[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華經義記](https://indike.org/pramana/in.bauddha.taisho.1715) › 8.62 # 法華經義記 8.62 法華經義記 8.62 - **Language:** Classical Chinese ### [8.62](https://indike.org/pramana/in.bauddha.taisho.1715.8.62) 此品中明受持、讀、誦、解說、書寫、五種法師功德，是故經家仍為品目也。此下兩品是第三段，單據果門中命覓通經人。就中亦有兩段：第一此品正明據果命覓通經之人，第二〈常不輕品〉，即證此果報不虛也。今且就此品中自有二段，第一先總明聞經得六根清淨果報，第二廣別出六根清淨之相。從「善男子善女人父母所生」下是眼得八百、鼻得八百、身得八百，三八二十四，合即是二千四百功德也。次耳得千二百、舌得千二百、意得千二百，合即是三千六百。就前合，成六千功德，此六千功德皆是舉因目果。眾生起善，不出三業十善。十善有二，一者止善，二者行善。今且就止善作論，此十善修習之法皆互相顯助。何者？故如持不殺戒為首，次修餘九善助成，乃至持正見作頭，餘九助成，如是更互相助，仍成百善。然此百善便立菩薩之意有四百。何者？自作百善，一百也；教人行百善，二百也；隨喜人行百善，三百也；又讚歎人行百善，四百善也。然此四百就五種法師上作，但就受持法師亦有四百善，何者？自受持、教人受持、隨喜人受持、讚歎人受持各一百，此即是四百善。讀經之時亦有四百善也，誦經之時亦有四百善也，解說亦四百，書寫亦四百，是則四五二十，即是二千功德也。然菩薩位心欲令萬行皆進，有下品二千，次修中品二千也，次修上品二千也，便成六千功德。此六千功德共得感一根，如似五戒共得人身，但欲示自行化他功用顯昧配於六根，三根自行化他功用不如，三根自行化他功用勝，是故三根各得八百，三根各千二百也。論云：金銀無香金剛無味。今云何言金銀諸珍聞香悉能知？解釋云：但聞藏香，即知有金銀也。今此持經果報不可思議，如似一切知人六根竝用眾塵俱知。 > In this chapter, the merits of the five kinds of Dharma teachers—receptive upholding, reading, reciting, expounding, and copying—are clarified, and therefore the compiler of the sūtra made it the chapter title. The two chapters below are the third section, searching out persons who circulate the sūtra purely on the basis of the gateway of effect. Therein are also two sections: first, this chapter directly clarifies searching out persons who circulate the sūtra on the basis of effect; second, the 'Sadāparibhūta' chapter precisely proves that this retribution is not in vain. Now within this chapter there are two sections: first, generally clarifying that hearing the sūtra yields the retribution of the purification of the six sense faculties; second, elaborately differentiating the characteristics of the purification of the six sense faculties. From 'Good man, good woman, born of father and mother' downward, the eye attains eight hundred, the nose attains eight hundred, and the body attains eight hundred; three times eight is twenty-four, which totals two thousand four hundred merits. Next, the ear attains one thousand two hundred, the tongue attains one thousand two hundred, and the mind attains one thousand two hundred, which totals three thousand six hundred. Combined with the former, they make six thousand merits; these six thousand merits all denote the effect by adducing the cause. When sentient beings give rise to goodness, it does not exceed the three karmas and the ten wholesome paths. The ten wholesome paths have two types: first, goodness of cessation; second, goodness of performance. Now discussing in terms of the goodness of cessation, the methods of cultivating these ten wholesome paths mutually assist and reveal each other. How so? For instance, taking upholding the precept of non-killing as the foremost, one next cultivates the remaining nine wholesome paths to assist its completion; down to taking upholding right view as the head, the remaining nine assist its completion. Mutually assisting in this manner, they form one hundred wholesome paths. These one hundred wholesome paths then establish four hundred intentions of the bodhisattva. How so? Performing the hundred wholesome paths oneself is one hundred; teaching others to practice the hundred wholesome paths is two hundred; rejoicing in others practicing the hundred wholesome paths is three hundred; furthermore, praising others practicing the hundred wholesome paths makes four hundred wholesome paths. These four hundred are applied to the five kinds of Dharma teachers: in terms of the Dharma teacher who receptively upholds alone, there are also four hundred wholesome paths. How so? Receptively upholding oneself, teaching others to receptively uphold, rejoicing in others' receptive upholding, and praising others' receptive upholding are each one hundred, which is four hundred wholesome paths. When reading the sūtra there are also four hundred wholesome paths; when reciting the sūtra there are also four hundred wholesome paths; in expounding there are also four hundred; in copying there are also four hundred. Thus four times five is twenty, which is two thousand merits. However, with the bodhisattva's stage of mind desiring all myriad practices to advance, there are the lower grade of two thousand, next the cultivation of the middle grade of two thousand, and next the cultivation of the upper grade of two thousand, which then form six thousand merits. These six thousand merits together are capable of evoking a single sense faculty, just as the five precepts together attain a human body. But wishing to show that the function of personal practice and transforming others is evident or obscure, they are distributed to the six faculties: for three faculties the function of personal practice and transforming others is inferior, and for three faculties the function of personal practice and transforming others is superior; therefore three faculties each attain eight hundred, and three faculties each attain one thousand two hundred. The treatise says: 'Gold and silver have no fragrance; diamonds have no taste. Why then is it said that upon smelling fragrances one can completely know gold, silver, and various treasures?' The explanation states: 'Merely by smelling the fragrance of the treasury, one immediately knows there are gold and silver.' Now, the retribution of upholding this sūtra is inconceivable, just like an omniscient person whose six faculties operate simultaneously and know all dusts \[of sense objects\] together. > — English (machine translation) (machine translation) - [Previous: 8.61](https://indike.org/pramana/in.bauddha.taisho.1715.8.61) - [Next: 8.63](https://indike.org/pramana/in.bauddha.taisho.1715.8.63) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1715.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.8.62) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.8.62](https://indike.org/pramana/in.bauddha.taisho.1715.8.62) · Pramāṇa