法華玄論 2.110

2.110

答：青者喻佛眼色，取相似為喻。白者諸色之本，明一乘是三乘之本，故取白不取三。評曰：不然。蓮華者蓋是通名，分陀利此為別稱。何以知然？叡師序云「諸華之中蓮華最勝，而華未敷名屈摩羅，敷而將落名迦摩羅，處中盛時名分陀利。」遠法師云「分陀利伽是蓮華開發時名。然此華體以時遷，名隨形變。初出未開名屈摩藍，衰落之時名為摩賴，當開發盛美色香具足時名分陀利伽。」《大經》十六卷解十號云「人中蓮華分陀利華」，二名並出，應有通別之異。又列四華，最後云分陀利華，河西道朗云「鮮白色」。又餘處翻為赤色最香蓮華。今明蓮華是眾華中之勝，分陀利又是蓮華中之美，所以云分陀利華也。又《大經》偈問「云何處濁世，不污如蓮華。」下〈菩薩品〉具舉四華答，故知蓮華是通名，分陀利為別稱也。今以通名為翻，故云蓮華也。若未開，但因而無果；若已落，但果而無因；今取正開，因果分明，華譬因、實喻果，華譬教、實喻理。

Answer: Blue illustrates the color of the Buddha's eyes; similarity is taken as the metaphor. White is the basis of all colors, illustrating that the one vehicle is the basis of the three vehicles; hence white is taken and the [other] three are not. We assess: This is not so. "Lotus flower" is a general term, whereas *puṇḍarīka* is a specific designation. How is this known to be so? Master Rui's preface says: "Among all flowers, the lotus is the most superior. When the flower has not yet opened it is called *kumuda*; when opened and about to fall it is called *kamala*; when in its prime, blooming in the middle, it is called *puṇḍarīka*." Dharma Master Yuan says: "*Puṇḍarīka* is the name when the lotus flower has blossomed. However, the substance of this flower changes with time, and its name shifts following its form. When first emerging and unopened, it is called *kumuda*; at the time of fading and falling, it is called *amala*; when blossoming and at its prime, replete with beautiful color and fragrance, it is called *puṇḍarīka*." Fascicle sixteen of the *Mahāparinirvāṇa-sūtra*, in explaining the ten epithets, speaks of "the lotus among humans, the puṇḍarīka flower"; with both names appearing together, there must be a distinction between general and specific. Furthermore, it lists four flowers, and at the end mentions the puṇḍarīka flower; Daolang of Hexi says it is "pure white". Other sources also translate it as the red-colored, most fragrant lotus flower. Now we clarify that the lotus flower is the most superior among all flowers, and the puṇḍarīka is the most beautiful among lotus flowers; this is why it is called the puṇḍarīka flower. In addition, a verse in the *Mahāparinirvāṇa-sūtra* asks: "How is one situated in a defiled world without being stained, like a lotus flower?" The Bodhisattva Chapter below replies by citing all four flowers in full; therefore we know that "lotus flower" is the general term and *puṇḍarīka* is the specific designation. Now the general term is used in translation, hence it is called "lotus flower". If unopened, there is only cause and no fruit; if already fallen, there is only fruit and no cause. Now we take its fully blooming state: cause and fruit are distinct and clear; the flower illustrates the cause and the fruit illustrates the result; the flower illustrates the teaching and the fruit illustrates the principle.