法華遊意 1.153

1.153

六、翻譯門者，依梵本云「薩達摩分陀利修多羅」，竺法護翻薩為正，故云「正法花經」；晉羅什翻薩為妙，故云「妙法蓮花經」，逕山慧遠雙用前二，更加兩名，謂「真法好法」。今謂天竺一題名具含眾義，譯經之人隨取一義故各別翻之耳。所言具含多義者，然諸佛所行之道未曾邪正，為對內外二邪故立為正：一者、九十六種所說之法，稱之為邪，如來所說之法目之為正，故對彼異道之邪明佛道為正。二者、昔執五乘之異，乖於一道，名之為邪。所以然者，道尚無二，寧得有五？故執於五異乖於一道，故稱為邪。以對彼二邪故，明佛所行道，稱為正法。言妙法者，諸佛所行之道未曾麁妙，為對二麁故歎美為妙：一者、外道所說之法有字無義，是即淺近之法，故名為麁；出世之法有字有義，目之為妙。二者、對五乘之麁，故歎佛乘為妙。又五乘是方便之說故稱為麁，一乘是真實之法故稱為妙。次言真法者亦有二義：一者、外道之法目之為偽，諸佛所行稱之為真。如《涅槃》云「是諸外道虛假詐稱無有真諦」，故明佛法有於真諦。次對五乘之偽以辨一乘之真，故〈方便品〉云「唯此一事實，餘二則非真」，二尚非真，況五乘實耶？言好法者亦有二：一、對外道邪見名為惡法，諸佛法正見稱為好法。《涅槃經》云「求二乘者名為不善，求大乘者名為之善」，善即是好法。

Sixth, the section on translation: according to the Sanskrit text, it is called the Saddharmapuṇḍarīkasūtra. Dharmarakṣa translated sat as 'correct' (zheng), and hence said Zheng fahua jing; Kumārajīva of the Jin translated sat as 'sublime' (miao), and hence said Miaofa lianhua jing. Huiyuan of Jingshan made combined use of the preceding two and further added two titles, calling it 'True Dharma' and 'Good Dharma.' We now consider that a single Indian title contains many meanings, and translators of sūtras each translated it differently according to the single meaning they chose. As for containing many meanings: the Path traversed by the Buddhas has never been perverse or correct, but to counter the two perversities, internal and external, it is designated as 'correct.' First, the doctrines spoken by the ninety-six kinds [of non-Buddhists] are called perverse, whereas the doctrines spoken by the Tathāgata are designated as correct; therefore, countering the perversity of those other ways, the Buddha-path is illuminated as correct. Second, in the past people adhered to the distinctions of the five vehicles, contrary to the single Path, which is called perverse. Why is this so? Since the Path does not even admit of two, how could there be five? Therefore, adhering to the five distinctions contrary to the single Path is termed perverse. Because it counters those two perversities, the Path traversed by the Buddha is illuminated and called the 'Correct Dharma.' Regarding the term 'sublime Dharma': the Path traversed by the Buddhas has never been coarse or sublime, but to counter the two coarsenesses, it is extolled as sublime. First, the doctrines spoken by non-Buddhists have words but no meaning, and being shallow and superficial doctrines, are therefore termed coarse; the supramundane Dharma has both words and meaning, and is designated as sublime. Second, countering the coarseness of the five vehicles, the Buddha vehicle is praised as sublime. Furthermore, because the five vehicles are expositions of upāya, they are called coarse; because the ekayāna is the dharma of reality, it is called sublime. Next, regarding the term 'true Dharma,' this also has two meanings: first, the doctrines of non-Buddhists are designated as false, while the practice of the Buddhas is called true. As the Nirvāṇasūtra says, 'All these non-Buddhists make false and fraudulent claims, having no ultimate truth'; therefore, it is made clear that the Buddha-Dharma possesses ultimate truth. Next, countering the falsehood of the five vehicles to discern the truth of the ekayāna, the 'Upāya Chapter' says: 'Only this one thing is real; the other two are not true.' If even the two are not true, how could the five vehicles be real? Regarding the term 'good Dharma,' there are also two meanings: first, countering the wrong views of non-Buddhists, which are called evil dharmas, the right views of the Buddha-Dharma are called good Dharma. The Nirvāṇasūtra says: 'Seeking the two vehicles is called unwholesome; seeking the Mahāyāna is called wholesome.' Wholesome is precisely good Dharma.