法華玄義釋籤 14.25

14.25

次明益中凡言「弘經之相」，益在滅後流通相也。於中為四：初出法，次出人，三正出益，四舉況。初文二：先明正宗中亦有流通之益，次「展轉」去正明流通益。初中云「譬喻品後」等者，品末文云「鈍根小智等不得為說，若有利根智慧明了等，乃可為說」，廣如經文。「授記品末」者，四大聲聞得授記已，於他方土作佛弘經，餘如文。「法師品中」者，入室著衣坐座，爾乃應為四眾說法。〈法師品〉文，若作三段仍屬正說，若分本迹即在流通，流通正在六七二卷，文相可知。次「初品」去約人展轉以下況上。「八萬大士」者，如〈法師品〉中。「千界塵數」者，如〈神力品〉中指地涌菩薩是也。三明益中即是末代流通之益，初明七益，次明穿鑿助顯七益。初文言「不老」等者，秖是達老死實相。言「旋假入空即三草等益」者，五品為小草，七信為中草，上草亦在五品位中，以同三藏未斷惑故，八信已上為小樹，十信伏無明為大樹，初住已上即實事益，雖分七益位必在圓。

Next, in explaining the benefits: whenever one speaks of 'the characteristics of propagating the sūtra', the benefits lie in the characteristics of propagation after [the Buddha's] extinction. There are four parts to this: first, setting forth the method; second, setting forth the persons; third, directly setting forth the benefits; fourth, citing comparisons. The first text has two parts: first, explaining that within the main body of the text there are also benefits of propagation; next, from 'successively' onward, directly explaining the benefits of propagation. In the first, where it says 'after the Chapter on Parable' and so forth: the text at the end of the chapter says, 'To those of dull faculties and small wisdom, and so forth, it must not be preached; if there are those of sharp faculties whose wisdom is lucid, and so forth, only then may it be preached,' as is detailed in the sūtra text. 'At the end of the Chapter on the Bestowal of Prophecy': after the four great śrāvakas received prophecies, they become buddhas in other lands and propagate the sūtra, and the rest is as in the text. 'In the Chapter on the Dharma Master': having entered the room, put on the robe, and sat on the seat, only then should one preach the Dharma for the fourfold assembly. The text of the 'Chapter on the Dharma Master', if taken in three sections, still belongs to the main teaching; if dividing between origin and traces, it falls under propagation. Propagation properly resides in fascicles six and seven, and the textual structure can be understood. Next, from 'the first chapter' onward, in terms of persons it proceeds successively from below to compare with what is above. 'The eighty thousand great beings': as in the 'Chapter on the Dharma Master'. 'As many as dust motes in a thousand worlds': as in the 'Chapter on Divine Powers', referring to the bodhisattvas who welled up from the earth. Third, in explaining the benefits: these are precisely the benefits of propagation in the final age. First, he explains the seven benefits; next, he explains elaborating them to help reveal the seven benefits. In the first text, where it says 'not aging' and so forth, it is merely penetrating the true aspect of old age and death. Where it says 'whirling provisional to enter emptiness is the benefit of the three grasses, etc.': the five grades of disciples are the small grass; the seven faiths are the medium grass; the superior grass is also within the rank of the five grades, because like the Tripiṭaka [practitioner] they have not yet severed delusion; the eighth faith and above are the small trees; the tenth faith, subduing fundamental ignorance, is the great tree; the first abidance and above is precisely the benefit of the real matter. Although seven benefits are distinguished, their ranks necessarily reside in the Perfect [Teaching].