法華玄論 1.129

1.129

答：如實福慧者，從實理生。以一乘是實，故能生如實慧。實慧者，上三周說法生三乘信解授記作佛，今欲說如實功德。如實功德者，謂受持讀誦書寫解說如說修行，生如實福難可格量。既信如實法得無過之福，毀如實法則獲莫大之罪。今欲示眾生如實罪福，故說是經也。二者諸佛說法有二種門：一直說門、二稱歎門。上三周說法名直說門，今歎經力經用名稱歎門。三者復有二門：一者一乘體門、二者一乘功用門。乘體門者上已說竟，今欲說乘功用門故說是經。乘用門者，謂能生福慧也。四者復有二門：一生慧門、二生信門。上三周說已生慧門，餘未信者今預經功德令生信心，謂生信門。五者復有二門：一自行門、二化他門。上來三周說法令三根人悟解，故是自行門；今傳化未聞，謂化他門也。六者復有二門：一受恩門、二報恩門。上來悟解是受恩門；今得悟之人傳示未悟，助佛揚化，謂報恩門。七者復有二門：一正說門、二流通門。上來是正說門；今示弘經之方，謂流通門，釋此〈法師品〉兼釋諸品，明功德事，流通門也。

Answer: Real merit and wisdom arise from the real principle. Because the one vehicle is real, it can give rise to real wisdom. As for real wisdom, the three cycles of teaching above gave rise to the faith and understanding of the three vehicles, and conferred prophecies of attaining buddhahood. Now [the text] wishes to explain real merit. As for real merit, it refers to upholding, reciting, copying, explaining, and practicing according to the teaching, which generates real merit that is difficult to measure. Since having faith in the real Dharma brings unsurpassable merit, slandering the real Dharma brings immense wrongdoing. It is because [the sūtra] now wishes to reveal real wrongdoing and merit to sentient beings that this sūtra is spoken. Second, the preaching of the buddhas has two approaches: first, the approach of direct preaching; second, the approach of praise. The above three cycles of teaching are called the approach of direct preaching; now praising the power and function of the sūtra is called the approach of praise. Third, there are also two approaches: first, the approach of the essence of the one vehicle; second, the approach of the function of the one vehicle. The approach of the essence of the vehicle has already been explained above; now, because it wishes to explain the approach of the function of the vehicle, this sūtra is spoken. The approach of the function of the vehicle means being able to give rise to merit and wisdom. Fourth, there are also two approaches: first, the approach of generating wisdom; second, the approach of generating faith. The three cycles of preaching above already constituted the approach of generating wisdom; for the remaining [beings] who have not yet believed, now forewarning them with the merit of the sūtra causes them to generate faithful thoughts; this is called the approach of generating faith. Fifth, there are also two approaches: first, the approach of self-practice; second, the approach of transforming others. The three cycles of preaching above caused persons of the three faculties to realize and understand, and hence constituted the approach of self-practice; now transmitting and transforming those who have not yet heard is called the approach of transforming others. Sixth, there are also two approaches: first, the approach of receiving grace; second, the approach of repaying grace. The realization and understanding above was the approach of receiving grace; now those who have attained realization transmit and reveal it to those who have not realized, assisting the Buddha in propagating the transformation, which is called the approach of repaying grace. Seventh, there are also two approaches: first, the approach of the main preaching; second, the approach of transmission. The above was the approach of the main preaching; now showing the method of propagating the sūtra is called the approach of transmission. Explaining this "Chapter on the Dharma Master" concurrently explains the various chapters, clarifying matters of merit, which is the approach of transmission.