English
English version: The previous text raised a doubt. Next, it quotes scriptures to explain the scriptures. 'Why is it that when a qualified speaker speaks, someone who hears the Dharma (teachings) from the Buddha develops a mind of slander? Why isn't the Tathagata (another name for Buddha) considered an unqualified speaker?' The doubt is: Since the Buddha is a qualified speaker, and yet the listener develops a mind of slander upon hearing the Dharma from the Buddha, can it be concluded that the Buddha is not a qualified speaker? To dispel this doubt, the second part below quotes scriptures to explain the scriptures. To dispel this doubt, as the scripture says: 'Except after the Buddha's Parinirvana (death), when there is no Buddha present,' etc. If one encounters the Buddha and hears the Dharma, one will not develop a mind of slander; if the Buddha knows that someone will slander the Dharma, the Buddha will not speak the Dharma for them. Only after the Buddha's Parinirvana, when there is no Buddha present, will the listener develop faith on their own. This is not the Buddha's fault.' Question: 'Who is it that hears the Dharma and develops a mind of slander after the Buddha's Parinirvana?' Answer: 'If it is truly an Arhat (enlightened being) who hears the One Vehicle (Ekayana) Dharma after the Buddha's Parinirvana, they will not develop a mind of slander. If they develop a mind of slander, they must be an ordinary person (pṛthagjana).' 'Why isn't the Tathagata a liar?' This explains and dispels the fourth doubt. First, it states the doubt, and then it quotes scriptures to explain the doubt. 'Why isn't the Tathagata a liar?' This is because the Dharma that the Tathagata spoke earlier is different from the Dharma that the Tathagata speaks now. Why isn't the Tathagata a liar?' The doubt is: In the past, it was said that there were Three Vehicles (Triyana), but now it is said that there are no Three Vehicles. The former and the latter contradict each other, so it should be a lie. To dispel this doubt, the second part below quotes scriptures to explain the doubt. To dispel this doubt, as the scripture says: 'Sariputra (one of the Buddha's chief disciples), you should wholeheartedly believe, understand, receive, and uphold the Buddha's words. The words of all Buddhas and Tathagatas are not false; there is no other vehicle, only the One Buddha Vehicle (Buddhayana).' Only the One Vehicle is the true teaching; the Three Vehicles are expedient teachings, so it is not a lie. 'Even a child playing, piling up sand to make a Buddha stupa (a mound-like or hemispherical structure containing relics)' From above, it is the prose commentary following the explanation of the scriptures. Now, it explains the verses. The text is divided into two parts. First, it explains one verse, and then it uses this as an example to explain the remaining verses. First, it explains one verse, which is divided into two parts. First, it transcribes the verse, and from 'Those who generate the Bodhi mind (the mind of awakening)' below, it explains the verse. 'Even a child playing, piling up sand to make a Buddha stupa, all such people have already attained Buddhahood (the state of being a Buddha)', the verse is divided into two parts, one part explaining the Bodhi mind and Bodhi practice. 'Those who generate the Bodhi mind and practice the Bodhisattva path (the path to Buddhahood), the good roots they create can realize Bodhi (awakening)', these two kinds of good roots can realize the fruit of Buddhahood. 'Not all ordinary people' below, it explains ordinary people and determined Sravakas (disciples). -------------------------------------------------------------------------------- 闻。
Chinese
非诸凡夫及决定声闻本来未发菩提心者之所能得故 此二善根不得成佛 如是乃至小胝头下。第二例释余偈。 如是乃至小胝头等皆亦如是 问曰。经言一切善根皆成佛。云何但言发菩提心善方成佛耶。答。佛意虽修一切善要须发菩提心也。又假一切善为发菩提心因缘耳。终须发菩提心也。菩提心者是佛心。发佛心方得成佛也。尊者舍利弗说偈。自上已来释方便品竟。 日东天台后学沙门实观分会 法华论疏卷中(终) 大正藏第 40 册 No. 1818 法华论疏 法华论疏卷下 胡吉藏撰 自此已下。释譬喻品。初身子领解。此文大意者。上释方便品令小乘人悟入一乘得受记。今释小乘悟入一乘竟自呵责小乘过失。就文为二。初牒经。二偈。次论释。 譬喻品尊者舍利弗说偈言金色三十二十力诸解脱同共一法中而不得此事八十种妙好十八不共法如是诸功德而我皆已失 论释为二。一者问偈意。二者释偈意。论曰此偈示现何义者。即是问偈意。 释曰此偈示现何义 舍利弗自呵责身下。第二答释偈意。就文又二。初列呵责章门。次释呵责章门。即兼解偈。就初又三。一者总标自呵。二别明自呵。是故舍利弗下总结。 舍利弗自呵责身 闻。 非诸凡夫及决定声闻（Śrāvakayāna，小乘行者）本来未发菩提心者之所能得故，此二善根不得成佛，如是乃至小胝头下。第二例释余偈。 如是乃至小胝头等皆亦如是。问曰：经言一切善根皆成佛，云何但言发菩提心善方成佛耶？答：佛意虽修一切善，要须发菩提心也。又假一切善为发菩提心因缘耳，终须发菩提心也。菩提心者是佛心，发佛心方得成佛也。尊者舍利弗（Śāriputra）说偈。自上已来释方便品竟。 日东天台后学沙门实观分会 法华论疏卷中(终) 大正藏第 40 册 No. 1818 法华论疏 法华论疏卷下 胡吉藏撰 自此已下，释譬喻品。初身子领解。此文大意者：上释方便品令小乘人悟入一乘得受记，今释小乘悟入一乘竟自呵责小乘过失。就文为二：初牒经，二偈；次论释。 譬喻品尊者舍利弗（Śāriputra）说偈言：‘金色三十二十力，诸解脱同共一法中，而不得此事，八十种妙好，十八不共法，如是诸功德，而我皆已失。’论释为二：一者问偈意，二者释偈意。论曰：‘此偈示现何义者？’即是问偈意。 释曰：此偈示现何义？舍利弗（Śāriputra）自呵责身下。第二答释偈意。就文又二：初列呵责章门，次释呵责章门，即兼解偈。就初又三：一者总标自呵，二别明自呵，是故舍利弗（Śāriputra）下总结。 舍利弗（Śāriputra）自呵责身
English
Thus I have heard. These two roots of goodness cannot lead to Buddhahood because they cannot be attained by ordinary people and those of the Śrāvakayāna (Hearer Vehicle) who have not initially generated Bodhicitta (the aspiration for enlightenment). This applies even to the smallest fraction thereof. The second example explains the remaining verses. It is the same even down to the smallest fraction. Question: The scripture says that all roots of goodness lead to Buddhahood. Why does it only say that the goodness of generating Bodhicitta leads to Buddhahood? Answer: Although the Buddha intends for all goodness to be cultivated, it is necessary to generate Bodhicitta. Furthermore, all goodness is a condition for generating Bodhicitta. Ultimately, it is necessary to generate Bodhicitta. Bodhicitta is the mind of the Buddha. Only by generating the mind of the Buddha can one attain Buddhahood. The Venerable Śāriputra spoke in verse. The explanation of the Upāya (skillful means) chapter ends here. Compiled by the Shramana Shikkaku of the Tiantai school in Japan Commentary on the Lotus Sutra, Volume Middle (End) Taisho Tripitaka Volume 40, No. 1818, Commentary on the Lotus Sutra Commentary on the Lotus Sutra, Volume Lower Composed by Huiji Zang From here onwards, explaining the Parable chapter. First, Śāriputra understands. The main idea of this text is: The previous explanation of the Upāya chapter enabled those of the Hearer Vehicle to awaken to the One Vehicle and receive predictions. Now, explaining that those of the Hearer Vehicle, having awakened to the One Vehicle, then criticize their own faults of the Hearer Vehicle. The text is in two parts: First, quoting the scripture, two verses; second, the commentary. In the Parable chapter, the Venerable Śāriputra spoke in verse, saying: 'Golden is the body, with thirty-two marks and ten powers, all liberations are within the one Dharma, yet I did not attain this. Eighty minor marks, eighteen unshared qualities, such merits as these, I have all lost.' The commentary is in two parts: First, asking the meaning of the verse; second, explaining the meaning of the verse. The commentary says: 'What meaning does this verse reveal?' This is asking the meaning of the verse. The explanation says: What meaning does this verse reveal? Śāriputra criticizes himself below. Second, answering and explaining the meaning of the verse. The text is again in two parts: First, listing the categories of self-criticism; second, explaining the categories of self-criticism, which also explains the verse. The first part is in three sections: First, a general statement of self-criticism; second, a separate explanation of self-criticism; therefore, Śāriputra concludes below. Śāriputra criticizes himself --------------------------------------------------------------------------------
Chinese
言 我不见诸佛不往诸佛所及不闻佛说法不供养恭敬诸佛无利益众生事于未得法退 自呵凡列六句。一不见佛。谓身子但值頞鞞尔时不见佛也。二不往佛所者。值頞鞞时不往佛所也。三不闻佛说法者。值頞鞞时闻说三谛。得道竟不闻佛说法也。四不供养者。值頞鞞时不供养佛也。五不恭敬者。值頞鞞时未恭敬诸佛也。六无利益众生事者。值頞鞞时无利物心及利事也。前五明无上求心。后一明无下利心。于未得法中退者。应得上来六事。但取小果竟不得之。所以名退 是故舍利弗下。第三结自呵责。 是故舍利弗作如是等呵责自身 不见佛者。第二释上六门。即兼解二偈。初释第一不见佛章门。 不见诸佛者示现不见诸佛如来大人之相不生恭敬供养心故 以不见佛故。不生恭敬供养之心 不往佛所者。释第二章门。 不往佛所者示现教化众生力故 若往佛所知佛者。有示现教化众生之力。便不取小果。今遂不往佛所便取小果失化物之力也 放金色光明者。上来释二章。今解释偈。问。论主何故作此释。答。前有二句。一不见佛。二不往佛所。若见佛往佛所即见佛放金色光明三十二相。此二义相成。是故合释。 放金色光明者示现佛自身异身获得无量诸功德故 放金色光明者。牒初偈金色三十二 现代汉语译本： 言：我（指舍利弗，下同）不见诸佛，不前往诸佛所在之处，不听闻佛陀说法，不供养恭敬诸佛，没有利益众生的行为，对于未得到的佛法退却。——这是自我呵责，总共六句。 一、不见佛：指的是舍利弗仅仅遇到頞鞞（Arabbhi，一位外道导师）的时候，没有见到佛陀。 二、不往佛所：指的是在遇到頞鞞的时候，没有前往佛陀所在之处。 三、不闻佛说法：指的是在遇到頞鞞的时候，听闻的是三谛（关于苦、集、灭的三种真理），最终证得小乘道果，没有听闻佛陀的说法。 四、不供养：指的是在遇到頞鞞的时候，没有供养佛陀。 五、不恭敬：指的是在遇到頞鞞的时候，没有恭敬诸佛。 六、无利益众生事：指的是在遇到頞鞞的时候，没有利益众生的心，也没有利益众生的行为。前五项说明没有追求无上佛法的心，后一项说明没有利益下层众生的心。对于未得到的佛法退却：本应得到以上六种功德，却只求小乘果位，最终没有得到，所以称为退却。 是故舍利弗下：第三部分，总结自我呵责。 是故舍利弗作如是等呵责自身：因此，舍利弗这样呵责自己。不见佛者：第二部分，解释上面的六个方面，也兼顾解释了两个偈颂。首先解释第一项“不见佛”的内容。 不见诸佛者，示现不见诸佛如来大人之相，不生恭敬供养心故：因为没有见到佛陀，所以没有生起恭敬供养的心。 以不见佛故，不生恭敬供养之心：因为没有见到佛陀，所以没有生起恭敬供养的心。 不往佛所者：解释第二项内容。 不往佛所者，示现教化众生力故：如果不前往佛陀所在之处，了解佛陀，就没有示现教化众生的力量，便会求取小乘果位。现在舍利弗没有前往佛陀所在之处，便求取小乘果位，失去了教化众生的力量。放金色光明者：上面解释了两项内容，现在解释偈颂。问：论主为什么这样解释？答：前面有两句，一句是“不见佛”，一句是“不往佛所”。如果见到佛陀，前往佛陀所在之处，就能见到佛陀放出金色光明和三十二相（佛陀所具有的三十二种殊胜的身体特征）。这两种含义是相互成就的，所以合在一起解释。 放金色光明者，示现佛自身异身获得无量诸功德故：放出金色光明，显示佛陀自身与众不同，获得无量功德。放金色光明者：呼应第一个偈颂中的“金色三十二相”。