Preface to the Propagation of the Wonderful Dharma Lotus Flower Sutra

Boundless and Enduring

The Way is like a mountain that responds to one's wishes, as noted by the old man of the wilds, Xiangmai.

The Wonderful Dharma.

Note: The Sanskrit "Saddharma" is rendered as "Wondrous Dharma" or "True Dharma." Since the Sanskrit syllable "Sa" contains two meanings, both the Qin version's "Wondrous Dharma" and the Jin version's "True Dharma" are correct. It is called "wondrous" because it possesses ten wondrous qualities that surpass all other sutras. It is called "true" because it is the single vehicle's ultimate truth and the Middle Way's definitive meaning. It is called "Dharma" because it maintains the truth as a model and path for beings. The profound meanings are extensively explained in the Tiantai's "Profound Meaning of the Lotus Sutra" and the Dharma Character School's "Profound Commentary on the Lotus Sutra," so we will not record them in detail here.

Lotus

Note: In Sanskrit, "Puṇḍarīka" means White Lotus. White is the foundation of all colors, just as the One Vehicle is the foundation of all other vehicles. This is why it is used as a metaphor. As seen in later sutras, the teaching begins with the white hair-light and ends with the bestowing of the white ox cart. Lotus flowers grow in mud but remain unstained, and they reveal both cause and fruit simultaneously. This symbolizes the preceding Wonderful Dharma, which opens the provisional truths to reveal the ultimate truth, unites the Three Vehicles into the One Vehicle, illuminates the Buddha's wisdom and vision, and differs from other sutras. Since both the Dharma and its metaphor, the lotus, are mentioned in the title, it is called "The Lotus Sutra of the Wonderful Dharma."

**The Opening Passage**

A commentator says: "Sutra" is a transliteration of the Sanskrit word "Sūtra," which in Chinese means "scripture that accords with principles and circumstances." "Accords" means matching spiritual principles and the needs of beings; "scripture" refers to weaving together and maintaining constant truths. It is thus the teaching that both aligns with truth and resonates with living beings. Hence, it is called "scripture," but now the "accord" character is omitted for simplicity's sake. Relating the profound meaning of the scripture and listing the origins and causes is called a "preface." Therefore, the Tiantai master said: "Revealing the secret and profound treasury is called 'wondrous'; showing the true and expedient path is called 'Dharma'; pointing to the ultimate fruit of the distant past is likened to a 'lotus'; uniting the perfect path of non-duality is compared to a 'flower'; using sound as a means of spiritual teaching is called 'scripture'; the beginning of the complete exposition is its 'preface.'" This scripture dispels the attachment to the phantom city of provisional teachings, abandons attachment to the temporary hut of limited states, opens the provisional gates of skillful means, reveals the true and wondrous principle, gathers the small practices of various good deeds, and unites them into the one vast vehicle. Its text is expansive, its meaning profound—no other scripture compares. To speak in detail, the wonders have ten aspects, the Dharma has three paths, the lotus has six meanings, and the scripture has six interpretations, all as explained in the Profound Meaning. There are also the commentaries by Guangzhai and the compassionate grace of Cien—scholars should know of these.

Transmitted by Initial Translator: Daoxuan of Zhongnan Mountains.

Note says: Zhongnan Mountain is located south of Chang'an city. It connects with the Qinling Mountains, Taibai Mountain, and Taiyi Mountain. It is in Fufeng and Wugong counties. According to the Guanzhong Record, "Zhongnan" is also called "Zhongnan" because it lies in the center of heaven and earth and south of the capital, hence the name. The Sanqin Record states that Zhongnan is also called "Difei" (Earthly Barrier) and can protect against floods.

The name Daoxuan refers to the Vinaya Master Daoxuan, whose lay surname was Qian. He was a descendant of Peng Zu, and his hometown was in Changcheng County, Huzhou. He was the son of Qian Shen, Minister of Personnel in the Sui Dynasty. Born during the Kaiyuan era of Sui, he performed great Buddhist works during the reigns of Emperor Taizong and Emperor Gaozong of Tang. His literary talent was brilliant, his precept observance outstanding, beyond ordinary. He composed the *Four-Part Vinaya Commentary*, propagating and exalting the Vinaya. He also wrote works like the Hongming Collection and various monk biographies, totaling over a hundred volumes. Once, while walking to practice, he stumbled, and General Wei personally supported his foot; another time, when making a mat for meditation, he injured himself, and Zhang Qiong, a celestial being, instructed him. He obtained a relic from heaven and spread it in the human world. A separate text, *Ganying Tong*, records these miraculous events in detail. His posthumous title was Chengzhao Great Master.