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大正藏第 40 册 No. 1818 法华论疏 No. 1818 [cf. No. 1519] 刻法华论疏序 法华论疏者嘉祥大师之所撰也。本山实藏具大僧正尝分会本论。兼加校订。许(余)请流通近者有人随喜其梓行。寄来古本。据之校雠。脱字错误稍稍而在。因举诸格上。傍加国语。付剞劂氏。刻版既成。印生请为之序。因记其颠末云。 旹 正德甲午孟冬朔 台山本住沙门(咸润)叙 法华论疏卷上 胡吉藏撰 妙法莲华经优婆提舍 婆薮槃豆(此云天亲)菩萨 造 三藏法师菩提流支奉 诏译 妙法莲华经优婆提舍。婆薮槃逗造。菩提留支译。婆薮云天。槃逗云亲。其人本是天帝释之弟。释遣其下阎浮提伏修罗。故云天亲。菩提云道。留支曰希。谓道希也。并有别传。今不具叙斯论译之甚久。而不盛传于世者良有二焉。一文旨简略前后似乱。粗寻之不见首尾故也。二昔北土江南多以五时四宗以通斯教。并与论违。讲匠守于旧执背圣信凡。故不传于世也。余讲斯经文疏三种。一用关河睿朗旧宗。二依龙树提婆通经大意。三采此论纲领以释法华。但昔三出经疏犹未解论文。今具释之。使 现代汉语译本 大正藏第 40 册 No. 1818 法华论疏 No. 1818 [cf. No. 1519] 刻法华论疏序 《法华论疏》是嘉祥大师（吉藏）所撰写的。本山实藏具大僧正曾经分会此论，并且加以校订。允许(我)请求流通，最近有人随喜其刊印，寄来古本。根据此古本进行校对，发现脱字和错误稍微存在。因此列举各种格式，旁边加上日语，交给雕刻工匠。刻版完成后，印刷出来，请我为之作序。因此记录其始末缘由。 时值 正德甲午年孟冬初一 台山本住沙门（咸润）叙 法华论疏卷上 胡吉藏撰 《妙法莲华经优婆提舍》 婆薮槃豆（Vasubandhu，此云天亲）菩萨 造 三藏法师菩提流支（Bodhiruci）奉 诏译 《妙法莲华经优婆提舍》，婆薮槃豆（Vasubandhu）造，菩提流支（Bodhiruci）译。婆薮（Vasu）意为天，槃豆（Bandhu）意为亲。这个人本是天帝释（Indra）的弟弟。天帝释派遣他下阎浮提（Jambudvipa）降伏修罗（Asura），所以称为天亲（Vasubandhu）。菩提（Bodhi）意为道，留支（Ruci）意为希，意为道希。这些都有别的传记，现在不详细叙述。这部论的翻译已经很久了，但没有在世间盛行流传，原因有两个：一是文辞旨意简略，前后似乎杂乱，粗略寻读不能见到首尾；二是过去北方和江南大多用五时四宗来贯通此教义，与此论相违背。讲经的匠人固守旧的执见，背离圣人的教诲而相信凡夫的见解，所以没有流传于世。我讲解这部经的文、疏三种方式：一是使用关河睿朗的旧宗，二是依据龙树（Nagarjuna）、提婆（Aryadeva）通经的大意，三是采纳此论的纲领来解释《法华经》。但过去三次讲解经疏，仍然未能解释论文。现在详细解释它，使
English
English version T 40, No. 1818 *Saddharma-puṇḍarīka-śāstra-upadeśa* No. 1818 [cf. No. 1519] Preface to the Carving of the *Saddharma-puṇḍarīka-śāstra-upadeśa* Commentary The *Saddharma-puṇḍarīka-śāstra-upadeśa* Commentary was written by Master Jixiang (Jizang). The Great Abbot Shitsuzo of this mountain once divided and assembled this treatise, and also proofread it. Permission was granted for circulation, and recently someone rejoiced in its printing and sent an old copy. Based on this old copy, it was proofread, and omissions and errors were found to be present. Therefore, various formats were listed, Japanese was added to the side, and it was handed over to the carving craftsman. After the carving was completed and printed, I was asked to write a preface for it. Therefore, I record the beginning and end of the matter. Time: The first day of the first month of winter in the year of Jiawu in the Zhengde era. Narrated by the Shramana Xianrun, resident of Mount Tai. *Saddharma-puṇḍarīka-śāstra-upadeśa*, Volume 1 Written by Hu Jizang *Saddharma-puṇḍarīka-śāstra-upadeśa* Composed by Bodhisattva Vasubandhu (此云天亲, meaning 'Heavenly Kin') Translated by Tripitaka Master Bodhiruci (菩提流支) under Imperial Decree *Saddharma-puṇḍarīka-śāstra-upadeśa*, composed by Vasubandhu (婆薮槃豆) and translated by Bodhiruci (菩提流支). Vasu (婆薮) means 'heaven,' and Bandhu (槃豆) means 'kin.' This person was originally the younger brother of Indra (天帝释). Indra (释) sent him down to Jambudvipa (阎浮提) to subdue the Asuras (修罗), hence the name 'Heavenly Kin' (天亲). Bodhi (菩提) means 'the Way,' and Ruci (留支) means 'hope,' meaning 'hope for the Way.' There are separate biographies for these, which will not be detailed now. The translation of this treatise has been long, but it has not been widely circulated in the world for two reasons: first, the wording is simple and the meaning is concise, and the order seems disordered, so a cursory reading does not reveal the beginning and end; second, in the past, the northern and southern lands mostly used the Five Periods and Four Teachings to understand this doctrine, which contradicts this treatise. The lecturers adhered to old views, turned their backs on the teachings of the sages, and believed in the views of ordinary people, so it was not passed down in the world. I explain this sutra in three ways: first, using the old teachings of Rui Lang of Guanhe; second, based on the general meaning of the sutra according to Nagarjuna (龙树) and Aryadeva (提婆); and third, adopting the outline of this treatise to explain the *Lotus Sutra* (法华经). But in the past, three explanations of the sutra and commentary still failed to explain the treatise. Now I will explain it in detail, so that --------------------------------------------------------------------------------
Chinese
经论焕然可领。但此论有二本。一无前序直云经云归命一切诸佛菩萨。此是集经人请护之辞也。二有归敬此是天亲自作。今具依二文开三分。一归敬三宝申造论意。请威灵加护为缘起分。二牒经解释为正体分。三重牒章门追示分齐为余势分。就初有二。一天亲归敬申造论意。二集经者归敬申集经意。就初有二。前两偈归敬三宝申造论意。次一偈半归敬佛僧请威灵加护。就初又二。一通归敬一体三宝申造论意。次别归敬释迦佛僧申造论意。就初又二。前半偈归敬一体三宝。次半偈申造论意。就初又二。初两字叙能敬之至诚。次八字叹所礼之尊极。顶礼者第一句也。 顶礼 礼有三种。谓下中上。今谓上品礼也。所敬既其尊极。能礼必须最上 正觉海下第二明所敬之尊极。问。何以知此是一体三宝。答。既称净法无为僧。即知是明常住僧。在僧既尔。法佛例然。问。何故敬一体三宝耶。答。既是一乘究竟之经。必明究竟三宝。又以究竟三宝显知一乘。一乘是圆极之经。仍用此言斥北土四宗之说江南五时之教也。 正觉海净法无为僧 言正觉海者。一法身佛。遍一切处如海之大。故普贤观云。毗卢舍那一切处也。二深如海。谓七辨不能说。五眼忘其照。故谓深也。三一味如海。平等法身一身如味。四法身具一切 现代汉语译本： 经论的内容焕然一新，可以领会。但是这部论有两份版本。一份没有前言，直接说‘经云归命一切诸佛菩萨’，这是集经的人请求护持的言辞。另一份有归敬文，这是天亲（Vasubandhu）菩萨亲自所作。现在完全依据这两种文本，分为三分：一是归敬三宝，陈述造论的意图，祈请威灵加持，作为缘起分；二是按照经典进行解释，作为正体分；三是再次陈述章节的纲要，追溯显示分际，作为余势分。在第一部分中，又有两点：一是天亲归敬三宝，陈述造论的意图；二是集经者归敬三宝，陈述集经的意图。在第一点中，又有两点：一是前两句偈颂归敬三宝，陈述造论的意图；二是后一句半偈颂归敬佛和僧，祈请威灵加持。在第一点中，又有两点：一是前半句偈颂归敬一体三宝；二是后半句偈颂陈述造论的意图。在第一点中，又有两点：一是最初两个字叙述能够恭敬的至诚之心；二是接下来的八个字赞叹所礼敬的尊贵到了极点。‘顶礼’是第一句。 ‘顶礼’：礼有三种，即下品礼、中品礼和上品礼。这里指的是上品礼。所敬的对象既然极其尊贵，那么能礼的人必须是最上等的。 ‘正觉海净法无为僧’：下面第二句说明所敬对象的尊贵到了极点。问：凭什么知道这是一体三宝？答：既然称‘净法无为僧’，就知道这是指常住僧。既然僧是这样，那么法和佛也同样如此。问：为什么要恭敬一体三宝呢？答：既然这是一乘究竟的经典，必定阐明究竟三宝。又通过究竟三宝来显示一乘。一乘是圆满至极的经典，仍然用这些话来驳斥北方四宗的说法和江南五时的教义。 ‘正觉海净法无为僧’：说到‘正觉海’，一是法身佛（Dharmakaya Buddha），遍布一切处，像大海一样广大。所以《普贤观》（Samantabhadra Contemplation Sutra）中说，毗卢舍那（Vairocana）佛遍一切处。二是深如海，意思是七种辩才也无法说尽，五眼也无法完全照见，所以说是深。三是一味如海，平等法身一身一味。四是法身具足一切。
English
English version: The meaning of the sutras and treatises is now clear and understandable. However, there are two versions of this treatise. One has no preface and directly states, 'The sutra says, I take refuge in all Buddhas and Bodhisattvas.' This is a request for protection from those who compiled the sutra. The other has a salutation of reverence, which was personally composed by Vasubandhu (Tianqin). Now, based on these two texts, it is divided into three parts: first, the salutation to the Three Jewels (Triratna), stating the intention of writing the treatise and requesting the blessings of spiritual power, as the introductory part; second, the explanation of the sutra, as the main body; and third, the restatement of the chapter outlines, tracing and showing the distinctions, as the concluding part. In the first part, there are two points: first, Vasubandhu reveres the Three Jewels, stating the intention of writing the treatise; second, the compilers of the sutra revere the Three Jewels, stating the intention of compiling the sutra. In the first point, there are two points: first, the first two verses revere the Three Jewels, stating the intention of writing the treatise; second, the latter one and a half verses revere the Buddha and Sangha, requesting the blessings of spiritual power. In the first point, there are two points: first, the first half of the verse reveres the unified Three Jewels; second, the latter half of the verse states the intention of writing the treatise. In the first point, there are two points: first, the first two words describe the utmost sincerity of being able to revere; second, the following eight words praise the supreme dignity of what is being revered. 'Taking refuge' is the first sentence. 'Taking refuge': There are three types of reverence, namely inferior, intermediate, and superior. Here, it refers to the superior reverence. Since the object of reverence is extremely dignified, the one who reveres must be of the highest caliber. 'Perfect Enlightenment Ocean, Pure Dharma, Non-Action Sangha': The second sentence below explains the supreme dignity of the object of reverence. Question: How do we know that this is the unified Three Jewels? Answer: Since it is called 'Pure Dharma, Non-Action Sangha', we know that it refers to the eternally abiding Sangha. Since the Sangha is like this, then the Dharma and Buddha are also the same. Question: Why should we revere the unified Three Jewels? Answer: Since this is a sutra of the One Vehicle (Ekayana) of ultimate truth, it must elucidate the ultimate Three Jewels. Furthermore, the One Vehicle is revealed through the ultimate Three Jewels. The One Vehicle is a sutra of perfect completeness, and these words are still used to refute the teachings of the Four Schools of the North and the Five Periods of the South. 'Perfect Enlightenment Ocean, Pure Dharma, Non-Action Sangha': Speaking of 'Perfect Enlightenment Ocean', first, the Dharmakaya Buddha (法身佛), pervades all places, as vast as the ocean. Therefore, the Samantabhadra Contemplation Sutra (普贤观) says that Vairocana (毗卢舍那) Buddha pervades all places. Second, it is as deep as the ocean, meaning that even the seven kinds of eloquence cannot fully express it, and the five eyes cannot fully perceive it, so it is said to be deep. Third, it is of one flavor like the ocean, the equal Dharmakaya is of one flavor. Fourth, the Dharmakaya possesses everything. --------------------------------------------------------------------------------
Chinese
功德。如海之备众珍。余法僧易知 为深利智者。第二申造论意又二。初句明教所为人。 为深利智者 谓深利智者。一闻即解为利。达至理。所以斯论不盛传者。末世群生既多浅钝。故知知音者希矣 开示毗伽典者。上明所为之缘。今明能被之教。 开示毗伽典 所为之缘有利有深。能被之论有开有示。即大开与曲示也。毗伽论者。斯文引涅槃般若所说以叹今法华教也。稚子但教半字之经。长成则训满字毗伽罗论。昔说三乘喻同半字。今明一极谓满字经。亦用斯言斥五时四宗之说。以彼谓涅槃之经独。满法华等教犹半教也。毗伽罗此云字本。毗伽罗论未见翻译。河西朗师云。是大权菩萨之所造也 祇虔牟尼尊下。第二别敬释迦佛僧。所以须别敬者。三宝具有一体别体。故须通敬别敬也。又释迦当今教主。欲释所说之教。必须敬演敬之人。就文又二。初半归敬佛僧。后半申造论意。两章各二。初章二者。初祇虔两字述能敬之至诚。次八字叹所礼之尊极。 祇虔 祇者重也。虔者敬也。前已通礼。今复别敬。故名重也。亦可前明顶礼用震旦之音。此称祇虔依天竺之训。犹未详次。别请问译人。 牟尼尊及菩萨声闻 令法自利他下。明申造论意。亦开为两。初句申造论意。 令法自利他 现代汉语译本 功德（Gongde）：犹如大海具备各种珍宝。其他的佛法僧三宝容易理解，但对于深刻的智慧者来说，还有更深层次的利益。第二部分申述造论的意图，又分为两点。第一句说明教义是为谁而设的。 ‘为深利智者’：是为深刻而有智慧的人而设。一听就能理解，这是‘利’。通达至高的道理。这部论著没有广泛流传的原因是，末世的众生大多浅薄愚钝，所以懂得欣赏的人很少啊。‘开示毗伽典（Pijia dian）者’：上面说明了所为的因缘，现在说明能够被接受的教义。 ‘开示毗伽典（Pijia dian）’：所为的因缘有利有深，能够被接受的论著有开有示，即大开与曲示。毗伽论（Pijia lun）者：本文引用《涅槃经（Nirvana Sutra）》和《般若经（Prajna Sutra）》所说的内容来赞叹现在的《法华经（Lotus Sutra）》教义。对于年幼的孩子，只教半字之经；长大后，则教满字毗伽罗论（Pijialuo lun）。过去说三乘（Three Vehicles）譬如半字，现在说明一极（One Vehicle）是满字经。也用这句话来驳斥五时四宗（Five Periods and Four Schools）的说法，因为他们认为《涅槃经（Nirvana Sutra）》是唯一的满字，而《法华经（Lotus Sutra）》等教义仍然是半字教义。毗伽罗（Pijialuo），这里的意思是字本。毗伽罗论（Pijialuo lun）未见翻译。河西朗师说，这是大权菩萨所造的。‘祇虔牟尼尊（Qiqian Mouni Zun）下’：第二部分分别敬释迦佛（Sakyamuni Buddha）和僧众。之所以需要分别敬，是因为三宝（Three Jewels）具有一体和别体，所以需要通敬和别敬。而且释迦（Sakyamuni）是当今的教主，想要解释所说的教义，必须尊敬演说教义的人。就文义而言，又分为两部分。前半部分归敬佛和僧，后半部分申述造论的意图。两章各分为两部分。第一章分为两部分。最初的‘祇虔（Qiqian）’两字描述能敬的至诚，接下来的八个字赞叹所礼之尊的极致。 ‘祇虔（Qiqian）’：祇（Qi）是重，虔（Qian）是敬。前面已经通礼，现在又分别敬，所以名为重。也可以说前面说明顶礼用震旦（Zhendan）的音，这里称‘祇虔（Qiqian）’是依据天竺（Tianzhui）的训释。还未详细考证，另外请教翻译的人。 ‘牟尼尊（Mouni Zun）及菩萨（Bodhisattva）声闻（Sravaka）’：‘令法自利他下’：说明申述造论的意图。也分为两部分。第一句申述造论的意图。 ‘令法自利他’：