法華義疏 11.3

11.3

此下三品，第二、廣明持經功德獎勸流通。三品即為三章：初、〈隨喜品〉明弟子下品功德；第二、〈法師品〉明五種法師，即是中品功德；第三、〈常不輕品〉明持《法華》得六根清淨乃至成佛，謂上品功德。約位分者，初、隨喜人從發心至十信位。第二、六根清淨，三十心位。故《法華論》云「得六根清淨者，凡夫人以經力故得根勝用、未入初地」，而經文云「未得無漏」，故知是地前人。第三、〈常不輕品〉寄迹而言從內凡以上乃至得佛。此之三品則攝大乘五十二位，五十二位賢聖皆從《法華經》生，故嘆經勝用勸物宣持也。所以有此品來者，一者、遠從前〈法師品〉明二世弟子聞經隨喜，上雖言即與授記，未廣說其功德；今欲說之，故有此品來也。二者、若依品次相生，聞上分別功德欣然相傳，故有〈隨喜品〉。三者、上品末說「如來滅後若聞此經不生毀呰起隨喜心」，當知是為深信解相；今欲說其功德，故有此品來也。四者、欲舉劣顯勝歎其功德勸物宣持。但默念隨喜福已無邊，況復書持讀誦等耶？五者、上品明受持供養此經功德無量，復有人不能書持更謂不得功德，是故今明若不能書持，但起隨喜心福亦無邊。又流通此經命初辨〈隨喜品〉者，此經明二權二實，與昔說相違，執教之徒逆耳違心不能信受，是故今明隨喜功德無邊，即是勸信解。

From here down across three chapters is the second, broadly explaining the merits of upholding the sūtra to encourage and exhort propagation. The three chapters constitute three sections: first, the "Rejoicing in Accord Chapter" explains the lower grade of merit of disciples; second, the "Dharma Master Chapter" explains the five kinds of Dharma masters, which is the middle grade of merit; third, the "Sadāparibhūta Chapter" explains upholding the Lotus Sūtra to attain the purification of the six sense faculties up to attaining Buddhahood, which is the upper grade of merit. If distinguished in terms of stages: first, the person rejoicing in accord is from the initial resolve to the stage of the ten faiths. Second, the purification of the six sense faculties is the stage of the thirty minds. Thus the Fahua lun states: "One who attains the purification of the six sense faculties is an ordinary person who, by the power of the sūtra, attains superior functions of the faculties without having yet entered the first stage"; and the sūtra text says "having not yet attained the undefiled," thus we know this is a person prior to the stages. Third, the "Sadāparibhūta Chapter," speaking in terms of manifested traces, ranges from the inner ordinary person upward to attaining Buddhahood. These three chapters encompass the fifty-two stages of the Mahāyāna; the sages and worthies of the fifty-two stages are all born from the Lotus Sūtra, so [these chapters] praise the sūtra's superior functioning to encourage beings to proclaim and uphold it. As for why this chapter follows, first, reaching back from the previous "Dharma Master Chapter," which explained disciples of the two periods hearing the sūtra and rejoicing in accord, although it stated above that prophecy is immediately conferred, it did not broadly explain their merits; now wishing to expound them, this chapter therefore follows. Second, if taking the order of chapters as generating each other: hearing the distinctions of merits above, they joyfully transmit it to one another; therefore the "Rejoicing in Accord Chapter" follows. Third, the end of the previous chapter stated: "After the Tathāgata’s extinction, if hearing this sūtra one does not slander it but gives rise to a mind of rejoicing in accord, know that this is a mark of deep faith and understanding"; now wishing to expound its merit, this chapter therefore follows. Fourth, it wishes to present the inferior to reveal the superior, praising its merit to encourage beings to proclaim and uphold it. Merely silent rejoicing in accord already has boundless blessings, how much more so copying, upholding, reading, reciting, and the like? Fifth, the previous chapter explained that the merit of receiving, upholding, and making offerings to this sūtra is immeasurable, and there might again be persons who cannot copy and uphold it who think they will not attain merit; therefore it is now explained that if one cannot copy and uphold it, merely giving rise to a mind of rejoicing in accord also yields boundless blessings. Furthermore, as for discerning the "Rejoicing in Accord Chapter" at the very beginning of propagating this sūtra: this sūtra clarifies the two expedients and two reals, which contradicts past expositions; those who cling to teachings find it offensive to the ear and contrary to their minds, unable to believe and accept it. Therefore it is now explained that the merit of rejoicing in accord is boundless, which is precisely an encouragement toward faith and understanding.