body, speech, and mind are concentrated upon the buddhas of the three times and ten directions to whom homage is paid.
一心、合掌、異口、同音
金光明最勝王經四詞各自有義，不壓成一句『共同讚佛』。Each of the four terms retains its own meaning; they are not compressed into “praising the Buddha together.”「一心合掌，異口同音而讚歎曰」〔T16n0665 0454c02〕；慧沼分解為專念、尊重、身殊、齊讚。「一心合掌，異口同音而讚歎曰」—“Concentrating their minds and joining their palms, with different mouths but one voice they praised, saying” 〔T16n0665 0454c02〕; Huizhao explains these as focused recollection, reverence, distinct bodies, and praise in unison.
一心三觀
妙法蓮華經文句觀心釋開、示、悟、入；空、假、中互即互照The contemplative-mind explanation of opening, showing, awakening, and entering, in which emptiness, provisional existence, and the middle mutually include and illuminate one another
一心三觀、三觀一心
摩訶止觀一心具空假中破竪分張，三觀不離一心破橫分張〔0087b08–16〕One mind possessing emptiness, provisionality, and the Middle breaks vertical separation; the three contemplations not leaving one mind breaks horizontal separation〔0087b08–16〕一心具三、三只是一〔0360b05–07〕One mind possesses three, and the three are only one〔0360b05–07〕
一念三千
一念信解異釋
妙法蓮華經聞佛壽命乃至一念之信解·功德無量Trust and understanding brought forth for even a single thought upon hearing the Buddha’s lifespan; its merit is immeasurable〔本經 0044c19〕；功德超行五度（除般若）；竺法護「發意頃生快心篤信」〔T09n0263 0116a28〕〔本經 0044c19〕 tr. “the present sutra, 0044c19”; its merit surpasses the practice of five perfections, with wisdom excluded; Dharmarakṣa has 「發意頃生快心篤信」 tr. “in the moment of bringing forth the resolve, giving rise to a joyful heart and firm trust” 〔T09n0263 0116a28〕
妙法蓮華經文句「無疑曰信，明了曰解」〔0137c01〕；隨所聞處豁爾開明、信一切法皆是佛法而佛法不隔一切法〔0137b21–0137c01〕。「無疑曰信，明了曰解」 tr. “to have no doubt is called trust; to understand clearly is called understanding” 〔0137c01〕; suddenly becoming clear wherever one hears, trusting that all dharmas are the Buddha-Dharma and that the Buddha-Dharma is not cut off from any dharma 〔0137b21–0137c01〕.
一念定心
摩訶止觀當下一念禪心，十界定亂具足而不一不異；由此入不思議觀The immediate thought of meditative mind in which concentration and distraction throughout the ten realms are fully present, neither one nor different; from here one enters inconceivable contemplation
一時
妙法蓮華經文句聞持和合非異時；又開嘉會、二時名與四教證位Hearing and preserving converge at no different time; the auspicious gathering, two names for time, and stages of realization under the four teachings are also opened不固定成曆法鐘點It is not fixed as a calendrical or clock time
一時（唯識時）
妙法蓮華經時無實體·識心所變·序品唯識義正落點Time has no real substance and is transformed by consciousness and mind; the direct point of Consciousness-Only meaning in the Introduction窺基「唯識時，識心之上變作三時相狀……如夢所見……覺位唯心都無實境」〔T34n1723 0664a20〕Kuiji: 「唯識時，識心之上變作三時相狀……如夢所見……覺位唯心都無實境」 tr. “Consciousness-only time: upon consciousness and mind the appearances of the three times are transformed … like what is seen in a dream … in the waking state there is mind alone and no real object at all” 〔T34n1723 0664a20〕
一月、四月、一歲
妙法蓮華經文句本論分表一乘、四諦、十二因緣Interpreted by the root treatise as representing the One Vehicle, four truths, and twelve links of dependent arising根經只有月數，所表義是本論釋The root sutra has only the durations; what they represent is the root treatise’s explanation
一業一切業
摩訶止觀一念業具十界依正與百法One thought of karma contains the dependent and primary recompenses and hundred dharmas of the ten realms一切由一念十界結構開出，不是一業必招一切果Everything opens from the structure of ten realms in one thought; it does not mean one karma necessarily evokes every result
一流、同一名號
妙法蓮華經文句二千人或學或無學，同一流類、同時受記、同一名號〔0107c01–0107c02〕Among the two thousand, some are in training and some beyond training; they belong to one stream, receive predictions at one time, and receive one name〔0107c01–0107c02〕本論此處只說同一名號；寶相名見根經Here the root treatise says only that they receive one name; the name Jewel-Mark appears in the root scripture
一百二十八
摩訶止觀教他、自行各三十二，再加相資教他、自行各三十二的總數The total of thirty-two each for teaching others and self-practice, plus thirty-two each for teaching others and self-practice through mutual support
一百八十不共之法
金光明最勝王經依大智所現不共佛法之數（兩校本一致）The numbered set of qualities exclusive to buddhas that manifests through great wisdom (the two editions agree).〔本經 0409c17〕；真諦本同文〔T16n0664 0364a16〕〔This sūtra, 0409c17〕; Paramārtha’s version has the same text 〔T16n0664 0364a16〕.
一百四十見
摩訶止觀五番各四門，共二十門；每門單三、複三、具足一，共七意Five rounds each possess four gates, making twenty gates; every gate has three simple, three compound, and one fully endowed mode, making seven是依一組因緣所立的模型，不是所有見的極數A model established through one set of causes and conditions, not the maximum number of all views
一相、一種
妙法蓮華經文句「一相」是實相，即法身；「一種」是種智。〔0074b08〕「一相」 tr. “‘One mark’” is the true mark, namely Dharma body; 「一種」 tr. “‘one kind’” is knowledge of all modes〔0074b08〕.兩詞不作同義複說；本論續以般若、解脫成三德。The two are not synonymous restatements; the root treatise continues with prajñā and liberation to form the three virtues.
一相、無相
妙法蓮華經玄義通教段先由四大互難破異相，再以無相破一相；如火燒薪後也自燒，所破的一相不能留下成為新實體。One mark; no-markThe Shared Teaching first uses the mutual interrogation of the four elements to break various marks and then uses no-mark to break the one mark. Like a fire that consumes fuel and then itself burns out, the one mark that performs the refutation cannot remain as a new entity.
一相一味異釋
妙法蓮華經如來說法一相一味：解脫相·離相·滅相；喻一佛乘、一味法The Dharma taught by the Tathāgata has one mark and one flavor: liberation, separation, and cessation; it represents the One Buddha-Vehicle and the Dharma of a single flavor窺基「解脫惑業苦相，離所知障」〔T34n1723 0784a22〕Kuiji: 「解脫惑業苦相，離所知障」 tr. “liberation from the marks of affliction, karma, and suffering; separation from the cognitive obstruction” 〔T34n1723 0784a22〕
一眼之龜值浮木孔
妙法蓮華經盲龜值浮木孔·喻佛極難值遇（羅什/添品有·竺法護無）A blind turtle encountering the opening in a piece of driftwood, a simile for how exceedingly difficult it is to encounter a buddha; present in Kumārajīva and the supplemented edition, absent in Dharmarakṣa〔本經 0060a29·佛難值喻〕；竺法護無此喻·改「如意最上明珠」〔T09n0263 0131c03〕〔本經 0060a29·佛難值喻〕; Dharmarakṣa has no such simile and substitutes 「如意最上明珠」 tr. “the supreme wish-fulfilling jewel” 〔T09n0263 0131c03〕
一緒
妙法蓮華經文句本論在不可定前後後，暫取一條次緒說明〔0119a04〕After saying that earlier and later cannot be fixed, the root treatise provisionally takes up one thread for explanation 〔0119a04〕
一行一切行
妙法蓮華經玄義一行不是排除其餘行，而是此行圓具諸行。具、深、盡三字又由本論自釋為廣、高、究竟，不能另造階位。One practice as all practicesOne practice does not exclude the others; this practice perfectly possesses all practices. The treatise itself explains the three words “complete,” “deep,” and “exhaustive” as broad, high, and ultimate. They must not be turned into newly invented stages.
一行三昧
摩訶止觀兩文殊般若所出；繫緣法界、一念法界Drawn from the two Mañjuśrī prajñāpāramitā scriptures; binding conditions to the Dharma realm and contemplating the Dharma realm in one thought一行依身儀專坐立名，不是只緣一種真理“Single practice” is named for exclusive sitting as bodily deportment, not for contemplating only one kind of truth
一諦、忍辱地
妙法蓮華經文句一諦是一切所歸、作本而遍無分別；地取眾行休息、安住之義，並以中道為所歸〔T34n1718 0119b27–0119c01〕The one truth is where all things return, the basis, and that which pervades without discrimination. The ground takes the meaning of all practices resting and abiding, with the middle way as their place of return 〔T34n1718 0119b27–0119c01〕
一諦、無諦
妙法蓮華經玄義一諦顯一實，無諦破對可說真實的執著。無諦不是斷滅無理，而是連對一實的戲論也不取。One Truth and no truthThe One Truth discloses the one real. No truth destroys attachment to an expressible reality. No truth is not annihilation or denial of principle; it refuses even conceptual proliferation concerning the one real.
一門狹小
妙法蓮華經文句別釋逐字分一、門、小；通釋則由理、教、行三途各明一、門、狹小〔0068c05–0068c20〕The specific explanation separates single, gateway, and small word by word; in the general explanation the three routes of principle, teaching, and practice each clarify single, gateway, and narrow and small〔0068c05–0068c20〕.
一雲一雨、一音
妙法蓮華經文句較下位者使人聞一法，佛則以一音令各類各解；本段雲雨取後一義A person on a lower ground causes another to hear one dharma, whereas the Buddha through one voice causes each class to understand; the cloud and rain in this passage take the latter meaning
一音教
妙法蓮華經玄義此處所難的是只見一大乘實智而抹平三乘方便，並非討論佛聲只有一個音高或音色。The single-voice teachingWhat is challenged here sees only the real wisdom of the One Great Vehicle and flattens the skillful means of the three vehicles. It is not a discussion of the Buddha’s voice having only one pitch or tone.
七、八法
妙法蓮華經玄義七法列四教、二乘、人天乘；開則成八，合則成七。數目用來顯法相的開合，不另立修行高下。Seven and eight DharmasSeven Dharmas list the Four Teachings, the Two Vehicles, and the human and deva vehicles; opening makes eight and combining makes seven. The number reveals the opening and combining of Dharma-characteristics and does not establish another hierarchy of practice.
七一
妙法蓮華經文句一時、一處、一戒、一心、一見、一道、一解脫；四教中再各依所證開合One time, one place, one discipline, one mind, one view, one path, and one liberation; further divided within the four teachings according to realization
七位、六種性
妙法蓮華經玄義十信加六種性為七位；六種性不含住前十信，故數目不同而可相攝。Seven stages and six dispositionsThe ten faiths plus six dispositions make seven stages. The six dispositions exclude the ten faiths before the abodes, so the different numbers remain compatible.
七善
妙法蓮華經文句初、中、後三善，加義、語、獨一、圓滿及調柔或行、慈等層次The three goodnesses of beginning, middle, and end, together with levels concerning meaning, language, uniqueness, completeness, pliancy or practice, and loving-kindness
七方便
妙法蓮華經文句藏通別三教之七位方便人；本論以「七方便之尊，故云「寶」也」〔0126c23〕釋根經「人中之寶」〔T09n0262 0041c19〕。People in the seven expedient stages of the Tripiṭaka, Shared, and Distinct teachings. The root treatise uses 「七方便之尊，故云「寶」也」 tr. “They are foremost among the seven expedients and therefore are called ‘treasures’ ” 〔0126c23〕 to explain the root sutra’s 「人中之寶」 tr. “treasures among humans” 〔T09n0262 0041c19〕.
七方便、一實
妙法蓮華經文句權法橫列，對一實而成豎向The provisional dharmas are horizontally arrayed and form a vertical sequence in relation to the one reality0091b08–0092a100091b08–0092a10
七方便五陰
妙法蓮華經文句合土地山川譬所指的眾生身心；久遠習因隱於陰、界、入中The living beings’ body and mind represented by the earth, mountains, and rivers in the application; long-standing habituation-causes are concealed within the aggregates, elements, and sense fields
七方便彼岸
妙法蓮華經文句初發菩提心、誓願作佛而超過世間的語境；本域未逐列七方便名目The context is first giving rise to the mind of awakening, vowing to become buddhas, and passing beyond the world; this domain does not enumerate the names of the seven kinds
七淨花
妙法蓮華經文句戒、定、慧、斷疑、道非道、知見淨、斷知淨Ethical discipline, concentration, wisdom, removal of doubt, purity concerning what is and is not the path, purity of knowledge and vision, and purity of the knowledge of severance
七界
金光明最勝王經經列味界、血、肉、膏、骨、髓、腦；慧沼再以阿羅婆、佉羅釋味界。經名目與疏家解釋分層。Seven constituentsThe scripture lists the taste constituent, blood, flesh, fat, bones, marrow, and brain. Huizhao further explains the taste constituent through the sound-forms Aluopo and Quluo. The scriptural terms and the commentator’s explanation remain distinct layers.
七番
妙法蓮華經玄義標章、引證、生起、開合、料簡、觀心、會異是七種共解方法。『番』保存次第與反覆照明之義，不能改作五章之外的七個平行主題。Seven passesSetting out the chapters, citing evidence, showing how the chapters arise in sequence, opening and combining, resolving questions, contemplating the mind, and integrating differences are seven methods of shared explanation. “Pass” preserves their sequence and repeated illumination; they cannot be turned into seven parallel topics outside the five chapters.
七益
妙法蓮華經玄義二十五有果報、二十五有因、析法真諦、五通俗諦、體法真諦、六通俗諦、中道王三昧七層，另以地上清涼、小草、中草、上草、小樹、大樹、最實事為譬名。私釋依前後開合可成六、七、八益。The seven benefits (七益)These are benefit to the fruit of the twenty-five modes of existence, benefit to their causes, the analytical-dharma benefit of the true-truth samādhi, the five-powers benefit of the conventional-truth samādhi, the integral-dharma benefit of the true-truth samādhi, the six-powers benefit of the conventional-truth samādhi, and benefit of the king samādhi of the Middle Way. Their simile-names are respectively coolness on the ground, small grass, middle grass, upper grass, small tree, great tree, and the most real affair. Guanding’s private explanation can produce six, seven, or eight benefits according to how beginning and end are opened and combined.
七科法門
妙法蓮華經文句四念處、四正勤、四如意足、油塗足、飲食、薦席、苦言與軟語Four foundations of mindfulness, four right efforts, four bases of supernormal power, oil applied to the feet, food and drink, bedding, and stern and gentle words依本論列序Follows the sequence enumerated by the root treatise
七種二諦
妙法蓮華經玄義由實有、幻有即空、接入不空、別、圓等層次展開。同一幻有俗可隨三種真解而成三重二諦；接是上教接引根性，會則是法華開會，兩義有別。The seven kinds of Two TruthsThey unfold through levels of real existence, illusory existence as immediately empty, entry into nonemptiness, the Distinct, and the Perfect. The same illusory conventional can become three levels of Two Truths according to three understandings of the true. Receiving means that a higher teaching receives a faculty; integration means the Lotus integration. The two meanings differ.
七種受潤
妙法蓮華經文句人、天、二乘與三種菩薩；所潤雖七，相對佛智如海一滴Humans, gods, the two vehicles, and three kinds of bodhisattva; although seven kinds are moistened, in relation to Buddha-wisdom they are like one drop in the ocean
七種成就（六成就）
妙法蓮華經通序證信之圓滿義·論本判七、通途判六The completeness of the common introduction’s establishment of credibility; the treatise classifies seven, while the generally transmitted classification has six窺基依世親《法華論》「序品有七種成就」〔T34n1723 0661c09〕（序分・眾・時至・威儀住・說因・欲聞・文殊答）；吉藏「六事」斥舊師五事〔T34n1721 0453c26〕Following Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, Kuiji states, 「序品有七種成就」 tr. “The Introduction has seven kinds of accomplishment” 〔T34n1723 0661c09〕: introductory division, assembly, arrival of the time, dwelling in dignified conduct, cause for teaching, desire to hear, and Mañjuśrī’s answer. Jizang establishes six matters in rejection of earlier teachers’ five 〔T34n1721 0453c26〕
七種方便異釋
摩訶止觀本論只舉總數〔T1911 0020a26〕The treatise gives only the total〔T1911 0020a26〕人、天、二乘、三教菩薩，並限教道地前位〔T1912 0215a12–13〕 名目與位限屬鏡義Humans, devas, Two Vehicles, and bodhisattvas of the three teachings, with a limit to pre-ground stages of the Separate Teaching’s teaching path〔T1912 0215a12–13〕 Names and stage limits belong to the mirror
妙法蓮華經文句聲聞、緣覺及諸方便位的總稱語境；不能把經中每一方便都固定為同一分母A general expression in the context of śrāvakas, pratyekabuddhas, and various stages of skillful means; every occurrence of “skillful means” in scripture cannot be assigned the same denominator
七種方便、九種世間、三十子
妙法蓮華經文句分別用於眾聖中尊、世間之父與合五道；不可合成一組眾生名目。Respectively used to explain “most honored among the sages,” “father of the world,” and the application to the five destinies; they must not be combined into one category of living beings.
七種聲聞
妙法蓮華經玄義本論只說斥小一種而失七種；《釋籤》以藏、通八門各有聲聞解之。這是門類計數，不是七位具名人物。Seven kinds of śrāvakasThe root treatise says only that reproaching one kind within the small loses seven kinds. The Shiqian explains this through śrāvakas in each of the eight gateways of the Tripiṭaka and Shared Teachings. This is a count of gateway categories, not seven named persons.
七義、十妙、別體七
妙法蓮華經玄義師語先令尋通解七番，以七義通十妙，再研入別解，使各章具七。此處只給讀法次第，沒有另列一張數目配表。
釋慧鏡 · 指月 · 法華玄義 · 詞彙對照 · 2026 夏The seven meanings, the ten subtleties, and examining the seven within the separate explanationThe Master’s words instruct the reader first to seek the sevenfold shared explanation, use those seven meanings to comprehend the ten subtleties, and then examine them within the separate explanation so that each chapter possesses the seven. This passage gives an order of reading; it does not supply another numerical table.
Shi Huijing · 指月 · Fahua Xuanyi · Glossary · Summer 2026
七處八會
妙法蓮華經玄義指舊譯《大方廣佛華嚴經》的會處結構。它在本段說大機應生而入華嚴會，不是後世總綱名稱。Seven places and eight assembliesThis refers to the structure of places and assemblies in the old translation of the Avataṃsaka Sūtra. In this passage it describes the great faculties’ being response-born and entering the Avataṃsaka assemblies; it is not the name of a later comprehensive classification.
七覺
七賢、七聖
妙法蓮華經玄義七賢以似解伏見、因似發真，位在見道之前；七聖自苦忍真明發起而入聖性。賢、聖在此依觀行與見道分，不是一般道德褒稱。Seven worthy and seven noble stagesThe seven worthy stages suppress views through resembling understanding and produce the real on the basis of that resemblance; they precede the path of seeing. The seven noble stages begin when true illumination through receptivity to suffering arises and noble nature is entered. Worthy and noble here are distinguished by contemplative practice and the path of seeing, not used as general moral praise.
三一同異
妙法蓮華經玄義餘經與今經可同有三、一及破廢等名Other scriptures and the present sutra may share the names three and one and the language of breaking and abolishing.名通而所斷、所生及用力深淺不同The names extend generally, but the depth of what is severed and produced and of the effective power differs.
三三昧
妙法蓮華經文句法華三昧（攝一切法歸一實相）・離惡趣（二十五三昧破二十五有）・佛集三昧（祕密之藏佛集其中，唯佛行處）〔0147c05–0147c12〕。Lotus samādhi (gathers all dharmas into one true reality); leaving evil destinies (twenty-five samādhis destroy the twenty-five forms of existence); Buddha-gathering samādhi (the secret treasury in which Buddhas gather, a place of practice for Buddhas alone)〔0147c05–0147c12〕.
三三昧、三解脫
摩訶止觀依定生慧或依慧生定分王臣，也可定慧合說〔0090a27–0090b11〕Concentration and wisdom can be king and ministers according to whether wisdom arises from concentration or concentration from wisdom, and can also be treated together〔0090a27–0090b11〕不可專一；圓門中空即無相、無作〔0365a10–0365b17〕No single correlation may be insisted upon; in the Perfect gates, emptiness is itself signlessness and wishlessness〔0365a10–0365b17〕
三不求
妙法蓮華經文句居僧首、年邁、已證涅槃；後文釋次不依標次，仍不可減成一因Leading the saṃgha, advanced years, and having realized nirvāṇa; the later order of explanation does not follow the order of the headings, but still may not be reduced to one reason
三不退
妙法蓮華經文句位不退、行不退、念不退Irreversibility of stage, practice, and thought四教位次各別Stages differ across the four teachings
三世佛母
金光明最勝王經經兩次稱此陀羅尼為三世佛母；慧沼以能生諸佛釋名。這是總持功能的古德判語，不把『母』另擴成經疏未說的實體或譜系。Mother of the buddhas of the three timesThe sūtra twice calls this dhāraṇī the mother of the buddhas of the three times; Huizhao explains the name through its capacity to give rise to buddhas. This is an ancient master’s judgment concerning the dhāraṇī’s function. “Mother” is not expanded into an entity or genealogy unstated by sūtra and commentary.
三世益物
妙法蓮華經文句法說前十九行半，依過去、現在、未來次第分判The first nineteen and a half lines of the Dharma teaching, divided in the order past, present, and future
三乘共位
摩訶止觀乾慧至佛地之十地名三乘共涉，但共名不等於聲聞、支佛、菩薩的智行與習氣全同The ten grounds from dry wisdom through the buddha ground are traversed in common by the three vehicles, but a shared name does not mean that the wisdom, practice, and residual habits of śrāvakas, pratyekabuddhas, and bodhisattvas are identical
三乘初業
妙法蓮華經文句久遠曾聞大與今日始修念處，兩個起點都可名初Hearing the Great in the distant past and beginning cultivation of the stations of mindfulness today can both be called a beginning不可只保留一義Neither meaning may be discarded
三佛名
妙法蓮華經文句毘盧遮那、盧舍那、釋迦文〔0128a17–0128a19〕，依次釋為遍一切處、淨滿、度沃焦Vairocana, Rocana, and Śākyamuni 〔0128a17–0128a19〕, respectively explained as Pervading All Places, Pure and Full, and Crossing the Scorching Reef
三佛性、三因
妙法蓮華經文句正因、緣因、了因；人天微善開為緣因，聞法開為了因，皆由開顯而趣菩提Direct, conditioning, and revealing causes; slight human and heavenly goodness is opened as conditioning cause, while hearing the Dharma is opened as revealing cause; through opening and revelation all proceed toward awakening
三佛菩提／三身
妙法蓮華經應化菩提（伽耶成道之迹）· 報佛菩提（久遠壽量）· 法佛菩提（如來藏性淨涅槃）The awakening of the response-and-emanation buddha—the trace of attaining at Gayā · the awakening of the reward buddha—the lifespan in the distant past · the awakening of the dharma buddha—the naturally pure nirvāṇa of the tathāgata-garbha窺基 論分三段〔T34n1723 0829b04〕Kuiji: 「論分三段，示現三佛菩提」 tr. “the Treatise divides it into three sections, revealing the threefold buddha-awakening” 〔T34n1723 0829b04〕
三假
摩訶止觀因成、相續、相待；分別從根塵和合、念念續起、相對待立觀察惑心Formation by causes, continuity, and relation, which respectively examine an afflictive mind through the conjunction of faculty and object, successive thought-by-thought arising, and establishment through relational contrast
三假兩系
妙法蓮華經文句因成、相續、相待是一系；受、法、名是另一系，兩組不可混成一表Causal combination, continuity, and relativity form one system; reception, dharmas, and names form another; the two groups may not be combined into one table
三分
妙法蓮華經文句初品為序，十五品半為正，十一品半為流通〔0002a07–0002a10〕The first chapter is the introduction, fifteen and a half chapters are the main teaching, and eleven and a half are the transmission〔0002a07–0002a10〕《記》承其界線而疏通〔0154a18–0154b20〕The Wenjuji accepts these boundaries and elucidates them〔0154a18–0154b20〕
三力
妙法蓮華經文句四信為信力・四弘為願力・大智為善根力；「當知三力，即是三德祕密之藏，初心棲此與佛不殊」〔0110b17–0110b21〕。The four faiths are the power of faith; the four universal vows are the power of vows; great wisdom is the power of wholesome roots. 「當知三力，即是三德祕密之藏，初心棲此與佛不殊」 tr. “Know that the three powers are precisely the secret treasury of the three virtues; a beginner who abides here is no different from the Buddha” 〔0110b17–0110b21〕.
三力、三業淨
妙法蓮華經文句神通力配身業淨、樂說辯力配口業淨、善寂力配意業淨〔0141b04〕Supernormal power is correlated with purity of bodily karma, eloquence in teaching with purity of verbal karma, and wholesome serenity with purity of mental karma 〔0141b04〕
三十三身
妙法蓮華經觀音應以何身得度即現何身（三家判數全異）Whatever body is needed for deliverance, Guanshiyin manifests that body; the three houses differ entirely in their counts and classifications〔本經 0057a23·現身列〕；窺基不用其數作『十九種八類』〔T34n1723 0849a10〕；智顗「三十三身十九說法」〔T34n1718 0146b15〕；吉藏「三方便」〔T34n1721 0628b07〕；竺法護非定額（約十六七形）〔T09n0263 0129b27〕〔本經 0057a23·現身列〕；Kuiji does not use this number, counting 『十九種八類』 tr. “nineteen kinds in eight classes” 〔T34n1723 0849a10〕；Zhiyi: 「三十三身十九說法」 tr. “thirty-three bodies and nineteen teachings” 〔T34n1718 0146b15〕；Jizang: 「三方便」 tr. “three skillful manifestations” 〔T34n1721 0628b07〕；Dharmarakṣa has no fixed total, with approximately sixteen or seventeen forms 〔T09n0263 0129b27〕
三十六、四十
摩訶止觀入、出各開十六；根本四句合算為三十六，分算為四十Entering and emerging each open sixteen; counted together with the four root propositions they make thirty-six when gathered and forty when treated separately數差在根本句開合，不是兩套互斥教法The numerical difference concerns gathering or opening the root propositions, not two mutually exclusive teachings
三十六句
妙法蓮華經玄義冥、顯、亦冥亦顯、非冥非顯四機為根本；每機又對四應而成機十六，應亦反赴四機而成應十六，再合前四根本句，故稱三十六。Thirty-six statements (三十六句)The four stimuli—hidden, manifest, both hidden and manifest, and neither hidden nor manifest—are the roots. Each stimulus is correlated with four responses to make sixteen stimulus statements; response in turn goes forth to four stimuli to make sixteen response statements. These thirty-two are joined with the preceding four root statements and are therefore called thirty-six.
三十子
妙法蓮華經文句本論作十是菩薩子，二十、三十是二乘子；又並錄支佛或攝小乘、或攝中乘。The root treatise takes ten as bodhisattva children and twenty and thirty as children of the two vehicles. It also records both inclusion of pratyekabuddhas in the Lesser Vehicle and their inclusion in the middle vehicle.
三十心、十地
妙法蓮華經文句本論把天人充滿中的人配三十心，把天配十地，次序不可倒置The root treatise correlates humans in “filled with devas and humans” with the thirty minds and devas with the ten grounds; the order cannot be reversed
三千
摩訶止觀十界互具成百界，一界具三十世間，合為三千〔0054a05–08〕Mutual possession of ten realms makes one hundred realms; each realm possesses thirty kinds of world, together making three thousand〔0054a05–08〕正明觀法以三千為指南〔0296a08–09〕；本論實文是三千在一念心Correctly clarifying the contemplative Dharma takes the three thousand as its guide〔0296a08–09〕; the treatise’s actual wording is that the three thousand are in one moment of mind
三千塵點劫
妙法蓮華經喻大通智勝佛滅度之久遠，不可算數It represents the incalculable remoteness of Great-Penetrating Wisdom-Supreme Buddha’s entry into cessation.〔本經 0022「一塵一劫」〕（『三千塵點劫』為後世約詞·經作磨地種墨點喻）〔本經 0022「一塵一劫」〕 tr. “[This sutra, 0022:] ‘one mote, one aeon’” — 『三千塵點劫』 tr. “three-thousand-world dust-point aeons” is a later summary expression, not wording found verbatim in the sutra; the sutra gives the simile of grinding the earth, making ink, and placing dots.
三句
妙法蓮華經文句有量、無量、非量非無量〔0128b23–0128b24〕；其後另開四句，不把兩組混算Measurable, immeasurable, and neither measurable nor immeasurable 〔0128b23–0128b24〕; four propositions are opened separately afterward, and the two sets are not conflated
三周
妙法蓮華經文句法說、譬說、宿世因緣說Teaching through Dharma, through simile, and through causes and conditions from former lives每周各可具三種說法，從多從正取名Each round can contain all three modes; its name follows what is predominant and principal
三命
妙法蓮華經文句法如來如理為命，報如來智慧為命，應如來同緣理為命〔0128b22–0128b23〕The Dharma Tathāgata has principle as life, the reward Tathāgata wisdom as life, and the response Tathāgata the principle of corresponding to conditions as life 〔0128b22–0128b23〕
三善
妙法蓮華經玄義本論只明列聲聞為下善，其餘以云云省略；緣覺中善、菩薩上善見有嚴後釋，須守著作層。Three kinds of goodnessThe root treatise explicitly lists only the śrāvakas as lower goodness and abbreviates the rest with “and so forth.” Pratyekabuddhas as middle goodness and bodhisattvas as higher goodness appear in Youyan’s later explanation; the authorial layers must remain distinct.
三喜
妙法蓮華經文句身見佛身、口聞佛音、意解佛意，分為身、口、意三喜〔0064b03–0064b07〕The body sees the Buddha's body, the mouth hears the Buddha's voice, and the mind understands the Buddha's intent: bodily, verbal, and mental joy〔0064b03–0064b07〕
三四十二
摩訶止觀三種說諦各具世界、為人、對治、第一義四悉檀Each of the three ways of teaching truths possesses the four siddhāntas—worldly, individually adapted, counteractive, and ultimate truth十二是三乘四的說法機用，不是十二諦Twelve is the pedagogical function of three multiplied by four, not twelve truths
三因、三德
妙法蓮華經文句山配正因，靈配了因，鷲配緣因，合名祕密藏Mountain aligns with direct cause, spirit with revealing cause, and vulture with conditioning cause; together they are called the secret treasury是觀心借依報顯正報，不令地理實體自成三德Contemplating the mind uses the dependent environment to disclose the primary retribution; the geographical objects do not themselves become the three virtues
三因性
妙法蓮華經文句了因、緣因、正因依此原序配讀誦、行菩薩道與不敢輕慢而深敬〔0141a11〕Illuminating, conditioning, and direct causes are correlated in this sequence with reading and reciting, practicing the bodhisattva path, and daring not to slight but deeply revering 〔0141a11〕
三土
妙法蓮華經文句本論以實報土為國、有餘土為邑、同居土為聚落。The root treatise takes the land of true recompense as country, the land of expedient means with remainder as town, and the land of shared habitation as village.
三報
妙法蓮華經文句現得六根清淨、生值燈明佛、後值二千億佛〔0141b02–0141b03〕Purification of the six faculties in the present, encountering the Buddha Lamp Radiance in the next life, and later encountering two thousand koṭis of buddhas 〔0141b02–0141b03〕
三如來
妙法蓮華經文句法身、報身、應身〔0128a09–0128a16〕；本論自身明說，不以化身換應身Dharma body, reward body, and response body 〔0128a09–0128a16〕; expressly stated by the root treatise itself, which does not replace response body with transformation body
三密
妙法蓮華經文句慈悲意密、形色身密、雷聲口密Compassion as the esoteric treasury of mind, visible form as body, and thunder as speech0092b19–0092b240092b19–0092b24
三復次（三障懺）
金光明最勝王經八十四頌別明懺之三重·分懺三障Three layers within the eighty-four stanzas that separately clarify repentance for the three obstructions.慧沼「初復次中多懺煩惱障、第二復次多懺業障、第三復次多懺報障」〔T39n1788 0236b20〕Huizhao: 「初復次中多懺煩惱障、第二復次多懺業障、第三復次多懺報障」—“The first cycle primarily repents of the afflictive obstruction, the second of the karmic obstruction, and the third of the retributive obstruction” 〔T39n1788 0236b20〕.
三德異釋
摩訶止觀法身、般若、解脫；歷總相、別相與不思議三層Dharma body, prajñā, and liberation, traversing general, distinct, and inconceivable levels每一德各開三德，一德又具三德，終入一祕密藏Each virtue opens the three virtues, and one virtue possesses all three; ultimately they enter one secret treasury
妙法蓮華經文句法身、般若、解脫；明位與歎德中又與阿羅漢釋名三義交相配對Dharma body, prajñā, and liberation; in clarifying stage and praising virtue they are also paired reciprocally with the three explanations of arhat
妙法蓮華經文句相、性、體及後續分位的共同所依，本論用以重釋究竟等The common basis of mark, nature, and substance and the following stages; the root treatise uses them to explain ultimate equality again
妙法蓮華經文句般若、解脫、法身〔0127c20–0127c23〕，依權實二智、三世示現、實相本地作答Prajñā, liberation, and Dharma body 〔0127c20–0127c23〕, answered through provisional and real wisdom, manifestations in the three periods, and true mark and original ground
三德三組
摩訶止觀涅槃、般若、法身各開三十六Nirvāṇa, prajñā, and the Dharma-body each open thirty-six分別顯解脫、般若、法身，雖一而三They separately reveal liberation, prajñā, and the Dharma-body; although one, they are three
三德祕藏
妙法蓮華經文句涅槃的三義；後文以法身、般若、解脫展開〔0118b21–0118b27〕Three meanings of nirvāṇa, subsequently unfolded as dharma-body, prajñā, and liberation 〔0118b21–0118b27〕
三心（起事·依根本·根本）
金光明最勝王經凡夫不至三身之三層心；三道斷之而三身順顯The three levels of mind through which ordinary beings fail to reach the three bodies; when the three paths sever them, the three bodies are accordingly manifested.〔本經 0409a18〕；慧沼雙釋並錄真諦（六識皮·第七肉·阿梨耶識骨）與慈恩（見修煩惱相應之心）〔T39n1788 0218b22–26〕〔This sūtra, 0409a18〕; Huizhao records both Paramārtha’s explanation through skin, flesh, and bone—the skin of the six consciousnesses, flesh of the seventh, and bone of the ālaya consciousness—and the Cien explanation in terms of a mind associated with the afflictions to be severed in seeing and cultivation 〔T39n1788 0218b22–26〕.
三念處
妙法蓮華經文句性念處、共念處、緣念處，分別繫道、用、知Mindfulness based on intrinsic nature, shared mindfulness, and mindfulness taking conditions as objects, respectively linked to path, function, and knowledge
三慧境、體、因緣
妙法蓮華經文句念、思、修三重展開The threefold unfolding of mindfulness, reflection, and cultivation0094c12–0094c210094c12–0094c21
三摩地
金光明最勝王經十發心各生一種三摩地，既是地地修習的定門，也由疏家連到十度增勝之行；不得只視為十個名稱。SamādhiEach of the ten arousals of mind produces a samādhi. These are gates of concentration for cultivating every ground and are also connected by the commentator with the practice ascendant among the ten perfections; they must not be treated as merely ten names.
三文
摩訶止觀《次第禪門》《六妙門》與本論The Sequential Dhyāna Gate, the Six Wondrous Gates, and this treatise三種文字法門皆能達一實相〔0157b24〕All three textual Dharma gates can reach the one true mark〔0157b24〕
三文、三大綱
妙法蓮華經玄義三文是〈方便品〉、《無量義經》、〈信解品〉；所證是承前的頓、漸、不定三綱。三文依覆蓋範圍分工，不是三份相同證據。The three passages and three major outlinesThe three passages are the “Skillful Means” chapter, the Sutra of Immeasurable Meanings, and the “Faith and Understanding” chapter. What they establish are the preceding major outlines of the sudden, gradual, and indeterminate. The three passages divide their work according to the range each covers; they are not three identical pieces of evidence.
三方與三通
金光明最勝王經T665 依次作隨所念處、隨所視方、隨所至國；舊譯兩本三者皆作方。慧沼、吉藏又分別配三通。本文保留經本的處、方、國差別；三通只在古疏層標家呈現。Three Spatial Terms and Three SuperknowledgesT665 gives, in order, whatever place is thought of, whatever direction is viewed, and whatever country is reached; both old recensions use “direction” for all three. Huizhao and Jizang further correlate them with three superknowledges. The present text preserves the base recension’s distinction among place, direction, and country; the three superknowledges appear only as the ancient commentators’ interpretive layer.
三昧
摩訶止觀調直定；善心一處住不動Regulating and making straight; a wholesome mind abiding unmoving in one place三昧是通名，坐等是別行；正心行處是正釋沿引的譯語Samādhi is the common name and sitting and the others are distinct practices; “the place where the rightly directed mind proceeds” is a translated expression additionally cited by the direct commentary
三昧·陀羅尼
妙法蓮華經文句體一而用異：寂用為三昧、持用名陀羅尼；又色身變現名三昧、音聲辯說名陀羅尼；又舌根清淨名陀羅尼、餘根清淨名三昧——都是六根清淨法門〔0144c14–0144c19〕。One in essence but different in function: quiescent function is samādhi and retaining function dhāraṇī; transformation of physical forms is samādhi and eloquent teaching through sound dhāraṇī; purity of the tongue faculty is dhāraṇī and purity of the other faculties samādhi—all are Dharma gates of purity of the six faculties〔0144c14–0144c19〕.
三時
妙法蓮華經文句冬日、春日、夏日〔0129a03–0129a13〕；本論依見佛壽命長短而列Winter, spring, and summer 〔0129a03–0129a13〕, listed according to the short or long Buddha-lifespan seen
三智異釋
妙法蓮華經佛之智慧・如來智慧・自然智慧·三家配義全異The Buddha’s wisdom · the Tathāgata’s wisdom · natural wisdom; the three houses align their meanings differently〔本經 0052c14〕；窺基佛智＝種智／如來智＝一切智／自然智二釋〔T34n1723 0842c22〕；智顗一切智／道種智／一切種智〔T34n1718 0142c13〕；吉藏照有慧／照空慧／無功用慧〔T34n1721 0619b11〕；竺法護自然→「自在之慧」〔T09n0263 0134a27〕〔本經 0052c14〕; Kuiji: Buddha-wisdom as all-kinds-of-knowledge, Tathāgata-wisdom as all-knowledge, natural wisdom with two explanations 〔T34n1723 0842c22〕; Zhiyi: all-knowledge, knowledge of paths and modes, the knowledge of all modes 〔T34n1718 0142c13〕; Jizang: wisdom illuminating existence, wisdom illuminating emptiness, unprompted wisdom 〔T34n1721 0619b11〕; Dharmarakṣa has 「自在之慧」 tr. “sovereign wisdom” for natural wisdom 〔T09n0263 0134a27〕
妙法蓮華經文句佛之智慧＝一切智、如來智慧＝道種智、自然智慧＝一切種智〔0142c13–0142c15〕。The Buddha’s wisdom = all-wisdom; the Tathāgata’s wisdom = wisdom of the varieties of the path; natural wisdom = wisdom of all modes〔0142c13–0142c15〕.
三根
妙法蓮華經文句上根疑薄、中根疑濃、下根疑復厚；依次取道樹三七思惟、二萬億佛所教無上道、宿世久遠機緣Those of superior capacity have slight doubt, those of middling capacity denser doubt, and those of lesser capacity still denser doubt; in sequence, the text draws on three weeks of reflection beneath the bodhi tree, the unsurpassed path taught in the presence of two myriads of koṭis of buddhas, and the connection in the distant past
三業
妙法蓮華經文句深敬為意業、不輕之說為口業、故往禮拜為身業，依本論原序〔0141a15〕Deep reverence is mental karma, the proclamation of non-disparagement is verbal karma, and deliberately going to bow is bodily karma, in the root treatise’s original sequence 〔0141a15〕
三業、三密、三輪
妙法蓮華經文句因名三業，果名三密；因時慈悲導三業利他，果時名三輪不思議化〔0118c04–0118c06〕Called the three karmas in the cause and three mysteries in the fruit; in the causal stage compassion guides the three karmas to benefit others, while in the fruit this is called the inconceivable transformation of the three wheels 〔0118c04–0118c06〕
三業機應
妙法蓮華經文句七難是口機（稱名）・三毒是意機（常念）・二求是身機（禮拜）〔0146a24–0146b05〕。The seven disasters concern oral capacity (invoking the name), the three poisons mental capacity (constant mindfulness), and the two quests bodily capacity (bowing)〔0146a24–0146b05〕.
三止
摩訶止觀體真、方便隨緣、息二邊；每一止各具止息、停止、非止止Embodying truth, expediently following conditions, and ceasing the two extremes; each possesses cessation, staying, and calming as non-calming三名依義而立；今三止各成一諦，每一又具前釋名三義The three names are established according to meaning; the present three calmings each form one truth, and each possesses the three meanings from Explaining the Name
三法
妙法蓮華經玄義眾生法、佛法、心法。理體無差，敘述取向則眾生法廣、佛法據果、心法據因；心法因切近初學而成觀門入口。Three dharmasThe dharmas of sentient beings, the dharmas of buddhas, and the dharmas of mind. Their substance in principle is without difference, while their expository orientations differ: the dharmas of sentient beings are broad, the dharmas of buddhas are approached through fruit, and the dharmas of mind through cause. Because the dharmas of mind are near to beginners, they become the entrance to contemplation.
三法、三軌
妙法蓮華經玄義本論自釋三法就是三軌，『軌』有軌範義。三名是真性、觀照、資成；名雖有三，只是一大乘法，不得看成三個可分離實體。The three dharmas and the three tracksThe treatise itself explains that the three dharmas are the three tracks, while 『軌』 tr. “track” means a norm or standard. Their three names are true nature, contemplative illumination, and supporting accomplishment. Although there are three names, there is only one Great Vehicle Dharma; they must not be understood as three separable entities.
三法印、一法印
妙法蓮華經玄義三印依生死與涅槃分說無常、無我、寂滅；一印依生死與涅槃不二而說諸法實相。此處的三與一服務於法印如何統攝，不能化成教法價值的數量競賽。The three Dharma seals and one Dharma seal (三法印、一法印)The three seals speak of impermanence, no-self, and quiescent cessation according to the distinction between birth-and-death and nirvāṇa. The one seal speaks of the true mark of all dharmas according to the nonduality of birth-and-death and nirvāṇa. Three and one here serve different modes of doctrinal inclusion and cannot be turned into a numerical contest over the value of teachings.
三法成祕密藏
妙法蓮華經文句得菩提是法身、轉法輪是般若、入涅槃是解脫〔0142b08–0142b09〕。Attaining awakening is the Dharma-body, turning the Dharma-wheel is prajñā, and entering nirvāṇa is liberation 〔0142b08–0142b09〕
三漏
妙法蓮華經文句欲漏、有漏、無明漏；失道、開漏門、漏落生死是三種釋漏語，不是三漏名稱Sensual outflow, existence outflow, and ignorance outflow; losing the path, opening gates of outflow, and falling into saṃsāra are three explanations of the word “outflow,” not names of the three outflows
三番
摩訶止觀觀無明、觀法性、觀真緣Contemplating ignorance, contemplating Dharma-nature, contemplating the true and conditions依次判為因成假、相續假、相待假〔0350c23–0351c01〕Judged in order as formation by causes, continuity, and relation〔0350c23–0351c01〕
三番、四番
妙法蓮華經文句本論只見「今攝𮒸四番」〔0129b14〕與「遠指本地三番四番」〔0129b15〕；進一步配當只見鏡文The root treatise has only 「今攝𮒸四番」 tr. “now gathering
𮒸 into four rounds” 〔0129b14〕 and 「遠指本地三番四番」 tr. “distantly pointing to three and four rounds of the original ground” 〔0129b15〕; further correlations occur only in the Mirror三番五百
摩訶止觀依生死處所、煩惱、觀智三層各說五百〔0086b28–0086c08〕Five hundred are explained at each of three layers: places of birth-and-death, afflictions, and contemplative wisdom〔0086b28–0086c08〕今家正解，以由旬釋通塞意〔0358c05–0359a01〕The correct explanation of our tradition, using yojanas to explain passage and obstruction〔0358c05–0359a01〕
三百邪法
摩訶止觀一根三受，一受二十邪法，五根合三百One faculty has three feelings, each feeling twenty deviant dharmas; across five faculties this makes three hundred若兼意地可開三百六十，但不改本論明數〔0409b04–05〕Counting the mental ground as well can unfold 360, but does not alter the treatise's explicit count〔0409b04–05〕
三種世間異釋
摩訶止觀五陰、眾生、國土〔0052c22–0053a10〕Five aggregates, beings, and lands〔0052c22–0053a10〕實法、攬陰假名與所依處〔0293b12–15〕Real Dharmas, beings provisionally named by gathering aggregates, and their dependent place〔0293b12–15〕
金光明最勝王經白話保留此名；鏡義並列慧沼『三界』與『人、畜、百穀』二解。The vernacular retains the expression; the exposition sets Huizhao’s two explanations—“the three realms” and “human beings, animals, and the hundred grains”—side by side.「令三種世間，因斯受衰損。」〔T16n0665 0443b09〕「令三種世間，因斯受衰損。」—“This therefore causes the three kinds of world to undergo decline” 〔T16n0665 0443b09〕
三種二諦
妙法蓮華經文句隨智、隨情、隨情智〔0039b20〕In accord with wisdom, in accord with dispositions, and in accord with both dispositions and wisdom〔0039b20〕由前番能照權實轉顯所照境The preceding round’s illuminating provisional and real turns to reveal the illuminated objects
三種化他權實
妙法蓮華經文句本論用在排除句「非三種化他權實故言諸佛」〔0040c11〕，非字不可脫落The root treatise uses this in the exclusion 「非三種化他權實故言諸佛」 tr. “Because these are not the three kinds of provisional and real used in transforming others, the text says ‘the buddhas’”〔0040c11〕; the negation cannot be omitted
三種子義
妙法蓮華經文句性德佛子（一切眾生三種性德）、結緣佛子（昔十六王子時聞法者）、了因之子（今日聞《法華》者）〔0134b19–0134c11〕。Buddha-children of inherent virtue (the three inherent virtues possessed by all beings), buddha-children connected through past conditions (those who heard the sixteen princes in the past), and children through the discernment cause (those who hear the Lotus today) 〔0134b19–0134c11〕.
三種懺悔（作法·取相·無生）
金光明最勝王經天台懺法·通大小·除三障The Tiantai repentance practices, shared by lesser and great vehicles and removing the three obstructions.智顗「懺悔有三：一作法、二取相、三無生」〔T39n1785 0060b28〕Zhiyi: 「懺悔有三：一作法、二取相、三無生」—“Repentance is threefold: ritual performance, seeking a sign, and the birthless” 〔T39n1785 0060b28〕.
三種權實
妙法蓮華經文句自行、化他、自他三種〔0038c18〕One’s own practice, transforming others, and both self and others〔0038c18〕十雙又按四、二、四分入三類The ten pairs are distributed among them in groups of four, two, and four
三種止觀
摩訶止觀漸次、不定、圓頓，皆大乘、俱緣實相The gradual, indeterminate, and perfect-and-sudden forms: all are Great Vehicle teachings, and all take the true mark as their condition同緣圓理而行相有漸、頓、更互之別〔0150b12〕They share perfect principle as their condition, while their modes of practice differ as gradual, sudden, or alternating〔0150b12〕
三種法藥
摩訶止觀世間、出世間、出世間上上〔T1911 0077a19–21〕Worldly, supramundane, and supramundane supreme〔T1911 0077a19–21〕皆屬從空出假遍識差別法；上上藥名同而義歸圓、別All belong to emerging from emptiness into the provisional and pervasively knowing differentiated Dharmas; the supreme medicines retain the same names while their meanings return to the Perfect and Distinct
三種瞋
妙法蓮華經文句非理生瞋、執理瞋、戲論瞋，依次以蚖、蝮蠍、蜈蚣為譬Anger arising without reason, anger attached to a reason, and disputatious anger, illustrated respectively by the venomous snake, viper and scorpion, and centipede
三種語
妙法蓮華經文句智者語以理相難，可答；王者語倚勢求勝、愚者語只覓勝，二者不可答The wise challenge one another through principle and can be answered; kings rely on power to seek victory, and fools seek only victory, so neither should be answered
三索
妙法蓮華經文句機中感果、情中密求、發言請求；昔有前二，今日三者具足A fruit evoked within capacity, a concealed seeking within feeling, and a spoken request; the first two existed formerly, while all three are complete today
三經相成
妙法蓮華經玄義位數、斷伏、行門三軸各有主據；互相補成，不拼成一部不存在的合經。Three scriptures completing one anotherCount of stages, suppression and severance, and gates of practice each have their principal authority. They supplement one another rather than being spliced into a nonexistent composite scripture.
三義拂迹
妙法蓮華經玄義近故、淺深不同故、被拂故，是廣釋反覆運用的三項判準。它不是只以年代遠近判斷，也不是以某詞在根經中有無作判準。Brushing aside the Trace through three meaningsBecause it is near, because the depths differ, and because it is brushed aside are the three criteria repeatedly used in the broad explanation. The judgment is not based only on chronological remoteness, nor on whether a particular term occurs in the root scripture.
三草二木
妙法蓮華經文句本論依經列人天、二乘、六度、通教、別教五位The root treatise follows the scripture in enumerating five positions: humans and gods, the two vehicles, the six perfections, the Shared Teaching, and the Distinct Teaching
三草二木、一實六位
妙法蓮華經玄義三草二木是五類譬喻，加最實事為第六；第六不是另一種草木。後世常以若干短語總攝全體判教，那些短語只是後起約稱，本單元仍依智者逐段位義說明。Three grasses, two trees, and six stages including the one realThe three grasses and two trees are five classes of simile, and the most-real matter is the sixth. The sixth is not another kind of plant. Later traditions use several short phrases for classifying the teaching as a whole, but these are later summary expressions; this unit continues to explain stages according to Zhiyi’s sequential meanings.
三菩提路
金光明最勝王經不把三解脫門與三菩提路合成一項。The three gates of liberation and the three paths to awakening are not collapsed into a single item.「開三菩提路」〔T16n0665 0455c01〕；慧沼說「即三佛菩提。所餘二乘，依此故有。」〔T39n1788 0339c22〕「開三菩提路」—“opens the three paths to awakening” 〔T16n0665 0455c01〕; Huizhao says 「即三佛菩提。所餘二乘，依此故有。」—“This is the threefold buddha-awakening; the other two vehicles exist in dependence on it” 〔T39n1788 0339c22〕.
三菩薩三樹
妙法蓮華經文句六度約三僧祇，通教約七八九地，別教約三十心；與前一層五位並存The six perfections are divided according to three asaṃkhyeyas, the Shared Teaching according to the seventh, eighth, and ninth grounds, and the Distinct Teaching according to the thirty minds; this coexists with the preceding five-position layer
三藏、通、別、圓
妙法蓮華經文句本論依四式分說譬喻，各有自己的三乘形象與受益方式〔0063b26–0063c18〕The root treatise distinctly explains parable according to four modes, each with its own images of the three vehicles and manner of receiving benefit〔0063b26–0063c18〕
三藏四門
妙法蓮華經玄義有、空、亦有亦空、非空非有四門都能入道。若以有相一門概括全體，聲聞與菩薩兩邊都成欠缺。The four gateways of the Tripiṭaka TeachingThe gateways of existence, emptiness, both existence and emptiness, and neither emptiness nor existence can all give access to the path. If the one gateway of marks is used to encompass the whole, both śrāvakas and bodhisattvas are left with omissions.
三藏教鎧
妙法蓮華經文句以苦、無常、不淨、無我、空為鎧〔0118a01–0118a02〕。Suffering, impermanence, impurity, not-self, and emptiness as armor 〔0118a01–0118a02〕.
三藏義
三行
妙法蓮華經文句行不行之行、不行行之行、非行非不行，次序固定；三行同依一實諦〔T34n1718 0119c01–0119c11〕Conduct with nothing conducted, nonconduct that conducts, and neither conduct nor nonconduct, in fixed order; all three depend upon the one real truth 〔T34n1718 0119c01–0119c11〕
三觀
摩訶止觀從假入空、從空入假、中道第一義Entering emptiness from the provisional, entering the provisional from emptiness, and the Middle and ultimate truth次第義中三觀各別；圓頓中一三同時In the successive meaning the three contemplations are distinct; in the perfect and sudden, one and three are simultaneous
三解脫門
金光明最勝王經經文只列總名；疏義另標古德所釋。The sūtra lists only the general name; the meaning supplied by the commentary is separately identified as an ancient explanation.「示三解脫門」〔T16n0665 0455c01〕；慧沼說「即涅槃門」〔T39n1788 0339c21〕。「示三解脫門」—“points out the three gates of liberation” 〔T16n0665 0455c01〕; Huizhao says 「即涅槃門」—“they are gates to nirvāṇa” 〔T39n1788 0339c21〕.
三請二止、就前為三止
妙法蓮華經文句本段請後有二止；若連前面絕言歎的一止合算，則共有三止，兩種計數分母不同After the requests this passage has two refusals; if the earlier stopping in praise through severing words is included, there are three in all. The two counts have different denominators
三諦、三行
妙法蓮華經文句真、俗、中三諦；止、觀、慈悲三行。三諦用來消經，三行用來明弘經之行〔T34n1718 0120a06–0120a18〕The true, conventional, and middle truths; the practices of calming, contemplation, and compassion. The three truths explain the sutra, while the three practices clarify the conduct of propagating it 〔T34n1718 0120a06–0120a18〕
三諦、三觀、三智、三語、三趣
摩訶止觀依所照、所發、觀成、教他、歸宗分別立名〔0055b10–0055c04〕Distinct names are established according to what is illuminated, what is generated, accomplished contemplation, teaching others, and final return〔0055b10–0055c04〕名處有別，妙境不殊，同歸一理〔0299a19–24〕Names and settings differ, but the wondrous object does not; all return to one principle〔0299a19–24〕
三譬
妙法蓮華經文句虛空與壽命第一、河歸海、阿耨達池出四河〔0129a13–0129a19〕；今本河數、次序異同見目三Open space and lifespan as foremost, rivers returning to the sea, and Lake Anavatapta sending forth four rivers 〔0129a13–0129a19〕; differences in number and sequence in the received text are recorded in Section III
三變土淨
妙法蓮華經文句背捨（能變穢為淨）・勝處（轉變自在）・一切處（於境無閡）；又表淨除四住・塵沙・無明〔0114b03–0114b07〕。The eight liberations transform impurity into purity; the spheres of mastery give freedom in transformation; the total spheres are unobstructed in relation to objects. They also represent cleansing the four abidings, dust-and-sand, and ignorance 〔0114b03–0114b07〕.
三變土（田）
妙法蓮華經娑婆三度變淨以容分身佛·移天人置他土The Sahā world is transformed into purity three times to make room for the emanation buddhas; devas and humans are moved to other lands.〔本經 0033a09〕；窺基「初變表至聲聞……一乘位極」〔T34n1723 0813a15〕；智顗「三變土淨」配三昧三惑〔T34n1718 0114a28〕；吉藏「三變土」表三根三乘〔T34n1721 0590a23〕（「土田」＝後世約詞）〔本經 0033a09〕 tr. “the present sutra”; Kuiji: 「初變表至聲聞……一乘位極」 tr. “the first transformation represents reaching the hearers … the culmination of the stage of the One Vehicle” 〔T34n1723 0813a15〕; Zhiyi correlates 「三變土淨」 tr. “the three transformations of the lands into purity” with three meditative concentrations and three afflictions 〔T34n1718 0114a28〕; Jizang reads 「三變土」 tr. “the three transformations of the lands” as representing beings of three capacities and the Three Vehicles 〔T34n1721 0590a23〕. 「土田」 tr. “lands and fields” is a later summary term.
三車、化城
妙法蓮華經文句本論先以說法輪、神通輪與聲、色互辨，後又列教、果、有為無為、權實等對說〔0103a15–0103b01〕The root treatise first distinguishes them through the wheel of teaching and wheel of supernormal power and through sound and visible form, then lists paired explanations concerning teaching, result, conditioned and unconditioned, provisional and real, and more〔0103a15–0103b01〕
三車（羊車·鹿車·牛車）
妙法蓮華經誘子出宅之三車，喻三乘之權說three carts—goat-cart, deer-cart, and ox-cart: the carts used to entice the children out of the house; a parable for the provisional teaching of the three vehicles窺基配聲聞·辟支佛·佛乘〔本經 0013b20–29〕；竺法護作象·馬·羊〔T09n0263 0076a〕Kuiji matches them with the śrāvaka, pratyekabuddha, and Buddha vehicles 〔本經 0013b20–29〕; Dharmarakṣa has elephant, horse, and goat 〔T09n0263 0076a〕
三軌
妙法蓮華經玄義十法每一法皆可總論三軌，再以體、宗、用分對，最後由教相分別。三軌是每項的開法，不是與十種並列的第四路。Three tracksEach of the ten Dharmas can be discussed generally through the three tracks, separately correlated with substance, purport, and function, and finally distinguished through the characteristics of the teaching. The three tracks are the method for opening each item, not a fourth route coordinated with the ten modes.
三軌（室衣座）
妙法蓮華經文句慈悲覆物惠利歸己名之如室〔0108a19〕・遮彼惡障己醜名之為衣〔0108a20〕・安心於空方能安他，安他安己名之為座〔0108a20–0108a22〕。Compassion shelters beings and the benefit bestowed returns to oneself: the room 〔0108a19〕. Covering others’ evil and obstructing one’s own ugliness: the robe 〔0108a20〕. Settling the mind in emptiness enables one to settle others; settling others also settles oneself: the seat 〔0108a20–0108a22〕.
三輪
妙法蓮華經玄義身輪現身，口輪說法，他心輪知機。〈普門品〉答文多示身口，身口既依知機而現，意輪已兼在其中。Three wheels (三輪)The wheel of body manifests bodies, the wheel of speech teaches Dharma, and the wheel of knowing others’ minds knows the stimulus. The answer in the “Universal Gateway” chapter chiefly displays body and speech. Because body and speech manifest in dependence upon knowing the stimulus, the wheel of mind is already included.
三轉
妙法蓮華經文句示、勸、證；本論又以一往三、二、一與通方皆三轉兩層並說Demonstration, exhortation, and confirmation; the root treatise states both a provisional three-two-one division and the general rule that all possess three turnings
三轉十二行法輪
妙法蓮華經三轉四諦、每轉四行相共十二行；令入見修無學The three turnings of the Four Truths, each with four aspects, making twelve; they bring beings into seeing, cultivation, and the stage beyond training.窺基「示相轉·勸修轉·作證轉」〔T34n1723 0793b16〕；竺法護作「三轉十二事」〔T09n0263 0091c02〕Kuiji: 「示相轉·勸修轉·作證轉」 tr. “the turning that displays the mark, the turning that exhorts to cultivation, and the turning that bears witness to realization” 〔T34n1723 0793b16〕; Dharmarakṣa has 「三轉十二事」 tr. “three turnings and twelve matters” 〔T09n0263 0091c02〕
三道
摩訶止觀「煩惱通業；業通苦；苦通煩惱」〔T1911 0029c27〕「煩惱通業；業通苦；苦通煩惱」 tr. “Affliction communicates with karma; karma communicates with suffering; suffering communicates with affliction”〔T1911 0029c27〕道從三者展轉互通立名，障則從遮蔽聖道立名“Path” is named from the three mutually communicating in turn; “obstruction” from obstructing the noble path
三道即三德
妙法蓮華經玄義煩惱、業、苦三道在圓十二緣中即菩提、解脫、法身；所說是即事顯理，不是先另斷三道、後另得三德。The three tracks are precisely the three virtuesIn perfect twelvefold dependent origination, the three tracks of affliction, karma, and suffering are precisely bodhi, liberation, and the Dharma-body. The point is to reveal principle right within phenomena, not first to sever the three tracks elsewhere and then separately attain the three virtues.
三達五眼・八術
妙法蓮華經文句「良者善也，內有三達五眼即是八術。」〔0134b12〕三達即三明，鏡云「三明居極，故得達名」〔T34n1719 0339c02〕。「良者善也，內有三達五眼即是八術。」 tr. “‘Good’ means excellent; inwardly possessing the three penetrative knowledges and five eyes constitutes the eight arts” 〔0134b12〕. The three penetrative knowledges are the three illuminations; the Mirror says 「三明居極，故得達名」 tr. “when the three illuminations reach their culmination, they acquire the name ‘penetrative’” 〔T34n1719 0339c02〕.
三障、三德
妙法蓮華經玄義塵沙障資成，見思障觀照，根本無明障真性；三軌顯時依次名解脫、般若、法身。法身是所嚴，定慧是能嚴，合成大乘。Three obstructions and three virtuesDust-and-sand delusions obstruct supporting accomplishment, delusions of views and thought obstruct contemplative illumination, and fundamental ignorance obstructs true nature. When the three tracks are revealed, they are respectively called liberation, prajñā, and Dharma-body. The Dharma-body is what is adorned, while concentration and wisdom are what adorn it; together they form the Great Vehicle.
三障、三道、四倒
摩訶止觀由近至遠，把漏、無漏、非漏非無漏業及三報、三煩惱層層開拓From near to far, unfolding outflow, non-outflow, and neither-outflow-nor-non-outflow karma together with the three kinds of retribution and three kinds of affliction每一報開三道，每一煩惱開四倒；疑文字另見目四Three paths are opened within each retribution and four inversions within each affliction; the textual doubt is recorded separately in Section 4
三障三報
妙法蓮華經文句報障轉現報、業障轉生報、煩惱障轉後報The retributive obstruction transforms present retribution; karmic obstruction transforms next-life retribution; afflictive obstruction transforms later retribution
三雙
妙法蓮華經文句智／定、因／果、感／應Wisdom／concentration, cause／fruit, stimulus／response鏡明除說法外五瑞同時，此語不得倒作本文Mirror says the five portents other than teaching occur together; that statement may not be retroactively attributed to the root commentary
上上起門
妙法蓮華經文句以後句展轉解釋前句，後後釋前前，不是一般最高之門的形容Later statements progressively explain earlier ones; it does not merely mean “the highest gate”
上分
金光明最勝王經所得中的上好之分，不是獨供己身。It is the finest share of what has been obtained, not a portion kept solely for oneself.本經命將所得上分供養三寶及施天女〔T16n0665 0440a07〕The sūtra directs that the finest share of what is obtained be offered to the Three Jewels and given to the goddess 〔T16n0665 0440a07〕
上慢、我慢、不信
妙法蓮華經文句三失覆心；分別偏於妄認聖果、矜高自是、不能信受，不可併成一義The three faults conceal the mind and tend respectively toward falsely claiming a noble fruit, elevating oneself, and inability to believe and receive; they may not be merged
上支、下支
妙法蓮華經文句《法華論》總相、別相之門Gate of general and specific characteristics in the Treatise on the Lotus Sutra本疏引與兩譯今本何等字數有差The root citation and two extant translations differ in the number of
何等 graphs上流、別記
妙法蓮華經文句二人已入千二百總記，今再索各自別記〔0107c11–0107c13〕The two were already included in the collective prediction for the twelve hundred and now seek individual predictions for themselves〔0107c11–0107c13〕下根中之上流是《記》的限定“Higher stream among those of lower faculties” is the Mirror’s qualification
上行
妙法蓮華經Viśiṣṭacāritra（系）付囑正對之本化菩薩The principal bodhisattva to whom the entrustment is addressed〔本經 0052a13〕；地涌四導師之首；竺法護作「諸異行」〔T09n0263 0124b12·無專名〕〔本經 0052a13〕 tr. “[the present sutra, 0052a13]”; foremost of the four leaders of the bodhisattvas emerging from the earth; Dharmarakṣa has 「諸異行」 tr. “those of different practices” 〔T09n0263 0124b12·無專名〕 tr. “[without the proper name]”
下方
妙法蓮華經文句「法性之淵底，玄宗之極地」〔0125a04〕；在下不屬此、空中不屬彼，表中道〔0125a05–0125a06〕。「法性之淵底，玄宗之極地」 tr. “the abyssal bottom of Dharma-nature and the ultimate ground of the mysterious purport” 〔0125a04〕; below does not belong to this realm, while open space does not belong to the other, thereby representing the middle way 〔0125a05–0125a06〕.
不乖本心不虛
妙法蓮華經文句方便許三為令出宅，本意終在饒益而等與大車The skillful promise of three serves to lead the children from the house, while the original intent culminates in benefiting them by equally giving great carts.
不動、無受、無行
妙法蓮華經文句法門釋中的三名〔0118a29–0118b01〕；無行後立即說而行中道The three names in the Dharma-gateway explanation 〔0118a29–0118b01〕; immediately after non-practice the text says that one nevertheless practices the middle way
不受
妙法蓮華經文句本論釋為不受四見、悟初果The root treatise explains it as not accepting the four views and awakening to the first fruit
不可思議
妙法蓮華經文句先由絕思、絕言立名，再用明暗、四不可思議、藕孔、龍雨與五道事例顯示First named through the transcendence of thought and words, then shown through light and darkness, the four inconceivables, the lotus pore, dragon rain, and examples from the five destinations
不可見、過所見
金光明最勝王經義淨本兩語相次。慧沼解不可見為非五識境，過所見為超出意識虛妄計度之境；無名、無相又分別對能詮、所詮。這是疏家逐詞鏡讀。Cannot be seen; beyond what is seenThese two expressions are successive in Yijing’s recension. Huizhao explains the first as not being an object of the five consciousnesses and the second as exceeding the sphere falsely calculated by mental consciousness; namelessness and absence of characteristic are further correlated with expression and what is expressed. This is the commentator’s phrase-by-phrase mirror reading.
不定
妙法蓮華經玄義不離頓、漸另有一套法；它著眼於過去所聞的實相種子，在今世聞教或修觀時，於不同層次發起而入實。IndeterminateIt does not establish a separate set of dharmas apart from sudden and gradual teaching. It focuses on how seeds of the true mark heard in the past develop at different levels when one hears teaching or cultivates contemplation in the present life and thereby enters the real.
不定種姓
妙法蓮華經aniyata-gotra根性未定之二乘，法華會上迴心向大Members of the two vehicles whose lineage is not fixed and who turn their minds toward the great vehicle at the Lotus assembly窺基引《佛地論》「不定種姓根機成熟……迴心向大」〔T34n1723 0776c30〕Kuiji cites the 《佛地論》: 「不定種姓根機成熟……迴心向大」 tr. “the faculties of those of indeterminate lineage mature … and they turn their minds toward the great vehicle” 〔T34n1723 0776c30〕
不定觀
妙法蓮華經玄義過去深種善根，今在所修某一層中豁然開悟；它不是隨意混修，而是宿種隨當前修行發現。
後世常用的判教約詞不替代本相原有詞層；本單元依本文的頓、漸、不定與教、觀二門立說。Indeterminate contemplationDeeply planting wholesome roots in the past, one now suddenly awakens within a particular level of what one cultivates. This is not arbitrary mixing of practices, but the development of past seeds in connection with present practice.
Later summary expressions commonly used for classifying the teaching do not replace the original terminological layer of this unit. The present unit speaks according to its own sudden, gradual, and indeterminate and its two gates of teaching and contemplation.
不思議世
妙法蓮華經文句有為世（三界）・無為世（二涅槃）・二邊世（生死涅槃）・不思議世（實相境）；簡却諸世但取不思議世〔0145a29–0145b03〕。Conditioned world (three realms), unconditioned world (two nirvāṇas), world of two extremes (saṃsāra and nirvāṇa), and inconceivable world (object of true reality); all worlds are distinguished and set aside, and only the inconceivable world is taken〔0145a29–0145b03〕.
不思議境
摩訶止觀一念空見具十法界，即是法性One thought of the view of emptiness possesses the ten Dharma realms and is precisely Dharma-nature十界五陰、眾生、解脫不相離The five aggregates of the ten realms, sentient beings, and liberation are not separate
不思議境智
摩訶止觀即陰是觀；無相而相，觀智宛然The aggregates themselves are contemplation; markless yet marked, contemplative wisdom remains clearly present境智相即而分際宛然〔0288a01–0289b04〕Object and wisdom are identical in their immediacy, while their boundaries remain distinctly present〔0288a01–0289b04〕
不思議病境
摩訶止觀「一念病心非真非有，即是法性、法界」〔T1911 0110c19〕「一念病心非真非有，即是法性、法界」 tr. “One thought of ill mind is neither real nor existent; it is precisely Dharma-nature and the Dharma realm”〔T1911 0110c19〕直聞除病譬初觀，眾藥譬後九乘〔0401c26–0402a12〕The simile of removal merely by hearing is the first contemplation; the many medicines represent the subsequent nine modes〔0401c26–0402a12〕
不應式比丘
妙法蓮華經文句說戒以維生而不樂實行，推及五分法身其餘道法亦然〔0117b26–0117c03〕。One who lives by preaching the precepts but does not delight in practicing them; the same applies to the remaining Dharmas of the fivefold dharma-body 〔0117b26–0117c03〕.
不斷斷
妙法蓮華經玄義圓門於解惑不二中說斷，不作別門漸次割截之相；其義仍展開破遍、通塞、對治與離愛，並非放任煩惱而廢修。Severing without severingA Perfect gateway teaches severance within the nonduality of understanding and delusion, without constructing the image of the Distinct Teaching’s gradual cutting apart. The meaning still unfolds through pervasive breaking, passage and obstruction, counteractives, and freedom from attachment; it does not indulge affliction or discard cultivation.
不求自得
妙法蓮華經文句昔不求大法，今聞授記與譬喻而獲大善利；本論以無量珍寶略舉其譬Formerly they did not seek the great Dharma; now, upon hearing the prediction and parable, they obtain great wholesome benefit. The root treatise briefly raises its simile through immeasurable precious treasures
妙法蓮華經文句三藏本心不求，方等恥小望絕，般若領而自謂無分；今忽聞得記Under the Tripiṭaka teaching the original mind does not seek; in the Vaipulya period one is ashamed of the Lesser and regards the Great as beyond hope; in the Prajñā period one understands it yet claims no share; now one suddenly hears the prediction
不異
妙法蓮華經文句本論列三式：被加說法與佛不異、諸法皆如故不異、今悟父子天性本來不異The root treatise lists three forms: teaching under empowerment without difference from the Buddha, non-difference because all dharmas are suchness, and present awakening that the natural relation of father and son was always without difference
不異而異
妙法蓮華經玄義就非因非果的實相體而論因果，所以宗體不相離；但體約理、宗約行之始終，名義仍須分。『不異』拒絕二法孤調，『而異』拒絕把體、宗混成一義。Not different, yet distinctCause and fruit are discussed in relation to the substance of the true mark, which is neither cause nor fruit; purport and substance are therefore inseparable. Yet substance is said in terms of principle, while purport is said in terms of the beginning and end of practice, and their meanings must remain distinct. 『不異』 tr. “not different” rejects the isolation of two Dharmas; 『而異』 tr. “yet distinct” rejects the merging of substance and purport into one meaning.
不縱不橫
摩訶止觀三德相冥同一法界，又能種種建立The three virtues interpenetrate as the same Dharma realm while each can be established in many ways非先後累疊，非同時並列，亦不抹去三德作用Neither stacked successively nor arrayed simultaneously, without erasing the functions of the three virtues
不翻之由
妙法蓮華經文句秖是一法遍有諸力，病愈罪除善生道合；為此義故皆存本音〔0146c23–0146c25〕。It is only one Dharma yet possesses many powers throughout: illness is cured, offenses removed, goodness born, and the path joined. Because of these meanings, all preserve the original sounds〔0146c23–0146c25〕.
不老不死
妙法蓮華經文句不老是樂、不死是常；聞於此經得常樂之解，坦然在懷無所畏忌〔0144a12–0144a14〕。Not aging is bliss and not dying permanence; hearing this scripture, one gains the understanding of permanence and bliss, holding it openly within the breast and fearing nothing〔0144a12–0144a14〕.
不與珠、與珠
妙法蓮華經文句輪王先隨功賞賜而不與頂上明珠，遇大功勳才解髻與珠；本論常用「與珠」為科名The wheel-turning king first rewards according to merit without giving the bright jewel on his crown, then unbinds his topknot and gives it when great merit is attained; 「與珠」 tr. “giving the jewel” is the root treatise’s regular outline label
不虛
妙法蓮華經文句「今但合不乖本心兼得全身」〔0074b13〕「今但合不乖本心兼得全身」 tr. “The present text directly applies not violating the original intent and incidentally includes preserving the whole body”〔0074b13〕全身命與不乖本心二章都須保留。Both chapters—preserving body and life and not violating the original intent—must remain.
不見因緣
妙法蓮華經文句未來第三分；根經說淨土不毀，而罪眾生因惡業久不聞三寶The third future division; the root sutra says that the pure land is not destroyed, while because of evil karma beings burdened by wrongdoing long fail to hear the Three Jewels
不請友
金光明最勝王經指不待邀請而作友護持，不外推為一般交友格言。It means serving as a protecting friend without waiting to be invited and is not generalized into a maxim about friendship.慈氏發願：「若見住菩提，與為不請友」〔T16n0665 0456b24〕；T664 作「不請之朋友」〔0401c07〕。Maitreya vows, 「若見住菩提，與為不請友」—“Whenever I see someone abiding in awakening, I will become that person’s uninvited friend” 〔T16n0665 0456b24〕; T664 has 「不請之朋友」—“an uninvited friend” 〔0401c07〕.
不輕五項
妙法蓮華經文句解、境、行、教、目依次由內懷、外敬、身立、口宣與人作名目顯出〔0140c06〕Understanding, object, practice, teaching, and designation are disclosed respectively through inwardly harboring, outwardly revering, bodily conduct, oral proclamation, and the name given by others 〔0140c06〕
不隨、不斷
摩訶止觀煩惱即道而不得隨，亦不得先斷後另求道Afflictions are themselves the path, yet one may neither follow them nor first sever them and then seek the path elsewhere以《維摩詰所說經》轉釋《諸法無行經》The Vimalakīrti Sūtra is used to reinterpret the Sūtra of the Non-Activity of All Dharmas
世主
金光明最勝王經依古德明指梵王；慈悲拔苦與樂署為慧沼判。The ancient master explicitly identifies the figure as Brahmā; removing suffering and giving happiness through compassion is attributed to Huizhao’s judgment.「世主即梵王，修四無量方為世主，明教慈悲起必能拔苦與樂。」〔T39n1788 0314b15〕「世主即梵王，修四無量方為世主，明教慈悲起必能拔苦與樂。」—“The lord of the world is Brahmā. Only by cultivating the four immeasurables does one become lord of the world; this shows that when the teaching arises from compassion it must be able to remove suffering and give happiness” 〔T39n1788 0314b15〕
世界
妙法蓮華經玄義由陰、入、界等名相隔別而有可說的世界，也由因緣和合安立人、車等假名。世界不是虛妄一詞的同義，而是說法可依的差別層。WorldlyA describable world exists through the separation of names and characteristics such as aggregates, sense fields, and elements; persons, carts, and other provisional names are also established through the combination of causes and conditions. “Worldly” is not a synonym for “false”; it is the differentiated level upon which teaching can rely.
世界、為人、對治、第一義
妙法蓮華經文句歡喜、信生、疑去、理明所對的四項；四項同列，不抽去其中一項The four correspond respectively to joy, the arising of faith, the departure of doubt, and the clarification of principle; all four are listed, and none may be removed
世諦、第一義
妙法蓮華經文句「世諦故記，第一義故無。」〔0097a20〕；用以回答何以可說授記而又不可執有「世諦故記，第一義故無。」 tr. “Because of conventional truth there is prediction; because of ultimate meaning there is none”〔0097a20〕. This answers why one may speak of giving predictions without reifying their existence
世諦讚
金光明最勝王經憍陳如明說：「我今更欲依世諦法讚彼勝妙辯才天女。」〔T16n0665 0437a04〕。慧沼解作「勝義絕言，故云依俗。」〔T39n1788 0305a08〕。前者是經直說，後者是疏家判釋。Praise according to conventional truthKauṇḍinya explicitly says, 「我今更欲依世諦法讚彼勝妙辯才天女。」—“I now further wish to praise that supremely wondrous Goddess of Eloquence according to conventional truth” 〔T16n0665 0437a04〕. Huizhao explains, 「勝義絕言，故云依俗。」—“Ultimate meaning is beyond words; therefore it says according to the conventional” 〔T39n1788 0305a08〕. The former is directly stated by the scripture; the latter is the commentator’s judgment.
世長者十德
妙法蓮華經文句姓貴、位高、大富、威猛、智深、年耆、行淨、禮備、上歎、下歸，次序如此。Noble lineage, high rank, great wealth, commanding power, profound wisdom, advanced age, pure conduct, complete propriety, praise from those above, and allegiance from those below, in that order.
中根譬說
妙法蓮華經文句由譬喻開顯而使中根得解的次第；本論以四品分說其開顯、得解、述成、授決。The sequence in which a parable opens and reveals the teaching so that those of middling capacity gain understanding. The root treatise distributes its opening and revelation, gaining of understanding, confirmation, and definitive prediction across four chapters.
中止
妙法蓮華經文句本論只承舊解的『中』義，另取方便有餘土、兩土之間、有餘涅槃與住此涅槃，分釋國、中、城、止The root treatise accepts only the “midway” meaning of the old explanation, and separately takes the land of expedient means with remainder, the interval between two lands, nirvāṇa with remainder, and abiding in that nirvāṇa to explain country, midway, city, and stop
中路
妙法蓮華經文句從發心為始到佛果為終，兩楹之間生退意，並非路程正半〔0102a06–0102a08〕A thought of retreat arising between the two pillars of aspiration as the beginning and the fruit of buddhahood as the end; it is not the exact midpoint of the distance〔0102a06–0102a08〕
中道止觀破法遍
摩訶止觀生不生、不生生、不生不生三文展轉相即，為易解而次第分說The three passages on arising nonarising, nonarising arising, and nonarising nonarising are successively identical; they are explained sequentially for ease of understanding文字次第非實，行意在初心圓修三觀〔0347c05–18〕Textual sequence is not real; the intent of practice is the perfect cultivation of the three contemplations at the initial mind〔0347c05–18〕
中間
摩訶止觀四念處破凡夫、二乘倒，雙立枯榮，再雙非枯榮〔0088c17–0089b07〕The four foundations break the inversions of ordinary beings and the Two Vehicles, establish withered and flourishing together, then negate both withered and flourishing〔0088c17–0089b07〕非二邊，也不是另立一個實體中點Neither of the two extremes, yet not another substantial midpoint
中間益物
妙法蓮華經文句過去益物第二分，對久遠以來常說法教化The second division of past benefit, corresponding to constant teaching and transformation since the distant past
中間相值
妙法蓮華經文句佛滅後，昔日聞法者在諸佛土常與其師同生相遇After the Buddha’s cessation, those who formerly heard the Dharma are constantly born together with their teacher and encounter Him in various buddha-lands
久、故、頓弊
妙法蓮華經文句三界無始；非今所造；無常卑鄙〔0074c21–0074c22〕The three realms are beginningless; they were not made now; impermanent and debased〔0074c21–0074c22〕
久住／逼迫／強使
妙法蓮華經文句行大乘道經無量劫／廣學萬行／發大乘菩提心Practicing the Mahāyāna path for immeasurable kalpas / broadly studying the myriad practices / arousing the resolve for Mahāyāna awakening
久遠實成
妙法蓮華經如來成佛久遠·非始於今生伽耶成道The Tathāgata attained buddhahood in the distant past, not for the first time at Gayā in the present life經作「我成佛已來甚大久遠」〔本經 0042c19〕；「久遠實成」四字＝後世約詞（目四誌）The sutra says 「我成佛已來甚大久遠」 tr. “since I attained buddhahood, an exceedingly distant time has passed” 〔本經 0042c19〕. The exact four-character expression 「久遠實成」 tr. “actual attainment in the distant past” is a later summary term (Heading IV)
久遠所化
妙法蓮華經地涌菩薩皆佛久遠劫來所化（此疑之答在〈壽量品〉）All the earth-emerging bodhisattvas were transformed by the Buddha through distant aeons; the answer to this doubt is in the Chapter on the Tathāgata’s Lifespan〔本經 0041b28「我從久遠來，教化是等眾」〕；窺基「昔來所化·非今現在伽耶」〔T34n1723 0827b09〕〔本經 0041b28「我從久遠來，教化是等眾」〕 tr. “[In the present sutra:] ‘For a long time past, I have taught and transformed this entire assembly’”; Kuiji: 「昔來所化·非今現在伽耶」 tr. “transformed in the past, not now at Gayā” 〔T34n1723 0827b09〕
之二諸名
金光明最勝王經對請加段，慧沼保存古解：烏摩此云止，塞建陀此云蘊，摩那斯此云慈心，吠率怒此云多手，毘摩即舊云毘首羯摩，室利此云吉祥，室利末多此云吉祥慧，醯哩「此無可翻」〔T39n1788 0307a09〕，訶里底此云青色。本層只錄古疏已有之解；未解者不補。Names in Part TwoFor the invocation passage, Huizhao preserves ancient explanations: Wuma means cessation; Sijiantuo means aggregates; Manasi means a compassionate mind; Feishuinü means many hands; Pimo corresponds to the older Bishoujiemo; Shili means auspiciousness; Shiliduomo means auspicious wisdom; Xili is said to have 「此無可翻」—“nothing by which it can be translated” 〔T39n1788 0307a09〕; and Helidi means blue-colored. This layer records only explanations already present in the ancient commentary and does not supplement names left unexplained.
乘
摩訶止觀所乘之觀慧，能出三界至涅槃Contemplative wisdom upon which one rides, able to leave the three realms and reach nirvāṇa與戒相交成俱急、乘急戒緩、戒急乘緩、俱緩四句Intersects with precepts as four clauses: both urgent, vehicle urgent and precepts lax, precepts urgent and vehicle lax, both lax
乘、戒緩急
妙法蓮華經玄義乘關於所行之道，戒關於所感土之淨穢。智者以二者緩急展成四句，用以說純雜僧及淨穢國土；四句不是《大般涅槃經》逐字自列。Laxity and urgency in vehicle and precepts (乘、戒緩急)Vehicle concerns the path practiced, while precepts concern the purity or impurity of the land brought about. Zhiyi expands their laxity and urgency into four combinations in order to explain pure or mixed communities and pure or impure lands. The Mahāparinirvāṇa Sūtra does not itself list those four combinations verbatim.
乘主、乘助
妙法蓮華經玄義本論所題《十二門論》段以般若為主、諸行為助。主能運載，助能資成，都不可與所依乘本交換位置；其現存原論逐字所指仍待考。Vehicle-master and vehicle-assistant (乘主、乘助)The passage attributed by the root treatise to the Twelve Gate Treatise takes prajñā as master and all practices as assistants. The master transports, while the assistants support accomplishment. Neither can exchange positions with the vehicle-basis upon which they rely, and their verbatim referent in the extant root treatise remains under investigation.
乘乘
妙法蓮華經文句以一法乘於所乘：藥王「以苦行乘乘」〔0143b03〕・妙音觀音「以三昧乘乘」〔0143b04〕・陀羅尼「以總持乘乘」〔0143b04〕・妙莊嚴「以誓願乘乘」〔0143b05〕・普賢「以神通乘乘」〔0143b05〕。Rides what is ridden through one Dharma: Medicine King 「以苦行乘乘」 tr. “rides through ascetic practice”〔0143b03〕; Wonderful Sound and Perceiver of the World’s Sounds 「以三昧乘乘」 tr. “ride through samādhi”〔0143b04〕; Dhāraṇī 「以總持乘乘」 tr. “rides through retention”〔0143b04〕; King Wonderful-Adornment 「以誓願乘乘」 tr. “rides through vows”〔0143b05〕; Samantabhadra 「以神通乘乘」 tr. “rides through supernormal powers”〔0143b05〕.
乘戒緩急
摩訶止觀本論令具明四句The treatise requires all four alternatives to be fully clarified正釋開俱急、俱緩、戒急乘緩、乘急戒緩，不冒作經文連句The direct commentary opens urgency in both, laxity in both, urgency in precepts with laxity in the vehicle, and urgency in the vehicle with laxity in precepts, without passing them off as one continuous scriptural sentence
乘本、乘行、乘攝、乘障、乘果
妙法蓮華經玄義章安所引《中邊分別論》五義。辨體時只取乘本所指真如佛性；其餘四項仍保存各自位置。Vehicle-basis, vehicle-practice, vehicle-gathering, vehicle-obstruction, and vehicle-fruit (乘本、乘行、乘攝、乘障、乘果)These are the five meanings in the Madhyānta-vibhāga passage cited by Zhang’an. In discerning the substance, only the vehicle-basis, true suchness and buddha-nature, is selected; the other four retain their respective positions.
乘體、乘具
妙法蓮華經玄義所乘之體不可暫廢，能運之觀照、資成如車之莊校與白牛。四教選取乘體不同，須逐段理解。Vehicle-substance and vehicle-equipmentThe substance ridden cannot be temporarily discarded, while contemplative illumination and supporting accomplishment, which transport, are like the jeweled adornments and white ox of a cart. The Four Teachings select different vehicle-substances and must be understood passage by passage.
九、十
妙法蓮華經玄義二乘、菩薩、佛界的十如皆遇有無報果之問；本論依分段、變易、地地、妙覺及現生後等不同角度料簡，故九與十須守各自條件。Nine and tenThe ten suchnesses of the Two Vehicles, bodhisattvas, and the Buddha realm each raise the question whether recompense-fruit is present. The treatise analyzes the question according to segmented and transformational birth, stage-by-stage attainment, wondrous awakening, and present or later existence. Nine and ten therefore retain their respective conditions.
九世佛
妙法蓮華經文句過去、現在、未來三大類各自再分過去、現在、未來，三三成九The three great categories of past, present, and future are each divided again into past, present, and future, producing nine as three times three
九十五、九十八
妙法蓮華經文句九十五配邪光不現，九十八配惱熱除去；兩數不可互換Ninety-five corresponds to the nonappearance of the light of wrong views, and ninety-eight to the removal of afflicting heat; the two numbers must not be exchanged
九品
摩訶止觀九地各九品，合八十一品；是教門判果的大分，並不限定心惑只有九次起滅Nine grades in each of nine grounds, making eighty-one. These are broad divisions for judging fruits within the teaching and do not limit the afflictive mind to only nine occasions of arising and ceasing
九想
摩訶止觀脹、壞、血塗、膿爛、青瘀、噉、散、骨、燒九種死屍觀相Nine contemplative signs of a corpse: swollen, ruptured, blood-smeared, festering, livid, devoured, scattered, bones, and burned
九界、七方便
妙法蓮華經文句九指所照之機，七指隨機所說方便；本論明說不可定判，不作九、七硬配Nine refers to the capacities illuminated, seven to provisional means taught in response; the root treatise expressly says they cannot be definitively assigned and does not force nine and seven into pairs
九種五陰
摩訶止觀果報、無記、兩污穢、善惡兩造、工巧、方便、無漏〔0052a05–10〕Recompense, indeterminate, two defiled kinds, the two constructive kinds wholesome and unwholesome, craftsmanship, preparatory means, and uncontaminated〔0052a05–10〕九種是實際境相；《正法念》列六，《華嚴》種種通十界〔0290c11–24〕The nine kinds are actual marks of the object; the Saddharma-smṛty-upasthāna lists six, while the “various” of the Buddhāvataṃsaka extends through the ten realms〔0290c11–24〕
九種念處
摩訶止觀四教治同一見惑所開的念處差別Different establishments of mindfulness opened through the four teachings’ different treatments of the same view-delusion見惑是一，能治四異；化儀由三車會歸一大車View-delusion is one while its four treatments differ; the transformative teaching proceeds from three carts and converges in one great cart
九種懺
金光明最勝王經三業×三世×三報·從貪瞋癡起Three actions × three times × three kinds of retribution, arising from greed, anger, and delusion.慧沼引《十住毘婆沙》「三三合九種，從三煩惱起」〔T39n1788 0237c22〕Huizhao cites the Daśabhūmika-vibhāṣā: 「三三合九種，從三煩惱起」—“Three sets of three combine into nine forms, arising from the three afflictions” 〔T39n1788 0237c22〕.
九轍
妙法蓮華經文句僧叡開《法華》為九轍，本論但標其數〔0114c24〕；九目具見鏡〔T34n1719 0313a02–0313a14〕。Sengrui opened the Lotus into nine tracks; the root treatise gives only the number 〔0114c24〕. The nine titles appear in full in the Mirror 〔T34n1719 0313a02–0313a14〕.
九雙七隻
摩訶止觀九組相對，加三障、四魔共成末一雙Nine sets of opposites, with the three obstructions and four Māras together forming the final pair七隻是三與四，不另造七項〔0281c25–29〕The seven singletons are the three and four; they do not create seven additional items〔0281c25–29〕
乳、酪、生蘇、熟蘇、醍醐異釋
妙法蓮華經玄義本單元取從牛出乳、乳出酪等相生次第。初頓可依所證理極名醍醐，也可依教之初、行之始及小機未轉名乳；同一教說的雙名由準繩不同而成立。Milk, curds, raw ghee, refined ghee, and clarified essenceThis unit takes the sequence of successive arising—milk from a cow, curds from milk, and so forth. The initial sudden teaching can be called clarified essence according to the ultimate principle realized, and milk according to the teaching’s beginning, practice’s beginning, and the fact that lesser faculties had not yet changed. The two names for one teaching are established according to different criteria.
妙法蓮華經文句正文在本迹釋中用以表示引化層次。這是本子實際使用的譬喻次第，讀解當依原文逐層展開，不另加原文未出的總稱。Milk, curds, raw ghee, refined ghee, and clarified essenceThe root text uses these to represent levels of guidance and transformation in its interpretations of Origin and Trace. This is the actual sequence of similes employed in the unit. Interpretation should unfold it level by level according to the source, without adding a collective label absent from the text.
乾慧、性地、八人地
妙法蓮華經玄義未得相似理水而慧明，故名乾慧；得相似無漏性水名性地；八忍具足、智少一分名八人，不能按日常人數理解。Dry wisdom, ground of nature, and ground of eight personsWisdom is clear before attaining resembling water of principle, hence “dry wisdom.” Attaining resembling uncontaminated water of nature is the “ground of nature.” On the “ground of eight persons,” eight receptivities are complete and one portion of wisdom is lacking; “eight persons” is not an ordinary numerical description.
事本、本事
妙法蓮華經文句事本含時節、名號、劫、國、說法；本事自最初威音王佛下說不輕之事The basis of the event includes time, name, aeon, land, and teaching; the event itself tells Never Disparaging’s deeds from the first Buddha King Awesome Sound onward
事行
妙法蓮華經文句與一念理解、一念慶己慶他相對Contrasted with one thought of understanding and rejoicing for self and others不補本文未列的行法No practice absent from the root text is supplied
事釋／觀釋
妙法蓮華經文句堂閣至梁棟先依三界、四大、命與意識等分釋；其後再依身體上下、皮肉、兩足、脊骨等作觀釋。The passage from halls and galleries through beams and rafters is first distinguished according to the three realms, four great elements, life faculty, consciousness, and so forth; it is then explained contemplatively in terms of the upper and lower body, skin and flesh, two feet, spine, and other features.
事障、性障
摩訶止觀禪定發起前可見事相之障與欲惑等未除之障；性字在禪障語境中，不立永恆自性An obstruction visible as a phenomenal mark before meditative concentration develops, and an obstruction such as desire-delusion remaining unremoved. In the context of obstructions to dhyāna, “nature” does not establish an eternal intrinsic nature
二乘涅槃
妙法蓮華經文句化城所內合之法，由權智施設，使人暫得蘇息，尚未究竟The Dharma inwardly correlated with the conjured city, established by provisional wisdom to allow temporary recovery, but not yet ultimate
二佛並坐
妙法蓮華經多寶分半座·釋迦入塔並坐師子座Many Treasures shares half his seat; Śākyamuni enters the stūpa, and the two sit together upon the lion seat.〔本經 0033c05「分半座」〕；窺基『化非化法報四身皆為成大事』〔T34n1723 0814a03〕；智顗「二佛分座而坐」〔T34n1718 0114b07〕；吉藏「二佛共坐」〔T34n1721 0590c07〕（「並坐」＝後世約詞·二疏無連文）〔本經 0033c05「分半座」〕 tr. “the present sutra: ‘sharing half the seat’”; Kuiji: 『化非化法報四身皆為成大事』 tr. “the four bodies—emanation, non-emanation, dharma, and reward—all act to accomplish the great matter” 〔T34n1723 0814a03〕; Zhiyi: 「二佛分座而坐」 tr. “the two buddhas divide the seat and sit” 〔T34n1718 0114b07〕; Jizang: 「二佛共坐」 tr. “the two buddhas sit together” 〔T34n1721 0590c07〕. 「並坐」 tr. “seated together” is a later summary term and does not occur as a continuous expression in the two commentaries.
二十五三昧
妙法蓮華經玄義依地獄至非想非非想二十五有，次第配無垢、不退、心樂、歡喜、日光、月光、熱焰、如幻、不動、難伏、悅意、青色、黃色、赤色、白色、種種、雙、雷音、注雨、如虛空、照鏡、無礙、常、樂、我二十五名。每一段都含自行破有與慈悲應物，不只是一張名目表。The twenty-five samādhisIn sequence from hell through neither perception nor nonperception, the twenty-five modes of existence correspond to stainless, nonretrogression, mind-joy, gladness, sunlight, moonlight, blazing heat, illusion-like, immovable, difficult-to-subdue, pleasing, blue, yellow, red, white, manifold, paired, thunder-sound, pouring-rain, space-like, mirror-illumination, unobstructed, permanence, happiness, and self samādhis. Every passage includes both breaking one’s own mode of existence and compassionately responding to others; this is not merely a chart of names.
二十五有
妙法蓮華經文句『有』為生處，『結』為生因；同數而分因果“Existence” is the place of birth and “bond” the cause of birth; the number is the same, while cause and fruit differ
二十五有、二十五三昧
妙法蓮華經玄義眾生諸機攝在二十五有，聖人諸應攝在二十五三昧。本論只詳地獄有與無垢三昧，餘二十四有依例相對，並未在此列出完整名表。Twenty-five existences (二十五有) and twenty-five samādhis (二十五三昧)All stimuli of sentient beings are included within the twenty-five existences, and all responses of noble ones within the twenty-five samādhis. The root treatise explains only the hell existence and the Stainless Samādhi in detail and correlates the other twenty-four existences by analogy; it does not list their complete names here.
妙法蓮華經玄義二十五有統攝三界果報與修因；二十五三昧依機破有、拔苦與樂。十番重用二十五，是因惑有淺深、所破與所顯層層未盡。The twenty-five modes of existence and twenty-five samādhis (二十五有、二十五三昧)The twenty-five modes of existence encompass fruits of recompense and cultivated causes throughout the three realms. The twenty-five samādhis break modes of existence according to capacity, remove suffering, and give happiness. The ten accounts repeatedly employ the twenty-five because delusion has shallow and deep layers and neither what is broken nor what is revealed is exhausted at once.
二十八部
金光明最勝王經經只列「二十八部藥叉大將」（T16n0665 0427a17）。慧沼依《孔雀王經》解為四方各四、四維各一、上下各四；此算法用來說明二十八之數，不替經增列部名。Twenty-eight divisionsThe sūtra lists only 「二十八部藥叉大將」—“yakṣa generals of the twenty-eight divisions” (T16n0665 0427a17). On the authority of the Peacock King Sūtra, Huizhao explains the number as four in each cardinal direction, one in each intercardinal direction, and four each above and below. This calculation explains twenty-eight without adding names of divisions not listed in the sūtra.
二十千萬億偈
妙法蓮華經臨終空中所聞威音王佛法華經之量The measure of the Lotus Sutra formerly taught by the Buddha King Awesome Sound and heard from the sky at the end of Never Disparaging’s life〔本經 0051a04〕；吉藏「即是首盧偈也」〔T34n1721 0617b05〕；竺法護「二十頌本…億百千事」〔T09n0263 0123a13〕〔本經 0051a04〕; Jizang: 「即是首盧偈也」 tr. “These are precisely śloka verses” 〔T34n1721 0617b05〕; Dharmarakṣa has 「二十頌本…億百千事」 tr. “twenty verse-texts … hundreds of thousands of koṭis of matters” 〔T09n0263 0123a13〕
二十年
妙法蓮華經文句主釋為執作家事The primary explanation is conducting the household affairs三條或言並錄The three “some say” explanations are recorded together
二十智
妙法蓮華經玄義世智、五停心四念處智、四善根智、四果智、支佛智、六度智、體法聲聞智、體法支佛智、體法菩薩入真方便智、體法菩薩出假智、別教十信智、三十心智、十地智、三藏佛智、通教佛智、別教佛智、圓教五品弟子智、六根清淨智、初住至等覺智、妙覺智，一項不可省。Twenty wisdomsWorldly wisdom; wisdom of the five calming contemplations and four establishments of mindfulness; wisdom of the four wholesome roots; wisdom of the four fruits; pratyekabuddha wisdom; wisdom of the six perfections; Shared-Teaching śrāvaka wisdom embodying Dharmas; Shared-Teaching pratyekabuddha wisdom embodying Dharmas; Shared-Teaching bodhisattva skillful wisdom embodying Dharmas and entering the true; Shared-Teaching bodhisattva wisdom embodying Dharmas and emerging into the provisional; wisdom of the Distinct Teaching’s ten faiths; wisdom of its thirty minds; wisdom of its ten grounds; Buddha wisdom of the Tripiṭaka Teaching; Buddha wisdom of the Shared Teaching; Buddha wisdom of the Distinct Teaching; wisdom of disciples at the Perfect Teaching’s five grades; wisdom of purification of the six faculties; wisdom from the first abode through equal awakening; and wisdom of wondrous awakening. Not one item may be omitted.
二如來
妙法蓮華經文句真身如來、應身如來〔0128a04–0128a06〕；由境智和合及來生三有示成正覺分說Tathāgata of the true body and Tathāgata of the response body 〔0128a04–0128a06〕, separately explained through the union of object and wisdom and through coming into the three existences to manifest perfect awakening
二教、二智
妙法蓮華經文句二教先權後實，二智也先權後實；教、智兩組不可併成一項The two teachings proceed from provisional to real, and the two wisdoms likewise proceed from provisional to real; teaching and wisdom must not be merged into one item
二教二智
妙法蓮華經文句教顯智、智說教，彼此相成Teaching reveals wisdom and wisdom proclaims teaching; each accomplishes the other0091b05–0091b080091b05–0091b08
二智
妙法蓮華經文句權智、實智；諸佛章與釋迦章都各有雙歎、雙釋、雙結Provisional and real wisdom; the sections on both the buddhas and Śākyamuni have a dual praise, dual explanation, and dual conclusion
二涅槃、二地
妙法蓮華經文句本論並列有餘、無餘，聲聞、緣覺，以及兩種生死之間的解釋〔0103c09–0103c12〕The root treatise lists nirvāṇa with and without remainder, śrāvakas and pratyekabuddhas, and an explanation between the two kinds of birth and death〔0103c09–0103c12〕
二無明
金光明最勝王經初地至十地共二十項，另加佛地二項。慧沼以總名障、別名愚收攝為十一障。二地字面有誤、護、悞三存：義淨本「微細學處誤犯無明」（T16n0665 0419c24），慧沼所牒經文「微細學處護犯無明」（T39n1788 0263a09），疏解又作「性悞有所犯，初地未斷，入二地斷。」（T39n1788 0263a12）三字各還其本，不默改、不定是非。
九地亦有無礙、無量異存：義淨本「於所說義及名句文此二無礙未善巧無明」（T16n0665 0420a05），慧沼所牒作「於所說義及名句文此二無量未得善巧無明」（T39n1788 0264a17），疏解則說「所說義，義無礙解。及名句文，法無礙解。於此二中未得自在，云未得善巧。」（T39n1788 0264a19）底本、牒文、疏解並錄不判。Two kinds of ignoranceThe first through tenth grounds have twenty items, with two more added for the buddha ground. Huizhao gathers them under eleven obstructions, calling them obstructions in general and delusions specifically. Three forms survive in relation to the second ground: mistaken, guarded, and a graphic variant of mistaken transgression. Yijing reads 「微細學處誤犯無明」—“ignorance that mistakenly transgresses subtle training” (T16n0665 0419c24); the scriptural text quoted by Huizhao reads 「微細學處護犯無明」—“ignorance that guards transgression in subtle training” (T39n1788 0263a09); and his explanation reads 「性悞有所犯，初地未斷，入二地斷。」—“By nature one mistakenly commits a transgression; it is not severed on the first ground and is severed upon entering the second.” (T39n1788 0263a12) Each graph is returned to its own witness, without silent emendation or a ruling on right and wrong.
The ninth ground likewise preserves “unobstructed” and “immeasurable” variants. Yijing reads 「於所說義及名句文此二無礙未善巧無明」—“ignorance that is not yet skillful in the two unobstructed understandings of the meanings taught and of names, phrases, and letters” (T16n0665 0420a05). Huizhao’s quotation reads 「於所說義及名句文此二無量未得善巧無明」—“ignorance that has not attained skill in these two immeasurables, the meanings taught and names, phrases, and letters” (T39n1788 0264a17), while his explanation says 「所說義，義無礙解。及名句文，法無礙解。於此二中未得自在，云未得善巧。」—“The meanings taught are unobstructed understanding of meaning; names, phrases, and letters are unobstructed understanding of Dharma. Not yet attaining mastery of these two is called not yet attaining skill.” (T39n1788 0264a19) Base text, quoted text, and commentary are recorded without adjudicating.
二莊嚴
妙法蓮華經文句問與答俱善所顯；本論未在此另列兩個固定名目The excellence displayed jointly by question and answer; the root treatise does not separately give two fixed names here
二藏四人
妙法蓮華經玄義聲聞藏有決定聲聞、退菩提心聲聞，菩薩藏有頓悟大士、漸入菩薩；四者是兩藏各二種所為，不是四部藏。Four kinds of persons within the two repositoriesThe Śrāvaka Repository includes determinate śrāvakas and śrāvakas who have lost the aspiration for awakening; the Bodhisattva Repository includes great beings of sudden awakening and bodhisattvas who enter gradually. These are two kinds of persons addressed within each repository, not four independent repositories.
二藏至八藏
妙法蓮華經玄義藏數隨所據經論不同。章安以一期佛教一往會通，末句已自限『佛意難測』，不把暫時配法說成唯一固定表。From two through eight repositoriesDifferent numbers of repositories occur in different scriptures and treatises. Zhang’an provisionally correlates them through the Buddha’s teaching of one lifetime and expressly limits the correlation by saying that the Buddha’s intent is difficult to fathom. The provisional mapping is not asserted as the only fixed table.
二衣
妙法蓮華經文句慚愧忍辱能遮瞋恚及防外惡＝外衣；信樂之心內裏善根＝內衣〔0107a03–0107a05〕。Shame and patience, which cover anger and protect against external evil = outer robe; the mind of faith and delight, the inner wholesome root = inner robe〔0107a03–0107a05〕
二邊果報
摩訶止觀違中道所感〔T1911 0020a25〕Brought forth by opposition to the Middle Way〔T1911 0020a25〕方便、同居稱邊，未破無明、未證中道皆名違〔T1912 0214c06〕 四土與位次不下灌The lands of skillful means and common residence are called extremes; anyone who has not broken ignorance and realized the Middle Way is called opposed〔T1912 0214c06〕 The four lands and stages are not poured downward into the base text
二邊配十
妙法蓮華經文句十種之中九屬生死、一屬涅槃；本論此處沒有逐項指出唯一的一是哪一項〔T34n1718 0120b16–0120b18〕Among the ten, nine belong to birth and death and one to nirvāṇa. The root treatise does not identify item by item which single one belongs to the latter 〔T34n1718 0120b16–0120b18〕
二鳥俱遊
妙法蓮華經玄義本論取二鳥不離的意象表常、無常雙用。《釋籤》進一步以生死、涅槃各具常無常及事理相即解之；鳥名諸說不決定本相所取譬義。The two birds ranging togetherThe root treatise uses the image of the two birds remaining inseparable to represent employing permanence and impermanence together. The Shiqian further explains it through birth-and-death and nirvāṇa each possessing permanence and impermanence, with phenomena and principle mutually implicative. The several accounts of the birds’ names do not determine the meaning for which the simile is used here.
互為名體
妙法蓮華經玄義諸法可作實相之異名而以實相為體，實相也可作諸法之異名而由諸法當體。這是雙向關係，不是只把一切諸法換上一個實相之名。Mutually serving as name and substance (互為名體)All dharmas can serve as different names of the true mark while taking the true mark as their substance. The true mark can likewise serve as a different name of all dharmas while all dharmas themselves serve as the substance. This is a bidirectional relation, not merely the replacement of every Dharma’s name with the single name true mark.
五乘
妙法蓮華經文句過去佛門以菩薩、二乘、天人三段包攝五乘，不是五個等幅科段In the past-buddha gateway, bodhisattvas, the two vehicles, and gods and humans form three passages encompassing the five vehicles, not five equal sections
妙法蓮華經文句五戒、十善、聲聞、緣覺、菩薩Five precepts, ten good deeds, śrāvakas, pratyekabuddhas, and bodhisattvas0093c13–0093c160093c13–0093c16
五乘根性欲
妙法蓮華經文句疏家以五乘說眾生根、欲、性；根經字面只列欲與本性The commentary explains living beings' faculties, desires, and natures through the five vehicles; the root scripture's wording lists only desires and original natures
五佛
妙法蓮華經文句總佛、過去佛、未來佛、現在佛、釋迦佛五章The five chapters on the buddhas in general, past buddhas, future buddhas, present buddhas, and Śākyamuni Buddha
五佛性
妙法蓮華經文句《文句》所錄《法華論》一路列正因、緣因、了因、果性、果果性；今本兩譯只逐字見眾生皆有佛性The Treatise on the Lotus Sutra line recorded by the Wenju lists direct cause, conditioning cause, illuminating cause, fruit-nature, and fruit-of-fruit-nature; the two received translations state word for word only that sentient beings all possess buddha-nature
五停心、四念處
妙法蓮華經玄義五停以數息治散、不淨治貪、慈治瞋、因緣治癡、念佛治障道；四念處以身、受、心、法四觀翻治常、樂、我、淨四倒。二者有定有慧，尚在外凡。Five calming contemplations and four establishments of mindfulnessThe five calming contemplations treat distraction through counting the breath, desire through impurity, anger through loving-kindness, delusion through dependent origination, and obstruction to the path through recollection of the Buddha. The four establishments use contemplations of body, feeling, mind, and dharmas to counteract the four inversions of permanence, pleasure, self, and purity. Both possess concentration and wisdom and remain at the outer ordinary stage.
五分法身
妙法蓮華經文句本論只明說戒法，餘四分以『亦如是』帶過，不在此憑記憶補列名稱。The root treatise explicitly names only the Dharma of precepts and carries the other four through with 『亦如是』 tr. “likewise.” Their names are not supplied here from memory.
五利使
妙法蓮華經文句邪見、戒取、身見、見取、邊見，次序依本論列序Deviant views, attachment to precepts, view of a body, attachment to views, and extreme views, in the sequence listed by the root treatise
五利益
妙法蓮華經文句遣化人・遣化四眾・遣八部・見佛身・與總持〔0112b21–0112b23〕；「若初心未淳，止可遣化人」〔0112b23〕。Dispatching conjured people, the four assemblies, and the eight kinds of beings; seeing the Buddha’s body; receiving retention 〔0112b21–0112b23〕. 「若初心未淳，止可遣化人」 tr. “If a beginner’s mind is not yet mature, only conjured people may be dispatched” 〔0112b23〕.
五力
五十四行半
妙法蓮華經文句法說四行、譬說五十行半；是本論韻文計量，不等同 XML 七十三偈行Four lines of direct teaching and fifty and a half lines of teaching through simile; this is the root treatise’s verse measurement and is not identical with seventy-three XML verse lines
五十小劫
妙法蓮華經菩薩讚佛之時·佛神力壓縮令如半日The time during which the bodhisattvas praise the Buddha, compressed by the Buddha’s supernormal power so that it seems like half a day〔本經 0040a19〕；佛神力令謂如半日〔0040a21〕；竺法護作「五十中劫」·無「半日」〔T09n0263 0110c18〕〔本經 0040a19〕; the Buddha’s power makes it seem like half a day 〔0040a21〕; Dharmarakṣa has 「五十中劫」 tr. “fifty intermediate aeons” and no 「半日」 tr. “half a day” 〔T09n0263 0110c18〕
五十展轉
妙法蓮華經隨喜輾轉相教至第五十人（「五十展轉」連文＝後世約詞·二疏皆無）Joyful acceptance and instruction passed in turn until the fiftieth person. The exact sequence 五十展轉 is a later summary term and occurs in neither commentary經文「如是展轉，至第五十」〔本經 0046c04〕；智顗橫豎二解〔T34n1718 0139a03〕；吉藏親聞傳聞判〔T34n1721 0614a20〕；竺法護無此數〔品段零命中〕The sutra has 「如是展轉，至第五十」 tr. “in this way it is transmitted in turn until it reaches the fiftieth person” 〔本經 0046c04〕; Zhiyi gives horizontal and vertical explanations 〔T34n1718 0139a03〕; Jizang distinguishes direct from transmitted hearing 〔T34n1721 0614a20〕; Dharmarakṣa lacks this number 〔品段零命中〕
五十餘年
妙法蓮華經文句五十表五道；餘字由開鬼道而出修羅解釋Fifty represents the five destinies; “more than” is explained through opening out the ghost destiny to derive the asura destiny
五味異釋
妙法蓮華經玄義乳、酪、生蘇、熟蘇、醍醐由牛隨所食草而出，譬佛心偏圓具足、隨機說法。此處兼有漸、頓、不定及各種機擊組合，不能只讀作五個年代。Five flavorsMilk, curds, raw ghee, refined ghee, and clarified essence issue from the cow according to the grasses it eats and represent the Buddha’s mind as complete in partial and perfect and teaching the Dharma according to capacities. The present passage includes gradual, sudden, and indeterminate as well as various combinations of capacities striking; it cannot be read merely as five chronological periods.
妙法蓮華經玄義乳、酪、生蘇、熟蘇、醍醐次第相生。本論所破的是把這五味逐一固定配給五時的方式，不是否定《涅槃》五味譬本身。The five flavorsMilk, curds, raw ghee, refined ghee, and clarified essence arise from one another in sequence. The root treatise refutes the manner in which these five flavors are fixed one by one to the five periods; it does not deny the five-flavor simile in the Nirvāṇa Sūtra itself.
妙法蓮華經玄義乳、酪、生蘇、熟蘇、醍醐，於教門表示機益發生之處，於觀門表示所歷行法層次。所在有次第，發悟不必等候次第走完。Five flavorsMilk, curds, raw ghee, refined ghee, and clarified essence indicate, in the teaching gate, where a benefit to capacities occurs and, in the contemplation gate, the level of practice being traversed. The locations have a sequence, but awakening need not wait for the whole sequence to be completed.
妙法蓮華經玄義乳、酪、生蘇、熟蘇、醍醐形成一道豎進；本論依次配華嚴、三藏、方等、大品、法華。五味在本相標示教說次第，不只表示價值高下。The five flavorsMilk, curds, raw ghee, refined ghee, and clarified essence form one path of vertical progress. The root treatise assigns them in sequence to the Avataṃsaka, Tripiṭaka, Vaipulya, Great Prajñā, and Lotus. In the present unit, the five flavors mark the sequence of teachings, not merely a hierarchy of value.
妙法蓮華經文句乳、酪、生蘇、熟蘇、醍醐；本域作迹中教化轉進的譬喻Milk, curds, raw ghee, refined ghee, and clarified essence; used here as a simile for progressive transformation in manifestation
妙法蓮華經文句乳、酪、生蘇、熟蘇、醍醐，依本論列序配五段說法Milk, curds, raw ghee, refined ghee, and clarified essence, correlated with five stages of teaching in the root treatise’s order
五味方便之文、一道真實之意
妙法蓮華經玄義舊判可取得方便次第的文字，卻可能錯失真實旨意。『其文通用，其對宜休』正說文字仍可用，固定配對應停。Scriptural wording on the skillful means of the five flavors; intent of the one path of realityAn old classification may obtain the wording of an expedient sequence while missing the real intent. “The wording is generally usable; the correspondence should cease” means precisely that the wording remains usable while the fixed correspondence stops.
五品異釋
摩訶止觀深信隨喜、讀誦、說法、兼修六度、正修六度Profound faith and rejoicing, reading and reciting, teaching Dharma, concurrently cultivating the six perfections, and correctly cultivating the six perfections屬觀行即；五品圓伏後進十信相似位Belong to contemplative-practice identity; after perfectly suppressing at the five grades, one advances into the analogous stage of the ten faiths
妙法蓮華經玄義隨喜、讀誦、說法、兼行六度、正行六度。五品是十信前方便，觀心為正，受持、弘說及事行次第相資。The five gradesRejoicing, reading and recitation, teaching the Dharma, additionally practicing the six perfections, and directly practicing the six perfections. The five grades are expedient means before the ten faiths. Contemplation of the mind remains primary, while receiving and retaining, transmitting the teaching, and phenomenal practice support one another in sequence.
五序
妙法蓮華經文句集眾、現相、懷疑、發問、答問；昔佛敘事只明現相、懷疑，餘三是義推有Gathering the assembly, manifestation of portents, doubt, question, and answer; the account of the past buddha explicitly gives only manifestation and doubt, while the other three are inferred in meaning
五悔
摩訶止觀懺悔、勸請、隨喜、迴向、發願Repentance, exhortation and supplication, rejoicing, dedication, and arousal of vows法華三昧的別方便，為圓位初因；前後相生而皆依無作Special preparatory means of the Lotus Samādhi and initial cause of Perfect stages; they arise in sequence and all rely on the nonconstructed
五支
摩訶止觀初禪之覺、觀、喜、樂、一心；諸論有同時、前後及默然心等異說Awareness, examination, joy, happiness, and one-pointed mind in the first dhyāna; treatises variously teach simultaneous arising, sequential arising, and silent mind
五時八教
五根
五欲
摩訶止觀色、聲、香、味、觸五塵The five objects form, sound, fragrance, flavor, and touch先事呵，後觀心呵Rebuked first as phenomena and then through contemplation of mind
五治
摩訶止觀對、轉、不轉、兼、具，共治四分Direct, rotated, unrotated, combined, and complete treatment together treat the four divisions轉治含治轉與病治俱轉；兼治隨病藥兼起Rotated treatment includes both rotating the treatment and rotating both illness and treatment; combined treatment follows illnesses and medicines arising together
五法
摩訶止觀欲、精進、念、巧慧、一心Desire, effort, mindfulness, skillful wisdom, and one-pointed mind不分事理；同一五法即事轉義Phenomena and principle are not divided; the same five Dharmas change meaning within the phenomena
五法（懺悔·勸請·隨喜·迴向·發願）
金光明最勝王經三論判此品離過行五支The five branches of fault-abandoning conduct identified by the Sanlun tradition in this chapter.吉藏「離過行體不出五種」〔T39n1787 0163b10〕Jizang: 「離過行體不出五種」—“The substance of conduct that leaves faults does not go beyond five kinds” 〔T39n1787 0163b10〕.
五濁異釋
妙法蓮華經諸佛出五濁惡世，於一佛乘分別說三之由The reason the buddhas appear in the evil world of the five turbidities and distinguish the three within the One Buddha-Vehicle〔本經 0006「劫濁、煩惱濁、眾生濁、見濁、命濁」〕〔本經 0006「劫濁、煩惱濁、眾生濁、見濁、命濁」〕 tr. “In the present sutra at 0006: ‘the turbidity of the age, of the afflictions, of beings, of views, and of lifespan’”
妙法蓮華經文句眾生、命、見、煩惱、劫；前四聚於時中而得劫濁之名Living beings, life, views, afflictions, and eon; the first four gather within time and thereby yield the name turbidity of the eon
妙法蓮華經文句眾生、命、煩惱、劫、見；本論逐句配於根經五組語句Living beings, life, afflictions, eon, and views; the root treatise correlates them phrase by phrase with five groups of lines in the root scripture
五濁之相
妙法蓮華經文句依劫、煩惱、見、眾生、命逐一鋪陳；列名次序與體相敘述次序不強作一致Eon, afflictions, views, living beings, and life are unfolded one by one; the order of listed names and the order of the account of essences and marks are not forced into identity
五濁之體
妙法蓮華經文句劫、眾生無別體；煩惱以五鈍使、見以五利使、命以連持色心為體Eon and living beings have no distinct essence; afflictions have the five dull agents as essence, views the five sharp agents, and life the continuous sustaining of form and mind
五瑞、六瑞
妙法蓮華經文句五句分配說法、雨華、眾喜、地動、放光；入定由餘瑞在定中而兼具，六瑞並未減為五瑞Five statements correspond to teaching, raining flowers, the assembly's joy, earth movement, and emitted light; entering samādhi is included because the other portents occur within it, so the six have not been reduced to five
五略
摩訶止觀發大心、修大行、感大果、裂大網、歸大處Arousing the Great Mind, Cultivating the Great Practice, Bringing Forth the Great Fruit, Tearing Open the Great Net, and Returning to the Great Abode撮下九廣，收自行因果與化他能所〔0159c23–0160c01〕They gather the following nine Broad Chapters and include the causes and fruits of one’s own practice and the agent and object of transforming others〔0159c23–0160c01〕
五百一十二
摩訶止觀圓頓本一心的一百二十八，加三種次第觀各一百二十八The 128 modes of the original one mind of perfect-and-sudden contemplation, plus 128 for each of three sequential contemplations
五百人、三十子
妙法蓮華經文句三乘根性為五道所攝，五百人一句兼得三十子；兩個數目不是同一群量Capacities for the three vehicles are encompassed by the five destinies; the phrase “five hundred people” incidentally includes the thirty children, but the two numbers do not measure the same group
五百人／五道
妙法蓮華經文句本論以五百人譬五道眾生。The root treatise uses the five hundred people to illustrate living beings of the five paths.
五百由旬
妙法蓮華經文句本論「今依」分處所、煩惱、觀門三組；各組自有序列Beginning with 「今依」 tr. “now relying upon,” the root treatise distinguishes three groups: places, afflictions, and contemplative methods; each group preserves its own sequence
五眼至五意
妙法蓮華經文句本論依六根逐章建立的配釋Correlations established by the root treatise section by section through the six faculties不是根經逐字列名Not names listed word for word by the root sutra
五礙
妙法蓮華經文句身子總難信之後所出，本論但標「後釋出五礙」〔0117a16–0117a17〕而不列其目。They follow Śāriputra’s general challenge to belief. The root treatise marks only 「後釋出五礙」 tr. “afterward the five obstacles are set forth” 〔0117a16–0117a17〕 and does not list them.
五種
妙法蓮華經玄義指事理、教行、因果、自他、說默五雙。每一雙都橫攝釋名、辨體、明宗、論用、教相，不是五雙與五章一對一。Five modesThese are the five pairs phenomena and principle, teaching and practice, cause and fruit, self and other, and speech and silence. Each pair horizontally embraces explaining the name, discerning the substance, clarifying the purport, discussing the function, and the characteristics of the teaching; the five pairs are not correlated one-to-one with the five chapters.
五種三智
妙法蓮華經玄義一、中智入空智；二、如來藏智入空智；三、中智與空、假兩智各別相對；四、如來藏智入中智；五、三智圓融。一切智、道種智、一切種智之名雖同，在五種相入中所指不盡相同。Five kinds of three wisdomsFirst, Middle wisdom enters empty wisdom. Second, tathāgatagarbha wisdom enters empty wisdom. Third, Middle wisdom and the wisdoms of emptiness and provisionality separately face one another. Fourth, tathāgatagarbha wisdom enters Middle wisdom. Fifth, the three wisdoms perfectly interfuse. Although the names omniscience, wisdom of the varieties of the path, and the knowledge of all modes are the same, their referents are not identical across these five modes of mutual entry.
五種三諦
妙法蓮華經玄義在後五種二諦上點出中道而成五重三諦；不是只有一組固定的真、俗、中公式。The five kinds of Three TruthsThe Middle Way is indicated on the basis of the latter five kinds of Two Truths, making five levels of Three Truths. They are not only one fixed formula of true, conventional, and Middle.
五種不淨
摩訶止觀種子、住處、自相、自性、究竟Seed, dwelling place, intrinsic mark, intrinsic nature, and ultimate outcome今本《大智度論》作生處且次序有異；不靜默統一The current Great Treatise reads place of birth and orders them differently; no silent unification is made
五種之行
妙法蓮華經文句受持、讀、誦、解說、書寫五項；根經以讀誦連書，本論與鏡文以五種計Receiving and upholding, reading, reciting, explaining, and copying; the root sutra joins reading and reciting in writing, while the root treatise and Mirror count five
五種法師異釋
妙法蓮華經持・讀・誦・說・寫（十種之略）Receiving and upholding, reading, reciting, explaining, and writing—the abbreviated five among ten practices〔本經 0047c03 受持讀誦解說書寫〕；窺基「據實法師總有十種，此略說五」〔T34n1723 0837b23〕〔本經 0047c03 受持讀誦解說書寫〕; Kuiji: 「據實法師總有十種，此略說五」 tr. “in reality there are ten kinds of Dharma teacher in all; here five are taught in brief” 〔T34n1723 0837b23〕
妙法蓮華經文句受持・讀・誦・解說・書寫〔0107c26〕；《大論》六種合受持為一、合解說為一、開讀誦為二、足書寫為五〔0107c29–0108a02〕。Receiving and upholding, reading, reciting, explaining, and copying 〔0107c26〕. The six kinds in the Great Treatise combine receiving and upholding as one, combine explaining and speaking as one, divide reading and reciting into two, and add copying to make five 〔0107c29–0108a02〕.
五種／六種法師
妙法蓮華經受持・讀・誦・解說・書寫（開合異·詳目四）Receiving and upholding · reading · reciting · explaining · copying, divided and combined differently; see Heading IV羅什文四支〔本經 0030c09〕；智顗五〔T34n1718 0107c26〕；窺基六（加供養）〔T34n1723 0808a01〕；吉藏「無定數」〔T34n1721 0584a22〕Kumārajīva’s text has four members 〔本經 0030c09〕; Zhiyi has five 〔T34n1718 0107c26〕; Kuiji has six, adding offerings 〔T34n1723 0808a01〕; Jizang says 「無定數」 tr. “there is no fixed number” 〔T34n1721 0584a22〕
五章
妙法蓮華經玄義釋名、辨體、明宗、論用、判教是五個讀經向度。『章』指綱目，不是五段經文；本番末段雖逐章廣標，仍未進後文別解。Five chaptersExplaining the name, discerning the substance, clarifying the purport, discussing the function, and classifying the teaching are five approaches to reading a scripture. “Chapter” means an outline heading, not five passages of scripture. Although the latter portion of this pass sets out each chapter extensively in turn, it has not yet entered the separate explanation that follows.
五緣
摩訶止觀慈悲心重、憶本誓願、智慧猛利、善巧方便、大精進力〔T1911 0075c11–27〕A weighty mind of compassion, recollection of the original vow, keen and sharp wisdom, skillful means, and the power of great diligence〔T1911 0075c11–27〕以親、約、力、策、膽顯其具足；其中四法是除利智外的四緣Kinship, compact, strength, strategy, and courage reveal their completeness; four of these are the four conditions other than sharp wisdom
五義
妙法蓮華經文句「敘名詮宗」〔0001a21〕與「五義覈理」〔0001a21〕「敘名詮宗」 tr. “sets forth the name and explains the purport”〔0001a21〕 and 「五義覈理」 tr. “examines the principle through the Five Meanings”〔0001a21〕與《法華玄義》釋題脈絡互文，不在本序展開五項Intertextual with the explanation of the title in the Fahua Xuanyi; the preface does not unfold all five
五蓋
摩訶止觀貪欲、瞋恚、睡眠、掉悔、疑Craving, anger, sleep, restlessness-and-remorse, and doubt由事障禪定，進明利使、依空、依中及圓觀諸層Beginning as phenomenal obstructions to dhyāna, they open into layers of sharp dispositions, reliance on emptiness, reliance on the Middle, and perfect contemplation
五蓋配句
妙法蓮華經文句戲笑配掉悔、癡眷屬配瞋、近智者配疑、一心除亂配貪、攝念山林配睡〔0031c28–0032a02〕Frivolous laughter with restlessness and remorse, deluded companions with ill will, drawing near to the wise with doubt, single-minded removal of distraction with desire, and collecting attention in mountain forests with sloth and torpor〔0031c28–0032a02〕配對屬智者消文，不是根經自列The correlations belong to Zhiyi’s interpretation and are not a list stated by the root scripture
五蘊能現法界
金光明最勝王經經又說法界即是五蘊，同時警戒即蘊落斷、離蘊落常，故不能只取前半句作同一性斷語。慧沼存遍計無自性與依他、圓成不離兩解，並說不可定言一異。The five aggregates can disclose the dharma-realmThe sūtra also says the dharma-realm is precisely the five aggregates, while warning that identifying it with the aggregates falls into annihilationism and separating it from them falls into eternalism. The first half therefore cannot be isolated as a claim of simple identity. Huizhao preserves explanations through the wholly-imagined lacking intrinsic nature and through the nonseparation of the other-dependent and perfectly-accomplished, and says that identity and difference cannot be asserted definitively.
五處
妙法蓮華經文句方便約教、火宅約行、信解約人、藥草約差別無差別、化城約理〔0103b02–0103b18〕“Skillful Means” concerns teaching, “Burning House” practice, “Faith and Understanding” persons, “Medicinal Herbs” difference and nondifference, and “Conjured City” principle〔0103b02–0103b18〕
五輪著地
金光明最勝王經照經保留五輪，不以二舊本五體回改。The five parts follow the base text and are not rewritten with the old recensions’ different wording.「五輪著地，禮世尊已」〔T16n0665 0454c01〕；慧沼由此判身禮。「五輪著地，禮世尊已」—“They placed the five parts of their bodies on the ground and bowed to the World-Honored One” 〔T16n0665 0454c01〕; Huizhao thereby identifies bodily worship.
五逆
妙法蓮華經文句破僧・擲石出佛身血・教闍王放醉象・拳花色比丘尼・安毒十爪；本論又云「若作三逆，教王、毒爪並害佛攝」〔0115a03–0115a09〕。Splitting the Saṅgha; hurling a boulder and drawing blood from the Buddha; inciting King Ajātaśatru to release a drunken elephant; beating the Bhikṣuṇī Utpalavarṇā; and placing poison beneath all ten fingernails. The root treatise adds: 「若作三逆，教王、毒爪並害佛攝」 tr. “If counted as three heinous transgressions, inciting the king and the poisoned nails are both included under harming the Buddha” 〔0115a03–0115a09〕.
五逆（大乘）
金光明最勝王經pañca-ānantarya（義）大乘五逆·非三乘通說The great-vehicle five heinous acts, not the account common to the three vehicles.慧沼準《薩遮尼乾子經》五條〔T39n1788 0237a21〕Huizhao follows the five items of the Satyaka-nirgrantha Sūtra 〔T39n1788 0237a21〕.
五鈍使
妙法蓮華經文句慢、瞋、癡、貪、疑；各有細分，半行結文不另成一使Conceit, anger, delusion, greed, and doubt; each has finer divisions, while the concluding half-line does not form another agent
五門
摩訶止觀數息、不淨、慈心、因緣、念佛Counting breaths, impurity, loving-kindness, dependent origination, and recollection of the Buddha本段依覺觀、貪、瞋、邪倒、障道罪配治，不窮盡禪法This passage correlates them with initial and sustained application, greed, anger, deviant inversion, and wrongdoing obstructing the path; they do not exhaust the Dharmas of dhyāna
五雙十隻
妙法蓮華經文句十類善人配為五雙：過去與現在、下與上、外與內、自行與化他、始與終。Ten kinds of good people are arranged into five pairs: past and present, below and above, outer and inner, one's own practice and transforming others, and beginning and end.
亡身
金光明最勝王經依經本作捨身弘法；另誌疏牒『忘身』，不互校。The sūtra’s wording is read as giving up the body to propagate Dharma; the commentarial lemma 『忘身』—“forget the body”—is recorded separately without altering either witness.「是故汝人王，亡身弘正法。」〔T16n0665 0443c26〕「是故汝人王，亡身弘正法。」—“Therefore, human king, give up the body to propagate the true Dharma” 〔T16n0665 0443c26〕
人天
金光明最勝王經依經只作人天，不擴成未列之眾類。It remains “humans and gods” according to the sūtra and is not expanded to unlisted classes of beings.樹神願佛與聲聞眾常普濟人天。The tree deity aspires for the Buddha and the assembly of śrāvakas constantly to aid humans and gods universally.
人情／不疊安
妙法蓮華經文句「人情」是本論批前解無可取據；「不疊安」出自被駁的彼解「人情」 tr. “‘human conjecture’” is the root treatise’s criticism that the earlier explanation has no supporting evidence; 「不疊安」 tr. “‘not placed twice’” belongs to the opposing explanation it refutes
人至法隨
金光明最勝王經經文說持經苾芻法師至國，當知此經也至其國；慧沼以「人能弘道，人至法隨」（T39n1788 0287b23）提挈。這不是把人等同於經，而是其對持經者使法流布的疏解。When the person arrives, the Dharma followsThe sūtra says that when a bhikṣu Dharma teacher who upholds the sūtra reaches the realm, one should know that the sūtra has reached it too. Huizhao gathers this in 「人能弘道，人至法隨」—“A person can propagate the Way; when the person arrives, the Dharma follows” (T39n1788 0287b23). This does not identify a person with the sūtra; it is his explanation of how the sūtra-holder enables the Dharma to circulate.
介爾
摩訶止觀有心即具三千〔0054a08〕Whenever mind is present, the three thousand are fully present〔0054a08〕剎那、細念；纔一剎那三千具足〔0295c25–26〕A kṣaṇa, a subtle thought; in merely one kṣaṇa the three thousand are fully present〔0295c25–26〕
他國·本土
妙法蓮華經文句就魔佛相望，生死魔界為他國、佛法大小皆為本國；就小大相望，小乘猶是他國、大乘乃為本土〔0107a10–0107a15〕。In the contrast between Māra and Buddha, the demonic realm of birth and death is another country while both Lesser and Great within the Buddha Dharma are the native country; in the contrast between Lesser and Great, the Lesser Vehicle remains another country while the Great Vehicle is the native land〔0107a10–0107a15〕
他國、本國
妙法蓮華經文句涅槃法界為自國，生死五欲為他國；本國又依佛法、城、舍逐層辨其寬密The dharma-realm of nirvāṇa is one's native land and the five desires of birth and death are another land; within the native land, buddha-dharma, city, and house are further distinguished according to breadth and density
他土六瑞
妙法蓮華經文句六趣／諸佛、說法／四眾得道、菩薩行／佛涅槃三雙Six destinies／buddhas, teaching／fourfold assembly attaining the path, bodhisattva practice／buddhas entering nirvāṇa as three pairs鏡標先略、次廣，說三雙是一往取對Mirror marks brief then extensive and says the three pairings are only an initial correlation
付囑
金光明最勝王經依授、託解題；末代流通是慧沼釋名。The title is explained through conferring and placing in another’s care; circulation in the later age is Huizhao’s explanation of the name.慧沼：「付者授也，囑者託也。以法託之，授令護持，流通末代，故云付囑。」〔T39n1788 0340b09〕Huizhao says, 「付者授也，囑者託也。以法託之，授令護持，流通末代，故云付囑。」—“‘To entrust’ is to confer, and ‘to enjoin’ is to place in another’s care. The Dharma is placed in another’s care and conferred so that it may be protected and circulated in the later age; hence it is called Entrustment” 〔T39n1788 0340b09〕
付囑有在（二意）
妙法蓮華經文句近令有在＝付八萬二萬舊住菩薩此土弘宣；遠令有在＝付本弟子下方千界微塵〔0114b21–0114b24〕。Nearby = entrusting it to the eighty thousand and twenty thousand bodhisattvas long abiding in this land to proclaim it here. In the distance = entrusting it to the disciples of the original ground, the bodhisattvas from below as numerous as dust motes of a thousand worlds 〔0114b21–0114b24〕.
仰寫空經
摩訶止觀經字書於虛空，後人得見、書取而示眾The graphs of scripture are written on space; a later person sees them, copies them, and shows them to the assembly又兼佛先自得、再以所證教他It also includes the Buddha first realizing personally and then teaching others through what was realized
件、空
妙法蓮華經文句件標示門而可灰燼，空使人通過而不可燒；譬能詮可磨滅、所詮非復無常〔0067c12–0067c18〕The components mark a gateway and can turn to ashes; the open space allows passage and cannot burn. They illustrate that words that express can be effaced, while the meaning expressed is no longer impermanent〔0067c12–0067c18〕.
伏難
妙法蓮華經文句文殊潛拒、彌勒彰灼釋難〔0032b13–0032c10〕Mañjuśrī tacitly declines and Maitreya explicitly explains why the objection should be answered〔0032b13–0032c10〕本論明署文外巧思The root treatise expressly identifies the exchange as an ingenious construction outside the text
似
妙法蓮華經文句本論分大機、小機二義，又以逃父時與開悟時答「似／入真」之難The root treatise divides it into great-capacity and lesser-capacity meanings and answers the difficulty concerning 「似／入真」 tr. “‘seeming / entering the real’” by distinguishing flight from the father from the time of awakening
伽他
金光明最勝王經本品七言一百二十八句，四句一頌，共三十二頌。This chapter has 128 seven-character lines, four lines to a stanza, for a total of thirty-two stanzas.「即於是時，說伽他曰」〔T16n0665 0444a18〕。「即於是時，說伽他曰」—“At that very time, he spoke in gāthā” 〔T16n0665 0444a18〕.
伽他／伽陀
金光明最勝王經各守原字。Each work retains its original characters. No Sanskrit restoration is asserted.底本作「伽他」〔T16n0665 0455a22〕，慧沼牒作「伽陀」〔T39n1788 0338c21〕。The base recension has 「伽他」—“the first transmitted form for verse” 〔T16n0665 0455a22〕, while Huizhao’s citation has 「伽陀」—“the second transmitted form for verse” 〔T39n1788 0338c21〕.
金光明最勝王經都指本品偈頌；原字分存。Both refer to this chapter’s stanzas; the original graphs remain distinct.T665 經作伽他〔0455c26〕；慧沼牒作伽陀〔T39n1788 0340c01〕。T665 uses
伽他 〔0455c26〕; Huizhao’s lemma uses 伽陀 〔T39n1788 0340c01〕.但甘其味無擇其形
妙法蓮華經文句只取其法味，不揀擇其形貌；當卑其地，自壅其流〔0144a23–0144a24〕。Take only the flavor of his Dharma and do not discriminate according to his appearance; slighting that station, one obstructs the flow oneself〔0144a23–0144a24〕.
位妙
妙法蓮華經玄義位是行所歷之階，妙在權實諸位得以依今經開會而不相隔。它不是社會身分，也不是只把若干數目排成表格。Subtlety of stagesA stage is a level traversed by practice. Its wondrousness lies in provisional and real stages being opened and integrated according to the present scripture without mutual obstruction. It is not social status and not merely an arrangement of numbers in a table.
位興與位廢
妙法蓮華經玄義位因眾生樂欲、生善、治惡、入理而興；相應利益完成後，權位可廢。廢是破其隔執，不是毀棄經教或否定曾有利益。Establishment and retirement of stagesStages are established in response to sentient beings’ delights, production of good, treatment of evil, and entry into principle. Once the corresponding benefit has been achieved, provisional stages can be retired. Retirement breaks attachment to their separation; it does not discard scriptures and teachings or deny that they brought benefit.
住
妙法蓮華經文句能住與所住並舉，既指身儀、國土，也指心法與所住之法The one who dwells and that in which one dwells are raised together; the word refers to bodily deportment and land as well as mind-dharmas and the Dharma in which one dwells無住不是無處所Nonabiding does not mean having no location
住、不住
摩訶止觀空、假、中與雙遮雙照互攝成八句Emptiness, provisionality, the Middle, and simultaneous blocking and illuminating mutually encompass one another as eight propositions不住是體，住是用；一句皆具諸句Nonabiding is essence and abiding is function; every proposition contains all the others
住三菩提
妙法蓮華經文句不退者所住；三菩提是無上正等菩提音譯尾段的略稱Where those who do not retreat abide; “three-bodhi” abbreviates the transliterated ending of unsurpassed complete awakening
住處
妙法蓮華經文句過去益物第三分，對現涅槃、實不滅度、常住說法與近而不見The third division of past benefit, corresponding to manifested nirvāṇa, actual non-extinction, constant teaching, and beings’ failure to see although near
佛
妙法蓮華經文句時從佛聞；細釋又問何時、何處、何種根性感佛出世At that time the Dharma was heard from the Buddha; detailed explanation asks at what time, in what place, and for what capacities a buddha appears『覺者』『知者』是名義層，不令四種佛相互排斥“Awakened one” and “knower” are explanations of the name; the four buddhas are not made mutually exclusive
佛之知見
妙法蓮華經佛所證見；斷二障、證二果、圓二智之境What the Buddha realizes and sees: the sphere in which the two obstructions are removed, the two fruits realized, and the two forms of knowledge perfected窺基：正體智（真）・後得智（俗）二智，本性即真如〔T34n1723 0710a26〕Kuiji: the two forms of knowledge—root knowledge (the real) and subsequently-attained knowledge (the conventional)—whose nature is suchness 〔T34n1723 0710a26〕
佛威儀
摩訶止觀十力、四無畏、十八不共及相應佛德Ten powers, four fearlessnesses, eighteen distinctive qualities, and corresponding Buddha qualities不只指行住坐臥的外在姿態This does not refer only to external postures of walking, standing, sitting, and lying down
佛性因·如來藏
妙法蓮華經tathāgata-garbha（系）深敬之所依·「皆當作佛」三家三讀之樞The basis of profound reverence and the pivot of the three houses’ three readings of 「皆當作佛」 tr. “you shall all become buddhas”窺基「觀他四眾具佛性因」〔T34n1723 0839b24〕·報身／法身二種如來藏〔0839c25／0839c28〕；智顗五佛性・三因〔T34n1718 0140c08／0141a10〕；吉藏正緣二因〔T34n1721 0617a04〕Kuiji: 「觀他四眾具佛性因」 tr. “He observes that the other members of the fourfold assembly are furnished with the cause of buddha-nature” 〔T34n1723 0839b24〕, and the two kinds of tathāgata-garbha, reward body and dharma body 〔0839c25／0839c28〕; Zhiyi’s five buddha-natures and three causes 〔T34n1718 0140c08／0141a10〕; Jizang’s direct and conditioning causes 〔T34n1721 0617a04〕
佛性水
妙法蓮華經鑿井喻所求之水·喻大菩提所詮之理性The water sought in the well-digging parable, illustrating the principle disclosed in great awakening窺基引《法華論》「喻佛性水，成大菩提故」〔T34n1723 0810a05〕；吉藏「佛性水必定近」〔T34n1721 0586c17〕Kuiji, citing the 《法華論》 Treatise on the Lotus Sutra: 「喻佛性水，成大菩提故」 tr. “It illustrates the water of buddha-nature, because great awakening is accomplished” 〔T34n1723 0810a05〕; Jizang: 「佛性水必定近」 tr. “the water of buddha-nature must be near” 〔T34n1721 0586c17〕
佛教門
妙法蓮華經文句「門有三義：入義，出義，別義」〔0074a18〕「門有三義：入義，出義，別義」 tr. “Gateway has three meanings: entry, exit, and distinction”〔0074a18〕入、出、別依本論各自分說。Entry, exit, and distinction are each separately explained by the root treatise.
佛法界
妙法蓮華經文句十如逐項以非、非不的雙非安立，再依大車等經文提示Each of the ten suchnesses is established through the double negation “not” and “not not,” then indicated through scriptural phrases concerning the great cart and other images
佛眼
妙法蓮華經文句圓照萬善，知其始末，照十法界善機而無遺差〔0130b16–0130b25〕Completely illumines the myriad wholesome acts, knows their beginning and end, and illumines the wholesome capacities of the ten Dharma realms without omission or error 〔0130b16–0130b25〕
佛立三昧
摩訶止觀定中見十方現在佛立Seeing the presently abiding buddhas of the ten directions standing in samādhi佛威力、三昧力、本功德力三緣和合The Buddha’s majestic power, samādhi power, and the power of one’s own past merit converge as three conditions
佛行處
金光明最勝王經指寶積所持甚深佛行之境；不以疏牒代經字。Refers to the profound sphere of the Buddha’s practice upheld by Jewel-Accumulation; the commentary’s lemmata do not replace the sūtra’s characters.「能持甚深佛行處」〔T16n0665 0444b08〕。「能持甚深佛行處」—“able to uphold the profound sphere of the Buddha’s practice” 〔T16n0665 0444b08〕.
佛記、菩薩記
妙法蓮華經文句以本品佛記與不輕菩薩記對舉〔0097a25–0097a26〕Prediction by a buddha and prediction by a bodhisattva, contrasted through the Buddha’s predictions in this chapter and those of the bodhisattva Never Disparaging〔0097a25–0097a26〕
佛誡三意
妙法蓮華經文句座誡＝佛身與理相稱，不得見卑小而忘其尊嚴〔0144b19〕；衣誡＝師既施權、弟子亦隱其實〔0144b20–0144b21〕；室誡＝依報國土皆正報所感，勿覩依報而忽正報〔0144b21–0144b23〕。Seat-admonition = the Buddha’s body accords with principle, so do not see it as low and small and forget its dignity〔0144b19〕; robe-admonition = as the teacher establishes the provisional, the disciples conceal the real〔0144b20–0144b21〕; room-admonition = lands as dependent recompense are evoked by direct recompense, so do not see the dependent and slight the direct〔0144b21–0144b23〕.
佛音之機
妙法蓮華經文句人天機（諸惡莫作諸善奉行）・二乘機（厭畏生死欣尚無為）・菩薩機（先人後己慈悲仁讓）・佛機（一切諸法中悉以等觀入）；唯取佛音之機而設應〔0145b03–0145b09〕。Capacities of humans and gods (commit no evil and practice every good), the two vehicles (fear saṃsāra and delight in the unconditioned), bodhisattvas (place others before oneself with compassion, humanity, and deference), and Buddhas (enter all dharmas through equal contemplation); only the capacity of Buddha-sound is taken as the condition for response〔0145b03–0145b09〕.
作化、說化
妙法蓮華經文句方便力屬作化，告眾言屬說化〔0102a26–0102a27〕The power of skillful means belongs to conjuring, while addressing the assembly belongs to speaking of the conjuration〔0102a26–0102a27〕
作化、說化、入城
妙法蓮華經文句化現城郭、向眾說城、眾人進城三層Three levels: conjuring the walled city, telling the people about the city, and the people entering it
併與、半與半奪、併奪
摩訶止觀灌頂私釋三番說諦Guanding’s private explanation of the three presentations of the truths私釋作者層須獨立，不署智者或湛然The private explanation’s authorial layer must remain independent and not be attributed to Zhiyi or Zhanran
例餘陰入
摩訶止觀由識陰例其餘四陰、十二入、十八界From the consciousness aggregate by analogy to the other four aggregates, twelve sense fields, and eighteen elements陰不出心、心不離陰；仍與歷餘心分科〔0355c20–26〕Aggregates do not go beyond mind and mind does not leave aggregates; this remains a separate division from examination of other minds〔0355c20–26〕
供養
妙法蓮華經文句通身、口、意三業，別開供養、恭敬、尊重、讚歎Generally body, speech, and mind; separately offering, reverence, honoring, and praise鏡照《無量義》同座不散Mirror illuminates the same seated assembly's failure to disperse after Immeasurable Meanings
依事、附文、法門
妙法蓮華經文句釋品名的三條義路〔0118a24〕；三者不是修行位次Three approaches to the meaning of the chapter title 〔0118a24〕; they are not stages of practice
依法界
金光明最勝王經經文以法界為菩提行所依，隨即由五蘊不可說、非五蘊亦不可說展開。慧沼判此處依為所緣之境，另區分流轉還滅依與迷悟依；後兩名目屬疏，不替代經句。Reliance upon the dharma-realmThe sūtra takes the dharma-realm as the support of the practice of awakening and immediately unfolds this through the five aggregates being ineffable and what is not the five aggregates likewise being ineffable. Huizhao judges reliance here to be the object taken as support and separately distinguishes reliance in cyclic and reverse processes from reliance in delusion and awakening. Those latter terms belong to the commentary and do not replace the scriptural phrase.
保證強
妙法蓮華經文句二乘堅執所得果為涅槃；下文以執果故斥作本論內證The two vehicles cling firmly to the fruit obtained as nirvāṇa; the later statement that they are criticized because they cling to the fruit is internal evidence from the root treatise
信、戒、定、慧
信行
摩訶止觀由聞而入、聞慧得力的一面；可利可鈍，也須思惟The aspect entering through hearing and empowered by hearing-wisdom. Its faculties can be sharp or dull, and it also requires reflection
信行、法行
妙法蓮華經玄義因聞得解、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。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.
妙法蓮華經玄義教門配信行與聞義，觀門配法行與慧義；眼與日光之譬又要求聞、慧具足，故兩行不是彼此隔絕。Practice through faith and practice through DharmaThe teaching gate corresponds to practice through faith and the aspect of hearing, while the contemplation gate corresponds to practice through Dharma and the aspect of wisdom. The simile of eyes and sunlight further requires hearing and wisdom both to be complete, so the two practices are not isolated from one another.
信解異釋
妙法蓮華經adhimukti（勝解）於大乘破疑生信、破迷生解；信之解Doubt about the great vehicle is broken and faith arises; delusion is broken and understanding arises—understanding born of faith竺法護譯作「信樂」〔T09n0263 信樂品第四〕；窺基「非信不解、非解不信，信而解故名為信解」〔T34n1723 0770c30〕Dharmarakṣa renders the title as 「信樂」 tr. “faith and joy” 〔T09n0263 信樂品第四〕. Kuiji says: 「非信不解、非解不信，信而解故名為信解」 tr. “It is not faith without understanding, nor understanding without faith; because one has faith and thereby understands, it is named faith and understanding” 〔T34n1723 0770c30〕
妙法蓮華經文句因緣釋以信發、解生、疑去、理明為次；約位釋以入大乘見道為信、進入修道為解；本迹釋則以久入大乘者示現中根初信初解In the interpretation through causes and conditions, faith arises, understanding is born, doubt departs, and principle becomes clear in sequence; in the interpretation according to stages, entering the Mahāyāna path of seeing is faith and advancing into the path of cultivation is understanding; in the interpretation in terms of Origin and Trace, those who long ago entered the Mahāyāna manifest the initial faith and initial understanding of intermediate faculties
信解、見得、身證
妙法蓮華經玄義信解與見得分別是信行、法行入修道後的轉名；身證依入滅盡定、想受滅而名，不是肉身神異。Faith-based understanding, attainment through seeing, and bodily witnessThe first two are respectively the new names for practitioners in accordance with faith and Dharma after entering the path of cultivation. Bodily witness is named from entering the attainment of cessation and the cessation of perception and feeling; it does not mean a bodily marvel.
修、證
摩訶止觀《次第禪門》所明〔T1911 0020a29〕Explained in the Sequential Dharma Gate of Dhyāna〔T1911 0020a29〕因修獲證，證即是果〔T1912 0215a16–18〕 此果先是習果Realization is attained through cultivation, and realization itself is a result〔T1912 0215a16–18〕 This result is first habituated result
修不修
摩訶止觀本論正文以作意、不作意說其義The treatise’s main text expresses this as intentional/unintentional疏明二名義同，四句互織成三十六句〔0283a21–0283b14〕The commentary explains the two names as identical in meaning and interweaves the four alternatives into thirty-six statements〔0283a21–0283b14〕
修多羅
妙法蓮華經玄義經的原語音寫；本段並記脩單蘭、脩妬路等異音，討論可翻與不可翻。The Indic word, also recorded as
脩單蘭 (xiudalan) and 脩妬路 (xiudulu); this unit discusses its translatability and nontranslatability.修羅琴
妙法蓮華經文句「不拊而韻」〔0031b28〕「不拊而韻」 tr. “it sounds without being struck”〔0031b28〕譬無緣無念而有感則形An analogy for responding when stimulated without taking an object or forming a discriminating thought
俱胝／俱致／俱𦙁
金光明最勝王經各守其書原字與異體。Each work retains its own original graph-form and variant.T665 作俱胝〔0455c20〕；T664 作俱致〔0401a08〕；慧沼判文有俱𦙁〔T39n1788 0341b16〕。T665 uses
俱胝 〔0455c20〕; T664 uses 俱致 〔0401a08〕; Huizhao’s judgment has 俱𦙁 〔T39n1788 0341b16〕.倉／庫
妙法蓮華經文句倉是定門、百八三昧；庫是慧門、十八空境Storehouse is the gate of concentration and the 108 samādhis; treasury is the gate of wisdom and the objects of the eighteen emptinesses
借別名名通
摩訶止觀借別教長位之名標通教共位或菩薩位；名可借別，義須依通Borrowing the names of the Distinct Teaching’s long stages to mark either shared or bodhisattva stages in the Shared Teaching. Names can be borrowed from the Distinct, but meanings must follow the Shared
偈二十八行三句
妙法蓮華經文句一行標章、二十二行修行、五行三句行成；二十二行再分十四行事遠近與八行理遠近〔T34n1718 0121a22–0121c25〕One line marks the heading, twenty-two explain cultivation, and five lines and three phrases explain accomplishment. The twenty-two further divide into fourteen lines on phenomenal distance and approach and eight on principial distance and approach 〔T34n1718 0121a22–0121c25〕
偈頌上
妙法蓮華經文句偈文重頌前面的長行，不是偈頌的上半部The verse restates the preceding prose; it does not mean the upper half of the verse
偏圓
摩訶止觀小、半剋定局短；偏從小至別而亘通，唯圓教一心三諦當圓滿名Small and half are determinate, restricted, and short; partial extends from small through Separate, while only the Perfect Teaching’s three truths in one mind bears the name complete and full以月初至十四、十五夜顯通局The moon from its first appearance through the fourteenth and the fifteenth night reveals comprehensive and restricted reach
偏德
妙法蓮華經文句諸聲聞皆備眾行，經文卻各以一德顯名。偏德不是說其餘德行全無，而是就一端攝名，引所樂者入道。Particular virtueAll the śrāvakas possess a multitude of practices, yet the sutra makes each name visible through one virtue. “Particular virtue” does not mean that every other virtue is absent; it gathers the name through one aspect and draws those who delight in it into the path.
偏方不定
妙法蓮華經玄義舊判某經不依次第、別為一緣的技術語。本論以《央掘》列眾、彈斥、明常及《淨名》早有訶責，追問何以一部判偏方、一部判次第。Indeterminate for a particular quarterThis is a technical term in the old classification for a scripture that does not follow the sequence and was taught separately for one set of conditions. Through the Aṅgulimālīya’s audience, rebukes, and permanence, and the early rebukes in the Vimalakīrti, the root treatise asks why one scripture is assigned to a particular quarter while the other is assigned to the sequence.
偏方不定教
妙法蓮華經玄義舊師用來稱非頓、非漸而別處明常住的經教。後注以偏僻處所釋偏方，是後世詞解。Off-to-one-side indeterminate teachingThe name used by earlier masters for scriptural teachings that are neither sudden nor gradual but separately clarify permanence elsewhere. A later commentary explains “off to one side” as a remote place; that is a later terminological explanation.
停義
摩訶止觀緣心諦理、繫念現前、停住不動，從能止得名The conditioned mind rests in the principle of truth, with thought bound to what is present, staying without movement; named from that which calms親依能照之智；不是身體停止Immediately relies on illuminating wisdom; it does not mean physical stoppage
傍、正
妙法蓮華經玄義正是實相，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。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.”
傭賃展轉
妙法蓮華經文句厭苦欣樂、推求理味，漸積而成出世善根Rejecting suffering, seeking happiness, and inquiring into the savor of principle gradually accumulate and become wholesome roots that transcend the world
僧慎爾耶
金光明最勝王經義淨本音寫與義譯同品並存，不統一The sound-form and translated name coexist in Yijing’s chapter and are not standardized into one form慧沼「此云正了知」〔T39n1788 0312b19〕Huizhao: 「此云正了知」—“Here it means Right Understanding” 〔T39n1788 0312b19〕
優曇
金光明最勝王經指稀有難見，不另造植物學說。It indicates rarity and difficulty of encounter; no botanical theory is supplied.「希有難見比優曇」〔T16n0665 0455a25〕。知禮記優曇鉢羅為瑞應，佛出世時乃現。「希有難見比優曇」—“Rare and difficult to see, like an udumbara flower” 〔T16n0665 0455a25〕. Zhili records the udumbara flower as an auspicious response that appears when a buddha emerges in the world.
優曇鉢羅華
妙法蓮華經uḍumbara（系）三千年一現之靈瑞花·喻佛難值An auspicious flower said to appear only once in three thousand years; a simile for how difficult it is to encounter a buddha〔本經 0060a24·佛難值喻〕；竺法護義譯作「靈瑞華」〔T09n0263 0131c03〕〔本經 0060a24·佛難值喻〕; Dharmarakṣa translates it by meaning as 「靈瑞華」 tr. “auspicious flower” 〔T09n0263 0131c03〕
元始
妙法蓮華經玄義如來布教的起點。湛然分本因、大通、今日初成三層，顯示元始不只是一個近時成道點。Original beginningThe starting point of the Tathāgata’s arrangement of the teaching. Zhanran divides it into three layers—the original cause, the time of Great Penetrating Wisdom Excellence, and the initial attainment today—showing that the original beginning is not only a recent point of awakening.
充、溢
妙法蓮華經文句自行與化他、實智與權用、入中道與雙照三對Three pairs: one's own practice and transforming others; real wisdom and skillful function; entering the middle path and illuminating both sides.
先三後一
妙法蓮華經文句先說三破蔽免難，後說一乘，次序不可反轉First teach three to break through obstructions and escape difficulties, then teach the One Vehicle; the sequence cannot be reversed
光相／光明
金光明最勝王經底本保光相，異讀與疏牒另存。The base retains “radiant marks”; the variant and the commentary’s citation are preserved separately.T665 正文作「如來光相極圓滿」〔T16n0665 0455a14〕；宋、元、明、宮本作光明；慧沼牒文亦作光明。T665’s main text reads 「如來光相極圓滿」—“The Tathāgata’s radiant marks are perfectly complete” 〔T16n0665 0455a14〕; the Song, Yuan, Ming, and Palace editions read “light,” as does Huizhao’s cited text.
免難、歡喜
妙法蓮華經文句諸子離火而喜，長者見子離難亦喜，合為一譬The children leave the fire and rejoice; the elder also rejoices upon seeing them escape danger, and these form one parable.
免難不虛
妙法蓮華經文句全身命、免火難已非虛；本論又以昔因今果況結Preserving body and life and escaping the danger of fire already involve no falsehood; the root treatise further concludes by comparison through the past cause and present fruit.
免難機發
妙法蓮華經文句本論對今日時眾的判語：已免障難而聞法之機發起The root treatise’s judgment concerning the assembly today: they have escaped obstructive difficulties, and their capacity to hear the Dharma has arisen
入
摩訶止觀涉入、輪門〔0051c23〕Entry and revolving gate〔0051c23〕輸門、輸道等門道義〔0290a25〕Meanings of gate and path, including transport gate and transport path〔0290a25〕
入城六位
妙法蓮華經文句大歡喜、未曾有、免惡道、得安隱、前入城、已度想，依次配聞、煖、頂、忍、見諦、無學〔0102b19–0102b21〕Great joy, what has never been experienced, escape from the evil road, attainment of security, going forward and entering the city, and the thought of having crossed over correspond in sequence to hearing, warmth, summit, patience, seeing the truths, and no-more-learning〔0102b19–0102b21〕
入門處、入門觀
妙法蓮華經玄義入門處指諸門所通之理：前八門同通偏真，後八門同通圓真。入門觀指能入之行，即境、發心、安心、破遍、通塞、道品、對治、次位、安忍、無法愛十項。Point of entering and contemplation for enteringThe point of entering refers to the principle accessed through the gateways: the first eight gateways all access partial truth, and the latter eight all access perfect truth. The contemplation for entering refers to the practice that enables entry: the ten items of object, arousing true resolve, settling the mind in concentration and wisdom, pervasively breaking through dharmas, discerning passage and obstruction, cultivating the factors of the path, applying counteractives, knowing stages, enduring, and not producing Dharma attachment.
入／出
妙法蓮華經文句見尊特身、聞大乘名入；受訶後仍見丈六、聞小乘名出Seeing the body adorned with special marks and hearing the Great Vehicle are called entering; still seeing the sixteen-foot body and hearing the Lesser Vehicle after being reproved are called leaving
內三術
摩訶止觀即空、即假、即中Immediately empty, immediately provisional, immediately the Middle對煩惱、業、定、見、慢等內障Counter afflictions, karma, concentration, views, pride, and other internal obstructions
內外因緣
摩訶止觀內以止觀研心，外由諸佛慈悲示相Inwardly, calming-and-contemplation examines mind; outwardly, buddhas compassionately manifest signs文依強者分名，理須內外和合；修觀顯機，諸佛顯應The text names each according to the stronger element; in principle inner and outer must join. Cultivation reveals capacity, buddhas reveal response
內外莊嚴
妙法蓮華經文句先以五根、意根分內外，再以身中現與向外化分內外First divided through the five faculties and mind, then divided again through appearance within the body and manifestation outward第二重進寄真位只屬鏡釋Assigning the second kind to the true stages belongs only to Mirror exegesis
內心隨喜、外聽法
妙法蓮華經文句佛答的兩分The two divisions of the Buddha’s answer不另造心理、社會等外加分類No added psychological or social classification is invented
內益、外益
妙法蓮華經玄義心中觀察與諸佛護念互相成就。只認內觀或只認外加，皆不能盡利益之義；本論以非內非外、而內而外收束。Inward and outward benefit (內益、外益)Contemplation within the mind and the buddhas’ protective mindfulness accomplish one another. Recognizing only inward contemplation or only external empowerment cannot exhaust the meaning of benefit. The root treatise concludes that benefit is neither inward nor outward, yet inward and outward.
內祕菩薩行外現聲聞
妙法蓮華經富樓那內藏菩薩之行、外示聲聞之相；示現聲聞實菩薩Pūrṇa inwardly conceals the bodhisattva’s practice and outwardly manifests the appearance of a śrāvaka; he appears as a śrāvaka while in truth being a bodhisattva〔本經 0028a17〕；智顗判師弟皆明本迹〔T34n1718 0002b23〕；窺基以《攝論》化一乘釋〔T34n1723 0803a02〕〔本經 0028a17〕 tr. “the present sutra”; Zhiyi judges that master and disciples alike reveal Origin and Trace 〔T34n1718 0002b23〕; Kuiji explains it through the emanational One Vehicle of the Compendium of the Great Vehicle 〔T34n1723 0803a02〕
內解、外儀
妙法蓮華經文句經家敘之二分；喜在心為內解，喜動於形而成起身、合掌、瞻仰為外儀〔0063c27–0064b03〕The two divisions of the narrator's account. Joy within the mind is inward understanding; when joy stirs in the body, it becomes the outward bearing of rising, joining the palms, and gazing upward〔0063c27–0064b03〕
全身（舍利）
妙法蓮華經未碎之全體舍利·經卷所在即如來全身（承〈法師品〉「經即佛身」）The entire, unfragmented relic-body. Wherever the sutra scroll abides, there is the Tathāgata’s full body, carrying forward the Chapter on the Dharma Teacher’s teaching 「經即佛身」 tr. “the sutra is the Buddha’s body.”〔本經 0032c08〕；窺基「表佛法身全在此經」〔T34n1723 0811c24〕；智顗「全身不散則不稱支提」〔T34n1718 0112c21〕；竺法護「如來身完具一定而無缺減」〔T09n0263 0102c13〕〔本經 0032c08〕 tr. “the present sutra”; Kuiji: 「表佛法身全在此經」 tr. “It represents that the Buddha’s dharma-body is wholly present within this sutra” 〔T34n1723 0811c24〕; Zhiyi: 「全身不散則不稱支提」 tr. “If the full body is undispersed, it is not called a caitya” 〔T34n1718 0112c21〕; Dharmarakṣa: 「如來身完具一定而無缺減」 tr. “the Tathāgata’s body, complete, settled, and without any diminution” 〔T09n0263 0102c13〕.
兩楹
妙法蓮華經文句前後兩端之間；本論指初照高山與久後說真實之間〔0064c04–0064c08〕The interval between the earlier and later ends; the root treatise refers to the initial illumination of the high mountains and the teaching of reality after a long time〔0064c04–0064c08〕
兩番
妙法蓮華經玄義前熟者由般若入法華而收，後熟者於法華未入，復經般若而入涅槃。兩番依所化成熟先後分立，不是人人都須經歷兩遍般若。Two batchesThose who matured earlier entered and were gathered in through the Lotus after Prajñā; those who matured later did not enter through the Lotus and passed through Prajñā again before entering Nirvāṇa. The two batches are distinguished according to when those transformed matured; they do not mean that everyone must pass through Prajñā twice.
八不異釋
金光明最勝王經經由鼓聲說不生、不滅、無來、無去、非常非斷、不一不異；慧沼以八不概括。八不是疏家科名，經文自身依條件句連續推展。Eight negationsThrough the drum sound, the sūtra teaches nonarising, nonceasing, no coming, no going, neither permanence nor annihilation, and neither identity nor difference; Huizhao gathers these as the eight negations. “Eight negations” is a commentarial outline term, while the sūtra itself advances continuously through conditional sentences.
妙法蓮華經文句塔從地涌示不滅・分座共坐示不生・入塔示不常・現塔示不斷・分身示不一・全身示不異・多寶讓座示不來・釋迦坐半座示不出〔0113b01–0113b04〕。The stūpa rising from the earth signifies noncessation; sharing the seat, nonarising; entering the stūpa, nonpermanence; manifesting the stūpa, nonannihilation; emanation bodies, nonidentity; the whole body, nondifference; Many Jewels yielding the seat, noncoming; Śākyamuni sitting upon half the seat, nondeparture 〔0113b01–0113b04〕.
八寶原字
金光明最勝王經T665 列金銀、琉璃、車𤦲、瑪瑙、珊瑚、虎珀、真珠等寶，其中
𤦲 是罕字。慧沼牒經另作硨磲、碼碯、琥珀，T663、T664 又有琥珀、虎魄、壁玉、璧玉之別。各屬各本文字，不作正字化會同。Original Characters for the Eight TreasuresT665 lists gold, silver, beryl, giant-clam shell, agate, coral, amber, pearl, and other precious objects; among the transmitted characters, 𤦲 is rare. Huizhao’s cited wording instead has 硨磲、碼碯、琥珀; T663 and T664 further differ as 琥珀、虎魄、壁玉、璧玉. Each is the wording of its own witness, and they are not normalized into a single set of standard characters.八支戒
金光明最勝王經經示期限，疏判適用眾。The sūtra states the duration; the commentary determines the communities to which the prescription applies.本經明七日七夜受持〔T16n0665 0439c17〕；慧沼限在家二眾之說〔T39n1788 0310a04〕The sūtra prescribes its observance for seven days and seven nights 〔T16n0665 0439c17〕; Huizhao limits this explanation to the two lay communities 〔T39n1788 0310a04〕
八方作佛
八正
八百·千二百功德
妙法蓮華經三根勝（耳舌意）千二百·三根劣（眼鼻身）八百·算法三家各異Three stronger faculties—ear, tongue, and mind—have twelve hundred; three lesser faculties—eye, nose, and body—have eight hundred; the three houses calculate the numbers differently〔本經 0047c04〕；窺基今四釋（十法行×四行相×三品）〔T34n1723 0837c12〕；智顗十如算法＋盈縮判〔T34n1718 0139c20／0140a01〕；吉藏十善互嚴〔T34n1721 0614c11〕；竺法護總列鼻身作千二百（與長行自異）〔T09n0263 0119a19〕〔本經 0047c04〕; Kuiji’s four current explanations through the ten Dharma practices 〔T34n1723 0837c12〕; Zhiyi’s calculation through the ten suchnesses and his distinction of expansion and contraction 〔T34n1718 0139c20／0140a01〕; Jizang’s calculation through the mutual adornment of the ten wholesome actions 〔T34n1721 0614c11〕; Dharmarakṣa’s general list gives nose and body twelve hundred, conflicting with its own prose sections 〔T09n0263 0119a19〕
八相記、法身記
妙法蓮華經文句應迹成佛之記與法身增進之記Prediction of responsive buddhahood and prediction of advancement in the Dharma-body聲聞先得應記，後聞〈壽量〉仍可得法身記Śrāvakas first receive predictions of responsive manifestation; after hearing the Life Span chapter they can still receive predictions concerning the Dharma-body
八種微妙
金光明最勝王經經文只明八種，不把任一組名目回填正文。The sūtra states only that there are eight; no one set is inserted into its main text.「八種微妙應群機」〔T16n0665 0454c08〕；慧沼存三經三組八聲。「八種微妙應群機」—“The eight wondrous qualities respond to beings’ capacities” 〔T16n0665 0454c08〕; Huizhao preserves three sets of eight from three sūtras.
八精進、八懈怠
妙法蓮華經文句乞食等四事各以前後兩時成八；同一時機可因念道不輟而成精進，反之成懈怠〔T34n1718 0121c18–0121c22〕The four requisites, beginning with alms, each have a time before and after, making eight. The same occasion becomes diligence when mindfulness of the Way is unbroken and laziness when it is not 〔T34n1718 0121c18–0121c22〕
八背捨
摩訶止觀背淨向不淨、背色向無色，乃至滅受想；背捨在因，解脫在果Turning from purity toward impurity, from form toward formlessness, through the cessation of feeling and perception; relinquishment is cause and liberation result
八苦、四倒
妙法蓮華經文句「此中明八苦為火」〔0073b04〕；「此之八苦，從四倒四面起也」〔0073b06〕「此中明八苦為火」 tr. “Here the eight sufferings are explained as the fire”〔0073b04〕; 「此之八苦，從四倒四面起也」 tr. “These eight sufferings arise from the four sides of the four inversions”〔0073b06〕四苦、求不得、五陰、愛離、怨會依本論算法，不另重排。The root treatise's calculation through the four sufferings, not obtaining what is sought, the five aggregates, separation from what is loved, and encounter with what is hated is retained without rearrangement.
八術異釋
金光明最勝王經經以針刺、傷破、身疾、鬼神、惡毒、孩童、延年、增氣力列成八項；慧沼原文列號三後逕五。Eight artsThe scripture enumerates eight items: needling, ruptures and wounds, bodily illness, ghosts and spirits, malignant poisons, children, extending years, and increasing strength. Huizhao’s transmitted numbering proceeds directly from three to five.
妙法蓮華經玄義本論說只立常便得一失七，正用須非常、非無常與常、無常雙用。《釋籤》作常樂等四加非常非無常等四；從義另以雙遮為體、雙照為用提出異議。Eight operationsThe root treatise says that establishing permanence alone obtains one and loses seven. Proper use requires neither permanence nor impermanence and the simultaneous employment of permanence and impermanence. The Shiqian gives the four of permanence, bliss, and the rest together with the four of neither permanence nor impermanence and the rest. Congyi separately proposes double negation as substance and double illumination as function.
八解脫
金光明最勝王經本品未逐項列名，故不補列八項。Because the chapter does not name the eight individually, this edition does not supplement a list.經末列「具八解脫」〔T16n0665 0455c07〕。The sūtra closes its praise with 「具八解脫」—“complete in the eight liberations” 〔T16n0665 0455c07〕.
八觸異釋
摩訶止觀重、輕、冷、熱、澁、滑、軟、麁，配入出息與四大Heavy, light, cold, hot, rough, smooth, soft, and coarse, matched to inhalation and exhalation and the four elements先辨觸相，再辨息與觸相順違〔0398c20–24〕First distinguishes contact-characteristics, then concord and conflict between breath and contact〔0398c20–24〕
摩訶止觀動、痒、輕、重、冷、煖、澁、滑；由身分所起之觸相Movement, itching, lightness, heaviness, cold, warmth, roughness, and smoothness; tactile signs arising from parts of the body
妙法蓮華經文句本論只以禪有八觸說鼻兼身用Used only when the root treatise says meditation has eight objects of touch to explain the nose possessing the body’s function本段未列八觸全目The eight are not itemized in this passage
八音四辯
妙法蓮華經文句注雨譬中宣注法雨的口密The esoteric treasury of speech that proclaims and pours forth the Dharma rain in the simile of falling rain0092c02–0092c030092c02–0092c03
八鳥、八憍
妙法蓮華經文句盛壯、性、富、自在、壽命、聰明、行善、色，依次配鴟、梟、雕、鷲、烏、鵲、鳩、鴿Vigor of youth, lineage, wealth, mastery, longevity, intelligence, good conduct, and physical appearance correspond in order to the kite, owl, eagle, vulture, crow, magpie, turtledove, and pigeon
六、十開合
摩訶止觀方便與願等由六度開成十，束十仍歸六Skillful means, vows, and the rest open the six perfections into ten; contracting ten returns them to six廣略是開合，不是固定大小乘判準Detailed and abbreviated forms are expansion and contraction, not a fixed criterion distinguishing Great and Small Vehicles
六即異釋
摩訶止觀理、名字、觀行、相似、分真、究竟〔0010b12〕Principle, name, contemplative practice, resemblance, partial realization, and ultimate〔0010b12〕即故理同，六故事位不濫；通凡聖而不混凡聖Because of identity, principle is the same; because of the six, phenomenal stages are not confused. They extend through ordinary and noble without conflating the two
摩訶止觀初心不失其理，聖境不濫於初The beginner does not lose the identity in principle, while the station of a sage is not confused with the beginning即守理同，六守事位，不退屈也不僭聖Identity preserves sameness in principle; six preserves phenomenal stations, guarding against both discouragement and claiming sagehood
妙法蓮華經玄義理即、名字即、觀行即、相似即、分證即、究竟即。此處底文逐字作『分證即』；六名既顯同一理，又辨修證深淺。Six identitiesIdentity in principle, identity in name, identity in contemplative practice, approximate identity, partial identity in realization, and ultimate identity. The base text here reads verbatim “partial identity in realization.” The six names reveal one and the same principle while also distinguishing the depths of cultivation and realization.
六差別譬
妙法蓮華經文句土地、卉木、密雲、注雨、受潤、增長Earth, plants and trees, dense cloud, falling rain, receiving moisture, and growth0092a11–0092a120092a11–0092a12
六度、六蔽
摩訶止觀善相約六度，惡相約六蔽，各有六意Wholesome signs are arranged by the six perfections and unwholesome signs by the six obscurations, each having six forms破戒段只詳七支性戒及一酒遮戒；餘蔽從例而知The broken-precept passage details only the intrinsic precepts of the seven branches and one prohibitory precept concerning alcohol; the remaining obscurations are known by analogy
六度四教相
妙法蓮華經文句一度而四釋：三藏（捨依正名檀等）・通（三事皆空名檀等）・別（十利・四事應修）・圓（《月藏》第一義熏修・《華嚴》七地十度）〔0115b08–0116b02，四段結語各見其末〕。Four interpretations of each perfection: Tripiṭaka (relinquishing dependent and primary recompenses is dāna, and so forth); Shared (the three factors all empty is dāna, and so forth); Distinct (ten benefits and four matters for cultivating each); Perfect (cultivation through ultimate meaning in the Moon Treasury and ten perfections at the seventh ground in the Avataṃsaka) 〔0115b08–0116b02; the closing sentence of each of the four passages appears at its end〕.
六意
摩訶止觀報果、習因單發，報習先後互發、俱發、不定Retributive result or habitual cause arising alone; retribution and habit arising in either order, arising together, or indeterminately通冠善、惡；下文例前不是省掉其餘形式They govern both wholesome and unwholesome; “as above” below does not omit the remaining forms
六根互用、根自在
妙法蓮華經文句根清淨後，一根兼具他根之用而不可思議Once pure, one faculty also possesses the functions of other faculties and is inconceivable《大經》《華嚴》之真似疏通留鏡層Clarification of true and semblant through the Great Nirvāṇa and Flower Garland remains at the Mirror layer
六根清淨異釋
妙法蓮華經持經五事所得六根勝用·地前凡夫依經力成Purification of the six faculties gained through the five practices of upholding the sutra; extraordinary functions produced by the power of the sutra in ordinary beings before the grounds〔本經 0047c07〕；《法華論》「凡夫人以經力故得勝根用未入初地」（玄贊 T34n1723 0837c32 引）；三家位判各異（四善根／十信相似位／三賢）〔本經 0047c07〕; the 《法華論》 states, 「凡夫人以經力故得勝根用未入初地」 tr. “ordinary beings, through the power of the sutra, obtain extraordinary functions of the faculties before entering the first ground,” as quoted in Kuiji’s 《玄贊》 T34n1723 0837c32; the three houses place the stage differently—four roots of goodness, stage of resemblance at the ten faiths, or the three worthies
妙法蓮華經文句不依功德多少立清淨；清淨時無盈、縮、等Purity is not established according to the quantity of qualities; in purity there is no fullness, contraction, or equality經力助觀、般若等淨等判語只署鏡Judgments such as aid to contemplation through the power of the scripture and equal purity of prajñā are attributed only to the Mirror
六氣
摩訶止觀吹、呼、𡁱、呵、噓、𡀗，依冷熱痛煩痰倦及五藏分治
吹, 呼, 𡁱, 呵, 噓, 𡀗, treating cold, heat, pain, vexation, phlegm, and weariness and the five viscera取呼吸帶聲，不全依字體義〔0398b03–13〕Uses exhalation accompanied by sound, not wholly the meanings of the written graphs〔0398b03–13〕六治
摩訶止觀止、氣、息、假想、觀心、方術Calming, qi, breath, provisional visualization, contemplation of mind, and techniques後於助道段總稱止觀氣息想術六治〔0403a01–04〕Later gathered in the aids-to-the-path section as the six treatments of calming, contemplation, qi, breath, visualization, and techniques〔0403a01–04〕
六波羅蜜多
金光明最勝王經依經保留名目；不把樹神未曾聞改寫成天子確實未修。Retains the term according to the sūtra; it does not rewrite the tree deity’s “never heard” as proof that the divine princes did not practice them.樹神說未曾聞天子具足修習六波羅蜜多〔T16n0665 0447b02〕。The tree deity says that she has never heard that the divine princes completely cultivated the six perfections 〔T16n0665 0447b02〕.
六牙白象
妙法蓮華經ṣaḍ-danta（系）普賢所乘·現身守護持經者（六牙表義唯吉藏《普賢觀經》給出）Universally Worthy's mount, upon which he manifests and guards upholders of the sutra（only Jizang, on the basis of the Sutra on the Contemplation of Universally Worthy, gives the six tusks symbolic meaning）〔本經 0061a29〕；吉藏本《普賢觀經》「六牙表六度・四足表四如意足・七支跓地表七覺分」〔T34n1721 0632a13〕；智顗無表義〔T34n1718 0148c20〕；竺法護無此·作象馬車乘〔T09n0263 0133a15〕〔本經 0061a29〕；Jizang, on the basis of the 《普賢觀經》 Sutra on the Contemplation of Universally Worthy: 「六牙表六度・四足表四如意足・七支跓地表七覺分」 tr. “the six tusks represent the six perfections; the four feet represent the four bases of supernatural power; the seven points touching the ground represent the seven factors of awakening” 〔T34n1721 0632a13〕；Zhiyi gives no symbolic meaning 〔T34n1718 0148c20〕；Dharmarakṣa does not have this expression and instead has 象馬車乘 tr. “elephants, horses, carts, and conveyances” 〔T09n0263 0133a15〕
六神病相
摩訶止觀魂、神、魄、志、意、精各有失守之相Soul, spirit, corporeal soul, will, intention, and essence each have signs of losing their proper place明標準俗說，不作經證〔0398b20–22〕Expressly marked as following secular explanations, not scriptural proof〔0398b20–22〕
六種動
妙法蓮華經文句動、起、涌、震、吼、覺，各有動、遍動、等遍動，合十八Moving, rising, surging, shaking, roaring, and awakening; each has ordinary, universal, and equally universal degrees, making eighteen鏡另分形、聲並錄新舊六名Mirror separately classifies shape and sound and records old and new sets of six names
六種差別譬
妙法蓮華經文句偈頌次序為雲、雨、土地山川、卉木、受潤、增長；次序依合譬，不依長行開譬In the verse their order is cloud, rain, earth and mountains and rivers, plants and trees, receiving moisture, and growth; the order follows the application, not the prose opening
六種種
妙法蓮華經文句行因、獲果、現通、化眾、說法、度人〔0129b24–0129b26〕，次序不可併縮Cultivating causes, attaining fruits, manifesting powers, transforming beings, teaching dharmas, and liberating persons 〔0129b24–0129b26〕; their sequence cannot be compressed
六章門
妙法蓮華經文句十號、四弘、三達、一心三智、五眼、三業共智慧行Ten epithets, four universal vows, three penetrations, three wisdoms in one mind, five eyes, and wisdom-conduct shared by the three karmas0093a19–0093a250093a19–0093a25
六義
妙法蓮華經文句歎法、無虛妄、開方便、示真實、五濁釋權、揀偽敦實Praising the Dharma, absence of falsehood, opening provisional means, revealing the real, using the five turbidities to explain the provisional, and distinguishing the false to encourage the genuine
妙法蓮華經文句五濁、施方便、顯實、歎法、不虛、敦信Five turbidities, establishing skillful means, revealing the real, praising the Dharma, absence of falsehood, and exhortation to believe
六義、五科
妙法蓮華經文句釋迦章在六義中闕歎法希有，所以正文現列五科，不是漏寫一段In the six meanings the Śākyamuni chapter lacks praise of the rarity of the Dharma, so the body lists five sections; a passage is not missing
六蔽
妙法蓮華經文句「六度中無六蔽，如藥中無病」〔0031a18–0031a19〕「六度中無六蔽，如藥中無病」 tr. “The six obscurations are absent from the six perfections, as illness is absent from medicine”〔0031a18–0031a19〕本論自限「非畢竟淨」〔0031a19〕The root treatise itself limits this with 「非畢竟淨」 tr. “not ultimately pure”〔0031a19〕
六蔽、六度
摩訶止觀慳、破戒、瞋、懈怠、散亂、愚癡，各以檀、尸、忍、進、禪、智治Stinginess, breaking precepts, anger, indolence, distraction, and delusion are treated respectively by giving, moral discipline, tolerance, diligence, dhyāna, and wisdom本論逐項具事相；疏稱事六，是分層判語The treatise gives each concrete marks; calling them the six concrete perfections is the commentary’s layered judgment
六趣
妙法蓮華經文句能趣之人、所趣生死、業緣為因、好醜為果〔0030c20–0030c23〕Person who goes, birth and death as destination, karmic conditions as cause, and pleasing or ugly retribution as result〔0030c20–0030c23〕趣兼赴往與所至The word for destination includes both going toward and the place reached
六通
妙法蓮華經玄義本論列天眼、天耳、他心、宿命、如意身通、無漏等。無漏在此是漏盡通；如意身通是能轉變身用，不只是一般願望如意。Six powers (六通)The root treatise lists the divine eye, divine ear, knowing others’ minds, knowing past lives, magical-body power, and extinction of the contaminants. “Uncontaminated” here means the power of extinction of the contaminants. Magical-body power means the capacity to transform bodily activity, not simply fulfillment of ordinary wishes.
六難九易
妙法蓮華經神通諸事未為難／惡世持說此經是則為難Feats of supernormal power are “not yet difficult”; upholding and teaching this sutra in an evil age are “indeed difficult.”〔本經 0034a16 重頌〕；窺基「十九頌對比勝劣。中分六」〔T34n1723 0814b21〕；吉藏「六種難事」配六種不信人〔T34n1721 0591a19〕（「六難九易」＝後世約詞·二疏無此連文）〔本經 0034a16 重頌〕 tr. “the repeated verse of the present sutra”; Kuiji: 「十九頌對比勝劣。中分六」 tr. “nineteen stanzas contrast superior and inferior in six sequences” 〔T34n1723 0814b21〕; Jizang correlates 「六種難事」 tr. “six kinds of difficult act” with six kinds of unbelieving person 〔T34n1721 0591a19〕. 「六難九易」 tr. “six difficult and nine easy acts” is a later summary term and does not occur as a continuous expression in either commentary.
共、不共般若八門
妙法蓮華經玄義共般若有四門，不共般若又有四門；只把無相定作共般若空門，所得一、所失七。The eight gateways of shared and unshared prajñāShared prajñā has four gateways and unshared prajñā another four. If no marks is fixed as only the gateway of emptiness within shared prajñā, one gateway is obtained and seven are lost.
共般若、不共般若
妙法蓮華經玄義四果、三乘共聞的一面稱共；由般若入法界、與華嚴相通的一面稱不共。這是本論的教判，不是《摩訶般若波羅蜜經》的品題。Shared and unshared prajñāThe aspect heard in common by the Three Vehicles, including the four fruits, is called shared; the aspect in which one enters the Dharma realm through Prajñā and which communicates with the Avataṃsaka is called unshared. These are classifications in the root treatise, not chapter titles in the Mahāprajñāpāramitā Sūtra.
妙法蓮華經玄義本段用這一分法會通般若攝法華與法華自顯祕妙的張力。它在此承擔會通功能，不等於另立一套完整經序。Common Prajñā and uncommon PrajñāThis distinction reconciles the tension between the inclusion of the Lotus within Prajñā and the Lotus’s own disclosure of wondrous profundity. Here it functions as a method of reconciliation and does not establish a separate, complete chronology of scriptures.
其疾如風
具不具
摩訶止觀辨十境頭數，兼有總別、橫竪Distinguishes the number of the ten objects, with both general/particular and horizontal/vertical forms與成不成所辨體之始終分開〔0282c19–26〕Kept separate from accomplished/unaccomplished, which distinguishes the substance’s beginning and end〔0282c19–26〕
具五緣
摩訶止觀持戒清淨、衣食具足、閑居靜處、息諸緣務、得善知識Pure observance of precepts, complete clothing and food, secluded quiet dwelling, ceasing conditioned engagements, and obtaining good spiritual friends五緣文五義五，事理皆具Five in text and five in meaning; phenomena and principle are both complete
具壽／命者
金光明最勝王經同一發言者之異譯稱謂。These are alternate translated honorifics for the same speaker.T665 作具壽阿難陀〔0456c04〕；T664 作命者阿難陀〔0401c16〕。T665 uses
具壽 for Ānanda 〔0456c04〕; T664 uses 命者 for Ānanda 〔0401c16〕.具足四見
摩訶止觀每一主句中又具四句的十六種執式。Sixteen patterns of attachment in which each principal alternative again possesses four alternatives
冥、顯
妙法蓮華經玄義冥機可指過去善力潛成而現在未運身口，顯機則現在身口精勤；冥應是不見不聞而密得利益，顯應是現前值佛、見瑞、聞法。冥不是邪暗，顯也不保證機已成熟。Hidden (冥) and manifest (顯)Hidden stimulus can mean that the force of past good has matured latently while body and speech are not now employed; manifest stimulus means that body and speech are now applied diligently. Hidden response is secret benefit obtained without seeing or hearing; manifest response is encountering the Buddha, seeing an auspicious sign, or hearing the Dharma in one’s presence. Hidden does not mean deviant darkness, and manifest does not guarantee that a stimulus is mature.
冥益、顯益
妙法蓮華經玄義顯益是受者可明見的赴應、說法、離苦、得善；冥益是不必以當下可見形相為限的護念與加被。二者在果、因、聲聞、緣覺等段反覆成對。Hidden and manifest benefit (冥益、顯益)Manifest benefit is a response, teaching, release from suffering, or attainment of good that recipients can clearly perceive. Hidden benefit is protective mindfulness and empowerment not limited to a presently visible form. The pair recurs throughout the benefits of fruit, cause, śrāvakas, and pratyekabuddhas.
凡、外、小、偏
妙法蓮華經玄義凡門辨世間邪惡與清正；外門辨見論；小門辨二乘偏真；偏門辨大乘中同名而未圓之實。四門由粗至細，不是四類人物的靜態名冊。Ordinary, non-Buddhist, Lesser Vehicle, and partial (凡、外、小、偏)The ordinary gate distinguishes the deviant and harmful from the pure and upright in the world. The non-Buddhist gate distinguishes views and theses. The Lesser Vehicle gate distinguishes the partial truth of the two vehicles. The partial gate distinguishes within the Great Vehicle what shares the name “real” but is not yet perfect. The four gates proceed from coarse to fine; they are not a static roster of four classes of persons.
出入
妙法蓮華經文句本論明列四式：二而不二／不二而二互為出入，無量與一互為出入，自行與化他互為出入The root treatise expressly lists four modes: two-yet-not-two and not-two-yet-two as mutual going out and coming in; the immeasurable and the one as mutual going out and coming in; and one's own practice and transforming others as going in and going out
出入無難
妙法蓮華經玄義本論先以聞大為入、住小為出、受彈訶為無難；又以進宅見群臣豪族為入、止宿草庵為出。兩讀都從窮子譬展開。Going out and entering without difficultyThe root treatise first takes hearing the great as entering, remaining in the small as going out, and undergoing severe verbal reproach as being without difficulty. It then takes advancing into the residence to see ministers and powerful clans as entering, and staying in the grass hut as going out. Both readings unfold from the poor-son parable.
出內
妙法蓮華經文句根經與本論均保存此字面；本論回指昔日般若領教The root scripture and root treatise both preserve this wording; the root treatise refers it back to the earlier command to understand the Prajñā teaching
出異解
妙法蓮華經玄義先把既有異解列出。正文至出異解竟收束，下一科才入明難；本單元的列錄本身不是逐家裁決。Setting out divergent interpretationsExisting divergent interpretations are first laid out. The root text concludes with setting out divergent interpretations complete, and only the next section enters Clarifying the Difficulties. Listing the classifications in this unit is not itself an adjudication of each system.
分明判
妙法蓮華經文句以今昔瑞同，明決如來將說之法；仍承惟忖、略曾、廣曾先微後著的答序The explicit determination, from the sameness of past and present portents, of what the Tathāgata will teach; it still continues the progression from subtle to manifest through reflection and the brief and extensive accounts
分段、華報
摩訶止觀未出分段而有所獲〔T1911 0020a26〕Something is attained before leaving fragmentary birth and death〔T1911 0020a26〕未出分段即猶未入滅，所居之土名華報〔T1912 0214c20–22〕 不外補身土細節Not leaving fragmentary birth and death means still not entering extinction; the land in which one dwells is called anticipatory result〔T1912 0214c20–22〕 No further details of body or land are added from outside
分身諸佛
妙法蓮華經釋迦十方說法之化佛·集則塔開Śākyamuni’s emanation buddhas teaching throughout the ten directions. When they have gathered, the stūpa opens.〔本經 0032c24〕；窺基「此召化佛……身無異他即我身」〔T34n1723 0812b31・0812c03〕；吉藏「本一迹多」〔T34n1721 0589b24〕〔本經 0032c24〕 tr. “the present sutra”; Kuiji: 「此召化佛……身無異他即我身」 tr. “This summons the emanation buddhas. … Their bodies do not differ; the other is precisely my body” 〔T34n1723 0812b31・0812c03〕; Jizang: 「本一迹多」 tr. “the original is one, the traces many” 〔T34n1721 0589b24〕.
初不缺、第十究竟
妙法蓮華經文句本論對兩句的十戒定位〔0031c24–0031c26〕The root treatise’s placement of two phrases within the ten precepts〔0031c24–0031c26〕與今本《玄義》名次不合，異同已列The names and order differ from the present Profound Meaning and are recorded above without leveling
初住
妙法蓮華經玄義三因同發、住三德、一分破無明、一分顯佛性，並由縱深而展橫用；本論以十德總明。The first abodeThe three causes develop together; one abides in the three virtues, breaks one portion of ignorance, and reveals one portion of buddha-nature, extending horizontal function from vertical depth. The treatise explains this comprehensively through ten virtues.
初依
摩訶止觀本論於六根清淨處說所說可信The treatise says at purification of the six faculties that what one teaches can be trusted類攝通前五品，六根清淨是初依最後極位〔0386a09–10〕As a class includes the preceding five grades; purification of the six faculties is the final ultimate stage of first reliance〔0386a09–10〕
初依始心
妙法蓮華經文句欲修圓行、入濁弘經而尚受濁世惱亂者〔0118c29–0119a02〕Those who wish to cultivate the perfect practice and enter the turbid world to propagate the sutra but remain disturbed by that world 〔0118c29–0119a02〕
初周法說
妙法蓮華經文句三周說法之初周；本段先以法說、領解、述成、授記、歡喜五段總攝後文The first of the three rounds of teaching; this passage first gathers the later text under five sections: Dharma-teaching, understanding, confirmation, prediction, and rejoicing
初品之初
妙法蓮華經文句本論對第五十人的定位The root treatise’s placement of the fiftieth person四信五品的詳判屬鏡Detailed classification through four trusts and five grades belongs to the Mirror
初品無明三重
妙法蓮華經文句三周入初住的先後Sequence of entry into the first abode through the three rounds是漸斷節奏，不是三個固定果位A rhythm of gradual severance, not three fixed fruitions
初心始行
妙法蓮華經文句尚不能在惡世忍苦弘經的初學菩薩〔0117b10–0117b12〕。Beginning bodhisattvas not yet able to undergo hardship and propagate the sutra in an evil age 〔0117b10–0117b12〕.
初焰、不制位
妙法蓮華經玄義初焰以燈焰燋炷譬智慧初斷惑；利根不制位，是利者可早斷而不受階級拘限，不是刪除十地。First flame and non-fixing of stagesThe first flame uses the lamp flame scorching a wick as a simile for wisdom first severing delusion. Stages are not fixed for the sharp-facultied because they may sever early without being confined by graded stopping, not because the ten grounds are deleted.
初阿、後茶
妙法蓮華經文句初悟已具後茶功德，本帙早文以四十二字互具疏通Initial awakening already possesses the qualities of the final ḍha; this work’s earlier passage explains it through the mutual inclusion of forty-two syllables鏡文另判迦葉所證與遍領無別The mirror further correlates Kāśyapa’s realization and the absence of difference in pervasive understanding
初隨喜位
妙法蓮華經文句由不專讀誦而但行禮拜判位〔0141a08–0141a09〕The stage is determined from not specializing in reading and reciting but only practicing bowing 〔0141a08–0141a09〕
初頓、開漸
妙法蓮華經玄義初頓指始坐道場先為大機說大乘；開漸指不堪者須以方便引導，於一乘道分別說三。兩者由眾生根機與受法先後相接。Initial sudden teaching and opening the gradualThe initial sudden teaching means that, when first seated at the place of the path, the Buddha first taught the Great Vehicle for those of great faculties. Opening the gradual means that those unable to bear it had to be guided through skillful means as the Three Vehicles were distinctly taught within the path of the One Vehicle. The two are connected through sentient beings’ faculties and the sequence in which they received the Dharma.
判麁妙
妙法蓮華經玄義先判前十二智麁、後八智妙，再於別教四智中判三麁一妙、圓教四智皆妙；又以不知不見、知非見、見非知、亦知亦見四句及五眼續判。所謂麁妙始終依所聞、所證、所照與是否圓融而立。Judging coarse and wondrousFirst the initial twelve wisdoms are judged coarse and the latter eight wondrous. Within the Distinct Teaching’s four wisdoms, three are then judged coarse and one wondrous, while all four wisdoms of the Perfect Teaching are wondrous. Judgment continues through the four alternatives of neither knowing nor seeing, knowing but not seeing, seeing but not knowing, and both knowing and seeing, and through the five eyes. Coarse and wondrous are always established according to what is heard, realized, and illuminated and whether it interfuses perfectly.
別五隻
妙法蓮華經文句觀・世・音・普・門五字逐一開四而簡取其一〔0145a22–0145c29〕。Contemplate, world, sounds, universal, and gateway, each opened into four and then one selected〔0145a22–0145c29〕.
別命／通覓
妙法蓮華經文句別命是先前特別告命；通覓是向大眾普遍徵求。此處『通』不另立教名〔0117b03–0117b05〕。A specific injunction is a particular command previously given; a general search recruits throughout the assembly. “General” here does not establish the name of another teaching 〔0117b03–0117b05〕.
別安
摩訶止觀總安未成時，隨信法根性與四悉暫偏施止或觀；非永久割裂When general settling has not succeeded, calming or contemplation is temporarily emphasized according to faith/Dharma faculties and the four siddhāntas; this is not permanent separation
別序
妙法蓮華經文句自爾時世尊以下至品末，分眾集、現瑞、疑念、發問、答問五章From “At that time, the World-Honored One” through the chapter's end; divided into gathering, portents, doubt, question, and answer從通、別相望多向辨別，不縮成單一定義Distinguished in several directions through relation to the common introduction; not reduced to one fixed definition
別惑
妙法蓮華經文句本論用以說惑之厚薄Used by the root treatise to explain thickness and thinness of delusion爾前何以可論別惑的問答是《記》補釋The question of how distinct delusion can be discussed in earlier teachings is added by the Wenjuji
別接通異釋
摩訶止觀通教行人至空、中交際，由別教中道接入；接教屬權，接證屬實At the juncture of emptiness and the Middle, a practitioner of the Shared Teaching is received through the Separate Teaching’s Middle Way. The teaching that receives is provisional; realization upon receiving is real依根性辨被接位，所入可說別初地、圓初住The station of receiving is distinguished according to faculties; the station entered may be called the Separate first ground or Perfect first abode
妙法蓮華經玄義通教中間若轉觀常住而破無明，既不合純通始終，也不是別教初心，故稱別接通；不是簡單說後一教接替前一教。The Distinct connecting with the SharedIf someone midway through Shared-Teaching practice turns to contemplate permanence and break fundamental ignorance, this fits neither the Shared Teaching’s beginning-to-end framework nor the Distinct Teaching’s initial aspiration and is called the Distinct connecting with the Shared. It does not simply mean that one later teaching replaces an earlier one.
妙法蓮華經文句本論判光宅七地斷無明之說所屬：「非通又非別，乃是別接通意耳」〔0136c01〕。The root treatise’s classification of Guangzhai’s account that the seventh ground eliminates ignorance: 「非通又非別，乃是別接通意耳」 tr. “neither Shared nor Separate, but merely the meaning of the Separate Teaching receiving the Shared” 〔0136c01〕.
別教
妙法蓮華經文句不說城如化，以城為方便斷見思惑，從城門徑過，不以此為究竟Does not say the city exists like a conjuration; uses it as an expedient for severing view-delusion and conceptual delusion, passes straight through its gate, and does not treat it as ultimate
別教鎧
妙法蓮華經文句以凡聖面對三受時有無心受及瞋、愛、癡的差別說鎧〔0118a11–0118a18〕。Armor explained through the presence or absence of mental feeling and of anger, craving, and delusion when ordinary people and sages face the three feelings 〔0118a11–0118a18〕.
別相、總相念處
妙法蓮華經玄義本論兼說境總觀總、境別觀總、境總觀別，又說總觀二陰至五陰；不可縮成只以一觀遍觀四境。Separate and comprehensive applications of mindfulnessThe treatise includes comprehensive object and contemplation, separate object with comprehensive contemplation, comprehensive object with separate contemplation, and comprehensive contemplation of two through five aggregates. The term cannot be reduced to applying one contemplation uniformly to four objects.
別記
妙法蓮華經四大聲聞名號不同故與別記（別別授記）The four great śrāvakas have different names and therefore receive individual predictions, each prediction given separately窺基引《法華論》「六處示現授記」第一〔T34n1723 0654a20〕Kuiji cites the first of the “six places manifesting prediction” in the 《法華論》: 「別記」 tr. “individual prediction” 〔T34n1723 0654a20〕
利、鈍異釋
摩訶止觀名義可互通；後按未發定、因定發見的現位分流Their names and meanings can mutually include one another; later they are differentiated according to the present stage of concentration not yet arisen or a view arising because of concentration約現發之見與所起惑判，利不作褒義根器Classified according to the presently arising view and the delusion it produces; “sharp” is not praise for a superior capacity
妙法蓮華經文句本論用多重相望分根機，所照只取緣、了善根，不以惡法作二因〔0130b19–0130b25〕The root treatise distinguishes capacities through multiple relative comparisons; what is illumined includes only the wholesome roots that are conditioning and discernment causes, not evil dharmas as the two causes 〔0130b19–0130b25〕
利益
妙法蓮華經玄義迹中與中間已有生身、法身、正說、流通諸益；本益須借迹而知。本論本本二字指眾迹雖多，仍以最初本為本，第一個本字不是衍文。BenefitThe Trace and intermediate period already include benefits of birth-body and Dharma-body, direct teaching and transmission. Original benefit must be known through the Trace. The two graphs
本本 in the root treatise mean that although the Traces are many, all still take the first Origin as Origin; the first graph is not a textual redundancy.利益不虛
妙法蓮華經文句法說末一行，告有智者斷盡疑惑，結佛語實不虛The final line of the Dharma teaching, telling those with wisdom to end doubt and concluding that the Buddha’s words are real and not false
制名、定名
妙法蓮華經玄義制名問名稱是依字句、依事、還是依所表而立；定名則辨線經、當體、體事合目、從事四種命名方式。兩門所問不同。Instituting and determining namesInstituting asks whether a name is established from wording, an event, or what is signified. Determining distinguishes four modes: thread scripture, name from the form itself, a combined name from form and event, and name from event. The questions answered by the two divisions differ.
制多
金光明最勝王經疏家別目佛堂之名。The commentator’s separate name for a Buddha hall.慧沼：「佛堂云制多，此云靈厝」〔T39n1788 0332a19〕Huizhao: 「佛堂云制多，此云靈厝」—“A Buddha hall is called caitya, meaning a sacred repository” 〔T39n1788 0332a19〕
制底
金光明最勝王經經中七寶制底；疏家說其可通稱佛堂塔。The seven-jeweled caitya in the scripture; the commentator says it may generally designate the Buddha’s halls and stūpas.慧沼：「言制底者梵語，通目佛之堂塔。」〔T39n1788 0332a18〕Huizhao: 「言制底者梵語，通目佛之堂塔。」—“Caitya is a Sanskrit expression and generally designates halls and stūpas of the Buddha” 〔T39n1788 0332a18〕
前三後一
妙法蓮華經文句本論用以指請說因緣；湛然再釋作始末根由。The root treatise uses this to indicate the causes and conditions requested; Zhanran further explains it as the beginning-to-end basis.
前方便
金光明最勝王經經先令誦持一萬八遍為前方便，入道場後另誦一千八遍。兩個數目屬不同階段，不互換、不合計。Preliminary meansThe sūtra first has the practitioner recite the dhāraṇī 10,008 times as the preliminary means and then recite it another 1,008 times after entering the place of practice. The two numbers belong to different stages and are neither exchanged nor added together.
力
力、無畏
摩訶止觀力重內在決判，無畏重外用無怯Power emphasizes inward decisive judgment, while fearlessness emphasizes an outward function without timidity內外是疏論會釋，不泛化為一切能力與勇氣Inward and outward reconcile commentary and treatise; they are not generalized into every capacity and every form of courage
力用
妙法蓮華經玄義今經能破、能廢、能開、能會，令近疑斷而遠信生The present sutra can break, abolish, open, and gather, severing near doubt and producing distant faith.先正明，後以世智、二乘智、菩薩智展轉比決佛智It is first directly clarified, then Buddha-wisdom is successively compared with worldly wisdom, the wisdom of the two vehicles, and bodhisattva wisdom.
功、得、力
妙法蓮華經玄義功由因滿，得由證悟，力是勝能Merit comes from fulfillment of cause, attainment from realization and awakening, and power is supreme capacity.《釋籤》用來辨自行成就；落到益他，即見為用The Shiqian uses these terms to distinguish accomplishment in one’s own practice; when that accomplishment reaches others, it appears as function.
功德
妙法蓮華經文句初品初功德與五品之上六根功德有前後高下There is a higher/lower distinction between the initial qualities of the first grade and the qualities of the six faculties above the five grades高下永別是湛然明判“Higher and lower forever distinct” is Zhanran’s explicit judgment
功德、利益
妙法蓮華經玄義本論說一而無異，分別時以自益名功德、益他名利益。兩名不是兩種互斥的善法，而是從受益方向分說。Merit and benefit (功德、利益)The root treatise says they are one and the same. When distinguished, benefit to oneself is called merit and benefit to others is called benefit. The two names do not designate mutually exclusive kinds of goodness but distinguish the direction in which benefit is received.
功德勝力
妙法蓮華經受命流通六品之一·二子持《法華》功德迴父邪見One of the powers in the six chapters that receive the command to transmit: through the qualities of upholding the Lotus, the two sons turn their father from wrong views〔窺基來意 T34n1723 0850b22〕引世親《法華論》「功德勝力者妙莊嚴王品示現」；吉藏『依論第三過去勝功德力』〔T34n1721 0630b26〕Kuiji’s reason for the chapter’s coming 〔T34n1723 0850b22〕, citing Vasubandhu’s 《法華論》: 「功德勝力者妙莊嚴王品示現」 tr. “The power of superior qualities is manifested in the Chapter on King Wonderful-Adornment”; Jizang: 『依論第三過去勝功德力』 tr. “Following the Treatise, third, the power of superior qualities in the past” 〔T34n1721 0630b26〕
功用、正道、理趣、勢力
金光明最勝王經四項在義淨本連列，不能縮成泛稱『力量』。慧沼分別以得果之用、離邊正理、所持法義及法威力作解；合部則譯作所作道、合、力、住，兩譯各守原字。Efficacy, the right path, the purport of principle, and powerThe four are listed continuously in Yijing and cannot be contracted into the generic word “power.” Huizhao explains them respectively as the function of attaining the fruit, right principle free from extremes, the meaning of the Dharma upheld, and the Dharma’s potency. The composite edition instead renders them as enacted path, conjunction, power, and abiding. Each translation retains its own wording.
助宣五味
妙法蓮華經文句迹為下根聲聞＝助宣酪法・迹在方等示受彈訶＝生蘇・迹領《般若》＝熟蘇・迹在《法華》得悟＝醍醐〔0105b23–0105c02〕。A śrāvaka of lower faculties in the Trace = assisting in proclaiming curds · receiving rebuke at the Vaipulya assembly in the Trace = raw cream · receiving the Prajñā relay teaching in the Trace = cooked cream · awakening at the Lotus in the Trace = ghee〔0105b23–0105c02〕
助道對治
摩訶止觀根鈍遮重者，以治道破遮，安隱入三解脫門〔0091a05–12〕Those with dull faculties and heavy obstructions use a path of treatment to break obstruction and enter the three gates of liberation securely〔0091a05–12〕助是助開，不是另與正道競立Aid means assisting opening, not competing separately with the direct path
劫國、近遠了莂
妙法蓮華經文句授記使未審的當果、劫國與成佛近遠得到決定明白〔0097c13–0097c14〕Eon and land; clear differentiation of near and far. Prediction makes the previously uncertain future fruit, eon and land, and nearness or distance of buddhahood determinate and clear〔0097c13–0097c14〕
動執生疑、騰疑致請
妙法蓮華經文句前者說舊執受動而新疑生起，後者說大眾把已生之疑表出而請決The former means that old attachment is stirred and new doubt arises; the latter means that the assembly expresses the doubt already arisen and requests a decision
動樹訓風、舉扇喻月
妙法蓮華經文句以可見的樹動、所舉之扇，使未直接領會的風與月得以曉解〔0063b15〕Through the visible movement of a tree and the fan that is raised, the wind and moon not directly apprehended can be understood〔0063b15〕
勘梵本
妙法蓮華經窺基親勘梵本之攄；「無二亦無三」乃譯之略（古德所傳梵本攄證）Kuiji’s personal comparison of a Sanskrit manuscript; “no second nor any third” is an abbreviated translation (an attestation of a Sanskrit manuscript in the ancient transmission)窺基「勘梵本云『無第二第三』」〔T34n1723 0715b08〕Kuiji: 「勘梵本云『無第二第三』」 tr. “Comparing the Sanskrit manuscript, it says, ‘There is no second and no third’” 〔T34n1723 0715b08〕
勝三修、斷奠、扶三藏
妙法蓮華經玄義勝三修與祕密藏可在《大般涅槃經》定位；斷奠聲聞與扶三藏則是本論對正說結構及臨滅護法作用的判語。末句同時守住『教意別』與『佛性味同』。Superior three cultivations, decisive settlement, and supporting the Tripiṭaka TeachingThe superior three cultivations and secret treasury can be located in the Mahāparinirvāṇa Sūtra. Decisively settling the śrāvakas and supporting the Tripiṭaka Teaching are the root treatise’s classifications of the structure of the main teaching and the function of safeguarding the Dharma as extinction approaches. The closing sentence preserves both the “difference in teaching intent” and the “same flavor of buddha-nature.”
勝妙果報
摩訶止觀順中道所感〔T1911 0020a25〕Brought forth by accord with the Middle Way〔T1911 0020a25〕實報稱順、稱妙，另以初住以上標界〔T1912 0214c06–09〕 位界屬鏡義Real reward is called accord and wondrous, with the boundary separately marked from the first abode upward〔T1912 0214c06–09〕 The stage boundary belongs to the mirror
勝應、劣應
妙法蓮華經文句依機利鈍所現兩應；各有生身、法身之生〔0130c05–0130c20；0131b18–0131c11〕Two responses manifested according to sharp and dull capacities; each has the birth of a corporeal body and a Dharma body 〔0130c05–0130c20；0131b18–0131c11〕
勝應／劣應
妙法蓮華經文句勝應應菩薩，為盧舍那尊特身；劣應應小乘，為丈六弊衣The superior response responds to bodhisattvas and is Vairocana's specially honored body; the inferior response responds to the Lesser Vehicle and is the sixteen-foot body in coarse clothing
勝根用
妙法蓮華經文句未發真而因經力有殊勝根用，仍名父母肉眼Before the real has arisen, one gains extraordinary faculty-function through the power of the scripture while the eye remains named the physical eye born of one’s parents功如入地是湛然對論引的解釋The qualities being like entry into the grounds is Zhanran’s explanation of the Treatise citation
勸、示、證
妙法蓮華經文句玩好希有為勸，如此種種為示，宜速出來皆當與汝為證〔0069b10–0069b14〕The rarity of the playthings is exhortation; the various kinds of carts are demonstration; urging the children to leave quickly and promising to give each what they want is confirmation〔0069b10–0069b14〕.
妙法蓮華經文句「上有勸、示、證，今亦具合，但不次第」〔0073c12〕「上有勸、示、證，今亦具合，但不次第」 tr. “The preceding text has exhortation, demonstration, and confirmation. The present text also applies them all, though not in the same order”〔0073c12〕三項俱存，不依今本次序重排本論。All three remain present; the root treatise's order is not rearranged according to the present scripture.
妙法蓮華經文句三義；偈中重頌勸，所以成四個表達單元，但不另立第四義。Three meanings. Because the exhortation is chanted a second time in the verse, there are four expressive units, but no fourth meaning is separately established.
妙法蓮華經文句勿怖莫退為勸；今是大城至隨意所作為示；入城安樂為證〔0102a29–0102b03〕Do not fear or retreat is exhortation; from “now this is a great city” through doing as one wishes is demonstration; peace and happiness upon entering the city is confirmation〔0102a29–0102b03〕
勸、誡
妙法蓮華經文句「故勸修為正，誡惡是傍」〔0073b16〕「故勸修為正，誡惡是傍」 tr. “Thus exhortation to cultivation is primary, and admonition against evil is ancillary”〔0073b16〕本論又說二者相即；二悉與兩問答屬鏡。The root treatise further says that the two mutually include one another; the two siddhāntas and two question-and-answer rounds belong to the mirror.
勸發
妙法蓮華經文句戀法之辭；遙在彼國具聞此經始末既周，欲令自行化他永永無已，故自東自西而來勸發〔0148a15–0148a17〕。Words of longing for the Dharma; in that distant land he completely heard the beginning and end of this scripture, and, wishing his own practice and the transformation of others to continue forever without ceasing, he came westward from the east to encourage〔0148a15–0148a17〕.
勸請
金光明最勝王經adhyeṣaṇā（義）請佛轉法輪·莫般涅槃Requesting the buddhas to turn the Dharma wheel and not enter parinirvāṇa.〔本經 0415b08〕；品5 旁證：讖本懺悔品無勸請支·真諦補品新增The sūtra 〔0415b08〕; collateral evidence for Chapter 5: Dharmakṣema’s repentance chapter lacks the branch, which is added in Paramārtha’s supplement.
化
妙法蓮華經文句由神力所為，原無而忽然出現；法合時以權智無而說有Produced through supernormal power, suddenly appearing though originally nonexistent; in application to the Dharma, provisional wisdom speaks of existence where there is none
化他、自行化他、自行
妙法蓮華經玄義每一番權實二智又分三層：隨機為他說權實；把內證與對他之說相望；在自證中再分權實。七番各三，故成二十一種權實。Transforming others, one’s own practice together with transforming others, one’s own practiceEach set of provisional and real wisdom is divided into three levels: teaching provisional and real to others according to faculties; comparing inner realization with teaching others; and distinguishing provisional and real within one’s own realization. Seven sets with three each make twenty-one kinds of provisional and real wisdom.
化儀
化城
妙法蓮華經導師於險道中化作之城；喻二乘涅槃（方便止息·非真滅）The city conjured by the guide on the perilous road; it represents the nirvāṇa of the two vehicles, a provisional place of rest and not true cessation.窺基「此喻有餘涅槃」〔T34n1723 0799c23〕；智顗「內合二乘涅槃·權智所為」〔T34n1718 0098a11〕Kuiji: 「此喻有餘涅槃」 tr. “This simile represents nirvāṇa with remainder” 〔T34n1723 0799c23〕; Zhiyi: 「內合二乘涅槃·權智所為」 tr. “Inwardly it corresponds to the nirvāṇa of the two vehicles and is produced by provisional wisdom” 〔T34n1718 0098a11〕
化城正、傍
妙法蓮華經文句正為退大取小者，傍為起初學小者〔0103a12–0103a14〕Primarily for those who retreat from the Great and take up the Lesser; secondarily for those who studied the Lesser from the beginning〔0103a12–0103a14〕
化法
化身
金光明最勝王經nirmāṇa-kāya隨眾生意、界、行，應時應處示現之身The body that appears in response to sentient beings’ intent, realm, and conduct, at the appropriate time and place.慧沼繫變化身，引梁《攝論》「由佛本願自在力故，似彼眾生變異顯現，名變化身」〔T39n1788 0210b12〕Huizhao correlates it with the transformation body, citing the Liang Compendium: 「由佛本願自在力故，似彼眾生變異顯現，名變化身」—“Because of the sovereign power of the Buddha’s original vows, it appears in transformations resembling those sentient beings and is called the transformation body” 〔T39n1788 0210b12〕.
化身眷屬二種
妙法蓮華經文句法身大士與同居凡夫；本段憂無子專指後一類初從化佛發心而能續佛種者Dharma-body great beings and ordinary beings of the land of common residence; this passage's worry about having no son specifically concerns the latter, who first arouse the mind through a transformation buddha and can continue the buddha-seed
十三句
妙法蓮華經文句不退轉兼明位與歎德，以下十二德成十三Irreversibility both explains stage and begins praise; the following twelve virtues yield thirteen可竪歎十地，也可橫歎初住May be praised vertically through the ten grounds and horizontally through the first abode
十乘省文
摩訶止觀後九意多依前境略說，仍具發心、安心至離愛Most of the subsequent nine intentions are abbreviated by reference to the preceding object, yet still include arousal of mind and settling the mind through freedom from attachment省文不是缺門，不把前境全文搬入Abbreviation is not an omitted gate; the entire text of the preceding object is not transferred into this one
十九句、十八空
妙法蓮華經文句初一句總，後十八句配《大品》十八空；這是本論的消經方法，不是根經自己列出十八空〔T34n1718 0120c29–0121a22〕The first clause is general; the latter eighteen correspond to the eighteen emptinesses of the Large Prajñāpāramitā Sutra. This is the root treatise’s method of explaining the sutra, not an explicit list of eighteen emptinesses in the root scripture itself 〔T34n1718 0120c29–0121a22〕
十二事
摩訶止觀六受與六作Six receptions and six actions眼受色乃至意緣法的六種根境領受；行、住、坐、臥、語、默；善惡無記皆可歷觀Six modes of receiving a sense object, from the eye receiving form through mentation engaging dharmas; walking, standing, sitting, lying down, speaking, and silence; wholesome, unwholesome, and indeterminate states may all be traversed in contemplation
十二入
妙法蓮華經文句六根與六境；觀中一入具十法界，一界又具十界，界界各十如是The six faculties and six objects; in contemplation, one entrance possesses the ten Dharma realms, each realm possesses ten, and each has the ten suchnesses
十二名、四門
妙法蓮華經玄義妙有、真善妙色、實際為第一組；畢竟空、如如、涅槃為第二組；虛空佛性、如來藏、中實理心為第三組；非有非無中道、第一義諦、微妙寂滅為第四組。每組三名依名、義、體排列；本論後文從妙有解到第一義諦，沒有另解微妙寂滅。Twelve names and four gateways (十二名、四門)Wondrous existence, true, wholesome, wondrous form, and the limit of reality form the first group; ultimate emptiness, suchness-suchness, and nirvāṇa form the second; empty-space buddha-nature, the tathāgata-garbha, and the mind of the middle-real principle form the third; the Middle Way neither existent nor nonexistent, ultimate truth, and subtle and wondrous quiescent extinction form the fourth. The three names of each group are arranged as name, meaning, and substance. The root treatise’s later explanation proceeds from wondrous existence through ultimate truth but does not separately explain subtle and wondrous quiescent extinction.
十二品類得益
妙法蓮華經聞壽量現前所得十二等差·三家判位異Twelve gradations of present attainment upon hearing the lifespan; the three houses classify their stages differently〔本經 0044a09–24〕；窺基六門依位＋五門依生·隨義配地〔T34n1723 0834a14〕；吉藏「十二位」（聖十一＋地前一）〔T34n1721 0610c15〕〔本經 0044a09–24〕 tr. “the present sutra, 0044a09–24”; Kuiji has six gateways according to stage plus five according to births, matching the grounds according to meaning 〔T34n1723 0834a14〕; Jizang has 「十二位」 tr. “twelve stages,” eleven noble stages plus one below the grounds 〔T34n1721 0610c15〕
十二時、一剎那
妙法蓮華經玄義十二時依生命時序配十二支；一剎那則以一念貪心殺生所具愚、思、心、作業等配支。兩者是不同觀察尺度。Twelve times and a single instantThe twelve times correlate the twelve links with the temporal sequence of a life. A single instant correlates the ignorance, volition, mind, activity, and other factors present in one thought of greedy killing with the links. These are different scales of observation.
十二緣起
金光明最勝王經經先順說無明至老死、憂悲苦惱的流轉次第，再順說無明滅至老死、憂悲苦惱滅的還滅次第。憂悲苦惱依老死而起，慧沼明說「非是支攝」〔T39n1788 0328c25〕，故不另立第十三支。Twelvefold Dependent ArisingThe twelve links are ignorance, formations, consciousness, name-and-form, the six sense fields, contact, feeling, craving, grasping, existence, birth, and old age and death. The scripture first teaches their forward sequence of circulation and the ensuing sorrow, lamentation, suffering, and distress. It then teaches the forward sequence of cessation from the cessation of ignorance through the cessation of old age and death and the cessation of sorrow, lamentation, suffering, and distress. These latter four arise in dependence upon old age and death, and Huizhao explicitly says 「非是支攝」—“they are not included among the links” 〔T39n1788 0328c25〕. No thirteenth link is therefore established.
十二緣起相應陀羅尼
金光明最勝王經本品先說緣起法，後宣相應陀羅尼；四王又另說護法呪。兩段皆是古德所傳音寫，不義譯、不正字化、不據近代校本還原。四王呪內所傳夾註「徒洽，下同」〔T16n0665 0450a17〕保留在原位。Dhāraṇī Corresponding to the Twelvefold Dependent ArisingThe chapter first teaches dependent arising and afterward proclaims the corresponding dhāraṇī; the Four Heavenly Kings then separately proclaim a protective formula. Both are anciently transmitted sound-texts. They are not semantically translated, normalized, or restored from a later reconstructed text. The interlinear note 「徒洽，下同」—“tu-qia; the same below” 〔T16n0665 0450a17〕 within the four kings’ formula remains in its transmitted position.
十二部經
妙法蓮華經玄義本論先用七分辨其體、相、制名、定名、差別、相攝、料簡，再依《大智度論》列修多羅、祇夜、授記、伽陀、優陀那、因緣、譬喻、本事、本生、方廣、未曾有、論議十二類。部別在各有類從，經則取貫穿、持法之義。Twelve divisions of scriptureThe root first distinguishes substance, form, instituting names, determining names, differences, mutual inclusion, and analysis. It then follows the Great Treatise in listing sūtra, geya, prediction, gāthā, udāna, causes and conditions, simile, former events, former births, vaipulya, marvels, and discussion. A division has its own class and associated instances; scripture has the meanings of threading and preserving Dharma.
十信與六根清淨
妙法蓮華經玄義五品十心增明而入十信，屬相似解與伏道；十信完成始入初住真中智，不可把六根清淨提前說成真斷無明。The ten faiths and purification of the six facultiesThe ten minds of the five grades become more luminous and enter the ten faiths, which belong to similar understanding and the path of subdual. Only after completing the ten faiths does one enter the first abode’s true wisdom of the middle. Purification of the six faculties cannot be brought forward and described as the true severance of ignorance.
十八箭
摩訶止觀五根各受可愛、可畏、平平三塵，轉入意根而成十八Each of the five faculties receives agreeable, fearful, and neutral objects, which turn into mind to make eighteen根塵相對並法觸合十八〔0408b12–13〕Faculties and objects confronting one another, together with Dharma-contact, make eighteen〔0408b12–13〕
十六三昧
妙法蓮華經妙音所得妙幢相等十六大三昧The sixteen great meditative absorptions attained by Wonderful Sound, beginning with the Wondrous-Banner Mark〔本經 0055a27〕；窺基逐一輕釋·判「第十地菩薩之所遊履，多第四定」〔T34n1723 0845c18〕；智顗「福德莊嚴」〔T34n1718 0144b16〕；吉藏逐一別釋〔T34n1721 0622a13〕；竺法護全異譯（尊重·施離垢等）〔T09n0263 0127a26〕〔本經 0055a27〕; Kuiji briefly explains each and judges them 「第十地菩薩之所遊履，多第四定」 tr. “the range of bodhisattvas on the tenth ground, mainly the fourth meditation” 〔T34n1723 0845c18〕; Zhiyi: 「福德莊嚴」 tr. “the adornment of merit” 〔T34n1718 0144b16〕; Jizang explains each separately from 〔T34n1721 0622a13〕 onward; Dharmarakṣa gives distinct renderings, including Veneration and Giving Stainlessness 〔T09n0263 0127a26〕
十六特勝
摩訶止觀由知息入出至棄捨的十六觀，依身、受、心、法次第而修Sixteen contemplations from knowing inhalation and exhalation through relinquishment, cultivated in sequence through body, feeling, mind, and dharmas
十六知見、六十二見
妙法蓮華經文句見濁之相；詳目由《記》指向《法界次第》，不倒補進白話原句Marks of the turbidity of views; the detailed list is pointed by the Record toward the Sequential Stages of the Dharma Realm and is not retroactively inserted into the plain-language translation of the root sentence
十六門、三十二門
妙法蓮華經玄義四教各用有、空、亦有亦空、非有非無四句詮理，合為十六教門；教、觀合論，大數為三十二。細尋根性、知識、教法與觀行，則門實無量。Sixteen gateways and thirty-two gatewaysEach of the four teachings uses the four propositions of existence, emptiness, both existence and emptiness, and neither existence nor nonexistence to express principle, producing sixteen gateways of teaching. When teaching and contemplation are considered together, the large count is thirty-two. Examining faculties, spiritual advisers, teachings, and contemplative practices in detail, the gateways are actually immeasurable.
十功德
摩訶止觀空、明、定、智、善心、柔軟、喜、樂、解脫、境界相應；用以驗正觸Emptiness, brightness, concentration, wisdom, wholesome mind, softness, joy, happiness, liberation, and correspondence with the object; used to test correct contact
十千魚、十千天子
金光明最勝王經經中樹神報數十千，魚後同時命終生天，佛陀最後結會為十千天子。數目、得生、報恩與受記因緣都依經文枚舉，不擴作未列眾類。The 10,000 Fish and 10,000 Divine PrincesThe tree deity reports exactly 10,000 fish; they later die together, are born in heaven, and are finally identified by the Buddha as the 10,000 divine princes. Their number, rebirth, repayment of kindness, and causes and conditions for prediction are enumerated according to the scripture and are not expanded to include unlisted classes.
十境
摩訶止觀陰界入至菩薩，通能覆障〔0049a27–0049b01〕Aggregates, sense fields, and elements through bodhisattvas, all capable of covering and obstructing〔0049a27–0049b01〕所觀從事邊開十，理體仍一〔0280c02–10〕What is contemplated opens into ten from the phenomenal side, while the substance of principle remains one〔0280c02–10〕
十如異釋
摩訶止觀相、性、體、力、作、因、緣、果、報、本末究竟等〔0053a11–12〕Mark, nature, substance, power, function, cause, condition, result, recompense, and ultimate equality of beginning and end〔0053a11–12〕南岳以如為句末，天台依義三轉讀空、假、中〔0294a08–13〕Nanyue places “suchness” at each phrase’s end; Tiantai turns the reading three times according to meaning as emptiness, provisionality, and the Middle〔0294a08–13〕
妙法蓮華經玄義相、性、體、力、作、因、緣、果、報、本末究竟等；本段逐一以蓮子生長配說。Appearance, nature, substance, power, activity, cause, condition, fruit, recompense, and ultimate equality from beginning to end; this unit correlates each in order with the seed’s growth.
妙法蓮華經文句相、性、體、力、作、因、緣、果、報、本末究竟等Mark, nature, substance, power, activity, cause, condition, effect, recompense, and the ultimate equality of beginning and end
十如、三轉
妙法蓮華經玄義十如是相、性、體、力、作、因、緣、果、報、本末究竟等；三轉依句讀成是相如、如是相、相如是，分顯空、假、中，再立即融通，不是三個互斥讀本。The ten suchnesses and three transformed readingsThe ten suchnesses are appearance, nature, substance, capacity, activity, cause, condition, fruit, recompense, and the ultimate equality of beginning and end. The three transformations read the phrases as “this appearance is such,” “such is this appearance,” and “appearance such—is,” separately revealing emptiness, provisional establishment, and the middle, and immediately integrate them. They are not three mutually exclusive versions.
十妙
妙法蓮華經玄義本論列境、智、行、位、三法、感應、神通、說法、眷屬、功德利益。後世常以迹門十妙概稱此列，但那是約詞；本論實文作迹中十妙。相應的本門十妙、五時八教、化儀、化法、藏通別圓與一念三千也都是後世約詞，只可作傳統導讀標識，不冒充本論原句。The ten subtletiesThe treatise lists objects, wisdom, practice, stages, the Three Dharmas, stimulus and response, supernormal powers, teaching the Dharma, retinues, and benefits. Later tradition often designates this list as “the ten subtleties of the Trace Gate,” but that is an abbreviated later term; the treatise’s actual wording is “the ten subtleties within the Trace.” Corresponding expressions such as “the ten subtleties of the Origin Gate,” “the five periods and eight teachings,” “modes of transformation,” “Dharmas of transformation,” “Tripiṭaka, Shared, Distinct, and Perfect,” and “three thousand in one thought-moment” are also later summary terms. They may serve as traditional guide-markers but must not be passed off as phrases in the treatise’s own wording.
十度五法
金光明最勝王經每度各具五法，共五十項。經的列法不可壓成『修十度』一語；慧沼所說七最勝，是照讀行相的框架，也不取代經中五十項。Five dharmas of the ten perfectionsEvery perfection has five dharmas, making fifty in all. The sūtra’s list cannot be compressed into the phrase “cultivate the ten perfections.” Huizhao’s seven excellences form a framework for illuminating modes of practice; they do not replace the sūtra’s fifty items.
十廣
摩訶止觀大意至旨歸十章The ten chapters from Great Purport through Returning to the Purport十數、章義、生起、分別皆於正說開章下釋〔0157b27–0158c18〕Their number, meaning as chapters, derivation, and differentiation are all explained beneath the opening of the chapters in the main exposition〔0157b27–0158c18〕
十恩
妙法蓮華經文句室三、衣四、座三Three of the room, four of the robe, and three of the seat第九、十同段書寫，仍是兩恩The ninth and tenth are written in the same passage but remain two kindnesses
十恩、一大恩
妙法蓮華經文句差別而歎與無差別而歎Praise according to difference and praise according to non-difference0095b11–0095c010095b11–0095c01
十意
妙法蓮華經文句本論釋眾生易度所立之十重分別，自始見今見至利鈍先後熟〔0125b18–0125c11〕。Ten distinctions established by the root treatise to explain sentient beings’ ease of transformation, from first seeing and seeing now through the earlier and later maturation of sharp and dull faculties 〔0125b18–0125c11〕.
十戒
摩訶止觀不缺、不破、不穿、不雜、隨道、無著、智所讚、自在、隨定、具足Not deficient, not broken, not punctured, not mixed, following the path, unattached, praised by wisdom, autonomous, following concentration, complete多部綜攝，不專一部Synthesized from many works, not one alone
十普
妙法蓮華經文句慈悲普（無緣與實相體同，如磁石吸鐵）・弘誓普（約無作四諦）・修行普（觸事即理）・斷惑普（一切種智斷無明如除根本）・入法門普（入王三昧一切三昧悉入其中）・神通普（緣實相修，一發一切發）・方便普（逗機利物一時圓遍）・說法普（一妙音稱十法界機，如修羅琴）・成就眾生普（鑿井造舟神農嘗藥）・供養諸佛普（眾行資圓智）〔0145b15–0145c25〕。Compassion (unconditioned compassion is one in substance with true reality, like a magnet drawing iron); vast vows (related to the unconstructed Four Truths); practice (whatever is encountered is itself principle); severing delusion (knowledge of all modes severs ignorance like removing the root); entering Dharma gates (entering the king samādhi, all samādhis enter within it); supernormal powers (cultivated through true reality, when one arises all arise); skillful means (meeting capacities and benefiting beings, perfectly pervading all at once); teaching Dharma (one wondrous sound corresponds to capacities in the ten realms, like an asura’s lute); bringing beings to fulfillment (digging wells, building boats, Shennong tasting medicine); offering to all Buddhas (the many practices support perfect wisdom)〔0145b15–0145c25〕.
十智之性
妙法蓮華經文句本論只說諸子皆有十智之性而無如實智性；十智逐名由《文句記》補出。The root treatise says only that all the children possess the nature of the ten knowledges but not the nature of wisdom that knows things as they really are. The individual names of the ten are supplied by the Wenjuji.
十法
妙法蓮華經文句事理、理教、教行、縛脫、因果、體用、漸頓、開合、通別、悉檀〔0037c03〕Event and principle, principle and teaching, teaching and practice, bondage and liberation, cause and effect, substance and function, gradual and sudden, opening and gathering, shared and distinct, and the siddhāntas〔0037c03〕次序不可更換Their sequence must not be changed
十法、十乘
摩訶止觀不思議境至無法愛十門〔0052b01–09〕Ten gates from the inconceivable object through freedom from attachment to Dharmas〔0052b01–09〕又名十觀、成觀、成乘；說有次第，行無先後〔0291b14–26；0299c26〕Also called the ten contemplations, the contemplations that accomplish, and the vehicle that is accomplished. Explanation has a sequence; practice has no before and after〔0291b14–26；0299c26〕
十法界
妙法蓮華經文句六道、四聖；一界具九界，一一界各具十如Six destinations and four sages; one realm possesses nine realms, and every realm possesses the ten suchnesses
十法界、十如
妙法蓮華經文句一心十界、界界十如，構成一千二百算法One mind contains ten realms and each realm the ten suchnesses, forming the calculation of twelve hundred不補後世約詞No later technical phrasing is supplied
十法界像
摩訶止觀菩薩、聲聞、天、魔、人、鬼等只是列舉，總標在十法界Bodhisattva, śrāvaka, deva, māra, human, ghost, and the rest are examples under the general heading of the ten Dharma realms隨處現十法界化，不以所列數項封閉其範圍Manifesting transformations throughout the ten Dharma realms; the listed examples do not close the scope
十界、十如
妙法蓮華經玄義本序只列二名；本論後文才說十法界為六道、四聖〔0693c05〕，並以每一法界具十如而成百如〔0693c16–c17〕。十如直接承《法華經》十個如是〔T09n0262 0005c10–c13〕。Ten realms and ten suchnessesThis preface lists only the two names. Only later does the treatise say that the ten Dharma realms are the six paths and four noble realms〔0693c05〕, and that each Dharma realm contains ten suchnesses, producing one hundred suchnesses〔0693c16–c17〕. The ten suchnesses directly follow the ten “suchness” clauses in the Lotus Sutra〔T09n0262 0005c10–c13〕.
十界互具、百界千如
妙法蓮華經玄義一界十如，十界百如；一界又具九界，故成百界，百界各具十如而成千如。本段明文止於百界千如；『一念三千』是後世約詞，不作本段原詞。Mutual inclusion of the ten realms and the hundred realms and thousand suchnessesOne realm has ten suchnesses, and the ten realms therefore have a hundred. Each realm further includes the other nine, producing a hundred realms; because each of the hundred has ten suchnesses, there are a thousand suchnesses. The express wording of this passage stops at “the hundred realms and thousand suchnesses.” “Three thousand in one thought-moment” is explicitly identified as the later summary expression and is not substituted for the passage’s own wording.
十益
妙法蓮華經玄義果、因、聲聞、緣覺、六度、通、別、圓、變易、實報十項。它把七益中的機、修因、所破、所得與所居土展開，不是把七名機械改編成十個一一配對的固定數表。The ten benefits (十益)Fruit, cause, śrāvakas, pratyekabuddhas, the six perfections, the Shared Teaching, the Distinct Teaching, the Perfect Teaching, transformational birth-and-death, and real recompense. The ten unfold capacities, cultivated causes, things broken, things attained, and lands only compressed within the seven. They do not mechanically rearrange seven names into ten fixed one-to-one correspondences.
十神力
妙法蓮華經文句吐舌・毛孔放光・謦咳・彈指・地六種動・普見大會・空中唱聲・南無歸命・遙散諸物・十方通同〔0141c21–0142a20〕。Extending the tongue, light from the pores, throat-clearing, finger snap, sixfold movement of the earth, universal seeing of the assembly, voice in empty space, homage and taking refuge, scattering objects from afar, and the ten directions communicating 〔0141c21–0142a20〕
十種
妙法蓮華經玄義指道、識、性、般若、菩提、大乘、身、涅槃、三寶、德。正文用乃至省中間項，完整原序由《法華玄義釋籤》科出。Ten modesThese are path, consciousness, nature, prajñā, awakening, Great Vehicle, body, nirvāṇa, Three Jewels, and virtues. The body text abbreviates the items in the middle with an ellipsis; the complete original sequence is analyzed by the Fahua Xuanyi Shiqian.
十種一
妙法蓮華經文句依十妙配理、智、行、位、三法、感應、眷屬、神通、利益、說法Following the ten subtleties: one object, wisdom, practice, stage, three dharmas, stimulus-and-response, retinue, spiritual power, benefit, and teaching of the Dharma
十種三法
妙法蓮華經玄義三道、三識、三佛性、三般若、三菩提、三大乘、三身、三涅槃、一體三寶、三德。由極迷到入滅，十條合成始終。Ten sets of three dharmasThe three paths, three consciousnesses, three buddha-natures, three prajñās, three bodhis, three Great Vehicles, three bodies, three nirvāṇas, Three Jewels in one substance, and three virtues. The ten form one beginning-to-end course from deepest delusion to entry into extinction.
十種應遠
妙法蓮華經文句豪勢、邪人法、兇險戲、旃陀羅、二乘眾、遠欲想、遠不男、遠危害、遠譏嫌、遠畜養，依本文次序保存〔T34n1718 0120b09–0120b16〕The powerful, wrong people and teachings, dangerous games, caṇḍālas, assemblies of the two vehicles, thoughts of desire, non-males, danger and harm, suspicion, and keeping dependents, preserved in the order of the text 〔T34n1718 0120b09–0120b16〕
十種細法
摩訶止觀受、想、行、觸、思、欲、解、念、定、慧；最高無色定雖離麁惑，細法仍成三假觀境Feeling, perception, formations, contact, intention, desire, understanding, mindfulness, concentration, and wisdom. Although the highest formless concentration has left coarse delusion, subtle Dharmas remain objects of contemplation through the three provisionalities
十種菩提心因
金光明最勝王經十譬依次配布施、持戒、忍辱、勤策、靜慮、智慧、方便勝智、願、力、智；每一譬既標一度，也說明菩提心如何利益眾生、持載善法、無畏不退、破闇度險、淨境莊嚴而至灌頂。Ten causes of the mind of awakeningThe ten similes are paired in sequence with giving, ethical discipline, patience, vigorous effort, meditative concentration, wisdom, skillful and supreme knowledge, vow, power, and knowledge. Each simile both indicates a perfection and shows how the mind of awakening benefits sentient beings, bears wholesome dharmas, remains fearless and non-retrogressive, dispels darkness, crosses danger, purifies domains, adorns them, and reaches consecration.
十種醫
妙法蓮華經文句本論自立之十階判教喻，自「治病病增無損」至「一時治一切病即能平復，又使過本」，通收邪正、貫徹偏圓〔0134a19–0134b08〕。A ten-stage teaching-classification simile established by the root treatise, extending from 「治病病增無損」 tr. “treating an illness but worsening it without reduction” to 「一時治一切病即能平復，又使過本」 tr. “treating all illnesses simultaneously, restoring the patient, and causing the patient to surpass the original state.” It universally includes wrong and right and extends through partial and perfect 〔0134a19–0134b08〕.
十觀
妙法蓮華經玄義識境、真正發心、定慧安心、遍破諸法、識通塞、修道品、用對治、知次位、安忍、法愛不生。各門義相不同，十項檢校始終的功能相貫。Ten contemplationsRecognizing the object, genuinely arousing resolve, settling the mind through concentration and wisdom, pervasively breaking through all dharmas, discerning passage and obstruction, cultivating the factors of the path, applying counteractives, knowing stages, enduring, and not producing Dharma attachment. The meanings differ from gateway to gateway, while the tenfold function of examining the whole course remains continuous.
半、滿
妙法蓮華經玄義半與方便、三乘之門相連；滿與一實、菩薩之門相連。兩字隨各味可單用、相對、帶說或廢會，不能平板地理解成錯誤與正確。Half and fullThe half is connected with skillful means and the gateways of the three vehicles, while the full is connected with the one real and the gateway of bodhisattvas. According to the flavor, the two can be used singly, set in opposition, carried together, or abolished and converged. They cannot be flattened into “wrong” and “correct.”
妙法蓮華經玄義半、滿可以相隔、並明、相對，也可以滿彈半。它們在不同教說中所處關係不同，不固定指兩部單一經典。Half and fullHalf and full may be separated, taught together, set against one another, or related through the full rebuking the half. Their relationship differs among the teachings; they do not refer invariably to two individual scriptures.
妙法蓮華經玄義迹二法以滿開半、廢半歸滿；本二法則以如來藏中同體權實為不思議之二，再開帶半之滿、破半之滿與單半。半名依滿而立，不是先前各部自己的題名。Half and fullThe Trace two-Dharma discussion opens the half from the full and abolishes the half to return to the full. The Origin two-Dharma discussion takes provisional and real of a single substance within tathāgatagarbha as the inconceivable two and then opens the full carrying the half, the full breaking the half, and the half alone. The name half is established in relation to full; it is not the title used by the earlier scriptural divisions for themselves.
半、滿與五味
妙法蓮華經玄義本段以乳、酪、生蘇、熟蘇、醍醐說次第，也以半、滿說所詮；兩組尺度可在總判、通別、用益與歷教中反覆運用，不能凝成一張只許單向閱讀的年代表。Half and full and the five flavorsThis passage uses milk, curds, raw ghee, refined ghee, and clarified essence for sequence and half and full for what is expressed. Both measures recur in the general judgment, shared and specific, practical benefit, and traversal of the teachings. They cannot be frozen into a timeline that permits only one direction of reading.
半如意珠
妙法蓮華經玄義前五妙已辨自行因果，十妙說至一半，故稱半珠。珠仍是完整妙法，『半』只標明論述次第。
後世常用『五時八教』『化儀』『化法』『藏通別圓』『迹門十妙』『本門十妙』『一念三千』作綱目；本論此處實際用語是四教、五味、十妙前半及凡心一念具十法界。這些綱目可供後世導讀，但不是本段逐字自稱。Half wish-fulfilling jewelThe first five subtleties have discerned the cause and fruit of self-practice, so the ten subtleties have reached their midpoint and are called half a jewel. The jewel remains the complete Wondrous Dharma; 『半』 tr. “half” marks only the sequence of the treatise.
Later tradition commonly uses 『五時八教』 tr. “the Five Periods and Eight Teachings,” 『化儀』 tr. “modes of transformation,” 『化法』 tr. “Dharmas of transformation,” 『藏通別圓』 tr. “Tripiṭaka, Shared, Distinct, and Perfect,” 『迹門十妙』 tr. “the ten subtleties of the Trace Gate,” 『本門十妙』 tr. “the ten subtleties of the Origin Gate,” and 『一念三千』 tr. “three thousand in one thought-moment” as outline terms. The actual wording of this passage refers to the Four Teachings, five flavors, the first half of the ten subtleties, and an ordinary mind’s single thought possessing the ten Dharma realms. These later summary expressions can serve as traditional guides but are not presented as the passage’s own verbatim self-designations.
半字、滿字
妙法蓮華經文句教法淺深與雙樹表法Depth of teaching and the symbolism of the twin trees不是字數多少Not a count of written characters
妙法蓮華經文句近由先轉半字法輪，後由諸子重請，廢半而明滿字法輪The recent cause first turns the half-word Dharma wheel; after the princes’ renewed request it abolishes the half and clarifies the full-word Dharma wheel
半滿異釋
摩訶止觀半指九部，滿指十二部；用來扶成大小Half indicates the nine divisions and full the twelve; they support the distinction great and small半只在小，滿通大理而可兼小人Half is only in the small; full extends to great principle and may include people of the small
妙法蓮華經玄義菩提流支舊判以鹿苑三藏為半、般若以後至涅槃皆滿。本論先問鹿苑以來何曾全無大乘，再問後四若同為滿，祕密、會三與三味差別如何安立。Half and fullBodhiruci’s old classification makes the Tripiṭaka at the Deer Park half and everything from Prajñā through Nirvāṇa full. The root treatise first asks when all Great Vehicle meaning was ever absent after the Deer Park and then asks, if the latter four are all full, how differences in secrecy, gathering the three, and the three flavors can be maintained.
半滿教
妙法蓮華經玄義以十二年前後分半字、滿字。它與有相、無相、常住的三時分法並列為不同分類，不合併成同一張表。Half-and-full teachingHalf-word and full-word are divided at the twelfth year. This stands alongside the three-period classification into the teaching with marks, the teaching without marks, and permanence as a different classification and is not merged with it into a single table.
半滿經
妙法蓮華經玄義本論以大小法印分印半字、滿字之經，著眼外道不能混雜、天魔不能破壞的辨真功能，不是現代書目分類語。Half-word and full-word scriptures (半滿經)The root treatise uses the Great and Lesser Vehicle Dharma seals to confirm half-word and full-word scriptures, emphasizing a truth-distinguishing function through which non-Buddhist teachings cannot be mixed in and Māra cannot destroy them. This is not terminology for a modern bibliographic classification.
半行半坐
摩訶止觀方等旋行後坐思惟；法華行立讀誦、坐則思惟In Vaipulya, circling and then sitting in contemplation; in Lotus, reading and reciting while walking or standing and contemplating while sitting方等與法華各守一套方法，不併作一儀Vaipulya and Lotus each retain their own methods and are not merged into a single ritual
南三北七
妙法蓮華經玄義指南朝三家、北朝七家，共十意。這是地域與學脈的歷史分層，不只是兩組抽象主張。The three classifications of the South and seven of the NorthThree classifications of the Southern dynasties and seven of the Northern dynasties, making ten ideas in all. This is a historical layering by region and scholarly lineage, not merely two groups of abstract claims.
南無異釋
妙法蓮華經namas（系）歸命・皈依·諸天向娑婆之唱（竺法護不用音寫）Entrusting one’s life and taking refuge; the devas’ proclamation toward Sahā. Dharmarakṣa does not use the transliteration〔本經 0052a09〕；竺法護義譯「稽首歸命」〔T09n0263 0124b05〕〔本經 0052a09〕 tr. “[the present sutra, 0052a09]”; Dharmarakṣa translates the meaning as 「稽首歸命」 tr. “bowing the head and entrusting one’s life” 〔T09n0263 0124b05〕
妙法蓮華經文句本論並列度我、驚怖、歸命等傳釋並有所取捨，不立單一字源義The root treatise places transmitted explanations such as “liberate me,” fear, and entrusting life side by side and makes distinctions among them; it does not establish a single etymological meaning
妙法蓮華經文句本論解作敬從；只記古疏詞解，不另立音義裁決The root treatise explains it as reverent compliance; this records an old commentary's lexical explanation without establishing a separate philological judgment
即空、即假、即中
妙法蓮華經玄義本番由即空破愛見，由即假具實相與方便因果，由即中顯法界海；三者不異而具足，方名一實。正文又以破、開兩面顯其不離諸法。Immediately empty, immediately provisional, immediately the Middle (即空、即假、即中)In this unit, immediately empty breaks craving and views; immediately provisional includes the true mark together with the skillful means, causes, and fruits; immediately the Middle reveals the ocean of the Dharma realm. Only when the three are undifferentiated yet complete is it called the one real. The root text further reveals their inseparability from all dharmas through the two aspects of breaking and opening.
卷舒
妙法蓮華經文句四諦依次轉二諦、一諦、無諦的開合說Opening and combining in which the four truths successively turn into two truths, one truth, and no truth
去丈就尺、去尺就寸
摩訶止觀從三科收至五陰，再專觀識陰〔0052a29–0052b01〕Gathering the three categories into the five aggregates, then contemplating only the aggregate of consciousness〔0052a29–0052b01〕丈、尺、寸是由廣至狹定境；先觀心王，不永棄色與心所〔0291a22–28〕Fathom, foot, and inch fix the object from broad to narrow. Mind-ruler is contemplated first, without permanently abandoning form and mental factors〔0291a22–28〕
取名、用義
妙法蓮華經玄義『設取其名』承認舊名未必全廢；『用義永異』則說新用不是小幅修補，而是依完整門數與權實相即重建。Adopting the name; using the meaning“Even if their names are adopted” acknowledges that old names need not all be abolished. “Their meaning in use is forever different” says that the new use is not a minor repair, but a reconstruction grounded in the complete number of gateways and the mutual implication of provisional and real.
取與
妙法蓮華經玄義湛然以觀機為取、逗物施法為與；漸頓適時，是所施之法與所取之機相應。Selecting and bestowingZhanran explains observing faculties as selecting and addressing beings by bestowing Dharma as bestowing. Making the gradual and sudden timely means that the Dharma bestowed corresponds to the faculties selected.
受旨三力
妙法蓮華經文句「如來力」是座力・「神通力」是室力・「莊嚴力」是衣力〔0144b24–0144b25〕。「如來力」 tr. “Tathāgata’s power” is seat-power; 「神通力」 tr. “power of supernormal mastery” is room-power; 「莊嚴力」 tr. “power of adornment” is robe-power〔0144b24–0144b25〕.
受行悟入
妙法蓮華經文句受法、隨聞而行、見諦悟入的連續作用A continuous action of receiving the Dharma, practicing in accord with what is heard, and awakening and entering through seeing the truth
口止四
妙法蓮華經文句不說過、不輕慢、不歎毀、不怨嫌；先杜聲說之過，也杜怨嫌心動之源Not speaking faults, not disparaging, not praising or condemning, and not producing resentment or aversion; they stop both faults in audible speech and the movement of resentment and aversion at its source in mind
口舊
妙法蓮華經文句現行底本原字，指卷首所錄舊五譬；無校記支持改成別字Exact graphs in the present base text, referring to the old five parables recorded at the head of the fascicle; no collation note supports changing them to other graphs
口觀行
妙法蓮華經文句觀諸法空而不苟執；既不逆人意，也不違法相；不知機時但說大無咎Contemplating all dharmas as empty without rigid attachment; neither opposing a person’s intent nor violating the character of Dharma; when capacities are unknown, teaching only the Great entails no fault
句字位置
金光明最勝王經「此無染著陀羅尼句，若有菩薩」〔0433a21〕「此無染著陀羅尼句，若有菩薩」—“These phrases of the Stainless Dhāraṇī: if a bodhisattva…” 〔0433a21〕「此無染著陀羅尼，句若有菩薩」〔0299a25〕「此無染著陀羅尼，句若有菩薩」—“This Stainless Dhāraṇī: the phrase ‘if a bodhisattva…’” 〔0299a25〕
可記法
妙法蓮華經堪受記之法；體性有、當果勝、因果大者可記A dharma fit to be predicted: one whose essential nature exists, whose future fruit is excellent, and whose cause and fruit are great窺基「可記法有三：體性是有·勝有當果·勝人勝理大因大果」〔T34n1723 0787a02〕Kuiji: 「可記法有三：體性是有·勝有當果·勝人勝理大因大果」 tr. “Dharmas that can be predicted are three: their essential nature exists; they have an excellent future fruit; they concern an excellent person or excellent principle, a great cause or great fruit” 〔T34n1723 0787a02〕
各賜
妙法蓮華經文句不移眾生舊習，各於四諦、六度等舊習開示真實Without removing living beings' former practices, reality is revealed within their former practices of the four truths, six perfections, and the rest.
合、會
妙法蓮華經玄義合是會的異名，在本相指法或人歸會於實，不是文字拼接或彼此折衷。Correspondence and convergenceThe Shiqian explains correspondence as another name for convergence. In this unit, it means a Dharma or a person converging into reality, not the joining of written passages or a compromise between two positions.
合法、合人
妙法蓮華經玄義般若使半字法門通入大乘，只成法合；受教者仍無希取之心，所以人未合。法華既使所行成菩薩道，又使父子相認，故人法俱合。The Dharma corresponding; the person correspondingPrajñā brings the half-word Dharma-gates into the Mahāyāna and accomplishes correspondence of the Dharma alone. The recipients still lack the desire to take anything, and so the person has not corresponded. The Lotus both reveals their practice as the bodhisattva path and brings father and child to recognize one another, and so person and Dharma correspond together.
合行
摩訶止觀觀助道不可思議，攝一切法，使事行與理觀相資Contemplating the inconceivability of aids includes all Dharmas and makes concrete practice and contemplation of principle support one another不可把事行消入抽象理觀，也不可把事行立為最高法體Concrete practice must not be dissolved into abstract contemplation of principle, nor established as the highest substance of Dharma
同一種姓、同一名
金光明最勝王經慧沼只分記姓、記號、記次，沒有另作詞義解；白話不增添象徵。Huizhao distinguishes only prediction of lineage, name, and sequence and gives no additional lexical explanation; the Vernacular adds no symbolism.十千天子共同受記之項〔T16n0665 0447a26〕。An item shared in the prediction of the ten thousand divine princes 〔T16n0665 0447a26〕.
同居、有餘、自體
妙法蓮華經文句「通指同居、有餘自體，皆是妙色妙心果報之處」〔T34n1718 0073a07〕「通指同居、有餘自體，皆是妙色妙心果報之處」 tr. “It refers generally to shared habitation, remainder, and own substance; all are places of recompense composed of wondrous form and wondrous mind”〔T34n1718 0073a07〕三處名可直說；緣集因名、實報與寂光等展釋屬鏡。The three names of places may be stated directly; names based on causes of dependent gathering, true recompense, and Tranquil Light are elaborations from the mirror.
同歸教、褒貶抑揚教
妙法蓮華經玄義前者以法華會三歸一、萬善向菩提為名；後者以淨名、思益諸方等經為名。兩者都是舊師的時教分類。Common-return teaching; teaching of praise and reproach, suppression and promotionThe former is named from the Lotus gathering the three into the one and the myriad wholesome practices tending toward bodhi. The latter is named from the Vimalakīrti, Questions of Brahmā Viśeṣacintin, and other Vaipulya scriptures. Both are classifications of periods and teachings established by earlier masters.
同聞眾
妙法蓮華經文句與阿難同聞法會、供成證信的會眾；先分聲聞、菩薩、雜眾The assembly that hears the Dharma together with Ānanda and establishes attestational confidence; first divided into śrāvakas, bodhisattvas, and a mixed assembly
同記
妙法蓮華經富樓那五百千二百共同一號、俱時與記The shared prediction: Pūrṇa, the five hundred, and the twelve hundred are given predictions under a common name at the same time窺基引《法華論》授記六處第二〔T34n1723 0802a09〕Kuiji, following the six places of prediction in the Treatise on the Lotus Sutra, the second 〔T34n1723 0802a09〕
同門／異門
妙法蓮華經文句解吏民僮僕的兩路；異門再分民、吏，同門回到方便波羅蜜Two approaches to explaining officials, people, and servants; the distinct gate further separates people from officials, while the shared gate returns to the pāramitā of skillful means
同體哀傷
摩訶止觀「同體哀傷倍復隆重」〔T1911 0075c13〕「同體哀傷倍復隆重」 tr. “Grief of the same body becomes doubly grave”〔T1911 0075c13〕見眾生苦如己苦，不作無緣同實體解〔T1912 0339c08〕Seeing the suffering of beings as one’s own suffering, not interpreting it as an unconditioned identity of substance〔T1912 0339c08〕
名、法、體
妙法蓮華經玄義名用以指法，循名而識體；名不自帶實物，體也不因名而新生。世諦顯法與第一義無相須同時保存。Name, Dharma, and substanceA name indicates a Dharma, and by following the name one recognizes the substance. A name does not itself carry a physical thing, and the substance does not newly arise because of the name. Revealing Dharma through conventional truth and the absence of marks in the ultimate truth must both be preserved.
名、義、體
妙法蓮華經玄義名是所立稱名；義是此名所顯的理趣與功用；體是所歸法體。第四句名義異而體同，並不等於一切名稱完全同義，而是名稱、理趣雖異，悟入的法體不二。Name, meaning, and substance (名、義、體)Name is the designation established; meaning is the principle and function revealed by that designation; substance is the Dharma-substance to which they return. The fourth statement, that name and meaning differ but substance is the same, does not mean that all names are complete synonyms. Names and principles differ, while the Dharma-substance entered through awakening is not two.
妙法蓮華經玄義名是所稱，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。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.
名、體、宗、用
妙法蓮華經文句後四偈所斷四疑的問答結構，不是根經四個品目The question-and-answer structure through which the last four verses end doubt; these are not four headings in the root scripture
名、體、宗、用、教相
妙法蓮華經玄義瑞相與經名證名，實相文證體，求道因果證宗，斷疑與久後真實證用，六譬直接證教相。五者須沿本論配屬讀，不因今本異文而互換。Name, substance, purport, function, and characteristics of the teachingThe auspicious sign and scripture title prove the name; passages on the true mark prove discerning the substance; seekers and the cause and fruit they seek prove the purport; cutting off doubt and the real taught after a long time prove function; and the six similes directly prove the characteristics of the teaching. The five must be read according to the treatise’s assignment rather than exchanged because of variants in the extant scripture.
名便、義便
妙法蓮華經玄義題名為美其法，依名法先稱妙；解義須先確立所論之法，再辨其妙。兩種次序各有方便，不是妙與法有生成先後。Convenience of naming and convenience of meaningThe title praises its Dharma and, according to naming, calls it wondrous first. Explanation must first establish the Dharma under discussion and then distinguish its wondrousness. The two sequences each have their convenience; wondrous and Dharma do not arise one after another.
名別義通
妙法蓮華經玄義可另立菩薩忍名，也可借別教位名準望，但所觀無生、三乘共證的義仍屬通；借名不等於改換所屬。Names distinct, meaning SharedSeparate bodhisattva names of receptivity may be established, and Distinct-Teaching stage names may be borrowed as comparative measures, but the meaning—contemplating non-arising and common realization by the three vehicles—remains within the Shared Teaching. Borrowing a name does not change doctrinal affiliation.
名相
妙法蓮華經須菩提佛號；唯識三假（名假·受假·法假）之判Subhūti’s buddha-name, interpreted through the three provisional designations of Consciousness-Only—the designation of a name, of reception, and of a dharma窺基「名即名假，相即受、法二種相假」〔T34n1723 0788b04〕Kuiji: 「名即名假，相即受、法二種相假」 tr. “‘Name’ is the provisional designation of a name; ‘mark’ is the two kinds of provisional designation, reception and dharma” 〔T34n1723 0788b04〕
名解為經
妙法蓮華經文句《法華》之正體是諸法實相義；能行四法必得此解，名此解為經〔0148c11–0148c13〕。The true substance of the Lotus is the meaning of the true mark of all dharmas; one who can practice the four dharmas will certainly attain this understanding, and this understanding is called the scripture〔0148c11–0148c13〕.
周障、屈曲、雜穢充遍
妙法蓮華經文句印師以三十六物、猪腸、不淨苦解；本論今云另以六識、六根、六塵解Master Yin explains them through the thirty-six components, pig intestines, impurity, and suffering; under “now it is said,” the root treatise separately explains them through the six consciousnesses, six faculties, and six objects
呵責·示珠·勸貿
妙法蓮華經文句呵責譬動執生疑・示珠譬宿世因緣・勸貿譬得記作佛；三周皆有此三意〔0107a17–0107a19〕。Rebuke illustrates the movement of attachment and arising of doubt · showing the jewel illustrates causes and conditions from former lives · urging its exchange illustrates prediction and buddhahood; all three rounds contain these three meanings〔0107a17–0107a19〕
命章
妙法蓮華經玄義本論以『命章即云』引開示悟入；《釋籤》釋命為口令、教令，又釋為命召、章初〔T33 0953a29〕。在本段即開章標舉佛之知見。Opening the chapterThe root treatise introduces opening, revealing, awakening to, and entering with 『命章即云』 tr. “at the opening of the chapter it says.” The Shiqian explains the first graph, meaning “command,” as an oral command or instruction and also as summoning at the beginning of a chapter〔T33 0953a29〕. In this passage it means that the Buddha’s knowing-and-seeing is set out at the beginning of the chapter.
和伽羅
妙法蓮華經文句本論所傳音寫，隨即以「此云授記」〔0097a16〕釋題；本單元不另依現代校本補梵語The Indic transliteration transmitted by the root treatise, immediately explained by 「此云授記」 tr. “here it is rendered ‘bestowal of predictions’”〔0097a16〕. This unit does not supply a Sanskrit reconstruction from a modern critical edition
品
妙法蓮華經文句「跋渠，此翻為品」〔0001b27〕；「義類同者聚在一段」〔0001b28〕「跋渠，此翻為品」 tr. “varga, translated as ‘chapter’”〔0001b27〕; 「義類同者聚在一段」 tr. “those of the same doctrinal kind are gathered in one section”〔0001b28〕先翻名、次釋義、後明立品所以〔0152b07–0152b10〕；T1785 與 T2128 異說並錄First translates the name, then explains the meaning, then clarifies why chapters are established〔0152b07–0152b10〕; the divergent accounts in T1785 and T2128 are recorded side by side without adjudication
品意
妙法蓮華經文句「此品詮量通明三身，若從別意正在報身」〔0129a19–0129a20〕；通意與別意並存「此品詮量通明三身，若從別意正在報身」 tr. “This chapter’s explanatory measurement universally clarifies the three bodies; in its specific intent it centers upon the reward body” 〔0129a19–0129a20〕. Universal and specific intent coexist.
唯佛不夢、佛亦眠
妙法蓮華經文句佛無疑、無習氣故不夢；佛仍可為調身而眠，眠與夢是兩個判題The Buddha has neither doubt nor habitual residues and therefore does not dream; the Buddha may nevertheless sleep to regulate the body, so dream and sleep are two distinct judgments
唯有名字、無有實體
金光明最勝王經經同時說聖人隨世俗名言令他證知真實義。慧沼以「非無離言行非行法，但除其病不除法故」（T39n1788 0284a01）設限：所除是執名為實之病，不是把離言之法判成全無。Only names, without an entityThe sūtra also says that noble ones use conventional names and speech to enable others to realize and know the true meaning. Huizhao limits this through 「非無離言行非行法，但除其病不除法故」—“It is not that ineffable dharmas of practice and nonpractice are nonexistent; only the sickness is removed, not the Dharma” (T39n1788 0284a01). What is removed is the sickness of grasping a name as real, not the ineffable Dharma itself.
唱散
妙法蓮華經文句多寶為證經而來、分身為開塔而集；事畢故敬遣如故〔0142c28–0143a02〕。Prabhūtaratna came to attest the scripture, and the emanations assembled to open the stūpa; the work complete, they are respectfully sent off as before〔0142c28–0143a02〕.
唱滅、授記、通經
妙法蓮華經文句曾與當同六科的後三科；唱滅不等於唱言當下即滅The final three of the six correspondences between formerly and what will be; announcing extinction does not mean announcing that extinction will occur at that very moment
善入・善出・善住
妙法蓮華經文句通、別、圓三重釋：九次第定等為通，初地至十地等為別，畢法性三昧等為圓〔0126c17–0126c21〕。Three levels of explanation through the Shared, Distinct, and Perfect teachings: the nine successive concentrations and related practices are Shared; the first through tenth grounds and related practices are Distinct; and the ultimate Dharma-nature samādhi and related practices are Perfect 〔0126c17–0126c21〕.
善惡相帶
妙法蓮華經玄義單善、單惡依其強處偏說；從闡提起改悔心，至等覺仍有未盡處，據理實皆以善惡相帶成機。Good and evil carried together (善惡相帶)Accounts of good alone and evil alone speak partially according to what is strongest. From the icchantika’s first mind of reform and remorse through equal awakening, where work remains unfinished, actual principle takes good and evil carried together as the stimulus.
善有漏五陰
摩訶止觀見惑已伏而尚未發真之方便位身心，不等於究竟斷惑。Body and mind at the preparatory stage when afflictions of views have been suppressed but the real has not yet arisen; this does not equal ultimate severance of delusion
善生
金光明最勝王經依 T665 作善生；二舊譯善集另列，不互改。Good-Born follows T665; Good-Collection in the two old translations is listed separately, and neither revises the other. The ancient reported forms remain reversible sound-forms, without modern reconstruction.「有王出世名善生」〔T16n0665 0444a24〕；慧沼傳「俱舍羅〔此云善〕唱婆婆此云生」〔T39n1788 0318b04〕。「有王出世名善生」—“A king named Good-Born appeared in the world” 〔T16n0665 0444a24〕; Huizhao transmits 「俱舍羅〔此云善〕唱婆婆此云生」—“Jusheluo [rendered here as Good]; Changpopo is rendered here as Born” 〔T39n1788 0318b04〕.
善知識異釋
妙法蓮華經kalyāṇa-mitra（系）化導令見佛發菩提心之大因緣（三家開判各異）The great cause and condition that teaches and guides, enables a person to see a buddha, and arouses the mind of awakening; the three houses divide it differently〔本經 0060c09·佛印可〕；窺基「不簡怨親」〔T34n1723 0850b29〕；智顗四種〔外護/教授/同行/實際·T34n1718 0147c18〕；吉藏二輪二種〔菩薩/佛真善知識·T34n1721 0630c21〕；竺法護作「聖師/善師」〔T09n0263 0132a07〕〔本經 0060c09·佛印可〕; Kuiji: 「不簡怨親」 tr. “does not distinguish enemy from kin” 〔T34n1723 0850b29〕; Zhiyi’s four kinds—external protection, instruction, traveling together, ultimate actuality 〔T34n1718 0147c18〕; Jizang’s two wheels and two kinds—bodhisattva good friend / the Buddha as true good friend 〔T34n1721 0630c21〕; Dharmarakṣa has 「聖師/善師」 tr. “holy teacher / good teacher” 〔T09n0263 0132a07〕
摩訶止觀外護、同行、教授三種Three kinds: external protector, fellow practitioner, instructor事三在外，觀心亦具三義The phenomenal three are external; contemplation of mind also possesses all three meanings
喜
妙法蓮華經文句慶己、慶人；慶己有智慧，慶人有慈悲Rejoicing for oneself and others; rejoicing for oneself entails wisdom and for others compassion智斷結喜、化他解脫的配釋屬鏡Correspondence of joy to wisdom/severance and others’ liberation belongs to the Mirror
單四見
摩訶止觀有、無、亦有亦無、非有非無四種單句執。The four single-alternative attachments to existence, nonexistence, both existence and nonexistence, and neither existence nor nonexistence
囑累
妙法蓮華經parīndanā（系）佛以手摩頂再三付託此經令護持流通The Buddha touches the crowns by hand and repeatedly entrusts this sutra so that it will be protected, upheld, and circulated〔本經 0052c04〕；窺基「囑謂付託，累謂重疊，再三付託令其護持」〔T34n1723 0842b25〕；智顗三義（聖旨／敬順／授受）〔T34n1718 0142b21〕；吉藏「囑謂付囑，累謂憑累」〔T34n1721 0619a13〕〔本經 0052c04〕; Kuiji: 「囑謂付託，累謂重疊，再三付託令其護持」 tr. “‘Entrust’ means to give in trust; ‘repeatedly’ means repetition: the Dharma is given in trust again and again so that they will protect and uphold it” 〔T34n1723 0842b25〕; Zhiyi’s three senses—sage’s command, reverent compliance, giving and receiving 〔T34n1718 0142b21〕; Jizang: 「囑謂付囑，累謂憑累」 tr. “‘Entrust’ means entrusting; ‘repeatedly’ means relying repeatedly” 〔T34n1721 0619a13〕
囑累（三重釋）
妙法蓮華經文句從聖旨：「囑」是佛所付囑、「累」是煩爾宣傳〔0142b21〕；從菩薩敬順：「囑」是頂受所囑、「累」是甘而弗勞〔0142b22〕；從授受合論：「囑」是如來金口所囑、「累」是菩薩丹心頂荷〔0142b23–0142b24〕。From the Sage’s intent: 「囑」 tr. “entrust” is what the Buddha entrusts, and 「累」 tr. “burden” is troubling the bodhisattvas to transmit it〔0142b21〕. From the bodhisattvas’ reverent compliance: 「囑」 tr. “entrust” is receiving the entrusted teaching upon the crown, and 「累」 tr. “burden” is willingly accepting it without regarding it as toil〔0142b22〕. From giving and receiving considered together: 「囑」 tr. “entrust” is what the Tathāgata entrusts with his golden mouth, and 「累」 tr. “burden” is what the bodhisattvas bear upon their crowns with wholehearted sincerity〔0142b23–0142b24〕.
囑累／付屬
金光明最勝王經三名依各書保存，不互相正字化。Each term remains with its source and is not orthographically normalized against the others.T663 品題作囑累〔T16n0663 0358a02〕；吉藏作「付屬流通」〔T39n1787 0173c04〕；T665、T664 品題作付囑。T663’s chapter title uses the term
囑累 〔T16n0663 0358a02〕; Jizang uses 「付屬流通」—“circulation through entrustment” 〔T39n1787 0173c04〕; the T665 and T664 chapter titles use 付囑.四一異釋
妙法蓮華經玄義教一、行一、人一、理一。六組四難各依四一驗昔今體、位、用，故『四六二十四』不是另立二十四種義。Four unitiesUnity of teaching, practice, person, and principle. The four difficulties under each of the six groups test past and present substance, stage, and function through these four; “four times six makes twenty-four” does not establish twenty-four separate meanings.
妙法蓮華經文句眾集敘人一、現瑞敘理一、疑念敘行一、問答敘教一Gathering narrates oneness of persons, portents oneness of principle, doubt oneness of practice, and question and answer oneness of teaching再以四悉及每章各具四一展開Further unfolded through the four siddhāntas and all four onenesses within every division
妙法蓮華經文句今釋為理一、人一、行一、教一；與舊家同數而義異In the present explanation: one principle, one class of persons, one practice, and one teaching; the number is the same as in the old school, but the meanings differ
妙法蓮華經文句理一、人一、教一、行一；不同段落或明列、或兼得，不可每處強作四格One principle, one class of persons, one teaching, and one practice; in different passages they may be expressly listed or implicitly included and may not everywhere be forced into four cells
妙法蓮華經文句略頌依理、人、行、教排列；顯實段依人、理、教、行排列，兩處各守次序The brief verse orders them as principle, persons, practice, and teaching; the revelation-of-the-real section orders them as persons, principle, teaching, and practice; each location retains its own order
妙法蓮華經文句一切智為行一，第一之說為教一，祕藏為理一兼得人一All wisdom is the one practice; the foremost teaching is the one teaching; the secret treasury is the one principle and also includes the one person
妙法蓮華經文句機一・教一・人一・行一・理一（本論配後五神力）〔0142a11–0142a20〕；鏡另以前五配理・教・人・行四一〔T34n1719 0349c26–0349c29〕。Unity of capacity, teaching, person, practice, and principle, correlated by the root treatise with the latter five powers 〔0142a11–0142a20〕; the Mirror separately correlates the first five with the four unities of principle, teaching, person, and practice 〔T34n1719 0349c26–0349c29〕
妙法蓮華經文句「自在」者理一・「神通」者行一・「威德」者人一・「名聞」者教一；又自在常・神通樂・威德我・名聞淨〔0148a29–0148b03〕。「自在」 tr. “sovereignty” = one principle; 「神通」 tr. “supernormal power” = one practice; 「威德」 tr. “majestic virtue” = one person; 「名聞」 tr. “renown” = one teaching. Again, sovereignty = permanence; supernormal power = bliss; majestic virtue = self; renown = purity〔0148a29–0148b03〕.
四一乘、本一乘
妙法蓮華經玄義四一乘取圓、別、通、三藏各自求佛果的大乘面；本一乘在迹一法段即圓一乘。聲聞、支佛是四一乘之後再開的小一。Four One Vehicles and the original One VehicleThe four One Vehicles take the Great Vehicle aspect within the Perfect, Distinct, Shared, and Tripiṭaka teachings, each of which seeks the fruit of buddhahood. In the Trace one-Dharma discussion, the original One Vehicle is the Perfect One Vehicle. The śrāvaka and pratyekabuddha teachings are the small one opened only after the four One Vehicles.
四不壞信
妙法蓮華經文句本論第一釋對信的配當；鏡另引《俱舍》展釋The first explanation in the root treatise correlates this with faith; the Mirror further explains it by citing the Abhidharmakośa
四事施
妙法蓮華經文句飲食、湯藥、衣服、臥具房舍〔0032a02–0032a04〕Food, medicinal decoctions, clothing, and bedding and dwellings〔0032a02–0032a04〕園林浴池仍是同段布施物，不因四事之名刪除Gardens and bathing pools remain among the objects given in the same root-sutra passage and are not deleted because the category names four requisites
四事與餘資具
金光明最勝王經四事是飲食、衣服、臥具、醫藥。經另有其餘一切所須資具；知禮逐文記亦把餘資產解作四事之外的一切資具。故不能以四事總名抹去經中的餘資具，也不能把珍寶列舉縮成一個財物總稱。The Four Requisites and Other SupportsThe four requisites are food, clothing, bedding, and medicine. The sūtra additionally speaks of every other necessary support; Zhili’s line-by-line record likewise explains other resources as all supports beyond the four requisites. The general name “four requisites” therefore must not erase the sūtra’s other supports, and the enumeration of jewels must not be compressed into the single generic term “wealth.”
四伏難、四伏疑
妙法蓮華經文句四伏難使文殊須答；四伏疑則由文殊答後令彌勒不再問，方向相反The four implied challenges compel Mañjuśrī to answer, while the four implied doubts are ended by his answer so that Maitreya need not ask again; their directions are opposite
四位
妙法蓮華經文句十住、十行、十迴向、十地；用以分釋開、示、悟、入The ten abodes, ten practices, ten dedications, and ten grounds, used to explain opening, showing, awakening, and entering separately
四佛章
四依
妙法蓮華經文句南岳第一解對餘佛的詮釋，不取代本論先說的有餘土佛Nanyue's first interpretation of other buddhas; it does not replace the root treatise's prior statement about buddhas in lands with remainder
妙法蓮華經文句佛滅後傳述經法之人；本論以之為譬中「遣使」〔0135b21〕，鏡判「毱多是滅後四依」〔T34n1719 0340c05〕。People who transmit and recount the scriptures and Dharma after the Buddha’s extinction. The root treatise takes them as the 「遣使」 tr. “sending of a messenger” in the parable 〔0135b21〕; the Mirror judges 「毱多是滅後四依」 tr. “Gupta is one of the four reliances after the Buddha’s extinction” 〔T34n1719 0340c05〕.
四修多羅
妙法蓮華經玄義諸行、訶責、煩惱、清淨四類。章安先別配四教，再在每一教中各開四諦；今本《月燈三昧經》的題面較完整，兩形各守所在。The four kinds of sūtraConditioned activities, censure, afflictions, and purity. Zhang’an first correlates them separately with the Four Teachings and then opens the Four Truths within each teaching. The fuller titles in the received Moon-Lamp Samādhi Sūtra and the abbreviated forms in the root treatise are each retained in their own textual layer.
四分
摩訶止觀貪、瞋、癡偏發各一分，等緣三境為等分Greed, anger, and delusion each arising predominantly form three divisions; equal relation to the three objects forms the equal division本境只取鈍中四分This object takes only the four divisions within the dull
摩訶止觀退、護、住、進；本文為明任運發相，特取進分而兼明互具Retreat, protection, abiding, and advance; because the text explains spontaneous arising signs, it especially takes advance while also explaining mutual possession
四十八行
妙法蓮華經文句三根人各得十六心，合成四十八行Persons of each of the three grades of faculties obtain sixteen mental states, together making forty-eight
四十千真珠瓔珞
金光明最勝王經十千天子於流水面邊、足處、右脇、左脇各置十千；大臣因而總報四十千。四方位不可縮成泛稱若干瓔珞。The 40,000 Pearl NecklacesThe 10,000 divine princes place 10,000 necklaces beside Flowing Water’s face, 10,000 at his feet, 10,000 on his right side, and 10,000 on his left; the minister therefore reports a total of 40,000. The four placements cannot be reduced to an unspecified quantity of necklaces. The necklaces, flowers, light, and music are acts of repaying kindness. The causes of heavenly rebirth and later prediction are separately stated as water, food, the buddha-name, dependent arising, and the corresponding dhāraṇī; repayment and causal roots are not exchanged.
四句異釋
妙法蓮華經玄義名義體同，是一門內三者同向；名義體異，是三者跨門互異；名義同而體異，是名稱與理趣相同、所歸法體不同；名義異而體同，是名稱與理趣有別、法體相同。前三句顯不融所生之諍，第四句顯同體而能隨緣異稱。The four statements (四句)Name, meaning, and substance being the same means that all three point in the same direction within one gateway. Name, meaning, and substance differing means that all three differ across the gateways. Name and meaning being the same but substance differing means that designation and principle are the same but the Dharma-substance to which they return differs. Name and meaning differing but substance being the same means that designation and principle differ while the Dharma-substance is the same. The first three reveal contention born of noninterpenetration; the fourth reveals one substance receiving different names in accord with conditions.
妙法蓮華經文句障除機未發、機發障未除、障除機發、障未除機未發四種交叉Obstruction removed but capacity not aroused; capacity aroused but obstruction not removed; obstruction removed and capacity aroused; obstruction not removed and capacity not aroused
四句推欲
摩訶止觀推欲從根、從塵、根塵共生或離二無因而生，四處皆不得定性與來去Pursuing whether the mind of desire comes from faculty, from object, from their joint production, or from separation and no cause. No fixed nature, coming, or going is found in any of the four places
四句要法
妙法蓮華經所有之法・自在神力・祕要之藏・甚深之事·三家配義異All the dharmas possessed, free and unobstructed supernormal powers, treasuries of secret essentials, and exceedingly profound matters; the three houses assign different meanings〔本經 0052a17〕；窺基平釋四目〔T34n1723 0842a26〕；智顗結四妙〔T34n1718 0142a25〕；吉藏略明四句〔T34n1721 0618c14〕；竺法護六個四字〔T09n0263 0124b16〕〔本經 0052a17〕 tr. “[the present sutra, 0052a17]”; Kuiji’s plain explanation under four headings 〔T34n1723 0842a26〕; Zhiyi gathers the four wondrous dimensions 〔T34n1718 0142a25〕; Jizang briefly explains the four statements 〔T34n1721 0618c14〕; Dharmarakṣa has six four-character units 〔T09n0263 0124b16〕
四土
妙法蓮華經玄義同居、方便有餘、實報、常寂光，是本論所配四土。經句所說此娑婆與餘處，並未逐字列四土之名；四土是論主依義展開。Four landsCommon residence, expedient remainder, true recompense, and eternally quiescent light are the four lands configured by the root treatise. The scriptural sentence that speaks of this Sahā world and other places does not list the names of the four lands verbatim; the four lands are the treatise author’s development according to meaning.
四大、五臟、藥王
妙法蓮華經文句世藥三層譬，後合破無明、開佛知見、受記莂Three levels of the worldly-medicine simile, later applied to breaking ignorance, opening the Buddha’s knowledge and vision, and receiving predictions四住、五分身、三惑與常住藥王均是鏡釋The four abidings, fivefold body, three delusions, and permanent king of medicines are all mirror explanations
四大增損
金光明最勝王經品中以四大失調說病苦，又問增損與發病時節；這是經內醫方語境。疏家另配五行、月份與生滅時，須署其名，不混入經義直說。Increase and decrease of the four great elementsThe chapter explains the suffering of illness through disharmony among the four great elements and asks about their increase and decrease and the times when illness arises. This is the scripture’s medical context. The commentators additionally correlate the five phases, months, and the arising and cessation of illness; such explanations must be attributed and not merged into what the scripture directly states.
四大教
妙法蓮華經玄義《長阿含經》所說四種傳聞與勘驗來源，只有數目為四；不是本段後來所會的四教教體。The four great teaching-principlesThese are the four sources of report and verification in the Chang Ahan Jing. They share the number four but are not the same in substance as the Four Teachings discussed later in the unit.
四如意足
四安樂行
妙法蓮華經三家四行名異·並錄不判The names of the four practices differ among the three houses; recorded side by side without adjudication窺基「正身・正語・意離惡自利・心修善利他」〔T34n1723 0819b11〕；智顗「止觀慈悲，導三業及誓願」〔T34n1718 0119a19〕；吉藏「空寂・無憍慢・離嫉妬・慈悲（依竺道生）」〔T34n1721 0594a17〕Kuiji: 「正身・正語・意離惡自利・心修善利他」 tr. “proper body, proper speech, mind abandoning evils for one’s own benefit, heart cultivating wholesome dharmas for the benefit of others” 〔T34n1723 0819b11〕; Zhiyi: 「止觀慈悲，導三業及誓願」 tr. “calming, contemplation, loving-kindness, and compassion guiding the three karmas and vow” 〔T34n1718 0119a19〕; Jizang, following Daosheng: 「空寂・無憍慢・離嫉妬・慈悲」 tr. “empty quiescence, without arrogance, abandoning jealousy, loving-kindness and compassion” 〔T34n1721 0594a17〕
四宗、五宗、六宗
妙法蓮華經玄義四宗以因緣、假名、誑相、常為底；五宗增華嚴法界宗；六宗另以四宗為底，增法華真宗與大集圓宗。五、六各自從四開出，不能相加成十宗。Four, five, and six schoolsThe four schools take causes and conditions, provisional names, deceptive marks, and permanence as their base. The five add the Avataṃsaka Dharma-realm school. The six separately begin from the four and add the Lotus true school and Great Collection perfect school. Five and six each open from four; they cannot be added together into ten schools.
妙法蓮華經玄義四宗為因緣、假名、不真、常；五宗在其上加法界；六宗再區真、常並立圓宗。本論先逐破四宗，再只追問後加之名；『圓宗』在此是被難的一家宗名，不等同本論他處的圓教。The four, five, and six schoolsThe four are causes and conditions, provisional names, unreality, and permanence. The five add the Dharma realm. The six further distinguish the true and permanent and establish a perfect school. The root treatise first challenges the four one by one and then questions only the added names. “Perfect school” here is a school-name being challenged and is not equivalent to the Perfect Teaching elsewhere in the root treatise.
四家
妙法蓮華經玄義《十地經論》列般若家、諦家、捨煩惱家、苦清淨家；章安解釋時改由苦清淨家起配。引文次序與會釋次序不可互換。The Four HousesThe Shidi Jing Lun lists the House of Prajñā, the House of Truth, the House of Relinquishing Afflictions, and the House of Purifying Suffering. Zhang’an begins his interpretation with the House of Purifying Suffering. The sequence in the citation and the sequence in the correlation are not interchangeable.
四對治業障
金光明最勝王經說罪·勸請·隨喜·迴向四行Four practices: confessing offenses, requesting, rejoicing, and dedication.〔本經 0414c27〕；慧沼「亦如《瑜伽》七十九明」〔T39n1788 0246c20〕The sūtra 〔0414c27〕; Huizhao: 「亦如《瑜伽》七十九明」—“also explained as in fascicle seventy-nine of the Yogācārabhūmi” 〔T39n1788 0246c20〕.
四導師異釋
妙法蓮華經地涌菩薩眾之四上首唱導之師The four foremost guides who lead the assembly of earth-emerging bodhisattvas〔本經 0040a23〕；上行·無邊行·淨行·安立行；吉藏名義〔T34n1721 0600c06〕；竺法護作種種行·無量行·清淨行·建立行〔T09n0263 0110c24〕〔本經 0040a23〕; 上行·無邊行·淨行·安立行 tr. “Superior Conduct, Boundless Conduct, Pure Conduct, and Firmly Established Conduct”; Jizang’s explanation of the names 〔T34n1721 0600c06〕; Dharmarakṣa has 種種行·無量行·清淨行·建立行 tr. “Manifold Conduct, Measureless Conduct, Purified Conduct, and Established Conduct” 〔T09n0263 0110c24〕
妙法蓮華經文句通途慈悲、結緣、權智、實智；同一王子依時用立名〔0102a08–0102a16〕Universal compassion, formation of connections, provisional wisdom, and real wisdom; names established according to the timely functions of the same prince〔0102a08–0102a16〕
妙法蓮華經文句上行、無邊行、淨行、安立行；本論言但舉四人是「欲擬開示悟入四十位」〔0125b08〕。Superior Practice, Boundless Practice, Pure Practice, and Firmly Established Practice. The root treatise says that naming only four people is 「欲擬開示悟入四十位」 tr. “to correspond to the forty stages of opening, showing, awakening, and entering” 〔0125b08〕.
四弘
摩訶止觀多約願明上求下化〔0008a08–09〕Primarily vows that clarify seeking above and transforming below〔0008a08–09〕弘為廣，誓為約；四諦是境，依解生願〔0171c02–11〕“Vast” means broad and “vow” means binding oneself; the Four Truths are the object, and vows arise on the basis of understanding〔0171c02–11〕
四弘誓願
摩訶止觀度眾生、斷煩惱、知法門、成佛道；前二由悲起，後二由慈起，理上同時Deliver beings, sever afflictions, know Dharma gates, and accomplish the Buddha-path. The first two arise from compassion and the latter two from loving-kindness; in principle they are simultaneous
四忍
妙法蓮華經文句伏忍、順忍、無生忍、寂滅忍；本論另說可開五忍、六忍、四十二忍，本段實以四忍消文〔T34n1718 0119c15–0119c19〕Patience of subjugation, conforming patience, patience of nonarising, and patience of quiescent extinction. The root treatise also says they may be opened into five, six, or forty-two patiences, but the present passage actually uses four to explain the text 〔T34n1718 0119c15–0119c19〕
四念處
四性
摩訶止觀心具、緣具、共具、離具四問〔0054a18–23〕Four questions: possession by mind, by conditions, by both, or apart from both〔0054a18–23〕配自、他、共、離而推檢；推破後還歸本理〔0296c24–0297a06〕Correlated with self, other, both, and apart from both for inquiry; after their refutation, one returns to original principle〔0296c24–0297a06〕
四性境智
摩訶止觀智自心生、由境生、境智共生、自然生四執Four attachments: wisdom arises from its own mind, from the object, from object and wisdom together, or naturally對應自、他、共、無因；在此皆是所破性計Correspond to self, other, both, and no cause; all are theories of nature to be broken here
四悉、四悉檀
妙法蓮華經文句先以「四悉，適時如下說」〔0097a21〕標出，後依世界、為人、對治、第一義次第詳說〔0097b19–0097c09〕First marked by 「四悉，適時如下說」 tr. “as to the four siddhāntas, fitting the time, as explained below”〔0097a21〕; later explained in the sequence worldly, person-oriented, counteractive, and ultimate meaning〔0097b19–0097c09〕
四悉檀異釋
摩訶止觀世界、為人、對治、第一義The worldly, person-oriented, counteractive, and ultimate-meaning siddhāntas與四隨、五因緣名義相符而開門不同〔0163c10–12〕Their names and meanings accord with the four accommodations and five causes and conditions while opening different gates〔0163c10–12〕
摩訶止觀樂欲、便宜、對治、第一義四種施教功能；各可配止、觀Four teaching functions: inclination, suitability, counteraction, and ultimate meaning. Each can be correlated with calming and contemplation
妙法蓮華經玄義世界悉檀隨順欲樂而安立正世界見；各各為人悉檀觀機生善；對治悉檀以法藥治惡；第一義悉檀令入真實。『各各』不可省去，因其重點正在人心各異。Four siddhāntasThe worldly siddhānta accords with desire and establishes a correct view of the world. The individually adapted siddhānta contemplates faculties and produces goodness. The counteractive siddhānta uses Dharma-medicine to treat evil. The ultimate-meaning siddhānta enables entry into the real. “Individually” cannot be omitted, because its point is precisely that people’s minds differ.
妙法蓮華經玄義世界、為人、對治、第一義The worldly siddhānta, the individually adapted siddhānta, the counteractive siddhānta, and the siddhānta of ultimate meaning.迹、本十用都先別束，再通明每一用各具四益The ten functions of Trace and Origin are first bound separately, then each function is shown generally to possess all four benefits.
妙法蓮華經文句世界、為人、對治、第一義worldly, individual, counteractive, and ultimate meaning『為人』指因人施益，不是日常做人“Individual” means bestowing benefit according to the person, not ordinary social conduct
妙法蓮華經文句世界、為人、對治、第一義；定起、加趺及繫念都依不同層次消文Worldly, for each person, counteractive, and ultimate meaning; emergence from samādhi, cross-legged sitting, and binding mindfulness are each interpreted at different levels
妙法蓮華經文句劫、命配世界，眾生、見配為人，煩惱配對治，濁除後說大第一義Eon and life correspond to the worldly; living beings and views to the individual; afflictions to the counteractive; after the turbidities are removed, the Great is taught through ultimate meaning
妙法蓮華經文句隨欲用世界，隨性用為人，隨惡業用對治；第一義在本段由顯實收攝The worldly is used according to desire, the individual according to nature, and the counteractive according to unwholesome karma; ultimate meaning is gathered under revealing the real in this passage
妙法蓮華經文句本論依世界、為人、對治、第一義四路說譬益，又用以釋歡喜〔0063b16–0063b26；0063c29–0064a09〕The root treatise explains the benefits of the parable through the world, the individual, counteraction, and the ultimate meaning, and also uses them to explain joy〔0063b16–0063b26; 0063c29–0064a09〕
妙法蓮華經文句三番依次配世界、為人、對治與第一義The three explanations are successively correlated with the world, individual, therapeutic, and ultimate-truth siddhāntas鏡文細分三番而不另改次序The mirror text subdivides the three explanations without changing their order
妙法蓮華經文句破有法王配對治，隨眾生欲配世界，有智信解與無智疑悔配為人，令得正見配第一義The Dharma King who destroys existence corresponds to counteraction; accordance with living beings’ desires to the world; wise belief and understanding versus unwise doubt and regret to each person; and obtaining right view to ultimate truth
妙法蓮華經文句本論以說長、說短、發生宿善、隨世所欲、入第一義疏通長短The root treatise clarifies long and short through speaking of long duration, speaking of short duration, generating past wholesome roots, according with worldly desires, and entry into the ultimate meaning
妙法蓮華經文句世界、為人、對治、第一義；本論用來說形聲逗機與生善滅惡〔0130c27；0131c25–0132a10；0132b18–0132c12；0133c02–0133c15〕Worldly, individual, counteractive, and ultimate truth; the root treatise uses them to explain form and sound according with capacities and the generation of good and extinction of evil 〔0130c27；0131c25–0132a10；0132b18–0132c12；0133c02–0133c15〕
四悉檀、十六番
摩訶止觀世界、為人、對治、第一義各開四句〔0054c08–0055a15〕Worldly, individually adapted, counteractive, and ultimate each open four alternatives〔0054c08–0055a15〕各配自、他、共、離，合十六番化他說〔0298a11–18〕Each is correlated with self, other, both, and apart from both, together making sixteen modes of teaching others〔0298a11–18〕
四悉檀意
妙法蓮華經文句以得、失四悉檀意分自行、化他的著與無著〔0141b22–0141b23〕Gaining or losing the intent of the four siddhāntas distinguishes attachment and nonattachment in self-practice and in transforming others 〔0141b22–0141b23〕
四意
妙法蓮華經文句聞益、明識、似解、指始顯終四段Four passages on hearing benefit, clear recognition, semblant understanding, and showing the end from the beginning四悉逐配只屬鏡釋The one-to-one correlation with the four siddhāntas belongs only to Mirror exegesis
四慧
金光明最勝王經白話只依慧沼第一套解釋作有限釋義；其餘三套留在考據與義疏末章。The vernacular uses only Huizhao’s first explanation for limited clarification. The other three explanations remain in the apparatus and at the end of the exposition.第一頌依次作清淨慧、正法慧、離非法慧、無分別慧。The first stanza gives in order pure wisdom, wisdom of the true Dharma, wisdom that leaves what is contrary to Dharma, and nondiscriminating wisdom.
四支徵
妙法蓮華經文句生處・得道・轉法輪・入滅四處起塔；本論判此經即三世諸佛之四支徵〔0112c22–0112c26〕。Stūpas are raised at the four places of birth, attaining the path, turning the Dharma wheel, and extinction. The root treatise judges this sutra the fourfold memorial of the buddhas of the three times 〔0112c22–0112c26〕.
四教
妙法蓮華經文句三藏、通、別、圓四種所詮與成佛相Tripiṭaka, shared, distinct, and perfect as four kinds of content explained and four forms of buddhahood不與頓、漸、祕密、不定混成同一層八類They are not fused with sudden, gradual, esoteric, and indeterminate into eight classes on one level
四教互名
妙法蓮華經玄義本章末說每一教內可帶其餘三名。《釋籤》所定準則是名可互有而義不相通；每一名仍須回到其所屬教內理解。The mutual naming of the Four TeachingsAt the end of this chapter, each teaching can carry the names of the other three. The Shiqian’s governing rule is that names may mutually occur while meanings do not interpenetrate; every name must still be understood within the teaching to which its particular meaning belongs.
四教相本
妙法蓮華經文句三十二相之所本：三藏＝持戒精進，通＝空無生，別＝道種智，圓＝實相〔0116b22–0116b26〕。Bases of the thirty-two marks: Tripiṭaka = precepts and diligence; Shared = emptiness and nonarising; Distinct = knowledge of the varieties of paths; Perfect = the true mark 〔0116b22–0116b26〕.
四教醍醐
妙法蓮華經玄義四譬各說佛智為醍醐，但所指深淺不同：前二取果頭二諦智，別教取登地中道理智，圓教取初住中道智。Clarified essence in the four teachingsEach of the four similes calls buddha-wisdom clarified essence, but the depth of the referent differs. The first two take the fruit-stage wisdom of the two truths; the Distinct Teaching takes the wisdom of the middle-way principle upon ascent to the grounds; the Perfect Teaching takes the wisdom of the middle way at the first abode.
四方光明電王
金光明最勝王經經列東方阿揭多、南方設羝嚕、西方主多光、北方蘇多末尼，四方四名俱全。慧沼只釋阿揭多為來、蘇多為如、末尼如前為寶珠；設羝嚕與主多光無隨文義解，無則不補。The Four Kings of Radiant LightningThe scripture gives all four directions and names: Ajieduo in the east, Shedilu in the south, Zhuduoguang in the west, and Suduomoni in the north. Huizhao explains only Ajieduo as “come,” Suduo as “such,” and moni, as above, as “jewel.” No contextual explanation is given for Shedilu or Zhuduoguang, so none is supplied here.
四方推求
妙法蓮華經文句觀四生中尋覓可度之機Observing the four modes of birth and seeking capacities that can be liberated本論明說不同前文約四諦推理The root treatise explicitly distinguishes this from the preceding investigation of principle through the four truths
四明法
金光明最勝王經慧沼把四明解作四薜陀論，依次釋壽明、祠祀明、平明、術明；並指出經句「幻化呪等悉皆通」〔T16n0665 0437a26〕相應第四明。這只是古疏名義，不擴為近現代學術分類。The four sciencesHuizhao explains the four sciences as the four Pituo treatises and in sequence interprets the science of lifespan, sacrificial science, leveling science, and technical science. He further associates the scriptural phrase 「幻化呪等悉皆通」—“she comprehends transformations, formula methods, and the like” 〔T16n0665 0437a26〕 with the fourth science. This is only the ancient commentary’s explanation of the name and is not expanded into a modern academic taxonomy.
四時、六節
金光明最勝王經經以三月為一時、二月為一節，並列花、熱、雨、秋、寒、氷雪六時。智顗與吉藏各存俗法、佛法及陰陽月等多解；多解已在第四目全錄，不以現代季候換算裁決。Four seasons and six periodsThe scripture treats three months as one season and two months as one period, listing the six periods of flowers, heat, rain, autumn, cold, and ice and snow. Zhiyi and Jizang each preserve multiple explanations through the conventional system, the Buddhist system, yin-and-yang months, and other schemes. These explanations have all been recorded in Section IV; no modern climatic conversion is used to decide among them.
四智
妙法蓮華經文句道慧、道種慧、一切智、一切種智Path-wisdom, wisdom of path varieties, all-wisdom, and the wisdom of all modes
四根授藥
摩訶止觀下、中、上、上上〔T1911 0078c10–0079a05〕Lower, middling, higher, and supreme〔T1911 0078c10–0079a05〕以四教相望立名〔T1912 0344a01〕The names are established by viewing the four teachings in relation to one another〔T1912 0344a01〕
四橫、三豎
妙法蓮華經玄義四種教門各說其絕，是橫向分類；迹、本、觀心在圓中遞進，是豎向分類。橫豎是兩套組織軸，不是簡單高下評語。Four horizontal and three verticalEach of the four teaching gates explains its own absolute and forms a horizontal classification. Trace, Origin, and contemplation of mind advance within the Perfect Teaching and form a vertical classification. Horizontal and vertical are two organizational axes, not simple judgments of higher and lower.
四正勤
四法
妙法蓮華經文句佛所護念・植眾德本・入正定聚・發救一切眾生之心；「當知此四與開權顯實，名異體同，無二無別」〔0148b21–0148b23〕。Being kept in mind and protected by the buddhas; planting the roots of many virtues; entering the group fixed in rightness; arousing the mind to rescue all living beings. 「當知此四與開權顯實，名異體同，無二無別」 tr. “Know that these four and opening the provisional to reveal the real differ in name but are the same in substance, without duality or distinction”〔0148b21–0148b23〕.
四法配三軌
妙法蓮華經文句發救眾生＝入如來室・入正定聚與佛所護念＝著如來衣・植眾德本＝坐如來座；「即四而三」〔0148c02–0148c03〕。Arousing the mind to rescue living beings = entering the Tathāgata’s room; entering the group fixed in rightness and being kept in mind and protected by the buddhas = wearing the Tathāgata’s robe; planting the roots of many virtues = sitting on the Tathāgata’s seat. 「即四而三」 tr. “Four that are three”〔0148c02–0148c03〕.
四法配開示悟入
妙法蓮華經文句佛護念＝開佛知見・植眾德本＝示・發救眾生＝悟・入正定聚＝入；「迹門之要，此四收矣」〔0148b23–0148b26〕。Buddha protection = opening the Buddha’s knowledge and vision; planting the roots of many virtues = revealing; arousing the mind to rescue beings = awakening; entering the group fixed in rightness = entering. 「迹門之要，此四收矣」 tr. “The essentials of the Trace Gate are exhausted by these four”〔0148b23–0148b26〕.
四清淨
金光明最勝王經四項逐一保留。All four items are retained individually.經分列心、意樂、佛所住處與所行境的清淨；慧沼保存三路配釋，見目三。The sūtra separately lists purity of mind, intention, the Buddha’s place of abiding, and the object of his engagement; Huizhao preserves three correlating explanations. See Topic III.
四瀆
妙法蓮華經文句本論以「四瀆混和」喻天下混一〔0115a01〕；鏡釋為江、河、准、濟〔T34n1719 0313a17〕。The root treatise uses 「四瀆混和」 tr. “the four great rivers mingling” as a metaphor for unification of the realm 〔0115a01〕; the Mirror identifies them as the Yangzi, Yellow, Huai, and Ji Rivers 〔T34n1719 0313a17〕.
四無礙持
妙法蓮華經陀羅尼之四門；此品之呪＝呪持·護長行之法義持The four gateways of dhāraṇī; the spells in this chapter are spell-retention, protecting the Dharma-retention and meaning-retention of the prose〔窺基釋名 T34n1723 0850a25〕「總持有四：法・義・辨才・詞無礙解」；吉藏《地持論》四持「法持・義持・呪持・忍持」〔T34n1721 0629c28〕Kuiji’s explanation of the name 〔窺基釋名 T34n1723 0850a25〕: 「總持有四：法・義・辨才・詞無礙解」 tr. “Total retention is fourfold: unobstructed understanding of Dharma, meaning, eloquence, and words”; Jizang cites the four retentions in the 《地持論》—「法持・義持・呪持・忍持」 tr. “Dharma-retention, meaning-retention, spell-retention, acceptance-retention” 〔T34n1721 0629c28〕
四無礙辯
金光明最勝王經經直說言說之辯、文字句義、開悟與總持；慧沼配詞、法、義、樂說四辯，吉藏與智顗依舊本另有句次配當。三家都見四辯，配句細節各還其疏。The four kinds of unobstructed eloquenceThe scripture directly states eloquence in speech, words and meanings, awakening to understanding, and complete retention. Huizhao correlates them with unobstructed eloquence in expression, Dharma, meaning, and joyful exposition, while Jizang and Zhiyi make different sentence-level correlations following the older recension. All three masters see the four kinds, but the detailed correlations remain with their respective commentaries.
四瓔珞
妙法蓮華經文句戒、定、慧、陀羅尼三昧；末項依本文句法合讀Ethical discipline, concentration, wisdom, and dhāraṇī samādhi; the final item is read as one according to the syntax of the root text
四番釋
妙法蓮華經文句約十法界、約佛法界、約離合、約位；是同一十如境的四個取徑A fourfold interpretation in terms of the ten Dharma realms, the buddha Dharma realm, opening and gathering, and stages; these are four approaches to the same sphere of the ten suchnesses
四病
金光明最勝王經義淨本列風、黃熱、痰癊與總集；總集是風、熱、癊俱有，或二或三而一偏增。舊二本有肺病、等分等譯語，各守其本，不用其中一組消掉另一組。Four illnessesYijing’s recension lists wind, yellow heat, phlegm-fluid, and combined illness. Combined illness has wind, heat, and phlegm-fluid together, with two or three present and one predominating. The two older recensions have such translated terms as lung illness and equal division; each remains with its own witness, and neither set is used to erase the other.
四眾
金光明最勝王經本品說四眾昇座說法，也說男子、女人及諸四眾持陀羅尼The chapter speaks both of the fourfold assembly ascending the seat to preach and of men, women, and members of the fourfold assembly upholding the dhāraṇī經文在此只總稱四眾，本編不增列經文未在本處逐名列出的身分The sūtra uses the general designation “fourfold assembly” here; this edition does not add an enumeration of identities that the scripture does not list at this point
四種三昧異釋
摩訶止觀常坐、常行、半行半坐、非行非坐Constantly sitting, constantly walking, half walking and half sitting, and neither walking nor sitting約身儀立四名；依法門另有一行、佛立、方等法華、隨自意等名Four names are established according to bodily deportment; according to their Dharma gates they are also called single practice, Buddha standing, Vaipulya and Lotus, and following one’s own intention
妙法蓮華經玄義本論列常行、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。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.
四種僧
妙法蓮華經文句本論作破戒、愚癡、慚愧、真實；《大智度論》今本名稱另作有羞、無羞、啞羊、實The Wenju has precept-breaking, ignorant, conscience-bearing, and true; the current Great Treatise instead names conscience-bearing, shameless, mute-sheep, and true
四種十二因緣
妙法蓮華經玄義思議生滅、思議不生不滅、不思議生滅、不思議不生不滅。前二約界內利鈍，後二約界外利鈍；不是四套互不相干的因果鏈。The four kinds of twelvefold dependent originationConceivable arising-and-ceasing, conceivable non-arising and non-ceasing, inconceivable arising-and-ceasing, and inconceivable non-arising and non-ceasing. The first two concern dull and sharp faculties within the realms; the latter two concern dull and sharp faculties beyond the realms. They are not four unrelated causal chains.
四種善知識
妙法蓮華經文句外護（能作佛事）・教授（示教利喜）・同行（化導令得見佛）・實際（令入菩提）〔0147c18–0147c21〕。External protection (can perform Buddha-work), instruction (showing, teaching, benefiting, and delighting), fellow practice (guiding so one sees the Buddha), and actuality (causing entry into awakening)〔0147c18–0147c21〕.
四種四諦異釋
摩訶止觀生滅、無生、無量、無作〔0005b15 起〕Arising-and-ceasing, non-arising, immeasurable, and unconstructed〔beginning 0005b15〕《大經》聖行品文之天台科攝〔0165a07–08〕Tiantai’s doctrinal synopsis of the “Noble Practice” chapter of the Great Scripture〔0165a07–08〕
妙法蓮華經玄義生滅、無生滅、無量、無作，是四重四諦，不是苦、集、滅、道四項本身。The four kinds of Four TruthsArising-and-ceasing, non-arising, immeasurable, and unconstructed are four levels of the Four Truths. They are not the four individual items suffering, accumulation, cessation, and path.
四種四諦慧
妙法蓮華經玄義生滅、無生、無量、無作既是竪次第，也可橫照自行與化他。無作由寶珠在體之譬顯迷悟，不能把苦集即道滅讀成經驗層毫無差別。Wisdom of the four kinds of four truthsArising-and-ceasing, non-arising, immeasurable, and non-constructed are both a vertical sequence and a horizontal illumination of self-practice and transformation of others. The non-constructed is revealed through the simile of the jewel within the body and the difference between delusion and awakening. “Suffering and arising are path and cessation” must not be read as eliminating every difference on the level of experience.
四種四門、四種四諦、四十一位
妙法蓮華經文句分屬橫遊、豎遊的本論配釋，三個法數逐一保留。These belong respectively to the root treatise's correspondences for roaming horizontally and vertically; all three enumerations are preserved individually.
四種因果
妙法蓮華經文句因苦果苦、因樂果苦、因苦果樂、因果俱樂〔0118b13–0118b20〕Painful cause and painful fruit; pleasant cause and painful fruit; painful cause and pleasant fruit; pleasant cause and pleasant fruit 〔0118b13–0118b20〕
四種消文
妙法蓮華經文句機、法門權實、迹久近、名義便易〔0030b01–0030b06〕Capacity, expedient and real aspects of the Dharma gate, recent and remote manifestation, and the convenient meanings of names〔0030b01–0030b06〕《記》對成因緣、約教、本迹、觀心〔0198c13–0198c17〕The Record correlates them with causes and conditions, doctrinal classification, origin and trace, and contemplation of mind〔0198c13–0198c17〕
四種聲聞異釋
妙法蓮華經決定／增上慢／退菩提心／應化；唯退心、應化二類佛與記Determinate / overweeningly proud / retreated from the resolve for awakening / transformation; only the last two kinds receive predictions窺基〔序段 0652c10〕·吉藏〔T34n1721 0566a12〕引《法華論》Kuiji 〔序段 0652c10〕 and Jizang 〔T34n1721 0566a12〕 cite the 《法華論》 Treatise on the Lotus Sutra
妙法蓮華經文句論本為決定、增上慢、退菩提心、應化；本論再開住果、應化、佛道In the treatise: fixed, arrogant, regressing from the aspiration for awakening, and responsive manifestations; the Wenju further divides those abiding in fruition, responsive manifestations, and those who enable others to hear the Buddha path
四聞
妙法蓮華經文句聞聞、聞不聞、不聞聞、不聞不聞hearing-hearing, hearing-not-hearing, not-hearing-hearing, and not-hearing-not-hearing在約教與觀心兩處功能不同They have different functions in the interpretation through the teaching and in contemplating the mind
四蛇、四大
摩訶止觀四蛇性異、水火相違，顯共身而相害The four snakes differ in nature and water and fire oppose one another, revealing mutual harm while sharing one body鴟梟配火風、蟒鼠配地水〔0397a01–03〕Owls correspond to fire and wind, pythons and rats to earth and water〔0397a01–03〕
四衢
妙法蓮華經文句本論以四諦觀名不同而同會見諦來解The root treatise explains this through contemplations of the four truths bearing different names yet converging in seeing the truths.
四要
妙法蓮華經文句道場・得菩提・轉法輪・入涅槃；分別釋上之甚深事・祕藏・一切法・神力〔0142b03–0142b07〕。Site of awakening, attaining awakening, turning the Dharma-wheel, and entering nirvāṇa; they respectively explain the profound matters, treasury of secrets, all dharmas, and supernormal powers stated above 〔0142b03–0142b07〕
四解
妙法蓮華經文句依序為實有量而言無量〔0127b12〕、實無量而言量〔0127b13〕、實無量而言無量〔0127b14〕、實有量而言量〔0127b15〕；四式不可併為常、無常兩式In order: actually measurable yet spoken of as immeasurable 〔0127b12〕; actually immeasurable yet spoken of as measurable 〔0127b13〕; actually immeasurable and spoken of as immeasurable 〔0127b14〕; actually measurable and spoken of as measurable 〔0127b15〕. The four cannot be collapsed into the two forms permanent and impermanent.
四輪、五十二位、《仁王》
妙法蓮華經文句三套位名與常精進之位並列，歸相似位Three sets of stage-names are placed beside the stage of Ever Diligent and gathered under the semblant stage第三心改第二只作鏡面校釋Changing “third mind” to “second” remains a Mirror-level correction
四輪因
妙法蓮華經文句小白、大白、小赤、大赤依次表銅、銀、迦、琉璃四輪因Small white, great white, small red, and great red represent in order Copper, Silver, Ka, and Lapis-Lazuli wheel-causes鏡明借別顯圓，不以名次改判圓位Mirror clarifies borrowing Distinct names to reveal Perfect meaning, without reclassifying the Perfect stages by their names
四運
摩訶止觀未念、欲念、念、念已Before a thought, about to think, thinking, and after thinking觀察一念生滅的四個時位，不是四個實體心Four temporal phases for observing the arising and ceasing of one thought, not four substantial minds
四邊
妙法蓮華經文句先錄四大、四生、四倒三解，正文依下文取生、老、病、死〔0067b26–0067b27〕After first recording three explanations through the four great elements, four modes of birth, and four inversions, the body follows the later passage and takes birth, old age, illness, and death〔0067b26–0067b27〕.
四部眾
金光明最勝王經本品所列是苾芻、苾芻尼、鄔波索迦、鄔波斯迦。白話與義疏不得只以模糊的『大眾』代替，也不得另增經文未列的受益者。The fourfold communityThe present chapter lists bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. Neither the vernacular nor the exposition may replace them only with a vague 『大眾』—“assembly”—nor may they add beneficiaries not listed by the scripture.
四釋
妙法蓮華經文句「一因緣、二約教、三本迹、四觀心」〔0002a22〕「一因緣、二約教、三本迹、四觀心」 tr. “first causes and conditions, second the teaching, third origin and trace, fourth contemplating the mind”〔0002a22〕四小科入口由《記》明標〔0154c25〕；行文可略存一二而餘者比知The Wenjuji clearly marks the four subsection entrances〔0154c25〕; the written exposition may retain only one or two while leaving the others to inference
妙法蓮華經文句因緣釋姓名、宿緣、行德與當時事；約教以同一名德開出不同觀行深淺；本迹辨本地所住與垂迹所示；觀心收歸現前一心。四者是綱，正文可詳一略三，也可因人物德目而變其展法。Fourfold interpretationInterpretation through causes and conditions explains names, former affinities, conduct and virtue, and events of the time. Interpretation in terms of the teaching opens different depths of contemplation and practice through the same named virtue. Interpretation in terms of Origin and Trace distinguishes the virtue of the original ground from what is manifested through extending a trace. Interpretation through contemplating the mind gathers everything into the immediately present single mind. The four form a framework: the root text may explain one in detail and abbreviate three, or vary the manner of unfolding according to a person's particular virtue.
四門異釋
妙法蓮華經玄義四教各有四門，利者可層層傳入，鈍者須由五味調熟。本段沒有列出四門名稱。Four gatewaysEach of the Four Teachings has four gateways. Those of sharp faculties may enter progressively from level to level, while those of dull faculties require tempering and maturation through the five flavors. This passage does not list the names of the four gateways.
妙法蓮華經文句空、有、亦空亦有、非空非有；能通有四，所通理一Emptiness, existence, both emptiness and existence, and neither emptiness nor existence; the gateways that penetrate are four, while the principle penetrated is one
妙法蓮華經文句非空非有、亦空亦有、空、有四門，正文末項明說聞有門入Neither empty nor existent, both empty and existent, empty, and existent; the last proposition of the body expressly says that one enters by hearing the gateway of existence
四隨異釋
摩訶止觀隨樂、隨宜、隨治、隨義〔0004c18〕According with delight, suitability, counteraction, and meaning〔0004c18〕依樂欲、便宜、對治、第一義隨機〔0163a27–0163b01〕Accommodating the capacity according to desire and delight, suitability, counteraction, and the ultimate meaning〔0163a27–0163b01〕
摩訶止觀隨樂、隨宜、隨治、隨義的應機方便；本單元用於見不即破時的迴轉修習。Preparatory means adapted to inclination, suitability, counteraction, and meaning. This unit uses them in turning cultivation when a view does not break immediately
妙法蓮華經玄義赴欲順樂欲，赴宜隨其所宜而生善，赴治對治偏執與煩惱，赴悟令其悟入。四種根機感得四門異說，所以名隨說而異、義隨功用而別，所悟之體仍一。The four accommodations (四隨)Accommodating desire accords with delight; accommodating what is fitting follows what can bring wholesomeness to arise; accommodating counteraction treats partial attachments and afflictions; accommodating awakening enables entry into realization. The four kinds of faculty call forth different teachings through the four gateways, so names differ with the teachings and meanings differ with their functions, while the substance awakened to remains one.
四隨治
摩訶止觀本論列對、轉、兼、第一義，疏依四隨展為對、轉、兼、具與第一義The treatise lists direct, rotated, combined, and ultimate-meaning treatment; according to the four adaptations the commentary unfolds direct, rotated, combined, complete, and ultimate-meaning treatment對是直治，轉是換治，兼是合治，具是多治俱用，第一義觀無相寂理Direct treatment meets the illness directly, rotated changes the treatment, combined joins treatments, complete uses many together, and ultimate-meaning contemplation rests in signless quiescent principle
四難
妙法蓮華經文句佛出世之人難、說法難、聞法難、信受難；優曇花正合聞者難The difficulty of the person—the Buddha's appearance in the world—the difficulty of teaching the Dharma, the difficulty of hearing the Dharma, and the difficulty of believing and receiving; the udumbara flower corresponds specifically to the difficulty of the hearer
四面、一時、熾
妙法蓮華經文句四面為處所，身、受、心、法等起四倒、五濁、八苦；一時為同起；熾為相續漸增The four sides are locations; body, feeling, mind, dharmas, and the rest give rise to the four inversions, five turbidities, and eight sufferings; “at once” means arising together; “blazing” means continuing and gradually intensifying
四顛倒
摩訶止觀淨、樂、常、我；以不淨、苦、無常、無我破Purity, pleasure, permanence, and self, broken by impurity, suffering, impermanence, and no-self本論在智慧度中以事觀展開The treatise unfolds them as concrete contemplations within the perfection of wisdom
因中實病、果上權病
摩訶止觀本論先分真實承受之病與果上示現之病The treatise first distinguishes illness truly undergone from illness manifested at the stage of result三惑、二死及隨斷示同屬疏家再判〔0397c04–06〕The three delusions, two deaths, and displaying sameness while severing are further classifications made by the commentator〔0397c04–06〕
因乘、果乘
妙法蓮華經文句三十七品斷惑之運與盡智、無生智入無餘之運The movement by which the thirty-seven factors sever delusion and the movement by which the knowledges of exhaustion and nonarising enter nirvāṇa without remainder.
因人、因託、對告
妙法蓮華經文句因人是說法所對；因託是古師所判付傳之人；本論據經字判妙光為定起正說的對告人The first is the person toward whom the teaching is directed; the second is an ancient master's classification of the person entrusted with transmission; on the basis of the scriptural wording, the root treatise judges Wondrous Light to be the direct addressee of the main teaching after the buddha emerges from samādhi
因成假
摩訶止觀一念依根、塵等因緣和合而成的假立。The provisional establishment of one thought through the conjunction of such causes and conditions as faculty and object
因正果傍、果正因傍
妙法蓮華經玄義前段重在成就弟子實因，因為正說，果隨之而明；後段重在顯佛久遠實果，果為正說，因隨之而明。正、傍只指敘述重心。Cause principal and fruit collateral; fruit principal and cause collateralThe earlier part emphasizes the accomplishment of the disciples’ real cause: cause is the principal teaching and fruit is clarified along with it. The latter part emphasizes the Buddha’s distant real fruit: fruit is principal and cause is clarified along with it. Principal and collateral indicate only the narrative emphasis.
因況果
妙法蓮華經文句以菩薩因壽尚未盡，顯佛果壽更非數量所盡〔0133a09–0133a18〕The bodhisattva causal lifespan being still unexhausted discloses that the lifespan of the Buddha fruit is still less exhaustible by number 〔0133a09–0133a18〕
因疾、果疾
摩訶止觀名字位尚有因疾；入無生後仍可有果身之疾At the stage of name there remains causal illness; after entering non-arising, the body at the stage of result can still be ill疏以六即辨始終，不由身病判位〔0403a04–11〕The commentary distinguishes beginning and end through the six identities and does not judge stage from bodily illness〔0403a04–11〕
因緣
妙法蓮華經文句「亦名感應」；機、應眾多而感應道交〔0002a27–0002a28〕「亦名感應」 tr. “also called stimulus and response”; the many receptive capacities and responses meet along the path of stimulus and response〔0002a27–0002a28〕以慈善根力與無謀而會釋之〔0155a02–0155a27〕Explains it through the power of compassion and wholesome roots and through meeting without contrivance〔0155a02–0155a27〕
因緣三昧
摩訶止觀推十二支因果而發定；可推果知因，也可推因知果Concentration arising through inference within the causes and results of the twelve links; one may infer cause from result or result from cause
因緣解、圓教解
妙法蓮華經文句本論只說「初是因緣解，後是圓教解〔云云〕。」〔0140c20〕；細分屬鏡釋The root treatise says only 「初是因緣解，後是圓教解〔云云〕。」 tr. “The first is the conditioned understanding; the latter is the perfect-teaching understanding [and so forth]” 〔0140c20〕; the detailed distinction belongs to the Mirror
因緣釋
妙法蓮華經文句以化城之譬、法合、施設之意解釋品題；本論在〔0098a15〕明標Explains the chapter title through the conjured-city simile, its application to the Dharma, and the intention behind its establishment; explicitly marked by the root treatise at〔0098a15〕
因行逆而理順
妙法蓮華經文句品題夾註語：因上之行是逆而理上是順，此即圓教之意，非餘教意〔0114c17〕。鏡釋「理順即圓教，事逆即三教」〔T34n1719 0312b21〕。A phrase in the transmitted note beneath the chapter title: conduct at the causal stage is contrary while in principle it is accordant; this is the meaning of the Perfect Teaching, not that of the other teachings 〔0114c17〕. The Mirror explains: 「理順即圓教，事逆即三教」 tr. “Accord in principle is the Perfect Teaching; contrariety in events is the three teachings” 〔T34n1719 0312b21〕.
因通果隔
摩訶止觀因通易知，果隔難顯Causes shared across realms are easy to know; results separated by realm are difficult to reveal各界果皆具十而不相混濫〔0289b05–0289c13〕Every realm’s result possesses all ten without becoming confused with the others〔0289b05–0289c13〕
國、城、舍
妙法蓮華經文句一切佛法為國；斷德涅槃防非禦惡為城；同體大悲與子相親為舍All buddha-dharmas are the country; the nirvāṇa of severance, guarding against wrong and resisting evil, is the city; great compassion of the same essence, intimate with the son, is the house
圍遶
妙法蓮華經文句右旋威儀，表四門機動、念佛定及由色身見法身Clockwise deportment representing the activation of four-gateway capacities, the samādhi of recollecting the Buddha, and seeing Dharma body through physical body鏡依次標出四重讀路Mirror successively marks four reading paths
圓家方便
妙法蓮華經玄義章安私釋五品時所用語，指圓位自身為易解而立的入門，不等同前三教方便。Expedient means of the Perfect lineageZhang’an’s term in his private explanation of the five grades. It refers to an entry gate established within the perfect stages themselves for ease of understanding and is not the same as the expedient teachings of the preceding three.
圓寂（涅槃）
金光明最勝王經波利抳縛南（parinirvāṇa·慧沼所存音寫）涅槃之唐譯正名；古德音寫攄證The standard Tang rendering of nirvāṇa; Huizhao preserves the ancient transcription as evidence慧沼「正云波利抳縛南，唐言圓寂」〔T39n1788 0204a12〕Huizhao: 「正云波利抳縛南，唐言圓寂」—“The correct form is parinirvāṇa; in Tang Chinese it is ‘perfect quiescence’” 〔T39n1788 0204a12〕
圓教
妙法蓮華經文句知無賊患而不須實城，故說化城；本論以此結當前品題之意Knowing there is no danger from brigands and no need of a real city, it therefore speaks of a conjured city; the root treatise uses this to conclude the meaning of the present chapter title
圓教鎧
妙法蓮華經文句念佛為念法佛第一義，佛即法、即僧，事理俱和；一鎧一切鎧〔0118a18–0118a22〕。Recollection of the Buddha as recollection of the dharma-buddha and ultimate meaning; the Buddha is Dharma and Saṅgha, and phenomena and principle are harmonized; one armor is all armor 〔0118a18–0118a22〕.
圓教頂墮
摩訶止觀如同帆一去一停，因法愛而住Like the same sail moving once and stopping once, abiding because of attachment to Dharmas住頂不進，不是退墮〔0386c20〕Abiding at the summit without advancing, not retreating and falling〔0386c20〕
圓珠
妙法蓮華經玄義指〈五百弟子受記品〉衣裏無價寶珠。根經說無價，私序以圓珠談理；圓是此處義釋，不是根經寶珠的原字。Perfect jewelThis means the priceless jewel inside the clothing in “The Five Hundred Disciples Receive Their Predictions” chapter. The root sutra says “priceless”; the private preface uses “perfect jewel” to discuss principle. “Perfect” is an interpretation here, not an original graph qualifying the root sutra's jewel.
圓觀
妙法蓮華經文句析觀滅色入空・體觀即色是空・次第觀從析至圓・圓觀即析觀是實相；「觀若不圓，門不稱普」〔0145a23–0145a26〕。Analytic contemplation extinguishes form and enters emptiness; embodied contemplation sees form itself as emptiness; sequential contemplation proceeds from analytic to perfect; perfect contemplation sees analytic contemplation itself as true reality. 「觀若不圓，門不稱普」 tr. “If contemplation is not perfect, the gateway cannot be called universal”〔0145a23–0145a26〕.
圓道三慧
妙法蓮華經文句正發誓願所欲給與的聞、思、修三慧；不把方便教法說成全無作用The wisdoms of hearing, thinking, and cultivation that the formal vow seeks to give; expedient teachings are not thereby declared entirely ineffective
圓頓
摩訶止觀「初緣實相，造境即中，無不真實」〔0001c23–24〕「初緣實相，造境即中，無不真實」 tr. “From the outset it takes the true mark as its condition; when mind encounters an object, that object is itself the Middle; nothing is not real”〔0001c23–24〕造境不作製造外境；能觀所造之境當體即中〔0151c15–16〕“Encountering an object” does not mean fabricating an external object; whatever object the contemplating mind encounters is, in its very identity, the Middle〔0151c15–16〕
圓頓止觀
摩訶止觀一諦而三諦、一止而三止；一境而三境、一觀而三觀One truth as three truths and one calming as three calmings; one object as three objects and one contemplation as three contemplations能所互發，體遍而即一即三，不以前後並列讀Agent and object mutually disclose one another, pervasive in essence as one itself and three, not read as sequentially arrayed
圓頓觀
妙法蓮華經玄義從初發心即觀實相，並修四種三昧、行八正道而入無生；『頓』不取消具體行門。Perfect-and-sudden contemplationFrom the initial arousal of mind it immediately contemplates the true mark, while cultivating the four kinds of samādhi and practicing the noble eightfold path to enter the forbearance of non-arising. “Sudden” does not cancel concrete gates of practice.
地
金光明最勝王經十地不是十個孤立名位；每地在本品都有先相、名義、二無明、增勝之度、三摩地及陀羅尼護持。『最淨』因而同時含離障、修行與得護。GroundThe ten grounds are not ten isolated ranks. In this chapter every ground has a prior portent, a name and meaning, two kinds of ignorance, an ascendant perfection, a samādhi, and dhāraṇī protection. “Most purified” thus includes freedom from obstruction, cultivation, and protection.
地味
金光明最勝王經地神令大地之味增益，土地、草木苗稼與受用隨之列出The earth deity causes the flavor of the earth to increase, followed by land, plants, crops, and what beings use慧沼列益地味、益分限、益百穀、益受用、益資具五項Huizhao lists the five items of increasing the flavor of earth, territorial extent, the hundred grains, what is used, and supports
地平如掌
妙法蓮華經文句本論辨「掌」非人手掌：手掌不平則非所引；海底有石名掌，無一微塵許不平；又《賢劫經》正明如佛手掌〔0106a09–0106a13〕。The root treatise argues that 「掌」 tr. “palm” is not an ordinary hand-palm: a hand-palm is uneven and therefore not the intended comparison; a sea-bottom stone named palm has not a speck of unevenness; the Sutra of the Auspicious Aeon specifically means the Buddha’s palm〔0106a09–0106a13〕
地涌菩薩（本化菩薩）
妙法蓮華經久遠所化、住娑婆下方虛空之大菩薩·彌勒不識Great bodhisattvas transformed long ago who dwell in the open space beneath the Sahā world and are unknown to Maitreya〔本經 0039c28〕；窺基「佛曾所化」〔T34n1723 0826a18〕；智顗「本地·常寂光土·法性淵底」〔T34n1718 0125a01／0125a04〕；吉藏『實相法身所住』〔T34n1721 0601c16〕〔本經 0039c28〕; Kuiji: 「佛曾所化」 tr. “formerly transformed by the Buddha” 〔T34n1723 0826a18〕; Zhiyi: 「本地·常寂光土·法性淵底」 tr. “the original ground, the Land of Eternally Quiescent Light, the profound depth of dharma-nature” 〔T34n1718 0125a01／0125a04〕; Jizang: 『實相法身所住』 tr. “dwelling in the true-mark dharma-body” 〔T34n1721 0601c16〕
坯器未火
妙法蓮華經文句未經燒煉之陶坯，喻其人數涉人間、屢逢聲色而難可護持〔0147a25–0147a26〕。Clay not yet fired, illustrating how one repeatedly entering the human world and encountering sounds and sights is difficult to preserve〔0147a25–0147a26〕.
城
妙法蓮華經文句以防非禦敵得名；法合時以教為化，以防思、禦見為城Named for defending against transgression and resisting enemies; in application to the Dharma, teaching performs the conjuration, while defense against conceptual delusion and resistance to view-delusion make it a city
堅牢地神
金光明最勝王經T665 品身作堅牢地神；T663、T664 作地神堅牢T665’s chapter body places Firm and Steadfast before earth deity; T663 and T664 place earth deity before Firm and Steadfast慧沼存地義與神能令地堅牢兩解；智顗、知禮另以常、樂、淨、我四德釋名Huizhao preserves both earth as the thing firm and steadfast and the deity as the agent who makes earth firm and steadfast; Zhiyi and Zhili separately explain the name through the four virtues of permanence, bliss, purity, and self
報因、報果異釋
摩訶止觀前習因果能牽後世五道身；今生又可互望前後世Prior habitual causes and results can draw forth bodies in the five paths in a later life; the present life can again be viewed in relation to prior and later lives第一番四名成三義，隔世重釋四名各成其義In the first presentation four names form three meanings; in the repeated cross-life explanation the four names each have their own meaning
妙法蓮華經文句現世安隱與後生善處的合釋The application through peace in the present life and birth in a good place afterward0093b21–0093b250093b21–0093b25
報息、依息
摩訶止觀報息是受生已有之息；依息依心而起Retributive breath is already possessed upon receiving birth; dependent breath arises in dependence upon mind十二息的假想依報息而起，心令報息麁盛〔0399c19–22〕The visualizations of twelve breaths arise dependent upon retributive breath; mind makes retributive breath coarse and flourishing〔0399c19–22〕
報果相、習因相
摩訶止觀坐中見諸相判報果；不見相而欝然起心判習因Seeing signs while sitting is judged retributive result; a mind rising forcefully without seeing a sign is judged habitual cause見相與直起心是本段最小判準，仍須後文復驗Seeing a sign versus mind arising directly is the smallest criterion in this passage, yet it still requires the later repeated examination
塔婆、方墳、塚
妙法蓮華經文句本論所列音譯與漢解〔0032b03–0032b04〕Transcription and Chinese explanations listed in the root treatise〔0032b03–0032b04〕《記》另釋窣覩波為高顯、方墳為安置身骨處〔0202b22–0202b23〕The Record separately interprets stūpa as high and manifest and square grave as the place where bodily relics are deposited〔0202b22–0202b23〕
塔婆・偷婆・支提
妙法蓮華經文句塔婆或作偷婆，此翻方墳，亦言靈廟；支提則無骨身者。此塔有全身不散，故不稱支提〔0112c20–0112c22〕。Stūpa, also thūpa, is translated as “square tomb” and also called “numinous shrine.” Caitya applies where there is no physical-body relic. Because this stūpa contains the whole undispersed body, it is not called a caitya 〔0112c20–0112c22〕.
境妙
妙法蓮華經玄義境列十如、因緣、四諦、二諦、三諦、一諦等，是諸佛所依所照，故稱妙。境不是外在物件，亦不是人格化的老師。Subtlety of objectsThe objects include the ten suchnesses, dependent origination, the Four Truths, the Two Truths, the Three Truths, the One Truth, and so forth. Because they are what the buddhas rely upon and illuminate, they are called wondrous. An “object” is neither an external thing nor a personified teacher.
境界性、了因性、正因性、緣因
妙法蓮華經文句本論分別借《淨名》《大品》《涅槃》與本經小善成佛，說明佛種的四個面向。The root treatise draws respectively upon the Vimalakīrti, the Great Perfection of Wisdom Sutra, the Nirvāṇa Sutra, and this scripture's small wholesome acts bringing buddhahood to explain four aspects of the buddha-seed.
境諦
摩訶止觀對止稱諦，對觀稱境，左右異名Called truth in relation to calming and object in relation to contemplation: left and right names是一物得兩名，不另成兩套所緣One thing receives two names, not two separate sets of objects
增上慢異釋
妙法蓮華經abhimāna未得謂得、未證謂證之慢；五千退席之一因The pride of claiming attainment where none is attained; claiming realization where none is realized—one cause of the withdrawal of the five thousand窺基依《瑜伽》慢七種，判為第五〔T34n1723 0709a22〕：「己實少德，謂己多德……未多得謂多德、未多證謂多證」Kuiji, following the 《瑜伽》, places it fifth among seven kinds of pride 〔T34n1723 0709a22〕: 「己實少德，謂己多德……未多得謂多德、未多證謂多證」 tr. “One in fact possesses few qualities but claims to possess many … claiming many qualities without having attained much, claiming much realization without having realized much”
妙法蓮華經abhimāna未得謂得、未證謂證之慢overweening pride: claiming attainment where none is attained and claiming realization where none is realized窺基依《瑜伽》慢七判〔詳方便品目五〕Kuiji classifies it according to the seven kinds of pride in the 《瑜伽》 Yogācārabhūmi 〔詳方便品目五〕 tr. “See Chapter 2, Section V.”
妙法蓮華經abhimāna（系）未證謂證之慢·像法中有大勢力者The pride of claiming realization where none is realized; those who wield great power in the age of the Semblance Dharma〔本經 0050c15〕；竺法護作「憍慢自大」〔T09n0263 0122c22〕；互讀〈方便品〉五千退席〔本經 0050c15〕; Dharmarakṣa has 「憍慢自大」 tr. “proud and self-exalting” 〔T09n0263 0122c22〕; cross-read with the withdrawal of the five thousand in 〈方便品〉 The Chapter on Skillful Means
妙法蓮華經文句自謂最後身、究竟而不復志求；不是普通傲慢的泛稱Claiming final body and ultimate attainment and no longer resolving to seek; not a general name for ordinary arrogance
增數
妙法蓮華經玄義所增是數目，所攝法體沒有固定一套。由一、二、三直到百千萬億，重點在任何數門都能攝一切行，不與《增壹阿含經》的題名混同。Increasing numbersWhat increases is the number; the body of dharmas encompassed is not a fixed set. From one, two, and three through hundreds of thousands of myriads of millions, the point is that any numerical gate can encompass all practices. The expression is not to be confused with the title of the Ekottarika Āgama.
增數明教
妙法蓮華經玄義教門隨機而多，暫由一法增至八法，以少例多；不是說教門只有八種。Explaining the teaching through increasing numbersTeaching-gates multiply in response to faculties. They are provisionally increased from one Dharma through eight Dharmas, with a few examples standing for the many; this does not mean that teaching-gates are limited to eight kinds.
增道、損生
妙法蓮華經玄義弘經使他得益，其化功還資弘經者自身：智慧功德增長，惑業生死損減。法身、生身、凡夫三類師各有所能及。Increasing the path and diminishing birth (增道、損生)When one circulates the scripture and brings benefit to others, the merit of transformation returns to sustain the person who circulates it: wisdom and merit increase, while karmic birth-and-death diminish. Dharma-body bodhisattvas, embodied bodhisattvas, and ordinary teachers each have a different sphere of reach.
增道損生異釋
妙法蓮華經玄義本論後文以種與耘說明：萬行資成如種，智慧破惑如耘〔T33n1716 0695a27–a28〕。損生是無明分生漸減，不是損害生命。Increasing the path and diminishing birthThe later treatise explains with planting and weeding: the myriad practices provide support like planting, and wisdom breaks delusion like weeding〔T33n1716 0695a27–a28〕. “Diminishing birth” means the gradual diminution of divided birth rooted in ignorance, not harming life.
妙法蓮華經文句本品判位之樞；本論不取光宅之斷因生、不取天親之斷果報生，而「但約智德論增、約斷德論損，約法身論生、約無明論滅」〔0136c21–0136c22〕。The hinge of stage placement in this chapter. The root treatise adopts neither Guangzhai’s elimination of causal birth nor Vasubandhu’s elimination of resultant birth, but says 「但約智德論增、約斷德論損，約法身論生、約無明論滅」 tr. “increase is discussed only in relation to the quality of wisdom, reduction in relation to the quality of severance, birth in relation to the Dharma body, and extinction in relation to ignorance” 〔0136c21–0136c22〕.
增長四位
妙法蓮華經文句人天、二乘、通教、別教；二乘最後身另有二解Humans and gods, the two vehicles, the Shared Teaching, and the Distinct Teaching; the two vehicles’ final body receives two further explanations
增／長
金光明最勝王經增是少而加多；長是原先沒有而使之生起。Increase adds to what was little; growth causes what did not previously exist to arise.慧沼「昔少有加多云增，先無令得稱長」〔T39n1788 0309a08〕Huizhao: 「昔少有加多云增，先無令得稱長」—“adding to what was formerly little is called increase; causing what was formerly absent to be obtained is called growth” 〔T39n1788 0309a08〕
墮落
妙法蓮華經文句一是幼稚憶戲、無識執物不堅而墮；二是善弱無識、謗毀大乘而墮〔0068c28–0069a02〕First, immature children absorbed in play have no knowledge and do not hold objects firmly, so they fall; second, because goodness is weak and they lack knowledge, they slander the Great Vehicle and fall〔0068c28–0069a02〕.
壽三義
妙法蓮華經文句真如不隔諸法、境智相應、一期報得百年不斷〔0128b19–0128b21〕，皆以受義釋壽True suchness not obstructing the dharmas, object and wisdom corresponding, and the uninterrupted hundred years obtained in a single period of retribution 〔0128b19–0128b21〕; each explains lifespan through receiving
壽命海
妙法蓮華經文句種種因果、自利利他法門皆由壽命得以行用；本論以海總攝，不把各經位數抹平Various causes and fruits and the Dharma gates of benefiting self and others can function through lifespan. The root treatise gathers them through the sea without effacing the differing numbers of stages in the scriptures.
壽量
金光明最勝王經如來壽命之量；此品明其無能數知The measure of the Tathāgata’s life; this chapter teaches that none can reckon it慧沼「壽即是命。量謂限量〔……〕皆依主釋」〔T39n1788 0192c09〕；智顗三番（命·受·久）〔T39n1785 0054a02〕Huizhao: 「壽即是命。量謂限量〔……〕皆依主釋」—“Lifespan means life; measure means a limit.… Both are dependent determinatives” 〔T39n1788 0192c09〕; Zhiyi’s threefold explanation: life, reception, duration 〔T39n1785 0054a02〕
外三術
摩訶止觀不受不著、縮德露疵、一舉萬里Neither accepting nor attaching; contracting virtue and exposing faults; traveling ten thousand li in one move對名譽、利養、眷屬三種外障Counter reputation, gain, and retinues as three external obstructions
外外道
摩訶止觀三祖、四宗、六師等佛法之外的宗計The three founders, four schools, six teachers, and other doctrines outside Buddha-Dharma先辨人，再辨一切智、神通、韋陀三種得法First distinguish the persons, then three kinds of doctrine: knowledge of all, superknowledges, and the Vedas
外輕內重
妙法蓮華經文句能然一指勝捨外身；「妻子」是外身、「國城」等是外財〔0143b26–0143b29〕。Burning one finger surpasses relinquishing the external body; 「妻子」 tr. “wife and children” are the external body, while 「國城」 tr. “realm and city” and so forth are external wealth〔0143b26–0143b29〕.
多寶如來
妙法蓮華經Prabhūtaratna東方寶淨國佛·本願凡有說法華處其全身塔踊現作證The buddha of the eastern land Jewel-Pure. His original vow is that wherever the Lotus is taught, the stūpa containing his full body will emerge and bear witness.三譯皆意譯「多寶」〔T09n0262 0032c10〕；窺基「示現一切佛土同寶性」〔T34n1723 0812b14〕All three translations give the meaning-translation 「多寶」 tr. “Many Treasures” 〔T09n0262 0032c10〕; Kuiji says, 「示現一切佛土同寶性」 tr. “It manifests that all buddha-lands share the same jewel-nature” 〔T34n1723 0812b14〕.
多少／取與
妙法蓮華經文句少、多是般若略廣二門；取是自行，與是化他Little and much are the abbreviated and extensive gates of prajñā; taking is one’s own practice, giving is transforming others
多知識
妙法蓮華經文句由眾所知識而來，指廣為眾人所識，不指知識量較多Derives from “known to the assembly”; means widely recognized by people, not possessing a greater quantity of knowledge
夢六位
妙法蓮華經文句十信、十住、十行、十迴向、十地、妙覺；另存初住示八相的或然讀法Ten faiths, ten abodes, ten practices, ten dedications, ten grounds, and wondrous awakening; the possible reading of the first abode manifesting the eight marks is also preserved
夢見說罪
金光明最勝王經svapna-deśanā（大正原拼 Svapan--Deṣana·梵本分此品為二品）本品正名The proper title of this chapter.〔T16n0665 0411 品題梵註〕；慧沼「颯拏此云夢，達利舍拏此云見」〔T39n1788 0234b18〕〔T16n0665 0411, Sanskrit note to the chapter title〕; Huizhao: 「颯拏此云夢，達利舍拏此云見」—“Sapṇa means dream and darśana means seeing” 〔T39n1788 0234b18〕.
大、多、勝
妙法蓮華經文句摩訶三義；智者另以道、用、知三軸使每一義互相含攝The three meanings of mahā; Zhiyi additionally uses path, function, and knowledge as three axes through which each meaning encompasses the others
大、高、圓、照、自在、極
妙法蓮華經玄義本論從海、山、月、日、梵王、佛六譬各取一義。它們是對譬的申釋，不是根經另列的六個科名。Vast, high, full, illuminating, sovereign, ultimateThe treatise draws one meaning from each of the similes ocean, mountain, moon, sun, Brahmā King, and buddha. These are explanations of the similes, not six separate headings listed by the root scripture.
大不淨
摩訶止觀不只觀自身正報，並觀器界依報皆不淨；大、小表總別麁細，非褒貶Contemplates not only the direct retribution of one's body but the dependent retribution of the material world as impure; great and small mark general and specific, coarse and fine, not praise and blame
大乘動詞
金光明最勝王經「已能發起」〔0432c23〕「已能發起」—“already able to arouse aspiration” 〔0432c23〕「已能發趣」〔0297c12〕「已能發趣」—“already able to set out” 〔0297c12〕
大人相
妙法蓮華經文句遍體毛功德不及一好，眾好不及一相，諸相不及白毫，白毫不及肉髻，故是大人相〔0144a26–0144b03〕。The merit of all hairs covering the body does not equal one excellence; all excellences do not equal one mark; all marks do not equal the white tuft; the white tuft does not equal the crown protuberance; therefore it is the mark of a great person〔0144a26–0144b03〕.
大仙菩薩
金光明最勝王經白話可據疏註明等覺菩薩，不推增位次。The vernacular may identify equal-awakening bodhisattvas on the commentary’s authority, without adding further stages.「大仙菩薩不能測」〔T16n0665 0455b13〕；慧沼釋為等覺菩薩。「大仙菩薩不能測」—“Great sage bodhisattvas cannot fathom it” 〔T16n0665 0455b13〕; Huizhao explains these as bodhisattvas of equal awakening.
大力／大勢
妙法蓮華經文句智大名大力，神通大名大勢Vast wisdom is called great power; vast supernormal powers are called great majesty
大吉祥天女與功德天
金光明最勝王經慧沼以摩訶、室利、提婆仳分釋大、吉祥、天女；T665 因此作大吉祥天女。T663、T664 及釋舊本諸疏均作功德天。三本供養對象、四事與昔因等主幹逐段相應，所以異名並置而不互改。Goddess of Great Auspiciousness and Deity of MeritHuizhao explains mahā, śrī, and devī respectively as great, auspiciousness, and goddess; T665 accordingly reads Goddess of Great Auspiciousness. T663, T664, and all the commentaries on the old recension read Deity of Merit. The three recensions correspond section by section in such principal elements as the object of offering, the four requisites, and the past cause, so the alternate names are set beside one another without replacing one by the other.
大喜、大捨、大慈、大悲
金光明最勝王經經句照錄；四無量之總名標作疏判。The sūtra line is recorded verbatim; “four immeasurables” is marked as a commentarial judgment.「大喜大捨淨莊嚴，大慈大悲皆具足」〔T16n0665 0455a10〕；慧沼判為四無量〔T39n1788 0338b21〕。「大喜大捨淨莊嚴，大慈大悲皆具足」—“Great sympathetic joy and great equanimity purify and adorn him; great loving-kindness and great compassion are complete” 〔T16n0665 0455a10〕; Huizhao judges these to be the four immeasurables 〔T39n1788 0338b21〕.
大妙三雙六句
妙法蓮華經玄義妙即大、大即妙；大破妙、妙破大；大修妙、妙修大，構成三雙六句閉列。大與妙在後續問答中有同名、異理與互破互修，不能只作普通形容詞互換。
五時八教、化儀、化法、藏通別圓、迹門十妙、本門十妙、一念三千，都是後世整理或約稱；本單元考據只在此標示其性質，不把它們當作《妙法蓮華經玄義》本相的逐字題語。Three pairs and six statements of great and wondrousThe wondrous is the great and the great is the wondrous; the great breaks the wondrous and the wondrous breaks the great; the great cultivates the wondrous and the wondrous cultivates the great. These form the closed list of three pairs and six statements. In the questions that follow, great and wondrous can have an identical name but different principles and can reciprocally break and cultivate one another; they cannot be interchanged merely as ordinary adjectives.
The five periods and eight teachings, modes of transformation, Dharmas of transformation, Tripiṭaka–Shared–Distinct–Perfect, ten subtleties of the Trace Gate, ten subtleties of the Origin Gate, and three thousand in one thought-moment are all later organizations or summaries. The present apparatus marks their status only here and does not pass them off as verbatim headings of this Origin section of the Fahua Xuanyi.
大小
摩訶止觀小乘以弱慧析色心，大乘以利慧體達色心本空；二者都有四門、十法成觀Hīnayāna uses weaker wisdom to analyze form and mind; Mahāyāna uses sharp wisdom to comprehend form and mind as originally empty. Both have four gates and ten Dharmas forming contemplation析是破，體是達；門若生著，大小都須破會Analysis means breaking; embodiment means penetration. If a gate produces attachment, it must be broken and converged in both great and small
大意
妙法蓮華經玄義五科第一。此處不是泛稱摘要，而是先總明餘經各赴緣取益、今經綜攝設教始終，再由根性、鑒機與疑請校量顯出佛意。General purportThe first of the five parts. Here it is not a generic word for a summary. It first explains generally how the other scriptures each go forth to conditions and confer benefit and how the present scripture gathers the beginning and end of establishing the teaching; it then reveals the Buddha’s intent through dispositions, discernment of faculties, and comparison through doubts and requests.
大施主
妙法蓮華經校量之所比：八十年財施＋令得四果The object used for comparison: eighty years of material giving followed by enabling all to attain the four fruits〔本經 0046c12〕；窺基科「所挍量境」四門（生數類・所施具・年歲・得道）〔T34n1723 0836b26〕〔本經 0046c12〕; Kuiji’s outline, 「所挍量境」 tr. “the object used for comparison,” has four gateways—number and types of beings, what is given, number of years, and attainment of the path 〔T34n1723 0836b26〕
妙法蓮華經如來以三智施眾生·勸菩薩隨學勿慳The Tathāgata gives the three wisdoms to sentient beings and admonishes the bodhisattvas to follow and learn without miserliness〔本經 0052c15〕；窺基意業加持『佛為大施主勸勿慳』〔T34n1723 0842c17〕·引《成實論》慳五種〔0842c26〕；竺法護作「無上無極法施」〔T09n0263 0134a28·大施主名缺〕〔本經 0052c15〕; Kuiji’s mental empowerment: 『佛為大施主勸勿慳』 tr. “the Buddha is the great donor and admonishes them not to be miserly” 〔T34n1723 0842c17〕; he cites the Satyasiddhi Treatise on five kinds of miserliness 〔0842c26〕; Dharmarakṣa has 「無上無極法施」 tr. “the unsurpassed and unlimited gift of Dharma” 〔T09n0263 0134a28·大施主名缺〕 (the designation “great donor” is absent)
大樹、四種無量四諦
妙法蓮華經玄義大樹位的名、義、理、惑、智、斷皆別。四種無量依是否伏破塵沙、無明而分，是跨層比較；本論所取別教不是四種都同屬其內。Great tree and four kinds of immeasurable four truthsIn the great-tree stage, name, meaning, principle, delusion, wisdom, and severance are all distinct. The four kinds of immeasurable truth differ according to whether they suppress or break delusions like dust and sand and fundamental ignorance; the comparison crosses doctrinal levels, and the Distinct Teaching does not encompass all four kinds internally.
大法、佛乘
妙法蓮華經玄義大法在此通指佛教〔0815b16〕；佛乘在首問則由《釋籤》指向今典〔0815b20〕。兩者範圍不同。Great Dharma and Buddha VehicleHere “great Dharma” generally designates the Buddha's teaching〔0815b16〕, while in the opening question the Shiqian identifies the Buddha Vehicle with the present scripture〔0815b20〕. Their scopes are different.
大綱
妙法蓮華經玄義頓、漸、不定三義，各可約教、約觀，能概括一代教化而尚未細論門網目。『大』在所攝廣，『綱』在先提綱領，不表示已窮盡一切細目。General outlineThe three meanings sudden, gradual, and indeterminate can each be explained according to teaching and contemplation. They can encompass the Buddha’s whole lifetime of transformation without yet discussing the gates and meshes in detail. “General” marks the breadth embraced, while “outline” marks the guiding lines raised first; it does not mean that every detail has already been exhausted.
大藥
摩訶止觀安心時端身正念，唯止唯觀，一坐清涼While settling mind, straighten the body and establish correct mindfulness, only calming and only contemplation, becoming cool and refreshed in one sitting以唯寂唯照、第一義治兼慈悲釋名〔0402c12–15〕The name is explained through only quiescence and illumination, treatment according to the ultimate meaning, together with loving-kindness and compassion〔0402c12–15〕
大辯才天女
金光明最勝王經慧沼保存古音寫：「梵云摩訶〔此云大〕薩羅悉知婆底〔此云辨才〕提婆仳〔此云天女〕。」〔T39n1788 0301b10〕。本編只傳古德所記音寫與漢解，不依近現代校本還原。The Goddess of Great EloquenceHuizhao preserves the ancient sound transcription: 「梵云摩訶〔此云大〕薩羅悉知婆底〔此云辨才〕提婆仳〔此云天女〕。」—“In the Indic language: Mohe [this means great], Saluoxizhipodi [this means eloquence], Tipoqi [this means goddess]” 〔T39n1788 0301b10〕. This edition transmits only the sound transcription and Han explanations recorded by the ancient master and does not restore them from a modern critical edition.
金光明最勝王經兩種釋名俱存於慧沼正疏。Both explanations of the name are preserved in Huizhao’s principal commentary.「具足菩薩四辯才故名大辯才，有自在故名天，現為天女。」〔T39n1788 0339b26〕；又有大辯才之天女一解。「具足菩薩四辯才故名大辯才，有自在故名天，現為天女。」—“Because she is complete in the four eloquences of a bodhisattva, she is called Great Eloquence. Because she has mastery, she is called a deity; she manifests as a goddess” 〔T39n1788 0339b26〕; the alternative explanation is “the goddess of Great Eloquence.”
大通智勝
妙法蓮華經Mahābhijñā-jñānābhibhū久遠之佛；十六王子之父、釋迦宿世之師The buddha of the distant past; father of the sixteen princes and Śākyamuni’s teacher in a former life.竺法護譯作「大通眾慧」〔T09n0263 0088b24〕Dharmarakṣa renders the name as 「大通眾慧」 tr. “Great-Penetrating Wisdom-of-the-Multitudes” 〔T09n0263 0088b24〕
大醫
摩訶止觀「欲治一病，一藥即足；欲為大醫，遍須諸藥」〔T1911 0078a26〕「欲治一病，一藥即足；欲為大醫，遍須諸藥」 tr. “To treat one illness, one medicine is sufficient; to become a great physician, every medicine is required”〔T1911 0078a26〕約別教判作十行出假位〔T1912 0343a16〕Judged according to the Distinct Teaching as the stage of the ten practices emerging into the provisional〔T1912 0343a16〕
大雲
妙法蓮華經喻如來出世，普覆一切、平等說法Represents the Tathāgata’s appearance in the world, universally covering all and teaching the Dharma equally〔本經 0019「如大雲起」〕〔本經 0019「如大雲起」〕 tr. “In the present sutra at 0019: ‘like a great cloud rising’”
天子魔
摩訶止觀界內正明第六天魔；界外又由赤色三昧未究竟立名Within the realms, properly the Māra of the sixth heaven; beyond the realms, also named conceptually because the red samādhi is not yet complete界外實無第六天天子魔，只於未窮處義立〔0406c20–24〕Beyond the realms there is in reality no Māra as a heavenly son of the sixth heaven; the term is conceptually established only where cultivation remains incomplete〔0406c20–24〕
天王如來
妙法蓮華經提婆達多當來成佛之號·世界名天道The name of the buddha Devadatta will become; his world is named Heavenly Path三譯授記佛號皆「天王如來」〔T09n0262 0035a02〕；竺法護世界名「天衢」〔T09n0263 0105b26〕All three translations give the predicted buddha-name as 「天王如來」 tr. “Heavenly King Tathāgata” 〔T09n0262 0035a02〕; Dharmarakṣa names the world 「天衢」 tr. “Heavenly Thoroughfare” 〔T09n0263 0105b26〕
失火之由
妙法蓮華經文句三界為佛化應處，家主近出另存赴他土與得無生後不生三界兩解The three realms are where the Buddha responds through transformation; the master’s recent departure additionally preserves two explanations, going to another land and, after attaining nonarising, no longer being born in the three realms
契
妙法蓮華經玄義契緣、契事、契義；說法與眾生根緣、修治之事及第一義相應。Accord with conditions, affairs, and meaning: teaching corresponds to capacities, the work of cultivation and counteraction, and the ultimate truth.
女身五障
妙法蓮華經女身不得作梵天王・帝釋・魔王・轉輪聖王・佛身A woman’s body cannot become a Brahmā king, Śakra, a Māra king, a wheel-turning sage-king, or attain the body of a buddha〔本經 0035c09〕；窺基引《超日明三昧經》三事隔五事礙〔T34n1723 0816c31〕；智顗作「五礙」〔T34n1718 0117a17〕；竺法護作「五位」〔T09n0263 0106a12〕〔本經 0035c09〕 tr. “the present sutra, 0035c09”; Kuiji cites the “three separations and five hindrances” of the 《超日明三昧經》 〔T34n1723 0816c31〕; Zhiyi writes 「五礙」 tr. “five hindrances” 〔T34n1718 0117a17〕; Dharmarakṣa writes 「五位」 tr. “five stations” 〔T09n0263 0106a12〕
如來使
妙法蓮華經秉如來之教、宣如來之理、行如來之事者One who receives the Tathāgata’s teaching, proclaims the Tathāgata’s principle, and performs the Tathāgata’s work〔本經 0030c28〕；窺基「使者意業、遣者語業、事者身業」〔T34n1723 0808b15〕；智顗「如智照如理為事」〔T34n1718 0109b27〕〔本經 0030c28〕; Kuiji: 「使者意業、遣者語業、事者身業」 tr. “‘Envoy’ is the karma of mind; ‘sent’ is the karma of speech; ‘work’ is the karma of body” 〔T34n1723 0808b15〕; Zhiyi: 「如智照如理為事」 tr. “Taking suchness-wisdom to illumine suchness-principle is the work” 〔T34n1718 0109b27〕
如來使·行如來事
妙法蓮華經文句經是如智所說、說於如理，今日行人秉此如教宣於如理，即是如來所使〔0109b25–0109b27〕；如智照如理為事〔0109b27〕。The sutra is spoken by suchness-wisdom and speaks suchness-principle. A practitioner today who receives this teaching of suchness and proclaims suchness-principle is the Tathāgata’s envoy 〔0109b25–0109b27〕. Suchness-wisdom illuminating suchness-principle is the work 〔0109b27〕.
如來全身
妙法蓮華經經卷所在即如來全身舍利、法身所在Wherever the sutra scroll is present, the Tathāgata’s full-body relic and dharma-body are present〔本經 0031b28〕；窺基「理智二圓滿・如如如如智名法身」〔T34n1723 0809c13〕；智顗「經卷是法身舍利」〔T34n1718 0110c02〕；吉藏「堅固舍利」〔T34n1721 0586b21〕；竺法護作「全著如來舍利」〔T09n0263 0101b20〕〔本經 0031b28〕; Kuiji: 「理智二圓滿・如如如如智名法身」 tr. “principle and knowledge are both perfect; suchness and the knowledge of suchness are named the dharma-body” 〔T34n1723 0809c13〕; Zhiyi: 「經卷是法身舍利」 tr. “the sutra scroll is the relic of the dharma-body” 〔T34n1718 0110c02〕; Jizang: 「堅固舍利」 tr. “indestructible relic” 〔T34n1721 0586b21〕; Dharmarakṣa has 「全著如來舍利」 tr. “the Tathāgata’s relics in their entirety are placed within” 〔T09n0263 0101b20〕
如來壽量
妙法蓮華經三種佛身命體之齊限；本品品名所立The limits of the life-bases of the three kinds of buddha-body; the meaning established by the chapter title窺基「如來者法報化身之通名，壽者所受之命，量謂齊限」〔T34n1723 0828c04〕Kuiji: 「如來者法報化身之通名，壽者所受之命，量謂齊限」 tr. “‘Tathāgata’ is a name common to the dharma-body, reward body, and emanation body; ‘lifespan’ is the life that is received; ‘measure’ means its limit” 〔T34n1723 0828c04〕
如來室、衣、座
妙法蓮華經文句誓願、慈悲與行成所依的三種行義；本段的配當依智者原序The three meanings of practice upon which vow, loving-kindness and compassion, and accomplishment depend; their assignments here retain Zhiyi’s original order
如來室・衣・座
妙法蓮華經文句大慈悲為室、無諸慳悋為衣、亦無所畏為座〔0142c11–0142c13〕。Great loving-kindness and compassion are the room; absence of stinginess is the robe; absence of fear is the seat〔0142c11–0142c13〕.
如來座、衣、室
妙法蓮華經文句深敬為座、忍於打罵為衣、慈悲不替為室，依本論原序〔0141a13〕Deep reverence is the seat, enduring blows and abuse is the robe, and uninterrupted kindness and compassion are the room, in the root treatise’s original sequence 〔0141a13〕
如來神力
妙法蓮華經tathāgata-ṛddhi（系）佛現大神力以勸信付囑·數三家異（八／十／五）The Buddha displays great supernormal powers to encourage trust and entrust the Dharma; the three houses assign different numbers—eight, ten, and five〔本經 0051c18〕；窺基「妙用無方曰神，威勢能摧為力」〔T34n1723 0841a21〕·八神力〔0841b18〕；智顗「神名不測，力名幹用」·十神力〔T34n1718 0141c06〕；吉藏五種神力〔T34n1721 0618b03〕；竺法護作「神足」〔T09n0263 0124a12〕〔本經 0051c18〕 tr. “[the present sutra, 0051c18]”; Kuiji: 「妙用無方曰神，威勢能摧為力」 tr. “Wondrous functioning without fixed direction is called supernormal, and awe-inspiring power able to subdue is called strength” 〔T34n1723 0841a21〕; eight supernormal powers 〔0841b18〕; Zhiyi: 「神名不測，力名幹用」 tr. “Supernormal means beyond fathoming; strength means effective functioning,” and ten supernormal powers 〔T34n1718 0141c06〕; Jizang’s five kinds of supernormal powers 〔T34n1721 0618b03〕; Dharmarakṣa has 「神足」 tr. “supernormal feet” 〔T09n0263 0124a12〕
如來藏、不思議之二
妙法蓮華經玄義本二法以如來藏為起點，說其中本具半、滿同體權實；不思議之二仍指半、滿，不泛指其他二元。Tathāgatagarbha and the inconceivable twoThe Origin two-Dharma discussion begins from tathāgatagarbha and says that half and full, provisional and real of a single substance, are originally complete within it. The inconceivable two still means half and full; it does not refer generally to other pairs.
如來藏、法性實相
妙法蓮華經文句研如來藏而說有學、無學；法性實相非學非無學，而學而無學〔0107b28–0107c01〕Investigating the tathāgata-garbha permits speech of training and beyond training; Dharma-nature and true mark are neither training nor beyond training, yet both training and beyond training〔0107b28–0107c01〕圓與六即是《記》的鏡文展開，非本論自說Perfect teaching and the six identities are expansions from the Mirror, not the root treatise’s own statement
如來行
妙法蓮華經文句束五為一：如來行具一切行〔0108a26〕；本論以慈悲・柔和・空座對釋九番，末云「出三諦故名為勝幢，包含普攝名摩訶衍，是如來行故稱三昧王」〔0108b13–0108b14〕。Gathering five into one: the Tathāgata’s practice contains every practice 〔0108a26〕. The root treatise correlates compassion, gentleness, and the seat of emptiness across nine rounds, ending: 「出三諦故名為勝幢，包含普攝名摩訶衍，是如來行故稱三昧王」 tr. “Because it transcends the three truths, it is called the banner of victory; because it contains and universally gathers, it is called the Mahāyāna; because it is the Tathāgata’s practice, it is called the king of samādhis” 〔0108b13–0108b14〕.
如如·如如智
金光明最勝王經tathatā所證真如之理與能證無分別之智The principle of suchness that is realized and the non-discriminating wisdom that realizes it.慧沼「如如，即自性法身。如如智，即四智品」〔T39n1788 0214a20〕Huizhao: 「如如，即自性法身。如如智，即四智品」—“Suchness is the self-nature dharma-body; the wisdom of suchness is the four wisdom-products” 〔T39n1788 0214a20〕.
如實相
妙法蓮華經tathatā（系）諸法真實之相·二空門所顯如來藏空性The true aspect of all dharmas; the emptiness-nature of the tathāgatagarbha revealed through the two gateways of emptiness〔本經 0037a19〕；窺基「其如來藏名為空性」〔T34n1723 0820b02〕；竺法護作「自然相諸法本無」〔T09n0263 0107b22〕〔本經 0037a19〕 tr. “the present sutra at 0037a19”; Kuiji: 「其如來藏名為空性」 tr. “this tathāgatagarbha is named the emptiness-nature” 〔T34n1723 0820b02〕; Dharmarakṣa has 「自然相諸法本無」 tr. “the natural aspect, that all dharmas are fundamentally nonexistent” 〔T09n0263 0107b22〕
如實知見
妙法蓮華經文句實智如理照三界之實，又以權智如量知機而示現說法〔0132a14–0132b17〕Real wisdom illumines the reality of the three realms according to principle, while provisional wisdom knows capacities according to their measure and manifests and teaches 〔0132a14–0132b17〕
如意寶珠
金光明最勝王經經名為如意寶珠；慧沼傳『震多』為如意、『末尼』為寶珠，並保存喻法兩解。能說到的是『寶珠能令離難、所求遂心』這一喻義，不把古德未釋的音寫另作語源校勘。Wish-Fulfilling JewelThe scripture names the dhāraṇī the Wish-Fulfilling Jewel. Huizhao transmits Zhenduo as “wish-fulfilling” and moni as “jewel,” while preserving the two explanations involving simile and Dharma. The available ancient explanation reaches only the simile in which the jewel can remove danger and fulfill what one seeks; no new etymological collation is made for sound-forms the ancient master does not explain.
如意末尼寶
金光明最勝王經保存本名；二舊譯如意珠王、如意珠玉另列。The transmitted name is retained; the old translations’ king of wish-fulfilling jewels and wish-fulfilling jewel of jade are listed separately.「手持如意末尼寶」〔T16n0665 0444c04〕。「手持如意末尼寶」—“holding a wish-fulfilling maṇi jewel in his hand” 〔T16n0665 0444c04〕.
如是
妙法蓮華經文句先作所聞法體，再經因緣、約教、本迹、觀心四釋First the Dharma-substance heard, then four interpretations through causes and conditions, the teaching, Origin and Trace, and contemplating the mind不只等於一般所說的信成就It is not merely what is generally called the accomplishment of confidence
如薪盡火滅
妙法蓮華經文句小乘約報身薪、智慧火，大乘約眾機薪、逗應火，兩層並列In the lesser vehicle, the recompense body is fuel and wisdom fire; in the greater vehicle, living beings' capacities are fuel and the responsive body is fire. Both levels are preserved
妙
妙法蓮華經玄義本文直說妙「名不可思議也」〔T33n1716 0681a26〕；私序王又說「褒美不可思議之法」〔0681c15〕。妙先是對法不可思議的褒歎，不由後來綱目替代。WondrousThe base text directly says that wondrousness 「名不可思議也」 tr. “names the inconceivable”〔T33n1716 0681a26〕; the Private Sovereign Preface further says 「褒美不可思議之法」 tr. “praising the inconceivable Dharma”〔0681c15〕. Wondrousness first praises the inconceivability of the Dharma and is not replaced by later schematic categories.
妙、法、蓮、華
妙法蓮華經玄義本段以發祕密奧藏稱妙，示權實正軌稱法，久遠本果喻蓮，不二圓道譬華〔T33n1716 0681c02–c05〕。這是私序本段的逐字配屬，與 00b 蓮實、華權之配法並存。Wondrous, Dharma, lotus, and flowerThis passage calls opening the secret and profound treasury wondrous, showing the correct tracks of the provisional and the real Dharma, the original fruit in the remote past lotus, and the nondual perfect path flower〔T33n1716 0681c02–c05〕. This is the verbatim assignment within this private preface and coexists with 00b's assignment of the lotus fruit to the real and the flower to the provisional.
妙伽他
金光明最勝王經保留音寫，不擅改字形。The transcription is retained without silently altering its Chinese graph-form.「爾時力尊幢王，即為其子以妙伽他說正論曰」〔T16n0665 0442b03〕「爾時力尊幢王，即為其子以妙伽他說正論曰」—“King Power-Honored Banner then proclaimed the right treatise to his son in wondrous gāthās” 〔T16n0665 0442b03〕
妙光·求名
妙法蓮華經Varaprabha·（系）妙光＝文殊前身（昔弘經人）·求名＝彌勒前身（昔懈怠者）Wondrous Light is Mañjuśrī in a former life, the one who formerly propagated the sutra; Seeker of Fame is Maitreya in a former life, the one who was formerly indolent〔本經 0004a23／0004b11〕；窺基「文殊自見已身是過去妙光法師」〔T34n1723 0688a27〕、求名即彌勒〔0692b17〕；竺法護作超光・名聞〔T09n0263 0066a29〕〔本經 0004a23／0004b11〕 tr. “The present sutra at 0004a23 and 0004b11.” Kuiji states, 「文殊自見已身是過去妙光法師」 tr. “Mañjuśrī himself sees that his own person was the past Dharma master Wondrous Light” 〔T34n1723 0688a27〕; Seeker of Fame is Maitreya 〔0692b17〕. Dharmarakṣa has 超光・名聞 tr. “Surpassing Light and Renown” 〔T09n0263 0066a29〕
妙幢
金光明最勝王經ruciraketu（大正編者註所繫）發問菩薩；淨讖異名The questioning bodhisattva; Yijing and Dharmakṣema use different names讖本作「信相」〔T16n0663 0335c17〕；智顗「信家之相」〔T39n1785 0054b17〕Dharmakṣema has 「信相」—“Faith-Aspect” 〔T16n0663 0335c17〕; Zhiyi explains it as 「信家之相」—“the characteristic of faith” 〔T39n1785 0054b17〕
妙幢／信相
金光明最勝王經依底本作妙幢；舊譯名另列，不互改。Wonderful Banner follows the base recension; the transmitted sound-form and old translated name are separately listed, and none replaces another. No Sanskrit restoration is asserted.T665 作「妙幢菩薩」〔T16n0665 0454c29〕；T663 作「信相菩薩」〔T16n0663 0357a25〕，T664 作「信相菩薩」〔T16n0664 0400a26〕。慧沼傳「梵云鴝嚧只囉，此云妙」〔T39n1788 0338a20〕，又記「舊云信相」〔T39n1788 0338a23〕。T665 has 「妙幢菩薩」—“Bodhisattva Wonderful Banner” 〔T16n0665 0454c29〕; T663 has 「信相菩薩」—“Bodhisattva Faith-Mark” 〔T16n0663 0357a25〕, and T664 has 「信相菩薩」—“Bodhisattva Faith-Mark” 〔T16n0664 0400a26〕. Huizhao transmits the sound-form Quluzhiluo, glossed “wonderful,” in 「梵云鴝嚧只囉，此云妙」 〔T39n1788 0338a20〕, and also records 「舊云信相」—“The old translation says Faith-Mark” 〔T39n1788 0338a23〕.
妙莊嚴
妙法蓮華經文句妙法功德莊嚴諸根；此王往日於妙法有緣，道熏時熟，諸根應淨，生雖未獲其理必臻，靈瑞感通嘉名早立〔0147b10–0147b13〕。The qualities of the Wondrous Dharma adorn the faculties. In the past the king had a connection with the Wondrous Dharma; the time for the path’s permeation matured and his faculties should become pure. Although he had not attained this in the present life, its principle would certainly arrive; numinous signs evoked a response and an auspicious name was established early〔0147b10–0147b13〕.
妙莊嚴王
妙法蓮華經Śubhavyūha（系）迴邪入正之王·即今華德菩薩（釋名三家異）The king who turns from wrong to right; the present Bodhisattva Flower Virtue. The three houses explain the name differently〔本經 0059c01·品題〕；窺基「在俗皇貴妙珍綺以飾容·迴邪入正勝法寶而瑩體」〔T34n1723 0850c01〕；智顗「妙法功德莊嚴諸根」〔T34n1718 0147b11〕；竺法護義譯作「淨復淨王」〔T09n0263 0131a06〕〔本經 0059c01·品題〕; Kuiji: 「在俗皇貴妙珍綺以飾容·迴邪入正勝法寶而瑩體」 tr. “In secular life, royal nobility adorns the appearance with wondrous treasures and fine ornaments; turning from wrong to right, the precious jewel of the supreme Dharma illumines the person” 〔T34n1723 0850c01〕; Zhiyi: 「妙法功德莊嚴諸根」 tr. “The qualities of the Wondrous Dharma adorn the faculties” 〔T34n1718 0147b11〕; Dharmarakṣa translates the name by meaning as 「淨復淨王」 tr. “King Pure-and-Further-Pure” 〔T09n0263 0131a06〕
妙音菩薩
妙法蓮華經Gadgadasvara（系）東方淨光莊嚴國菩薩·以三昧現身弘經The bodhisattva from the Pure Light Adornment land in the east who manifests bodies through meditative absorption and carries the sutra forward〔本經 0055a23〕；窺基「音殊妙·昔設樂供佛今善說法利生」〔T34n1723 0845b09〕；吉藏「舊經稱師子吼菩薩」〔T34n1721 0621c20〕；竺法護品題作「妙吼」（本文仍妙音）〔T09n0263 0127a17〕〔本經 0055a23〕; Kuiji: 「音殊妙·昔設樂供佛今善說法利生」 tr. “his sound is rare and wondrous; formerly he offered music to the Buddha, and now he skillfully teaches Dharma to benefit beings” 〔T34n1723 0845b09〕; Jizang: 「舊經稱師子吼菩薩」 tr. “the old sutra calls him the Bodhisattva Lion’s Roar” 〔T34n1721 0621c20〕; Dharmarakṣa’s title has 「妙吼」 tr. “Wondrous Roar,” while the body retains “Wonderful Sound” 〔T09n0263 0127a17〕
委業／付業
妙法蓮華經文句委業是命知、領知家事；付業是後來正式宣言家業皆為子有Commission means being commanded to know and coming to know the household affairs; entrustment is the later formal declaration that the whole estate belongs to the son
威光照動
妙法蓮華經文句成道光明使幽暗處相見，並引出十方梵王尋光請法The light of realization lets beings in dark places see one another and leads the Brahmā kings of the ten directions to follow it and request the Dharma
威音王
妙法蓮華經往昔二萬億同號之佛·常不輕所值The buddha of the distant past—two trillion successive buddhas bear the same name—encountered by Never Disparaging〔本經 0050b29〕；窺基「顯說法華音聲如王尊勝，有大威勢」〔T34n1723 0839c13〕；竺法護作「寂趣音王」〔T09n0263 0122c07〕〔本經 0050b29〕; Kuiji: 「顯說法華音聲如王尊勝，有大威勢」 tr. “It reveals that the sound teaching the Lotus is, like a king, honored and supreme, possessing great awesome power” 〔T34n1723 0839c13〕; Dharmarakṣa has 「寂趣音王」 tr. “King Sound of the Course of Quiescence” 〔T09n0263 0122c07〕
娑婆異釋
妙法蓮華經sahā堪忍世界·此土The world of endurance · this land〔本經 0042b28〕；竺法護異譯「忍界」〔本經 0042b28〕; Dharmarakṣa’s alternate rendering is 「忍界」 tr. “world of endurance”
妙法蓮華經文句忍，又名雜Endurance; also diversity本疏以眾生忍受煩惱解名，不改寫成現代語源定論The root commentary explains it through beings enduring afflictions, without rewriting it as a modern etymological conclusion
娑羅樹王
妙法蓮華經Śāla-rāja（系）妙莊嚴王當來成佛之號（國大光·劫大高王）The future buddha-name of King Wonderful-Adornment; his land is Great Light and his aeon Great High King〔本經 0060b23·授記佛號〕；竺法護義譯作「種帝王」〔T09n0263 0132c01〕〔本經 0060b23·授記佛號〕; Dharmarakṣa translates it by meaning as 「種帝王」 tr. “Seed-Sovereign-King” 〔T09n0263 0132c01〕
嬉、戲
妙法蓮華經文句先以著見、著愛分釋，又以耽湎而唐喪其功、空無所獲合釋〔0067c26–0067c29〕They are first explained separately as attachment to views and attachment to craving, then together as indulgence that wastes one's merit in vain and leaves one empty-handed〔0067c26–0067c29〕.
孱齊
學
妙法蓮華經文句研真斷惑；研修真理、慕求勝見；行位在三果四向的真無漏慧〔0107b21–0107b23〕
研真斷惑 tr. “investigating the true and cutting off delusion”; 研修真理、慕求勝見 tr. “cultivating the true and aspiring to superior vision”; the stage lies in the genuine uncontaminated wisdom of the three fruits and four approaches〔0107b21–0107b23〕是行位語，不作一般求學身分A stage term, not a general identity as a student學、無學
妙法蓮華經文句依三藏、通、別、圓及功用、具足分判Distinguished through the Tripiṭaka, Shared, Distinct, and Perfect Teachings, exertion, and completeness同一詞在四教位次不同The same terms occupy different stages in the four teachings
學佛法成外道
摩訶止觀執佛教四門、失般若方便而生煩惱Grasping the four Buddhist gates and producing affliction through loss of prajñā’s skillful means病在執能通之門，不在正法門本身The illness lies in grasping the gate capable of passage, not in the correct Dharma gate itself
學無學
妙法蓮華經śaikṣa／aśaikṣa有學位（三果四向）／無學位（阿羅漢）之聲聞Śrāvakas at the stage of training—the three fruits and four approaches—and at the stage beyond training—arhats窺基「趣求進習名學，進習止滿名無學」〔T34n1723 0805c12〕；智顗「研真斷惑名為學，真窮惑盡名無學」〔T34n1718 0107b21〕Kuiji: 「趣求進習名學，進習止滿名無學」 tr. “Seeking and advancing in training is named ‘in training’; when advancement in training has ceased and reached completion, it is named ‘beyond training’” 〔T34n1723 0805c12〕. Zhiyi: 「研真斷惑名為學，真窮惑盡名無學」 tr. “Investigating the true and cutting off delusion is named ‘in training’; when the true has been exhausted and delusion has come to an end, it is named ‘beyond training’” 〔T34n1718 0107b21〕
宅門、車門
妙法蓮華經文句宅門是出生死的要路，屬方便教之詮；車門是大乘法之門，屬圓教之詮。The house-gateway is the essential road for leaving birth-and-death and belongs to the expression of the skillful teaching; the vehicle-gateway is the gateway of the Great Vehicle and belongs to the expression of the perfect teaching.
安、樂、行
妙法蓮華經文句依事為身無危險、心無憂惱、身安心樂而能進行〔0118a24–0118a25〕In terms of circumstances: body without danger, mind without sorrow and distress, then bodily peace and mental ease enabling practice to advance 〔0118a24–0118a25〕
安、隱、出
妙法蓮華經文句不為五濁八苦所危名安，不為四倒所動名隱，蕭然累外名得出〔0067c03–0067c05〕Not being endangered by the five turbidities and eight sufferings is peaceful; not being moved by the four inversions is secure; standing freely beyond encumbrances is having emerged〔0067c03–0067c05〕.
安心
摩訶止觀以止觀安於法性；法性是所安，止觀是能安Settling in Dharma-nature through calming-and-contemplation. Dharma-nature is what is settled; calming-and-contemplation is what settles
安忍
摩訶止觀在成道事上不動不退Remaining unmoved and unretreating in matters that accomplish the path忍五品位內外違順，令入六根清淨Enduring inner and outer opposing and agreeable conditions within the five grades and enabling entry into purification of the six faculties
安樂世界·阿彌陀佛
妙法蓮華經Sukhāvatī·Amitābha（系）女人聞品受持命終所往之淨土The pure land to which the woman who hears and upholds the chapter goes at death〔本經 0054c01〕；窺基不出此名（僅標「生淨土」）〔T34n1723 0845a05〕；竺法護作「安養國」「無量壽佛」（無阿彌陀音寫）〔T09n0263 0126c08〕〔本經 0054c01〕; Kuiji does not give these names, establishing only the heading 「生淨土」 tr. “birth in a pure land” 〔T34n1723 0845a05〕; Dharmarakṣa has 「安養國」 tr. “Land of Peaceful Nurture” and 「無量壽佛」 tr. “Buddha Immeasurable Life,” with no Amitābha transliteration 〔T09n0263 0126c08〕
安樂住
金光明最勝王經經以實語願說若依法得安樂住，願諸相現前。慧沼解為智慧於深理自在、不為煩惱相用所動，依此正觀而住；此為古德釋語。Dwelling happilyIn the vow of true speech, the sūtra says that if the goddess dwells happily in accordance with Dharma, she wishes the signs to appear. Huizhao explains this as wisdom mastering profound principle, unmoved by the characteristics and functions of afflictions, and dwelling through this right contemplation. This is an ancient master’s explanation.
安樂行
妙法蓮華經惡世說經所安住之四行（身/口/意/誓願）The four practices in which one abides when teaching the sutra in an evil age: body, speech, mind, and vow窺基「離危怖曰安・適身心為樂・緣涉靡輟為行」〔T34n1723 0819a23〕；智顗「安名不動・樂名無受・行名無行」〔T34n1718 0118b01〕；吉藏「安住四法則便得樂故稱安樂」〔T34n1721 0594b01〕Kuiji: 「離危怖曰安・適身心為樂・緣涉靡輟為行」 tr. “freedom from danger and fear is peace; fitness for body and mind is ease; ranging through conditions without stopping is practice” 〔T34n1723 0819a23〕; Zhiyi: 「安名不動・樂名無受・行名無行」 tr. “peace means nonmovement; ease means non-reception; practice means non-practice” 〔T34n1718 0118b01〕; Jizang: 「安住四法則便得樂故稱安樂」 tr. “because abiding in the four dharmas brings ease, it is called peaceful and easy” 〔T34n1721 0594b01〕
安隱、利樂、饒益
金光明最勝王經義淨今本作安隱。慧沼牒作安穩，並以安穩為總、利樂為與樂、饒益為息苦。三詞在經句同列，疏家再分總別，不把安隱改成安穩。Security, benefit, happiness, and enrichmentYijing’s present text uses the graph
隱 in “security.” Huizhao’s citation uses 穩 and explains security as the general term, benefit and happiness as giving happiness, and enrichment as bringing suffering to rest. The three functions stand together in the scriptural sentence and are then distinguished as general and particular by the commentator; Yijing’s graph is not changed to the one in Huizhao’s citation.安隱路
金光明最勝王經經作安隱，疏作安穩，各守原字。The sūtra’s and commentary’s different character forms for safe and secure remain in their respective works.「令彼能住安隱路」〔T16n0665 0454c18〕；慧沼作「即八正道名安穩路」〔T39n1788 0338a05〕。「令彼能住安隱路」—“He enables them to abide upon a safe path” 〔T16n0665 0454c18〕; Huizhao writes 「即八正道名安穩路」—“The eightfold right path is called the secure path” 〔T39n1788 0338a05〕.
安隱／安穩
金光明最勝王經「汝等應當勤加守護，令得安隱。」〔T16n0665 0427b27〕「汝等應當勤加守護，令得安隱。」—“You should diligently increase your protection and cause him to obtain security” 〔T16n0665 0427b27〕「汝等應當勤加守護，令得安穩。」〔T39n1788 0288b05〕「汝等應當勤加守護，令得安穩。」—“You should diligently increase your protection and cause him to obtain stability” 〔T39n1788 0288b05〕
宗
妙法蓮華經玄義本論以因果為宗致。宗收攝修行始終，使諸行有綱領，又由行顯所依實相；故是修行之喉衿、顯體之要蹊。PurportThe root treatise takes cause and fruit as its governing aim. Purport gathers the beginning and end of practice into one outline, and through practice reveals the true mark upon which it relies. It is therefore called the throat and collar of practice and the essential path for revealing the substance.
宗、用
妙法蓮華經玄義宗以自行因果為所尊要，用以利益他為力用。二者都可涉及智斷、自他與權實，判別須看歸屬及作用，不可只看詞面。Purport and functionThe purport takes the cause and fruit of one’s own practice as what is honored and essential. Function takes benefiting others as effective power. Both can involve wisdom and severance, self and other, and provisional and real. They must be judged through assignment and operation, not through the surface recurrence of the same terms.
宗用、用用、用宗、宗宗
妙法蓮華經玄義簡別因果宗與斷疑生信用Distinguish the purport of cause and fruit from the function of severing doubt and giving rise to faith.是兩組宗、用互帶的辨濫句，不是四個並列法門These are two crossed pairs in which purport and function carry one another, not four parallel Dharma gateways.
官事
妙法蓮華經文句王子餘處機興逗緣往應故云「當行」；弘法化他此非私務，故云「官事」〔0107a01–0107a02〕。An opportunity arises for the prince elsewhere and he goes in response, so he 「當行」 tr. “must leave”; proclaiming the Dharma and transforming others is not a private affair, so it is called 「官事」 tr. “official business”〔0107a01–0107a02〕
定法譬
妙法蓮華經玄義先定蓮華可作法名、亦可作譬名，再由問答會通兩義。First determines that the lotus can be a Dharma-name and a simile-name, then harmonizes the two through question and answer.
定縛
摩訶止觀禪悅現前而貪著其味；有定不觀，仍能成為繫縛Meditative joy is present and one craves its savor; possessing concentration without contemplation can still become bondage
客塵
金光明最勝王經十法（第二重）第六；煩惱非主之喻名The sixth item in the second set of ten; a figurative name showing that afflictions are not the master〔本經 0407a28「煩惱隨惑，皆是客塵，法性是主」〕This sūtra, 0407a28: 「煩惱隨惑，皆是客塵，法性是主」—“Afflictions and secondary afflictions are all adventitious dust; dharma-nature is the master”
客戒
摩訶止觀佛出世後所制三歸、五戒、二百五十戒等Three Refuges, five precepts, 250 precepts, and others instituted after a Buddha appears客為待佛制立而有，不作虛假義“Guest” means existing in dependence upon the Buddha’s institution, not false or fictitious
家宅
妙法蓮華經文句先說宅廣，再廣出宅體；堂、舍、柱、基陛、梁棟等有多組身、界、業、命配釋First its breadth is stated, then its constitution is extensively explained; hall, room, pillars, foundation and steps, beams and ridgepoles, and the rest receive multiple correspondences to body, realms, action, and life
宿世、化城、寶所
妙法蓮華經文句依次表示品初、其中、究竟；經家取中間化城立題而收初後In sequence, the beginning of the chapter, its middle, and the ultimate; the scripture’s compilers use the conjured city in the middle for the title and thereby gather beginning and end
宿殖
妙法蓮華經玄義宿世栽植淳厚，所以最初即可頓施大法。《釋籤》牒作『宿植』，兩形並錄。Deeply planted in past livesBecause these faculties were deeply and maturely planted in previous lives, the great Dharma could be bestowed suddenly from the outset. The Shiqian’s citation uses a graph meaning “planted,” while the root treatise uses a graph meaning “cultivated”; both forms are recorded.
寄言歎、絕言歎
妙法蓮華經文句前者用言語稱揚權實；後者以止與不可說反顯人、法、境、智之深The former uses language to praise the provisional and real; the latter uses stopping and inexpressibility to reveal by contrast the depth of person, Dharma, sphere, and wisdom
密意說
金光明最勝王經為除輕佛、懈怠二障而說涅槃舍利Nirvāṇa and relics are taught to remove the two obstructions of slighting the Buddha and indolence〔本經 0407a02「云般涅槃有舍利者，是密意說」〕；慧沼繫《雜集論》四祕密之對治〔T39n1788 0203c21〕This sūtra, 0407a02: 「云般涅槃有舍利者，是密意說」—“To say that there is parinirvāṇa and that there are relics is a teaching with hidden intention”; Huizhao correlates it with the remedial member of the four secrets in the Compendium of Abhidharma 〔T39n1788 0203c21〕
密教、密語
摩訶止觀遠理密教與智臣解王密語，重在識其所詮Distant principle and subtle teaching, and the wise minister understanding the king’s secret speech; the emphasis is recognizing what is indicated圓常義與一名四實的場景判讀；不是後世宗派專名The perfectly permanent meaning and the scene of one name with four real referents; not a later sectarian name
密與祕
妙法蓮華經玄義同一『祕密』字面可指覆隱不令未發者知，也可指祕妙深義；兩義須由場景分辨。Concealed secrecy and wondrous profundityThe same graph for “secret” can refer either to something concealed from those not yet ready to know it or to a wondrous and profound meaning. The setting determines which sense applies.
密行
妙法蓮華經隱密之行，唯佛能知；羅睺羅本位高而迹現侍者A concealed practice that the Buddha alone can know; Rāhula’s standing in origin is high, while in trace he appears as attendant〔本經 0030a29「羅睺羅密行，唯我能知」〕；窺基以本迹釋〔T34n1723 0806b25〕；吉藏以「密行眾」判二千人〔T34n1721 0578b18〕〔本經 0030a29「羅睺羅密行，唯我能知」〕 tr. “[The present sutra: ‘Of Rāhula’s hidden practice, I alone am able to know.’]” Kuiji explains through Origin-and-Trace 〔T34n1723 0806b25〕; Jizang classifies the two thousand as the 「密行眾」 tr. “assembly of hidden practice” 〔T34n1721 0578b18〕
密表壽量
妙法蓮華經文句如來述歎能問者之本，本論判「此亦密表壽量」〔0125c26〕，為下品預張其本。The Tathāgata praises the Origin of those capable of asking; the root treatise judges 「此亦密表壽量」 tr. “this also secretly indicates the lifespan” 〔0125c26〕, preparing the Origin for the next chapter.
富單那·吉遮·毘陀羅
妙法蓮華經pūtana・kṛtya・vetāla（系）諸鬼類·伺求法師短者（智顗訓其色相）Classes of spirits that watch for the faults of the Dharma teacher; Zhiyi glosses their forms and colors〔本經 0058c11·0059b06〕；智顗「富單那熱病鬼・吉遮起尸鬼・毘陀羅赤色鬼・揵陀羅黃色鬼・烏摩勒烏色鬼・阿跋摩羅青色鬼」〔T34n1718 0147a04〕〔本經 0058c11·0059b06〕; Zhiyi: 「富單那熱病鬼・吉遮起尸鬼・毘陀羅赤色鬼・揵陀羅黃色鬼・烏摩勒烏色鬼・阿跋摩羅青色鬼」 tr. “pūtana, fever spirit; kṛtya, corpse-raising spirit; vetāla, red spirit; gandhāra, yellow spirit; umāraka, black spirit; apasmāra, blue spirit” 〔T34n1718 0147a04〕
寢大化
妙法蓮華經文句「如來亦寢大化也」〔0073c05〕「如來亦寢大化也」 tr. “The Tathāgata likewise ceases the Great transformation”〔0073c05〕寢指停止大化，不另造睡眠譬。“Ceases” means stopping the Great teaching; it does not create a separate image of sleeping.
實名、實義
妙法蓮華經玄義世典、外道、小乘皆可稱實，卻各因護國治家、邪智僻解、厭苦蘇息而立名。廣簡所問不只是名稱真假，而是名稱之下是否具經之正體。A real name and real meaning (實名、實義)Worldly classics, non-Buddhists, and the Lesser Vehicle can all call something real, yet each establishes the name because of protecting the state and governing the household, deviant knowledge and distorted understanding, or revulsion from suffering and respite. Broad distinction asks not only whether a name is true or false, but whether what lies beneath the name possesses the sutra’s true substance.
實報土
妙法蓮華經文句本論以常在靈鷲山判之；是本論判語，不冒充根經原句The root treatise’s judgment concerning constant abiding on Vulture Peak; it is a root-treatise judgment and is not presented as root-sutra wording
實慧、權慧
摩訶止觀破四性名實慧；性執已破而四悉赴緣說四名權慧Breaking the four natures is real wisdom; after nature-grasping is broken, teaching four according to the four siddhāntas and conditions is provisional wisdom自行破執與化他赴機相成，不把權慧誤作性執Breaking grasping in one’s own practice and fitting teaching to capacities in transforming others complete one another; provisional wisdom is not mistaken for nature-grasping
實相
妙法蓮華經玄義本段以實相為一法之體，又容許諸法與實相互為名體。它不是十二名之外的第十三個孤立名稱，而是諸名諸義同歸之體，也是隨用立稱時所不失的一實。True mark (實相)This unit takes the true mark as the substance of the one Dharma while also allowing all dharmas and the true mark mutually to serve as name and substance. It is not an isolated thirteenth name standing outside the twelve, but the substance to which their names and meanings return and the one reality never lost when designations are established according to function.
妙法蓮華經玄義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。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.
實行、權行
妙法蓮華經文句實有修證者與隨機示現者Persons with actual practice and realization, and figures who manifest responsively according to capacities第二門先辨實行有無，權者層次不混The second inquiry first examines the existence of actual practitioners; levels of provisional figures are not confused
實語神呪
金光明最勝王經佛於品末以此名讚地神之呪At the chapter’s end, the Buddha uses this name in praising the earth deity’s formula經直說其護經王與說法者；古德未作逐音節義譯The sūtra directly says it protects the king of sūtras and its preachers; the ancient masters provide no syllable-by-syllable semantic translation
寶几承足
妙法蓮華經文句定慧為足，實諦為几，無生定慧依真如境Concentration and wisdom are the feet, the real truth is the footstool, and the concentration and wisdom of nonarising rely upon the object-realm of suchness
寶所
妙法蓮華經玄義指〈化城喻品〉旅程所向的寶處。化城為暫息，寶所為所至；遠近之說在迷悟關係，不在地圖長短。Treasure placeThis means the treasure destination toward which travelers proceed in “The Parable of the Conjured City” chapter. The conjured city is for temporary rest, while the treasure place is the destination. Nearness and distance concern delusion and awakening, not cartographic measurement.
寶所二義
妙法蓮華經文句究竟用是極果，分入用是初發心住〔0102c12–0102c18〕In the ultimate sense it is the final fruit; in the sense of partial entry it is the first abode of initial resolve〔0102c12–0102c18〕
寶所（珍寶處）
妙法蓮華經險道盡處之寶藏；喻一佛乘、佛果究竟The treasure at the end of the perilous road; it represents the One Buddha-Vehicle and the ultimate buddha-fruit.窺基「大般涅槃佛果位也」〔T34n1723 0799b17〕；智顗「究竟則以極果為寶所」〔T34n1718 0102c13〕Kuiji: 「大般涅槃佛果位也」 tr. “the stage of the buddha-fruit of great parinirvāṇa” 〔T34n1723 0799b17〕; Zhiyi: 「究竟則以極果為寶所」 tr. “ultimately, the supreme fruit is taken as the treasure-place” 〔T34n1718 0102c13〕
寶王大光照如來
金光明最勝王經本生所逢佛·授記福寶光明女成釋迦The buddha encountered in the birth story who predicts that the woman Merit-Jewel Light will become Śākyamuni.〔本經 0417a02〕；真諦本作「寶王大炎照如來」〔T16n0664 0371c14〕The sūtra 〔0417a02〕; Paramārtha has 「寶王大炎照如來」—“Tathāgata Jewel-King Great Blazing Light” 〔T16n0664 0371c14〕.
寶相如來
妙法蓮華經Ratnaketu（系）學無學二千人同號The single name shared by the two thousand in training and beyond training竺法護作「寶英」〔T09n0263 0098c27〕Dharmarakṣa has 「寶英」 tr. “Jewel-Excellence” 〔T09n0263 0098c27〕
寶積
金光明最勝王經依 T665 作寶積；二舊譯寶冥另存。Jewel-Accumulation follows T665; Jewel-Darkness in the two old translations is separately preserved. The ancient reported forms remain reversible sound-forms, without modern reconstruction.「見有法師名寶積」〔T16n0665 0444a27〕；慧沼傳「羅呾娜，此云寶。俱侘，此云積」〔T39n1788 0319a02〕。「見有法師名寶積」—“He saw a Dharma master named Jewel-Accumulation” 〔T16n0665 0444a27〕; Huizhao transmits 「羅呾娜，此云寶。俱侘，此云積」—“Luodana is rendered here as Jewel; Jucha is rendered here as Accumulation” 〔T39n1788 0319a02〕.
寶藏
妙法蓮華經大富長者之家業，喻如來知見、一乘佛果The immensely wealthy elder’s treasury and family estate; it represents the Tathāgata’s knowing-and-seeing and the buddha-fruit of the One Vehicle窺基「識達本識當成鏡智」〔T34n1723 0779c18〕Kuiji: 「識達本識當成鏡智」 tr. “Consciousness realizes that the root consciousness will become mirror wisdom” 〔T34n1723 0779c18〕
寶髻如來
金光明最勝王經T665 作寶髻，舊二本作寶勝。流水唱如來十號，又述其往昔願：臨命終者聞名，命終後生三十三天；異譯各守其佛名及天處稱法。Tathāgata Jeweled TopknotT665 has Jeweled Topknot; the two earlier recensions have Jeweled Victory. Flowing Water proclaims the Tathāgata’s ten epithets and recounts his former vow: one who hears his name near death will afterward be born in the Heaven of the Thirty-Three. Each translation retains its own buddha-name and designation for the heavenly abode.
將導
妙法蓮華經文句導師引領眾人越過險道的譬段The parable-section in which the guide leads the people across the perilous road
將護、強毒
妙法蓮華經文句已有善者以小將護，未有善者以大強毒〔0141a28〕Those who already possess wholesome roots receive gentle protection; those who do not are forcefully administered strong poison 〔0141a28〕
對不止止
摩訶止觀無明、法性同體異名，依諦理相對立稱Ignorance and Dharma-nature are the same essence with different names, their designations established in relation through the principle of truth第三止專以諦理為親依〔T1912 0218a09〕The third calming takes the principle of truth alone as its immediate basis〔T1912 0218a09〕
對揚、扣機
摩訶止觀或在佛前承接發起，或設問使佛答法Receiving and initiating a teaching before the Buddha, or posing a question that prompts the Buddha’s answer分為稱機說法之主與扣機擊發之伴Distinguished as the principal who teaches according to capacity and the companions who strike and prompt capacity
對緣
妙法蓮華經玄義緣是十因緣所成、根性成熟不一的受化眾生。法門通說或別說，須依所被之機而定。Responding to conditionsConditions are sentient beings constituted by ten causes and conditions whose dispositions and maturity differ. Whether Dharma-gates are taught generally or specifically depends on the faculties addressed.
導師五譬
妙法蓮華經文句五百由旬、險難惡道、多眾、欲至寶所、一導師；五項不可併縮Five hundred yojanas, dangerous evil road, many travelers, wish to reach the place of jewels, and one guide; the five items may not be merged or compressed
小七、大七
妙法蓮華經文句直約圓門的數法構件Components of the calculation made directly through the Perfect gateway一往合數是鏡的限制語“Provisionally fitting the number” is the Mirror’s limiting expression
小乘三藏學者
妙法蓮華經文句本論依契經、毘尼、阿毘曇三藏敘述三處最初說法，續記五百羅漢初夜集阿毘曇藏《相續解脫經》〔T34n1718 0121b25–0121c01〕The root treatise narrates the first teaching at three places through the sūtra, vinaya, and abhidharma treasuries, then records that during the first watch the five hundred arhats compiled the abhidharma treasury, the Sutra of Continuous Liberation 〔T34n1718 0121b25–0121c01〕
小常、妙常
摩訶止觀真諦無為可名小常，佛性一相不變為妙常The unconditioned true truth may be called small permanence; buddha-nature’s one mark, unchanging, is wondrous permanence同名常住須依所證之理分層The shared name permanent abiding must be layered according to the principle realized
小性欲、五塵、五濁
妙法蓮華經文句本論解先說三乘所對的機情與蔽難，三項不縮成一項The root treatise first explains the dispositions and obstructions addressed by the three vehicles; the three items are not compressed into one
少分譬喻
妙法蓮華經玄義譬只取所需的一分相似。華嚴於小如乳、於大如醍醐，正顯同一教說隨根機而得名不同；一分成立，不使乳的一切物性都成教義。Partial simileA simile takes only the required part of similarity. That the Avataṃsaka is milk for lesser faculties but clarified essence for great faculties shows that the same teaching receives different flavor-names according to capacity. Establishing one part of resemblance does not turn all the physical properties of milk into doctrine.
少喻
妙法蓮華經玄義只取譬體的一分相似，不要求譬與法在每一細節相同。Selects one portion of resemblance and does not require simile and Dharma to agree in every detail.
少時
妙法蓮華經文句一解在說般若後，一解在將說《無量義經》時One explanation places it after the Prajñā teaching; the other when the Sūtra of Immeasurable Meanings is about to be taught
少知識眾
妙法蓮華經文句不列名、不歎德而以學無學二千標位數No names and no praise of virtue; stage and number indicated by two thousand trainees and those beyond training不是知識不足；多少是隨機示迹Not deficient in knowledge; many and few are traces responsive to capacities
尸
妙法蓮華經文句次第六度第二項的略稱〔0031a27–0031a28〕Abbreviation for the second item in the sequential six perfections〔0031a27–0031a28〕指尸羅、持戒Means śīla, keeping precepts
山海慧自在通王
妙法蓮華經Sāgaravaradharabuddhivikrīḍitābhijña阿難當來成佛之號Ānanda’s future buddha-name竺法護作「海持覺娛樂神通」〔T09n0263 0098a09〕；窺基『智如海深、名如山高，持法藏、神通自在無礙』〔T34n1723 0806a08〕Dharmarakṣa has 「海持覺娛樂神通」 tr. “Ocean-Holding Awakening-Delight Superknowledge” 〔T09n0263 0098a09〕. Kuiji writes, 『智如海深、名如山高，持法藏、神通自在無礙』 tr. “His wisdom is deep as the sea and his fame high as a mountain; he guards the Dharma treasury, and his superknowledge is sovereign and unobstructed” 〔T34n1723 0806a08〕
左右
妙法蓮華經文句右為入空智用，拂四住塵；左為入假智用，拂無知塵The right is the function of wisdom entering emptiness and whisks away the dust of the four abiding delusions; the left is the function of wisdom entering conventional existence and whisks away the dust of ignorance
差別、無差別
妙法蓮華經文句權智與實智、草木與地雨的兩面The two aspects of provisional and real wisdom and of plants and earth-rain0091c27–0092a110091c27–0092a11
布灑星
金光明最勝王經白月八日布灑星合，為經所列誦呪時Coincidence of the eighth day of the bright fortnight with the Busha constellation is the time the sūtra specifies for recitation慧沼釋為鬼星，又明記白八是否常與鬼星相合仍有未定Huizhao explains it as the ghost mansion and explicitly records that whether the eighth always coincides with it remains uncertain
帖合
妙法蓮華經文句最後把導師與止息之譬貼回諸佛引導眾生的法義Finally attaching the parable of the guide and the rest-stop back to the Dharma-meaning of the buddhas guiding sentient beings
帝釋・梵王・轉輪聖王坐處
妙法蓮華經勸坐分座之報（窺基判世間果·非出世果）The recompense for inviting another to sit or sharing one’s seat; Kuiji judges it a worldly, not supramundane, fruit〔本經 0047a07〕；窺基「此據世果，非出世故」〔T34n1723 0836c21〕；竺法護「天帝・梵天床座・轉輪聖王」〔T09n0263 0119a14〕〔本經 0047a07〕; Kuiji: 「此據世果，非出世故」 tr. “this is stated in terms of worldly fruits, for these are not supramundane” 〔T34n1723 0836c21〕; Dharmarakṣa uses 「天帝・梵天床座・轉輪聖王」 tr. “Lord of the Devas, the seat of Brahmā, and wheel-turning sage-king” 〔T09n0263 0119a14〕
師子奮迅
妙法蓮華經文句現在益物之三昧，本論依次列十種功德〔0131a02–0131a11〕Samādhi for benefiting beings in the present; the root treatise lists ten qualities in sequence 〔0131a02–0131a11〕
師子床
妙法蓮華經文句圓報法身安處空理，離二惑、八魔之畏The complete reward body and dharma body rest in the principle of emptiness, free from fear of the two delusions and eight māras
帶二、帶三、單三、單五
妙法蓮華經文句本論用以說一實法中因濁重而施權；具體所繫由《記》展釋The root treatise uses these to explain how the provisional is established because of severe turbidities within the one real Dharma; the Record unfolds the specific teaching to which each belongs
常不輕
妙法蓮華經Sadāparibhūta（系）恒不輕人之菩薩（梵名一詞兩讀：能不輕人／常被人輕）The bodhisattva who constantly does not slight others. A single Sanskrit name receives two readings: one who does not slight others / one who is always slighted by others〔本經 0050c16〕；窺基「常者恒義，不輕者恭敬義」〔T34n1723 0839b23〕；智顗五重釋名〔T34n1718 0140c06〕；竺法護作「常被輕慢」〔T09n0263 0122c22·能所反向·品名人名一貫〕〔本經 0050c16〕; Kuiji: 「常者恒義，不輕者恭敬義」 tr. “‘Always’ means constant; ‘not disparaging’ means reverence” 〔T34n1723 0839b23〕; Zhiyi’s fivefold explanation of the name 〔T34n1718 0140c06〕; Dharmarakṣa has 「常被輕慢」 tr. “Always Being Disparaged” 〔T09n0263 0122c22·active/passive reversal consistent in chapter title and personal name〕
常住不滅
妙法蓮華經文句未來第二分；長行只寄四字，偈頌展為四行The second future division; the prose lodges the meaning in four characters, while the verse develops it in four lines
常寂光土
妙法蓮華經文句下方菩薩之住處；本論以常、寂、光配常、樂、淨我，成四德祕密之藏〔0125a01–0125a03〕。Dwelling place of the bodhisattvas from below. The root treatise matches constant, quiescent, and light with permanence, bliss, purity, and self, forming the secret treasury of the four virtues 〔0125a01–0125a03〕.
常等四句
妙法蓮華經文句非常非無常、常、亦常亦無常、無常〔0128c12–0128c19〕；先別作，次通作Neither permanent nor impermanent, permanent, both permanent and impermanent, and impermanent 〔0128c12–0128c19〕; first explained separately, then universally
常精進
妙法蓮華經Nityodyukta（系）此品受告之菩薩·名即行（常精進乃能持說）Ever Diligent, the bodhisattva addressed in this chapter; the name itself is the practice, because one must be ever diligent to uphold and teach the sutra〔本經 0047c03〕；窺基「名行雙符故唯偏告」〔T34n1723 0837b17〕；竺法護作「常應時」〔T09n0263 0119a18〕〔本經 0047c03〕; Kuiji: 「名行雙符故唯偏告」 tr. “because name and practice both correspond, he alone is addressed in particular” 〔T34n1723 0837b17〕; Dharmarakṣa renders the name 「常應時」 tr. “Ever Responsive to the Time” 〔T09n0263 0119a18〕
年朽／貪惜
妙法蓮華經文句一期化訖／大法未委付而憂將來之徒The present lifetime of transformation nearing its end / worry that the great Dharma remains unentrusted and that future students will lack a source
幼稚、長大
妙法蓮華經文句本論以解心被無明覆障而無力為幼稚，以善根熏被而漸欲顯著為長大The root treatise takes being young and childish as the mind of understanding being obstructed by ignorance and therefore powerless, and becoming grown as wholesome roots being perfumed and gradually wishing to become manifest
序
妙法蓮華經文句「訓庠序」；又以五事、六瑞、問答配次、由、述〔0001b23–0001b27〕「訓庠序」 tr. “glossed through the order of an ancient academy”; the five matters, six auspicious signs, and questions and answers correspond respectively to sequence, occasion, and narration〔0001b23–0001b27〕分字訓、字義；三義兼涉通、別序〔0152a07–0152b05〕Separates the lexical gloss from the contextual meaning; the three senses involve both the common introduction and specific introduction〔0152a07–0152b05〕
序圓滿與證信
金光明最勝王經慧沼把初及聽眾圓滿判為通序、證信，其餘判為別序、發起〔T39n1788 0183c25〕；智顗另以次緒、敘述、發起三義釋序；吉藏則以證信序、發起序二分。三套術語各有自身科界。Perfection of the introduction and attestation of trustHuizhao identifies the first and the perfection of the audience as the common introduction and attestation of trust, while identifying the remainder as the specific introduction and occasioning 〔T39n1788 0183c25〕. Zhiyi separately explains introduction through the three meanings of ordering the opening, narration, and occasioning; Jizang divides it into the trust-attesting and occasioning introductions. Each terminology has its own boundaries of analysis.
序王
妙法蓮華經玄義王讀去聲，義為起、初；序是眾文之始〔T33n1717 0816a29–b01〕。不是序中之王，也不是王者之序。Sovereign PrefaceThe graph wang is read in the departing tone and means arising or beginning; a preface begins the many passages〔T33n1717 0816a29–b01〕. It does not mean the sovereign among prefaces or a preface belonging to a ruler.
妙法蓮華經玄義王讀去聲，義為起、初〔T33n1717 0816a29–b01〕。私序王即記者所作的又一序起，不是私下評定何序最尊。Sovereign PrefaceThe graph wang is read in the departing tone and means arising or beginning〔T33n1717 0816a29–b01〕. The Private Sovereign Preface is another prefatory beginning written by the recorder, not a private ranking of which preface is most exalted.
序與流通
妙法蓮華經玄義文殊答問在序分，神力付囑在流通分；兩端撮要，正說居中。引兩端不是略過正說，而是以首尾含攝一經。Introduction and disseminationMañjuśrī’s answer is in the introductory division; the entrustment through supernormal powers is in the dissemination division. The two ends gather the essentials, while the main teaching lies between them. Citing the two ends does not pass over the main teaching but embraces the whole scripture through its beginning and end.
序（序品）
妙法蓮華經全經發起之由·序分The cause that occasions the entire sutra; the introductory division窺基「序者由也始也，陳教起之因由」〔T34n1723 0651a25〕Kuiji: 「序者由也始也，陳教起之因由」 tr. “‘Introduction’ means cause and beginning: it states the cause from which the teaching arises” 〔T34n1723 0651a25〕
度
妙法蓮華經文句本論當處以皆發菩提心作解，不提前改成究竟滅度Here the root treatise explains it as all giving rise to the mind of awakening; it is not prematurely changed into final extinction
度入、度曲
摩訶止觀以無生門所具諸法轉入其餘門Transposing the Dharmas possessed by the gate of nonarising into the remaining gates曲是音曲，同義隨門而轉，不作超度解〔0354c11–12〕“Tune” is musical; the same meaning turns according to the gate and does not mean ferrying beings to liberation〔0354c11–12〕
庫、藏
妙法蓮華經文句屋中盛物稱庫，地中盛物稱藏；又以行具一切法名藏、六根具一切法名庫。A place above ground where things are stored is called a storehouse, and one underground a treasury. Practice replete with all dharmas is also called a treasury, and the six faculties replete with all dharmas a storehouse.
廣述成
廣長舌
妙法蓮華經出舌上至梵世·表出言諦實不妄語The tongue extends upward to the Brahmā world, signifying that the words spoken are true and not false〔本經 0051c18〕；窺基引《法華論》婆羅城緣「凡舌至鼻際尚不妄語」〔T34n1723 0841c21〕；竺法護作「舌神根」〔T09n0263 0124c01〕〔本經 0051c18〕 tr. “[the present sutra, 0051c18]”; Kuiji cites the 《法華論》 account from the city of Vārāṇasī: 「凡舌至鼻際尚不妄語」 tr. “Even an ordinary person whose tongue reaches the tip of the nose does not speak falsely” 〔T34n1723 0841c21〕; Dharmarakṣa has 「舌神根」 tr. “the supernormal faculty of the tongue” 〔T09n0263 0124c01〕
引證
妙法蓮華經玄義以根經文證成五章，不是用五章替代根經。證明關係由論主配屬，經文自身並未列五章名稱。Citing evidenceThis proves the five chapters through passages from the root scripture; it does not replace the root scripture with the five chapters. The treatise assigns the relationships of proof. The scripture itself does not list the names of the five chapters.
弘經三軌（如來室·衣·座）
妙法蓮華經滅後弘經之心地：大慈悲（室）・柔和忍辱（衣）・一切法空（座）The inward ground for transmitting the sutra after the Buddha’s extinction: great loving-kindness and compassion (room) · gentleness and patient endurance (robe) · the emptiness of all dharmas (seat)〔本經 0031c25「大慈悲・柔和忍辱・一切法空」〕；窺基「大慈悲有觀・衣座二空觀（生空法空）」〔T34n1723 0810b28〕；智顗配三德祕密之藏〔T34n1718 0112b10〕；吉藏「三門次第」〔T34n1721 0587b04〕（「三軌」＝後世約詞·二疏無連文）〔本經 0031c25「大慈悲・柔和忍辱・一切法空」〕 tr. “In the present sutra at 0031c25: great loving-kindness and compassion; gentleness and patient endurance; the emptiness of all dharmas”; Kuiji: 「大慈悲有觀・衣座二空觀（生空法空）」 tr. “great loving-kindness and compassion are the contemplation of existence; robe and seat are the two contemplations of emptiness—the emptiness of the person and the emptiness of dharmas” 〔T34n1723 0810b28〕; Zhiyi correlates them with the secret treasury of the three virtues 〔T34n1718 0112b10〕; Jizang calls them 「三門次第」 tr. “three gateways in sequence” 〔T34n1721 0587b04〕. 「三軌」 tr. “three guides” is a later summary term and does not occur verbatim in the two commentaries
強名
摩訶止觀無名可說之處，施設三組名稱Where no name can be spoken, three groups of names are provisionally established相、說、力會入法身、般若、解脫；種種異名仍相互攝入Marks, teaching, and power integrate into Dharma body, prajñā, and liberation; many names still mutually enter one another
形益、聲益
妙法蓮華經文句現身為形，說法為聲；形聲又有己、他身事，依機得益〔0130b28–0131a02；0131c11–0131c24〕Manifested body is form and spoken Dharma sound; both concern one’s own and another’s bodies and affairs and bring benefit according to capacity 〔0130b28–0131a02；0131c11–0131c24〕
形體姝好
影嚮眾
妙法蓮華經文句古往諸佛、法身菩薩隱圓極而匡輔法王Ancient buddhas and Dharma-body bodhisattvas hide their perfectly consummate stage and assist the Dharma king鏡以影隨形、響應聲釋助化Mirror explains transformative assistance through image following form and echo answering sound
影響之人
妙法蓮華經玄義指如影隨形、如響應聲而助佛化導的聖者；他們在大法中示大、在小法中示小，不可只按出席會次推定所得。Responsive participantsThese are sages who assist the Buddha’s transformation like a shadow following a form and an echo answering a sound. They manifest as great within a Great Vehicle teaching and as lesser within a lesser teaching; their attendance at a particular assembly cannot by itself establish what they have understood.
影響者
妙法蓮華經文句隨佛示現、助化之眾，本論以之解親族Those who appear with and assist the Buddha’s work of transformation; used by the root treatise to explain the relatives
彼此、愛憎、自他、來去、坐立
妙法蓮華經文句本論逐對配無機有機、植善憎逆、佛事魔事、應初應後、入實出權The root treatise correlates the pairs with having and lacking capacity, planting goodness and opposition, buddha-work and māra-work, the beginning and end of response, and entering the real and opening the provisional
待時、不待時
妙法蓮華經文句等待相應悟入因緣，或此前已密入Awaiting corresponding conditions for awakening, or having previously entered secretly; the distinction can also be read across the trace gate and origin gate不等於永遠失時Not equivalent to missing the occasion forever
待與絕
妙法蓮華經玄義境不轉、智亦麁，是以妙待麁；境轉成妙、麁智即妙，是開顯絕待。絕待並非另造一個離開諸智的最高智。Relational and absoluteWhen the object does not turn, wisdom remains coarse and subtlety stands in relation to the coarse. When the object turns into the wondrous and coarse wisdom immediately becomes wondrous, opening and revealing is absolute. The absolute does not create another highest wisdom apart from all wisdoms.
後世約詞
妙法蓮華經玄義五時八教、化儀、化法、藏通別圓、迹門十妙、本門十妙與一念三千，均為後來導讀或總攝所常用的約詞；它們不是本單元 0681a25–b24 的逐字用語。若以這些名稱導航，須與本文實際的六譬、五章、本迹等語分層。Later summary expressionsThe Five Periods and Eight Teachings, modes of transformation, methods of transformation, Tripiṭaka/shared/distinct/perfect, the ten subtleties of the Trace Gate, the ten subtleties of the Origin Gate, and “three thousand in one thought-moment” are summary expressions commonly used in later guidance and synthesis. They are not verbatim terms in this unit at 0681a25–b24. If used for navigation, these names must remain layered apart from the six similes, Five Chapters, and Origin and Trace actually found in the text.
妙法蓮華經玄義五時八教、化儀、化法、藏通別圓、迹門十妙、本門十妙與一念三千，都是後來整理天台教義時常用的約詞；它們不是 0681b25–c23 的逐字用語。本單元應依圓珠、寶所、四華六動、五章與本迹等現文展開。Later summary expressionsThe Five Periods and Eight Teachings, modes of transformation, methods of transformation, Tripiṭaka/shared/distinct/perfect, the ten subtleties of the Trace Gate, the ten subtleties of the Origin Gate, and “three thousand in one thought-moment” are expressions commonly used in later arrangements of Tiantai doctrine. They are not verbatim terms at 0681b25–c23. This unit should unfold according to its extant perfect jewel, treasure place, four flowers and six quakings, Five Chapters, and Origin and Trace.
妙法蓮華經玄義『五時八教』『化儀』『化法』『藏通別圓』『迹門十妙』『本門十妙』均不作本單元逐字原詞；考據提及時只標其為後世概括，不以它們取代本論實文的五味、四教、迹本與十妙語法。Later summary expressionsThe Five Periods and Eight Teachings, modes of transformation, Dharmas of transformation, the fourfold string Tripiṭaka-shared-distinct-perfect, the ten subtleties of the Trace Gate, and the ten subtleties of the Origin Gate do not occur as verbatim expressions in this unit. When mentioned in the apparatus, they are identified only as later summaries and do not replace the five flavors, four teachings, Trace and Origin, or syntax of the ten subtleties actually used by the treatise.
妙法蓮華經玄義五時八教、化儀、化法、藏通別圓、迹門十妙、本門十妙、一念三千，均不作本單元逐字原詞；此處只把它們標為後世概括，不讓約詞取代本論實文的四教、五味、十妙與境智語法。Later summary expressionsThe Five Periods and Eight Teachings, modes of transformation, methods of transformation, the Tripiṭaka-Shared-Distinct-Perfect formula, ten subtleties of the Trace Gate, ten subtleties of the Origin Gate, and three thousand in one thought-moment do not occur verbatim in this unit. They are identified here only as later summary expressions and do not replace the treatise’s actual wording concerning the Four Teachings, Five Flavors, ten subtleties, and the grammar of object and wisdom.
妙法蓮華經玄義五時八教、化儀、化法、藏通別圓、迹門十妙、本門十妙、一念三千，皆是後世通行約詞，不是本單元逐字用語。本單元只實有五時教、三藏等各自所在的字面，不以後世套語替換。Later summary expressionsThe Five Periods and Eight Teachings, modes of transformation, Dharmas of transformation, Tripiṭaka, Shared, Distinct, and Perfect, the ten subtleties of the Trace Gate, the ten subtleties of the Origin Gate, and three thousand in one thought-moment are all later summary expressions in common use, not the verbatim terms of this unit. The actual wording here includes five-period teaching and Tripiṭaka only in their respective locations; later formulas are not substituted for it.
後後向上合
妙法蓮華經玄義依正文排列，由後列境逐層合入前列境；它說明六境雖名相紛陳，義理仍能互攝。Each later object integrates upwardAccording to the sequence of the main text, each object listed later integrates level by level with those listed earlier. This explains how, despite the proliferation of names among the six objects, their meanings can still mutually encompass one another.
後記
妙法蓮華經學無學共同一號、雖下根非眾所知、故後與記Those in training and beyond training share one name; although they are of lower capacity, they are not known to the assembly, and therefore predictions are given to them later窺基引《法華論》授記六處第三〔T34n1723 0741b10〕The third of the six places of prediction, cited by Kuiji from the 《法華論》 Treatise on the Lotus Sutra 〔T34n1723 0741b10〕
得、用
妙法蓮華經玄義得指自證，用指利他。可有不得不用、得而不用、不得而用、亦得亦用四句；差別不只看知道多少，也看能否契機施教。Attainment and useAttainment means personal realization; use means benefiting others. Four alternatives are possible: neither attaining nor using, attaining but not using, not attaining but using, and both attaining and using. The distinction concerns not only how much one knows but whether one can teach in a way that fits the faculty.
得同不失別
妙法蓮華經玄義五義能共問諸經，故得同；各經回答不同，故不失別。『共釋』不等於把各經內容說成相同。Obtaining what is shared without losing what is separateThe five meanings can be asked in common of all scriptures and thereby obtain what is shared; each scripture answers differently and thereby does not lose what is separate. “Shared explanation” does not mean declaring the contents of all scriptures identical.
得失
摩訶止觀失為思議，得為不思議；又依凡小菩薩、通別圓轉判Loss is conceivable; gain is inconceivable; further judged through ordinary and Hīnayāna practitioners, bodhisattvas, and the Shared, Distinct, and Perfect Teachings判準須隨教位移，終以圓教自他俱得收束The criterion shifts according to teaching and station and concludes with both self and other gaining in the Perfect Teaching
得見因緣
妙法蓮華經文句未來第四分；根經說修功德、柔和質直者得見佛身與說法The fourth future division; the root sutra says that those who cultivate qualities and are gentle and upright see the Buddha’s body and hear the teaching
得解脫
妙法蓮華經文句本論釋為脫子、果兩縛而得無學The root treatise explains it as release from the fetters of the seed and the fruit and attainment of no-more-learning
得道、得果、清淨眼
妙法蓮華經文句實相道、分得大乘習果、見實相理The Way of the real mark, partial attainment of the Mahāyāna fruit of cultivation, and seeing the principle of the real mark初住破一品無明屬鏡釋The first abode’s breaking one degree of ignorance belongs to the mirror explanation
從假入空
摩訶止觀觀見心由因緣假立而無自性、無實相，見第一義。Contemplating a view-mind as provisionally established by causes and conditions and lacking self-nature or a real mark, thereby seeing the ultimate meaning
從地踊出（涌出）
妙法蓮華經菩薩從娑婆下方虛空踊躍而出·法華後半發起之相（踊／涌字辨見目二·目八）The sign initiating the latter half of the Lotus: bodhisattvas spring forth from the open space beneath the Sahā world. For the distinction between 踊 and 涌, see Headings II and VIII〔本經 0039c28〕；窺基「涌謂上昇·出謂顯現」〔T34n1723 0826a13〕（判應作涌）；智顗從底本作「踊」；吉藏作「涌」〔本經 0039c28〕; Kuiji: 「涌謂上昇·出謂顯現」 tr. “‘Emerging’ means rising upward; ‘coming forth’ means becoming manifest” 〔T34n1723 0826a13〕, judging that the graph should be 涌; Zhiyi follows the base text and uses 「踊」 tr. “emerge”; Jizang uses 「涌」 tr. “surge”
從空入假
摩訶止觀「從空入假，破他縛著，不同二乘」〔T1911 0075c05〕「從空入假，破他縛著，不同二乘」 tr. “Emerging from emptiness into the provisional breaks others’ bondage and attachment and differs from the Two Vehicles”〔T1911 0075c05〕菩薩證空而不住空，能在空中分別藥病〔T1912 0339b29〕；不是退回實有Bodhisattvas realize emptiness without abiding in it and can distinguish medicine and illness within emptiness〔T1912 0339b29〕; this is not a return to substantial existence
復宗稱述
妙法蓮華經文句回到稱歎迦葉等所領Returns to praising the understanding of Kāśyapa and the others0095b02–0095b100095b02–0095b10
微發
妙法蓮華經玄義教解、行修、義悟由微至著，三者各有次第增長。Understanding of teaching, cultivation of practice, and realization of meaning each grow in sequence from the minute to the manifest.
德薄、垢重
妙法蓮華經文句緣、了二善功用微劣；見、思二惑未除〔0131a24–0131a26〕Weak functioning of the two wholesome causes, conditioning and discernment; failure to remove the two delusions of views and thought 〔0131a24–0131a26〕
心、意、識
摩訶止觀對境覺知、次心籌量、了了別知，三名一法Awareness in relation to an object, subsequent mental deliberation, and clear differentiation: three names for one Dharma正釋以集起、籌量、了別作旁證，仍歸一法異名The direct commentary supplies accumulation and arising, deliberation, and differentiation as corroboration, while still returning them to one Dharma with different names
心呪、陀羅尼
金光明最勝王經地神先總標心呪，後說三段音寫與各自誦法The earth deity first gives the general designation “heart-formula,” then transmits three sequences of sounds and their respective recitation methods慧沼判為請召、見身共語、護身三呪，並另解實行先後Huizhao classifies them as formulas for invitation, manifestation and conversation, and bodily protection, and separately explains their practical order
心王、心數異釋
妙法蓮華經玄義心王與相應心數可同起、偏起；本番以一心得脫而令一切數得脫，又以分別同起偏起屬教相。Mind-king and mental factorsThe mind-king and corresponding mental factors can arise together or predominantly. The present pass lets every factor gain liberation when the one mind gains liberation, and assigns the distinction between arising together and predominantly to the characteristics of the teaching.
妙法蓮華經文句王數相扶成辦觀行King and factors mutually assist to accomplish contemplation第一套十善數與第二套通大地十數不可併縮The first set of ten wholesome factors and second set of ten universally operating factors may not be collapsed
心自在、慧自在
妙法蓮華經文句心自在偏定，慧自在偏慧；本論判心自在者定慧俱足Mastery of mind emphasizes concentration, mastery of wisdom emphasizes wisdom; the treatise judges that one with mastery of mind possesses both
忍土
妙法蓮華經文句眾生忍受三毒煩惱之土The land in which beings endure the three poisons and afflictions與娑婆音譯相連，不另造一國Connected to the transcription Sahā; it does not create another country
忍辱鎧異釋
妙法蓮華經以忍辱為護身之甲·惡世弘經所被Patient endurance as protective armor, put on when propagating the sutra in the evil age〔本經 0036c16〕；窺基「鎧＝甲」〔T34n1723 0818c10〕；智顗判藏・別・圓三鎧『念佛為鎧，一鎧一切鎧即圓教鎧』〔T34n1718 0118a18〕〔本經 0036c16〕; Kuiji: 「鎧＝甲」 tr. “‘Armor’ means protective armor” 〔T34n1723 0818c10〕; Zhiyi distinguishes three armors, those of the Tripiṭaka, Separate, and Perfect teachings: 『念佛為鎧，一鎧一切鎧即圓教鎧』 tr. “Recollection of the Buddha is armor; one armor is every armor: this is the armor of the Perfect teaching” 〔T34n1718 0118a18〕
妙法蓮華經文句面對惡口、刀杖、擯逐與病苦時所被之鎧；本論以多組觀法展開〔0117c03–0118a22〕。The armor put on when facing cruel speech, blades and staves, expulsion, and painful illness; the root treatise unfolds it through several sets of contemplations 〔0117c03–0118a22〕.
念、欲、性
妙法蓮華經文句現起希望名念，現在欣樂名欲，過去所習名性；本論又保留習欲成性、成性生習欲Presently arising hope is called thought, present delight desire, and past habituation nature; the root treatise also preserves desire habituated into nature and formed nature generating habituated desire
念佛發
摩訶止觀宿習所熏之佛相、體、業、果任運現前；須辨顯隱邪正Buddha's signs, substance, activity, and result infused by former habituation appear spontaneously; manifest and hidden, deviant and correct, must be distinguished
怖畏歡喜
金光明最勝王經應身所除之二病：怖生死、喜涅槃（承「生死涅槃是一味」）The two illnesses removed by the responsive body: fear of saṃsāra and delight in nirvāṇa (following 「生死涅槃是一味」—“saṃsāra and nirvāṇa are of one taste”).慧沼「以為無始我見縛故〔……〕於生死生怖、於涅槃生喜，不能廣利」〔T39n1788 0213b09〕Huizhao: 「以為無始我見縛故〔……〕於生死生怖、於涅槃生喜，不能廣利」—“Because they have been bound by the view of self since beginningless time … they fear saṃsāra and delight in nirvāṇa and cannot benefit beings extensively” 〔T39n1788 0213b09〕.
思假、思惟惑
摩訶止觀貪、瞋、癡、慢歷三界九地之修所斷惑；因重慮真理方斷，故從解立名，不是泛稱思考The cultivation-severed afflictions of craving, anger, delusion, and conceit throughout the nine grounds of the three realms. Because they are severed only through repeated consideration of true principle, they are named from understanding; this is not a general term for thinking
思議境
摩訶止觀小乘六道、二乘與大乘十法界，皆說心生〔0052b19–0052c06〕The six paths in the Small Vehicle and the ten Dharma realms in the Two Vehicles and Great Vehicle are all taught as produced by mind〔0052b19–0052c06〕是顯不思議的方便；棄思議別求不思議，二法俱失〔0292c03–22〕A preparatory means for revealing the inconceivable. If one discards the conceivable and seeks the inconceivable separately, both Dharmas are lost〔0292c03–22〕
摩訶止觀欲心依次牽生諸界差別The mind of desire sequentially draws forth differences among the realms先簡次第生法，為不思議妙境作對顯It first distinguishes dharmas arising in sequence, contrasting them with the wondrous inconceivable object
摩訶止觀因病而起三惡、三善、聲聞、緣覺與三教菩薩等界心Because of illness, minds of the three evil, three wholesome, śrāvaka, pratyekabuddha, and bodhisattva realms of the three teachings arise疏依十界與三教智願分科，不改正文次第〔0401a25–0401c25〕The commentary divides according to the ten realms and the wisdom and vows of the three teachings without changing the body's order〔0401a25–0401c25〕
摩訶止觀空見作因緣，依次出生十法界The view of emptiness acts as cause and condition and successively produces the ten Dharma realms因果次第可說，是空見為十界因Cause and result can be taught successively; the view of emptiness is the cause of the ten realms
性、欲、行、憶想
妙法蓮華經文句根性、欲樂、業行、相似解與念想之觀；依次說機感及四悉施化〔0132b17–0132c12〕Disposition, desire, karmic conduct, semblant understanding, and conceptual contemplation; they successively explain capacities and teaching through the four siddhāntas 〔0132b17–0132c12〕
性德、修德
妙法蓮華經玄義性德三軌是本，修德三軌是末；由性德起名字、觀行、相似、分證而至究竟。始終所明不是先無後有，而是冥伏與彰顯皆不縱不橫。Nature-virtue and cultivated virtueThe three tracks of nature-virtue are the beginning, and the three tracks of cultivated virtue the end. From nature-virtue arise designation, contemplative practice, resemblance, and partial realization through the ultimate. The account of beginning and end does not move from prior absence to later existence; both concealment and manifestation remain neither vertical nor horizontal.
性德三因種
妙法蓮華經玄義彈指散華、隨聞一句、凡有心者，分別被說為緣因種、了因種、正因種；本章只以此遠論性德種子，隨即簡別其尚非真實開發之因。The seeds of the three causes as intrinsic virtueSnapping the fingers and scattering flowers, hearing even a single phrase, and every being with mind are respectively called the seed of the conditioning cause, the seed of the revealing cause, and the seed of the direct cause. The chapter speaks of them only as distant intrinsic-virtue seeds and immediately distinguishes them from causes that have genuinely opened and developed.
性空
性與無作
摩訶止觀相扶者多判性善惡，孤起者多判無作或違無作Signs supporting one another are often judged intrinsically wholesome or unwholesome; isolated arising is often judged nonmanifest karma or contrary to nonmanifest karma多是並非確證；無作後仍以十法、三相驗之“Often” is not conclusive proof; after nonmanifest karma is identified, it must still be tested by the ten dharmas and three characteristics
恐畏世・颰陀
妙法蓮華經文句天竺名沙悖，此云恐畏；天竺云颰陀，此云賢劫之異名〔0114c14–0114c16〕。India names it shabei, translated here as fearful; India says bhadra, translated here as another name for the Auspicious Kalpa 〔0114c14–0114c16〕.
息、利
妙法蓮華經文句出法利益眾生為息，化功歸己為利Bringing forth the Dharma to benefit living beings is returns; the merit of transformation reverting to oneself is profits
息化
摩訶止觀身、智、脫所作既辦而論其歸處The work of body, wisdom, and liberation is completed and their return is discussed化緣完畢而示現入涅槃，不是所顯諸德消滅Conditions of transformation are completed and entry into nirvāṇa manifested; the disclosed virtues are not extinguished
息義
摩訶止觀諸惡覺觀、妄念思想寂然休息，從所破得名Evil examinations, delusive thoughts, and conceptual thinking quiescently cease; named from what is broken約破惑、斷邊立名；所破相對於智為他Named according to breaking delusion and the side of severance; what is broken is other in relation to wisdom
悉檀異釋
妙法蓮華經玄義本論取南嶽之釋，以悉為遍、檀為施，即佛以四法遍施眾生。舊譯宗、成、墨、印等被本論辨破；這是本論內部語義裁釋。SiddhāntaThe treatise adopts Nanyue’s explanation, taking xi as universal and tan as giving: the Buddha universally gives four Dharmas to sentient beings. Older translations as purport, completion, ink, seal, and so forth are refuted by the treatise. This is a semantic explanation internal to the treatise.
妙法蓮華經文句「悉檀隨緣而化物」〔0001a06〕「悉檀隨緣而化物」 tr. “siddhānta follows conditions and transforms beings”〔0001a06〕指隨緣化物之教化面；不由此一語外添通訓The responsive dimension of teaching that follows conditions; no general explanation is added from this single phrase
妙法蓮華經文句「三益者，世界等三悉檀也；一道者，第一義悉檀也」〔0002a05–0002a06〕「三益者，世界等三悉檀也；一道者，第一義悉檀也」 tr. “The three benefits are the first three siddhāntas, beginning with the worldly; the one path is the siddhānta of ultimate meaning”〔0002a05–0002a06〕只依本段止諍功能，不在此另造四悉檀通訓Uses only the function of arresting contention in the present passage and does not construct a general explanation of the four siddhāntas here
悟
妙法蓮華經玄義不是聞得乳名、明淨其心或信解虛融便算見體；本番以安忍、法愛不生、無明破、境智相應逐步說明由聞到見的界線。Awakening (悟)Hearing the name of milk, making one’s mind lucid and pure, or believing and understanding in empty openness does not yet count as seeing the substance. Through patient endurance, the nonarising of Dharma-attachment, the breaking of ignorance, and the correspondence of sphere and wisdom, this unit progressively clarifies the boundary from hearing to seeing.
惑
摩訶止觀「以迷諦故，起生死惑。迷，即無明」〔T1911 0029c19〕「以迷諦故，起生死惑。迷，即無明」 tr. “Through confusion about truth, the delusions of birth and death arise. Confusion is ignorance”〔T1911 0029c19〕依迷權、實二理，分界內、界外惑；名雖有同，體不相同According to confusion about provisional and real principle, delusions within and beyond the realms are distinguished; though some names agree, their essences do not
惟、忖
妙法蓮華經文句惟是思惟，忖是忖量；惟今如昔，忖昔如今。文殊示現思惟，不判為實智不知To reflect is to think, and to estimate is to measure; the present is reflected upon as like the past, and the past is used to estimate the present. Mañjuśrī manifests deliberation and is not judged actually to lack knowledge
意止四
妙法蓮華經文句不嫉諂、不輕罵、不惱亂、不諍競No jealousy or flattery, no disparaging abuse, no disturbance, and no contention
意生身
摩訶止觀本論並說三種、五種The treatise states both three kinds and five kinds《楞伽阿跋多羅寶經》只有三名；五是天台依教位開義The Laṅkāvatāra Sūtra has only three names; the five are Tiantai’s opening by meaning according to teachings and stations
意觀四
妙法蓮華經文句大悲、慈父、大師、平等說法，分別反前四惡Great compassion, loving father, great teacher, and equal teaching respectively reverse the four evils above
愛鈎
妙法蓮華經文句此王著欲而復邪見，若非愛鈎無由可拔——故一人為婦、二人為兒〔0147b04–0147b06〕。The king was attached to desire and held wrong views; without the hook of love there was no way to pull him free—hence one became his wife and two his sons〔0147b04–0147b06〕.
感、應
妙法蓮華經玄義感由眾生一邊說機扣，應由聖人一邊說赴機；二字共同標示關係，不是一般情緒感受與被動反應。果智寂而常照，故有感必彰。Stimulating (感) and responding (應)Stimulating is spoken from the sentient-being side as the stimulus striking; responding is spoken from the noble-one side as going forth to the stimulus. Together the two words mark a relation, not ordinary emotional feeling and passive reaction. Fruitional wisdom is quiescent yet constantly illuminates, and therefore every stimulus must become manifest in response.
感大果
摩訶止觀為明菩薩清淨大果報而說止觀〔T1911 0020a24〕Calming-and-contemplation is taught to clarify the bodhisattva’s pure great fruition〔T1911 0020a24〕五略總科判為自行果〔T1912 0142a27〕 自行果是湛然總判Classified within the Five Summaries as the result of one’s own practice〔T1912 0142a27〕 “Result of one’s own practice” is Zhanran’s overall judgment
感與應
妙法蓮華經玄義眾生扣法身為感，慈悲往應為應；二十五三昧、慈悲誓願與機感相關。麁妙、廣狹可作四句，判本迹仍取最初、中間、今日之久近。Stimulus and responseSentient beings’ striking the Dharma-body is stimulus; kindness and compassion going forth is response. The twenty-five samādhis, vows of kindness and compassion, and the stimulus of capacities are mutually related. Coarse and wondrous, broad and narrow, may each form four statements; the judgment of Origin and Trace still follows the remoteness and proximity of the first, intermediate, and today.
慈、悲
妙法蓮華經玄義悲拔苦，慈與樂。慈熏禪定、悲熏智慧，二者合於法身而能處處赴機；本段沒有把二者互換。Kindness (慈) and compassion (悲)Compassion removes suffering, and kindness gives happiness. Kindness perfumes concentration and compassion perfumes wisdom; united with the Dharma-body, the two can go forth to stimuli everywhere. This passage does not exchange their functions.
慈善根力
金光明最勝王經權現涅槃、留舍利之所依The basis for provisionally manifesting nirvāṇa and leaving relics〔本經 0408a16「及留舍利令諸有情恭敬供養，皆是如來慈善根力」〕This sūtra, 0408a16: 「及留舍利令諸有情恭敬供養，皆是如來慈善根力」—“Leaving relics so that sentient beings may reverently make offerings is entirely the power of the Tathāgata’s roots of loving-kindness”
慈境、悲境
妙法蓮華經文句曾發方便心而未出三界者從慈誓相應；未曾發方便心者從悲誓相應；各舉與樂、拔苦一邊Those who have aroused an expedient resolve but remain within the three realms correspond to the vow of loving-kindness; those who have never aroused an expedient resolve correspond to the vow of compassion; each name emphasizes one side, giving joy or removing suffering
慈心定
摩訶止觀由親、中、怨三人及一方、四維、十方廣運與樂之心Extends the mind wishing happiness to dear, neutral, and hostile people, then one direction, four intermediate directions, and ten directions
慧命
妙法蓮華經文句本論有行、教兩路：善吉以解空之慧為命；又因佛於《般若》命其轉教而得名The root treatise gives a practice-based and a teaching-based route: Subhūti takes the wisdom that understands emptiness as his life; he is also so named because the Buddha commanded him in the Prajñā to relay the teaching
慧方便解、方便慧解
妙法蓮華經玄義前者是慧得方便而解，後者是方便得慧而解；語序分別標出何者由何者得解。Wisdom liberated through skillful means; skillful means liberated through wisdomIn the first, wisdom obtains skillful means and is liberated; in the second, skillful means obtains wisdom and is liberated. The word order identifies what is liberated by means of what.
慧行、行行
摩訶止觀慧行是正行，行行是助行Wisdom-practice is primary practice; practice-practice is auxiliary practice定、慧皆是正修，慈等緣事之觀才從助行說Concentration and wisdom are both primary cultivation; only phenomenal contemplation such as kindness is spoken of as auxiliary practice
慧雲、含潤
妙法蓮華經文句雲譬應身，應身隨智慧行；含潤指能具十二部法The cloud represents the responsive body, which acts in accordance with wisdom; containing moisture means possessing the Dharma of the twelve divisions
懈退、接退
妙法蓮華經文句眾人疲乏欲退，導師以化城接引使之暫息The people become exhausted and wish to turn back; the guide receives them through the conjured city and allows them to rest temporarily
應身
金光明最勝王經為諸菩薩說真諦、如如如如智本願力故現三十二相之身The body that teaches ultimate truth to bodhisattvas and appears with the thirty-two marks through the power of original vows grounded in suchness and the wisdom of suchness.慧沼六名之釋：「恒沙德成與理相應、名曰應身」；第二名受用身〔T39n1788 0210b21–25〕；判他受用（四證·目三）Huizhao explains one of its six names: 「恒沙德成與理相應、名曰應身」—“Accomplished in virtues as numerous as the sands of the Ganges and corresponding with principle, it is called the responsive body”; its second name is enjoyment body 〔T39n1788 0210b21–25〕, and it is classified as other-enjoyment on four proofs (Topic III).
應：赴、對、應
妙法蓮華經玄義赴是聖人赴可生之機；對如買賣兩和、彼此主對；應是以慈悲之法應其所宜。第三義雖以應釋應，內容正在法與機相宜。Response (應): going forth (赴), corresponding (對), responding (應)Going forth is the noble one’s going forth to the stimulus of good capable of arising. Corresponding is like buyer and seller reaching accord and facing one another as principals. Responding is using the Dharma of kindness and compassion to respond to what is suitable. Although the third meaning explains
應 with 應, its content is precisely the fit between Dharma and stimulus.懸記
妙法蓮華經文句以〈化城品〉未來世聲聞弟子為例〔0097a26–0097a27〕Prediction made from afar, exemplified by the future śrāvaka disciples in the “Conjured City” chapter〔0097a26–0097a27〕
懸超
摩訶止觀一念即空、即假、即中，收攝前來次第諸法One thought is immediately empty, immediately provisional, and immediately the Middle, gathering the foregoing sequential Dharmas一心具足而無復次第，不表示越過修習〔0355a14〕All are present in one mind and sequence no longer remains; it does not mean skipping cultivation〔0355a14〕
懺悔（說罪）
金光明最勝王經āpatti-deśanā（阿鉢底提舍那·慧沼所存音寫）向他發露說罪令除；正名說罪Disclosing an offense to another so that it may be removed; the proper designation is disclosing offenses.慧沼「阿鉢底此云罪，提舍那此云說〔……〕正應云〈夢見說罪品〉」〔T39n1788 0234b19〕；吉藏「懺摩毘，此云厭離」〔T39n1787 0162b28〕Huizhao: 「阿鉢底此云罪，提舍那此云說〔……〕正應云〈夢見說罪品〉」—“Āpatti means offense and deśanā means disclosure … properly it should be called the Chapter on Dreaming of Disclosing Offenses” 〔T39n1788 0234b19〕; Jizang: 「懺摩毘，此云厭離」—“Chamopi means revulsion” 〔T39n1787 0162b28〕.
成就四法
妙法蓮華經滅後得是經之四法（護念/殖德本/入正定聚/發救眾生心·三家配釋各異）The four dharmas by which one obtains this sutra after the Buddha's passing（being protected and kept in mind / planting roots of virtue / entering the class fixed in rightness / arousing the resolve to save living beings; the three houses align them differently）〔本經 0061a19·佛答〕；窺基配四道〔資糧/加行/見/修·T34n1723 0852c〕；智顗配開示悟入＋三軌＋四安樂行〔T34n1718 0148b23〕；吉藏因緣行位二雙〔T34n1721 0631c24〕；竺法護義譯作「四事法」〔T09n0263 0133a04〕〔本經 0061a19·佛答〕；Kuiji aligns them with the four paths 〔資糧/加行/見/修·T34n1723 0852c〕；Zhiyi aligns them with opening, demonstrating, awakening, and entering; the three tracks; and the four peaceful practices 〔T34n1718 0148b23〕；Jizang groups them as the two pairs of causes and conditions, and of practice and stage 〔T34n1721 0631c24〕；Dharmarakṣa translates them by meaning as 「四事法」 tr. “four matters of Dharma” 〔T09n0263 0133a04〕
成滿之功
妙法蓮華經玄義半字方便能調熟鈍根，故開佛知見得以成就；廢半明滿不抹去方便此前所作的調熟之功。The power to accomplish the fullThe skillful means of half-words can train and mature those of dull faculties, making possible the opening of the Buddha’s knowing-and-seeing through full words. Abolishing the half and clarifying the full does not erase the prior work of maturation performed by skillful means.
成道已久
妙法蓮華經文句過去益物第一分，對根經最初兩句The first division of past benefit, corresponding to the first two root-sutra lines
我心／體意
妙法蓮華經文句佛以般若為心；二乘由析法空轉教同體法空The Buddha takes prajñā as His mind; practitioners of the two vehicles move from analytical emptiness of dharmas toward transmitting the teaching in accord with integral emptiness of dharmas
我聞
妙法蓮華經文句能持之人與聞法之事，可合為一義，也可離成『我』『聞』二義The person able to preserve and the event of hearing may be combined as one meaning or separated into “I” and “heard”『我』是隨俗假名，不立耳後主宰“I” is a conventional designation; no ruler behind the ear is established
戒、乘
妙法蓮華經文句戒防身口、感報趣；乘為聞解觀智，能破惑運出Precepts guard body and speech and produce a destined body; vehicle is understanding and contemplative wisdom that breaks delusion and carries one beyond緩、急指修持強弱，不是情緒急迫Urgent and lax concern strength of cultivation, not emotional haste
戒、定、慧香
金光明最勝王經經明列戒、定、慧三香；疏以五分法香會通，另二分不冒作經的列舉。The scripture explicitly lists the three fragrances of discipline, concentration, and wisdom. The commentary harmonizes them with the five-part fragrance of Dharma; the other two parts are not presented as members of the scriptural list.慧沼：「五分法香，舉三例二」〔T39n1788 0332b07〕Huizhao: 「五分法香，舉三例二」—“Of the five-part fragrance of Dharma, three are presented as examples for the other two” 〔T39n1788 0332b07〕
戒乘四句
妙法蓮華經文句俱急、戒緩乘急、戒急乘緩、俱緩Both urgent; precepts lax and vehicle urgent; precepts urgent and vehicle lax; both lax用來解見佛聞法及列眾有無Explain seeing the Buddha and hearing Dharma and the presence or absence of assemblies
戒五支
妙法蓮華經玄義根本、前後眷屬、非惡覺、護持正念、迴向無上道五支，實際橫跨戒、定、慧。定共依定心止惡，道共依正念發真，不析戒兼有體法入空與戒品牢固兩義。Five branches of disciplineFundamental; preceding and following retinues; absence of evil awareness; guarding right mindfulness; and dedication to the unsurpassed path: these five actually extend across discipline, concentration, and wisdom. Concentration-born discipline stops evil through a concentrated mind; path-born discipline gives rise to the real through right mindfulness. “Unanalyzed discipline” carries both the meanings of entering emptiness by embodying dharmas and of a firm discipline aggregate.
戒取
妙法蓮華經文句取有漏善、十善戒、外道禪定為勝；捉狗段兼有事釋、觀解及多支又云Taking contaminated good, the ten good precepts, and non-Buddhist meditative concentrations as supreme; the passage on seizing the dogs includes an explanation in terms of events, a contemplative explanation, and several further explanations
所依、能依
妙法蓮華經玄義實相是所依，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。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.
所燒／能燒
妙法蓮華經文句所燒宅相譬六道果報，能燒之火譬八苦、五濁；二者分繫。The characteristics of the house that is burned illustrate the recompense of the six paths; the fire that burns illustrates the eight sufferings and five turbidities. The two remain distinct.
所生、所潤、能潤
妙法蓮華經文句無差別譬先二句頌所生所潤，後一句頌能潤；次序不可對調In the undifferentiated simile, the first two phrases restate what is produced and what is moistened, while the later phrase restates what moistens; the sequence must not be reversed
所詮
妙法蓮華經玄義十二部是能詮，四諦、十二因緣、六度及真俗等義是所詮。其義路先分能說的形式，再辨其中所顯之理。What is signifiedThe twelve divisions are what can signify; the four truths, twelve links of dependent arising, six pāramitās, true and conventional truths, and other meanings are what is signified. The argument first distinguishes forms of teaching and then the principles they reveal.
扶戒定慧
妙法蓮華經玄義終問答為末代執實而謗方便者說扶持戒、定、慧；其用意在令事與理不相傷，不是說前經已廢三學、後經重新設立。
後世常用的一些撮要名稱，包括五時八教、化儀、化法、藏通別圓、迹門十妙、本門十妙與一念三千，都不是本單元本論字面。若以它們作後世導讀，只能明標為約詞，不能放入逐字徵引替代本論自己的四教、迹中十妙、本十妙及觀心行文。Supporting discipline, concentration, and wisdomThe final question and answer teaches support for discipline, concentration, and wisdom for latter-age practitioners who grasp the real and revile skillful means. Its intent is to prevent concrete practice and principle from injuring one another, not to say that an earlier scripture abolished the three trainings and a later scripture established them anew.
Later summary names in common use—including the Five Periods and Eight Teachings, modes of transformation, Dharmas of transformation, the fourfold formula Tripiṭaka-Shared-Distinct-Perfect, the ten subtleties of the Trace Gate, the ten subtleties of the Origin Gate, and three thousand in one thought-moment—do not occur verbatim in this unit. If used in later guidance, they must be expressly identified as summary terms and must not enter verbatim citation in place of the treatise’s own Four Teachings, ten subtleties within the Trace, ten subtleties of the Origin, and contemplation-of-mind syntax.
承攬
妙法蓮華經文句雲低垂似可把取；本論以應身降世似同三有而實不可得相配A low-hanging cloud seems graspable; the root treatise correlates it with the responsive body descending into the world, seeming to share the three kinds of existence yet actually remaining unobtainable
抂死
金光明最勝王經T665 全品作『抂死』，不正字化為枉死；慧沼牒經多作『枉死』，兩本各守原字。The transmitted character for accidental deathT665 uses the character 『抂』 in the expression 『抂死』 throughout this chapter rather than normalizing it to 『枉死』. Huizhao’s citations mostly use 『枉死』. Each witness retains its own character.
拙度
妙法蓮華經文句對「巧度」而立之語，本論以呼六度菩薩之慈悲廣治〔0134b02〕；今本《釋論》零命中（見第三目）。A term established in contrast to 「巧度」 tr. “skillful crossing.” The root treatise uses it for the compassionate, universal treatment of bodhisattvas practicing the six perfections 〔0134b02〕; it has zero matches in the received Expository Treatise (see Section III).
拙度、巧度
妙法蓮華經玄義三藏門析法入空，路徑紆迴而窄；通門體法即空，寬直而巧。巧拙判能通之門，不把所通偏真分成兩個。Clumsy crossing and skillful crossingThe Tripiṭaka gateways analyze dharmas to enter emptiness, following a winding and narrow route. The Shared gateways embody dharmas as immediately empty and are broad, direct, and skillful. Skillful and clumsy judge the gateway that gives access; they do not split the partial truth accessed into two truths.
持品／勸持品
妙法蓮華經文句二萬菩薩奉先前別命而持經；八十萬億那由他受眼視默勸而發誓弘經〔0117b01–0117b06〕。Twenty thousand bodhisattvas uphold the sutra under a prior specific injunction; eighty myriads of koṭis of nayutas receive the silent exhortation of the Buddha’s gaze and vow to propagate it 〔0117b01–0117b06〕.
持（勸持）
妙法蓮華經住令不壞·統攝書寫供養乃至修行十行·令法久住Causing the Dharma to remain and not be destroyed; gathering the ten practices, from copying and making offerings through practicing; causing the Dharma to remain long窺基「持通十行……此品唯明能持」〔T34n1723 0817b13〕；智顗「奉命弘經名持・重勸名勸持」〔T34n1718 0117b01〕；世親《法華論》本論作「勸持品，以身勸故」〔T34n1723 0818b03〕Kuiji: 「持通十行……此品唯明能持」 tr. “Upholding extends through the ten practices … this chapter clarifies only those who uphold” 〔T34n1723 0817b13〕; Zhiyi: 「奉命弘經名持・重勸名勸持」 tr. “Receiving the command and propagating the sutra is named upholding; being exhorted again is named exhortation to uphold” 〔T34n1718 0117b01〕; Vasubandhu’s root 《法華論》 has 「勸持品，以身勸故」 tr. “Chapter on Exhortation to Uphold, because the exhortation is made with the body” 〔T34n1723 0818b03〕
按位與進入
妙法蓮華經玄義按位是在原有權位當下決麁即妙；進入是增道損生而入較上位。兩者都屬開麁顯妙，不能互相替代。According to the stage and through entry“According to the stage” determines within an existing provisional stage that the coarse is immediately wondrous. “Through entry” advances into a higher stage by increasing the path and diminishing birth-and-death. Both belong to opening the coarse and revealing the wondrous and cannot replace each other.
捃拾
妙法蓮華經文句《法華》之後所得之道，如秋收之後拾遺穗〔0137a05〕；鏡判此指《涅槃》〔T34n1719 0341c27〕。Attainment of the Way after the Lotus, like gathering leftover ears after the autumn harvest 〔0137a05〕. The Mirror says this refers to the Nirvāṇa 〔T34n1719 0341c27〕.
捨几用車
妙法蓮華經文句與『寢大施小』同科；『几』守底本文字，不改作同音字。Classified together with “putting the great teaching to rest and applying the lesser”; the graph
几 follows the base text and is not replaced with a homophone.捨禪、悲禪
妙法蓮華經文句自行不以恭敬為喜；化他入定放光利益〔0031c19–0031c22〕In one’s own practice, one does not delight in reverence; in transforming others, one enters concentration, emits light, and benefits beings〔0031c19–0031c22〕《記》另依第四禪及慈悲義展開〔0201b07–0201b10〕The Record further unfolds them through the fourth dhyāna and the meaning of compassion〔0201b07–0201b10〕
掃箒
妙法蓮華經文句本論忍喻中的掃具；『箒』是外字正規化呈現，不改為『帚』〔0117c11–0117c12〕。The sweeping implement in the root treatise’s simile of forbearance. 『箒』 is the normalized presentation of the gaiji and is not changed to 『帚』 tr. “broom” 〔0117c11–0117c12〕.
授、受、記、決、莂
妙法蓮華經文句「授是與義，受是得義，記是記事，決是決定，莂是了莂。」〔0097c10〕；授從能與說，受從所得說「授是與義，受是得義，記是記事，決是決定，莂是了莂。」 tr. “Bestowal means giving; reception means obtaining; prediction means recording the event; decision means determination; differentiation means clear differentiation”〔0097c10〕. “Bestowal” is spoken from the side of the one who gives; “reception,” from the side of what is obtained
授記異釋
妙法蓮華經vyākaraṇa（和伽羅）佛預記弟子當來成佛之佛號·國·劫·壽The Buddha predicts a disciple’s future buddhahood, including buddha-name, land, aeon, and lifespan智顗「梵音和伽羅，此云授記……受記、受決、受莂」〔T34n1718 0097a16·0097c09〕；窺基「為決了當果，為分別其當來果相」〔T34n1723 0787b03〕Zhiyi: 「梵音和伽羅，此云授記……受記、受決、受莂」 tr. “The Sanskrit sound is vyākaraṇa; here it is rendered ‘bestowal of a prediction’ … receiving a prediction, receiving a determination, receiving a distinction” 〔T34n1718 0097a16·0097c09〕; Kuiji: 「為決了當果，為分別其當來果相」 tr. “to determine the future fruit and distinguish the marks of the fruit to come” 〔T34n1723 0787b03〕
金光明最勝王經白話說明未來成佛之記；語源與分類留在考據、鏡義。The Vernacular explains it as a record of future buddhahood; etymology and classifications remain in the Apparatus and mirror layer.本品為三大士與十千天子授未來成佛記；慧沼釋為付與，並分別驗其當果〔T39n1788 0322a01〕。This chapter bestows predictions of future buddhahood upon the three great beings and ten thousand divine princes. Huizhao explains it as entrusting or giving, while distinguishing and verifying their future fruit 〔T39n1788 0322a01〕.
妙法蓮華經文句印其得解後，記未來成佛；本論列四意、長行十科及偈頌二分〔0065b13–0065c12〕After certifying his understanding, the Buddha predicts his future buddhahood; the root treatise lists four purposes, ten prose divisions, and two parts of verse〔0065b13–0065c12〕
授記、受記、受決、受莂
妙法蓮華經文句四個異名依此順序列於〔0097c09–0097c10〕；莂的【甲】本異讀為別Four different names listed in this order at〔0097c09–0097c10〕: bestowal of prediction, reception of prediction, reception of decision, and reception of differentiation. Witness A reads
別 in place of 莂授阿耨多羅三藐三菩提記
金光明最勝王經本品說持呪者受諸佛授記，但未另列佛號、國土或劫名。只守本品所載授記範圍，不將後品授記內容移入。Receiving a prediction of unsurpassed, complete, perfect awakeningThis chapter says that one who upholds the formula receives a prediction from the buddhas but does not separately name the buddha, land, or eon. It remains within the scope of the prediction recorded in this chapter, without importing the content of predictions from later chapters.
接小四項
妙法蓮華經文句多方便、傷其失寶、化作城、眾人入城〔0102a20–0102a25〕Many skillful means, grieving the loss of the jewels, conjuring the city, and the travelers entering the city〔0102a20–0102a25〕
揀眾敦信
妙法蓮華經文句今家對末六行的判讀：先揀三類，再各以一行半敦信權、實This tradition's reading of the final six lines: first distinguishing three classes, then using one and a half lines each to exhort belief in the provisional and the real
揀許／揀眾
妙法蓮華經文句許說第三層；五千退席是其場景，不是選中五千The third form of assent to teach; the departure of the five thousand is its scene, not the selection of the five thousand
提婆達多
妙法蓮華經Devadatta佛之堂弟（斛飯王子）·過去世為佛說《法華》之師·授記天王如來The Buddha’s cousin, the son of King Droṇodana; in a past life, the teacher who taught the Lotus to the Buddha; predicted to become Heavenly King Tathāgata窺基「提婆天也、達多授也……故名天授」〔T34n1723 0815a20〕；智顗「天／天熱」〔T34n1718〕；竺法護作「調達」〔T09n0263 0105b19〕Kuiji: 「提婆天也、達多授也……故名天授」 tr. “Deva means heaven, datta means given … therefore he is named Heaven-Given” 〔T34n1723 0815a20〕; Zhiyi: 「天／天熱」 tr. “heaven / heavenly heat” 〔T34n1718〕; Dharmarakṣa renders the name 「調達」 tr. “Devadatta” 〔T09n0263 0105b19〕
提婆達多・達兜・天熱
妙法蓮華經文句提婆達多亦言達兜，此翻天熱；以其應行逆，生時人天心熱，從是得名〔0115a02–0115a10〕。Devadatta is also called Dadu, rendered here as Heavenly Heat. Because the conduct he was to perform was contrary, the hearts of humans and devas burned at his birth, and he was named from this 〔0115a02–0115a10〕.
揭路茶
金光明最勝王經經作「復有四萬九千揭路茶王，香象勢力王而為上首」〔T16n0665 0403c26〕。慧沼說：「鳥王眾：此云妙翅，下隨舊譯亦云金翅。」〔T39n1788 0190a02〕；香象勢力王又有勢如香象、能怖香象、鳥象類別三解〔T39n1788 0190a03〕。GaruḍaThe sūtra reads 「復有四萬九千揭路茶王，香象勢力王而為上首」—“There were also forty-nine thousand garuḍa kings, headed by the king Fragrant-Elephant Power” 〔T16n0665 0403c26〕. Huizhao says, 「鳥王眾：此云妙翅，下隨舊譯亦云金翅。」—“The assembly of bird kings: the term means wondrous-winged; below, following the older translation, it is also rendered golden-winged” 〔T39n1788 0190a02〕. The king Fragrant-Elephant Power further receives three explanations: power like a fragrant elephant, power able to terrify fragrant elephants, and a reading in which bird and elephant are separate classes 〔T39n1788 0190a03〕.
搆、靳固、憂兕、闔眾
妙法蓮華經文句構難、堅拒、疑憂、全眾〔0032b14–0032b20〕Constructing an objection, firmly refusing, anxious doubt, and the entire gathering〔0032b14–0032b20〕《記》逐字訓於〔0203a06–0203a16〕The Record glosses the words individually at〔0203a06–0203a16〕
摩㝹奢
妙法蓮華經文句本論所傳人之古稱，先解為意，又錄息意、修道、慢等說The old designation for a human transmitted by the root treatise, first explained as intention, followed by explanations through quieting intention, cultivating the path, and pride
摩訶提婆
金光明最勝王經大車王次子；重頌稱大天。The second son of King Great Chariot; the repeated verse calls him Great Deva.慧沼：「摩訶提婆者，此云大天。」〔T39n1788 0332b29〕Huizhao: 「摩訶提婆者，此云大天。」—“Mahādeva means Great Deva” 〔T39n1788 0332b29〕
摩訶波羅
金光明最勝王經大車王長子；重頌稱大渠。The eldest son of King Great Chariot; the repeated verse calls him Great Channel.慧沼：「云摩訶波羅者，此云大渠。」〔T39n1788 0332b28〕Huizhao: 「云摩訶波羅者，此云大渠。」—“Mahābala means Great Channel” 〔T39n1788 0332b28〕
摩訶波闍波提（憍曇彌）
妙法蓮華經Mahāprajāpatī／Gautamī佛姨母·授記一切眾生喜見如來The Buddha’s maternal aunt, predicted to become Joy-to-Behold for All Sentient Beings Tathāgata〔本經 0036a12〕；窺基「喬答摩……於女聲中呼作喬答彌」〔T34n1723 0818a15〕；竺法護作「大敬逵・瞿曇彌」〔T09n0263 0106b14〕；吉藏「憍曇是姓，翻為埿土，彌者女」〔T34n1721 0593a28〕〔本經 0036a12〕; Kuiji: 「喬答摩……於女聲中呼作喬答彌」 tr. “Gautama … when addressed in the feminine is called Gautamī” 〔T34n1723 0818a15〕; Dharmarakṣa has 「大敬逵・瞿曇彌」 tr. “Great Reverence; Gautamī” 〔T09n0263 0106b14〕; Jizang: 「憍曇是姓，翻為埿土，彌者女」 tr. “Gautama is the clan-name and is translated as ‘clay’; mī marks the feminine” 〔T34n1721 0593a28〕
摩訶薩
妙法蓮華經mahāsattva大有情；求佛智、如來知見之大乘行者mahāsattva, great being: a practitioner of the great vehicle who seeks the Buddha’s wisdom and the Tathāgata’s knowing-and-seeing〔本經 0013「菩薩求此乘故，名為摩訶薩」〕〔本經 0013「菩薩求此乘故，名為摩訶薩」〕 tr. “Present sutra, 0013: ‘Because bodhisattvas seek this vehicle, they are named mahāsattvas.’”
摩訶薩埵
金光明最勝王經幼子薩埵；疏以求大菩提、捐身益物釋其勇猛。The youngest son, Mahāsattva. The commentary explains his courage through seeking great awakening and casting away his body to benefit beings.慧沼：「摩訶薩埵者，此云大勇猛」〔T39n1788 0332b29〕Huizhao: 「摩訶薩埵者，此云大勇猛」—“Mahāsattva means Great Courage” 〔T39n1788 0332b29〕
摩訶衍
妙法蓮華經文句「三德高廣，具足莊嚴收羅眾德，名摩訶衍」〔0074b10〕「三德高廣，具足莊嚴收羅眾德，名摩訶衍」 tr. “The three virtues are high and broad, fully adorned and gathering the manifold virtues; this is called Mahāyāna”〔0074b10〕此處直合大車，不把三車中的大乘與等賜大車混同。Here it directly applies the great cart; the Great Vehicle among the three carts is not conflated with the equally given great cart.
摩頂
妙法蓮華經佛右手三反摩諸菩薩頂·身業付囑The Buddha’s right hand touches the crowns of the bodhisattvas three times · bodily enactment of entrustment〔本經 0052c04〕；窺基「摩頂令行付囑」〔T34n1723 0842b19〕；智顗『權智手摩實智頂』〔T34n1718 0142c01〕；竺法護作「著其右掌·舉手下之以為念識」〔T09n0263 0134a23·摩頂母題缺〕〔本經 0052c04〕; Kuiji: 「摩頂令行付囑」 tr. “touching the crowns charges them to carry out the entrustment” 〔T34n1723 0842b19〕; Zhiyi: 『權智手摩實智頂』 tr. “the hand of provisional wisdom touches the crown of real wisdom” 〔T34n1718 0142c01〕; Dharmarakṣa has 「著其右掌·舉手下之以為念識」 tr. “placed upon his right palm; raising his hand and lowering it as a sign to be remembered” 〔T09n0263 0134a23·摩頂母題缺〕 (the crown-touching motif is absent)
擣・篩・合
妙法蓮華經文句一釋配空、無相、無作三三昧〔0135a15〕；再釋配空觀、假觀、中觀〔0135a17〕。One explanation correlates them with the three samādhis of emptiness, signlessness, and wishlessness 〔0135a15〕; a second correlates them with the contemplations of emptiness, the provisional, and the middle 〔0135a17〕.
擬人定法
妙法蓮華經玄義依教法正對之人判其屬何藏；會中雖有另一類人作影響眾，不因此改變正所說法的名目。Determining the Dharma according to the persons addressedA scripture is assigned to a repository according to the persons it principally addresses. Although another kind of participant may be present responsively in the assembly, that presence does not change the name of the principal teaching.
擬宜
妙法蓮華經文句以所欲施之法衡量眾生根機是否相應Measuring whether living beings' faculties correspond to the Dharma one wishes to establish
妙法蓮華經文句先指擬以大教救子，後又指擬設三車；是考量所宜，尚未等同實際施化。First means deliberating on rescuing the children with the great teaching, and later deliberating on establishing the three carts; it is consideration of what is appropriate, not yet identical with actual teaching and transformation.
擬宜、無機、息化
妙法蓮華經文句「上勸文有三，謂擬宜無機息化」〔0073b18〕「上勸文有三，謂擬宜無機息化」 tr. “The preceding exhortation passage has three: assessing suitability, absence of capacity, and cessation of transformation”〔0073b18〕三詞是一段施化進程，不改作三乘名。The three terms form a process of teaching and transformation; they are not renamed as the three vehicles.
攝、折
摩訶止觀見能助練神明者攝受，流轉增過者折斷Gather in views that can assist the refinement of spiritual understanding; break those that cause circulation and increase faults攝即養見研心，折即破除無餘Gathering is nurturing views and examining mind; breaking is removal without remainder
攝受、折伏
妙法蓮華經文句兩經偏舉一端而各具另一端，隨時適宜〔0118c18–0118c24〕Each sutra brings forward one side while possessing the other, as fitting for the time 〔0118c18–0118c24〕
攝法
摩訶止觀「止觀總持，遍收諸法」〔T1911 0029c03〕「止觀總持，遍收諸法」 tr. “Calming-and-contemplation totally retains and universally gathers all Dharmas”〔T1911 0029c03〕止觀之實體是能攝，理、惑、智、行、位、教是所攝The real essence of calming-and-contemplation is what embraces; principle, delusion, wisdom, practice, station, and teaching are what is embraced
教
摩訶止觀世、出世名字悉從心起All worldly and world-transcending names arise from mind凡有指示、分判、辨說皆名教，故邪正偏圓都可納入Whatever gives indication, classification, or explanation is called teaching; wrong and right, partial and perfect, can therefore all be included
教一、行一、理一、人一
妙法蓮華經文句開權顯實初段先列前三一，人一至揀偽敦真段才補足The first section on opening the provisional and revealing the real lists the first three ones; one class of persons is completed only in distinguishing the false to encourage the genuine
教乘、行乘、證乘
妙法蓮華經玄義五品依教起行，十信以相似慧進修，初住以上以分證增道損生；三乘是同一圓位進路的始、中、終，不是三種眾生乘。The vehicles of teaching, practice, and realizationThe five grades rely on the teaching to give rise to practice; the ten faiths cultivate with similar wisdom; the first abode and above increase the path and diminish transformational birth-and-death through partial realization. These three vehicles are the beginning, middle, and end of a single route through the perfect stages, not three vehicles for different kinds of beings.
妙法蓮華經玄義這三名指所聞之教、所修之行、所得之證，不是聲聞、緣覺、菩薩三乘。Teaching-vehicle, practice-vehicle, realization-vehicleThese names indicate the teaching heard, practice cultivated, and realization attained. They do not mean the three vehicles of śrāvakas, pratyekabuddhas, and bodhisattvas.
教十二、行十二
妙法蓮華經文句教十二是四諦各具示、勸、證；行十二是三轉各生眼、智、明、覺The twelve teaching-aspects are demonstration, exhortation, and confirmation for each of the four truths; the twelve practice-aspects are eye, knowledge, clarity, and awakening produced by each of the three turnings
教意、佛意、佛智
妙法蓮華經玄義本論在疑請段明示三者相連：受請所說是教意，教意即佛意，佛意即佛智。此連鎖說明疑請之難正在所問不是一項普通法門，而是佛設教的深心。Intent of the teaching, Buddha’s intent, and Buddha-wisdomIn the passage on doubts and requests, the root treatise explicitly links these three. What is taught upon acceptance of the request is the intent of the teaching; the intent of the teaching is the Buddha’s intent; and the Buddha’s intent is Buddha-wisdom. This chain explains that the difficulty of the doubts and requests lies in their object being not one ordinary Dharma gate but the Buddha’s profound intent in establishing the teachings.
教次第、行次第
妙法蓮華經玄義前者由法、神力、祕藏、甚深事到分別教相；後者由聞名、推理、起行因果、排惑利他到分別同異。兩路同歸五章而起點不同。Sequence of teaching and sequence of practiceThe first proceeds from Dharma, supernormal power, secret treasury, and profound matters to distinguishing the characteristics of the teaching. The second proceeds from hearing the name, investigating the principle, giving rise to the cause and fruit of practice, removing delusion and benefiting others, to distinguishing sameness and difference. The two routes return to the same five chapters from different starting points.
教相異釋
摩訶止觀凡聖皆可有止觀之名，須由相簡凡小、次第、圓頓Ordinary and sage may all bear the name calming-and-contemplation, so characteristics distinguish ordinary and Hīnayāna, successive, and perfect-and-sudden凡夫至圓極皆名止觀〔0224b18–19〕，故須辨其相From ordinary beings to the perfect ultimate, all are called calming-and-contemplation〔0224b18–19〕, so their characteristics must be discerned
妙法蓮華經玄義教是聖人施被於下機之言，相是分別同異。開章作判教，正文又標教相；兩形各守本論位置，不強行齊一。Characteristics of the teachingTeaching is the verbal teaching that a sage applies to sentient beings below; characteristics distinguish sameness and difference. The opening chapter is called classifying the teaching, while the body later speaks of setting out the characteristics of the teaching. Each form is kept in its place in the treatise rather than forcibly made uniform.
妙法蓮華經玄義本單元由一期施教的先後、對機、開合與佛意來明教相；末以知教相而識如來權實二智。它不只是教法外在形貌，而是如來如何依機施設、最後如何顯出大綱的判攝。Characteristics of the teachingThis unit clarifies the characteristics of the teaching through the sequence of the Buddha’s lifelong dispensation, its responsiveness to faculties, its opening and gathering, and the Buddha’s intent. It ends by saying that understanding the characteristics of the teaching enables one to recognize the Tathāgata’s provisional and real wisdoms. The term does not indicate only the teachings’ external appearance, but their classification through how the Tathāgata establishes them according to faculties and finally reveals their great outline.
散脂修摩
金光明最勝王經只屬舊本古疏名義，不替換僧慎爾耶Belongs only to the names and meanings in the ancient commentaries on the older recension; it does not replace Sengshen’erye智顗「此翻為密」〔T39n1785 0077a09〕；吉藏「此云密神」〔T39n1787 0169a04〕Zhiyi: 「此翻為密」—“This is translated as secret” 〔T39n1785 0077a09〕; Jizang: 「此云密神」—“Here it means secret spirit” 〔T39n1787 0169a04〕
敦信
妙法蓮華經玄義本論用於住果聲聞至法華令合；《釋籤》以敦逼解之，重點是令真得果者深信大法，不另添身體強迫之義。Pressing beliefThe root treatise uses this for śrāvakas abiding in the fruit who reach the Lotus and are brought into correspondence. The Shiqian explains it as a pressing exhortation whose point is to have those who truly attained the fruit believe deeply in the Great Dharma; it does not add a sense of physical coercion.
數、類、相
妙法蓮華經玄義數是二十名目的全列；類依位行與所緣合其相似；相則說每類智的實際行相。名數相同，不等於行相篇幅相同。Number, class, characteristicNumber is the complete list of twenty names. Class combines similar items according to stage of practice and object. Characteristic explains the actual mode of each class of wisdom. Identical counts do not entail equal lengths of explanation for their characteristics.
數人、論人
摩訶止觀前者主心王、心數同時，後者主識、受、想、行、色次第〔0051c28–0052a04〕The former hold that mind-ruler and mental factors arise simultaneously; the latter that consciousness, feeling, perception, formations, and form arise in sequence〔0051c28–0052a04〕數人為薩婆多師，論人為成論師；本觀不取兩論之同、別〔0290c02–05〕The Abhidharma masters are Sarvāstivādins and the treatise masters are Satyasiddhi masters; the present contemplation follows neither simultaneity nor difference〔0290c02–05〕
文迮、冷然
妙法蓮華經文句長行窄促只舉六意；偈廣而義顯〔0032a19–0032a20〕The prose is narrow and gives only six intentions generally; the verse is expansive and makes the meanings clear〔0032a19–0032a20〕冷然取分明，不取寒冷The latter expression means distinctly manifest, not physically cold
料簡
妙法蓮華經玄義以問答辨別近似義與所屬邊界。它不是另加新章，而是檢驗前述五章及其開合是否自洽。Resolving questionsThrough questions and answers, this distinguishes similar meanings and the boundaries of their assignment. It does not add a new chapter but tests whether the preceding five chapters and their opening and combining are coherent.
妙法蓮華經玄義本論明列三意：通別、益不益、歷諸教〔T33 0809c01–02〕。它不是只問一句異同，而是用問答與多組譬喻檢查前判可通到何處、於誰得益、在各教內如何再分。Resolving questionsThe root treatise explicitly lists three meanings: shared and specific, benefit and nonbenefit, and traversing the various teachings〔T33 0809c01–02〕. It does not ask merely one question about sameness and difference. Through questions and answers and multiple sets of similes, it tests how far the preceding classification extends, who benefits from it, and how it is differentiated again within each teaching.
新、故
摩訶止觀事上三障先有，三德今顯；理上又說障德相即Phenomenally, the three obstructions exist first and the three virtues are now disclosed; in principle, obstruction and virtue are identified理說德障不二而無新故，事說仍有本有、今顯與修得In principle virtue and obstruction are nondual, without new or old; phenomenally original possession, present disclosure, and cultivation remain
斷伏
妙法蓮華經玄義五品圓伏，十信伏道更強並破界內見思及塵沙，初住始正破無明；分判時可說伏、順、無生、寂滅，通義時又可上下互通。Severance and subdualThe five grades perfectly subdue; the ten faiths possess a stronger path of subdual and break views and thoughts within the three realms, as well as dust-and-sand ignorance; the first abode first truly breaks ignorance. In distinct classification, one can speak of the forbearances of subdual, pliancy, non-arising, and quiescent extinction; in their shared senses, each can extend upward or downward.
斷德、智德
妙法蓮華經文句我等內滅標斷德，我等若聞標智德Within ourselves we had extinguished indicates severance; if we heard indicates wisdom六行細配屬鏡釋The detailed alignment of the six lines belongs to the mirror explanation
斷物疑
妙法蓮華經文句解佛何以知一而不立即說一切種智Explains why the Buddha knows the one yet does not immediately teach knowledge of all modes0095a27–0095b020095a27–0095b02
斷疑生信
妙法蓮華經玄義全章總攝The general axis of the entire chapter.迹中破近執，本中生遠信；乃至令深位菩薩斷疑增道The near attachment is broken within the Trace, and distant faith arises within the Origin; even bodhisattvas at profound stages sever doubt and advance along the path.
方便異釋
妙法蓮華經upāya（善巧 upāya-kauśalya）隨宜巧說、引攝眾生之善巧；望理實無三而假說三，故名方便Teaching skillfully in accordance with what is fitting, drawing in and gathering sentient beings. Because in reality and principle there are no three, yet three are provisionally taught, it is named skillful means竺法護譯作「善權」〔T09n0263 善權品第二〕；窺基《玄贊》分真實智／方便智，方便智今有三：接下・顯上・通彰〔T34n1723 0695b〕Dharmarakṣa renders it 「善權」 tr. “skillful expedients” 〔T09n0263 善權品第二〕; Kuiji’s 《玄贊》 distinguishes real knowledge from skillful-means knowledge, and divides the skillful-means knowledge here into three: drawing up those below, revealing what is above, and displaying both together 〔T34n1723 0695b〕
摩訶止觀一名善巧，一名眾緣和合；能和合成因、取果First, skillfulness; second, conjunction of many conditions. They can combine to form a cause and obtain a result功由善巧，五科專期正觀Accomplishment depends on skillfulness; all five sections aim exclusively at proper contemplation
妙法蓮華經文句本段落在隨宜開三乘權法，不泛化為一切善巧Here the term concerns opening the provisional Dharma of the three vehicles according to what is appropriate; it is not generalized into every form of skillfulness
方便、勝進、無礙、解脫
摩訶止觀方便、勝進為伏惑修進，無礙為正斷，解脫為證無惑處；四名不可混作一般階段Preparatory and progressive paths suppress delusion and advance cultivation; the unobstructed path directly severs; liberation realizes the place without delusion. The four names must not be flattened into generic stages
方便有餘土
妙法蓮華經文句本論以餘諸住處判之；又回指上餘國義The root treatise’s judgment concerning the other dwelling places, also connected back to the meaning of the other lands above
方便波羅蜜
妙法蓮華經文句「具足方便波羅蜜」，合上諸僕從也。〔0073a15〕「具足方便波羅蜜」 tr. “Fully possessing the perfection of skillful means” applies the preceding servants〔0073a15〕.根經今本另有方便、智慧波羅蜜，兩層並錄。The present root scripture additionally has the perfections of skillful means and wisdom; both strata are recorded.
方法
妙法蓮華經文句「「方」者法也，「便」者用也」〔0036a27〕；以方圓之法與差會之用說隨機施用「「方」者法也，「便」者用也」 tr. “‘Method’ is the Dharma; ‘means’ is its use”〔0036a27〕; methods for circles and squares and applications fitted to circumstances explain responsive use according to faculties湛然分法、譬、用權意、引證、結非五段Zhanran divides the passage into the five parts of Dharma, simile, intention in using the provisional, scriptural proof, and concluding negation
方法異、理觀同
摩訶止觀四種三昧事儀與所歷境別，理觀相同The ritual procedures and traversed objects of the four kinds of samādhi differ, while contemplation of principle is the same正釋以能觀一心、所緣三諦申明The direct commentary explains this through one mind as contemplator and the three truths as object
施權、顯實
妙法蓮華經文句「其施權也」〔0001a09〕與「其顯實也」〔0001a10〕「其施權也」 tr. “when it establishes the provisional”〔0001a09〕 and 「其顯實也」 tr. “when it reveals the real”〔0001a10〕以鹿苑四諦、鷲峯變土對舉Illustrated respectively by the Four Truths at the Deer Park and the transformation of the lands at Vulture Peak
妙法蓮華經文句施三是權，會歸一乘是實；權法不是廢物，而是隨機引導入實Establishing three is provisional; convergence in the one vehicle is real. Provisional Dharmas are not refuse, but guide beings into the real according to capacity
施無畏者
妙法蓮華經Abhayaṃdada（系）觀音於怖畏急難能施無畏之號The title given to Guanshiyin because amid fear and urgent peril he can bestow fearlessness〔本經 0057b23〕；窺基「檀度三施之無畏施·配濟難」〔T34n1723 0849a18〕；竺法護無定名（令無所畏）〔T09n0263 0129c09〕〔本經 0057b23〕；Kuiji: 「檀度三施之無畏施·配濟難」 tr. “the gift of fearlessness among the three gifts of the perfection of giving, paired with rescue from perils” 〔T34n1723 0849a18〕；Dharmarakṣa has no fixed name, only 令無所畏 tr. “causing them to be without fear” 〔T09n0263 0129c09〕
施開廢
摩訶止觀為實施三權，開三權即顯一實，權用既畢則廢Establish three provisionals for the real; opening the three provisionals reveals the one real; once their function is complete, the provisional is abolished蓮華三譬明文見《妙法蓮華經玄義》Explicit wording of the three lotus similes is found in the Profound Meaning of the Lotus Sūtra
旋陀羅尼
妙法蓮華經āvarta-dhāraṇī（系）旋轉自在之總持（三陀羅尼之一·得見普賢身所證）A retention that revolves freely（one of the three dhāraṇīs attained upon seeing Universally Worthy's body）〔本經 0061b07〕；竺法護義譯「迴轉總持」〔T09n0263 0133a20〕〔本經 0061b07〕；Dharmarakṣa translates it by meaning as 「迴轉總持」 tr. “revolving retention” 〔T09n0263 0133a20〕
旋陀羅尼·百千旋
妙法蓮華經文句「陀羅尼」旋假入空・「百千旋」旋空出假・「方便」二為方便道得入中道第一義諦〔0148c22–0148c24〕。「陀羅尼」 tr. “dhāraṇī” turns from the provisional and enters emptiness; 「百千旋」 tr. “a hundred thousand turns” turns from emptiness and enters the provisional; 「方便」 tr. “skillful means” takes those two as the path of skillful means and thereby enters the ultimate truth of the Middle Way〔0148c22–0148c24〕.
日夜
妙法蓮華經文句本論先以中道智、無明解日夜，又以自行得智、慈悲入生死及自行、化他兩面重釋。The root treatise first explains these as the wisdom of the middle way and ignorance, then again as personally attaining wisdom and compassionately entering birth and death, as well as from the two sides of one's own practice and transforming others.
日月燈明
妙法蓮華經Candrasūryapradīpa（系）過去佛名·文殊所憶本事之主Name of a past buddha, the principal figure in the former events recalled by Mañjuśrī〔本經 0003c27〕；二萬佛同號同姓頗羅墮；竺法護亦作日月燈明〔T09n0263 0066a01〕〔本經 0003c27〕 tr. “The present sutra at 0003c27”; twenty thousand buddhas all bear this name and the family name Bharadvāja. Dharmarakṣa likewise has 日月燈明 tr. “Sun-Moon-Lamp-Radiance” 〔T09n0263 0066a01〕
旨歸
摩訶止觀文旨之所趣；又以自行、化他兩向交互分配『旨』『歸』The destination toward which the text’s purport tends; “purport” and “return” are also mutually assigned to one’s own practice and transforming others文為教、旨為意、歸為趣；兩組配名皆是分字以釋Text is teaching, purport meaning, and return tendency; both assignments are explanations made by separating the graphs
明闇不二
摩訶止觀一念煩惱具十界百法，明闇不相妨礙、不相破One thought of affliction contains the ten realms and hundred dharmas; light and darkness neither impede nor break each other樹影、智障、神珠分顯理性、二智與中道智光Tree shadow, obstruction to wisdom, and the divine jewel separately reveal the nature in principle, the two wisdoms, and the wisdom-light of the Middle Way
明難
妙法蓮華經玄義不是泛論各家優劣，而是逐項提出反問，使一種分類在自身經證與判準前接受檢驗。下文研詳去取另負責核定權實；本單元先顯諸說不能自洽之處。Clarifying the difficultiesThis does not mean discussing the comparative merits of schools in general. It raises questions item by item so that a classification is tested against its own scriptural evidence and criteria. The following unit, Examining in Detail What to Accept and Reject, separately determines provisional and real; the present unit first reveals where the various explanations cannot cohere.
明靜
摩訶止觀卷首以二字歎止觀The opening scroll uses these two graphs to praise calming-and-contemplation明配觀、靜配止〔0142b06–09〕Luminous corresponds to contemplation and still to calming〔0142b06–09〕
昔今對釋
妙法蓮華經文句昔奉雲雷音王佛十萬種妓／今遊化他土音樂自隨；昔奉八萬四千寶鉢／今爾許道器眷屬圍遶；昔得一切眾生語言陀羅尼／今以普現色身妙音遍吼十方〔0144a17–0144a21〕。One hundred thousand kinds of music formerly offered to Buddha King Cloud-Thunder-Sound / music now naturally accompanying him in other lands; 84,000 jeweled bowls formerly offered / that many companions who are vessels of the path now surrounding him; dhāraṇī of the languages of all living beings formerly attained / wondrous sound now roaring throughout the ten directions through universally manifesting physical forms〔0144a17–0144a21〕.
昔日、中間、今日
妙法蓮華經文句法說三科的時間次第，不壓成同一事件The temporal sequence of the prose account’s three divisions; they are not compressed into one event
時媚
摩訶止觀十二時獸之精媚，依所來時分辨Sprites of the twelve time-beasts, distinguished according to the time at which they arrive十二獸本屬權化，來惱者另判支流實行〔0407c12–14〕The twelve beasts originally belong to expedient manifestations; those who come to trouble practitioners are separately judged actual agents from collateral lines〔0407c12–14〕
時解脫、不時解脫
妙法蓮華經玄義前者待時與眾緣具足，後者能隨所欲進修而不待眾具；時與不時不只指早晚。Timely and untimely liberationThe former waits for the proper time and completion of supporting conditions; the latter can cultivate and advance as desired without waiting for numerous requisites. Timely and untimely concern more than simple chronological earliness or lateness.
晡時與詣佛行儀
金光明最勝王經經中聲聞、菩薩與後列諸眾反覆於晡時詣佛，行儀首見為「各於晡時從定而起，往詣佛所，頂禮佛足，右遶三匝，退坐一面。」〔T16n0665 0403a18〕慧沼析為來時、出定、詣佛、到儀四層〔T39n1788 0186b24〕；四科是疏判，動作次第是經文。The afternoon and the ritual approach to the BuddhaThe śrāvakas, bodhisattvas, and subsequently listed assemblies repeatedly approach the Buddha in the afternoon. The first complete description of the ritual is 「各於晡時從定而起，往詣佛所，頂禮佛足，右遶三匝，退坐一面。」—“Each emerged from samādhi in the afternoon, went to the Buddha, bowed at the Buddha’s feet, circumambulated him three times to the right, withdrew, and sat to one side” 〔T16n0665 0403a18〕. Huizhao analyzes this into four levels—time of arrival, emergence from samādhi, approach to the Buddha, and deportment upon arrival 〔T39n1788 0186b24〕. The fourfold analysis belongs to the commentary; the sequence of actions belongs to the sūtra.
普明如來
妙法蓮華經憍陳如及五百阿羅漢同號Universal-Radiance Tathāgata, the common buddha-name of Kauṇḍinya and the five hundred arhats竺法護譯作「普光」〔T09n0263 0096c12〕Dharmarakṣa renders it 「普光」 tr. “Universal-Light” 〔T09n0263 0096c12〕
普賢
妙法蓮華經文句伏道之頂，其因周遍曰「普」；斷道纔盡所較無幾，隣終際極故名為「賢」——約圓教等覺位釋〔0148a07–0148a13〕。At the summit of the path of subduing, because its causes are all-pervading, it is called 「普」 tr. “universal”; the path of severance has just been exhausted and little remains, and because it is adjacent to the final limit and reaches the utmost, it is called 「賢」 tr. “worthy”—an explanation through Equal Awakening in the Perfect Teaching〔0148a07–0148a13〕.
普賢菩薩
妙法蓮華經Samantabhadra（系·三曼多跋陀羅）遍一切處之普遍賢善菩薩·勸發護持《法華》（釋名三家異）The bodhisattva of universal worthiness and goodness who pervades every place and exhorts the assembly to uphold and protect the Lotus（the three houses explain the name differently）〔本經 0061a06〕；窺基「內證一真外成萬德·仁慈慧悟曰賢德利周備名普」〔T34n1723 0852a25〕；智顗圓教等覺位「因周遍曰『普』，斷道之後隣于極聖曰『賢』」〔T34n1718 0148a07〕；吉藏「三曼多此云普跋陀羅此云賢·亦名遍吉」〔T34n1721 0631b09〕〔本經 0061a06〕；Kuiji: 「內證一真外成萬德·仁慈慧悟曰賢德利周備名普」 tr. “inwardly realizing the one truth and outwardly accomplishing the myriad virtues; ‘Worthy’ means benevolent and wisely awakened, and ‘Universal’ means complete in virtue and benefit” 〔T34n1723 0852a25〕；Zhiyi, at the stage of equal awakening in the perfect teaching: 「因周遍曰『普』，斷道之後隣于極聖曰『賢』」 tr. “‘Universal’ because the causal practice pervades all, and ‘Worthy’ because he neighbors the ultimate sage” 〔T34n1718 0148a07〕；Jizang: 「三曼多此云普跋陀羅此云賢·亦名遍吉」 tr. “Samanta here means ‘Universal,’ and bhadra here means ‘Worthy’; he is also named Universally Auspicious” 〔T34n1721 0631b09〕
普賢道
妙法蓮華經samantabhadra-caryā（系）具足普賢之行·此品聞法之結益（三千大千世界微塵等菩薩所具）Perfecting the practice of Universally Worthy; the concluding benefit attained by bodhisattvas as numerous as the dust motes in a three-thousand-great-thousand world-system〔本經 0062a26·結益〕；竺法護作「皆逮總持」〔T09n0263 0134a18〕〔本經 0062a26·結益〕；Dharmarakṣa has 「皆逮總持」 tr. “all attained retention” 〔T09n0263 0134a18〕
普門
妙法蓮華經samantamukha（系）平等普遍之門·出苦入樂所由（三家判各異）The gateway of equality and universality, the way by which beings leave suffering and enter happiness; the three houses classify it differently〔本經 0056c02·品題〕；窺基「平等遍滿・入出由處・三輪為普門體」〔T34n1723 0846c27〕；智顗「十法明普」〔T34n1718 0145b13〕；吉藏「三普：他心・神通・說法」〔T34n1721 0624c24〕〔本經 0056c02·品題〕；Kuiji: 「平等遍滿・入出由處・三輪為普門體」 tr. “equality and pervasive fullness; the place through which one enters and leaves; the three wheels as the substance of the universal gateway” 〔T34n1723 0846c27〕；Zhiyi: 「十法明普」 tr. “ten dharmas that clarify universality” 〔T34n1718 0145b13〕；Jizang: 「三普：他心・神通・說法」 tr. “three kinds of universality: knowing others' minds, supernormal powers, and teaching the Dharma” 〔T34n1721 0624c24〕
智光、智炬、智行、智聚、智境
金光明最勝王經經名目與疏配當分層The sūtra’s terms and the commentary’s correlations remain layered義淨本五項並列〔T16n0665 0441b13–b15〕；慧沼有本智、後智及另一解Yijing lists all five 〔T16n0665 0441b13–b15〕; Huizhao gives correlations with fundamental and subsequently acquired wisdom and another explanation
智地
妙法蓮華經文句實相、一切智所到；又以無住本能立諸法The real mark and destination of all-knowledge; it is also the basis of nonabiding that can establish every dharma0091b16–0091b230091b16–0091b23
智妙
妙法蓮華經玄義至理玄微，須智方顯；智若能知所知，又須境融方得相稱。妙不只指最高一智，也指諸智經判與開後，不再與妙境相隔。Subtlety of wisdomUltimate principle is mysterious and subtle and must be revealed through wisdom. Wisdom capable of knowing the knowable must also accord with an interfused object. “Wondrous” does not designate only the single highest wisdom; it also means that after the wisdoms are judged and opened, they are no longer separated from the wondrous object.
智德、斷德
妙法蓮華經文句已度想又配智德，安隱想又配斷德〔0102b22–0102b24〕The thought of having crossed over also corresponds to the virtue of wisdom, and the thought of security to the virtue of severance〔0102b22–0102b24〕
智慧門
妙法蓮華經文句兼具能入、所入與道前、道中之別，不只一種二乘方便Includes distinctions between what enables entry and what is entered and between before and within the path; it is not confined to one kind of skillful means of the two vehicles
智斷
妙法蓮華經文句「年高衰邁，識達則多，譬如來智斷」〔0073a10〕「年高衰邁，識達則多，譬如來智斷」 tr. “Advanced in years and declining in strength, yet extensively mature in understanding, symbolizes the Tathāgata's wisdom and severance”〔0073a10〕下分無明永盡為斷德、無量知見為智德。What follows divides ignorance forever exhausted as the virtue of severance and immeasurable knowledge and vision as the virtue of wisdom.
妙法蓮華經文句第一釋以清淨為斷德，以正解、真諦、禪定合明智、斷成立The first explanation treats purity as the virtue of severance and jointly establishes wisdom and severance through correct understanding, the true truth, and meditation
智斷二德
妙法蓮華經文句分別經典為修智、正憶念為修斷、不樂在眾為證斷、勤行精進為證智〔0126b20–0126b23〕。Discriminating within the scriptures is cultivation of wisdom; right recollection is cultivation of severance; disliking residence among crowds is realization of severance; and diligent practice and advance are realization of wisdom 〔0126b20–0126b23〕.
智目行足
妙法蓮華經玄義智如眼目，行如雙足；境、智、行依次生起，使所知不離所行。Wisdom as eyes, practice as feetWisdom is like the eyes and practice like the two feet. Objects, wisdom, and practice arise in sequence so that what is known is not separated from what is practiced.
智障
摩訶止觀二諦智望中道與無明合，能障中智；又可從所障或能所合說In relation to the Middle Way, wisdom of the two truths combines with ignorance and obstructs wisdom of the Middle; the phrase can also be read from the perspective of what is obstructed or of active and passive together能障、所障、障能智所三種語法並存〔0350c12–17〕Three grammatical readings coexist: what obstructs, what is obstructed, and obstruction active with cognition passive〔0350c12–17〕
曾、已、今、當
妙法蓮華經文句久遠所更為曾，近謝過去為已，當前六瑞為今，出定以後為當The distant past experienced is “formerly,” the recent past is “already,” the present six portents are “now,” and events after the Buddha emerges from samādhi are what “will be”
最勝因陀羅高幢世界
金光明最勝王經只依古德說明因陀羅所云，不為整個世界名另造象徵。Explains the transmitted form Yintuoluo only according to the ancient master’s gloss; it does not invent additional symbolism for the entire world-name.十千天子受記之佛土〔T16n0665 0447a25〕；慧沼說「因陀羅梵語，此云帝高幢界。」〔T39n1788 0323c18〕The buddha-land predicted for the ten thousand divine princes 〔T16n0665 0447a25〕. Huizhao says, 「因陀羅梵語，此云帝高幢界。」—“Yintuoluo is an Indic term; here it means ‘sovereign,’ yielding the realm Lofty Banner of the Sovereign” 〔T39n1788 0323c18〕.
最實位
妙法蓮華經玄義圓位之名。實不是把位次實體化，而是境、智、行、位皆依實相，所伏所斷與所證不作方便高下的虛設。The most real stagesA name for the perfect stages. “Real” does not reify stages; it means that object, wisdom, practice, and stage all rest upon the true mark, and that what is subdued and severed and what is realized are not provisionally fabricated ranks.
最後身、有餘涅槃
妙法蓮華經文句說諸無漏者昔日不願再求無上佛道的處境The situation of uncontaminated practitioners who formerly had no further wish to seek the unsurpassed Buddha Way二萬億、積習與初住定位只見鏡文Two myriads of koṭis, accumulated habituation, and location at the first abode occur only in the mirror text
最清淨甚深法界
金光明最勝王經經直說這是諸佛之境、如來所居；慧沼以離二障釋最清淨，以不共二乘釋甚深，以諸法自性釋法界〔T39n1788 0184a14〕。經句與疏解分層相照。The most purified, profound dharma-realmThe sūtra directly calls this the sphere of the buddhas and the dwelling place of the Tathāgata. Huizhao interprets “most purified” as freedom from the two obstructions, “profound” as not shared with the two vehicles, and “dharma-realm” as the intrinsic nature of all dharmas 〔T39n1788 0184a14〕. The scriptural sentence and the commentary’s interpretation illumine one another while remaining in distinct layers.
會三
妙法蓮華經玄義本單元至少須分會法與會人。《釋籤》明說般若未會其人，本論只是以會法反難舊說；若將兩層合併，會失去論證的限定。Gathering the threeAt least the gathering of Dharmas and gathering of people must be distinguished in this unit. The Shiqian expressly says that Prajñā had not gathered the people and that the root treatise only uses the gathering of Dharmas to challenge the old explanation. Combining the two levels loses the limitation of the argument.
會五、會七
妙法蓮華經玄義同歸若只會三歸一，尚未窮盡其所。《釋籤》以人、天、三乘說五，並以聲聞、支佛各有二說七；本段沒有展開七項全名。Gathering five; gathering sevenIf common return gathers only three into the one, it has not yet exhausted the destination. The Shiqian explains five as humans, devas, and the three vehicles, and makes seven by dividing śrāvakas and pratyekabuddhas into two kinds each. The passage does not enumerate seven complete names.
會古今
妙法蓮華經文句先會師古今，再會弟子古今First identifies ancient and present teachers, then ancient and present disciples
會異
摩訶止觀將經論中止、觀諸異名會入絕待止觀與三德一法Integrating the different scriptural and treatise names for calming and contemplation into absolute calming-and-contemplation and the one Dharma of the three virtues會同不抹去各名原有語境，也不依通名強求別體Integration does not erase the original setting of each name, nor seek a distinct essence by means of a general name
有作四諦、無作滅道
妙法蓮華經文句前者說小智由苦諦入而除惑；後者以一切解脫、無上道配滅、道二諦。The former explain that those of lesser wisdom enter through the truth of suffering and remove delusion; the latter correlate liberation from everything and the unsurpassed path with the truths of cessation and path.
有底散三昧
妙法蓮華經文句出《大智度論》；本論作四說，末以中道為底〔0126b14–0126b19〕。From the Mahāprajñāpāramitā Treatise. The root treatise gives four explanations, ending with the middle way as the bottom 〔0126b14–0126b19〕.
有所得、無所得善
妙法蓮華經文句有漏善、二乘善Contaminated goodness and the goodness of the two vehicles有無承所得、無所得“With” and “without” govern acquisition
有漏、無漏
妙法蓮華經文句有漏諸善能除惡，無漏為最；四大弟子在無漏眾中Contaminated wholesome acts can remove evil, while the uncontaminated is supreme; the four great disciples stand within the uncontaminated assembly鏡文的昔今合釋不改本論字面The mirror’s combined interpretation through past and present does not alter the root treatise’s wording
有相、無相大乘
妙法蓮華經玄義有相依階級、十地、功德與行相立名；無相依真法離言說次第及眾生即涅槃相立名。第十家所說二相即回指此二種。Great Vehicle with marks and without marksWith marks is named from graded levels, the ten grounds, qualities, and characteristics of practice. Without marks is named from the real Dharma being apart from a sequence of verbal expression and sentient beings being immediately the mark of nirvāṇa. The “two marks” of the tenth classification refers back to these two kinds.
有相教、無相教
妙法蓮華經玄義南地五時的前二名。有相被繫於十二年前與三藏，無相被繫於十二年後般若；兩者都是本論所難的舊判，不是智者自立的最終分類。北地末後另有『有相無相大乘教』，是另一套二分，不能與南地前二時混稱。The teaching with characteristics and the signless teachingThese are the first two names in the Southern five-period scheme. The teaching with characteristics is linked to the first twelve years and the Tripiṭaka; the signless teaching is linked to Prajñā after the twelfth year. Both are old classifications challenged by the root treatise, not Zhiyi’s final classification. The Northern scheme later contains a separate 『有相無相大乘教』 tr. “Great Vehicle teachings with and without characteristics.” That separate division cannot be conflated with the first two Southern periods.
有餘之國、餘佛
妙法蓮華經文句疏先說羅漢捨命後生界外有餘國，遇餘佛聞經決了；南岳四依是另列古解The commentary first says that after relinquishing life arhats are born in a land with remainder beyond the realms and encounter another buddha, hear the scripture, and attain decisive understanding; Nanyue's four reliances are a separately listed old interpretation
有餘國、有餘涅槃
妙法蓮華經文句造立舍宅所譬；起慈悲舍，依性空宅What building the residence represents: establishing a compassionate refuge grounded in the dwelling of the emptiness of inherent nature勝應身、非法身本有是鏡釋The excellent response body and its not being originally inherent as the dharma body are mirror explanations
未來機應
妙法蓮華經文句未來十行半第一分；先不現身令生渴仰，因其戀慕乃出說法The first division of the ten and a half future lines; first the Buddha does not manifest his body and causes thirst, then because of longing emerges to teach
末列三與四
妙法蓮華經文句法性、智、應三詞，喉、襟、目、蒵四譬〔0129b26–0129b27〕；數量不同，本論未作逐項配對The three terms Dharma-nature, wisdom, and response, and the four similes throat, lapel, eye, and
蒵 〔0129b26–0129b27〕. Their numbers differ, and the root treatise makes no item-by-item correlation.本、迹
妙法蓮華經文句本指尊者本地所住之德，迹指為引眾生而示現之名、行與位。這一對語不可平改為今日所說的史實與傳說。Origin and TraceOrigin indicates the virtue in which an elder abides in the original ground; Trace indicates the name, practice, and stage manifested in order to guide beings. This pair of terms must not be flattened into the modern categories of historical fact and legend.
妙法蓮華經文句本地法門與隨機示現Dharma gate of the original ground and manifestation responsive to capacities不由示迹人數、身分倒推本地高下Do not infer the height of Origin from the number or identity manifested in Trace
妙法蓮華經文句本時道場久成三身為本，中間、今日寂場三身為迹〔0129a25–0129b02〕The three bodies long accomplished at the original-time site of awakening are Origin; those at the site of quiescence in the intermediate period and today are Trace 〔0129a25–0129b02〕
本、迹、中間、今日
妙法蓮華經玄義本主要指最初實成；最初之後、今日之前的方便行因、得果、唱生、唱滅，是中間；今日寂場成道也屬迹。後文又從體用、教行、理教、事理說本迹，故時節久近與理事關係須並讀。Origin, Trace, intermediate period, and todayOrigin primarily means the first true attainment. Expedient causal practice, attainment of fruit, proclamation of birth, and proclamation of extinction after the first and before today are the intermediate period. Today’s attainment of the path at the place of quiescent extinction also belongs to the Trace. Later passages additionally discuss Origin and Trace through substance and function, teaching and practice, principle and teaching, and phenomena and principle. Temporal remoteness and proximity must therefore be read together with relations of phenomena and principle.
本事
妙法蓮華經文句舉昔以顯今；喜見菩薩頓捨一身復燒兩臂，輕生重法命殞道存〔0143a14–0143a16〕。Raises the past to disclose the present: the Bodhisattva Gladly Seen suddenly relinquished one body and then burned both arms, holding life lightly and Dharma in esteem, losing life while the path remained〔0143a14–0143a16〕.
本十妙
妙法蓮華經玄義本論實文所列十項，是最初實成佛之因、果、依土、應機、化用、說法、所化眷屬、示滅、壽命與利益。後世常用本門十妙作約稱；這一約詞不取代本論題形。The ten subtleties of the OriginThe ten items actually listed by the root treatise are the cause, fruit, dependent land, response to capacities, transformative activity, teaching of the Dharma, transformed retinues, manifested extinction, lifespan, and benefit of the Buddha’s first true attainment. Later writers often use “ten subtleties of the Origin Gate” as a summary. That summary does not replace the form of the heading in the root treatise.
本四一
妙法蓮華經文句理、行、教、人依此原序消經；傳文作「少人一」〔0141a06〕Principle, practice, teaching, and person explain the sutra in this original sequence; the transmitted text reads 「少人一」 tr. “lacking the unity of person” 〔0141a06〕
本因與本果
妙法蓮華經玄義本因把智、行、位三妙合為最初圓因；本果以真性、觀照、資成三軌解久遠成佛。陶師、摩納、寶海是迹因，草座、天衣、華座、虛空座是迹果，皆供拂迹指本。Original cause and original fruitOriginal cause combines the three subtleties of wisdom, practice, and stages into the first perfect cause. Original fruit explains the attainment of buddhahood in the remote past through the three tracks of true nature, contemplative illumination, and supporting accomplishment. The potter, brahmin youth, and Treasure-Ocean are causes of the Trace; the grass seat, heavenly robe, flower seat, and empty-space seat are fruits of the Trace. All serve the movement of brushing aside the Trace and pointing to the Origin.
本地、本果
妙法蓮華經玄義本地是能說之本證根源；本果是久遠成佛之果。兩者都與近成之迹相對，不是地理本土或書本原件。Original ground and original fruitThe original ground is the root of original realization from which teaching becomes possible; the original fruit is the fruition of buddhahood in the remote past. Both contrast with the Trace of recent attainment and mean neither a geographical homeland nor an original physical copy of a book.
本地深遠
妙法蓮華經文句聞佛本地深遠而信順不逆Hearing the Buddha’s profound and distant Origin and trusting without opposition化久為豎、化廣為橫屬鏡Long transformation as vertical and extensive transformation as horizontal belongs to the Mirror
本末究竟等
妙法蓮華經玄義泥中、空中之蓮四微初後不異，用以說性德與修德一而不二。The lotus in mud and the lotus in air are constituted by the same four subtle constituents; this expresses the nonduality of inherent and cultivated virtue.
本處
妙法蓮華經文句聞大仍以為菩薩之事，自己仍居羅漢位與小乘自分Hearing the Great while still treating it as the affair of bodhisattvas and remaining within one’s arhat position and self-allocation to the Lesser Vehicle
本迹異釋
妙法蓮華經玄義後三譬以蓮為本、華為迹。從本垂迹先說示現有根，開迹顯本使久遠本地可見，廢迹立本則不再以近成之迹為究竟。Origin and TraceIn the latter three similes, the lotus is the Origin and the flower the Trace. Manifesting the Trace downward from the Origin first says that the manifestation has a root; opening the Trace to reveal the Origin makes the original ground in the remote past visible; relinquishing the Trace to establish the Origin means no longer taking the Trace of recent attainment as ultimate.
妙法蓮華經文句「置指存月、亡迹尋本」〔0002b05〕「置指存月、亡迹尋本」 tr. “set aside the finger while preserving the moon; forget the trace while seeking the origin”〔0002b05〕一月眾影為喻；肇語只借言不用事〔0155b21–0155b23〕One moon and its many reflections form the simile; Sengzhao's words are borrowed without adopting their original matter〔0155b21–0155b23〕
妙法蓮華經文句依當段所取可有相對本、久遠本與示現迹Depending on the passage, there may be a relative origin, long-distant origin, and manifested traces『本』不等於真，『迹』不等於假Origin does not mean true, and Trace does not mean false
妙法蓮華經文句如來、身子各以本為自行、迹為化他，再束成本迹權實〔0040a06、0040a13〕The Tathāgata and Śāriputra each take the origin as one’s own practice and the trace as transforming others, then gather these as the provisional and real of origin and trace〔0040a06、0040a13〕鏡文尾問不得倒灌本論The mirror text’s final question cannot be poured back into the root treatise
本迹、觀心
妙法蓮華經文句釋題與釋歡喜均有標示；觀心兩處從略作〔云云〕〔0063c18；0064a25〕Both appear in the explanation of the title and explanation of joy; contemplation of the mind is abbreviated in both places with〔云云〕〔0063c18; 0064a25〕
本迹、觀心不記
妙法蓮華經文句本論明說此處不錄後二釋；鏡有補說，兩層不可合寫The root treatise expressly says that the latter two interpretations are not recorded here. The Mirror supplements them; the two layers must not be combined
本迹六義
妙法蓮華經玄義理事、理教、教行、體用、實權、今已六重。每重皆以本為所依或所顯，以迹為所垂或能顯；相殊而理一。Six meanings of Origin and Trace (本迹六義)Principle and phenomena, principle and teaching, teaching and practice, substance and function, real and provisional, and present and already-taught. In each, Origin is basis or what is revealed, while Trace is what descends or what enables revelation. They differ in relation yet are one in principle.
本門十妙
本門十用
妙法蓮華經玄義破迹、廢迹、開迹、會迹、住本、住迹、住雙非、覆迹、住迹用本、住本用迹Breaking, abolishing, opening, and gathering the Trace; abiding in the Origin; abiding in the Trace; abiding in the double negation; covering the Trace; abiding in the Trace and using the Origin; abiding in the Origin and using the Trace.依文可說近遠，依義則說本迹；二名所指一致Following the wording, one may speak of near and distant; following the meaning, Origin and Trace. The two names point to the same relation.
析法、體法
妙法蓮華經文句析法研真屬三藏意，體法研真屬通意〔0107b24–0107b27〕Analyzing dharmas and investigating the true belongs to the Tripiṭaka meaning; embodying dharmas and investigating the true belongs to the Shared meaning〔0107b24–0107b27〕本段未展開二者完整論證This passage does not unfold the complete argument for either
果果
妙法蓮華經玄義妙覺地既是究竟佛菩提之果，又是大涅槃之果果；重言是本論術語，不省成普通的最後結果。Fruit of the fruitThe ground of wondrous awakening is both the ultimate fruit of a buddha’s awakening and the fruit of the fruit of great nirvāṇa. The repetition is a technical term of the treatise and is not reduced to an ordinary “final result.”
某城／某甲
妙法蓮華經文句經文不具城名、人名；本論只以「或可」提出大通智勝因緣的可能解The scripture supplies no city or personal name; the root treatise only uses 「或可」 tr. “‘perhaps’” to propose a possible explanation through the causal account of Great Universal Wisdom Excellence
根、欲、性
妙法蓮華經文句過去名根，現在名欲，未來名性；《記》再以宿種、取境、習欲成性展開The past is called faculty, the present desire, and the future nature; the Record further unfolds these as past seeds, present engagement with objects, and desire habituated into nature
根、遮
摩訶止觀根有利鈍，遮有無與輕重，兩軸交成四句Faculties are sharp or dull; obstructions are absent or present and light or heavy; the two axes intersect as four alternatives有遮不等於必然根鈍；唯第四句是本段所治Having obstruction does not necessarily mean dull faculties; only the fourth alternative is treated in this passage
根本味、根本淨
妙法蓮華經玄義味禪以隱沒、有垢、無記為相；淨禪正與其相反，開六妙門、十六特勝與通明。味不是感官滋味，而是闇證與愛著的判語。Flavored fundamental concentration; purified fundamental concentrationFlavored concentration is concealed, defiled, and indeterminate; purified concentration is precisely the opposite and opens into the six wondrous gates, sixteen superior practices, and universal illumination. “Flavor” is not sensory taste but a judgment of obscure realization and attachment.
根本禪
摩訶止觀欲界定、未到定、四禪、四空所成九地，為十門之首Nine grounds formed by desire-realm concentration, access concentration, four dhyānas, and four formless attainments; first of the ten gates
根遮四句
摩訶止觀根利無遮、根利有遮、根鈍無遮、根鈍有遮Sharp faculties without obstruction, sharp faculties with obstruction, dull faculties without obstruction, dull faculties with obstruction根、遮是果；乘、戒是因，乘急配根利，戒急配無遮Faculties and obstruction are results; vehicle and precepts are causes. Urgency in the vehicle corresponds to sharp faculties, and urgency in precepts to absence of obstruction
條倫
妙法蓮華經文句「因夢所感，方始條倫」〔0001b06–0001b07〕「因夢所感，方始條倫」 tr. “only after receiving a response in a dream began to set it in order”〔0001b06–0001b07〕指整理條理次第；序自陳不任意增減Arranging the textual sequence; the preface states that this did not involve arbitrary addition or deletion
梨車毘
金光明最勝王經經列五億八千梨車毘童子。慧沼保存音形與身分諸說：「舊云離車或云離咕毘，今云利車毘，有云王種，有云婆羅門姓。」〔T39n1788 0189a27〕又說：「或是王種亦名長者，如祇域長者。」〔T39n1788 0189b01〕LicchaviThe sūtra lists 580 million Licchavi youths. Huizhao preserves variant transcriptions and accounts of their social identity: 「舊云離車或云離咕毘，今云利車毘，有云王種，有云婆羅門姓。」—“Two earlier Han transcriptions were used; the present text uses a third. Some say the Licchavis are of royal stock, while others say they belong to a brahmin clan” 〔T39n1788 0189a27〕. He further says, 「或是王種亦名長者，如祇域長者。」—“Alternatively, they are of royal stock and are also called elders, like the elder Jīvaka” 〔T39n1788 0189b01〕.
梵、天、嬰兒、病行
妙法蓮華經玄義梵行之淨在離二邊愛見，以無緣慈悲拔苦與樂；天行之天是第一義天；嬰兒行由慈同小善；病行由悲同眾生之病。同是方便應化，不是菩薩退失所證或真造惡業。Brahmā, heavenly, infant, and illness practicesThe purity of brahmā practice lies in leaving craving and views at both extremes and using objectless compassion to remove suffering and give happiness. The “heaven” of heavenly practice is ultimate-meaning heaven. Infant practice compassionately shares small goods; illness practice compassionately shares the illnesses of sentient beings. These are skillful responsive transformations, not a bodhisattva’s loss of realization or actual commission of evil karma.
梵福、聖福、體聖福、薩埵福
妙法蓮華經文句本論格量鏈的原稱The root treatise’s original names in its chain of measurement複名照本，不任意拆合Compound names are preserved without arbitrary division or merger
棄／縱捨
妙法蓮華經文句本論大正本作棄，甲本作縱；根經今本作縱The Taishō root treatise reads “abandon,” witness A reads “release,” and the present root scripture reads “release”
業生、願生、神通生、應生
妙法蓮華經玄義業生由宿世聞法結緣，今生為緣所牽；願生由誓願來生；神通生依已得通力分形而來；應生是已得法身者為熟他、自熟、本緣而起應。四者都說事上來集，來因不同。Karma-, vow-, supernormal-power-, and response-born retinuesKarma-born retinues heard Dharma and formed connections in former lives and are drawn by them in the present. Vow-born retinues come to birth through vows. Supernormal-power-born retinues divide their forms through powers already attained. Response-born retinues have attained the Dharma-body and raise responses for maturing others, self-maturation, and original connections. All four concern gathering in phenomena, but with different causes of arrival.
業生、願生、神通生、應生眷屬
妙法蓮華經玄義果因二益堪為業生，真諦體析堪為願生，俗諦五通六通堪為神通生，中道王三昧堪為應生。這是由利益反定眷屬所屬。Karma-born, vow-born, supernormal-power-born, and response-born retinues (業生、願生、神通生、應生眷屬)The two benefits of fruit and cause can form karma-born retinues. The analytical and integral benefits of the true truth can form vow-born retinues. The five- and six-power benefits of the conventional truth can form supernormal-power-born retinues. Benefit of the king samādhi of the Middle Way can form response-born retinues. Thus the kind of retinue is determined in reverse from benefit received.
業病
摩訶止觀先世業或今世破戒動宿業，依五根五藏分說Karma from a former life or breaking precepts in the present life stirs past karma; explained according to five faculties and five viscera隨藏病辨所犯戒，以觀心與懺悔治〔0399b17–21〕Discerns the broken precept according to the affected viscus and treats through contemplation of mind and repentance〔0399b17–21〕
業相境
摩訶止觀宿業或已受報、或未受報；修止觀而善惡相現Past karma whose retribution has or has not been received; cultivation of calming-and-contemplation makes wholesome and unwholesome signs appear止觀如光、磨鏡，只令業相可見，不令善惡新生新滅Calming-and-contemplation is like light and polishing a mirror: it only makes karmic signs visible and does not newly create or extinguish wholesome and unwholesome
業障
金光明最勝王經karma-āvaraṇa由業所成之障·礙聖道An obstruction constituted by karma that impedes the noble path.慧沼「由作不善能礙聖道，業即是障」〔T39n1788 0241a23〕；惑業苦三偏懺業〔0241b09〕Huizhao: 「由作不善能礙聖道，業即是障」—“Because the performance of unwholesome acts can obstruct the noble path, karma itself is the obstruction” 〔T39n1788 0241a23〕; among affliction, karma, and suffering, repentance emphasizes karma 〔0241b09〕.
樂小法
妙法蓮華經文句通攝人天、二乘、三菩薩三類機，又以四義由往日、現在、修行、果門展開〔0131a19–0131b14〕Encompasses the three classes of human and deva, two-vehicle, and three-bodhisattva capacities, and is developed through four meanings concerning the past, present, practice, and gate of fruit 〔0131a19–0131b14〕
樂說
摩訶止觀玉泉二時敷揚而不窮The inexhaustible exposition delivered twice daily at Yuquan四辯之一，不作情緒之樂〔0143a08–12〕One of the four eloquences, not emotional pleasure〔0143a08–12〕
機應
妙法蓮華經文句就佛說靈智先知、機後起應；就眾生說先機後應；又說不可思議、不後不前而前後互舉From the Buddha's side, numinous wisdom knows first and then gives rise to a response according to capacity; from the side of living beings, capacity precedes response; it is also said to be inconceivable, neither later nor earlier, while earlier and later are mutually raised
機索、情索、口索
妙法蓮華經文句機在大乘、心中有所求、發言三請三層；舊情索另被本論駁回Three levels: capacity resting in the Great Vehicle, something sought in the mind, and the three spoken requests; the old affective seeking is separately rejected by the root treatise.
機：微、關、宜
妙法蓮華經玄義微是可生之善將動，關是眾生善惡關涉聖慈悲，宜是苦正宜悲拔、善正宜慈與。三義各有重心，不可只併作適合時機。Stimulus (機): subtle incipience (微), junction (關), suitability (宜)Subtle incipience is the point at which good capable of arising is about to move. Junction means that the good and evil of sentient beings stand in relation to the kindness and compassion of the noble one. Suitability means that suffering is precisely suited to removal by compassion and good is precisely suited to the gift of happiness by kindness. Each meaning has its own center of gravity and the three cannot be collapsed into “an opportune moment.”
橫、竪異釋
摩訶止觀橫破自、他、共、無因；竪破生生等展轉四句Horizontally breaking self, other, both, and no cause; vertically breaking the successive four propositions beginning with arising-arising橫句無淺深，竪句有淺深；二者仍都是待The horizontal propositions have no depth or shallowness, while the vertical propositions do; both remain relative
摩訶止觀無生一門內竪修三觀，餘門相對並列為橫The three contemplations cultivated vertically within the one gate of nonarising, with the remaining gates arrayed horizontally in relation to it橫門門門具竪，橫竪最後攝入一心〔0353c23–26〕Every horizontal gate contains the vertical, and horizontal and vertical are finally gathered into one mind〔0353c23–26〕
妙法蓮華經玄義橫是初心具修諸行，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。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.
橫、豎
妙法蓮華經文句惟忖中可指總別或位次；廣曾中又指彼此與今昔，須隨所在比較軸讀Within reflection, the terms may refer to general and particular or to stages in breadth and depth; within the extensive account, they refer to this and other lands and to present and past. Each must be read according to the axis of comparison in its location
橫攝
橫法門·豎法門
妙法蓮華經文句餘經指十波羅蜜為橫法門，三十七助道為豎法門；今經指十度為正，呼此是助道〔0147b21–0147b23〕。Other scriptures designate the ten pāramitās as the horizontal gate and the thirty-seven aids to the path as the vertical; the present scripture designates the ten perfections as the right path and calls these aids to the path〔0147b21–0147b23〕.
橫織竪
摩訶止觀以諦、緣、度之橫三逐一檢校空、假、中之竪三〔0086c08–0087a18〕Inspecting the three vertical—emptiness, provisionality, and the Middle—one by one through the three horizontal—truths, conditions, and perfections〔0086c08–0087a18〕如經、緯織成三諦文章〔0359a04〕Like warp and weft woven into the patterned text of the three truths〔0359a04〕
橫豎破業
摩訶止觀三世相望推檢，並於時與去者四句搜求Investigation among the three times, together with the four alternatives concerning time and one who goes三世為豎，各世內時與宰主相對為橫The three times are vertical; within each time, time opposed to a governing agent is horizontal
權、實
妙法蓮華經玄義粗判前四差為權、佛界為實；細論各界又各具權實。粗判服務於說明，不能反過來取消互具。Provisional and realIn rough judgment, the first four differentiated groups are provisional and the Buddha realm is real. In fine analysis, every realm possesses both provisional and real. The rough judgment serves explanation and cannot be used to cancel mutual inclusion.
妙法蓮華經玄義本論先以所照十麁為權、十妙為實，再由開權顯實令麁皆妙；悟理時則不住權實二名。後接六重本迹，使先來已說與今日所顯亦由相待而互明。Provisional and real (權、實)The root treatise first calls the ten coarse objects illuminated provisional and the ten wondrous objects illuminated real. Through opening the provisional to reveal the real, it then makes everything coarse wondrous. Upon awakening to principle, one does not abide in either designation. The ensuing six meanings of Origin and Trace similarly bring what was already taught and what is revealed today into mutual illumination through their relational pairing.
妙法蓮華經玄義權離實便失實相印，實離權便不可說示。父母乖離與導師不生，正顯兩者不能各自獨立完足。Provisional and realIf the provisional is separated from the real, it loses the seal of the true mark; if the real is separated from the provisional, it cannot be taught and revealed. The separation of the parents and the guide’s failure to be born show precisely that neither side can be independently complete.
權位、實位
妙法蓮華經玄義權不是虛假，而是隨機施設、尚待開會之位；實位顯所歸之真實。一地一雨不抹去草木差別，而顯差別受潤同依一地一雨。Provisional stages and real stagesProvisional does not mean false; it means stages skillfully established according to capacities and still awaiting opening and integration. Real stages disclose their true destination. One ground and one rain do not erase differences among grasses and trees but show that their differentiated moistening depends on the same ground and rain.
權即實·實即權
妙法蓮華經文句諸經說權智不得自在；此經明權即實、實即權，盈虧相指不二而二〔0143c16–0143c18〕。The other scriptures explain provisional wisdom without mastery; the present scripture explains that the provisional is precisely the real and the real precisely the provisional, that waxing and waning mutually indicate one another, nondual yet dual〔0143c16–0143c18〕.
權實異釋
摩訶止觀權暫用還廢，實為究竟旨歸；依四悉檀施設、興廢The provisional is temporarily used and then abolished; the real is the ultimate purport and return. They are established, made to arise, and abolished through the four siddhāntas權是體內方便；施、開、廢皆隨眾生機宜The provisional is skillful means within the essence. Establishing, opening, and abolishing all follow sentient beings’ faculties
妙法蓮華經玄義在六譬前三有施、開、廢三義；蓮譬實、華譬權〔T33n1717 0816b20〕。權不是虛妄，實也不是把先前一切說法抹除；譬中所顯的是施設、開顯與廢除執著的關係。Provisional and realIn the first three of the six similes, they have the three meanings of establishment, opening, and relinquishment; the lotus illustrates the real and the flower the provisional〔T33n1717 0816b20〕. The provisional is not falsehood, nor does the real erase everything previously taught. What the similes reveal is a relation of establishment, disclosure, and relinquishment of attachment.
權實、開顯
妙法蓮華經玄義權實先辨各種說法的方便與真實；開顯則決諸權悉檀入法華妙四悉檀。開不是抹去先前利益，而是使其所指不再隔於妙。Provisional and real; opening and revealingProvisional and real first distinguish skillful means and reality in different modes of teaching. Opening and revealing then resolves all provisional siddhāntas into the wondrous four siddhāntas of the Lotus. Opening does not erase earlier benefit; it makes what that benefit points toward no longer separate from the wondrous.
權實二智
妙法蓮華經玄義如來妙能，也是二十用得以隨機運行之力The Tathāgata’s wondrous capacity and the power by which the twenty functions operate according to faculties.權可施、可覆、可再用；實能開顯而使眾生入一The provisional can be bestowed, covered, and used again; the real can open and reveal, enabling sentient beings to enter the one.
權實俱遊、行藏得所
妙法蓮華經玄義權、實如鳥兩翼，並行而各有作用。本論沒有逐詞限定行藏；智銓以俱遊論相成、行藏論用捨，是後出一解。The provisional and real range together; advance and withdrawal find their proper placesThe provisional and real are like a bird’s two wings: they move together while each retains its function. The root treatise does not define advance and withdrawal word by word. Zhiquan’s reading of ranging together as mutual accomplishment and advance and withdrawal as use and relinquishment is one later explanation.
權巧之力・普現色身三昧
妙法蓮華經文句南方緣熟宜以八相成道，此土緣薄秖以龍女教化，此是權巧之力；得一身一切身，普現色身三昧也〔0117a26–0117a28〕。Conditions in the south were mature, so it was fitting to accomplish the path through the eight marks; conditions in this land were meager, so only the dragon girl was used to teach and transform—this is the power of expedient skill. Obtaining one body is obtaining all bodies: this is the samādhi of universally manifesting physical bodies 〔0117a26–0117a28〕.
權智手・實智頂
妙法蓮華經文句如來授道化他故名權智手，菩薩自行受道故名實智頂〔0142c03–0142c05〕。Because the Tathāgata confers the path and transforms others, his hand is named the hand of provisional wisdom; because the bodhisattvas cultivate the path themselves and receive it, their crowns are named the crowns of real wisdom〔0142c03–0142c05〕.
權行
妙法蓮華經文句結尾第二答支用以說身子、迦葉及滿願示同未解〔0065c20〕Used in the second concluding answer to explain Śāriputra, Kāśyapa, and Pūrṇa manifesting the same lack of understanding〔0065c20〕
權行、實行
妙法蓮華經文句本句成對出現；同書另有權者、實行者的人格用法，語法岔口誌而不決The terms occur as a pair in this sentence; elsewhere in the same work they also have personal usages referring to provisional and real practitioners, and the grammatical fork is registered without adjudication
權行大士
妙法蓮華經文句本論末句以「宜應如此」收束The root treatise concludes with 「宜應如此」 tr. “should indeed be like this”本迹與唯闕觀心之判只見鏡文The judgments in terms of origin and trace and that only contemplation of mind is absent occur only in the mirror
次位
摩訶止觀辨真、似及四教所歷之位，使未得、已得不濫Distinguishing true and analogous and stages traversed in the four teachings so that nonattainment and attainment are not conflated位是所階、行是能修；能所相帶，方便與證果不混〔0381c22〕Stage is what is ascended, practice what cultivates; active and passive carry each other so preparatory means and realized fruit are not confused〔0381c22〕
次第、不次第異釋
摩訶止觀六意依理至教相生；末段六法各攝其餘The six intents arise from principle through teaching; in the final passage each of the six Dharmas embraces the remainder別釋可含二義，互攝專顯不次第與絕待The separate explanations may contain both meanings; mutual inclusion specifically reveals the nonsuccessive and the severing of relativity
妙法蓮華經文句次第是自漸一途，不次第是不定一途〔0031c13–0031c18〕Sequential is one path of gradual self-cultivation; non-sequential is a path not fixed in one sequence〔0031c13–0031c18〕兩者皆隨見，後者更顯不定Both ask according to what is seen, while the latter more clearly manifests the unfixed path
次第五行、圓五行
妙法蓮華經玄義前者依戒、定、慧、慈悲應物次第展開，後者使五行在一心中具足。一與五既不互相造作，也不相離混同。Sequential five practices; perfect five practicesThe first unfold in sequence through discipline, concentration, wisdom, and compassionate response to capacities. The latter make the five practices complete in one mind. One and five neither produce one another nor become separate or conflated.
次補佛處
金光明最勝王經保留依次於同一世界成佛的次第，不外添相承制度。Preserves the sequence in which they become buddhas in the same world without adding an external institution of succession.銀幢「即於此界次補佛處」〔T16n0665 0447a13〕，銀光又「即補佛處」〔T16n0665 0447a18〕。Silver Banner 「即於此界次補佛處」—“will next succeed to the Buddha’s place in this world” 〔T16n0665 0447a13〕, and Silver Light in turn 「即補佛處」—“will succeed to the Buddha’s place” 〔T16n0665 0447a18〕.
止、觀、慈悲
妙法蓮華經文句三行總成涅槃道；依次體法身、般若、解脫，配衣、座、室〔0118b22–0118b27〕Three practices that together constitute the path to nirvāṇa; respectively embodying dharma-body, prajñā, and liberation, and corresponding to robe, seat, and chamber 〔0118b22–0118b27〕
止觀
摩訶止觀以「法性寂然」〔0001c29〕立止，以「寂而常照」〔0002a01〕立觀Calming is established through 「法性寂然」 tr. “Dharma-nature is quiescent”〔0001c29〕, and contemplation through 「寂而常照」 tr. “quiescent yet constantly illuminating”〔0002a01〕止體靜、觀體明〔0142b06–09〕；止、觀依同一法性之寂與照立名Calming is essentially still and contemplation essentially luminous〔0142b06–09〕; calming and contemplation are named through the quiescence and illumination of the same Dharma-nature
止觀觀心
摩訶止觀善用止觀觀心，而使恒沙佛法一心中曉Skillfully contemplating mind so that Buddha-Dharmas as numerous as the Ganges sands are understood within a single mind以一心為所觀，諸教由一心而出A single mind is the contemplated object, and the teachings emerge from that mind
正三毒、正煩惱
摩訶止觀初果仍有而不作邪行、不計性實之貪瞋癡；正字相對見惑邪曲與餘習，不是褒稱煩惱Craving, anger, and delusion still possessed by a stream-enterer but no longer producing deviant conduct or being calculated as substantially real. “Correct” contrasts with the crooked afflictions of views and residual habit; it does not praise affliction
正修止觀
摩訶止觀依前六妙解立正行〔0048c28–29〕Establishing correct practice on the basis of the preceding six wondrous understandings〔0048c28–29〕十法和合成乘，境境研覈〔0277c13–18〕Ten Dharmas unite to form the vehicle, investigating each object〔0277c13–18〕
正助
摩訶止觀道品有時稱正道，有時稱助道〔0088a16–23〕The factors of the path are sometimes called the direct path and sometimes assisting path〔0088a16–23〕本段正、助兩義皆須保存〔0362a26〕Both direct and assisting meanings must be preserved here〔0362a26〕
正因、了因、緣因
妙法蓮華經文句清淨眼所見理、梵行得無漏、持戒The principle seen by the pure eye, pure conduct attaining the uncontaminated, and maintaining the precepts守本論列序，不另造第四因Follows the root treatise’s sequence and invents no fourth cause
正因、緣因、了因
妙法蓮華經文句依〈常不輕〉、〈法師品〉十種供養、授三根人依次舉例〔0097a22–0097a24〕；本論再說正因記廣、緣了記狹Direct, conditioning, and revealing causes, exemplified respectively by “Never Disparaging,” the ten offerings in the “Dharma Teacher” chapter, and predictions for people of the three capacities〔0097a22–0097a24〕. The root treatise then says prediction through direct cause is broad, while predictions through conditioning and revealing causes are narrow
正因・了因・緣因
妙法蓮華經文句三因佛性；本論以心王為正因、慧為了因、餘九相扶屬緣因〔0134b22–0134b24〕。The three causes of buddha-nature. The root treatise takes the mind-king as the direct cause, wisdom as the discernment cause, and the other nine mutually assisting factors as the conditioning cause 〔0134b22–0134b24〕.
正報、依報
妙法蓮華經玄義正報指所現十界身相，依報指十界所依國土。國土差別又分眾生乘戒所感與佛為折伏攝受所作兩意。Principal recompense (正報) and dependent recompense (依報)Principal recompense means bodily forms of the ten realms that are manifested; dependent recompense means the lands upon which the ten realms depend. Differences among lands are further divided between what sentient beings bring about through vehicle and precepts and what the Buddha produces in order to discipline and embrace.
正定聚
妙法蓮華經niyata-rāśi（系）決定趣向正覺之一類（三聚之一）The class decisively tending toward right awakening（one of the three classes）〔本經 0061a19·四法之三〕；窺基「正見決定·見道·依《瑜伽》要入初地此說不爾（在地前）」〔T34n1723 0852c〕；吉藏「聚有三種：邪定/正定/不定」〔T34n1721 0631c12〕〔本經 0061a19·四法之三〕；Kuiji: 「正見決定·見道·依《瑜伽》要入初地此說不爾（在地前）」 tr. “right view is settled; the path of seeing; according to the Yogācārabhūmi, entry requires the first ground, but this teaching is not so（it is before the grounds）” 〔T34n1723 0852c〕；Jizang: 「聚有三種：邪定/正定/不定」 tr. “there are three classes: wrong-fixed, right-fixed, and indeterminate” 〔T34n1721 0631c12〕
正法流
金光明最勝王經四王說國王捨經，使諸天『背甘露味，失正法流』；弘經則使天眾得服甘露法味。『流』與經文的流布、廣宣、不斷、不速隱沒相應，不是只保存一部靜止卷冊。The current of right DharmaThe Four Kings say that when a ruler abandons the sūtra, the deities 『背甘露味，失正法流』—“turn away from the flavor of ambrosia and lose the current of right Dharma”; when the ruler propagates it, the divine hosts obtain the flavor of the ambrosia of Dharma. 『流』—“current”—corresponds to the scripture’s circulation, broad proclamation, continuity without interruption, and not quickly disappearing; it does not mean merely preserving a static scroll.
正結緣
妙法蓮華經文句承前一單元結緣之由，轉入結緣本事Carries forward the reason for establishing the connection from the preceding unit and turns to the events through which the connection itself was established
正顯、簡體
妙法蓮華經玄義正顯先從諸體系中定指一實相；簡體則依辨體目的，從三軌、法界、十如、因緣、四諦、二諦、三諦等各取能直接顯中道實相的一項。簡擇所指，不等於消滅其餘法門。Direct revelation and selection of substance (正顯、簡體)Direct revelation first identifies the one true mark within the various systems. Selection then takes from the three tracks, Dharma realms, ten suchnesses, dependent origination, Four Truths, Two Truths, Three Truths, and other frameworks the item that directly reveals the true mark of the Middle Way. Selecting what is intended does not eliminate the remaining Dharma gates.
正體
妙法蓮華經玄義本番所求的經之正體，即實相；正體玄絕，不表示無從辨認，而是不能用同名、奇術、偏證或聞說所得的概念代替。True substance (正體)The sutra’s true substance sought in this unit is the true mark. That the true substance is profound and transcendent does not mean that it cannot be discerned, but that an identical name, extraordinary art, partial realization, or concept derived from hearsay cannot replace it.
此土／他國
妙法蓮華經文句二萬菩薩在此土持經；五百、八千聲聞發誓在他國流通〔0117b08–0117b11〕。Twenty thousand bodhisattvas uphold the sutra in this land; the five hundred and eight thousand śrāvakas vow to circulate it in other lands 〔0117b08–0117b11〕.
歷法明經
妙法蓮華經玄義不只以聲或紙墨為經，而歷聲、色、法乃至六塵，顯其體皆法界。Traverses sound, visible form, mental objects, and all six sense-objects to reveal that their substance is the Dharma realm.
歷緣對境
摩訶止觀於六作、六塵中修十法Cultivating the ten Dharmas within the six actions and six objects先歷緣、後對境；行緣與眼色各把十法寫足First passing through conditions and then facing objects; walking and eye/form each write all ten explicitly
歷餘一心
摩訶止觀欲心、瞋心、慢心等起時，逐一觀其即空、即假、即中When desire, anger, pride, and other minds arise, examining each as immediately empty, immediately provisional, and immediately the Middle歷是巡檢，餘心別於總說而仍不出無明〔0355c11〕“Examination” means inspection in turn; these other minds differ from the general statement yet still do not go beyond ignorance〔0355c11〕
殷重
金光明最勝王經作鄭重、深切看待；與疏家更深的三身解讀分層。Rendered as regarding the sūtra deeply and earnestly; deeper readings through the three bodies by the commentators remain in their own layer.天子於本經「心生殷重」〔T16n0665 0447b15〕。The divine princes 「心生殷重」—“give rise to an earnest mind” toward this sūtra 〔T16n0665 0447b15〕.
毒與殺人
妙法蓮華經玄義毒譬過去所聞大乘實相，毒發譬今聞觸動宿種，殺人譬結惑斷除；不是惡法入身或肉身死亡。Poison and killingPoison represents the Great Vehicle teaching of the true mark heard in the past; activation of the poison represents present hearing touching a past seed; and killing represents severing the bonds of delusion. It does not mean an evil dharma entering the body or the death of the physical body.
毒鼓、天鼓
妙法蓮華經玄義毒鼓約惑死，天鼓約善生。死有奢促，指所破從不善、塵沙到無明有遲速深淺；生有淺深，指從人天善直到最實事。兩鼓同擊，合說損生增道。Poison drum and heavenly drum (毒鼓、天鼓)The poison drum concerns the death of delusion, while the heavenly drum concerns the birth of good. Slow and swift death refers to differences of speed and depth in what is broken, from unwholesomeness and dust-and-sand to ignorance. Shallow and deep birth refers to the good of humans and gods through the most real affair. Sounding both drums together is increasing the path while diminishing birth.
毒鼓之力
妙法蓮華經文句毀者因謗墮惡，又因聞佛性名而得後續善果〔0141b08–0141b09〕Because the disparagers slander, they fall into evil; because they hear the name buddha-nature, they also gain a later wholesome fruit 〔0141b08–0141b09〕
比丘三義
妙法蓮華經文句怖魔、破惡、乞士；肇師四義另含能持戒，不與三義混數Frightening Māra, breaking evil, and alms-seeker; Sengzhao's four meanings additionally include being able to maintain the precepts and are not conflated numerically with the three
比知
妙法蓮華經文句依曾有同夢同果而推知，不是以神通或宿命智直接預見Inferring from earlier cases of the same dream and result, not directly foreseeing through supernormal power or knowledge of past lives
水肩藏、水滿、水藏
金光明最勝王經這是 T665 的妻子與二子名；舊二本作水空龍藏、水空、水藏。名對只供異譯辨識，不用其中一組回改另一組。Water-Shoulder Treasury, Water-Full, and Water-TreasuryThese are the names of the wife and two sons in T665. The two earlier recensions have Water-Empty Dragon Treasury, Water-Empty, and Water-Treasury. The correspondences identify the persons across translations; neither set of names is used to alter the other.
永秡
金光明最勝王經依疏原字傳錄，不改作近形字。The commentary’s original character is transmitted and not replaced by a graphically similar one.慧沼作「讚永秡。習即氣故。」〔T39n1788 0340a11〕Huizhao writes 「讚永秡。習即氣故。」—“It praises permanent extraction. Habitual tendency is breath or energy” 〔T39n1788 0340a11〕.
求索、請索、乞索
妙法蓮華經文句分屬意、口、身；都在說未達者有所求Belonging respectively to intention, speech, and body; all express that those who have not arrived have something they seek.
決了
妙法蓮華經文句於此法得到明決；不泛寫成已完成一切證果Attaining clear and settled understanding of this Dharma; it is not generalized into completion of every realization
決定、退大、應化、增上慢、大乘聲聞
妙法蓮華經文句前四與《法華論》相應，第五是今經增立The first four correspond to the Treatise on the Lotus Sutra; the fifth is added on the basis of the present scripture不偽作《論》原列五種The five are not falsely ascribed to the treatise's original list
油塗足
妙法蓮華經文句神通與定無亂Supernormal powers and undisturbed concentration外國下濕說只在鏡中被錄而斥The explanation involving damp foreign lands is only recorded and rejected in the mirror
治擯
金光明最勝王經依法制止、處治；不縮成任意暴力。They mean checking and dealing with wrongdoing according to Dharma and are not contracted into arbitrary violence.「治擯當如法」〔T16n0665 0442c09〕「治擯當如法」—“discipline and expulsion must accord with Dharma” 〔T16n0665 0442c09〕
法、譬、合
法住數量
妙法蓮華經文句三弟子記所列行因、得果、劫國、壽命、法住、數量之一〔0097c26–0097c27〕Duration of the Dharma and numerical quantities, among the causes practiced, fruit attained, eon and land, lifespan, duration of the Dharma, and numerical quantities listed in the predictions for the three disciples〔0097c26–0097c27〕
法住法位、世間相常住
妙法蓮華經文句眾生與正覺同以如為位相；不是說生滅現象永遠固定不變Living beings and right awakening both take thusness as position and mark; this does not mean that arising and ceasing phenomena remain eternally fixed and unchanging
法印
妙法蓮華經文句如來為利益世間而說的法之印；隨後開出說不說、通不通。The seal of the Dharma that the Tathāgata teaches to benefit the world; what follows opens the two distinctions of teaching or not teaching and transmitting or not transmitting.
法味
金光明最勝王經地神聞法後得法味、增威光After hearing the Dharma, the earth deity receives its flavor and increases in majestic radiance智顗以法味、氣力、地味、諸物等展轉增長解其連續Zhiyi explains the continuity through successive increases of the flavor of Dharma, vital strength, flavor of earth, material things, and the rest
法師異釋
妙法蓮華經dharma-bhāṇaka受持、讀、誦、解說、書寫（乃至供養）此經、弘傳於他者One who receives, upholds, reads, recites, explains, and copies this sutra—and even makes offerings to it—and transmits it to others窺基「可軌可持名法，可習可範目師……法即是師」〔T34n1723 0807b11〕；智顗「法者軌則也，師者訓匠」〔T34n1718 0108b02〕；吉藏「上弘大法、下為物師，故云法師」（藥師喻）〔T34n1721 0584a14〕Kuiji: 「可軌可持名法，可習可範目師……法即是師」 tr. “What can serve as a standard and can be upheld is named Dharma; what can be learned and can serve as a model is designated teacher. … The Dharma itself is the teacher” 〔T34n1723 0807b11〕; Zhiyi: 「法者軌則也，師者訓匠」 tr. “Dharma is a rule and standard; teacher is one who instructs and shapes” 〔T34n1718 0108b02〕; Jizang: 「上弘大法、下為物師，故云法師」 tr. “Above, proclaiming the great Dharma; below, serving as teacher to beings—therefore called Dharma teacher,” using the medicine teacher as a simile 〔T34n1721 0584a14〕
金光明最勝王經經文有人王『於法師所起大師想』、出城迎法師，又有十方佛讚法師。慧沼於後一處並存說法者、供養流通之王及兩處皆通的讀法；不可用其中一讀消去其他讀。Dharma teacherThe scripture has the human ruler 『於法師所起大師想』—“regard the Dharma teacher as a great teacher”—and go outside the city to welcome that teacher; it also has the buddhas of the ten directions praise the Dharma teacher. At the latter location Huizhao preserves readings referring to the preacher, the ruler who makes offerings and supports circulation, and both locations as mutually inclusive. One reading cannot be used to erase the others.
妙法蓮華經文句義承前品；以讀誦例其餘四種，總攝五種法師Its meaning is carried forward from the preceding chapter; reading and reciting infer the other four kinds, together encompassing the five kinds of Dharma teacher五師、五品與四信的位次疏通只署鏡Stage clarification through five teachers, five grades, and four trusts is attributed only to the Mirror
法性自爾
摩訶止觀一念任運具十界，非作所成One thought spontaneously possesses ten realms and is not produced by fabrication自爾是自然異名，須觀其具〔0289c14–0290a11〕“Naturally so” is another name for “by nature,” and one must contemplate its possession〔0289c14–0290a11〕
法愛
摩訶止觀入相似位後愛著所得似解，生高心、愛心After entering a stage resembling realization, one attaches to the attained semblance of understanding and produces pride and craving以小縣、失祿、失命三譬警示退失〔0410b18 起〕Three similes—a small district, loss of salary, and loss of life—warn of regression and loss〔0410b18 onward〕
法應、應應
妙法蓮華經玄義法身所作冥益可稱法應，應身所作顯益可稱應應。約至理非應非不應，約事則冥顯皆可名應。Dharma-response (法應) and response-response (應應)Hidden benefit produced by the Dharma-body can be called Dharma-response, while manifest benefit produced by the response-body can be called response-response. In ultimate principle there is neither response nor nonresponse; phenomenally, both hidden and manifest can be named response.
法施五勝利
金光明最勝王經兼利自他·出三界·淨法身·無窮·斷無明Benefits self and others, leaves the three realms, purifies the dharma-body, is inexhaustible, and severs ignorance.慧沼「釋法施勝、財施為劣，大同《瑜伽論》第七十」〔T39n1788 0248b01〕Huizhao: 「釋法施勝、財施為劣，大同《瑜伽論》第七十」—“This explains Dharma-giving as superior and material giving as inferior, largely the same as fascicle seventy of the Yogācārabhūmi” 〔T39n1788 0248b01〕.
法明如來
妙法蓮華經富樓那當來成佛之號Dharma-Radiance Tathāgata, the future buddha-name of Pūrṇa竺法護譯作「法照曜」〔T09n0263 0095c22〕；窺基「明解法義故名法明」〔T34n1723 0803a25〕Dharmarakṣa renders it 「法照曜」 tr. “Dharma-Shining-Radiance” 〔T09n0263 0095c22〕; Kuiji says, 「明解法義故名法明」 tr. “because he clearly understands the meaning of Dharma, he is named Dharma-Radiance” 〔T34n1723 0803a25〕
法本
妙法蓮華經玄義經為教本、行本、義本；佛言生無量教，導行至彼岸，句義使人會入。Sutra as the basis of teaching, practice, and meaning: the Buddha’s word produces immeasurable teachings, directs practice to the other shore, and lets expressions converge on meaning.
法王
妙法蓮華經文句由人王言不二的譬喻說佛語可信，不延伸其他王權義A simile from a human king whose word is not double, used to establish the trustworthiness of the Buddha's speech; it is not extended into other meanings of royal power
法王不虛
妙法蓮華經文句舉法王勸信，也是大雲譬之本Presents the Dharma King to encourage faith and also forms the basis of the great-cloud simile0091a28–0091b050091a28–0091b05
法界三義
摩訶止觀能依十數與所依法界、十界因果不混、一一當體法界〔0052c09–12〕The ten dependents and the Dharma realm on which they depend; the unmixed causes and results of ten realms; and each intrinsic substance as Dharma realm〔0052c09–12〕分配所依之真、隔異之俗、當體之中〔0293a28–0293b08〕Distributed respectively as the true of the basis, the conventional of differentiated separation, and the Middle of intrinsic substance〔0293a28–0293b08〕
法眼、道種智
摩訶止觀「得法眼見，道種智知，分別思假病相分明」〔T1911 0077a15〕「得法眼見，道種智知，分別思假病相分明」 tr. “One sees with the Dharma eye and knows with wisdom of the varieties of the path, clearly distinguishing the illness-marks of the provisionality of thought”〔T1911 0077a15〕於一一法通以止觀研之而助發〔T1912 0341b05〕Each Dharma is investigated throughout by calming-and-contemplation to assist its arising〔T1912 0341b05〕
法眼淨
妙法蓮華經dharma-cakṣus（系）照見諸法真實之清淨慧眼·聞品所得The pure eye of wisdom that sees the reality of all dharmas; the attainment gained by hearing this chapter〔本經 0061a03·結益〕；三譯人數同（八萬四千）〔本經 0061a03·結益〕; all three translations agree on the number, eighty-four thousand
法蓮華
妙法蓮華經玄義妙法清淨而因果微妙，從法門當體立名，不待草華方才成立。The Wondrous Dharma is pure and its causes and fruits wondrous, so it receives the name from the Dharma-gate itself and does not depend on the plant-lotus for its existence.
法行
摩訶止觀由思而入、內觀得力的一面；可利可鈍，也須聽聞The aspect entering through reflection and empowered by inner contemplation. Its faculties can be sharp or dull, and it also requires hearing
法說、譬說
妙法蓮華經文句正結緣二分；本單元只含法說，譬說從下一單元起The two divisions of direct establishment of the connection; this unit contains only the prose account, while the parabolic account begins with the next unit
妙法蓮華經文句二十五行半偈的兩大段；法說二十行半，譬說五行The two major divisions of the twenty-five and a half lines: twenty and a half lines of Dharma teaching and five lines of teaching by parable
法財、上慢
妙法蓮華經玄義內觀所得譬作法財，正信外聞用以免上慢；末句以眼慧與明聞並稱，正收二端俱足。Dharma-wealth and overweening prideWhat is gained through inward contemplation is likened to Dharma-wealth; correct faith and outward learning prevent overweening pride. The final sentence names clear-sighted wisdom and illuminating learning together, precisely gathering both sides into completeness.
法身
金光明最勝王經dharma-kāya唯有如如如如智，真實有，為前二身根本Suchness and the wisdom of suchness alone: truly existent and the basis of the first two bodies.慧沼五名之釋：「無垢真如功德所依名為法身」；第二名自性身〔T39n1788 0210c04–09〕Huizhao explains one of its five names: 「無垢真如功德所依名為法身」—“Stainless suchness, the support of virtues, is called the dharma-body”; its second name is self-nature body 〔T39n1788 0210c04–09〕.
金光明最勝王經經直說法身；三身如何配頌屬古德科釋。The dharma-body is directly stated by the sūtra; the correlation of the three bodies with the stanzas belongs to ancient masters’ outlines.佛答明說真實無妄清淨法身。The Buddha’s reply explicitly speaks of his true, unerring, pure dharma-body.
法身、報應
妙法蓮華經文句法身是師、王；報應是長者The dharma body is teacher and king; the reward and response bodies are the elder報為勝應是鏡釋That the reward body is the excellent response body belongs to the mirror explanation
法身、解脫、般若
妙法蓮華經玄義三德既可由象、珠、仙分顯，也可在每一譬中互具；顯體時剋取法身，並非刪去另二德，而是辨本番正意。Dharma-body, liberation, and prajñā (法身、解脫、般若)The three virtues can be separately revealed through the elephant, jewel, and immortal, and they can also be mutually contained within each simile. In revealing the substance, Dharma-body is selected precisely. This does not delete the other two virtues; it distinguishes the principal intent of this unit.
法身地寂而常照
妙法蓮華經玄義佛鑒大、小機緣由來久遠，不到道樹下才開始照機。後釋以本地真因初住展明其久，位次語仍屬後釋。The Dharma-body ground, quiescent yet constantly illuminatingThe Buddha has discerned the conditions of great and lesser faculties since the distant past; he did not begin illuminating them only upon reaching the tree of awakening. The later commentary further explains this duration through the first abode of the true cause in the original ground; the language of stages remains at the later exegetical layer.
法身常住
金光明最勝王經dharma-kāya nitya攝藏一切法·不墮常斷二見·中道Encompasses all dharmas, falls into neither eternalism nor annihilationism, and abides in the middle way.〔本經 0415c17〕；慧沼判為斷德「以真如理體遍常故攝諸法」〔T39n1788 0248c11〕The sūtra 〔0415c17〕; Huizhao classifies it as the virtue of severance: 「以真如理體遍常故攝諸法」—“because the principle and substance of suchness is pervasive and permanent, it encompasses all dharmas” 〔T39n1788 0248c11〕.
法身真妙智
金光明最勝王經慧沼並列智相、智性與真如、四智之解，悉留鏡義。Huizhao’s parallel explanations through the characteristic and nature of wisdom, and through suchness and the four wisdoms, all remain as the commentarial mirror.「獲得法身真妙智」〔T16n0665 0444c24〕。「獲得法身真妙智」—“obtained the true, wondrous wisdom of the dharma-body” 〔T16n0665 0444c24〕.
法門眷屬
妙法蓮華經玄義以方便、智慧、法喜、慈悲、善心、空寂舍、道品等法門作父母、妻子、舍宅與善知識，再依不同教門分別深淺。Dharma-gate retinuesSkillful means, wisdom, Dharma-joy, kindness, compassion, the wholesome mind, the dwelling of empty quiescence, and factors of the path are taken as parents, spouse, children, dwelling, and good friends, then distinguished in depth according to the teachings.
波利質多
妙法蓮華經文句天樹王〔0032b06〕The celestial king of trees〔0032b06〕《記》明為忉利天波利質多羅樹〔0202c12–0202c13〕The Record identifies it as the Pārijātaka tree in Trāyastriṃśa Heaven〔0202c12–0202c13〕
波羅蜜十七義
金光明最勝王經經以修習勝利、深智滿足、不執行非行、正觀生死涅槃、攝受愚智、現法寶、無礙解脫、分別法界眾生界、至不退、滿無生忍、成熟善根、成佛十力等、了生死涅槃無二、濟度一切、降伏外難、轉妙法輪、無著無見無患累十七層解波羅蜜義，從自修一路開至成佛利生。Seventeen meanings of perfectionThe sūtra explains perfection in seventeen levels: cultivating supreme benefit; completing profound knowledge; not grasping practice or non-practice; correctly contemplating birth and death and nirvāṇa; embracing fool and sage; revealing Dharma jewels; attaining unobstructed liberation; distinguishing the dharma realm and realm of sentient beings; reaching non-retrogression; completing acceptance of non-arising; maturing roots of goodness; accomplishing a buddha’s ten powers and other qualities; knowing birth and death and nirvāṇa as nondual; delivering all; subduing external challenges; turning the subtle Dharma wheel; and remaining without attachment, view, or burdensome affliction. The sequence opens from self-cultivation through buddhahood and benefit for beings.
泥犁
妙法蓮華經文句本論所傳地獄古稱，並列無有、卑下、墮落等解An old designation for hell transmitted by the root treatise, alongside explanations through absence, lowliness, and falling
注、記、券、疏
妙法蓮華經文句廣顯略、授決、四弘誓、修行Revealing the abbreviated through the extensive, bestowing a determination, the four universal vows, and practice根經今本作券䟽，字形分列The present root scripture reads
券䟽 tr. “bond and account”; the graph forms are separately recorded海之三義
妙法蓮華經文句說窮本地為深・遍一切處為大・純明佛法不說餘法為鹹〔0143c07–0143c09〕。Speaking to the exhaustion of the original ground is profound; pervading all places is vast; purely explaining the Buddha-Dharma without teaching other dharmas is salty〔0143c07–0143c09〕.
涅槃一日之價
妙法蓮華經傭作一日之工價，喻小果所值之微（對大乘寶藏而言）One day’s wage for hired labor; it represents the small worth of the lesser fruit when set against the treasury of the great vehicle窺基「唯得惑障解脫，不得智障解脫；唯得離分段生死解脫，非得離所知障及變易解脫」〔T34n1723 0777b19〕Kuiji: 「唯得惑障解脫，不得智障解脫；唯得離分段生死解脫，非得離所知障及變易解脫」 tr. “They attain only liberation from the afflictive obstruction, not liberation from the cognitive obstruction; only liberation from sectional birth-and-death, not liberation from the cognitive obstruction and transformational birth-and-death” 〔T34n1723 0777b19〕
涅槃城、等持門
金光明最勝王經城與門皆依本頌語境；古德身別與定義留在署名釋中。Both city and gate follow the context of the stanza; ancient masters’ body distinctions and definitions remain in attributed interpretation.「能入寂靜涅槃城；能住寂靜等持門」〔T16n0665 0455a29〕。「能入寂靜涅槃城；能住寂靜等持門」—“He can enter the serene city of nirvāṇa and abide at the serene gate of meditative stability” 〔T16n0665 0455a29〕.
涅槃時到
妙法蓮華經文句本論解為諸佛出世教道將畢之時The root treatise explains it as the time when the buddhas’ course of teaching in the world is nearing completion
涅槃與壽命
妙法蓮華經玄義非實滅而唱滅，常住本寂與調伏眾生並存；慧命的非長非短，又能作長短壽命。示滅不被否認，慧命也不被化約成生理年歲。Nirvāṇa and lifespanProclaiming extinction while it is not actual extinction preserves both original quiescence in permanence and the disciplining of sentient beings. Wisdom-life, neither long nor short, can also manifest long and short lifespans. Manifested extinction is not denied, and wisdom-life is not reduced to biological years.
涌泉
妙法蓮華經玄義教辭、眾行、義理流出無盡，如泉去壅而發。Teaching, practices, and meanings flow without end, like a spring released from blockage.
淨光莊嚴國
妙法蓮華經東方妙音所居之淨土The pure land in the east where Wonderful Sound abides〔本經 0055a19〕；竺法護作「莊嚴照明」〔T09n0263 0127a20〕〔本經 0055a19〕; Dharmarakṣa has 「莊嚴照明」 tr. “Adorned Illumination” 〔T09n0263 0127a20〕
淨華宿王智佛
妙法蓮華經妙音本土淨光莊嚴國之佛The Buddha of Wonderful Sound’s native land, Pure Light Adornment〔本經 0055a20〕；窺基未釋名〔科文定位〕；竺法護作「離垢紫金宿華王」（四形漂移·無智）〔T09n0263 0127a21〕〔本經 0055a20〕; Kuiji does not explain the name 〔科文定位〕 tr. “[sectional placement only]”; Dharmarakṣa has 「離垢紫金宿華王」 tr. “Stainless Purple-Gold Constellation-Flower-King,” in four shifting forms and without “Wisdom” 〔T09n0263 0127a21〕
淨黑食
金光明最勝王經經定行者於日未出時在道場中食淨黑食，一日一食；慧沼只補「所應食染令黑亦得」（T39n1788 0272b20）。除此之外，經疏未在本品詳列食材或染法，本編不增補。Pure black foodThe sūtra directs the practitioner to eat pure black food within the place of practice before sunrise, one meal a day. Huizhao adds only 「所應食染令黑亦得」—“the required food may also be dyed black” (T39n1788 0272b20). Beyond this, neither sūtra nor commentary lists ingredients or a dyeing method in this chapter, and this edition adds none.
深、利
摩訶止觀深是發時重而難制，利是屢發且每發皆重Deep means heavy and difficult to control when arising; acute means repeatedly arising and being heavy every time兩軸相配成四句，不是同義疊稱Combining the two axes makes four alternatives; they are not synonymous repetitions
深妙定
深心二種
妙法蓮華經文句著依正與著所執法Attachment to dependent body and environment, and attachment to the dharma grasped0091c06–0091c100091c06–0091c10
深達・遍照
妙法蓮華經文句「罪福」約七方便傳作，今偈深達無罪無福入一實相，名為「深達」；「十方」即十法界，同以實慧朗之，故言「遍照」〔0117a10–0117a13〕。「罪福」 tr. “transgression and merit” are successively fabricated for people of the seven expedient means; the present verse deeply penetrates that there is neither transgression nor merit and enters the one true mark, and is therefore called 「深達」 tr. “deep penetration.” 「十方」 tr. “the ten directions” are the ten Dharma realms; illuminating them all with real wisdom is called 「遍照」 tr. “universal illumination” 〔0117a10–0117a13〕.
清涼、草、樹、最實事
妙法蓮華經玄義清涼約果苦得息；小草以下依根性、修證與受潤淺深次第開展；最實事約中道究竟。草木同受一雨而生長各異，故差別與無差別同時成立。Coolness, grasses, trees, and the most real affair (清涼、草、樹、最實事)Coolness concerns the stilling of suffering as fruit. The grasses and trees unfold in sequence according to capacities, cultivation and realization, and depth of moistening. The most real affair concerns the consummation of the Middle Way. Grasses and trees receive the same rain and grow differently; difference and lack of difference are therefore established at once.
減修、無減修
摩訶止觀只見有限陰入為減；一念具法界、三觀、五眼為無減Seeing only finite aggregates and sense fields is decreased; one thought possessing the Dharma realm, three contemplations, and five eyes is without decrease五眼由一心三觀成，不是五種互離的眼The five eyes are accomplished through three contemplations in one mind, not five mutually separate eyes
渧
金光明最勝王經保留底本渧字，不改作滴。Retains the base text’s character form and does not normalize it to the common alternate.「於德海中唯一渧」〔T16n0665 0454c23〕。「於德海中唯一渧」—“In the ocean of qualities, this is but one drop” 〔T16n0665 0454c23〕.
滅化、至寶所
妙法蓮華經文句知眾已息後揭示化城非實，令其前往寶所After knowing that the people have rested, revealing that the conjured city is not real and causing them to proceed to the treasure-place
滅後五品異釋
妙法蓮華經佛滅後修行之五等（天台外凡五品·此品為其本據）Tiantai’s five gradations of practice after the Buddha’s extinction, the five grades of an outer ordinary person; this chapter is their scriptural basis智顗「直起隨喜心・加自受持讀誦・加勸他受持讀誦・加兼行六度・加正行六度」〔T34n1718 0138a08〕·位十信前六根清淨〔0138b06〕（「五品弟子位」＝後世約詞）Zhiyi: 「直起隨喜心・加自受持讀誦・加勸他受持讀誦・加兼行六度・加正行六度」 tr. “directly bringing forth a heart of rejoicing; additionally accepting, upholding, reading, and reciting oneself; additionally encouraging others to accept, uphold, read, and recite; additionally practicing the six perfections as well; additionally practicing the six perfections properly” 〔T34n1718 0138a08〕; their stage is before the ten faiths, at purification of the six faculties 〔0138b06〕. 「五品弟子位」 tr. “the stage of the five grades of disciples” is a later summary term
妙法蓮華經文句隨喜・讀誦・勸他讀誦・兼行六度・正行六度〔0138a08–0138a10〕；前三為聞慧位，兼行為思慧位，正行為修慧位，都在十信前〔0138b04–0138b06〕。Rejoicing, reading and reciting, encouraging others to read and recite, auxiliary practice of the six perfections, and proper practice of the six perfections 〔0138a08–0138a10〕. The first three belong to wisdom born of hearing, auxiliary practice to wisdom born of reflection, and proper practice to wisdom born of cultivation; all remain before the ten trusts 〔0138b04–0138b06〕.
滅業障（業障滅）
金光明最勝王經羯磨阿跋囉拏毘那奢（karma-āvaraṇa-vināśa·慧沼引真諦所存音寫）業即是障（持業釋）·懺等四能滅之Karma itself is the obstruction; repentance and the other three practices can extinguish it.慧沼「梵云羯磨〔此云業〕阿跋囉拏〔此云障〕毘那奢〔此云滅〕」〔T39n1788 0241a22〕Huizhao: 「梵云羯磨〔此云業〕阿跋囉拏〔此云障〕毘那奢〔此云滅〕」—“The Sanskrit sounds are jiemo—karma, abalona—obstruction, and pinashe—extinction” 〔T39n1788 0241a22〕.
滅絕、絕滅
摩訶止觀前者滅所待，後者能滅亦亡The first extinguishes what is depended upon; in the second that which extinguishes also disappears兩個語序各有所指，不相交換The two word orders indicate different things and are not interchangeable
滿字、半字知識
妙法蓮華經文句結科說「本為眾生作滿字知識，迹為半字知識」〔T34n1718，0019a26〕，以本迹收束「眾所知識」。Good spiritual friends of the full- and half-character teachingsThe concluding division says, 「本為眾生作滿字知識，迹為半字知識」〔T34n1718，0019a26〕 tr. “In Origin they serve beings as good spiritual friends of the full-character teaching; in Trace, as good spiritual friends of the half-character teaching,” gathering 「眾所知識」 tr. “known and recognized by the assembly” under Origin and Trace.
漚和
妙法蓮華經文句方便Expedient means本疏以方便與眾機相雜說菩薩眾The root commentary speaks of bodhisattva expedients intermingling with beings' capacities
漸
妙法蓮華經玄義本相有三面：從經教相生看一代始終，從人天至佛道看人在教中次第，又從中間進入看中間之漸。三者不相併縮。GradualThis unit has three aspects: the beginning and end of the whole lifetime as seen through scriptural teachings arising from one another; the sequence of persons within the teaching, from humans and devas through the Buddha-path; and gradual entry beginning midway. The three are not compressed into one.
漸圓、圓漸、漸漸、圓圓
妙法蓮華經玄義漸圓可說由七種方便漸入圓因；圓漸是初入圓理後仍須進修；漸漸是圓家位內由二住至等覺的漸進；圓圓是理先圓、事亦究竟圓。正文其後又在圓位內另作一組配位，兩組不可互相吞併。Gradual-perfect, perfect-gradual, gradual-gradual, and perfect-perfectGradual-perfect can mean gradually entering perfect cause from the seven kinds of skillful means; perfect-gradual means that after initially entering the perfect principle one must still advance in practice; gradual-gradual is the gradual advance within the Perfect from the second abode through equal awakening; perfect-perfect means that the principle was already perfect and phenomenal practice has now become ultimately perfect as well. The root text then assigns the same four names again within the stages of the Perfect; the two sets must not swallow one another.
漸次觀
妙法蓮華經玄義從初發心即以圓極為所向，再依次修根本禪、聲聞、緣覺與菩薩諸行。行相次第與最初所向同時成立。Gradual-and-successive contemplationFrom the initial arousal of mind it takes the perfect ultimate as its direction, then sequentially cultivates fundamental dhyāna, śrāvaka and pratyekabuddha practices, and the various bodhisattva practices. The sequence of practices and their initial direction stand together.
漸頓
摩訶止觀漸是次第，頓是頓足、頓極；依四教分教、觀、行、證、人Gradual is sequential; sudden means immediately complete and immediately ultimate. Teaching, contemplation, practice, realization, and persons are distinguished according to the Four Teachings別教解頓而行漸；圓教四法俱實The Separate Teaching has sudden understanding and gradual practice; all four Dharmas of the Perfect Teaching are real
漸頓、頓漸
摩訶止觀前說通達漸頓諸教，後說頓漸法與法輪First, penetration of the gradual and sudden teachings; later, sudden and gradual Dharmas and Dharma wheel保留本論兩種次序；八教是湛然綱要的展開Both sequences in the treatise are preserved; the eight teachings are the unfolding of Zhanran’s synopsis
灌頂法句
金光明最勝王經經名與疏釋分層；不是呪音逐字翻譯。The scriptural name and commentary’s explanation remain distinct; this is not a word-by-word translation of the sounds of the formula.本經列為六句之首〔T16n0665 0439c14〕；慧沼以王位灌頂表當受佛位〔T39n1788 0309c25〕The base recension lists it first among six phrases 〔T16n0665 0439c14〕; Huizhao takes royal consecration as representing future reception of the station of buddhahood 〔T39n1788 0309c25〕
火宅
妙法蓮華經三界如朽宅火起，眾生嬉戲不覺；喻眾生沒在生老病死憂悲苦惱中burning house: the three realms are like a decaying house in which fire breaks out, while sentient beings play without awareness; a parable for beings immersed in birth, aging, illness, death, sorrow, grief, suffering, and distress窺基：喻中「家」即異熟識、本識，含種變三界〔T34n1723 0745b19〕Kuiji: 「家」 tr. “the house” in the parable is the maturation-consciousness, the root consciousness, containing seeds and manifesting the three realms 〔T34n1723 0745b19〕
烏曇跋花
金光明最勝王經udumbara（大正編者註所繫）諸佛出世希有難遇之喻A simile for the rarity of buddhas’ appearance in the world〔本經 0405b28〕；合部增文作「優曇婆羅華」〔T16n0664 0361a22〕This sūtra, 0405b28; the Combined Edition’s added passage has 「優曇婆羅華」—“udumbara flower” 〔T16n0664 0361a22〕
無人
妙法蓮華經文句一義為曠絕而有人可依，一義為無人可依〔0101c05–0101c10〕One meaning is a vast and cut-off road where someone may still be relied upon; the other is that there is no one upon whom to rely〔0101c05–0101c10〕
無令漏失
妙法蓮華經文句一就為菩薩說般若教，一就此法後時當用First in relation to teaching prajñā to bodhisattvas, and second because this Dharma will later be used by oneself
無位、有位
摩訶止觀無生無滅、正慧無所得，而三道淨故於無為中有差別There is neither arising nor cessation, and right wisdom has nothing attained; yet because the three paths are purified, differences exist within the unconditioned約真說無位，寄俗說有位；二者不相妨No stations is stated in terms of the true; stations are stated by lodging in the conventional. The two do not obstruct one another
無住法住
妙法蓮華經文句「以無住法住於境中故名為住」〔0005a22〕「以無住法住於境中故名為住」 tr. “Because one dwells in the object through the Dharma of nonabiding, it is called dwelling”〔0005a22〕說觀智不著而住境，不是語義矛盾Contemplative cognition dwells in its object without attachment; this is not a semantic contradiction
無住處涅槃
金光明最勝王經apratiṣṭhita-nirvāṇa經自說二身不住涅槃、法身不二故不住涅槃，依三身立無住處涅槃；『不住生死』＝慧沼補釋，非本經逐字Neither abiding in saṃsāra nor abiding in nirvāṇa; established on the basis of the three bodies.〔本經 0409a04「依此三身，一切諸佛說無住處涅槃」〕；『不住生死』一面為慧沼所補〔T39n1788 0217c07〕：「亦應云不住生死」〔This sūtra, 0409a04: 「依此三身，一切諸佛說無住處涅槃」—“On the basis of these three bodies, all buddhas teach non-abiding nirvāṇa.”〕; the 『不住生死』 side is Huizhao’s supplement 〔T39n1788 0217c07〕: 「亦應云不住生死」—“One should also say: does not abide in birth-and-death.”
無作四念處
摩訶止觀觀十界五陰同類，色配身、四陰開受心法Contemplating the five aggregates of the ten realms as of one class: form corresponds to body, and the four mental aggregates open into feeling, mind, and dharmas前述兩家配法只是引入，今觀才入圓教四念處The two schools' preceding correspondences only introduce the topic; “now contemplating” begins the Perfect teaching's four establishments
無作道品
摩訶止觀本論不具記其餘道諦，只廣明無作三十七品〔0088b12〕The treatise does not fully record the other truths of the path, but extensively explains the thirty-seven nonconstructed factors〔0088b12〕是今文正意，暫置其餘三種〔0362b24〕The direct intent of the present text, with the other three set aside for now〔0362b24〕
無價寶珠
妙法蓮華經親友繫於醉臥者衣裏之珠；喻昔種之大乘善根、一切智願本具不覺The jewel the close friend fastens inside the robe of the sleeping drunk; it illustrates the great-vehicle wholesome root planted in the past and the vow to all-knowledge, inherently present yet unrecognized窺基「大菩提心」〔T34n1723 0804c07〕；智顗「一乘實相真如智寶」〔T34n1718 0107a02〕；吉藏「大乘善根／菩提心」〔T34n1721 0581c26〕Kuiji, 「大菩提心」 tr. “the mind of great awakening” 〔T34n1723 0804c07〕; Zhiyi, 「一乘實相真如智寶」 tr. “the wisdom-jewel of suchness, the true mark of the One Vehicle” 〔T34n1718 0107a02〕; Jizang, 「大乘善根／菩提心」 tr. “the great-vehicle wholesome root / the mind of awakening” 〔T34n1721 0581c26〕
無問自說
無學
妙法蓮華經文句真窮惑盡；阿羅漢果研理已窮、勝見已極、無所復學〔0107b21–0107b24〕
真窮惑盡 tr. “exhausting the true and bringing delusion to an end”; at arhatship, investigation into principle is exhausted, superior vision has reached its limit, and there is nothing further to learn〔0107b21–0107b24〕無所復學受前句限定，不作凡事皆不須再學“Nothing further to learn” is limited by the preceding sentence; it does not mean that nothing of any kind need ever be learned無差別之差別、差別無差別
妙法蓮華經文句前一行半由一味雨見各成其實，後三行半由種種因緣顯同一佛道The first one and a half lines see each producing its fruit through rain of one flavor; the last three and a half lines use various conditions to reveal the same Buddha Way
無差而差
妙法蓮華經玄義圓教正直純一，所以先說但一味；又可約名字即至究竟即作五味相生。差別是就行人發入與次第安立，不是把所證之理切成五塊。Distinction within nondifferenceBecause the Perfect Teaching is upright and solely one, it is first called only one flavor; yet the five flavors may still arise in sequence from identity in name through ultimate identity. Distinctions are established according to the practitioner’s development, entry, and sequence. They do not divide the principle realized into five pieces.
無性、佛種從緣起
妙法蓮華經文句無性不是沒有佛性；迷理由無明為緣，悟理由教行為緣，正、緣、了相資而起Absence of nature does not mean absence of buddha-nature. Delusion takes ignorance as condition and awakening takes teaching and practice as conditions; direct, conditioning, and revealing causes support one another and arise
無怨記
妙法蓮華經與提婆達多記·所以示佛世尊無怨惡The prediction given to Devadatta, showing that the Buddha, the World-Honored One, bears no resentment or malice窺基引《法華論》六記第四〔T34n1723 0815a14〕Kuiji cites the fourth of the six predictions in the Treatise on the Lotus Sutra 〔T34n1723 0815a14〕
無悋
妙法蓮華經文句佛本不吝於大法；昔未早付，是因眾生樂小而未堪The Buddha was originally not sparing with the great Dharma; it was not entrusted early because living beings delighted in the Lesser and could not yet bear it
無散空
金光明最勝王經此名只見慧沼科判。疏把「我斷一切諸煩惱」（T16n0665 0424c05）一頌判為無散空，並以不捨生死、不捨涅槃解其作用；經文本身沒有另標此空名。Non-dispersal emptinessThis name occurs only in Huizhao’s outline. His commentary assigns the stanza beginning 「我斷一切諸煩惱」—“I have severed all afflictions” (T16n0665 0424c05) to non-dispersal emptiness and explains its operation as abandoning neither saṃsāra nor nirvāṇa. The sūtra itself does not separately label this kind of emptiness.
無明
金光明最勝王經經一面說「無明自性本是無」，一面說「藉眾緣力和合有」（T16n0665 0424b28），又以失正慧名無明。慧沼以非神我、自性等因生而但眾緣有釋之；吉藏另以真如淨心與水波作讀。各說繫各家，不互代。IgnoranceThe sūtra says both 「無明自性本是無」—“the self-nature of ignorance is originally absent” and 「藉眾緣力和合有」—“through the power of many conditions, it exists in conjunction” (T16n0665 0424b28), then says it is named ignorance because right wisdom has been lost. Huizhao explains that it is not born from a spiritual self or an inherent nature but exists only through many conditions; Jizang separately reads it through suchness as pure mind and the simile of water and waves. Each explanation remains attached to its own master and does not replace another.
無染著
金光明最勝王經義淨本以此為法門名；慧沼另傳古音寫「仳[跳-兆+東]𪏭沙」〔T39n1788 0296c13〕並釋為無染著。合部題作〈銀主〉，品身則兩度作不染著；題名與品身須同時保存。StainlessYijing uses this as the name of the Dharma gate. Huizhao separately transmits the ancient sound-form 「仳[跳-兆+東]𪏭沙」—an ancient Han transcription 〔T39n1788 0296c13〕 and explains it as “Stainless.” The composite edition is titled “Silver Lord,” while its chapter body twice says “Non-Attached.” Both title and chapter-body name must be preserved.
無機
妙法蓮華經文句缺少承受眼前教法的相應能力，不是沒有生命Lacking the corresponding ability to receive the teaching at hand; it does not mean absence of life
無次位之次位
妙法蓮華經玄義法界平等無固定淺深，見實相者仍有始入、到中、至彼岸之別；差別不離平等，平等也不遮差別。Stages within no fixed stagesThe Dharma realm is equal and has no fixed shallowness or depth, yet among those who see the true mark some have just entered, some have reached the middle, and some have arrived at the far shore. Difference does not leave equality, and equality does not obscure difference.
無法愛
摩訶止觀不住著已得之法Not abiding in a Dharma already attained離六根清淨中的相似法愛，令入初住Leaving attachment to analogous Dharma within purification of the six faculties and enabling entry into the first abode
無生異釋
金光明最勝王經經說大種「本非實有體無生」（T16n0665 0424b26）。慧沼釋「皆從緣起，無自然生，故云無生。」（T39n1788 0274c17–c18）故此處同時守住緣起與無自然生，不把無生寫成否定一切緣起現象。Non-arisingThe sūtra says of the great elements 「本非實有體無生」—“Originally not truly existent, their substance is unarisen” (T16n0665 0424b26). Huizhao explains, 「皆從緣起，無自然生，故云無生。」—“All arise from conditions and have no spontaneous arising; therefore they are called unarisen” (T39n1788 0274c17–c18). Conditioned arising and the absence of spontaneous arising are both preserved here; non-arising is not turned into a denial of every dependently arisen appearance.
妙法蓮華經文句憍陳如以「已知」為名，正文由無生智展開：析觀陰、入、界，體達如幻，次第辨十法界，圓觀諸法實相。四段皆說無生，所用觀法不一。NonarisingKauṇḍinya is named 「已知」, and the root text unfolds this through the knowledge of nonarising: analytically contemplating aggregates, sense fields, and elements; directly realizing them as conjured; sequentially distinguishing the ten Dharma realms; and perfectly contemplating the true mark of all dharmas. All four passages speak of nonarising, but they do not employ the same method of contemplation. tr. “Already Knew.”
無生忍
摩訶止觀見理與見惑、惡報因果不生不滅的證忍；本段以此結無生門與止觀互成。Realized forbearance in which principle, afflictions of views, and the causes and results of evil recompense neither arise nor cease. The passage uses it to conclude the birthless gate and the mutual completion of calming and contemplation
無生忍法
金光明最勝王經佛陀印可天女已教梵王等發心修學無生忍法；慧沼據此回判天女位次，另存六地、八地以上方向。位次不等於經文自報。Patience regarding nonarising dharmasThe Buddha confirms that the goddess has taught Brahmā and the others to arouse the mind and train in patience regarding nonarising dharmas. Huizhao uses this to judge her stage retrospectively, while preserving directions toward the sixth ground and the eighth ground or above. Stage is not a self-report made by the sūtra.
無生法忍
妙法蓮華經anutpattika-dharma-kṣānti（系）於無生之理智證印可·此品配三性三無生·得者初地Confirmatory realization, through wisdom, of the principle of non-arising; in this chapter it is aligned with the threefold non-arising of the three natures and assigned to the first ground〔本經 0044a09〕；窺基「三無生：遍計名相無生・依他自然無生・圓成惑苦無生」〔T34n1723 0834a22〕（配初地）；竺法護作「不起法忍」〔T09n0263 0115b17〕〔本經 0044a09〕 tr. “the present sutra, 0044a09”; Kuiji: 「三無生：遍計名相無生・依他自然無生・圓成惑苦無生」 tr. “threefold non-arising: non-arising of names and marks in the wholly-imagined; non-arising of itself in the other-dependent; non-arising of affliction and suffering in the perfectly-accomplished” 〔T34n1723 0834a22〕, aligned with the first ground; Dharmarakṣa has 「不起法忍」 tr. “forbearance of dharmas not arising” 〔T09n0263 0115b17〕
妙法蓮華經anutpattika-dharma-kṣānti（系）女人往生淨土所得之忍The patient acceptance attained by the woman reborn in the pure land〔本經 0054c05〕；窺基無釋〔全段0〕；竺法護作「不起法忍」〔T09n0263 0126c11〕〔本經 0054c05〕; Kuiji does not explain it 〔全段0〕 tr. “zero occurrences throughout the full passage”; Dharmarakṣa has 「不起法忍」 tr. “patient acceptance of the non-arising” 〔T09n0263 0126c11〕
妙法蓮華經anutpattika-dharma-kṣānti（系）安住諸法不生之智·六萬八千人聞品所得Patient acceptance grounded in the wisdom that abides in the non-arising of dharmas; attained by sixty-eight thousand people who hear the chapter〔本經 0059b27〕；竺法護義譯作「無所從生法忍」〔T09n0263 0130c28〕〔本經 0059b27〕; Dharmarakṣa meaning-translates it as 「無所從生法忍」 tr. “patient acceptance of dharmas as arising from nowhere” 〔T09n0263 0130c28〕
無生法忍四位
妙法蓮華經文句六度菩薩位（迦旃延子五法成就）・三乘共位（須陀洹若智若斷）・別菩薩位（登初地）・圓菩薩位（登初住）〔0136b17–0136b21〕。The stage of a bodhisattva practicing the six perfections (Kātyāyanīputra’s accomplishment of five dharmas), the shared stages of the three vehicles (a stream-enterer in terms of wisdom or severance), the Separate-Teaching bodhisattva stage (entry into the first ground), and the Perfect-Teaching bodhisattva stage (entry into the first abode) 〔0136b17–0136b21〕.
無生門
摩訶止觀以諸法不自生等義為初門，既能遍破，也能依十因緣遍立眾生、機與教。Takes the nonarising of Dharmas from self and the other alternatives as its first gate. It can both break pervasively and, through ten causes and conditions, establish beings, faculties, and teaching pervasively
無盡意
妙法蓮華經文句「意」者智也，「無盡」者境也；智契於境，境智合稱故言無盡意〔0146a08–0146a10〕。「意」 tr. “Intention” is wisdom and 「無盡」 tr. “inexhaustible” the object. Wisdom accords with the object; object and wisdom are named together, hence Inexhaustible Intention〔0146a08–0146a10〕.
無礙道、解脫道
妙法蓮華經玄義在分分進修中，伏一分無明為無礙道，名因；斷一分無明為解脫道，名果。就前後相望，前一解脫又成後修所依之因因，後一解脫也可由前因望作果果。Uninterrupted path and path of liberationIn part-by-part advance, suppressing one part of ignorance is the uninterrupted path and is called cause; severing one part of ignorance is the path of liberation and is called fruit. Viewed through what precedes and follows, the preceding liberation becomes the cause of the cause upon which the next cultivation relies, while the later liberation can be called fruit of the fruit in relation to the preceding cause.
無等等
妙法蓮華經文句九法界心不能等理而佛法界心能等（橫釋）・初緣畢竟理而發心能等於理（豎釋）・心與理俱不可說而說（非橫非豎釋）〔0146b20–0146b28〕。Minds of the nine Dharma realms cannot equal principle while the mind of the Buddha realm can (horizontal); one first generates the resolve by conditioning ultimate principle and can equal principle (vertical); mind and principle are both unsayable, yet the unsayable is spoken (neither horizontal nor vertical)〔0146b20–0146b28〕.
無緣慈悲
摩訶止觀不取眾生相、不取涅槃相，離眾生緣、法緣兩邊Grasping neither the mark of beings nor the mark of nirvāṇa and leaving the two extremes of compassion conditioned by beings and Dharmas不住有無，並具前二慈，不是無因無對〔0348b08–11〕It abides in neither existence nor nonexistence and includes both preceding kinds of compassion; it is not without cause or object〔0348b08–11〕
無色界空中
妙法蓮華經文句厭色界定而趣無色，毒蛇等出穴為所燒之類Rejecting form-realm concentration and proceeding toward the formless; venomous snakes and the rest leaving the holes are the kinds burned
無言見
摩訶止觀以四句外、言語斷處為實的執著；仍因待言而立，故未離見。Attachment to a reality outside the four alternatives where language ends. Because it is still established in dependence on speech, it has not left views
無記化化禪
妙法蓮華經玄義不別作意，故名無記；化復能化，故名化化。這裡的無記指任運，不是遺忘記錄；化化指中道真通不待另起作意而能續起變用。Dhyāna of morally indeterminate transformation upon transformation (無記化化禪)Because no separate intention is formed, it is called morally indeterminate; because a transformation can again transform, it is called transformation upon transformation. Here “morally indeterminate” points to spontaneity, not failure to remember or record. “Transformation upon transformation” means that true power of the Middle Way can continue to produce transformative activity without forming another intention.
無通無塞
摩訶止觀觸處如空故無塞，無塞故無通；若於此再起障蔽仍成塞〔0087b14–24〕Encountering everything as empty means no obstruction, and no obstruction means no passage; if another veil is raised here, it remains obstruction〔0087b14–24〕無通塞之執仍須檢校〔0360c13〕Attachment to neither passage nor obstruction still requires inspection〔0360c13〕
無量義處
妙法蓮華經文句一法能生、無量法所生；從一出多為開，收多歸一為合One dharma can produce, immeasurable dharmas are produced; from one to many is opening, gathering many into one is gathering鏡防止只取能生或所生Mirror prevents taking only what produces or only what is produced
焦種
妙法蓮華經文句喻二乘不能發大心者，與「有反復凡夫」對舉〔0134b04〕。A simile for those of the two vehicles who cannot arouse the great mind, contrasted with 「有反復凡夫」 tr. “ordinary beings capable of reversal” 〔0134b04〕.
煖、頂、忍、世第一
妙法蓮華經玄義四善根以煖如鑽火初熱，頂如山頂不久住，忍以減緣減行漸近見諦，世第一以能開聖道門得名。四者的品數有多家分法，本論依《婆沙》悉錄，不宜併縮成一說。Warmth, summit, forbearance, highest worldly DharmaAmong the four wholesome roots, warmth resembles the initial heat produced by drilling fire; summit resembles a mountain peak where one cannot long remain; forbearance approaches seeing the truths by successively reducing objects and practices; the highest worldly Dharma receives its name from opening the gate of the noble path. Several divisions of grades for the four are recorded in full from the Vibhāṣā and should not be compressed into one account.
煗、頂、忍、世第一
妙法蓮華經玄義四者皆屬相似解與善根增進；上忍一剎那為凡夫所得最勝善根。底本作『煗』，不靜默正規化。Warmth, summit, receptivity, and the foremost worldly dharmaAll four belong to the increase of resembling understanding and wholesome roots. The single instant of higher receptivity is the most excellent wholesome root obtainable by an ordinary being. The base text uses the graph
煗 for “warmth,” which is not silently normalized.照
妙法蓮華經玄義不是只有智單向取境。依因緣立名時，智、境只是假名；就不思議義說，境智可以互照，如鏡面互映，又如地生芽、芽反生地。IlluminationWisdom does not alone seize an object in one direction. When named according to causes and conditions, wisdom and object are only provisional names; from the inconceivable perspective, object and wisdom can mutually illuminate, like mirrors reflecting one another and like earth producing a sprout while the sprout produces earth in return.
照寂、寂照
妙法蓮華經文句本論用作唱滅、唱生的對語〔0133a21–0133a22〕；等覺、妙覺的配位只見鏡釋The root treatise uses them as paired expressions for announcing extinction and announcing birth 〔0133a21–0133a22〕; their correlation with equal awakening and wondrous awakening occurs only in the Mirror
煩惱境
摩訶止觀觀陰、界、入未悟而持續觀察，擊動平日伏藏的重貪、重瞋When one fails to awaken while contemplating the aggregates, sense fields, and elements and continues observing, intense greed and anger ordinarily stored in concealment are stirred因觀陰而發、且強過尋常，才立為本境It must arise because of contemplating the aggregates and be stronger than the ordinary before it is established as this object
煩惱障·所知障
金光明最勝王經十法第一；二障斷盡即涅槃The first of the ten dharmas; the two obstructions’ complete severance is nirvāṇa〔本經 0407a05「究竟斷盡諸煩惱障、所知障故，名為涅槃」〕This sūtra, 0407a05: 「究竟斷盡諸煩惱障、所知障故，名為涅槃」—“Ultimately severing the afflictive and cognitive obstructions is called nirvāṇa”
燒身·燃臂
妙法蓮華經一切眾生憙見菩薩以身燃臂供養佛及舍利The Bodhisattva Seen with Joy by All Sentient Beings burns his body and arms as offerings to the Buddha and the relics〔本經 0053b09／0053c26〕；窺基純科判「服香油・明年歲・正燃身」〔T34n1723 0844a09〕；吉藏身業供養・引《毘尼》「燒身得偷蘭遮」問答會通〔T34n1721 0620c26〕；竺法護「以身為燈」「然無數燈」〔T09n0263 0125b16〕〔本經 0053b09／0053c26〕; Kuiji’s classification only: 「服香油・明年歲・正燃身」 tr. “consuming fragrant oil · stating the number of years · actually setting the body alight” 〔T34n1723 0844a09〕; Jizang reads it as an offering through bodily action and cites the 《毘尼》 Vinaya question 「燒身得偷蘭遮」 tr. “burning the body incurs a sthūlātyaya” 〔T34n1721 0620c26〕; Dharmarakṣa has 「以身為燈」 tr. “making the body a lamp” and 「然無數燈」 tr. “lighting countless lamps” 〔T09n0263 0125b16〕
父子相失、相見、委業、付財
妙法蓮華經文句長行開譬四相，偈頌今皆頌The four aspects in the prose opening of the parable, all chanted in the verse偈頌另明列追誘、領付家業，不硬壓成四個同長段The verse separately enumerates pursuit and inducement and receipt and entrustment of the family enterprise; it is not forcibly compressed into four equally long passages
父少子老
妙法蓮華經成道近而所化久之疑喻（動執生疑·待〈壽量〉開近顯遠而解）The simile expressing the doubt that the Buddha attained the Way recently yet transformed these bodhisattvas long ago; it stirs attachment to produce doubt and awaits the Chapter on the Tathāgata’s Lifespan to open the near and reveal the distant〔本經 0042a14「父少而子老，舉世所不信」〕；窺基「表佛成道極近·所化德高位遠」〔T34n1723 0828a02〕；智顗引淮北諸師〔T34n1718 0126c09〕；吉藏「父少譬成道近·子老譬修行久」〔T34n1721 0602a21〕〔本經 0042a14「父少而子老，舉世所不信」〕 tr. “[In the present sutra:] ‘The father is young and the son is old: no one in the whole world would believe it’”; Kuiji: 「表佛成道極近·所化德高位遠」 tr. “signifying that the Buddha’s attainment of the Way was exceedingly recent, while those he transformed are lofty in quality and distant in stage” 〔T34n1723 0828a02〕; Zhiyi cites the masters north of the Huai River 〔T34n1718 0126c09〕; Jizang: 「父少譬成道近·子老譬修行久」 tr. “the young father represents the recent attainment of the Way; the old son represents long practice” 〔T34n1721 0602a21〕
父母所生眼
妙法蓮華經分段生死之凡身肉根·非天眼而力如天眼The physical faculty of an ordinary body in segmented birth and death; not the divine eye, yet possessing power like that of the divine eye〔本經 0047c08〕；窺基「肉眼非通」〔T34n1723 0838a27〕；智顗「既未發真不得稱天眼……分段之身故稱父母所生」〔T34n1718 0140a16〕；吉藏「柔順忍」〔T34n1721 0615a11〕〔本經 0047c08〕; Kuiji: 「肉眼非通」 tr. “the physical eye is not a higher knowledge” 〔T34n1723 0838a27〕; Zhiyi: 「既未發真不得稱天眼……分段之身故稱父母所生」 tr. “since the real has not yet arisen, it cannot be called the divine eye … because it is a body in segmented birth and death, it is called born of one’s parents” 〔T34n1718 0140a16〕; Jizang: 「柔順忍」 tr. “the forbearance of pliant accord” 〔T34n1721 0615a11〕
父舍
妙法蓮華經文句父譬道後法身，舍譬無緣慈悲The father illustrates the dharma body after attainment of the Way; the house illustrates objectless compassion
父見子處
妙法蓮華經文句師子床，即第一義空無畏之境The lion throne, namely the fearless object-realm of emptiness in the ultimate meaning
獨覺、因緣覺
妙法蓮華經玄義無佛世自然悟道名獨覺，值佛世聞十二因緣得道名因緣覺；本論再於獨覺分小大。Solitary awakened and awakened through conditionsNatural awakening in an age without a buddha is called solitary awakening. Attaining the path by hearing the twelve links in a buddha’s age is awakening through conditions. The treatise further divides solitary awakened ones into lesser and greater.
獻珠表得圓解
妙法蓮華經文句圓珠表其修得圓因，奉佛是將因剋果，佛受疾者獲果速也，此即一念坐道場〔0117a18–0117a19〕。The round jewel represents the perfect cause attained through cultivation; presenting it to the Buddha directs the cause toward bringing the fruit to fruition; the Buddha’s swift acceptance represents swift attainment of the fruit; this is sitting at the site of awakening in a single thought 〔0117a18–0117a19〕.
玄義
妙法蓮華經玄義本文以「奉蒙玄義」〔T33n1716 0681a16〕指所受之教義；《釋籤》以「五義釋經，統收五味，故名為玄」〔T33n1717 0815c21〕說其綱攝。正文後列釋名、辨體、明宗、論用、判教五章〔T33n1716 0681c29–0682a01〕，序中只先見其傳授，不宜倒置後文全套內容於此。Profound MeaningThe phrase 「奉蒙玄義」 tr. “was graced with the Profound Meaning”〔T33n1716 0681a16〕 refers to the teaching Guanding received. The Shiqian explains its comprehensive reach with 「五義釋經，統收五味，故名為玄」 tr. “The five meanings explain the sutra and comprehensively gather the five flavors; therefore it is called profound”〔T33n1717 0815c21〕. The main text later lists the Five Chapters—explaining the name, discerning the substance, clarifying the purport, discussing the function, and classifying the teaching〔T33n1716 0681c29–0682a01〕. Here in the preface, only the transmission of that teaching has appeared; the complete framework of the later text should not be projected backward into this passage.
王三昧
摩訶止觀以中道實相收攝諸禪，攝末歸本；不是另列第十一禪門Uses the true mark of the Middle Way to embrace all dhyānas, gathering branches back to the root; it is not an eleventh dhyāna gate
王十非法
妙法蓮華經文句陰謀王命、王誅大臣、典藏亡寶、宮人懷妊、王身中毒、大臣諍競、二國交兵、王悋不施民、歛民物、多疾疫，依本文列序〔T34n1718 0121b01–0121b07〕Plotting against the king’s command; the king executing a minister; treasure disappearing from a managed treasury; a palace woman becoming pregnant; the king being poisoned; ministers contending; two countries at war; a miserly king not distributing wealth to the people; levying the people’s property; and widespread disease or epidemic, preserved in the order of the text 〔T34n1718 0121b01–0121b07〕
王法正論
金光明最勝王經白話只說王所應依循的正法之論；分字義留在鏡義。The vernacular says only that this is a treatise on the right Dharma a king should follow; analysis of the individual words remains in the mirror of meanings.「有王法正論，名天主教法」〔T16n0665 0442a26〕；慧沼分王、法、正、論而作依主釋〔T39n1788 0314a02〕。「有王法正論，名天主教法」—“There is a Right Treatise on Royal Dharma called The Teaching of the Lord of Gods” 〔T16n0665 0442a26〕; Huizhao separates king, Dharma, right, and treatise and applies the dependent determinative compound 〔T39n1788 0314a02〕.
王王等
妙法蓮華經文句初釋以波旬為王、徒輩為等；復次以法身如王、報佛為等The initial explanation takes Pāpīyān as the king and his followers as the equals; the further explanation takes the dharma body as like a king and the reward buddha as the equal
王舍城
妙法蓮華經文句羅閱祇伽羅；王舍、王赦及三個因緣說並存Luoyueqi Jialuo; Royal Residence, Royal Pardon, and three causal accounts coexist語源、傳說分層，不定為單一史實Etymology and transmission are layered, not fixed as one historical event
現一切色身三昧
妙法蓮華經sarvarūpasaṃdarśana-samādhi（系）隨眾生所樂現身之三昧·聞法華經力所得The meditative absorption in which one manifests a body according to what sentient beings delight in; attained through the power of hearing the Lotus Sutra〔本經 0053a26〕；窺基「初地即得、八地自在，十平等中能隨眾生所樂示現」〔T34n1723 0843c28〕；竺法護作「普現三昧」〔T09n0263 0125b04〕〔本經 0053a26〕; Kuiji: 「初地即得、八地自在，十平等中能隨眾生所樂示現」 tr. “Attained at the first ground, mastered at the eighth; among the ten equalities, one can manifest according to what sentient beings delight in” 〔T34n1723 0843c28〕; Dharmarakṣa has 「普現三昧」 tr. “the meditative absorption of Universal Manifestation” 〔T09n0263 0125b04〕
妙法蓮華經sarvarūpasaṃdarśana-samādhi（系）妙音所住·能現種種身度生之三昧（與㉓藥王同名·本內互鎖）The meditative absorption in which Wonderful Sound abides and through which he manifests many kinds of body to deliver beings; it has the same name as in Chapter 23, Medicine King〔本經 0056b15〕；窺基此品不判地位〔T34n1723 0846c02·異於㉓藥王〕；智顗明接藥王品判同體「六根清淨法門」〔T34n1718 0144c14〕；吉藏「普現色身三昧」〔T34n1721 0623c03〕；竺法護作「現入眾像三昧」〔T09n0263 0128b29·本內互鎖未保留〕〔本經 0056b15〕; Kuiji gives no placement by ground in this chapter 〔T34n1723 0846c02·異於㉓藥王〕 tr. “[unlike Chapter 23, Medicine King]”; Zhiyi explicitly links it with the Medicine King chapter and reads both as one in substance, a 「六根清淨法門」 tr. “Dharma-gateway of purification of the six faculties” 〔T34n1718 0144c14〕; Jizang has 「普現色身三昧」 tr. “the meditative absorption of Universally Manifesting Bodies of Form” 〔T34n1721 0623c03〕; Dharmarakṣa has 「現入眾像三昧」 tr. “the meditative absorption Entering and Manifesting Many Images” 〔T09n0263 0128b29·本內互鎖未保留〕 tr. “[the internal interlock is not preserved]”
現在四信異釋
妙法蓮華經佛在世聞經之四等信解（天台判·配聞思修）Tiantai’s four gradations of trust and understanding while hearing the sutra in the Buddha’s presence, aligned with hearing, reflection, and cultivation智顗「一念信解・略解言趣・廣為他說・深信觀成」〔T34n1718 0137b18〕（「在世四信」＝後世約詞）Zhiyi: 「一念信解・略解言趣・廣為他說・深信觀成」 tr. “a single thought of trust and understanding; briefly understanding the intent of the words; teaching it widely to others; deep trust with contemplation accomplished” 〔T34n1718 0137b18〕. 「在世四信」 tr. “four faiths while the Buddha is in the world” is a later summary term
妙法蓮華經文句一念信解・略解言趣・廣為他說・深信觀成；「略解三人、廣說二人、觀成一人、信通四人，故言四信也」〔0137b16–0137b18〕。A single thought of trust and understanding, brief understanding of the intent of the words, teaching widely to others, and deep trust with contemplation accomplished. 「略解三人、廣說二人、觀成一人、信通四人，故言四信也」 tr. “Three people briefly understand, two teach extensively, one accomplishes contemplation, and trust pervades all four; therefore they are called four trusts” 〔0137b16–0137b18〕.
現種種身
妙法蓮華經妙音處處為眾生現身說經（三家判數全異）Wonderful Sound manifests bodies everywhere and teaches the sutra to sentient beings; the three houses count them differently〔本經 0056a15〕；窺基「十八類身」〔T34n1723 0846b22〕；智顗「三十四凡身四聖人身」〔T34n1718 0144c11〕；吉藏『五類凡五類聖』〔T34n1721 0623a23〕；竺法護散化開合不成定數〔T09n0263 0128a26〕〔本經 0056a15〕; Kuiji: 「十八類身」 tr. “eighteen classes of body” 〔T34n1723 0846b22〕; Zhiyi: 「三十四凡身四聖人身」 tr. “thirty-four ordinary bodies and four noble bodies” 〔T34n1718 0144c11〕; Jizang: 『五類凡五類聖』 tr. “five classes of ordinary body and five classes of noble body” 〔T34n1721 0623a23〕; Dharmarakṣa groups and divides them differently, yielding no fixed count 〔T09n0263 0128a26〕
理
摩訶止觀「理是諦法」〔T1911 0029c15〕；權實之外無別理「理是諦法」 tr. “Principle is the Dharma of truths”〔T1911 0029c15〕; beyond provisional and real there is no separate principle四教從能詮之教開，所詮之理只收權、實二門The Four Teachings open from teaching as that which expresses; principle as what is expressed includes only the two gates provisional and real
理性眷屬
妙法蓮華經玄義眾生真如與佛真如同一無二，故未論結緣以前，理性已相關而任運為子。這說的是理同，不是眾生事相上已成佛果。Retinues by natureThe suchness of sentient beings and the Buddha’s suchness are one and nondual. Before any phenomenal connection is considered, their natures are therefore related and beings are spontaneously children. This means sameness in principle, not that sentient beings have already accomplished buddhahood in phenomena.
理教行證發
摩訶止觀正因不壞，了因如毒，隨理、聞教、思修、相似或分證而發The direct cause is not destroyed; the revealing cause is like poison, and arousal occurs according to principle, hearing teaching, reflection and cultivation, resemblance, or partial realization依發悟所由分四，不把法華第五味判成不定Four are distinguished by the basis of awakening; the Lotus as fifth flavor is not judged indeterminate
理絕偏圓
妙法蓮華經玄義本句先說理不受偏、圓名言局限，隨即仍寄圓珠談理；不是把圓義取消，而是以譬寄言而不使名言成為理本身。Principle transcends the partial and the perfectThis sentence first says that principle is not confined by the terms partial and perfect, then immediately uses the perfect jewel to discuss it. It does not cancel the meaning of perfection; it uses a simile to rely on language without making language the basis of principle itself.
琰摩王界
金光明最勝王經經與地獄、餓鬼、傍生並列。慧沼解作三惡趣的分判而正攝鬼趣，另引古論解難；今語只可在署名古疏時採此補充，不擴寫成經自說。Yama’s realmThe scripture lists it together with hells, hungry ghosts, and animals. Huizhao explains it by distinguishing the three evil destinies and principally including the ghost destiny, while separately citing an ancient treatise to resolve a difficulty. A contemporary rendering may use this supplement only when attributing it to the ancient commentary and may not expand it into direct scriptural speech.
瑞、相
妙法蓮華經文句人情以密報為瑞、奇異為相；本論以異釋相、以報釋瑞Ordinary usage takes hidden foretelling as portent and the extraordinary as sign; the commentary explains sign through the extraordinary and portent through foretelling鏡說異瑞之相本報妙理Mirror says that the extraordinary portent-sign originally foretells the wondrous principle
甘露
金光明最勝王經義淨本有城門、器、真實味與施群生；舊本另有門、器、城、室、味。慧沼、智顗、吉藏各有配釋，凡配涅槃、行佛性、諸位或聞思修者，均署為古德判語。NectarYijing’s recension has a city gate, vessel, true taste, and giving to the multitude of beings. The older recension additionally has a gate, vessel, city, chamber, and taste. Huizhao, Zhiyi, and Jizang correlate these differently. Whenever nectar is correlated with nirvāṇa, buddha-nature as practice, stages, or the three wisdoms of hearing, reflection, and cultivation, the explanation is explicitly identified as an ancient master’s judgment.
金光明最勝王經保留甘露、涅槃城與無為樂的經文鏈。Preserves the scriptural chain of nectar, the city of nirvāṇa, and unconditioned happiness.「佛說甘露殊勝法」〔T16n0665 0454c15〕；慧沼以除苦安樂解其譬。「佛說甘露殊勝法」—“The Buddha teaches the excellent Dharma of nectar” 〔T16n0665 0454c15〕; Huizhao explains the simile through removing suffering and bringing happiness.
甘露無生法門
金光明最勝王經保留經中得益，不增數量、時限或唯一因果。The benefit stated in the sūtra is preserved without adding a quantity, time limit, or unique causal condition.佛答末句明說聞者皆入。The final sentence of the Buddha’s reply explicitly says that all hearers enter it.
甘露門
妙法蓮華經玄義甘露取不死，門取能通；《釋籤》以實相常住與釋妙法相連〔0816a24〕。00c 末又見「最勝脩多羅甘露之門」〔T33n1716 0681c19–c20〕，前後互照。Gate of ambrosiaAmbrosia signifies deathlessness; a gate provides access. The Shiqian connects the abiding true mark with the explanation of the Wondrous Dharma〔0816a24〕. At the end of 00c, the related phrase 「最勝脩多羅甘露之門」 tr. “the gate of ambrosia of the most excellent sutra”〔T33n1716 0681c19–c20〕 appears again, illuminating this phrase across the two passages.
甚深祕密
金光明最勝王經虛空藏所問之如來祕密，即三身The Tathāgatas’ mystery asked about by Ākāśagarbha: the three bodies.慧沼「甚深祕密即三身果，如法修行即障治因」〔T39n1788 0208b28〕；真諦本無此語（目二）Huizhao: 「甚深祕密即三身果，如法修行即障治因」—“The profound mystery is the fruit of the three bodies; practicing in accordance with the Dharma is the causal practice that remedies the obstructions” 〔T39n1788 0208b28〕; Paramārtha’s version lacks the phrase (Topic II).
生、起
妙法蓮華經玄義能生者名生，所生者名起。重點在前後展轉，不是說前一章在時間上製造後一章。Arising and coming forthWhat can produce is called arising; what is produced is called coming forth. The emphasis lies on the successive unfolding of before and after, not on a preceding chapter temporally manufacturing a later chapter.
生忍、法忍；生空、法空
妙法蓮華經文句二忍即二空，本論依真俗、假實說兩者皆見中道〔T34n1718 0119c12–0119c15〕The two patiences are the two emptinesses; the root treatise explains them through true and conventional, provisional and actual, while both see the middle way 〔T34n1718 0119c12–0119c15〕
生法二空
金光明最勝王經智顗依曇無讖本以生空、法空分境與觀；此是天台逐文科判，不移作慧沼八空科法，也不冒稱義淨本自列名目。The two emptinesses of persons and dharmasFollowing Dharmakṣema’s recension, Zhiyi divides both object and contemplation into person-emptiness and dharma-emptiness. This is a Tiantai line-by-line outline; it is not transferred into Huizhao’s scheme of eight emptinesses or presented as a list explicitly stated by Yijing’s sūtra text.
生盲丈夫
妙法蓮華經後半盲人喻：喻六趣流轉眾生；良醫（如來）以雪山四藥（空·無相·無願·涅槃門）療之In the latter-half parable, the man blind from birth represents sentient beings revolving through the six destinations; the good physician, the Tathāgata; the four medicines of the Snow Mountain, the gateways of emptiness, signlessness, wishlessness, and nirvāṇa添品後半〔T09n0264 0153b20〕·竺法護〔T09n0263 0085a29〕（羅什闕）The latter half of the supplemented edition 〔T09n0264 0153b20〕 and Dharmarakṣa 〔T09n0263 0085a29〕; absent from Kumārajīva
生起
妙法蓮華經文句從無住本立一切法，依次由事理生至四悉檀〔0037c05〕Establishing all dharmas from the ground of non-abiding, then deriving them successively from event and principle through the four siddhāntas〔0037c05〕不是十個互不相干的例子They are not ten unrelated examples
生身、法身
妙法蓮華經玄義本章以生身、法身區分得益者，並依開權顯實與壽量長遠兩種說法，分判未入者入、已入者進的正傍。這兩名須守正文用法，不泛改成凡夫與聖者。Embodied life and Dharma-bodyThis chapter distinguishes the beneficiaries through embodied life and Dharma-body, and according to the two teachings of opening the provisional to reveal the real and of the distant lifespan, it determines whether enabling those not yet entered to enter or advancing those already entered is principal or collateral. The two terms must follow the root text’s usage and cannot be generalized into ordinary beings and noble beings.
生身、法身；內、外眷屬
妙法蓮華經文句時眾發願所列四個相對詞〔0097b26–0097b27〕，不拆成另一套法數Physical body and Dharma body; inner and outer retinues—the four paired terms listed in the assembly’s vows〔0097b26–0097b27〕, not divided into a separate numerical category
生身舍利·法身舍利
妙法蓮華經文句引《釋論》：碎骨是生身舍利，經卷是法身舍利〔0110c01–0110c02〕；此經是法身舍利，不須更安生身舍利〔0110c02–0110c03〕。Citing the Explanatory Treatise: fragments of bone are physical-body relics, sutra scrolls are dharma-body relics 〔0110c01–0110c02〕. This sutra is a dharma-body relic, so a physical-body relic need not also be deposited 〔0110c02–0110c03〕.
用
妙法蓮華經玄義如來之妙能、此經之勝用The Tathāgata’s wondrous capacity and this sutra’s supreme function.約人是權實二智，約法是斷疑生信；左右互論而不相離From the person, it is the provisional and real wisdoms; from the Dharma, severing doubt and giving rise to faith. The two are discussed through one another and cannot be separated.
用益
妙法蓮華經玄義是否對病、是否使根機轉熟，是用益之問；藥本身貴賤深淺，是另一層。本論以貴藥不宜其病、賤藥正宜其病，破除有益便貴、無益便劣的倒推〔T33 0810a18–24〕。Practical benefitWhether a medicine corresponds to the illness and whether a faculty is matured are questions of practical benefit. The value, depth, or shallowness of the medicine itself belongs to another layer. By setting valuable medicine inappropriate for an illness against inexpensive medicine appropriate for it, the root treatise breaks the reverse inference that what benefits must be valuable and what does not benefit must be inferior〔T33 0810a18–24〕.
用空為鎧
妙法蓮華經文句由罵聲七路觀察，見罵語的地域、部分、成就與剎那生滅〔0118a02–0118a11〕。Seven contemplations of insulting speech, seeing its regional meaning, partial extent, accomplishment, and momentary arising and cessation 〔0118a02–0118a11〕.
用車四科
妙法蓮華經文句擬宜三車、父知先心、歎三車、適子所願，依次對所行方便、十方佛現、趣波羅柰、轉法輪〔0069a17–0069a24〕Assessing the suitability of the three carts, the father knowing the children's prior inclinations, praising the three carts, and suiting the children's wishes correspond in order to practicing skillful means, the buddhas of the ten directions appearing, going to Vārāṇasī, and turning the Dharma wheel〔0069a17–0069a24〕.
田、宅、僮僕
妙法蓮華經文句田資養，譬禪定資般若；宅棲身，譬實境為智所託；僮僕供使，譬方便知見。Fields provide nourishment and illustrate dhyāna-concentration supporting prajñā; a house shelters the body and illustrates the real sphere as wisdom's support; servants attend and carry out commands and illustrate skillful knowledge and vision.
由旬
妙法蓮華經yojana長度單位；五百由旬喻險道全程，三百處立化城A unit of distance. Five hundred yojanas represents the entire perilous road; the conjured city is established after three hundred.智顗三階配〔T34n1718 0101b23〕、吉藏二階配〔T34n1721 0575b02〕（誌不判）Zhiyi’s three-stage mapping 〔T34n1718 0101b23〕 and Jizang’s two-stage mapping 〔T34n1721 0575b02〕, recorded side by side without adjudication
由籍
妙法蓮華經文句問答得以發起的依據與緣由，不是書籍名The ground and conditions through which the question and answer arise; not the title of a book
申供養
妙法蓮華經文句十六子請轉法輪一段兼帶成道後眷屬供養The passage in which the sixteen sons request the turning of the Dharma-wheel also carries the retinue’s offerings after attainment of the Way
界
摩訶止觀界別、性分〔0051c24〕Differentiated boundary and division by nature〔0051c24〕分別與種類不同〔0290b03–04〕Differentiation and distinct kinds〔0290b03–04〕
界報
摩訶止觀隔在來世〔T1911 0020b02〕Received across a future life〔T1911 0020b02〕只以果報在來世別於禪門現世〔T1912 0215a21–22〕 不另擴界字之義Distinguished from present cultivation and realization only by fruition’s occurrence in a future life〔T1912 0215a21–22〕 The meaning of “realm” is not expanded separately
略開三顯一
妙法蓮華經文句相對後文廣開；本子兼含長行、偈頌，以及開顯所引發的疑請Relative to the later extensive opening; this unit includes prose, verse, and the doubt and request produced by opening and revealing
略頌、廣頌
妙法蓮華經文句略頌兩行，廣頌四十一行半，合成全章四十三行半Two lines of brief verse and forty-one and a half lines of extensive verse, together making the chapter's forty-three and a half lines
異真異俗
金光明最勝王經原句隨後即說不捨俗、不離真。慧沼保存不住真俗兩邊及菩提、菩提斷不即真俗兩解；不能為求順口把異改為離。Different from the real and different from the conventionalThe original sentence is immediately followed by “do not abandon the conventional and do not depart from the real.” Huizhao preserves two explanations: dwelling in neither extreme of the real and conventional, and awakening together with its severance not being identical with either the real or conventional. The graph “different” cannot be changed to “depart” merely for fluency.
當分、相攝、約位、相生
摩訶止觀道品四種組織；前三不是調停，相生才是善巧調適〔0087c09–23〕Four arrangements of the factors of the path; the first three do not regulate, while mutual arising alone is skillful regulation〔0087c09–23〕相生使七科次第調停、諸品調試〔0361b16〕Mutual arising puts the seven groups in regulated sequence and tests the factors〔0361b16〕
當分、跨節
妙法蓮華經玄義當分在各教自身的身、口、行、理分齊內說通別；跨節則由開方便、示真實，使原先身法行理皆顯真實。『節』指教門分齊，不只時間先後。Treatment within each division and treatment across divisionsThe former explains shared and specific within the bounds of each teaching’s body, speech, practice, and principle. The latter opens skillful means and reveals reality so that the original body, Dharma, practice, and principle are all revealed as real. “Division” refers to the bounds of a teaching gate, not merely temporal sequence.
當分漸圓
摩訶止觀各教自其初心至果位，皆可說漸進與當教圓成From its own initial mind to its resultant station, each teaching may be said to advance gradually and attain completion within that teaching須互簡漸漸、漸圓、圓漸、圓圓，不混權果與圓果Gradual-gradual, gradual-perfect, perfect-gradual, and perfect-perfect must distinguish one another, without conflating provisional and perfect results
當機眾
妙法蓮華經文句宿植德本，緣合時熟，聞即得道Planted roots of virtue in the past, meets converging conditions at maturity, and attains the path upon hearing鏡以機應合論，另辨位次Mirror discusses capacity and response together and separately distinguishes stages
當界
摩訶止觀一切鬼神屬六天管而防戍All ghosts and spirits belong to and are defended by the six heavens近以欲天為界，遠以非想為界〔0406a26–27〕Proximally it means the desire heavens; remotely, the Heaven of Neither Perception nor Nonperception〔0406a26–27〕
疎密
妙法蓮華經玄義本論以《大方廣佛華嚴經》宿世知識與《妙法蓮華經》從釋尊發心相比。湛然釋為知識可互相成益，從師發心則師位不移；疎密著眼關係來源，不是人物品位高下。Distance and intimacyThe root treatise compares Vairocana Buddha’s acquaintances from past lives in the Avataṃsaka Sūtra with those who aroused the aspiration under Śākyamuni in the Lotus Sutra. Zhanran explains that acquaintances can mutually help one another, whereas when the aspiration is aroused under a teacher, the teacher’s position does not shift. Distance and intimacy concern the source of the relationship, not the relative rank of the persons.
疑
妙法蓮華經文句猶豫二邊，鬪諍而未決是非，摣與掣表暫取兩邊Vacillating between two sides and fighting without deciding right and wrong; clutching and pulling represent provisionally taking each side
疑念序
妙法蓮華經文句分彌勒疑念、大眾疑念〔0030a11–0030a12〕Divided into Maitreya’s doubt and the assembly’s doubt〔0030a11–0030a12〕一疑是發問時仍存的初疑〔0198b07–0198b11〕“One doubt” is the initial doubt that still remains when the question begins〔0198b07–0198b11〕
疑網
金光明最勝王經指其對暫聞便得記之疑；不擴作經外心理學名目。Refers to her doubt about receiving predictions after brief hearing; it is not expanded into an extra-scriptural psychological category.樹神請佛「為我解說斷除疑網」〔T16n0665 0447b11〕。The tree deity asks the Buddha, 「為我解說斷除疑網」—“explain it to me and cut through the net of doubt” 〔T16n0665 0447b11〕.
疾入法流
摩訶止觀「十法成就，疾入法流」〔T1911 0111c20〕；『疾』即迅疾，指行者／觀行迅速入法流「十法成就，疾入法流」 tr. “When the ten dharmas are accomplished, one swiftly enters the Dharma stream”〔T1911 0111c20〕;
疾 means swiftly and refers to practitioner or contemplative practice rapidly entering the Dharma stream疏以大車譬收束〔0403a11〕The commentary concludes with the great-carriage simile〔0403a11〕病患境
摩訶止觀「今所觀者，業報生身」〔T1911 0106b01〕；病能廢修，亦可轉增用心「今所觀者，業報生身」 tr. “What is contemplated now is the body born through karmic retribution”〔T1911 0106b01〕; illness can abolish cultivation or conversely intensify one's application of mind判今觀凡夫四大實疾，與權疾分層〔0397c07–09〕Judges the present object to be the real illness of the four elements in an ordinary person, distinct from expedient illness〔0397c07–09〕
癡二種
妙法蓮華經文句獨起與相應起，分別以守宮百足及狖狸鼷鼠等為譬Independently arisen and associatively arisen, illustrated respectively by geckos and hundred-legged creatures, and by langurs, wildcats, mice, and the rest
發
摩訶止觀宿習或現緣使境相現起；不是一概指證得A mark of an object appearing through past habituation or present conditions; it does not uniformly mean realization初二對的法、修、發只辨所發三相〔0282a01–06〕Dharma, cultivation, and arising in the first two pairs distinguish only three marks of what arises〔0282a01–06〕
發作
摩訶止觀欻起、隆盛、難制，與尋常乍起乍滅不同Sudden onset, great flourishing, and difficulty of control, unlike ordinary states that briefly arise and cease後九境總名發得；此處不是證得善法The subsequent nine objects are generally called things that arise and are obtained; this does not mean realization of a wholesome Dharma
發大心
摩訶止觀菩提此方稱道，質多此方言心；取慮知心，簡草木與積聚心〔0004a19–24〕The expression transcribed
菩提 is rendered in this region as “path,” and 質多 as “mind.” The cognitive mind that deliberates and knows is intended, excluding the 污栗馱 “heart” of plants and 矣栗馱 “core” of an accumulation〔0004a19–24〕方言是唐、梵音義不同〔0160c11〕；不添梵語重構Regional terminology concerns differences between Chinese and Sanskrit sounds and meanings〔0160c11〕; no Sanskrit reconstruction beyond the transmitted Chinese wording is added發起眾
妙法蓮華經文句知機知時，擊揚發動，成辦利益Knows capacities and time, strikes and activates the gathering, and accomplishes benefit鏡分發與起，明大權作命Mirror distinguishes initiating and arising and clarifies great provisional figures carrying out the charge
發迹、發本
妙法蓮華經文句由覆除的一邊名發迹，由所覆之本得顯名發本“Revealing the Trace” is named from the covering that is removed; “revealing the Origin” is named from the Origin disclosed beneath that covering
發迹釋疑、顯本述歎
妙法蓮華經文句阿難記五分的第四、第五項〔0107c16–0107c18〕The fourth and fifth parts of Ānanda’s fivefold prediction〔0107c16–0107c18〕如來發迹釋疑在前，阿難顯本述歎在後The Tathāgata first reveals the Trace to resolve doubt; Ānanda afterward discloses his Origin and expresses praise
白毫
妙法蓮華經文句位在二眉間，柔軟、卷舒、白、放光分表常樂我淨與智慧Its place between the brows, softness, coiling and extending, whiteness, and emitted light respectively represent permanence, bliss, self, purity, and wisdom鏡先分白毫與放光，再分因緣、約教Mirror first distinguishes white curl from emitted light and then causes-and-conditions from teaching interpretations
白牛
百界千如
妙法蓮華經文句「百界千如宛同府契」〔0001b10〕「百界千如宛同府契」 tr. “the hundred realms and thousand suchnesses correspond exactly like official tallies”〔0001b10〕神逈勸學段用語；不可倒作智者首節原詞Language in Shenjiong's exhortation to study; it cannot be inserted backward as Zhiyi's wording in the opening section
百福妙相
金光明最勝王經諸說全錄於第三目，不以一說回改白話。All explanations are recorded under Topic III; no single account is used to rewrite the vernacular.「百福妙相以嚴容」〔T16n0665 0454c09〕；慧沼保存《大毘婆沙論》諸說與大乘二釋。「百福妙相以嚴容」—“Wondrous marks produced by a hundred merits adorn his face” 〔T16n0665 0454c09〕; Huizhao preserves the Great Vibhāṣā positions and two Mahāyāna explanations.
百福相
金光明最勝王經指本頌所讚圓滿相好，不另增數目。Refers to the perfectly complete marks and excellent characteristics praised in this stanza; no additional enumeration is supplied.「牟尼百福相圓滿」〔T16n0665 0455a02〕；二舊本作世尊百福、相好微妙。「牟尼百福相圓滿」—“The Sage’s marks produced by a hundred merits are perfectly complete” 〔T16n0665 0455a02〕; the two old recensions speak of the World-Honored One’s hundred merits and wondrous marks and excellent characteristics.
百穀、五穀、五乘、百善
妙法蓮華經文句百穀是通稱而取五穀，五穀譬五乘能生百善“Hundred grains” is a general expression that refers to the five grains, which represent the five vehicles’ capacity to produce one hundred wholesome acts
盈、溢
妙法蓮華經文句內在自資為盈，外行化他為溢；與倉、庫的禪定、實相配對分開Inner self-support is fullness, and outward transformation of others is overflowing; they are distinguished from the granary and storehouse, which correspond to meditative concentration and true aspect
盈、縮
妙法蓮華經文句偈問相對長行似有增減，智者判非盈非縮〔0030b24–0030c10〕The verse question appears to gain or lose elements relative to the prose; Zhiyi judges it neither expanded nor contracted〔0030b24–0030c10〕是問意完足與否，不是版本字數增刪Concerns completeness of the questioning intent, not addition or omission in a textual witness
盈縮
妙法蓮華經玄義良醫的十二藥是圓方，依病全用或縮為九劑。無問、廣、記三項，依本書前文讓三存九的列名，可展為無問自說、方廣、授記〔T33 0753c21–25〕；本單元可見標點仍照原形保存。Expansion and contractionThe good physician’s twelve medicines form the perfect prescription, used in full or contracted to nine according to the illness. Following the list elsewhere in this work that retains nine while omitting three, the three items “unasked, broad, prediction” can be unfolded as teaching without being asked, vaipulya, and prediction〔T33 0753c21–25〕. The present unit visibly preserves its original punctuation.
益不益
摩訶止觀惡境可益靜照，善境也可損靜照An unwholesome object may benefit stillness and illumination; a wholesome object may harm them損益視觀力與是否隨境，不由善惡名目直決〔0283b15–0283c06〕Benefit and harm depend upon contemplative power and whether one follows the object, not a direct decision from the label wholesome or unwholesome〔0283b15–0283c06〕
盡智、無生智
摩訶止觀本段依世智斷思名盡智，依無漏智斷思名無生智；此處分配須守本文語境In this passage, severing thought through worldly wisdom is called exhaustion-knowledge, while severing thought through uncontaminated wisdom is called nonarising-knowledge. This distribution must remain bound to the context of the text
直言詞
金光明最勝王經指散文直讚，不改排為偈。Direct prose praise; it is not rearranged as verse.底本作「直言詞」〔T16n0665 0455b24〕；慧沼牒作直言辭，科判又作直言詞，並明「不以頌讚」〔T39n1788 0339c04〕。The base text reads 「直言詞」—“direct speech” 〔T16n0665 0455b24〕. Huizhao quotes “direct words,” uses “direct speech” again in his outline, and explicitly says 「不以頌讚」—“the praise is not offered in verse” 〔T39n1788 0339c04〕.
相似位前
妙法蓮華經文句私記對本段功德的位置語The private record’s placement of the qualities in this passage依《普賢觀》疏通五品屬鏡Relating the five grades through the Contemplation of Samantabhadra belongs to the Mirror
相失、驚入
妙法蓮華經文句本論以世世相值、久已結緣說不另立其名，收於「而其意則通」〔0100c18〕Because the parties meet life after life and formed a connection long ago, the root treatise does not separately establish these names, concluding 「而其意則通」 tr. “yet their meanings remain mutually accessible”〔0100c18〕
相待
摩訶止觀以不止顯止、以不觀顯觀，彼此觀待立名Establishing the name by using non-calming to disclose calming and non-contemplation to disclose contemplation彼此互相形顯，以他望己為待〔T1912 0217b03–04〕Mutually giving shape to one another, and viewing oneself in relation to another as dependent〔T1912 0217b03–04〕
相待、絕待
妙法蓮華經玄義相待以九界、佛界，作意、任運等相對判麁妙；絕待則開先前方便，使諸麁神通不再隔於妙用。相待不是互相等待，絕待也不是消滅既有益用。Relational (相待) and absolute (絕待)Relational judgment determines coarse and wondrous through such pairs as the nine realms and buddha realm or intentional and spontaneous activity. Absolute wondrousness opens earlier skillful means so that coarse supernormal powers no longer stand apart from wondrous activity. Relational does not mean mutually waiting, and absolute does not eliminate already existing beneficial functions.
相待假
摩訶止觀由有無、長短、生滅等相對而立名的假立。A provisional name established through relations such as existence/nonexistence, long/short, and arising/ceasing
相待妙、絕待妙
妙法蓮華經玄義相待由半滿、常無常、大小及帶不帶方便互形而立；絕待至法界外無法，無所可待，也不把『絕』另立為一個可執取之物。待、絕二門已顯中理，不再造第三門。Relational wondrousness and absolute wondrousnessThe relational is established through the mutual definition of half and full, permanent and impermanent, great and small, and carrying or not carrying skillful means. The absolute reaches the point where there is no Dharma outside the Dharma realm and nothing to await, while also refusing to establish “absolute” as another graspable entity. The two gates of relational and absolute already reveal the principle of the middle; no third gate is invented.
相應、獨頭
摩訶止觀與見思諸使合名相應，不相應名獨頭Joined to the dispositions of views and thoughts, it is called associated; not associated, it is called solitary-head界內獨頭以不共無明不與使俱釋；界外須另守其體Solitary-head within the realms is explained through unassociated ignorance not occurring together with dispositions; its essence beyond the realms must be kept separate
相成
妙法蓮華經玄義五味使半滿配置不離前後次第，半滿又使五味中權實的開合可見。相成是互相助益，不是兩套名稱彼此同義。Mutual accomplishmentThe five flavors keep the configuration of half and full within a before-and-after sequence, while half and full make the opening and combining of provisional and real within the five flavors visible. Mutual accomplishment means mutual benefit, not that the two sets of names are synonyms.
相攝
妙法蓮華經玄義以直說、偈陀、重頌三種為中心，辨其各能攝取其餘哪些部類。這是類目間的收攝關係，不是十二部先後演化的歷史次序。Mutual inclusionCentering on direct teaching, gāthā, and recapitulating verse, this asks which other divisions each can include. It concerns inclusion among classes, not a historical sequence in which the twelve evolved.
相生次第
妙法蓮華經玄義此處取乳生酪、酪生蘇的先後，用來說服藥與受益的次第；不取乳品濃淡來定教法淺深。全用與縮用是方劑對機，不是佛說質地變薄。Sequence through successive arisingThis passage takes the before-and-after relation of milk producing curds and curds producing ghee to explain the sequence of taking medicine and receiving benefit. It does not use the thickness of dairy products to establish the depth of teachings. Complete and contracted use adapt a prescription to a capacity; they do not make the Buddha’s teaching thinner in substance.
相破、相修、相即異釋
摩訶止觀六度與道品互破偏著、互相成就、彼此相即The six perfections and factors of the path break partial attachments in each other, fulfill each other, and immediately are one another有、無、非有無在此指有益、無益、相即，不直接作三諦Existent, nonexistent, and neither existent nor nonexistent here mean beneficial, unbeneficial, and mutually identical, not directly the three truths
妙法蓮華經文句方便與權的三對關係〔0036b25〕Three relational pairs between skillful means and the provisional〔0036b25〕鏡文說相破開二句，故合為四句The mirror says that mutual refutation opens into two propositions, yielding four in all
相空
摩訶止觀四句求假名與所顯相狀不可得。The provisional name and manifested configuration cannot be obtained through any of four alternatives
相續假
摩訶止觀前後念念次第不斷而顯相續的假立。The provisional establishment of continuity through uninterrupted sequential thoughts before and after
相資
摩訶止觀聞助思、思助聞；依多分正行立信行、法行之名Hearing aids reflection and reflection aids hearing; faith-practice and Dharma-practice are named according to the predominance of the principal practice
相體信
妙法蓮華經文句「相」是父子互相信；子信大教不虛，父知子聞大不謗「相」 tr. “‘mutual’” means reciprocal trust between father and son: the son trusts that the great teaching is not false, and the father knows that the son will not slander it upon hearing it
眇目、矬、陋、無威、無德
妙法蓮華經文句偏空、不窮實相源、無眾善莊嚴、非四無畏、異常樂我淨Partial emptiness, not reaching the source of the real mark, lacking the adornment of manifold goodness, not possessing the four fearlessnesses, and differing from permanence, bliss, self, and purity五項不合併The five are not combined
眉間白毫相光
妙法蓮華經ūrṇā（系）佛眉間白毫所放·現瑞之身密·發起《法華》之光The radiance sent forth from the Buddha’s white hair-mark between his brows; the bodily mystery manifesting a portent and occasioning the 《法華》 Lotus窺基「間謂兩中表說中道・白為眾色之本顯此法是三乘之源」〔T34n1723 0680b29〕；放光＝依止說因成就Kuiji: 「間謂兩中表說中道・白為眾色之本顯此法是三乘之源」 tr. “‘Between’ means amid the two and signifies teaching the middle way; ‘white,’ as the basis of all colors, reveals that this Dharma is the source of the three vehicles” 〔T34n1723 0680b29〕. Sending forth light is the accomplishment of reliance upon the cause for teaching
真、似
摩訶止觀真位與相似位True stage and analogous stage在賢名似、入聖名真〔0380c10〕；朱為正色、紫為間色〔0380c13〕Among the worthy, analogous; entering the noble, true〔0380c10〕. Vermilion is primary color and purple intermediate〔0380c13〕
真似、內外
妙法蓮華經玄義相似見與分真見是位證之別；內現身通、外現色身是二用之別。二用雖分，實體不二。True and resemblance; inward and outward (真似、內外)Resemblance-vision and partial-true vision distinguish stages of realization. Inwardly manifest bodily power and outwardly manifest physical bodies distinguish two activities. Although the activities are distinguished, their actual substance is not two.
真修、緣修異釋
摩訶止觀將緣修顯真、緣修滅而真自顯兩說，都置入自、他、共、離推檢The explanations that cultivation according to conditions reveals the true and that such cultivation ceases so the true reveals itself are both investigated through self, other, both, and neither只判兩說所落四門，不先選定一家Only the four gates into which the two explanations fall are judged; no lineage is selected in advance
妙法蓮華經文句入初住後真修體顯；後位前仍說緣修The substance of true cultivation becomes manifest after entry into the first abode; cultivation responsive to conditions is still spoken of before later stages《記》另限名稱的義立範圍The Wenjuji separately limits the doctrinal range within which these names are established
真實三釋
妙法蓮華經文句略言＝與實相相應・廣言＝離四句絕百非・處中＝八不〔0113a28–0113b01〕。Brief = correspondence with the true mark; extensive = separation from the four propositions and cessation of the hundred negations; centered = the eight negations 〔0113a28–0113b01〕.
真實語與廣長舌
金光明最勝王經之二以諸佛長劫不妄語、廣長舌相及能除煩惱炎熱，作請得辯才的所由。慧沼把實語分因、果與隨喜，把舌相分不妄語之因與語具之果，再以利益為請加所由〔T39n1788 0306b21–0306c02〕。這是疏中分判，不增入白話經句。True speech and the broad and long tonguePart Two makes the buddhas’ freedom from false speech over long eons, their broad and long tongues, and their ability to remove the burning heat of afflictions the basis for invoking eloquence. Huizhao divides true speech into cause, result, and rejoicing; the tongue into the cause of freedom from false speech and the result of the organ of speech; and benefit into the reason for invoking empowerment 〔T39n1788 0306b21–0306c02〕. This is the commentary’s division and is not added to the vernacular rendering as scriptural speech.
真性、觀照、資成
妙法蓮華經玄義真性是不偽、不改之性；觀照是寂而常照；資成是法界含藏無量行具。不同教門對三者的乘體、乘具有不同配屬，圓教才以真性為體、觀照資成為能運之具。True nature, contemplative illumination, supporting accomplishmentTrue nature is the nature that is neither false nor changing. Contemplative illumination is quiescent yet constantly illuminating. Supporting accomplishment is the Dharma realm containing immeasurable practices and equipment. The different teaching gates assign vehicle-substance and vehicle-equipment to the three in different ways; only the Perfect Teaching takes true nature as substance and contemplative illumination and supporting accomplishment as the equipment that transports.
真性軌
妙法蓮華經玄義三軌中依『體』當名而偏舉的一軌。偏舉不取消觀照、資成；本論已明說真性非無二軌，宗用也非無初軌。The track of true nature (真性軌)This is the track singled out among the three under the present name “substance.” Singling it out does not cancel contemplative illumination or supporting accomplishment. The root treatise expressly says that true nature is not without the other two tracks and that purport and function are not without the first track.
真正菩提心
摩訶止觀真是不雜毒、不虛偽；正是不偏空、不滯有。四弘皆緣三諦而起“True” means neither mixed with poison nor false; “correct” means neither partial to emptiness nor stuck in existence. All four great vows arise in relation to the three truths
真法供養異釋
妙法蓮華經以身供養·諸佛所讚第一之施（三家讀異）Offering with the body; praised by the buddhas as the foremost gift (the three houses read it differently)〔本經 0053b11·經文自語〕；智顗獨牒「內運智觀……能供所供皆是實相」〔T34n1718 0143b18〕；吉藏此品段不用此形（作《維摩》「法供養」）〔T34n1721 0621b02〕；竺法護拆「真供養＋法施」〔T09n0263 0125b20〕〔本經 0053b11·經文自語〕 tr. “the sutra’s own expression”; Zhiyi alone quotes it directly: 「內運智觀……能供所供皆是實相」 tr. “inwardly setting wisdom and contemplation in motion … the one who offers and what is offered are both the true mark” 〔T34n1718 0143b18〕; Jizang does not use this expression in his passage on the chapter, writing instead the 《維摩》 expression 「法供養」 tr. “Dharma-offering” 〔T34n1721 0621b02〕; Dharmarakṣa divides it into 「真供養＋法施」 tr. “true offering plus gift of Dharma” 〔T09n0263 0125b20〕
妙法蓮華經文句內運智觀觀煩惱因果，皆用空慧蕩之〔0143b18–0143b19〕；又觀身火能供所供皆是實相，誰燒誰然〔0143b19–0143b20〕。Internally set wisdom and contemplation in motion, contemplate the causes and fruits of affliction, and sweep them all away with emptiness-wisdom〔0143b18–0143b19〕; further contemplate body and fire, giver and recipient, as all the true mark—who burns and who is burned?〔0143b19–0143b20〕.
真相、世相
摩訶止觀前二教以三十二相等示世相，後二教明法身無相而隨緣現相The first two teachings use the thirty-two marks and the rest to reveal worldly marks; the latter two explain the markless Dharma body manifesting marks according to conditions是教門相好之辨，不等於傳本異讀This distinguishes marks and excellences by teaching and is not equivalent to variant readings in textual transmission
真聲聞
妙法蓮華經文句大乘真位；以佛道聲令一切聞The true Mahāyāna position; causing all to hear through the voice of the Buddha Way本論以十信、十住辨似真The root treatise distinguishes resemblance from reality through the ten faiths and ten abodes
真起應
摩訶止觀「從真起應，法眼稱機」〔T1911 0079c26〕「從真起應，法眼稱機」 tr. “Arising in response from the true, the Dharma eye accords with faculties”〔T1911 0079c26〕嚴格判在別教初地、圓教初住以上〔T1912 0346a12〕Strictly judged as occurring at or above the first ground of the Distinct Teaching and first abode of the Perfect Teaching〔T1912 0346a12〕
真阿羅漢
妙法蓮華經文句不生、殺賊、應供三義The three meanings of no further birth, slayer of thieves, and worthy of offerings根經當段只明舉應受供養，本論三義互顯The present passage of the root scripture explicitly gives only worthiness of offerings; the root treatise mutually discloses the three meanings
眷屬
妙法蓮華經玄義本時說法所被是本眷屬；下方空住既是經中場景，也由論主表為寂光。業、願、通、應四類說明垂迹關係，不能只按空間遠近解。RetinuesThose addressed by the teaching at the time of the Origin are original retinues. Abiding in empty space below is both a scriptural scene and something the treatise author represents as quiescent light. The four classes karma-born, vow-born, supernormal-power-born, and response-born explain relations in the extension of the Trace; they cannot be understood only in terms of spatial distance.
眼智
摩訶止觀眼言見、智言知；次第時由止觀所得，不次第時眼智不二Eye means seeing and wisdom means knowing; in succession they are attained through calming-and-contemplation, while non-successively eye and wisdom are nondual止觀是遠由，眼智是近由；佛眼一體具五用，佛智一心具三智Calming-and-contemplation is the distant cause and eye and wisdom the near cause; the Buddha eye as one essence possesses five functions, Buddha wisdom possesses three wisdoms in one mind
瞿摩
金光明最勝王經本品與所取古德均未在此處另立物義，故保留原名，不另造解。Neither this chapter nor the ancient commentaries used here establish a separate material definition at this locus. The transmitted name is therefore retained without adding an unsupported explanation.經文用於塗地、為壇〔T16n0665 0439b10／0439c21〕The sūtra uses
瞿摩 for coating the floor and making the altar 〔T16n0665 0439b10／0439c21〕知病、識藥、授藥
摩訶止觀知見思病，識三種法藥，依苦集病授道滅藥Knowing the illness of views and thought, recognizing three kinds of Dharma medicine, and administering the medicines of path and cessation according to the illnesses of suffering and origination三者闕一不可〔T1912 0340b20〕，共同構成入假觀Not one of the three may be lacking〔T1912 0340b20〕; together they constitute contemplation in entering the provisional
知見久遠
妙法蓮華經文句以如來三達明見久遠往事如見今日，使所引往事決定不虛Through the Tathāgata’s three penetrations, seeing events of the distant past as though today, making the events cited certainly not false
石蓮
妙法蓮華經玄義烏皮在外、白肉在內而眾具潛備的蓮子，作十如次第的總譬。A lotus seed with black skin outside and white flesh within, containing all parts in potential and serving as the general simile for the ordered ten suchnesses.
研、詳、去取
妙法蓮華經玄義本論自釋：研是覈實，詳是覈權，去取以是否適合法相為準。研詳不是泛稱鑽研，去取也不是憑好惡捨取。Investigation, detailed examination, rejection and acceptanceThe root treatise explains its own terms: investigation verifies the real, detailed examination verifies the provisional, and rejection and acceptance depend upon whether an account accords with the characteristics of the Dharma. Investigation and detailed examination do not mean research in a generic sense, and rejection and acceptance are not determined by personal preference.
破塵出卷
摩訶止觀破開覆蔽微塵，使經卷顯出Break open the covering mote so the scripture scroll is disclosed約所化眾生心中法門被覆而顯It concerns the Dharma gates in the minds of sentient beings who are transformed, covered and then disclosed
破法遍
摩訶止觀以一心觀法從始至終、橫豎周遍地破除顛倒執著；所破是惑執，不是法性。Contemplating Dharmas in one mind from beginning to end and breaking inverted attachments universally, horizontally and vertically. What is broken is deluded attachment, not Dharma-nature
摩訶止觀分別病、藥、授藥有所不達，便不名遍；不次第破方名遍If distinguishing illness, medicine, and administration of medicine fails to reach anywhere, it is not called pervasive; only nonsequential breaking is called pervasive文中仍可論次位，行意則不以前後隔裂三觀〔T1912 0347b13〕The text can still discuss sequential stages, while the intent of practice does not separate the three contemplations into before and after〔T1912 0347b13〕
祕、密
妙法蓮華經文句一身即三身、三身即一身；又昔所未說、唯佛自知〔0129c12–0129c15〕One body is precisely the three bodies and the three bodies precisely one; also what was not taught in the past and what only the Buddha knows 〔0129c12–0129c15〕
祕妙
妙法蓮華經文句「又方者祕也，便者妙也」〔0036b12〕；珠與長子本無二別「又方者祕也，便者妙也」 tr. “Again, ‘method’ is secret and ‘means’ is wondrous”〔0036b12〕; the jewel and the elder’s son are originally neither dual nor different鏡文以昔祕今妙申說，須署湛然The mirror explains this as formerly secret and presently wondrous; it must be attributed to Zhanran
祕密合、顯露合
妙法蓮華經玄義兩者是聲聞得合的隱顯方式。祕密合不逐時顯說，顯露合則依未入位、住果、增上慢分流。Secret correspondence; manifest correspondenceThese are hidden and manifest modes by which śrāvakas attain correspondence. Secret correspondence is not individually revealed period by period, while manifest correspondence diverges according to those who have not yet entered a stage, those abiding in the fruit, and those of overweening pride.
祕密藏
妙法蓮華經文句「三法不縱不橫名祕密藏，依教修行得入此藏也。」〔0135a14〕「三法不縱不橫名祕密藏，依教修行得入此藏也。」 tr. “The three dharmas are neither vertical nor horizontal and are called the secret treasury; practicing according to the teaching enables one to enter this treasury” 〔0135a14〕.
祕要之藏
妙法蓮華經文句隱而不說為祕，總一切為要，真如實相包蘊為藏〔0110b01–0110b02〕。Concealed and unspoken is secret; gathering everything is essential; containing and storing true suchness and the true mark is treasury 〔0110b01–0110b02〕.
神、通、力
妙法蓮華經文句天然不動之理、無壅不思議慧、幹用自在，分屬法身、報身、應身〔0129c15–0129c21〕Naturally unmoving principle, unobstructed inconceivable wisdom, and freely applied functioning, corresponding respectively to Dharma, reward, and response bodies 〔0129c15–0129c21〕
神力、智慧力
妙法蓮華經文句「深修禪定能得神通，合上田也」〔0073a13〕；「智必照境，如身之託處，合上宅也」〔0073a14〕「深修禪定能得神通，合上田也」 tr. “Deeply cultivating meditative concentration and thereby attaining supernormal abilities applies the preceding fields”〔0073a13〕; 「智必照境，如身之託處，合上宅也」 tr. “Wisdom necessarily illuminates objects, as the body has a place on which it relies; this applies the preceding house”〔0073a14〕田、宅對配依本論，不以鏡文改配。The pairings of fields and house follow the root treatise and are not reassigned through the mirror.
神呪（呪）
妙法蓮華經護持說法師之陀羅尼真言（翻不翻三家異）A divine dhāraṇī spell that protects the Dharma teacher; the three houses differ on whether it should be translated〔本經 0058b17〕；智顗「皆存本音·譯人不翻」〔T34n1718 0146c24〕；吉藏「呪語多含，此間無物以擬之；若欲翻之，於義不盡，又失其勢用」〔T34n1721 0629c09〕〔本經 0058b17〕; Zhiyi: 「皆存本音·譯人不翻」 tr. “all preserve their original sounds; the translators did not translate them” 〔T34n1718 0146c24〕; Jizang: 「呪語多含，此間無物以擬之；若欲翻之，於義不盡，又失其勢用」 tr. “Spell-language contains many meanings, and here there is nothing with which to match it; if one wished to translate it, the meaning would not be exhausted, and its power and function would also be lost” 〔T34n1721 0629c09〕
神變
妙法蓮華經文句神為內、天心、天然內慧；變為外、六瑞外彰〔0030a15–0030a18〕“Spiritual” is inward, the innate mind and naturally present wisdom; “transformation” is outward, the external manifestation of the six portents〔0030a15–0030a18〕《記》稱為當文別釋，另有通釋〔0198b15–0198b17〕The Record calls this a particular explanation suited to the passage and separately allows a general one〔0198b15–0198b17〕
神通
妙法蓮華經玄義本因慈悲與無記化化禪相合而施化。無記是禪法技術語，不是沒有記錄；己身己事、他身他事各守本論排列。Supernormal powerCompassion in the original cause joins the dhyāna of morally indeterminate transformation upon transformation to apply teaching and transformation. “Morally indeterminate” is a technical term of meditative discipline, not an assertion that something went unrecorded. One’s own body and affairs and another’s body and affairs retain the order of the root treatise.
神通發
摩訶止觀禪定所發之天眼、天耳、他心、宿命、身如意五通；是禪之用Five superknowledges arising through meditative concentration: divine eye, divine ear, knowledge of others' minds, recollection of past lives, and bodily mastery; these are functions of dhyāna
禪定、智慧兩因
妙法蓮華經文句禪定止過惡、得人無我、外不損；智慧離取著、得法無我、內無顛倒，兩組次第成對〔T34n1718 0122a01–0122a03〕Concentration stills faults, attains the nonself of persons, and prevents outward harm; wisdom leaves grasping, attains the nonself of dharmas, and prevents inward inversion. The two groups remain paired in this order 〔T34n1718 0122a01–0122a03〕
私記異釋
妙法蓮華經玄義《釋籤》以章安自記大師所說、而不與他共為私〔0815b10〕。這是筆錄關係，不是祕密著作。Private recordThe Shiqian explains this as Zhang'an personally recording what the Great Master taught and not sharing it with others〔0815b10〕. It describes the relationship of written transmission; it does not mean a secret work.
妙法蓮華經文句「灌頂法師私記」〔0001a23〕「灌頂法師私記」 tr. “privately recorded by Dharma Master Guanding”〔0001a23〕序作者所誌筆錄關係，不等於現行卷首另有此署名The preface author's statement about the relationship of recording; not a separate attribution in the extant fascicle heading
種子無上
妙法蓮華經雲雨喻所顯：大乘無漏種子為成佛之因本What the cloud-and-rain parable reveals: the uncontaminated seed of the great vehicle is the causal root of buddhahood窺基引《法華論》十無上第一〔T34n1723 0781a29〕；「今顯大乘無漏種子以為因本」〔0781b13〕Kuiji cites it as the first of the ten unsurpassed qualities in the 《法華論》 〔T34n1723 0781a29〕: 「今顯大乘無漏種子以為因本」 tr. “Here it reveals the uncontaminated seed of the great vehicle as the causal root” 〔0781b13〕
種相體性
種種因緣、信解、相貌
妙法蓮華經文句以昔善、今教，共、不共般若及四門展開，末歸一因一緣一相一貌Unfolded through past good, present teaching, shared and unshared prajñā, and four gateways; finally returns to one cause, one condition, one mark, and one appearance鏡偏以感應差別、內懷納受、身口外彰展開，不倒灌本文Mirror unfolds them chiefly through differences in stimulus and response, inward reception, and outward bodily and verbal expression; these are not retroactively inserted into the root commentary
稱名脫難
妙法蓮華經一心稱名·觀音觀音聲即得解脫七難三毒Single-mindedly calling the name; Guanshiyin perceives the sounds of their voices, and they immediately gain liberation from the seven perils and three poisons〔本經 0056c06〕；窺基三業歸依×三通（尋聲/觀心/觀色）〔T34n1723 0847a30〕·業道論釋〔0848a24〕；竺法護稱名+修觀『觀無常苦空非身』〔T09n0263 0129b05〕〔本經 0056c06〕；Kuiji pairs the three acts of refuge with three superknowledges—seeking out cries, perceiving minds, and perceiving forms 〔T34n1723 0847a30〕—and explains it through the analysis of action 〔0848a24〕；Dharmarakṣa joins calling the name to contemplative practice, 『觀無常苦空非身』 tr. “contemplating impermanence, suffering, emptiness, and non-self” 〔T09n0263 0129b05〕
究竟等
妙法蓮華經文句既是十如末項，又依惑解、人、教三面展開平等義Both the final item among the ten suchnesses and the equality unfolded through confusion and understanding, persons, and teachings
空性
金光明最勝王經經題作重顯空性，品首又說重明空性。經文以身、根、境、識、四大、無明緣起與五蘊等逐段顯空；慧沼再以空即性、空之性、依他無生性三義釋題，並說只空二執、不空依圓。經與疏兩層分書。EmptinessThe title says “Reaffirming Emptiness,” while the opening prose says that emptiness is again clarified. The sūtra discloses emptiness passage by passage through the body, faculties, objects, consciousness, four great elements, ignorance, dependent arising, and five aggregates. Huizhao then explains the title through three meanings: emptiness itself as nature, the nature of emptiness, and the other-dependent as the nature of non-arising; he also says that only the two attachments are emptied, while the other-dependent and perfectly-accomplished are not emptied. The sūtra and commentary remain distinct layers.
空王佛
妙法蓮華經釋迦與阿難同時發菩提心之本師The original teacher in whose presence Śākyamuni and Ānanda aroused the resolve for awakening at the same time竺法護譯作「超空如來」〔T09n0263 0098b14〕；吉藏「畢竟空是諸空中之王」〔T34n1721 0583b11〕Dharmarakṣa has 「超空如來」 tr. “Transcending-Emptiness Tathāgata” 〔T09n0263 0098b14〕. Jizang writes, 「畢竟空是諸空中之王」 tr. “Ultimate emptiness is the king among all emptinesses” 〔T34n1721 0583b11〕
空聚、六賊
金光明最勝王經經以身如空聚、六賊依止說根境；慧沼既以聚沫解身不堅固，也以有漏虛偽、無功德解空聚，並說六根、六境能為緣損壞善品，故名為賊。空聚不是外在鬼神居處，六賊也不離根境而另成實體。Empty aggregate and six thievesThe sūtra says that the body is like an empty aggregate and that the six thieves depend upon it. Huizhao both explains the body through the instability of a mass of foam and reads “empty aggregate” as conditioned, false, and devoid of qualities; because the six faculties and six objects can serve as conditions that damage wholesome qualities, they are called thieves. The empty aggregate is not a haunt for external spirits, nor do the six thieves form a separate substantial entity apart from faculties and objects.
空般若
妙法蓮華經文句本論解最上道The root treatise’s explanation of the supreme Way不外加另一套教判No additional taxonomy of teachings is imposed
窣堵波
金光明最勝王經塔；經後文用於置舍利、發願與塔涌。Stūpa. Later in the scripture it is used for enshrining the relics, making the vow, and the stūpa’s arising.慧沼：「塔云窣堵波，此云高顯」〔T39n1788 0332a20〕Huizhao: 「塔云窣堵波，此云高顯」—“A stūpa is called stūpa, meaning high and conspicuous” 〔T39n1788 0332a20〕
窮子
妙法蓮華經捨父逃逝、窮困他國之子，喻退大流轉之二乘The son who abandoned his father and fled, living in poverty in another country; he represents members of the two vehicles who turned back from the great and wandered in birth and death窺基判為不定種姓、下品發心之退轉聲聞〔T34n1723 0772b14〕Kuiji judges him to be a śrāvaka of indeterminate lineage who turned back from an inferior-grade initial resolve 〔T34n1723 0772b14〕
窳怯
妙法蓮華經文句深山非窳怯者所居〔0031b14〕Deep mountains are not places where the weak and timid can dwell〔0031b14〕《記》訓窳為病，整詞取怯弱〔0200c27〕The Record glosses the first character as diseased; the compound means sickly weakness or timidity〔0200c27〕
章安私釋
妙法蓮華經玄義『私』是記者自標補釋，不是祕密說法。本番只有 0682c13–0683a08 前這一明確層，不能把整番都歸記者，也不能將此段抹作智者直說。Zhang’an’s private explanation“Private” marks the recorder’s own supplementary explanation; it does not mean a secret teaching. Within the present pass, only the layer at 0682c13–0683a08 before Clarifying the Purport is explicitly marked in this way. The whole pass cannot be attributed to the recorder, nor can this passage be erased into Zhiyi’s direct teaching.
第一義治
摩訶止觀無生中煩惱與能治俱不可得，一方遍治Within non-arising, affliction and what treats it are both unobtainable; one method treats universally是一往顯大，不廢四悉與助治It provisionally reveals the Great as superior without abandoning the four siddhāntas and assisting treatments
第一義諦、第一義空、如來藏
妙法蓮華經玄義一佛乘所具三名。總明中，三名不定為三，也不固定為一；章安私釋再以《大般涅槃經》三句開出三類方便。Ultimate truth, the emptiness of ultimate meaning, tathāgata-garbhaThese are three names fully possessed by the One Buddha-Vehicle. In the general explanation, the three names are not fixed as three and are likewise not fixed as one. Zhang’an’s private explanation then uses the three statements of the Mahāparinirvāṇa Sūtra to open three classes of skillful means.
第三述成
妙法蓮華經文句本品在譬說中的段位The position of this chapter within the teaching through parable十恩及「師云」人名由鏡文補釋The ten kindnesses and identification of the person meant by 「師云」 tr. “‘the teacher says’” are supplied by the mirror
第二音節首字
金光明最勝王經「刪陀喇儞」〔0433a14〕「刪陀喇儞」—transmitted Han sound-form 〔0433a14〕「珊陀喇儞」〔0299a19〕「珊陀喇儞」—transmitted Han sound-form in the commentary lemma 〔0299a19〕
第十二音節末字
金光明最勝王經「阿伐那末底」〔0433a17〕「阿伐那末底」—transmitted Han sound-form 〔0433a17〕「阿伐那末儞」〔0299a22〕「阿伐那末儞」—transmitted Han sound-form in the commentary lemma 〔0299a22〕
第十八音節
金光明最勝王經「阿毘婆䭾〔引〕」〔0433a19〕「阿毘婆䭾〔引〕」—transmitted Han sound-form with lengthening note 〔0433a19〕「阿毘婆馱」〔0299a24〕「阿毘婆馱」—transmitted Han sound-form in the commentary lemma 〔0299a24〕
第十四音節末字
金光明最勝王經「阿鞞毘耶訶囉」〔0433a18〕「阿鞞毘耶訶囉」—transmitted Han sound-form 〔0433a18〕「阿鞞毘耶訶羅」〔0299a23〕「阿鞞毘耶訶羅」—transmitted Han sound-form in the commentary lemma 〔0299a23〕
等子、等車
妙法蓮華經文句佛性同故同是子；諸法同為大乘故同是大車Because buddha-nature is the same, all are equally children; because all dharmas are equally Great Vehicle, all are equally the great cart.
筋
答三／發起二
妙法蓮華經文句佛答分發起、譬喻、勸信；發起又分抑、引。The Buddha's reply divides into initiation, parable, and exhortation to believe; initiation further divides into rebuke and drawing-in.
糟糠、枝葉
妙法蓮華經文句糟糠兼譬無大機，枝葉譬非好器；機重可發，器重堪任Lees and chaff also represent lack of a great capacity, while branches and leaves represent not being a good vessel; capacity emphasizes ability to be aroused, and vessel ability to bear the task
約位
妙法蓮華經文句相、性、體通於本具，力、作、因、緣、果、報依十信、四十一地、佛地分位Mark, nature, and substance extend through what is innately possessed; power, activity, cause, condition, effect, and recompense are distributed through the ten faiths, forty-one grounds, and buddha ground
約教
妙法蓮華經文句從十方機感之廣收至娑婆音聲佛事〔0002b02–0002b05〕Gathers the breadth of receptive capacities throughout the ten directions into the use of sound to perform the Buddha's work in the Sahā world〔0002b02–0002b05〕本小科以聲教為處中〔0155a27–0155b10〕This subsection takes vocal teaching as the middle course〔0155a27–0155b10〕
妙法蓮華經文句依三藏、通教、別教、圓教次第解釋化城；四個名目與次序照本論Explains the conjured city in the sequence Tripiṭaka, Shared, Distinct, and Perfect Teachings; all four names and their order follow the root treatise
索訶
金光明最勝王經義淨本作索訶，真諦本作娑婆。慧沼依古德傳語解索訶為堪忍界，不另作後出語音還原。SuoheYijing’s recension has Suohe, while Paramārtha’s has Saha. Huizhao follows ancient transmitted terminology in explaining Suohe as the realm of endurance and does not restore a later sound-form.
索訶世界
金光明最勝王經sahā（音·娑婆）娑婆世界·義淨新譯音The Sahā world in Yijing’s newer Han transcription.〔本經 0417a21〕；真諦本作「娑婆」〔T16n0664 0372a05〕The sūtra 〔0417a21〕; Paramārtha uses 「娑婆」—“Sahā” 〔T16n0664 0372a05〕.
結會古今
妙法蓮華經文句把昔日十六沙彌及所化眾生會到今日師弟子Identifying the sixteen novices and the sentient beings they transformed in the past with today’s teacher and disciples
結緣之由
妙法蓮華經文句正結緣以前的遠、近二由，共二十二行半The distant and recent causes before the direct establishment of the connection, together comprising twenty-two and a half lines
結緣人
妙法蓮華經文句此刻非當機，卻因聞法形成後時得度之緣Not the present audience whose faculties fit the occasion, but people who, through hearing the Dharma, form conditions for liberation later
結緣眾
妙法蓮華經文句現世未得四悉檀益，只作未來得度因緣Gains no present benefit of the four siddhāntas but forms a condition for future liberation鏡辨助現、助當，不可簡化為永無利益Mirror distinguishes assistance in the present and future; it cannot be simplified as permanently without benefit
結要四句
妙法蓮華經文句一切法（妙名）・一切力（妙用）・一切祕藏（妙體）・一切深事（妙宗）〔0142a25–0142a29〕。All dharmas (wondrous name), all powers (wondrous function), the entire treasury of secrets (wondrous essence), and all profound matters (wondrous principle) 〔0142a25–0142a29〕
結鬘
妙法蓮華經玄義貫穿教、行、理使不散失，又成聞持、行持與總持。Threads teaching, practice, and principle so they are not lost and forms retention of hearing, practice, and complete retention.
絕待
摩訶止觀絕橫竪諸待，且不保留一個能絕的止觀Ending every horizontal and vertical dependence without retaining a calming-and-contemplation that performs the ending所待亡，能絕亦亡；不是再立一個與相待對峙的實體What is depended upon disappears and that which ends it also disappears; it is not another entity established in opposition to the relative
絕待安樂行
妙法蓮華經文句以諸法安樂性、眾生涅槃不可復滅、行非道而通佛道三句顯之〔0118c06–0118c09〕Revealed in three statements: all dharmas possess the nature of peaceful ease; sentient beings are nirvāṇa and cannot be extinguished again; practicing a non-Buddhist path penetrates the Buddha’s path 〔0118c06–0118c09〕
經文與慧沼牒經
金光明最勝王經下列字面各屬各本，不能把疏中簡式反寫成底本：The scripture and Huizhao’s quotation of the scriptureThe wording below belongs respectively to each text; the abbreviated form in the commentary cannot be written back into the base text:
金光明最勝王經下列字面各屬各本，不以疏中簡式反改義淨正文：The sūtra text and Huizhao’s lemmataThe literal forms below each belong to their own textual witness. The abbreviated forms in the commentary are not used to alter Yijing’s main text:
經方・藥草
妙法蓮華經文句「「經方」者，即十二部教也，「藥草」即教所詮八萬法門也。」〔0135a05〕「「經方」者，即十二部教也，「藥草」即教所詮八萬法門也。」 tr. “‘Prescriptions’ are the twelve divisions of the teaching; ‘medicinal herbs’ are the eighty thousand Dharma gates conveyed by the teaching” 〔0135a05〕.
經由
妙法蓮華經玄義一切教、行、義由聖人心口而出，亦由此而通至所歸。All teaching, practice, and meaning proceed from the minds and mouths of sages and thereby lead toward their destination.
經緯
妙法蓮華經玄義以經為縱、緯為橫，教有佛說與菩薩申通，行有慧行與行行，理有真俗相織。Sutra as vertical warp and exposition as horizontal weft; in practice, wisdom-practice and practice-practice; in principle, expression of true and conventional.
綱目、綱格
妙法蓮華經玄義前經已說大小觀法等網目，今經著眼如來設教大綱。本論以綱格、大化筌罤表其統攝；湛然釋格為正，並另提出筌、蹄字形說。Fine mesh and frameworkEarlier scriptures have already taught the fine mesh of Great and Lesser Vehicle contemplations and other matters; the present scripture focuses on the great outline of the Tathāgata’s establishment of the teaching. The root treatise uses “framework” and “the comprehensive snare and trap of the great work of transformation” to express its gathering function. Zhanran explains “frame” as “correct” and separately discusses the graph forms for snare and trap.
緣覺、獨覺
妙法蓮華經文句本論依有佛、無佛及願生等分說Distinguished by the root treatise in terms of worlds with and without buddhas and aspiration for birth又兼部行、變化，不先扁平成同義詞Group-practice and transformation categories are also present; the names are not flattened into synonyms
緣起
妙法蓮華經玄義所記之興致與教法所由〔0815b11〕。本篇所說的由，正落在師德、受聞與傳述三層。OriginsThe impetus for what was recorded and the source of the teaching〔0815b11〕. In this piece, that source lies precisely in three layers: the teacher's virtue, reception of the teaching, and its transmission.
緣起、緣生
妙法蓮華經玄義本論先以因為緣起、果為緣生，再列緣起非緣生、緣生非緣起、亦緣起亦緣生、非緣起非緣生四句，故不能用後世單一公式抹平。Originating condition and conditionally arisenThe treatise first calls the cause originating condition and the fruit conditionally arisen, then lists the four alternatives: originating condition but not conditionally arisen, conditionally arisen but not originating condition, both, and neither. The distinction therefore cannot be flattened into one later formula.
縱、橫、開、合、始、終
摩訶止觀本論總說諸例皆然The treatise says generally that each model follows the same pattern縱為三德次列；橫、開為各開三；合為三只是一；始終兼修證與化儀Vertical lists the three virtues in sequence; horizontal and opening let each open three; gathering means the three are simply one; beginning and end include both cultivation-realization and teaching-mode axes
總安
摩訶止觀直接體妄即法性，以止觀不二還源反本Directly embodying delusion as Dharma-nature and returning to the source and original through the nonduality of calming and contemplation
總譬、別譬
妙法蓮華經玄義蓮華以權實關係作總譬，火宅至醫子七譬各顯一端而為別譬。總能攝別，不表示七譬逐字都出現蓮華。General simile and particular similesThe lotus is the general simile for the relationship between provisional and real. The seven similes from the burning house through the physician and his children each reveal one aspect and are particular similes. The general can embrace the particular without implying that the lotus appears verbatim in every one of the seven.
總譬六
妙法蓮華經文句長者、舍宅、一門、五百人、火起、三十子。The elder, house, single gateway, five hundred people, arising of fire, and thirty children.
繩墨
妙法蓮華經玄義由教裁邪說、由行離非道、由義越愛見而不住兩邊。Teaching cuts distorted doctrine, practice leaves what is not the path, and meaning crosses craving and affective views without abiding at either extreme.
繫縛／擊縛
金光明最勝王經「無有鬪戰繫縛等苦。」〔T16n0665 0428a10〕「無有鬪戰繫縛等苦。」—“There is no suffering from battle, binding, and the like” 〔T16n0665 0428a10〕「無有鬪戰擊縛等苦。」〔T39n1788 0289b12〕「無有鬪戰擊縛等苦。」—“There is no suffering from battle, striking and binding, and the like” 〔T39n1788 0289b12〕
缺、漏
妙法蓮華經文句律儀有失名缺，定共、道共有失名漏；以玉內含瑕、外露瑕說身心內外A failure in discipline is called deficiency; failures in the precepts shared with concentration and with the path are called omissions; inner and outer aspects of body and mind are explained through a flaw concealed within jade and one exposed outside
罔像、髣髴
妙法蓮華經文句由下測上，只得相似忖度，尚未明言決判；不是全然無知An observer below first obtains an approximate estimate of someone above and has not yet stated a clear judgment; this is not complete ignorance
羅剎女
妙法蓮華經rākṣasī（系）十羅剎女·說咒護持法師（藍婆等十名）The ten rākṣasī women, Lambā and the rest, who proclaim a spell to protect the Dharma teacher〔本經 0059a22·十名〕；智顗「羅剎翻食人鬼」〔T34n1718 0147a03〕；竺法護十名純義譯（有結縛等）〔T09n0263 0130b20〕〔本經 0059a22·十名〕; Zhiyi: 「羅剎翻食人鬼」 tr. “rākṣasa is rendered ‘man-eating spirit’” 〔T34n1718 0147a03〕; Dharmarakṣa gives the ten names in pure meaning-translation, beginning with 「有結縛」 tr. “Bound in Knots” 〔T09n0263 0130b20〕
羊、師子乞食
妙法蓮華經文句羊比丘取染著、貢高之相；師子王比丘則不味不著，利養得失不令其心增減〔T34n1718 0121c09–0121c17〕The sheep-like bhikṣu represents attachment and arrogance; the lion-like bhikṣu neither craves nor attaches, and gain or loss of support does not cause the mind to increase or decrease 〔T34n1718 0121c09–0121c17〕
義淨本神呪
金光明最勝王經以下音寫依義淨本逐字元傳錄，不翻譯、不正字化；八處所傳夾註及全形空白均留在原位：
〔T16n0665 0441c04 起〕
「南謨佛陀〔引〕也 南謨達摩〔引〕也 南謨僧伽〔引〕也 南謨跋囉蚶〔火含反〕摩也 南謨因達囉也 南謨折咄喃 莫喝囉闍喃 怛姪他 呬哩呬哩 弭哩弭哩 瞿哩 莫訶瞿哩 健陀哩 莫訶健陀哩 達羅弭雉 莫訶達羅弭雉 單茶曲勸〔駈問反〕第〔去〕訶訶訶訶訶 呬呬呬呬呬 呼呼呼呼呼 漢魯曇謎瞿曇謎 者者者者 只只只只主主主主栴茶攝〔之涉反〕 鉢攞 尸揭囉〔上〕尸揭囉 嗢底瑟咤呬 薄伽梵 僧慎爾耶 莎訶
慧沼牒呪另守其疏本原字，明見也／耶、反／切、哩／里、茶／荼、攝／欇、咤／他等異存，已於上目逐項並列；不得用牒文校平經文。The Formula in Yijing’s RecensionThe following transcribed sounds are preserved character for character from Yijing’s recension. They are not translated or normalized. All eight transmitted interlinear notes and every full-width space remain in their original positions:
〔T16n0665 0441c04 起〕
「南謨佛陀〔引〕也 南謨達摩〔引〕也 南謨僧伽〔引〕也 南謨跋囉蚶〔火含反〕摩也 南謨因達囉也 南謨折咄喃 莫喝囉闍喃 怛姪他 呬哩呬哩 弭哩弭哩 瞿哩 莫訶瞿哩 健陀哩 莫訶健陀哩 達羅弭雉 莫訶達羅弭雉 單茶曲勸〔駈問反〕第〔去〕訶訶訶訶訶 呬呬呬呬呬 呼呼呼呼呼 漢魯曇謎瞿曇謎 者者者者 只只只只主主主主栴茶攝〔之涉反〕 鉢攞 尸揭囉〔上〕尸揭囉 嗢底瑟咤呬 薄伽梵 僧慎爾耶 莎訶 — Transcribed sounds of the formula; untranslated.
Huizhao’s citation of the formula separately preserves the characters of his commentary witness. Visible variants include
也／耶, 反／切, 哩／里, 茶／荼, 攝／欇, and 咤／他, all enumerated above. The commentary’s wording must not be used to level the sūtra’s formula.習、業、魔
摩訶止觀都能擊起煩惱；末句自限以習所動為今觀All can strike and arouse afflictions; the final sentence restricts the present contemplation to what habit stirs業、魔另歸後境，今唯觀習集Karma and Māra belong separately to later objects; here only habitual accumulation is contemplated
習因、習果異釋
摩訶止觀修、證的另一組名稱，皆即生可獲〔T1911 0020b01–02〕Another pair of names for cultivation and realization; both can be attained in this life〔T1911 0020b01–02〕雖似因果，只是習因習果〔T1912 0215a19〕 與界報分開Although resembling cause and result, they are only habituated cause and result〔T1912 0215a19〕 Kept distinct from realm-retribution
摩訶止觀習續中前念為因、後念為果Within habitual continuity, the preceding thought is cause and the following thought result依剎那相續說等流；不等同隔世報果Equal flow explained through moment-to-moment continuity; not identical with retributive result across lives
妙法蓮華經文句草木種子與受潤增長成辦The seed of a plant and its accomplishment through moisture and growth0092a27–0092a290092a27–0092a29
習行、發得
摩訶止觀修名習行，證名發得〔T1911 0020b01〕Cultivation is habituated practice and realization arising attainment〔T1911 0020b01〕與習因、習果同位，並在現世〔T1912 0215a20–21〕 不泛化發得為來世報They occupy the same level as habituated cause and result and both occur in the present life〔T1912 0215a20–21〕 Arising attainment is not generalized into future fruition
耆闍崛
妙法蓮華經文句靈鷲、鷲頭、狼跡三譯名Spirit Vulture, Vulture Head, and Wolf Track are three translated names《西域記》音譯另見，須署來源The transcription in the Great Tang Records on the Western Regions is another witness and must be attributed
而坐
耶輸陀羅
妙法蓮華經Yaśodharā羅睺羅母·授記具足千萬光相如來Rāhula’s mother, predicted to become Fully Endowed with Ten Million Radiant Marks Tathāgata〔本經 0036a24〕；竺法護作「名聞」〔T09n0263 0106b27〕〔本經 0036a24〕; Dharmarakṣa has 「名聞」 tr. “renown” 〔T09n0263 0106b27〕
聚落
金光明最勝王經人所聚居之處；疏又敘其地理，與經文林地描寫分層。A place where people gather and dwell. The commentary further describes its geography, on a level distinct from the scripture’s description of the grove.慧沼：「人所聚居名為聚落。落亦庭院。」〔T39n1788 0331c11〕Huizhao: 「人所聚居名為聚落。落亦庭院。」—“A place where people gather and dwell is called a village. ‘Settlement’ also means a courtyard” 〔T39n1788 0331c11〕
聚落、邑、國
妙法蓮華經文句依次配五陰、十二入、十八界；是窮子歷境求理的三層Correspond respectively to the five aggregates, twelve entrances, and eighteen elements; these are the three levels through which the poor son seeks principle
聞、思二慧；信、法二行
妙法蓮華經文句本論對聞知的兩重分解；不因下文義路而補成經文明列修慧Two analyses of hearing and knowing in the root treatise; no wisdom of cultivation absent from the scripture is added merely because of the doctrinal sequence that follows
聞慧、思慧、修慧
妙法蓮華經文句本論以聞父所說、心各勇銳、推排分別帖合〔0074a01–0074a04〕The root treatise correlates these with hearing what the father says, each becoming courageous and keen in mind, and energetically inferring and distinguishing〔0074a01–0074a04〕.外凡與賢聖位的細判屬鏡。The detailed placement of outer ordinary, worthy, and noble stages belongs to the mirror.
聞慧、觀行
妙法蓮華經玄義聞而不觀，如數他寶而己無分；觀而不聞，容易把未得作得。二者互須，不是取其中一端作唯一正行。Learning and wisdom and contemplative practiceLearning without contemplation is like counting another’s treasures while having no share oneself; contemplation without learning readily treats what has not been attained as attained. The two need each other; neither side is taken as the sole correct practice.
聞慧・思慧・修慧
妙法蓮華經文句四信與五品各自配當之三慧次第〔0138a02–0138a03、0138b04–0138b06〕。The threefold sequence of wisdom to which both the four trusts and five grades are assigned 〔0138a02–0138a03、0138b04–0138b06〕.
聰、利、智、明、達
妙法蓮華經文句依次釋眼耳清淨、意清淨、一心三智、五眼或三明、十力〔0101c12–0101c15〕Explained in sequence as purity of the eye and ear faculties, purity of the mental faculty, threefold wisdom in a single mind, the five eyes or three knowledges, and the ten powers〔0101c12–0101c15〕
背捨、九定、八勝、十一切入
妙法蓮華經文句禪定傳傳為深的名相列〔0031b23〕Technical names in a sequence showing meditation becoming progressively deep〔0031b23〕本段只列名，不展開數目內容This passage lists names only and does not unfold their enumerated contents
能生、能潤；所生、所潤
妙法蓮華經文句土地能生、雲雨能潤，草木是所生所潤；藥草因作用顯著而標名The earth can produce, cloud and rain can moisten, and plants are what is produced and moistened; medicinal herbs are named because their function is conspicuous土地約今、草木兼昔及佛述義通，均是鏡釋The earth as relating to the present, plants as including the past, and the Buddha’s confirmation as universal are all mirror explanations
能破如所破
摩訶止觀觀空智慧若被愛著，能破本身也轉成塞〔0086a21〕If wisdom contemplating emptiness is attached to, what breaks itself turns into obstruction〔0086a21〕觀法雖正，著心同邪〔0357b18〕Though the contemplated Dharma is correct, an attached mind is the same as deviance〔0357b18〕
能轉、所轉
妙法蓮華經文句教十二為能轉，行十二為所轉；後文又開教、行二輪之義The twelve teaching-aspects are what turns and the twelve practice-aspects what is turned; the later passage also opens the meanings of teaching and practice as two wheels
能轉身依及法依
金光明最勝王經十法第三；轉依之經據The third of the ten dharmas; scriptural ground for transformation of the basis〔本經 0407a08〕；慧沼「身即第八流轉還滅依，法即真如即迷悟依」〔T39n1788 0205c15〕This sūtra, 0407a08; Huizhao: 「身即第八流轉還滅依，法即真如即迷悟依」—“The body is the eighth consciousness, the basis of cyclic flow and return to cessation; dharma is suchness, the basis of delusion and awakening” 〔T39n1788 0205c15〕
脩多羅、甘露門
妙法蓮華經玄義脩多羅是經的音譯；本文稱最勝脩多羅為甘露之門〔T33n1716 0681c19–c20〕。《釋籤》以甘露為理、教為理門〔T33n1717 0818c26〕。*Sūtra* and gate of ambrosiaSūtra is a transcription of the word for scripture; the text calls the most excellent sūtra the gate of ambrosia〔T33n1716 0681c19–c20〕. The Shiqian takes ambrosia as principle and teaching as the gate to principle〔T33n1717 0818c26〕.
膚充
自乘佛乘、兼以運人
妙法蓮華經文句聞經後自己乘佛乘，又兼運他人After hearing the scripture, they ride the Buddha Vehicle themselves and also carry others「既開顯已自利兼物」是鏡中提要「既開顯已自利兼物」 tr. “once opening and revealing have occurred, one benefits oneself and others” is the mirror’s summary
自在、無繫、無所依、無所求
妙法蓮華經文句本論依無生智、盡智、我生已盡、所作已辦、梵行已立分釋〔0073c22–0073c24〕The root treatise separately explains these through knowledge of nonarising, knowledge of exhaustion, “my births are exhausted,” “what had to be done is done,” and “the pure practice has been established”〔0073c22–0073c24〕.根經「無所依求」是一個連語；本論分釋照存。The root scripture's 「無所依求」 tr. “having nothing upon which to rely or seek” is one compound phrase; the root treatise's separate explanations are retained.
自性空、本性空
金光明最勝王經慧沼總科作自性空，逐文至甘露頌又作本性空；兩處原字並存，不以一詞統改另一詞。Intrinsic-nature emptiness and original-nature emptinessHuizhao’s general outline says “intrinsic-nature emptiness,” while the line-by-line explanation of the nectar stanza says “original-nature emptiness.” Both original wordings remain where they occur; one term is not normalized into the other.
自然慧
妙法蓮華經文句「此門本自有之，非佛天人所作，名自然慧」〔0074a09〕「此門本自有之，非佛天人所作，名自然慧」 tr. “This gateway intrinsically exists and was not made by buddhas, gods, or humans; it is called natural wisdom”〔0074a09〕《大論》逐字引由鏡補出，不作本論自引。The mirror supplies the verbatim citation of the Great Treatise; it is not a source explicitly quoted by the root treatise.
自然智
妙法蓮華經無師自然而得之智·三智之第三Wisdom attained naturally, without a teacher · the third of the three wisdoms〔本經 0052c14〕；窺基「此二任運，無師而得，名自然智」〔T34n1723 0842c22〕；竺法護作「自在之慧」〔T09n0263 0134a27〕〔本經 0052c14〕; Kuiji: 「此二任運，無師而得，名自然智」 tr. “These two operate spontaneously and are attained without a teacher, and so are named natural wisdom” 〔T34n1723 0842c22〕; Dharmarakṣa has 「自在之慧」 tr. “sovereign wisdom” 〔T09n0263 0134a27〕
自生／自然
金光明最勝王經「其土人民自生愛樂，上下和穆，猶如水乳」〔T16n0665 0428a11〕「其土人民自生愛樂，上下和穆，猶如水乳」—“The people of that land themselves give rise to affection and happiness; those above and below are harmonious, like water and milk” 〔T16n0665 0428a11〕「其土人民自然受樂，上下和穆猶如水乳」〔T39n1788 0289b16〕「其土人民自然受樂，上下和穆猶如水乳」—“The people of that land naturally experience happiness; those above and below are harmonious, like water and milk” 〔T39n1788 0289b16〕
自行、化他
妙法蓮華經文句權實皆可就自行、化他分層；不能把權只固定作化他、實只固定作自行The provisional and real can each be layered through one's own practice and transforming others; the provisional cannot be fixed solely as transforming others or the real solely as one's own practice
自行權、化他權
妙法蓮華經玄義第二組以此分草庵所代表、須破的化他小乘權，與行者體內可由華譬顯的自行權；同名為權而層次不同。The provisional of one’s own practice and the provisional for transforming othersThe second group uses this distinction to separate the provisional Lesser Vehicle for transforming others, represented by the grass hut and requiring the breaking of attachment, from the provisional within the practitioner’s own substance, which the flower can reveal. Both are called provisional but belong to different levels.
自軌·軌他
妙法蓮華經文句若自軌五法則自行之法師，若教他五法則化他之法師；自軌故通稱弟子，化他故通稱法師〔0108a04–0108a06〕。Using the five dharmas to regulate oneself makes one a Dharma teacher in personal practice; teaching the five dharmas to others makes one a Dharma teacher who transforms others. Because one regulates oneself, all are called disciples; because one transforms others, all are called Dharma teachers 〔0108a04–0108a06〕.
與、奪
妙法蓮華經文句「與而為語得見報身壽命，奪而為語猶是勝應」〔0129a10–0129a11〕，同一條件依兩種說法命名「與而為語得見報身壽命，奪而為語猶是勝應」 tr. “By a granting description they see the reward body’s lifespan; by withdrawing the designation, it remains superior response” 〔0129a10–0129a11〕. The same condition is named under two modes of description.
與、奪、破、會
妙法蓮華經玄義與從理體本具說凡夫與所顯同實相；奪從果上力用未成說其未得；破從廢權立實辨石、金、器、丹差別；會從權歸實見其體性不殊。四字各有著眼，不可混成一義。Granting, depriving, breaking, and converging (與、奪、破、會)Granting speaks from the inherent presence of the principle-substance and says that ordinary beings and what is revealed are alike the true mark. Depriving speaks from the fruit, where power and function have not yet been accomplished, and says that they have not attained it. Breaking distinguishes stone, gold, vessels, and elixir by discarding the provisional and establishing the real. Converging returns the provisional to the real and sees that their substance-nature does not differ. Each term takes a different point of view and cannot be collapsed into one meaning.
舊醫・客醫
妙法蓮華經文句出《大般涅槃經》；本論以前三醫配舊醫用乳藥、後七配客醫〔0134b09–0134b11〕。Derived from the Mahāparinirvāṇa Sūtra. The root treatise correlates the first three physicians with the old physician using milk medicine and the latter seven with visiting physicians 〔0134b09–0134b11〕.
舍利異釋
妙法蓮華經śarīra佛滅後所遺靈骨The bodily relics left after a buddha’s extinction〔本經 偈「廣供養舍利」〕The verse in the present sutra says 「廣供養舍利」 tr. “make extensive offerings to the relics”
金光明最勝王經本品先見白舍利，後敘薩埵餘骨與供養塔。The chapter first sees white relics, then relates Mahāsattva’s remaining bones and the stūpa offered to them.知禮：「舍利，此云身骨。」〔T39n1786 0154c10〕Zhili: 「舍利，此云身骨。」—“Relic means bodily bone” 〔T39n1786 0154c10〕
舜若、舜若多
金光明最勝王經慧沼傳古德音寫：「若云舜若空即是性，云舜若多即空之性」（T39n1788 0272c13–c14）。只依古德漢字音寫與隨文義保存，不另作字形還原。Shunruo and shunruoduoHuizhao transmits the ancient masters’ sound-forms: 「若云舜若空即是性，云舜若多即空之性」—“If one says shunruo, emptiness itself is nature; if one says shunruoduo, it is the nature of emptiness” (T39n1788 0272c13–c14). The ancient Chinese sound-forms and their contextual explanations are preserved; no reconstructed letter-form is independently supplied.
般吒、黃門
妙法蓮華經文句本論作「般吒者，此翻黃門」，續說有男女形而不能男女〔T34n1718 0121c07–0121c09〕The root treatise has 「般吒者，此翻黃門」 tr. “paṇḍaka is translated here as yellow gate,” then speaks of possessing the form of a man or woman but being unable to perform the sexual function of either 〔T34n1718 0121c07–0121c09〕
般遮羅
金光明最勝王經地名；兩說都是疏家所給漢訓，不是義淨本於經中自釋。A place name. Both explanations are Han glosses supplied by the commentary, not self-explanations within Yijing’s scriptural text.慧沼先說：「言般遮羅者，此云總集」〔T39n1788 0331c09〕；又存一解：「亦謂以籠籠師子等名般遮羅」〔T39n1788 0331c10〕Huizhao first says, 「言般遮羅者，此云總集」—“As for Pañcāla, here it means total gathering” 〔T39n1788 0331c09〕; he also preserves one explanation: 「亦謂以籠籠師子等名般遮羅」—“It is also said that caging lions and the like in cages is called Pañcāla” 〔T39n1788 0331c10〕
色・香・味
妙法蓮華經文句一釋配戒、定、慧〔0135a09–0135a10〕；再釋配般若、解脫、法身〔0135a11–0135a13〕。One explanation correlates them with ethical discipline, concentration, and wisdom 〔0135a09–0135a10〕; a second correlates them with prajñā, liberation, and Dharma body 〔0135a11–0135a13〕.
色潔
色界孔穴
妙法蓮華經文句四禪之定如孔穴；所燒、火由、火勢、被燒相四科各自分明The concentrations of the four meditations are like holes; what is burned, the cause of the fire, its force, and the appearance of being burned each form a distinct division
色身、名身
金光明最勝王經慧沼以十五頌讚色身、五頌讚名身。色身段依相好、身光及利生分開；名身段依佛數無邊、歸依供養、發言難盡分開。Form-body and name-bodyHuizhao treats fifteen stanzas as praising the form-body and five as praising the name-body. The form-body section differentiates the bodily marks, bodily light, and benefit for sentient beings; the name-body section differentiates the boundless number of buddhas, taking refuge and making offerings, and the inability of speech to exhaust their qualities.
花報、果報
妙法蓮華經文句人天善報為花，佛道種智為果；佛眼圓知其始末〔0130b14–0130b18〕Wholesome recompense among humans and devas is the flower; knowledge of all modes on the Buddha Way is the fruit; the Buddha eye completely knows their beginning and end 〔0130b14–0130b18〕
苦法忍
妙法蓮華經文句本論以苦法忍以上解『若心決定』，不是泛指意志堅定。The root treatise uses the level from patience with the Dharma of suffering onward to explain “if the mind has become resolute”; it does not refer generically to strength of will.
苦言、軟語
妙法蓮華經文句前者總頌安慰、無五過；後者總頌作字、令常作The former collectively chant comforting him and freedom from five faults; the latter collectively chant giving him a name and having him work constantly苦言不等於敵意辱罵Stern words do not mean hostile abuse
苾芻、苾芻尼、鄔波索迦、鄔波斯迦
金光明最勝王經本品以四名列持經四眾；曇無讖本與合部本作比丘、比丘尼、優婆塞、優婆夷。兩組譯名各守其本，不在義淨正文中互換。Bhikṣu, bhikṣuṇī, upāsaka, and upāsikāYijing’s chapter lists the fourfold community through its own set of transmitted Han forms; the Dharmakṣema and Combined recensions use their respective earlier Han forms. Each set remains with its own recension and is not substituted into Yijing’s text. The English uses the established Buddhist forms only as pronunciation aids for the anciently attested categories, not as a reconstruction that alters the Han witnesses.
草華之蓮華
妙法蓮華經玄義為中、下根以易顯難的譬名；與法名相融，而非排斥法名。The name as simile that reveals the difficult through the easy for those of middling and lesser faculties; it is harmonized with, not opposed to, the Dharma-name.
荷·檐
妙法蓮華經文句在背為荷、在肩為檐；修非權非實法身之體即為如來荷，能種能實二智之用即為如來檐〔0109c19–0109c21〕。Bearing on the back is he; carrying on the shoulder is dan. Cultivating the substance of the dharma-body, neither provisional nor real, is being borne by the Tathāgata; exercising the two wisdoms that can plant and actualize is being carried by the Tathāgata 〔0109c19–0109c21〕.
莊嚴、盈、縮、等
妙法蓮華經文句根根六千為等，一千二百為盈，八百為縮Six thousand in each faculty is equality; twelve hundred is fullness; eight hundred is contraction盈、縮、等各依本文數義Each follows the numerical meaning of the present text
莊校、莊挍、儐從、軒
妙法蓮華經玄義本論同段保留『莊校』『莊挍』兩個字形，分別出現在不同句中。般若、五度、方便、慈悲被安置在牛、裝飾、隨從、車軒等能運或助成位置，不因不是體而被說成無用。Adornments, attendants, and carriageThe root treatise preserves both graph forms 『莊校』 tr. “adornments” and 『莊挍』 tr. “adornments” in different sentences of the same passage. Prajñā, the five perfections, skillful means, and compassion are placed respectively as ox, adornments, attendants, and carriage—positions that transport or assist accomplishment. Their having a function does not make them the substance.
菩提分法
金光明最勝王經不越疏解外推別種修道次第。No distinct sequence of cultivation is inferred beyond the commentary’s explanation.「眾妙相好為嚴飾，菩提分法之所成」〔T16n0665 0455a11〕；慧沼說此為讚相好因〔T39n1788 0338b21〕。「眾妙相好為嚴飾，菩提分法之所成」—“The many wondrous marks and excellent characteristics form his adornment, accomplished through the factors of awakening” 〔T16n0665 0455a11〕; Huizhao says this praises the cause of the marks and excellent characteristics 〔T39n1788 0338b21〕.
菩提心
金光明最勝王經本品先問其因，再問其體。經說菩提、心、眾生、乃至種種名言不可得，卻緊接十因、五十法與十地修證，故『不可得』不是取消修行。慧沼以「但除其病，不無法故。」（T39n1788 0253a12）點明所破是執取之病，不是把法撥成全無。Mind of awakeningThe chapter first asks for its causes and then for its nature. The sūtra says that awakening, mind, sentient beings, and many verbal designations are unobtainable, yet immediately follows with ten causes, fifty dharmas, and the cultivation and realization of the ten grounds. “Unobtainable” therefore does not cancel practice. Huizhao’s 「但除其病，不無法故。」—“It only removes the illness; dharmas are not nonexistent.” (T39n1788 0253a12) makes clear that what is refuted is the illness of grasping, not the existence of dharmas altogether.
菩提樹神
金光明最勝王經依底本作菩提樹神；是否與大地神同一，保存慧沼兩說。“Deity of the bodhi tree” follows the base recension. Whether she and the earth deity are the same remains preserved as Huizhao’s two views; no modern botanical identification is asserted.底本作「菩提樹神」〔T16n0665 0455a22〕；舊本作道場菩提樹神。慧沼、知禮都以畢鉢羅樹因佛於下成菩提而得名。The base recension has 「菩提樹神」—“the deity of the bodhi tree” 〔T16n0665 0455a22〕; the old recensions have the deity of the bodhi tree at the place of awakening. Huizhao and Zhili both explain that the tree transmitted under the Han name Biboluo received its name because the Buddha attained awakening beneath it.
菩薩忍
摩訶止觀菩薩望佛仍居因位，能忍生死勞苦而不取涅槃，故就品品斷思、自在受生稱忍Relative to a buddha, a bodhisattva remains on causal ground and can endure the toil of birth and death without taking nirvāṇa. Hence grade-by-grade severance of thought and free receipt of birth are called forbearance
菩薩摩訶薩
妙法蓮華經文句本疏拆作菩提為道、薩埵為心、摩訶為大The root commentary parses bodhi as path, sattva as mind, and mahā as great是本疏漢譯義解，不冒充唯一語源A Chinese commentarial explanation, not represented as the sole etymology
菩薩母、三世諸佛母
金光明最勝王經品首說本法門是菩薩母，品末說是過去、未來、現在諸佛母。經沒有另立生育譬喻或逐詞解釋，故只守母義的兩次明稱，不外加喻解。Mother of bodhisattvas and mother of the buddhas of the three timesAt the beginning, the Dharma gate is called the mother of bodhisattvas; at the end, it is called the mother of the buddhas of the past, future, and present. The sūtra does not separately construct a reproductive simile or explain the words one by one. Both explicit statements of motherhood are therefore retained without adding a figurative explanation.
華光如來
妙法蓮華經舍利弗當來成佛之號；國名離垢，劫名大寶莊嚴Flower-Light Tathāgata: Śāriputra’s future buddha-name; his land is named Free from Defilement and his aeon Great Jewel Adornment窺基授記六門〔T34n1723 0741a12〕；因二義立名「華光」〔0741a03〕Kuiji’s six gateways concerning the prediction 〔T34n1723 0741a12〕; the name 「華光」 tr. “Flower-Light” is established for two reasons 〔0741a03〕
華嚴海空
妙法蓮華經玄義這是本論兩見的字形；《無量義經》今本作『華嚴海雲』。本論一面依法界義解，一面由華嚴時節長、昔小機未入而今於般若得入解；兩形與兩路各守其位。Oceanic emptiness of the *Avataṃsaka*This is the graph form that appears twice in the root treatise; the received Sutra of Immeasurable Meanings reads 『華嚴海雲』 tr. “oceanic cloud of the Avataṃsaka.” The root treatise interprets it on one side through the meaning of the Dharma realm and on another through the Avataṃsaka’s long duration, when lesser faculties had not entered in the past but could now enter through Prajñā. Each graph form and each route of interpretation remains in its own place.
著法
妙法蓮華經文句關鍵在定謂有，乃至定謂非有非無；不是有、無語詞本身〔0141b14〕The key lies in definitively maintaining existence, even to definitively maintaining neither existence nor nonexistence—not in the words “existence” and “nonexistence” themselves 〔0141b14〕
蓮華化生
妙法蓮華經文句非胎卵濕化四生中之化生；「非化而言化耳，實不如四生中之化生也」〔0116c08–0116c09〕。Not the transformation birth included among the four modes of womb, egg, moisture, and transformation; 「非化而言化耳，實不如四生中之化生也」 tr. “It is not transformation, yet is called transformation; in reality it is unlike transformation birth among the four modes” 〔0116c08–0116c09〕.
蓮華喻讚
金光明最勝王經蓮華為喻，讚歎為法。華、蓮可分顯因果，出泥不染顯在染離染；又通能讚之淨心智言與所讚之佛德。慧沼另存『以蓮華作譬來讚佛』與『讚詞自身名蓮華喻』兩種語法，不裁成唯一一讀。Praise through the Lotus SimileThe lotus is the simile, while praise is the dharma illustrated. Flower and lotus may separately reveal cause and result, and emergence from mud without stain reveals freedom from defilement while one is still in a defiled stage. The simile also applies both to the pure mind, wisdom, and speech of the one who praises and to the Buddha’s qualities that are praised. Huizhao preserves two grammatical readings—“using the lotus as a simile to praise the Buddha” and “the words of praise themselves being called a lotus simile”—without adjudicating them into a single reading.
薄伽梵
金光明最勝王經義淨本通序作「一時薄伽梵」〔T16n0665 0403a07〕；另兩本作一時佛。各本所用尊稱各還其本。BhagavānYijing’s common introduction reads 「一時薄伽梵」—“at one time, the Bhagavān” 〔T16n0665 0403a07〕, while the other two recensions read “at one time, the Buddha.” The honorific used by each recension is returned to that recension.
薜室羅末拏
金光明最勝王經同一北方天王在異譯中的不同名相，並錄原字。Different translated forms for the same northern heavenly king are reproduced in their original characters. The English reader uses Vaiśravaṇa as an identification aid, not to replace either Han witness.本經天王名〔T16n0665 0439b05〕；舊本作毘沙門〔T16n0663 0345a28〕The name of the heavenly king in the base recension 〔T16n0665 0439b05〕; the old recension has
毘沙門 〔T16n0663 0345a28〕藏通別圓
藥叉
金光明最勝王經不以舊譯鬼神反改底本The older translation “spirit” is not used to alter the base text慧沼「此云勇健」〔T39n1788 0312b20〕Huizhao: 「此云勇健」—“Here it means courageous and vigorous” 〔T39n1788 0312b20〕
藥樹、如意珠、毒鼓、天鼓
妙法蓮華經玄義藥樹王身與毒鼓偏表破惡，如意珠王身與天鼓偏表生善；前二身屬身輪，二鼓宣揚屬口輪。Medicine Tree, wish-fulfilling jewel, poison drum, and heavenly drum (藥樹、如意珠、毒鼓、天鼓)The body of the King of Medicine Trees and the poison drum principally represent breaking evil; the body of the king of wish-fulfilling jewels and the heavenly drum principally represent engendering good. The two bodies belong to the wheel of body, while proclamation by the two drums belongs to the wheel of speech.
藥王菩薩
妙法蓮華經Bhaiṣajyarāja（系）願為藥樹療眾生身心病之菩薩·前身一切眾生憙見The bodhisattva who vows to serve as a medicinal tree and heal the sicknesses of sentient beings’ bodies and minds; formerly the Bodhisattva Seen with Joy by All Sentient Beings〔本經 0053a05〕；窺基「藥者能去疾之神功，王者有自在之威力」〔T34n1723 0843b25〕；智顗引《觀經》「昔名星光……號曰藥王」〔T34n1718 0143a11〕〔本經 0053a05〕; Kuiji: 「藥者能去疾之神功，王者有自在之威力」 tr. “‘Medicine’ is the numinous efficacy that can remove sickness; ‘king’ is the majestic power of mastery” 〔T34n1723 0843b25〕; Zhiyi cites the 《觀經》: 「昔名星光……號曰藥王」 tr. “Formerly named Star-Radiance … he was named Medicine King” 〔T34n1718 0143a11〕
藥草（三草二木）
妙法蓮華經三千大千卉木叢林之大小，喻眾生五乘根器之異The differing sizes of the flowering plants, trees, and medicinal herbs in the three-thousand-great-thousand world represent the differing capacities of sentient beings in the five vehicles窺基以五乘種子喻藥草〔T34n1723 0782c01〕；智顗配藏通別圓〔T34n1718 0096b16〕；吉藏配五乘地位〔T34n1721 0564a29〕Kuiji represents the seeds of the five vehicles as medicinal herbs 〔T34n1723 0782c01〕; Zhiyi maps them through the Tripiṭaka, Shared, Distinct, and Perfect Teachings 〔T34n1718 0096b16〕; Jizang maps them through the stages of the five vehicles 〔T34n1721 0564a29〕
蘇羅、揵闥婆、羅剎、栴茶羅
金光明最勝王經四名依 T665 原字保留；不以 T1788 的『旃荼羅』回改。All four names retain the original graphs of T665; T1788’s 『旃荼羅』 is not used to alter them.經列「人及蘇羅眾，并揵闥婆等；羅剎栴茶羅，悉皆資半力。」〔T16n0665 0442c02〕The sūtra lists, 「人及蘇羅眾，并揵闥婆等；羅剎栴茶羅，悉皆資半力。」—“Human beings, the hosts of suras, gandharvas, rākṣasas, and caṇḍālas each contribute half their power” 〔T16n0665 0442c02〕
虛出、入實
妙法蓮華經文句方便引出而終入真實；若不入實方可名虛，本論說無有虛出而不入實〔0132c21–0133a03〕Skillful means lead outward and ultimately into reality; only failure to enter reality could be called false, and the root treatise says that none is provisionally led out without entering reality 〔0132c21–0133a03〕
融、即法
妙法蓮華經玄義圓門說一門不隔其餘三門，一切法趣有，有即法界；別門則四門歷別、真善妙有別出生死。是否有『融』字仍須連同經文前後與行位判讀。Interpenetration and immediacy to dharmasA Perfect gateway teaches that one gateway does not obstruct the other three, that all dharmas converge upon existence, and that existence is precisely the Dharma realm. The Distinct gateways remain sequentially distinct, with true, good, and wondrous existence established separately outside birth-and-death. Even the presence of the graph 『融』 tr. “interpenetration” must still be read together with the order of the scripture and the stage of practice.
行、非行
金光明最勝王經前段「一切聖人於行非行，同真實性」（T16n0665 0425b13）在一異論證中；後段凡聖見聞「行非行法」（0426a11，本經第二見）時，慧沼才配有為、無為。兩個語境不混作一義。Practice and nonpracticeThe earlier statement, 「一切聖人於行非行，同真實性」—“All noble ones, regarding practice and nonpractice, accord with the true nature” (T16n0665 0425b13), occurs within the argument concerning identity and difference. Only later, when ordinary and noble beings see and hear 「行非行法」—“dharmas of practice and nonpractice” at 0426a11, its second occurrence in this sūtra, does Huizhao correlate them with conditioned and unconditioned. The two contexts are not collapsed into a single meaning.
行、體相藉
妙法蓮華經玄義行有體則本立道生，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。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.
行人心生、心熟
妙法蓮華經玄義五味落在行人見思是否轉、是否受挫、是否領法、是否破無明開佛知見。本論明說行人心生時教未轉，行人心熟時教亦隨熟〔T33 0810b08–09〕，主語之分十分清楚。The practitioner’s mind immature and matureThe five flavors concern whether the practitioner’s views and thoughts have turned, whether the practitioner has been rebuked, whether the practitioner has received Dharma, and whether ignorance has been broken and the Buddha’s knowing-and-seeing opened. The root treatise expressly says that when the practitioner’s mind is immature, the teaching has not changed, and when the practitioner’s mind matures, the teaching is named according to that maturation〔T33 0810b08–09〕. The subjects of the two clauses remain distinct.
行妙
妙法蓮華經玄義行是進趣，必由智導而入正境；但三者只作相互資須，尚非妙。妙的標誌是本論自說的一行一切行、三一互論與無缺無減。Subtlety of practicePractice means advancing toward a destination and must be guided by wisdom to enter the right object. Yet mere mutual dependence among the three is not wondrous. Wondrousness is marked by the treatise’s own one practice as all practices, the mutual discussion of three and one, and the absence of deficiency or diminution.
行後無境
妙法蓮華經文句光中種種行以後，只見涅槃、起塔，未見說法華的會場After the manifold practices shown in the light, only nirvāṇa and the raising of stūpas are seen, not an assembly in which the Lotus is taught
行步平正
行當
摩訶止觀魔使人捨大習小，或入無方便空、偏假Māra causes one to abandon the Great and study the Lesser, or to enter emptiness without preparatory means or partial provisionality《輔行》直訓為指示〔0408b17〕The Fuxing directly glosses it as indication〔0408b17〕
行藏、理藏
妙法蓮華經文句約行法與陰、入、界等理法明藏Explaining the treasury in terms of practices and in terms of such dharmas of principle as aggregates, entrances, and elements.
行處·親近處
妙法蓮華經菩薩應行之境（行處）與應親近／遠離之對象（親近處，含十不親近＋觀空第二親近處）The sphere a bodhisattva should practice in, and the people and situations to approach or avoid; the latter includes the ten kinds not to approach and the second sphere of association’s contemplation of emptiness〔本經 0037a15〕；窺基科身安樂行為行處＋親近處；智顗「詣理略說名行處・附事廣說名近處」〔T34n1718 0119b25〕（智顗作「近處」）；吉藏「行處已入理・近處未入理」〔T34n1721 0594c22〕〔本經 0037a15〕 tr. “the present sutra at 0037a15”; Kuiji divides the peaceful practice of the body into the sphere of conduct and the sphere of association. Zhiyi: 「詣理略說名行處・附事廣說名近處」 tr. “briefly stated as reaching principle, it is the sphere of conduct; broadly stated in connection with phenomena, it is the sphere of approach” 〔T34n1718 0119b25〕—Zhiyi writes 「近處」 tr. “sphere of approach.” Jizang: 「行處已入理・近處未入理」 tr. “the sphere of conduct has already entered principle; the sphere of approach has not yet entered principle” 〔T34n1721 0594c22〕
行處、近處
妙法蓮華經文句行名進趣，近名親習；本論最後以詣理略說名行處、附事廣說名近處，明說「說有廣略、理無淺深」〔T34n1718 0119b26–0119b27〕Conduct means advancing and approach means intimate cultivation. The root treatise finally calls brief explanation in reaching principle the sphere of conduct and broad explanation attached to phenomena the sphere of approach, explicitly stating 「說有廣略、理無淺深」 tr. “the explanation may be broad or brief, but the principle is neither shallow nor deep” 〔T34n1718 0119b26–0119b27〕
行解相資
摩訶止觀膏明、目足、照潤、導達與一體二手，反覆說行解互成Oil/flame, eyes/feet, illumination/moistening, guidance/penetration, and one body with two hands repeatedly show practice and understanding accomplishing each other疏逐譬配行解與止觀；配位只屬鏡層The commentary correlates each simile with practice and understanding and with calming-and-contemplation; those correlations belong only to the mirror layer
衣、室、座
妙法蓮華經文句附前品時依衣、室、座扣法身安、解脫心樂、般若導行進〔0118a26–0118a27〕Attached to the preceding chapter, robe, chamber, and seat correspond to peace of the dharma-body, ease of the mind of liberation, and prajñā guiding practice forward 〔0118a26–0118a27〕
衣珠喻（繫寶珠喻）
妙法蓮華經法華七喻⑤；繫珠、醉臥、示珠三分The fifth of the Lotus Sutra’s seven parables; its three parts are fastening the jewel, drunken sleep, and showing the jewel後世通稱；二疏作「繫珠譬／繫寶珠譬」〔T34n1718 0106c21·T34n1721 0581a09〕A later conventional designation; the two commentaries use 「繫珠譬／繫寶珠譬」 tr. “parable of fastening the jewel / parable of fastening the precious jewel” 〔T34n1718 0106c21·T34n1721 0581a09〕
衣裓、几、案
妙法蓮華經文句本論所取依次為知見、無畏、十力，並判略、中、廣；不是根經自行明列的配當〔0068b21–0068c03〕What the root treatise adopts is, in order, knowledge and vision, fearlessness, and the ten powers, judged as brief, intermediate, and extensive. The root scripture itself does not explicitly assign the three objects in this way〔0068b21–0068c03〕.
衣食
妙法蓮華經文句有餘涅槃無漏衣食；本文傳作「行行衣惠行食」The undefiled clothing and food of nirvāṇa with remainder; the transmitted text reads 「行行衣惠行食」 tr. “‘the practice of conduct as clothing and the practice of wisdom as food’”
被忍衣
妙法蓮華經文句『被』讀作披著；以柔和忍辱之心為衣，承前品室、衣、座之文〔0117b20；T09n0262 0031c23–0031c27〕。『被』 tr. “clothed” is read as putting on; the gentle, forbearing mind is taken as the robe, continuing the preceding chapter’s chamber, robe, and seat 〔0117b20；T09n0262 0031c23–0031c27〕.
裂大網
摩訶止觀融通經論，解除執此疑彼、是一非諸之結Interconnecting scriptures and treatises and removing the knot that grasps one while doubting another or affirms one while denying all others破執教疑網；從除疑立名Breaking the net of doubt produced by attachment to teachings; named from removing doubt
補處、尊極
妙法蓮華經文句展轉不知的最高兩階〔0030a21–0030a22〕The two highest stages in the ascending sequence of not knowing〔0030a21–0030a22〕《記》限以「文中且然」〔0198b28〕The Record limits the claim with 「文中且然」 tr. “it is so provisionally within this text”〔0198b28〕
複四見
摩訶止觀每句各帶有、無兩分的複合執。Compound attachments in which each alternative carries components of existence and nonexistence
褒貶教、同歸教、常住教
妙法蓮華經玄義南地五時的後三名。褒貶以彈訶褒揚為標誌，同歸以收束萬善入一乘為標誌，常住繫於雙林涅槃；本論分別追問般若是否已有彈訶、法華是否已明常住佛性、涅槃所明之理是否真與前教相異。The teachings of praise and censure, convergence, and permanenceThese are the final three names in the Southern five-period scheme. Praise and censure is marked by rebuke and commendation; convergence by gathering the myriad wholesome Dharmas into the One Vehicle; and permanence by nirvāṇa beneath the twin trees. The root treatise asks respectively whether Prajñā already contains rebuke, whether the Lotus already clarifies permanence and buddha-nature, and whether the principle clarified by Nirvāṇa truly differs from that in the earlier teachings.
覆講
妙法蓮華經文句佛入定未出，疑惑眾無所諮問，十六沙彌後來為其重說The Buddha enters samādhi without emerging, the doubtful assembly has no one to question, and the sixteen novices later teach it again
妙法蓮華經文句大通智勝佛入定後，十六沙彌各為眾再說大乘經After the Buddha Great Universal Wisdom Excellence enters meditation, each of the sixteen novices again teaches the Great Vehicle scripture to an assembly
覆講、覆說
見假
摩訶止觀見惑當體虛妄顛倒，故受假名。The intrinsic substance of the affliction of views is false and inverted, and therefore receives the name provisional
見取
妙法蓮華經文句非想無常而計為涅槃，以咽如針為譬Taking impermanent neither-perception-nor-nonperception as nirvāṇa, illustrated by a throat like a needle
見惑
摩訶止觀從見理能斷惑而得名；不是把見理本身判為惑。Named from the fact that seeing principle can sever the delusion; “seeing principle” itself is not judged a delusion
見發
摩訶止觀因禪或因聞而宿習開發，解心明利、問答無滯Past habituation developing through dhyāna or hearing so interpretive mind becomes bright and acute and questions and answers proceed without obstruction非狂、非聖，屬見慧發；聞發仍須定心為緣Neither madness nor noble realization, but the arising of view-wisdom; arising through hearing still requires concentrated mind as a condition
見諦、無學
妙法蓮華經文句本論以馳走配見諦、空地配無學；這是疏家的合釋，不是根經把路地改名。The root treatise correlates running swiftly with seeing the truths and the open ground with the stage beyond learning; this is the commentator's applied interpretation, not a renaming of road and ground in the root scripture.
覩史多／兜率多
金光明最勝王經同一對位組的異譯名形。These are alternate translated name-forms for the same aligned group.T665 作覩史多天子〔0456a25〕；T664 作刪兜率多天子〔0401b15〕。T665 has the divine prince of Tuṣita under the form
覩史多 〔0456a25〕; T664 uses the form 刪兜率多 〔0401b15〕.親族、其子
妙法蓮華經文句本論把菩薩配親族、聲聞配其子，是回指前釋，不是根經字面The root treatise correlates bodhisattvas with relatives and voice-hearers with their children; this points back to the preceding explanation and is not the literal wording of the root scripture
親重、親勝
妙法蓮華經文句羅雲是佛子，俗中親重；阿難持佛法藏，道中親勝〔0107c08〕Rāhula is the Buddha’s son, intimate and weighty in worldly kinship; Ānanda guards the Buddha’s Dharma treasury, intimate and foremost in the Way〔0107c08〕《文句》作羅雲，根經作羅睺羅The Wenju uses the short form
羅雲 tr. “Rāhula”; the root scripture has 羅睺羅覺悟
金光明最勝王經四王說將共往覺悟、勸請持經法師，又說法師由其神通覺悟力往國界弘經。經文沒有說明覺悟採夢示、現形或其他方式，故只依本句譯為使其覺知並勸請；智顗所列威神、現形、降夢另署其名。Awakening the Dharma teacherThe four kings say that they will go together to awaken and invite the bhikṣu Dharma teacher who upholds the sūtra, and then that the teacher will go to the realm through the awakening power of their supernormal abilities. The sūtra does not say whether this awakening occurs through a dream, visible appearance, or any other means. It is therefore rendered only as making the teacher aware and inviting the teacher; Zhiyi’s three methods—majestic power, visible appearance, and dream—remain explicitly attributed to him.
觀、練、熏、修
妙法蓮華經玄義觀攝九想、背捨、勝處、一切處；練是九次第定，熏是師子奮迅，修是超越三昧。四名各有入、出、住的操作分際。Contemplating, refining, perfuming, cultivatingContemplating encompasses the nine corpse contemplations, liberations, superior bases, and universal bases. Refining is the nine sequential concentrations; perfuming is the lion’s-sport samādhi; cultivating is transcending samādhi. Each has its own operational distinction of entering, emerging, and abiding.
觀世音菩薩
妙法蓮華經Avalokiteśvara（系）尋聲救苦・普門示現之菩薩（觀照義/光明義·觀自在為玄奘正義）The bodhisattva who seeks out cries, rescues from suffering, and manifests through the universal gateway (the sense of perceiving / the sense of radiance; Perceiver with Sovereign Freedom is the correct meaning in the Xuanzang line)〔本經 0056c04〕；窺基「正義應云觀自在」〔T34n1723 0846c22〕；吉藏三名「觀世音・觀世意・觀世身」·外國名阿梨耶婆樓吉氐稅〔T34n1721 0624b13〕；竺法護作「光世音」（吉藏「翻之不正」）〔T09n0263 0128c23〕〔本經 0056c04〕；Kuiji says 「正義應云觀自在」 tr. “the correct meaning should be Perceiver with Sovereign Freedom” 〔T34n1723 0846c22〕；Jizang's three names are 「觀世音・觀世意・觀世身」 tr. “Perceiver of the World's Sounds, Perceiver of the World's Intentions, and Perceiver of the World's Bodies,” and his foreign name is 阿梨耶婆樓吉氐稅 〔T34n1721 0624b13〕；Dharmarakṣa has 「光世音」 tr. “Radiance of the World's Sounds,” which Jizang calls 「翻之不正」 tr. “an incorrect translation” 〔T09n0263 0128c23〕
觀察人天
金光明最勝王經經文以四王「觀察擁護此贍部洲」（T16n0665 0427a19）為實際動作；慧沼再分觀為慧照、察為察視，四王為能觀、人天為所觀。詞義與疏義分層保存。Observing gods and humansThe sūtra presents as the concrete action the four kings’ vow to 「觀察擁護此贍部洲」—“observe and protect this continent of Jambudvīpa” (T16n0665 0427a19). Huizhao then distinguishes observing as illumination by wisdom and examining as discerning inspection, taking the four kings as observers and gods and humans as what is observed. Lexical meaning and commentary remain on separate levels.
觀心異釋
妙法蓮華經玄義不是在事解之外另添一章，而是使標章至料簡各自入觀。所觀、能觀、契境、得脫與化轉心數都在一心中展開。Contemplating the mindThis is not the addition of another chapter outside the explanation of concrete matters. It makes each passage from Setting Out the Chapters through Resolving Questions enter contemplation. The contemplated, the contemplator, accordance with the object, gaining liberation, and the teaching and transformation of mental factors all unfold within the one mind.
妙法蓮華經文句「但觀己心之高廣」〔0002b09〕「但觀己心之高廣」 tr. “simply contemplate the height and breadth of one's own mind”〔0002b09〕由數他寶轉為達己心高深、該廣〔0155c08–0155c09〕Turns counting another's treasure into penetrating the height, depth, and comprehensive breadth of one's own mind〔0155c08–0155c09〕
觀心明經
妙法蓮華經玄義將無翻、有翻、和融、歷法四門一一返照於心，不離文字而成觀。Turns the four approaches of nontranslation, translation, harmonization, and traversing dharmas toward mind without abandoning writing to construct a separate contemplation.
觀心本妙
妙法蓮華經玄義久遠本妙雖不即是心，也不離心；佛如、眾生如一如，故可由觀心發弘誓。這不是把久遠成佛直接等同一個當下念頭。Contemplating the subtlety of the Origin in the mindAlthough the subtlety of the Origin in the remote past is not identical with the mind, it is not apart from the mind. The suchness of the Buddha and the suchness of sentient beings are one suchness, and a great vow can therefore be aroused through contemplation of mind. This does not directly equate the Buddha’s attainment in the remote past with a single present thought.
觀心眷屬
妙法蓮華經玄義先辨愛心、見心所生邪眷屬，再以因緣生法觀其即空、即假、即中。全章總收時，觀心是第七類眷屬；觀心門內的六，是愛、見與四教之觀，不是另添六類總眷屬。Contemplation-of-mind retinuesFirst come false retinues produced by the minds of craving love and views; then dependently arisen mind is contemplated as immediately empty, provisional, and middle. In the total chapter, contemplation of mind is the seventh class. The six within this one division are love, views, and contemplation according to the four teachings—not six additional classes of retinue at the chapter level.
觀心釋
妙法蓮華經文句「且如觀心釋，妙離有無」〔0001a20〕「且如觀心釋，妙離有無」 tr. “Consider the interpretation through contemplating the mind: its wonder leaves existence and nonexistence behind”〔0001a20〕神逈用以稱智者釋法；本序只撮其功能Shenjiong's description of Zhiyi's mode of explanation; the preface summarizes only its function
觀禪定境
摩訶止觀宿習禪相任運發起後，以之為境再修止觀；不是另造一套求禪次第After meditative signs from former habituation arise spontaneously, take them as an object and cultivate calming-and-contemplation again; this does not create another sequence for seeking dhyāna
觀穿觀、觀達觀
摩訶止觀觀破智障名觀穿觀，安心中理名觀達觀Contemplation breaking through cognitive obstruction is called contemplation that penetrates contemplation; establishing mind in the principle of the Middle is called contemplation that reaches contemplation金剛難穿之喻反顯中智能破，不作普通看穿之義The simile of hard-to-penetrate vajra conversely reveals that wisdom of the Middle can break through; it does not mean ordinary “seeing through”
觀達
摩訶止觀觀智通達、契會真如，從能觀得名Contemplative wisdom penetrates and accords with suchness; named from that which contemplates沙門句雖有息字，此處取達義Although the śramaṇa sentence contains “cease,” here its meaning lies in penetration
解脫相、離相、滅相
妙法蓮華經文句心性三相與如來一音所說三味The three marks of mind-nature and the three flavors taught by the Tathāgata in one voice0094a12–0094b050094a12–0094b05
討罰／討伐
金光明最勝王經「發向彼國欲為討罰。」〔T16n0665 0427c24〕「發向彼國欲為討罰。」—“[He] sets out toward that realm, intending to conduct a punitive expedition” 〔T16n0665 0427c24〕「時王見已，即嚴四兵發向彼國欲為討伐。」〔T39n1788 0289a06〕「時王見已，即嚴四兵發向彼國欲為討伐。」—“When that ruler sees this, he immediately marshals the fourfold army and sets out toward that realm, intending to conduct a punitive expedition” 〔T39n1788 0289a06〕
記者私錄異同
妙法蓮華經玄義灌頂自標此段為私錄；《釋籤》定其為章安雜錄異聞。『私』標記著作層，不表示祕密傳授。The recorder’s private record of agreements and differencesGuanding expressly identifies this passage as his private record, and the Shiqian classifies it as Zhang’an’s miscellaneous record of divergent reports. “Private” marks the level of authorship; it does not mean an esoteric oral transmission.
記莂
妙法蓮華經玄義莂為記別字形，指授記。本文上、中、下根皆得授記，不是分類或離別。PredictionThe graph form
莂 in the base text is a graphic form of 別 and here means a prediction. Those of superior, middling, and inferior faculties all receive predictions; it does not mean classification or separation.許記
金光明最勝王經本品只說二子「當授我所記」（T16n0665 0423b20），是許將授記，沒有在本品列出佛號。妙幢與二子的正式授記另見後品，不倒灌入此品敘事。Promise of predictionThis chapter says of the two sons only 「當授我所記」—“I shall bestow my prediction upon them” (T16n0665 0423b20). It promises a future prediction and does not give the buddha names in this chapter. The formal predictions of Wonderful Banner and the two sons occur in a later chapter and are not poured backward into the present narrative.
訶梨勒與三果三辛
金光明最勝王經經稱訶梨勒具六味，又列三果三辛、沙糖、蜜、蘇、乳。慧沼列三果為訶梨勒迦、阿摩洛迦亦名阿無羅迦、仳仳得迦，列三辛為干薑、胡椒、畢鉢。這些只依古德音寫及名目傳錄，不作現代藥學判斷。Helile and the three fruits and three pungentsThe scripture says that
helile possesses six tastes, then lists three fruits, three pungents, sugar, honey, clarified butter, and milk. Huizhao names the three fruits as helilejia, amoluojia, also called awuluojia, and bipidejia; he names the three pungents as ganjiang, hujiao, and bibo. These are recorded only as ancient transmitted sound-forms and name forms, without modern pharmacological identification.詞辯／辭辨
金光明最勝王經經、疏分書。Sūtra and commentary remain separate textual witnesses.T665 作「授其詞辯力」〔0456c03〕；慧沼牒作「授其辭辨力」〔T39n1788 0341b09〕。T665 has 「授其詞辯力」—“bestow the power of speech and eloquence” 〔0456c03〕; Huizhao’s lemma has 「授其辭辨力」—“bestow the power of diction and eloquence” 〔T39n1788 0341b09〕.
誑相宗
妙法蓮華經玄義光統四宗之一，所指為大品與三論所明諸法空、無自性、無堅固的場景；誑相是判攝法相，不是道德意義的欺騙。School of deceptive marksOne of Guangtong’s four schools. It points to scenes in the Large Prajñāpāramitā and the Three Treatises in which the various dharmas are empty, without own-nature, and insubstantial. “Deceptive marks” classifies the characteristics of dharmas; it is not moral deception.
誡信
妙法蓮華經文句佛旨為誡，眾受為信；誠是忠誠，諦是審實〔0129b27–0129c04〕The Buddha’s intent is the admonition and the assembly’s reception is belief; sincerity is fidelity, truthfulness examined reality 〔0129b27–0129c04〕
誡門・勸門
妙法蓮華經文句自「而作是言」至「可服」為勸門，自「速除苦惱」至「無復眾患」為誡門〔0135a19–0135a21〕。From 「而作是言」 tr. “and he speaks these words” through 「可服」 tr. “you may take it” is the gate of exhortation; from 「速除苦惱」 tr. “quickly remove your painful distress” through 「無復眾患」 tr. “have no further afflictions” is the gate of admonition 〔0135a19–0135a21〕.
說、默
妙法蓮華經玄義聖說以語言利益，聖默也可順厭文之機、令人生悟。默不是沒有作用，說也不是任何時機皆宜。Speech and silenceSage speech benefits through language, while sage silence can also accord with the faculties of those weary of words and enable awakening. Silence is not without function, and speech is not appropriate on every occasion.
說時、行時
妙法蓮華經文句說明中可立座、室、衣次第；實行時入空即具一切〔0119a11–0119a13〕Explanation can establish the sequence seat, chamber, robe; in practice, entry into emptiness itself includes everything 〔0119a11–0119a13〕
說法妙
妙法蓮華經玄義諸法離言而不可示，眾生有因緣又可以言教開示；妙在不以言辭佔有真實，也不因離言而捨棄赴機說法。Subtlety of teaching the DharmaDharmas transcend speech and cannot be shown, yet sentient beings possess conditions and can therefore be guided through verbal teaching. Its wondrousness lies in neither occupying reality with words nor abandoning teaching that goes forth to faculties because reality transcends words.
說通、宗通
妙法蓮華經玄義本論依《楞伽》所攝之二通。『教』在『說通教童蒙』中是教導之動詞；古注以能詮之說通童蒙、所詮之宗在菩薩解之，不可斷成兩個以『通教』為名的類目。The sharedness of verbal teaching and the sharedness of purportThese are the two kinds of sharedness the root treatise condenses from the Laṅkāvatāra. In 『教』 tr. “instructs” within 『說通教童蒙』 tr. “the sharedness of verbal teaching instructs the uninitiated,” the graph is a verb meaning to instruct. Ancient commentary explains that verbal teaching, which expresses, communicates to the uninitiated, while purport, which is expressed, belongs among bodhisattvas. The phrase cannot be cut into two categories bearing the name “Shared Teaching.”
調五事
摩訶止觀調食、調眠、調身、調息、調心Regulating food, sleep, body, breath, and mind食眠各調，身息心就入、住、出合調Food and sleep separately; body, breath, and mind together upon entering, abiding, and emerging
調伏諸根
摩訶止觀藏、通、別、圓各以六度調六根Each of the Tripiṭaka, Shared, Distinct, and Perfect teachings uses the six perfections to regulate the six faculties二十四番與四十八番是疏家依公式展數Twenty-four and forty-eight rounds are commentary calculations unfolded from the formula
請三
妙法蓮華經文句舍利弗先自述無疑，再述同輩有惑，最後普為四眾請說。Śāriputra first personally states freedom from doubt, then states that his companions have perplexity, and finally requests universally on behalf of the fourfold assembly.
諷誦與應頌
金光明最勝王經慧沼問答說：「問：諷誦、應頌，二頌何別？答：應頌之頌是教，諷誦之誦是言。」〔T39n1788 0190b04〕本品長行後的四十八偈行依二行一頌，成二十四頌。Recited verse and responsive verseHuizhao asks and answers: 「問：諷誦、應頌，二頌何別？答：應頌之頌是教，諷誦之誦是言。」—“Question: what is the difference between recited verse and responsive verse? Answer: the ‘verse’ in responsive verse is teaching, while the ‘recitation’ in recited verse is speech” 〔T39n1788 0190b04〕. The forty-eight verse lines following the prose form twenty-four verses, with two lines to each verse.
諸佛功德、禁戒、所學、祕意、生處
金光明最勝王經五項全數連列，白話與義疏不得只說『諸佛之法』而吞去四項。古疏配釋只在署名處使用。The qualities, prohibitions, training, hidden intention, and birthplace of all buddhasAll five are listed in sequence. The vernacular and exposition must not say merely “the Dharma of all buddhas” and swallow the remaining four. Interpretive correlations from the ancient commentary are used only where that source is named.
諸呪總別名
金光明最勝王經佛陀與觀自在所說均以如意寶珠為名；執金剛祕密主先稱「陀羅尼呪，名曰無勝」（T16n0665 0433c14），後稱「我此神呪名曰無勝擁護」（0433c21）；梵天王稱「我此神呪名曰梵治」（0434a10）；帝釋稱「陀羅尼，名跋折羅扇儞」（0434a14）；四天王稱「神呪，名施一切眾生無畏」（0434a25）；五龍王稱「如意寶珠陀羅尼」（0434b03）。各名依原段保存，不以一名抹平全部別稱。General and Particular Names of the SpellsThe Buddha’s and Avalokiteśvara’s proclamations both bear the name Wish-Fulfilling Jewel. Vajrapāṇi Lord of Secrets first calls his formula 「陀羅尼呪，名曰無勝」—“a dhāraṇī spell named Invincible” (T16n0665 0433c14), and later calls it 「我此神呪名曰無勝擁護」—“this spell of mine is called Invincible Protection” (0433c21). King Brahmā calls his 「我此神呪名曰梵治」—“this spell of mine is called Brahmā’s Cure” (0434a10). Lord Śakra calls his 「陀羅尼，名跋折羅扇儞」—“a dhāraṇī named Bazheluoshenni” (0434a14). The Four Heavenly Kings call theirs 「神呪，名施一切眾生無畏」—“a spell named Giving Fearlessness to All Beings” (0434a25). The five dragon kings call theirs 「如意寶珠陀羅尼」—“the Wish-Fulfilling Jewel dhāraṇī” (0434b03). Each name is preserved within its own passage; no one name is used to erase all the particular designations.
諸大
金光明最勝王經依慧沼『食不資大』，只說食物不能資養諸大。Following Huizhao’s 『食不資大』—“food does not nourish the great elements,” it says only that food cannot nourish the great elements.「何能長諸大。」〔T16n0665 0443b01〕「何能長諸大。」—“How can it nourish the great elements?” 〔T16n0665 0443b01〕
諸師四說
妙法蓮華經文句鬼神王名（稱其王名部落敬主）・軍中密號（唱號相應無所訶問）・密默治惡（惡自休息）・諸佛密語（如王索先陀婆）〔0146c08–0146c24〕。Name of a ghost-spirit king (pronouncing the king’s name, the tribe reveres its ruler); secret army watchword (when the announced sign corresponds, no one questions); secretly and silently treating evil (evil stops of itself); secret speech of the Buddhas (like a king requesting sendhava)〔0146c08–0146c24〕.
諸根互用
妙法蓮華經一根具餘根之用·十地自在／地前分得（慈恩二義）One faculty possessing the functions of the others; complete mastery on the ten grounds or a partial share before the grounds, according to Cien’s two readings《法華論》「於一一根中悉能具足見色聞聲知香味觸」（玄贊 0838a09 引）；窺基二義判〔0838a15／0838a21〕；智顗「六根互用根自在故」〔T34n1718 0140a02·本品段親用〕；吉藏「悟六根即是實相……所以得互用」〔T34n1721 0615a17〕The 《法華論》 states, 「於一一根中悉能具足見色聞聲知香味觸」 tr. “each single faculty fully performs seeing forms, hearing sounds, and knowing scents, flavors, and tangible objects,” quoted in Kuiji’s 《玄贊》 0838a09; Kuiji’s two readings 〔0838a15／0838a21〕; Zhiyi: 「六根互用根自在故」 tr. “because the six faculties function through one another, because the faculties are free” 〔T34n1718 0140a02·本品段親用〕; Jizang: 「悟六根即是實相……所以得互用」 tr. “awakening to the six faculties as precisely the true mark … therefore they obtain interfunctioning” 〔T34n1721 0615a17〕
諸法寂滅相
妙法蓮華經文句本論以不可言宣為軸，分實與權、生滅與不生滅、理與方便門三層Taking inexpressibility as its axis, the root treatise distinguishes three levels: real and provisional, production-and-extinction and nonproduction-and-nonextinction, and principle and gateways of skillful means
諸法實相·十如是
妙法蓮華經相性體力作因緣果報本末究竟等十門，唯佛與佛乃能究盡The ten gateways of mark, nature, substance, power, function, cause, condition, fruit, recompense, and consummation of beginning and end, which only a buddha together with a buddha can fathom completely〔本經 0005c11〕；窺基配世親五何〔0704c03〕；智顗三轉讀〔T33n1716 0693b13〕〔本經 0005c11〕; Kuiji aligns them with Vasubandhu’s five “what” categories 〔0704c03〕; Zhiyi reads them in three turns 〔T33n1716 0693b13〕
諸經開遮
妙法蓮華經文句專治病・專護法・專滅罪・通用治病滅罪護經・三明呪；「若通方者亦應兼，若論別者幸須依經勿乖教」〔0146c02–0146c08〕。Exclusively curing illness, exclusively protecting Dharma, exclusively eliminating offenses, general use for curing illness/eliminating offenses/protecting scripture, and the three illumination spells. 「若通方者亦應兼，若論別者幸須依經勿乖教」 tr. “If discussed universally they should also encompass the others; if discussed separately, one must take care to follow the scripture and not depart from its teaching”〔0146c02–0146c08〕.
諸見
摩訶止觀推理不當而形成偏執的決定解；非泛稱一切意見Decisive interpretations formed as partial attachments through faulty reasoning; not a general term for every opinion起不當理方名見；所起模型以一百四十提綱Only arising without accordance with principle is named a view; the model of what arises is outlined as 140
諸鬼之譯
妙法蓮華經文句夜叉翻捷疾鬼・羅剎翻食人鬼（二部北方所領）・富單那熱病鬼・吉遮起尸鬼・毘陀羅赤色鬼・揵陀羅黃色鬼〔未詳〕・烏摩勒烏色鬼〔未詳〕・阿跋摩羅青色鬼〔0147a03–0147a07〕。Yakṣa means swift ghost; rākṣasa, man-eating ghost (both governed by the north); pūtana, fever ghost; kṛtya, corpse-raising ghost; vetāla, red ghost; gandhāra, yellow ghost〔unverified〕; umaraka, black ghost〔unverified〕; apasmāra, blue ghost〔0147a03–0147a07〕.
謦咳二義
妙法蓮華經文句「一咳咳事了，一咳咳付他也」〔0142a05–0142a06〕。「一咳咳事了，一咳咳付他也」 tr. “one clearing of the throat says that the affair is complete; one clearing says that it is entrusted to others” 〔0142a05–0142a06〕
謦欬彈指
妙法蓮華經二音遍十方·將語付法之相（竺法護唯彈指單音）The two sounds reach throughout the ten directions; they are signs that the Buddha is about to speak and entrust the Dharma. Dharmarakṣa preserves only the single sound of snapping the fingers〔本經 0051c23〕；窺基「論云謦咳者說偈令聞·彈指令覺悟進修」〔T34n1723 0842a06〕；竺法護謦欬缺〔品段零〕〔本經 0051c23〕 tr. “[the present sutra, 0051c23]”; Kuiji: 「論云謦咳者說偈令聞·彈指令覺悟進修」 tr. “The Treatise says that clearing the throat means speaking the verse so that it will be heard, while snapping the fingers causes awakening so that beings advance in practice” 〔T34n1723 0842a06〕; clearing the throat is absent from Dharmarakṣa 〔品段零〕 tr. “[zero occurrences in the chapter section]”
證教
妙法蓮華經文句「證教即事而凝然」〔0001a06〕「證教即事而凝然」 tr. “the evidentiary teaching is present in phenomena while remaining still”〔0001a06〕與悉檀相對成句；本序未另列名數Forms a parallel phrase with siddhānta; the preface gives no further numbered explanation
識、命、煖
妙法蓮華經玄義人身譬中，識譬體，命譬宗，煖譬用；人身總名譬釋名，身分差別譬教相。Consciousness, life, and warmthIn the human-body simile, consciousness represents substance, life represents purport, and warmth represents function. The general name human body represents explaining the name, while differences in social identity represent the characteristics of the teaching.
識藥、知病
妙法蓮華經文句知諸法歸趣與知眾生深心的對舉The paired knowledge of dharmas’ destinations and of living beings’ deep minds0091b29–0091c010091b29–0091c01
譬、喻
妙法蓮華經文句譬是比況，喻是曉訓；託此比彼，寄淺訓深〔0063b12–0063b13〕
譬 is comparison and 喻 is instruction that brings understanding: relying on this to compare with that, lodging in the shallow to teach the profound〔0063b12–0063b13〕譬本
妙法蓮華經文句法說為後文譬說所本，又有承上法說、預指下譬的雙向關係The doctrinal teaching forms the basis for the later parable teaching, with a two-way relation that receives the preceding doctrinal teaching and anticipates the parable below
護世
金光明最勝王經四王以淨天眼與藥叉眷屬觀察擁護贍部洲，經文隨即說「以此因緣，我等諸王，名護世者」（T16n0665 0427a19）。慧沼又以弘正法化眾生、名行不虛作釋；後一層是古德判語。Protectors of the worldThe four kings observe and protect Jambudvīpa through their pure divine eyes and yakṣa retinues, after which the sūtra immediately says, 「以此因緣，我等諸王，名護世者」—“For this reason, we heavenly kings are called protectors of the world” (T16n0665 0427a19). Huizhao further explains the name through propagation of right Dharma to transform sentient beings and through name and practice not being empty; this latter level is ancient commentary.
護國
金光明最勝王經品題之『國』包含國王、眷屬、人民、城邑、宮殿與土境；經文又以流通、聽聞、供養、十善、不侵奪、慈悲謙讓為安穩因。慧沼另以防禦除災、攝養增福慧釋護，以護人通於護國；後者須署古疏。Protecting the realmThe 『國』—“realm”—in the chapter title includes the ruler, retinue, people, cities, palaces, and territory. The scripture further treats circulation, hearing, offerings, the ten wholesome actions, nonaggression and nonplunder, compassion, and humility as causes of security. Huizhao additionally explains protection as defense that removes calamity and nurturing that increases merit and wisdom, and he takes protection of persons as extending to protection of the realm; the latter must remain attributed to the ancient commentary.
變易
妙法蓮華經文句非滅度指尚未度變易Non-extinction means that transformational birth and death have not yet been crossed
豎攝
摩訶止觀一門由因至果、由淺至深，窮盡源底。One gate exhausting source and bottom from cause to result and shallow to profound
豎通、橫通
妙法蓮華經玄義三軌從性德至究竟，是豎通；以三軌會通十種三法，是橫通。這裏的橫豎是攝法方向，不等於前文所破三法縱橫隔別。Vertical and horizontal integrationThe three tracks from nature-virtue through the ultimate are vertically integrated. Using the three tracks to connect the ten sets of three dharmas is horizontal integration. Here vertical and horizontal describe directions of inclusion and are not equivalent to the vertical sequence and horizontal division of the three dharmas refuted earlier.
財／物
金光明最勝王經財指七珍，物指四事；是疏家釋題。The seven precious things and four requisites are the commentator’s explanation of the title.慧沼「財謂七珍，物謂四事」〔T39n1788 0309a09〕Huizhao: 「財謂七珍，物謂四事」—“wealth means the seven precious things, and goods mean the four requisites” 〔T39n1788 0309a09〕
貧里
妙法蓮華經文句但空之理不含萬德，非如來藏The principle of emptiness alone does not contain the myriad virtues and is not the tathāgata-garbha
貨之取直
金光明最勝王經將供養餘物貿取其值，再作供養；照古德所釋，不外增程序。The remaining offerings are exchanged for their value and used to make offerings again. This follows the ancient master’s explanation without adding another procedure.本經句在 0440a10；慧沼釋為「應貿供養餘，更為供養」〔T39n1788 0310b09〕The scriptural phrase occurs at 0440a10; Huizhao explains it with 「應貿供養餘，更為供養」—“one should exchange the remainder of the offerings and make further offerings” 〔T39n1788 0310b09〕
貪二種
妙法蓮華經文句有力以威勢取，無力從他乞索麁弊；另有愛心貪、見心貪的另一組二分Those with power take by force, while those without power beg coarse and inferior things from others; another twofold division distinguishes greed in the mind of attachment and greed in the mind of views
貫穿
摩訶止觀智慧作用銳利，穿滅煩惱，從所破得名The function of wisdom is sharp and penetrates to extinguish affliction; named from what is broken利钁與高原穿鑿譬皆取穿徹義Both the sharp-mattock and high-plateau digging similes take the meaning of penetration
賢聖互名
妙法蓮華經玄義三十心望十地可稱賢，就伏斷又有聖義；十地等覺稱聖，妙覺稱聖聖。名稱因比較尺度而互見，位義不因此顛倒。The mutual naming of worthy and nobleThe thirty minds can be called worthy in comparison with the ten grounds, while also possessing the meaning of noble in terms of suppression and severance. The ten grounds and equal awakening are called noble, and wondrous awakening noble-noble. The names can mutually occur according to the scale of comparison, but the meaning and order of the stages are not reversed.
賢聖位
賢首
金光明最勝王經大車王安慰夫人時的稱呼；只取稱謂義，不外推人物身分。King Great Chariot’s form of address when comforting the queen. Only the meaning of the form of address is taken; no further identity is inferred.慧沼：「西國恒法，相見稱讚呼為賢首。」〔T39n1788 0335a04〕Huizhao: 「西國恒法，相見稱讚呼為賢首。」—“By the constant custom of the Western Regions, when people meet and praise one another, they address the other as ‘virtuous one’” 〔T39n1788 0335a04〕
起後三力
妙法蓮華經文句自在神通力顯過去益物・師子奮迅力顯現在開權顯實・大勢威猛力顯未來常住不滅〔0114b09–0114b13 前段〕。Sovereign spiritual penetration reveals past benefit to beings; the lion’s vigorous advance reveals the present work of opening the provisional to reveal the real; great might reveals future permanent abiding without cessation 〔0114b09–0114b13 前段〕.
起教
摩訶止觀以法王說法、十界對揚、答問與設問使教法宣起A Dharma king teaching, responses in the ten Dharma realms, answers to questions, and posed questions bring teaching forth從利物名起教，與從除疑名裂網同義Named “giving rise to teaching” from benefiting beings; identical with “tearing the net” when named from removing doubt
起盡
妙法蓮華經玄義起是正說初分，盡是正說末分。二經起盡同，說的是正說結構與聲聞歸實、菩薩事相應，不是兩經全部內容相同。Beginning and end“Beginning” is the first part of the main teaching, and “end” the final part. Saying that the two scriptures have the same beginning and end means that the structures of their main teachings correspond in bringing śrāvakas back to the real and then taking up bodhisattva matters; it does not mean that all the contents of the two scriptures are identical.
超果
摩訶止觀行人可不按品次入果，而應斷惑品仍須盡；超的是行入次序，不是跳過斷惑A practitioner may enter fruits without following the sequence of grades, but every grade of delusion that should be severed must still be exhausted. What is leapt over is the order of entry, not severance of delusion
超果不定
妙法蓮華經玄義三藏、通、別三段都保留超果或味味入；釋籤以宿習發現說頓超，以所發不同說不定〔T33 0961b10〕。教道次第與實際證入因此須分層觀察。Indeterminate leaping over fruitsThe Tripiṭaka, Shared, and Distinct passages all retain leaping over fruits or entry flavor by flavor. The Shiqian explains sudden leaping through the development of past habituation and the indeterminate through differences in what develops〔T33 0961b10〕. The sequence of the path of teaching must therefore remain separate from actual entry in realization.
跋陀婆羅
妙法蓮華經Bhadrapāla（系）昔輕賤四眾今會不退轉五百菩薩之首Foremost among the five hundred bodhisattvas in the present assembly who, in the past, belonged to the fourfold assembly that despised Never Disparaging and who are now irreversible from awakening〔本經 0051b03〕；竺法護作「颰陀和」〔T09n0263 0123b22〕〔本經 0051b03〕; Dharmarakṣa has 「颰陀和」 tr. “Bhadrapāla” 〔T09n0263 0123b22〕
踟蹰兩楹
妙法蓮華經文句在說妙法、授記兩端猶豫〔0032c03–0032c05〕Hesitating between teaching the wondrous Dharma and bestowing a prediction〔0032c03–0032c05〕是兩邊之喻，不實體化為殿柱場景A two-sided analogy, not a literal scene between palace pillars
身、手
妙法蓮華經文句身譬神通荷負，手譬智慧提拔；由合譬的神力、智慧力回釋〔0068b02–0068b04〕The body illustrates the bearing power of supernormal ability, while the hands illustrate the lifting power of wisdom; they are explained retrospectively through supernormal power and the power of wisdom in the correlation〔0068b02–0068b04〕.
身口意三付囑
妙法蓮華經文句申手摩頂為身付囑、權智臨實智為意付囑、「而作是言」為口付囑〔0142c05–0142c07〕。Extending the hand and stroking the crown is bodily entrustment; provisional wisdom coming over real wisdom is mental entrustment; 「而作是言」 tr. “and spoke these words” is verbal entrustment〔0142c05–0142c07〕.
身子
妙法蓮華經文句舍利弗的稱名，不是泛稱佛子The abbreviated designation for Śāriputra; not a generic expression for a child of the Buddha
身見
妙法蓮華經文句豎入三世計我名長，橫遍五陰計我名大Vertically entering the three times and conceiving a self is called tall; horizontally pervading the five aggregates and conceiving a self is called large
車數
妙法蓮華經文句三車、四車及會歸方式的三種異說Three alternative accounts involving three carts, four carts, and the ways they converge.
車體
妙法蓮華經文句本論所取為諸法實相；高廣、白牛、儐從及眾寶為車與莊嚴諸相The root treatise takes it to be the true mark of all dharmas; height and breadth, white ox, attendants, and many jewels are characteristics of the cart and its ornaments.
轉根
妙法蓮華經文句宿世遇緣已有轉變Transformation already produced through encounters with conditions in former lives不是每一周當場把下根改名上根Not an instantaneous renaming of dull faculties as sharp in each round
辟支佛
妙法蓮華經pratyekabuddha中乘；獨觀因緣而悟道者pratyekabuddha: the middle vehicle; one who awakens to the path by contemplating causes and conditions alone竺法護譯作「緣覺」〔T09n0263 0076a07〕Dharmarakṣa translates it as 「緣覺」 tr. “solitary awakener” 〔T09n0263 0076a07〕
辨體、顯體
妙法蓮華經玄義『辨體』是開章列題，『顯體』是本章入口自題。前者著眼辨別定體，後者著眼正面顯出，兩形同屬現存本文。Discerning the substance (辨體) and revealing the substance (顯體)“Discerning the substance” is the heading in the work’s opening list, while “revealing the substance” is the self-designation at the entrance to this chapter. The former emphasizes distinguishing and determining the substance, the latter directly disclosing it. Both forms belong to the extant text.
近、遠初業
摩訶止觀今生初聞四諦為近，古昔發菩提心而後退取小乘為遠First hearing the Four Truths in this life is proximate; arousing the mind of awakening in the distant past and later retreating to the Hīnayāna is remote兩解分別成立三歸、戒善，不互相代換The two interpretations separately establish the Three Refuges, precepts, and goodness, without substituting for one another
近方便
摩訶止觀十境、十乘，橫豎該羅，十觀具足Ten objects and ten vehicles, comprehensive horizontally and vertically, with ten contemplations complete屬後正修，不倒置為本單元五科They belong to later proper cultivation and are not inverted into the five sections of this unit
近益、遠益
摩訶止觀和須蜜多、喜根、勝意顯自他近遠不同Vasumitrā, Xigen, and Shengyi reveal differences between immediate and remote benefit for self and others以四悉斟酌，不能只看當下順逆Weighed through the four siddhāntas; it cannot be judged solely by present compliance or opposition
近處三門
妙法蓮華經文句遠故論近、近故論近、非遠非近論近，分附戒、定、慧助觀〔T34n1718 0120a26–0120b09〕Approach through distance, through approach, and through neither distance nor approach, respectively attaching precepts, concentration, and wisdom to assist contemplation 〔T34n1718 0120a26–0120b09〕
近趣、遠趣
妙法蓮華經文句諸權法當位所到與作緣所趣Where provisional dharmas lead in their own positions and where they lead by serving as conditions0091c01–0091c050091c01–0091c05
迦利沙波拏
金光明最勝王經義淨本與慧沼牒文各有夾註，字形與標點並不全同，須分開保存。義淨本夾註如下：
〔T16n0665 0431a23〕
一百迦利沙波拏〔此是根本梵音，惟目貝齒而隨方不定，或是貝齒，或是金銀銅鐵等錢，然摩揭陀現今通用一迦利沙波拏有一千六百貝齒，總數可以准知，若准物直隨處不定。若人持呪得成就者，獲物之時自知其數。有本云：每日與一百陳那羅，即金錢也。乃至盡形日日常得，西方求者多有神驗，除不至心也〕
慧沼牒文夾註如下：
〔T39n1788 0294b12〕
一百迦利沙波拏〔此是根本梵音，唯見貝齒。而隨方不定，或是貝齒，或是金銀銅鐵等錢。然摩揭陀現今通用一迦利沙波拏有一千六百貝齒，總數可以準知。若準物直，隨處不定。若人持呪得成就者，獲物之時自知其數。有本云「每日與一百陳那羅」，即金錢也，乃至盡形日日常得。西方求者多有神驗，除不志心也〕KārṣāpaṇaYijing’s base text and Huizhao’s quotation each contain an interlinear annotation whose graphs and punctuation are not wholly identical. They must be preserved separately. The annotation in Yijing’s text reads:
〔T16n0665 0431a23〕
一百迦利沙波拏〔此是根本梵音，惟目貝齒而隨方不定，或是貝齒，或是金銀銅鐵等錢，然摩揭陀現今通用一迦利沙波拏有一千六百貝齒，總數可以准知，若准物直隨處不定。若人持呪得成就者，獲物之時自知其數。有本云：每日與一百陳那羅，即金錢也。乃至盡形日日常得，西方求者多有神驗，除不至心也〕 — “One hundred kārṣāpaṇas [This is the original Sanskrit sound. It designates cowrie shells, but varies according to region: it may be cowrie shells, or coins of gold, silver, copper, iron, and so forth. In Magadha at present, one kārṣāpaṇa in common use consists of one thousand six hundred cowrie shells, from which the total can be calculated. If measured by the value of goods, it varies by place. When a person who upholds the spell attains accomplishment, upon obtaining the objects that person knows their number. Some witnesses say: each day he gives one hundred dīnāras, that is, gold coins. This continues every day to the end of one’s life. In the Western Regions, many who seek it obtain spiritual responses, except those who are not utterly sincere.]”
Huizhao’s quoted annotation reads:
〔T39n1788 0294b12〕
一百迦利沙波拏〔此是根本梵音，唯見貝齒。而隨方不定，或是貝齒，或是金銀銅鐵等錢。然摩揭陀現今通用一迦利沙波拏有一千六百貝齒，總數可以準知。若準物直，隨處不定。若人持呪得成就者，獲物之時自知其數。有本云「每日與一百陳那羅」，即金錢也，乃至盡形日日常得。西方求者多有神驗，除不志心也〕 — “One hundred kārṣāpaṇas [This is the original Sanskrit sound. Only cowrie shells are seen. Yet it varies according to region: it may be cowrie shells, or coins of gold, silver, copper, iron, and so forth. In Magadha at present, one kārṣāpaṇa in common use consists of one thousand six hundred cowrie shells, from which the total can be calculated. If measured by the value of goods, it varies by place. When a person who upholds the spell attains accomplishment, upon obtaining the objects that person knows their number. Some witnesses say that each day he gives one hundred dīnāras; these are gold coins. This continues every day to the end of one’s life. In the Western Regions, many who seek it obtain spiritual responses, except those who are not utterly sincere.]”
迦陵頻伽
金光明最勝王經只取古德所傳的妙音鳥義，不添近代語源。Uses only the ancient master’s transmitted gloss “wondrous-voiced bird” and adds no recent etymology.「超勝迦陵頻伽等」〔T16n0665 0454c08〕；慧沼解「妙音鳥也」〔T39n1788 0337b22〕。「超勝迦陵頻伽等」—“surpassing the jialingpinga and other fine sounds” 〔T16n0665 0454c08〕; Huizhao explains 「妙音鳥也」—“they are birds of wondrous voice” 〔T39n1788 0337b22〕.
述成
妙法蓮華經文句如來述其所解不虛，分昔教大、忘大取小、還說大三意〔0065a10–0065a15〕The Tathāgata confirms that what Śāriputra has understood is not false; it divides into formerly teaching the Great, forgetting the Great and grasping the Lesser, and teaching the Great again〔0065a10–0065a15〕
迴向
金光明最勝王經金龍主將身、語、意禮讚所得勝福迴施眾生，願其速成佛；它位於二十頌讚歎與十四頌發願之間，使讚佛所得不留於己。DedicationKing Golden Dragon gives sentient beings the excellent merit gained by praising with body, speech, and mind and wishes that they may swiftly become buddhas. This stanza stands between the twenty stanzas of praise and fourteen stanzas of vows, ensuring that the merit of praising the Buddha is not retained for oneself.
迴向一切智智
金光明最勝王經sarvajñajñāna-pariṇāmanā（義）所修善根不住相·共眾生成正覺Roots of goodness are cultivated without abiding in characteristics and shared with sentient beings toward right awakening.〔本經 0416a02〕；慧沼「初迴施眾生、次迴向菩提」〔T39n1788 0249a20〕The sūtra 〔0416a02〕; Huizhao: 「初迴施眾生、次迴向菩提」—“first giving over to sentient beings, then dedicating toward awakening” 〔T39n1788 0249a20〕.
迴轉
摩訶止觀根性在當下轉變，遂改用相應的止觀與四悉；不等於長時轉根說A faculty changes in the present, so the corresponding calming or contemplation and four siddhāntas are applied anew; this is not the theory of transforming faculties over a long period
迹化眾・本化眾
妙法蓮華經文句文殊等為迹化，舊住者為下方本化〔0141c17–0141c18〕。Mañjuśrī and the others belong to the assembly transformed through the Trace; the long-dwelling assembly from below is transformed through the Origin 〔0141c17–0141c18〕
迹四一
妙法蓮華經文句人、理、行、教依此原序消經〔0141a03–0141a05〕Person, principle, practice, and teaching explain the sutra in this original sequence 〔0141a03–0141a05〕
迹門、本門
妙法蓮華經文句兩門各十四品，各有序、正、流通〔0002a10–0002a16〕The two gates each contain fourteen chapters and each has an introduction, main teaching, and transmission〔0002a10–0002a16〕是本版部位語；兩門與全經三分互相嵌合，不互相抹除These are the present edition's structural names; the two gates and the three divisions of the whole scripture interlock without erasing one another
迹門十妙
迹門十用
妙法蓮華經玄義破三、廢三、開三、會三、住一、住三、住雙非、覆三、住三用一、住一用三Breaking, abolishing, opening, and gathering the three; abiding in the one; abiding in the three; abiding in the double negation; covering the three; abiding in the three and using the one; abiding in the one and using the three.先通歷十妙，次各別釋，末對十妙First applied generally through the ten subtleties, then individually explained, and finally correlated with the ten subtleties.
迹門流通
妙法蓮華經文句前三周正說領解受記竟，此下五品是迹門流通〔0108c01–0108c02〕；「非止蔭益當時，復欲津洽來世」〔0108c02〕。The first three rounds of direct teaching, reception and understanding, and predictions are complete; the following five chapters circulate the Trace Gate 〔0108c01–0108c02〕. 「非止蔭益當時，復欲津洽來世」 tr. “They not only shelter and benefit people of that time, but also seek to moisten generations to come” 〔0108c02〕.
追頌
妙法蓮華經文句偈在長行後補頌昔四眾疑，此處依本論作追頌A verse subsequently supplies the doubt of the former fourfold assembly; this entry follows the root treatise's usage
退大三項
妙法蓮華經文句無大機、不受勸誡、息化〔0102a01–0102a06〕Absence of Great-Vehicle capacity, nonacceptance of exhortation and admonition, and cessation of transformation〔0102a01–0102a06〕
逆流十心
摩訶止觀深信因果、生重怖畏等十心，逆生死流而懺淨Deep faith in cause and result, producing grave fear, and the other ten minds that oppose the stream of birth and death and purify through repentance近復戒淨，遠資正行Proximately restore purity of precepts; remotely assist proper practice
逗機設教
摩訶止觀隨人所能承受，說與其根機相稱之法Teaching a Dharma appropriate to what each person can receive自證妙理而稱機說法，不是迎合欲好Personally realizing wondrous principle and teaching according to capacity, not catering to desires
通、別異釋
妙法蓮華經玄義教從機緣而別，從佛說而通；行從能契而別，從所契而通；理從名字而別，名字所指之理通。三雙相成，不只經題一個通名、別名問題。Shared and specificTeaching is specific according to capacities and conditions and shared according to the Buddha’s speech. Practice is specific according to what enters into accord and shared according to that with which it accords. Principle is specific according to its names and shared according to the principle those names indicate. The three pairs complete one another; the issue is not only a shared or specific title for the scripture.
妙法蓮華經玄義別是就一段教說的齊限而論，通是看同一義類能否貫初後〔T33 0809c02–03〕。通不是另加一個時段，別也不是宣稱其他時分絕無同義。Shared and specificThe specific concerns the fixed limits of one segment of teaching, while the shared asks whether the same type of meaning can extend through beginning and end〔T33 0809c02–03〕. The shared does not add another period, and the specific does not claim that no same meaning can occur in any other period.
妙法蓮華經文句各周有別名，通看各具法、譬、因緣Each round has a specific name, while universally each contains Dharma, simile, and causes and conditions不是通教、別教Not the Shared and Distinct Teachings
通、別二序
妙法蓮華經文句下一節自釋通序通諸教、別序別一經〔0003a19–0003a21〕The next section explains the common introduction as common to the teachings and the specific introduction as specific to one scripture〔0003a19–0003a21〕於〔0158c10〕另開，反證本首節在此前閉合The Wenjuji opens this as a new section at〔0158c10〕, confirming that the present opening unit closes before it
通三德
摩訶止觀止觀與解脫、般若、法身多向互通Calming-and-contemplation communicates in multiple directions with liberation, prajñā, and Dharma body有兩字共通、各通、成對共通、三德反通四向Four directions: the two graphs communicating jointly, each communicating, paired communication, and the three virtues communicating back
通別四句
摩訶止觀通、別、亦通亦別、非通非別Shared, distinct, both shared and distinct, and neither shared nor distinct陰獨具身本與觀初二義；非通非別指不思議〔0286c22–0287b06〕Aggregates uniquely possess both the bodily basis and priority in contemplation; neither shared nor distinct refers to the inconceivable〔0286c22–0287b06〕
通別惑、權實理
妙法蓮華經文句別意以通別惑盡、權實理窮說無學〔0107b27–0107b28〕The Distinct meaning describes beyond training as exhausting shared and distinct delusions and fathoming provisional and real principles〔0107b27–0107b28〕本論只列兩組成對語，沒有位次表The root treatise lists only two paired expressions and gives no table of stages
通利
妙法蓮華經文句先以六根清淨總釋，再以六根互用釋通、入佛境界釋利First generally explained through purification of the six faculties, then “penetrating” through their interchangeable function and “keen” through entry into the Buddha’s domain
通十雙
妙法蓮華經文句人法・慈悲（拔苦與樂）・福慧（智斷惑如明時無闇／福轉壽如珠雨寶）・法應（觀冥於境即法身／隨所應現即應身）・藥樹如意（遍體愈病／隨意所與）・冥顯（無所見聞／目覩三十三聖容耳聞十九尊教）・自他意（隨自意照實智／隨他意照權智）・本迹（不動本際／迹任方圓）・緣了（了因種子／緣因種子）・智斷（十四夜月／二十九夜月）〔0144c26–0145a22〕。Person/Dharma; compassion/kindness (removing suffering / giving happiness); merit/wisdom (wisdom severs delusion as daylight leaves no darkness / merit transforms lifespan as a jewel rains treasures); Dharma/response bodies (contemplation merging unseen with its object is the Dharma body / manifesting as needed is the response body); medicinal tree/wish-fulfilling jewel (whole body curing illness / giving according to wishes); hidden/manifest benefit (nothing seen or heard / beholding thirty-three noble forms and hearing nineteen honored teachings); own/other’s intent (following one’s own intent illuminates real wisdom / following another’s illuminates provisional wisdom); Origin/Trace (not moving from the limit of the Origin / the Trace adapting to square and round); conditioning/direct causes (seed of the direct cause / seed of the conditioning cause); wisdom/severance (moon on the fourteenth night / moon on the twenty-ninth)〔0144c26–0145a22〕.
通塞、得失、字非字
摩訶止觀三名同旨而分別約解、行、教〔0087b25–0087c02〕Three names with one purport, respectively concerning understanding, practice, and teaching〔0087b25–0087c02〕得失即有著、無著；教有名有實才叫知字〔0360c19–23〕Gain and loss mean attachment and nonattachment; only teaching with both name and reality counts as knowing the word〔0360c19–23〕
通序·別序
妙法蓮華經證信之序（六成就）與發起之序（現瑞）·三家名判異The introduction that establishes credibility through six accomplishments and the introduction that occasions the teaching through the manifestations of portents; the names and classifications differ among the three houses智顗『如是至却坐一面通序、爾時世尊下別序』〔T34n1718 0003a19〕；窺基「初二通序後五別序」〔T34n1723 0661c26〕；吉藏作「證信序·發起序」〔T34n1721 0453b14〕Zhiyi: 『如是至却坐一面通序、爾時世尊下別序』 tr. “From ‘Thus’ through ‘withdrew and sat to one side’ is the common introduction; from ‘At that time, the World-Honored One’ onward is the specific introduction” 〔T34n1718 0003a19〕. Kuiji: 「初二通序後五別序」 tr. “The first two are the common introduction; the latter five are the specific introduction” 〔T34n1723 0661c26〕. Jizang uses 「證信序·發起序」 tr. “credibility-establishing introduction and occasioning introduction” 〔T34n1721 0453b14〕
通序、別序
妙法蓮華經文句『通』可通諸教，『別』只屬一經“Common” extends through the teachings; “specific” belongs only to one scripture《記》又辨名通體別、事別義通；兩層不壓成一義The Wenjuji further distinguishes common in name but distinct in substance, and distinct in event but common in meaning; the two layers are not flattened into one
通教
妙法蓮華經文句二乘與三藏同；菩薩不如此，所引《釋論》譬其入城而又返險、不以空為證The two vehicles are the same as under the Tripiṭaka; bodhisattvas are not. The cited Treatise of Explanation compares them to entering the city and then returning to danger without taking emptiness as realization
通明
摩訶止觀息、色、心三事通觀，定慧等而真俗俱照；經中寶炬之名不可倒改為通明經題Contemplates breath, form, and mind together; concentration and wisdom are equal and conventional and true illuminated together. The scriptural name Jewel Torch cannot be inverted into a scripture title “Penetrating Illumination”
通泰／大志
妙法蓮華經文句心意漸開，鄙棄先前只求小果之心，大乘機發The mind gradually opens, disdains its former pursuit of only the lesser fruit, and activates its Mahāyāna capacity
通煩惱、別煩惱
摩訶止觀界內四分二乘共斷為通，界外四分二乘不斷為別The four divisions within the realms that practitioners of the Two Vehicles sever in common are shared; the four beyond those realms that they do not sever are particular相關可顯別義，相即可顯圓義Correlation can reveal the particular meaning; identity can reveal the Perfect meaning
通用一意
摩訶止觀根鈍者先解通意，再逐節入各境別觀People of dull faculties first understand the general intent and then enter the specific contemplation of each object section by section以陰境十法冠下九境名通，節節入別〔0410b20–24〕Crowning the following nine objects with the ten dharmas of the object of the aggregates is named general; each section then enters the specific〔0410b20–24〕
通經
妙法蓮華經玄義以四悉檀讀〈方便品〉的欲、性、精進力、根利鈍，及〈壽量品〉的性、欲、行、憶想分別。這是論主由經文顯四種設教意，不是根經另列四悉名目。Penetrating the scriptureThe four siddhāntas read the “Skillful Means” chapter’s desire, nature, power of diligence, and sharp or dull faculties, and the “Lifespan” chapter’s nature, desire, practice, and recollective thought and distinction. The treatise master reveals four intents of establishing teaching from the scriptural passages; the root scripture does not separately list the four siddhānta names.
通與別
妙法蓮華經玄義本論自說通為同義、共義，別為異義、各義。通使七番共同照五章，別使五章各自廣說而不相雜。Shared and separateThe treatise itself says that shared means the same or held in common, while separate means different or individual. The shared treatment lets the seven passes illuminate all five chapters together; the separate treatment lets the five chapters be extensively explained in their own right without confusion.
通裂
摩訶止觀由內慧明了而通達漸頓諸教Inner wisdom becomes clear and penetrates the gradual and sudden teachings前半通除自他疑網，不只解除自疑The first half generally removes the nets of doubt of self and others, not only one’s own doubt
通證、別證
妙法蓮華經玄義序品與神力等文通就五章之義取證；藥王六譬別以教相為直接所證。『通』指不限在教相一項，『別』指專就一項；六譬末後旁成餘義，仍不改其直接著眼所在。Shared evidence and separate evidencePassages from the “Introduction” chapter, Supernormal Powers, and related sections provide evidence in common for the meanings of the five chapters. The six Medicine King similes separately take the characteristics of the teaching as what they directly prove. “Shared” means that the evidence is not confined to the characteristics of the teaching; “separate” means specifically addressing one item. The other meanings are established alongside the teaching at the end of the six similes, but this does not change their direct focus.
通途、約教
妙法蓮華經玄義通途尚未判屬某一教；約教才依不同教門各明增數。兩者不是一般修行與宗派修行的現代二分。In general; according to the teachings“In general” has not yet assigned the practices to any one teaching. “According to the teachings” distinguishes increasing numbers through different teaching gates. These are not the modern opposition between generic practice and sectarian practice.
通途記、別與記
妙法蓮華經文句前者以〈法師品〉初為例，後者以三周後授記為例〔0097a21–0097a22〕Universal prediction and individually given prediction: the former exemplified by the beginning of the “Dharma Teacher” chapter, the latter by predictions after the three cycles〔0097a21–0097a22〕
逢值三種
妙法蓮華經文句常受大、退大接小、但遇小，依原序保存Always receiving the Great Vehicle; retreating from the Great Vehicle and then receiving the lesser teaching; and encountering only the lesser teaching—preserved in the original sequence
連持色心
妙法蓮華經文句相續維持色與心，是命濁之體，不作物理接合解The continuity that sustains form and mind is the essence of the turbidity of life; the phrase is not interpreted as physical joining
進入、按位
妙法蓮華經玄義進入是原有麁益再向大乘、相似、分真而進；按位是就在原位開麁即妙，不須另移。二者共同解釋今經當文如何攝前諸益。Advancing and entering; remaining in one’s stage (進入、按位)Advancing and entering means that an originally coarse benefit advances into the Great Vehicle, resemblance, or partial realization. Remaining in one’s stage means opening the coarse as wondrous at that very stage without a separate movement. Together they explain how the present scripture gathers all preceding benefits.
遍喻、多分喻
妙法蓮華經玄義依蓮從種子至成熟的多重次第廣譬法門；仍有理足事闕的限度。Broadly represents a Dharma-gate through the lotus’s stages from seed to maturation while retaining the limit that principle is complete but affairs remain lacking.
遍計所執相·依他起相·成就相
金光明最勝王經凡夫縛障之三相；即三性之名（義淨用玄奘系譯語）The three characteristics that bind and obstruct ordinary beings; that is, the names of the three natures (Yijing uses the Xuanzang-lineage terminology).〔本經 0409a12–13〕；慧沼「三相即三性，是所應知境相故」〔T39n1788 0218a05〕；真諦本首相作「思惟分別相」〔T16n0664 0363b16〕〔This sūtra, 0409a12–13〕; Huizhao: 「三相即三性，是所應知境相故」—“The three characteristics are precisely the three natures, for they are the characteristics of the object that should be known” 〔T39n1788 0218a05〕; Paramārtha calls the first 「思惟分別相」—“the characteristic of conceptual discrimination” 〔T16n0664 0363b16〕.
道、果、佛因
妙法蓮華經文句二乘智斷被指出是菩薩道；本段末把未至佛果前的道、果統攝為佛因The two vehicles’ wisdom and severance are pointed out as the bodhisattva path; the end of this passage gathers both path and fruit before buddhahood into the cause of buddhahood
道同、緣異
妙法蓮華經文句諸佛成道之道相同，隨所緣之宜而示現久、促不同The Way realized by the buddhas is the same, while the duration manifested differs according to the suitability of conditions
道品調適
摩訶止觀相生、未入則轉進、浮沉則以七覺均調〔0087c20–0090a12〕Mutual arising, moving to the next group when entry does not occur, and balancing buoyancy and sinking with the seven factors〔0087c20–0090a12〕名異義同，用為調試〔0363b15〕Different name, same meaning, used as testing and adjustment〔0363b15〕
達摩欝多羅智障說
摩訶止觀證智、識智，迷理、迷事等異解Differing explanations through realization-knowledge and consciousness-knowledge, delusion about principle and delusion about phenomena是後置引說，須與智者圓義分層〔0356a15–22〕A postposed cited explanation that must remain layered apart from Zhiyi’s perfect meaning〔0356a15–22〕
違緣善友
妙法蓮華經提婆以逆行（違緣）成佛之善友·顯持經不問怨親Devadatta as a good friend through the adverse condition of contrary conduct; showing that one who upholds the sutra is a good friend without distinguishing enemy from kin窺基「不問怨親皆是善友」〔T34n1723 0815b04〕；吉藏「違方便……惡是方便善為真實」〔T34n1721 0591b29〕Kuiji: 「不問怨親皆是善友」 tr. “without distinguishing enemy from kin, all are good friends” 〔T34n1723 0815b04〕; Jizang: 「違方便……惡是方便善為真實」 tr. “skillful means through opposition … evil is skillful means; good is real” 〔T34n1721 0591b29〕
遙
妙法蓮華經文句正見有近、遠二種；本段又以大機始發而事遠、機微而應未赴作兩釋Right seeing has near and far kinds; this passage further gives two explanations, that the great capacity has only begun and the event remains distant, and that the capacity is weak and the response has not yet gone to meet it
遠方便
摩訶止觀二十五法，調麁入細、檢散令靜The twenty-five Dharmas regulate the coarse to enter the subtle and examine scatteredness to make it quiet正修之前導；遠近依與正觀之關係而名Lead-in to proper cultivation; distant and proximate are named according to relation with proper contemplation
遠本·近本
妙法蓮華經文句遠本冥邈為信良難故略而不述，但舉九十億近本；有宿命智能知近本，故舉近以證遠〔0105c12–0105c14〕。The distant Origin is dim and remote and difficult to believe, so it is omitted; only the recent Origin among nine billion buddhas is presented. Knowledge of past lives can know the recent Origin, so the recent is presented to prove the distant〔0105c12–0105c14〕
遠本、近迹
妙法蓮華經文句「彰壽量之遠本，會伽耶之近迹」〔0001a11–0001a12〕「彰壽量之遠本，會伽耶之近迹」 tr. “reveals the distant Origin of the Lifespan and integrates the recent Trace at Gayā”〔0001a11–0001a12〕承〈壽量品〉久成、近成對說，不譯作真、假Follows the Lifespan of the Tathāgata chapter's contrast between ancient and recent buddhahood; it is not rendered as true and false
遠由、近由
妙法蓮華經文句遠由是成道與十方梵請；近由是受請說法，使十六沙彌後來得以覆講結緣The distant cause is realization of the Way and the Brahmā request from the ten directions; the recent cause is accepting the request and teaching, enabling the sixteen novices later to explain it again and establish the connection
妙法蓮華經文句大通成道與梵請屬遠由；二乘法輪與王子重請屬近由Great Universal Wisdom Excellence’s attainment of the Way and the Brahmās’ request are the distant cause; the Two-Vehicle Dharma-wheel and the princes’ renewed request are the recent cause
遠由／近由
妙法蓮華經文句傭作取一日價是遠由；相體信而委業是近由Employment and receiving a day’s wages are the remote cause; mutual trust and commission with the estate are the proximate cause
適願六句
妙法蓮華經文句適願、勇銳、互相推排、競、共、馳走、爭出依原文分成六句解；本論明言六句，不因字面可拆七項而改數〔0069b16–0069b27〕Suiting their wishes, keen and courageous, pressing one another forward, vying, together, racing, and vying to emerge are explained under the six phrases declared by the source. Their number is not altered merely because the wording can be divided into seven lexical items〔0069b16–0069b27〕.
遲記、速記
妙法蓮華經文句本論只作對舉〔0097a25〕，本句未分配人名Delayed and swift predictions. The root treatise only contrasts them〔0097a25〕 and assigns no person in that sentence
遺教苾芻僧
金光明最勝王經指寶髻佛滅後遺教中的苾芻僧眾。Refers to the bhikṣu saṅgha within the teaching left after Buddha Jeweled Topknot’s extinction.「所有遺教苾芻僧」〔T16n0665 0444c10〕。「所有遺教苾芻僧」—“the bhikṣu saṅgha within the remaining teaching” 〔T16n0665 0444c10〕.
邊見
妙法蓮華經文句斷、常二邊，如牛頭二角；兩支互相破斥The two extremes of annihilationism and eternalism, like the two horns of an ox’s head; the two branches refute one another
邑、國
妙法蓮華經文句根塵相涉如邑，十八界如國The mutual involvement of faculties and objects is like a city; the eighteen realms are like a country不只按地理城市解Not read merely as geographical cities
那由他
妙法蓮華經nayuta極大數目An exceedingly large number〔本經 0042b12〕；竺法護異譯「那術」〔本經 0042b12〕; Dharmarakṣa’s alternate transliteration is 「那術」 tr. “nashu”
邪見
妙法蓮華經文句撥無善惡及世、出世因果，以夜叉食人肉、毒蟲等作譬Rejecting good and evil and worldly and world-transcending cause and result, illustrated by yakṣas eating human flesh, venomous creatures, and the rest
鄔曇鉢蓮華
金光明最勝王經慧沼以古德音寫解諸佛難逢與讚佛願。此名只依古疏傳承照錄，不據近代校本另作梵語還原。Udumbara lotusHuizhao uses an ancient master’s transmitted phonetic form when explaining how difficult it is to encounter the buddhas and the vow to praise them. The name is recorded only as transmitted in the ancient commentary; no modern Sanskrit edition is used to reconstruct it anew.
鄔波索迦／鄔波斯迦
金光明最勝王經四眾原名逐項保留，不縮成未列名目的泛稱。The four classes are retained item by item and not contracted into a generic category absent from the list.世尊末勸列「苾芻、苾芻尼、鄔波索迦、鄔波斯迦」〔T16n0665 0456c14〕。The World-Honored One’s final exhortation lists 「苾芻、苾芻尼、鄔波索迦、鄔波斯迦」—“bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās” 〔T16n0665 0456c14〕.
醉之二義
妙法蓮華經文句重醉＝都不覺知；輕醉＝微覺尋忘亦名不覺；「雖有二義，終成繫珠如毒鼓耳」〔0106c27–0106c29〕。Heavy drunkenness = no perception or knowledge at all; light drunkenness = slight perception immediately forgotten, also called not perceiving; 「雖有二義，終成繫珠如毒鼓耳」 tr. “although there are two meanings, the jewel is ultimately fastened, as with the poisoned drum”〔0106c27–0106c29〕
釋提桓因
妙法蓮華經文句帝釋多名之一One among Śakra's many names因陀羅、旃提羅、富蘭陀羅等各有本疏所傳名義Indra, Zhantiluo, Purandara, and others each have meanings transmitted by the root commentary
重頌（世尊妙相具偈）
妙法蓮華經重宣觀音行願之偈（羅什原無·後補自添品系·詳目八）A verse proclaiming Guanshiyin's practice and vow again; absent from Kumārajīva's original and later supplied from the supplemented-edition line; see Heading VIII〔本經 0057c09〕；窺基完整科釋·玄義明載「本皆無頌·後人添足·經家結集為偈」〔T34n1723 0660a07〕；添品序「先賢續出補闕流行」〔T09n0264 0134c12〕；竺法護無偈〔T09n0263〕〔本經 0057c09〕；Kuiji gives a complete analysis and records in the general principles 「本皆無頌·後人添足·經家結集為偈」 tr. “originally all had no verse; later people added what was lacking; the compilers of the sutra collected it as verse” 〔T34n1723 0660a07〕；the supplemented-edition preface says 「先賢續出補闕流行」 tr. “earlier worthies produced it in continuation, supplying what was missing and putting it into circulation” 〔T09n0264 0134c12〕；Dharmarakṣa has no verse 〔T09n0263〕
量
妙法蓮華經文句「詮量也」；又說「量字則通無的別據」〔0128b21–0128b22〕，不只指有限數量「詮量也」 tr. “It means explanatory measurement”; the treatise also says 「量字則通無的別據」 tr. “the word measure applies universally and has no fixed exclusive basis” 〔0128b21–0128b22〕. It does not denote only a finite quantity.
量四句
妙法蓮華經文句法身雙非；報身金剛前有量、金剛後無量；應身隨緣有量、應用不斷無量〔0128c07–0128c10〕The Dharma body is neither; the reward body is measurable before the vajra mind and immeasurable afterward; the response body is measurable according to conditions and immeasurable in its uninterrupted function 〔0128c07–0128c10〕
金勝
金光明最勝王經經只說陀羅尼名為金勝。慧沼以古德音寫呬囉、跋底、陀羅尼分別繫金、勝、總持，又以贍部金為喻。名義所能說到的是『金中之勝』與『殊勝總持』，只守古德音寫與隨文注，不超出所傳字面。Golden VictoryThe sūtra says only that the dhāraṇī is named Golden Victory. Huizhao correlates the anciently transmitted transcription
呬囉, 跋底, and 陀羅尼 respectively with gold, victory, and total retention, and also uses Jambu gold as a simile. The meaning reaches only “the supreme among kinds of gold” and “the excellent dhāraṇī.” It remains within the ancient transcription and interlinear explanation and does not go beyond their transmitted wording.金口
摩訶止觀「諸師皆金口所記」〔0001b08〕「諸師皆金口所記」 tr. “all the masters were predicted by the golden mouth”〔0001b08〕如來黃金色身口業所記〔0147a11–12〕Predicted through the verbal activity of the Tathāgata’s golden-colored body〔0147a11–12〕
金鼓
金光明最勝王經夢中所見·出懺悔伽他之鼓The drum seen in the dream, from which the gāthā of repentance resounds.慧沼「表將聞佛說懺悔音」〔T39n1788 0235b14〕·「能詮教性能顯理」〔0235b16〕；智顗「金鼓體圓空鳴」〔T39n1785 0061a16〕Huizhao: 「表將聞佛說懺悔音」—“It represents that he is about to hear the Buddha teach the sound of repentance” 〔T39n1788 0235b14〕; 「能詮教性能顯理」—“the nature of the expressing teaching can reveal principle” 〔0235b16〕. Zhiyi: 「金鼓體圓空鳴」—“the golden drum is round, hollow, and resounding” 〔T39n1785 0061a16〕.
金／銀
妙法蓮華經文句金配別教理，銀配通教理；「多有」約能詮之門多Gold corresponds to the principle of the Distinct Teaching and silver to that of the Shared Teaching; 「多有」 tr. “‘possess much’” concerns the many gates that express principle
鎮頭迦、迦羅迦
妙法蓮華經玄義本論保留二果音寫，以甘果與毒果判別門十觀正邪；未得安全翻名，不由音形臆還梵語。Zhentoujia and JialuojiaThe root treatise preserves transcriptions for two fruits, using the sweet fruit and poisonous fruit to judge correct and mistaken forms of the ten contemplations of a Distinct gateway. No secure translated names have been found, and no Sanskrit is reconstructed from their sound.
鏡智
金光明最勝王經十種如來行第九；如來遍知無分別之智The ninth of the ten Tathāgata practices; the Tathāgata’s omniscient wisdom without discrimination〔本經 0408a06「於一切處鏡智現前無有分別」；明本作「境智」·校記誌〕This sūtra, 0408a06: 「於一切處鏡智現前無有分別」—“In every place mirror wisdom is present before him without discrimination”; the Ming edition has 「境智」—“object-wisdom,” recorded as a textual variant
鐵輪・銅輪
妙法蓮華經文句十信位為鐵輪，初住為銅輪；「其位在鐵輪，不久得入銅輪，能八相作佛也」〔0138b12–0138b13〕。The ten-trust stage is the iron wheel and the first abode the copper wheel. 「其位在鐵輪，不久得入銅輪，能八相作佛也」 tr. “the person’s stage is the iron wheel; before long the copper wheel will be entered, enabling manifestation of buddhahood through the eight marks” 〔0138b12–0138b13〕.
鑿井四位
妙法蓮華經文句高原＝眾生心具諸煩惱・穿掘＝修習觀智・乾土濕泥＝教之未詮已詮中道・清水＝證中道〔0110c25–0111a12〕。High plain = a sentient being’s mind fully endowed with afflictions; digging = cultivating contemplative wisdom; dry soil and moist mud = teachings that do not yet explain or already explain the middle way; clear water = realization of the middle way 〔0110c25–0111a12〕.
長者
妙法蓮華經文句頌上位號，兼得名行、歎德；內合婆伽婆與智斷慈悲萬德〔0074c14–0074c18〕Recapitulates the preceding status and title, incidentally including name, conduct, and praise of qualities; inwardly corresponds to Bhagavān and the myriad qualities of wisdom, severance, loving-kindness, and compassion〔0074c14–0074c18〕
長者三
妙法蓮華經文句名行、位號、德業。位號之內再分世長者、出世長者、觀心長者。Name and conduct, rank and designation, and virtue and work. Rank and designation further divides into the worldly elder, world-transcending elder, and elder in contemplation of mind.
長者子流水
金光明最勝王經『長者子』既標其為持水長者之子，也保存其自身長養眾生之德；『流水』由「一能流水，二能與水」〔T16n0665 0449a13〕立名。能使水流來、能把水給與眾生，兩義俱存，不縮成單一救魚名目。The Merchant’s Son Flowing Water“Merchant’s son” both identifies him as the son of the merchant Holding Water and preserves his own virtue of nurturing sentient beings. “Flowing Water” is established through 「一能流水，二能與水」—“first, being able to make water flow; second, being able to give water” 〔T16n0665 0449a13〕. Bringing water and giving it to sentient beings remain two meanings; the name is not reduced to rescuing fish alone.
長行三義
妙法蓮華經文句出所見事、舉譬明久遠、結見昔如今Stating the events seen, giving a simile to clarify the distant past, and concluding that He sees the past as though today
門異釋
摩訶止觀能由教通觀、由觀通智、由智通理的入處；本段暫取空無生門。A point of entry through which teaching communicates with contemplation, contemplation with wisdom, and wisdom with principle. This passage provisionally takes the empty and birthless gate
摩訶止觀能通所顯理的觀門；四教各有有、空、亦有亦無、非有非無四門，門異而得意可通A contemplative gate able to communicate with the principle revealed. Each of the four teachings has gates of existence, emptiness, both existence and nonexistence, and neither; although gates differ, gaining their intent can communicate
妙法蓮華經玄義能通之義。教說能引發真解，觀行能契所通之理，故教、行皆可為門；二者相資而不相混。GatewayThat which gives access. Teaching can arouse true understanding, and contemplative practice can realize the principle accessed; both teaching and practice may therefore serve as gateways, mutually supporting without being conflated.
妙法蓮華經文句「門名能通，通於所通」〔0036b08〕；方便是能通，真實是所通「門名能通，通於所通」 tr. “A gateway is named for giving access, giving access to that which is accessed”〔0036b08〕; skillful means is what gives access and the real is what is accessed鏡文說昔日能詮之門至今經須開The mirror text says that the expressive gateway of former times must be opened in the present scripture
妙法蓮華經文句從假入空空通而假壅・從空入假假通而空壅，偏通則非普、壅故非門；中道非空非假，正通實相雙照二諦故名普，正通故名門〔0145c25–0145c28〕。Entering emptiness from the provisional opens emptiness and obstructs the provisional; entering the provisional from emptiness opens the provisional and obstructs emptiness. Partial passage is not universal and obstruction is not a gateway. The middle way is neither emptiness nor provisional existence, directly opens true reality, and illuminates both truths; because it illuminates both it is universal, and because it directly opens it is a gateway〔0145c25–0145c28〕.
門側／門二邊
妙法蓮華經文句二觀為方便，圓中之機當門正見，二乘偏真在側The two contemplations are skillful means; a capacity for the Perfect middle sees directly through the gate, while the partial truth of the two vehicles remains to the side
開、合
妙法蓮華經玄義五章合則共釋一經，開則每章可依多組關係展開。開不是拆散，合也不是抹平差別。Opening and combiningCombined, the five chapters explain one scripture in common; opened, each chapter can unfold through many sets of relationships. Opening does not scatter them, and combining does not erase their differences.
妙法蓮華經玄義開是從實施設權，合是攝權歸實。兩者有方向性，不只是形式上的拆分與合併。Opening and combiningOpening establishes the provisional from the real; combining gathers the provisional back into the real. The two have direction and do not mean only formal division and recombination.
開三顯一
妙法蓮華經文句長行第一大段的自科The root treatise’s own designation of the first major passage of the prose0091a270091a27
妙法蓮華經文句中根經法說、譬說兩周所聞之義〔0097c11–0097c12〕Opening the three to reveal the one: the meaning heard by those of middling capacity through the two cycles of teaching by Dharma and teaching by parable〔0097c11–0097c12〕
開三顯一、開近顯遠
妙法蓮華經文句合譬末一行並列的兩項，目的都收在令眾生入無上慧、速成佛身，不合併為一項Two items placed side by side in the final line of the application. Both aim to enable beings to enter unsurpassed wisdom and swiftly accomplish a buddha-body, but they are not merged into one item
開定、合定
妙法蓮華經文句先入開定，為合定作序First enter the opening concentration to introduce the gathering concentration鏡說同一三昧兼有序、正二意Mirror says the same samādhi bears both introductory and main meanings
開方便門·示真實相
妙法蓮華經文句昔說治生產業何曾是方便，今皆開之即是實相〔0112a22–0112a24〕；「一色一香無非佛法，若門若非門，悉皆開之」〔0112a29–0112b01〕。How could worldly livelihood and productive enterprise taught in the past ever have been skillful means? Now all are opened as the true mark 〔0112a22–0112a24〕. 「一色一香無非佛法，若門若非門，悉皆開之」 tr. “Not one color or fragrance is anything other than Buddha-Dharma; whether gateway or nongateway, all are opened” 〔0112a29–0112b01〕.
開示悟入
妙法蓮華經文句本段把四句分配住、行、向、地；只守本段位次配釋In this passage the four statements are assigned to abodes, practices, dedications, and grounds; only the stage correspondences of this passage are asserted
開譬、合譬
妙法蓮華經文句廣領解的兩大面；本單元先開父子相失等譬，不能把譬中長者、窮子的敘事冒作根經已明說的法義The two broad aspects of extensive understanding; this unit first opens the parables such as father and son becoming separated, so the narrative concerning the elder and poor son may not be presented as doctrinal meaning already expressly stated by the root scripture
妙法蓮華經文句先展譬中各項，再以法回合；合譬明言不依原次第First unfolds the individual elements within the parable and then applies them back through the Dharma; the application expressly does not follow the original sequence
妙法蓮華經文句先敘險道、眾人、導師、化城、寶所，再把譬喻帖回求道者與佛的引導First narrating the perilous road, people, guide, conjured city, and treasure-place; then attaching the parable back to seekers of the Way and the Buddha’s guidance
妙法蓮華經文句譬說五行的兩分；開譬一行，合譬四行The two divisions of the five lines of teaching by parable: one line opens and four lines apply the parable
開近迹顯遠本
妙法蓮華經文句本門之總綱：「開師門之近迹，顯佛地之遠本」〔0124c12〕。General theme of the Origin Gate: 「開師門之近迹，顯佛地之遠本」 tr. “opening the near Trace of the Teacher Gate and revealing the distant Origin of the Buddha Ground” 〔0124c12〕.
開近顯遠
妙法蓮華經文句破除只見伽耶始成的近情，廢近教而顯久遠本〔0130a03–0130a10〕Breaking the near view that sees only attainment at Gayā, setting aside the near teaching, and revealing the distant Origin 〔0130a03–0130a10〕
開麁顯妙
妙法蓮華經玄義開不是刪除或否定先前之智，而是決了其方便，使前十六智入後四智，四眼入佛眼。麁一經開顯便無麁可待，故由相待入絕待。Opening the coarse to reveal the wondrousOpening does not delete or deny preceding wisdoms. It resolves their skillful function, enabling the first sixteen wisdoms to enter the latter four and the four eyes to enter the Buddha eye. Once the coarse has been opened and revealed, no coarse remains with which the wondrous stands in relation; the relational thereby enters the absolute.
妙法蓮華經玄義由佛性三句決了諸方便，使本有覺藏由昔覆而今顯。開不是刪除先前法門，而是不再把方便隔在妙外。Opening the coarse to reveal the wondrousThrough the three statements on buddha-nature, the various skillful means are decisively understood and the originally present treasury of awakening is revealed after former concealment. Opening does not delete earlier Dharma gates; it ceases to isolate skillful means outside the wondrous.
妙法蓮華經玄義開愛見、生死、凡夫、言教，以及二乘的法、教、行、理與未圓菩薩，使未妙者入妙；已妙者無所更開。Opening the coarse to reveal the wondrousOpening craving and views, birth-and-death, ordinary beings, and discourse, together with the two vehicles’ Dharma, teaching, practice, and principle and bodhisattvas not yet perfect, so that what is not yet wondrous enters the wondrous. What is already wondrous has nothing further to be opened.
闍梨多
妙法蓮華經文句本論所傳鬼之古稱，解為祖父；不與其他近似稱音相混The old designation for a ghost transmitted by the root treatise and explained as ancestor; it is not conflated with other similar phonetic forms
關宜
妙法蓮華經玄義宿善、厭苦、求離、欲成善等條件成熟，便有可發之機；聖人赴對其機而使惡破、善成。關宜不是外力單方面施加，也不是只指眾生內心自生。Junction and suitability (關宜)When former good, revulsion toward suffering, the wish to leave, or the wish to accomplish good has ripened, a capacity can be activated. The noble one goes forth to correspond to that capacity so that evil is broken and good accomplished. Junction and suitability are neither one-sided imposition by an external power nor something produced only within sentient beings’ minds.
阿僧企耶
金光明最勝王經義淨本以此音寫標過去不可思議劫數；不改作舊二本的阿僧祇，也不據近代梵本另校。AsaṃkhyeyaYijing’s recension uses the transmitted sound-form
阿僧企耶 for an inconceivable number of past eons. It is not changed to 阿僧祇, the form in the two older recensions, nor emended from a modern Sanskrit edition.金光明最勝王經表不可計數；得益者依經只列人天大眾。It denotes what cannot be enumerated. According to the scripture, those receiving benefit are listed only as the great assembly of humans and gods.經：「無量阿僧企耶人天大眾」〔T16n0665 0454b21〕The scripture says, 「無量阿僧企耶人天大眾」—“a measureless asaṃkhyeya great assembly of humans and gods” 〔T16n0665 0454b21〕
阿僧祇
妙法蓮華經asaṃkhya無數·無央數Countless · immeasurable〔本經 0042c19〕；竺法護意譯「無數」〔本經 0042c19〕; Dharmarakṣa translates it by meaning as 「無數」 tr. “countless”
阿尼曼陀／有財
金光明最勝王經城名的音義異譯。Sound-transcription and translated meaning of the city name are preserved as alternate recensional forms.舊本城名阿尼曼陀〔T16n0663 0345a29〕；義淨本作有財〔T16n0665 0439b06〕；知禮明記「此云有財」〔T39n1786 0143b22〕The old recension names the city Animanda 〔T16n0663 0345a29〕; Yijing calls it Possessor of Wealth 〔T16n0665 0439b06〕; Zhili expressly records 「此云有財」—“here it means Possessor of Wealth” 〔T39n1786 0143b22〕
阿彌陀
妙法蓮華經Amitāyus／Amitābha大通智勝佛第九子（西方二佛之一）；本品即其出處The ninth son of Great-Penetrating Wisdom-Supreme Buddha, one of the two buddhas of the west; this chapter is the Lotus source for that identification.竺法護譯作「無量壽」〔T09n0263 0092a28〕；窺基「阿彌陀云無量壽，慧命長故」〔T34n1723 0797b16〕Dharmarakṣa renders the name as 「無量壽」 tr. “Immeasurable Life” 〔T09n0263 0092a28〕; Kuiji: 「阿彌陀云無量壽，慧命長故」 tr. “Amitābha means Immeasurable Life, because his wisdom-life is long” 〔T34n1723 0797b16〕
阿練若
妙法蓮華經araṇya寂靜修行處（三類強敵之三＝詐現此德者）A secluded place of practice; among the three kinds of powerful enemies, the third is one who falsely displays this quality〔本經 0036b27〕；窺基「梵云阿練若，此云閑寂處，離村一俱盧舍」〔T34n1723 0818b27〕；智顗「阿蘭若此翻無事」〔T34n1718〕；竺法護意譯「處寂・入燕」〔T09n0263〕〔本經 0036b27〕; Kuiji: 「梵云阿練若，此云閑寂處，離村一俱盧舍」 tr. “In Sanskrit, araṇya; here it means a quiet place, one krośa distant from a village” 〔T34n1723 0818b27〕; Zhiyi: 「阿蘭若此翻無事」 tr. “Araṇya is translated here as free from affairs” 〔T34n1718〕; Dharmarakṣa translates the meaning as 「處寂・入燕」 tr. “dwelling in seclusion; entering retreat” 〔T09n0263〕
阿羅漢三義
妙法蓮華經文句無著、不生、應供；本論又以殺賊說斷惑，並依因果、約教、本迹、觀心加深Unattached, nonarising, and worthy of offerings; the treatise also uses slaying thieves for severing delusion and deepens the meanings through cause and fruition, the teachings, Origin and Trace, and contemplating the mind
阿羅漢道
妙法蓮華經arhat（系）聲聞第四果·大施主所令得（校量所比之極）The fourth fruit of the śrāvaka path; the great benefactor enables the beings to attain it, making it the utmost object of comparison〔本經 0046c18〕；竺法護作「無著」〔T09n0263 0118a27·「阿羅漢」品段零命中〕〔本經 0046c18〕; Dharmarakṣa uses 「無著」 tr. “non-attachment” 〔T09n0263 0118a27·「阿羅漢」品段零命中〕 tr. “[the term ‘arhat’ has zero occurrences in the chapter passage]”
阿蘭若
金光明最勝王經居處義與法義並存。The sense of a dwelling place and the Dharma sense coexist in the ancient commentary.本經與淨室並舉〔T16n0665 0439c21〕；知禮並釋無諍與法阿蘭若二義〔T39n1786 0143c05〕The sūtra mentions it beside a purified chamber 〔T16n0665 0439c21〕; Zhili preserves both the meanings “free of contention” and “Dharma-āraṇya” 〔T39n1786 0143c05〕
阿蘭若／阿練兒／阿練若
妙法蓮華經文句分別是本論引《中阿含》、本論引《寶雲經》與根經今本的字面，不私自統一。The literal forms in the root treatise’s citation of the Madhyamāgama, its citation of the Ratnamegha Sutra, and the received root sutra respectively; they are not silently standardized.
阿鞞跋致異釋
妙法蓮華經avaivartika不退轉；於無上道不退nonretrogressing: never turning back from the unsurpassed path〔本經 0015b09「隨喜頂受，當知是人，阿鞞跋致」〕〔本經 0015b09「隨喜頂受，當知是人，阿鞞跋致」〕 tr. “Present sutra, 0015b09: ‘If one rejoices accordingly and receives it with reverence, know that this person is nonretrogressing.’”
妙法蓮華經文句根經音寫；本論把它繫於現在利益。A transcription in the root scripture; the root treatise connects it with present benefit.
陀羅尼異釋
妙法蓮華經dhāraṇī（系）總持（總一切法・持無量義）·念慧為體之持（三家所重各異）Total retention: gathering all dharmas and retaining immeasurable meanings; the retaining power whose substance is recollection and wisdom, with different emphases in the three houses〔本經 0058b17·品題 0058b08〕；窺基「此云總持·念慧為體·少略密無義文字」〔T34n1723 0850a22〕；智顗「翻總持·又翻能遮能持」〔T34n1718 0146c01〕；吉藏『波若在菩薩心名陀羅尼』〔T34n1721 0629b21〕；竺法護品題義譯作「總持」〔T09n0263 0129c26〕〔本經 0058b17·品題 0058b08〕; Kuiji: 「此云總持·念慧為體·少略密無義文字」 tr. “here rendered ‘total retention’; recollection and wisdom are its substance; brief, condensed, secret characters without semantic meaning” 〔T34n1723 0850a22〕; Zhiyi: 「翻總持·又翻能遮能持」 tr. “rendered ‘total retention’; also rendered ‘able to ward off and able to retain’” 〔T34n1718 0146c01〕; Jizang: 『波若在菩薩心名陀羅尼』 tr. “prajñā in the mind of a bodhisattva is named dhāraṇī” 〔T34n1721 0629b21〕; Dharmarakṣa’s chapter title meaning-translates it as 「總持」 tr. “total retention” 〔T09n0263 0129c26〕
摩訶止觀持善如完器盛水，遮惡如棘援防果，配四正勤Retaining goodness resembles an intact vessel holding water; blocking evil resembles a thorn fence protecting fruit; correlated with the four right efforts本單元沒有呪文，不虛設呪文對勘This unit contains no spell and does not fabricate a spell comparison
金光明最勝王經本品地地所得為呪總持，段式包含名、真言、多佛所說、護益；聞經後又得十種無盡無減陀羅尼門。前者著重地地得護，後者著重聞經、說法、成熟眾生而無盡無減，兩組不可混為同一張表。DhāraṇīWhat is obtained on each ground in this chapter is mantra-retention, and each passage contains a name, formula, the many buddhas who spoke it, and its protective benefit. Hearing the sūtra later yields ten inexhaustible and undiminishing dhāraṇī gateways. The first set emphasizes protection on every ground; the second emphasizes hearing and teaching the sūtra and maturing sentient beings inexhaustibly and undiminishingly. The two groups must not be collapsed into one table.
金光明最勝王經經以成對否定、法門安立、音寫、受持及功德說其位置，未在品內把音節逐字解義。慧沼並存無生忍陀羅尼、神呪總持與通二三讀；本編不替古疏擇一。DhāraṇīThe sūtra locates it through paired negations, establishment of the Dharma gate, sound transcription, upholding, and merit; it does not explain each sound-form word by word within the chapter. Huizhao preserves three readings: a dhāraṇī of patience regarding non-arising, a spell-formula of retention, and an interpretation permitting both. This edition does not choose one on behalf of the ancient commentary.
妙法蓮華經玄義《釋籤》直訓「此云總持」〔0815c06〕；《別傳》又記所發持為初旋陀羅尼〔T50n2050 0192a05〕。本段不是呪語場景。DhāraṇīThe Shiqian directly glosses it as 「此云總持」 tr. “Here it is called comprehensive retention”〔0815c06〕. The Biezhuan further records that the retention developed was the initial revolving dhāraṇī〔T50n2050 0192a05〕. This is not a scene of incantation.
妙法蓮華經文句此翻總持：總持惡不起、善不失；又翻能遮能持——能持善、能遮惡；又能遮邊惡、能持中善〔0146c01–0146c02〕。Here translated as comprehensive retention: comprehensively retaining, evil does not arise and goodness is not lost. Also translated as able to ward off and able to retain—retaining goodness and warding off evil; further, able to ward off the evil of the extremes and retain the goodness of the middle〔0146c01–0146c02〕.
陀羅尼、總持
金光明最勝王經慧沼以總持釋陀羅尼。本疏他處總列：「陀羅尼，謂一切功德藏陀羅尼，即四總持，一法、二義、三能得菩薩無生忍、四明呪。」（T39n1788 0249c05）本品正疏到音寫處只說正說神呪。故本品可明其為求見諸佛、修行供養所受持之總持，不拆解每一呪字。Dhāraṇī and total retentionHuizhao explains dhāraṇī as total retention. Elsewhere in this commentary he gives the general list: 「陀羅尼，謂一切功德藏陀羅尼，即四總持，一法、二義、三能得菩薩無生忍、四明呪。」—“Dhāraṇī means the treasury-of-all-qualities dhāraṇī; that is, the four total retentions: first, Dharma; second, meaning; third, the capacity to enable a bodhisattva to attain acceptance of non-arising; and fourth, illumination-formula” (T39n1788 0249c05). At the transcription in this chapter, the principal commentary says only that the divine formula proper is taught. Thus this chapter can identify it as the total retention upheld for seeing the buddhas, cultivating, and making offerings, without analyzing every character of the formula.
金光明最勝王經慧沼問四持之內屬何總持，答「是呪陀羅尼」（T39n1788 0299c07）。本品諸呪音寫不逐音拆解。Dhāraṇī and retentionAsked which of the four retentions this belongs to, Huizhao answers 「是呪陀羅尼」—“it is spell-formula dhāraṇī” (T39n1788 0299c07). The transmitted sound-forms of this chapter’s spells are not divided sound by sound into semantic glosses.
陀羅尼與呪
金光明最勝王經本品如意寶珠法保存多段古代音寫、持誦次第與供養規則。音寫不翻譯、不正字化、不依近現代校本還原。慧沼只在古疏所見範圍內給多聞、大、王、三寶、財、施等訓釋，各本音字仍不互改。Dhāraṇī and spellThe chapter’s wish-fulfilling jewel method preserves several passages of ancient phonetic transcription, the sequence of recitation, and rules for offerings. The transcription is not translated, regularized, or reconstructed from a modern critical edition. Huizhao gives glosses such as Vaiśravaṇa, great, king, the Three Jewels, wealth, and giving only within the range witnessed by the ancient commentary; the phonetic graphs of the different texts are not altered by one another.
陀羅尼與總持
金光明最勝王經慧沼說持四不忘名四總持，兼攝念慧；又以解為了四無滯、辯為說四無滯。經中的多段呪保留古代音寫、全形空白、重複音節、異體字、罕用字與夾註，不作翻譯或正字化。Dhāraṇī and complete retentionHuizhao says that retaining the four without forgetting is called the four complete retentions and encompasses mindfulness and wisdom. He further describes understanding as comprehending the four forms of unobstructedness and eloquence as expressing them. The scripture’s many formula passages preserve ancient sound transcriptions, full-width spaces, repeated syllables, variant graphs, rare characters, and interlinear notes; they are neither translated nor regularized.
陀羅尼菩薩
妙法蓮華經dhāraṇī（系）勸聽者轉身所共生之勝侶The excellent companions with whom one who encourages another to listen will be born in the next life〔本經 0047a10〕；竺法護作「總持」〔T09n0263 0118b19〕〔本經 0047a10〕; Dharmarakṣa uses 「總持」 tr. “total retention” 〔T09n0263 0118b19〕
附佛法外道
摩訶止觀犢子、方廣借佛典而另起宗計Vātsīputrīya and Vaipulya borrowing Buddhist scripture to establish separate doctrines附佛法而未入佛法正理Attached to Buddhist Dharma without entering its correct principle
除差、蠲除、平復
金光明最勝王經三語皆在品末敘病者所得；有聞慰喻而病苦蠲除者，有請醫、服妙藥而除差者，最後總結全國眾病悉除；智顗、吉藏判此為輕重兩路。Ceasing, freeing, and returning to healthAll three terms describe what the ill obtain at the end of the chapter. Some hear reassuring words and are freed from the suffering of illness; others request the physician, take wondrous medicine, and are cured; the conclusion states that illness throughout the kingdom has ceased. Zhiyi and Jizang treat these as two routes for lighter and graver illness.
除病、不除法
妙法蓮華經玄義所除是偏執與錯配之病，不是把舊有名目全部抹去；法名可取，運用方式另定。Removing the illness; not removing the DharmaWhat is removed is the illness of one-sided attachment and false correspondence, not every old designation. A Dharma-name may be adopted while its manner of use is established anew.
除病不除法
妙法蓮華經玄義覆三時，只除執權為實之病，不毀權法When covering the three, only the illness of grasping the provisional as real is removed; the provisional Dharma is not destroyed.機息則覆，機興仍用When faculties subside, it is covered; when faculties arise, it is used again.
除糞
妙法蓮華經傭作賤役，喻二乘斷惑之行、所得之小The menial work of clearing away dung; it represents the two vehicles’ practice of severing afflictions and the smallness of what they attain本經法合「蠲除諸法戲論之糞」〔本經 0017b21〕；窺基配斷煩惱障〔T34n1723 0775a10〕；智顗吉藏配斷見思〔T34n1718 0085a29·T34n1721 0549c05〕The sutra’s application: 「蠲除諸法戲論之糞」 tr. “clear away the dung of conceptual proliferation concerning dharmas” 〔本經 0017b21〕. Kuiji aligns it with severing the afflictive obstruction 〔T34n1723 0775a10〕; Zhiyi and Jizang align it with severing views-and-thought or severing the bonds 〔T34n1718 0085a29·T34n1721 0549c05〕
除般若
妙法蓮華經校量所比之五度不含般若（般若最勝·不入比較）The five perfections used in the comparison do not include wisdom; because wisdom is the most excellent, it does not enter the comparison〔本經 0044c25〕；窺基「一乘體有為慧無為智·般若最勝故除」〔T34n1723 0834c17〕；竺法護「五度無極」框無「除」〔T09n0263 0116b02〕〔本經 0044c25〕 tr. “the present sutra, 0044c25”; Kuiji: 「一乘體有為慧無為智·般若最勝故除」 tr. “the substance of the One Vehicle is conditioned wisdom and unconditioned knowledge; wisdom is excluded because it is the most excellent” 〔T34n1723 0834c17〕; Dharmarakṣa’s 「五度無極」 tr. “five unsurpassed perfections” framework has no character meaning “exclude” 〔T09n0263 0116b02〕
陰
摩訶止觀因位取覆蓋善法，果位取積聚生死〔0051c22〕On the causal stage, covering wholesome Dharmas; on the resultant stage, accumulating birth and death〔0051c22〕聚、略、積、總四義；新譯蘊與舊譯陰義同〔0290a16–22〕Four meanings: collection, summary, accumulation, and entirety; the newer translation “aggregate” and older translation “shade” share their purport〔0290a16–22〕
障、執、慢
妙法蓮華經文句五千三失：五濁障多、執小翳大、未得謂得The three faults of the five thousand: many obstructions from the five turbidities, attachment to the Lesser concealing the Great, and supposing attainment without attainment
障通無知
摩訶止觀「障通無知既破，雙照二諦」〔T1911 0080b12〕「障通無知既破，雙照二諦」 tr. “Once ignorance obstructing superknowledge is broken, one illuminates both truths together”〔T1911 0080b12〕湛然釋為障不思議化道神通之惑〔T1912 0347b18〕Zhanran interprets it as delusion obstructing the superknowledges of the inconceivable path of transformation〔T1912 0347b18〕
隣圓、際極
妙法蓮華經文句權者得益，漸近圓滿極處Benefits of provisional figures as they gradually approach the ultimate point of completion《記》釋為近於滿位、鄰妙覺，不是已等同妙覺The Wenjuji explains these as approaching the complete stage and neighboring wondrous awakening, not as already identical with wondrous awakening
隨
妙法蓮華經文句隨順事理；又說順理、順事，終歸無二無別Conforming to events and principle; also conforming to principle and events, ultimately nondual and undifferentiated四悉及權實異名的配釋屬鏡Correspondence to the four siddhāntas and alternate naming as provisional/real belongs to the Mirror
隨他、隨自他、隨自
妙法蓮華經文句三釋各自的說法依向〔0036b18–0036b23〕The orientation of the speech in each of the three explanations〔0036b18–0036b23〕語向不同，不是三個不同說話者The orientations differ; they are not three different speakers
隨信行、隨法行
妙法蓮華經玄義前者鈍根憑他生解，後者利根自以智力見理；『行』取十五剎那進趣見真之義。Practice in accordance with faith and practice in accordance with DharmaThe former describes dull faculties that depend on another to produce understanding; the latter, sharp faculties that see principle through personal wisdom. “Practice” means advancing through fifteen instants toward seeing the real.
隨喜異釋
妙法蓮華經anumodana（系）聞法順從忻悅·此品之體（三家訓各異·誌不判）Following in accord and becoming glad on hearing the Dharma; the substance of this chapter. The three houses explain it differently; their readings are recorded without adjudication〔本經 0046b23〕；窺基「隨者順從之名，喜者忻悅之稱」〔T34n1723 0836b09〕；智顗「隨順事理・慶己慶人」〔T34n1718 0138b18〕；吉藏「隨順二權二實體用」〔T34n1721 0613a17〕；竺法護作「勸助」「代喜」〔T09n0263 0118a05／0118a12〕〔本經 0046b23〕; Kuiji: 「隨者順從之名，喜者忻悅之稱」 tr. “Following is a name for following in accord; joy is a designation for gladness” 〔T34n1723 0836b09〕; Zhiyi: 「隨順事理・慶己慶人」 tr. “following phenomena and principle, celebrating oneself and celebrating others” 〔T34n1718 0138b18〕; Jizang: 「隨順二權二實體用」 tr. “following in accord with the substance and function of the two provisional and the two real” 〔T34n1721 0613a17〕; Dharmarakṣa uses 「勸助」「代喜」 tr. “encouragement and assistance” and “rejoicing on another’s behalf” 〔T09n0263 0118a05／0118a12〕
金光明最勝王經anumodanā（義）隨順慶悅·信欲勝解為體Celebrating others’ goodness in accord with it; faith, aspiration, and resolute understanding are its nature.慧沼引《成唯識》「若印順者，體即勝解。若樂順者，體即是欲」〔T39n1788 0238a13〕Huizhao cites the Demonstration of Consciousness-Only: 「若印順者，體即勝解。若樂順者，體即是欲」—“If it is assent and accord, its nature is resolute understanding; if it is delight and accord, its nature is aspiration” 〔T39n1788 0238a13〕.
隨情
摩訶止觀隨他意語，依眾生情而說Speech according to another’s intent, taught according to sentient beings’ understanding不等於任意主觀；仍是赴根說法Not arbitrary subjectivity; it remains teaching fitted to faculties
隨情、情智、智
妙法蓮華經玄義依眾生情見、由情見入聖智、聖智照真俗而分，是說法與理解的三種立場，不宜縮成主觀、客觀二分。According to dispositions, dispositions and wisdom, and wisdomThese are three standpoints of teaching and understanding: sentient beings’ affective views, entering noble wisdom from affective views, and noble wisdom illuminating true and conventional. They should not be reduced to a binary of subjective and objective.
隨情智
摩訶止觀隨自他意語，就情束二、就智束一Speech according to the intent of self and other: gathering as two according to understanding and one according to wisdom依相似位與初住相望而說Taught in relation to the stage resembling realization and the first abode
隨所有、如所有
金光明最勝王經疏義只入考據與鏡義Commentarial meaning enters only the Apparatus and mirror layer慧沼並列盡所有性、如所有性及《解深密》《對法》兩路〔T39n1788 0312c22–0313a04〕Huizhao records both the exhaustive nature and the nature of things as they are, and the two routes through the Saṃdhinirmocana Sūtra and Abhidharmasamuccaya 〔T39n1788 0312c22–0313a04〕
隨智
摩訶止觀隨自意語，三諦唯智所照Speech according to one’s own intent; the three truths are illuminated only by wisdom唯在聖心，凡情不可圖度Present only in the mind of a sage and beyond projection by ordinary feeling
隨類通經
妙法蓮華經文句菩薩以難思之力隨類通經，物覩其迹莫測其本〔0144a21–0144a23〕。Through inconceivable power, the bodhisattva transmits the scripture according to kind; people see his Trace but cannot fathom his Origin〔0144a21–0144a23〕.
險難惡道
妙法蓮華經文句譬生死因果；本論分果的分段、變易與因的見思、五住〔0101c03–0101c04〕Illustrates the causes and effects of birth and death; the root treatise distinguishes fragmentary and transformational birth and death on the side of effect and views and thought and the five abodes on the side of cause〔0101c03–0101c04〕
隱明示闇
妙法蓮華經文句彌勒久植善而權言不知〔0030a22–0030a24〕Maitreya has long planted goodness and provisionally says he does not know〔0030a22–0030a24〕《記》以本智明、迹同暗訥釋〔0198c01〕The Record explains it as the clarity of origin-wisdom and the trace’s resemblance to dark inarticulateness〔0198c01〕
雙述善哉
妙法蓮華經文句一善哉述兩處領實，一善哉述兩處領權One “excellent” confirms understanding of the real in two places, and the other understanding of the provisional in two places兩處具名為方便、火宅只見鏡文Identifying the two places as the “Skillful Means” teaching and the burning house occurs only in the mirror
雜眾
妙法蓮華經文句五道、二界、八番，又含得道未得道、報服及方便與機之雜Five destinies, two realms, and eight groups; also diversity of attainment, karmic body and clothing, and expedient means and capacities不等於凡夫、俗人或只含天人Not equivalent to ordinary beings, laypeople, or devas and humans alone
離合異釋
摩訶止觀諦可四三二一，智可一至十一，仍攝歸所明諦理Truths can be four, three, two, or one, and wisdoms one through eleven, yet all gather into the principle of truth being clarified開合是教門施設，所顯之體不因數目增減Opening and gathering are pedagogical establishments; the essence disclosed does not increase or decrease with number
妙法蓮華經文句隨他則開，隨自則合；化他之實可束為權，自行之權可束為實In accord with others it opens and in accord with self it gathers; the real used in transforming others can be gathered as provisional and the provisional of one's own practice as real
難遭想、恭敬心
妙法蓮華經文句眾生聞佛難值、因唱滅而生的善心〔0133c25–0134a01〕Wholesome states that arise when beings hear that the Buddha is difficult to encounter because of the announcement of extinction 〔0133c25–0134a01〕
露地
妙法蓮華經文句三界思盡，不再受見思所局Delusions of thought throughout the three realms are exhausted, and one is no longer confined by delusions of views and thought.
靈山八載
妙法蓮華經文句本論用以說明付業時節；《記》另引四十二年之說，二數各守原文Used by the root treatise to explain the occasion of entrustment; the Wenjuji separately cites forty-two years, and each number remains with its own source
非合非不合、亦合亦不合
妙法蓮華經玄義前者分屬華嚴與三藏，兩個否定各有所據；後者分屬涅槃，不住小與仍存方便兩面並存，不能互相抵銷。Neither correspondence nor non-correspondence; both correspondence and non-correspondenceThe first applies to the Avataṃsaka and the Tripiṭaka, with a distinct basis for each negation. The second applies to Nirvāṇa, where not abiding in the small and still retaining skillful means coexist without canceling one another.
非實非虛·非如非異
妙法蓮華經法身離生滅住變四相之相The dharma-body is apart from the four marks of arising, extinction, abiding, and change經自語〔本經 0042c14〕；窺基離四相讀〔0831a04〕；智顗中道讀〔T34n1718 0132a26〕；吉藏雙非讀The sutra’s own words 〔本經 0042c14〕; Kuiji reads them as freedom from the four marks 〔0831a04〕; Zhiyi reads them as the middle way 〔T34n1718 0132a26〕; Jizang reads them as the double negation
非想八苦
妙法蓮華經文句本論名八苦而實落七項；愛別離只見《文句記》補釋The root treatise names eight sufferings but actually gives seven items; separation from what one loves appears only in the supplementary explanation of the Wenjuji
非有想非無想
摩訶止觀婆沙以非無想天之無想、非前三空之有想釋；人師以同界先除想、今除無想釋；本段並存兩說The Vibhāṣā explains it as neither the nonperception of the Heaven without Perception nor the perception of the preceding three formless states. A teacher explains it as removing perception in the earlier station of nothingness and now also removing nonperception within the same realm. This passage preserves both explanations
非滅、唱滅
妙法蓮華經文句法身、報身、應身各有本不滅而為機唱滅之義〔0133a18–0133b29〕The Dharma, reward, and response bodies each possess the meaning of originally not becoming extinct yet announcing extinction for capacities 〔0133a18–0133b29〕
非滅現滅
妙法蓮華經文句現在段後二行半；根經並說常在不滅與方便示現滅度The latter two and a half lines of the present section; the root sutra states both constant abiding without extinction and skillfully manifested extinction
非生現生
妙法蓮華經文句現在段前二行半；本論以眾生戀慕而佛與眾僧出靈鷲山為其偈段The first two and a half lines of the present section; the root treatise assigns to it beings’ longing and the Buddha’s emergence with the saṅgha on Vulture Peak
非縛非脫
摩訶止觀四種發心皆以不住九縛、一脫顯大悲願All four kinds of arousing the mind disclose the great compassionate vow by abiding in neither the nine kinds of bondage nor the single liberation不是另立一個無因果之位，而是離世間縛與二乘自脫兩邊It does not establish a separate stage without cause and effect; it leaves the two extremes of worldly bondage and the Two Vehicles’ personal liberation
非行非坐
摩訶止觀又名隨自意、覺意，通行坐與一切事Also called following one’s own intention and awareness of mentation; includes walking, sitting, and every activity非排除行坐；意起即觀，遍四儀用功It does not exclude walking or sitting; one contemplates whenever mentation arises and practices throughout the four deportments
非違非順
摩訶止觀世諦、即空、中道皆無固定違順；隨緣成罪福Conventional truth, immediate emptiness, and the Middle Way each have no fixed opposition or accord; transgression and merit form according to conditions非善惡相泯；本論仍於違起悲、於順起慈Wholesome and unwholesome signs are not erased; the treatise still arouses compassion regarding opposition and loving-kindness regarding accord
韋陀、毘陀、毘伽羅、衛世、僧佉
妙法蓮華經文句都是本論用來消釋外道梵志的古譯名形；各守本文字面，不以另一名形代換〔T34n1718 0121b08–0121b25〕These are all ancient translated forms used by the root treatise to explain outsider brahmans. Each is preserved in the form found in this text and not silently replaced by another form 〔T34n1718 0121b08–0121b25〕
韋陀法
摩訶止觀世間文字、星醫兵貨及內外經書之知解Worldly knowledge of writing, stars, medicine, warfare, commerce, and inner and outer scriptures所讀廣狹不同，不等於法界所流陀羅尼Breadth or narrowness of reading differs and is not equivalent to a dhāraṇī flowing from the Dharma realm
順流十心
摩訶止觀由無明至無慚無愧，順生死流而成罪From ignorance through lack of shame and conscience, following the stream of birth and death to form offense與逆流十心相翻，通愛見、事理Reversed by the ten upstream minds; extends through craving and views, phenomena and principle
頓、漸、不定
妙法蓮華經玄義南北通用的三個總名。舊師以華嚴日照高山說頓，以三藏、般若乃至常住的時序說漸，以另處明佛性常住說不定；同名不等於各家內涵全同。Sudden, gradual, and indeterminateThree general names common to South and North. Earlier masters explained the sudden through the Avataṃsaka sun illuminating the high mountains; the gradual through the sequence of Tripiṭaka, Prajñāpāramitā, and onward to permanence; and the indeterminate through the separate appearance elsewhere of scriptures clarifying permanently abiding buddha-nature. Sharing the names does not mean that all schools understood their content identically.
頓教相、頓教部
妙法蓮華經玄義頓教相指某處教說具有頓義；頓教部則把整部固定判作頓。本相明斷前者不等於後者。Characteristics of sudden teaching and sudden-teaching divisionsCharacteristics of sudden teaching means that a particular teaching at a particular place possesses sudden meaning. A sudden-teaching division means fixing an entire work as sudden. This unit explicitly determines that the former does not equal the latter.
頓滿、客作、彈訶、領教、付財
妙法蓮華經玄義五詞依次顯華嚴大乘家業、三藏窮子客作、方等以滿斥半、大品帶半論滿、法華財物歸子。它們是論主的判教與譬喻配屬，不是各經自列的同名科目。Sudden and full, hired labor, rebuke, receiving instruction, entrusting wealthThese five expressions respectively reveal the Avataṃsaka’s Mahāyāna family estate, the Tripiṭaka’s poor son engaged in hired labor, Vaipulya’s use of the full to rebuke the half, the Great Prajñā’s carrying the half while discussing the full, and the Lotus wealth returning to the son. They are the treatise master’s classifications and assignments of similes, not identically named sections established by the scriptures themselves.
頓漸
妙法蓮華經玄義正文所破不是眾生有頓受、漸入，而是以固定時節封定頓漸，再據時先後排列淺深。Sudden and gradualThe passage does not deny that some beings receive the teaching suddenly and others enter gradually. It refutes fixing sudden and gradual to closed chronological periods and then ranking depth according to temporal sequence.
頗梨
金光明最勝王經三種字形各還其書。Each of the three graphic forms is returned to its own text.底本作「頗梨」〔T16n0665 0455b27〕，明本作玻瓈；慧沼牒作「玻𬎙」〔T39n1788 0339c08〕。The base text reads 「頗梨」—“crystal” 〔T16n0665 0455b27〕; the Ming edition reads
玻瓈, while Huizhao’s quotation reads 「玻𬎙」—“crystal” 〔T39n1788 0339c08〕.頗梨／玻瓈
金光明最勝王經各書各守原字。Each work retains its own original characters.T665 正文作「光潤鮮白等頗梨」〔T16n0665 0455a18〕；明本與慧沼牒文作玻瓈。T665’s main text reads 「光潤鮮白等頗梨」—“Glossy and soft, bright and pure white like crystal” 〔T16n0665 0455a18〕; the Ming edition and Huizhao’s cited text use the alternate character form.
領所不及
妙法蓮華經文句退、進、橫、豎、亦橫亦豎、非橫非豎六面Six aspects: receding, advancing, horizontal, vertical, both horizontal and vertical, and neither horizontal nor vertical十界因果、多人次第等細配只見鏡文Detailed correlations such as causes and fruits of the ten realms and sequence among multiple persons occur only in the mirror
領解
妙法蓮華經文句悟後自述所解及總領得益Stating one's understanding after awakening and gathering the benefit attained by the assembly緣覺入聲聞數，菩薩有通領而不必別出一品Condition awakened ones are included among śrāvakas; bodhisattvas have a general gathering and need not receive a separate chapter
妙法蓮華經文句領其所聞，述其所解；長行領解合說，偈中各陳〔0063c24–0063c26〕Receiving what one has heard and stating what one has understood; receiving and understanding are combined in the prose and stated separately in the verse〔0063c24–0063c26〕
妙法蓮華經文句近領火宅、遠領方便；包括經家敘歡喜與弟子白佛自陳，不只指內心的一念Proximately understands the burning house and remotely understands skillful means; it includes the narrator's account of joy and the disciples’ own statement to the Buddha, not merely one inward thought
領／付
妙法蓮華經文句領兼回領前說與領知家業；付是付業、付財與付與家業Understanding includes both retrospectively understanding the preceding teaching and understanding the family estate; entrustment includes entrusting activity, possessions, and the family estate
頭陀、抖擻
妙法蓮華經文句摩訶迦葉所主之德。正文列十二種：衣法二、食法六、住處法四；又特取乞食一事，歷陰、入、界、四諦與諸使，顯示抖擻不只在外相，更在觀慧。Ascetic practice and shaking offThese are the principal virtues of Mahākāśyapa. The root text lists twelve practices: two concerning clothing, six concerning food, and four concerning dwelling. It then takes the single practice of seeking alms through aggregates, sense fields, elements, the four truths, and the compulsions, showing that shaking off is not only outward form but contemplative wisdom.
飢國·王饍
妙法蓮華經喻二乘匱乏一乘、聞總記未安、須別記方敢修A simile for those of the two vehicles lacking the One Vehicle, remaining unsettled upon hearing the general prediction, and requiring an individual prediction before daring to cultivate the practice窺基「小乘匱乏大乘之法，名為飢國。佛之一乘，名為王膳」〔T34n1723 0788a18〕；吉藏「小無大食為飢」〔T34n1721 0567b18〕Kuiji: 「小乘匱乏大乘之法，名為飢國。佛之一乘，名為王膳」 tr. “The lesser vehicle’s lack of the Dharma of the great vehicle is called the famine-stricken land; the Buddha’s One Vehicle is called the royal feast” 〔T34n1723 0788a18〕; Jizang: 「小無大食為飢」 tr. “The small’s lack of the food of the great is called famine” 〔T34n1721 0567b18〕
飢餓、羸、瘦、瘡癬
妙法蓮華經文句無大乘法食、無大力用、無大功德、有無善上起見思Lacking Mahāyāna Dharma-food, powerful function, and great merit, and producing delusions of view and thought upon goodness with and without acquisition四項次序固定The order of the four is fixed
飢／饑
金光明最勝王經「能除眾苦、怨賊、飢饉及諸疾疫。」〔T16n0665 0427c03〕「能除眾苦、怨賊、飢饉及諸疾疫。」—“It can remove every suffering, hostile bandits, famine, and all illnesses and epidemics” 〔T16n0665 0427c03〕「能除眾苦、怨賊饑饉及諸疾疫。」〔T39n1788 0288b10〕「能除眾苦、怨賊饑饉及諸疾疫。」—“It can remove every suffering, hostile bandits, famine, and all illnesses and epidemics” 〔T39n1788 0288b10〕
養見研心
摩訶止觀不倉卒截斷已發見慧，暫取其助道之力，再令入正Not abruptly cutting off arisen view-wisdom; temporarily taking its power to assist the path, then guiding it into correctness先治鈍使，後治利使；不是認可邪見First treat the dull agents, then the acute agents; this does not approve deviant views
餘國
妙法蓮華經文句根經字面；三乘通教有餘國是本論解，橫豎二對是鏡釋The root scripture’s literal wording; “the three vehicles share the teaching in another land with remainder” is the root treatise’s explanation, while the horizontal and vertical pair belongs to the Mirror
餘深
妙法蓮華經文句佛慧是深而非餘，六方便是餘而非深，別教次第是餘亦是深；以餘深助申佛慧即善巧報佛之恩〔0142c20–0142c23〕。Buddha-wisdom is profound but not other; the six skillful means are other but not profound; the sequential teaching is both other and profound. Using what is profound among other teachings to assist in elucidating Buddha-wisdom is skillfully repaying the Buddha’s kindness〔0142c20–0142c23〕.
餘深法
妙法蓮華經不信此經者所示之餘乘深法（三家皆非五性各別）Other profound teachings shown to those who do not trust this sutra; none of the three houses reads the phrase as permanent assignment according to distinct five lineages〔本經 0052c19〕；窺基「般若大乘深法調伏其心，後化此法」〔T34n1723 0843a28〕；智顗「六方便是餘而非深」〔T34n1718 0142c20〕；吉藏「餘法即是大乘」〔T34n1721 0619b27〕；竺法護作「令信樂·入尊法」〔T09n0263 0134b02·餘深法缺〕〔本經 0052c19〕; Kuiji: 「般若大乘深法調伏其心，後化此法」 tr. “the profound Mahayana Dharma of prajna tames their minds; afterward they are transformed through this Dharma” 〔T34n1723 0843a28〕; Zhiyi: 「六方便是餘而非深」 tr. “the six skillful means are other but not profound” 〔T34n1718 0142c20〕; Jizang: 「餘法即是大乘」 tr. “the other Dharma is precisely the Great Vehicle” 〔T34n1721 0619b27〕; Dharmarakṣa has 「令信樂·入尊法」 tr. “cause them to trust and delight; enter the honored Dharma” 〔T09n0263 0134b02·餘深法缺〕 (the phrase “other profound teachings” is absent)
香蓋金光
金光明最勝王經經說香煙升空、化蓋、放金光，遍天宮、大千與十方佛土。慧沼由根境解『香有金光』為香所依之煙現金色光；智顗另作觀心解。字面、唯識解難、天台觀解三層不混。Fragrant canopy and golden lightThe scripture says that incense smoke rises into empty space, transforms into canopies, emits golden light, and pervades divine palaces, the trichiliocosm, and buddha-lands in the ten directions. Huizhao uses faculty and object to explain 『香有金光』—“fragrance having golden light”—as golden-colored light manifested by the smoke supporting the fragrance; Zhiyi separately gives a contemplation-of-mind explanation. The literal level, the consciousness-only resolution, and the Tiantai contemplative interpretation are not mixed.
香藥三十二味
金光明最勝王經義淨本總標原字是「當取香藥三十二味」〔T16n0665 0434c13〕，不另造名目。其三十二項依次為菖蒲、牛黃、苜蓿香、麝香、雄黃、合昬樹、白及、芎藭、㺃杞根、松脂、桂皮、香附子、沈香、栴檀、零凌香、丁子、欝金、婆律膏、葦香、竹黃、細豆蔻、甘松、藿香、茅根香、叱脂、艾納、安息香、芥子、馬芹、龍花鬚、白膠、青木。夾註音寫亦屬本傳，不以今藥名替換。Thirty-two aromatic medicinesYijing’s general marker in its original characters is 「當取香藥三十二味」—“one should obtain thirty-two aromatic medicines” 〔T16n0665 0434c13〕; no additional category names are invented. In order, the thirty-two items are changpu, niuhuang, muxuxiang, shexiang, xionghuang, hehunshu, baiji, xiongqiong, gouqigen, songzhi, guipi, xiangfuzi, chenxiang, zhantan, linglingxiang, dingzi, yujin, polügao, weixiang, zhuhuang, xidoukou, gansong, huoxiang, maogenxiang, chizhi, aina, anxixiang, jiezi, maqin, longhuaxu, baijiao, and qingmu. Their interlinear sound transcriptions also belong to the transmitted witness and are not replaced by modern pharmacological names.
驚、怖
妙法蓮華經文句驚是念退大善而對慈、念其無樂；怖是憂起重惡而對悲、憂其有苦〔0067b28–0067b29〕Alarm means recalling the retreat from great goodness and corresponds to loving-kindness and to awareness of beings' lack of happiness; fear means concern that grave evil will arise and corresponds to compassion and concern over their suffering〔0067b28–0067b29〕.
驚怖／歡喜
妙法蓮華經文句火宅拔苦故驚怖，本譬與樂故歡喜The burning house removes suffering and therefore has alarm; the present parable gives happiness and therefore has joy
體
妙法蓮華經玄義本論自釋為一部經的指歸、眾義的會歸處。此處不是把『體』立成與萬法隔絕的物件，而是問全經名義、因果與力用以何理為所歸、所依。Substance (體)The root treatise itself explains this as the destination of an entire sutra and the place where its many meanings converge. Substance is not established here as an object isolated from myriad dharmas. The question is to what principle the sutra’s name and meanings, cause and fruit, and effective function return and upon what they rely.
妙法蓮華經玄義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。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.
妙法蓮華經玄義實相非因非果、不二而周遍。體不是因果之外另一實物，也不因諸行依體而與因果兩名全同。SubstanceThe true mark is neither cause nor fruit, is nondual, and pervades. The substance is not another entity outside cause and fruit, nor do the practices’ reliance upon the substance make “substance” and “cause and fruit” identical names.
體、宗、用
妙法蓮華經玄義體正指實相；宗為自行因果之要；用為能斷疑、生信並利益眾生的力用。三者彼此相依而功能不同，不以現代物質、宗派、工具等義取代。Substance, purport, and functionSubstance directly indicates the true mark; purport is the essential cause and fruit of one’s own practice; function is the effective power that cuts off doubt, gives rise to faith, and benefits sentient beings. The three depend upon one another but have different functions. Their meanings are not replaced by the modern senses of physical matter, religious school, or instrument.
體外、同體方便
妙法蓮華經文句初、次二釋是體外，後釋是同體〔0036b18〕The first and second explanations are outside the substance, while the last is identical with the substance〔0036b18〕不能把同體讀成可互刪的字典同義“Identical with the substance” cannot be read as a dictionary synonym that licenses deleting either term
體思
摩訶止觀以無生滅門體達見、思假法入空；體字與析智相對，不指一個常住本體Using the gate of nonarising and nonceasing to embody and penetrate the provisional Dharmas of views and thought and enter emptiness. “Embodying” contrasts with analytical wisdom and does not indicate an eternally abiding substance
體法
妙法蓮華經文句通教菩薩之觀法，「但治有反復凡夫，不治焦種二乘」〔0134b03–0134b04〕。The contemplation of bodhisattvas in the shared teaching: 「但治有反復凡夫，不治焦種二乘」 tr. “it treats only ordinary beings capable of reversal, not the scorched seeds of the two vehicles” 〔0134b03–0134b04〕.
體相
摩訶止觀四科顯體，以相簡權實、淺深與得失Four divisions disclose the essence, while characteristics distinguish provisional and real, depth and shallowness, gain and loss所詮諦理名體，權實大小分別名相〔0223c26–28〕The principle of truth expressed is essence; distinguishing provisional and real, great and small, is characteristics〔0223c26–28〕
髻中明珠（髻珠）
妙法蓮華經轉輪王頂髻中久護之珠·喻《法華》第一之說·末後乃與The jewel long guarded in the wheel-turning king’s topknot; it figures the 《法華》 Lotus as the foremost teaching, bestowed only at the end〔本經 0038c28〕；窺基「明珠即是法華大乘，是佛心首所持」〔T34n1723 0824c12〕；智顗「明珠譬中道智・解髻即開權與珠即顯實」〔T34n1718 0123c12〕；吉藏『唯佛究盡一乘妙法』〔T34n1721 0598b15〕（「髻珠」＝後世約詞·二疏作「髻中明珠」）〔本經 0038c28〕 tr. “the present sutra at 0038c28”; Kuiji: 「明珠即是法華大乘，是佛心首所持」 tr. “the bright jewel is the great vehicle of the Lotus, held at the crown of the Buddha’s mind” 〔T34n1723 0824c12〕; Zhiyi: 「明珠譬中道智・解髻即開權與珠即顯實」 tr. “the bright jewel figures the knowledge of the middle way; unbinding the topknot is opening the provisional and giving the jewel is revealing the real” 〔T34n1718 0123c12〕; Jizang: 『唯佛究盡一乘妙法』 tr. “only a buddha completely fathoms the wondrous Dharma of the One Vehicle” 〔T34n1721 0598b15〕. 「髻珠」 tr. “topknot-jewel” is a later summary term; the two commentaries use 「髻中明珠」 tr. “bright jewel in the topknot”
鬼子母
妙法蓮華經Hārītī（系·訶利帝母）本噉人子、後受佛化為護法之母神·與十羅剎女同詣護經The mother-spirit who formerly devoured children and, after being transformed by the Buddha’s teaching, became a protector of the Dharma; she comes with the ten rākṣasī women to protect the sutra〔本經 0059a26〕；三家皆無專釋（止於眷屬同詣）〔T34n1718／T34n1721〕〔本經 0059a26〕; none of the three houses gives a distinct explanation, stopping with her coming before the Buddha together with her retinue 〔T34n1718／T34n1721〕
鬼病、魔病
摩訶止觀鬼入四大五藏；魔破觀心、法身慧命Ghosts enter the four elements and five viscera; Māra damages the contemplating mind and the wisdom-life of the Dharma-body二者皆由邪念得便，而所破有別〔0399b14–17〕Both exploit wrong mindfulness, but what they damage differs〔0399b14–17〕
魔事
摩訶止觀魔恐行者出境、失民屬、空宮殿，故趁道未成而壞善根Māra fears that practitioners will leave his realm, deprive him of subjects, and empty his palace, so he destroys wholesome roots before their path is accomplished魔以順生死、貪五欲、退菩提、嫉眷屬為事〔0406a13–16〕Māra's affairs consist in conforming to birth and death, craving the five desires, retreating from awakening, and envying others' retinues〔0406a13–16〕
魔羅
摩訶止觀破二善、增二惡，從五根以強、軟、不強不軟三受來破Destroys two kinds of good and increases two kinds of evil, attacking through agreeable, fearful, and neutral feelings at the five faculties𢟋惕、時媚為遠屬，魔羅為近屬〔0408a05–07〕Chuiti and time-sprites are distant subjects; Māra is a close subject〔0408a05–07〕
鮮智慧
金光明最勝王經鮮依少義，不改作新義。The word “little” is retained in its quantitative sense and is not given a new meaning.大迦葉波自陳：「佛於聲聞乘，說我鮮智慧」〔T16n0665 0456b29〕；T664 作「我等少智慧」〔0401c12〕。Mahākāśyapa says, 「佛於聲聞乘，說我鮮智慧」—“The Buddha described me as having little wisdom in the śrāvaka vehicle” 〔T16n0665 0456b29〕; T664 has 「我等少智慧」—“we have little wisdom” 〔0401c12〕.
鶴林
妙法蓮華經玄義本文以「仍值鶴林」〔T33n1716 0681a17〕婉誌智者入滅。它取佛滅雙樹之典，不是與建業、江陵、台嶺並列的第四處遊方地名。Crane GroveThe phrase 「仍值鶴林」 tr. “encountered the Crane Grove”〔T33n1716 0681a17〕 is Guanding's indirect record of Zhiyi's passing. It draws on the image of the Buddha's extinction between the twin trees and is not a fourth place of travel listed alongside Jianye, Jiangling, and the Tiantai Mountains.
麁、妙與開麁
妙法蓮華經玄義麁妙先作分判，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。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.
妙法蓮華經玄義諸經因果若仍帶方便，使圓因圓果不能獨顯，本章判為麁；今經令聲聞受記、菩薩疑除，同入圓因、悟於實果，故稱妙。開麁則使昔日方便因果得到決了，同成妙因妙果，不是另造一套因果。Coarse, wondrous, and opening the coarseWhen causes and fruits in the various scriptures still carry expedients so that perfect cause and fruit cannot appear alone, this chapter judges them coarse. Because the present sutra gives predictions to śrāvakas and removes bodhisattvas’ doubts, enabling them together to enter perfect cause and awaken to real fruit, it is called wondrous. Opening the coarse resolves former expedient causes and fruits so that they together become wondrous causes and fruits; it does not fabricate a second set of causes and fruits.
麁、細
妙法蓮華經玄義能詮之名較易識，先居；體、宗、用漸深；教相又分別前四，故後居。麁細是認識與分判次第，不是貶名而尊體。Coarse and fineThe name that expresses is easier to recognize and comes first. Substance, purport, and function become progressively more profound. The characteristics of the teaching distinguish the preceding four and therefore come last. Coarse and fine describe a sequence of knowing and discerning; they do not demean name in order to exalt substance.
麁妙
妙法蓮華經玄義本論依理、言、所詮、眾經、今經五層判別。理本無離於中道，麁妙顯在眾生情解乖順；佛一音能說是妙，隨類所得又有麁妙；所詮、諸經與今經則另依各層判準而明。Coarse and wondrousThe root judges them at the five levels of principle, words, what is signified, the various scriptures, and the present scripture. Principle never departs from the Middle Way; coarse and wondrous appear as sentient beings’ affective understanding conflicts or accords. The Buddha’s skillful ability to teach in one sound is wondrous, while the different understandings gained by different classes include coarse and wondrous. What is signified and the judgments of scriptures follow their own criteria.
妙法蓮華經玄義先分能通門與所通理，再依門法巧拙、根機相稱、四悉檀得失與十觀成壞判定。同一門若取著則塞，若得宜則通，不由門名單獨定高下。Coarse and wondrousFirst distinguish the gateway that gives access from the principle accessed; then judge through the gateway-Dharma’s skillfulness or clumsiness, correspondence with faculties, the gain or loss of the four siddhāntas, and the success or failure of the ten contemplations. The same gateway obstructs when grasped and gives access when properly used; its name alone does not fix its rank.
麁妙與權實
妙法蓮華經玄義判麁妙在此以先得、始得及本迹六門為主，麁不等於義理低劣；中間權實相對最初本皆稱權，也不表示中間所說全是虛假。自行、化他、自行化他又各有權實。Coarse and wondrous; provisional and realThe present judgment of coarse and wondrous centers on prior attainment, new attainment, and six approaches to Origin and Trace; coarse does not mean doctrinally inferior. The provisional and real of the intermediate period are both called provisional in comparison with the first Origin, but this does not mean that everything taught in the intermediate period is false. Practice for oneself, transformation of others, and practice for oneself together with transformation of others each again have provisional and real.
默念、發言、引例、引望
妙法蓮華經文句二人請有默念、發言；發言有引例、引望〔0107c05–0107c07〕The two people’s request has silent thought and speech; the speech has a cited precedent and the invocation of expectation〔0107c05–0107c07〕二千人只列默念、引例The two thousand have only silent thought and the cited precedent
默念領解
妙法蓮華經文句下根已悟無所勸動故不言・亦解亦發避物譏嫌故默・大領解如《淨名》默然・權實非言非念而言而念〔0105a13–0105a21〕。Those of lower faculties have awakened and no one remains to encourage, so he does not speak · there is both understanding and a request to reveal the Trace, so silence avoids suspicion · great understanding like the silence of the Vimalakīrti · provisional and real are beyond speech and thought yet able to speak and think〔0105a13–0105a21〕
齊教
妙法蓮華經文句限定二乘當時所領的範圍，不抹去佛恩與已有得解Limits the scope of what the two vehicles understood at that time without erasing the Buddha’s kindness or the understanding already gained鏡文說是且述己所入之法The mirror says it is, for the present, a confirmation of the Dharma they themselves entered
齊教、探教
妙法蓮華經文句合密遣二人誘引的兩章The two chapters applying the secret sending of two men to induce him顧作、教作的細配是鏡釋Their detailed correlation with hiring and teaching him belongs to the mirror explanation
齊教領／探領
妙法蓮華經文句前者自道樹至出宅，後者自法身至思盡；本論合論遠近始終The former extends from the tree of the Way through leaving the house; the latter from the dharma body through exhaustion of delusions of thought; the root treatise discusses their remote and proximate beginnings and endings together
龍女成佛
妙法蓮華經娑竭羅龍王女八歲·剎那發心·變男·往南方無垢世界成佛The dragon king Sāgara’s eight-year-old daughter; arouses the mind in an instant; becomes a man; goes to the Stainless World in the south and becomes a buddha〔本經 0035b15〕；窺基「第四發心、化為龍女……勸獎眾人非為實爾」〔T34n1723 0816c10〕；智顗「龍女明圓……一念坐道場成佛不虛」〔T34n1718 0117a05・0117a20〕；吉藏「歎經速疾力……剎那成佛」〔T34n1721 0592b12〕〔本經 0035b15〕 tr. “the present sutra, 0035b15”; Kuiji: 「第四發心、化為龍女……勸獎眾人非為實爾」 tr. “the fourth arousal of mind, appearing in the form of a dragon girl … encouraging the assembly; it was not literally so” 〔T34n1723 0816c10〕; Zhiyi: 「龍女明圓……一念坐道場成佛不虛」 tr. “the dragon girl reveals the perfect … in one thought she sits at the place of awakening; her buddhahood is not false” 〔T34n1718 0117a05・0117a20〕; Jizang: 「歎經速疾力……剎那成佛」 tr. “praising the sutra’s swift power … becoming a buddha in an instant” 〔T34n1721 0592b12〕
𢟋惕
摩訶止觀以身觸、擊攊、鑽耳目鼻與啾㗫聲擾亂行人Disturbs practitioners through bodily contact, striking and scraping, boring into ears, eyes, and nose, and making chirping sounds《輔行》另寫塠愓；《治禪病祕要法》作垖惕，各守其本The Fuxing separately writes
塠愓 and the Secret Essential Methods for Treating Meditation Illness 垖惕; each source's graph is preserved𧫦羅葉
金光明最勝王經義淨本原字為「𧫦羅葉龍王」〔T16n0665 0403c13〕；𧫦是統一碼 U+27AE6，經中逐字保留，不改作翳。慧沼牒經亦存「蓮華龍王、𧫦羅葉龍王」〔T39n1788 0189c12〕，其音義說：「翳羅，此云樹。鉢拏，此云葉。依此樹葉住，或食此葉，即善住龍王。」〔T39n1788 0189c17〕翳羅、鉢拏屬古德音義，不回改底本字形；居葉與食葉兩解同存。ElāpattraYijing’s recension uses the source character in 「𧫦羅葉龍王」—“the dragon king Elāpattra” 〔T16n0665 0403c13〕. The character
𧫦 is Unicode U+27AE6 and is preserved verbatim in the sūtra rather than replaced by a similar character. Huizhao’s citation also preserves 「蓮華龍王、𧫦羅葉龍王」—“the dragon king Lotus and the dragon king Elāpattra” 〔T39n1788 0189c12〕. His phonetic and semantic explanation reads: 「翳羅，此云樹。鉢拏，此云葉。依此樹葉住，或食此葉，即善住龍王。」—“Yiluo means tree here; bona means leaf. He dwells depending on the leaves of this tree, or eats these leaves; he is the dragon king Well-Dwelling” 〔T39n1788 0189c17〕. These are ancient transmitted phonetic glosses and do not alter the character form of the base text; the explanations of dwelling among or eating the leaves are both retained.