法華經義記 8.64

8.64

此品中明如來昔日為菩薩時，為四眾說同歸之義，記四眾得佛常說不輕之言，四眾仍號此菩薩為常不輕，是故仍為品目也。單舉果命通經人，中有兩段，此品是第二，舉不輕現得果報證不虛也。今就此品中大判有二段：一者長行，二者偈也。今就長行中有五段：第一舉是非相形命覓通經人，第二先談事本也，第三正明本事也，第四歎經，第五因此仍勸人受持也。今言舉是非者，若有謗此經之人得惡報，如上火宅偈末所述也。若能通經者得六根果報，如上〈法師功德品〉所明也。「得大勢乃往古昔」此下是品中第二段，先明事本。「二萬億威音王佛爾時有一菩薩」此下是第三段，正明本事也。今就此中自有二：第一先明行善惡二因，第二「是比丘臨終」以下明得善惡二果。今明行因之中善惡相間自有六階：第一先明常不輕禮拜，記人當果行善因也。第二明惡人行因，從「四眾之中」是也。第三明此菩薩行善因，從「如是經歷多年」下是也。第四又明惡人行惡因，從「說是語時」下是也。第五又明此菩薩行善因，從「避走遠住」下是也。第六又明惡人行惡因，從「以其常作此語故」下是也。「是比丘臨欲終時」以下是第二，明得善惡二果。此中自有二：第一先明善人得善果，即是常不輕也。第二明惡人得惡果。就此二重中各有二。就第一明得善果中有二者：第一先明得果，第二仍會通古今也。且就明得果之中自有六階：一者先明具聞威音王所說二十千萬億偈故，即得六根報也。第二「得是六根清淨」已下，明得更增壽教化眾生果報。第三「命終之後」下，明又值日月燈明佛。第四「以是因緣」下，明值雲自在王佛。第五「得大勢是常不輕菩薩」下，明又值千萬億佛說《法華》，第六從「功德成就當得作佛」下明得作佛也。「得大勢於汝意云何」，此下是善果中第二會通也。「得大勢彼時四眾」，此是第二明惡人得惡果，就中亦有二：初作三重明得惡果，第二仍會通也。三重明得惡果者：第一先明不值三寶也。第二從千劫下正明得惡果也。第三從「畢是罪已」下仍得妙果，是則顯菩薩不為眾生作煩惱因緣，正由常不輕菩薩為化外緣故也。「得大勢於汝意云何」此下是第二，會古今也。「得大勢當知是法華經」此下是長行中第四歎經也。「是故諸菩薩」此下是第五，仍勸人受持也。

This chapter explains that when the Tathāgata in the past was a bodhisattva, he expounded the principle of the common convergence for the fourfold assembly, predicted that the fourfold assembly would attain Buddhahood, and constantly spoke the words of not slighting [others]. The fourfold assembly therefore named this bodhisattva 'Sadāparibhūta' (Never-Slighting), and on this account it provides the title of the chapter. Within [the overall section of] solely adducing the fruition to summon persons who can propagate the sūtra, there are two sections: this chapter is the second, adducing Sadāparibhūta's manifest attainment of the karmic fruition to testify that it is not false. Now, taking this chapter as a whole, it broadly falls into two parts: first, the prose, and second, the verses. Within the prose, there are five sections: first, adducing right and wrong to contrast them and summon persons to propagate the sūtra; second, discussing the origin of the event in advance; third, properly explaining the past event; fourth, praising the sūtra; fifth, based on this, continuing to exhort people to receptively uphold it. Now, as for 'adducing right and wrong': if there are persons who slander this sūtra, they will incur evil recompense, as described above at the end of the verses on the burning house; if one is able to propagate the sūtra, one will obtain the fruition of the six sense faculties, as explained above in the 'Chapter on the Merits of the Dharma Master'. From 'Prāptamahāsthāma, in the distant past' downward is the second section of the chapter, which first clarifies the origin of the event. From 'two myriad kotis of Bhīṣmagarjitasvararāja Buddhas, at that time there was a bodhisattva' downward is the third section, which properly clarifies the past event. Now, within this there are inherently two parts: first, clarifying the two causes—the practice of good and evil; second, from 'when this monk was near the end of his life' downward, clarifying the attainment of the two fruitions—good and evil. In clarifying the practice of causes, good and evil alternate through six stages: first, clarifying Sadāparibhūta's prostrations and predictions of people's future fruition, which is the practice of good causes; second, clarifying evil people practicing causes, from 'among the fourfold assembly'; third, clarifying this bodhisattva practicing good causes, from 'passing through many years in this manner' downward; fourth, again clarifying evil people practicing evil causes, from 'when he spoke these words' downward; fifth, again clarifying this bodhisattva practicing good causes, from 'fleeing far away to stay' downward; sixth, again clarifying evil people practicing evil causes, from 'because he constantly spoke these words' downward. From 'when this monk was about to die' downward is the second [part], clarifying the attainment of the two fruitions—good and evil. Within this there are inherently two: first, clarifying good persons attaining good fruition, namely Sadāparibhūta; second, clarifying evil persons attaining evil fruition. Within each of these two divisions there are also two parts. Within the first, clarifying the attainment of good fruition, there are two: first, properly clarifying the attainment of the fruition; second, continuing to synthesize past and present. Now, in clarifying the attainment of the fruition there are inherently six stages: first, clarifying that because he fully heard the twenty thousand kotis of verses spoken by Bhīṣmagarjitasvararāja, he immediately obtained the recompense of the six sense faculties; second, from 'having attained this purity of the six sense faculties' downward, clarifying that he attained the karmic fruition of increased lifespan to teach and transform sentient beings; third, from 'after his life ended' downward, clarifying that he again met Candrasūryapradīpa Buddha; fourth, from 'by this causal condition' downward, clarifying that he met Meghasvararāja Buddha; fifth, from 'Prāptamahāsthāma, this Sadāparibhūta Bodhisattva' downward, clarifying that he again met thousands of myriads of kotis of Buddhas expounding the Lotus Sūtra; sixth, from 'merits fulfilled, he was to become a Buddha' downward, clarifying his attainment of Buddhahood. 'Prāptamahāsthāma, what do you think?' downward is the second part within the good fruition, synthesizing past and present. 'Prāptamahāsthāma, at that time the fourfold assembly'—this is the second part, clarifying evil persons attaining evil fruition, and within this there are also two parts: first, presenting three tiers to clarify the attainment of evil fruition; second, continuing to synthesize. In the three tiers clarifying the attainment of evil fruition: first, clarifying that they did not encounter the Three Jewels; second, from 'for a thousand kalpas' downward, properly clarifying the attainment of evil fruition; third, from 'having exhausted this sin' downward, they still attained the sublime fruition, which reveals that the bodhisattva does not act as a cause or condition of afflictions for sentient beings, precisely because Bodhisattva Sadāparibhūta acted as an external condition for their conversion. 'Prāptamahāsthāma, what do you think?' downward is the second part, synthesizing past and present. 'Prāptamahāsthāma, you should know that this Lotus Sūtra' downward is the fourth section within the prose, praising the sūtra. 'Therefore, bodhisattvas...' downward is the fifth section, continuing to exhort people to receptively uphold it.