English
English version: The *Lotus of the Good Law* (*Saddharma-puṇḍarīka*). 'Wonderful Law' refers to the pure and wonderful Dharma-body of the Tathagata. Those who lectured on the sutras in the past considered the *Infinite Meanings Sutra* (*Amitārtha-sūtra*) to be different from the *Lotus Sutra of the Wonderful Law* (*Saddharma-puṇḍarīka-sūtra*). The current explanation is that because the meanings are different, different names are established, either called the *Infinite Meanings Sutra* or the *Lotus Sutra of the Wonderful Law*. If the seventeen kinds of names are explained, then there are seventeen kinds. What are these seventeen kinds? How are they displayed? The first name is the *Infinite Meanings Sutra*, because it accomplishes the meaning of the words. This Dharma-gate is used to expediently explain that profound and wonderful realm of Dharma. That profound and wonderful realm of Dharma is the most supreme realm of all Buddhas and Tathagatas. 'One, the *Infinite Meanings Sutra*', marks the name of the sutra. 'Because it accomplishes the meaning of the words' explains the name *Infinite Meanings*. 'Words' are the teachings, and 'meaning' refers to the principle. The teachings that elucidate the principle are infinite. This corresponds to the *Infinite Meanings Sutra*. The *Infinite Meanings Sutra* says: 'Because the natures of sentient beings are infinite, the teachings are also infinite; because the teachings are infinite, the meanings are also infinite.' Therefore, it is now said that it accomplishes the meaning of the words. 'Using this Dharma-gate to expediently explain the profound and wonderful realm of Dharma' explains the above meaning of the words. Using 'expedient explanation' and 'profound explanation', these two 'explanations' explain the above 'words', the expedient and the profound that are explained. Because it explains the above 'words', it is called 'the meaning of the words'. That profound and wonderful realm is the wonderful realm of all Buddhas and Tathagatas. This also corresponds to the *Infinite Meanings Sutra*. That sutra says: 'Infinity arises from one Dharma, and that one Dharma is non-form.' Like this, non-form, non-form not non-form, is called true form. Therefore, know that only Buddhas and Buddhas can ultimately exhaust the true form of all Dharmas, which is called the profound realm. Question: Having spoken of the profound, which is already the wonderful realm of the Buddha, then speaking of expedient, what is the meaning of expedient? Answer: The *Infinite Meanings Sutra* has already explained in detail the Five Vehicles (*pañca-yāna*). Among them, humans and gods (*manuṣya-deva*) and the Two Vehicles (*dvi-yāna*) (Śrāvakas (*śrāvaka*) and Pratyekabuddhas (*pratyekabuddha*)) are called expedient, and speaking of the Mahayana (*mahāyāna*) is called profound. Moreover, from the perspective of principle, there are actually no Five Vehicles; speaking of the Five Vehicles is all expedient. Furthermore, one can explain reality and expediency from the aspects of principle and teaching. The teaching can interpret the principle, so the teaching is used as the expedient for the meaning of the principle. Therefore, the text only explains the profound and does not explain the expedient. It should be known that the expedient is for revealing the principle. If one recognizes the principle that is revealed, then one recognizes the teaching that can reveal it, so the expedient is not explained. The second name is 'Most Supreme Sutra' (*uttama-sūtra*), which is the most... in the Three Baskets (*tripiṭaka*). --------------------------------------------------------------------------------
Chinese
胜妙藏此法门中善成就故 二名最胜修多罗者。若对小乘三藏则以此经属菩萨藏。二者于大乘中自有三藏。如摄大乘说。而法华是修多罗藏。胜余二藏。 三名大方广者无量大乘法门随顺众生根住持成就故 三名大方广者。方广是大乘通名。即释此经为诸菩萨说大乘经。又大乘文义俱广。故名大方广也。此论文释者正以教广为广。故云无量大乘门。门则教也。随顺众生根住持成就者。释大乘门无量也。以大乘众生根无量故大乘教无量。以教无量以教能显理顺机故名住持。 四名教菩萨法者以为教化根熟菩萨随顺法器善成就故 四名教菩萨法者。至法华时回小入大。及直往菩萨根皆已熟。故下云如来涅槃时到众又清净也。 五名佛所护念者依佛如来有此法故 五名佛所护念者。下经云佛自住大乘。故佛常护念此法。今还为众生说大乘。亦众生得住大乘。即众生亦令为佛所护念。又如摄论云。十二部经从法身流出。即是今文依佛如来有此法故也。 六名一切诸佛秘密法者此法甚深唯佛如来知故 六名一切诸佛秘密法者。亦如下文云。唯佛能知不妄授名为秘密也。 七名一切诸佛之藏者如来功德三昧之藏在此经故 七名一切诸佛藏者。如神力品云。如来所有一切诸法一切自在神力乃至一切甚 现代汉语译本 胜妙藏此法门中善于成就，因此第二个名称是‘最胜修多罗’（最殊胜的经典）。如果对照小乘三藏，这部经属于菩萨藏。其次，在大乘中也有三藏，如《摄大乘论》所说。而《法华经》是修多罗藏，胜过其余二藏。 第三个名称是‘大方广’，因为无量的大乘法门随顺众生的根器，能够住持和成就。‘大方广’是大乘的通用名称，也就是解释这部经是为诸位菩萨宣说的大乘经典。而且大乘的文义都广博，所以称为‘大方广’。这篇论文的解释者正是以教法的广博作为‘广’的含义，所以说‘无量大乘门’，‘门’就是教法。‘随顺众生根住持成就’，解释了大乘门是无量的。因为大乘众生的根器是无量的，所以大乘教法也是无量的。因为教法是无量的，教法能够显现真理，顺应根机，所以称为‘住持’。 第四个名称是‘教菩萨法’，因为要教化根器成熟的菩萨，随顺他们的法器，使他们能够善于成就。之所以称为‘教菩萨法’，是因为到了《法华经》的时候，回小向大，以及直往菩萨的根器都已经成熟。所以下文说，如来涅槃的时候到了，大众又清净。 第五个名称是‘佛所护念’，因为依靠佛如来才有这种法。之所以称为‘佛所护念’，是因为下经说佛自己安住于大乘，所以佛常常护念这种法。现在还为众生宣说大乘，也是让众生能够安住于大乘，也就是让众生也能被佛所护念。又如《摄大乘论》所说，十二部经从法身流出，就是现在所说的‘依佛如来有此法故’。 第六个名称是‘一切诸佛秘密法’，因为这种法非常深奥，只有佛如来才能知道。之所以称为‘一切诸佛秘密法’，也如下文所说，只有佛才能知道，不轻易传授，所以称为秘密。 第七个名称是‘一切诸佛之藏’，因为如来的功德三昧之藏就在这部经中。之所以称为‘一切诸佛之藏’，如《神力品》所说，如来所有的一切诸法，一切自在神力，乃至一切甚深
English
English version Because of the good accomplishment in this Dharma gate of the Supreme Wonderful Treasury, the second name is 'The Most Excellent Sutra' (the most supreme scripture). If compared to the Three Pitakas of the Hinayana, this scripture belongs to the Bodhisattva Pitaka. Secondly, within the Mahayana, there are also three Pitakas, as stated in the *Mahāyānasaṃgraha*. And the *Lotus Sutra* is the Sutra Pitaka, surpassing the other two Pitakas. The third name is 'Great Vaipulya' (Great Extensive), because the immeasurable Mahayana Dharma gates accord with the faculties of sentient beings, enabling them to abide and accomplish. 'Great Vaipulya' is a common name for the Mahayana, which means explaining that this scripture is for the Bodhisattvas to expound the Great Vehicle scripture. Moreover, the text and meaning of the Mahayana are both extensive, hence it is called 'Great Vaipulya'. The commentator in this treatise precisely takes the extensiveness of the teachings as the meaning of 'extensive', therefore it says 'immeasurable Mahayana gates', 'gate' meaning teachings. 'Accords with the faculties of sentient beings, enabling them to abide and accomplish', explains that the Mahayana gates are immeasurable. Because the faculties of Mahayana sentient beings are immeasurable, the Mahayana teachings are also immeasurable. Because the teachings are immeasurable, and the teachings can reveal the truth and accord with the capacities, it is called 'abiding'. The fourth name is 'Teaching the Bodhisattva Dharma', because it is to teach and transform Bodhisattvas whose faculties are mature, according with their Dharma vessels, enabling them to be good at accomplishment. The reason it is called 'Teaching the Bodhisattva Dharma' is that by the time of the *Lotus Sutra*, the turning from the Small to the Great, and the faculties of the Bodhisattvas who directly go forth, have all matured. Therefore, the following text says that when the Tathagata's Nirvana is approaching, the assembly is also pure. The fifth name is 'Protected and念ed by the Buddha', because relying on the Buddha Tathagata, there is this Dharma. The reason it is called 'Protected and念ed by the Buddha' is that the following scripture says that the Buddha himself abides in the Mahayana, therefore the Buddha constantly protects and念es this Dharma. Now, also expounding the Mahayana for sentient beings, it is also enabling sentient beings to abide in the Mahayana, which is also enabling sentient beings to be protected and念ed by the Buddha. Moreover, as the *Mahāyānasaṃgraha* says, the twelve divisions of scriptures flow out from the Dharmakaya, which is what the current text means by 'relying on the Buddha Tathagata, there is this Dharma'. The sixth name is 'The Secret Dharma of All Buddhas', because this Dharma is extremely profound, only the Buddha Tathagata can know it. The reason it is called 'The Secret Dharma of All Buddhas' is also as the following text says, only the Buddha can know it, and it is not recklessly transmitted, hence it is called secret. The seventh name is 'The Treasury of All Buddhas', because the treasury of the Tathagata's merits and samadhi is in this scripture. The reason it is called 'The Treasury of All Buddhas' is as the *Supernatural Powers* chapter says, all the Dharmas of the Tathagata, all the supernatural powers of freedom, and even all the profound -------------------------------------------------------------------------------- 深之事。皆摄入此经也。
Chinese
八名一切诸佛秘密处者以根未熟众生等非受法器不授与故 八名一切一佛秘密处者。如五千之徒起去。不堪闻故也。亦如四十余年未得演说。 九名能生一切诸佛经者闻此法门能成诸佛大菩提故 九名能生一切诸佛者。如法师品云。闻此经一句皆与授记作佛也。 十名一切诸佛道场者闻此法门能成诸佛阿耨多罗三藐三菩提非余修多罗故 十名一切诸佛道场者。三菩提道起于此经。故称为场。神力品云。当知此处即是道场。在处已然经岂不尔。 十一名一切诸佛所转法轮者以此法门能破一切诸障碍故 十一名一切诸佛所转妙法轮者。药王品云。能破一切不善之闇。亦如下论破决定等三义。余五种惊怖断四种着。乃至破十种人病也。 十二名一切诸佛坚固舍利经者谓如来真如法身于此修多罗不败毁故 十二名如前解。此用多宝佛塔意云法身不坏。亦如寿量品中意明如来三身。及用法师品中当知此处有如来全身之文也。 十三名一切诸佛大巧方便经者依此法门成大菩提已为众生说天人声闻辟支佛等诸善法故 十三名大巧方便者。文正以一佛乘为真实。得一佛乘竟于一佛乘说二乘及人天乘名为方便。 十四名说一乘经者以此法门显示如来阿耨多罗三藐三 现代汉语译本： 深奥的道理，都包含在这部经中。 八、名为一切诸佛秘密处，因为根基未成熟的众生等，不是接受佛法的器皿，所以不传授。八、名为一切一佛秘密处，如同五千人退席，因为他们不堪听闻。也像释迦牟尼佛在四十多年里没有演说此经一样。 九、名为能生一切诸佛经，因为听闻此法门能成就诸佛的大菩提。九、名为能生一切诸佛，如《法师品》所说，听闻此经一句，都将得到授记，将来成佛。 十、名为一切诸佛道场，因为听闻此法门能成就诸佛的阿耨多罗三藐三菩提（无上正等正觉），而不是其他的修多罗（经）。十、名为一切诸佛道场，三菩提道从此经兴起，所以称为道场。《神力品》说：‘应当知道此处就是道场。’在其他地方尚且如此，更何况是此经呢？ 十一、名为一切诸佛所转法轮，因为以此法门能破除一切诸障碍。十一、名为一切诸佛所转妙法轮。《药王品》说：‘能破除一切不善的黑暗。’也如下论所说，破除决定等三种意义，断除其余五种惊怖，断除四种执着，乃至破除十种人的疾病。 十二、名为一切诸佛坚固舍利经，是指如来的真如法身在这部修多罗中不会败坏。十二、名如前解释。这里用多宝佛塔的意义来说明法身不坏。也像《寿量品》中表明如来的三身，以及《法师品》中‘当知此处有如来全身’的文句。 十三、名为一切诸佛大巧方便经，因为依靠此法门成就大菩提后，为众生说天人、声闻、辟支佛等诸善法。十三、名为大巧方便，经文正是以一佛乘为真实。得到一佛乘后，又在一佛乘中说二乘以及人天乘，这称为方便。 十四、名为说一乘经，因为以此法门显示如来的阿耨多罗三藐三菩提（无上正等正觉）。