妙法蓮華經文句 4.109

4.109

「舍利弗」下，第五，明無虛妄者，止物謗心。此為三：初、勸信釋迦實說，故云：「汝等當一心信解、受持佛語。」次、勸信諸佛，故云：「諸佛言無虛妄」，諸佛道同，彌加信受。後結成不虛，故云：「無有餘乘，唯一佛乘」也。第二偈頌有一百二十一行，分為二：初、有四行一句，頌上許答；後有一百十六行三句，頌上正答。上許答有三：謂順誡揀，今不頌順，但頌揀誡。揀眾為兩：初三行半，頌上五千退；次二句，頌上眾已清淨；次一句，頌誡聽，上慢、我慢不信四眾通有，但出家二眾多修道得禪，謬謂聖果，偏起上慢在俗矜高，多起我慢，女人智淺多生邪僻。「不自見其過」者，三失覆心藏玼揚德不能自省，是無慚人也，若自見過是有羞僧也。「於戒有缺漏」者，律儀有失名缺，定共、道共有失名漏，無道、定等故內起惡覺，如玉含瑕；無律儀故，外動身口如玉露瑕；覆罪自得故名「護惜」。「小智」者不得學、無學智，而有世間小智，妄謂有漏以為無漏，小中之小故言小智也。「糟糠」者，無無漏禪定潤故如糟，無理慧故如糠。是五千等有世間禪如糟，有文字解如糠，封文失詮如糠無米。又「糟糠」譬其無大機，「枝葉」譬其非好器，悉不任用故須遣之。

From "Śāriputra" downwards is the fifth [section], clarifying that there is no falsehood, which stops people's thoughts of slander. This has three parts: first, encouraging faith in Śākyamuni's true preaching, hence it says: "You should single-mindedly believe, understand, accept, and uphold the Buddha's words." Next, encouraging faith in all buddhas, hence it says: "The words of all buddhas are without falsehood"; the paths of all buddhas are identical, so one should all the more believe and accept. Finally, concluding that it is not false, hence it says: "There is no other vehicle, only the One Buddha Vehicle." The second [part], the verses, has one hundred and twenty-one lines, divided into two: first, there are four lines and one phrase versifying the preceding promise to answer; next, there are one hundred and sixteen lines and three phrases versifying the preceding formal answer. The preceding promise to answer had three aspects, namely compliance, admonition, and selection; now it does not versify compliance, but only selection and admonition. Selecting the assembly has two parts: the first three and a half lines versify the withdrawal of the five thousand above; the next two phrases versify that the assembly has become pure; the next single phrase versifies the admonition to listen. Overweening pride and self-pride, lacking faith, are common to all four assemblies; however, the two monastic assemblies mostly cultivate the Path and attain dhyāna, mistakenly deeming it a noble fruition, and particularly give rise to overweening pride; while householders are conceited and mostly give rise to self-pride; women, having shallow wisdom, mostly produce perversity. "Not seeing their own errors": the three faults conceal the mind, hiding blemishes and praising merits, unable to examine themselves—these are persons without shame; if one sees one's own faults, one is a monk with a sense of shame. "Having defects and leaks in their precepts": violations of the Vinaya rules are called "defects"; violations of the precepts concomitant with dhyāna and the precepts concomitant with the Path are called "leaks". Lacking the Path, dhyāna, and the like, evil thoughts arise internally, like jade concealing a flaw; lacking Vinaya rules, body and speech act outwardly, like jade revealing a flaw. Concealing guilt and being complacent is called "protecting and begrudging". "Those of small wisdom": they have not attained the wisdom of the learner or non-learner, yet possess worldly small wisdom, falsely considering what has outflows to be without outflows; the smallest among the small, hence called "small wisdom". "Chaff and husks": lacking the moistening of outflow-free dhyāna absorption, they are like dregs of grain; lacking the wisdom of principle, they are like husks. These five thousand and their like possess worldly dhyāna like dregs, and have literal understanding like husks; clinging to the letter and losing what is expressed, they are like husks without grain. Furthermore, "chaff and husks" is an analogy for their lacking the capacity for the Great; "branches and leaves" is an analogy for their not being good vessels; all are unfit for use, so they had to be dismissed.