法華經義記 8.55

8.55

此品中格量聞《法華經》生隨喜心所得功德多少，仍為品目也。第一命通經人中，本有三段，上半品以就因門命覓通經之人已竟，此品是第二，雙就因果門命覓通經人，下餘有〈法師功德〉及〈常不輕〉二品是第三，單就果門明通經得六根清淨之報，以命覓通經。本言三段中例開為二。此品中有二者：第一是彌勒問，第二是如來答。今彌勒所問者，即是上〈分別功德品〉中明佛滅度後五品人中第一最下品一人。上言「又如來滅後有人聞此經而不毀起隨喜心」，此人既未被格量，今開彌勒問端，是故將此人來此品中格量其功德，彌勒今者正問出此人。又就此兩段各有二。問中二者，長行與偈為二可解；佛答二者，亦以長行與偈為二。但佛答長行中格量五品人功德即成五段：從初下有三十二行半，從初人明五十人展轉相教，最後第五十人聞《法華》功德無量，何況最初人功德；第二品人故來詣僧坊功德無量；第三人明於講處勸人坐聽得果報之相；第四品人又在於會外勸他人往聽；第五品人能專心聽法，復能為他人說法。

In this chapter, the amount of merit obtained by feeling rejoicing upon hearing the Lotus Sūtra is appraised, and it is accordingly made the chapter title. Within the first [major division of] searching out persons who circulate the sūtra, originally there were three sections: the first half of the [previous] chapter already concluded searching out persons who circulate the sūtra purely in terms of the gateway of cause; this chapter is the second, searching out persons who circulate the sūtra in terms of both the gateways of cause and effect; and the remaining two chapters below, 'Merits of the Dharma Teacher' and 'Sadāparibhūta', are the third, clarifying solely in terms of the gateway of effect that circulating the sūtra brings the retribution of attaining the purification of the six sense faculties, thereby searching out [persons] to circulate the sūtra. In accordance with the pattern, the original three sections are opened into two. In this chapter there are two [parts]: first is Maitreya's question, and second is the Tathāgata's reply. What Maitreya asks now refers precisely to the one person of the first and lowest grade among the five grades of persons after the Buddha's extinction explained above in the 'Discrimination of Merits' chapter. Above it was said: 'Furthermore, if after the Tathāgata's extinction someone hears this sūtra and does not slander it, but gives rise to rejoicing.' Since this person's [merit] was not yet appraised, now the opening of Maitreya's question is initiated, and for this reason this person is brought into this chapter to appraise his merit; Maitreya now specifically asks about this person. Moreover, with respect to these two sections, each has two [parts]. In the question the two parts are that the prose and verse form two, which can be understood; in the Buddha's reply the two parts are likewise that the prose and verse form two. However, within the prose of the Buddha's reply, the appraisal of the merit of the five grades of persons forms five sections: From the beginning down through thirty-two and a half lines, starting from the first person, it clarifies that fifty persons transmit the teaching from one to another, and the merit of the last, fiftieth person who hears the Lotus is limitless, how much more so the merit of the very first person; the second grade of person deliberately goes to a saṅgha dwelling, and their merit is limitless; the third person clarifies the characteristics of the retribution obtained by encouraging others at the place of exposition to sit and listen; the fourth grade of person, furthermore, outside the assembly encourages others to go and listen; the fifth grade of person is able to focus their mind on listening to the Dharma, and can furthermore explain the Dharma to others.