Chinese
大正藏第 85 册 No. 2750 法华经疏 No. 2750 [cf. No. 262] 法华经疏 华报。若复有人。于讲法处坐。至转轮王所坐之处。第三分坐人。亦是华报也。阿逸多。若复有人语余人言。至信受教教诲。第四劝人听经。此人相劝之时。和颜悦色。鼓□唇舌扪今德。诸根具足。悉皆严好也。何况一心以下。第五况出初依也。初九偈颂第一人。若有劝一人五偈。先颂第四人。故诣僧房二偈。颂第二人。若于讲法处一偈。颂第三人。况复一心听一偈。颂第五人也。 法师功德品 此品所以而来。上虽明弟子。未明师之现报。今明二依菩萨。未来流通大法。化功归已。经力勋修。即得现报。六根清净。所以来也。此品大泮有二段。初总明六根。三根得八百。三根得千二百。耳根生识。能闻十方诸佛。所说经法。意地思惟分别。生其惠解。舌能说法度人。三根入道中胜。偏得千二百。三根发道缘弱。但得八百也。今解。依旧经。六根齐等。鼻舌身三根尘到。故知。三根遥嘱者也。此当是凡夫六根也。今道六根清净者。此是性地菩萨。受持此经。经力勋修。尽皆遥嘱。故道遥嘱香也。受持得一百。乃至书写。生五百善。教人复生五百。是一千善。自性随 现代汉语译本 大正藏第 85 册 No. 2750 法华经疏 No. 2750 [cf. No. 262] 法华经疏 华报。如果又有人，在讲法的地方坐，直到转轮王（Chakravartin，拥有转轮的理想统治者）所坐之处，第三分坐的人，也是华报啊。阿逸多（Ajita，弥勒菩萨的别名）。如果又有人对其他人说，直到信受教诲，第四劝人听经。这个人劝说他人的时候，和颜悦色，鼓动唇舌，扪摸今德，诸根具足，全都庄严美好啊。何况一心以下。第五是况且超出最初的依止。最初的九个偈颂是说第一种人。如果有劝一个人听五偈的，先颂扬第四种人。所以前往僧房的两个偈颂，是颂扬第二种人。如果在讲法处的一个偈颂，是颂扬第三种人。何况一心听经的一个偈颂，是颂扬第五种人啊。 法师功德品 这一品之所以出现，是因为上面虽然说明了弟子，但没有说明法师的现世报应。现在说明二依菩萨（菩萨的两种依靠），未来流通大法，化度众生的功德归于自身，通过经书的力量熏习修行，就能得到现世的报应，六根清净，所以才有了这一品。这一品大致分为两段。首先总的说明六根。三根得到八百功德，三根得到一千二百功德。耳根生出意识，能够听闻十方诸佛所说的经法。意地思惟分别，生出智慧理解。舌头能够说法度人。三根在入道的过程中更为殊胜，所以偏得一千二百功德。三根引发道业的因缘较弱，所以只得到八百功德。现在解释，依旧经文，六根齐等。鼻舌身三根尘埃到达，所以知道，三根是遥远的嘱托。这应当是凡夫的六根。现在说道六根清净，这是性地菩萨（证悟本性的菩萨），受持此经，通过经书的力量熏习修行，全都能够遥远的嘱托，所以说道遥远的嘱托香气。受持得到一百功德，乃至书写，生出五百善，教导他人又生出五百善，这是一千善，自性随
English
English version T. 85, No. 2750, The Dharma Flower Sutra Commentary No. 2750 [cf. No. 262] The Dharma Flower Sutra Commentary The reward of flowers. If there is someone who sits in a place where the Dharma is being preached, even to the place where a Chakravartin (转轮王, ideal ruler possessing the wheel) sits, the person who sits in the third portion also receives the reward of flowers. Ajita (阿逸多, another name for Maitreya Bodhisattva), if someone says to another, 'Until you believe and accept the teachings,' and fourthly, encourages others to listen to the sutra. When this person encourages others, they do so with a kind and pleasant countenance, moving their lips and tongue, touching upon present virtues, with all faculties complete and adorned. How much more so below 'with one mind.' Fifthly, it surpasses the initial reliance. The first nine verses are about the first type of person. If someone encourages one person to listen to five verses, they first praise the fourth type of person. Therefore, the two verses about going to the Sangha's dwelling praise the second type of person. The one verse about being in a place where the Dharma is preached praises the third type of person. How much more so the one verse about listening with one mind praises the fifth type of person. Chapter on the Merits of the Dharma Masters The reason for this chapter is that while the disciples were explained above, the present rewards of the Dharma masters were not. Now, it explains that the two reliant Bodhisattvas (二依菩萨, two kinds of Bodhisattvas who rely on the sutra), in the future, will circulate the great Dharma, and the merit of converting beings will return to themselves. Through the power of the sutra, they will cultivate and attain present rewards, and their six senses will be purified. That is why this chapter exists. This chapter is roughly divided into two sections. First, it generally explains the six senses. Three senses obtain eight hundred merits, and three senses obtain one thousand two hundred merits. The ear sense produces consciousness, enabling one to hear the sutras spoken by the Buddhas of the ten directions. The mind thinks and discriminates, generating wisdom and understanding. The tongue can preach the Dharma and liberate beings. The three senses are more excellent in the path to enlightenment, so they particularly obtain one thousand two hundred merits. The three senses have a weaker connection to the cause of enlightenment, so they only obtain eight hundred merits. Now, to explain, according to the sutra, the six senses are equal. The nose, tongue, and body senses are reached by dust, so it is known that the three senses are distant entrustments. This should be the six senses of ordinary beings. Now, to speak of the purification of the six senses, this refers to the Bodhisattvas of the nature ground (性地菩萨, Bodhisattvas who have realized their true nature), who uphold this sutra. Through the power of the sutra, they cultivate and are all able to remotely entrust, so it is said that they remotely entrust fragrance. Upholding it obtains one hundred merits, and even writing it down generates five hundred good deeds. Teaching others generates another five hundred good deeds, which is one thousand good deeds. One's nature follows --------------------------------------------------------------------------------
Chinese
喜。教人随喜。复二百。是为千一百也。是善男子以下 别明六根也。舌根道变者。食体资身。要侍破质。得未成身最胜。故道变也。意根道解偈句。非谓文也。初依人得理鲜少。言偈句也。心之所行者。识阴也。心所动作者。起相受也。心所戏论者。行阴也。虽未得无漏智惠者。未得初住无漏也。 常不轻品 此品所以来。上虽复玄谈未来之事。现坐未有得者。犹故难信。勿若引成事来证。昔日威音王佛时。穷自受持。即得现报。六根清净。此事以成证。未来若尔。必得不虚。所以来也。就此品中。可有六段。第一从初。至有大势力。出不行行之处。获大罪报者。有如法师品中。毁骂持经。重于骂佛。所得功德。如法师功德品所说。何故道二万威音。正欲取最初威音王佛像正法中。不惜身命。修行法华。复有一意。若以一佛两佛为证。何必可信。故须多佛为证。下皆出不轻行行也。第二尔时有一菩萨。至名常不轻。四众与作不轻名字。流通大乘。行行不同。但见四众。有举手抬头暹豪之善。皆是大乘。故言皆当作佛。不专读诵。但行礼拜也。避走远住者。不轻是初依菩萨。岂可畏加毁。惜身身命也。要藉此身。得通大法。故避走远也。是故经言。不爱身命。但昔无上道也。第三临欲终时。至三菩提。明 现代汉语译本：喜。教人随喜，复二百，是为千一百也。’是善男子’以下，分别说明六根。舌根的‘道变’，是因为食物滋养身体，需要依赖破坏食物的形质，才能获得未成之身的最佳滋养，所以说是‘道变’。意根的‘道解偈句’，并非指文字本身。最初依人修行，得理者很少，所以说是偈句。‘心之所行’，指的是识阴。‘心所动作’，指的是起相受。‘心所戏论’，指的是行阴。‘虽未得无漏智慧者’，指的是未得初住的无漏智慧。 常不轻品 此品之所以出现，是因为前面虽然玄妙地谈论了未来的事情，但现在在座的人没有得到任何成就，仍然难以相信。不如引用已经发生的事情来证明。过去威音王佛（Vei-yin Wang Buddha）时期，有人穷尽一生受持，立即得到现世的报应，六根清净。用这件事来证明，未来也会如此，必定不会虚假。这就是此品出现的原因。在此品中，可以分为六段。第一段从开头到‘有大势力，出于不行行之处，获大罪报者’，如同《法师品》中所说，毁谤持经的罪过，比毁谤佛的罪过还要严重。所得的功德，如同《法师功德品》所说。为什么说二万威音王佛？正是要选取最初威音王佛像正法时期，不惜身命，修行《法华经》。还有一种意思，如果只用一佛两佛来证明，未必可信，所以需要多佛来证明。下面都是说明常不轻菩萨（Sadāparibhūta）的行为。第二段从‘尔时有一菩萨’到‘名常不轻’，四众给他起了常不轻的名字，流通大乘佛法，行为与众不同。只要看到四众有举手抬头稍微表示敬意的善行，都认为是修习大乘佛法，所以说‘皆当作佛’，不专门读诵，只是行礼拜。‘避走远住者’，常不轻菩萨是初学菩萨，怎么会害怕加害，爱惜身命呢？需要借助这个身体，通达大法，所以避走远处。因此经文说，‘不爱身命，但惜无上道’。第三段从‘临欲终时’到‘三菩提’，说明...
English
English version: 'Joy. Teaching others to rejoice brings another two hundred, making it eleven hundred.' The section beginning with 'These good men' separately explains the six roots. The 'transformation of the path' (dao bian) of the tongue root is because food nourishes the body, requiring the breaking down of its substance to obtain the best nourishment for the unformed body; hence it is called 'transformation of the path.' The 'understanding of verses' (dao jie ji ju) of the mind root does not refer to the words themselves. Initially, relying on others to practice, few attain the principle; hence it is called verses. 'What the mind travels' refers to the Vijnana Skandha (consciousness aggregate). 'What the mind moves' refers to the arising of perception. 'What the mind playfully discusses' refers to the Samskara Skandha (formation aggregate). 'Those who have not yet attained the wisdom of non-outflow' refers to those who have not yet attained the non-outflow of the initial stage. Chapter on Sadāparibhūta (Never Disparaging) The reason for this chapter is that although the previous discourse spoke mysteriously about future events, those present have not attained anything, making it difficult to believe. It is better to cite accomplished events as proof. In the past, during the time of the Buddha Vei-yin Wang (Awesome Sound King Buddha), someone devoted their entire life to upholding the teachings and immediately received present-life retribution, with the six roots purified. Using this accomplished event as proof, the future will be the same, certainly not false. This is the reason for this chapter. Within this chapter, there can be six sections. The first section, from the beginning to 'those with great power, who, from places where practice is not done, obtain great sinful retribution,' is like what is said in the 'Chapter on the Dharma Teacher': slandering those who uphold the sutra is a greater offense than slandering the Buddha. The merits obtained are like those described in the 'Chapter on the Merits of the Dharma Teacher.' Why mention twenty thousand Buddhas Vei-yin Wang? It is precisely to select the initial Buddha Vei-yin Wang during the era of the semblance dharma, who did not spare their life in cultivating the Lotus Sutra. There is also another meaning: if only one or two Buddhas are used as proof, it may not be credible; therefore, many Buddhas are needed as proof. The following all describe the practices of the Bodhisattva Sadāparibhūta (Never Disparaging). The second section, from 'At that time, there was a Bodhisattva' to 'named Sadāparibhūta,' the four assemblies gave him the name Sadāparibhūta, propagating the Great Vehicle Dharma, with practices different from others. As long as he saw the four assemblies raising their hands, lifting their heads, or slightly showing respect, he considered them to be practicing the Great Vehicle Dharma; therefore, he said, 'You will all become Buddhas,' not specializing in reading and reciting, but only performing prostrations. 'Those who avoided him and stayed far away' – Sadāparibhūta was a newly practicing Bodhisattva; how could he fear harm and cherish his life? He needed to use this body to understand the Great Dharma; therefore, he avoided them and stayed far away. Therefore, the sutra says, 'Not cherishing his life, but cherishing the unsurpassed path.' The third section, from 'When he was about to die' to 'Three Bodhi,' explains... --------------------------------------------------------------------------------
Chinese
不轻闻法华经。得六根清净现报。更增寿命。广为人说。增上慢者。信伏随从。神通力者。六根现报。乐说辨力者。为四众说法华。万善资已。名为大善寂力也。菩萨伏化千万亿众。住菩提者。位皆性地也。第四命终之后。至当得作佛者。三值佛故。同号日月灯明心也。无畏者。初依菩萨。离五怖畏也。第五于意云何。至不退者是。会古今。得大势彼时四众以下。会弟子古今。由轻贱我故。言二百亿劫常值佛。千劫于阿鼻。受大苦恼者。若不值我。受苦无遍。由见我以。受苦有其畔济。以道圣人不作烦恼因缘。毕是罪已。复遇不轻。得性地解。故道得三菩提。得大势四众。岂异人乎以下。会弟子名字。第六得大势。当知是法华经。大饶诸菩萨。讫长行。劝令受持也。说偈重颂。初一偈半。颂第一不轻行行之处。是佛灭后四偈。颂第二四众与不轻作名字。时诸四众。计着法者。学小乘人。可有渐化之理。故言到其所也。其罪毕已三偈颂第三六根现报。不轻命终一偈半。颂第四值三佛。下五偈半。颂第五会古今。亿亿万劫以下。颂第六劝人受持也。 如来神力品 此品所以而来。上虽引证。未能取信。要须广现神变。表明大法。现在未来。皆有实益不虚。欲不嘱流通。所以来也。尔时千世界。从地踊出者。上 现代汉语译本 不轻闻《法华经》（Saddharma-puṇḍarīka-sūtra）。得六根（眼、耳、鼻、舌、身、意）清净的现世报应，更能增长寿命，广泛地为人宣说。对于那些增上慢（adhimāna）的人，能使他们信服并随从。具有神通力（ṛddhi-bala）的人，能得到六根的现世报应。喜欢演说且具有辩才的人，为四众（比丘、比丘尼、优婆塞、优婆夷）宣说《法华经》，以万种善行来资助自己，这被称为具有大善寂之力。菩萨（bodhisattva）降伏教化千万亿众生，安住于菩提（bodhi）的人，他们的果位都已达到自性之地。第四，命终之后，最终应当成佛的人，是因为过去三次值遇佛陀的缘故，他们的名号都相同，称为日月灯明心。无畏（abhaya）之人，最初依止菩萨，远离五种怖畏。第五，‘于意云何’，直到‘不退者是’，这是会合古今之事。‘得大势彼时四众以下’，这是会合弟子古今之事。由于轻贱我（指常不轻菩萨，Sadāparibhūta），所以说二百亿劫常常值遇佛，千劫于阿鼻地狱（Avīci）受大苦恼。如果不是值遇我，所受的苦难将没有边际。由于见到我，所受的苦难才有了尽头。以道圣人不会制造烦恼的因缘，罪业完毕之后，再次遇到常不轻菩萨，得到自性之地的解脱，所以说得到三菩提（trayo bodhi）。‘得大势四众，岂异人乎以下’，这是会合弟子的名字。第六，得到大势的人，应当知道这部《法华经》，大大地饶益诸位菩萨。长行部分结束，劝令受持。用偈颂再次赞颂，最初一偈半，赞颂第一，常不轻菩萨行持的地方。‘是佛灭后’四偈，赞颂第二，四众与常不轻菩萨作名字。当时诸位四众，执着于法的人，学习小乘佛法的人，或许有逐渐被教化的道理，所以说到达他们所在之处。‘其罪毕已’三偈，赞颂第三，六根得到现世报应。常不轻菩萨命终一偈半，赞颂第四，值遇三位佛陀。下面五偈半，赞颂第五，会合古今之事。‘亿亿万劫以下’，赞颂第六，劝人受持。 《如来神力品》 此品之所以出现，是因为前面虽然引用了证据，但未能使人信服，需要广泛地显现神通变化，表明大法在现在和未来都有真实的利益，并非虚妄。想要不嘱托流通，所以才有了这一品。‘尔时千世界，从地踊出者’，上面...