法華義疏 10.238

10.238

「又阿逸多」下，大段第三，次辨流通。凡十一品半經，開為二別：初四品半，明讚嘆流通；從〈囑累品〉竟經，七品，明付囑流通。要須歎法美人福慧深重，方得憑累使受化弘通，故分此二也。就初文又二：一、從此文至〈不輕品〉三品半經，正明歎法美人；第二、〈神力〉一品，佛見二世眾生聞經得益，心生歡喜現大神力。初章又二：第一、從此盡品，略讚嘆流通；第二、三品，廣讚嘆流通。初又二：第一、歎佛在世時人弘經功德；第二、嘆佛滅後時人弘經功德。就初有三：第一、明聞慧功德；「何況廣聞」下，第二、明思慧功德；「阿逸多」下，第三、明修慧功德。「又復如來滅後」下，第二、明佛滅後持經人功德。初長行，後偈頌。長行明四品人：一、下品，謂聞慧人；二、中品，思慧人；三、上品，修慧人；四，上上品，修慧之中更開此一品也。「何況讀誦」下，第二人也。凡有二句：一：歎持經人頂戴如來；「阿逸多」下，第二、歎持經人攝諸功德。文有四句：第一、總明歎持經之人攝起塔造寺功德。「即為以佛舍利」下，第二、別明持經人得起塔功德。「阿逸多」下，第三、別明持經人攝得造寺功德。「是故我說」下，第四、總結持經人具得塔寺二種功德。「況復有人」下，第三、明上品修慧人。「若人讀誦」下，第四、上上品人。偈文但頌三品人，不頌第一聞慧人。十一行半，頌第二思慧人；次三句，頌修慧上品人；「不瞋不惡口」下，頌修慧上上品人也。

From "Furthermore, Ajita" downward is the third major section, next discerning propagation. Across eleven and a half chapters of the sūtra in total, it is divided into two parts: the first four and a half chapters explain propagation through praise; from the "Entrustment Chapter" to the end of the sūtra, seven chapters explain propagation through entrustment. It is necessary to praise the Dharma and commend the profound and weighty merit and wisdom of the person, before one can rely on entrustment so that they receive transformation and broadly propagate it; hence it is divided into these two. Regarding the first text, there are again two parts: first, from this text to the "Sadāparibhūta Chapter," three and a half chapters directly explain praising the Dharma and commending the person; second, the single "Supernatural Powers" chapter, in which the Buddha sees sentient beings of the two periods hearing the sūtra and gaining benefit, and his mind rejoices and displays great supernatural powers. The first section again has two parts: first, from this point to the end of the chapter, briefly praising propagation; second, three chapters, broadly praising propagation. The first again has two: first, praising the merits of persons who propagate the sūtra during the Buddha’s lifetime; second, praising the merits of persons who propagate the sūtra after the Buddha’s extinction. Regarding the first, there are three parts: first, explaining the merit of the wisdom of hearing; from "how much more so if one hears it broadly" downward is the second, explaining the merit of the wisdom of reflection; from "Ajita" downward is the third, explaining the merit of the wisdom of cultivation. From "Furthermore, after the Tathāgata’s extinction" downward is the second, explaining the merits of persons upholding the sūtra after the Buddha’s extinction. First is the prose, then the verses. The prose explains four grades of persons: first, the lower grade, meaning persons of the wisdom of hearing; second, the middle grade, persons of the wisdom of reflection; third, the upper grade, persons of the wisdom of cultivation; fourth, the supreme-upper grade, opening this additional grade from within the wisdom of cultivation. From "how much more so if one reads and recites" downward is the second person. There are two clauses: first, praising the person upholding the sūtra as carrying the Tathāgata on their head; from "Ajita" downward is the second, praising the person upholding the sūtra as gathering all merits. The text has four clauses: first, generally praising the person upholding the sūtra as gathering the merits of erecting stūpas and building monasteries; from "it is already to erect stūpas with the Buddha’s relics" downward is the second, individually explaining that the person upholding the sūtra attains the merit of erecting stūpas; from "Ajita" downward is the third, individually explaining that the person upholding the sūtra gathers and attains the merit of building monasteries; from "Therefore I say" downward is the fourth, concluding that the person upholding the sūtra fully attains both kinds of merits of stūpas and monasteries. From "How much more so if there is a person" downward is the third, explaining the person of the upper grade of the wisdom of cultivation. From "If a person reads and recites" downward is the fourth, the person of the supreme-upper grade. The verse text praises only three grades of persons, not praising the first person of the wisdom of hearing. Eleven and a half lines praise the second person of the wisdom of reflection; the next three clauses praise the person of the upper grade of the wisdom of cultivation; from "not angry, not using harsh speech" downward praises the person of the supreme-upper grade of the wisdom of cultivation.