妙法蓮華經玄義 7.32

7.32

三出益者，然流通利益，不待第三流通段方明利益。秖正說文中，已指未來弘經之利。〈譬喻品〉後、〈授記品〉末、〈法師品〉中，皆明弘經功德利益：能於如來滅後聞一句偈者，亦與受三菩提記，況弘宣者！竊為一人說者，功德尚多，況處眾廣說者！展轉至第五十人隨喜功德，尚非二乘境界，況最初會中聞隨喜者！常不輕流通一句，尚得六根清淨，況具足流通者！初品弟子弘經功德，無量億劫行五波羅蜜不得為喻。況第五品，十方虛空，寧有邊表？五品弘經，尚叵窮盡，皆云：「入如來室，著如來衣，坐如來座。」如來之法，皆非數量，況八萬大士、千界微塵菩薩而當可說耶？而當可知耶？唯除如來，無能盡知者也。凡師弘經，令凡七益。經云：「此經是閻浮提人病之良藥，若聞是經，不老不死」者，於老死中，識老死實相。老死，是果報法；識實相，即得清涼理妙益也，亦果報益也。能持此經故，生安樂土，處蓮華中，不為貪欲所惱，亦是離十惱亂，是善行菩薩道；亦名名字益，亦是觀行妙，亦是修因妙。得陀羅尼，能旋假入空，即是下、中、上藥草等益，亦是小樹益；得百千旋陀羅尼，即大樹益；得法音方便陀羅尼，是相似實益；若有須臾聞，即得究竟三菩提，即是真實益。復次，如人穿鑿高原見乾土，是下、中、上藥草益。見泥，是小樹大樹益。得水，是最實益。後五百歲尚獲此益，況復今時，弘經利他，寧無七益耶？

Third, regarding setting forth the benefit: the benefit of dissemination does not wait for the third section, on dissemination, before the benefit is clarified. Within the main discourse text itself, the benefit of propagating the sūtra in the future has already been pointed out. After the "Parable Chapter", at the end of the "Conferring Vyākaraṇa Chapter", and in the "Dharma Teacher Chapter", all clarify the merit and benefit of propagating the sūtra: if after the Tathāgata's extinction one can hear a single verse and rejoice, one is also conferred the vyākaraṇa of sambodhi—how much more so for one who propagates and proclaims it! If one secretly explains it to a single person, the merit is already immense—how much more so for one who explains it broadly in an assembly! Passing it on until reaching the fiftieth person, the merit of rejoicing along is not even within the scope of the two vehicles—how much more so for one who rejoices along upon first hearing it in the assembly! If constantly not disparaging disseminates a single phrase and still obtains purification of the six sense faculties, how much more so for one who fully disseminates it! The merit of propagating the sūtra by a disciple of the first grade cannot be equalled even by practicing the five pāramitās for immeasurable kotis of kalpas; how much more so for the fifth grade—how could the empty space of the ten directions have any boundary? If propagating the sūtra through the five grades is already inexhaustible, and all are said to "enter the Tathāgata's room, wear the Tathāgata's robe, and sit on the Tathāgata's seat"—the dharmas of the Tathāgata are beyond all calculation, how much more so could eighty thousand great beings or bodhisattvas numerous as the dust motes of a thousand realms be spoken of? How could they be known? None can fully know them except the Tathāgata. When an ordinary teacher propagates the sūtra, they cause ordinary beings to attain the seven benefits. The sūtra says: "This sūtra is fine medicine for the illnesses of people in Jambudvīpa; if one hears this sūtra, one will neither age nor die." This means recognizing the real mark of old age and death within old age and death. Old age and death are dharmas of retribution; recognizing their real mark immediately brings the benefit of the coolness of the subtle principle, which is also the benefit of retribution. Because one can uphold this sūtra, one is born in the Land of Peace and Bliss, resides within a lotus, and is not troubled by desire; this is also leaving behind the ten confusions and disturbances, skillfully practicing the bodhisattva path; it is also termed the benefit of nominal understanding, the subtlety of contemplation practice, and the subtlety of cultivating causes. Attaining dhāraṇī and being able to revolve the provisional to enter emptiness is the benefit of the inferior, intermediate, and superior medicinal herbs, and is also the benefit of the small tree; attaining the dhāraṇī of a hundred thousand revolutions is the benefit of the large tree; attaining the dhāraṇī of the expedient means of the Dharma voice is the real benefit of resemblance; if one hears it for a mere moment and immediately attains ultimate sambodhi, that is the true and real benefit. Furthermore, like a person digging on a high plateau who sees dry earth, this is the benefit of the inferior, intermediate, and superior medicinal herbs; seeing mud is the benefit of the small tree and large tree; obtaining water is the most real benefit. If even in the latter five hundred years people obtain this benefit, how much more so now; in propagating the sūtra to benefit others, how could there not be the seven benefits?