妙法蓮華經玄贊 9.155

9.155

來意有五：一者初科三流通中，上來四品讚重流通，自下七品學行流通，學弘此經正行助行令無傷毀。雖已讚重，若不說所學能行弘經之行，末世多難頻生傷毀不能弘通，故說七品學行流通：一〈安樂行〉，二〈湧出〉，三〈壽量〉，四〈分別功德〉，五〈隨喜功德〉，六〈法師功德〉，七〈常不輕〉。其〈安樂〉一品，所學弘經之行，〈湧出〉等六，能行持經之人，人由法以成德，法藉人以弘宣。若無所學之行，其人何由建德，故〈安樂品〉為所學行；若無能行之人，其法無因廣布，故〈湧出〉等為能行人，故前品後此品來也。二者後科十九品為正宗，中有三：上來十二品明一乘境訖；次下二品明一乘行，此〈安樂行品〉明所行行；後〈湧出品〉明能行人，故次此二品來。三者為除七染慢中第六集功德人，謂有功德人說大乘法，而取非大乘增上慢，為此說髻中明珠與之。求三乘果者名集功德人，昔雖總相為說大乘，彼心未定退趣一乘而將為勝、取非大乘，說功勳小但賜餘物。如今既發心定欣大乘，建功既大，故解明珠與之。論云「第六人者說大乘法，以此法門一乘與之，令二乘同十地行滿。今者如來密與解釋。如解明珠與之。」此品明之，故此品來。四者論解第十無上七力中持力者，謂〈法師〉、〈安樂行〉、〈持品〉。此〈安樂行〉是所持行，前〈持品〉既明能持，必有所持之行，故此品來，即四安樂行文是。此是文殘，前說明珠是後文故。五者論云「六者示現說無上故，說髻中明珠與之。以此法賜如解珠與，所說之法更無上故。」雖文有異，俱說珠故，是前義殘，故此品來。

There are five reasons for its placement: First, within the initial section of the three types of dissemination, the four preceding chapters praised and venerated dissemination, while from here down the seven chapters treat the dissemination through learning and practice, learning to propagate this sūtra through both primary and auxiliary practices so that it suffers no harm or destruction. Although it has already been praised and venerated, if the practices learned and capable of being practiced to propagate the sūtra were not explained, then in the end age with its many difficulties, injury and destruction would frequently arise, preventing its propagation; therefore, seven chapters are taught for dissemination through learning and practice: 1. "Peaceful Practices", 2. "Welling Forth", 3. "Span of Life", 4. "Discrimination of Merits", 5. "Merits of Joyful Acceptance", 6. "Merits of the Dharma Master", and 7. "Sadāparibhūta". That single chapter "Peaceful Practices" is the practice to be learned in propagating the sūtra; the six chapters beginning with "Welling Forth" are the persons capable of practicing and upholding the sūtra. Persons accomplish virtue through the Dharma, while the Dharma relies on persons to be propagated. If there were no practice to be learned, on what basis would those persons establish virtue? Therefore the "Peaceful Practices Chapter" provides the practice to be learned. If there were no persons capable of practice, there would be no cause for the Dharma to be widely spread; therefore "Welling Forth" and the following chapters provide the persons capable of practice. For this reason, this chapter follows the preceding one. Second, in the subsequent section where nineteen chapters form the main body, there are three divisions: the twelve chapters up to this point have finished clarifying the realm of the Single Vehicle; next, the following two chapters clarify the practice of the Single Vehicle, in which this "Peaceful Practices Chapter" clarifies the practice to be performed; later, the "Welling Forth Chapter" clarifies the persons capable of practice. Therefore this follows as one of these two chapters. Third, in order to eliminate the sixth among the seven defiled kinds of arrogance, that of 'the person who accumulates merit'—meaning a person of merit who preaches the Mahāyāna Dharma yet adopts the presumption that it is not the Mahāyāna—the topknot gem is spoken of and bestowed upon him. Those who seek the fruits of the three vehicles are called persons who accumulate merit. In the past, although the Mahāyāna was taught to them generally, their minds were not yet settled; they regressed from heading toward the Single Vehicle and, taking [their own attainment] as superior, grasped what was not the Mahāyāna, so that because their accomplishments were small, only other things were bestowed on them. Now, having generated the settled intention of aspiring to the Mahāyāna, since their merits are great, the bright gem is untied and given to them. The treatise says: 'As for the sixth person, the Mahāyāna Dharma is preached to him, and by granting him this Dharma-gate of the Single Vehicle, the two vehicles are caused to equally fulfill the practices of the ten grounds. Now the Tathāgata secretly grants him the explanation, like untying the bright gem and giving it to him.' This chapter clarifies this, and therefore this chapter comes next. Fourth, when the treatise explains the power of upholding among the ten unsurpassable seven powers, it refers to "The Dharma Master", "Peaceful Practices", and the "Upholding Chapter". This "Peaceful Practices" is the practice to be upheld. Since the preceding "Upholding Chapter" already clarified those capable of upholding, there must be a practice to be upheld; therefore this chapter comes next, which is precisely the text on the four peaceful practices. This is an earlier matter leaving remnants, for the earlier explanation of the bright gem belongs to later text. Fifth, the treatise says: 'Sixth, in order to manifest that the preaching is unsurpassable, it speaks of untying the bright gem in the topknot and giving it to him. Bestowing this Dharma is like untying the gem and giving it, because the Dharma preached is without anything superior.' Although the phrasings differ, both speak of the gem; this is the remnant of the earlier meaning, and therefore this chapter comes next.