English
English version ‘Anutpāda’ (non-arising, non-ceasing state) and even ‘turning the pure Dharma wheel’ (pravartana-śuddha-dharma-cakra). The second is the middle-grade benefit, referring to attaining the three Bodhis (three kinds of enlightenment) in eight lifetimes or even one lifetime. The third is the lower-grade benefit, referring to sentient beings in eight Buddha worlds generating Bodhicitta (the mind of enlightenment). When I first read this treatise, I was attached to the statement by Bodhisattva Vasubandhu that one attains the three Bodhis in eight lifetimes or one lifetime, thinking that from the initial attainment of Anutpāda to eight lifetimes or one lifetime, it was an increasing process from shallow to deep, not understanding the difference in the benefits of the three grades. It was only after explaining it hundreds of times that I understood. Question: How is eight lifetimes or one lifetime the middle-grade benefit? Answer: Initially hearing the Lotus Sutra, one immediately attains Anutpāda, and even has the ability to turn the pure Dharma wheel. Now, hearing the Lotus Sutra, one enters the first Bhumi (the first stage of a Bodhisattva's practice) after eight lifetimes, or even enters the first Bhumi after one lifetime. Therefore, it is the middle-grade benefit. The author of the treatise combines these three benefits into two, the first two benefits are collectively called ‘proof’ (zheng), because they both attain Anutpāda. The latter is just beginning to generate Bodhicitta, so it is called ‘faith’ (xin). Question: Why does the ‘Lifespan of the Tathagata’ chapter show that many people attain the Way? Answer: This narrates everything from Shakyamuni Buddha's initial aspiration to final Nirvana, including all the teachings, disciples, places, and times, in which everything, whether it is event, principle, provisional, or real, is revealed, so many people attain the Way. The Three Gates of Offerings is an explanation of the third gate. The Three Gates of Offerings, as the sutra says: ‘When these Bodhisattvas Mahasattvas attain great Dharma benefits, they rain Mandarava flowers in the sky, and so on.’ The ‘Lifespan of the Tathagata’ chapter is the merit of the Tathagata's teaching, and the ‘Distinctions in Benefits’ chapter is the merit of the Tathagata's teaching about people. Because the Dharma reveals everything and people all benefit, one receives eight kinds of offerings. The Four Gates of Hearing the Dharma, as the ‘Joyful Acceptance’ chapter says, should be known, is an explanation of the fourth gate. The Four Gates of Hearing the Dharma, as the ‘Joyful Acceptance’ chapter says, should be known. Hearing the Dharma and generating joy, and then proclaiming it to others, therefore it is called hearing the Dharma. Question: Earlier it was said to belong to the ‘Maitreya’ chapter, why is it now said to belong to the ‘Joyful Acceptance’ chapter? Answer: The ‘Joyful Acceptance’ chapter, from the beginning to Maitreya Bodhisattva asking about joyful acceptance, according to this meaning, it can also be called the ‘Maitreya’ chapter. If the name is established from the meaning of joyful acceptance, it is called the ‘Joyful Acceptance’ chapter, so it is not contradictory. It may also be a mistake by the person who translated the sutra. Below the One Dharma Gate, the above Dharma power has five gates, the first four have been explained. --------------------------------------------------------------------------------
Chinese
即今释第五读诵持说门。就文为四。初牒门示品处。 一法门常精进菩萨品示现者 谓读诵下。第二略释。即是章门。 谓读诵解说书写等得六根清净故 读诵等为因。得六根清净等为果 如经下。第三引经处证上因果。初证上因。 如经若善男子善女人受持法华经若读若诵若解说若书写 是人当得下。次证上果。 是人当得八百眼功德乃至千二百意功德故 此得六根清净者。第四论释。就释中为二。初就位释。次重释六根清净也。就位释中有二。初释。次引经证。 此得六根清净者谓凡夫人以经力故得胜根用未入初地菩萨正位。此义应知 谓凡夫以经力故得胜根用未入初地者下。证地前是凡夫也 如经已下。次引经证。 如经以父母所生清净肉眼见于三千大千世界如是等故 既云父母所生肉眼。故是凡夫未得初地法身法眼 又六根清净者。第二重释。此文可有三义故来。一者上释眼根见三千乃至意亦尔。今释六根互用。二者上释眼根事。今释鼻根事。三者上明六根各用。今释互用也。就文为二。初正明六根互用。 又六根清净者于一一根中悉能具足见色闻声辨香别味觉触知法等诸根互用此义应知 眼所见者闻香能知。此略就一根释互用。 眼所见者闻香能知 如 现代汉语译本：现在解释第五读诵持说门。就文义分为四部分。首先，依照门来揭示品的位置。 一、‘法门常精进菩萨品’所揭示的内容是：所谓读诵等。第二，简要解释，即是本章的总纲。 所谓读诵、理解、解说、书写等，能够获得六根清净的缘故。读诵等是因，获得六根清净等是果。如下面经文所说。第三，引用经文来证明上述因果关系。首先证明上述的‘因’。 如经文所说：‘若有善男子、善女人受持《法华经》，如果读、如果诵、如果理解解说、如果书写’。下面证明上述的‘果’。 ‘这个人应当获得八百眼功德，乃至一千二百意功德’的缘故。这里所说的获得六根清净。第四，进行论述解释。在解释中分为两部分。首先，就果位进行解释。其次，再次解释六根清净。就果位解释中又分为两部分。首先进行解释，然后引用经文来证明。 这里所说的获得六根清净，是指凡夫因为经典的力量而获得殊胜的根性作用，但尚未进入初地菩萨的正位。这个道理应当知晓。所谓凡夫因为经典的力量而获得殊胜的根性作用，但尚未进入初地，下面进行证明，说明地前是凡夫。如下面经文所说。下面引用经文来证明。 如经文所说：‘以父母所生的清净肉眼，能够见到三千大千世界’等等。既然说是父母所生的肉眼，所以是凡夫，尚未获得初地的法身法眼。另外，六根清净。 第二，再次解释。这段文字可能有三重含义，所以再次解释。一是上面解释眼根能见三千大千世界，乃至意根也是如此。现在解释六根可以互相使用。二是上面解释眼根的事，现在解释鼻根的事。三是上面说明六根各自使用，现在解释互相使用。就文义分为两部分。首先，正面说明六根互相使用。 另外，六根清净是指在每一个根中，都能够完全具备见色、闻声、辨香、别味、觉触、知法等，各种根性互相使用，这个道理应当知晓。眼睛所见的东西，闻到香味也能知道。这里简略地就一个根来解释互相使用。 眼睛所见的东西，闻到香味也能知道，比如...
English
English version: Now explaining the Fifth Gate of Reading, Reciting, Upholding, and Expounding. The text is divided into four parts. First, according to the gate, the position of the chapter is indicated. 1. What is revealed in the ‘Dharma Gate of Constant Vigor Bodhisattva Chapter’ is: so-called reading, etc. Second, a brief explanation, which is the outline of this chapter. The so-called reading, reciting, understanding, explaining, writing, etc., can lead to the purification of the six roots. Reading, etc., is the cause, and obtaining the purification of the six roots, etc., is the result. As the sutra says below. Third, citing the sutra to prove the above cause and effect. First, prove the above ‘cause’. As the sutra says: ‘If there are good men and good women who uphold the *Lotus Sutra*, if they read, if they recite, if they understand and explain, if they write’. Below, prove the above ‘result’. ‘These people should obtain eight hundred merits of the eye, and even one thousand two hundred merits of the mind’ because of this. What is said here about obtaining the purification of the six roots. Fourth, conduct a discussion and explanation. The explanation is divided into two parts. First, explain according to the position. Second, explain the purification of the six roots again. The explanation according to the position is further divided into two parts. First, explain, and then cite the sutra to prove it. What is said here about obtaining the purification of the six roots refers to ordinary people obtaining the superior function of the roots through the power of the scriptures, but they have not yet entered the correct position of the *Bodhisattva* of the First Ground (*Bhumi*). This principle should be understood. The so-called ordinary people obtaining the superior function of the roots through the power of the scriptures, but not yet entering the First Ground, is proven below, indicating that the stage before the ground is that of ordinary people. As the sutra says below. Below, cite the sutra to prove it. As the sutra says: ‘With the pure physical eye born of parents, one can see the three thousand great thousand worlds’ and so on. Since it is said to be the physical eye born of parents, it is therefore an ordinary person who has not yet obtained the *Dharmakaya* (*Dharmakāya*) and *Dharma* eye (*Dharma-cakṣus*) of the First Ground. In addition, the purification of the six roots. Second, explain again. This passage may have three meanings, so it is explained again. First, the above explanation is that the eye root can see the three thousand great thousand worlds, and so can the mind root. Now explain that the six roots can be used interchangeably. Second, the above explanation is about the function of the eye root, and now explain the function of the nose root. Third, the above explanation is about the separate use of the six roots, and now explain the interchangeable use. The text is divided into two parts. First, positively explain the interchangeable use of the six roots. In addition, the purification of the six roots means that in each root, one can fully possess seeing forms, hearing sounds, distinguishing fragrances, differentiating tastes, feeling touch, knowing dharmas, etc. The various roots are used interchangeably. This principle should be understood. What the eye sees, one can also know by smelling the fragrance. Here, the interchangeable use is briefly explained with one root. What the eye sees, one can also know by smelling the fragrance, such as... -------------------------------------------------------------------------------- 经以下。引经证眼见闻香能知也。
Chinese
如经释提桓因在胜殿上五欲娱乐乃至说法故闻香知者此是知境以鼻根知故 闻香知此释闻香能知也。此是知境者。香者是鼻根所知境也。以鼻根知故者。出能知也。又以眼所见境者。以鼻根知故是互用 持力者。自上已来释法力竟。今释第二持力。就文为二。初标。 持力者 言持力者。以受持经有大功用。故言持力 有三种法门者。第二释持力也。就文为二。一总释三品。二别释法师。 有三种法门示现如法师品安乐行品劝持品等广说法力如经应知 如法师品。即指三品为三种法门也。问。罗什经但云持品。今何以云劝持品。答。牒前之劝明后之持。故云劝持品。亦是因劝而持。故云劝持。实是持品。广说法力者。问。应云广说持力。云何乃言法力耶。答。有二义。一者出所持之法。故言法力。实是持力也。二者此是三品中指法师品为法力。何以知之。以次此文即释法师品经故也 其心决定知水必近者。此第二别释法师品中语也。 其心决定知水必近者受持此经得佛性水成阿耨多罗三藐三菩提故 修行力者。释第三力。初牒次释。 修行力者 言修行力者依经修行有胜功用。故言修行力也 有五门示现下。第二解释文为三。初总列五门。次别释五 现代汉语译本： 经以下。引经证明眼、耳、鼻、舌、身、意能知觉。 例如经中所说，释提桓因（Śakro devānām indraḥ，帝释天）在胜殿上享受五欲之乐，乃至说法，因此通过闻香而知晓。这是通过鼻根来知晓境界。闻香知晓，这说明闻香能够知觉。‘此是知境者’，香是鼻根所能知晓的境界。‘以鼻根知故者’，说明能知。又如用眼睛所见之境，用鼻根来知晓，这是互相作用。‘持力者’，从上面开始解释法力完毕。现在解释第二种力，即持力。从文义上分为两部分。首先是标示。 ‘持力者’，说持力，是因为受持此经有很大的功用，所以说持力。‘有三种法门者’，第二部分解释持力。从文义上分为两部分。一是总的解释三品，二是分别解释法师品。 ‘有三种法门示现，如法师品、安乐行品、劝持品等，广泛宣说法力，如经所说应当知晓’。‘如法师品’，就是指这三品为三种法门。问：鸠摩罗什（Kumārajīva）所译的经只说是持品，现在为什么说是劝持品？答：这是承接前面的劝，来说明后面的持。所以说是劝持品。也是因为劝导而持，所以说是劝持。实际上就是持品。‘广泛宣说法力者’，问：应该说是广泛宣说持力，为什么说是法力呢？答：有两种含义。一是说明所持之法，所以说是法力。实际上就是持力。二是这三品中，指的是法师品为法力。为什么知道呢？因为紧接着这段文字就解释法师品经文。‘其心决定知水必近者’，这是第二部分分别解释法师品中的语句。 ‘其心决定知水必近者，受持此经，得佛性之水，成就阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）’。‘修行力者’，解释第三种力，即修行力。首先是标示，然后是解释。 ‘修行力者’，说修行力，是因为依照经文修行有殊胜的功用，所以说修行力。‘有五门示现下’，第二部分解释，分为三部分。首先总的列出五门，然后分别解释五门。