法華義疏 10.207

10.207

此品是廣開身權身實中第三、明稟教得益。言分別功德者，有二種義：一、聞說壽量得益，佛對彌勒分別得悟之人功德淺深有十二位，從品初立名。二者、此品末有大段流通，廣分別持經人所得功德，從後段受稱。合而言之俱從二處立名，故以目品。然功德之名有通有別，所言別者對智慧以辨功德，如五度有行為功德，波若照空為智慧，自有深悟為智慧，淺達為功德。如《涅槃．師子吼品》說地前為功德，登地為智慧。所言通者，修功所得悉名為功德。若爾，功德、智慧並是修功所得，悉名功德。今此品稱功德者，即是通名功德也。就文為二：初、明得益；次、辨感瑞。得益為二：第一、經家總敘得益；「於時世尊」下，別敘得益。所以別明得益者，此諸功德非佛無分別，即大眾不知，故須分別。就文為二：第一、明登地以上大乘聖得益；第二、明地前發菩提心益。《法華論》云「發菩提心益是十信位，得益雖多斯二攝盡，就聖得益中有十一位」。有人言：初、六位，即是斷界內分段生死六地菩薩。第二、五位，七地以上同斷界外反易生死，界內去佛遠未論生數，界外去佛近故論生數。今明此事難知，但依文為二：初六位明增道益，次五位辨損生益。雖有增道、損生不同，並是從劣至勝以為次第也。第一、得無生法忍益。以聞佛壽量初證無生，無生是聖位根本，故前明之。依《法華論》以初地為無生法忍也。第二、得聞持益。此是得無生法忍，更聞勝法持而不失，無生即是方便實慧、聞持謂實方便慧，實方便慧既是巧用即勝於無生，故在第二。第三、得樂說無礙辨才。聞持是自解，樂說謂化他，其義轉勝，故在第三。第四、得無量旋陀羅尼，於法門中圓滿具足出沒無礙，勝前樂說，故在第四。第五、轉不退法輪。前雖得旋持未得不退，今登不退故勝前。第六、能轉清淨法輪。前雖不退猶未清淨，今證清淨故勝前也。

This chapter is the third part within the extensive opening of the provisional and real bodies, explaining the attainment of benefits through receiving the teaching. As for the expression "distinction of merits," it has two meanings: First, from hearing the lifespan taught, benefits are obtained; the Buddha distinguishes for Maitreya the shallow and deep merits of those who attain awakening into twelve levels, and the name is established based on the chapter's beginning. Second, at the end of this chapter there is an extensive section on propagation, which widely distinguishes the merits obtained by those who uphold the sūtra; the title is derived from this concluding section. Taken together, the name is established from both parts, and so it entitles the chapter. However, the term "merit" has a general and a specific [usage]: specifically speaking, merit is distinguished in contrast to wisdom, just as among the five perfections conduct is merit, while prajñā illuminating emptiness is wisdom; or, deep awakening is wisdom, while shallow comprehension is merit. As the "Lion's Roar Chapter" of the Nirvāṇa Sūtra says, the stages prior to the bhūmis are merit, and ascending the bhūmis is wisdom. Generally speaking, whatever is attained through cultivating effort is all called merit. If so, both merit and wisdom are attained through cultivating effort, and are all called merit. Now, calling it "merit" in this chapter is precisely the general name for merit. The text has two parts: first, explaining the attainment of benefits; next, distinguishing the response signs. The attainment of benefits has two parts: first, the compiler of the sūtra summarizes the attainment of benefits; from "At that time the World-Honoured One" onward, it separately recounts the attainment of benefits. The reason for separately explaining the attainment of benefits is that unless the Buddha distinguished these merits, the great assembly would not know them, hence the necessity of distinguishing them. The text has two parts: first, explaining the attainment of benefits by Mahāyāna sages who have ascended the bhūmis and above; second, explaining the benefit of generating the bodhicitta prior to the bhūmis. The Fahua lun says: "The benefit of generating the bodhicitta belongs to the stage of the ten faiths; although the benefits obtained are numerous, these two encompass them all; within the benefits attained by sages there are eleven levels." Someone said: "The first six levels are the bodhisattvas of the six bhūmis who sever the samsāra of fragmented lifetimes within the realms. The second five levels, from the seventh bhūmi upward, all sever the samsāra of inconceivable transformation beyond the realms. Being far from Buddhahood within the realms, the number of births is not yet discussed; being near to Buddhahood beyond the realms, the number of births is therefore discussed." Now it is explained that this matter is difficult to know, so we simply follow the text into two parts: the first six levels explain the benefit of advancing on the path; the next five levels distinguish the benefit of diminishing births. Although there is the difference of advancing on the path and diminishing births, both proceed in sequence from inferior to superior. First, the benefit of attaining the endurance of the non-arising of dharmas. Because upon hearing the Buddha's lifespan one first realizes non-arising, and non-arising is the foundation of the noble stages, it is explained first. According to the Fahua lun, the first bhūmi is taken as the endurance of the non-arising of dharmas. Second, the benefit of retaining what has been heard. This is, having attained the endurance of the non-arising of dharmas, further hearing superior teachings and retaining them without loss; non-arising is the real wisdom of upāya, and retaining what is heard is the upāya-wisdom of the real; since the upāya-wisdom of the real is skilful application, it is superior to non-arising, hence it is second. Third, attaining unobstructed eloquence of delightful discourse. Retaining what is heard is one's own understanding; delightful discourse refers to transforming others; its significance is even more superior, hence it is third. Fourth, attaining immeasurable revolving dhāraṇīs, being fully and completely endowed within the Dharma teachings, emerging and entering without obstruction, which surpasses the previous delightful discourse, hence it is fourth. Fifth, turning the non-retrogressing wheel of the Dharma. Although previously attaining revolving retention, one had not yet attained non-retrogression; now ascending to non-retrogression, it surpasses the previous. Sixth, being able to turn the pure wheel of the Dharma. Although previously non-retrogressing, it was not yet pure; now realizing purity, it surpasses the previous.