English
English version: Profound matters are all contained within this Sutra. Eighth, named 'Secret Abode of All Buddhas,' because beings whose roots are not yet mature are not vessels for receiving the Dharma, and therefore it is not imparted to them. Eighth, named 'Secret Abode of All One Buddhas,' like the five thousand who departed, because they were unable to hear it. It is also like how Shakyamuni Buddha did not expound this Sutra for over forty years. Ninth, named 'Sutra That Generates All Buddhas,' because hearing this Dharma gate can accomplish the Great Bodhi of all Buddhas. Ninth, named 'That Which Generates All Buddhas,' as the 'Teacher of the Law' chapter says, 'Hearing even a single verse of this Sutra, all will receive predictions of becoming Buddhas in the future.' Tenth, named 'Bodhimanda of All Buddhas,' because hearing this Dharma gate can accomplish the Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) of all Buddhas, and not other Sutras. Tenth, named 'Bodhimanda of All Buddhas,' the path to Sambodhi arises from this Sutra, therefore it is called a Bodhimanda. The 'Supernatural Powers' chapter says: 'You should know that this place is the Bodhimanda.' If it is so in other places, how much more so in this Sutra? Eleventh, named 'Dharma Wheel Turned by All Buddhas,' because this Dharma gate can destroy all obstacles. Eleventh, named 'Wonderful Dharma Wheel Turned by All Buddhas.' The 'King of Healing' chapter says: 'It can destroy all darkness of unwholesomeness.' Also, as the commentary says, it destroys the three meanings of determination, cuts off the remaining five kinds of fear, cuts off the four attachments, and even destroys the diseases of ten kinds of people. Twelfth, named 'Sutra of the Solid Sharira of All Buddhas,' referring to the Tathagata's (Thus Come One) True Suchness Dharmakaya (Dharma Body) not being destroyed in this Sutra. Twelfth, the name is explained as before. Here, the meaning of the stupa of Many Treasures Buddha is used to illustrate that the Dharmakaya is indestructible. It is also like the 'Lifespan' chapter, which clarifies the three bodies of the Tathagata, and the sentence in the 'Teacher of the Law' chapter, 'You should know that this place contains the entire body of the Tathagata.' Thirteenth, named 'Sutra of the Great Skillful Means of All Buddhas,' because after attaining Great Bodhi by relying on this Dharma gate, it speaks of the good Dharmas of gods, humans, Sravakas (Sound Hearers), Pratyekabuddhas (Solitary Buddhas), etc., for sentient beings. Thirteenth, named 'Great Skillful Means,' the text precisely takes the One Buddha Vehicle as the truth. After attaining the One Buddha Vehicle, speaking of the Two Vehicles and the Human and Deva Vehicle within the One Buddha Vehicle is called skillful means. Fourteenth, named 'Sutra That Speaks of the One Vehicle,' because this Dharma gate reveals the Tathagata's Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). --------------------------------------------------------------------------------
Chinese
菩提究竟之体彼二乘道非究竟故 十四名说一乘经者。此中正以无上菩提果为一乘体。方便品中用真如法身为一乘体。此二不违。就隐而言则以真如法身为体。约显而说即无上菩提果法为体。 十五名第一义住者此法门即是如来法身究竟住处故 十五名第一义住者。第一义则是法身。此经能显法身。则是法身住处。 十六名妙法莲华者有二种义。何等二种。一者出水义。以不可尽出离小乘泥浊水故。复有义如莲华出泥水喻诸声闻得入如来大众中坐。如诸菩萨坐莲华上闻说如来无上智慧清净境界。得证如来深密藏故。二者华开义。以诸众生于大乘中其心怯弱不能生信。是故开示诸佛如来净妙法身令生信心故 十六名妙法莲华者。正释经题。论主就二义释之一者出水义。二者华开义。就出水中更开为二。一者出水义。此标出水义也。以不可尽出离二乘泥浊故者。释出水也。此经明出离小乘泥浊水法。故言出离小乘泥浊水也。问。但应云出离二乘泥浊水。何故言不可尽耶。答。一者不可究尽。不可究尽者则是实相法身。今说实相法身。故得出离二乘泥浊水也。以实相法身虽在二乘泥浊水中不可令其灭尽。则是有垢真如出成无垢真如。二者三世佛令众生出二乘浊水成佛。而佛乘不可尽。如譬喻品云。以我此物周给 现代汉语译本 菩提究竟之体，二乘（声闻乘和缘觉乘）之道并非究竟，因此《十四名说一乘经》中，正是以无上菩提果为一乘（唯一能达到菩提的道路）的本体。《方便品》中用真如法身（佛的真实不变的本质）为一乘的本体。这两者并不矛盾。就隐晦的意义而言，以真如法身为本体；就显明的意义来说，则以无上菩提果法为本体。 《十五名第一义住》是指此法门即是如来法身（佛的真实不变的本质）究竟的住处。第一义则是法身，此经能够彰显法身，因此是法身的住处。 《十六名妙法莲华》有两种含义。哪两种？一是出水义，因为能够完全出离小乘（声闻乘和缘觉乘）的泥浊之水。还有一种含义，如同莲花出于泥水，比喻诸声闻（听闻佛法的人）得以进入如来大众中就坐，如同诸菩萨（立志成佛的人）坐在莲花上，听闻如来无上智慧清净的境界，从而证得如来深密的宝藏。二是华开义，因为诸众生对于大乘（菩萨乘）心生怯弱，不能生起信心，所以开示诸佛如来清净微妙的法身，使他们生起信心。 《十六名妙法莲华》，这是对经题的正式解释。论主就两种含义来解释：一是出水义，二是华开义。就出水义中又分为两种。一是出水义，这是标明出水义。‘以不可尽出离二乘泥浊故’，这是解释出水义。此经阐明出离小乘泥浊水之法，所以说出离小乘泥浊水。问：只应说出离二乘泥浊水，为何说不可尽呢？答：一是不可穷尽。不可穷尽则是实相法身（事物真实不变的本质）。现在说实相法身，所以能够出离二乘泥浊水。因为实相法身虽然在二乘泥浊水中，却不能使其灭尽，这就是有垢真如（被污染的真如）出离而成为无垢真如（没有污染的真如）。二是三世佛令众生出离二乘浊水而成佛，而佛乘是不可穷尽的，如《譬喻品》所说：‘以我此物周给’
English
English version The ultimate substance of Bodhi (enlightenment) is such because the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is not ultimate. Therefore, in the 'Fourteen Names Saying One Vehicle Sutra,' the supreme fruit of Bodhi is precisely taken as the substance of the One Vehicle (the only path to achieve Bodhi). In the 'Expedient Means Chapter,' the Tathāgata-dharmakāya (the true and unchanging essence of the Buddha) is used as the substance of the One Vehicle. These two are not contradictory. In terms of the implicit meaning, the Tathāgata-dharmakāya is the substance; in terms of the explicit meaning, the supreme fruit of Bodhi is the substance. The 'Fifteen Names Abiding in the First Principle' refers to this Dharma gate being the ultimate abode of the Tathāgata-dharmakāya (the true and unchanging essence of the Buddha). The First Principle is the Dharmakāya (the body of the Dharma), and this sutra can reveal the Dharmakāya, so it is the abode of the Dharmakāya. The 'Sixteen Names Wonderful Dharma Lotus' has two meanings. What are the two? First, the meaning of emerging from water, because it can completely emerge from the muddy water of the Small Vehicle (Śrāvakayāna and Pratyekabuddhayāna). There is also a meaning, like the lotus flower emerging from muddy water, which is a metaphor for the Śrāvakas (those who hear the Buddha's teachings) being able to sit in the assembly of the Tathāgata, like the Bodhisattvas (those who aspire to become Buddhas) sitting on lotus flowers, hearing the pure realm of the Tathāgata's supreme wisdom, and thus attaining the Tathāgata's profound treasure. Second, the meaning of the flower opening, because sentient beings are timid towards the Mahayana (Bodhisattva Vehicle) and cannot generate faith, so the pure and wonderful Dharmakāya (the body of the Dharma) of the Buddhas and Tathāgatas is revealed to them, causing them to generate faith. The 'Sixteen Names Wonderful Dharma Lotus' is the formal explanation of the sutra title. The commentator explains it in terms of two meanings: first, the meaning of emerging from water, and second, the meaning of the flower opening. The meaning of emerging from water is further divided into two. First, the meaning of emerging from water, which marks the meaning of emerging from water. 'Because it cannot completely emerge from the muddy water of the Two Vehicles,' this explains the meaning of emerging from water. This sutra elucidates the Dharma of emerging from the muddy water of the Small Vehicle, so it is said to emerge from the muddy water of the Small Vehicle. Question: It should only be said to emerge from the muddy water of the Two Vehicles, why is it said to be inexhaustible? Answer: First, it is inexhaustible. Inexhaustible is the true nature of Dharmakāya (the true and unchanging essence of things). Now that the true nature of Dharmakāya is being spoken of, it can emerge from the muddy water of the Two Vehicles. Because although the true nature of Dharmakāya is in the muddy water of the Two Vehicles, it cannot be extinguished, which is the defiled Tathāgatagarbha (the womb of the Tathagata) emerging and becoming the undefiled Tathāgatagarbha. Second, the Buddhas of the three times cause sentient beings to emerge from the muddy water of the Two Vehicles and become Buddhas, and the Buddha Vehicle is inexhaustible, as stated in the 'Parable Chapter': 'With these things of mine, I provide for all.' --------------------------------------------------------------------------------
Chinese
一国尚不匮。何况诸子也。三者莲华虽出浊水而不舍泥水。今亦尔。虽令众生出离二乘成佛。常作二乘方便教化众生。亦如药草喻品明。理虽无二随缘说二。及于缘有二。复有义已下第二义。借莲华出水喻二乘人回小入大。得在如来大众中坐。应同菩萨坐莲华坐故与菩萨同闻法华作佛。前义与后义异者。可有二意。初就法释。以此经说就佛法身出离二乘浊水。后约人出二乘浊水。二者前约直往菩萨。后就回小入大也。二者就华开义。喻者就华开而实显如一乘教开一乘理现。开示如来净妙法身令一切众生得生净信也。净妙法身即是经题妙法也。 十七名最胜法门者摄成就故摄成就者摄取无量名句字身频婆罗阿閦婆等舒卢迦(亦云偈)。故 十七名法门者。自上来明佛乘。佛乘具足万德。所以辨众德无量。今明德已无量文亦无量也。故下文云。说是法华经如恒沙偈。亦如药王品云。八百千万亿那由他频婆罗等偈。药王品称偈。今明舒卢迦。亦可以偈翻舒卢迦。亦可异名也。此具如法华疏释。外国或名首卢。或名舒卢迦。是彼音不同耳。问。何故云首卢偈。答曰。首卢是通偈。外国数法若长行若偈并名首卢。故不取别偈 此十七句法门是总余句是别者。此第三释具十七种名意。 此十七句法门者是总余句是别故 现代汉语译本： 即使一个国家的东西还未耗尽，何况是供养诸位呢？这三点就像莲花虽然从浑浊的水中长出，却不沾染泥水一样。现在也是这样，虽然让众生脱离二乘（声闻乘和缘觉乘，小乘佛教的两种主要形式）而成就佛果，但常常以二乘的方便法门来教化众生。也如《药草喻品》所阐明的那样，道理上虽然没有二致，却随着因缘而说二。以及在因缘上有二。接下来的‘复有义’是第二种含义，借用莲花从水中长出的比喻，来比喻二乘人回小向大，得以在如来的大众中就坐，应该和菩萨一样坐在莲花座上，所以能和菩萨一同听闻《法华经》而成佛。前一种含义和后一种含义不同，可能有两种意思。首先从法的角度解释，用这部经来说，是从佛的法身脱离二乘的浊水。后一种是从人的角度脱离二乘的浊水。第二种是前一种是针对直往菩萨（直接追求菩萨果位的人），后一种是针对回小向大的人。 第二种是从莲花开放的含义来解释。比喻是随着莲花开放而实相显现，如一乘（唯一佛乘）的教义开启，一乘的道理显现。开示如来清净微妙的法身，使一切众生得以生起清净的信心。清净微妙的法身就是经题中的‘妙法’。 ‘十七名最胜法门’是指摄取成就的缘故。‘摄成就’是指摄取无量的名句字身、频婆罗（Pimbala，数量单位，相当于一万亿）、阿閦婆（Akshobhya，不动如来）等舒卢迦（Shloka，梵语，颂，偈）。所以说‘十七名法门’，是从上面开始阐明佛乘。佛乘具足万德，所以辨明众德无量。现在说明德已经无量，文句也无量。所以下文说，‘说是《法华经》如恒河沙偈’。也如《药王品》所说，‘八百千万亿那由他频婆罗等偈’。《药王品》称之为偈，现在说明舒卢迦，也可以用偈来翻译舒卢迦，也可以说是不同的名称。这些都详细地在《法华疏》中解释。外国或者称为首卢（Shloka的另一种音译），或者称为舒卢迦，只是他们的发音不同罢了。问：为什么说首卢偈？答：首卢是通用的偈。外国的计数方法，无论是长行文还是偈颂，都称为首卢，所以不取特别的偈颂。这十七句法门是总说，其余的句子是别说。这是第三种解释具备十七种名称的含义。 这十七句法门是总说，其余的句子是别说。