妙法蓮華經 勸持品第十三
前一品，佛在兩尊佛並坐的莊嚴裡，問了一句沉重的話：我不久要走了，這部經，將來誰能廣說？那一問，一直懸在半空。
這一品，是眾人的回答。一群一群的人，從座位上站起來，向佛發誓：佛滅度之後，這部經，我們接下了。藥王、大樂說帶著二萬菩薩先發願——哪怕後世眾生善根淺薄、傲慢難化，我們也生起大忍之力，讀誦受持，「不惜身命」。五百羅漢、八千學無學願往他方國土去傳。連佛的養母摩訶波闍波提、佛俗世的妻子耶輸陀羅，也一一得了自己的成佛之記。最後那八十萬億大菩薩，見佛只是默然顧視、並不出聲吩咐，卻讀懂了那無言的囑託，如獅子吼般發下誓言：如來滅後，我們周遊十方，令眾生受持此經。
他們把惡世持經要面對的，說得毫不遮掩：惡口罵詈、動刀動杖的俗人，未證謂證、我慢充滿的惡比丘，還有那披著袈裟、自稱修真道、卻專向國王大臣誹謗弘經者的假聖人。面對這三類人，菩薩的回答只有一個字：忍。他們披上「忍辱」的鎧甲，說出全品最重的一句——「我不愛身命，但惜無上道。」我不是沒有敵人，是明知有敵，仍把命交出去，只為把佛囑託的這部經，傳下去。
所以這一品的心是：一部經能不能傳到你我手上，靠的從來不是順境，是有人肯在逆境裡，替它擋下辱罵刀杖，替它守住一句「我是世尊使，處眾無所畏」。
且入此品，看一群人怎樣把佛那一句「誰能廣說」，用自己的性命，一句一句地答下來。
In the preceding chapter, amid the splendor of two buddhas seated together, the Buddha asked a weighty question: I shall soon be gone; who in the future will be able to teach this sutra broadly? That question remained suspended in the air.
This chapter is the assembly’s answer. Group after group rises from its seats and vows before the Buddha: after the Buddha has entered extinction, we have taken up this sutra. Medicine King and Great Joy in Preaching, together with twenty thousand bodhisattvas, vow first. Even if sentient beings in future ages possess shallow wholesome roots and are proud and difficult to transform, we will still arouse great powers of patient endurance, read and recite, receive and uphold the sutra, “not sparing body or life.” Five hundred arhats and eight thousand in training and beyond training vow to transmit it in other lands. Even Mahaprajapati, the Buddha’s foster mother, and Yasodhara, once his wife in worldly life, each receives her own prediction of buddhahood. Finally, the eighty trillion great bodhisattvas see the Buddha look upon them in silence, without uttering an instruction. Yet they understand that wordless entrustment and, like a lion’s roar, make their vow: after the Tathagata has entered extinction, we will travel throughout the ten directions and enable sentient beings to receive and uphold this sutra.
They say without concealment what they will face in upholding the sutra in the evil age: ordinary people who abuse them and attack them with knives and staves; evil monks who claim realization where none is realized and whose hearts are filled with self-conceit; and false sages who wear monastic robes and claim to practice the true path, yet make a special practice of slandering before kings and ministers those who propagate the sutra. Before these three kinds of people, the bodhisattvas have only one answer: endure. They put on the armor of patient endurance and speak the chapter’s weightiest sentence: “We do not cherish body or life; we cherish only the unsurpassed way.” It is not that they have no enemies. Knowing there are enemies, they still hand over their lives solely to transmit the sutra entrusted by the Buddha.
This, then, is the heart of the chapter: a sutra reaches you and me not because conditions have always been favorable, but because someone in the midst of adversity was willing to shield it from abuse, knives, and staves, and to hold fast to one sentence: “We are the envoys of the World-Honored One; amid the assembly we are without fear.”
Enter this chapter and see how a whole assembly answers, sentence by sentence and with their own lives, the Buddha’s question: “Who can teach it broadly?”
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷四〈勸持品第十三〉· 大正藏 T09n0262〔起 T09 0035c28〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0035c28〕爾時藥王菩薩摩訶薩及大樂說菩薩摩訶薩，與二萬菩薩眷屬俱，皆於佛前作是誓言：「唯願世尊不以為慮。我等於佛滅後，當奉持、讀誦、說此經典。後惡世眾生，善根轉少，多增上慢，貪利供養，增不善根，遠離解脫。雖難可教化，我等當起大忍力，讀誦此經，持說、書寫、種種供養，不惜身命。」
〔T09 0036a05〕爾時眾中五百阿羅漢得受記者、白佛言：「世尊！我等亦自誓願，於異國土、廣說此經。」
復有學、無學八千人、得受記者，從座而起，合掌向佛作是誓言：「世尊！我等亦當於他國土廣說此經。所以者何？是娑婆國中，人多弊惡，懷增上慢，功德淺薄、瞋濁諂曲，心不實故。」
爾時佛姨母摩訶波闍波提比丘尼，與學、無學比丘尼六千人俱，從座而起，一心合掌，瞻仰尊顏，目不暫捨。於時世尊告憍曇彌：「何故憂色而視如來，汝心將無謂我不說汝名，授阿耨多羅三藐三菩提記耶？憍曇彌！我先總說一切聲聞皆已授記，今汝欲知記者，將來之世，當於六萬八千億諸佛法中為大法師，及六千學、無學比丘尼俱為法師。汝如是漸漸具菩薩道，當得作佛，號一切眾生喜見如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。憍曇彌！是一切眾生喜見佛及六千菩薩，轉次授記得阿耨多羅三藐三菩提。」
爾時羅睺羅母耶輸陀羅比丘尼作是念：「世尊於授記中，獨不說我名。」
佛告耶輸陀羅：「汝於來世百千萬億諸佛法中修菩薩行，為大法師，漸具佛道。於善國中當得作佛，號具足千萬光相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。佛壽無量阿僧祇劫。」
爾時摩訶波闍波提比丘尼及耶輸陀羅比丘尼，并其眷屬，皆大歡喜，得未曾有，即於佛前而說偈言：
「世尊導師，安隱天人，我等聞記，
心安具足。」
諸比丘尼說是偈已，白佛言：「世尊！我等亦能於他方國土廣宣此經。」
爾時世尊視八十萬億那由他諸菩薩摩訶薩。是諸菩薩——皆是阿惟越致，轉不退法輪，得諸陀羅尼——即從座起，至於佛前，一心合掌，而作是念：「若世尊告勅我等持說此經者，當如佛教，廣宣斯法。」復作是念：「佛今默然，不見告勅，我當云何？」時諸菩薩敬順佛意，并欲自滿本願，便於佛前，作師子吼而發誓言：「世尊！我等於如來滅後，周旋往返十方世界，能令眾生書寫此經，受持、讀誦，解說其義，如法修行，正憶念，皆是佛之威力。唯願世尊，在於他方遙見守護。」
即時諸菩薩俱同發聲、而說偈言：
「唯願不為慮，於佛滅度後，
恐怖惡世中，我等當廣說。
有諸無智人，惡口罵詈等，
及加刀杖者，我等皆當忍。
惡世中比丘，邪智心諂曲，
未得謂為得，我慢心充滿。
或有阿練若，納衣在空閑，
自謂行真道，輕賤人間者。
貪著利養故，與白衣說法，
為世所恭敬，如六通羅漢。
是人懷惡心，常念世俗事，
假名阿練若，好出我等過，
而作如是言：『此諸比丘等，
為貪利養故，說外道論議；
自作此經典，誑惑世間人，
為求名聞故，分別於是經。』
常在大眾中，欲毀我等故，
向國王大臣，婆羅門居士，
及餘比丘眾，誹謗說我惡，
謂是邪見人，說外道論議。
我等敬佛故，悉忍是諸惡。
為斯所輕言，汝等皆是佛，
如此輕慢言，皆當忍受之。
濁劫惡世中，多有諸恐怖，
惡鬼入其身，罵詈毀辱我。
我等敬信佛，當著忍辱鎧，
為說是經故，忍此諸難事。
我不愛身命，但惜無上道，
我等於來世，護持佛所囑，
世尊自當知。濁世惡比丘，
不知佛方便，隨宜所說法，
惡口而顰蹙，數數見擯出，
遠離於塔寺。如是等眾惡，
念佛告勅故，皆當忍是事。
諸聚落城邑，其有求法者，
我皆到其所，說佛所囑法。
我是世尊使，處眾無所畏，
我當善說法，願佛安隱住。
我於世尊前，諸來十方佛，
發如是誓言，佛自知我心。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
藥王大樂說二萬菩薩發誓持經
那時候，藥王菩薩摩訶薩（大菩薩）以及大樂說菩薩摩訶薩，和二萬名做他們眷屬（隨從）的菩薩一同在場，全都在佛的面前發下這樣的誓言：「但願世尊不要為這件事憂慮。我們在佛滅度以後，一定會奉持、讀誦、演說這部經典。往後的惡世當中，眾生的善根愈來愈少，多懷著增上慢（未證謂證、自高自大），貪求名利與供養，增長不善的根性，遠離了解脫。這樣的眾生雖然很難教化，我們卻一定會生起大忍力，讀誦這部經，受持、演說、書寫、種種地供養它，連自己的身命都不吝惜。」
五百羅漢學無學八千願他國土廣說
那時候，會眾當中已經得到授記的五百位阿羅漢，向佛稟白說：「世尊！我們也各自發下誓願，要在別的國土裡，廣泛地宣說這部經。」
又有已經得到授記的學（尚在修學位、還未斷盡煩惱的聖者）、無學（已斷盡煩惱、無可再學的聖者）八千人，從座位上起身，合起手掌向著佛發下這樣的誓言：「世尊！我們也一定會在其他國土裡廣泛地宣說這部經。為什麼呢？因為這個娑婆國（釋迦牟尼佛所教化的堪忍世界）當中，人們大多鄙陋兇惡，懷著增上慢，功德淺薄，瞋恚污濁、諂媚諛曲，心地不真實的緣故。」
佛姨母摩訶波闍波提授記
那時候，佛的姨母摩訶波闍波提比丘尼，和學、無學的比丘尼六千人一同在場，從座位上起身，一心合掌，仰望著世尊尊貴的容顏，目光片刻都不曾移開。這時世尊告訴憍曇彌（摩訶波闍波提的族姓稱呼）說：「為什麼帶著憂愁的神色望著如來，你心裡莫非以為我沒有說出你的名字、沒有授你阿耨多羅三藐三菩提（無上正等正覺）的記別嗎？憍曇彌！我先前總括地說過一切聲聞都已經得到授記了，如今你想要知道你的記別的話：將來的世代裡，你會在六萬八千億諸佛的正法當中做一位大法師，還有那六千位學、無學的比丘尼，也都一同做法師。你就這樣漸漸地具足了菩薩之道，會得以成佛，名號叫作一切眾生喜見如來、應供（應受供養）、正遍知（正確而普遍地了知一切）、明行足（智慧與德行都圓滿具足）、善逝（善巧地離世而去）、世間解（透徹了解世間）、無上士（至高無上的大士）、調御丈夫（善能調伏御導眾生的大丈夫）、天人師（天眾與人眾的導師）、佛、世尊。憍曇彌！這位一切眾生喜見佛以及那六千位菩薩，會輾轉遞次地得到授記，證得阿耨多羅三藐三菩提。」
耶輸陀羅授記
那時候，羅睺羅（佛的兒子）的母親耶輸陀羅比丘尼心裡這樣想著：「世尊在授記當中，唯獨沒有說到我的名字。」
佛告訴耶輸陀羅說：「你在未來世的百千萬億諸佛的正法當中修習菩薩行，做一位大法師，漸漸具足了佛道。你會在善國當中得以成佛，名號叫作具足千萬光相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。佛的壽命是無量阿僧祇劫（無數不可計算的長遠時劫）。」
比丘尼歡喜說偈
那時候，摩訶波闍波提比丘尼以及耶輸陀羅比丘尼，連同她們的眷屬，全都非常歡喜，得到了從未有過的體驗，當下就在佛的面前說了偈頌：
「世尊是我們的導師，
安穩了天眾與人眾，
我們聽到了授記，
心裡安定而圓滿具足。」
諸位比丘尼說完了這首偈頌，向佛稟白說：「世尊！我們也能夠在他方的國土裡廣泛地宣揚這部經。」
八十萬億那由他菩薩師子吼發誓
那時候，世尊望向那八十萬億那由他（一種極大的數目單位）的諸位菩薩摩訶薩。這些菩薩——全都是阿惟越致（不退轉），能轉不退的法輪，證得了種種的陀羅尼（總持·記持不失、能持善遮惡之力）——當下就從座位上起身，來到佛的面前，一心合掌，心裡這樣想著：「假使世尊吩咐我們受持、演說這部經的話，我們一定會依照佛的教導，廣泛地宣揚這個法。」又這樣想著：「佛如今默然不語，沒有看見祂吩咐我們，我們該怎麼辦呢？」這時諸位菩薩恭敬地隨順佛的心意，並且也想要圓滿自己本來的誓願，便在佛的面前作起師子吼（如獅子吼般無畏的宣說），發下誓言：「世尊！我們在如來滅度以後，會周遊往返於十方世界，能夠讓眾生書寫這部經，受持、讀誦，解說它的義理，如法地修行，正確地憶念——這一切全都是佛的威神之力。但願世尊在其他地方遙遙地看顧守護我們。」
三類強敵重頌
當下諸位菩薩一齊同聲說了偈頌：
「但願您不要憂慮，
在佛滅度以後，
那充滿恐怖的惡世當中，
我們一定會廣泛地宣說。
會有種種沒有智慧的人，
用惡毒的言語辱罵咒詈，
以及對我們動用刀杖的人，
我們全都會忍受下來。
惡世當中的比丘，
邪僻的智見、諂媚諛曲的心，
還沒有證得就自稱證得了，
我慢（自高自大）的心充滿胸中。
或者有住在阿練若（寂靜的修行處）的人，
穿著納衣（糞掃衣·僧人簡樸之衣）居於空閑僻靜之處，
自稱是在修行真實之道，
輕視鄙賤人間的眾人。
因為貪著利養（名利供養）的緣故，
為在家的白衣（俗人）說法，
被世人所恭敬，
好像具足六種神通的羅漢一般。
這種人懷著惡毒的心，
常常念想著世俗的事，
假借阿練若（寂靜修行人）的名義，
喜好挑出我們的過失，
卻說出這樣的話：『這些比丘們，
為了貪求利養的緣故，
宣說外道的論議；
自己編造了這部經典，
迷惑欺誑世間的人，
為了追求名聞的緣故，
才分別解說這部經。』
他們常常在大眾當中，
為了要毀謗我們的緣故，
向國王、大臣，
婆羅門（古印度祭司階級）、居士（在家修行的士人），
以及其餘的比丘眾，
誹謗訴說我們的壞話，
說我們是持邪見的人，
宣說著外道的論議。
我們因為敬重佛的緣故，
全都忍受這種種的惡行。
被他們這樣輕蔑地說：
『你們都是佛啦』，
像這樣輕慢的言語，
我們全都會忍受下來。
在污濁劫數的惡世當中，
有很多種種的恐怖，
惡鬼進入他們的身中，
辱罵咒詈、毀謗侮辱我們。
我們敬重信奉佛，
會穿上忍辱鎧（以忍辱為護身的鎧甲），
為了宣說這部經的緣故，
忍受這種種艱難的事。
我不貪愛自己的身命，
只珍惜那無上之道，
我們在未來世裡，
護持佛所囑咐的法，
世尊自然會知道。
濁世裡的惡比丘，
不懂得佛的方便（善巧的教化手段），
不明白佛是隨順時宜而說的法，
便惡言相向、皺眉蹙額，
一次又一次地被驅擯趕出，
被逼得遠離塔寺（供奉舍利與修行的道場）。
像這樣種種的惡事，
因為念著佛的吩咐的緣故，
我們全都會忍受這些事。
各個村落城邑當中，
凡有求法的人，
我都會到他所在的地方，
宣說佛所囑咐的法。
我是世尊派遣的使者，
處在大眾當中無所畏懼，
我一定會善巧地宣說正法，
但願佛安穩地安住。
我在世尊的面前，
以及前來的十方諸佛面前，
發下這樣的誓言，
佛自然知道我的心。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Medicine King, Great Joy in Preaching, and Twenty Thousand Bodhisattvas Vow to Uphold the Sutra
爾時藥王菩薩摩訶薩及大樂說菩薩摩訶薩，與二萬菩薩眷屬俱，皆於佛前作是誓言：「唯願世尊不以為慮。我等於佛滅後，當奉持、讀誦、說此經典。後惡世眾生，善根轉少，多增上慢，貪利供養，增不善根，遠離解脫。雖難可教化，我等當起大忍力，讀誦此經，持說、書寫、種種供養，不惜身命。」
At that time, Medicine King (Bhaiṣajyarāja) Bodhisattva-Mahāsattva—a great bodhisattva—and Great Joy in Preaching Bodhisattva-Mahāsattva, together with twenty thousand bodhisattvas in their retinue, all made this vow before the Buddha: “We pray that the World-Honored One will not be concerned. After the Buddha has entered extinction, we will receive and uphold, read and recite, and teach this sutra. In the evil age to come, the wholesome roots of sentient beings will grow ever fewer. Many will harbor overweening pride—claiming realization where none is realized and exalting themselves. They will greedily seek gain and offerings, increase their unwholesome roots, and move ever farther from liberation. Although such beings will be difficult to teach and transform, we will arouse great powers of patient endurance. We will read and recite this sutra, receive and uphold it, teach it, copy it, and make many kinds of offerings to it, not sparing even our bodies or lives.”
Five Hundred Arhats and Eight Thousand in Training and Beyond Training Vow to Teach Broadly in Other Lands
爾時眾中五百阿羅漢得受記者、白佛言：「世尊！我等亦自誓願，於異國土、廣說此經。」 復有學、無學八千人、得受記者，從座而起，合掌向佛作是誓言：「世尊！我等亦當於他國土廣說此經。所以者何？是娑婆國中，人多弊惡，懷增上慢，功德淺薄、瞋濁諂曲，心不實故。」
At that time, five hundred arhats in the assembly who had received predictions of future buddhahood addressed the Buddha: “World-Honored One! We too make our own vow to teach this sutra broadly in other lands.”
There were also eight thousand who had received predictions, some still in training—the noble ones still training to end their afflictions—and some beyond training—the noble ones whose afflictions were ended and who had nothing further to learn. They rose from their seats, joined their palms toward the Buddha, and made this vow: “World-Honored One! We too will teach this sutra broadly in other lands. Why? In this Sahā land—the world of endurance in which Śākyamuni Buddha teaches—most people are base and evil. They harbor overweening pride, possess shallow qualities, are turbid with anger and crooked with flattery, and their hearts are not true.”
The Buddha Gives a Prediction to His Aunt Mahāprajāpatī
爾時佛姨母摩訶波闍波提比丘尼，與學、無學比丘尼六千人俱，從座而起，一心合掌，瞻仰尊顏，目不暫捨。於時世尊告憍曇彌：「何故憂色而視如來，汝心將無謂我不說汝名，授阿耨多羅三藐三菩提記耶？憍曇彌！我先總說一切聲聞皆已授記，今汝欲知記者，將來之世，當於六萬八千億諸佛法中為大法師，及六千學、無學比丘尼俱為法師。汝如是漸漸具菩薩道，當得作佛，號一切眾生喜見如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。憍曇彌！是一切眾生喜見佛及六千菩薩，轉次授記得阿耨多羅三藐三菩提。」
At that time, the nun Mahāprajāpatī, the Buddha’s maternal aunt, was present together with six thousand nuns in training and beyond training. They rose from their seats, single-mindedly joined their palms, and gazed up at the World-Honored One’s honored countenance without turning their eyes away even for a moment. The World-Honored One then told Gautamī—the clan-name by which Mahāprajāpatī was addressed: “Why do you look upon the Tathāgata with a sorrowful expression? Could you be thinking that I have not spoken your name and have not given you a prediction of unsurpassed, complete, perfect awakening—the complete fruit of buddhahood? Gautamī! I previously said in general that every śrāvaka has already received a prediction. Now, if you wish to know your own prediction: in a future age, amid the Dharma of six trillion eight hundred billion buddhas, you will become a great Dharma teacher. The six thousand nuns in training and beyond training will likewise all become Dharma teachers. In this way you will gradually complete the bodhisattva path and attain buddhahood. You will be named Joy-to-Behold for All Sentient Beings Tathāgata; Worthy of Offerings (worthy to receive offerings); Perfectly and Universally Awakened (rightly and universally knowing all dharmas); Complete in Knowledge and Conduct (perfectly complete in wisdom and conduct); Well-Gone (one who has skillfully departed the world); Knower of the World (one who thoroughly understands the world); Unsurpassed One (the unsurpassed great person); Tamer of Persons (a great person skilled in taming and guiding sentient beings); Teacher of Devas and Humans (the guide of devas and humans); Buddha; World-Honored One. Gautamī! Joy-to-Behold for All Sentient Beings Buddha and the six thousand bodhisattvas will successively give one another predictions and attain unsurpassed, complete, perfect awakening.”
The Buddha Gives a Prediction to Yaśodharā
爾時羅睺羅母耶輸陀羅比丘尼作是念：「世尊於授記中，獨不說我名。」 佛告耶輸陀羅：「汝於來世百千萬億諸佛法中修菩薩行，為大法師，漸具佛道。於善國中當得作佛，號具足千萬光相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。佛壽無量阿僧祇劫。」
At that time, the nun Yaśodharā, Rāhula’s mother (Rāhula was the Buddha’s son), thought: “Among all these predictions, only my name has been left unspoken by the World-Honored One.”
The Buddha told Yaśodharā: “In a future age, amid the Dharma of hundreds of thousands of myriads of millions of buddhas, you will cultivate the bodhisattva practices, become a great Dharma teacher, and gradually complete the buddha-way. In a wholesome land you will attain buddhahood. You will be named Fully Endowed with Ten Million Radiant Marks Tathāgata; Worthy of Offerings; Perfectly and Universally Awakened; Complete in Knowledge and Conduct; Well-Gone; Knower of the World; Unsurpassed One; Tamer of Persons; Teacher of Devas and Humans; Buddha; World-Honored One. That Buddha’s lifespan will be immeasurable incalculable aeons.”
The Nuns Rejoice and Speak in Verse
爾時摩訶波闍波提比丘尼及耶輸陀羅比丘尼，并其眷屬，皆大歡喜，得未曾有，即於佛前而說偈言： 「世尊導師，安隱天人，我等聞記，
心安具足。」
諸比丘尼說是偈已，白佛言：「世尊！我等亦能於他方國土廣宣此經。」
At that time, the nun Mahāprajāpatī and the nun Yaśodharā, together with their retinues, all rejoiced greatly and gained what they had never experienced before. There before the Buddha, they spoke in verse:
“The World-Honored One is our Guide,
bringing peace to devas and humans.
We have heard our predictions;
our hearts are at peace and fully content.”
After the nuns had spoken this verse, they addressed the Buddha: “World-Honored One! We too are able to proclaim this sutra broadly in lands of other directions.”
Eighty Trillion Nayutas of Bodhisattvas Give a Lion’s Roar and Make Their Vow
爾時世尊視八十萬億那由他諸菩薩摩訶薩。是諸菩薩——皆是阿惟越致，轉不退法輪，得諸陀羅尼——即從座起，至於佛前，一心合掌，而作是念：「若世尊告勅我等持說此經者，當如佛教，廣宣斯法。」復作是念：「佛今默然，不見告勅，我當云何？」時諸菩薩敬順佛意，并欲自滿本願，便於佛前，作師子吼而發誓言：「世尊！我等於如來滅後，周旋往返十方世界，能令眾生書寫此經，受持、讀誦，解說其義，如法修行，正憶念，皆是佛之威力。唯願世尊，在於他方遙見守護。」
At that time, the World-Honored One looked upon the eighty trillion nayutas—an exceedingly great unit of number—of bodhisattva-mahāsattvas. These bodhisattvas had all reached nonretrogression, turned the Dharma-wheel from which there is no retreat, and attained many dhāraṇīs—the power of complete retention, retaining teachings without loss, able to hold what is wholesome and ward off what is unwholesome. They immediately rose from their seats, went before the Buddha, joined their palms single-mindedly, and thought: “If the World-Honored One instructs us to uphold and teach this sutra, we will follow the Buddha’s teaching and proclaim this Dharma broadly.” They then thought again: “The Buddha is silent now. We do not see him instructing us. What should we do?”
At that time, the bodhisattvas reverently accorded with the Buddha’s intent and also wished to fulfill their own original vows. There before the Buddha, they therefore gave a lion’s roar—a fearless proclamation—and made this vow: “World-Honored One! After the Tathāgata has entered extinction, we will travel back and forth throughout the worlds of the ten directions. We will enable sentient beings to copy this sutra, receive and uphold it, read and recite it, explain its meaning, practice in accordance with the Dharma, and recollect it rightly. All of this will be through the Buddha’s majestic power. We pray that the World-Honored One, though in another land, will behold us from afar, watch over us, and protect us.”
The Three Kinds of Powerful Enemies · The Repeated Verse
即時諸菩薩俱同發聲、而說偈言： 「唯願不為慮，於佛滅度後，
恐怖惡世中，我等當廣說。
有諸無智人，惡口罵詈等，
及加刀杖者，我等皆當忍。
惡世中比丘，邪智心諂曲，
未得謂為得，我慢心充滿。
或有阿練若，納衣在空閑，
自謂行真道，輕賤人間者。
貪著利養故，與白衣說法，
為世所恭敬，如六通羅漢。
是人懷惡心，常念世俗事，
假名阿練若，好出我等過，
而作如是言：『此諸比丘等，
為貪利養故，說外道論議；
自作此經典，誑惑世間人，
為求名聞故，分別於是經。』
常在大眾中，欲毀我等故，
向國王大臣，婆羅門居士，
及餘比丘眾，誹謗說我惡，
謂是邪見人，說外道論議。
我等敬佛故，悉忍是諸惡。
為斯所輕言，汝等皆是佛，
如此輕慢言，皆當忍受之。
濁劫惡世中，多有諸恐怖，
惡鬼入其身，罵詈毀辱我。
我等敬信佛，當著忍辱鎧，
為說是經故，忍此諸難事。
我不愛身命，但惜無上道，
我等於來世，護持佛所囑，
世尊自當知。濁世惡比丘，
不知佛方便，隨宜所說法，
惡口而顰蹙，數數見擯出，
遠離於塔寺。如是等眾惡，
念佛告勅故，皆當忍是事。
諸聚落城邑，其有求法者，
我皆到其所，說佛所囑法。
我是世尊使，處眾無所畏，
我當善說法，願佛安隱住。
我於世尊前，諸來十方佛，
發如是誓言，佛自知我心。」
At once, all the bodhisattvas raised their voices together and spoke in verse:
“We pray that you will not be concerned.
After the Buddha has entered extinction,
in the fearful and evil age,
we will teach this sutra broadly.
There will be people without wisdom
who abuse and revile us with evil words;
there will also be those who attack us with knives and staves.
We will endure them all.
Monks in the evil age
will hold perverse views and crooked, flattering hearts.
Having attained nothing, they will claim attainment;
their hearts will be filled with self-conceit.
Some will dwell in an araṇya—a secluded place of practice—
wearing patched robes in open, quiet places.
They will claim to practice the true path
while despising the people of the world.
Because they greedily cling to gain and offerings,
they will teach the Dharma to white-robed laypeople.
The world will revere them
as though they were arhats with the six supernormal powers.
These people will harbor evil hearts
and constantly think of worldly affairs.
Falsely bearing the name of those who dwell in an araṇya,
they will delight in exposing our faults
and will say such things as these:
‘These monks,
because they greedily seek gain and offerings,
teach the doctrines of outside paths.
They composed this sutra themselves
to deceive and delude the people of the world;
for the sake of seeking fame and renown,
they distinguish and explain this sutra.’
Constantly amid the great assembly,
because they wish to destroy us,
they will speak to kings and ministers,
brahmins (members of the priestly class of ancient India) and householders (lay practitioners),
and the other assemblies of monks.
They will slander us and speak of us as evil,
claiming that we are people of wrong views
who teach the doctrines of outside paths.
Because we revere the Buddha,
we will endure all these evils.
They will speak contemptuously to us:
‘You are all buddhas!’
We will endure and accept
even scornful words such as these.
In the evil world of a turbid age
there will be many terrors.
Evil spirits will enter their bodies,
causing them to revile, denounce, and insult us.
Because we revere and trust the Buddha,
we will put on the armor of patient endurance.
For the sake of teaching this sutra,
we will endure all these difficult things.
We do not cherish our bodies or lives;
we cherish only the unsurpassed way.
In the age to come,
we will guard what the Buddha has entrusted to us.
The World-Honored One will know this for himself.
Evil monks in the turbid age
will not understand the Buddha’s skillful means
or the Dharma he teaches according to what is fitting.
They will abuse us and knit their brows;
again and again we will be expelled
and driven far from stūpas and monasteries (places for enshrining relics and practicing the path).
All evils such as these,
because we remember the Buddha’s instruction,
we will endure.
In every village, town, and city,
wherever there is someone seeking the Dharma,
we will go to that place
and teach the Dharma entrusted by the Buddha.
We are the envoys of the World-Honored One;
amid the assembly we are without fear.
We will teach the Dharma skillfully.
We pray that the Buddha will abide in peace.
Before the World-Honored One
and the buddhas who have come from the ten directions,
we make this vow.
The Buddha himself knows our hearts.”
前一品，佛在二佛並坐的莊嚴裡問了一句沉重的話：我不久要走了，這部經，將來誰能廣說？——那一問，一直懸在半空。這一品，就是眾人的回答。一群一群的人，從座位上站起來，向佛發誓：佛滅度之後，這部經，我們持；哪怕在最惡濁的世道裡、哪怕要捨掉性命，我們也把它傳下去。這一品短，卻是整部經「流通」的骨氣所在——聽懂了的人，開始一個一個地把擔子接到自己肩上。以下順經文次第，把這一品每一義講明；末後再以唯識一系的讀法，補一點旁照。
藥王、大樂說二萬菩薩：佛滅後，我們持這部經，不惜身命
最先站出來的，是藥王菩薩和大樂說菩薩，帶著二萬位菩薩眷屬，一同在佛前發下誓言：唯願世尊不要為此掛慮。我們在佛滅度之後，必當奉持、讀誦、講說這部經典。他們心裡清楚後世的難處：將來那惡濁之世的眾生，善根越來越少，多懷著增上慢——沒證說證、沒得說得的自高；又貪圖名利供養，反倒增長不善的根、離解脫越來越遠。這樣的眾生，實在難教化。可他們接著說：縱然難化，我們也當生起廣大的忍耐之力，讀誦這部經，受持、講說、書寫、種種供養——「不惜身命」。這四個字，是這一品第一聲誓願，也是整品的定音：持這部經，是要拿命去換的。
五百羅漢、學無學八千：我們去別的國土講
接著，會中那五百位已得授記的阿羅漢站起來說：世尊！我們也自己發願，到別的國土去廣說這部經。又有學位、無學位的八千人，也起身合掌，發下同樣的誓：我們也當到他方國土去廣說此經。為什麼要往別處？他們坦白說：因為這娑婆國中，人多半弊惡，懷著增上慢，功德淺薄，又瞋恨、又渾濁、又諂媚諂曲，心口不一、不誠實。——這一段說得老實：並非他們怯懦，而是自知這一土的惡人難化，寧願先到緣分相契的他方去傳。至於這惡世的硬仗留給誰打，下文那八十萬億菩薩，會替它補上答案。
佛替兩位比丘尼授記：姨母，與耶輸陀羅
這時，一個安靜卻動人的場面出現了。佛的姨母——摩訶波闍波提比丘尼，也就是從小把佛帶大的養母，帶著學無學比丘尼六千人，一齊起身合掌，仰望著佛的臉，目不轉睛。佛看出了她的心事，便問憍曇彌：你為什麼面帶憂色地看著我？你心裡莫不是在想：我沒說你的名字、沒給你授無上菩提的記吧？憍曇彌！我先前總的說過『一切聲聞都已授記』了；如今你想知道自己的記——你於將來之世，當在六萬八千億諸佛的法中做大法師，那六千位學無學比丘尼也都做法師；你這樣漸漸具足菩薩之道，當得作佛，號叫「一切眾生喜見如來」。這時，羅睺羅的母親耶輸陀羅比丘尼心裡也念著：世尊在授記裡，偏偏沒說我的名。佛便告訴她：你於來世，當在百千萬億諸佛的法中修菩薩行、做大法師，漸漸具足佛道，於善國之中當得作佛，號叫「具足千萬光相如來」，佛壽無量。這位養育過佛的姨母、這位曾是佛俗世之妻的耶輸陀羅，一個個都得了自己的成佛之記。二位比丘尼與眷屬都大歡喜，在佛前說偈：世尊是導引眾生的導師，安穩了天與人，我們聽了這授記，心便安定圓滿了。然後她們也說：世尊！我們也能到他方國土去廣宣此經。
八十萬億菩薩：佛沒開口，他們卻自己站了出來
最後，世尊把目光投向那八十萬億那由他位大菩薩。這些菩薩，都已是阿惟越致——不退轉、能轉不退的法輪、得了種種陀羅尼的大士。他們從座而起，來到佛前，一心合掌，心裡想著：世尊若吩咐我們持說此經，我們一定依佛所教，廣宣此法。可是等了一等，又想：佛如今默然，並沒有吩咐我們，我們該怎麼辦呢？——原來佛不出一言，只是以目光顧視，這無言的顧視，本身就是一種囑託。這些菩薩體會了佛的心意，也為了圓滿自己本來的誓願，便在佛前，如獅子吼那般無所畏懼地發下誓言：世尊！我們在如來滅後，會周遊往返十方世界，能讓眾生書寫、受持、讀誦、解說這部經，如法修行、正確憶念——這一切，都是佛的威神之力。唯願世尊，在他方遙遙地守護我們。
三類強敵：惡世弘經，要忍的三種人
那八十萬億菩薩，隨即同聲說出一段長偈——這段偈，把「惡世持經」到底要面對什麼，說得毫不遮掩。他們先立誓：唯願世尊不必掛慮，佛滅度後那充滿恐怖的惡世中，我們定當廣說此經。接著，一類一類地數出要忍受的人。第一類，是無知的俗眾：有些沒有智慧的人，會惡口辱罵、乃至動刀杖來加害——這些，我們都當忍。第二類，是道門裡的惡比丘：惡世中的比丘，心思邪僻、諂媚彎曲，沒有證得卻自稱證得，我慢之心充滿。第三類最隱蔽，是詐現聖德的假修行人：有的人住在阿練若寂靜處、穿著簡樸的納衣，自稱在修真道，其實輕賤世間的一切人；他們為了貪圖利養，跟在家人說法，博得世人恭敬，看去就像有六神通的羅漢；可這種人心懷惡意、常念世俗之事，假借「阿練若」之名，專愛揭我們的短，還四處說：『這些比丘是為了貪利養才講外道的議論，是自己編造了這部經、來誑惑世人、為求名聞才分別演說。』他們常在大眾中，為了毀壞我們，向國王、大臣、婆羅門、居士以及別的比丘們誹謗，說我們是邪見之人、說外道論。——面對這三類人，菩薩的回答只有一個字：忍。我們因為敬信佛的緣故，這一切惡都忍下來；哪怕他們譏諷地說『你們都是佛啊』這種輕慢的話，我們也忍受。濁劫惡世裡，還有種種恐怖，惡鬼附進人身來辱罵毀謗我們；我們敬信佛，便當披上「忍辱」這副鎧甲，為了講說這部經，忍下這一切難事。菩薩把話說到了最重的一句：『我不愛惜身命，只珍惜那無上之道。』我們在未來世，護持佛所囑託的法；縱使惡比丘不懂佛隨機方便所說之法，惡口皺眉、一次次把我們擯斥趕出、逼我們遠離塔寺——只要念著佛的囑咐，這些惡，我們都忍。凡有求法的地方，無論城邑聚落，我們都到那裡去，說佛所囑的法。因為——『我是世尊的使者，站在眾人之中無所畏懼。』這一段，把弘經人的姿態立了起來：不是沒有敵人，是明知有三類強敵，仍披上忍辱之鎧，把命交出去，只為把佛囑託的這部經，一句一句地傳下去。
以唯識之眼：這一品，只補一點名相上的旁照
上來是勸持品自身的義。這一品義理平實，講的就是一件事：眾人發願，把這部經在佛滅後持下去。這一系譯註，另以唯識（慈恩窺基《玄贊》）為一面旁照的鏡子——鏡非經，此品唯識的義本就輕，鏡也只在幾個名相上補一點旁照。
窺基給這一品定的名，是「持品」——他說「持」不只是「受持」那一項，而是統攝書寫、供養乃至如法修行這一整套行門，好讓正法久住；至於為什麼又叫「勸持」，是因佛不出一言、只以目光顧視來「身勸」大眾發心持經，世親的《法華論》正依這「身勸」而名此品為「勸持品」。他還把持經的力量分作三品來看：講〈法師品〉、講〈安樂行品〉、講這〈勸持品〉——前者通說能持、所持，安樂行單明所持，而這一品專明「能持」的人。至於那段「三類強敵」的長偈，窺基並沒有立「三類」『三種增上慢』這樣的名目——那是後人約定的說法；他是按「忍」把它科成四種：忍罵打、忍慢謗、忍毀辱、忍被擯默。而兩位比丘尼的授記，窺基在這裡只作了科文的分判和名字的訓解，並沒有像前一品龍女那樣去展開『女身能否成佛』的議論——這一品的鏡，照到這裡，本就無須再論女身。
這只是一副眼。天台智顗讀這一品，特別看重那「忍辱鎧」，把它分作三層：三藏教的鎧，是以苦、無常、不淨、無我、空為甲；別教的鎧，是分別凡聖三受的差降；而這部經所明的圓教之鎧，是「以念佛為鎧」——一副鎧便是一切鎧。三論吉藏則把全品開作「五人五誓」（二萬菩薩、五百、八千、比丘尼、重命菩薩），並說比丘尼的記所以排在最後，有次第、示女人罪垢深重、息世人譏嫌三重意思；他讀佛的默然，是「目擊道存」——菩薩一望便懂了佛意，佛不必開口。幾副眼，或判三鎧、或開五誓、或科四忍，說法不一；而經自己那一句始終在那裡：我不愛身命，但惜無上道——此處並錄，不加裁斷，各還其位。要緊的，是這一品裡，一群又一群的人，終於把佛那一句「誰能廣說」的問，用自己的性命，答了下來。
In the preceding chapter, amid the splendor of two buddhas seated together, the Buddha asked a weighty question: I shall soon be gone; who in the future will be able to teach this sutra broadly? That question remained suspended in the air. This chapter is the assembly’s answer. Group after group rises from its seats and vows before the Buddha: after the Buddha has entered extinction, we will uphold this sutra. Even in the most evil and turbid age, even if we must give up our lives, we will carry it forward. The chapter is short, but it contains the moral courage at the heart of the sutra’s transmission: those who have understood begin, one after another, to take the burden upon their own shoulders. We will follow the sequence of the sutra and make each meaning clear; only at the end will we add a brief reflection from the Consciousness-Only tradition.
Medicine King and Great Joy in Preaching with Twenty Thousand Bodhisattvas: After the Buddha’s Extinction, We Will Uphold This Sutra, Not Sparing Body or Life
The first to step forward are Medicine King Bodhisattva and Great Joy in Preaching Bodhisattva. Together with a retinue of twenty thousand bodhisattvas, they make this vow before the Buddha: may the World-Honored One not be concerned about this. After the Buddha has entered extinction, we will certainly receive and uphold, read and recite, and teach this sutra. They know clearly how difficult the future will be. In the evil and turbid age to come, the wholesome roots of sentient beings will grow ever fewer. Many will harbor overweening pride—the arrogance that claims realization where none is realized and attainment where none is attained. They will also crave fame, gain, and offerings, thereby increasing their unwholesome roots and moving ever farther from liberation. Such beings will truly be difficult to teach and transform. Yet the bodhisattvas continue: although they are difficult to transform, we will arouse great powers of patient endurance. We will read and recite this sutra, receive and uphold it, teach it, copy it, and make many kinds of offerings to it—“not sparing body or life.” These four words sound the chapter’s first vow and set the keynote for the whole: to uphold this sutra is to stake one’s life upon it.
Five Hundred Arhats and Eight Thousand in Training and Beyond Training: We Will Go and Teach in Other Lands
Next, the five hundred arhats in the assembly who have already received predictions rise and say: World-Honored One! We too make our own vow to go to other lands and teach this sutra broadly. Another eight thousand, some in training and some beyond training, also rise, join their palms, and make the same vow: we too will go to lands of other directions and teach this sutra broadly. Why go elsewhere? They speak frankly: in this Saha land most people are base and evil. They harbor overweening pride, possess shallow qualities, are angry and turbid, flattering and crooked; their speech does not accord with their hearts, and they are neither true nor sincere. This passage is honest. They are not cowardly. Knowing that the evil people of this land are difficult to transform, they prefer first to transmit the sutra elsewhere, where conditions and affinities accord. As for who will fight the hard battle in this evil age, the eighty trillion bodhisattvas below will complete the answer.
The Buddha Gives Predictions to Two Nuns: His Aunt and Yasodhara
Now a quiet but moving scene unfolds. The Buddha’s maternal aunt, the nun Mahaprajapati—the foster mother who raised him from childhood—rises together with six thousand nuns in training and beyond training. They join their palms and gaze up at the Buddha’s face without turning their eyes away. The Buddha sees what is troubling her and asks Gautami: why do you look upon me with sorrow? Could you be thinking that I have not spoken your name or given you a prediction of unsurpassed awakening? Gautami! I previously said in general that every listener has already received a prediction. Now you wish to know your own. In a future age, amid the Dharma of six trillion eight hundred billion buddhas, you will become a great Dharma teacher, and the six thousand nuns in training and beyond training will all become Dharma teachers. Gradually completing the bodhisattva path in this way, you will attain buddhahood and be named Joy-to-Behold for All Sentient Beings Tathagata. At that time, the nun Yasodhara, Rahula’s mother, also thinks: amid these predictions, the World-Honored One has passed over my name alone. The Buddha then tells her: in a future age, amid the Dharma of hundreds of thousands of myriads of millions of buddhas, you will cultivate the bodhisattva practices, become a great Dharma teacher, and gradually complete the buddha-way. In a wholesome land you will attain buddhahood and be named Fully Endowed with Ten Million Radiant Marks Tathagata; your lifespan as a buddha will be immeasurable. The aunt who raised the Buddha and Yasodhara, once his wife in worldly life, each receives her own prediction of buddhahood. The two nuns and their retinues rejoice greatly and speak in verse before the Buddha: the World-Honored One is the Guide who leads sentient beings and brings peace to devas and humans; having heard our predictions, our hearts are at peace and fully content. They then say in turn: World-Honored One! We too are able to proclaim this sutra broadly in lands of other directions.
Eighty Trillion Bodhisattvas: The Buddha Does Not Speak, Yet They Step Forward of Their Own Accord
Finally, the World-Honored One turns his gaze upon the eighty trillion nayutas of great bodhisattvas. All these bodhisattvas have reached nonretrogression. They turn the Dharma-wheel from which there is no retreat and possess many powers of complete retention. Rising from their seats, they go before the Buddha, join their palms single-mindedly, and think: if the World-Honored One instructs us to uphold and teach this sutra, we will certainly follow the Buddha’s teaching and proclaim this Dharma broadly. Yet after waiting, they think again: the Buddha is silent now and has not instructed us. What should we do? The Buddha speaks no word; he only looks upon them. This wordless gaze is itself an entrustment. The bodhisattvas understand the Buddha’s intent and also wish to fulfill their own original vows. There before him, fearless as a lion’s roar, they make their vow: World-Honored One! After the Tathagata has entered extinction, we will travel back and forth throughout the worlds of the ten directions. We will enable sentient beings to copy this sutra, receive and uphold it, read and recite it, explain it, practice in accordance with the Dharma, and recollect it rightly. All this will be through the Buddha’s majestic power. We pray that the World-Honored One, though in another land, will watch over us from afar.
The Three Kinds of Powerful Enemies: Three Kinds of Persons to Be Endured When Propagating the Sutra in the Evil Age
The eighty trillion bodhisattvas immediately speak a long verse in one voice. The verse says without concealment what it will actually mean to uphold the sutra in the evil age. They begin with a vow: may the World-Honored One not be concerned. After the Buddha has entered extinction, in that fearful and evil age, we will certainly teach this sutra broadly. They then name, class by class, the people they must endure. The first are ignorant ordinary people. Some people without wisdom will abuse and revile them and even attack them with knives and staves. We will endure all of this, they say. The second are evil monks within the religious community. Monks in the evil age will hold perverse views and crooked, flattering hearts. Having realized nothing, they will claim realization; their hearts will be filled with self-conceit. The third kind is the most hidden: false practitioners who feign the qualities of sages. Some will live in secluded places of practice, wearing plain patched robes and claiming to cultivate the true path, while in fact despising everyone in the world. Craving gain and offerings, they will teach the Dharma to laypeople and win the world’s reverence, appearing like arhats with the six supernormal powers. Yet they will harbor evil intentions and constantly think of worldly affairs. Falsely taking the name of secluded practitioners, they will delight in exposing our faults and will say everywhere: “These monks teach the arguments of outside paths because they crave gain and offerings. They composed this sutra themselves to deceive the people of the world and distinguish and explain it only to seek fame and renown.” To destroy us, they will constantly slander us before assemblies, kings and ministers, brahmins and householders, and other monks, saying that we are people of wrong views who teach the arguments of outside paths.
Before these three kinds of people, the bodhisattvas have only one answer: endure. Because we revere and trust the Buddha, we will endure all these evils. Even when they mock us by saying, “You are all buddhas!” we will endure such words of contempt. In the evil world of a turbid age there will be many terrors. Evil spirits will enter people’s bodies and cause them to abuse, slander, and insult us. Because we revere and trust the Buddha, we will put on the armor of patient endurance and bear all these difficult things for the sake of teaching this sutra. The bodhisattvas then speak the chapter’s weightiest sentence: “We do not cherish body or life; we cherish only the unsurpassed way.” In the age to come, we will guard the Dharma entrusted by the Buddha. Even if evil monks do not understand the Dharma taught by the Buddha through skillful means in accordance with what is fitting, even if they abuse us, knit their brows, expel us again and again, and drive us far from stupas and monasteries—so long as we remember the Buddha’s instruction, we will endure all these evils. Wherever someone seeks the Dharma, in every town, city, or village, we will go there and teach the Dharma entrusted by the Buddha. For “we are the envoys of the World-Honored One; amid the assembly we are without fear.” This passage establishes the bearing of those who propagate the sutra. It does not say there are no enemies. Knowing full well that the three kinds of powerful enemies await them, they still put on the armor of patient endurance and hand over their lives solely to transmit, sentence by sentence, the sutra the Buddha has entrusted to them.
Seen Through the Eyes of Consciousness-Only: Only a Brief Reflection on the Chapter’s Terms
Everything above is the Chapter on Exhortation to Uphold the Sutra in its own meaning. The teaching is plain: the assembly vows to uphold this sutra after the Buddha’s extinction. This translation and exposition adds the Consciousness-Only reading of Kuiji’s Profound Praise of the Lotus as one further mirror. The mirror is not the sutra. Consciousness-Only is not the source of the Lotus, only another set of eyes. The Consciousness-Only meaning in this chapter is light, and the mirror adds only a brief reflection upon a few terms.
Kuiji calls this the “Chapter on Upholding.” For him, “upholding” is not limited to the single act of receiving and upholding; it gathers the whole body of practices, from copying and making offerings through practicing in accordance with the Dharma, so that the true Dharma may remain long. Why, then, is it also called the “Chapter on Exhortation to Uphold”? Because the Buddha speaks no word but looks upon the assembly and thereby “exhorts with the body,” arousing them to uphold the sutra. Vasubandhu’s Treatise on the Lotus Sutra names the chapter on the basis of this exhortation with the body. Kuiji also sees the power of upholding through three chapters: the Chapter on the Dharma Teacher, the Chapter on Peaceful Practice, and the present Chapter on Exhortation to Uphold the Sutra. The first concerns both those who uphold and what is upheld; the Chapter on Peaceful Practice concerns only what is upheld; and this chapter concerns specifically the people who uphold. In the long verse on the three kinds of powerful enemies, Kuiji does not establish categories called “three kinds” or “three kinds of overweening pride.” Those are later summary terms. He divides the passage according to endurance into four: enduring abuse and blows, conceit and slander, denunciation and insult, and expulsion and silence. In treating the predictions of the two nuns, he gives only the textual division and explanations of their names. Unlike the preceding chapter’s discussion of the Dragon Girl, he does not develop any argument about whether a female body can attain buddhahood. This chapter’s mirror reaches only this far; there is no need here to extend the discussion of a female body.
This is only one set of eyes. Zhiyi of Tiantai pays particular attention to the armor of patient endurance and distinguishes it in three levels. The armor of the Tripitaka teaching takes suffering, impermanence, impurity, no-self, and emptiness as its protection. The armor of the Separate teaching distinguishes the graded differences among the three kinds of feeling for ordinary beings and sages. The armor of the Perfect teaching revealed by this sutra takes recollection of the Buddha as armor: one armor is every armor. Jizang of Sanlun, by contrast, opens the whole chapter into “five persons and five vows”—the twenty thousand bodhisattvas, the five hundred, the eight thousand, the nuns, and the bodhisattvas again entrusted. He also gives three reasons that the nuns’ predictions are placed last: the order of the assembly, showing that women’s faults and defilements are deeply grave, and putting an end to the world’s scorn and suspicion. He reads the Buddha’s silence as “when the eyes meet, the Way is present”: with a single look, the bodhisattvas understand the Buddha’s intent, and the Buddha need not speak. These several sets of eyes distinguish three armors, open five vows, or outline four kinds of endurance. Their accounts differ. Meanwhile, the sutra’s own sentence remains: we do not cherish body or life; we cherish only the unsurpassed way. The readings are recorded side by side without adjudication, each kept in its own place. What matters is that group after group in this chapter finally answers with their lives the Buddha’s question, “Who can teach it broadly?”
考據Apparatus
本品承前之「誰能持經」而答：藥王・大樂說二萬菩薩於佛前發誓，佛滅後奉持讀誦此經、「不惜身命」；五百阿羅漢及學無學八千人發願於他國土廣說（以娑婆人多弊惡增上慢）；佛姨母摩訶波闍波提（憍曇彌）與比丘尼六千人受記「一切眾生喜見如來」、羅睺羅母耶輸陀羅受記「具足千萬光相如來」；八十萬億那由他菩薩見佛默然顧視，作師子吼發誓、著忍辱鎧、於惡世忍受「三類強敵」（惡口刀杖之俗眾・邪智我慢之惡比丘・詐現聖德之阿練若）而廣宣此經。慈恩窺基《玄贊》名此品為「持品」（世親《法華論》本論作「勸持品，以身勸故」），釋「持」通十行、判此品「唯明能持」，重頌科為「四種忍」（罵打・慢謗・毀辱・擯默）——此品玄贊唯識義甚輕（機掃三性・五性・賴耶皆零），比丘尼授記處亦未展開女身論。天台智顗以「忍辱鎧」判藏・別・圓三鎧，三論吉藏以「五人五誓・成前開後」讀，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第十三 勸持品（卷四；〔T09n0262 0035c27〕起）· 迹門「讚重流通」（因提婆達多獨立⑫，故此品次第較竺法護／添品後推一位） |
| 窺基《玄贊》科文（主錨·慈恩） | 品段〔T34n1723 0817b03〕（作「持品」）二門分別：一來意、二釋名。來意有三（①讚重流通此品時眾奉持 ②依十二品明一乘境·此〈持〉品稟命捨權持行實法 ③論云「持力有三：〈法師品〉〈安樂行品〉〈勸持品〉·此品唯明能持」〔0817b10〕）· 釋名「持」通十行〔0817b13〕· 大文分三：二萬菩薩此方持・四類聲聞他方持・八十萬億菩薩俱持〔0817b20〕 |
| 天台《文句》（旁證） | 〈釋持品〉〔T34n1718 0117a29〕起 · 二義：二萬奉命弘經＝「持品」、重勸八十萬億＝「勸持品」〔0117b01〕· 判迹門流通 |
| 三論《義疏》（旁證） | 〈持品第十三〉〔T34n1721 0592c11〕起 · 二義（成前寶塔命持／開後〈壽量〉）·「秉持此經以化物，故名持品」〔0592c19〕 |
窺基辨品名〔T34n1723 0817b16〕：「亦有經題名為勸持品，本論亦言勸持品，因前佛勸而令持之；或此品中佛顧菩薩亦即勸持……然經多分單名持品。」世親《法華論》本論作「勸持品」，以佛「身勸」故〔0818b03〕。
二、異譯·三譯對勘
本品三漢譯：羅什 T262〈勸持品第十三〉· 竺法護 T263〈勸說品第十二〉〔T09n0263 0106a26〕· 添品 T264〈勸持品第十二〉〔T09n0264 0170b05〕。品次差（羅什⑬・竺法護／添品⑫，因提婆材料併入⑪）；品名異（羅什／添品「勸持」、竺法護「勸說」）。
句一 二萬菩薩發誓·不惜身命
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 我等於佛滅後，當奉持、讀誦、說此經典……我等當起大忍力，讀誦此經，持說、書寫、種種供養，不惜身命 | T09n0262 0035c28 |
| 添品 T264 | 〔逐字近同羅什〕讀誦此經，持說、書寫、種種供養，不惜身命 | T09n0264 0170b06 |
| 竺法護 T263 | 名曰藥王，復有菩薩名曰大辯，與二萬菩薩俱……受此經典書持誦說，供養奉事懷佩在身……報安住恩 | T09n0263 0106a27 |
異文所繫：菩薩名羅什／添品「大樂說」，竺法護「大辯」（Mahāpratibhāna 之異譯，樂說＝辯才）；「不惜身命」羅什／添品作四字，竺法護無此語（作「懷佩在身・報安住恩」，意譯開合異）。
句二 聲聞願他國土·娑婆弊惡
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 我等亦當於他國土廣說此經……是娑婆國中，人多弊惡，懷增上慢，功德淺薄、瞋濁諂曲，心不實故 | T09n0262 0036a09 |
| 添品 T264 | 〔逐字同羅什〕是娑婆國中，人多弊惡，懷增上慢，功德淺薄，瞋濁諂曲，心不實故 | T09n0264 0170b15 |
| 竺法護 T263 | 亦當宣布他方世界……此忍世界，人多憍慢，本德薄少，心常懷亂如火毒然，迷惑三界不能自安 | T09n0263 0106b10 |
異文所繫：「五百阿羅漢」竺法護作「五百比丘學不學者」；「娑婆國」竺法護作「此忍世界」（sahā 意譯「忍」）；弊惡描述竺法護意譯（增「如火毒然・迷惑三界」譬喻）。
句三 憍曇彌·耶輸陀羅授記
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 佛姨母摩訶波闍波提比丘尼……當得作佛，號一切眾生喜見如來……羅睺羅母耶輸陀羅比丘尼……號具足千萬光相如來 | T09n0262 0036a12／0036a24 |
| 添品 T264 | 〔逐字近同羅什〕號一切眾生憙見如來……號具足千萬光相如來 | T09n0264 0170b18 |
| 竺法護 T263 | 大敬逵比丘尼……瞿曇彌……當成為佛，號曰一切眾生咸敬如來……羅云母比丘尼及持名聞……號具足百千光幢幡如來……世界名仁賢 | T09n0263 0106b14／0106b27 |
異文所繫：佛姨母名羅什／添品「摩訶波闍波提」（Mahāprajāpatī 音譯），竺法護「大敬逵」（意譯）；尊稱羅什「憍曇彌」、竺法護「瞿曇彌」（Gautamī 異譯）。佛號：羅什「一切眾生喜見」／添品「憙見」（喜之異體）／竺法護「咸敬」；羅什「具足千萬光相」／竺法護「具足百千光幢幡」。諸佛數羅什「六萬八千億」、竺法護「三萬八千億」（數異）。「耶輸陀羅」竺法護作「名聞」（意譯，yaśas＝名聞）、「羅睺羅」作「羅云」。
句四 八十萬億那由他菩薩師子吼
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 世尊視八十萬億那由他諸菩薩摩訶薩……皆是阿惟越致，轉不退法輪……作師子吼而發誓言 | T09n0262 0036b08 |
| 添品 T264 | 〔逐字近同羅什〕八十萬億那由他……阿鞞跋致……作師子吼而發誓言 | T09n0264 0170c15 |
| 竺法護 T263 | 顧眄八十億姟……講不退轉法輪……而師子吼 | T09n0263 0106c15 |
異文所繫：菩薩數羅什／添品「八十萬億那由他」，竺法護「八十億姟」（那由他 nayuta 竺以「姟」對譯）；「阿惟越致」羅什（添品「阿鞞跋致」音譯異寫），竺法護意譯「不退轉」；「師子吼」三譯皆備。
句五 三類強敵·忍辱鎧·我是世尊使
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 有諸無智人，惡口罵詈等，及加刀杖者……惡世中比丘，邪智心諂曲，未得謂為得……或有阿練若，納衣在空閑，自謂行真道，輕賤人間者……當著忍辱鎧……我不愛身命，但惜無上道……我是世尊使，處眾無所畏 | T09n0262 0036b23／0036c16 |
| 添品 T264 | 〔逐字同羅什〕或有阿練若，納衣在空閑，自謂行真道……當著忍辱鎧……我是世尊使，處眾無所畏 | T09n0264 0170c29 |
| 竺法護 T263 | 若撾捶罵詈，以石打擲者……無獲謂有得……處寂行斯想，入燕而獨住……吾等不貪身，亦不惜壽命，志願於佛道……在眾會勇猛，分別說是經 | T09n0263 0106c29 |
異文所繫：三類強敵三譯皆備（俗眾加害・惡比丘邪慢・詐現阿練若）。竺法護開合意譯全異——「加刀杖」作「以石打擲」、「未得謂為得」作「無獲謂有得」、「阿練若納衣在空閑」作「處寂行斯想・入燕而獨住」（araṇya 純意譯，無音譯「阿練若」）；「忍辱鎧」竺法護無此喻；「我是世尊使」竺法護無此語（作「在眾會勇猛」意近）。
添品定位：添品 T264 與羅什近乎逐字同（添品即羅什本增訂），差異僅異體字（喜見／憙見、顰／嚬蹙、論議／論義）、音譯用字（阿惟越致／阿鞞跋致）。竺法護 T263 為最古譯，八核心句全面意譯開合異（勸說・大辯・大敬逵・名聞・咸敬・忍世界・處寂入燕），且「不惜身命／忍辱鎧／我是世尊使」三語皆闕。
三、唯識義之經據（眼）
本品玄贊唯識義甚輕——機掃全段〔0817b03–0818c18〕：三性・遍計・依他・圓成・阿賴耶・藏識・轉依・五性・種姓・轉女・女身・示現・增上慢・三類 皆零。窺基此品之釋，重在品名／持義辨析、經文行相科判、字音訓詁、二經旁證；唯識義止於「持通十行」及引世親《法華論》「持力有三」，據實列之。
(一) 持通十行·此品唯明能持——窺基釋名〔T34n1723 0817b13〕：「『持』者住令不壞，書寫、供養乃至修行皆名為持，非唯十中一受持也……持通十行，令法久住、眾生利益。」來意繫世親《法華論》〔0817b10〕：
「論云『持力有三，謂〈法師品〉、〈安樂行品〉、〈勸持品〉。〈法師〉通能所持，〈安樂行〉唯所持，此品唯明能持。』」〔T34n1723 0817b10〕
→ 論本：世親《法華論》三種持力；「持」統攝十法行（書寫供養乃至修行），此品明「能持」。
(二) 勸持＝身勸——「佛今默然不見告勅」，窺基釋佛顧視為「身勸」〔T34n1723 0818a30〕：「以身加之，發起眾心，令持經故，所以視之。故論本中名『勸持品』，以身勸故。」→ 佛不出語而以身（顧視）加被；世親《法華論》名此品「勸持」即據此「身勸」。
(三) 不惜身命＝不怖棄命持經——二萬菩薩明惡人六惡（世惡・生惡・根性惡・煩惱多・貪名利・不欲解脫），窺基〔0817b30〕：「不怖棄命持經。由具六惡雖難可化，我不怖之，應攝受者而攝受之、應折伏者而折伏之，棄命持法。」→ 以攝受・折伏二門對治，棄身命持法。
(四) 聲聞願他國土＝此國八惡——窺基科娑婆「八惡」（處惡・人惡・慢惡・德惡・瞋惡・濁惡・諂惡・心不實），引二經證聲聞何以願往他國：《大智度論》「十種弊惡眾生實難教化」〔0817c22〕、《法鼓經》迦葉「我終不能攝受惡人」〔0817c24〕。→ 聲聞（迦葉為代表）不堪忍此土惡人謗法，故願他國廣說。
(五) 三類強敵＝四種忍——重頌二十頌，窺基科「初一頌標當說，次十八頌釋當忍受，後一頌結誓」〔0818b13〕；十八頌以「忍」為綱分四〔0818b15〕：
「初文有四：一頌罵打忍，九頌半慢謗忍，三頌毀辱忍，二頌半擯默忍。」〔T34n1723 0818b15〕
俗眾（惡口刀杖）＝罵打忍・惡比丘（邪智我慢）＋阿練若（詐現聖德）＝慢謗忍・毀辱忍・擯默忍。→ 窺基頂層科作「四種忍」，未明立「三類（強敵）」『三種增上慢』之數（此為後世約詞·詳目四）。「忍辱鎧」窺基但作字訓〔0818c09〕「鎧＝甲」。
（按：此品玄贊唯識義甚輕，止於「持通十行・持力有三・身勸」及科文行相；比丘尼授記處未展開女身論——窺基僅作科文（初母後妻・初念後記）與梵名訓詁（喬答摩→喬答彌「於女聲中呼」），機掃轉女／女身／示現／五性皆零，不可據此掛五性各別或轉女成男〔承⑫龍女紅線·此品實讀即無女身義理展開〕。）
四、諸家異釋（古德·標宗·誌錄不判）
同一持經發誓，慈恩・天台・三論以持義・忍鎧・五誓讀之。本編義疏鏡＝慈恩窺基《玄贊》；天台智顗、三論吉藏並錄之，誌其異而不判。
約詞辨：「三類強敵」「三種強敵」『三種增上慢』三詞，於智顗《文句》T34n1718、吉藏《義疏》T34n1721 本品段機掃皆零命中——係後世約詞盤定名，非二疏原文連文。二疏實文：智顗「偈有二十行……不復細分」，以偈數科（十七行被忍衣・一行入室・一行坐座・一行總結）〔0117b19〕；吉藏偈科「初一行總標・十七行別明・後兩行結」，別明分「忍三業惡・忍口業惡」〔0593b12〕。吉藏另有「又為三類」〔0592c27〕，然其「三類」指弘經三處所（穢土・淨土・通淨穢），非「俗眾／道門／僭聖」三敵，勿張冠。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
持通十行・勸持身勸・持力有三・不惜身命攝折二門・娑婆八惡・四種忍・比丘尼授記無女身論——詳目三。慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗（旁證）
釋名〔T34n1718 0117b01〕：「二萬菩薩奉命弘經故名持品；重勸八十萬億那由他弘經故名勸持品。」聲聞他國〔0117b10〕：非聲聞怯弱，「為引初心始行菩薩未能惡世苦行通經，復欲開於〈安樂行品〉」。佛默然〔0117b14〕：「眼視默勸而不告言……又將護聲聞他方之願故不稱揚也。」三類強敵〔0117b19〕：「偈有二十行請護持經，不復細分……前十七行被忍衣弘經，次一行入室弘經，次一行坐座弘經，次一行總結請加」——以偈數科，不立三敵（「阿蘭若」僅《中阿含》詞義註、「納衣」僅所引喻）。忍辱鎧〔0117c06〕：智顗此品最詳段，引《中阿含》舍利弗喻，判藏教鎧（苦・無常・不淨・無我・空）・別教鎧（凡聖三受差降）・圓教鎧〔0118a18〕：「以念佛為鎧……一鎧一切鎧，即圓教鎧也。」
三論·吉藏《法華義疏》T34n1721（旁證）
釋名〔T34n1721 0592c12〕：「此品來亦具二義：一者成前，二者開後」；「為秉持此經以化物，故名持品」〔0592c19〕。品開為五（二萬・五百・八千・比丘尼・重命菩薩五人五誓），判直往菩薩與迴小入大二類。聲聞他土〔0593a16〕：三義——迹示鈍根・斥此土難化・引《注經》「國無彼此，悟無少大，在誓雖異，所暢彌同」〔0593a18〕。比丘尼授記〔0593a25〕：「授比丘尼記最在後者：一依上列眾次第・二示女人罪垢深重・三欲息世譏嫌」；訓「憍曇是姓翻為埿土，彌者女也」〔0593a28〕。佛默然〔0593b05〕：「顯諸菩薩……懸得佛意……如庄周云『目擊道存』；菩薩住謙讓門，故言佛不告勅。」偈科〔0593b12〕：「初一行總標・次十七行別明・後兩行結」，別明分忍三業惡・忍口業惡（起惡人／處・惡言謗／善言謗）。
三家並錄（誌·不判）
「三類強敵」之科：慈恩「四種忍」（罵打・慢謗・毀辱・擯默）、智顗「不復細分」以偈數科、吉藏「忍三業惡・忍口業惡」——三家皆非「三類／三種增上慢」定型科（後世約詞）。『比丘尼女身授記』：慈恩未展開女身論（僅科文・梵名訓詁）、智顗從略、吉藏「最在後授」三義（示女人罪垢深重）——三家此品皆無「轉女成男」（女身成佛在前〈提婆達多品〉龍女段）。「忍辱鎧」：智顗判藏・別・圓三鎧、慈恩但作字訓（鎧＝甲）、吉藏無此喻。「聲聞他國」：慈恩八惡（引《智論》《法鼓經》）、智顗（引初心・開安樂行）、吉藏（三義・一乘無彼此）。智顗（538–597）・吉藏（549–623）早於窺基（632–682），並錄不判。
五、術語
| 漢 | 傳梵（羅馬字·發音輔助） | 古德所徵 | 義 |
|---|---|---|---|
| 持（勸持） | — | 窺基「持通十行……此品唯明能持」〔T34n1723 0817b13〕；智顗「奉命弘經名持・重勸名勸持」〔T34n1718 0117b01〕；世親《法華論》本論作「勸持品，以身勸故」〔T34n1723 0818b03〕 | 住令不壞·統攝書寫供養乃至修行十行·令法久住 |
| 摩訶波闍波提（憍曇彌） | Mahāprajāpatī／Gautamī | 〔本經 0036a12〕；窺基「喬答摩……於女聲中呼作喬答彌」〔T34n1723 0818a15〕；竺法護作「大敬逵・瞿曇彌」〔T09n0263 0106b14〕；吉藏「憍曇是姓，翻為埿土，彌者女」〔T34n1721 0593a28〕 | 佛姨母·授記一切眾生喜見如來 |
| 耶輸陀羅 | Yaśodharā | 〔本經 0036a24〕；竺法護作「名聞」〔T09n0263 0106b27〕 | 羅睺羅母·授記具足千萬光相如來 |
| 阿練若 | araṇya | 〔本經 0036b27〕；窺基「梵云阿練若，此云閑寂處，離村一俱盧舍」〔T34n1723 0818b27〕；智顗「阿蘭若此翻無事」〔T34n1718〕；竺法護意譯「處寂・入燕」〔T09n0263〕 | 寂靜修行處（三類強敵之三＝詐現此德者） |
| 忍辱鎧 | — | 〔本經 0036c16〕；窺基「鎧＝甲」〔T34n1723 0818c10〕；智顗判藏・別・圓三鎧『念佛為鎧，一鎧一切鎧即圓教鎧』〔T34n1718 0118a18〕 | 以忍辱為護身之甲·惡世弘經所被 |
六、譬喻·修辭
(一) 忍辱鎧（當著忍辱鎧·為說是經故忍此諸難事）——〔T09n0262 0036c16〕：以鎧甲喻忍辱，惡世弘經之所被。智顗判此為藏教鎧（苦無常等）・別教鎧（凡聖三受）・圓教鎧（念佛為鎧，一鎧一切鎧）〔T34n1718 0118a18〕；窺基但作字訓（鎧＝甲）〔T34n1723 0818c10〕。
(二) 三類強敵重頌（惡口刀杖之俗眾・邪智我慢之惡比丘・詐現聖德之阿練若）——〔T09n0262 0036b23〕：惡世持經所忍之三類人。窺基科「四種忍」（罵打・慢謗・毀辱・擯默）〔T34n1723 0818b15〕。
辨：「三類強敵／三種增上慢」為後世約詞（二疏皆無此連文；吉藏「三類」〔T34n1721 0592c27〕指弘經三處所非三敵）；鎧・強敵皆本品意象，非法華七喻之一（七喻＝火宅③・窮子④・藥草⑤・化城⑦・衣珠⑧・髻珠⑭・醫子⑯）。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》所引·穩定徵引）：
- 世親《法華論》（法華經論）——持力有三（〈法師〉〈安樂行〉〈勸持〉）〔T34n1723 0817b10〕· 勸持品名（以身勸故）〔0818b03〕。
- 《大智度論》（十種弊惡眾生難教化）〔0817c22〕· 《法鼓經》（迦葉不堪攝惡人）〔0817c24〕。
(二) 法華內互讀：
- 持力有三 → 〈法師品第十〉（通能所持）・〈安樂行品第十四〉（唯所持）・本〈勸持品〉（唯明能持），三品一組。
- 聲聞願他國持 → 開〈安樂行品第十四〉惡世安樂弘經之張本（智顗「復欲開於安樂行品」〔T34n1718 0117b10〕）。
- 比丘尼授記 → 承授記三周·承〈提婆達多品〉女身成佛；三類強敵忍辱 → 承〈見寶塔品〉六難九易『惡世持經是則為難』。
(三) 承衍：慈恩後學慧沼《法華玄贊義決》T34n1724;天台後學湛然《法華文句記》T34n1719——各承其宗，誌不判。
八、校本定位
- 羅什 T262（底本）：〈勸持品第十三〉〔T09n0262 0035c27〕起（卷四）。二萬菩薩發誓 0035c28／不惜身命 0036a04 · 五百羅漢他土 0036a06／學無學八千 0036a09／娑婆弊惡 0036a10 · 佛姨母憍曇彌 0036a12／授記一切眾生喜見 0036a21 · 耶輸陀羅 0036a24／授記具足千萬光相 0036a28 · 比丘尼偈 0036b05 · 八十萬億菩薩 0036b08／阿惟越致 0036b09／佛默然 0036b13／師子吼 0036b15 · 重頌 0036b21／俗眾 0036b23／惡比丘 0036b25／阿練若 0036b27／誹謗國王 0036c08 · 忍辱鎧 0036c16／不愛身命 0036c18／數數擯出 0036c22／我是世尊使 0036c27 迄〔0037a01〕（次品〈安樂行品第十四〉起）。源檔：原典層（逐字校訖·24 核心義句逐字驗）。
- 竺法護 T263〈勸說品第十二〉〔T09n0263 0106a26〕起（卷六）：大辯二萬菩薩・懷佩在身 0106a27 · 五百比丘・忍世界 0106b06 · 大敬逵瞿曇彌・咸敬如來・三萬八千億 0106b14 · 名聞（羅云母）・百千光幢幡・仁賢 0106b27 · 八十億姟・而師子吼 0106c15 · 以石打擲・處寂入燕 0106c29 · 吾等不貪身 0107a22 迄 0107b08。
- 添品 T264〈勸持品第十二〉〔T09n0264 0170b05〕起：二萬菩薩不惜身命 0170b06 · 娑婆弊惡 0170b15 · 憍曇彌一切眾生憙見 0170b18 · 耶輸陀羅具足千萬光相 0170c02 · 八十萬億那由他・阿鞞跋致 0170c15 · 阿練若 0170c29 · 忍辱鎧・我是世尊使 0171a23 迄 0171b08。〔逐字近同羅什，唯異體字・音譯用字〕
- 窺基《玄贊》T34n1723（義疏鏡·體量甚簡·約一欄半）：〈持品〉〔0817b03〕—〔0818c18〕（卷九本）。二門分別 0817b04／持力有三 0817b10／持通十行 0817b13／論本勸持品 0817b16／大文分三 0817b20 · 不怖棄命 0817b30 · 此國八惡 0817c08／智論十弊惡 0817c22／法鼓迦葉 0817c24 · 尼眾初母後妻 0818a07／喬答彌女聲 0818a15 · 佛默然身勸 0818a30／論本以身勸 0818b03／阿惟越致八地 0818b07 · 二十頌分三 0818b12／四種忍 0818b15／慢謗忍 0818b24／阿練若閑寂 0818b27 · 毀辱忍鎧甲 0818c09／結誓 0818c17。下品〈安樂行品〉起〔0818c19〕。
- 智顗《文句》T34n1718（旁證·極短）：〈釋持品〉0117a29 起—0118a22 · 持勸持二義 0117b01 · 引初心開安樂行 0117b10 · 佛默然眼視 0117b14 · 二十行不復細分 0117b19 · 忍辱鎧 0117c06／藏別圓三鎧・念佛為鎧圓教鎧 0118a18。
- 吉藏《法華義疏》T34n1721（旁證）：〈持品第十三〉0592c11 起—0593c13 · 成前開後 0592c12／秉持化物 0592c19／又為三類（弘經三處所）0592c27 · 聲聞他土迹示鈍根 0593a16／一乘無彼此 0593a18 · 尼最在後授 0593a26／憍曇彌埿土 0593a28 · 佛默然目擊道存 0593b05 · 偈文為三 0593b12／忍三業惡口業惡 0593b14。
- 成立史誌：品題羅什／添品「勸持」・竺法護「勸說」；品次羅什⑬、竺法護／添品⑫（因提婆材料併入⑪）；竺法護全面意譯（大辯・大敬逵・名聞・咸敬・忍世界・處寂入燕），且「不惜身命／忍辱鎧／我是世尊使」三語皆闕；佛號喜見（添品憙見）／咸敬・千萬光相／百千光幢幡；數異六萬八千億／三萬八千億・八十萬億那由他／八十億姟；「三類強敵／三種增上慢」為後世約詞（二疏無此定型科）。添品逐字近同羅什。
This chapter answers the preceding question 「誰能持經」 tr. “who can uphold the sutra?” Medicine King and Great Joy in Preaching, together with twenty thousand bodhisattvas, vow before the Buddha that after his extinction they will receive and uphold, read and recite this sutra, 「不惜身命」 tr. “not sparing body or life.” Five hundred arhats and eight thousand in training and beyond training vow to teach it broadly in other lands, because people in the Sahā world are largely base and evil and harbor overweening pride. The Buddha’s maternal aunt, the nun Mahāprajāpatī (Gautamī), and six thousand nuns receive the prediction 「一切眾生喜見如來」 tr. “Joy-to-Behold for All Sentient Beings Tathāgata”; Yaśodharā, Rāhula’s mother, receives the prediction 「具足千萬光相如來」 tr. “Fully Endowed with Ten Million Radiant Marks Tathāgata.” When eighty trillion nayutas of bodhisattvas see the Buddha silently look upon them, they give a lion’s roar, put on the 「忍辱鎧」 tr. “armor of patient endurance,” and, in the evil age, endure the 「三類強敵」 tr. “three kinds of powerful enemies”: ordinary people who abuse them and attack them with knives and staves; evil monks of perverse wisdom and self-conceit; and false araṇya dwellers who feign the qualities of sages. Kuiji’s 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus) of the Cien tradition calls this the 「持品」 tr. “Chapter on Upholding” (Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra has 「勸持品，以身勸故」 tr. “Chapter on Exhortation to Uphold the Sutra, because the exhortation is made with the body”). Kuiji explains that “upholding” extends through the ten practices and judges that this chapter 「唯明能持」 tr. “clarifies only those who uphold”; he divides the repeated verse into the 「四種忍」 tr. “four kinds of endurance”—enduring abuse and blows, conceit and slander, denunciation and insult, and expulsion and silence. The Consciousness-Only meaning in his commentary on this chapter is very light: a mechanical scan finds no occurrence of the three natures, five lineages, or store consciousness, and his treatment of the nuns’ predictions does not develop an argument about a female body. Zhiyi of Tiantai distinguishes three armors under the armor of patient endurance; Jizang of Sanlun reads the chapter through 「五人五誓・成前開後」 tr. “five persons and five vows; fulfilling what precedes and opening what follows.” Their readings are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第十三 勸持品 — Chapter 13, Exhortation to Uphold the Sutra（卷四；〔T09n0262 0035c27〕起）· within the Trace Gate, 「讚重流通」 tr. “praising and reinforcing transmission”; because the Devadatta material forms an independent Chapter 12, this chapter falls one place later than in Dharmarakṣa and the supplemented edition |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter division 〔T34n1723 0817b03〕, under the title 「持品」 tr. “Chapter on Upholding,” two gateways of analysis: (1) the reason for its coming; (2) the explanation of its name. The reason for its coming has three parts: (1) in the transmission that praises and reinforces, the assembly in this chapter undertakes to uphold the sutra; (2) after the twelve chapters clarify the object of the One Vehicle, this Chapter on Upholding receives the command, relinquishes the provisional, and upholds and practices the real Dharma; (3) the Treatise says, 「持力有三：〈法師品〉〈安樂行品〉〈勸持品〉·此品唯明能持」 tr. “The power of upholding has three forms: the Chapter on the Dharma Teacher, the Chapter on Peaceful Practice, and the Chapter on Exhortation to Uphold the Sutra; this chapter clarifies only those who uphold” 〔0817b10〕. In the explanation of the name, “upholding” extends through the ten practices 〔0817b13〕. The larger text has three parts: twenty thousand bodhisattvas uphold it in this land; four classes of śrāvakas uphold it in other lands; and eighty trillion bodhisattvas uphold it together 〔0817b20〕 |
| 天台《文句》（旁證） | 〈釋持品〉 “Explanation of the Chapter on Upholding” begins at 〔T34n1718 0117a29〕. Two meanings: twenty thousand receive the command and propagate the sutra, hence 「持品」 tr. “Chapter on Upholding”; eighty trillion are again exhorted, hence 「勸持品」 tr. “Chapter on Exhortation to Uphold” 〔0117b01〕. It is placed within the transmission of the Trace Gate |
| 三論《義疏》（旁證） | 〈持品第十三〉 “Chapter 13, Upholding” begins at 〔T34n1721 0592c11〕. It has two meanings: it fulfills the preceding command to uphold given in the Jeweled Stūpa chapter and opens the following Chapter on the Lifespan. 「秉持此經以化物，故名持品」 tr. “Because one takes up and upholds this sutra in order to transform beings, it is called the Chapter on Upholding” 〔0592c19〕 |
Kuiji distinguishes the chapter titles 〔T34n1723 0817b16〕: 「亦有經題名為勸持品，本論亦言勸持品，因前佛勸而令持之；或此品中佛顧菩薩亦即勸持……然經多分單名持品。」 tr. “Some sutras also entitle it the Chapter on Exhortation to Uphold. The root Treatise likewise says ‘Chapter on Exhortation to Uphold,’ because the Buddha’s preceding exhortation causes it to be upheld; or the Buddha’s looking upon the bodhisattvas in this chapter is itself an exhortation to uphold. … Yet the sutra is for the most part entitled simply the Chapter on Upholding.” Vasubandhu’s root 《法華論》 Treatise on the Lotus Sutra has 「勸持品」 tr. “Chapter on Exhortation to Uphold” because the Buddha 「身勸」 tr. “exhorts with the body” 〔0818b03〕.
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, 〈勸持品第十三〉 “Chapter 13, Exhortation to Uphold the Sutra”; Dharmarakṣa’s T263, 〈勸說品第十二〉 “Chapter 12, Exhortation to Teach” 〔T09n0263 0106a26〕; and the supplemented edition T264, 〈勸持品第十二〉 “Chapter 12, Exhortation to Uphold the Sutra” 〔T09n0264 0170b05〕. Their chapter numbers differ—Chapter 13 in Kumārajīva, Chapter 12 in Dharmarakṣa and the supplemented edition, because the Devadatta material is included within Chapter 11—and their titles differ: Kumārajīva and the supplemented edition have 「勸持」 tr. “Exhortation to Uphold,” while Dharmarakṣa has 「勸說」 tr. “Exhortation to Teach.”
Passage One · Twenty Thousand Bodhisattvas Vow · Not Sparing Body or Life
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 我等於佛滅後，當奉持、讀誦、說此經典……我等當起大忍力，讀誦此經，持說、書寫、種種供養，不惜身命 tr. “After the Buddha’s extinction, we will receive and uphold, read and recite, and teach this sutra. … We will arouse great powers of patient endurance, read and recite this sutra, uphold and teach it, copy it, and make many kinds of offerings to it, not sparing body or life.” | T09n0262 0035c28 |
| 添品 T264 | 〔逐字近同羅什〕讀誦此經，持說、書寫、種種供養，不惜身命 tr. “[Nearly identical word for word with Kumārajīva:] read and recite this sutra, uphold and teach it, copy it, and make many kinds of offerings to it, not sparing body or life.” | T09n0264 0170b06 |
| 竺法護 T263 | 名曰藥王，復有菩薩名曰大辯，與二萬菩薩俱……受此經典書持誦說，供養奉事懷佩在身……報安住恩 tr. “One was named Medicine King, and there was also a bodhisattva named Great Eloquence, together with twenty thousand bodhisattvas. … They would receive this sutra, copy, uphold, recite, and teach it, make offerings and render service to it, and cherish and carry it upon their bodies … thereby repaying the kindness of the One Established in Peace.” | T09n0263 0106a27 |
What the variants bear upon: the bodhisattva named 「大樂說」 tr. “Great Joy in Preaching” in Kumārajīva and the supplemented edition is 「大辯」 tr. “Great Eloquence” in Dharmarakṣa, alternate renderings of Mahāpratibhāna in which joy in preaching is eloquence. Kumārajīva and the supplemented edition have the four-character phrase 「不惜身命」 tr. “not sparing body or life”; Dharmarakṣa does not have this phrase, instead having 「懷佩在身・報安住恩」 tr. “cherish and carry it upon their bodies; repay the kindness of the One Established in Peace.” The opening and compression of the translations differ.
Passage Two · Śrāvakas Vow to Teach in Other Lands · The Evils of the Sahā World
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 我等亦當於他國土廣說此經……是娑婆國中，人多弊惡，懷增上慢，功德淺薄、瞋濁諂曲，心不實故 tr. “We too will teach this sutra broadly in other lands. … In this Sahā land, most people are base and evil. They harbor overweening pride, possess shallow qualities, are turbid with anger and crooked with flattery, and their hearts are not true.” | T09n0262 0036a09 |
| 添品 T264 | 〔逐字同羅什〕是娑婆國中，人多弊惡，懷增上慢，功德淺薄，瞋濁諂曲，心不實故 tr. “[Identical word for word with Kumārajīva:] In this Sahā land, most people are base and evil. They harbor overweening pride, possess shallow qualities, are turbid with anger and crooked with flattery, and their hearts are not true.” | T09n0264 0170b15 |
| 竺法護 T263 | 亦當宣布他方世界……此忍世界，人多憍慢，本德薄少，心常懷亂如火毒然，迷惑三界不能自安 tr. “We too will proclaim it in worlds of other directions. … In this World of Endurance, many people are proud and arrogant, their original qualities scant and meager. Their minds constantly harbor turmoil, burning like poisonous fire; deluded in the three realms, they cannot be at peace.” | T09n0263 0106b10 |
What the variants bear upon: Dharmarakṣa has 「五百比丘學不學者」 tr. “five hundred monks, those in training and those beyond training” where Kumārajīva has 「五百阿羅漢」 tr. “five hundred arhats.” For 「娑婆國」 tr. “Sahā land,” Dharmarakṣa has 「此忍世界」 tr. “this World of Endurance,” translating the meaning of sahā as “endurance.” Dharmarakṣa freely renders the description of their evils and adds 「如火毒然・迷惑三界」 tr. “burning like poisonous fire; deluded in the three realms.”
Passage Three · Predictions for Gautamī and Yaśodharā
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 佛姨母摩訶波闍波提比丘尼……當得作佛，號一切眾生喜見如來……羅睺羅母耶輸陀羅比丘尼……號具足千萬光相如來 tr. “The nun Mahāprajāpatī, the Buddha’s maternal aunt … will attain buddhahood and be named Joy-to-Behold for All Sentient Beings Tathāgata. … The nun Yaśodharā, Rāhula’s mother … will be named Fully Endowed with Ten Million Radiant Marks Tathāgata.” | T09n0262 0036a12／0036a24 |
| 添品 T264 | 〔逐字近同羅什〕號一切眾生憙見如來……號具足千萬光相如來 tr. “[Nearly identical word for word with Kumārajīva:] named Joy-to-Behold for All Sentient Beings Tathāgata … named Fully Endowed with Ten Million Radiant Marks Tathāgata.” | T09n0264 0170b18 |
| 竺法護 T263 | 大敬逵比丘尼……瞿曇彌……當成為佛，號曰一切眾生咸敬如來……羅云母比丘尼及持名聞……號具足百千光幢幡如來……世界名仁賢 tr. “The nun Great Reverence … Gautamī … will become a buddha named Revered by All Sentient Beings Tathāgata. … The nun who was Rāhula’s mother and who bore the name Renown … will be named Fully Endowed with a Hundred Thousand Radiant Banners and Standards Tathāgata … in a world named Benevolent and Worthy.” | T09n0263 0106b14／0106b27 |
What the variants bear upon: Kumārajīva and the supplemented edition transliterate the Buddha’s maternal aunt as 「摩訶波闍波提」 tr. “Mahāprajāpatī”; Dharmarakṣa renders the meaning as 「大敬逵」 tr. “Great Reverence.” Kumārajīva’s honorific 「憍曇彌」 tr. “Gautamī” and Dharmarakṣa’s 「瞿曇彌」 tr. “Gautamī” are alternate transliterations. The buddha-name is 「一切眾生喜見」 tr. “Joy-to-Behold for All Sentient Beings” in Kumārajīva, with 「憙見」 tr. “joy-to-behold,” the graphic variant 憙 for 喜, in the supplemented edition, and 「咸敬」 tr. “revered by all” in Dharmarakṣa. Kumārajīva has 「具足千萬光相」 tr. “Fully Endowed with Ten Million Radiant Marks”; Dharmarakṣa has 「具足百千光幢幡」 tr. “Fully Endowed with a Hundred Thousand Radiant Banners and Standards.” Kumārajīva numbers the buddhas at 「六萬八千億」 tr. “six trillion eight hundred billion,” while Dharmarakṣa has 「三萬八千億」 tr. “three trillion eight hundred billion.” Dharmarakṣa renders 「耶輸陀羅」 tr. “Yaśodharā” by meaning as 「名聞」 tr. “renown,” from yaśas, and gives 「羅云」 tr. “Rāhula” as an alternate transliteration of 「羅睺羅」 tr. “Rāhula.”
Passage Four · Eighty Trillion Nayutas of Bodhisattvas Give a Lion’s Roar
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 世尊視八十萬億那由他諸菩薩摩訶薩……皆是阿惟越致，轉不退法輪……作師子吼而發誓言 tr. “The World-Honored One looked upon eighty trillion nayutas of bodhisattva-mahāsattvas. … They had all reached nonretrogression and turned the Dharma-wheel from which there is no retreat. … They gave a lion’s roar and made their vow.” | T09n0262 0036b08 |
| 添品 T264 | 〔逐字近同羅什〕八十萬億那由他……阿鞞跋致……作師子吼而發誓言 tr. “[Nearly identical word for word with Kumārajīva:] eighty trillion nayutas … avaivartika, nonretrogression … they gave a lion’s roar and made their vow.” | T09n0264 0170c15 |
| 竺法護 T263 | 顧眄八十億姟……講不退轉法輪……而師子吼 tr. “He looked upon eighty billion gai. … They taught the Dharma-wheel of nonretrogression … and gave a lion’s roar.” | T09n0263 0106c15 |
What the variants bear upon: Kumārajīva and the supplemented edition have 「八十萬億那由他」 tr. “eighty trillion nayutas,” while Dharmarakṣa has 「八十億姟」 tr. “eighty billion gai,” using 姟 to render nayuta. Kumārajīva’s 「阿惟越致」 and the supplemented edition’s 「阿鞞跋致」 are alternate transliterations; Dharmarakṣa renders the meaning as 「不退轉」 tr. “nonretrogression.” All three translations have 「師子吼」 tr. “the lion’s roar.”
Passage Five · The Three Kinds of Powerful Enemies · Armor of Patient Endurance · Envoys of the World-Honored One
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 有諸無智人，惡口罵詈等，及加刀杖者……惡世中比丘，邪智心諂曲，未得謂為得……或有阿練若，納衣在空閑，自謂行真道，輕賤人間者……當著忍辱鎧……我不愛身命，但惜無上道……我是世尊使，處眾無所畏 tr. “There will be people without wisdom who abuse and revile us with evil words and attack us with knives and staves. … Monks in the evil age will hold perverse views and crooked, flattering hearts, claiming attainment where none is attained. … Some will dwell in an araṇya, wearing patched robes in open, quiet places, claiming to practice the true path while despising the people of the world. … We will put on the armor of patient endurance. … We do not cherish our bodies or lives; we cherish only the unsurpassed way. … We are the envoys of the World-Honored One; amid the assembly we are without fear.” | T09n0262 0036b23／0036c16 |
| 添品 T264 | 〔逐字同羅什〕或有阿練若，納衣在空閑，自謂行真道……當著忍辱鎧……我是世尊使，處眾無所畏 tr. “[Identical word for word with Kumārajīva:] Some will dwell in an araṇya, wearing patched robes in open, quiet places and claiming to practice the true path. … We will put on the armor of patient endurance. … We are the envoys of the World-Honored One; amid the assembly we are without fear.” | T09n0264 0170c29 |
| 竺法護 T263 | 若撾捶罵詈，以石打擲者……無獲謂有得……處寂行斯想，入燕而獨住……吾等不貪身，亦不惜壽命，志願於佛道……在眾會勇猛，分別說是經 tr. “If they beat and revile us, or strike and pelt us with stones … claiming attainment when nothing has been attained … dwelling in seclusion with such thoughts, entering a quiet retreat and living alone … we will not cling to our bodies, nor will we spare our lives; our resolve is set upon the buddha-way … courageous amid the assembly, we will distinguish and teach this sutra.” | T09n0263 0106c29 |
What the variants bear upon: all three translations contain the three kinds of powerful enemies—harm by ordinary people, the perverse pride of evil monks, and the false display of araṇya practice. Dharmarakṣa translates freely throughout: 「加刀杖」 tr. “attack with knives and staves” becomes 「以石打擲」 tr. “pelt with stones”; 「未得謂為得」 tr. “claim attainment where none is attained” becomes 「無獲謂有得」 tr. “claim attainment when nothing has been attained”; 「阿練若納衣在空閑」 tr. “an araṇya dweller in patched robes in an open, quiet place” becomes 「處寂行斯想・入燕而獨住」 tr. “dwelling in seclusion with such thoughts; entering a quiet retreat and living alone,” translating 「阿練若」 tr. “araṇya” entirely by meaning and not by transliteration. Dharmarakṣa does not have the image of the “armor of patient endurance.” Nor does it have 「我是世尊使」 tr. “We are the envoys of the World-Honored One,” instead giving 「在眾會勇猛」 tr. “courageous amid the assembly,” which is close in sense.
Placement of the supplemented edition: T264 is nearly identical word for word with Kumārajīva because the supplemented edition is a revised and augmented version of Kumārajīva’s text. Its differences here are limited to graphic variants—喜見／憙見 tr. “joy-to-behold,” 顰／嚬蹙 tr. “knit the brows,” 論議／論義 tr. “doctrinal arguments”—and variant characters in transliteration, 阿惟越致／阿鞞跋致 tr. “nonretrogression.” Dharmarakṣa’s T263 is the oldest translation and differs in compression and expansion across all eight core expressions: Exhortation to Teach, Great Eloquence, Great Reverence, Renown, Revered by All, World of Endurance, and dwelling in quietude and entering retreat. The three phrases 「不惜身命／忍辱鎧／我是世尊使」 tr. “not sparing body or life / armor of patient endurance / We are the envoys of the World-Honored One” are all absent from its text.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The Consciousness-Only meaning in Kuiji’s commentary on this chapter is very light. A mechanical scan of the entire passage 〔0817b03–0818c18〕 finds no occurrence of the three natures, the wholly-imagined, the other-dependent, the perfectly-accomplished, ālaya-consciousness, store consciousness, transformation of the basis, the five lineages, lineage, transformation from female, female body, manifestation, overweening pride, or three kinds. Kuiji’s explanation of this chapter concentrates on the chapter title and the meaning of upholding, the outline of the scriptural action, phonetic and lexical glosses, and two corroborating sutras. Its Consciousness-Only meaning extends only to 「持通十行」 tr. “upholding encompasses the ten practices” and 「持力有三」 tr. “the power of upholding has three forms,” cited from Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra. They are listed here according to the evidence.
(1) Upholding encompasses the ten practices · this chapter clarifies only those who uphold — In explaining the title 〔T34n1723 0817b13〕, Kuiji writes: 「『持』者住令不壞，書寫、供養乃至修行皆名為持，非唯十中一受持也……持通十行，令法久住、眾生利益。」 tr. “‘Upholding’ means causing the Dharma to remain and not be destroyed. Copying, making offerings, and all the way through practicing are all called upholding; it is not only the one practice of receiving and upholding among the ten. … Upholding extends through the ten practices, causing the Dharma to remain long and sentient beings to benefit.” The reason for the chapter’s coming is tied to Vasubandhu’s 《法華論》 〔0817b10〕:
「論云『持力有三，謂〈法師品〉、〈安樂行品〉、〈勸持品〉。〈法師〉通能所持，〈安樂行〉唯所持，此品唯明能持。』」〔T34n1723 0817b10〕
tr. “The Treatise says: ‘The power of upholding has three forms: the Chapter on the Dharma Teacher, the Chapter on Peaceful Practice, and the Chapter on Exhortation to Uphold the Sutra. The Chapter on the Dharma Teacher extends to both those who uphold and what is upheld; the Chapter on Peaceful Practice concerns only what is upheld; this chapter clarifies only those who uphold.’”
→ 論本 / Treatise source: Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, the three powers of upholding. “Upholding” gathers the ten Dharma practices, from copying and making offerings through practicing; this chapter clarifies 「能持」 tr. “those who uphold.”
(2) Exhortation to uphold means exhortation with the body — Regarding 「佛今默然不見告勅」 tr. “The Buddha is silent now; we do not see him instructing us,” Kuiji explains the Buddha’s gaze as 「身勸」 tr. “exhortation with the body” 〔T34n1723 0818a30〕: 「以身加之，發起眾心，令持經故，所以視之。故論本中名『勸持品』，以身勸故。」 tr. “He empowers them with his body, arousing the minds of the assembly and causing them to uphold the sutra; therefore he looks upon them. Thus the root Treatise calls this the Chapter on Exhortation to Uphold, because he exhorts them with the body.” The Buddha does not speak but empowers them through his body—through his gaze. Vasubandhu’s 《法華論》 calls the chapter 「勸持」 tr. “Exhortation to Uphold” on the basis of this exhortation with the body.
(3) Not sparing body or life means upholding the sutra without fearing the abandonment of life — The twenty thousand bodhisattvas describe six evils in evil people: an evil age, evil beings, evil dispositions, many afflictions, craving fame and gain, and not desiring liberation. Kuiji writes 〔0817b30〕: 「不怖棄命持經。由具六惡雖難可化，我不怖之，應攝受者而攝受之、應折伏者而折伏之，棄命持法。」 tr. “They uphold the sutra without fearing the abandonment of life. Although those endowed with the six evils are difficult to transform, I do not fear them: those who should be gathered in are gathered in, and those who should be subdued are subdued; one abandons life to uphold the Dharma.” Through the two gateways of gathering in and subduing, they counter these evils and relinquish body and life to uphold the Dharma.
(4) The śrāvakas’ vow to teach in other lands means that this land has eight evils — Kuiji calls them 「八惡」 tr. “eight evils” and outlines them as an evil place, evil people, evil pride, evil qualities, evil anger, evil turbidity, evil flattery, and hearts that are not true. He cites two sutras to establish why the śrāvakas vow to go to other lands: the 《大智度論》 Mahāprajñāpāramitāśāstra says 「十種弊惡眾生實難教化」 tr. “beings of ten kinds of base evil are truly difficult to teach and transform” 〔0817c22〕; the 《法鼓經》 Dharma-Drum Sutra has Kāśyapa say, 「我終不能攝受惡人」 tr. “I shall never be able to gather in evil people” 〔0817c24〕. The śrāvakas, represented by Kāśyapa, cannot endure the evil people of this land who slander the Dharma, and therefore vow to teach broadly in other lands.
(5) The three kinds of powerful enemies are divided into four kinds of endurance — Kuiji divides the twenty verses of repetition into 「初一頌標當說，次十八頌釋當忍受，後一頌結誓」 tr. “the first verse, stating that they will teach; the next eighteen verses, explaining what they will endure; and the final verse, concluding the vow” 〔0818b13〕. The eighteen verses are divided under the heading of “endurance” into four 〔0818b15〕:
「初文有四：一頌罵打忍，九頌半慢謗忍，三頌毀辱忍，二頌半擯默忍。」〔T34n1723 0818b15〕
tr. “The first passage has four parts: one verse on enduring abuse and blows; nine and one-half verses on enduring conceit and slander; three verses on enduring denunciation and insult; and two and one-half verses on enduring expulsion and silence.”
Ordinary people who abuse and attack with knives and staves fall under endurance of abuse and blows; evil monks of perverse wisdom and self-conceit and false araṇya dwellers who feign the qualities of sages fall under endurance of conceit and slander, denunciation and insult, and expulsion and silence. Kuiji’s highest-level division is therefore the “four kinds of endurance”; he does not explicitly establish the numbered category 「三類（強敵）」 tr. “three kinds of powerful enemies” or “three kinds of overweening pride.” These are later summary terms; see Heading IV. Kuiji gives “armor” only a lexical gloss 〔0818c09〕: 「鎧＝甲」 tr. “‘Armor’ means protective armor.”
(Note: the Consciousness-Only meaning in Kuiji’s commentary on this chapter is very light and extends only to 「持通十行・持力有三・身勸」 tr. “upholding encompasses the ten practices; the power of upholding has three forms; exhortation with the body,” and the outline of the scriptural action. His treatment of the nuns’ predictions does not develop an argument about a female body. Kuiji gives only an outline—first the mother, then the wife; first the thought, then the prediction—and Sanskrit-name glosses, including Gautama becoming Gautamī 「於女聲中呼」 tr. “when addressed in the feminine.” A mechanical scan finds no occurrence of transformation from female, female body, manifestation, or five lineages. One must not attach to this passage either the distinction of the five lineages or a transformation from female to male 〔carrying forward the red line from Chapter 12, the Dragon Girl; a direct reading of this chapter shows no doctrinal development concerning a female body〕.)
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
The same vow to uphold the sutra is read through the meaning of upholding, the armor of endurance, and the five vows by Cien, Tiantai, and Sanlun respectively. The expository mirror of this edition is Kuiji’s Cien 《玄贊》 Profound Praise of the Lotus; the readings of Zhiyi of Tiantai and Jizang of Sanlun are recorded alongside it, with their differences recorded without adjudicating.
A distinction concerning later summary terms: the three expressions 「三類強敵」 tr. “three kinds of powerful enemies,” 「三種強敵」 tr. “three powerful enemies,” and 『三種增上慢』 tr. “three kinds of overweening pride” yield no matches in a mechanical scan of the passages on this chapter in Zhiyi’s 《文句》 T34n1718 and Jizang’s 《義疏》 T34n1721. They are fixed later summary terms, not continuous wording from either commentary. The actual text in Zhiyi says, 「偈有二十行……不復細分」 tr. “The verse has twenty lines … it is not further divided in detail,” then outlines the verses as seventeen lines putting on the robe of endurance, one line entering the room, one line sitting upon the seat, and one line concluding the request for empowerment 〔0117b19〕. Jizang outlines the verse as 「初一行總標・十七行別明・後兩行結」 tr. “the first line states the matter in general, seventeen lines explain it separately, and the final two lines conclude,” and divides the separate explanation into 「忍三業惡・忍口業惡」 tr. “enduring the evil of the three activities; enduring the evil of verbal activity” 〔0593b12〕. Jizang also has 「又為三類」 tr. “again, there are three classes” 〔0592c27〕, but his 「三類」 tr. “three classes” are three places for propagating the sutra—defiled lands, pure lands, and both pure and defiled lands—not three enemies consisting of 「俗眾／道門／僭聖」 tr. “ordinary people / members of the monastic community / pretenders to sagehood.” They must not be confused.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
Upholding encompasses the ten practices; exhortation to uphold is exhortation with the body; there are three powers of upholding; not sparing body or life is explained through the two gateways of gathering in and subduing; the Sahā world has eight evils; the repeated verse is divided into four kinds of endurance; and the nuns’ predictions contain no development of an argument about a female body. See Heading III. The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 T34n1724.
Tiantai · Zhiyi (Parallel Witness)
Explanation of the name 〔T34n1718 0117b01〕: 「二萬菩薩奉命弘經故名持品；重勸八十萬億那由他弘經故名勸持品。」 tr. “Because twenty thousand bodhisattvas receive the command and propagate the sutra, it is called the Chapter on Upholding; because eighty trillion nayutas are again exhorted to propagate the sutra, it is called the Chapter on Exhortation to Uphold.” The śrāvakas’ vow to teach in other lands 〔0117b10〕 does not mean the śrāvakas are cowardly; it is 「為引初心始行菩薩未能惡世苦行通經，復欲開於〈安樂行品〉」 tr. “to draw in beginning bodhisattvas who have only just commenced practice and cannot yet undergo painful practice in the evil age to transmit the sutra, and also to open the Chapter on Peaceful Practice.” The Buddha’s silence 〔0117b14〕: 「眼視默勸而不告言……又將護聲聞他方之願故不稱揚也。」 tr. “He looks upon them and silently exhorts them without speaking an instruction. … Further, because he would protect the śrāvakas’ vow concerning other lands, he does not praise it aloud.” The three kinds of powerful enemies 〔0117b19〕: 「偈有二十行請護持經，不復細分……前十七行被忍衣弘經，次一行入室弘經，次一行坐座弘經，次一行總結請加」 tr. “The verse has twenty lines requesting to protect and uphold the sutra and is not further divided in detail. … The first seventeen lines put on the robe of endurance and propagate the sutra; the next line enters the room and propagates it; the next line sits upon the seat and propagates it; the next line concludes the request for empowerment.” Thus Zhiyi outlines the verses by number and does not establish three enemies; 「阿蘭若」 tr. “araṇya” appears only in a lexical note drawn from the Madhyama Āgama, and 「納衣」 tr. “patched robe” only in a cited simile. The armor of patient endurance 〔0117c06〕 is Zhiyi’s most detailed passage in this chapter. Citing a simile concerning Śāriputra from the Madhyama Āgama, he distinguishes the armor of the Tripiṭaka teaching—suffering, impermanence, impurity, no-self, and emptiness; the armor of the Separate teaching—the graded differences among the three kinds of feeling for ordinary beings and sages; and the armor of the Perfect teaching 〔0118a18〕: 「以念佛為鎧……一鎧一切鎧，即圓教鎧也。」 tr. “Taking recollection of the Buddha as armor … one armor is every armor: this is the armor of the Perfect teaching.”
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Explanation of the name 〔T34n1721 0592c12〕: 「此品來亦具二義：一者成前，二者開後」 tr. “The coming of this chapter likewise has two meanings: first, fulfilling what precedes; second, opening what follows.” 「為秉持此經以化物，故名持品」 tr. “Because one takes up and upholds this sutra in order to transform beings, it is called the Chapter on Upholding” 〔0592c19〕. The chapter opens into five parts: the twenty thousand, the five hundred, the eight thousand, the nuns, and the bodhisattvas again entrusted—the five persons and five vows; they are judged as two classes, bodhisattvas who go directly forward and those who turn from the lesser and enter the great. The śrāvakas’ vow to teach in other lands 〔0593a16〕 has three meanings: their traces show dull faculties; this land is criticized as difficult to transform; and the 《注經》 Annotated Sutra is cited: 「國無彼此，悟無少大，在誓雖異，所暢彌同」 tr. “Lands are without this or that; awakening is without lesser or great. Though the vows differ, what they expound is ever the same” 〔0593a18〕. The nuns’ predictions 〔0593a25〕: 「授比丘尼記最在後者：一依上列眾次第・二示女人罪垢深重・三欲息世譏嫌」 tr. “The predictions for the nuns are given last: first, following the order in which the assembly was listed above; second, showing that women’s faults and defilements are deeply grave; third, wishing to put an end to the world’s scorn and suspicion.” He glosses the name 〔0593a28〕: 「憍曇是姓翻為埿土，彌者女也」 tr. “Gautama is the clan-name and is translated as ‘clay’; mī marks the feminine.” The Buddha’s silence 〔0593b05〕: 「顯諸菩薩……懸得佛意……如庄周云『目擊道存』；菩薩住謙讓門，故言佛不告勅。」 tr. “It reveals that the bodhisattvas … had already apprehended the Buddha’s intent from afar. … As Zhuang Zhou says, ‘When the eyes meet, the Way is present.’ Because the bodhisattvas abide in the gateway of humility and deference, it says that the Buddha did not instruct them.” The outline of the verse 〔0593b12〕: 「初一行總標・次十七行別明・後兩行結」 tr. “The first line states the matter in general; the next seventeen lines explain it separately; the final two lines conclude.” The separate explanation is divided into enduring the evil of the three activities and enduring the evil of verbal activity—evil persons and places, evil words of slander, and good words used to slander.
The Three Houses Recorded Together (Recorded without Adjudication)
On the outline of the “three kinds of powerful enemies,” Cien has the 「四種忍」 tr. “four kinds of endurance”—abuse and blows, conceit and slander, denunciation and insult, and expulsion and silence; Zhiyi says 「不復細分」 tr. “it is not further divided in detail” and outlines the passage by verse count; Jizang divides it into “enduring the evil of the three activities” and “enduring the evil of verbal activity.” None of the three establishes 「三類／三種增上慢」 tr. “three kinds / three kinds of overweening pride” as a fixed category; those are later summary terms. On 『比丘尼女身授記』 tr. “the nuns’ predictions and the female body,” Cien does not develop an argument about a female body and gives only the textual outline and Sanskrit-name glosses; Zhiyi passes over the point briefly; Jizang gives three reasons why 「最在後授」 tr. “the predictions are given last,” including “showing that women’s faults and defilements are deeply grave.” None of the three discusses 「轉女成男」 tr. “transformation from female to male” in this chapter; the teaching concerning a female body becoming a buddha occurs in the preceding Dragon Girl passage of the Chapter on Devadatta. On the armor of patient endurance, Zhiyi distinguishes the three armors of the Tripiṭaka, Separate, and Perfect teachings; Cien provides only the lexical gloss “armor means protective armor”; Jizang does not use this simile. On 「聲聞他國」 tr. “the śrāvakas’ vow to teach in other lands,” Cien gives the eight evils and cites the Mahāprajñāpāramitāśāstra and Dharma-Drum Sutra; Zhiyi reads it as drawing in beginners and opening the Chapter on Peaceful Practice; Jizang gives three meanings and states that within the One Vehicle there is no this land or that land. Zhiyi (538–597) and Jizang (549–623) precede Kuiji (632–682). Their readings are recorded side by side without adjudication.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation by the ancient masters | Meaning |
|---|---|---|---|
| 持（勸持） | — | Kuiji: 「持通十行……此品唯明能持」 tr. “Upholding extends through the ten practices … this chapter clarifies only those who uphold” 〔T34n1723 0817b13〕; Zhiyi: 「奉命弘經名持・重勸名勸持」 tr. “Receiving the command and propagating the sutra is named upholding; being exhorted again is named exhortation to uphold” 〔T34n1718 0117b01〕; Vasubandhu’s root 《法華論》 has 「勸持品，以身勸故」 tr. “Chapter on Exhortation to Uphold, because the exhortation is made with the body” 〔T34n1723 0818b03〕 | Causing the Dharma to remain and not be destroyed; gathering the ten practices, from copying and making offerings through practicing; causing the Dharma to remain long |
| 摩訶波闍波提（憍曇彌） | Mahāprajāpatī / Gautamī | 〔本經 0036a12〕; Kuiji: 「喬答摩……於女聲中呼作喬答彌」 tr. “Gautama … when addressed in the feminine is called Gautamī” 〔T34n1723 0818a15〕; Dharmarakṣa has 「大敬逵・瞿曇彌」 tr. “Great Reverence; Gautamī” 〔T09n0263 0106b14〕; Jizang: 「憍曇是姓，翻為埿土，彌者女」 tr. “Gautama is the clan-name and is translated as ‘clay’; mī marks the feminine” 〔T34n1721 0593a28〕 | The Buddha’s maternal aunt, predicted to become Joy-to-Behold for All Sentient Beings Tathāgata |
| 耶輸陀羅 | Yaśodharā | 〔本經 0036a24〕; Dharmarakṣa has 「名聞」 tr. “renown” 〔T09n0263 0106b27〕 | Rāhula’s mother, predicted to become Fully Endowed with Ten Million Radiant Marks Tathāgata |
| 阿練若 | araṇya | 〔本經 0036b27〕; Kuiji: 「梵云阿練若，此云閑寂處，離村一俱盧舍」 tr. “In Sanskrit, araṇya; here it means a quiet place, one krośa distant from a village” 〔T34n1723 0818b27〕; Zhiyi: 「阿蘭若此翻無事」 tr. “Araṇya is translated here as free from affairs” 〔T34n1718〕; Dharmarakṣa translates the meaning as 「處寂・入燕」 tr. “dwelling in seclusion; entering retreat” 〔T09n0263〕 | A secluded place of practice; among the three kinds of powerful enemies, the third is one who falsely displays this quality |
| 忍辱鎧 | — | 〔本經 0036c16〕; Kuiji: 「鎧＝甲」 tr. “‘Armor’ means protective armor” 〔T34n1723 0818c10〕; Zhiyi distinguishes three armors, those of the Tripiṭaka, Separate, and Perfect teachings: 『念佛為鎧，一鎧一切鎧即圓教鎧』 tr. “Recollection of the Buddha is armor; one armor is every armor: this is the armor of the Perfect teaching” 〔T34n1718 0118a18〕 | Patient endurance as protective armor, put on when propagating the sutra in the evil age |
VI. Similes · Rhetoric
(1) The armor of patient endurance — 「當著忍辱鎧·為說是經故忍此諸難事」 tr. “We will put on the armor of patient endurance; for the sake of teaching this sutra, we will endure all these difficult things” 〔T09n0262 0036c16〕. Armor is a simile for patient endurance, the protection put on when propagating the sutra in the evil age. Zhiyi judges it as the armor of the Tripiṭaka teaching—suffering, impermanence, and so forth; the armor of the Separate teaching—the three kinds of feeling in ordinary beings and sages; and the armor of the Perfect teaching—recollection of the Buddha as armor, one armor being every armor 〔T34n1718 0118a18〕. Kuiji gives only a lexical gloss: armor means protective armor 〔T34n1723 0818c10〕.
(2) The repeated verse on the three kinds of powerful enemies — ordinary people who abuse and attack with knives and staves; evil monks of perverse wisdom and self-conceit; false araṇya dwellers who feign the qualities of sages 〔T09n0262 0036b23〕. These are the three kinds of persons endured by those who uphold the sutra in the evil age. Kuiji outlines the passage as the “four kinds of endurance”—enduring abuse and blows, conceit and slander, denunciation and insult, and expulsion and silence 〔T34n1723 0818b15〕.
Distinction: 「三類強敵／三種增上慢」 tr. “three kinds of powerful enemies / three kinds of overweening pride” are later summary terms; neither commentary contains this wording as a continuous expression, and Jizang’s “three classes” 〔T34n1721 0592c27〕 refers to three places for propagating the sutra, not three enemies. The armor and the powerful enemies are images from this chapter, but neither belongs to the seven parables of the Lotus: the burning house in Chapter 3; the poor son in Chapter 4; the medicinal herbs in Chapter 5; the conjured city in Chapter 7; the jewel in the robe in Chapter 8; the jewel in the topknot in Chapter 14; and the physician’s children in Chapter 16.
VII. Cross-Reading · Carrying Forward
(1) Treatises upon which this chapter relies (cited by Kuiji’s 《玄贊》 · stable citations):
- Vasubandhu’s 《法華論》 (法華經論) — the three powers of upholding—the Chapter on the Dharma Teacher, the Chapter on Peaceful Practice, and the Chapter on Exhortation to Uphold the Sutra 〔T34n1723 0817b10〕—and the chapter title “Exhortation to Uphold” because the Buddha exhorts with the body 〔0818b03〕.
- The 《大智度論》 Mahāprajñāpāramitāśāstra — beings of ten kinds of base evil are difficult to teach and transform 〔0817c22〕; the 《法鼓經》 Dharma-Drum Sutra — Kāśyapa cannot endure gathering in evil people 〔0817c24〕.
(2) Cross-Reading within the Lotus:
- The three powers of upholding → the Chapter on the Dharma Teacher, Chapter 10, which concerns both those who uphold and what is upheld; the Chapter on Peaceful Practice, Chapter 14, which concerns only what is upheld; and the present Chapter on Exhortation to Uphold the Sutra, which clarifies only those who uphold. The three chapters form one group.
- The śrāvakas’ vow to uphold the sutra in other lands → prepares the opening of the Chapter on Peaceful Practice, Chapter 14, and its propagation of the sutra peacefully in the evil age; Zhiyi says 「復欲開於安樂行品」 tr. “it also wishes to open the Chapter on Peaceful Practice” 〔T34n1718 0117b10〕.
- The nuns’ predictions → carry forward the three circuits of prediction and the teaching of buddhahood in a female body from the preceding Chapter on Devadatta. Patient endurance before the three kinds of powerful enemies → carries forward the “six difficult and nine easy” acts in the Chapter on Seeing the Jeweled Stūpa: 『惡世持經是則為難』 tr. “upholding this sutra in the evil age is difficult.”
(3) Carrying Forward: Huizhao’s 《法華玄贊義決》 T34n1724 carries forward the Cien line; Zhanran’s 《法華文句記》 T34n1719 carries forward the Tiantai line. Each carries forward the reading of its own tradition; the lines are recorded without adjudicating.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈勸持品第十三〉 begins at 〔T09n0262 0035c27〕（卷四）. The vow of the twenty thousand bodhisattvas 0035c28／not sparing body or life 0036a04 · five hundred arhats in other lands 0036a06／eight thousand in training and beyond training 0036a09／the evils of the Sahā world 0036a10 · the Buddha’s maternal aunt Gautamī 0036a12／prediction of Joy-to-Behold for All Sentient Beings 0036a21 · Yaśodharā 0036a24／prediction of Fully Endowed with Ten Million Radiant Marks 0036a28 · the nuns’ verse 0036b05 · eighty trillion bodhisattvas 0036b08／nonretrogression 0036b09／the Buddha’s silence 0036b13／the lion’s roar 0036b15 · repeated verse 0036b21／ordinary people 0036b23／evil monks 0036b25／araṇya dwellers 0036b27／slander before kings 0036c08 · armor of patient endurance 0036c16／not cherishing body or life 0036c18／repeated expulsion 0036c22／envoys of the World-Honored One 0036c27 through 〔0037a01〕, where the following Chapter on Peaceful Practice, Chapter 14, begins. Source file: the Source-Text layer, verified word for word; twenty-four core doctrinal expressions verified word for word.
- 竺法護 T263 〈勸說品第十二〉 begins at 〔T09n0263 0106a26〕（卷六）: Great Eloquence and the twenty thousand bodhisattvas; cherishing and carrying the sutra upon their bodies 0106a27 · five hundred monks; World of Endurance 0106b06 · Great Reverence, Gautamī; Revered by All Sentient Beings Tathāgata; three trillion eight hundred billion 0106b14 · Renown, Rāhula’s mother; a hundred thousand radiant banners and standards; Benevolent and Worthy 0106b27 · eighty billion gai; the lion’s roar 0106c15 · pelting with stones; dwelling in seclusion and entering retreat 0106c29 · not clinging to body 0107a22 through 0107b08.
- 添品 T264 〈勸持品第十二〉 begins at 〔T09n0264 0170b05〕: twenty thousand bodhisattvas not sparing body or life 0170b06 · the evils of the Sahā world 0170b15 · Gautamī, Joy-to-Behold for All Sentient Beings 0170b18 · Yaśodharā, Fully Endowed with Ten Million Radiant Marks 0170c02 · eighty trillion nayutas, avaivartika 0170c15 · araṇya 0170c29 · armor of patient endurance; envoys of the World-Honored One 0171a23 through 0171b08. 〔Nearly identical word for word with Kumārajīva, apart from graphic variants and variant transliteration characters.〕
- 窺基《玄贊》 T34n1723 (the expository mirror · very brief, approximately one and one-half columns): 〈持品〉〔0817b03〕—〔0818c18〕（卷九本）. Two gateways of analysis 0817b04／three powers of upholding 0817b10／upholding encompasses the ten practices 0817b13／the root Treatise’s title “Chapter on Exhortation to Uphold” 0817b16／the larger text in three parts 0817b20 · upholding the sutra without fearing the abandonment of life 0817b30 · the eight evils of this land 0817c08／ten base evils in the Mahāprajñāpāramitāśāstra 0817c22／Kāśyapa in the Dharma-Drum Sutra 0817c24 · among the nuns, first the mother and then the wife 0818a07／the feminine form Gautamī 0818a15 · the Buddha’s silent exhortation with the body 0818a30／the root Treatise’s “exhortation with the body” 0818b03／nonretrogression at the eighth ground 0818b07 · the twenty verses in three parts 0818b12／four kinds of endurance 0818b15／endurance of conceit and slander 0818b24／the quiet place of araṇya 0818b27 · endurance of denunciation and insult; armor as protective armor 0818c09／conclusion of the vow 0818c17. The following Chapter on Peaceful Practice begins at 〔0818c19〕.
- 智顗《文句》 T34n1718 (parallel witness · extremely brief): 〈釋持品〉 begins at 0117a29 and runs through 0118a22 · the two meanings of Upholding and Exhortation to Uphold 0117b01 · drawing in beginners and opening the Chapter on Peaceful Practice 0117b10 · the Buddha’s silent gaze 0117b14 · twenty lines not further divided in detail 0117b19 · armor of patient endurance 0117c06／the three armors of the Tripiṭaka, Separate, and Perfect teachings; recollection of the Buddha as armor; armor of the Perfect teaching 0118a18.
- 吉藏《法華義疏》 T34n1721 (parallel witness): 〈持品第十三〉 begins at 0592c11 and runs through 0593c13 · fulfilling what precedes and opening what follows 0592c12／taking up the sutra to transform beings 0592c19／“again, three classes,” meaning three places for propagating the sutra 0592c27 · the śrāvakas’ vow in other lands as a trace showing dull faculties 0593a16／within the One Vehicle, no this land or that land 0593a18 · the nuns’ predictions given last 0593a26／Gautamī as “clay” 0593a28 · the Buddha’s silence and “when the eyes meet, the Way is present” 0593b05 · the verse in three parts 0593b12／enduring the evil of the three activities and of verbal activity 0593b14.
- Record of formation: the chapter title is 「勸持」 tr. “Exhortation to Uphold” in Kumārajīva and the supplemented edition, 「勸說」 tr. “Exhortation to Teach” in Dharmarakṣa; the chapter is numbered 13 in Kumārajīva and 12 in Dharmarakṣa and the supplemented edition because the Devadatta material is included within Chapter 11. Dharmarakṣa translates freely throughout—Great Eloquence, Great Reverence, Renown, Revered by All, World of Endurance, dwelling in seclusion and entering retreat—and lacks all three phrases “not sparing body or life,” “armor of patient endurance,” and “We are the envoys of the World-Honored One.” The buddha-names differ—Joy-to-Behold (with 憙 as a graphic variant in the supplemented edition) versus Revered by All; Ten Million Radiant Marks versus a Hundred Thousand Radiant Banners and Standards. The numbers differ—six trillion eight hundred billion versus three trillion eight hundred billion; eighty trillion nayutas versus eighty billion gai. “Three kinds of powerful enemies” and “three kinds of overweening pride” are later summary terms; neither ancient commentary establishes that fixed outline. The supplemented edition agrees nearly word for word with Kumārajīva.