English
English version 3. The Gate of Mutable and Immutable Names: There are two ways of naming all Buddhist scriptures: first, the names remain unchanged from ancient times to the present; second, the names change with the appearance of different Buddhas. For example, the *Nirvana Sutra* says, 'Sometimes it is called the Dharma Mirror, sometimes it is called the Nectar Drum,' and so on. This *Lotus Sutra*, among the two types, belongs to the first, where the name remains unchanged from ancient times to the present. Therefore, what was spoken by the Mahābhijñā-jñānābhibhū Buddha (Great Universal Wisdom Excellence Buddha), the King Voice Buddha (King Voice Buddha), the Two Million Sun Moon Light Buddha (Two Million Sun Moon Light Buddha), and Śākyamuni Buddha (Śākyamuni Buddha) is all called the Wonderful Dharma Lotus. The reason there is a gate of mutable and immutable names is that it varies according to circumstances and is spoken at the appropriate time. 4. The Gate of Meaning with Few or Many Aspects: The naming of various scriptures has no fixed number of meanings, sometimes named with one meaning, sometimes with two meanings, and sometimes with three meanings. Naming with one meaning may refer only to a person, only to a dharma, only to a place, only to a time, only to an event, or only to a metaphor. Naming only with a person, such as the *Trapusa and Bhallika Sutra* (Tiwei Sutra); naming only with a dharma, such as the example of the *Nirvana Sutra*; naming only with a place, such as the *Laṅkāvatāra Sūtra* (Lengqie Sutra), which translates to 'place of crossing over'; naming only with a time, such as the *Seasonable and Unseasonable Sutra* (Shifeishi Jing); naming only with an event, such as the *Dry Tree Sutra* (Kushu Jing), etc.; naming only with a metaphor, such as the *Suvarṇaprabhāsa Sūtra* (Jin Guangming Jing), etc. Naming with two meanings may involve both dharma and metaphor, such as the *Saddharma Puṇḍarīka Sūtra* (Wonderful Dharma Lotus Sutra); or both person and dharma, such as the *Vimalakīrti Nirdeśa Sūtra* (Weimojie Suoshuo Jing), etc. Naming with three meanings, such as the *Śrīmālādevī Siṃhanāda Ekayāna Mahopāyaka Sūtra* (Shengman Jing), where Śrīmālādevī (Shengman) refers to a person's name, Siṃhanāda (Shizi Hou) refers to a metaphorical name, and Ekayāna Mahopāyaka (Yicheng Dafangbian) refers to a dharma name. 5. The Gate of Order: According to the Sanskrit texts from India (Tianzhú), there were no titles at the beginning, only Siddhaṃ (Xitan), which means 'good dharma' or 'accomplishment,' and the naming was always at the end of the scripture. The reason for moving the name from the end to the beginning is that the translators of the scriptures followed the customs of China (Zhendan) and wanted to distinguish the categories of scriptures by the difference in names. 6. The Gate of Translation: According to the Sanskrit text, the scripture is named 'Saddharma Puṇḍarīka Sūtra' (Sadamuo Fentouli Xiuduoluo). Dharmarakṣa (Zhú Fǎhù) translated 'Sat' (Sa) as 'Correct,' so it was translated as the 'Correct Dharma Flower Sutra'; Kumārajīva (Jiumoluoshi) of the Jin Dynasty translated 'Sat' (Sa) as 'Wonderful,' so it was translated as the 'Wonderful Dharma Lotus Sutra.' --------------------------------------------------------------------------------
Chinese
山慧远双用前二，更加两名，谓“真法好法”。今谓天竺一题名具含众义，译经之人随取一义故各别翻之耳。所言具含多义者，然诸佛所行之道未曾邪正，为对内外二邪故立为正：一者、九十六种所说之法，称之为邪，如来所说之法目之为正，故对彼异道之邪明佛道为正。二者、昔执五乘之异，乖于一道，名之为邪。所以然者，道尚无二，宁得有五？故执于五异乖于一道，故称为邪。以对彼二邪故，明佛所行道，称为正法。言妙法者，诸佛所行之道未曾粗妙，为对二粗故叹美为妙：一者、外道所说之法有字无义，是即浅近之法，故名为粗；出世之法有字有义，目之为妙。二者、对五乘之粗，故叹佛乘为妙。又五乘是方便之说故称为粗，一乘是真实之法故称为妙。次言真法者亦有二义：一者、外道之法目之为伪，诸佛所行称之为真。如《涅槃》云“是诸外道虚假诈称无有真谛”，故明佛法有于真谛。次对五乘之伪以辨一乘之真，故〈方便品〉云“唯此一事实，余二则非真”，二尚非真，况五乘实耶？言好法者亦有二：一、对外道邪见名为恶法，诸佛法正见称为好法。《涅槃经》云“求二乘者名为不善，求大乘者名为之善”，善即是好法。 问： 一乘教起但应对彼五乘，何故亦对外道耶？ 答： 现代汉语译本： 山慧远曾经使用前两种名称，又增加了两个名称，称之为‘真法’、‘好法’。现在认为，天竺的一个题目名称包含了多种含义，翻译经典的人根据自己的理解选取了其中一种含义，所以翻译出来的名称各有不同。所说的包含多种含义，是说诸佛所行之道本来没有邪正之分，为了针对外道和内道的两种邪见，才设立了‘正’：第一种，九十六种外道所说的法，称之为‘邪’，如来所说的法称之为‘正’，所以针对那些异端的邪说，彰显佛道为正。第二种，过去执着于五乘（人乘、天乘、声闻乘、缘觉乘、菩萨乘）的差异，违背了一乘之道，称之为‘邪’。之所以这样说，是因为道本来就没有两种，怎么会有五种呢？所以执着于五乘的差异就违背了一乘之道，因此称为‘邪’。为了针对这两种邪见，彰显佛所行之道，称为‘正法’。 说到‘妙法’，诸佛所行之道本来没有粗妙之分，为了针对两种粗陋，才赞美为‘妙’：第一种，外道所说的法有文字而无意义，是浅显近俗之法，所以称为‘粗’；出世间的法有文字也有意义，称之为‘妙’。第二种，针对五乘的粗陋，所以赞叹佛乘为‘妙’。而且五乘是方便之说，所以称为‘粗’，一乘是真实之法，所以称为‘妙’。 接下来谈到‘真法’，也有两种含义：第一种，外道的法称之为虚伪，诸佛所行称之为真实。如《涅槃经》（《大般涅槃经》）所说：‘这些外道虚假诈称，没有真谛’，所以彰显佛法具有真谛。其次，针对五乘的虚伪，来辨明一乘的真实，所以《方便品》（《妙法莲华经·方便品》）说：‘唯有这一件事是真实的，其余二乘都不是真实的’，二乘尚且不是真实的，更何况五乘呢？ 说到‘好法’，也有两种含义：第一种，对外道的邪见称为恶法，诸佛的正见称为好法。《涅槃经》（《大般涅槃经》）说：‘求二乘（声闻乘、缘觉乘）的人称为不善，求大乘（菩萨乘）的人称为善’，善就是好法。 问： 一乘教义的兴起，仅仅是为了应对五乘，为什么也要针对外道呢？ 答：
English
English version: Shan Huiyuan formerly used the first two names and added two more, calling them 'True Dharma' and 'Good Dharma.' Now, it is believed that a single title in India contains multiple meanings, and translators each chose one meaning according to their understanding, resulting in different translations. The claim of containing multiple meanings refers to the fact that the path practiced by all Buddhas originally had no distinction between right and wrong. 'Right' was established to counter the two wrong views of external and internal paths: first, the teachings of the ninety-six kinds of external paths are called 'wrong,' while the teachings of the Tathagata are called 'right.' Therefore, in contrast to the wrong views of those heretics, the Buddha's path is shown to be right. Second, in the past, clinging to the differences of the Five Vehicles (Human Vehicle, Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), which deviated from the One Vehicle path, was called 'wrong.' The reason for this is that the path originally has no two, how could there be five? Therefore, clinging to the differences of the Five Vehicles deviates from the One Vehicle path, hence it is called 'wrong.' To counter these two wrong views, the path practiced by the Buddha is called 'Right Dharma'. Speaking of 'Wonderful Dharma,' the path practiced by all Buddhas originally had no distinction between coarse and wonderful. 'Wonderful' is praised to counter the two kinds of coarseness: first, the teachings of external paths have words but no meaning, which are shallow and mundane, hence they are called 'coarse'; the teachings of the world-transcending path have both words and meaning, and are called 'wonderful.' Second, in contrast to the coarseness of the Five Vehicles, the Buddha Vehicle is praised as 'wonderful.' Moreover, the Five Vehicles are expedient teachings, hence they are called 'coarse,' while the One Vehicle is the true Dharma, hence it is called 'wonderful.' Next, speaking of 'True Dharma,' there are also two meanings: first, the teachings of external paths are called false, while the practices of all Buddhas are called true. As the *Nirvana Sutra* (Mahāparinirvāṇa Sūtra) says, 'These external paths falsely claim to have no true meaning,' thus showing that the Buddha Dharma has true meaning. Secondly, to distinguish the truth of the One Vehicle from the falsehood of the Five Vehicles, the *Upaya Chapter* (Lotus Sutra, *Upāya Chapter*) says, 'Only this one thing is true, the other two are not true.' If the Two Vehicles are not true, how much more so the Five Vehicles? Speaking of 'Good Dharma,' there are also two meanings: first, the wrong views of external paths are called evil Dharma, while the right views of the Buddhas are called good Dharma. The *Nirvana Sutra* (Mahāparinirvāṇa Sūtra) says, 'Those who seek the Two Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle) are called not good, those who seek the Great Vehicle (Bodhisattva Vehicle) are called good,' and good is good Dharma. Question: The rise of the One Vehicle teaching is only to counter the Five Vehicles, why also target external paths? Answer: --------------------------------------------------------------------------------
Chinese
涅槃教乃斥三修比丘，而复简外道故，外道无有真谛及盗窃佛常，今明佛法为妙，岂不对外道非妙及五乘之粗耶？ 问： 既具四名，何故独称为妙？ 答： 凡有三义：一者、经有妙文而无正称，如云“我法妙难思”，又云“是乘微妙清净第一”，即其证也。二者、妙是精微深远之称，立妙名则称叹义便，以我法微妙凡夫二乘及以始行菩萨不能思量义。若云我法正难思义，则方言不巧、于义不便也。三者、次就义推，夫正以形耶受称，妙以待粗得名，宜以九十六法为邪，如来五乘之法称正，故正在五乘之法也。五乘虽正，正而犹粗，唯一乘之法乃称为妙，故妙主于一也，不得云外道为粗、五乘为妙，亦不得云五乘为邪、一乘为正。外道之形佛法，其犹石之与玉；五乘之与一乘，同皆是玉，但玉有精粗，故以五乘为粗、一乘为妙也。 第七、释名门，今解达摩之法则释妙义。此经文虽七轴，宗归一乘，宜以一乘之法为妙。故〈譬喻品〉云“是乘微妙清净第一，于诸世间为无有上”，此偈对四乘之粗叹佛乘为妙。上半对二乘之粗叹佛乘为妙，下半对人天乘之粗叹佛乘为妙。“是乘”者，谓佛乘也，“微妙清净”者，叹佛乘也，以德无不圆故云微妙，累无不尽故名清净。又夫论累者所 现代汉语译本： 《涅槃经》之所以驳斥三修比丘，又贬低外道，是因为外道没有真谛，并且盗窃佛陀的常住之法。现在阐明佛法是精妙的，难道不是在说外道不精妙，以及五乘之法粗浅吗？ 问： 既然具备四种名称，为什么唯独称之为‘妙’？ 答： 总共有三种含义：第一，经文中有‘妙’的描述，但没有直接称为‘妙’，例如说‘我的法微妙难思’，又说‘此乘微妙清净第一’，这些就是证明。第二，‘妙’是精微深远的称谓，立‘妙’这个名称，就包含了称赞的含义，因为我的法微妙，凡夫、二乘以及刚开始修行的菩萨都无法思量。如果说‘我的法正难思’，那么说法就不够巧妙，在意义上也不方便。第三，从义理上推论，‘正’是相对于邪而得名，‘妙’是相对于粗而得名。应该说九十六种外道法是邪，如来的五乘之法称为‘正’，所以‘正’在于五乘之法。五乘虽然是‘正’，但‘正’而仍然粗浅，只有一乘之法才称为‘妙’，所以‘妙’主要指一乘。不能说外道是粗浅的，五乘是精妙的，也不能说五乘是邪的，一乘是正的。外道模仿佛法，就像石头与玉石的区别；五乘与一乘，都如同玉石，但玉石有精粗之分，所以说五乘是粗浅的，一乘是精妙的。 第七，释名门，现在解释达摩（Dharma，佛法）的法则，就是解释‘妙’的含义。这部经文虽然有七轴，但宗旨归于一乘，应该用一乘之法来解释‘妙’。所以《譬喻品》中说‘此乘微妙清净第一，于诸世间为无有上’，这句偈颂是针对四乘的粗浅，赞叹佛乘的精妙。上半句是针对二乘的粗浅，赞叹佛乘的精妙，下半句是针对人天乘的粗浅，赞叹佛乘的精妙。‘此乘’，指的是佛乘，‘微妙清净’，是赞叹佛乘，因为功德没有不圆满的，所以称为‘微妙’，业障没有不消除的，所以称为‘清净’。又，凡是谈论业障的