妙法蓮華經文句 5.25

5.25

今明從五濁下，第六，六行，頌上揀眾敦信，上幸有此文，近而不頌耶？又二：初三行，頌揀眾；次三行，頌敦信。「五濁」者一行，頌上揀非佛弟子。何者？若樂諸欲，是行魔業，故須揀之。上文著涅槃，尚非佛弟子；此文著生死，那是佛弟子？互揀非耳。「終不求佛道」者，頌上揀增上慢。上慢者，未得上法謂得上法，是故其人不求佛道也。「當來世惡人」一行，頌上如來滅後解義者，是人難得也。「有慚愧清淨」一行，頌上若遇餘佛便得決了。次三行，頌上敦信，若不信此法無有是處。初一行半，敦信於權；次一行半，敦信於實。實權無疑，自知作佛（云云）。

I now clarify: from "five turbidities" downward is the sixth [section], six lines, which reiterates selecting the assembly and urging faith; since this text was present above, why would it not be praised nearby? It also has two parts: first, three lines praise selecting the assembly; next, three lines praise urging faith. The one line on the "five turbidities" praises selecting out those who are not disciples of the Buddha as above. Why? If one delights in various desires, this is practicing the deeds of Māra, and so they must be selected out. The previous text says that clinging to nirvāṇa makes one not yet a disciple of the Buddha; when this text says clinging to birth and death, how could that be a disciple of the Buddha? They mutually select out those who are not. "Never seek the Buddha path" praises selecting out the overweeningly arrogant as above. The overweeningly arrogant claim to have attained the superior Dharma when they have not, and therefore such people do not seek the Buddha path. The one line "Evil persons in future ages" praises that those who understand the meaning after the Tathāgata's parinirvāṇa are difficult to find, as above. The one line "Those with shame and purity" praises that if they encounter other buddhas they will attain decisive resolution. The next three lines reiterate urging faith as above, [stating that] it is impossible not to believe this Dharma. The first one and a half lines urge faith in the expedient; the next one and a half lines urge faith in the real. Being without doubt concerning the real and the expedient, they know for themselves that they will become buddhas (and so forth).