法華義疏 11.214

11.214

「若有人」下，第三、明得現報。「是故宿王華」下，第四，付囑，兼明聞經成佛，即是後報歎。言「病則消滅不老不死」者，有人言：聞《法華經》要至老死，無中夭而死也。今依《智度論》云「不斷百八煩惱名之為病」，得聞經已斷此煩惱故云消滅。「不老」者，不起六十二見名為不老。「不死」者，不失智慧命故云不死。又墮二乘地名之為死，不墮二乘故云不死。又聞此經知老病死等本來寂滅，故云不老死也。「說是藥王」下，第三、明說品利益。「多寶如來」下，第四、多寶稱歎。前雖閉塔而猶稱歎，則不滅義彰。

From 'If there is a person' onward is the third, explaining the attainment of retribution in the present life. From 'Therefore, Nakṣatrarājasaṃkusumitābhijña' onward is the fourth, the entrustment, which concurrently clarifies that hearing the sūtra leads to attaining Buddhahood; this is praise in terms of later retribution. Regarding 'illness will be eradicated, and one will neither age nor die', someone says: 'Those who hear the Lotus Sūtra will surely reach old age and death, without dying prematurely in between.' Now, according to the Mahāprajñāpāramitopadeśa, which says, 'Failing to sever the hundred and eight afflictions is called "illness"'—having attained the hearing of the sūtra, one severs these afflictions, hence it is said to be 'eradicated'. 'Not aging' means that not giving rise to the sixty-two wrong views is called 'not aging'. 'Not dying' means that not losing the life of wisdom is called 'not dying'. Furthermore, falling into the stage of the two vehicles is called 'death'; not falling into the two vehicles is called 'not dying'. Moreover, hearing this sūtra, one knows that aging, illness, death, and so forth are originally quiescent; therefore it is said to 'neither age nor die'. From 'When this [chapter on] Bhaiṣajyarāja was spoken' onward is the third, explaining the benefits of preaching the chapter. From 'Prabhūtaratna Tathāgata' onward is the fourth, Prabhūtaratna's praise. Although the stūpa had previously been closed, he still praises it, whereby the meaning of non-extinction is revealed.