法華經義記 7.67

7.67

「藥王若有惡人」下長行中明法師自有二，此下是第二據總門明法師。就中自有二：第一明逆之者得罪，第二明從之者得福也。就第一階中復有二：初正明逆之者得罪，第二「其有讀誦」以下明法師勳相也。今者第一見受持讀誦者不可輕毀，所以謗罪重於佛者，正由謗此人，故今《法華》不通，遂斷三寶之種，故所以罪重也；雖謗如來，不能令三寶永斷，故言罪輕。只取一邊，不論福田厚薄也。「其有讀誦」下是第二法師勳相，「為如來肩所荷擔」者，此人為如來所重，故言荷擔，不言如來身荷擔也。

From “Bhaiṣajyarāja, if there is an evil person” below, in clarifying the Dharma masters in the prose there were naturally two; from here below is the second, clarifying the Dharma masters based on the general gate. Within this there are naturally two: first, clarifying that those who oppose them incur sin; second, clarifying that those who follow them obtain blessing. Within the first stage there are again two: first, directly clarifying that those who oppose them incur sin; second, from “Those who read and recite” below, clarifying the marks of merit of the Dharma master. Now, the first [shows that] seeing those who receptively uphold, read, and recite, one must not disparage or slander them. The reason the sin of slandering [them] is heavier than [slandering] the Buddha is precisely that because of slandering this person, the Lotus Sūtra is now not propagated, consequently severing the seeds of the Three Jewels; hence the sin is weighty. Although one may slander the Tathāgata, it cannot cause the Three Jewels to be severed forever; hence the sin is said to be light. This takes only one aspect, not discussing whether the field of merit is rich or poor. From “Those who read and recite” below is the second, the marks of merit of the Dharma master. “Being carried on the Tathāgata's shoulders” means that this person is held in high esteem by the Tathāgata; hence it says “carried on the shoulders”, not meaning physically carried on the Tathāgata's body.