Chinese
宅，寂然闲居安处林野”。四者、此花虽出泥水而不舍泥水，喻佛虽出四流之外不舍三界之中。颂曰“是时长者在门外立，惊入火宅方宜救济”。五者、此花微妙鲜洁第一，如佛乘五乘中第一。颂曰“是乘微妙清净第一，于诸世间为无有上”。六者、此花为凡圣称叹爱敬，佛乘亦尔，为世间出世间凡圣称叹爱敬。颂曰“佛所悦可，一切众生所应称叹供养礼拜”。七者、此华台叶具足，喻佛乘万德皆圆满。颂曰“无量亿千诸力解脱禅定智慧及佛余法”。八者、此华诸佛菩萨而坐其上，大乘亦尔，为诸佛菩萨而住其中。颂曰“佛自住大乘，如其所得法，定慧力庄严，以此度众生”。九者、此花开合有时，喻一乘之法隐显有时，昔日即隐、今日即显。颂曰“所以未曾说，说时未至故，今正是其时，决定说大乘”。十者、劫初成时大梵天王坐莲华座，为一切众生之父，《妙法莲华》亦是三世诸佛根本。〈药王品〉云“如大梵王为一切世间之父，此经亦尔，为一切贤圣学无学人及发菩萨心者之父”。《普贤观经》云“方等经是诸佛眼，诸佛因是得具五眼，佛三种身从方等生，是大法印印涅槃海”。所以方等生三种身者，由方等故了悟实相断诸烦恼，断诸烦恼故法身现，法身现故有应身，有应身故有化身，有三身故说十二部经，说 现代汉语译本： ‘宅，寂然闲居安处林野’。第四，此花虽出于泥水而不舍弃泥水，比喻佛虽出于四流（指欲流、有流、见流、无明流）之外，但不舍弃三界（指欲界、色界、无色界）之中。颂曰：‘是时长者在门外立，惊入火宅方宜救济’。 第五，此花微妙鲜洁第一，如同佛乘在五乘（人乘、天乘、声闻乘、缘觉乘、菩萨乘）中最为殊胜。颂曰：‘是乘微妙清净第一，于诸世间为无有上’。 第六，此花为凡夫圣人所称叹爱敬，佛乘也是如此，为世间和出世间的凡夫圣人所称叹爱敬。颂曰：‘佛所悦可，一切众生所应称叹供养礼拜’。 第七，此花的花台和叶子都具足圆满，比喻佛乘的万种功德都圆满具足。颂曰：‘无量亿千诸力解脱禅定智慧及佛余法’。 第八，此花为诸佛菩萨所坐，大乘佛法也是如此，为诸佛菩萨所住。颂曰：‘佛自住大乘，如其所得法，定慧力庄严，以此度众生’。 第九，此花的开放和闭合有一定的时间，比喻一乘佛法的隐没和显现也有一定的时间，过去是隐没的，现在是显现的。颂曰：‘所以未曾说，说时未至故，今正是其时，决定说大乘’。 第十，劫初形成时，大梵天王（Mahābrahmā，色界初禅天之主）坐在莲花座上，是一切众生的父亲。《妙法莲华经》（Saddharma-puṇḍarīka-sūtra）也是三世诸佛的根本。《药王品》中说：‘如大梵王为一切世间之父，此经亦尔，为一切贤圣学无学人及发菩萨心者之父’。《普贤观经》中说：‘方等经是诸佛眼，诸佛因是得具五眼，佛三种身从方等生，是大法印印涅槃海’。所以说方等经生三种身，是因为通过方等经了悟实相，断除各种烦恼，断除各种烦恼的缘故法身显现，法身显现的缘故有应身，有应身的缘故有化身，有三身的缘故说十二部经，说
English
English version: 'The dwelling, silently and peacefully residing in the forest and fields.' Fourth, this flower, though emerging from mud and water, does not abandon the mud and water, symbolizing that the Buddha, though beyond the four streams (Ogha, referring to the streams of desire, existence, views, and ignorance), does not abandon the three realms (Tridhātu, referring to the desire realm, the form realm, and the formless realm). A verse says: 'At that time, the elder stood outside the gate, alarmed upon entering the burning house, urgently seeking salvation.' Fifth, this flower is subtle, pure, and foremost, just as the Buddha-vehicle is the most excellent among the five vehicles (Pañcayāna, referring to the vehicles of humans, gods, Śrāvakas, Pratyekabuddhas, and Bodhisattvas). A verse says: 'This vehicle is subtle, pure, and foremost, unsurpassed in all the worlds.' Sixth, this flower is praised and revered by both ordinary beings and sages; the Buddha-vehicle is also like this, praised and revered by both worldly and otherworldly ordinary beings and sages. A verse says: 'Pleasing to the Buddha, it should be praised, offered to, and venerated by all beings.' Seventh, this flower's calyx and leaves are complete, symbolizing that the Buddha-vehicle's myriad virtues are all perfectly fulfilled. A verse says: 'Immeasurable billions of powers, liberations, meditations, wisdom, and other Buddha-dharmas.' Eighth, this flower is sat upon by Buddhas and Bodhisattvas; the Mahāyāna is also like this, resided in by Buddhas and Bodhisattvas. A verse says: 'The Buddha dwells in the Mahāyāna, according to the Dharma he has attained, adorned with the power of Samādhi and Prajñā, using this to liberate beings.' Ninth, this flower's opening and closing have their times, symbolizing that the Dharma of the One Vehicle's concealment and manifestation also have their times; in the past it was concealed, now it is manifested. A verse says: 'Therefore, it was not spoken before, because the time had not yet arrived; now is precisely the time to decisively speak of the Mahāyāna.' Tenth, at the beginning of the kalpa, Mahābrahmā (Great Brahmā, the lord of the first dhyāna heaven in the form realm) sits on a lotus seat, being the father of all beings. The *Saddharma-puṇḍarīka-sūtra* (Lotus Sutra) is also the root of the Buddhas of the three times. The *Yao Wang Pin* (Chapter on Medicine King) says: 'Just as Mahābrahmā is the father of all the world, this sutra is also like that, being the father of all worthy sages, those who are learning and those who have completed their learning, and those who have aroused the Bodhi-mind.' The *Pǔxián Guān Jīng* (Samantabhadra Contemplation Sutra) says: 'The Vaipulya Sutras are the eyes of all Buddhas; because of them, the Buddhas attain the five eyes; the three bodies of the Buddhas are born from the Vaipulya, it is the great Dharma seal that seals the ocean of Nirvāṇa.' The reason why the Vaipulya Sutras give rise to the three bodies is that through the Vaipulya Sutras, one awakens to the true nature, cuts off all afflictions; because one cuts off all afflictions, the Dharmakāya manifests; because the Dharmakāya manifests, there is the Nirmāṇakāya; because there is the Nirmāṇakāya, there is the Saṃbhogakāya; because there are the three bodies, the twelve divisions of the scriptures are spoken, speaking --------------------------------------------------------------------------------
Chinese
十二部经故有法宝，有法宝故有僧宝、故有三宝、故有世间三善道，故知《法华》是世间出世间本也。 问： 《法华论》释云何？ 答： 《论》云“以佛乘出离二乘浊泥水故，喻如莲华”，又云“此花诸佛菩萨而坐其上，此经亦为令舍二乘鄙贱之人同得入一乘，与诸佛菩萨同坐妙法莲华之坐，故借莲华为喻”。犹是十义中两义耳。 三遍喻者，《大集经》云“慈悲为茎，智慧为叶，三昧为须，解脱为敷，菩萨蜂王采甘露味，是故我礼《妙法莲华》也”。 第四辨教意门，南方五时说、北土四宗论，无文伤义，昔已详之，今略而不述也。夫论四生扰扰，为失虚怀，六趣纷纷，寔由封滞，故知回流苦海以住着为源，超然彼岸用无得为本，但累果非一故息倒多门，或始终俱大，或初后并小，或始小终大，或始大终小，或一时之内大小俱明，或无量时唯辨一法，或说异法而前后不同，或明同法而初后为异，良由机悟不一故适化无方，不可局以五时、限于四教也。所言始终俱大者，如《涅槃》云“我初成道已有菩萨曾问是义，与汝所问等无差别”，故知后辨涅槃、初亦辨斯教。初后俱小者，如《智度论》云“从初转法轮至大涅槃集作四阿含”，即其事也。初小后大者，鹿园初说小乘， 鹫山已去明于大法。初大后小者，菩提树下初说《花严》，后趣鹿园方明小教。一时之内大小俱明者，如《智度论》云“显示教门即波罗捺园说大小，秘密之法则双林明大小”。或无量时明一法者，如《智度论》云“波若非一坐一时说也”。或说异法前后不同者，如《智度论》云“须菩提闻《法花经》辨一切成佛，复闻《波若》明菩萨有退，故今问此菩萨为毕定为不毕定？”《法花》、《波若》名为异法，而《波若》或在《法华》之前或在《法华》之后，故前后不同。 问： 何以得知在《法华》前说耶？ 答： 《智度论》释三百比丘脱衣上佛云“有人言，十二年未制戒”，即知《波若》在十二年已前说之。《法华》，成道已来四十余年方乃演说。又〈信解品〉云“明付财竟后方会父子”，亦是《波若》在前《法华》居后。而向所引毕定品文，即《法花》在前《波若》居后。 或明同法而前后为异者，如五时同是《波若》之法，而《仁王经》云“二十九年说四种波若，第三十年说仁王波若”。如是等事不可具陈，略举八条示圣教无方，不应限局五时及四宗之义也。 问： 若尔者，则大小无分、浅深浑乱，何得论明声闻菩萨两藏经开大小二种乘耶？ 答： 现代汉语译本： 离开鹫峰山（Grdhrakuta），佛陀已经精通所有大法。先说大乘后说小乘的情况是，佛陀在菩提树下最初宣讲《华严经》，之后才前往鹿野苑阐明小乘教义。在同一时间内大小乘教义都阐明的情况，如《智度论》所说：‘显示教门，即在波罗捺园（Sarnath）宣说大小乘，秘密法则在双林（Kushinagar）阐明大小乘’。或者用无量的时间阐明一种法的情况，如《智度论》所说：‘般若（Prajna）并非一次或一坐就能说完的’。或者所说的法前后不同的情况，如《智度论》所说：‘须菩提（Subhuti）听闻《法华经》（Lotus Sutra）后，了解一切众生皆可成佛，但又听闻《般若经》（Prajna Sutra）后，明白菩萨（Bodhisattva）有退转的可能，所以现在才问这位菩萨是必定成佛还是不一定成佛？’《法华经》和《般若经》被称为不同的法，而《般若经》可能在《法华经》之前说，也可能在《法华经》之后说，所以前后不同。 问： 如何得知《般若经》在《法华经》之前宣说呢？ 答： 《智度论》解释三百比丘脱衣供佛一事时说：‘有人说，（佛陀）十二年都未制定戒律’，由此可知《般若经》在（佛陀）成道后的十二年之前就已宣说。《法华经》，是（佛陀）成道后四十多年才开始演说的。而且〈信解品〉中说：‘（穷子）明确交付财产之后，父子才相认’，这也是《般若经》在前，《法华经》在后的例证。而之前引用的关于必定成佛的品文，则是《法华经》在前，《般若经》在后。 或者阐明相同的法，但前后说法不同的情况，如五时都讲《般若》之法，而《仁王经》（The Humane King Sutra）说：‘（佛陀）二十九年宣说四种般若，第三十年宣说仁王般若’。像这样的例子无法一一列举，仅略举八条来表明圣教没有固定的模式，不应该局限于五时判教和四宗的义理。 问： 如果这样，那么大小乘就没有区别，深浅义理也混淆不清，又怎么能说明声闻（Sravaka）、菩萨（Bodhisattva）两藏经（Tripitaka）开显大小二种乘呢？ 答：
English
English version: Having left Grdhrakuta (Vulture Peak Mountain), the Buddha was already proficient in all the great Dharmas. The case of first speaking the Mahayana and then the Hinayana is that the Buddha initially preached the Avatamsaka Sutra (Flower Garland Sutra) under the Bodhi tree, and then went to the Deer Park to clarify the Hinayana teachings. The case of clarifying both Mahayana and Hinayana teachings at the same time is as stated in the Mahaprajnaparamita Sastra (Treatise on the Great Perfection of Wisdom): 'To reveal the teaching gate is to speak of both Mahayana and Hinayana in the Sarnath Garden, and the secret principles are clarified in Kushinagar regarding both Mahayana and Hinayana.' Or the case of clarifying one Dharma with immeasurable time is as stated in the Mahaprajnaparamita Sastra: 'Prajna (Wisdom) is not spoken in one sitting or at one time.' Or the case of speaking different Dharmas with different sequences is as stated in the Mahaprajnaparamita Sastra: 'Subhuti (One of the principal disciples of the Buddha) heard the Lotus Sutra and understood that all beings can become Buddhas, but then heard the Prajna Sutra and understood that Bodhisattvas (Enlightenment Beings) may regress, so now he asks whether this Bodhisattva is definitely destined for Buddhahood or not?' The Lotus Sutra and the Prajna Sutra are called different Dharmas, and the Prajna Sutra may be spoken before the Lotus Sutra or after the Lotus Sutra, so the sequence is different. Question: How can we know that the Prajna Sutra was spoken before the Lotus Sutra? Answer: The Mahaprajnaparamita Sastra explains the event of three hundred Bhikkhus (Monks) taking off their robes to offer to the Buddha, saying: 'Some say that the precepts were not established for twelve years,' which indicates that the Prajna Sutra was spoken before the twelve years after the Buddha's enlightenment. The Lotus Sutra was expounded more than forty years after the Buddha's enlightenment. Moreover, the 'Faith and Understanding' chapter says: 'After clearly handing over the property, the father and son recognized each other,' which is also an example of the Prajna Sutra being before and the Lotus Sutra being after. However, the previously cited passage about the chapter on definite Buddhahood is an example of the Lotus Sutra being before and the Prajna Sutra being after. Or the case of clarifying the same Dharma but with different statements before and after, such as the five periods all speaking the Dharma of Prajna, while the Humane King Sutra says: 'In the twenty-ninth year, the four kinds of Prajna were spoken, and in the thirtieth year, the Humane King Prajna was spoken.' Such examples cannot be listed one by one, but only eight are briefly mentioned to show that the holy teachings have no fixed pattern, and one should not be limited to the meaning of the five periods of teaching classification and the four schools. Question: If so, then there would be no distinction between Mahayana and Hinayana, and the profound and shallow meanings would be confused. How can one then explain that the Sravaka (Hearer) and Bodhisattva Tripitaka (Three Baskets) reveal the two vehicles of Mahayana and Hinayana? Answer: --------------------------------------------------------------------------------
Chinese
佛教虽复尘沙，今以二义往收，则事无不尽：一者、赴小机说名曰小乘，赴大机说称为大乘教。而佛灭度后集法藏人，摄佛一切时说小教名声闻藏，一切时说大乘者名菩萨藏，则大小义分、浅深教别也。 问： 何以得知唯有两藏？ 答： 《中论》云“前于声闻法中说十二因缘，后为已习行堪受深法者，以大乘法说因缘相故”。《智度论》云“阿难、迦叶结集三藏，弥勒、阿难、文殊结集大乘藏”。《地持论》云“十二部经名声闻藏，方等经名菩萨藏”，而《大品》、《思益》、《法华》、《涅槃》此四经，皆对昔小秤赞今日大，则知一化始终俱明大小二教也。 问： 此经云唯有一佛乘，云何乃立大小二耶？ 答： 如来赴大小二缘，故说大小二教也。虽说二教，终为显一乘故。〈药草喻品〉云“于一切法以智方便而演说之，其所说法皆悉到于一切智地”，故知教无异表、缘无异悟。然对异故明不异，在异既无则不异亦息，故云“是法不可示，言辞相寂灭”。若守大小二藏及封执唯一乘者，此皆成一异两见，未悟本来寂灭，非学佛法人也。 问： 就《法华》始终有几种教。 答： 或一教、二教、三教、四教乃至十教。言一教者 现代汉语译本：佛教的教义虽然浩如烟海，现在用两种方式来概括，那么所有内容就都包括在内了：一是针对小根器的人讲法，称为小乘（Hinayana），针对大根器的人讲法，称为大乘（Mahayana）。佛陀涅槃后，弟子们集结佛法，将佛陀在任何时候所说的小乘教义称为声闻藏（Śrāvakapiṭaka），将任何时候所说的大乘教义称为菩萨藏（Bodhisattvapiṭaka），这样就区分了大小乘的意义，以及浅显和深奥的教义区别。 问： 如何得知只有两种藏？ 答： 《中论》（Mūlamadhyamakakārikā）中说：‘先前在声闻法中讲说十二因缘（Dvādaśāṅga-pratītyasamutpāda），后来为已经学习修行、堪能接受深奥佛法的人，用大乘法讲说因缘的真实相状。’《大智度论》（Mahāprajñāpāramitopadeśa）中说：‘阿难（Ānanda）、迦叶（Kāśyapa）结集三藏，弥勒（Maitreya）、阿难（Ānanda）、文殊（Mañjuśrī）结集大乘藏。’《地持论》（Bodhisattvabhumi）中说：‘十二部经名为声闻藏，方等经名为菩萨藏。’而《大品般若经》（Mahāprajñāpāramitā Sūtra）、《思益经》（Vimalakīrti Nirdeśa Sūtra）、《法华经》（Lotus Sūtra）、《涅槃经》（Nirvana Sutra）这四部经，都是针对过去的小乘而赞叹今天的大乘，由此可知佛陀一生的教化始终都阐明了大小乘两种教义。 问： 这部经（《法华经》）说唯有一佛乘（Ekayāna），为什么又设立大小乘两种教义呢？ 答： 如来是应大小两种根器的众生，所以才说大小乘两种教义。虽然说了两种教义，最终是为了显明一佛乘的缘故。《药草喻品》中说：‘对于一切法，以智慧方便来演说，其所说的法都能够到达一切智地（Sarvajñatā）’，所以可知教义没有不同的表达，根器没有不同的领悟。然而，因为有差异才显明没有差异，在差异已经不存在的时候，那么不差异的说法也就不存在了，所以说‘这种法是无法指示的，言语表达都寂灭了’。如果执着于大小乘两种藏，或者固执地认为只有一乘，这都会形成一异两种见解，没有领悟到本来寂灭的真理，不是学习佛法的人。 问： 就《法华经》的始终来说，有几种教义？ 答： 或者说一种教义、两种教义、三种教义、四种教义，乃至十种教义。说一种教义是指……