△九總釋名題。
Nine General Explanations of the Title.
妙法蓮華經。
The Lotus Sutra of the Wonderful Dharma.
發秘密之奧藏。稱之為妙。示權實之正軌。故號為法。指久遠之本果。喻之以蓮。會不二之圓道。譬之以華。聲為佛事。目之為經。乃如來自命之題也。按七種立題法。妙法是法。蓮華是喻。是以法喻為名。今釋。先判通別。次釋題目。判通別者。妙法蓮華。名異眾典。謂之別。稱之為經。謂之通。若約教行理而判者。夫教本應機。機宜不同。故教部各別。是教別。一音演唱。同是佛說。是教通。又昔稟化他權實。四時設教。四味不同。是教別。今稟自行權實。開前四味。同入佛乘。是教通。此教之通別也。一音說法。隨機得解。依解起行。故三艸二木之行位不同。是行別。同入法性。是行通。又如五百比丘。各說身因。是行別。三十二士入不二門。是行通。今經乘是寶乘。遊於四方。是行別。直至道場。是行通。此行之通別也。理則不二。是為通。名字各異。謂之別。故智度論云。般若是一法。佛說種種名。或言實相。或言寶所。或言實事。或言知見。大乘家業。平等大慧等。是為別。同是一法。謂之通。此理之通別也。次釋題目者。若從義便。當先法次妙。故曰我法妙難思。若從名便。則先妙次法。故曰妙法蓮華。如美其人。曰妙人。若無其人。何所稱妙。必先有人而後稱妙也。題從名便。故先云妙。釋從義便。故先解法字。法即十界十如權實之法。不出三種。一眾生法。二佛法。三心法。如是三法。元是一心。本無眾生及於諸佛。只因迷悟有差。所以生佛有異。妙字是能讚之辭。讚上三法皆妙法也。眾生法者。因迷有故。以不了真如法一。妄受五蘊色心。雖為垢衣所纏。其性本來淨妙。且如孩提之童。唯愛乎親。若見餘人。發聲啼哭。及其長也。外受五欲。內馳一心。隨念攀緣。心生形取。如眼見色心馳乎色。乃至行住坐臥。折旋俯仰。無不隨心運轉。其見聞覺知真實妙性。本來不生不滅。眾生迷而不知。如來出世。原為開示眾生本妙知見。知見一開。則一切色是佛色。一切聲是佛聲。此眾生法何其妙哉。佛法者。佛乃大覺聖人。覺世出世法。本來寂滅。性相常住。循業發現。十界差殊。而十法界。九界皆權。佛界為實。如造上品惡因。報在地獄。中品惡因。報在餓鬼。下品惡因。報在畜生。修下品善因。感人趣。中品善因。感修羅趣。上品善因。感天趣。說四諦法。證聲聞果。說因緣法。證辟支果。說六度法。證菩薩果。此九皆權。不得云妙。唯一佛界。方始云妙。以證窮果海。無有與等。唯佛乃能究盡諸法實相。所謂諸法。有如是相如是性等。窮十法之源底。盡十法之邊際。明識眾生種非種。芽非芽。熟不熟。可度不可度。如實知之。此佛法何其妙哉。心法者。以十法界千差萬別。唯一心造。此心能相能性。能凡能聖。能善能惡。能佛能眾生。故曰。心如工畵師。作種種五蘊。特人不自觀心。若能修攝其心。觀一切法。本來不動不退不轉。如虗空無所有性。觀心無心。法不住法。當下了悟。當下解脫。如大圓鏡。普照十方。此心法何其妙哉。佛無別法。即心是佛。心不自心。即眾生心。心佛與眾生。是三無差別。此三非三。即一非一。非三非一。即三即一。以此三法。不可心思。不可言議。故稱為妙。文云。是法不可示。言辭相寂滅。又云。止止不須說。我法妙難思是也。約本迹二門。皆具十妙。迹門十妙者。一境妙。境有多種。有十如是境。十二因緣境。四諦境。二諦境。三諦境。一諦境。無諦境。如上諸境。是諸佛之所證。文云。難解難入之法。唯佛與佛乃能究盡諸法實相者。境妙也。二智妙。有世間智出世間智。皆自一切種智之所出。諸佛智慧無上。一切所不能及。文云。甚深微妙法。難見難可了。唯我知是相。十方佛亦然者。智妙也。三行妙。一行一切行。一了一切了。方為妙行。文云。無量諸佛所。而行深妙道。又云。盡行諸佛無量道法者。行妙也。四位妙。位者行之階。進之級也。但有權實。布在眾經。今經圓位。不落階級。文云。乘此寶乘。直至道場者。位妙也。五三法妙。三法即三軌。一真性軌。二觀照軌。三資成軌。名雖有三。其實一大乘法耳。文云。如其所得法。定慧力莊嚴者。三法妙也。六感應妙。感是眾生之機感。應是如來之赴應。有四句感應。三十六句感應。二十五句感應。四句者。冥機冥應。冥機顯應。顯機顯應。顯機冥應。一句復開四句。謂冥機。顯機。亦冥機亦顯機。非冥機非顯機。四四十六。機有十六。則應亦有十六。為三十二。加根本四句。故成三十六句。二十五者。以二十五王三昧。應於三界二十五有也。有有皆有三十六句。如一月在天。影含眾水。水不上升。月不下降。一月一時。普現眾水諸佛不來。眾生不往。慈善根力。法爾如然。文云。脫珍著獘。師資道交。此感應妙也。七神通妙。神謂難測。通謂無礙。如來天心慧性。難測無礙故。文云。入於無量義處三昧者。神通妙也。八說法妙。諸法寂滅相。不可以言宣。有因緣故。亦可得說。所以四十年前。隨他意語。皆屬權巧。今經隨自意語。廢權立實。文云。正直捨方便。但說無上道者。說法妙也。九眷屬妙。說法被機。成法眷屬。有五。一理性眷屬。一切眾生皆有佛性。理性相關。皆是子義。二業生眷屬。自大通時覆講。結大乘父子之緣。或現在得度。未來成熟者是也。三願生眷屬。先世結緣。未得斷苦。發願生於佛世。或作內眷。因之受道。若得度者成法眷屬。未得度者法外眷屬是也。四神通眷屬。先世值佛。發真見諦。生猶未盡。或在上界。或在他方。以神通力。來生此界。為冤為親。輔佛行化者是也。五應生眷屬。華嚴云。佛初托胎。諸法身大士。侍衛下生。散降餘胎。作親中冤。引諸業者。如淨飯摩夜。乃千佛父母。羅云是千佛之子。調達是善知識。諸聲聞等內秘外現者是也。如是眷屬。前後圍繞。群臣豪族。剎利居士。如雲籠月者眷屬妙也。十功德利益妙。三周得記。諸品獲益。見光聞法。皆不唐捐。文云。不令有人獨得滅度。皆以如來滅度而滅度之者。功德利益妙也。本門十妙者。一本因妙。我成佛來。復過於此百千萬億那由他阿僧祇劫。如此證果之時。遡而推之。至於本初發心之時。必修圓妙之因。為本因妙。二本果妙。本初所行圓妙之因。證得常樂我淨之妙果。因既久遠。果亦稱之。故塵劫已來。磨古磨今。而本無移易。為本果妙。三本國土妙。自從是來。我常在此說法教化。昔日之娑婆。即今日之忍土。眾生之穢邦。即諸佛之淨域。故曰。我淨土不毀。我此土安隱。昔本非古。今亦非今。無古無今。而家山常在。是本國土妙。四本感應妙。古今既常在此說法教化。必有能感之機。當知今之機。由昔之機。昔之應。即今之應。是本感應妙。五本神通妙。神謂天心。通謂無碍。天然之性。通古通今。通自通他。塵點劫前。宛同今日。無邊剎海。不隔毛端。所以彈指欬聲。動大千界。為本神通妙。六本說法妙。既曰。我常在此說法。不惟水流風動。塵說剎說。乃至盡未來際。虗空口。大地舌。莫非本地之說法。為本說法妙。七本眷屬妙。下方之來。補處不識一人。亦不知其數目。多眾成少。少眾成多。數尚不知。況其人耶。又下方弟子尚不知。況上方耶。況八方耶。是本眷屬妙。八本涅槃妙。從本以來。處處現生。本實非生。數數現滅。本亦非滅。非生現生。本何益焉。非滅現滅。本何損焉。昔本不生。今本不滅。不滅不生。而現生滅。是本涅槃妙。九本壽量妙。佛無壽者相。所以壽無量。法性之身。超出劫濁。誰論壽命。方便為說本行菩薩道時。所成壽命今猶未盡。是本壽量妙。十本利益妙。如今之成熟者。由於大通時覆講之益。然六百八十萬億恒沙之眾獲益。豈無先世之緣哉。若非有益。安得覆講而得度。當知今世之得益。又待後世之成熟。況後世之得益。豈無成熟之得哉。如是諸佛三世益物。化化不絕。是本利益妙。妙義無窮。難以盡演。約教。則機應妙。但以一乘法。教化諸菩薩。約理。則性相妙。觀十法界。一界十如。十界百如。百界千如。約行。則因果妙。但有聞法者。無一不成佛。以是題名。故曰妙法。蓮華者。以妙法幽微。假喻易彰。諸有智者以譬喻得解。故借物以明法也。問。通部七喻。皆有開權顯實之義。當喻妙法。何獨取蓮華而立題耶。答。蓮華為總。七喻為別。以總攝別。法喻為名也。有云。蓮華非喻。當體得名。例如劫初萬物無名。聖人觀理準則立名。今蓮華之稱。即是法華三昧當體之名。謂此法華法門。清淨無染。因果微妙。故名妙法為蓮華耳。今作法喻為釋。以蓮華喻上妙法。不可求其幽玄。如扇喻月。不可求其明暗。如月喻面。不可求其眉目。是不得已而借喻以顯妙法也。問。華有多種。必取喻蓮華者何也。答。有麤妙故。如狂華無果。喻外道法。空修無獲。或一華多果。喻凡夫之獨奉其親。而報在梵世。或多華一果。喻聲聞修種種行。止得涅槃。或一華一果。喻緣覺一遠離行。亦得涅槃。或前果後華。喻初果却後修道。或前華後果。喻菩薩先借緣修。生後真修。此皆麤華麤果。不堪喻妙法。唯此蓮華。在淤泥而不染。出水清香遠徹。喻實相在纏。其體本淨。出纏圓明。則名聞十方。又為蓮故華。喻為實施權。文云。思唯是事已。即趣波羅柰等。華開蓮現。喻開權顯實。文云。十方佛土中。唯有一乘法。無二亦無三。唯此一事實。餘二則非真等。華落蓮成。喻廢權立實。文云。正直捨方便。但說無上道等。又為蓮故華。喻從本垂迹。文云。我實成佛已來。久遠若斯。但以方便教化眾生。合入佛道。作如是說。華開蓮現。喻開迹顯本。文云。皆謂今佛出釋氏宮。去伽耶城。坐道場。成菩提。我實成佛已來無量無邊等。華落蓮成。喻廢迹立本。文云。諸佛法皆如是。為度眾生。皆實不虗。如上麤妙。權實。本迹。種種義便。故以蓮華喻上妙法。所云妙法。非去麤取妙。葢即麤以顯妙也。所云一乘。非離三說一。葢會三而歸一也。即麤顯妙。猶蓮之即染而淨。會三歸一。猶蓮之自華而實。法喻雙彰。名實並顯。故名妙法蓮華焉。經是能詮之文。具貫攝常法四義。貫如線貫華。乃貫穿所應知義。攝如經持緯。乃攝持所化眾生。常者不變義。三世不易為常。法者軌持義。十界同軌曰法。廣如前釋。能所合成。故曰妙法蓮華經。
Revealing the profound and hidden treasury, it is called "Wonderful." Pointing to the true and provisional path of right guidance, it is therefore named "Dharma." Referring to the distant and ancient original fruit, it is likened to the lotus. Unifying the non-dual perfect path, it is compared to the blossom. Sound serving as the vehicle of awakening, it is seen as a "Sutra." This is thus the title given by the Thus Come One himself. According to the seven methods of establishing titles, "Wonderful Dharma" is the principle, and "Lotus" is the simile. Therefore, it is named through principle and simile.
Now for the explanation: first we distinguish the general and the specific, then we explain the title. In distinguishing general and specific: "Wonderful Dharma Lotus" differs in name from other scriptures—this is the specific. Being called a "Sutra"—this is the general. If we judge according to teachings, practice, and principle: Teachings arise in response to capacities, and since capacities differ, the categories of teachings differ—this is the specific aspect of teachings. Yet all are spoken with one voice by the Buddha—this is the general aspect of teachings. Moreover, what was formerly received—the provisional and true of teaching others—established teachings over four periods, with four flavors differing—this is the specific aspect of teachings. Now what is received—the provisional and true of self-practice—opens up the previous four flavors and merges them all into the Buddha Vehicle—this is the general aspect of teachings. This is the general and specific of teachings.
In one voice the Dharma is spoken, and according to capacity beings gain understanding. Based on understanding, they cultivate practice. Thus the three grasses and two trees have different positions of practice—this is the specific aspect of practice. All merge into the nature of reality—this is the general aspect of practice. For example, the five hundred monks each explained the cause of their bodies—this is the specific aspect of practice. The thirty-two worthies entered the gate of non-duality—this is the general aspect of practice. In this sutra, boarding this precious vehicle and traveling the four directions—this is the specific aspect of practice. Going directly to the place of awakening—this is the general aspect of practice. This is the general and specific of practice.
Principle is non-dual—this is the general. Names differ—this is the specific. Thus the Treatise on Great Wisdom says: "Prajñā is one dharma, but the Buddha speaks it under many names." Sometimes it is called true suchness, sometimes the treasure ground, sometimes ultimate reality, sometimes knowledge and vision. The great family enterprise of the Mahāyāna, the equal great wisdom, and so forth—these are the specific. Being one and the same dharma—this is the general. This is the general and specific of principle.
Next, explaining the title: If we follow what is convenient for meaning, we should first speak of Dharma and then Wonderful. Thus it is said, "My Dharma is wonderful and difficult to conceive." If we follow what is convenient for naming, then we first say Wonderful and then Dharma. Thus it is called "Wonderful Dharma Lotus." Like praising a person: we say "wonderful person." Without the person, what could we call wonderful? There must first be a person, and then we can call them wonderful. The title follows what is convenient for naming, so "Wonderful" comes first. The explanation follows what is convenient for meaning, so we first explain the word "Dharma."
Dharma refers to the dharmas of the ten realms, the ten suchnesses, the provisional and the true. These are no more than three kinds: first, the dharma of living beings; second, the dharma of Buddhas; third, the dharma of mind. These three dharmas are originally one mind. Originally there were no living beings and no Buddhas—only because of confusion and awakening do they differ, which is why living beings and Buddhas appear distinct.
"Wonderful" is a word of praise, praising that all three dharmas are wonderful. The dharma of living beings: because of confusion, there is existence. Not understanding the oneness of true thusness, beings falsely receive the five aggregates of form and mind. Though wrapped in filthy garments, their nature is originally pure and wonderful. For example, a young child loves only its parents; upon seeing others, it cries. When it grows up, externally it is affected by the five desires, internally its one mind races. Thoughts give rise to grasping, and the mind takes form. When the eye sees form, the mind races toward form—up to walking, standing, sitting, lying, turning, bowing, lifting the head—all follow the mind's operation. The true wonderful nature of seeing, hearing, awareness, and knowing is originally unborn and undying. Living beings are confused and do not know this. The Thus Come One appeared in the world precisely to open and reveal the originally wonderful knowledge and vision of living beings. Once knowledge and vision are opened, then all form is Buddha form, and all sound is Buddha sound. How wonderful is this dharma of living beings!
The dharma of Buddhas: The Buddha is the greatly awakened sage, awake to the dharmas of the world and beyond the world, originally tranquil and extinct, with nature and characteristics eternally abiding. According to karma, manifestations arise—the ten realms differ. Among the ten dharma realms, nine are provisional; only the Buddha realm is true. For example, creating superior evil causes leads to retribution in hell; middling evil causes lead to the hungry ghosts; inferior evil causes lead to animals. Cultivating inferior good causes leads to the human realm; middling good causes lead to the asura realm; superior good causes lead to the heavenly realm. Speaking the four noble truths leads to the attainment of the śrāvaka fruit. Speaking the twelve links of dependent origination leads to the pratyekabuddha fruit. Speaking the six pāramitās leads to the bodhisattva fruit. These nine are all provisional—they cannot be called wonderful. Only the Buddha realm can be called wonderful, because its realization reaches the uttermost sea of fruits, with nothing equal to it. Only the Buddha can exhaustively fathom the true characteristics of all dharmas. Concerning all dharmas, there are such characteristics, such natures, and so forth. Exhausting the source and bottom of the ten dharmas, reaching the limits of the ten dharmas, clearly knowing whether beings have seeds or not, sprouts or not, ripeness or not, and whether they can be saved or not—knowing all this as it truly is. How wonderful is this dharma of Buddhas!
The dharma of mind: The ten dharma realms, with their thousand differences, are all created by one mind. This mind can be characteristics, can be nature, can be ordinary, can be holy, can be good, can be evil, can be Buddha, can be living being. Thus it is said: "The mind is like a skilled painter, creating all kinds of five aggregates." It is just that people do not observe their own minds. If they could cultivate and restrain their minds, observing all dharmas as originally unmoving, unregressing, unchanging—like space, with no nature of existence; observing mind as no-mind, dharmas as not abiding in dharmas—then they would awaken immediately and be liberated on the spot. Like a great round mirror, universally illuminating the ten directions. How wonderful is this dharma of mind!
The Buddha has no separate dharma—this mind is the Buddha. The mind is not self-originated—it is the mind of living beings. Mind, Buddha, and living beings—these three are without difference. These three are not three; this one is not one. Neither three nor one, yet both three and one. Because these three dharmas cannot be conceived by thought or expressed in words, they are called "Wonderful." The text says: "This dharma cannot be shown; the marks of words are extinct." It also says: "Stop, stop, no need to speak; my Dharma is wonderful and difficult to conceive." This refers to this.
According to the two gates of original and trace, each contains ten wonders. The ten wonders of the trace gate: First, the wonder of the object. The object has many kinds: the object of the ten suchnesses, the object of the twelve links of dependent origination, the object of the four noble truths, the object of the two truths, the object of the three truths, the object of the one truth, the object of no truth. All the above objects are what the Buddhas have realized. The text says: "The dharma that is difficult to understand and difficult to enter—only Buddhas and Buddhas can exhaustively fathom the true characteristics of all dharmas." This is the wonder of the object.
Second, the wonder of wisdom. There is worldly wisdom and transcendental wisdom, both issuing from the wisdom of all modes. The wisdom of the Buddhas is unsurpassed; nothing can reach it. The text says: "The profound and subtle Dharma is difficult to see and hard to comprehend. Only I know its characteristics; the Buddhas of the ten directions are the same." This is the wonder of wisdom.
Third, the wonder of practice. One practice encompasses all practices; one understanding encompasses all understanding. Only then is it wonderful practice. The text says: "In the places of countless Buddhas, I practiced the profound and wonderful path." It also says: "Fully practicing all the countless paths and dharmas of the Buddhas." This is the wonder of practice.
Fourth, the wonder of position. Position is the step of practice, the rung of advancement. There are provisional and true, distributed throughout the scriptures. This sutra's perfect position does not fall into stages. The text says: "Riding this precious vehicle, going directly to the place of awakening." This is the wonder of position.
Fifth, the wonder of the three dharmas. The three dharmas are the three guides: first, the guide of true nature; second, the guide of contemplation; third, the guide of supportive attainment. Though the names are three, in truth they are one Mahāyāna dharma. The text says: "As for the dharma they have attained, adorned with the power of concentration and wisdom." This is the wonder of the three dharmas.
Sixth, the wonder of response and reception. Reception is the potential receptivity of living beings; response is the coming forth of the Thus Come One. There are four lines of response, thirty-six lines of response, twenty-five lines of response. The four lines are: hidden potential with hidden response, hidden potential with manifest response, manifest potential with manifest response, manifest potential with hidden response. Each line further opens into four: hidden potential, manifest potential, both hidden and manifest potential, neither hidden nor manifest potential. Four times four makes sixteen. Potential has sixteen, so response also has sixteen, making thirty-two. Adding the original four lines, it becomes thirty-six lines. The twenty-five refers to the twenty-five kings of samādhi responding to the twenty-five realms of existence in the three worlds. Each of these realms of existence has all thirty-six lines. Like one moon in the sky, its image contained in all waters—the water does not rise, the moon does not descend. One moon at one time appears universally in all waters. The Buddhas do not come; living beings do not go. Through the power of compassionate roots, it is naturally so. The text says: "Casting off the precious and wearing the coarse; the mutual meeting of teacher and student." This is the wonder of response and reception.
Seventh, the wonder of spiritual powers. Spirit means difficult to fathom; power means unobstructed. The Thus Come One's heavenly mind and wisdom nature are difficult to fathom and unobstructed. The text says: "Entering the samādhi of limitless meanings." This is the wonder of spiritual powers.
Eighth, the wonder of teaching. The characteristics of all dharmas are extinct and cannot be expressed in words. But because of conditions, they can be spoken. Thus, for forty years, words following the minds of others were all provisional and skillful. This sutra speaks words following the Buddha's own mind, discarding the provisional and establishing the true. The text says: "Uprightly abandoning the expedient means, only speaking the unsurpassed path." This is the wonder of teaching.
Ninth, the wonder of the assembly. Teaching reaches capacities and forms the Dharma assembly. There are five kinds: First, the assembly of principle—all living beings have Buddha nature; in principle they are related—all are children. Second, the assembly born of karma—since the time of the Great Penetration preaching, karmic bonds of father and son in the Great Vehicle were formed; some are saved now, and some will mature in the future. Third, the assembly born of vows—having formed connections in previous lives without yet ending suffering, beings make vows to be born in the Buddha's age, some as inner retinue, thereby receiving the path. Those who are saved become the Dharma assembly; those not yet saved are the outer assembly. Fourth, the assembly born of spiritual powers—in past lives they encountered Buddhas, awakened to true insight, but their remaining lives were not yet exhausted. Some are in the higher realms, some in other directions; through spiritual power they come to be born in this world, as enemies or relatives, assisting the Buddha in his work of transformation. Fifth, the assembly born in response—the Avataṃsaka says: "When the Buddha first entered the womb, all the dharma-body great beings attended him, descending to be born, scattering into other wombs, acting as relatives or enemies, drawing in those with karma." Such as King Śuddhodana and Queen Māyā, who were the parents of a thousand Buddhas; Rāhula, who was the son of a thousand Buddhas; Devadatta, who was a good friend; and the śrāvakas, who inwardly concealed their true status while outwardly manifesting ordinary appearances. Such an assembly, surrounding the Buddha front and back—ministers, noble clans, kṣatriyas, householders—like clouds surrounding the moon. This is the wonder of the assembly.
Tenth, the wonder of merit and benefit. In the three rounds, beings receive predictions; in each chapter, beings gain benefit. Seeing the light and hearing the Dharma—none of it is in vain. The text says: "I do not allow anyone to attain extinction alone; all are led to extinction through the Thus Come One's extinction." This is the wonder of merit and benefit.
The ten wonders of the original gate: First, the wonder of the original cause. "Since I became a Buddha, it has been even longer than a hundred, thousand, ten thousand, million, nayuta, asamkhya kalpas." When such a fruit of realization is attained, tracing back to the very first arousal of the mind, one must have cultivated a perfect and wonderful cause. This is the wonder of the original cause.
Second, the wonder of the original fruit. The original cultivation of the perfect and wonderful cause realized the wonderful fruit of eternity, bliss, self, and purity. Since the cause was so remote, the fruit is likewise. Thus, throughout dust-particle kalpas, grinding the ancient and the present, the original is unmoved and unchanged. This is the wonder of the original fruit.
Third, the wonder of the original land. "Since then, I have always been here teaching and transforming." The Sahā world of old is the world of endurance of today. The defilement of beings is the purity of the Buddhas. Thus it is said: "My pure land is not destroyed; my land is peaceful." The past was not originally past, and the present is not present. No past, no present—yet the homeland remains. This is the wonder of the original land.
Fourth, the wonder of the original response and reception. Since ancient and present, the Buddha has always been here teaching and transforming; there must be capacities that can respond. Know that the capacities of today arise from the capacities of the past. The response of the past is the response of today. This is the wonder of the original response and reception.
Fifth, the wonder of original spiritual powers. Spirit means heavenly mind; power means unobstructed. The natural nature penetrates ancient and present, penetrates self and other. Before dust-particle kalpas, it was exactly like today. The boundless oceans of worlds do not obstruct the tip of a hair. Thus a single snap of the fingers or a single cough can move the great thousand worlds. This is the wonder of original spiritual powers.
Sixth, the wonder of original teaching. Since it is said, "I am always here teaching the Dharma," not only do waters flow and winds move, dust speaks and realms speak—even to the end of future time, with space as the mouth and the great earth as the tongue, all is the teaching of the original ground. This is the wonder of original teaching.
Seventh, the wonder of the original assembly. When the ones from below come forth, the crown prince of succession does not know a single one of them, nor does he know their number. Many become few, few become many. If the number is not known, how much less the people themselves? Moreover, the disciples below do not know them—how much less those above, or those in the eight directions? This is the wonder of the original assembly.
Eighth, the wonder of the original nirvāṇa. From the beginning, the Buddha has appeared in birth everywhere. Originally, there is no birth, yet he repeatedly appears to die. Originally, there is no extinction, yet he manifests extinction again and again. Without birth, he appears to be born—what benefit is it to the original? Without extinction, he appears to die—what loss is it to the original? The past was originally unborn; the present is originally unextinguished. Without extinction and without birth, yet birth and death appear. This is the wonder of the original nirvāṇa.
Ninth, the wonder of the original lifespan. The Buddha has no mark of a lifespanner, so his life is measureless. The dharma-body transcends the kalpa turbidity—who can discuss its lifespan? For the sake of beings, he speaks of the lifespan formed while cultivating the bodhisattva path, and says it is still not exhausted today. This is the wonder of the original lifespan.
Tenth, the wonder of original benefit. Those who mature today do so because of the benefit of the preaching at the time of Great Penetration. Yet the beings of six hundred eighty ten-thousand million million Ganges sands gained benefit—how could they lack connections from previous lives? If there were no benefit, how could the preaching have led to liberation? Know that the benefit gained in this life awaits maturation in a future life—and how could future benefit lack its own maturation? Thus the Buddhas benefit beings in the three times, transforming without cease. This is the wonder of original benefit.
The meaning of "wonderful" is inexhaustible, difficult to fully express. According to teaching, it is the wonder of potential and response—only the one vehicle Dharma is used to teach all bodhisattvas. According to principle, it is the wonder of nature and characteristics—observing the ten realms, each realm has ten suchnesses; ten realms have a hundred suchnesses; a hundred realms have a thousand suchnesses. According to practice, it is the wonder of cause and fruit—all who hear the Dharma, without a single exception, become Buddhas. Because of this, the title is "Wonderful Dharma."
As for "Lotus": Because the wonderful Dharma is subtle and profound, a simile makes it easy to manifest. The wise understand through similes, so objects are borrowed to illuminate the Dharma.
Question: Throughout the sutra, there are seven similes, all with the meaning of opening the provisional to reveal the true. They could all illustrate the wonderful Dharma. Why uniquely choose the lotus for the title?
Answer: The lotus is the general; the seven similes are the specific. The general encompasses the specific, making the title one of principle and simile. Some say the lotus is not a simile but gains its name from the dharma itself. For example, in the first age, all things had no names; the sages observed principle and established names accordingly. The name "lotus" is the name of the Dharma Flower Samādhi itself. This Dharma Flower teaching, pure and undefiled, with subtle cause and fruit, is therefore called "wonderful Dharma" as lotus. Here we take it as principle and simile, using the lotus to illustrate the wonderful Dharma above. One should not seek profundity in it—like using a fan to illustrate the moon, one should not seek brightness or darkness in it; like using the moon to illustrate a face, one should not seek eyebrows or eyes in it. It is only because there is no other choice that the simile is borrowed to reveal the wonderful Dharma.
Question: There are many kinds of flowers. Why must the lotus be chosen as the simile?
Answer: Because there are coarse and wonderful flowers. For example, the wild flower with no fruit illustrates the dharmas of the outsiders—cultivating in vain with no attainment. A flower with many fruits illustrates ordinary beings who solely serve their parents, with retribution in the Brahma heavens. Many flowers with one fruit illustrate śrāvakas who cultivate various practices yet only attain nirvāṇa. One flower with one fruit illustrates pratyekabuddhas who, with a single practice of detachment, also attain nirvāṇa. Fruit first, flower later illustrates the first fruit who then cultivates the path. Flower first, fruit later illustrates the bodhisattva who first cultivates through provisional conditions and later gives rise to true cultivation. These are all coarse flowers and coarse fruits, unfit to illustrate the wonderful Dharma. Only this lotus—growing in mud without being defiled, emerging from water with its fragrance spreading far—illustrates true thusness within defilement, whose substance is originally pure; once freed from defilement and perfectly bright, its fame spreads through the ten directions.
Moreover, "for the sake of the lotus, the flower" illustrates how for the sake of the true, the provisional is established. The text says: "After reflecting on this matter, he went to Vārāṇasī and so forth." The flower opens and the lotus appears, illustrating the opening of the provisional to reveal the true. The text says: "In the Buddha lands of the ten directions, there is only the one vehicle Dharma—no second, no third. Only this one truth is real; the other two are not true." The flower falls and the lotus is complete, illustrating the discarding of the provisional and establishing the true. The text says: "Uprightly abandoning the expedient means, only speaking the unsurpassed path."
Again, "for the sake of the lotus, the flower" illustrates the original bestowing the traces. The text says: "Since I actually became a Buddha, it has been this long—but through skillful means, I teach and transform beings, leading them into the Buddha path, speaking in this way." The flower opens and the lotus appears, illustrating the opening of the traces to reveal the original. The text says: "They all say that the present Buddha came forth from the Śākya palace, left Gayā city, sat at the place of awakening, and achieved bodhi. But actually, since I became a Buddha, it has been immeasurable and boundless." The flower falls and the lotus is complete, illustrating the discarding of the traces and establishing the original. The text says: "All Buddhas' dharmas are like this—for the sake of saving beings, all are true, not false."
As above, the coarse and wonderful, the provisional and true, the original and traces—with these various meanings, the lotus is used to illustrate the wonderful Dharma. The so-called "wonderful Dharma" is not the removal of the coarse to take the wonderful—rather, it is through the coarse that the wonderful is revealed. The so-called "one vehicle" is not the separation from the three to speak of the one—rather, it is the merging of the three to return to the one. Revealing the wonderful through the coarse is like the lotus being pure within defilement. Merging the three to return to the one is like the lotus going from flower to fruit. Principle and simile together illuminate; name and reality are both revealed. Therefore, it is called "Wonderful Dharma Lotus."
"Sutra" is the text that conveys the meaning, possessing the four qualities of stringing, gathering, constancy, and dharma. "Stringing" is like a thread stringing flowers—it strings together all that should be known. "Gathering" is like a warp holding the weft—it gathers and holds all beings to be transformed. "Constancy" means unchanging—unwavering through the three times is constancy. "Dharma" means the standard—the ten realms share this standard, and that is dharma. As broadly explained above. The capable and the object are united, and thus it is called the "Sutra of the Wonderful Dharma Lotus."