Chinese
〈法师品〉云“佛灭度后，若有善男子善女人欲说是经者，当安住三法：一者入如来室，二者着如来衣，三者坐如来座。入如来室者，大慈大悲心是也；如来衣者，柔和忍辱心是；如来座者，一切法空是。具此三法然后以不懈怠心为四众说法。”佛垂妙轨，宜可依之。慈悲有隐覆之功，喻之如室；柔和忍有障弊之用，喻之如衣；空理可以安心，目之为座。详此三门则为次第，大悲拔苦、大慈与乐，盖是种觉之洪因、弘道之本意，欲说妙法，宜前建此心，是故第一明入如来室。既于极恶之世欲弘穷善之道，必多留难，宜应忍之，是故第二明着如来衣。虽复慈悲外覆、和忍内安，若无空观虚明则二行不成，何由悟物？是故第三辨坐如来座。内备三心、外勤说法，则道无不隆、人无不利，故令安住三法弘《法花经》。 问： 何故起慈悲名入如来室？ 答： 〈譬喻品〉云“我亦如是，众圣中尊、世间之父，一切众生皆是吾子”，则知此经明父母之道。父则有乐无苦，子则有苦无乐，今大悲拔子之苦，大慈与子之乐，令一切众生普皆成佛，故说《法花经》。末世法师既代佛弘经，亦宜学佛之行，是故慈悲名如来室。若为利养名闻、胜他势力而讲说者 ，则不拔苦与乐，乖父子恩情，非弘佛乘之道也。 问： 何故柔和忍辱名如来衣？ 答： 譬如稚子未有所知，兼为恶鬼之所娆乱，如毁辱于父，父则生愍恻，勤加救疗不起瞋心。此经既明父子之道，一切众生观力未成，为烦恼鬼之所娆乱，若毁辱于佛，佛深生怜愍，以《妙法花》药勤救治之不生瞋恨。末世法师既代佛弘经，亦应学佛和忍，若起瞋恨便与佛乖，非弘佛道矣。是故柔和忍名如来衣。 问： 〈法师品〉云“是《法花经》如来在世犹多怨嫉，况灭度后”。何故说此经时多留难耶？ 答： 世人云，良药口苦、美言逆耳，此经废五种乘之异执、立一极之玄宗，故斥凡呵圣、排大破小，指天魔为毒虫、说外道为恶鬼，贬执小为贫贱、挫菩萨为新学，故天魔恶闻、外道逆耳，二乘惊愕、菩萨怯弱。如此之徒喜为留难。世间多怨嫉，言岂可虚哉。又一切众生无始已来，多起十恶业、小有人天之因，起人天之因尚少，求二乘者转希，学佛道者弥复难得。所以然者，若不起凡见圣见，舍小心发大心，种中道善根，然后始得闻一乘极教耳。但众生皆有凡圣大小之障，闻说一乘，不能信受，故喜为留难。 问： 何故知一切法空名坐如来座？ 答 现代汉语译本：如果这样，就不拔除众生的痛苦，不给予他们快乐，违背了父子之间的恩情，这不是弘扬佛法正道的方法。 问： 为什么柔和忍辱被称为如来的衣服？ 答： 譬如年幼的孩子什么都不懂，又被恶鬼所迷惑扰乱，如果毁谤侮辱父亲，父亲反而会生起怜悯之心，勤奋地加以救治，不会生起嗔恨心。这部经既然阐明了父子之间的道理，一切众生观照的力量尚未成就，被烦恼恶鬼所迷惑扰乱，如果毁谤侮辱佛，佛会深深地生起怜悯之心，用《妙法莲华经》的法药勤奋地救治他们，不会生起嗔恨。末法时代的法师既然代替佛弘扬佛经，也应该学习佛的柔和忍辱，如果生起嗔恨，就与佛相违背，不是弘扬佛道了。所以说柔和忍辱名为如来的衣服。 问： 《法师品》中说：‘这部《法华经》如来在世的时候尚且有许多怨恨嫉妒，何况在灭度之后呢？’为什么说讲这部经的时候会有很多阻碍留难呢？ 答： 世人说，良药味道苦涩，美好的言语听起来刺耳。这部经废除了五乘（five vehicles）不同的执着，树立了唯一至极的玄妙宗旨，所以斥责凡夫，呵斥圣人，排斥大乘，破除小乘，指天魔（devas）为毒虫，说外道（heretics）为恶鬼，贬低执着小乘的人为贫贱，挫伤菩萨（Bodhisattvas）为新学。所以天魔不喜欢听，外道听起来刺耳，二乘（the two vehicles）之人惊愕，菩萨怯懦。像这样的人喜欢制造阻碍留难。世间上多有怨恨嫉妒，这话难道是虚假的吗？而且一切众生从无始以来，大多造作十恶业（ten unwholesome actions），很少有人天（devas and humans）的善因，生起人天善因的尚且很少，求二乘果位的就更稀少了，学习佛道的就更加难得了。之所以这样，如果不起凡夫见和圣人见，舍弃小乘心而发起大乘心，种下中道（Middle Way）的善根，然后才能听闻一乘（One Vehicle）至极的教法。但是众生都有凡夫、圣人、小乘、大乘的障碍，听闻说一乘教法，不能信受，所以喜欢制造阻碍留难。 问： 为什么知道一切法空（emptiness of all dharmas）叫做坐如来座？ 答：
English
English version: If so, then one is not removing suffering and giving happiness, going against the kindness between father and son, which is not the way to propagate the Buddha's path. Question: Why is gentleness and forbearance called the Tathagata's (如来) [Thus Come One] robe? Answer: For example, a young child knows nothing and is also disturbed by evil ghosts. If he insults his father, the father will instead feel compassion and diligently try to save him, without arising anger. Since this sutra clarifies the way of father and son, all sentient beings have not yet perfected their power of contemplation and are disturbed by the ghosts of afflictions. If they insult the Buddha, the Buddha will deeply feel compassion and diligently treat them with the medicine of the 'Wonderful Dharma Lotus Flower Sutra', without arising anger. Since the Dharma masters of the degenerate age propagate the sutra on behalf of the Buddha, they should also learn the Buddha's gentleness and forbearance. If they arise anger, they will be contrary to the Buddha and will not be propagating the Buddha's path. Therefore, gentleness and forbearance are called the Tathagata's robe. Question: The 'Teacher of the Law' chapter says, 'This 'Lotus Sutra', even when the Tathagata was in the world, there were many who were resentful and jealous, how much more so after his extinction?' Why is it said that there are many obstacles when speaking this sutra? Answer: People say, 'Good medicine tastes bitter, and beautiful words are harsh to the ear.' This sutra abolishes the different attachments of the five vehicles (五乘) and establishes the profound principle of the One Ultimate Vehicle, so it criticizes the ordinary, scolds the holy, rejects the great, and destroys the small. It points to the devas (天魔) [heavenly demons] as poisonous insects and speaks of heretics (外道) as evil ghosts, belittles those attached to the small vehicle as poor and lowly, and frustrates Bodhisattvas (菩萨) as new learners. Therefore, the devas hate to hear it, the heretics find it offensive, those of the two vehicles (二乘) are shocked, and the Bodhisattvas are timid. Such people like to create obstacles. There is much resentment and jealousy in the world, how can these words be false? Moreover, since beginningless time, all sentient beings have mostly committed the ten unwholesome actions (十恶业) and have few causes for being reborn as devas and humans (人天). It is already rare to have the causes for rebirth as devas and humans, it is even rarer to seek the fruit of the two vehicles, and it is even more difficult to learn the Buddha's path. The reason for this is that if one does not arise ordinary views and holy views, abandons the small mind and develops the great mind, and plants the roots of goodness of the Middle Way (中道), then one can hear the ultimate teaching of the One Vehicle (一乘). However, all sentient beings have the obstacles of the ordinary, the holy, the small, and the great. When they hear the teaching of the One Vehicle, they cannot believe and accept it, so they like to create obstacles. Question: Why is knowing the emptiness of all dharmas (一切法空) called sitting on the Tathagata's seat? Answer: -------------------------------------------------------------------------------- ：
Chinese
毕竟空观者为成二行及辨弘经大宗，为成二行者虽有慈悲，若无空观者则见有众生，众生成缘，名凡夫慈；若无空观者则见有诸法，成于法缘，成二乘慈。是以知一切法空，不见有众生及以诸法而起慈者，名无缘慈。无缘慈者谓如来慈，故以毕竟空观成慈悲行。若无空观而起忍者，则不成无生忍，亦非法忍；以有毕竟空观而起忍，则成无生忍及以法忍。故此和忍是如来忍，名如来衣。次明毕竟空观成弘经大宗者，若无空观则破三着一，粗惑虽去细染寻生；以有空观，虽复破三心不染一，名无所得也。又〈药草喻品〉云“究竟涅槃，常寂灭相，终归于空”，即知空为诸法之体。昔说五乘谓从体起用，今会五为一则摄用归体，故言终归于空为诸法之体。今既弘法则宜识其体，识体故则识其用，体用具足方可弘经也。又但明三法者，夫为法师要具三事：一、入讲堂，二、被法服，三、登高座。若无慈悲则不入讲堂，心不和忍便无法服，若无空观则不登高座。党阙此三事，安可弘经说法？既具此三事，受持读诵等乃至四威仪三业，皆须安住此三也。悉合此三门以为二义，成十种法师。 一者、慈悲忍辱名之为行，观毕竟空秤之为解，谓解行法师。自有解而无行、有行而无解、无行无解、有行有解。前三可为弟 现代汉语译本： 毕竟，空观对于成就慈悲行和辨明弘扬佛经的宗旨至关重要。对于成就慈悲行而言，即使有慈悲心，如果没有空观，就会执着于众生的存在，因众生而生起慈悲，这被称为凡夫的慈悲；如果没有空观，就会执着于诸法的存在，因诸法而生起慈悲，这成为二乘（声闻、缘觉）的慈悲。因此，了知一切法皆空，不执着于众生和诸法的存在而生起的慈悲，被称为无缘慈。无缘慈指的是如来的慈悲，所以凭借毕竟空观成就慈悲行。如果没有空观而生起忍辱，就不能成就无生忍，也不是法忍；因为有了毕竟空观而生起忍辱，才能成就无生忍和法忍。因此，这种和忍是如来的忍辱，被称为如来衣。接下来阐明毕竟空观成就弘扬佛经的宗旨，如果没有空观，就会破除三种执着而执着于一种，粗显的迷惑虽然去除，细微的染污随即产生；因为有了空观，即使破除了三种执着，心也不会被一种执着所染污，这被称为无所得。又《药草喻品》中说：‘究竟涅槃，常寂灭相，终归于空’，由此可知空是诸法的本体。过去所说的五乘是从本体起作用，现在将五乘归一则是摄用归体，所以说终归于空是诸法的本体。现在既然要弘扬佛法，就应该认识其本体，认识本体才能认识其作用，体用都具备才可以弘扬佛经。又仅仅阐明三法，作为法师要具备三件事：一、进入讲堂，二、穿上法服，三、登上高座。如果没有慈悲心，就不会进入讲堂，心不柔和忍辱便无法穿上法服，如果没有空观，就不能登上高座。如果缺少这三件事，怎么可以弘扬佛经说法？既然具备这三件事，受持读诵等乃至四威仪三业，都必须安住于这三件事。全部结合这三门作为二义，成就十种法师。 一者、慈悲忍辱称之为行，观毕竟空称之为解，谓解行法师。自有解而无行、有行而无解、无行无解、有行有解。前三可为弟
English
English version: Ultimately, the contemplation of emptiness (śūnyatā-darśana) is crucial for accomplishing the two practices (compassion and forbearance) and for distinguishing the great purpose of propagating the scriptures. Regarding the accomplishment of the two practices, even if one has compassion, without the contemplation of emptiness, one will perceive the existence of sentient beings, and compassion arises because of sentient beings; this is called the compassion of ordinary beings (f凡夫). Without the contemplation of emptiness, one will perceive the existence of all dharmas, and compassion arises because of dharmas; this becomes the compassion of the two vehicles (śrāvaka and pratyekabuddha). Therefore, knowing that all dharmas are empty, not clinging to the existence of sentient beings and dharmas, and then arising compassion, this is called unconditioned compassion (nirālambana-karuṇā). Unconditioned compassion refers to the compassion of the Tathāgata (如来), so the practice of compassion is accomplished through the ultimate contemplation of emptiness. If one arises forbearance (kṣānti) without the contemplation of emptiness, one cannot accomplish the forbearance of non-arising (anutpattika-dharma-kṣānti), nor is it Dharma-forbearance (dharma-kṣānti); because one has the ultimate contemplation of emptiness and then arises forbearance, one can accomplish the forbearance of non-arising and Dharma-forbearance. Therefore, this harmonious forbearance is the forbearance of the Tathāgata, called the robe of the Tathāgata. Next, it is clarified that the ultimate contemplation of emptiness accomplishes the great purpose of propagating the scriptures. Without the contemplation of emptiness, one will break three attachments and cling to one; although the coarse delusions are removed, subtle defilements immediately arise; because one has the contemplation of emptiness, even if one breaks three attachments, the mind will not be defiled by one attachment; this is called non-attainment (anupalabdhi). Furthermore, the ‘Parable of the Medicinal Herbs’ chapter says: ‘Ultimate Nirvāṇa, the state of constant quiescence and extinction, ultimately returns to emptiness,’ thus knowing that emptiness is the essence of all dharmas. The previously spoken five vehicles (gods, humans, śrāvakas, pratyekabuddhas, bodhisattvas) were said to be the arising of function from essence; now, uniting the five into one is the gathering of function back to essence, so it is said that ultimately returning to emptiness is the essence of all dharmas. Now that we are propagating the Dharma, we should recognize its essence; recognizing the essence allows us to recognize its function; only when both essence and function are complete can we propagate the scriptures. Furthermore, only clarifying the three dharmas, a Dharma master must possess three things: first, entering the lecture hall; second, wearing the Dharma robe; third, ascending the high seat. Without compassion, one will not enter the lecture hall; without a harmonious and forbearing mind, one cannot wear the Dharma robe; without the contemplation of emptiness, one cannot ascend the high seat. If these three things are lacking, how can one propagate the scriptures and preach the Dharma? Since one possesses these three things, upholding, reciting, etc., and even the four dignities (walking, standing, sitting, lying) and the three karmas (body, speech, mind), all must abide in these three things. Combining all three doors as two meanings, accomplishing ten kinds of Dharma masters. The first is that compassion and forbearance are called practice, and contemplating ultimate emptiness is called understanding, referring to Dharma masters of understanding and practice. There are those who have understanding but no practice, those who have practice but no understanding, those who have neither practice nor understanding, and those who have both practice and understanding. The first three can be brothers -------------------------------------------------------------------------------- 子，后一方是法师。