English
English version Question: Since it is known that this sutra clarifies the wonderfulness of the fruit (result), can it also clarify the wonderfulness of the cause? Answer: Some say that this sutra elucidates the cause but does not discern the Buddha-nature (Buddha-nature), only elucidating that the causal condition of myriad virtues accomplishes Buddhahood. Compared to the causes of the previous Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), it is therefore called wonderful. If compared to the true cause of Buddha-nature in the later *Nirvana Sutra* (Nirvana Sutra), it is not yet wonderful. Now, using ten kinds of textual meanings to infer, it differs from this interpretation: First, if the Mahayana (Mahayana) has three vehicles, then it has three natures (three natures). Since in principle there is only the One Vehicle (One Vehicle), therefore there is only one Buddha-nature. Second, if it is said that this sutra only elucidates that good people have Buddha-nature and evil people do not have Buddha-nature, which is different from the *Nirvana Sutra*, Sadāparibhūta Bodhisattva (Sadāparibhūta Bodhisattva), seeing the arrogant fourfold assembly of evil people, said, 'I do not despise you, you practice the Bodhisattva path, and you will surely become Buddhas.' The *Lotus Sutra Treatise* (Lotus Sutra Treatise) explains, 'Showing that all sentient beings have Buddha-nature, therefore all will become Buddhas.' From this inference, it is known that it is not only good people who have Buddha-nature. Furthermore, the exhortation to believe in the 〈Parable Chapter〉 (Parable Chapter) says, 'If you can believe and accept these words, all will be able to attain the Buddha path.' This clearly says that all sentient beings can become Buddhas, how could it exclude evil people? Third, if it is said that this sutra only has the name of the One Vehicle, therefore it does not elucidate Buddha-nature, it is because of not recognizing that one dharma has many names that this error arises. The *Nirvana Sutra* says, 'Buddha-nature has five names, the One Vehicle is one of the five.' It also says, 'Buddha-nature is also one and not one. How is it one? Because all sentient beings are the same One Vehicle, therefore it is one. How is it not one? Because it is not a dharma that can be counted.' Thus, it is known that Buddha-nature and the One Vehicle are different names. Fourth, explaining with examples, if it is said that this sutra does not have the words Buddha-nature, then it does not elucidate Buddha-nature, then the *Nirvana Sutra* and the *Avatamsaka Sutra* (Avatamsaka Sutra) do not have the name of the eight consciousnesses (eight consciousnesses), nor do they have the saying of changeable death and rebirth (changeable death and rebirth), then the *Nirvana Sutra* and the *Avatamsaka Sutra* should not have elucidated the eight consciousnesses and the two kinds of death and rebirth either. Fifth, the *Ratnagotravibhāga* (Ratnagotravibhāga) says, 'The *Uttaratantra* (Uttaratantra) says that there is no difference between the Tathāgatagarbha (Tathāgatagarbha) and the Three Jewels (Three Jewels).' Since this sutra elucidates the ultimate One Vehicle, then it is known that it also discerns the Tathāgatagarbha, therefore the 〈Faith Discernment Chapter〉 (Faith Discernment Chapter) says, 'And not distinguishing for me' --------------------------------------------------------------------------------
Chinese
别汝等当有如来知见宝藏之分”，其证也。六者、《中论．四谛品》云“虽复勤精进修行菩提道，若先无佛性终不得成佛”。长行释云“如铁无金性，虽复锻炼终不成金”。若此经不明佛性，虽修万善不得成佛。七者、天亲《释金刚波若》上已明佛性，况《法花》耶？八者、《涅槃经》引《摩诃波若》云“我无我无有二相”，此明众生无我与佛性真我更无有异，而《大品》已明佛性，况《法花》耶？九者、夫见佛性方得常身，〈寿量品〉既明常，岂得此经不明佛性？十者、人语难依圣语宜信，天亲《法花论》七处明佛性：一者〈方便品〉云“唯佛与佛乃能究竟尽诸法实相”，论云“诸法实相者，谓如来藏法身体不变故”，乃至释〈法师品〉云“知去佛性水不远故”。以十种文义往推，即知此经已明佛性，即因门究竟谓因妙也。次释莲华经言“无名相法为众生故假名相说，欲令众生因此名相悟无名相，盖是垂教之大宗群圣之本意”。所以无名相中假名相说者，如《大品》云“一切众生皆是名相中行”，今欲止其名相，故借名相令悟无名相矣。通而言，妙法与莲华皆悉是名相，故经云“说大乘经名妙法莲华”；据别而言，妙法则是无名而名，莲花是无相而相。故此经之题，法喻双举、名相俱陈也。旧云，外国称分陀利，此 现代汉语译本： ‘你们应当有如来知见宝藏的份额’，这就是证明。第六，《中论·四谛品》说：‘即使勤奋精进地修行菩提道，如果先前没有佛性，最终也不能成佛’。长行解释说：‘如同铁没有金的性质，即使反复锻炼，最终也不能成为金’。如果这部经没有阐明佛性，即使修行万种善行，也不能成佛。第七，天亲菩萨在《释金刚般若》中已经阐明了佛性，更何况是《法华经》呢？第八，《涅槃经》引用《摩诃般若》说：‘我无我，没有二相’，这说明众生无我与佛性真我之间没有差异，而《大品般若经》已经阐明了佛性，更何况是《法华经》呢？第九，只有见到佛性才能获得常身，〈寿量品〉既然阐明了常，怎么能说这部经没有阐明佛性呢？第十，人的话难以依赖，圣人的话应该相信，天亲菩萨在《法华论》中七处阐明了佛性：第一，〈方便品〉说：‘唯有佛与佛才能究竟通达诸法实相’，论中说：‘诸法实相，是指如来藏法身，体性不变’，乃至解释〈法师品〉说：‘知道距离佛性之水不远’。用这十种文义来推断，就知道这部经已经阐明了佛性，这就是因门究竟，称为因妙。接下来解释‘莲华经’，说：‘对于没有名称和形象的法，为了众生的缘故，假借名称和形象来说明，想要让众生因此名相领悟没有名称和形象的真理，这大概是佛陀垂示教诲的大宗旨，诸圣人的根本意图’。所以在没有名称和形象中假借名称和形象来说明，如同《大品般若经》说：‘一切众生都在名相中行走’，现在想要止息他们的名相，所以借用名相让他们领悟没有名称和形象的真理。总的来说，‘妙法’与‘莲华’都是名相，所以经中说：‘说大乘经，名为妙法莲华’；就分别而言，‘妙法’则是无名而名，‘莲花’则是无相而相。所以这部经的题目，法和比喻双重举出，名称和形象一同陈列。旧的说法是，外国称之为分陀利 (Pundarika，白莲花)，此
English
English version: 'You should all have a share in the Tathagata's (如来，Tathagata: 'Thus Come One' or 'Thus Gone One', an epithet of the Buddha) treasure of knowledge and vision,' this is the proof. Sixth, the *Madhyamaka-karika (中论，Madhyamaka-karika: The Fundamental Wisdom of the Middle Way)*, Chapter on the Four Noble Truths, says: 'Even if one diligently cultivates the Bodhi path (菩提道，Bodhi path: the path to enlightenment), if one does not have Buddha-nature (佛性，Buddha-nature: the inherent potential for Buddhahood) from the beginning, one will ultimately not become a Buddha.' The prose commentary explains: 'Like iron without the nature of gold, even if it is repeatedly forged, it will ultimately not become gold.' If this sutra does not clarify Buddha-nature, even if one cultivates myriad good deeds, one will not become a Buddha. Seventh, Vasubandhu (天亲，Vasubandhu: an influential Buddhist monk and scholar) has already clarified Buddha-nature in his *Commentary on the Diamond Sutra (释金刚般若，Commentary on the Diamond Sutra)*, how much more so in the *Lotus Sutra (法华经，Lotus Sutra)*? Eighth, the *Nirvana Sutra (涅槃经，Nirvana Sutra)* quotes the *Mahaprajnaparamita Sutra (摩诃般若，Mahaprajnaparamita Sutra)*, saying: 'I and non-I, there are no two aspects,' this explains that there is no difference between the non-self of sentient beings and the true self of Buddha-nature, and the *Mahaprajnaparamita Sutra* has already clarified Buddha-nature, how much more so in the *Lotus Sutra*? Ninth, only by seeing Buddha-nature can one attain a permanent body, since the *Chapter on the Duration of Life of the Tathagata (寿量品，Chapter on the Duration of Life of the Tathagata)* clarifies permanence, how can it be said that this sutra does not clarify Buddha-nature? Tenth, human words are difficult to rely on, the words of the sages should be trusted, Vasubandhu clarifies Buddha-nature in seven places in his *Lotus Sutra Treatise (法华论，Lotus Sutra Treatise)*: First, the *Chapter on Expedient Means (方便品，Chapter on Expedient Means)* says: 'Only a Buddha together with a Buddha can completely understand the true aspect of all dharmas,' the treatise says: 'The true aspect of all dharmas refers to the Tathagatagarbha (如来藏，Tathagatagarbha: the womb of the Tathagata, Buddha-nature) Dharmakaya (法身，Dharmakaya: the body of the Dharma, the ultimate nature of reality), its essence is unchanging,' and even explains the *Chapter on the Teacher of the Law (法师品，Chapter on the Teacher of the Law)*, saying: 'Knowing that one is not far from the water of Buddha-nature.' Using these ten kinds of textual meanings to infer, one knows that this sutra has already clarified Buddha-nature, this is the ultimate of the causal gate, called the wonderfulness of cause. Next, explaining the words 'Lotus Sutra,' it says: 'For dharmas without names and forms, for the sake of sentient beings, names and forms are borrowed to explain them, wanting to enable sentient beings to awaken to the truth without names and forms through these names and forms, this is probably the great purpose of the Buddha's teachings, the fundamental intention of all the sages.' Therefore, borrowing names and forms to explain in the absence of names and forms is like the *Mahaprajnaparamita Sutra* saying: 'All sentient beings walk in names and forms,' now wanting to stop their names and forms, so names and forms are borrowed to enable them to awaken to the truth without names and forms. Generally speaking, both 'Wonderful Dharma' and 'Lotus' are names and forms, so the sutra says: 'Speaking of the Mahayana Sutra, it is called the Wonderful Dharma Lotus Sutra'; specifically speaking, 'Wonderful Dharma' is nameless but named, and 'Lotus' is formless but has form. Therefore, the title of this sutra, both the Dharma and the metaphor are mentioned together, names and forms are both presented. The old saying is that foreigners call it Pundarika (分陀利，Pundarika: white lotus), this --------------------------------------------------------------------------------
Chinese
翻为连花。今谓分陀利未必翻为莲花，《涅槃经》云“人中莲花、人中分陀利花”，既其两出，似如为异。今谓莲花为通，分陀利为别，所以然知者之，凡引五证：一、《涅槃经》迦叶问云“云何处浊世不污如莲花？”佛具举优钵罗花、波头摩、拘物头、分陀利四花答问。即知莲花通四华，故举四华答之。二者、《大品经》有文列外国四华，谓优钵罗、拘物头、波头摩、分陀利花；此有文列此土四花，谓青莲花乃至白莲花。三者、《地狱经》云“优钵罗地狱形似青莲华，波头摩地狱其形似赤色，拘物头地狱其形示黄色，分陀利地狱形以白莲花”。四者、《悲花经》列四华云“分陀利者谓白莲华”。五者、谓《法显传》及天竺诸僧皆云“分陀利者白莲华也”。故知莲华是通，白莲华是别。又此华凡有三时，未敷之时名屈摩罗，敷而将落名迦摩罗，处中盛时秤分陀利华。即知分陀利是四色中是一色，三时中是一时，以其处中盛时荣曜备满足鲜白分明，以喻斯经也。 问： 即此《法华》有斯文不？ 答： 妙音菩萨为弘通《法花》，故来化作八万四千众宝莲华，阎浮檀金为茎，白银为叶，金刚为须，甄叔迦宝以为其台，即知是白莲华。以八万四千法藏皆摄入法华，今欲示弘白莲华经，故前现白华 现代汉语译本： 将分陀利翻译成莲花。现在说分陀利未必翻译成莲花，《涅槃经》（Nirvana Sutra）中说：‘人中的莲花，人中的分陀利花’，既然两者都出现，似乎是不同的。现在说莲花是通称，分陀利是特指，之所以知道这一点，是因为引用了五个证据：第一，《涅槃经》（Nirvana Sutra）中迦叶（Kasyapa，佛陀的弟子）问：‘如何在污浊的世间不被污染，像莲花一样？’佛陀列举了优钵罗花（ উৎপল , Utpala，青莲花）、波头摩（ পদ্ম , Padma，红莲花）、拘物头（ কুমুদ , Kumuda，黄莲花）、分陀利（ পুণ্ডরীক , Pundarika，白莲花）四种花来回答问题。由此可知莲花是四种花的通称，所以用四种花来回答。第二，《大品经》（Mahaprajnaparamita Sutra）中有文字列举了外国的四种花，即优钵罗、拘物头、波头摩、分陀利花；这里有文字列举了此地的四种花，即青莲花乃至白莲花。第三，《地狱经》（Naraka Sutra）中说：‘优钵罗地狱的形状像青莲花，波头摩地狱的形状像红色，拘物头地狱的形状像黄色，分陀利地狱的形状像白莲花。’第四，《悲花经》（Karunapundarika Sutra）列举四种花说：‘分陀利指的是白莲花。’第五，法显（Faxian，东晋僧人）的传记以及天竺（印度古称）的僧侣都说：‘分陀利就是白莲花。’因此可知莲花是通称，白莲花是特指。而且这种花有三个时期，未开放时叫做屈摩罗（Kumara），开放将要凋落时叫做迦摩罗（Kamala），正值盛开时叫做分陀利花。由此可知分陀利是四种颜色中的一种颜色，三个时期中的一个时期，因为它正值盛开时，光彩耀眼，具备了充分的鲜艳洁白，所以用来比喻这部经。 问： 这部《法华经》（Lotus Sutra）中有这样的文字吗？ 答： 妙音菩萨（Gadgadasvara Bodhisattva）为了弘扬流通《法华经》（Lotus Sutra），所以化作八万四千众宝莲花，用阎浮檀金（Jambudvipa gold，一种纯金）做茎，白银做叶，金刚做须，甄叔迦宝（Kimsuka jewel，一种红色宝石）做花台，由此可知是白莲花。因为八万四千法藏都摄入《法华经》（Lotus Sutra），现在想要显示弘扬白莲花经，所以先显现白莲花。