---
title: "法華經三大部補注 · 第三"
description: "宋代天台宗高僧從義所著的《法華經三大部補注》是對隋代智顗大師法華三大部的重要注釋性著作。該書基於宋代佛教義學發展的背景，對《法華玄義》《法華文句》《摩訶止觀》進行了深入系統的補充和闡發，內容涵蓋經義疏解、名相辨析以及觀行實踐。此作被視為天台宗解經史上的關鍵文獻，既繼承了智顗的學說精髓，又融匯宋代天台思想的新發展，對後世研究法華經及天台教觀具有極高的權威性和參考價值。"
url: "https://rushiwowen.co/en/r/cmczkionr0dqqjj04e009ktw3"
---

## 天台三大部補注卷第三

> Supplement to the Three Great Works of Tiantai, Volume 3

妙玄　釋籤

> \*\*Teaching on the Subtle Dharma, with Commentary\*\*

永嘉沙門釋　從義　撰釋籤云：然乘戒四句，文在大經，如止觀第二記淨名疏

> 然乘戒四句

非行非坐三昧末云：大經云：若無清淨持戒之人，僧則損減；若有清淨持戒之人，則不失本戒。善男子！於乘緩者，乃名為緩；於戒緩者，不名為緩。乃至云：正意欲令乘戒俱急等。淨名疏云：一、戒乘俱急，二、戒緩乘急，三、戒急乘緩，四、乘戒俱緩。通論一切善法，一切觀行，皆是乘戒。別論三歸、五戒、十善、八齋、出家律儀，乃至定共，能防身口，遮惡道果，得人天報，名之為戒。聞經生解，觀智推尋，諦緣度等，無生理智，能破惑累，運出三界，名之為乘。彼中備云，文多不錄。為上中下，如止觀第四卷中

> The \*Neither Walking nor Sitting Samadhi\* states: The \*Great Nirvana Sutra\* says, "If there are no pure, precept-holding people, the monastic community will decline. If there are pure, precept-holders, the original precepts are not lost. Good man! One who is lax in the Dharma-vehicle is truly lax; one who is lax in the precepts is not considered lax." It further states that the true intention is to ensure both the vehicle and the precepts are upheld diligently. The \*Commentary on the Vimalakirti Sutra\* explains: The first category is being diligent in both precepts and the vehicle; the second is being lax in precepts but diligent in the vehicle; the third is being diligent in precepts but lax in the vehicle; the fourth is being lax in both precepts and the vehicle. Broadly speaking, all virtuous actions and all contemplative practices are both precepts and the vehicle. Specifically, taking refuge, the five precepts, the ten good deeds, the eight precepts, monastic discipline, and even meditative concentration that guards body and speech, prevents evil paths, and leads to human or heavenly rebirth—these are called "precepts." Understanding through hearing sutras, using wisdom to investigate, contemplating the Four Noble Truths, dependent origination, and the perfections, along with the wisdom of no-birth that destroys afflictions and transports one beyond the three realms—these are called the "vehicle." These texts discuss the matter thoroughly, but the full passages are too long to record here. For the superior, intermediate, and lesser capacities, see the fourth chapter of the \*Shamatha and Vipashyana\*.

止觀第三云：持事戒有三品：上品得天報，中品得人報，下品得修羅報。持理戒空、假、中三品，各有上、中、下。即空三品者，下品聲聞，中品緣覺，上品通教菩薩。即假三品者，下品三藏菩薩，中品通教出假菩薩，上品別教菩薩。即中三品者，下品別教菩薩，中品圓教菩薩，上品是佛。又云大經第六呼安養者，檢文未見，然第一卷及三十二只云極樂及安樂世界耳。又云一觀、三品、九品理觀者，即乘緩急也。事戒緩急者，戒急三品即天、人、修羅也，戒緩三品即三惡道也。又下文云次神通，後明為來意也者，也字恐須作者字。又玄義下文云名味者，如下文補注中辨。又下文云託本生等名本事經者，恐文隔句相對言耳，更請詳之。且準俱舍明十六重

> The third chapter of the Treatise on Calming and Insight says: Observing precepts in a practical manner has three levels. The highest level results in rebirth among the gods. The middle level results in rebirth as a human. The lowest level results in rebirth as an asura. Observing precepts through a philosophical understanding of emptiness, conventional truth, and the middle way also has three levels, each further divided into superior, middle, and inferior. For the three levels of emptiness: the inferior level corresponds to the Hearers. The middle level corresponds to the Solitary Realizers. The superior level corresponds to the Bodhisattvas of the Universal Teaching. For the three levels of conventional truth: the inferior level corresponds to the Bodhisattvas of the Three Baskets teachings. The middle level corresponds to the Bodhisattvas of the Universal Teaching who operate within conventional truth. The superior level corresponds to the Bodhisattvas of the Distinct Teaching. For the three levels of the middle way: the inferior level corresponds to the Bodhisattvas of the Distinct Teaching. The middle level corresponds to the Bodhisattvas of the Perfect Teaching. The superior level corresponds to Buddhahood. The same text also says that the Greater Sutra, in its sixth chapter, refers to the Land of Peace and Nourishment. However, upon checking the text, I did not find that term. The first chapter and chapter thirty-two only mention the Land of Ultimate Bliss and the Land of Peace and Happiness. The text further discusses three types of contemplation: one unified contemplation, three types of contemplation, and nine levels of contemplative insight. These relate to the diligence or slackness in practicing meditation. Concerning diligence or slackness in observing precepts: Those diligent in observing precepts achieve the three higher states: gods, humans, or asuras. Those slack fall into the three lower realms. Later in the text, after discussing spiritual powers, it explains the purpose of the teaching. The character meaning "also" probably should be the character meaning "to act." Furthermore, in the following section of the Profound Meaning, the term "name and flavor" is explained in the supplementary commentary. Finally, the text mentions that stories based on a being's past lives are called "Jataka tales." This seems to be a structure of paired phrases from the original scripture. Please examine this further. Also, the Abhidharmakosha explains sixteen stages.

彼明五十二數，初則數始為一，十一為十，十十為百，十百為千，十千為萬，十萬為洛叉，十洛叉為度洛叉，十度洛叉為俱胝，十俱胝為末陀，十末陀為阿庾多，十阿庾多為大阿庾多，十大阿庾多為那庾多，十那庾多為大那庾多，十大那庾多為鉢羅庾多，十鉢羅庾多為大鉢羅庾多，十大鉢羅庾多為矜羯羅，此即十六也。今文中云億兆等者，謹按算經，皇帝為數，法有十等，謂億、兆、京、秭、垓、壤、溝、澗、正、載。及論其用，乃有三等，謂上、中、下。下數十萬曰億，中數百萬曰億，上數萬萬曰億。所言秭者，千億也。載者，言地不能載也。故云十千為萬，十萬為億，十億為兆，十兆百億為京，十京千億為秭也。矜羯羅者，亦𠷐迦羅，又甄迦羅。十矜羯羅為大矜羯羅，十大矜羯羅為頻䟦羅，頻䟦羅亦頻婆羅，十頻䟦羅為大頻䟦羅，十大頻跋羅為阿芻婆，阿芻婆亦阿閦婆，十阿芻婆為大阿芻婆，十大阿芻婆為毗婆訶，十毗婆訶為大毗婆訶，十大毗婆訶為嗢蹭伽，十嗢蹭伽為大嗢蹭伽，十大嗢蹭伽為婆喝那，十婆喝那為大婆喝那，十大婆喝那為地致婆，十地致婆為大地致婆，十大地致婆為醯都，十醯都為大醯都，十大醯都為羯臘縛，十羯臘縛為大羯臘縛，十大羯臘縛為印達羅，十印達羅為大印達羅，十大印達羅為三磨鉢躭，十三磨鉢躭為大三磨鉢躭，十大三磨鉢躭為揭底，十揭底為大揭底，十大揭底為拈筏羅闍，十拈筏羅闍為大拈筏羅闍，十大拈筏羅闍為姥達羅，十姥達羅為大姥達羅，十大姥達羅為䟦藍，十䟦藍為大䟦藍，十大䟦藍為珊若，十珊若為大珊若，十大珊若為毗步多，十毗步多為大毗步多，十大毗步多䟦為羅攙，十䟦羅攙為大䟦羅攙，十大䟦羅攙為阿僧企耶，故云五十二。有六十數，忘失餘八。又下文云初頌意中二者，恐誤，應云於中為二也。又玄義云若頌心所念法相，則名偈陀經者，恐誤，應云祇夜經。更請詳之。又復下去分科之中，文多訛略，更不具出，宜自思之。妙玄云：伊帝目多伽

> He clearly explains the system of fifty-two numerical units. The sequence begins with one, then eleven is ten, ten tens make a hundred, ten hundreds make a thousand, ten thousands make a myriad, ten myriads make a lakh, ten lakhs make a koti, ten kotis make a mada, ten madas make an ayuta, ten ayutas make a mahayuta, ten mahayutas make a nayuta, ten nayutas make a mahayuta, ten mahayutas make a prama, ten pramana make a mahapramana, ten mahapramana make a kalmkara? This is the sixteenth. Now the text mentions "hundred millions, millions," etc. According to mathematical treatises, the Yellow Emperor’s system for numbers has ten levels: hundred million, ten million, a thousand times a hundred million, ten thousand times a hundred million, a hundred thousand times a hundred million, a million times a hundred million, one hundred million times a hundred million, and beyond. When it comes to usage, there are three systems: lower, middle, and upper. In the lower system, a hundred thousand is called a "hundred million," in the middle system, a million is a "hundred million," and in the upper system, a hundred million is a "hundred million." The term "zi" refers to a thousand hundred millions. "Zai" means that even the earth cannot bear such a number. Thus, ten thousand is a myriad, ten myriads is a hundred million, ten hundred millions make a billion, ten billion hundred millions make a trillion, ten trillion thousand hundred millions make a quadrillion. "Kalmkara" is also called "karkara" or "karkada." Ten kalmkara make a mahakalmkara, ten mahakalmkara make a vimbala, which is also vambala. Ten vimbala make a mahavimbala, ten mahavimbala make a aksuka, which is also aksobhya. Ten aksuka is a mahaksobha, ten mahaksobha is a vipraha. Ten vipraha is a mahavipraha, ten mahavipraha is a utkanga, ten utkanga is a mahutkanga, ten mahutkanga is a vahana, ten vahana is a mahavahana, ten mahavahana is a dviccha, ten dviccha is a mahadviccha, ten mahadviccha is a hetu, ten hetu is a mahadaka, ten mahadaka is a pidalava, ten pidalave is a mahapidalave, ten mahapidalava is a kalacala, ten kalacala is a mahakalacala, ten mahakalacala is a ingada, ten ingada is a mahalingada, ten mahalingada is a tripadika, ten tripadika is a mahatripadika, ten mahatripadika is a koti, ten koti is a mahakoti, ten mahakoti is a nirbhava, ten nirbhava is a mahatavarta, ten mahatavarta is a patala, ten patala is a mahapatala, ten mahapatala is a sanja, ten sanja is a mahasuja, ten mahasuja is a vibhuta, ten vibhuta is a mahavibhuta, ten mahavibhuta is a pala, ten pala is a mahapala, ten mahapala is a asankhya? Thus there are fifty-two. There are sixty numbers, but eight are missing. Furthermore, in the text below, the first verse’s meaning says "two" which might be a mistake; it should say "of which are two." Also, the abstruse meaning says, "If reciting the mental dharma aspects, it is called a gatha scripture" which might be a mistake; it should be called a geya scripture. Please further examine this. Also, in the divisions below, the text often contains errors and omissions, which are not fully presented here; one should reflect on this themselves. The "Miaoxuan" says: "Iti?"

目，諸文作曰，亦作越。又釋籤云：辜負者，辜，罪也；負，背恩忘德也。若李陵與蘇武書云：孤負陵心。孤，獨也。又云：陵雖孤恩，漢亦負德也。爴，字經音云：檢諸字書，無如此字。若按字義，應作攫，居碧、九縛二切。說文云：爪持也。若作擭字，乙擭切，手取也。或云：古麥切，掌取也。字亦作摑。又下文云：疏中略辨者，文句云：佛昔飢世，化為亦目大魚，閇氣不喘，示為死相。木工五人，先斫魚肉，即五比丘也。海中自刺者，如云：菩薩為大薩他婆，度大海水，惡風吹船，語賈人言：汝捉我髮，我當度汝。諸人捉已，以刀自殺。大海水法，不宿死屍，即時疾風吹至岸上。大慈如是，豈非菩薩？釋籤云：是老死，誰老死？為人、法二空。如止觀第六記

> \*\*目\*\*：有的版本写为“曰”，也写为“越”。另外《释签》解释说：“辜负”二字，“辜”是罪过的意思，“负”是背弃恩情、忘记恩德的意思。如同李陵写给苏武的信中说：“孤负陵心”。“孤”是独自的意思。又说：“陵虽孤恩，汉亦负德也。” \*\*爴\*\*字：《经音》说：查阅各种字书，没有这个字。若按字义，应当写作“攫”，读作居碧、九缚二切。《说文》说：用爪抓持。若写作“擭”字，读乙擭切，意为用手取。有人说：读古麦切，意为用手掌抓取。这个字也写作“摑”。 另外下文说：“《疏》中略辨者，《文句》云：佛昔饥世，化为亦目大鱼，闭气不喘，示为死相。木工五人，先斫鱼肉，即五比丘也。 海中自刺者，如云：菩萨为大萨他婆，度大海水，恶风吹船，语贾人言：汝捉我发，我当度汝。诸人捉已，以刀自杀。大海水法，不宿死尸，即时疾风吹至岸上。大慈如是，岂非菩萨？” 《释签》说：这是“老死”，谁老死？是为了说明人空与法空。如同《止观》第六卷中的解释。

大論引雜阿含云：十二因緣，從無明至老死。若有人言是老死，若言誰老死，皆生邪見，乃至無明亦復如是。若說無誰老死，是名生空；若說無是老死，是名法空，乃至無明亦復如是。又下文云十二通大者，應云通小也。大經十四者，第十五云：無所得者，名方等經；有所得者，名十一部。菩薩不修，純說方等大乘經典。又下文云望於等者，應云妄於也。妙玄云：儒林

> The Great Treatise cites the Samyukta Āgama, saying: “The twelve links of dependent origination extend from ignorance to old age and death. If someone says ‘This is old age and death,’ or asks ‘Whose old age and death is this?’—both give rise to wrong views. The same applies up to ignorance. Saying ‘There is no one who grows old and dies’ refers to the emptiness of self. Saying ‘There is no old age and death’ refers to the emptiness of phenomena. The same applies up to ignorance.” Furthermore, in the passage below, where it says “the twelve are vast,” it should read “the twelve are narrow.” In the Great Nirvāṇa Sūtra, chapter fourteen (or fifteen), it says: “Non-attainment is called the Vaipulya scriptures; attainment is called the eleven divisions. Bodhisattvas do not practice them; they exclusively teach the Mahāyāna Vaipulya scriptures.” Moreover, in the passage below, where it says “looking toward equal,” it should read “mistaken toward equal.” The Profound Meaning of the Lotus Sūtra says: “Confucian scholars...”

史記有儒林傳。太史公云：自孔子卒，庠序不行，唯建元、元狩之間，文辭粲如也。故作儒林傳。又云微塵數品者，品字誤也，當為偈字，如下文補注中。又云順耳者，耳字誤也，當為情字。又云身子問佛，佛答諸佛智慧門者，此舉廣開以顯略耳。又云應用觀心十二部經，別有小卷流行者，文云：經者，由也，心亦由也，諸法由心造也。直就觀心即空、假、中，名修多羅；復重觀之，名祇夜；觀心空、假、中，能發三智，名授記；觀心即假，空亦空，名不重頌；觀心空、假、中，非前思後覺，名無問自說；觀心緣生，如物生滅，即空、假、中，名譬喻；觀心始末，即空、假、中，名本事；觀心十界、地獄，乃至諸佛本生，即空、假、中，名本生；觀心空、假、中，防非止惡，名因緣；觀心空、假、中，橫竪無不周徧，名方廣；觀心空、假、中，非世所有，名未曾有；觀心何故空？從緣生故；何故假？但名字故；何故中？非二邊故，名論義。已上略引大意耳。又前文明五門中引淨名旃延五義等者，疏云：旃延因有、無入道，還約有、無以說五義。生即是有，滅即是無。所說既是生、滅、有、無，能說必爾。故云無以生、滅心行說實相法。又聲聞四門、五義，皆是折法生、滅、有、無。若訶破旃延有、無從容明五義者，應云：諸法畢竟不生不滅，是無常義。何得有、無從容是無常義耶？破下四義，類此，可知。釋籤云五人至具如疏釋

> The \*Records of the Grand Historian\* includes a chapter on the Confucian Scholars. Grand Historian Sima Qian said, “After Confucius died, the school system declined. It was only during the Jianyuan and Yuanshou periods that literary brilliance flourished again.” This is why he wrote the chapter on the Confucian Scholars. He also mentioned a phrase “numerous as atoms in number” — but the character “品” (category) is a mistake; it should be “偈” (verse), as noted in the supplementary annotations below. He also said “agreeable to the ear” — but the character “耳” (ear) is a mistake; it should be “情” (emotion). You also mentioned: “Shariputra asked the Buddha, and the Buddha answered about the gate of wisdom.” This is an example of using an extensive explanation to clarify a brief one. \*\*Regarding the application of contemplating the mind to the Twelve Divisions of the Sutras\*\*, there is a separate short scroll in circulation. It says: - “Sutra” means “path” — the mind is also a path, and all phenomena arise from the mind. - Simply contemplating the mind as empty, provisional, and Middle Way is called “Sutra.” - Contemplating it again is called “Geya” (repeated verses). - Contemplating the mind as empty, provisional, and Middle Way, and realizing the three kinds of wisdom, is called “Vyakarana” (prophecy). - Contemplating the mind as provisional, and seeing that emptiness is also empty, is called “Gatha” (non-repeated verses). - Contemplating the mind as empty, provisional, and Middle Way, without prior thought or subsequent awareness, is called “Udana” (spontaneous teaching). - Contemplating the mind as arising from conditions, like the arising and ceasing of things, empty, provisional, and Middle Way, is called “Avadana” (parable). - Contemplating the mind from beginning to end as empty, provisional, and Middle Way, is called “Itivrittaka” (past events). - Contemplating the mind’s ten realms — from hell to Buddhahood — and their original births as empty, provisional, and Middle Way, is called “Jataka” (birth stories). - Contemplating the mind as empty, provisional, and Middle Way, preventing wrongdoing and stopping evil, is called “Nidana” (causes and conditions). - Contemplating the mind as empty, provisional, and Middle Way, encompassing everything horizontally and vertically, is called “Vaipulya” (expanded teachings). - Contemplating the mind as empty, provisional, and Middle Way, unlike anything in the mundane world, is called “Adbhuta-dharma” (marvelous events). - Contemplating why the mind is empty — because it arises from conditions; why it is provisional — because it is only a name; why it is the Middle Way — because it is not the two extremes — this is called “Upadesha” (discussion). The above is merely a brief outline of the essential meaning. \*\*In the earlier text\*\*, when it mentions “the five meanings” from the Vimalakirti Sutra and the scholar Katyayana, the commentary says: “Katyayana attained the Way through existence and non-existence, so he based his explanation of the five meanings on existence and non-existence. Birth is existence; extinction is non-existence. Since what he taught was about birth, extinction, existence, and non-existence, his teaching itself must be that way. Hence the saying: ‘Do not explain the true nature of reality with a mind bound by birth and extinction.’” Furthermore, all the four approaches and five meanings of the Shravakas are merely analytical methods of birth, extinction, existence, and non-existence. If one were to refute Katyayana’s fixed view of existence and non-existence and instead explain the five meanings more freely, one would say: “All phenomena are fundamentally neither born nor extinguished — this is the meaning of impermanence.” How could fixed existence or non-existence be the meaning of impermanence? The refutation of the other four meanings follows the same pattern and can be understood accordingly. The commentary “Shi Qian” explains: “The five people… are fully explained in the commentary.”

頞󳺎，亦阿濕卑。又阿說示，此云馬勝，亦馬師。本行集云：阿奢踰時，此云調馬。又云：阿輸波踰祇多，此云馬星。甘露飯王二子：一、婆波；二、䟦提。本行集云：䟦提梨迦，此云小賢；婆沙波，此云起氣。斛飯王二子：一、摩訶男；二、阿那律。本行集云：摩訶那摩，此云大名；阿那律，此云無貧。若準文句，第一列五人者：一、拘鄰；二、頞󳺎；三、䟦提，亦名摩男；四、十力迦葉；五、拘利。太子記云：頞󳺎、摩男、拘利，三是父親，餘二母親也。若準文句，第五乃列陳如頞󳺎、拔提、十力摩男、拘利。是則若列拔提，應除摩男，以是異名故也。若準五分律及本行集，摩男是斛飯王之子，拔提是甘露飯王之子，又成兩人不同也。若爾，今文應添陳如一人也。其拔提、摩男存沒同異，更請詳之。應法師云：一、拘鄰；二、頞󳺎；三、拔提；四、十力迦葉；五、摩男拘利。又妙玄下文云：喜根雖謗者，誤也。應云勝意也。又云：五佛子之流者，亦可指五比丘也。故前文云：昔教五人也。又如帝釋發心：若太子於最後身成佛之時，願為馬載太子出城

> Ananda, also known as Ashvajit. This name means "horse victory" or "horse teacher." According to the \*Lalitavistara Sutra\*, "Ashva" means "horse taming," and "Ashva Priya" means "horse star." King Suddhodana had two sons: one named Bappa, the other named Bhadrika. The \*Lalitavistara Sutra\* says Padali is "little virtuous," and Shvasavat is "rising breath." King Shuklodana had two sons: one named Mahanama, the other named Aniruddha. The \*Lalitavistara Sutra\* says Mahanama means "great name," and Aniruddha means "no poverty." If we follow the scripture's listings, the first group of five are: 1) Kondanna, 2) Ashvajit, 3) Bhadrika (also called Mahanaman), 4) Dashabala Kashyapa, 5) Koli. The text notes: Ashvajit, Mahanaman, and Koli are from the father's side, while the other two are from the mother's side. If we follow scripture, the fifth listing includes Kondanna, Ashvajit, Bhadrika, Dashabala Kashyapa, Mahanaman, and Koli. This means if Bhadrika is listed, then Mahanaman should be omitted, as they are different names for the same person. If we follow the \*Five Vinaya Rules\* and the \*Lalitavistara Sutra\*, Mahanaman is the son of King Shuklodana, while Bhadrika is the son of King Suddhodana—thus they are two distinct individuals. If this is so, then the scripture should include Kondanna as the sixth. Concerning Bhadrika and Mahanaman's existence or absence as separate entities, further inquiry is needed. According to the Teacher, the five are: 1) Kondanna, 2) Ashvajit, 3) Bhadrika, 4) Dashabala Kashyapa, 5) Mahanaman Koli. Also, a later section of the \*Miao Xuan\* says "he who slanders the Joyful Root" is incorrect; it should be "Excellent Intention." It also says "the disciples of the five Buddhas" may refer to the five monks. So the earlier passage referred to five people from a past life. Similarly, when Shakra resolved: "If the prince becomes a Buddha in his final life, may I carry the prince out of the city on horseback..."

昔有國王，欲以祠祀而得昇天。時香山中有兩天王女，若得其血，合手人畜以為階陛，爾乃昇天。民有知者，報王曰：香山之中有兩道人，一名闍梨，一名優犇，知此神女之所生在。王曰：呼來為吾求神女，吾其昇天矣。皇孫聞之曰：豈有行虗殺生而昇天乎？夫欲昇天，當歸命三尊，存四非常，志寂若空，可得昇天。王曰：善哉！信矣。皇孫將妃辭親而退，各乃飛還本所居處第七山中。時天帝釋化為獼猴，威靈震山，皇孫大懼。有梵志曰：汝無懼也，彼來供養。獼猴見三道人，疑住不前。梵志曰：進前。獼猴乃進，以果供養，梵志受之。四人謂獼猴曰：將斯三人至似人形神所，曰：斯何人哉？令昇天乎？梵志曰：斯是國王太子，開士之元首，當為如來、無所著、正真覺。獼猴曰：善哉！開士得佛之時，吾乞為馬。優犇闍梨，一願為奴，一願為應真。佛告舍利弗：時皇孫者，吾身是也。梵志者，汝身是也。優犇名，目連是也。闍梨者，車匿是也。天帝釋者，今犍陟是也。犍陟者，馬名也。車匿者，守馬之奴也。亦如大挐太子見阿周陀，阿周陀發願：若太子成佛，願為神通弟子。即目連是

> Once upon a time, there was a king who desired to ascend to heaven through sacrificial offerings. At that time, there lived two heavenly maidens on Fragrant Mountain. People said that if he could obtain their blood, and mix it with human and animal blood to build a stairway, then he could ascend to heaven. A subject who knew of this reported to the king: "On Fragrant Mountain there are two practitioners—one named Jāli, the other named Upatiṣya—who know where these heavenly maidens dwell." The king said: "Summon them! Have them find the maidens for me, so I may ascend to heaven." When the crown prince heard of this, he said: "How could one ascend to heaven through empty, false deeds and by taking life? If you wish to ascend to heaven, you should take refuge in the Three Treasures, contemplate the Four Truths of Impermanence, and dwell in stillness as empty as space. Only then may you ascend to heaven." The king replied: "Excellent! I believe you." The crown prince then took his wife, bid farewell to his family, and left. Each flew back to their original dwelling place on the seventh mountain. At that time, Śakra, Lord of Gods, transformed into a monkey whose divine power shook the mountains, causing the crown prince great fear. A certain Brahmin said: "Do not be afraid. It has come to make an offering." When the monkey saw the three practitioners, it hesitated and stopped before them. The Brahmin said: "Come forward." The monkey then advanced and offered fruits. The Brahmin accepted them. Together, these four said to the monkey: "Lead these three to the divine being who is like a human in form." Then they asked: "Who are these people? Will they enable us to ascend to heaven?" The Brahmin replied: "This is the crown prince, foremost among bodhisattvas. He will become the Tathāgata, the Worthy One, the Perfectly Enlightened One." The monkey said: "Excellent! When the bodhisattva attains Buddhahood, I beg to become his horse." Upatiṣya and Jāli, one wished to become a servant, and the other wished to become an arhat. The Buddha said to Śāriputra: "The crown prince of that time was myself. The Brahmin was you. Upatiṣya became Maudgalyāyana. Jāli became Chanda. Śakra Lord of Gods became Kaṇṭhaka. Kaṇṭhaka is the horse’s name. Chanda was the horse’s groom. This is also like when Prince Great Strength met Aśvattha, and Aśvattha made a vow: 'If the prince becomes a Buddha, may I become his disciple with miraculous powers.' That disciple was Maudgalyāyana."

佛昔為菩薩時，作須大挐太子，好喜布施種種珍寶，又以國之象寶施於敵國。父王於是擯出太子，置檀特山中。太子到山，山中有一道人，名阿周陀，年五百歲，有妙道德，太子禮之。周陀乃問：欲何所求？太子答曰：求摩訶衍。周陀答云：太子功德乃爾，今得摩訶衍而不久也。太子若得無上正真道時，我當作第一神足弟子。須太拏，亦云須達拏，又云蘇沙拏，此翻善與，又云善施，又云好愛，亦云善牙。妙玄云：調達是賓伽羅菩薩

> Once upon a time, when the Buddha was still a bodhisattva, he was born as Prince Sudana. He delighted in giving away all kinds of precious treasures, even giving his kingdom's finest elephant to an enemy nation. Because of this, his father the king banished him to the Dadhi Forest. When the prince arrived at the forest, he met a sage named Acyuta, who was five hundred years old and possessed deep spiritual virtue. The prince paid his respects to him. Acyuta asked, "What is it that you seek?" The prince replied, "I seek the Great Vehicle \[Mahayana\]." Acyuta answered, "Prince, your merit is already so great that you will soon attain the Great Vehicle. When you realize the supreme, perfect enlightenment, I will become your foremost disciple gifted with supernatural powers." (Note: Sudana is also known as Sudatta or Sujāta, which means "generous giver," "one who gives well," "beloved," or "virtuous wisdom." According to the Profound Meaning of the Lotus Sutra, Devadatta was actually a manifestation of the bodhisattva Bījagarbha.)

入大乘論第二卷中作此說也。賓伽羅者，未聞翻譯。阿闍世是不動菩薩

> In the second volume of the Treatise on Entering the Mahayana, it is stated as follows. The term "Bingara" has not yet been translated into Chinese. Ajatashatru is the Bodhisattva of Immovability.

普超經云：阿闍世王從文殊懺悔，得柔順忍，命終入賓吒羅地獄，即入即出，生于上方，得無生忍。彌勒出時，復來此界，名不動菩薩。薩遮尼乾，是大方便菩薩

> The Universal Transcendence Sutra states: King Ajatashatru confessed his sins to Manjushri and attained the state of gentle forbearance. When he died, he entered the Bīṭala Hell, but left as soon as he entered, and was reborn in a higher realm, where he attained the forbearance of non-arising. When Maitreya appears in the world, he will return to this world and be known as the Immovable Bodhisattva. As for Satyaka Nirgrantha, he is a great skillful means Bodhisattva.

此云不繫。具如薩遮尼乾經說：佛告文殊：我佛國土有諸外道尼犍子等，皆是如來住持力故，為欲示現不可思議方便境界。何以故？此諸外道皆是住不思議解脫門故。波旬！是住不思議解脫

> Title: Unbound As explained in the Satya-Nirgrantha Sutra, the Buddha told Manjushri: "In my Buddha-land, there are various non-Buddhist ascetics like the Nirgranthas. All of them appear due to the sustaining power of the Tathagata, to reveal the inconceivable skillful means of liberation. Why? Because these non-Buddhists all dwell in the inconceivable gate of liberation. Mara! These non-Buddhists are themselves abiding in inconceivable liberation."

亦波旬踰，此云惡者，維摩經云：十方世界作魔王者，多是住不思議解脫菩薩。蹴踏兩字，上子六切，又七六切；下他合切，訛也。字應作蹋，徒蓋切，踐也。文出淨名經中。又下文云六大城者，經云：舍婆提城、婆枳多城、毗舍離城、瞻婆大城、波羅奈城、王舍城。又下文云聞法生善，善字恐誤，應作喜字。法身菩薩，或從生身進道，或從法身進道

> The demon king Papiyan is also called "the Evil One." The Vimalakirti Sutra states: "Those who act as demon kings throughout the worlds of the ten directions are largely Bodhisattvas abiding in the inconceivable liberation." The two characters in "蹴踏" (cù tà) — the first is read as zǐ liù or qī liù, the second as tā hé; this is incorrect. The word should be written as "蹋" (tà), pronounced tú gài, meaning "to trample." This passage comes from the Vimalakirti Sutra. The text further mentions the "six great cities": the Śrāvastī City, the Mathurā City, the Vaiśālī City, the Campā City, the Vārāṇasī City, and the Rājagṛha City. Additionally, the phrase within says, "hearing the Dharma gives rise to goodness"; the character "goodness" (shàn) is likely a mistake and should instead be "joy" (xǐ). Dharma-body bodhisattvas may advance along the path from their physical bodies or from their dharma bodies.

釋籤云：他方大士或從釋迦生身佛邊聞法進道，或從法身。如大論云：法身佛為法身菩薩說法。此約界外得作此說。又妙玄第九明本用中云：住迹顯本，即是釋迦住生身而顯一等。玄籤之文，其猶日月懸象著明，奈何有目不肯觀瞻，誡可悲哉！四明云：生身本被藏通之機，今玄籤中那說法華是生身佛開三顯一？他方大士從生身佛聞法進道，豈是藏通之生身乎？又釋籤第十明法華會主是釋迦垢衣，豈是昔日化他之權實乎？莫是智者云開，荊谿云著，大師云瓔珞長者，毗陵云生身垢衣，矛盾惑眾，成增減之愆，有天殊之謗乎？嗟乎！一言已出，駟莫追焉。秉筆事難，招損誰測？稻麻竹葦，二乘菩薩尚不能知佛智，況今碌碌唯談世論，何由曉於教門乎？且法身佛既約界外，當知生身即是界內，界內即是同居穢土、分段丈六、劣應垢衣，界外即是方便實報、法性尊特、勝應瓔珞，界內丈六即是釋迦，界外尊特即是舍那。故知若不約於界外，不得說於舍那尊特。明文在茲，安可不信？然於界內丈六身上，或現界外舍那尊特，如輔行引應持目連不窮身聲，然後判云：身聲既爾，諸相例然，坐蓮華臺及色究竟皆是此相。而四明立現起高大尊特，指華嚴梵網坐蓮華臺藏塵相好。又立即劣是勝不現尊特，指應持目連不窮身聲及法華光明三十二相等。此蓋四明不看輔行云身聲既爾，諸相例然，坐蓮華臺及色究竟皆是此相，豈是不現尊特異於梵網、華嚴乎？且輔行云身聲既爾，諸相例然，故知法華放光現相，金光明中身放大光普照十方，佛光巍巍照無量界，莫不皆是從於界內丈六劣應，現於界外尊特勝應，與夫梵網坐蓮華臺色究竟等尊特勝應相好無別。故淨名疏指法華中放光現相名為尊特，良由此也。四明不曉，妄立不現即劣為勝，又復妄謂龍尊所讚與華嚴中九十七種大人之相藏塵尊特全不相類。今問：四明、華嚴九十七種大人之相，既乃皆云放大光明徧照十方，何異龍尊所讚佛光巍巍普照無量世界？莫是華嚴九十七種但說放光，以光為身，非尊特乎？莫是有於放起之過，成戲劇之論乎？若謂龍尊所讚，身放大光，佛光巍巍，不類華嚴九十七種大人之相。且法華云：放大人相，肉髻光等，可不類乎？不類，何名放大人相？類，則何故龍尊所讚，放光巍巍而不類耶？四明斥他以法華教主是丈六劣應，垢衣生身，成減謗之愆。又乃斥他以法華放光現相為勝應，瓔珞尊特，成增謗之過。嗚呼哀哉！傳法利他之功，不補非法毀人之失。且妙玄云：釋迦住生身而顯一。釋籤云：法華會主是釋迦垢衣。文句及記，明法華師弟，身俱卑劣，皆是隱實而施於權。莫是智者荊谿有減謗之愆乎？淨名疏說華嚴、方等、般若、法華四度，現於尊特勝應，光明色像，無量無邊。仍自問答，指法華云：我以相嚴身，光明照世間。證於放光現相，以為尊特。明文昭著，其猶日月。莫是淨名疏有增謗之過乎？若謂法華但指劣應，便是尊特，不須現者，如何消於四度尊特，皆是光明色像無邊耶？惜哉！四明以增減之愆，誣害於他。此時雖則朋黨自賢，將來如何免於惡業？學佛之人，豈可不信善惡因果耶？釋籤云：如閹本根。如止觀第六記

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以不能男，不能五欲，譬於二乘，根敗心死。閹者，掩也，掩閇門也。亦曰黃門，黃者主中，中謂聖人居天下中而理萬民，主黃家之門，故曰黃門。亦云黃昏閇門，故云黃門也。鄭玄云：閹，精氣閇藏也。亦如止觀記兼引楞伽經

> A eunuch is incapable of experiencing the five desires, serving as a metaphor for those of the Two Vehicles whose faculties are ruined and whose minds are dead. The word "阉" (yan) means to conceal—to close and hide the gateway. It is also called "Huangmen" (Yellow Gate). "Huang" refers to the central ruler, as the sage occupies the center of the world to govern the people. It is the gate of the Yellow Imperial House, hence the term "Huangmen." It is also said that when dusk falls, the gate is closed, so it is called "Huangmen." According to Zheng Xuan, "阉" means to seal away one's vital energy. This explanation is also found in the commentary of the Zhiguan, which additionally references the Lankavatara Sutra.

若就觀行明五逆者，五法逆世，故云五逆。楞伽第三云：殺無明父，害貪愛母，斷睡眠怨，壞陰和合，斷七識身。若有作者，現證實法。彼經意兼。具如藥草疏中明，撗竪不及

> If we examine the five rebellious acts through the lens of contemplative practice, these five methods go against the ordinary world, hence they are called the five rebellious acts. The \*Lankavatara Sutra\*, in its third chapter, says: "Kill the father of ignorance, harm the mother of craving, sever the enemy of drowsiness, destroy the composite of the aggregates, and cut off the body of the seven consciousnesses. One who does these things will directly realize the true Dharma." The meaning of that sutra includes both literal and deeper implications, as explained in detail in the commentary on the \*Medicine Plants Sutra\*, where it is clarified that this goes beyond both partial and comprehensive interpretations.

經中從如來復有無量無邊阿僧祇功德已下文是也。於十界中但領二乘不言餘八，故云撗不及也。七方便中但領其二不言其五，故云竪不及也。八聖種如止觀第八記

> After the passage from the Tathāgata, there are countless and boundless immeasurable merits. In the ten realms, only the two vehicles are mentioned, not the other eight, so it is said to fall short horizontally. Among the seven expedient methods, only two are discussed, not the other five, so it is said to fall short vertically. The eight kinds of noble seeds are explained in the eighth volume of the \*Śamatha-vipaśyanā\* commentary.

在第六記前已曾指，今重示耳。得繩，如止觀第七記

> This was already pointed out before the sixth record, and is now shown again. Attaining the rope is like the seventh record of the \*Calming and Contemplation\*.

籠以四大，繫以得繩，心在色籠，無處不至。業繩未斷，去已復來，籠破繫斷，即去不反。此準有部，立以得得，漸以後得得於前得，故使往業能至未來。故有部中，業入過去，得至未來，身死得謝，未來報起。得得名義，止觀補注具辨。餘三趣因，略如止觀十心中

> Bound by the four great elements and tied with the rope of "possession," the mind, confined in the cage of form, reaches everywhere. As long as the karmic rope is not cut, even when it departs, it will return again. Once the cage is broken and the rope severed, it goes and never comes back. According to the Sarvāstivāda school, the concept of "attaining attainment" (\*prāpti-prāpti\*) is established. Gradually, the later attainment allows one to attain the former attainment, thus causing past karma to influence the future. In the Sarvāstivāda school, once karma enters the past, its "attainment" reaches the future. When the body dies and the attainment fades, the future result arises. The meaning and terminology of "attaining attainment" are fully explained in the \*Zhiguān Bǔzhù\*. The causes of the three lower realms of rebirth are briefly described in the \*Zhiguān Shí Xīn\*.

逆順十心。順十心中，妄想顛倒，起貪嗔癡，內具煩惱，外近惡友，又於他善無隨喜心，又復無慙及無愧等。又下文云仍不明五聖，但是文略者，若準玄文，言九次第定熏修有漏成無漏，是那含業，豈非五聖乎？是則記中分科應云：初明四禪業；次明梵王業；三、滅心下，并問答文，是明無想業；四、若舊云聖人下，明五那含業。學者請子細詳之。如救頭然，如止觀第七記

> The Ten Minds in Reverse and Forward Order. Regarding the Forward Order of the Ten Minds: Deluded thoughts and inverted views give rise to greed, anger, and ignorance. Internally, one is filled with afflictions; externally, one associates with bad friends. Moreover, one lacks a joyful mind toward the good deeds of others, and is also devoid of shame and remorse. The following text omits mention of the "Five Sages," but this is merely a textual abbreviation. According to the \*Profound Meaning\*, the phrase "the nine successive meditative absorptions cultivate and refine the defiled to achieve the undefiled" refers to the karma of the Anāgāmin—how could this not be about the Five Sages? Thus, in the commentary, the section should be categorized as follows: First, explain the karma of the Four Dhyānas; Second, explain the karma of the Brahma King; Third, from the passage "under the mind of cessation" onward, including the question-and-answer section, explains the karma of the No-Thought Realm; Fourth, from the passage "in the old saying, 'sages'" onward, explains the karma of the Five Anāgāmins. Scholars should examine this carefully and urgently, as if their heads were on fire, just as stated in the \*Great Calm and Insight\*, Volume Seven.

止觀第三及以第七俱云如救頭然，而第三記引大論十三云：譬如野干在林樹間，夜半逾城，深入人舍，求肉不得，避走竟夜，惶怖無計，始起欲行，慮不免害，即便詐死。眾人來見，有一人云：須野干耳。言已截去。次有人云：須野干尾。言已截去。又有人云：須野干牙。野干自念：取者轉多，或取我頭，則無活矣。即從地起，奮力絕勇，間關歷涉，乃得自濟。行人求脫，亦復如是。生不修行，如失其耳；老不修行，如失其尾；病不修行，如失其牙；至死不修，則如失頭。然字則是語之助也。亦有處說，然謂火然，如救頭上之火然矣。又妙玄下文云兼除四思者，此與止觀小超語同，故云十六心滿，超能兼除。又復若是四趣思者，則是見惑收也。又釋籤中於別益中文闕分結位一科，應云釋中又二：初正釋，次結位也。又圓益中亦闕分結位一科，應云明圓人中二：初釋，次此是下結位也。又下文妙玄云塗熨者，塗即塗乳，前記已引大經之文。所言熨者，譬如癕瘡熱氣正盛，且須冷熨熱休冷息，初身後身其體不異，為熱暫熨熱退如初也。又釋籤云初因果二：先釋、次結者，若存此文則須改下三辨依教通別科作次結科也。若存第三辨通別科者，應除上文初因果等八字，須云初文為三也。雖作兩說而前義是也，後說則於文不便矣。又下文云四大聲聞得記於他方作佛弘經者，誤也。準經乃是持品五百羅漢等於他方國土弘經耳。而妙玄云授記品末者，以品末云其數五百皆當授記，故至第四經初受記，而於持品方乃發願他方弘經耳。若云作佛是弘經者，何必四大弟子耶？故知誤矣。又上文云實報七益，亦恐文誤，應云權實七益也。又下文云大音顯悟者，老子云大音希聲，今借其語耳。又迹門後十不二門意趣宏深，余甞撰圓通記三卷，學者詳之可消眾滯也。又下文云前三引迹後三引本者，亦誤也。如後三中只是體用引本證云甚大久遠耳，權實引證文在迹中藥草品偈耳，已今引證文在迹中方便品耳。引證之意者，以本迹雖殊而理事等法無別故也。又將久後之言密在於本，故得引之也。又下文云除彌勒等二十五字者，亦恐不然也。余案經文雖在本門，而彌勒等不知塵界，猶是不知如來舉迹而譬之耳。何哉？以經文中第三合譬云：是諸世界若著微塵及不著者，盡以為塵，一塵一劫，我成佛已來，復過於此百千萬億那由他阿僧祇劫。文句釋云：直下塵被點之界已不可說，況不下塵，寧當可說？下塵不下塵界尚不可說，下塵不下塵塵豈可說耶？況復過是，寧可說耶？而彌勒等不知五百千萬億那由他阿僧祇三千界塵被點之界，豈非猶是喻迹耶？然此若望化城品中之喻，此則為遠矣。若望不下塵界，一一各有五百千萬億那由他阿僧祇國，猶未成遠。又望下塵不下塵，塵亦未成久，況又過此百千萬億那由他阿僧祇劫，豈非前來所舉之喻猶是迹中耶？舉此近迹，巧喻長遠，故云我成佛已來，復過於此百千萬億那由他阿僧祇劫也。況本因則又過此矣。妙玄云：藉草

> \*\*Chapter Three\*\* of \*Cessation and Contemplation\* and Chapter Seven both use the phrase “like rescuing one’s burning head.” The commentary on Chapter Three cites Chapter Thirteen of the \*Great Treatise on the Perfection of Wisdom\*, which tells this story: There was a wild jackal living in a forest. One night, it leaped over a city wall and sneaked deep into someone’s home, searching for meat but finding none. It fled all night long, terrified and desperate. As it started to move again, fearing it would be killed, it played dead. People came to look. One said, “I need the jackal’s ears,” and cut them off. Another said, “I need its tail,” and cut that off. Another said, “I need its teeth.” The jackal thought, “They keep taking more—next they’ll take my head, and I’ll be dead.” So it leaped up, summoned all its courage, struggled through every obstacle, and finally escaped. A spiritual practitioner seeking liberation is just the same. Not cultivating in youth is like losing the ears; not cultivating in old age is like losing the tail; not cultivating in sickness is like losing the teeth; not cultivating at death is like losing the head. The word “然” here is just a particle. Some texts say it means “burning,” as in rescuing oneself from a fire on one’s head. Also, \*The Profound Meaning of the Lotus Sutra\* later says, “concurrently removing the four types of false views.” This matches a phrase in \*Cessation and Contemplation\*, which says that when the sixteen mental stages are fulfilled, one can “transcend” and “concurrently remove” those views. If these are the false views of the four lower realms, they are included within “view delusions.” In the commentary (\*Shijian\*), under the section on “the benefits for disciples,” one subsection about “distinguishing and concluding stages” is missing. It should read: “In the explanation, there are two parts: first, the main explanation; second, the conclusion of stages.” Similarly, in the section on “benefits for those of perfect teaching,” the same subsection is also missing. It should read: “In clarifying the Perfect Teaching practitioners, there are two parts: first, the explanation; second, ‘This is…’—the conclusion of stages.” Again, in \*The Profound Meaning of the Lotus Sutra\* later, it mentions “涂抹 and 熨燙.” “涂抹” refers to anointing with milk—the previous commentary already cited the \*Mahāparinirvāṇa Sūtra\* on this. “熨燙” is like when a boil is hot and one applies a cool compress. Once the heat subsides, the compress is removed. The first physical body and the later physical body are not fundamentally different, but just as heat is temporarily soothed by a compress, once the heat subsides, it returns to its original state. Also, in the commentary (\*Shijian\*), the opening of “cause and effect,” treating it as “first, explanation; second, conclusion,” would require changing the following section “distinguishing teaching, practice, and generality” to be the second part—the “conclusion.” Alternatively, if the third section—“distinguishing teaching and practice”—is kept, then those eight characters about “cause and effect” should be removed, and the opening should simply read: “The first text has three parts.” Both interpretations exist, but the former is correct, as the latter makes the text difficult to follow. Furthermore, the later passage saying, “The four great Arhats receive the prediction and become Buddhas in other lands to propagate the sūtras,” is a mistake. According to the sūtra, it is the “Fifteen Hundred Arhats” in the \*Upholding Sūtra Chapter\* who propagate it in other lands. \*The Profound Meaning of the Lotus Sutra\* says “at the end of the prediction chapter,” because the end of that chapter says “their number, five hundred, shall all receive predictions.” Eventually, at the beginning of the fourth section, they receive the prediction, and in the \*Upholding Sūtra Chapter\*, they vow to propagate the sūtra in other lands. If “becoming Buddhas” and “propagating the sūtra” were the same, why would it refer only to the four great disciples? So it is clearly a mistake. In an earlier passage, “the seven benefits of the reward land” is also likely a miswriting. It should be “the seven benefits of provisional and true teaching.” Later, the phrase “the great sound reveals understanding” borrows from Laozi’s \*Dao De Jing\*: “The great sound is faint.” After the \*Trace Gate\*, the \*Ten Gates of Non-Duality\* are profound in meaning. I once wrote a three-volume commentary, \*Circle of Perfect Clarity\*. Those who study it can clear away many points of confusion. Again, a later passage says, “The first three quotes pertain to the Trace, and the last three quote the Original,” which is also a mistake. In fact, among the last three, one is about “essence and function,” quoting the Original to prove it is “extremely ancient and vast.” One is about “provisional and true,” whose supporting quote is in the Trace Gate, in the \*Medicinal Herbs Chapter\*’s verse. One is about “past and present,” whose supporting quote is also in the Trace Gate, in the \*Skillful Means Chapter\*. The purpose of these quotes is to show that while the original and trace may differ, the principles and phenomena are the same. They take the phrase “after an extremely long time” and subtly place it within the Original teaching, so it can be cited. Also, the later passage saying, “Remove the twenty-five characters starting with ‘Maitreya, etc.’” seems unlikely. In my study of the sūtra’s text, although it belongs to the \*Original Gate\*, the fact that Maitreya and the others do not know the universe of dust and realms still shows they do not understand the Tathāgata’s use of the Trace as a metaphor. Why? The sūtra’s third part of the analogy says: “Take all these worlds—whether they are covered with dust or not—grind them entirely into atoms. One atom equals one eon. Since I became a Buddha, it has been much more than hundreds, thousands, tens of thousands, millions, nayutas, and \*asaṁkhyeya\* eons.” The \*Words and Phrases\* commentary says: “The worlds that get dust atoms touched—or even not touched—are already incalculable. But the dust atoms themselves—touched or not—how can they be spoken of? And beyond that—much more. How can it be spoken of?” Now, Maitreya and the others do not know about the five hundred, thousand, ten-thousand, million, nayuta, \*asaṁkhyeya\* three-thousand-world universes whose dust atoms are touched. Isn’t this still a Trace-based analogy? Compared with the analogy in the \*City of Illusion Chapter\*, this one is far longer. But compared with the worlds where dust is not laid down, each of which has five hundred, thousand, ten-thousand, million, nayuta, \*asaṁkhyeya\* \*śroṇi\*-like lands, it is not yet far. And compared with dust that is laid and not laid, this dust itself is not yet ancient. What to say of being \*more than\* hundreds, thousands, tens of thousands, millions, nayutas, and \*asaṁkhyeya\* eons beyond that? This previously cited analogy is still within the Trace teaching! By using this recent Trace as a skillful metaphor for the distant ancient, the Buddha says: “Since I became a Buddha, it has been far longer than this.” And the \*original cause\* goes even beyond that. \*The Profound Meaning of the Lotus Sutra\* says: “By resting on grass…”

藉，慈夜切。釋名云：所以自薦藉也。周易大過卦云：初六，藉用白茅。陸德明釋文云：在下曰藉。今此文意，即是布草于地，薦進以待於佛而坐之耳。通佛行因，然燈與記者，若準諸文，乃是三藏第二僧祇，良以瑞應經是小乘故也。今此恐約顯露不定教義，又與大品文同，故得謂之通佛因也。例如提謂經中三百人得忍等，是顯露不定，通於大乘之說也。故瑞應云：菩薩得記，定而入定，便逮清淨，不起法忍，即時輕舉，身升虗空，去地七仞等。故知瑞應經文，亦可通於藏、通二教也。釋籤云：綩綖

> The character “藉” is pronounced with the entering tone, rhyming with “慈夜切.” According to the \*Shiming\* (Explanation of Names): “It refers to something used as a mat for presenting oneself.” In the \*Zhouyi\* (Book of Changes), the hexagram \*Daguo\* (Great Exceeding) states: “The first six — using white rushes as a mat.” Lu Deming’s \*Jingdian Shiwen\* (Textual Explanations of the Classics) explains: “What is below is called a mat.” In this passage, it means spreading grass on the ground to prepare a seat, offering it respectfully for the Buddha to sit on. Regarding the \*Universal Buddha’s Practice of Causes\* and the prediction by the \*Lamp-Lighting Buddha\*: According to various texts, this corresponds to the \*Three Stores’\* second \*asamkhyeya\* (incalculable eon). Since the \*Auspicious Signs Sutra\* belongs to the \*Hinayana\*, this interpretation is likely based on the \*Revealed-Unfixed Teaching\*, which aligns with the \*Perfection of Wisdom Sutra\*. Thus, it can be understood as the \*Universal Buddha’s Cause\*. For example, in the \*Ghee Sutra\*, three hundred people attain \*Kshanti\* (forbearance). This is the \*Revealed-Unfixed Teaching\*, which applies to the \*Mahayana’s\* explanation. Therefore, the \*Auspicious Signs Sutra\* states: “The bodhisattva receives the prediction, enters meditative concentration, attains purity, and realizes the unproduced forbearance. Then he rises lightly, his body ascends into the sky, remaining at a height of seven \*ren\*.” Hence, we can see that the \*Auspicious Signs Sutra\* can also apply to the \*Tantra and Sutra teachings\*. The \*Commentary\* says: “Wuyuan blankets.”

經音云：相傳謂之坐蓐也。今家意者，綩衣繡裳也。綖，席也。正作筵，鋪陳曰筵，藉之曰席也。此綖字，天子覆冠耳，亦可通用。又下文云麥󱆄者，經音云：麥上穅也。特牛者，特，徒得切，牡牛也。牡，莫厚切。譬如諸天共寶器食。如止觀第三記

> According to the scriptural glossaries, this is traditionally explained as "sitting on a straw mat." However, in this context, it refers to the embroidered robes and ornate garments spread out as a seat covering. "Yan" (\*綖\*) properly means a mat or seat covering. The correct character is "\*yan\*" (\*筵\*), which means to spread out as a seating surface—when laid out it's called a \*seat covering\*, when sat upon it's called a \*mat\*. This character 綖 is actually the term for the emperor's crown covering, though it can be used interchangeably here. In the following text, the term "\*mo-qu\*" (\*麥𪍛\*) is glossed as the husk or chaff on wheat. "Te-niu" (\*特牛\*) means a bull; "\*te\*" (\*特\*) is pronounced "tǝt-käi" and refers to a male animal. "\*Mu\*" (\*牡\*), as in "\*mu\*-niu" (bull), is pronounced "\*mǝu\*-haü." As the \*Third Record of the Satipaṭṭhāna Sūtra Commentary\* says: "It is like the gods sharing food from a single precious vessel."

在第四記。輔行第八云：故淨名疏：四土相望，十種差別，以銷天器，飯色不同：一、同居自異，二、同居與方便不同，三、方便自異，四、方便與實報不同，五、實報自異，六、實報與下品寂光不同，七、與中品寂光不同，八、與上品寂光不同，九、諸土總對寂光不同，十、諸土非垢，寂光非淨。又應須知：欲界諸天，隨其貴賤、好惡不同。其福厚者，隨其所思，無不具足。飲則甘露盈林，食乃百味俱至。其福薄者，雖有飲食，恒不稱心。是故經云：隨其福德，飯色有異：上者見白，中者見黃，下者見赤。先了此已，次可合法也。阿私陀

> Fourth Record: The Fuzheng (Supporting Practice) states: The Vimalakīrti Nirdeśa Sūtra's commentary explains that when we compare the four realms, there are ten types of distinctions, which serve to explain why the color of celestial food differs: 1. Distinction within the Realm of Shared Dwelling itself. 2. Distinction between the Realm of Shared Dwelling and the Realm of Expedient Means. 3. Distinction within the Realm of Expedient Means itself. 4. Distinction between the Realm of Expedient Means and the Realm of True Reward. 5. Distinction within the Realm of True Reward itself. 6. Distinction between the Realm of True Reward and the lower level of the Realm of Tranquil Light. 7. Distinction between the Realm of True Reward and the middle level of the Realm of Tranquil Light. 8. Distinction between the Realm of True Reward and the upper level of the Realm of Tranquil Light. 9. The general relationship between all realms and the Realm of Tranquil Light. 10. All realms are not defiled, and the Realm of Tranquil Light is not pure. Furthermore, it should be understood: Among the heavens of the Desire Realm, there are differences based on rank, preference, and beauty. Those with abundant blessings find that whatever they wish for is fully provided. When they drink, it becomes a forest of nectar; when they eat, a hundred flavors appear. But those with meager blessings, even if they have food and drink, are never satisfied. Therefore, the sutra says: According to one's merit, the color of food differs—those of higher blessings see it as white, those of middling blessings see it as yellow, and those of lesser blessings see it as red. Once one understands this, one can then apply it to the Dharma. Asita

此云無比，仙人名也。離車

> Unsurpassed, this is the name of a sage, the Licchavi.

此云邊地主，又云隨耶利，亦云隨舍利，或云隨舍種，又云律車，亦云栗昌，或梨昌，又栗呫婆，此云仙族王種。呫，昌涉切。又下文云六恒者，經無六恒之言，但云供具六倍於前耳。章安云：即六恒也。又云遶無量帀者，經云三帀耳。又云又阿闍世王及其夫人者，列眾文中除迦葉、阿難、闍王及夫人也。闍王至下文梵行品方來耳，阿難至陳如品方來耳，迦葉至將欲茶毗時方來耳。涅槃列眾有五十二，如別所示。又云視毒者，即毒蛇視能殺人者也。十六惡律義

> "This is known as the Country of the Border Lords, also called Sui-yeh-li, Sui-she-li, Sui-she-zhong, Lü-che, Li-chang, or Li-chang, and also Li-chou-po. This refers to the Immortal Clan's Royal Lineage. 'Chou' is pronounced as 'chang-she-qie.' Furthermore, the text mentions 'six heng,' but the scriptures do not contain such a term; instead, they say 'offerings six times greater than before.' Zhang'an explains: 'This corresponds to the six heng.' It also says 'circumambulated countless times,' but the scriptures say only 'three times.' Additionally, 'King Ajatashatru and his queen' are excluded from the list of those present, as are Kashyapa, Ananda, the king, and the queen. King Ajatashatru does not appear until the chapter on the Pure Practice (Fanjing). Ananda does not appear until the chapter on Kasyapa. Kashyapa does not appear until the time of the cremation. The Nirvana Sutra lists fifty-two assemblies, as shown in a separate section. It also mentions 'poisonous gaze,' referring to the ability of a venomous snake to kill with its look. The sixteen evil disciplines are as follows:"

涅槃經云：一為利餧食羔羊，肥已轉賣；二為利買已屠殺；三為利餧養猪豚，肥已轉賣；四為利買已屠殺；五為利餧養牛犢，肥已轉賣；六為利買已屠殺；七為利養雞令肥，肥已轉賣；八為利買已屠殺；九釣魚；十獵師；十一劫奪；十二魁膾；十三網捕飛鳥；十四兩舌；十五獄卒；十六呪龍。報恩經說有十二種：一屠兒；二魁膾；三養豬；四養雞；五捕魚；六獵師；七網鳥；八捕𧎔；九呪龍；十獄吏；十一作賊；十二王家常差捕賊。又下文云廣三寸，身大如臂者，誤也。準爾雅云：博三寸，首大如擘。擘音迫。注孟子云：巨擘，大指也。郭璞注爾雅云：身廣三寸，頭大如人擘指。今文所引，即注文云廣三寸也。又云無邊身者，章安云：菩薩妙色，即邊無邊，無邊即邊，非邊非無邊。邊即無邊，故同虗空；無邊即邊，故從彼來。此雙遮雙照，不可思議也。如阿彌陀，壽實有量，而名無量。若壽無量，如何得有觀音補處

> The \*Nirvana Sutra\* says: First, fattening lambs for profit before selling them; second, buying animals to slaughter for profit; third, fattening pigs for profit before selling them; fourth, buying pigs to slaughter for profit; fifth, fattening calves for profit before selling them; sixth, buying calves to slaughter for profit; seventh, fattening chickens for profit before selling them; eighth, buying chickens to slaughter for profit; ninth, fishing; tenth, hunting; eleventh, robbery; twelfth, butchery; thirteenth, trapping birds; fourteenth, slander; fifteenth, being a prison guard; sixteenth, controlling dragons through spells. The \*Sutra on Repaying Kindness\* lists twelve types: one, butchers; two, executioners; three, pig farmers; four, chicken farmers; five, fishermen; six, hunters; seven, bird trappers; eight, frog catchers; nine, dragon shamans; ten, jailers; eleven, thieves; twelve, royally-appointed bounty hunters. Furthermore, the passage saying "three inches wide, as big as an arm" is a mistake. According to the \*Erya\*, the correct phrase is "three inches broad, the head as big as a thumb." The word \*bol\* (擘) is pronounced \*po\* (迫). A commentary on \*Mencius\* explains: "A 'giant thumb' (\*jubo\*) means a large thumb." Guo Pu's commentary on the \*Erya\* elaborates: "Its body is three inches wide, and its head is as large as a person's thumb." The present text's quotation, "three inches wide," is taken from this commentary. Regarding "Limitless Body": Zhang'an says: The wondrous form of a Bodhisattva is both with limits and limitless; limitlessness is also limitation; it is neither limited nor limitless. Because "limit" is "limitless," it is like empty space. Because "limitless" is "limit," it comes from there. This simultaneously negates both and affirms both, which is inconceivable. For example, Amitabha's lifespan is actually limited, yet is called "Immeasurable." If his life were truly measureless, how could there be Guanyin as his successor?

斯文著明，亦猶日月，奈何有目而不仰觀？四明云：藏、通補處，彰佛有量；別、圓補處，顯佛無量。是知觀音補法身處，愈彰尊特無量之無量矣。嗚呼！四明既乃謬判十六觀經彌陀八萬四千相好，而為法性舍那尊特常壽無量，又復謬為舍那尊特常壽無量立補處義，斯蓋不知今釋籤文：若壽無量，如何得有觀音補處？今文既云：若壽無量，如何得有觀音補處？故知尊特常壽無量，不論補處，復知補處但補生身實有限量之無量耳，不補尊特實無量也。亦知十六觀經彌陀六十萬億由旬之身，謂之身量無邊，但是同居界內分段生身實有量之無量耳，不是界外法性尊特實無量也。四明妄將法華文句實有量而言無量，指大、小二本之彌陀，謬判十六觀經之彌陀，是法華文句實無量，復為無量尊特立補處之義，顛亂祖誥，舉世濫傳。但聞四明之言，便謂至真之道習俗生常，非適今也。四明又謂藏塵相好是千百億釋迦，復謂華嚴佛身委論八相，名為尊特。良由不讀梵網戒疏兩重本迹，遂乃謬判舍那尊特常壽無量，以為釋迦劣應無常。八術既混，二用莫分。儻以釋迦為舍那，蓋以舍那為毗廬，必也正名乎？可不思惟之。須知華嚴藏塵相好乃是現於界外，舍那報佛法性尊特常壽無量，定無前後補處之談。若乃界內菩提樹下，七歲出家，三十成道，丈六釋迦有量無常，方論前後補處之說。是故升於諸天宮殿，皆言前佛曾來處此，是故此處最吉祥等，莫不皆約界內丈六生身說之。四明不曉報應混沌，生法雷同，便將坐蓮華臺具藏塵相好為千百億釋迦立補處之事，舉世濫傳，執能改正，豈非魔蔽之甚乎？倚臥背痛，如止觀第八記

> This text is as clear as the sun and moon—why would someone with eyes refuse to look up? Siming said: "The 'successor' in the Shared and Separate Teachings reveals that the Buddha has a finite lifespan; the 'successor' in the Distinct and Perfect Teachings reveals that the Buddha is infinite." From this, we understand that Guanyin succeeding the Dharma-body reveals even more clearly the infinite infinity of the Honored and Special One. Alas! Siming wrongly judged the sixteen visualizations of the Sutra, where Amitabha has eighty-four thousand marks, as the Dharma-nature Vairocana Honored and Special One with eternal and infinite life. He further wrongly established the concept of a successor for that Honored and Special One, eternal and infinite. This is because he did not understand the current text of the \*Shiqian\* commentary: "If the life is infinite, how could there be a successor like Guanyin?" Since the text now says: "If the life is infinite, how could there be a successor like Guanyin?" we know that the Honored and Special One with eternal and infinite life does not involve a successor. We also know that a successor only succeeds the physical birth-body, which has a finite measure but is called "infinite"—it does not succeed the Honored and Special One, which is truly infinite. We also know that the body of Amitabha described in the Sutra of the Sixteen Visualizations—six hundred thousand billion \*yojanas\* in height—is said to have measureless body size. But this is only within the realm of shared dwellings: a physical birth-body that is finite yet called infinite. It is not the Dharma-nature Honored and Special One of the other realms, which is truly infinite. Siming wrongly took the statement from the \*Sutra of the Lotus Blossom\* Commentary—that something with a finite measure is called infinite—and applied it to the Amitabha of the Large and Small Pure Land Sutras. He then erroneously judged the Amitabha of the Sixteen Visualizations to be the truly infinite described in the \*Sutra of the Lotus Blossom\* Commentary, and further established the idea of a successor for the infinite Honored and Special One. This confuses the ancestral teachings, and the whole world has been misled. People only hear Siming's words and then take them as ultimate truth—common practice, not just a recent error. Siming also said that the marks and fine features of the \*kalpa\*-dust are the manifestations of the thousand hundred billion Shakyamunis, and that the Buddha-body described in the \*Avatamsaka Sutra\* discusses the eight aspects of the path and is called the Honored and Special One. However, because he did not read the "Two Levels of Original and Manifest" in the \*Brahma Net Sutra's Precept Commentary\*, he wrongly judged the Vairocana Honored and Special One, eternal and infinite life, to be the inferior and impermanent Shakyamuni. The two are mixed together, their functions cannot be distinguished. If one takes Shakyamuni as Vairocana, or takes Vairocana as Vairochana—must we not correct these names? We must think carefully about this. You should know that the \*kalpa\*-dust marks of the \*Avatamsaka Sutra\* appear in the other realm. The reward-body Vairocana, the Dharma-nature Honored and Special One with eternal and infinite life, certainly does not have a before-and-after successor. However, in this shared dwelling, under the Bodhi tree, leaving home at seven, attaining enlightenment at thirty—the six-foot Shakyamuni is finite and impermanent. Only for him do we discuss the before-and-after successor. Therefore, when discussing ascents to the heavenly palaces or saying "the former Buddha once came here" or "this place is most auspicious," all these refer only to the six-foot birth-body within this shared dwelling. Siming did not understand that the reward body and the response body are undivided, and that the birth-body and Dharma-body are the same. He wrongly assigned the lotus-seat with \*kalpa\*-dust marks, the thousand hundred billion Shakyamunis, to a successor. The whole world has been misled—who can correct this? Is this not the extreme of demonic confusion? (Resting with back pain, see the eighth record of \*Zhiguan\*.)

涅槃經現病品：迦葉白佛：佛已離病，何緣於今自言有病，默然而臥，而不說於大乘經典，又不治於諸惡比丘，云何默然右脇而臥？興起行經：佛告身子：昔兩力士，一剎利姓，二婆羅門，因共相撲。時剎利姓，左手捉腰，右手捺頭，蹙折其脊，撲地即死。時剎利姓，即我身是。婆羅門姓，今調達是。以是因緣，今雖成佛，猶患背痛。此約示迹，用病化他。倚，今文作猗者，誤也。北首臥等，如止觀第一記

> From the Nirvana Sutra, Chapter on Presenting Illness: Mahakashyapa said to the Buddha, "The Buddha has already transcended illness. Why then does he now say he is sick, lying silently without expounding the Mahayana scriptures, nor disciplining the wicked monks? Why does he lie silently on his right side?" From the Sutra of Causes and Conditions (Xingqi Xing Jing): The Buddha told Shariputra, "In a past life, there were two powerful wrestlers—one of the Kshatriya caste and one of the Brahmin caste—who competed in a wrestling match. The Kshatriya grabbed the other by the waist with his left hand, pressed down on his head with his right hand, snapped his spine, and threw him to the ground, killing him instantly. That Kshatriya was myself. The Brahmin is now Devadatta. Because of this karmic cause, although I have now attained Buddhahood, I still experience back pain." This is an example of manifesting a worldly appearance—using illness as a means to teach and transform others. The character "倚" (to recline) in the current text is mistakenly written as "猗." Regarding lying with the head pointing north, see the first volume of the Great Calming and Contemplation (Mohe Zhiguan), record one.

在第七記。言北首者，增一阿含云：表於佛法久住北天。若長阿含佛告阿難：安我頭南，首面向北，則使佛法久住北天。機見不同，不須和會。波波城闍頭園有長者名周那

周那恐是純陀，梵音不同耳。波波闍頭未知所翻。又下文云下答文中如長壽品作寄金譬等者，誤也。此非佛答之文，乃是迦葉設三十六問之前諸比丘白佛之辭耳。若乃佛答迦葉之問長壽者，乃是金剛身品耳。又妙玄云彼經雖一兩處說者，如章安解佛讚迦葉三十六問云我初坐道場亦有菩薩來問此義，乃是元初圓滿始坐，非方便道場。又引第二卷云我已久於無量劫來成佛，亦如法華成佛久遠，此豈非是大經中明過去常耶？又法華一兩處說未來常者，即壽量品長行中寄常住不滅四字明之，既其不滅益至未來。又方便品未來佛章世間相常住是也。又下文云口唱真淨大法者，此文出如來神力品，是地涌菩薩所唱耳，非多寶也。多寶只言如是如是，釋迦所說皆是真實耳。真實之義雖然不異真淨大法，而在文須分，故知玄籤引文差誤矣。又釋籤解流通利益云迹門冥利但見與記不云入位，如分別功德品即是顯也。迹門菩薩至此復益及本門新得等者，恐誤也。以妙玄明流通益他，而釋籤作正宗自益而解故也。又非化功歸己之義，更請思之。又下文云如下疏中云速願我如得如佛如者，此文中有三箇字誤：一者疏字當為觀字，二者速字當為亦字，三者得字當為速字。請將下文對之，自見其誤也。妙玄云阿󳺎䟦致

此云不退轉。又下文云浮槎者，槎，鉏加切，水中浮木也。鳥跡成文而寫字者，即倉頡初觀鳥跡而寫字也。倉頡，皇帝時史官也。又伏犧時已有文字也。蛛羅引絲等，如金光明玄義中說之。然彼釋名有五：初通別乃至當體，今此亦然。何者？妙法蓮華經通別具矣。梵云薩達磨等，此云妙法等，翻譯明矣。以草蓮華喻妙法，譬喻彰矣。於中仍破光宅及他師等，豈非斥古喻法不周乎？然後正喻本迹十妙，豈不例彼橫竪喻法之具足乎？又引經中優曇靈瑞似於蓮華，豈非附文乎？若附經文的云蓮華者，如云名妙法蓮華及眾寶蓮華等，此亦標名，彌可信矣。又云蓮華非譬，當體得名，乃至云皆法理而制事等，豈非當體乎？又問云：定是法蓮華？定是草蓮華？答：定是法蓮華等，豈非例彼當體章後之料簡乎？而彼云利鈍兩存，今云被上中下根，何曾異哉？又彼云從法立名，非借世金以譬法等，今云利根即名解理，不假譬喻等，不亦同耶？但今題目妙法是法，蓮華是喻，復通當體，當體乃是即法作譬，法理制事，不假譬喻以擬法耳。此約利根上機也。若以蓮華擬於本迹十妙之法，即是中下之鈍根也。今解蓮華既有法蓮華及草蓮華，彼解金光明亦有即法作譬，以譬擬法，但彼之法自指經文之法性耳。題目是事，無法可指也。故全法性作金光明，即法作譬，類今法蓮華法理而制事也。以金光明譬法性，同今草蓮華喻妙法也。故今亦可義有二途，應須兩存，親近疎遠，例亦有焉。豈非蓮華及金光明雖通兩解，只一譬喻，雖是一事，須存利鈍，即法作譬，以譬擬法。但彼附文以當體為親近，良由彼經不以光明喻法性故，但是今家以義推之耳。今此雖定是法蓮華，而附文云如優曇華，此乃以譬擬法為親近也。良由彼此題目單複有異，所以親疎不同也。世人不達，妄說云云。波利質多羅，此云園生樹也，亦作員字，又作圓字。故俱舍云：圓生樹根深廣五由旬，香氣殊妙，枝條傍高廣百由旬，其香亦徧百由旬，理實圓生也。或云間錯莊嚴，言此樹眾雜色華周帀莊嚴也。或云圓妙莊嚴也。少喻、徧喻如大經者，經有兩文，第五云少喻，第二十七云八喻。少喻在八喻之外，八喻具如火宅喻文句補注中引之。釋籤云：伏犧造八卦

伏者，以聖德伏物也。犧者，教人取犧牲也。亦云包犧，言取犧而包之也。又云庖犧，言取其犧牲以供庖廚也。八卦者，乾坤震巽艮坎離兌也。尚書序云：古者伏犧氏之王天下也，始畫八卦，造書契，以代結繩之政，由是文籍生焉。神農造五糓

神農母曰女登，有神龍首感女登而生炎帝，人身牛首。班固云：教人耕農故曰神農。五糓者，糓實也，五種成實名之為糓，黍稷麥稻麻名為五也。貨狄造舟

世本云：共皷、貨狄造舟，二人並黃帝之臣。墨子曰：工倕作舟。呂氏春秋曰：虞姁作舟。維父造臼杵

世本中說：羅父造臼杵。父音甫，如云尼父、尚父，皆男子之美稱也。󱳸尤造兵

應劭曰：󱳸尤，古天子也。瓚曰：孔子三朝記說󱳸尤，庶人之貪者也。󱳸尤作亂，不用帝命，於是黃帝乃徵師諸侯，與󱳸尤戰於涿鹿之野，殺之。黃帝造冠冕

黃帝，少典之子也，姓公孫，名軒轅。冠，貫也，所以貫韜髮也。黃帝冠黃冠冕。白虎通云：辨之為言樊，持髮也，以爵韋為之。與服志曰：爵辨，一名冤，廣八寸，長二寸。容成造歷

世本云：容成造歷。漢書律歷志云：黃帝造歷。尸子云：羲和造歷。岐伯造醫

說文云：巫彭初作醫也。隷首造數

算，數也。周禮有九數：方田、粟、米、差、分、少、廣商切、均輸、方、程、嬴、不足、旁要。世本云：隷首作數。皐陶造獄

尚書有臯陶謨一篇。臯陶，舜臣也。嵆仲造車

右史考記云：黃帝作車，少昊時加牛，禹時奚仲加馬，周公作指南車。伯益造井

說文云：八家一井，字須作井。古者伯益之所作也。蒙恬造筆

秦將蒙恬，其先齊人也。筆，述也，述事而言也。案尚書中候：玄龜負圖出，周公援筆以時文寫之。曲禮云：史載筆，士載言。此則秦之前已有筆矣。蓋諸國或未之名，而秦獨得其名，恬更為損益耳。說文云：楚謂之聿，吳謂之不律，燕謂之弗，秦謂之筆。蔡倫造紙

後漢蔡倫，字敬仲，用樹皮、敞布、魚網為紙，奏上皇帝，天下稱焉。未見造網人準例可悉

周易下繫辭云：古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。作結繩而為罔罟，以佃以漁，蓋取諸離。注云：離，麗也。罔罟之用，必審物之所麗也。魚麗于水，獸麗于山。世本云：包犧臣芒所作也。又下文云：蓮房者，爾雅云：荷，芙渠。其莖茄，其葉󴂋，其本蔤，其華菡萏，其蓮實，其根藕，其中的，的中薏。注云：薏，中心苦也。的，蓮中子也。蓮謂房也，莖下白蒻在泥中者也，別名芙蓉，江東呼荷。薏音憶。華，戶爪切。蔤音密。󴂋音遐。茄音加。蒻，而灼切，荷莖入泥之處也。卷荷在心即的中薏也，團圓盤屈即卷荷在心也。出㲉殻外者，恐誤，應云出皮殻外也。然此㲉字通空谷、苦角、苦候三切，若作入聲則成兩字重疊，若作去聲則非鳥子須哺，以是而知應云皮殻也。噞，魚檢切。喁，魚容切，魚口上下之皃也。釋大經意如止觀第一記

> In the "Appended Remarks, Part Two" of the \*Zhouyi\* (Book of Changes), it says: "In ancient times, when the sovereign Bao Xi ruled the world, he looked upward to observe the patterns in the heavens, and downward to observe the principles on earth. He observed the markings of birds and beasts, and the suitability of the land. Drawing from what was near (his own body) and far (other things), he first created the eight trigrams to communicate with the virtues of the spirit world and to classify the conditions of all beings. He knotted ropes to make nets and traps for hunting and fishing, inspired by the hexagram \*Li\*." The commentary explains: "\*Li\* means attachment. The use of nets always depends on the attachment inherent in things: fish are attached to water, and animals to the mountains." The \*Shiben\* (Book of Origins) says: "This was the work of Bao Xi's minister Mang." Further in the same text: Regarding the term "lotus pod," the \*Erya\* (Eminent Scholar’s Dictionary) states: "The lotus plant is called \*fú qú\* (water lily). Its stem is called \*jiā\*, its leaves are called \*xiá\*, its base (in the mud) is called \*mì\*, its flower (in bud) is called \*hàn dàn\*, while its fully open flower is known as the lotus. The lotus seed pod is the fruit, the root is the lotus root, the seed itself is called \*dì\*, and the bitter core inside the seed is called \*yì\*." Commentary adds: "\*Yì\* (meaning 'memory') refers to the bitter center. \*Dì\* is the seed inside the lotus. The lotus (pod) is the fruit; the white stem below emerges from the mud. It is also called \*fú róng\*, and in the Jiangdong region, it is simply called 'lotus' (\*hé\*)." The pronunciation notes are as follows: \*yì\* (second tone); \*huā\* (first tone, with pronunciation key as \*hù guā qiè\*); \*mì\* (fourth tone); \*xiá\* (second tone); \*jiā\* (first tone); \*ruò\* (fourth tone, meaning the part of the stem entering the mud). The "curled lotus leaf within the heart" refers to the bitter center (\*yì\*) of the seed. The phrase "round and coiled" describes the curled leaf at the heart. The expression "emerging from a \*què\* shell" might be erroneous; it should read "emerging from a \*pí\* (peel) shell." The character \*què\* can be read as \*kōng gǔ\*, \*kǔ jiǎo\*, or \*kǔ hòu\*. If pronounced with an entering tone, it would become two overlapping sounds; if with a departing tone, it would not refer to a bird chick that needs feeding. Therefore, it must mean "peel shell" (\*pí ké\*). \*Yǎn\* (fish checking/sucking sound), with pronunciation \*yú jiǎn qiè\*; \*yóng\* (fish mouth opening and closing sound), with pronunciation \*yú róng qiè\*, describing the appearance of a fish's mouth moving up and down. To interpret the underlying meaning of the Great Sutra (Mahayana teaching): \[This is\] like the first volume of the \*Zhǐguān\* (Practice of Calming and Insight).

經云：譬如雪山，有一味藥，在深叢下，人無能見。過去有王，造作木筩，以接是藥，藥乃從地流出集木。王既沒已，其後是藥，或酢或鹹，或甜或苦，或辛或淡。是藥真味，停留在山，猶如滿月，凡人薄福，而不能得。復有聖王，出現於世，以福因緣，即得是藥真正之味。經合喻云：如來祕藏，其味亦爾，為諸煩惱叢林所覆，無明眾生，不能得見。其一味者，喻如佛性，以煩惱故，出種種味，所謂地獄，乃至毗毗舍、首陀。佛性雄猛，難可沮壞。輔行中云：真味，實理也。在山，譬理在陰也。郁伽長者

> The sutra says: Picture a snow mountain. Hidden deep beneath a dense thicket lies a single medicinal herb, unseen by anyone. A king of old had a wooden pipe made to channel the herb's sap. The sap flowed up from the earth and collected inside the pipe. After the king died, the same sap would sometimes turn sour, sometimes salty, sometimes sweet, sometimes bitter, sometimes spicy, or sometimes bland. The herb's true, original flavor remained within the mountain, like a full moon—but ordinary people, because of their limited merit, could never taste it. Then another righteous king arises in the world. Through the power of his good karma and merit, he is able to obtain the herb's authentic flavor. The sutra explains this parable: The Tathāgata's secret treasury is just like this. It is hidden beneath a tangled forest of afflictions, invisible to ignorant beings. The "single flavor" represents the Buddha Nature. Because of afflictions, it manifests as many different flavors—what we call the hell realm, and so on up to various low castes. But the Buddha Nature is mighty and indomitable—it cannot be destroyed or altered. The \*Fuzhu (Wheel-Assisting)\* commentary says: "True flavor" refers to ultimate reality. "In the mountain" is a metaphor for the principle abiding within the body. This concerns the Elder Ugra.

郁伽，此云威德。梵天初下，如疏及止觀第七記

> Yuqie means "Majestic Virtue." When the Brahma Heaven descends for the first time, this is as explained in the commentary and the seventh volume of the \*Zhi Guan\* (Calming and Contemplation) record.

大意如前廣引。注畢，尋思可了，無勞更云。感通傳

> As explained in detail earlier in the extensive account. Once the commentaries are read, the meaning can be understood on its own—no further elaboration is needed. See \*Gantong Zhuan\* (Records of Miraculous Responses).

此是南山律行精明，致感諸天共論此事，委在傳中。又下文云初法本又二者，誤也。應云初散釋又二也。句身味身者，古人譯經翻文為味，味即是字，字能顯於名句，如味能顯食鹹淡也。百法疏云：一名多名謂之名身，一句多句謂之句身，一字多字謂之文身。言文身者，為名句依而顯所表。顯有四義：一扇，二相好，三根形，四鹽。如次能顯風涼大人男女及味也。故喻文身能顯於理，古人以文為味，但是所顯非能顯也。婆沙問曰：何謂多名身？答：眾多名合聚故也。豈非以聚釋身乎？婆蹉婆，此云好嚴飾。摩佉婆，此云無勝因。陀羅，此云光明。千眼者，一時知千義斷千事。金剛身者，身堅固也。又云五陰亦名顛倒等者，章安云：五陰是有漏，故名顛倒。五陰是苦諦境，故名苦諦。又為念處所觀，故名念處。除色一陰，餘四陰即四識住陰，通內外名四食，今文闕之。能通名道因陰，實法有假名時，眾生體即無相，名第一義。身心慧之三修，有為之解脫，十二因緣，五陰為體，五陰能成三乘之身。餘文可見。言四食者，揣食即今飯食，可以分段故；觸食即依報衣服強耎等；思食即業食也；識食即意也。名詮自性，句詮差別，具如文句補注中示。又妙玄云起自毫末等者，老子德經云：合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下。亦如文句補注中辨。又釋籤下文云何不專憑一理者，何字請依舊本作可字為定。又下文云先且積者，恐誤，應云先正借也。梵書十二字者，曾問京師梵學筆受，彼雖寫出一十二字，然亦未委虗實，故此不錄，以待後賢尋之耳。又下文云即具十妙者，即字當為色字也。又云徧攝故不棄者，應云徧攝故何所棄，無所攝故何所不棄。引證中云者，云字恐剩也。故安師云：譯經有五失及三不易。譯梵為秦，如嚼食與人，令人嘔噦

> This is the perfected practice of the Nanshan precepts, which moved the heavenly beings to discuss this matter together. The details are in the commentary. Also, the following passage says, "The first dharma basis is also two," which is a mistake. It should read: "The first scattered explanation is also two." Regarding "phrases and words": Ancient translators translated the scripture's text as "flavor." "Flavor" here means "characters." Characters can express names and phrases, just as flavor can reveal whether food is salty or bland. The \*One Hundred Dharmas Commentary\* says: "A single name or many names is called a 'name-group.' A single phrase or many phrases is called a 'phrase-group.' A single character or many characters is called a 'text-group.'" "Text-group" means that it is the basis on which names and phrases rely, and it manifests what they express. Manifestation has four meanings: (1) a fan, (2) a beautiful appearance, (3) a physical form, and (4) salt. By analogy, these respectively reveal: a cool breeze, a noble person, masculinity or femininity, and flavor. Therefore, the "text-group" is compared to something that manifests principle. The ancients considered "text" as "flavor," but that is only \*what is manifested\*, not \*the manifesting agent\*. The \*Mahāvibhāṣā\* asks: "What is meant by a 'many-name group'?" Reply: "It is the gathering together of many names." Is this not using "gathering" to explain "group"? "Vatsa-vātsī" means "fond of adornment." "Māghavā" means "unsurpassed cause." "Dhara" means "light." The "Thousand Eyes" refers to one who simultaneously knows a thousand meanings and resolves a thousand matters. The "Adamantine Body" means the body is unbreakable. Also, the text says that the five aggregates are also called "inversions," etc. Zhang'an says: The five aggregates are tainted, so they are called "inversions." The five aggregates are also the realm of suffering, so they are called the "truth of suffering." They are also the objects contemplated by the "Four Foundations of Mindfulness," so they are called the "Foundations." Excluding the aggregate of form, the remaining four aggregates are the "four abodes of consciousness." Their sphere includes both internal and external, and they are called the "four kinds of food." The current text omits this. The path is named because the aggregates are the cause of the "path." When there is a conventional self, the living being's essence is actually formless, so it is called the "ultimate truth." The three cultivations of body, mind, and wisdom; liberation through conditioned phenomena; the twelve links of dependent origination—all take the five aggregates as their essence. The five aggregates can form the bodies of the three vehicles. The remaining text is clear. Regarding the "four foods": "Solid food" means the meals we eat, which can be divided into portions. "Contact food" refers to conditioned objects like clothes, which can be soft or coarse. "Volitional food" is karmic food. "Consciousness food" is mind. A name denotes the essence of something, while a phrase denotes its distinctions. This is fully explained in the \*Annotations to the Sutra Commentary\*. Also, the \*Profound Meaning of the Lotus Sutra\* says, "It begins from the tip of a hair," etc. Laozi's \*Dao De Jing\* says: "A tree that fills our arms grows from a tiny shoot. A nine-story terrace rises from a pile of earth. A journey of a thousand miles begins with a single step." This is also discussed in the \*Annotations\*. Also, in the following text of the \*Commentarial Elucidation\*, the line "why not rely exclusively on one principle?"—the character "why" should be replaced with "may" according to the original text. Also, a later passage reads "first temporarily accumulate," which is likely a mistake. It should read "first appropriately borrow." Regarding the twelve letters of the Sanskrit alphabet: I once asked a translator in the capital about them. Though they wrote out twelve letters, they were uncertain of their accuracy. Hence, I do not record them here, leaving them to future scholars to investigate. Also, a later line says "then it possesses the ten wonders." The character "then" should be changed to "form." Also, the line says "because it universally includes, it does not abandon." It should read: "because it universally includes, what is there to abandon? Because there is nothing to include, what is there not to abandon?" In the cited evidence, the character "says" seems to be redundant. Thus, Master An said: "Translating scriptures has five losses and three difficulties." To translate Sanskrit into Chinese is like chewing food before giving it to someone else—it makes people want to vomit.

符秦道安法師，常山扶柳人，姓衛氏，家世英儒。安公每稱譯經者，有五失三不易。易音異，或音亦，又以鼓切。一者胡言盡倒，而使從秦，是一失本也。二者胡經尚質，秦人好文，傳可眾心，非文不合，是二失本也。三者胡經委悉，至於歎詠，叮嚀反覆，或三或四，不嫌文煩，而今裁斥，是三失本也。四者胡有義說，正似亂辭，尋說向說，文無以異，或一千，或五百，刈而不存，是四失本也。五者事以合成，將更傍及，反騰前辭，已乃後說，而悉除此，是五失本也。然則智逕三達之心，覆面所陳，聖必因時，時俗有易，而刪雅古，以適今時，是一不易也。愚智天隔，聖人叵階，乃欲以千載之上微言，傳使合百王之下末俗，是二不易也。阿難出經，去佛未久，大迦葉令五百六通，迭察迭書，今離千年，而以近意裁彼，結集之羅漢，兢兢若此，末代之凡夫，平平若是，豈將不知法者猛乎？斯三不易也。涉茲五失，逕三不易，譯胡為秦，可不慎乎？羅什法師云：天竺國俗，甚重文藻，但改梵為秦，雖得大意，殊隔文體，有似嚼飯與人，非徒失味，乃令人嘔噦也。噦，乙劣切。嘔，烏后切。一塵有大千經卷，如止觀第三記

> The scripture master Dao'an of the Former Qin dynasty was from Fuliug in Changshan. His surname was Wei, and his family had a long tradition of Confucian scholarship. Master Dao'an often remarked that there were five ways to lose the original meaning and three difficulties in translation. First, when converting Sanskrit word order into Chinese, the original structure is lost. Second, Sanskrit scriptures are plain and straightforward, while Chinese readers favor literary elegance; to satisfy the audience, the translation must be refined, thus losing the original quality. Third, Sanskrit texts are detailed in their descriptions, with repeated exhortations—sometimes three or four times—seemingly unafraid of verbosity, yet we cut and abridge them. Fourth, Sanskrit has explanatory passages that resemble digressions; these explanatory passages differ little from the main text, whether a thousand or five hundred words long, but we remove them. Fifth, when a story is told, new points are introduced by rephrasing earlier statements before proceeding—but we eliminate all such repetitions. However, the wisdom of the enlightened reaches the depths of threefold understanding, but what is spoken is adapted to the audience; sages teach according to the times, and customs change. To delete elegant ancient expressions to suit the present age—that is the first difficulty. The gap between the foolish and the wise is as vast as heaven and earth; ordinary people cannot ascend to the level of sages. Yet we attempt to transmit the subtle teachings from a thousand years ago to match the vulgar customs of later ages—that is the second difficulty. When Ananda compiled the sutras, he was not far removed from the Buddha's time. Mahakashyapa had five hundred arhats with supernormal powers examine and record the texts repeatedly. Now, a thousand years later, we try to edit their work with our modern thinking. The arhats who compiled the canon were so meticulous, while ordinary people of later ages are so casual—is this not like those ignorant of the Dharma being arrogant? That is the third difficulty. Considering these five losses and the three difficulties when translating from Sanskrit to Chinese—how can we not proceed with caution? Master Kumarajiva said: "In India, literary elegance is highly valued. But when translating Sanskrit into Chinese, even if the main meaning is conveyed, the literary form is vastly different. It's like chewing food for someone else to eat—not only does it lose its flavor, but it also makes them sick." This is alluded to in the "Third Record of Calm and Insight" which states that a single mote of dust contains a vast scripture embedded within it.

前曾指示，今重點耳。無窄隘等，如止觀第六記

> The previous teachings have guided you; now focus on the essentials. Avoid limitations such as narrowness or bias, as explained in the Commentary to the Sixth Chapter of the Calming and Insight Practice.

經云：又解脫者，無有窄狹，譬如隘路，乃至不受二人並行。解脫不爾，如是解脫，即是如來三藏觀境，不能即事，名為隘路。故大經云：聲聞緣覺，猶如隘路，不受二人並行。色空相即，故名為並。滅色存空，故云不並。滅色之空，名為隘路也。準舊本文，在第五記。又妙玄下文云：云何將實相證於因果者，此由古人解乘體通因果，引普賢觀因果是實相為證，而章安責古人不合引彼因果是實相之文，來證乘體通於因果之說，故云云何將實相證於因果。釋籤解此，恐誤也。又下文云：慈悲是軒者，訛略也。應云是幰蓋也。又下文云：綱紀者，白虎通云：大者為綱，小者為紀。綱者，張也。紀者，理也。所以張理上下，整齊人倫也。子者，慈也。慈應作孳。孳者，恤下之謂也。晡字但是申時，餔字方是申時食也。齊桓公正而不譎

> The sutra says: “Furthermore, liberation has no narrowness or restriction. It is like a narrow path that cannot even accommodate two people walking side by side. Liberation is not like that. Such liberation is the realm of the Tathagata’s Three Baskets (Tripitaka) contemplation. Inability to realize it in everyday phenomena is what is called a narrow path.” Therefore, the Great Sutra states: “The Hearers (Shravakas) and the Solitary Realizers (Pratyekabuddhas) are like a narrow path that does not allow two people to walk side by side.” The interpenetration of form and emptiness is what is meant by “side by side.” To eliminate form and preserve emptiness is what is meant by “not side by side.” The emptiness that arises from eliminating form is called the narrow path. According to the original text, this is found in the fifth commentary. Furthermore, in the subsequent passage of the Mysterious Meaning, it says: “Why use ultimate reality to verify cause and effect?” This arises from ancient scholars’ interpretation that the nature (vehicle) pervades both cause and effect. They cite the Sutra of Universal Wisdom (Samantabhadra Contemplation Sutra), which states that cause and effect are ultimate reality, as evidence. However, Master Zhang’an criticized the ancients for incorrectly using that passage—which says cause and effect are ultimate reality—as evidence to support the claim that the vehicle’s nature pervades both cause and effect. Thus, the text asks: “Why use ultimate reality to verify cause and effect?” The Commentary on the Explanation (Shi Qian) has a different explanation, but this may be erroneous. Again, in the subsequent passage: “Compassion is a carriage” is an abbreviation or error. It should be “a canopy over the carriage.” Also, in the subsequent passage: “Gangji (guidelines)”—according to the Baihu Tong: “The larger one is called gang (outline), the smaller one is called ji (details). Gang means to spread out; ji means to regulate. Thus, they spread out and regulate above and below, and order human relations.” The character “zi” means kindness (ci). When kindness is intended, the character should be “zi” meaning to nurture, which refers to showing care for those below. The character “bu” (晡) only refers to the time of the Shen hour (3–5 PM), while the character “bu” (餔) specifically refers to the meal taken at that time. Duke Huan of Qi was upright but not deceitful.

論語憲問第十四云：晉文公譎而不正，齊桓公正而不譎。正義云：此章論二霸之事也。譎，詐也。晉文公召天子而使諸侯朝之，是詐而不正也。齊桓公伐楚，實因侵蔡而遂代楚，乃以公義而責包茅之貢不入，問昭王南征而不還，是正而不詐也。周公制禮

周禮儀禮並周公所作。禮經三百，威儀三千。禮記者，本孔子門徒共撰所聞也，後儒各有損益。子思作中庸，公孫尼子作緇衣，漢文時博士作王制。孔子刪詩

> The Rites of Zhou and the Book of Etiquette and Ceremonial were both composed by the Duke of Zhou. The Book of Rites contains three hundred major rituals and three thousand minor rules of conduct. The Record of Rites was originally compiled by Confucius's disciples based on what they had learned, with later scholars making additions and deletions. Zisi wrote "The Doctrine of the Mean," Gongsun Nizi wrote "The Black Robes," and during the reign of Emperor Wen of Han, the scholars produced "The Royal Regulations." Confucius compiled and edited the Book of Songs.

古詩多矣，仲尼刪之，上取商，下取魯，凡三百十一篇。秦皇焚書，亡其六篇，今之存者三百有五。毛公作傳，乃謂毛詩也。經，謂五經、七等、九也

白虎通云：易、書、詩、禮、樂，曰五經也。古者以易、書、詩、禮、樂、春秋為六經，至秦焚書，其樂經亡矣。今以易、書、詩、禮、春秋為五經焉。唐章懷太子注後漢書云：書、禮、樂、易、詩、春秋、論語，即七經也。禮有周禮、儀禮、禮記，春秋有左氏、公羊、穀梁，兼易、書、詩通而言之，名九經也。三墳

墳，大也。尚書序云：伏犧、神農、皇帝之書，謂之三墳，言大道也。五典

典，常也。尚書序云：少昊、顓頊、高辛、唐、虞之書，謂之五典。言常道也。古人書簡等

古者殺青為簡，以韋編之，編簡成篇，如今連紙為卷也。春秋左傳序云：大事書之於䇿，小事簡牘而已。文選注云：大竹名䇿，小竹名簡，木板名牘。又云：六韜者，周書篇名也，或云秘讖也，文武虎豿龍犬，故云六也。天文者，天有日月星辰，以成文章也。地理者，地有川原隰，以為條理也。東震等者，具如周易說卦中明之。一卦生七者，如坎震為屯，艮坎為蒙等也，坎水良山震雷也。八純者，乾也。卦名者，六十四卦名也，乾坤等是也。卦系者，系胡計切，正作繫，易有上下繫詞也。象彖者，六十四卦皆有之也，彖吐亂切，斷也，斷都亂切，統論一卦之體，明其所由之主，故云彖也。象者，精象擬象也，出意也。言者，明象也，盡意莫若象，盡象莫若言也。五行如止觀第六記

五者，金木水火土也。行者，為天行氣也。地之承天，猶妻之事夫，臣之事君故也。此起黃帝感玄女星精而說之也。木者少陽，主東方；火者陽尊，主南方；金者少陰，主西方；水者陰卑，主北方；土者大包，主中央，而王四季也。社謂后土，稷謂后稷，略如止觀第六、第十記

白虎通云：王者所以有社稷，何也？為天下求福報功也。人非土不立，非穀不食。土地廣博，不可徧敬，故封土立社，示有土尊也。五穀眾多，不可徧祭，故封稷而祭也。周禮注云：社稷，土穀之神，有德者配食焉。然而各以土地所生，太社唯松，東社唯栢，南社唯梓，西社唯栗，北社唯槐。在第四記。禮記王制云：獺祭魚，然後虞人入澤梁。豺祭獸，然後田獵。夏桀無道，置網四方。殷湯聖君，乃除三面。如文可見。張陵為大蟒所吞，嵆康為鍾會所譖，而記傳云得仙，謬矣

李膺蜀記云：張陵，後漢順帝時人。客學於蜀，乃入鵠鳴山中。山在益州晉原縣西也。自稱天師，侮慢人鬼，即身受報。漢嘉平末，為蟒蛇所噏。子衡奔出，尋無所畏。負清議之譏誡，乃假設權方，以表靈化之迹。生縻鵠足，置石崖頂。謀事辦畢，剋期發之。至建安元年，遣使告曰：正月七日，天師升玄都。東民山獠，蟻集關外。雲臺治民等，稽首再拜言：伏聞聖駕玄都，臣等長辭蔭接。尸塵方享，九幽方夜。衡入久之，乃出而詭稱云：吾旋駕辰華，爾各還所治。淨心持行，存師念道。衡便密抽遊罥鵠，直衝虗空。民獠愚戇，僉言登仙。魏志云：張魯，字公祺。祖父陵，客蜀學道。在鵠鳴山中，造作道書，以惑百姓。從陵受道者，出米五㪷，世號米賊。陵死，子衡傳業。衡死，魯復傳之陵，為天師。劉焉傳云：陵為蟒蛇所螫，弟子亦相次餧蛇，却云白日升天。欺詐妖妄，傳記所明也。晉書云：嵆康，字叔夜，譙國人也。少有奇才，博覽經籍，拜中散大夫。魏志云：鍾會，字士秀，頴川長社人，繇之少子也。少敏慧夙成，為秘書郎，遷鎮西將軍。鍾會有憾於嵆康。時呂安兄巽，姦通安妻。巽為大將軍長史，遂搆誣將害安。鍾會為大將軍所善，會因勸大將軍誅康，與呂安同罪。又譖云：嵆康，臥龍也。其後嵆康與呂安，俱斬于東市。神仙傳中，乃云得仙，不亦謬乎？長爪緣，如止觀第五記

大論云：有一梵志，名曰長爪，亦號先尼，亦名婆蹉，亦名薩遮迦，亦名摩揵提，計一切論可破，一切語可壞，一切執可轉，故無實法可信可敬，難世尊云：一切論可破。佛以一句責之云：汝見是忍不？思惟良久，不得一法入心，乃云：沙門置我二負門中，若我答忍，是負門麤，眾人皆知，云何自言不忍，而今言忍？若我答言：我見不忍，是負門細，人無知者。即答佛言：是見亦不忍。佛言：不忍是見，將何破他？長爪於是得法眼淨，勤學爪長，無暇翦之，故云長爪。此文及輔行文簡略難見。文句云：長爪語佛言：一切法不忍。忍即安義，言一切法我皆能破，使不安耳。佛問：汝見是忍不？餘如今文可見也。又上文云：論力者，梵志名也。而若者，若字訓汝，或當為各字也。又妙玄云：有非有非無為有者，準止觀中，乃是具足四句，有句中第四句耳。無非有非無為無者，乃是無句中第四句耳。又云：此之無量相，故云相入者，恐訛略也，更請詳之。一指、二指等，如止觀第五記

大經第八：迦葉問佛：云何佛性難見難入？佛言：譬如百盲，為治眼故，造詣良醫。是時良醫即以金錍決其眼膜，以一指示之。問云：見不？答云：不見。二指問之，亦言：不見。三指問之，答云：少見。經合喻云：無量菩薩雖行六度乃至十住，猶未能見。如來說已，則便少見。此乃別教十住，所以未見。章安疏云：即以三諦而為三指：初指譬真諦，則不見性，故云不見；二指譬真、俗二諦，亦不見性，故云不見；三指示之，譬一諦、三諦，名為見性，故云少見。即圓十住。金錍如教，是故云也。張儀等

文出史記列傳，今云世家者，誤也。鬼谷在頴川陽城，因人居，故乃云鬼谷先生耳，六國時縱橫家也。秦繫而誡者，誡門人不為通，又使不得去，數日後而乃見之，乃坐於堂下也。慧王，慧當作惠字也。檄，胡狄切，符檄也，二尺書也，皎也，喻彼使皎然也。背蹤者，哀王倍從約，而因儀請成於秦，儀歸相秦，三歲而哀王復背秦也。范蠡，文在史記世家，今云列傳者，誤也。世家，子弟世世有祿秩家也。初，句踐兵敗，栖於會󴗱，此耻也。後滅吳，蠡乃請誅，以昔兵敗，句踐見辱於會稽，故自請誅也。間行者，間字去聲，顏師古注前漢書云：間，空也，投空隙而行，不公顯也。間道間出，微行亦然也。投間空隙，私出故也。若微賤者，故云微行也。後漢書云：間語。注云：私也。正于陶者，正當作止，陶即定陶也。居無何者，居無幾何也。顏師古注前漢書云：無幾何者，言無多時也。幾，居豈切。熊渠次飛者，漢書云：佽飛射士。注云：佽飛官有一令九丞，在上林苑中，結矰繳，弋鳧鴈，歲萬頭，以供祀宗廟也。又取古勇人以名官，若熊渠之類也。佽，便利也。取其便利，輕疾若飛，故云佽飛也。秦左弋官，武帝改名佽飛也。佽亦作次，飛亦作非。呂氏春秋云：荊有勇士。次非也。中庶人者，應作忠恕字。論語云：夫子之道，忠恕而已矣。學數者，學小乘數論也。善地則彈中者，善地論人，則彈中論師也。是門無礙等者，大品云：世尊！是門利根菩薩所入。佛言：鈍根菩薩亦可入，中根菩薩、散心菩薩亦可入。是門無礙，若菩薩一心學者，皆入是門。懈怠、少精進、妄憶念、亂心者，所不能入。精進、不懈怠、正憶念、攝心者，能入。如喜見城千二百門者，大論云：須彌山頂有三十三天宮，其城七重，名為喜見。九百九十九門，一一門邊皆有十六青衣鬼神守護。三藏觀生空得道。三藏觀生空得道已者，恐剩上句也。石中有金，如止觀第六記

尼犍經中，王名嚴熾，有大薩遮來入其國，王出遠迎，乃為王說：大王當知，依煩惱身觀如來身。何以故？此身即是如來藏故。一切煩惱諸垢藏中，佛性滿足，如石中金、木中火、地中水、乳中酪、麻中油、子中禾、藏中金、模中像、孕中胎、雲中日，是故我言煩惱之中有如來藏。又云佛藏十喻為有者，文在方等如來藏經，佛即如來也。十喻者：一、未敷華，二、萎華，三、密蜂，四、粳糧，五、金在不淨，六、貧家有寶，七、菴羅果，八、獘物褁金，九、貧女懷貴子，十、冶鑄真金像。然此兩經十喻，皆是有門耳。力士額珠，如止觀第三記

經云：譬如王家有大力士，其人眉間有金剛珠，與餘力士角試相撲。而彼力士以頭觝觸，其額上珠尋沒膚中，都不自知是珠所在。其處有瘡，即命良醫。時有良醫善知方藥，即知是瘡因珠入體，是珠入皮，即便停住。是時良醫尋問力士：卿額上珠為何所在？力士驚答：大師醫王，我額上珠乃失去耶？是時良醫慰喻力士：汝今不應生大愁苦。汝因鬬時，珠入體中。今在皮裏，影現于外。是時力士不信醫言。時醫執鏡以照其面，珠在鏡中，明了顯現。疏解此云：佛所統處，名曰王家。大力士者，以譬眾生有降魔外之力用也。其人眉間，喻中道也。理性圓淨，名金剛珠。遇緣起惑，名為相撲。乃以身見觸中道體，名為觝觸。而其正理在斷常內，名沒膚中。機召於佛，名命良醫。聖智達知，名知入體。理性虗通，名現于外。鏡譬圓經，照信心面，文明理顯，諦信明了。六十二見，如止觀第二、第五記

> It is said in a sutra: For example, in a king’s domain there was a powerful wrestler. On his forehead, between his brows, he wore a diamond-jewel. He competed with other wrestlers in a trial of strength. When he collided head-on with his opponent, the diamond-jewel on his forehead sank into his skin. He did not realize at all where the jewel had gone. Where the wound appeared, he called for a skilled physician. The skilled physician, knowing medicines and remedies, understood that the wound was caused by the jewel entering the body, and that it had lodged itself under the skin. Then the physician asked the wrestler: “Where is the jewel on your forehead?” Startled, the wrestler replied: “Great master and healer, has my forehead-jewel been lost?” The physician consoled him: “You should not be overly distressed. When you were wrestling, it entered your body. Now it lies under the skin, and its shape is visible on the surface.” The wrestler did not believe the physician’s words. Then the physician took a mirror and held it up to the wrestler’s face—the jewel appeared clearly reflected in the mirror. This is explained as follows: “King’s domain” symbolizes the domain of the Buddha. The “powerful wrestler” represents sentient beings who have the power to subdue demons and heretics. “Between his brows” signifies the Middle Way. “The perfectly pure nature of principle” is called the diamond-jewel. “Encountering conditions and giving rise to delusion” is called the trial of strength. “Colliding head-on with the body-view against the Middle Way” is called the collision. The correct principle, hidden within the views of permanence and extinction, is described as “sank into the skin.” The moment of spiritual awakening, which calls for the Buddha, is called “calling for a skilled physician.” The sage’s wisdom, which knows perfectly, is called “knowing it had entered the body.” The nature of principle, which is empty and pervasive, appears on the surface. The mirror symbolizes the perfect teaching; shining upon the face of faith, it makes the doctrine clear and the principle manifest, so that the truth is understood with certainty and faith becomes clear. The sixty-two wrong views are explained in the \*Great Calming and Contemplation\* (Volume 2, Fifth Book), and its commentary (Volume 2, Commentary 5).

前已指示，今重更耳。修陀

> I have already given you instructions before. Now I will repeat them for you to focus and listen carefully.

未知翻譯。六群

> Here is the modern English translation of the passage "未知翻譯。六群": "Unknown translation. The Six Groups."

南山云：以本六人同共朋從遊處，即以為號。多論云：二人善解算數陰陽，說法論議，而性多欲，難途、䟦難是也。二人深通射道，善解毗曇，而性多癡，迦留陀夷、闡陀是也。二人善於音樂，種種戲笑，說法論議，而性多嗔，馬師、滿宿是也。五人是王種，迦留陀夷是婆羅門種。八十八使，如止觀第五記

> According the teachings of Nanshan: These six monks were originally close companions who traveled together, hence they were given a collective designation. According to the \*Bahuśrutika Commentary\*: Two of them were skilled in mathematics, astrology, and discourse on doctrines, yet were strongly driven by desire—namely, Nantuo and Upananda. Two were deeply accomplished in archery and well-versed in the Abhidharma, yet were dominated by ignorance—namely, Kalodayin and Chanda. Two were gifted in music, skilled at various forms of entertainment and doctrinal discussion, yet were prone to anger—namely, Ashvaka and Purna. Five were of the royal caste, while Kalodayin was of the Brahmin caste. The eighty-eight fetters are explained in the fifth volume of the \*Śamatha-vipaśyanā\* records.

前已曾指。妙玄云：須䟦陀羅

> It has been explained previously. The \*Myoho Gen\* says: "Subhadra..."

此云善賢。又上文云如中論下兩品者，中論前二十五品申大乘三教，後兩品申三藏小乘生滅因緣，破六十二見也。又云通修論三十七者，即相生道品也。苦下空無我二行為空也，無常及苦二行為無作也。十二禪等者，等其九想背捨等也。三番縮觀者，即中上二忍及世第一也。故智妙中以財易錢，以錢易金，以金易珠，即喻此也。大樹不宿怨鳥，文出大論，如輔行第七引之。雪山毒草藥王，文出大經也。三十七品是寶炬陀羅尼，文出大集經耳。妙玄又云離十相故名空三昧等，釋籤引大經解十相者，玄籤之文恐誤也。經中自明無相三昧無有十相耳。言十相者，謂色聲香味觸生住滅男女等十也。今文欠一聲相，剩一異相也。經明空三昧乃云於二十五有不見一實耳，無作三昧乃云二十五有不作願求耳。又第二十五卷明大涅槃遠離十相，謂生老病死色聲香味觸無常等十也。無垢稱王即維摩詰耳。釋籤云示人無諍，如止觀第六記

> This refers to Shànxián (Guanyin). Also, as stated above: "like the last two chapters of the \*Middle Treatise\*." The first twenty-five chapters of the \*Middle Treatise\* expound the three vehicles of Mahayana, while the last two chapters expound the cause-and-condition of arising and ceasing in the Hinayana Tripitaka, refuting the sixty-two views. It also says: "To cultivate the thirty-seven factors universally" refers to the mutually arising path factors. Under \*dukkha\* (suffering), the two practices of emptiness and non-self are the "empty" aspect; the two practices of impermanence and suffering are the "unmade" aspect. "Twelve types of meditation, etc." includes such practices as the nine visualizations and the eight liberations. "The three stages of contraction in insight" refers to the two highest levels of patient acceptance and the supreme worldly state. Therefore, in the \*Wisdom Treatise\*, the metaphor of exchanging coins for money, money for gold, and gold for pearls illustrates this. "Great trees do not harbor hostile birds" comes from the \*Great Treatise on the Perfection of Wisdom\*, as cited in the seventh volume of \*The Aids to Practice\*. "The poisonous herbs and healing plants in the Snow Mountains" comes from the \*Mahāparinirvāṇa Sūtra\*. "The thirty-seven factors are the jewel-torch \*Dhāraṇī\*" comes from the \*Mahāsaṃnipāta Sūtra\*. \*The Wonderful Meaning\* also says: "Because it is free from the ten marks, it is called the empty concentration." The \*Explanatory Commentary\* quotes the \*Mahāparinirvāṇa Sūtra\* to explain these ten marks, but the \*Xuán Commentary\* may contain an error. The sūtra explicitly states that the signless concentration has no ten marks. The ten marks are: sights, sounds, smells, tastes, touch, arising, abiding, ceasing, masculinity, and femininity. In the present text, one mark (sound) is missing, and one mark (difference) is redundant. The sūtra explains that the empty concentration sees that the twenty-five forms of existence have not even a single substantial reality. The wishless concentration understands that the twenty-five forms-of-being are not worthy of wishing or seeking. Also, chapter twenty-five explains that Mahāparinirvāṇa is far removed from the ten marks: birth, aging, sickness, death, sights, sounds, smells, tastes, touch, and impermanence. "Wúgòu Chēng Wáng" is simply Vimalakīrti. The \*Explanatory Commentary\* says: "He shows that people should be without dispute," as recorded in the sixth record of \*The Calming and Insight\*.

大論云：佛法有二：一者、諍處，二、無諍處。餘經已說諍處，今欲示人無諍處，故說摩訶般若波羅蜜經。然大論中本斥三藏以為諍法，即以衍門為無諍也。佛教本意示人無諍，諍者人過，何關法乎？但三藏門拙，故易生諍。冥初生覺，如止觀第七記

> The Great Treatise states: The Buddha's Dharma has two aspects: one is disputation, and the other is non-disputation. Other sutras have already explained the aspect of disputation; now, to reveal the aspect of non-disputation, the Mahāprajñāpāramitā Sūtra is taught. In the Great Treatise, the Three Stores (Tripiṭaka) are criticized as teaching methods prone to dispute, while the expanded path (the bodhisattva vehicle) is presented as non-disputation. The core intent of the Buddha's teaching is to show people non-disputation. Disputation arises from human error—what fault does the Dharma itself have? However, the teachings of the Three Stores are relatively crude and clumsy, thus easily giving rise to disputes. For example, the notion of primordial awareness arising at the dawn of creation is discussed in the Seventh Record of the Śamatha-Vipaśyanā.

在第十記。前已指引外道之智，八萬劫前冥然不知，故云冥也。但見最初中陰初起，以宿命力恒憶想之，故云初也。從此生覺，故云生覺也。從覺生我心等。周璞、鄭璞，如止觀第十記

> \*\*Tenth Record.\*\* Previously, the wisdom of heretical paths was discussed. They remain utterly unaware of what happened before eighty thousand eons; thus it is called "obscurity." They only see the initial intermediate state arising, and because of their past-life memory, they constantly recall it; hence it is called "the beginning." From this, awareness arises; hence it is called "the arising of awareness." From awareness arise my mind, and so on. As for the "Zhou Pu" and "Zheng Pu," they are like the tenth record of the "Calming and Contemplation" text.

璞者，玉也。鄭重玉璞，若有得者，與其厚賜。周人聞之，規其厚賜。周人風俗，乃以死鼠而為玉璞，以將詣鄭。鄭人笑之，其人悟已，答鄭人云：楚人鳳凰，其實山鷄。以其楚王重鳳，故其不識鳳者，路行見擔山鷄人，乃問之曰：此何鳥也？擔者知其不識，乃戲之曰：此鳳凰也。其人聞之，買以上王，得之便死。楚王聞之，愧而召問，王亦謂實，乃以十萬而賜之。以地人釋地義，偷安莊老，如止觀第五記

> A "pu" is an uncut jade. The State of Zheng valued raw jade highly, and if someone found a piece, they would give a generous reward. People in the State of Zhou heard about this and coveted the reward. According to their customs, they took a dead rat and called it "raw jade (pu)," intending to present it to the State of Zheng. The people of Zheng laughed at them. Then the person from Zhou realized his mistake and replied to the Zheng people, "The people of Chu once mistook a pheasant for a phoenix. Because the King of Chu highly valued the phoenix, someone who didn't recognize one saw a man carrying a pheasant on the road and asked, 'What kind of bird is this?' The carrier, knowing the man was ignorant, teased him, saying, 'This is a phoenix.' The man believed him, bought the bird, and planned to present it to the king. But the bird died soon after. When the King of Chu heard about it, he felt embarrassed and summoned the man to ask about it. Yet the king himself also thought it was real, so he rewarded the man with a large sum of money." Using local examples to explain local truths, people then indulge in the lazy comfort of Laozi and Zhuangzi's teachings. This is like the fifth record in the \*Zhiguan\* (Treatise on Cessation and Contemplation).

惡魔比丘退戒還家，誇談莊老，以佛法義偷安邪典，押八萬十二之高，就五千二篇之下，以道德逍遙之名，齊於佛法解脫之說。非但古然，今時甚有，皆將儒老比齊吾教，播在筆舌，孰能辨之？悲夫！又云涇濁渭清者，誤也，應云涇清渭濁也。三德縱橫，如止觀第三中

小乘師說：般若種智已圓，果縛尚在，解脫未具，身猶雜食，一優二劣，譬之橫川走火。又云：先有相好之身，已得種智，般若後滅，身智方具，解脫既有上下前後，譬之縱三點水。大乘師說：法身是體，本自有之，了因般若，無累解脫，此二當有隔生跨世，此則名縱。又云：三德無前無後，一體具足，以體從義，而有三異，此乃體橫而義縱耳。二輪二翼，如止觀第五記

馳二輪而致遠，譬定慧之橫周；鼓兩翅而高飛，喻定慧之竪徧。所以車有二輪則能遠載，鳥有二翅堪任飛昇。又妙玄云：即空故方便淨者，恐即空故是圓淨涅槃耳。又釋籤云：言該攝者者，若牒玄文，則該攝字應作巧脩字也。又云：約行相攝者，應云約位相攝也。一止等，如止觀第三文

前曾指引。止觀記，具注解

長者喻佛，諸牛喻教。色有種種，隨其機也。同共一群，理一也。付放牧人，弘教也。令逐水草，被機也。唯為醍醐，常住也。不求乳酪，人天二乘也。𤛗已自食，弘者自益也。長者命終，佛入滅也。為賊抄掠，盜佛教法也。無有婦女，無慈也。得已自食，利養也。當誤何計而得之耶？欽慕也。我等無器，非根也。無安置處，持戒非常住本也。可以盛之，人天陰果也。雖有盛處，不知鑽搖，漿猶難得，況復生酥？無定慧方便，名不知鑽搖，似道尚難，況復真常乎？加之以水，起見也。一切皆失，起見墮惡，失人天果也。彼文先明橫竪等者，輔行云：若望偏乘，名橫名竪；若不思議，非橫非竪。又圓十乘自明橫竪，如初妙境，窮實相底名竪，包十法界名橫，乃至離愛入住名竪，不著似法名橫。又妙玄云：取理難當者，當字去聲，理非難易，難易在人耳。得其門則易，不得則難矣。又云：所通是別圓者，若準玄文，所通但在於圓耳，以是圓接通別故也。笑而拾去者，拾字應作捨字也。三藏生法二空，如止觀第六記

空於我所，名為法空；空於我人，名眾生空。如云：是老死、誰老死？若說：無誰老死，是名生空；無是者死，名為法空。乃至無明亦復如是。迦羅迦。鎮頭迦

章安云：並未見翻，但應知是甘毒二果耳。六卷云：迦留，治牟也。快馬見鞭影，如止觀第五記

前已指引。闍提首那

未見翻譯。又妙玄云何無差別者，何字誤也，應作則字。又釋籤云次二句句釋者，多一箇句字也。又云初釋簡宗體者，釋字合在初字之上也。又云縱容者，縱字合作從字，七恭切。又云將陪者，陪，加也，助也。又云次破用權實及名為宗可見者，恐多及名兩箇字也。又云次諸經下，辨諸部中因果不同。初大品等者，此又脫落，應於不同字下更云初文又三也。又云答中三：標、列、釋者，應云答中二：初標，次列釋也。又云二者從復次去，於圓自為四句者，誤也。應云從圓漸者，初入此圓已去，於圓自為四句也。復次已去，但是重明圓家自論之四句耳。又云亦以初文以為初句，次從初發心住、進修二住為圓漸者，亦誤也。何者？偏圓相對論四句，乃以漸圓為初句耳。若於圓家自論四句，則以圓漸為初句，漸漸為第二句，漸圓為第三句，圓圓為第四句，故妙覺位亦名漸圓，亦名圓圓也。又妙玄云漸圓三句者，應云圓漸三句也。又云遠疑者，應云近疑也。上來所注，請細對當文之前後也。遠師

慧遠法師，姓賈氏，鴈門樓煩人。師事彌天道安法師。安常歎云：使道流東國，其在遠乎？卜居廬阜三十餘年，影不出山，迹不入俗。春秋八十三而卒。龍師印師

齊朝京師中興寺僧印法師，姓朱，壽春人。依廬山慧龍法師，諮受法華。龍師亦是當世名匠，印師雖學於眾典，而偏以法華著名。乃講法華二百五十徧，年六十五卒。漢順帝時等

此一段文頗有訛略，今具引本文，後點訛略。按後漢書列女傳云：孝女曹娥者，會稽上虞人也。父盱，能絃歌，為巫祝。漢安二年五月五日，於縣江泝濤迎婆娑神，溺水死，不得屍骸。娥年十四，乃㳂江啼哭，晝夜不絕聲。旬有七日，遂投江而死。至元嘉元年，縣長度尚改葬娥於江南道傍，為立󳬴焉。注云：娥投衣於水，祝曰：父屍所在，衣當沉。衣乃隨流至一處而沉，娥遂與衣俱沒。會稽典錄云：上虞長度尚弟子邯鄲淳，字子禮，時甫弱冠，而有異才。尚先使魏朗作曹娥󳬴，文成未出。會朗見尚，尚與之飲宴，而子禮方至。尚問朗󳬴文成未，朗辭不才。因試使子禮為之，操筆而成，無所點定。朗嗟歎不及，遂自毀其草也。案元嘉年，即後漢第十桓帝之時也。今云順帝，恐誤也。順即第七帝耳。度，徒故切，姓也。尚，名也。有息等，皆訛略也。喈音皆。至後漢時者，應云漢末，即第十二獻帝之時也。楊脩字德祖，後為曹操所殺也。史記孝女傳者，即後漢書列女傳也。肝應作盱，況于切。迎伍君者，迎婆娑神耳。邯鄲者，複姓也。淳者，名也。黃絹是色絲，即絕字也。幼婦是少女，即妙字也。外孫是女子，即好字也。齋臼是受辛，即辤字也。乃是絕妙好辤耳。又下文云次文，次如文者，應云初如文也。又下文云師子後跳，即未來者，恐誤也。準文句中，師子譬現在，又奮迅將前，乃表未來耳。將前豈非前跳乎？又妙玄云：慕覓弘經，下方出現。慕覓弘經，下方出現者，此中多兩句，剩八箇字也。妙玄云：阡陌

南北為阡，東西為陌。又釋籤云：第五會二品及三十七品者，若準下文，應云三品及三十九品也。又下文云宿慧益多者，慧字應作世字。增一

從一事增至十事也。中

集一切中經也。雜

集比丘、比丘尼、諸天帝釋等雜事也。長

集一切長經也。三修

有邪三修、劣三修、勝三修。邪即外道所計常樂我也，劣即小乘所修無常苦無我也，勝即大涅槃常樂我也。十仙

十仙，外道也：一、闍提首那，二、婆私吒，三、先尼，四、迦葉，五、富那，六、淨梵志，七、犢子梵志，八、納衣梵志，九、弘廣，十、須䟦陀羅。三十六問

即是經中云何於此經等偈是也。梁武帝云有三十二問，河西云有三十四問，中寺安云有三十五問，開善云有三十六問，光宅云有三十七問，章安依河西云三十四問耳。今云三十六問者，依開善也。增減在人，無勞苦諍。五行

從病行品已去等文是也。十功德

從高貴德王品去是也。筌󱇮。

筌，取魚器也。󱇮，兔網也。作此蹄字，足也。莊子外物篇云：筌者所以在魚，得魚所以忘筌。蹄者所以在兔，得兔所以忘蹄。陸德明云：筌，香草也，可以餌魚。或云積柴水中，使魚依而食焉。一云魚笱也。蹄，兔罥也，又兔弶也。係其脚，故曰蹄。罥，古縣切。弶，巨亮切。今家意者，作此蹄字，依俗之說也。說文作󱇮。若言蹄是足者，能詮不成。若言蹄是迹者，其義亦疎。尋迹得兔，義豈然乎？釋籤云：近代已來，讀山門教者，仍有此說。悞哉

清涼觀師有茲說也。彼華嚴鈔云：今此翻明法華劣此。彼是一家，此有三家，一不同也；彼之一家但是聲聞，此之三家是佛、菩薩，二不同也；彼唯三請，此有五請，三不同也；彼唯因人請，此有佛請，四不同也。乃至廣說，如彼疏鈔。當如觀師雖學天台，不得意故，有茲形斥。具如文句補注中辨。又新華嚴第八十卷：普賢以頌說佛功德：佛智廣大同虗空。普徧一切眾生心。隨眾生心種種行。令其所見各不同。或見釋迦成佛道。已經不可思議劫。或見今始為菩薩。或見始生或見滅。今謂但是今日初成，有機自見，經於不思議劫，非謂便見久遠本成。所以但言成道不思議劫，亦無本行菩薩道之言及以實成久遠之語，故未可同法華本門久成長壽。故知但是一機。或見初成佛道，即短而長，是故已經不思議劫，亦無拂迹，仍存始成。若不爾者，至法華中？河所拂耶？故法華中彌勒等四請、如來四誡之後，方談久成。豈華嚴中不請不誡，而普賢因人輙拂如來之果迹耶？又復經中皆言：或見斯是如來不思議力，令諸眾生各見不同。各見不同，豈非秘密？故法華前密論如來成道已經不思議劫，亦無所妨，但未顯露。故知顯露拂迹顯本，唯在法華？壽量品中。故知密見自是一邊，不可便濫通途大體。故天台解壽量品云：下方菩薩本目所化，皆不執近。若乃他方舊住菩薩，俱有二種：一、從法身應生者，往世先得無生，或已發迹顯本。設未得聞，報盡受法性身，於法身地自應得聞長遠之說。故知應生不執近也。二者、今生始得無生及未得者，咸有執近。文句記云：不同界內經歷五味、跨涉本迹、七請五誡，方乃得聞。以見一分法身，理合得聞長遠。今普賢云：或見成道不思議劫，有何不可耶？又復華嚴後分至於法華？涅槃，設使成道久遠，已經不思議劫，亦何乖爽？故金光明文句解空品云：若指般若，則此經非方等攝；若不指般若，諸經不廣明空義。此復云何？答：諸經前分，結集人應作次第，而其後分皆攝入前例，且舉一以類諸。如方等陀羅尼經次第在法華前，而經中云：先於靈山已為聲聞授記，豈非方等至於涅槃？以此推之，言次第者，是前分也；互相指者，是後分也。結集者以後分明義，氣類若同，向前集之。或者不知言乖次第，實不乖也。金光明經是方等後分，故指般若為已廣說，空無妨也。若其然者，大佛頂首楞嚴經云：波斯匿王年六十二。又云：是名妙蓮華定性聲聞，及諸一切皆獲一乘寂滅場地。豈非亦是方等後分經耶？人不見之，尤多異說。清涼觀師初學天台，所見既僻，乃遭荊谿諸文破之，而清涼師遂棄天台，却宗賢首。雖復遵稟天台止觀，而反斥於天台判教，豈不教觀胡越，解行矛盾哉？故清涼云：經云：成道不思議劫。舉此以遮天台之謬。謂彼學者多云：華嚴雖則玄妙，而有二事不如法華：一、兼別義，是故不說聲聞作佛；二、說如來始成正覺，不說本師壽量久成。故今疏中指此經文，即是華嚴說久成處。若以此後不該於前，則法華壽量不能廢於我始坐道場，於三七日中思惟等迹也。不說聲聞作佛者，約不共義，既無厭捨，曾何棄之？況一成一切成，無一眾生不具佛智。今謂清涼雖學天台，深不見於天台之道，所以棄背，妄生譏毀，以惑未學天台教者，是可哀也。善財未見彌勒、普賢、文殊之時，行布宛然，豈非兼別？二乘不聞，何況受持？故雖在座，如聾如瞽，何曾授記？若謂授記，應問作佛名號及劫國等，何所謂乎？且法華前諸部中圓，顯實是同，何曾不明二乘作佛？但不彰灼對二乘說耳。又復何曾不說一切眾生皆具佛智？何得約此而為難耶？顯實雖同，開權局此，何得引於諸佛菩薩不厭不捨二乘為難耶？佛雖不厭捨，而二乘未悟，故至法華中，方開悟作佛。是以法華前，佛意無所隔，但說時未至，故有兼帶等。清涼不知此，妄斥天台師，此義若不辨，天台宗須壞。故今述祖道，以對於清涼，後賢或覽之，無謂余狂簡。餘如上下文，此不委說也。況大唐？靈感傳天神謂南山云：但說六度等行，即入華嚴；但是授聲聞記作佛，即入法華。天神面於佛前，親承斯旨，清涼何得建立華嚴，授二乘佛記，顯如來遠本？豈非乖戾之甚乎？問：何以得知清涼觀師元學天台？答：大宋？僧傳云：五臺山清涼寺澄觀於大曆年中詣蘇州湛然法師，習天台止觀、法華、維摩、經疏等云云。又下文云四請、三誡者，應云四誡也。又下文云三、結歸文；二、結勸者，誤也。應云三、結歸文；三、結勸文，並可見也。及疏文中廣以十義

一、始見今見，二、開合不開合，三、竪廣橫略，四、本一迹多迹共本獨，五、加說不加說，六、變土不變土，七、多處不多處，八、斥奪不斥奪，九、直顯真實開權顯實，十、利根初熟鈍根後熟。前文中云摩訶袒持，此云大秘要。妙，玄云盧舍那

此云淨滿，又云光明遍照。釋籤云：高麗

麗，呂支切，東夷國名也。論語云：子欲居九夷。正義云：一玄菟，二樂浪，三高驪，四滿飾，五鳧臾，六索家，七東屠，八倭人，九天鄙。今家學者多有不曉，故特示之。三論

中論百論十二門論。梁武勅十人止觀詮等

攝山止觀寺僧詮法師也。大乘海嶽，聲譽遠彰。其餘九人，未聞其號。興皇伏虎，朗

陳朝楊都興皇寺法朗師也。姓周氏，徐州沛郡人。母劉氏，夢神人乘樓閣入懷，夢中如言，身與空等，因而有孕。朗公以梁大通二年於楊都寶誌禪師受諸禪法，又於詮師稟受智論中百十二門論并華嚴大品經。永定二年奉勑住興皇寺，春秋七十五，太建十三年九月二十五日中夜而卒。栖霞得意布

陳朝攝山栖霞寺慧布師也。師事僧詮，聽三論等。學徒數百，翹楚一期。洞達清玄，妙知論旨，皆無與上。時人號之為得意布，亦言思玄布。詮師講解，聽者猶迷。每有客問，必待慧布而答之也。布師以陳禎明元年十一月二十三日卒。終後屈三指。長干領語辯

長干寺玄辯法師也。禪眾文章勇

> Senior Dharma Master Xuanbian of Changgan Temple was both a meditation practitioner and a skilled writer.

陳郡楊都大禪眾寺慧勇師也。姓桓，母張氏，夢登佛塔，獲二金菩薩，俄育二男，並幼而入道，長則慧聰，次則慧勇。勇依靈耀寺則師為和上，後依詮師受學，住大禪眾寺，春秋六十九。初僧詮受業朗公，玄旨所明，唯存中觀，自非心會析理，何能契此深言？而頓迹幽林，禪味相得。及後四公往赴，三業資承，詮公命曰：此法精妙，識者能行。朗等受旨，不敢厝言。及詮公化往，四公放言，各擅威容也。又下文云：若法相宗徒者，徒字應作途字。故金錍云：一家宗途也。今此即是一家所用法相宗旨，大途多依大論故也。妙玄云：虎丘山岌師

> Chen Commandery, at the Dazhong Temple in Yangdu, there was a Master Huiyong. His surname was Huan, and his mother's maiden name was Zhang. She dreamed of climbing a Buddhist pagoda and obtaining two golden bodhisattvas; soon after, she gave birth to two sons. Both entered the monastic life in childhood. The elder was Huicong, the younger Huiyong. Huiyong took Master Ze of Lingyao Temple as his preceptor, later studied under Master Quan, and resided at Dazhong Temple. He lived to the age of sixty-nine. Earlier, the monk Sengquan had studied under Master Lang. The profound meaning he illuminated centered solely on the Middle Way. Without harmonizing the mind and analyzing principles, how could one fathom such deep words? Yet he remained in secluded forests, finding harmony in meditative absorption. Later, the four masters arrived and, with their threefold practices, received his instruction. Master Quan declared, "This Dharma is exquisite; only those who understand can practice it." Lang and the others received his words and dared not elaborate. After Master Quan passed away, the four masters freely discussed their insights, each displaying his own dignified demeanor. Furthermore, the text below says: "If one belongs to the Dharma-character tradition, the character 'tu' (徒) should be written as 'tu' (途)." Thus, the \*Jinbei\* says, "A school's path." Here, this refers to the school's path of Dharma-character principles, which largely follows the \*Great Treatise\*. The \*Miaoxuan\* states, "Master Ji of Huqiu Mountain..."

虎丘山。在蘇州。岌師。未詳氏族。宗愛法師

未詳氏族。莊嚴旻師

梁朝楊都莊嚴寺僧旻法師，姓孫，吳郡富春人。七歲出家，住虎丘山，為僧迴弟子。從迴受五經，一聞能記。安貧好學，與法雲、法開等學於柔、次二師。夕則合帔而臥，日乃假衣而行。大明數論，統究經律。柔、次二師於普弘寺共講成實，旻於末席論議，詞旨清辯，致言宏邈。次公放麈尾而歎云：老夫受業於彭城，精思此之五聚，有十五番，以為難窟。每恨不逢勍敵，必欲研盡。自至金陵累年，始見竭於今日矣。且誠思之，晚講當答。及晚上講，纔復數交，詞義遂擁。次公動容，顧四座云：後生可畏，斯言信矣。時靈根寺道超勤學，願如旻師。忽夢人云：僧旻法師，毗婆尸佛時已能講說，君今始習，云何等也？著論疏百有餘卷。年六十一，大通八年二月卒。定林、柔、次二師

定林寺僧柔法師，姓陶，丹陽人。精懃戒品，委曲禪慧，方等眾經，大小諸部，皆悉洞明。年六十四卒。京師謝寺慧次法師，姓尹，冀州人。師徐州法遷，志而無倦，超然孤拔。于時智藏、僧旻等，並依次公請業。年五十七。開善

開善寺也。佛䭾三藏學士光統

慧光法師。姓楊，定州人也。年十三，從佛陀禪師受三歸，佛陀異其眼光外射，遂度出家，乃名慧光。初習毗尼，後弘經論，任國僧都，轉為國統，故云光統也。耆闍廩師

鍾山耆闍寺安廩法師。姓秦氏。二十五出家，聽嵩高少林寺光公十地。一聞領解，頓盡言前。又受禪法，悉究玄門。陳永定年，勅住耆闍寺。年七十七，至德元年卒。北地禪師

或謂羅什云：佛一圓音，平等無二，無思普應，機聞自殊。非謂言音本陳大小。後魏菩提留支云：如來一音，同時報萬，大小並陳。出異解竟

吾祖之後，更有諸家判教不同，今輙錄之。陳真諦三藏立二教：一、漸，二、頓。漸約漸悟，菩薩大由小起，具有三乘之教，名之為漸，即涅槃等經。若直往頓機，大不由小起，唯菩薩乘，如華嚴經。唐海東新羅國元曉法師造華嚴疏立四教：一、三乘別教，如四諦教、緣起經；二、三乘通教，如般若經；三、三乘分教，如瓔珞、梵網經；四、一乘滿教，如華嚴經。唐吉藏法師立三教：一、根本法輪教，即華嚴經；二、枝末法輪教，即三乘等於後所說；三、攝末歸本法輪教，即法華經。唐江南印法師立二教：一、釋迦經，名屈曲教，以逐根性隨計破執故；二、平道教，即舍那經，以逐根性自在說故。唐波頗三藏立五教：一、四諦教，即四阿含經；二、無相教，如般若經；三、觀行教，謂華嚴經；四、安樂教，即涅槃經；五、守護教，即大集經，護正法故。唐三藏及慈恩基法師依解深密經立三時教，引彼經云：勝義生菩薩白佛言：世尊！初於一時在婆羅痆斯仙人墮處施鹿林中，唯為發趣聲聞乘者，以四諦相轉正法輪，雖是甚奇，甚為希有，而亦有上，未為了義。第二時中唯為發趣修大乘者，依一切法皆無自性，無生無滅，以隱密相轉正法輪，雖更甚奇，是亦有上，猶未了義。世尊！於今第三時中普為發趣一切乘者，依一切法皆無自性、本來寂靜以顯了相，轉正法輪最為希有，名真了義。準此經文，阿含等經為第一時，總密說有，不明有者有何性耶？大般若等為第二時，總密說空，不明空者亦空何性？華嚴等經為第三時，顯了說有，有依他圓成；顯了說空，空所執性。又金光明三種法輪，謂轉、持、照。又大涅槃醫師服乳亦有三時。今依新經，頓教大乘但唯一時，約漸次故有此三時。又云隨機判教等云云。唐賢首藏法師立五教：一、愚法小乘教，二、大乘始教，三、終教，四、頓教，五、圓教。小乘指阿含等經。始教亦名分教，以深密經第二、第三時中同許定性二乘俱不成佛，所以合之以為一教。此既未盡大乘法理，故立為始；有不成佛，故立為分。終教亦名實教，定性二乘無性闡提悉當成佛，方盡大乘至極之說，故立為終；以稱實理，復名為實。頓教但一念不生即名為佛，不依地位漸次而說。準思益經，得諸法正性者，不從一地至於一地。楞伽亦云：寂滅真如有何次第？圓教明一位即一切位，一切位即一位。依普賢法界，帝網重重，主伴具足。已上諸師判教，依天台宗則無取焉。當今之世盛流布者，唯慈恩、賢首二家耳。原夫性、相二宗，本自西域那爛陀寺。同時有二論師：一名戒賢，二名智光。戒賢遠承彌勒、無著，近踵護法、難陀，依深密經、瑜伽等論，立三時教，即是唐朝弉三藏及慈恩基師之所用也。二、智光論師遠承文殊、龍樹，近依青目、清辯，準般若經、中觀等論，亦立三時教，以無相大乘為真了義。謂佛初在鹿苑說小乘，明心境俱有。次於中時，為彼中根說法相大乘境空心有，唯識道理猶未全入平等真空。第三時中說無相大乘心境俱空，平等一味，為真了義。清涼觀師云：然此二家明三時教，並不能斷一代時教，以各有據，互相違故，以深密等經未居最後故。且約一類之義，故分三耳。若以天台之意，觀上二家三時之教：一者、時不整足；二者、判教未周；三者、定執一經非諸大教。況一代之旨，五時之義，施開廢等，豈彼留心哉？清涼觀師元講天台，後依賢首，以彼五教和會天台四教，云：愚法小乘即天台三藏，始即通教，終即別教，圓教則同。又云：天台所以不立頓教者，以四教中皆有一絕言故。今乃開者，頓顯絕言，別為一類，即順禪宗也。余謂賢首五教豈同天台四教耶？如三藏指鹿苑、方等、中、小乘等，豈同賢首獨指四含耶？又彼但云人空，此具人法二空，豈得同耶？若謂四教絕言即是頓者，此大不可。何者？四教絕言之理，理具真中及以權實，彼立頓教自是大乘，那得同耶？又彼圓教自指華嚴，豈同天台？五時之中唯除鹿苑顯露無圓，彼妙此妙無二無別耶？然賢首雖用五教，至于撰述深讚天台，乃是升堂入室之者，位次著明曾無形斥，但由觀師自立華嚴以為頓頓，以法華經而為漸圓，又以華嚴圓融行布無二無別，違背天台所立義耳。況彼全用天台深義，如坐禪儀式、安心行門、三諦三智之談、三德三觀之說、諸佛不斷性惡、眾生不斷性善、具德真如、融通妙理、舉一即三、以三為一、身土互融、依正不二、大事因緣，如是等義莫不引之以為心要。至於圭峯不本師祖，於禪源詮及諸疏鈔妄生排斥，評品天台，有識觀之能無嗟愍？學今宗人不得其意，却謂終教是今圓俗、頓教是今圓真、圓教是今圓中，嗚呼謬矣！如何將今三諦對彼三教乎？識者自知不能破也。大宋僧傳、寧僧錄等立三輪教：一、顯教輪，謂諸乘經律論也，以摩騰為始祖；二、密教輪，謂瑜伽灌頂五部護摩三密曼拏羅法也，以金剛智為始祖；三、心教輪，直指人心見性成佛，謂禪法也，以菩提達磨為始祖，即以心傳心也。今謂若爾，且華嚴等諸大乘經何甞不直指人心見性成佛耶？寧公識見太是淺末，幸希後德試為詳之。是老死等，如止觀第六記

前已引之。如食檀耳

章安云：若見佛，自行乞食，到純陀舍，食檀耳羮，中夜入滅。興向雙林，以火焚身，而入涅槃。此是小機所見。迦留陀夷

此云麤黑，非時入聚落，為俗打殺，埋馬糞中，後出入滅，作結戒緣起也。佛性有五種名，如止觀第三，意仍少別

大經二十五云：一切眾生皆悉有於首楞嚴定，亦名般若，亦名金剛三昧，亦名師子吼，亦名佛性。彼證止觀義兼三德，故云意仍少別也。生身乃至九惱

大論云：一、梵志女孫陀利謗，五百羅漢亦被謗；二、旃遮婆羅門女繫大杇作腹謗；三、提婆達多推山壓佛，傷足大指；四、迸木刺脚；五、毗留璃王興兵殺釋種佛時頭痛；六、受阿耆達多婆羅門請而食馬麥；七、冷風動故脊痛；八、六年苦行；九、入婆羅門聚落，乞食不得，空鉢而還。復有冬至前後八夜，寒風破竹，索三衣禦寒，又復患熱。若準興起行經，乃有十惱：一、孫陀利謗；二、奢彌䟦謗；三、頭痛；四、骨節煩疼；五、背痛；六、木鏘刺脚；七、達多擲石；八、婆羅門女旃沙謗；九、食馬麥；十、六年苦行。大論音云釪、杇、杅，皆非，應作盂、盆也。均提沙彌至如止觀第四記

後人尋之，第九記云：三學之中非但慧道經生不失，戒定亦然。何者？戒是有為色法，定是有為心法，命朽之時形俱無作，戒體雖謝無作，戒業得得不滅，以隨業道至未來故，小乘事法尚至未來。又下文云乳𮙬等者，𮙬應作湩，竹用切，又多貢切，乳汁也。𤛓，古候切，取乳也。與汝作乳種者，應云汝與我乳湩也。蜎，狂兗切，爾雅云：蜎蠉，井中小蛣蟩赤蟲也。蠉，香兗切，蜎應作翾，亦作蠉，許緣切，小飛也。蠕，而允、而兗二切，動也。喜出息償錢畢復觸他人者，常喜出錢，外人來從就其舉錢，日月適至便乃責息，他償錢畢復謾抵人，言未畢也。坐此者，坐字慈臥切，被罪也。言出息者，如子息也。子息者，氣在人身中所稟以生也。今人出錢生子亦云息者，例此故也。又下文明爪上土，引大經三十一云者，華嚴之中既將少許之土與大地之土而為校量，故知十地菩薩之法不可比佛也。又云華嚴甚深但為今序者，應云無量義甚深也。八千聲聞得授記，別如止觀第七記

大涅槃云：譬如暗夜，若諸營作，一切皆息。其未訖者，要待日明。學大乘者，要待無上大涅槃日。是經出世，如彼果實，多所饒益，安樂一切，能令眾生見如來性。如法華中，八千聲聞得受記別，即持品中八千人也。毗舍遮

此云噉精氣，噉人及五穀之精氣也。亦云毗舍闍。富單那

此云臭鬼中之勝者，又云主熱病鬼。於諸如來常如止觀第七

前曾指引。八大聲聞

舍利弗、目連、迦葉、空生、滿願、離越那律、阿難。八大菩薩

文殊師利不虗見，寶英棄諸惡趣棄，蔭蓋光世音辯積，超度無虗跡。提謂

諸師咸云：此是偽經。今謂天台靈山親承，豈引偽經誤人者哉？三寶錄云：舊錄別載有提謂經一卷，與諸經語同，但曇靖加足五行五方，用石糅金，致成疑耳。今以一卷成者為定。其曇靖於北臺撰提謂波利經二卷，文云：東方太山，漢言代岳，陰陽交代，故云代岳。於魏世出，應云魏言，乃曰漢語，不辨時代，此一妄也。太山即此方言，乃以代岳譯之，兩語相翻，不識梵魏，二妄也。六因四緣，如止觀第八記

俱舍云：能作及俱有，同類與相應，徧行并異熟，許因唯六種。大論云：六因者，所作因、共因、自種因、徧因、相應因、報因。四緣者，因緣、次第緣、緣緣、增上緣。新譯次第緣名等無間緣，緣緣名所緣緣，餘二名同。又云：若俱舍因緣五因性等者，俱舍云：因緣五因性。此中性者，是緣種類。於六因中，除能作因，所餘五因，是因緣性。六因如向所列。大品十喻，如止觀第五記

大論第七云：一如幻，二如焰，三水中月，四虗空，五如響，六如城，七如夢，八如影，九如鏡像，十如化。又下文云有二十一字者，但有二十字耳。一切法趣，如止觀第二記

如前指引。下佛答中仍云菩薩不應食肉，故知仍存小教中開

此判恐誤。何者？彼經佛答：經文具云：一切諸肉有無量緣，菩薩於中當生悲愍，不應食之。所謂眾生從無始來生死輪迴，曾作父母兄弟眷屬，云何於中取之而食？乃至云：我若聽許聲聞食肉，我則不名住慈心者。我於諸處說遮十種許三種者，是漸禁斷令其修學。今此經中自死他殺，凡是肉者一切悉斷。大慧！我不曾許弟子食肉，亦不現許亦不當許。大慧！凡是肉者於出家人悉是不淨，若有癡人謗言如來聽許食肉亦自食者，當知是人惡業所覆，必當永墮不饒益處。大慧！二乘菩薩尚唯法食，豈況如來？乃至偈中云：食肉無慚愧，生生常顛狂，諸佛及菩薩，二乘之所嫌。象腋與大雲，涅槃勝鬘等，及此楞伽經，我皆制斷肉。先說見聞疑，已斷一切肉。四卷十卷楞伽經文大意是同，但是其文有廣略耳。故知楞伽與涅槃經同斷三乘不應食肉，非謂楞伽但制菩薩不禁二乘。故知今云存小教開則是誤矣，以諸大乘並皆不許三乘食肉故也。又下文云除化樂者，若準梵網至化樂天說十禪定，乃至四禪並皆說法故也。又八術如止觀第八記

大經云：復有明醫，曉八種術，從遠方來。章安云：有十種醫，謂圓初心、中心、後心，三教菩薩，兩教二乘，斷結外道，苦行外道，空見外道。八術：一治身，二治眼，三治胎，四治小兒，五治瘡，六治毒，七治邪，八知星。內合佛知八正道，能治八倒之病也。又三達五眼，名為八術。又云常樂等四，及非常非無常等四，總成八術者，恐誤也。應云無常等四，及常等四也。中道雙非，八倒皆破，故云非常非無常等。復能雙照，二用宛然，故云能常能無常也。今明雙照，故云八術也。若指雙非，即是八術之體耳。又下文明二鳥雙游，引涅槃疏，其間頗有訛略，今粗點出，餘如疏中，不具引也。今文云無量中一下，應更添云非一非無量，而一而無量也。今文云問為凡與聖共等者，誤也。應云問為凡與凡共行，聖與聖共行，凡與聖共行也。今文云二解不分者，應云不明也。今文云事理相即者，應云即事而理，即理而事也。今文云凡共聖等，如前三句者，應云凡凡共行，凡聖共行，非凡非聖共行，約人約法，分別俱成也。是則與前三句，不無小異也。又引淨名云無慧方便縛，名愛見悲等者，準彼經中，無方便慧縛，即愛見之心，成就眾生耳。無慧方便縛，即住三毒，而植德本耳。有方便慧解，有慧方便解，翻此可知。妙玄引涅槃初成道等，釋籤中云：且借秘密

余甞讀涅槃疏，與此大異。疏云：舊解坐道場亦曾問者，或言是華嚴中譯經不盡，其文未至；或言是偏方不定教，文亦不來；或言是秘密教，非顯露攝。義皆不然。今明坐道場，乃是元初圓滿始坐，非方便道場，正對過去之問，非一化之始也。上皆疏文。若爾，今云秘密，不亦違耶？不然。凡消經文為正，引用從傍，應以疏文為正，玄籤引類為傍，其例實多，亦無大過。龍宮三本

觀師云：一、略本，即今所傳八十卷及舊譯六十卷是。此是十萬偈中之略，譯未盡故。二、下本經，即摩訶衍藏是。文殊共阿難於鐵圍山間結集此經，收入龍宮。龍樹菩薩往龍宮，見此大不思議。經有三本：下本有十萬偈，四十八品，龍樹誦出，流傳于世。西域記說遮拘槃國，此本全也。三、中本，即彼所見有四十九萬八千八百偈，一千二百品。四、上本，有十三千大千世界微塵數偈，一四天下微塵數品。此上二本，非人心力所持，故不流傳。五、普眼經，即海雲所持，以大海量墨，須彌筆書。此普眼法門，一品中一門，一門中一法，一法中一義，一義中一句，不得少分。此經前後三譯：第一、第三，具如今文；第二、大唐永隆元年，中天竺三藏地婆訶羅，此云日照，於西京太原寺譯，出入法界。品內兩處脫文：一、從摩耶夫人後，至彌勒菩薩前，中間天主光等十善知識；二、從彌勒菩薩後，至三千大千世界微塵數善知識前，中間文殊申手，過一百一十由旬。案善財頂十五行經，依六十卷為定。又罽賓三藏般若譯成四十卷。于闐

亦云瞿薩旦那，此云地乳。其王是毘沙門王像，欲剖出，不飲人乳，神像之地前忽然隆起，其狀如乳，乃用飲之。地乳所育，因為國號。俗云渙那國，匈奴云干遁國，諸朝云豁旦國，印度云屈丹國。摩竭提

此云善勝，又云無惱害。阿蘭若

亦云阿練若，又云阿練兒，此云無諍。熈連河

相傳云䟦提是也。今言不爾，䟦提大，凞連小，或廣四丈，或八丈，在城北，䟦提在城南，相去百里。䟦提此云金沙，熈連未見。翻準音義中云尼連禪河，即凞連是，此云不樂著河。又下文云諳臆者，臆字應作憶字。又云對並破會等者，請尋玄文第一卷。言斷奠者，上丁貫切，決也；下丁定切，不老也。若音為殿，乃訓定也。又下文云長壽品去十四品明涅槃義等者，誤也。涅槃疏云：初從如是訖流血灑地，是召請涅槃眾；二從純陀品訖大眾問品，是開演涅槃施；三從現病品訖德王品，是示現涅槃行；四從師子吼品訖品，是問答涅槃義；五從迦葉品訖經，是折攝涅槃用。召請是序分，餘四是正宗分也。舍利弗滅度緣出增一第九

此因目連入城乞食，為諸梵志打損身肉，目連來告舍利弗云：欲取滅度。舍利弗言：汝今小停，我先入滅。已上撮彼經意耳。又上文云故令者，令應作今也。又云方第者，第應作等也。又云下卷者，即第二卷也。聞文殊得記者，聞應作問也。此文似煩，應除下一問字也。野馬者，塵埃也。邑外曰郊，郊外曰牧，牧外曰野，野中塵埃奔走如馬故也。文出莊子。又妙玄別教五味中聲聞下欠如乳兩字。次各釋文自為四，如止觀第三記

即偏圓中引涅槃經明四教五味之文，廣在彼云。妙玄、云誕公

> The teachings on the perfect, the partial, and the middle path are drawn from the Mahāparinirvāṇa Sūtra, which explains the four teachings and the five tastes. These are extensively discussed in that scripture. The \*Profound Meaning of the Lotus Sūtra\* and the commentary by Master Zhiyi further elaborate on this.

僧傳中有江西釋智誕亦善經論，其人是乎？前文云長阿含行品者，應云游行品尸舍婆村，村或作林。四大教者，應云從佛聞者是第一也，從和合眾聞是第二也，從多比丘聞是第三也，從一比丘聞是第四也。又云淨名室內者，應云室外也。又云滿於傍正者，應云判於傍正也。

> In the Buddhist monastic records, there is a monk from Jiangxi named Shi Zhidan, who was also skilled in sutras and commentaries. Is that the person in question? In the earlier passage mentioning the "Long Agama Sutra's Conduct Chapter," it should actually refer to the "Wandering Chapter" at Shishabao Village (the character for "village" may have been miswritten as "forest"). Regarding the "Four Great Teachings": The first refers to hearing the Dharma directly from the Buddha; the second refers to hearing it from a harmonious assembly of monks; the third refers to hearing it from a group of senior monks; and the fourth refers to hearing it from a single monk. Additionally, the line about "within Vimalakīrti’s chamber" should actually read "outside the chamber." And where it says "filling both primary and supportive teachings," it should read "distinguishing between primary and supportive teachings."

## 天台三大部補注卷第三

> Supplement to the Three Great Works of Tiantai, Volume 3