妙法蓮華經文句 10.47

10.47

文有長行、偈頌。長行為三：一、雙指前品罪福，二、雙開今品信毀，三、雙勸後二逆順。雙指者，先指罪，如〈法師品〉說；次指福，如〈功德品〉說如文。第二雙開信毀者，有事本、本事。事本有時節、名號、劫、國、說法等，悉如文；第二，從「最初威音王」下是明本事，又三：初、明時節，二、「於像法中」下，雙標兩人名，毀者因時名增上慢，信者因時名常不輕；次第三，「得大勢」下，雙明得失。得失又二：初、就信者論得，得正說之宏宗，得流通之妙益，名常不輕是人一，凡有所見是理一，皆悉禮拜是行一，而作是言是教一，此是開權顯實之四一也；從「乃至遠見」下，是本理一，故往禮拜是本行一，而作是言是本教一，少人一，其義可解，此是開近顯遠之四一也。文云「不專讀誦經典但行禮拜」者，此是初隨喜人之位也。隨喜一切法悉有安樂性皆一實相，隨喜一切人皆有三佛性，讀誦經典即了因性；皆行菩薩道即緣因性；不敢輕慢而復深敬者，即正因性；敬人敬法不起諍競，即隨喜意也。不輕深敬是如來座也，忍於打罵是著如來衣也，以慈悲心常行不替即如來室也。又深敬是意業，不輕之說是口業，故往禮拜是身業，此三與慈悲俱，即誓願安樂行也。如此三四，豈非流通之妙益而謂何耶。

The text contains prose and gāthā verses. The prose consists of three parts: first, pointing jointly to the offenses and blessings of the preceding chapters; second, revealing jointly faith and disparagement in the present chapter; third, jointly admonishing regarding the subsequent two kinds of beings—those who oppose and those who comply. As for pointing jointly, it points first to the offenses, as explained in the 'Dharma Teacher Chapter'; next it points to the blessings, as explained in the 'Merit Chapter', in accordance with the text. Regarding the second, revealing jointly faith and disparagement, there are the fundamental event and the past event. The fundamental event includes the time, name, kalpa, land, preaching of the Dharma, and so on, all as in the text. Second, from 'the very first King of Imposing Sound' onward, it clarifies the past event, which also has three parts: first, it clarifies the time; second, from 'in the likeness Dharma' onward, it marks jointly the names of the two persons—the disparagers, based on the time, are named 'those of overweening pride', and the faithful one, based on the time, is named 'Ever Not Disparaging'; third, from 'Attaining Great Authority' onward, it clarifies jointly the gains and losses. The gains and losses also have two parts: first, discussing gain regarding the faithful one, he attains the grand doctrine of the direct teaching and attains the wondrous benefit of transmission. Being named 'Ever Not Disparaging' is the oneness of persons; whenever there is anything seen, this is the oneness of principle; bowing in homage to all without exception is the oneness of practice; and uttering these words is the oneness of teaching. These are the four onenesses of opening the expedient and revealing the real. From 'even seeing from afar' onward is the original oneness of principle; going toward them and bowing in homage is the original oneness of practice; uttering these words is the original oneness of teaching. Lacking the oneness of persons, its meaning can be understood; these are the four onenesses of opening the near and revealing the distant. As for the text saying 'he did not devote himself to reading and reciting the scriptures, but merely practiced bowing in homage', this is the stage of the person of initial joyful accord. Joyfully according with all phenomena as entirely having the nature of peace and bliss, all being the one true mark; joyfully according with all people as all possessing the three buddha-natures: reading and reciting the scriptures is the revealing cause-nature; all practicing the bodhisattva path is the conditional cause-nature; and not daring to disparage or slight, but rather deeply revering, is the direct cause-nature. Revering persons and revering the Dharma without giving rise to disputes is the intention of joyful accord. Deep reverence without disparaging is the Tathāgata's seat; being patient with beatings and scoldings is wearing the Tathāgata's robe; and constantly practicing with a mind of compassion without change is the Tathāgata's room. Furthermore, deep reverence is the karma of the mind; speech without disparagement is the karma of the mouth; and going toward them and bowing in homage is the karma of the body. When these three are joined with compassion, this is the practice of peace and bliss through vows. How could such triplets and quartets not be termed the wondrous benefit of transmission?