法華經義記 7.62

7.62

又就第一據勳深報重命覓通經人中有二階：第一據通經弟子以明勳報；第二「若復有人受持讀誦」以下，據師以明勳報也。所以知前者為弟子、後者為師者，此經詺受持讀誦等以為五種法師，故前者未能讀誦等，只聞經隨喜而已，故為弟子；後者自能受持等，故作師名也。此二階中各有二。就弟子明勳報有二者：第一就現在世明弟子，第二據佛滅後明弟子。此二階中例皆有二。就現在世明弟子中自有二者：第一從品初竟「一念隨喜者」，先明現世弟子勳相；第二言「我皆與受菩提記」，此明共得報重也。

Furthermore, in the first [part] of commanding and seeking people to propagate the sūtra based on the profound merit and weighty retribution, there are two stages: first, clarifying the merit and retribution based on the disciples who propagate the sūtra; second, from “If, furthermore, there is a person who receptively upholds, reads, and recites” below, clarifying the merit and retribution based on the masters. The reason we know the former are disciples and the latter are masters is that this sūtra designates receptively upholding, reading, reciting, etc., as the five kinds of Dharma masters; thus, the former are not yet able to read, recite, etc., but merely hear the sūtra and rejoice in accord [with it], hence they are disciples, whereas the latter are themselves able to receptively uphold, etc., hence they are given the name of “master”. Within these two stages, each has two [parts]. In clarifying the merit and retribution regarding the disciples, there are two: first, clarifying the disciples with respect to the present world; second, clarifying the disciples based on after the Buddha's extinction. Within these two stages, following the rule, each has two. In clarifying the disciples with respect to the present world, there are naturally two: first, from the beginning of the chapter up to “even with a single thought of rejoicing in accord”, first clarifying the marks of merit of present-world disciples; second, stating “I bestow upon all of them the prediction of bodhi”, which clarifies that they together obtain a weighty retribution.