English
English version The two boys, Jingzang (Pure Treasury) and Jingyan (Pure Eyes), obtained various samadhis (Buddhist meditation). They also obtained the Six Paramitas (six perfections) and Bodhipaksa-dharmas (factors of enlightenment), and used their supernatural powers to turn their father away from his wrong views, guiding people to see the Buddha and listen to the Lotus Sutra. Therefore, it is said that the two boys have such power. The fifth is the power of protecting the Dharma. The power of protecting the Dharma is shown in the Samantabhadra Bodhisattva Chapter and subsequent chapters. Samantabhadra (Universal Virtue Bodhisattva) is precisely the protector of the Dharma. Therefore, the text says, 'If the Lotus Sutra circulates in Jambudvipa (the world we live in), it is all due to the power of Samantabhadra.' And the subsequent chapters refer to the Entrustment Chapter, in which the Buddha entrusted all the Bodhisattvas to propagate and circulate the Dharma, which is also protecting the Dharma. Furthermore, it says, 'Holding the name of Avalokitesvara,' below. The second part clarifies the third power of protecting against difficulties mentioned above, and the scripture is divided into three parts. First, it marks equality according to the scripture; second, it explains equality; and third, it concludes equality. It also says, 'Holding the name of Avalokitesvara Bodhisattva and holding the names of sixty-two billion Ganges river sands of Buddhas, their merits are equal.' This is the first part, as the scripture says. 'There are two meanings' below is the second part explaining equality. There are two aspects in the scripture: first, list the two paths; second, explain the two paths. 'There are two meanings: first, due to the power of faith; second, due to ultimate knowledge.' The two paths mentioned are: first, the power of faith, which is the equality of faith before reaching the bhumi (stages of a Bodhisattva); second, ultimate knowledge, which refers to the equality attained upon reaching the bhumi. From 'the power of faith' below is the second part explaining the two paths. First, explain the path of the power of faith. 'The power of faith has two aspects: first, seeking my body to be as free and without difference as Avalokitesvara, due to the ultimate power of faith; second, generating respectful thoughts towards them, believing that I will ultimately attain their merits as well.' There are two kinds of equality of faith: first, believing that one's own body is equal to the body of Avalokitesvara, both sharing the same dharmakaya (Dharma body of the Buddha); second, the equality of merits, since they share the same dharmakaya, they also share the same merits. The former is the equality of persons, and the latter is the equality of Dharma. From 'ultimate knowledge' below, explain the second path. 'Ultimate knowledge means being able to definitively know the dhatu (realm of phenomena). The dhatu is called dharmata (the nature of phenomena), and that dharmata is called the equal dharmakaya of all Buddhas and Bodhisattvas. The equal dharmakaya refers to the true suchness dharmakaya, which can only be realized and entered by Bodhisattvas of the first bhumi.' First, it clarifies that dhatu, dharmata, and dharmakaya are all different names. --------------------------------------------------------------------------------
Chinese
。从初地能证入平等法身也 是故受持下。第三结平等。 是故受持六十二亿恒河沙等诸佛名号受持观世音名号所得功德无差别 以观音与六十二亿同证法身平等。是故功德等。问。同证法身故平等者何故但云六十二亿答。是趣举一数耳。问。但应明证入法身平等。何故举信平等耶。答。举地前之信欲显后证平等也。又论主欲通释一切平等。一切平等不出信等及以证等也 第一序品下。第三重牒章门。追示分齐。 第一序品示现七种功德成就第二方便品有五分示现破二明一余品如前处分易解 言余品如向处分者。即是破十病。及述十无上也。 日东天台后学沙门实观分会 法华论疏卷下(毕) 现代汉语译本 从初地菩萨就能证入平等法身（Dharmakāya，法性之身）。因此，‘是故受持’以下是第三部分，总结平等。 ‘是故受持六十二亿恒河沙等诸佛名号，受持观世音（Avalokiteśvara）名号所得功德无差别’，因为观音与六十二亿诸佛共同证得法身，所以功德相等。问：如果因为共同证得法身所以平等，为什么只说六十二亿？答：这只是举一个数字而已。问：应该只说明证入法身的平等，为什么举信心的平等？答：举地前（初地之前）的信心，是为了显示后来的证悟平等。而且，论主想要通盘解释一切平等，一切平等不外乎信心等等以及证悟等等。‘第一序品’以下是第三部分，再次列出章节，追溯显示分界。 ‘第一序品示现七种功德成就，第二方便品有五分示现破二明一，其余品如前处分易解’。所说的‘其余品如向处分’，就是指破除十种弊病，以及阐述十种无上。 日东天台后学沙门实观分会 《法华论疏》卷下（完）
English
English version From the first Bhumi (stage of Bodhisattva), one can realize and enter the equal Dharmakāya (法身, Dharma body). Therefore, the following ‘是故受持’ is the third part, concluding equality. ‘Therefore, the merit gained from upholding the names of sixty-two billion Ganges-sand-like Buddhas and upholding the name of Avalokiteśvara (观世音, the Bodhisattva of Compassion) is without difference,’ because Avalokiteśvara and the sixty-two billion Buddhas together realize the Dharmakāya, hence the merits are equal. Question: If it is because of jointly realizing the Dharmakāya that they are equal, why only mention sixty-two billion? Answer: This is just citing a number. Question: One should only clarify the equality of entering the Dharmakāya, why mention the equality of faith? Answer: Mentioning the faith before the Bhumis (stages), is to reveal the equality of later realization. Moreover, the author of the treatise wants to comprehensively explain all equalities; all equalities are nothing more than faith, etc., and realization, etc. ‘The first Introductory Chapter’ below is the third part, listing the chapters again, tracing and showing the divisions. ‘The first Introductory Chapter shows the accomplishment of seven kinds of merits, the second Expedient Means Chapter has five parts showing the breaking of two and clarifying one, the remaining chapters are easily understood as previously divided.’ What is said as ‘the remaining chapters are divided as before’ refers to breaking the ten faults and elucidating the ten unsurpassed qualities. Compiled by Shramana Shikkwan, a later scholar of the Tendai school of Mount Hiei, Japan. Commentary on the Lotus Sutra Treatise, Volume 2 (End) --------------------------------------------------------------------------------