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二者、慈忍为福德，空观为智慧，谓福慧法师。是故经云“具二庄严能问能答”。 三者《大品经》云“住于二法魔不能坏，一者知一切法空，二者不舍一切众生”。若见有众生不知诸法空，即堕有边，为魔所坏；若知诸法舍于众生，则堕空边，亦为魔所坏。今具此二法，则远离二边常行中道，即魔不能坏，堪于后世为物弘经，谓难坏法师。 四者《净名经》云“譬如胜怨乃可为勇”，如是兼除老病死者是菩萨心，以修空观所谓自行，慈悲和忍所谓化他，具自行化他谓雄勇法师。 五者、知诸法空越凡夫地，具于慈忍超二乘境，非凡夫行非贤圣行，是菩萨行，谓道行法师也。 六者《大品经》云“菩萨住于二谛为众生说法，常行慈悲忍住于世谛，知毕竟空住第一义”。以依二谛为物弘经，则所言不虚，谓诚谛法师。 七者《智度论》云“解四悉檀，则知十二部经、八万四千法藏无相违背”，今常行慈忍谓三悉檀，知毕竟空了第一义，作四悉檀为物弘经，则识一切教无相违背，谓无诤法师。 八者、即此经云“又见佛子定慧具足，以无量喻为众讲法”，常行慈忍名之为定，知毕竟空目之为慧，以具足定慧为物弘经故，名具足法师。 九者、即此 现代汉语译本： 子，后一方是法师。 二者，慈忍为福德，空观为智慧，这被称为福慧法师。所以经中说：‘具备两种庄严，能够提问和回答。’ 三者，《大品经》（Mahaprajnaparamita Sutra）中说：‘安住于两种法，魔不能破坏。一是知晓一切法空性，二是不舍弃一切众生。’如果见到有众生不知道诸法空性，就堕入有边，被魔所破坏；如果知道诸法空性而舍弃众生，就堕入空边，也被魔所破坏。现在具备这两种法，就远离了两种边，常行中道，这样魔就不能破坏，可以在后世为众生弘扬佛经，这被称为难坏法师。 四者，《维摩诘经》（Vimalakirti Sutra）中说：‘譬如战胜怨敌才能称为勇士’，像这样兼能去除老病死的就是菩萨心。以修习空观作为自行，慈悲和忍辱作为化他，具备自行化他，这被称为雄勇法师。 五者，知晓诸法空性，超越凡夫地；具备慈悲忍辱，超越二乘境界。既不是凡夫的行径，也不是贤圣的行径，而是菩萨的行径，这被称为道行法师。 六者，《大品经》（Mahaprajnaparamita Sutra）中说：‘菩萨安住于二谛为众生说法，常行慈悲忍辱安住于世俗谛，知晓毕竟空性安住于第一义谛。’以依靠二谛为众生弘扬佛经，那么所说的话就不会虚妄，这被称为诚谛法师。 七者，《智度论》（Mahaprajnaparamita-sastra）中说：‘理解四悉檀（catuh-siddhanta），就能知道十二部经、八万四千法藏没有互相违背。’现在常行慈悲忍辱，这是三种悉檀，知晓毕竟空性，了解第一义谛，运用四悉檀为众生弘扬佛经，就能认识到一切教法没有互相违背，这被称为无诤法师。 八者，就是这部经中说：‘又见到佛子定慧具足，用无量比喻为大众讲法。’常行慈悲忍辱，这叫做定；知晓毕竟空性，这叫做慧。以具足定慧为众生弘扬佛经，所以叫做具足法师。 九者，就是这部
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English version: Son, the latter is a Dharma Master. Secondly, loving-kindness and forbearance are blessings, and the contemplation of emptiness is wisdom, which is called a Dharma Master of Blessings and Wisdom. Therefore, the sutra says, 'One who possesses both adornments can ask and answer questions.' Thirdly, the *Mahaprajnaparamita Sutra* says, 'Dwelling in two dharmas, demons cannot destroy. First, knowing that all dharmas are empty; second, not abandoning all sentient beings.' If one sees sentient beings who do not know the emptiness of all dharmas, they fall into the extreme of existence and are destroyed by demons. If one knows the emptiness of all dharmas but abandons sentient beings, they fall into the extreme of emptiness and are also destroyed by demons. Now, possessing these two dharmas, one is far from both extremes and constantly walks the Middle Way. Thus, demons cannot destroy them, and they are capable of propagating the sutras for beings in future generations, which is called an Indestructible Dharma Master. Fourthly, the *Vimalakirti Sutra* says, 'Just as one who conquers an enemy can be called brave,' similarly, one who can remove old age, sickness, and death possesses the Bodhisattva's mind. Cultivating the contemplation of emptiness is called self-practice, while loving-kindness, compassion, and forbearance are called transforming others. Possessing both self-practice and transforming others is called a Heroic Dharma Master. Fifthly, knowing the emptiness of all dharmas transcends the realm of ordinary beings; possessing loving-kindness and forbearance transcends the realm of the two vehicles (Sravakas and Pratyekabuddhas). It is neither the conduct of ordinary beings nor the conduct of sages, but the conduct of Bodhisattvas, which is called a Dharma Master of the Path. Sixthly, the *Mahaprajnaparamita Sutra* says, 'Bodhisattvas dwell in the two truths to teach the Dharma to sentient beings, constantly practicing loving-kindness and forbearance while dwelling in the conventional truth, and knowing ultimate emptiness while dwelling in the ultimate truth.' By relying on the two truths to propagate the sutras for beings, what is said will not be false, which is called a Truthful Dharma Master. Seventhly, the *Mahaprajnaparamita-sastra* says, 'Understanding the four siddhantas (catuh-siddhanta) allows one to know that the twelve divisions of scriptures and the eighty-four thousand Dharma teachings do not contradict each other.' Now, constantly practicing loving-kindness and forbearance is three siddhantas, and knowing ultimate emptiness is understanding the ultimate truth. Using the four siddhantas to propagate the sutras for beings allows one to recognize that all teachings do not contradict each other, which is called a Non-contentious Dharma Master. Eighthly, this sutra says, 'Also seeing Buddha's disciples complete with samadhi (concentration) and prajna (wisdom), using countless metaphors to preach the Dharma to the assembly.' Constantly practicing loving-kindness and forbearance is called samadhi, and knowing ultimate emptiness is called prajna. Because one is complete with samadhi and prajna to propagate the sutras for beings, they are called a Complete Dharma Master. Ninthly, this --------------------------------------------------------------------------------
Chinese
经云“又见佛子心无所著，以此妙慧而求佛道”。以观毕竟空故不着生死，常行慈悲故不住涅槃，于生死涅槃心无所著，谓无所著法师。 十者《摄大乘论》云“知诸法空名为菩萨，常行慈忍谓摩诃萨”，谓菩萨摩诃萨法师。又〈安乐行品〉云“辨于四行亦示弘经模轨”，具如文疏述也。 第九、明部党不同。此经有新旧二本，古本名“正法花”，炖煌同处沙门竺法护，以晋太康七年或人云十年八月十日译出此经，授优婆塞聂承远，九月二日讫，张士明，张仲政笔受也。新本名“妙法莲花”，罗什以魏秦姚兴弘始十年二月六日于长安大寺译出，亦云弘始五年四月二十三日于长安逍遥园译出也，即晋安帝时。观、睿二法师并云“弘始八年集四方义学沙门二千余人译出斯经”。睿公云“于时听受领解之僧八百余人，皆是诸方英秀一时之杰竭也”。今谓“十年翻译”，字之误也。罗什以秦弘始三年二月二十日至长安，弘始四年正月五日即就翻经，弘始八年八月二十日终于长安。不应十年更翻译也。又胡僧枝[彳*(苗/一/田/一)]，魏甘露元年于交洲译出六卷，名“法花三昧经”；又沙门支道良，晋代康元年抄译为五卷，名“方等法花经”。此二本南土皆无也，唯有一卷《法花三昧经》，又有一卷《萨昙分 现代汉语译本：经书中说：‘又见到佛弟子心中没有任何执着，用这种微妙的智慧来寻求成佛的道路。’因为观察到一切事物最终都是空性的，所以不执着于生死；经常行慈悲之事，所以不滞留在涅槃的境界。对于生死和涅槃，心中都没有任何执着，这就是所谓的无所著法师。 第十，《摄大乘论》中说：‘了解诸法是空性的，就称为菩萨；经常行慈悲和忍辱之事，就称为摩诃萨’，这就是所谓的菩萨摩诃萨法师。另外，〈安乐行品〉中说：‘辨别四种修行方式，也展示了弘扬佛经的规范’，具体内容如文疏中所述。 第九、说明部派的不同。这部经有新旧两个版本，古本名为《正法花》，是炖煌同处的沙门竺法护，在晋太康七年（有人说是十年）八月十日翻译出来的，传授给优婆塞（Upasaka，在家男居士）聂承远，九月二日完成，由张士明、张仲政笔录。新本名为《妙法莲花》，是鸠摩罗什（Kumarajiva）在魏秦姚兴弘始十年二月六日在长安大寺翻译出来的，也有人说是弘始五年四月二十三日在长安逍遥园翻译出来的，也就是晋安帝时期。观法师和睿法师都说：‘弘始八年聚集了四方精通义学的沙门两千多人翻译了这部经。’睿公说：‘当时听受领悟的僧人有八百多人，都是各地的英才俊杰。’现在所说的‘十年翻译’，是文字上的错误。鸠摩罗什在秦弘始三年二月二十日到达长安，弘始四年正月五日就开始翻译佛经，弘始八年八月二十日在长安去世。不应该在十年的时候再次翻译。另外，胡僧枝[彳*(苗/一/田/一)]，在魏甘露元年在交洲翻译出六卷，名为《法花三昧经》；另外沙门支道良，在晋代康元年抄译为五卷，名为《方等法花经》。这两部经在南方都没有，只有一卷《法花三昧经》，还有一卷《萨昙分》
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English version: The sutra says, 'Furthermore, seeing a Buddha's disciple whose mind is unattached, using this wonderful wisdom to seek the Buddha's path.' Because of contemplating the ultimate emptiness, one is not attached to birth and death; constantly practicing loving-kindness and compassion, one does not abide in Nirvana. Regarding birth and death and Nirvana, the mind is without any attachment, this is called a Dharma Master of Non-attachment. Tenth, the *Mahāyānasaṃgraha* (Compendium of the Mahayana) says, 'Knowing that all dharmas are empty is called a Bodhisattva; constantly practicing loving-kindness and forbearance is called a Mahāsattva,' this is called a Bodhisattva-Mahāsattva Dharma Master. Furthermore, the *Chapter on Peaceful Practices* says, 'Distinguishing the four practices also demonstrates the model for propagating the sutra,' as described in detail in the commentary. Ninth, clarifying the differences in schools. This sutra has two versions, old and new. The old version is named *Zheng Fa Hua* (Sutra of the Correct Dharma Flower), translated by the *Shramana* (monk) Zhu Fahu of Dunhuang in the seventh year of the Tai Kang era of the Jin Dynasty (some say the tenth year) on the tenth day of the eighth month, and transmitted to the *Upasaka* (layman) Nie Chengyuan, completed on the second day of the ninth month, recorded by Zhang Shiming and Zhang Zhongzheng. The new version is named *Miaofa Lianhua* (Sutra of the Wonderful Dharma Lotus), translated by Kumarajiva in the tenth year of the Hongshi era of the Wei Qin Yao Xing Dynasty on the sixth day of the second month at the Great Temple in Chang'an, or some say on the twenty-third day of the fourth month in the fifth year of the Hongshi era at the Xiaoyao Garden in Chang'an, which was during the reign of Emperor An of the Jin Dynasty. Dharma Masters Guan and Rui both said, 'In the eighth year of the Hongshi era, more than two thousand *Shramanas* (monks) from all directions who were proficient in doctrine gathered to translate this sutra.' Master Rui said, 'At that time, there were more than eight hundred monks who listened, received, and understood, all of whom were outstanding talents from various regions.' The current saying of 'translation in the tenth year' is a textual error. Kumarajiva arrived in Chang'an on the twentieth day of the second month in the third year of the Hongshi era of the Qin Dynasty, and began translating sutras on the fifth day of the first month in the fourth year of the Hongshi era, and passed away in Chang'an on the twentieth day of the eighth month in the eighth year of the Hongshi era. He should not have translated again in the tenth year. Furthermore, the *Hu* (non-Chinese) monk Zhi [彳*(苗/一/田/一)], translated six volumes in Jiaozhou in the first year of the Ganlu era of the Wei Dynasty, named *Fahua Sanmei Jing* (Sutra of the Lotus Samadhi); furthermore, the *Shramana* (monk) Zhi Daoliang, copied and translated it into five volumes in the first year of the Dai Kang era of the Jin Dynasty, named *Fangdeng Fahua Jing* (Sutra of the Vaipulya Lotus Flower). These two versions are not available in the South, only one volume of the *Fahua Sanmei Jing* (Sutra of the Lotus Samadhi), and one volume of the *Saddharma Pundarika* --------------------------------------------------------------------------------
Chinese
陀利经》，当别寻经目录也。然晋有前后，昔有江右名为西晋，此经犹居外国。自从无王度江左称为东晋，至晋安帝义熙中此经始度。然此经度江将三百年矣。 第十、明讲经原由。经既有二本，初讲亦有两人。汉地以竺法护为始，护公以永熙元年八月二十八日，比丘康那律师于洛阳写《正法花经》竟，与法护口挍古训译出深义。九月本齐，十四日于东牛寺施设檀会讲此经竟，日昼夜莫不欢喜。次新翻《法花》竟，道融法师于长安讲之，开为九辙，时人呼为九辙法师。自尔已后，著述讲说者不可具陈也。 法华游意 现代汉语译本： 《陀利经》（Tuo Li Jing），应当在别的经书目录中寻找。然而晋朝有前后之分，过去在长江以南的地方被称为西晋，这部经书那时还在外国。自从没有君王的统治，长江以东的地方被称为东晋，直到晋安帝义熙年间，这部经书才传入中国。然而这部经书传入中国已经将近三百年了。 第十、说明讲经的缘由。既然经书有两个版本，最初讲解此经的也有两个人。汉地以竺法护（Zhu Fahu）为开始，竺法护在永熙元年八月二十八日，比丘康那（Kang Na）律师在洛阳抄写《正法花经》（Zheng Fa Hua Jing）完毕，与竺法护口头校对古老的训释，翻译出深刻的含义。九月经本完成，十四日在东牛寺（Dong Niu Si）设置斋会讲解这部经书完毕，日夜没有不欢喜的。其次是新翻译的《法华经》（Fa Hua Jing）完成，道融（Dao Rong）法师在长安讲解它，分为九个部分，当时的人称他为九辙法师。自从那以后，著书立说讲解此经的人就不可一一陈述了。 《法华游意》（Fa Hua You Yi）
English
English version: The ‘Tuo Li Sutra’ should be sought in another sutra catalog. However, the Jin Dynasty had a distinction between the earlier and later periods. In the past, the area south of the Yangtze River was called the Western Jin, and this sutra was still in a foreign land at that time. Since there was no king ruling, the area east of the Yangtze River was called the Eastern Jin. It was not until the Yixi era of Emperor An of the Jin Dynasty that this sutra was introduced to China. However, it has been almost three hundred years since this sutra was introduced to China. Tenth, explaining the origin of lecturing on the sutra. Since there are two versions of the sutra, there were also two people who initially lectured on it. In the Han region, Zhu Fahu was the first. On the 28th day of the eighth month of the Yongxi first year, the Bhikshu Kang Na, a Vinaya master, finished copying the ‘Zheng Fa Hua Jing’ (Sutra of the Correct Dharma Flower) in Luoyang, and orally proofread the ancient interpretations with Zhu Fahu, translating the profound meanings. The sutra manuscript was completed in September, and on the 14th, a Dana assembly was held at Dong Niu Si (East Cow Temple) to lecture on this sutra, and everyone was delighted day and night. Secondly, after the newly translated ‘Fa Hua Jing’ (Lotus Sutra) was completed, Dharma Master Dao Rong lectured on it in Chang'an, dividing it into nine sections, and people at that time called him the Nine Sections Dharma Master. Since then, those who wrote and lectured on this sutra cannot be fully enumerated. ‘Fa Hua You Yi’ (Free Exegesis on the Lotus Sutra) --------------------------------------------------------------------------------