No. 619-C提綱
Outline: No. 619-C
菩提場中。悟此法已。即欲以此惠施眾生。柰何根器不堪。雖知根鈍。且稱本懷。演大華嚴。獨被上根。中下在座。如聾若瘂。不得已而為實施權。說四阿含小教。諸子保證偏空。次以方等彈斥。又以般若淘汰。四十年內東語西話。牽藤引蔓。循循善誘。節節調停。只至於今。時至機熟。靈山高會。人天百萬。三乘賢聖。八部該羅。若萬派以朝宗。似群星而拱北。世尊欲令轉新條。掀翻舊案。但說法既久。慮不尊重。故現種種瑞相。駭變常情。先說經。次入定。天雨四華。地搖六動。大眾一心觀佛。如來眉際分輝。放白毫相。光照東方萬八千世界。上至有頂。下至無間。一方既爾。方方皆然。於一光中。圓現十法界。生佛事相始終。將一卷離言法華。不啟唇皮。呈現諸人面前。無柰大眾只知雨華者天。震動者地。不肎回頭轉腦。何孤負如來這番鼓動矣。由是彌勒騰疑。覩光中瑞相。而請問文殊。文殊領答。引燈明事蹟。證今佛瑞相。二大士隱明示暗。曲唱傍通。佛未出定。法未出口。引例攀條。將令佛出世本懷。罄盡無餘。及佛出定。又何有別法之可說哉。此品為序分。自方便至不輕十九品。為正宗。然如來出世本懷。為一大事因緣。所謂一大事因緣者。開示悟入一切眾生佛知佛見故也。正宗就分四章。自方便至法師九品。為開佛知見。寶塔天授二品。為示佛知見。持品至壽量四品。為悟佛知見。分別至常不輕。為入佛知見。第一開佛知見之中。文分三周。由前入定放光。直欲會眾目覩親證默契不言之表。柰何根鈍頭迷。不達離言之道。故我世尊出定。稱歎諸佛權實二智。歎到恰好處。乃云。止。舍利弗不須復說。所以者何。諸佛所得之法。是為甚深微妙難解第一希有無上無等之法。一切聲聞所不能知。唯佛與佛。乃能究盡諸法實相。隨又拈轉話頭。乃云。諸佛法久後。要當說真實。言中有響。鈎頭著餌。由是千二百聲聞。興疑作念。當機三番申請。如來許以分別解說。向下廣開三顯一。若過去未來現在一切諸佛出現於世。唯為一大事因緣。更無餘事。實不先三後一。只因鈍根。將一乘道。分別說三。葢為小智樂小法。不自信作佛。是故以方便。分別說諸果。正明三乘是假。又云。今我喜無畏。正直捨方便。但說無上道。正顯一乘是實。佛佛道同。先佛既爾。今佛亦然。先三後一。率由舊章而已。約人。但教化菩薩。無聲聞緣覺。約理。唯此一事實。餘二則非真。約教。十方佛土中。唯有一乘法。約行。諸有所作。常為一事。長行偈頌。發揮已竟。當機言下知歸。出班領解。序昔年疑悔。顯今日解悟。如來與之述成。證以領解不虗。授以劫國莊嚴之記。是為法說一周被上根也。柰中下之機。抱迷未遣。身子自解已圓。悲他未悟。代為啟請。世尊不免動樹訓風。舉扇類月。故有譬喻之談。將世間長者。比出世如來。三界喻家。一乘教理喻門。五道眾生喻五百人。五濁八苦喻火。三十子喻三乘。長者見大火從四面起。即大驚怖。愴惶無措。思惟救子之方。先以身手几案救之不得。然後巧設門外三車。誘引諸子。得出火宅。不與三車。各賜諸子等一大車。問其當機。審定不虗。正合如來在法身理地。以佛眼觀見眾生。為五濁八苦之所燒煑。戀著戲處。不求出離。向今時門頭。應化三界。先以微妙大法擬宜。根器不堪。然後巧說三乘。逗會時機。只至今經。開三乘之權。顯一乘之實。等賜諸子。不令有人獨得滅度。其猶長者先三車。而後一車。了無虗妄之咎也。然此一喻。是如來縱無礙之辯。明三界生死之苦狀。令人極生厭離。長行偈頌已竟。四子異口同音。說窮子一喻。始自父子相失相見。終至領付家業。序如來一代時教。始自華嚴。終至法華。序事有條。序理按時。縱散之談。極盡精詳。故如來以藥艸述成。先歎四子善說。謂窮子一喻。將如來一化始末。發揮殆盡。可謂善說矣。然如來功德不特此也。復有無量無邊。如一相一味教法。等施大千。有教無類。差別在機。若一雲一雨。三艸二木。不隔枯榮。豈一窮子喻。而罄盡如來功德哉。雖然。汝等亦甚希有。以能解得四十年中隨宜說法故也。四子得記。是為喻說一周被中根也。向下無問自說。於偈中。先開宿世因緣之談。我諸弟子威德具足其數五百。皆當授記。於未來世咸得成佛。我及汝等有宿世因緣。今當說之。故有化城喻品。為下根說因緣也。結緣之由。由於塵點劫前。大通成道。王子諸天雲集。智佛酧機說法。然後入定禪寂。王子默契佛意。各升法座。覆講妙法。各各得度六百萬億恒沙之眾。自爾已來。結緣之眾。世世相值。有先世成熟者。有今世成熟者。如漁人捕魚。前網前獲。後網後獲。只至今日四十年後法華高會。開權顯實。會三歸一。結大通時未了之公案。暢此番降靈之本懷。故說化城虗設。為止息疲勞之眾。以明三乘是假。寶處在近。令諸子欣樂前進。以明一乘是實。由是五百弟子得記歡喜。說繫珠一喻。以酧因緣之開示。千二百聲聞。二千學無學。各蒙授記。是為因緣一周被下根也。三周授記已竟。猶恐收機不盡。又於法師品。廣記懸記。四眾八部。歡喜踊躍。識心作佛。故此九品為開佛知見也。第二示佛知見者。由前諸子得記。唯恐染淨生滅等執不除。故假多寶願塔。涌現其前。塔中出大音聲。歎言善哉。釋迦能以平等大慧。教菩薩法佛所護念妙法華經。為大眾說。如是如是。樂說請問因緣。如來與之雲集分身。三變淨土。除染淨之執。開寶塔門。示真實之相。入塔就座。無去來生滅之見。唱滅募人。要以斯文不墜。又說天授一品。達多通經。釋迦資之成道。文殊弘經。龍女因之成佛。正顯妙法神功。無冤無親。不論男女人畜。平等大慧。人人本有。故此二品為示佛知見也。第三悟佛知見者。由前寶塔品募人通經。以妙法付囑有在。故持品藥王與二萬大士。發願在此娑婆世界。弘通此經。一萬二千新記之聲聞。自知道力未充。畏娑婆之難調難伏。發願於他方世界。弘通此經。若此土。若他方。分籌定欵。不愜聖意。故世尊以青蓮目顧盻。八十萬億那由他菩薩諸大士默契佛心。願在此土他方。周旋往返。弘通此經住於忍辱之地。縱有惡世比丘。諂曲不實。假名練若。好出我等過。數數見擯出。如是之輕賤毀謗。念佛忍受。然忍難弘經。固為盡善。不若以無難為美。忍諸難於己然之後。不若杜諸難於未然之先。所以文殊忍俊不禁。請問世尊。於惡世中。云何能說此經。謂得何法。而遠離一切諸難事也。如來示以四安樂行。身安樂住忍辱地。遠離一切惡人。口安樂不說他人好惡長短。意安樂平等說法教化眾生。誓願安樂隨眾生住於何地。皆以神力慧力。引之令得住是一乘之中。弘經法師。果能三軌自持。四行自守。則無入而不自得焉。向下廣讚此經神妙。如王頂上明珠。不妄與人。先所未說。而今說之。求佛道者。欲得安隱。當親近如是四法。轉三種障。八相成道。有此利益。故他土菩薩。數過八恒河沙。啟白於佛。願在此土。廣說此經。如來止而不許。以既是他方菩薩。此土結緣事淺。若住此教化。失本利益。我娑婆自有六萬恒沙菩薩。一一各有六萬恒沙眷屬。是諸人等。能於此土。護持廣說此經。所謂是我弟子應弘我道。善繼善述。子承父業。必然之理也。如來一命。當爾之時。三千大千世界地皆振裂。有無量無數菩薩。同時涌出。各詣虗空。禮二世尊。種種讚法而讚於佛。四導師出班。問訊如來。歎云善哉。汝等能於如來發隨喜心。由是彌勒率八萬恒沙菩薩。騰疑致問。是諸菩薩修習何道。何因緣集。師為是誰。誰之弟子。我於此眾中。乃不識一人。佛告彌勒。是諸菩薩修習佛慧。悉是我化。是我弟子。向下動其執近之情。乃云。我於伽耶城菩提樹下坐。得成佛道。乃教化之。又云。我今說實語。汝等一心信。我從久遠來。教化是等眾。彌勒再疑。說父少子老一喻。執近迹而疑遠本。故有壽量之談。開師門之近迹。顯佛地之遠本。三誡令其誡聽。三請極盡殷勤。乃告之言。汝等一切天人阿修羅。皆謂今佛出釋氏宮。去伽耶城不遠。坐於道場。得成菩提。然善男子。我實成佛已來。經無數無邊塵點劫前。自從是來。常在此界。說法教化。名字不同。形聲二益。教化眾生。非生現生。非滅現滅。諸所言說。皆實不虗。如世良醫。為治狂子。方便現生。方便現滅。無非令諸眾生入無上慧。成就佛身也。如是開顯法會。大眾悟得毗盧性海。佛地遠本。三世益物。法身常住。無古無今。空劫已前未為始。盡未來際猶未終。佛之知見。極盡窮源。故此四品為悟佛知見也。第四入佛知見者。由前說壽命長遠。三世益物。化化不絕。法會大眾證得法身真理。深信解相。妙悟已極。個個入佛知見。有證入解入之不同。故如來分別功德。或得生忍。或得總持。或得辯才無礙等。或一念信解。或深心信解。有直起隨喜者。有加受持者。勸人受持者。兼行六度者。備行六度者。所得功德。一一格量已竟。未盡其極。又以一念隨喜。隨其所聞。喜為人說。展轉相傳。至第五十人。復六根清淨。何況受持讀誦等。其功德愈校。愈不可窮矣。又以五種法師持說此經。會旨情忘。根塵兩淨。五種功備。六千德圓。六根互用之妙功德。豈可涯量。不輕一品。如來引自往昔之事。虗心弘道。忘己利物。一聲佛號。遍記四眾。見人則拜。逢瞋不怒。打罵謗毀。歡喜忍受。非入佛知見深達實相人法兩空者不能。故此四品為入佛知見之文。正宗已竟。向下八品為流通分。以正宗既竟。本懷已彰故。如來現大神力。嘉讚經德。發起群心。將此一卷妙法。遍空遍界。顯說密說。塵塵剎剎。一切大眾。見聞信解。大喜充身。故有神力之談。嘉讚已竟。應當付囑。使道統相傳。斯文不泯。當知末世之下。陞堂據座。弘通大法者。是諸佛一片慈悲之禍。祖禰不了。殃及兒孫。遞代相續故也。付囑已竟。猶恐新得記者。自恃天真。怠於進修。故以藥王之苦行。妙音之弘宣。觀音之普門。神呪之護魔。嚴王之轉邪。普賢之四行。勗勉大眾。為法當如藥王苦行。弘法當如妙音觀音。護法當如神呪之降魔。修行當如嚴王之轉邪。勸發必如普賢要祈。四行成就。審如是則妙法流傳。無有窮已。而今而後。宣演大法者。孰非法華之付囑哉。夫妙法絕待。本無言象。智行差別。故多注述。既有多注。安迯取捨。欲會旨趣。須究其槩。輒錄其要。以提其綱云爾。
In the Bodhimanda, after realizing this Dharma, the Buddha immediately wished to share this gift with all living beings. Yet the capacities of beings were not yet ready to receive it. Though He knew their faculties were dull, He still followed His original intention and expounded the great Avatamsaka Sutra. This teaching was only for those of superior capacities; those of middle and lower capacities who sat in the assembly were like the deaf and the dumb. Thus, compelled by necessity, He set aside the ultimate truth and employed skillful means, expounding the four Agamas as an elementary teaching. Those disciples obtained only a partial realization of emptiness, clinging to it as complete.
Next, He used the Vaipulya teachings to criticize and correct their limited views, and then used the Prajñā teachings to wash away their remaining attachments. For forty years, He spoke in various ways, drawing them along like vines, guiding them step by step, patiently leading and adjusting to their capacities. It was only until now, when the time had ripened and their faculties were mature, that the great assembly gathered at Vulture Peak—hundreds of thousands of humans and gods, sages and saints of the three vehicles, and all eight classes of supernatural beings—all converging like rivers flowing into the sea, like stars circling the North Star. The World-Honored One wished to overturn the old patterns and introduce something new. But because He had been teaching for so long, He was concerned that the assembly might not fully appreciate the teaching, so He manifested various auspicious signs to startle them out of their ordinary assumptions.
First, He expounded the Sutra, then entered samādhi. Heaven rained down four kinds of flowers, and the earth shook in six ways. The entire assembly fixed their gaze on the Buddha. From between His eyebrows, a brilliant white curl of light shone forth, illuminating eighteen thousand worlds to the east—reaching up to the highest heavens and down to the deepest hells. What was true for one direction held true for all directions. Within this single beam of light, the ten dharma-realms appeared in full, revealing the arising and passing of all beings and Buddhas. Thus, the entire Lotus Sutra—a teaching beyond words—was presented before them without a single word being spoken. Yet the assembly only knew that flowers rained from heaven and the earth trembled; they did not turn their minds to look within. How could they disappoint the Tathāgata's stirring display?
At this, Maitreya, stirred by doubt, saw the auspicious signs in the light and asked Mañjuśrī about them. Mañjuśrī responded, citing the events of Buddha Dīpaṃkara as evidence confirming the Tathāgata's present signs. These two great bodhisattvas, through their dialogue, hinted at profound truths while outwardly explaining simpler matters—singing in harmony, connecting the dots. Before the Buddha even arose from samādhi, before a single word of Dharma left His lips, they had already drawn out the full intent of the Buddha's appearance in the world. And when the Buddha finally arose from samādhi, what further teaching was there to give? This chapter serves as the introductory portion. From the "Expedient Means" chapter through the nineteenth chapter, "Never Disparaging," constitutes the main body of the Sutra.
The fundamental purpose of the Tathāgata's appearance in the world is "one great cause"—namely, to open, reveal, awaken, and lead all beings into the Buddha's knowledge and vision. The main body divides into four sections. From "Expedient Means" through the ninth chapter, "Dharma Teachers," deals with opening the Buddha's vision. The "Jeweled Stūpa" and "Devadatta" chapters concern revealing the Buddha's vision. From "Encouraging Keeping" through "Life Span" demonstrates awakening to the Buddha's vision. From "Distinguishing Merits" through "Never Disparaging" leads beings into the Buddha's vision.
Within the first section on opening the Buddha's knowledge and vision, the text is structured in three rounds of teaching. The Buddha entered samādhi and emitted light, wishing for the assembly to personally witness and silently understand what words cannot express. But because of their dull faculties and confused minds, they could not grasp this wordless path. So the World-Honored One emerged from samādhi and praised the provisional and ultimate wisdom of all Buddhas. When His praise reached its peak, He said, "Stop, Shariputra, no need to say more. Why? The Dharma attained by all Buddhas is profound, subtle, difficult to comprehend, rare, supreme, and unequaled. All Voice-Hearers cannot know it. Only Buddhas together with Buddhas can fully fathom the true aspect of all dharmas."
Then He turned the topic and said, "The Buddha-Dharma, after a long while, must be spoken in its true form." There was resonance in His words, bait on the hook. This stirred the twelve hundred Voice-Hearers to generate doubts and questions. When the time had come, the assembly respectfully requested the teaching three times. The Tathāgata then consented to explain, and below He extensively revealed the three vehicles as provisional and the one vehicle as ultimate.
Whether past, future, or present, all Buddhas appear in the world solely for one great cause—nothing else. In truth, they never first taught the three vehicles and only afterward the one. But because beings of dull faculties were attached to small pleasures, unwilling to believe they could themselves become Buddhas, the Buddhas provisionally distinguished the various fruits of the path into three vehicles. This clearly shows that the three vehicles are expedient. Further, He said, "Now I am joyful and fearless, and have cast aside expedient means to speak only of the supreme path"—clearly revealing that the one vehicle is real. All Buddhas share the same path: as past Buddhas did, so does the present Buddha. The sequence of three-then-one follows an established pattern.
Regarding persons: the teaching is to guide only bodhisattvas—there are no separate Voice-Hearers or Pratyekabuddhas. Regarding principle: only this one truth is real; the other two are not ultimate. Regarding doctrine: throughout the lands of the ten directions, there is only the one-vehicle Dharma. Regarding practice: all that is done is always for the single matter.
After the prose and verse portions were fully explained, Shariputra, at the moment of hearing this, understood and returned to the source. He stepped forward from the assembly to express his comprehension, recounting his past doubts and regrets, and revealing his present understanding. The Tathāgata confirmed his realization, validating that his understanding was not false, and conferred upon him a prediction of Buddhahood, along with his kalpa, his realm, and its adornments. This constitutes the first round of teaching for those of superior faculties.
For those of middle and lower faculties, still holding doubts, Shariputra—though himself fully enlightened—grieved for those not yet awakened and petitioned on their behalf. The World-Honored One then had no choice but to "move the trees to teach the wind, raise the fan to illuminate the moon," giving the parable of the burning house. In it, a worldly elder represents the Tathāgata who has transcended the world; the three realms represent the house; the one-vehicle teaching is the gate; beings of the five destinies are the five hundred children; the five turbidities and eight kinds of suffering are the fire; and the three vehicles are the thirty sons. Seeing the great fire blazing on all sides, the elder was greatly alarmed, frantic and at a loss, deliberating on how to save his children. Unable to rescue them with his body, hands, or furniture, he cleverly devised three carts outside the gate as a lure, drawing the children out of the burning house. In the end, he did not give them the three small carts but bestowed upon each child one great cart of equal value.
He then asked Shariputra to confirm the tale was not false. It perfectly mirrors how the Tathāgata, from the fundamental ground of the Dharmakāya, observes living beings tormented and boiled by the five turbidities and eight sufferings, clinging to their games and refusing to seek escape. Responding to the times, He manifests in the triple world and first considers teaching the subtle, great Dharma, but because their faculties cannot bear it, He skillfully expounds the three vehicles tailored to their capacities. Yet only now, in this very Sutra, does He open up the provisional nature of the three vehicles and reveal the reality of the one vehicle—bestowing the one great cart equally, allowing no one to gain individual nirvāṇa. Just as the elder first offered three carts and then one great cart, there is no fault of deception.
This parable, through the Tathāgata's unobstructed eloquence, vividly depicts the suffering of birth-and-death within the three realms, stirring deep renunciation in the hearts of listeners. After the prose and verse sections, four disciples spoke with one voice, offering the parable of the poor son—from the initial separation of father and son to their eventual reunion and the son's inheritance of the family estate. This mirrors the Tathāgata's entire career of teaching: from the Avataṃsaka to the Lotus, the narration is orderly, the principles presented according to the times. Their exposition, thorough and detailed, prompted the Tathāgata to respond with the "Medicinal Herbs" chapter, confirming their understanding. He first praised the four disciples, saying the parable of the poor son had captured the entire scope of His teaching career—truly well spoken! Yet the Tathāgata's virtues extend far beyond this. He possesses countless, boundless qualities—like the Dharma of a single flavor—teaching all beings without distinction, differentiating only according to their capacities. Like a single cloud and single rain nourishing all plants—whether three kinds of herbs or two kinds of trees, whether flourishing or withered—all receive equally. Could the parable of the poor son alone exhaust the Tathāgata's virtues?
Nevertheless, He said, you are extremely rare for having understood the provisional teachings spoken appropriately over forty years. The four disciples received predictions of Buddhahood. This constitutes the second round of teaching through parables, reaching those of middle faculties.
Below, without being asked, the Buddha spoke spontaneously, beginning with verse recounting causes and conditions from past lives: "My disciples possess complete majesty and virtue; there are five hundred who shall all receive predictions and attain Buddhahood in future ages. I and you all have causes and conditions from past lives—I shall now explain them." Thus, the "Parable of the City" chapter addresses those of lesser faculties through causes and conditions.
The origin of this connection lies in kalpas as numerous as dust motes, when Mahābhijñā Jñānābhibhu Buddha attained enlightenment. Princes and gods gathered like clouds. That Buddha taught according to the needs of the assembly, then entered silent samādhi. The sixteen princes, silently grasping the Buddha's intent, each ascended to their seats and re-taught the wonderful Dharma, leading six hundred myriad million billion sentient beings to liberation. Since that time, these beings have encountered one another in life after life. Some matured in earlier existences, others in the present one. Like a fisherman casting nets—the first catch brings fish, the second also brings fish—so it has continued until today, when after forty years, the great assembly at the Lotus reaches its climax. Opening the provisional to reveal the ultimate, converging the three into one, completing the unfinished business from Mahābhijñā's time, and fulfilling the fundamental purpose of this descent into the world—therefore the parable of the conjured city illustrates that it was a provisional resting place for weary travelers, showing the three vehicles to be expedient. The "treasure land is near" teaches the children to press forward joyfully, revealing the one vehicle as real. Thereupon, five hundred disciples received predictions and rejoiced, offering the parable of the jewel sewn into the garment as a token of gratitude for the teaching on causes and conditions. Twelve hundred Voice-Hearers and two thousand learners and non-learners each received predictions. This constitutes the third round of teaching through causes and conditions, reaching those of lesser faculties.
With the three rounds of predictions complete, the Buddha, concerned that some might still be left out, also conferred predictions in the "Dharma Teachers" chapter for the fourfold assembly and eight classes of beings. All rejoiced and leaped with joy, recognizing that mind itself is Buddha. Thus these nine chapters open the Buddha's knowledge and vision.
旹康熈歲次乙亥四月十八日中州榮澤櫟村大義識
At the time of Emperor Kangxi, in the cyclical year Yihai, on the eighteenth day of the fourth lunar month, written by Dayi from Licun, Rongze, Zhongzhou.