妙法蓮華經玄贊 1.25

1.25

第三解經品得名者，且經題目妙法蓮華經名者，梵云「薩達摩奔荼利迦素呾攬」，「薩」者正妙之義。故法護云「正法華」。羅什云「妙法蓮華」。「達磨」，法也。「奔荼利迦」者，白蓮華也。西域呼白蓮華為奔荼利迦，故新經說青黃赤白四色蓮華，云殟鉢羅華、拘某陀華、鉢特摩華、奔荼利華，如次配之。蓮者芙蕖之實，花者華也，華美曰花也。「素呾攬」者，經。義應云妙法白蓮華經。所以下云放白豪光駕以白牛，白是眾色所依根本，一乘乃是諸乘本故。梵本無別白字，故總云蓮華。然此經中鶖子三請惡人退席，已後方說一乘深旨，多依因果理智以名法華，開佛知見，雙歎顯理智，法、報二身二種無上，令生欣趣。示佛知見是法身理，示同令證；悟佛知見是報身智，勸其脩悟。此上三種歎顯佛果法、報二身，涅槃、菩提理智二訖。入佛知見是此二因，行一乘因趣極果故。等賜牛車是一乘因，得如是乘與諸子等。日夜劫數自在遊戲是因乘故，滅去化城引至寶所是一乘果，大般涅槃名寶所故。與《辨中邊》三種無上亦不相違。能詮之教名權方便，所詮智慧名真實乘。真實乘中欲令二乘行因趣果，故說因果名為法華。故本論解〈方便品〉言：「自此已下明所說因果相，由此正取一乘行果名為法華。」若依論解《無量義經》十七名中，第十六名妙法蓮華。蓮華有二義：一出水義，所詮之理出離二乘泥濁水故。二開敷義，以勝教言開真理故。前為理妙，後為教妙。又彼諸名第十四名亦名一乘，故知法華亦通教、理，欲令菩薩觀機授道。故說教、理正名無量義，傍亦名為法華。〈方便品〉云「諸佛智慧甚深無量，其智慧門難解難入」。論自釋言：「有二甚深：一證甚深，謂佛智慧所證智也。二阿含甚深，謂智慧門即詮彼教，欲拂二乘令生驚心故。」從無量義處定起，初以教、理名為法華，總攬諸文據實而說，教、理、行、果俱是一乘，皆名妙法蓮華。教、理妙法如次前說。行妙法者，論釋入佛知見云：「令證不退轉地，示現與無量智業故，正是佛果之因乘也。」〈譬喻品〉云：「我身手有力，當以衣裓机案從舍出之。」復云「唯有一門而復狹小」，又云「我雖於此所燒之門安隱得出」，大乘因行名之為門，正所行處故。二乘之因悲智所誘，名衣裓机案，隨宜出處故。上來三乘猶居分段三界宅，故未與車名。又云「得如是乘令諸子等日夜劫數常得遊戲，與諸菩薩及聲聞眾，乘此寶乘直至道場」，故知出宅無漏因行正名一乘，自在不繫無所依求。故〈方便品〉云：「盡行諸佛無量道法。」論云：「修行甚深」，故知佛果能成之行亦名法華。果妙法者，論解開示悟云「無上義、因同義、不知義」，即是佛果涅槃、菩提。下云「諸法寂滅相不可以言宣」，故知佛果真理亦名一乘。又云「說佛智慧，故諸佛出於世」，故知佛果正智亦名一乘。由此總言大乘教、理、行、果俱有出二乘濁水蓮華之德，教有能敷妙理之功，理有所敷出水之力，行有因敷趣果之相，果有結實為因之能故也。然則法藉喻明、微由著顯，故假奔荼利之花實況薩達摩之果因，法既囊括四義，花亦包羅四德。法四義者，契祕賾之微筌（教也），叶幽機之玄旨（理也），尅上乘之奧業（行也），圓至覺之真宗（果也），美無不殫故稱為妙。華四義者，菡萏披敷以見蓮，類教踰揚以悟旨；芙蕖秀出於靈沼，喻理頴超於小運；舉蘤開而得實，譬因嚴而果滿；標實結為華，本顯佛智為乘源，故假喻蓮華斯有由矣。准此理應法四如華亦應為勝，然觀經意雖具有四，〈方便品〉意彰昔日教權說三，今此會中理實唯一，佛所得法甚深難解，有所言說意趣難知，故以佛智對誘二乘，教、理二種取譬蓮華，拂彼二乘令真聖者同取一乘，令假聖者避席而去，三請已後許其正說一大事因緣為法華正體，即取行、果以為法華，開、示、悟為果，入為因行故，故《無量義》解蓮華出水有二義，初不可盡解頓悟菩薩性出二乘，後喻聲聞入眾中坐，顯彼依教觀一乘理成漸悟故，亦如菩薩常坐蓮華，傍為二乘兼說教、理，或《無量義經》為菩薩說，對眾生性、欲以辨無量，欲令菩薩以教、理二逗生機，故論解十七名中，唯教、理二以解蓮華；此經化彼二乘發心求大，唯行、果二以名蓮華。又復此經化二乘者以歸於大，令知教權設三、理體唯一，發心修行終成佛果，故教、理、行、果俱名蓮華，教、行並開敷，理、果俱出水故。下十七名中更當分別。若但以真如為其妙法一乘之體，蓮華二義出水、開敷喻寬法狹，理必不然，況論釋名非解於此，法即是妙，是蓮之華；持業、依主二釋如次，亦可大法之妙是依主釋，此妙法如蓮華亦持業釋。今此不欲別解蓮華，故非相違釋；若理為妙、經但是教，言妙法蓮華經即依主釋。妙法是教、經亦是教，言妙法蓮華經即持業釋。若妙法是理、經亦是理，言妙法蓮華經亦持業釋。妙法是教、經是理者，亦依主釋，依順體義、處中因、出世報，依人依法，依法依喻，以為其名，如《宗輪》說。〈序品〉等義並如音訓。

Third, explaining the titles of the sūtra and its chapters: As for the title of the scripture, the *Saddharmapuṇḍarīka-sūtra*, in Sanskrit it is called *saddharmapuṇḍarīka-sūtram*. *Sat* has the meaning of 'correct' and 'wondrous'; thus Dharmarakṣa translated it as *Correct Dharma Lotus (Zheng fahua)*, while Kumārajīva translated it as *Wondrous Dharma Lotus (Miaofa lianhua)*. *Dharma* is 'teaching' or 'reality' (fa). *Puṇḍarīka* is the 'white lotus'. In the Western Regions, a white lotus is called *puṇḍarīka*; hence the new sūtra translations speak of lotuses of four colours—blue, yellow, red, and white—calling them *utpala*, *kumuda*, *padma*, and *puṇḍarīka*, corresponding in that order. *Lian* (lotus) is the fruit of the *fuqu* (water lily), while *hua* means blossom; that which is splendid and beautiful is called *hua*. *Sūtra* means scripture. In meaning it should be called *Wondrous Dharma White Lotus Sūtra*. This is why below it speaks of emitting a white ūrṇā-ray and riding in carts drawn by white bullocks: white is the fundamental ground upon which all colours depend, just as the Single Vehicle is the origin of all vehicles. The Sanskrit text does not have a separate word for 'white', and so it simply says *lotus*. / However, in this sūtra, only after the son of Śāri [Śāriputra] petitioned three times and the evil persons withdrew from their seats did [the Buddha] preach the profound import of the Single Vehicle; it mostly takes the cause and fruit, principle and wisdom, to name the 'Lotus of the Dharma'. In opening the Buddha's knowledge and vision, he praised both principle and wisdom, the dharma-body and the reward-body, these two kinds of unsurpassability, so as to arouse joyful aspiration. Showing the Buddha's knowledge and vision refers to the principle of the dharma-body, showing it to be identical so as to lead them to realize it; awakening to the Buddha's knowledge and vision refers to the wisdom of the reward-body, urging them to cultivate and awaken to it. These three above praise and reveal the dharma-body and the reward-body of the buddha-fruition, concluding the two aspects of nirvāṇa and bodhi, principle and wisdom. Entering the Buddha's knowledge and vision is the cause of these two, because by practicing the causes of the Single Vehicle one advances toward the ultimate fruit. Bestowing bullock carts equally is the cause of the Single Vehicle: obtaining such a vehicle is granted equally to all the children. Freely sporting day and night for kalpas upon kalpas is the causal vehicle; extinguishing the conjured city and guiding them to the place of jewels is the fruit of the Single Vehicle, because great parinirvāṇa is called the place of jewels. This does not contradict the three kinds of unsurpassability in the *Madhyāntavibhāga*. The teaching that expresses is called expedient means; the wisdom that is expressed is called the real vehicle. In the real vehicle, wishing to cause those of the two vehicles to practice the causes and advance toward the fruit, he therefore taught cause and fruit under the name 'Lotus of the Dharma'. / Therefore the root treatise [*Saddharmapuṇḍarīkôpadeśa*], explaining the 'Expedient Means Chapter', states: 'From this point onward, the marks of the cause and fruit being taught are clarified; hence it precisely takes the practice and fruit of the Single Vehicle to be called the "Lotus of the Dharma".' If one relies on the treatise's explanation of the seventeen names in the *Anantanirdeśa-sūtra*, the sixteenth is called 'Lotus of the Wondrous Dharma'. The lotus has two meanings: first, emerging from the water, because the principle it expresses transcends the muddy, turbid water of the two vehicles; second, blooming and opening, because through the words of the superior teaching it unfolds the true principle. The former is the wondrousness of principle; the latter is the wondrousness of teaching. Furthermore, among those names, the fourteenth is also called 'Single Vehicle'; hence we know that the Lotus of the Dharma also applies to both teaching and principle, desiring that bodhisattvas observe faculties and bestow the path. Therefore, the teaching and principle are properly named 'immeasurable meanings', and secondarily also named 'Lotus of the Dharma'. The 'Expedient Means Chapter' states: 'The wisdom of all buddhas is profound and immeasurable; its gate of wisdom is difficult to understand and difficult to enter.' The treatise itself explains: 'There are two profundities: first, the profundity of realization, meaning the wisdom realized by the Buddha's wisdom; second, the profundity of transmission (āgama), meaning the gate of wisdom which is the teaching expressing that, intending to wipe away [the attachments of] the two vehicles and make them feel astonishment.' Arising from the samādhi of the abode of immeasurable meanings, at first it takes teaching and principle to be named 'Lotus of the Dharma'. / Gathering all the passages and speaking according to reality, teaching, principle, practice, and fruition are all the Single Vehicle, and are all called the 'Lotus of the Wondrous Dharma'. Teaching and principle as the wondrous Dharma are as previously stated. Practice as the wondrous Dharma: the treatise, explaining 'entering the Buddha's knowledge and vision', says, 'Causing them to realize the ground of non-retrogression, manifesting and bestowing immeasurable activities of wisdom'; this is precisely the causal vehicle of the buddha-fruition. The 'Simile Chapter' states: 'My body and arms have strength; I should carry them out of the house in a robe-lap or on a stool and table.' It also says: 'There is only one door, and it is narrow.' It also says: 'Although I safely escaped from this burning door...' The causal practice of the Great Vehicle is named the 'door', as it is the very place to be traversed. The causes of the two vehicles, enticed by compassion and wisdom, are named 'robe-lap' and 'stool and table', being places of emergence according to suitability. The three vehicles up to this point were still residing in the house of the fragmented three realms, and therefore were not yet given the name of 'cart'. It also says: 'Obtaining such a vehicle enables all the children to play freely day and night for kalpas, and together with all the bodhisattvas and the assembly of śrāvakas, to ride this jeweled vehicle straight to the place of enlightenment (bodhimaṇḍa).' Thus we know that the undefiled causal practice of emerging from the house is properly named the Single Vehicle, being sovereign, unattached, and without reliance or seeking. Therefore the 'Expedient Means Chapter' says: 'Completely practicing the immeasurable paths and teachings of all buddhas.' The treatise says: 'Cultivating practice is profound.' Hence we know that the practice capable of accomplishing the buddha-fruition is also named the 'Lotus of the Dharma'. / Fruition as the wondrous Dharma: the treatise, explaining 'opening, displaying, and awakening', states: 'The meaning of being unsurpassable, the meaning of identical cause, and the meaning of being unknown'—this is precisely the buddha-fruition of nirvāṇa and bodhi. Below, it says: 'The marks of the extinction and calm of all phenomena cannot be expressed in words.' Hence we know that the true principle of the buddha-fruition is also named the Single Vehicle. It also says: 'It is to preach the wisdom of the buddhas that the buddhas appear in the world.' Hence we know that the correct wisdom of the buddha-fruition is also named the Single Vehicle. From this, speaking collectively, the teaching, principle, practice, and fruition of the Great Vehicle all possess the virtue of the lotus in emerging from the turbid water of the two vehicles: the teaching has the efficacy of unfolding the wondrous principle; the principle has the power of being unfolded and emerging from the water; the practice has the aspect of unfolding from causes to advance toward the fruit; and the fruit has the capacity of bearing seed to serve as cause. / And so, the Dharma relies on similes to be clarified, and the subtle is made manifest through what is prominent; therefore, one borrows the blossom and fruit of the *puṇḍarīka* to illustrate the fruit and cause of the *saddharma*. Since the Dharma encompasses four meanings, the flower likewise embraces four virtues. The four meanings of the Dharma are: tallying with the subtle trap for hidden depths (the teaching); harmonizing with the dark capacities of profound import (the principle); achieving the esoteric deeds of the supreme vehicle (the practice); and perfecting the true tenets of ultimate enlightenment (the fruition). Its beauty leaves nothing unexhausted, and therefore it is called 'wondrous'. The four virtues of the flower are: the bud opening and blossoming to reveal the lotus, resembling the teaching spreading forth to awaken one to its purport; the lotus rising elegantly above the sacred pond, analogizing the principle towering far above the lesser vehicles; bringing forth the blossom's opening to obtain the fruit, exemplifying the causes being adorned and the fruit perfected; and displaying the fruit formed as the root of the flower, revealing the Buddha's wisdom as the source of the vehicle. Thus borrowing the simile of the lotus is truly well-founded. / According to this principle, the four of the Dharma matching the four of the flower should also be regarded as superior. However, observing the sūtra's intention, although it possesses all four, the intention of the 'Expedient Means Chapter' is to reveal that formerly the teachings provisionally taught three, whereas now in this assembly the principle in reality is only one. The Dharma attained by the Buddha is profound and difficult to understand, and where there is verbal expression, its intention is difficult to know. Therefore, using the Buddha's wisdom to counter and entice the two vehicles, both teaching and principle are analogized to the lotus, brushing aside those of the two vehicles so that the true sages jointly take up the Single Vehicle, while causing the provisional sages to leave their seats and depart. Only after the three requests did he agree to preach the cause and condition of the one great matter as the proper essence of the Lotus of the Dharma; that is, taking practice and fruition to be the Lotus of the Dharma, with 'opening, displaying, and awakening' being the fruit, and 'entering' being the causal practice. / Therefore the *Anantanirdeśa* explains that the lotus emerging from the water has two meanings: first, the inexhaustible, explaining that bodhisattvas of sudden awakening by nature transcend the two vehicles; second, analogizing śrāvakas entering the assembly to sit, revealing that by relying on the teaching to contemplate the principle of the Single Vehicle they achieve gradual awakening. It is also like the bodhisattva constantly sitting upon the lotus, while secondarily preaching teaching and principle for the sake of the two vehicles. Alternatively, the *Anantanirdeśa-sūtra* was taught for bodhisattvas, contrasting with sentient beings' natures and desires to distinguish the immeasurable, desiring to cause bodhisattvas to suit the capacities of sentient beings through both teaching and principle; therefore, in the treatise's explanation of the seventeen names, it interprets the lotus solely through teaching and principle. This sūtra, by contrast, transforms those of the two vehicles to arouse their minds to seek the Great, naming the lotus solely through practice and fruition. Furthermore, this sūtra transforms those of the two vehicles to return to the Great, causing them to know that the teachings provisionally established three while the essence of the principle is only one, so that they arouse their minds, cultivate practice, and ultimately attain the buddha-fruition; therefore, teaching, principle, practice, and fruition are all named the lotus, since teaching and practice both bloom, and principle and fruition both emerge from the water. They will be further differentiated below among the seventeen names. / If one were to take only tathatā as the essence of the Single Vehicle of the wondrous Dharma, the two meanings of the lotus—emerging from water and blooming—would make the simile broad and the Dharma narrow, which is certainly not reasonable; all the more so since the treatise's explanation of the name does not interpret it this way. The Dharma is itself the wondrous; it is the flower of the lotus: karmadhāraya and tatpuruṣa compounds correspond respectively. Alternatively, the wondrousness of the great Dharma is a tatpuruṣa compound, while this wondrous Dharma being like a lotus is a karmadhāraya compound. Here we do not intend to explain the lotus separately, so it is not a dvandva compound. If principle is the wondrous and the scripture is merely the teaching, saying *Saddharmapuṇḍarīka-sūtra* is a tatpuruṣa compound. If the wondrous Dharma is teaching and the scripture is also teaching, saying *Saddharmapuṇḍarīka-sūtra* is a karmadhāraya compound. If the wondrous Dharma is principle and the scripture is also principle, saying *Saddharmapuṇḍarīka-sūtra* is also a karmadhāraya compound. If the wondrous Dharma is teaching and the scripture is principle, it is also a tatpuruṣa compound. Names are formulated based on conforming to the essence, the intermediate cause, the supramundane retribution, relying on persons or relying on dharma, relying on dharma or relying on similes, as explained in the *Samayabhedoparacanacakra*. The meanings of the 'Introductory Chapter' and so forth are all as found in the phonetic and glossarial guides.