English
English version: Now, 'Pundarika' is said to be translated as 'lotus'. However, it is now said that 'Pundarika' may not necessarily be translated as 'lotus'. The *Nirvana Sutra* says, 'Lotus among humans, Pundarika flower among humans.' Since both appear, they seem to be different. Now it is said that 'lotus' is a general term, and 'Pundarika' is a specific term. The reason for knowing this is that five pieces of evidence are cited: First, in the *Nirvana Sutra*, Kasyapa (one of Buddha's disciples) asks, 'How can one be unpolluted in a turbid world, like a lotus?' The Buddha lists four flowers to answer the question: Utpala (blue lotus), Padma (red lotus), Kumuda (yellow lotus), and Pundarika (white lotus). From this, it is known that 'lotus' is a general term for the four flowers, so the four flowers are used to answer the question. Second, the *Mahaprajnaparamita Sutra* has a text listing four foreign flowers, namely Utpala, Kumuda, Padma, and Pundarika flowers; here is a text listing four flowers of this land, namely blue lotus and even white lotus. Third, the *Naraka Sutra* says, 'The shape of Utpala Hell resembles a blue lotus flower, the shape of Padma Hell resembles red, the shape of Kumuda Hell resembles yellow, and the shape of Pundarika Hell resembles a white lotus flower.' Fourth, the *Karunapundarika Sutra* lists four flowers, saying, 'Pundarika refers to the white lotus flower.' Fifth, Faxian's biography and the monks of ancient India all say, 'Pundarika is the white lotus flower.' Therefore, it is known that 'lotus' is a general term, and 'white lotus' is a specific term. Moreover, this flower has three stages: when it has not yet bloomed, it is called Kumara; when it is blooming and about to fall, it is called Kamala; and when it is in full bloom, it is called Pundarika flower. From this, it is known that Pundarika is one color among the four colors, and one time among the three times, because when it is in full bloom, its brilliance is fully prepared, and it is bright and white, so it is used to metaphorize this sutra. Question: Does this *Lotus Sutra* have such text? Answer: Gadgadasvara Bodhisattva, in order to promote and circulate the *Lotus Sutra*, therefore transformed into eighty-four thousand jeweled lotus flowers, with Jambudvipa gold (a type of pure gold) as the stems, silver as the leaves, diamond as the stamens, and Kimsuka jewel (a type of red gemstone) as the pedestal, from which it is known that it is a white lotus flower. Because the eighty-four thousand Dharma treasures are all incorporated into the *Lotus Sutra*, now wanting to show and promote the White Lotus Sutra, therefore first manifests the white lotus flower. -------------------------------------------------------------------------------- 之相也。 问：
Chinese
《智度论》云“陆生华中须曼那花为第一，水生中青莲花为最上”，今何故乃举白华为喻耶？ 答： 青莲华形相则妙，故譬如来之眼，白华所况为胜，宜喻于此经。所以然者，欲辨此经其义明白，故以白华为喻。何以知然？此经二章瑞相皆辨于白，初段放眉间白毫相光，开乘方便门、显乘真实义；次〈见宝塔品〉初又放眉间白毫相光，欲表开身方便门、显身真实义。以此经开二方便、示二真实义最显明故，举白花为喻。 二者、白是众色之中本，明一乘为三乘之本，故于此一说三；说三为一，令归于一法身。一法身垂于应迹说于应用，为令悟于法身，故初章以一乘为本。次段以法身为本，欲显二本之义，故以本色为名。三者、驾御大车即是白牛，白牛喻平等大慧，无有漏之垢故秤为白。此经文虽七轴宗归大慧，故举白牛为喻也。 问： 无漏出何文？ 答： 〈方便品〉云“又告舍利弗，无漏不思议，甚深微妙法，唯我知是相，十方佛亦然”也。四者、乃至普贤乘六牙白象护人通法，亦显菩萨所乘之法，德无不圆、累无不尽，故乘六牙白象王来也。 问： 于四花中何故不借余二为喻？ 答： 屈摩罗时，华犹 之相也。 问： 《智度论》云‘陆生华中须曼那花（Sumanah flower，陆地上生长的花中最殊胜者）为第一，水生中青莲花（Utpala，一种蓝色的莲花）为最上’，今何故乃举白华（White flower，白色的花）为喻耶？ 答： 青莲华形相则妙，故譬如来之眼，白华所况为胜，宜喻于此经。所以然者，欲辨此经其义明白，故以白华为喻。何以知然？此经二章瑞相皆辨于白，初段放眉间白毫相光（Byakugo，佛陀眉间放射出的白色毫光），开乘方便门、显乘真实义；次〈见宝塔品〉初又放眉间白毫相光，欲表开身方便门、显身真实义。以此经开二方便、示二真实义最显明故，举白花为喻。 二者、白是众色之中本，明一乘（Ekayana，唯一的佛乘）为三乘（Triyana，声闻乘、缘觉乘、菩萨乘）之本，故于此一说三；说三为一，令归于一法身（Dharmakaya，佛的法身）。一法身垂于应迹说于应用，为令悟于法身，故初章以一乘为本。次段以法身为本，欲显二本之义，故以本色为名。三者、驾御大车即是白牛，白牛喻平等大慧，无有漏之垢故秤为白。此经文虽七轴宗归大慧，故举白牛为喻也。 问： 无漏出何文？ 答： 〈方便品〉云‘又告舍利弗（Sariputra，佛陀的十大弟子之一），无漏不思议，甚深微妙法，唯我知是相，十方佛亦然’也。四者、乃至普贤（Samantabhadra，象征菩萨的行愿）乘六牙白象护人通法，亦显菩萨所乘之法，德无不圆、累无不尽，故乘六牙白象王来也。 问： 于四花中何故不借余二为喻？ 答： 屈摩罗时，华犹
English
This is the characteristic of it. Question: The *Mahaprajnaparamita Sastra* says, 'Among flowers that grow on land, the *Sumanah* flower (Sumanah flower, the most excellent among flowers growing on land) is the best, and among those that grow in water, the blue *Utpala* lotus (Utpala, a type of blue lotus) is the most supreme.' Why then do you use the white flower (White flower, a white flower) as an analogy? Answer: The form and appearance of the blue lotus are exquisite, so it is used to symbolize the Buddha's eyes. The white flower, however, is superior in what it represents and is suitable as an analogy for this sutra. The reason for this is to clarify that the meaning of this sutra is clear, hence the use of the white flower as an analogy. How do we know this? The auspicious signs in both chapters of this sutra are described in terms of white. In the first section, the white hair-mark between the eyebrows (Byakugo, the white hair-mark radiating light from between the Buddha's eyebrows) emits light, opening the expedient gate of the One Vehicle and revealing the true meaning of the One Vehicle. In the beginning of the subsequent 'Vision of the Treasure Tower' chapter, the white hair-mark between the eyebrows emits light again, intending to express the opening of the expedient gate of the body and revealing the true meaning of the body. Because this sutra most clearly opens the two expedients and reveals the two true meanings, the white flower is used as an analogy. Secondly, white is the origin of all colors, clarifying that the One Vehicle (Ekayana, the One Buddha Vehicle) is the origin of the Three Vehicles (Triyana, the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle). Therefore, within this One, it speaks of the Three; speaking of the Three as One, causing them to return to the One Dharma Body (Dharmakaya, the Dharma Body of the Buddha). The One Dharma Body manifests traces and speaks of applications to enable enlightenment of the Dharma Body. Therefore, the first chapter takes the One Vehicle as its origin. The next section takes the Dharma Body as its origin, intending to reveal the meaning of the two origins, hence the name is based on the original color. Thirdly, the great carriage is driven by a white ox, and the white ox symbolizes impartial great wisdom, free from the defilements of outflows, hence it is called white. Although the seven fascicles of this sutra ultimately lead to great wisdom, the white ox is used as an analogy. Question: Where does 'without outflows' come from in the text? Answer: The 'Expedients' chapter says, 'Again, he told Sariputra (Sariputra, one of the ten great disciples of the Buddha), 'The undefiled, inconceivable, profound, and subtle Dharma, only I know its characteristics, and so do the Buddhas of the ten directions.' Fourth, even Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva) riding a six-tusked white elephant to protect people and penetrate the Dharma also reveals that the Dharma ridden by the Bodhisattvas is such that virtues are all complete and afflictions are all exhausted, hence they come riding a six-tusked white elephant king. Question: Among the four flowers, why not borrow the other two as analogies? Answer: At the time of Kumara, the flowers were still --------------------------------------------------------------------------------
Chinese
未开形相未妙，喻昔来诸教未开方便门、未显真实义，故不得喻于此经；迦摩罗时，花既将落形好欲毁，喻法花后教已开方便门、已显真实义，亦不得喻于此经。唯分陀利处中盛时形相可爱，喻于此经正开方便门、正显真实义，微妙第一。故华有三时，喻教有三种。故〈法师品〉云“已说今说当说中，此法花经最为第一”。 问： 何故举莲花为喻？ 答： 略有三义：一者、离喻，二者、合喻，三者、遍喻。 言离喻者又有三义：一者、此花不有而已，有则花实俱含。此经不说而已，说则因果双辨，故以莲花喻于因果。二者、由花开故而实现，由言教故而理显，故以莲华喻于理教，是以经云“其义深远其语巧妙”。三者、花未开而实未现，花开则实方显，未开方便门则真实相未显，开方便门则真实相方显，故以花开喻方便门开，实现譬真实相显也。 次合譬者略明十义：一者、此花从种而生，喻一乘必有其种。颂曰“天人两足尊，知法常无性，佛种从缘起，是故说一乘”。二者、此花从微至粗，喻佛乘渐渐增长。颂曰“渐渐积功德，具足大悲心，如是诸人等，皆已成佛道”。三者、此花增长满足出浊泥水，喻佛德无不圆、累无不尽，出离生死诸浊泥水。颂曰“如来已离三界火 现代汉语译本：未开的莲花，其形状和美妙之处尚未显现，这比喻过去诸教尚未开启方便之门，也未显现真实的意义，因此不能用它来比喻此经（《法华经》）。迦摩罗花（kamala，红莲花）凋谢之时，花朵即将凋落，美好的形态也将毁坏，这比喻《法华经》之后的教法已经开启方便之门，也已经显现真实的意义，因此也不能用它来比喻此经。只有分陀利花（pundarika，白莲花）处于盛开之时，其形状和美妙之处才最为可爱，这比喻此经正在开启方便之门，也正在显现真实的意义，最为微妙第一。所以，莲花有三种状态，比喻教法有三种阶段。因此，《法师品》中说：‘在已说、今说、当说的诸经中，这部《法华经》最为第一。’ 问： 为何要用莲花来作比喻呢？ 答： 略有三种含义：一是离喻，二是合喻，三是遍喻。 所谓离喻，又有三种含义：一是，此花若不出现则已，一旦出现则花和果实同时包含。此经若不宣说则已，一旦宣说则因和果同时辨明，所以用莲花来比喻因和果。二是，由于花开的缘故而果实显现，由于言教的缘故而道理彰显，所以用莲花来比喻理和教，因此经中说：‘其义深远，其语巧妙。’三是，花未开时，果实尚未显现；花开之时，果实才显现。未开启方便之门时，真实之相尚未显现；开启方便之门时，真实之相才显现。所以用花开来比喻方便之门开启，果实显现比喻真实之相显现。 其次，合譬略明十种含义：一是，此花从种子而生，比喻一乘（ekayana，唯一佛乘）必定有其种子。颂曰：‘天人两足尊（指佛陀），知法常无性，佛种从缘起，是故说一乘。’二是，此花从微小到粗大，比喻佛乘渐渐增长。颂曰：‘渐渐积功德，具足大悲心，如是诸人等，皆已成佛道。’三是，此花增长满足，从污浊的泥水中生出，比喻佛的功德没有不圆满的，累世的业障没有不消除的，出离生死轮回的各种污浊泥水。颂曰：‘如来已离三界火
English
English version: The unopened lotus, its shape and beauty not yet manifest, is a metaphor for the teachings of the past that have not yet opened the gate of expedient means (upaya), nor revealed the true meaning, and therefore cannot be compared to this sutra (the Lotus Sutra). The Kamala (red lotus) at the time of its decline, when the flower is about to wither and its beautiful form is about to be destroyed, is a metaphor for the teachings after the Lotus Sutra that have already opened the gate of expedient means and revealed the true meaning, and therefore cannot be compared to this sutra. Only the Pundarika (white lotus) in its full bloom, its shape and beauty most lovely, is a metaphor for this sutra, which is currently opening the gate of expedient means and revealing the true meaning, being the most subtle and supreme. Therefore, the lotus has three states, which are metaphors for the three stages of the teachings. Therefore, the ‘Teacher of the Law’ chapter says: ‘Among the sutras that have been, are being, and will be taught, this Lotus Sutra is the most supreme.’ Question: Why is the lotus used as a metaphor? Answer: Briefly, there are three meanings: first, separate metaphor; second, combined metaphor; and third, pervasive metaphor. The separate metaphor has three meanings: first, if this flower does not appear, it does not appear; once it appears, it contains both flower and fruit. If this sutra is not spoken, it is not spoken; once it is spoken, it distinguishes both cause and effect, so the lotus is used as a metaphor for cause and effect. Second, because the flower blooms, the fruit appears; because the teachings are spoken, the truth is revealed, so the lotus is used as a metaphor for truth and teaching, therefore the sutra says: ‘Its meaning is profound, its words are skillful.’ Third, when the flower is not yet open, the fruit is not yet manifest; when the flower opens, the fruit is revealed. When the gate of expedient means is not yet opened, the true aspect is not yet manifest; when the gate of expedient means is opened, the true aspect is revealed. Therefore, the opening of the flower is a metaphor for the opening of the gate of expedient means, and the appearance of the fruit is a metaphor for the manifestation of the true aspect. Next, the combined metaphor briefly explains ten meanings: first, this flower grows from a seed, which is a metaphor that the One Vehicle (ekayana) must have its seed. A verse says: ‘The two-legged honored one of gods and humans (referring to the Buddha), knows that the Dharma is always without inherent nature, the Buddha-seed arises from conditions, therefore he speaks of the One Vehicle.’ Second, this flower grows from small to large, which is a metaphor that the Buddha-vehicle gradually increases. A verse says: ‘Gradually accumulating merits, fully possessing great compassion, such people, all have attained Buddhahood.’ Third, this flower grows to its full bloom, emerging from the turbid mud and water, which is a metaphor that the Buddha's virtues are all complete, the accumulated karmic obstacles are all eliminated, and one is liberated from the various turbid mud and water of birth and death. A verse says: ‘The Thus Come One has already left the fire of the three realms’ --------------------------------------------------------------------------------