法華義疏 9.233

9.233

有六種人不信法華：一者、貪著五欲，見小樂而忘大樂，故不信《法華》。二、外道人執著諸見，不受離見之法。三、小乘人執權迷實不信一乘，故《智度論》云「五百部聞畢竟空如刀傷心」，況聞有一無三也。四、執此經是無常教人，聞《法華》常不生信受。五、執此經是覆相常，聞說顯了常不生信受。六、有所得人執著此經決定是常，聞說非常非無常、不三不一、無依無得不生信受。若然者古今南北信解者少，經唱六難言不虛也。「諸善男子」下，第四一命一釋，初一行半命，次六行歎持經利益釋命也。

There are six kinds of people who do not believe in the Lotus: first, those greedily attached to the five desires, who see petty joy and forget the great joy, and therefore do not believe in the Lotus; second, non-Buddhists who cling to various views and do not accept the teaching that transcends views; third, Hīnayānists who cling to provisional teachings and are confused about the real, not believing in the ekayāna—hence the Zhidu lun states: "When the five hundred sects hear of ultimate emptiness, it is like a sword wounding their hearts," all the more so when they hear that there is only the One and no Three; fourth, those who cling to the notion that this sūtra is an impermanent teaching, who, upon hearing that the Lotus is eternal, do not generate faith and acceptance; fifth, those who cling to this sūtra as teaching eternity with concealed marks, who, upon hearing the expounding of explicit eternity, do not generate faith and acceptance; sixth, people with attainments who cling to this sūtra as definitely eternal, who, upon hearing it expounded as neither eternal nor impermanent, neither three nor one, without reliance and without attainment, do not generate faith and acceptance. If this is so, then throughout past and present, north and south, those with faith and understanding have been few, and what the sūtra proclaims as the six difficulties is not in vain. From "Good sons" onward is the fourth, one command and one explanation: the first stanza and a half is the command, and the next six stanzas praise the benefits of upholding the sūtra to explain the command.