妙法蓮華經玄贊 10.51

10.51

贊曰：此顯所得功德多少。初辨、後結。古有二解：一云，十善為本，一善皆有九善助成，各成十行。十行各有自作、教他、讚歎法勝及讚行十善者，合成四百。此四各有上、中、下修，合千二百。耳、舌、意三，聽聞、談說、心得法義，修行力勝，具足三品各千二百。餘三根劣都無上品，故唯八百。若依十善為首修成此德，餘經亦爾，六根功德亦應如是，何但此經？二云，六根各有百福，一一皆以十善莊嚴，合成一千。六根合此總有六千，三根勝故增得二百，三根劣故各減二百。古解引《正法華》及《莊嚴論》六品各一千，眼、鼻、身三併與二百，其數何也。又百福者，十十善因所感之果。今以因助，未見所由。今正解者，本論之中唯說三根各千二百，餘三各八百，不得將《莊嚴論》例同此經。又未勘彼二文，今且為四釋：一者於此經中修十法行：一書寫，二供養，三施他，四聽聞，五披讀，六受持，七開演，八諷誦，九思惟，十修習。於此十中一一相資轉成百行，百行各四：自作、教他、讚勵、慶慰、合成四百。各有三品而修習之、成千二百。三根勝故具千二百、三根劣故而無上品各唯八百。二者因於此經十法行中、一一皆以十善資助、如是十十具足成百。自作、教他、讚勵、慶慰合成四百。三品修習成千二百，三根勝劣增減同前。此經勝妙獨成此德，餘經不然故無此德。此文略故說五法師，其實十種，一一為首，餘行助成，皆獲爾德。又依此經，六根皆唯說五法師非十種者，今有二解：一云，此五法師一一兼修十善，即成五十。自作、教他、讚勵、慶慰，五十各四即成二百。一一根門雖皆二百，眼、鼻、身劣，並有耳、舌、意三助之。自類不相助，故并本成八百。耳、舌、意勝故能引三助，故耳、舌、意成千二百。二云，未見文說，不可虛卜。經云「以是功德莊嚴六根皆令清淨」，論云「諸凡夫人以經力故得勝根用，未入初地位」。如經以父母所生肉眼，見於三千大千世界如是等故；有解在於十住十行十迴向中，非於十信，力猶弱故。今解唯在四善根位，以其肉眼見大千故，解脫分位未能如是。解脫分位見一洲之化佛，決擇分位見大千之化佛，即如經云「三千大千一化佛境」，故知決擇分方見大千界。不爾，一化佛境說誰所見耶？論云「又六根清淨者，於一一根中悉能具足見色聞聲知香味觸等，諸根互用故。」眼見者聞香能知，如經釋提桓因在勝殿上，五欲娛樂在殿上坐。色應眼見鼻能知故，乃至說法故聞香知者，此是智境鼻根知故。說法應智知，以鼻根知故，此義有二：一云，諸根互用唯在十地。《唯識》等云「得自在位諸根互用，一根發識緣一切境」，故非地前可名自在諸根互用。其前所說見聞大千通地前位，初地已上見百世界，非唯三千故。又初地上實見一百三千大千，據一化佛境且言見大千，於理無爽。二者，諸根互用得大自在唯在十地。《唯識》等是。若加行力分亦得者，地前亦得。故此本論說地前得，在凡夫言，許通於下互用中故。前凡夫位得前功德，今初地上諸根互用，故非地前有互用也。

Commentary: This reveals the amount of merit obtained. First it explains, and then it concludes. Ancient commentators had two explanations: One says: The ten virtues are the foundation. Each virtue is assisted and fulfilled by the other nine virtues, each forming ten practices. Each of these ten practices has doing it oneself, instructing others, praising the supremacy of the Dharma, and praising those who practice the ten virtues, making four hundred altogether. Each of these four has superior, middling, and inferior cultivation, making one thousand two hundred in total. The ear, tongue, and mind—hearing, explaining, and the mind comprehending the Dharma's meaning—have superior cultivation power and fully possess all three grades, each having one thousand two hundred. The remaining three faculties are inferior and completely lack the superior grade, and hence have only eight hundred. But if these merits are cultivated with the ten virtues as primary, it would be the same in other sūtras, and the merits of the six faculties would also be like this; why would it be only this sūtra? The second says: The six faculties each have one hundred blessings, each adorned by the ten virtues, making one thousand. Combining the six faculties, there are six thousand in total; because the three faculties are superior, they gain an additional two hundred, and because the three faculties are inferior, each is reduced by two hundred. The ancient explanation cites the Saddharmapuṇḍarīka [translated by Dharmarakṣa] and the Alaṃkāra-śāstra as having one thousand for each of the six grades, giving two hundred to the eye, nose, and body faculties alike; what would that number mean? Furthermore, one hundred blessings are the fruition induced by ten times ten virtuous causes. Now to assist them with causes finds no basis. The correct explanation now is: the root treatise only speaks of the three faculties having one thousand two hundred each, and the other three having eight hundred each; one must not take the Alaṃkāra-śāstra as an example identical to this sūtra. Moreover, without having collated those two texts, we now provide four explanations for the time being: First, one cultivates the ten Dharmic practices in this sūtra: (1) copying, (2) making offerings, (3) giving to others, (4) listening, (5) opening and reading, (6) receiving and upholding, (7) explaining, (8) reciting, (9) reflecting, and (10) cultivating. Among these ten, each mutually reinforces the others to turn into one hundred practices; each of the one hundred practices has four [aspects]: doing it oneself, instructing others, praising and encouraging, and rejoicing and comforting, combining into four hundred. Each has three grades to cultivate, forming one thousand two hundred. Because the three faculties are superior, they fully possess one thousand two hundred; because the three faculties are inferior, they lack the superior grade, each having only eight hundred. Second, relying on the ten Dharmic practices in this sūtra, each is assisted by the ten virtues; in this way, ten times ten fully forms one hundred. Doing it oneself, instructing others, praising and encouraging, and rejoicing and comforting combine into four hundred. Cultivated in three grades, they form one thousand two hundred; the superiority and inferiority, increase and decrease, of the three faculties are the same as before. Because this sūtra is supreme and wondrous, it exclusively achieves this merit, whereas other sūtras are not like this and thus lack this merit. Because this text is brief, it mentions five Dharma masters; in reality there are ten kinds: each serves as primary, and the remaining practices assist in fulfilling it, all attaining such merit. Furthermore, relying on this sūtra, the six faculties only speak of five Dharma masters and not ten; there are now two explanations: One says: each of these five Dharma masters additionally cultivates the ten virtues, which makes fifty. Doing it oneself, instructing others, praising and encouraging, and rejoicing and comforting—fifty times four makes two hundred. Although each sense-door has two hundred, the eye, nose, and body are inferior, and all have the ear, tongue, and mind to assist them. Their own kind does not assist one another, so together with the original they make eight hundred. The ear, tongue, and mind are superior and thus can induce the three to assist them, and therefore the ear, tongue, and mind make one thousand two hundred. Second, since it is not seen in the text, one cannot make unfounded conjectures. The sūtra says: 'With this merit adorn the six faculties, making them all pure.' The treatise says: 'Worldlings, through the power of the sūtra, obtain superior faculty functions before entering the stage of the first bhūmi.' As the sūtra says, with the fleshy eye born of one's father and mother, one sees the trichiliocosm, and so forth. Some explain this as being in the ten abodes, ten practices, and ten dedications, and not in the ten faiths, because their power is still weak. The explanation now is that it is only at the stage of the four roots of goodness, because the fleshy eye sees the great trichiliocosm, and the stage of the aid to liberation is not yet able to do so. The stage of the aid to liberation sees the transformation buddha of one continent, while the stage of the aid to penetration sees the transformation buddha of the great trichiliocosm. This is just as the sūtra says: 'The great trichiliocosm is the realm of one transformation buddha.' Therefore we know that only at the stage of the aid to penetration does one see the trichiliocosm. If not, who is said to see the realm of one transformation buddha? The treatise says: 'Furthermore, with the purity of the six faculties, within each single faculty one is fully capable of seeing forms, hearing sounds, knowing smells, tastes, and tangibles, etc., because the faculties function interchangeably.' When seeing with the eye, one smells incense and can know it, as the sūtra says: Śakra Devānām Indra is in his supreme palace, enjoying the five desires, seated in the palace. Form should be seen with the eye, but the nose can know it; up to knowing through smelling incense when preaching the Dharma: this is the realm of wisdom, yet the nose faculty knows it. Preaching the Dharma should be known by wisdom, but is known by the nose faculty. There are two meanings to this: One says that the interchangeable function of the faculties belongs only to the ten bhūmis. The Vijñaptimātratā and other texts say: 'At the stage where mastery is attained, the faculties function interchangeably; a single faculty produces consciousness and takes all objects as conditions.' Therefore, before the bhūmis, one cannot be said to have mastery in the interchangeable function of the faculties. What was said earlier about seeing and hearing the trichiliocosm extends to the stages before the bhūmis; from the first bhūmi upwards, one sees a hundred worlds, not merely three thousand. Furthermore, above the first bhūmi, one actually sees one hundred trichiliocosms; based on the realm of one transformation buddha, it provisionally speaks of seeing the trichiliocosm, which is completely consistent in principle. Second, the interchangeable function of the faculties attaining great mastery belongs only to the ten bhūmis, as stated in the Vijñaptimātratā and other texts. If through the power of application one partially attains it, one can also attain it before the bhūmis. Therefore, this root treatise says it is attained before the bhūmis, which in terms of worldlings admits extension to the lower interchangeable functioning. The previous stage of worldlings attains the previous merits; now, above the first bhūmi, the faculties function interchangeably, so there is no interchangeable function before the bhūmis.