法華玄論 8.157

8.157

次釋法師義。法師義者，已如弘經方法中釋竟，未盡今當略說。依此有五種法師：一受持、二讀、三誦、四解說、五書寫。《釋論》解〈滅諍品〉云「以信力故受，念力故持，或看文或口受故言為讀，常得不忘故為誦，宣傳未聞故言為他說，聖人經書直說難解故解義。」此即有六種法師，望今文互有廣略。今文合受持為一，為他說與解義復為一，足書寫為一也。《釋論》解〈無作品〉明說波若有十種，十種皆是就說法中開耳。通稱法師者，法是可軌義。五人上弘此法，下為人作師，故云法師，通自行化他也。又法師者，此五人以法為師，此自行法師。又法師者，法乃尊妙，要由人弘，人有弘法之功，名人為法師。如云「當作心師，不師於心。」今亦如此，以弘法故為法作師，此化他法師也。

Next is explaining the meaning of dharma master. The meaning of dharma master has already been explained in the methods for propagating the sūtra; what was not exhausted will now be briefly stated. According to this, there are five kinds of dharma masters: first, receiving and upholding; second, reading; third, reciting; fourth, explaining; fifth, copying. The Treatise's commentary on the 'Chapter on Ending Disputes' says: 'Receiving is by the power of faith; upholding is by the power of mindfulness. Looking at the text or receiving it orally is called reading; constantly retaining it without forgetting is reciting; propagating what was not yet heard is called speaking for others; the scriptures of sages are spoken straightforwardly and hard to understand, hence one explains their meaning.' This makes six kinds of dharma masters, which, compared to the present text, are mutually expanded or condensed. The present text combines receiving and upholding into one, speaks for others and explains meaning into one, and adds copying as one. The Treatise's commentary on the 'Chapter on Non-Production' explains that there are ten kinds of preaching prajñā; all ten kinds are opened within the preaching of the Dharma. The general designation 'dharma master' is because Dharma means 'that which can be a model'. These five persons above propagate this Dharma, and below serve as teachers for people, hence they are called dharma masters, encompassing both one's own practice and transforming others. Furthermore, as for 'dharma master', these five persons take the Dharma as their teacher; this is a dharma master of one's own practice. Furthermore, as for 'dharma master', the Dharma is exalted and wondrous, but it requires humans to propagate it; humans have the merit of propagating the Dharma, so humans are called dharma masters. As it is said: 'One should be the master of the mind, not take the mind as one's master.' Here it is also like this: because of propagating the Dharma, one serves as a master for the Dharma; this is a dharma master of transforming others.