法華義疏 11.113

11.113

保執小乘拒逆大乘是謗方等人。又執小人不信大乘，於大乘無信是一闡提人，即是極惡人，有佛性義與《涅槃經》無異也。六者、自上以來明授記義猶自未盡，上但明佛授記、未明菩薩授記，則能授記人未盡；上但授善人記、未授惡人記，則所授人未盡；上但現在授記、未明佛滅後亦得授記，此則時節未盡。今欲明三種盡義故說此品。七者、上來二品餘經已廣歎持經人之福勸物明修行，今次廣敘謗法毀人之罪，誡約未來勿造斯業，故說此品也。「常不輕」者，一切眾生常有佛性，故云「諸法從本來常自寂滅相」，大士得此觀心，故常不輕物；從人標名也。品開為二：初長行，次偈。長行為三：一者、雙標信毀二人；二、引過去雙證二事；三、雙嘆，即嘆法美人。第一雙標為二：初、明毀人得罪。「告得大勢」者，顯此菩薩知法本來常寂滅相，有正觀勢力，不為結惑所摧，令弘經人亦學之也。又即是顯常不輕得大忍力，不為打罵所摧，令持經人學其行也。「如前說」者，指〈譬喻品〉末也。「其所得功德」下，第二、明持經人得福也。

Those who cling to the Hīnayāna and resist and oppose the Mahāyāna are people who slander the vaipulya. Furthermore, those who cling to the inferior do not believe in the Mahāyāna; lacking faith in the Mahāyāna, they are icchantikas, that is, extremely evil people; the meaning of their having Buddha-nature is no different from that in the Nirvāṇa Sūtra. Sixth, from the above onward, the meaning of conferring prophecy has still not been exhaustive: above it only explained the Buddha conferring prophecy, but did not explain a bodhisattva conferring prophecy, so the persons capable of conferring prophecy were not exhaustive; above it only conferred prophecy on good people, but did not confer prophecy on evil people, so the persons upon whom it is conferred were not exhaustive; above it was only conferment of prophecy in the present, but did not explain that conferment of prophecy could also be attained after the Buddha's extinction, so the time was not exhaustive. Wishing now to clarify these three kinds of exhaustiveness, it therefore speaks this chapter. Seventh, the preceding two chapters and other sūtra passages have already extensively praised the blessings of those who uphold the sūtra to exhort beings clearly to practice; now it next extensively recounts the transgressions of slandering the Dharma and denigrating people, to admonish the future against creating such karma; therefore it speaks this chapter. As for "Sadāparibhūta" (Never Disparaging): all sentient beings constantly possess Buddha-nature, hence it is said, "All dharmas from their origin are constantly characterized by quiet extinction"; the Great Being attained this contemplative mind and therefore never disparaged beings; the name is designated after the person. The chapter divides into two: first the prose, and next the verses. The prose consists of three parts: first, identifying both the faithful and the denigrating persons; second, citing the past to verify both matters; third, dual praise, which is praising the Dharma and commending the person. The first, identifying both, has two parts: first, explaining that denigrating people incurs transgression. "Told Mahāsthāmaprāpta": this reveals that this bodhisattva knew that dharmas from their origin are constantly characterized by quiet extinction, possessed the power of correct contemplation, and was not crushed by defilements and delusions, causing those who propagate the sūtra to learn from him as well. Furthermore, this reveals that Sadāparibhūta attained the great power of patience and was not crushed by beatings and revilings, causing those who uphold the sūtra to learn from his practice. "As spoken before" points to the end of the Parable Chapter. From "the merit he obtained" downward is the second, explaining that the person upholding the sūtra obtains blessings.