妙法蓮華經文句 10.34

10.34

「隨」者隨順事理無二無別，「喜」是慶己慶人，聞深奧法順理有實功德，順事有權功德；慶己有智慧，慶人有慈悲，權實智斷合而說之，故言「隨喜功德品」。又順理者，聞佛本地深遠深遠信順不逆，無一毫之疑滯；順事者，聞佛三世益物橫豎該亘遍一切處，亦無一毫疑滯，即廣事而達深理，即深理而達廣事，不二而二、不別而別，雖二雖別、無二無別，如此信解名之為隨。如來出世四十餘年不顯真實，七方便人不語誠諦，慶我及人，以凡夫心等佛所知，用所生眼同如來見，如此知見究竟法界廣無涯底，無等無等等更無過上，佛今說此我得聞此，故名「隨喜功德品」。第五十人是初品之初，初但有一念理解，但有一念慶己慶他，未有事行恩不及人，所獲功德如來巧喻功蓋無學，況復最初於會聞者，況復二三四五品者，況復入位十住十行乃至後心者，誰聞如是深妙功德而不景慕？如來說此令物尚之，故言「隨喜功德品」。上來稱美持經功德，時眾咸謂入真因位乃致斯德，於初心之初起輕弱想，忽聞好堅處地、芽已百圍，頻伽在㲉聲勝眾鳥，希有奇特輕疑釋然，故名「隨喜功德品」。外道得五通者，能移山竭海而不伏見愛，不及煖法人；二乘無學子果俱脫，猶被涅槃縛，不知其因果俱權；通教人修因雖巧，發心不識五百由旬，得果止除四住；別人雖勝二乘，修因則偏、其門又拙，非佛所讚，皆不及初隨喜人。佛今舉阿以況後茶都勝諸教，故言「隨喜功德品」。

'Joyful acceptance' (suixi): sui means according with, where phenomena and principle are non-dual and undivided; xi means rejoicing, rejoicing for oneself and rejoicing for others. Hearing the profound Dharma and according with the principle brings real merit; according with phenomena brings expedient merit. Rejoicing for oneself brings wisdom; rejoicing for others brings compassion. Because expedient and real, wisdom and severance, are expounded together, it is called the 'Chapter on the Merits of Joyful Acceptance.' Furthermore, according with principle means that on hearing that the Buddha's original ground is vastly deep and distant, one has faith and accords with it without defiance, having not the slightest doubt or stagnation; according with phenomena means that on hearing that the Buddha's benefit to beings across the three periods of time horizontally and vertically encompasses and pervades all places, one likewise has not the slightest doubt or stagnation. Approaching vast phenomena one reaches profound principle, and approaching profound principle one reaches vast phenomena; non-dual yet dual, undivided yet divided, though dual and divided, they are non-dual and undivided—such faith and understanding is called according. The Tathāgata appeared in the world for over forty years without revealing the ultimate real, and did not speak the true reality to people of the seven expedient means; rejoicing for oneself and others, with an ordinary mind one equals what the Buddha knows, and with the eyes of one's birth one shares the vision of the Tathāgata. Such knowledge and vision are ultimately the dharma realm, broad without bounds or bottom, unequaled and incomparably equal, with nothing surpassing them. The Buddha has now spoken this and I have been able to hear this, hence it is called the 'Chapter on the Merits of Joyful Acceptance.' The fiftieth person is the beginning of the initial grade: initially having only a single thought of understanding the principle, having only a single thought of rejoicing for oneself and rejoicing for others, not yet having external practice and whose grace has not yet reached others—the merit obtained is skillfully analogized by the Tathāgata to surpass the aśaikṣa. How much more so the very first who heard it in the assembly! How much more so those of the second, third, fourth, and fifth grades! How much more so those who have entered the stages of the ten abodes, the ten practices, up to the final mind! Who that hears of such profound and wondrous merit would not look up to it with yearning? The Tathāgata expounded this to cause beings to esteem it, hence it is called the 'Chapter on the Merits of Joyful Acceptance.' Previously, the merit of upholding the sūtra was praised, and the assembly all thought that one must enter the stage of the true cause to attain such virtue, conceiving a notion of slightness and weakness regarding the very beginning of the initial mind; suddenly hearing that the firmly rooted bamboo shoot already measures a hundred circumferences, and that the kalaviṅka still within its shell has a voice surpassing all birds, rare and extraordinary, their slighting doubts were dissolved away, hence it is called the 'Chapter on the Merits of Joyful Acceptance.' Non-Buddhists who attain the five supernormal knowledges can move mountains and exhaust oceans, yet do not subdue views and craving, and are inferior to a person at the stage of heat; the aśaikṣas of the two vehicles have severed both defilements and rebirth, yet are still bound by nirvāṇa, unaware that their cause and effect are both expedient; practitioners of the shared teaching, though skillful in cultivating the cause, do not recognize the five hundred yojanas upon generating the aspiration, and upon attaining the fruit eliminate only the four dwellings; practitioners of the distinctive teaching, though superior to the two vehicles, are one-sided in cultivating the cause and their gate is clumsy, not praised by the Buddha—all are inferior to the person who initially accepts with joy. The Buddha now cites 'a' to analogize the final 'ṭha' as completely surpassing all teachings, hence it is called the 'Chapter on the Merits of Joyful Acceptance.'