妙法蓮華經文句 10.46

10.46

內懷不輕之解，外敬不輕之境，身立不輕之行，口宣不輕之教，人作不輕之目。不輕之解者，《法華論》云「此菩薩知眾生有佛性不敢輕之。佛性有五，正因佛性，通亘本當；緣了佛性，種子本有非適今也。果性果果性定當得之，決不虛也，是名不輕之解。」將解以歷人，彼亦如此，是名敬不輕之境；敬此境故名不輕之行；宣此語故名不輕之教。昔毀者以此目人，今經家以此目品。《見實三昧》云「佛為父王說一切皆是佛，王問：『一切眾生即是佛不？』佛答：『若如實見眾生，於其即是佛。』」私類此語，若不如實見佛，於其則非聖。譬初學射的多乖少當，以地為的無往不著。若分別賢聖孰是孰非，如實觀之即是佛也。初是因緣解，後是圓教解（云云）。此品引人為證，證五品功德深、六根報重，我昔隨喜獲現生後報，以募流通也。

Inwardly cherishing an understanding of never disparaging, outwardly revering the realm of never disparaging, physically establishing the practice of never disparaging, orally proclaiming the teaching of never disparaging, people made for him the name 'Never Disparaging'. Regarding the understanding of never disparaging, the Fahua lun says: 'This bodhisattva knew that sentient beings possess buddha-nature and did not dare to disparage them. Buddha-nature has five kinds: the buddha-nature as primary cause encompasses the fundamental and the prospective; the buddha-nature as conditional and clarifying causes exists originally as seeds and is not something born just now. The nature of fruition and the nature of the fruition of fruition will definitely be attained and are by no means in vain; this is called the understanding of never disparaging.' Applying this understanding to people, they too are like this; this is called revering the realm of never disparaging. Revering this realm is called the practice of never disparaging; proclaiming these words is called the teaching of never disparaging. In the past, slanderers used this to name the person; now the author of the sūtra uses this to name the chapter. The Jianshi sanmei [jing] says: 'The Buddha said to his father the king that all are buddhas. The king asked: "Are all sentient beings indeed buddhas?" The Buddha answered: "If one sees sentient beings as they truly are, with respect to that they are indeed buddhas."' I personally correlate these words: if one does not see buddhas as they truly are, with respect to that they are not sages. For instance, when a novice learns archery, most shots miss the target and few hit; but if one takes the earth as the target, there is nowhere that does not hit. If one discriminates among worthy ones and sages as to who is right and who is wrong, viewing them as they truly are, they are indeed buddhas. The former is understanding according to causes and conditions; the latter is understanding according to the perfect teaching (and so forth). This chapter adduces a person as proof, proving that the merits of the five grades are profound and the retribution of the six faculties is weighty; [the Buddha shows that] 'I formerly rejoiced in accord and obtained retribution in the present life and subsequent lives,' in order to encourage transmission.