妙法蓮華經 分別功德品第十七
前一品〈壽量〉，佛揭開了久遠實成、常住不滅的本壽——佛從沒真正離開。這一品，說的是『聽見了以後，怎麼樣』。
就在佛說壽命長遠的當座，無量眾生因這一聞而得道：有得無生法忍的、有得陀羅尼的、有得無礙辯才的、有能轉不退法輪的，乃至還餘八生、四生、一生便當成佛的——佛一一為彌勒分別，說他們各得了什麼益、到了什麼位。天地也應之而動，虛空雨下寶華、天鼓自鳴，供養諸佛。彌勒合掌讚歎：聞佛壽無量，一切皆歡喜。
接著佛把話推向更遠：哪怕只是聞佛壽命而生『一念的信解』，這功德也無量——拿八十萬億劫行五種波羅蜜的苦行來比，都不及其一。若能深心信解，當下便見佛常在靈鷲山說法、見這穢土即是清淨的琉璃寶地。乃至佛滅之後，能受持這部經的人，就等於為佛起了塔、造了僧坊、供養了眾僧；若再兼行六度，功德更如虛空無邊，疾至一切種智。
所以這一品的心，是「分別」二字：同樣是聞法，信有淺深、位有高下，佛一等一等分別出來，好讓人知道——這部經聞得越深、信得越切，所得也越大。而其中最要緊的一句許諾是：哪怕只是一念之信，也已勝過多劫的苦行。佛壽既已無量，你這一念的信解，便接上了那無量。
且入此品，看佛把聞壽量所得的功德，一等一等分別道盡；下一品〈隨喜功德品〉，佛還要說那「隨喜」一念、輾轉相教的功德，又有多大。
In the preceding chapter, the Chapter on the Lifespan, the Buddha revealed that he attained awakening in the distant past and abides without extinction—the Buddha has never truly left. This chapter asks what happens after that revelation is heard.
As the Buddha declares that his lifespan is long, immeasurable sentient beings in the very assembly attain the path through hearing it. Some attain forbearance of the non-arising of dharmas, some attain powers of retention, some attain unobstructed eloquence, and some can turn the Dharma-wheel from which there is no retreat; others have only eight, four, or one more births before buddhahood. The Buddha distinguishes for Maitreya, one by one, what benefit each has gained and what stage each has reached. Heaven and earth respond: precious flowers rain from the sky and celestial drums sound of themselves as offerings to the buddhas. Maitreya joins his palms in praise: hearing that the Buddha’s lifespan is immeasurable, everyone rejoices.
The Buddha then carries the teaching further. The merit of even a single thought of trust and understanding upon hearing the Buddha’s lifespan is immeasurable: arduous practice of five perfections for eighty myriads of millions of aeons does not equal even one part of it. With deep trust and understanding, one sees the Buddha teaching always on Vulture Peak and sees this defiled land itself as a pure, jeweled ground of lapis lazuli. Even after the Buddha’s extinction, one who can uphold this sutra has thereby built stupas and monastic dwellings and made offerings to the monastic assembly. One who also practices the six perfections has merit as boundless as open space and swiftly reaches the knowledge of all modes.
The heart of this chapter, then, lies in the word “distinguishing.” In hearing the same Dharma, trust has its depths and stages have their heights; the Buddha distinguishes them grade by grade so that we may understand that the more deeply this sutra is heard and the more wholehearted the trust, the greater the attainment. Yet its most essential promise is this: even a single thought of trust already surpasses arduous practice over many aeons. The Buddha’s lifespan is immeasurable, and your single thought of trust and understanding joins that immeasurable life.
Enter this chapter and hear the Buddha distinguish, grade by grade, all the merit gained from hearing the lifespan. In the next chapter, The Qualities of Joyful Acceptance, the Buddha will show how great the merit of a single thought of rejoicing becomes as the teaching passes from one person to the next.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷五〈分別功德品第十七〉· 大正藏 T09n0262〔起 T09 0044a06〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0044a06〕爾時大會，聞佛說壽命劫數長遠如是，無量無邊阿僧祇眾生得大饒益。於時世尊告彌勒菩薩摩訶薩：「阿逸多！我說是如來壽命長遠時，六百八十萬億那由他恒河沙眾生，得無生法忍；復有千倍菩薩摩訶薩，得聞持陀羅尼門；復有一世界微塵數菩薩摩訶薩，得樂說無礙辯才；復有一世界微塵數菩薩摩訶薩，得百千萬億無量旋陀羅尼；復有三千大千世界微塵數菩薩摩訶薩，能轉不退法輪；復有二千中國土微塵數菩薩摩訶薩，能轉清淨法輪；復有小千國土微塵數菩薩摩訶薩，八生當得阿耨多羅三藐三菩提；復有四四天下微塵數菩薩摩訶薩，四生當得阿耨多羅三藐三菩提；復有三四天下微塵數菩薩摩訶薩，三生當得阿耨多羅三藐三菩提；復有二四天下微塵數菩薩摩訶薩，二生當得阿耨多羅三藐三菩提；復有一四天下微塵數菩薩摩訶薩，一生當得阿耨多羅三藐三菩提；復有八世界微塵數眾生，皆發阿耨多羅三藐三菩提心。」
佛說是諸菩薩摩訶薩得大法利時，於虛空中，雨曼陀羅華、摩訶曼陀羅華，以散無量百千萬億眾寶樹下、師子座上諸佛，并散七寶塔中師子座上釋迦牟尼佛及久滅度多寶如來，亦散一切諸大菩薩及四部眾。又雨細末栴檀、沈水香等。於虛空中，天鼓自鳴，妙聲深遠。又雨千種天衣，垂諸瓔珞、真珠瓔珞、摩尼珠瓔珞、如意珠瓔珞，遍於九方。眾寶香爐燒無價香，自然周至，供養大會。一一佛上，有諸菩薩，執持幡蓋，次第而上，至于梵天。是諸菩薩，以妙音聲，歌無量頌，讚歎諸佛。
爾時彌勒菩薩從座而起，偏袒右肩，合掌向佛，而說偈言：
「佛說希有法，昔所未曾聞，
世尊有大力，壽命不可量。
無數諸佛子，聞世尊分別，
說得法利者，歡喜充遍身。
或住不退地，或得陀羅尼，
或無礙樂說，萬億旋總持。
或有大千界，微塵數菩薩，
各各皆能轉，不退之法輪。
復有中千界，微塵數菩薩，
各各皆能轉，清淨之法輪。
復有小千界，微塵數菩薩，
餘各八生在，當得成佛道。
復有四三二，如此四天下，
微塵諸菩薩，隨數生成佛。
或一四天下，微塵數菩薩，
餘有一生在，當成一切智。
如是等眾生，聞佛壽長遠，
得無量無漏，清淨之果報。
復有八世界，微塵數眾生，
聞佛說壽命，皆發無上心。
世尊說無量，不可思議法，
多有所饒益，如虛空無邊。
雨天曼陀羅、摩訶曼陀羅，
釋梵如恒沙，無數佛土來。
雨栴檀沈水，繽紛而亂墜，
如鳥飛空下，供散於諸佛。
天鼓虛空中，自然出妙聲，
天衣千萬種，旋轉而來下。
眾寶妙香爐，燒無價之香，
自然悉周遍、供養諸世尊。
其大菩薩眾，執七寶幡蓋，
高妙萬億種，次第至梵天。
一一諸佛前，寶幢懸勝幡，
亦以千萬偈、歌詠諸如來。
如是種種事，昔所未曾有，
聞佛壽無量，一切皆歡喜。
佛名聞十方，廣饒益眾生，
一切具善根，以助無上心。」
爾時佛告彌勒菩薩摩訶薩：「阿逸多！其有眾生，聞佛壽命長遠如是，乃至能生一念信解，所得功德，無有限量。若有善男子、善女人，為阿耨多羅三藐三菩提故，於八十萬億那由他劫，行五波羅蜜——檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜——除般若波羅蜜，以是功德比前功德，百分、千分、百千萬億分、不及其一，乃至算數譬喻所不能知。若善男子、善女人，有如是功德，於阿耨多羅三藐三菩提退者，無有是處。」
爾時世尊欲重宣此義，而說偈言：
〔T09 0045a01〕 「若人求佛慧，於八十萬億，
那由他劫數，行五波羅蜜。
於是諸劫中，布施供養佛，
及緣覺弟子，并諸菩薩眾。
珍異之飲食、上服與臥具，
栴檀立精舍，以園林莊嚴。
如是等布施，種種皆微妙，
盡此諸劫數，以迴向佛道。
若復持禁戒，清淨無缺漏，
求於無上道，諸佛之所歎。
若復行忍辱，住於調柔地，
設眾惡來加，其心不傾動。
諸有得法者，懷於增上慢，
為此所輕惱，如是亦能忍。
若復懃精進，志念常堅固，
於無量億劫，一心不懈息。
又於無數劫，住於空閑處，
若坐若經行，除睡常攝心。
以是因緣故，能生諸禪定，
八十億萬劫、安住心不亂。
持此一心福，願求無上道，
我得一切智，盡諸禪定際。
是人於百千，萬億劫數中，
行此諸功德，如上之所說。
有善男女等，聞我說壽命，
乃至一念信，其福過於彼。
若人悉無有，一切諸疑悔，
深心須臾信，其福為如此。
其有諸菩薩，無量劫行道，
聞我說壽命，是則能信受。
如是諸人等，頂受此經典，
願我於未來，長壽度眾生。
如今日世尊、諸釋中之王，
道場師子吼，說法無所畏。
我等未來世，一切所尊敬，
坐於道場時，說壽亦如是。
若有深心者，清淨而質直，
多聞能總持，隨義解佛語，
如是諸人等，於此無有疑。
「又，阿逸多！若有聞佛壽命長遠，解其言趣，是人所得功德無有限量，能起如來無上之慧。何況廣聞是經、若教人聞，若自持、若教人持，若自書、若教人書，若以華、香、瓔珞、幢幡、繒蓋、香油、酥燈，供養經卷，是人功德無量無邊，能生一切種智。
「阿逸多！若善男子、善女人，聞我說壽命長遠，深心信解，則為見佛常在耆闍崛山，共大菩薩、諸聲聞眾圍繞說法。又見此娑婆世界，其地琉璃，坦然平正，閻浮檀金以界八道，寶樹行列，諸臺樓觀皆悉寶成，其菩薩眾咸處其中。若有能如是觀者，當知是為深信解相。
「又復如來滅後，若聞是經而不毀呰，起隨喜心，當知已為深信解相，何況讀誦、受持之者，斯人則為頂戴如來。
「阿逸多！是善男子、善女人，不須為我復起塔寺，及作僧坊、以四事供養眾僧。所以者何？是善男子、善女人，受持讀誦是經典者，為已起塔、造立僧坊、供養眾僧。則為以佛舍利起七寶塔，高廣漸小至于梵天，懸諸幡蓋及眾寶鈴，華、香、瓔珞，末香、塗香、燒香，眾鼓、伎樂，簫、笛、箜篌，種種舞戲，以妙音聲歌唄讚頌，則為於無量千萬億劫作是供養已。
「阿逸多！若我滅後，聞是經典，有能受持，若自書、若教人書，則為起立僧坊，以赤栴檀作諸殿堂三十有二，高八多羅樹，高廣嚴好，百千比丘於其中止，園林、浴池、經行、禪窟，衣服、飲食、床褥、湯藥，一切樂具充滿其中。如是僧坊、堂閣，若干百千萬億，其數無量，以此現前供養於我及比丘僧。是故我說：『如來滅後，若有受持、讀誦、為他人說，若自書、若教人書，供養經卷，不須復起塔寺，及造僧坊、供養眾僧。』況復有人能持是經，兼行布施、持戒、忍辱、精進、一心、智慧，其德最勝，無量無邊。譬如虛空，東西南北、四維上下無量無邊；是人功德，亦復如是無量無邊，疾至一切種智。若人讀誦受持是經，為他人說，若自書、若教人書，復能起塔，及造僧坊、供養讚歎聲聞眾僧，亦以百千萬億讚歎之法讚歎菩薩功德，又為他人，種種因緣隨義解說此法華經，復能清淨持戒，與柔和者而共同止，忍辱無瞋，志念堅固，常貴坐禪得諸深定，精進勇猛攝諸善法，利根智慧善答問難。
「阿逸多！若我滅後，諸善男子、善女人，受持讀誦是經典者，復有如是諸善功德，當知是人已趣道場，近阿耨多羅三藐三菩提，坐道樹下。
「阿逸多！是善男子、善女人，若坐、若立、若行處，此中便應起塔，一切天人皆應供養如佛之塔。」
〔T09 0046a02〕爾時世尊欲重宣此義，而說偈言：
「若我滅度後，能奉持此經，
斯人福無量，如上之所說，
是則為具足，一切諸供養。
以舍利起塔，七寶而莊嚴，
表剎甚高廣，漸小至梵天，
寶鈴千萬億，風動出妙音。
又於無量劫，而供養此塔，
華香諸瓔珞，天衣眾伎樂，
燃香油酥燈，周匝常照明。
惡世法末時，能持是經者，
則為已如上，具足諸供養。
若能持此經，則如佛現在，
以牛頭栴檀，起僧坊供養。
堂有三十二，高八多羅樹，
上饌妙衣服，床臥皆具足，
百千眾住處，園林諸浴池，
經行及禪窟，種種皆嚴好。
若有信解心，受持讀誦書，
若復教人書，及供養經卷，
散華香末香，以須曼瞻蔔、
阿提目多伽，薰油常燃之。
如是供養者，得無量功德，
如虛空無邊，其福亦如是。
況復持此經，兼布施持戒，
忍辱樂禪定，不瞋不惡口，
恭敬於塔廟，謙下諸比丘，
遠離自高心，常思惟智慧，
有問難不瞋，隨順為解說，
若能行是行，功德不可量。
若見此法師，成就如是德，
應以天華散，天衣覆其身，
頭面接足禮，生心如佛想。
又應作是念：『不久詣道樹，
得無漏無為，廣利諸人天。』
其所住止處，經行若坐臥，
乃至說一偈，是中應起塔，
莊嚴令妙好，種種以供養。
佛子住此地，則是佛受用，
常在於其中，經行及坐臥。」
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.
聞壽量·眾生得大法利
那時候，法會上的大眾，聽了佛陀宣說如來的壽命劫數是這樣的長遠，有無量無邊、多到阿僧祇（多到數不清）那麼多的眾生，因此獲得了極大的饒益。就在這個時候，世尊告訴彌勒菩薩摩訶薩（摩訶薩就是大菩薩）說：
「阿逸多（彌勒菩薩的另一個名字）啊！當我宣說如來壽命這樣長遠的時候，有六百八十萬億那由他（那由他是極大的數目）、多如恆河沙那麼多的眾生，證得了無生法忍（安住在諸法本來不生不滅的道理上、心不動搖的境界）；又有比這多出一千倍的菩薩摩訶薩，得到了聞持陀羅尼門（凡所聽聞的佛法都能總持不忘的法門）；又有多如一個世界磨碎成微塵那麼多的菩薩摩訶薩，得到了樂說無礙的辯才（暢演佛法、辯說無礙的能力）；又有多如一個世界的微塵數那麼多的菩薩摩訶薩，得到了百千萬億無量的旋陀羅尼（能於一法旋轉通達一切法、總持不失的法門）；又有多如三千大千世界磨成微塵那麼多的菩薩摩訶薩，能夠轉動不退轉的法輪；又有多如二千中國土（中千世界）的微塵數那麼多的菩薩摩訶薩，能夠轉動清淨的法輪；又有多如小千國土（小千世界）的微塵數那麼多的菩薩摩訶薩，再過八生就當證得阿耨多羅三藐三菩提（也就是無上正等正覺，最圓滿的覺悟）；又有多如四個四天下（一個須彌山所統的四大部洲）磨成微塵那麼多的菩薩摩訶薩，再過四生就當證得阿耨多羅三藐三菩提；又有多如三個四天下的微塵數那麼多的菩薩摩訶薩，再過三生就當證得阿耨多羅三藐三菩提；又有多如兩個四天下的微塵數那麼多的菩薩摩訶薩，再過二生就當證得阿耨多羅三藐三菩提；又有多如一個四天下的微塵數那麼多的菩薩摩訶薩，再過一生就當證得阿耨多羅三藐三菩提；又有多如八個世界磨成微塵那麼多的眾生，全都發起了求證阿耨多羅三藐三菩提的心。」
天雨寶華·供養諸佛
當佛陀宣說這許多菩薩摩訶薩獲得極大法益的時候，在虛空當中，飄落下曼陀羅華、摩訶曼陀羅華（曼陀羅華是天上的妙花，摩訶就是大），這些天花散落在無量百千萬億的眾寶樹下、諸佛所坐的師子座上；也散落在七寶塔中師子座上的釋迦牟尼佛，以及久已滅度的多寶如來身上；還散落在一切諸位大菩薩以及四部大眾（比丘、比丘尼、優婆塞、優婆夷四類弟子）的身上。空中又飄下細細研磨的栴檀香末、沉水香末等等。在虛空當中，天上的鼓不敲自鳴，那奧妙的音聲深遠悠揚。又飄下一千種天上的衣裳，垂掛著種種瓔珞（用珠寶串綴而成的裝飾）——真珠所成的瓔珞、摩尼珠所成的瓔珞、如意珠所成的瓔珞——遍布在九方（四方、四維、上方）的空中。眾多的寶香爐燃燒著無價的名香，那香氣自然而然地周流瀰漫，四處供養這場大法會。在每一尊佛的上方，都有許多菩薩，手執著幢幡寶蓋，一個接著一個地向上升去，一直上升到梵天。這許多菩薩，用美妙的音聲，歌詠著無量的偈頌，稱揚讚歎諸佛。
彌勒偈頌讚歎
那時候彌勒菩薩從座位上起身，把右邊的肩膀袒露出來，合起雙掌向著佛陀，說出偈頌來讚歎：
「佛陀所宣說的，是希有難得的妙法，是從前所不曾聽聞過的；世尊具有廣大的威力，壽命長得無法測量。無數的諸位佛子，聽到世尊一一分別地宣說，說到那些得法獲益的菩薩，心中的歡喜充滿了全身。
「這些菩薩，有的安住在不退轉的地位，有的得到了陀羅尼（總持不忘的法門），有的得到了樂說無礙的辯才，有的得到了萬億旋轉通達的總持。又有多如大千世界磨成微塵那麼多的菩薩，各各都能夠轉動那不退轉的法輪；又有多如中千世界的微塵數那麼多的菩薩，各各都能夠轉動那清淨的法輪；又有多如小千世界的微塵數那麼多的菩薩，其餘還各有八生要度，就當證得成就佛道；又有四個、三個、兩個像這樣的四天下，那微塵數那麼多的菩薩，隨著各自剩下的生數而成就佛道；還有一個四天下的微塵數那麼多的菩薩，其餘只剩一生要度，就當成就一切智（佛的圓滿智慧）。
「像這樣的種種眾生，聽聞佛陀壽命的長遠，因而得到無量無漏（斷盡煩惱、沒有絲毫染污）的清淨果報。又有多如八個世界磨成微塵那麼多的眾生，聽聞佛陀宣說壽命，全都發起了無上的道心。
「世尊宣說了無量、不可思議的妙法，帶給眾生極多的饒益，就像虛空一樣廣大無邊。空中飄下天上的曼陀羅、摩訶曼陀羅花，帝釋、梵天多如恆河沙數，從無數的佛土前來聚會。空中飄下栴檀、沉水的香末，繽紛燦爛地散亂墜落，就像鳥兒從空中飛下來一般，紛紛供養、散布在諸佛的身上。天上的鼓在虛空當中，自然而然地發出美妙的聲音，天上的衣裳千萬種，旋轉飄舞著降落下來。眾多的寶妙香爐，燃燒著無價的名香，那香氣自然而然地周遍瀰漫，供養著諸位世尊。
「那些大菩薩眾，手執著七寶所成的幢幡寶蓋，高妙精美多達萬億種，一個接著一個上升到梵天。在每一尊佛的面前，寶幢上都懸掛著殊勝的幡，也用千萬首偈頌，歌詠讚歎諸位如來。像這樣的種種盛事，是從前所不曾有過的；聽聞佛陀壽命無量，一切大眾全都歡喜踊躍。佛陀的名聲遍聞於十方，廣泛地饒益著眾生，使一切眾生都具足善根，以此來助成他們的無上道心。」
一念信解·功德無量
那時候佛陀告訴彌勒菩薩摩訶薩說：「阿逸多啊！若是有眾生，聽聞佛陀壽命這樣的長遠，乃至只能生起一念的信受理解，他所得到的功德，也是沒有限量的。假使有善男子、善女人，為了求證阿耨多羅三藐三菩提的緣故，在八十萬億那由他劫那麼長的時間裡，修行五種波羅蜜（到彼岸的行門）——也就是檀波羅蜜（布施）、尸羅波羅蜜（持戒）、羼提波羅蜜（忍辱）、毘梨耶波羅蜜（精進）、禪波羅蜜（禪定）——只除去般若波羅蜜（智慧）這一項不算；拿這樣修來的功德，去跟前面那一念信解的功德相比，連百分之一、千分之一、乃至百千萬億分之一都比不上，甚至用算數、譬喻都沒辦法算清、說明白這中間相差多少。若是善男子、善女人，有了這樣一念信解的功德，卻還會從阿耨多羅三藐三菩提上退失下來，那是絕對不可能有的事。」
佛偈重宣（一）·校量信解之福
那時候世尊想要把這番義理再宣說一遍，就用偈頌說道：
「假使有人為了追求佛的智慧，在八十萬億那由他劫那麼長的劫數裡，修行五種波羅蜜。在這許多劫當中，布施供養諸佛、以及緣覺（辟支佛）弟子、還有諸位菩薩眾；用珍奇稀有的飲食、上等的衣服和臥具，用栴檀香木建立精舍，又用園林來莊嚴裝飾。像這樣的種種布施，樣樣都精妙難得，用盡了這一切劫數來行布施，並把所有的功德都迴向於成佛之道。
「假使又能持守禁戒，清淨得毫無缺失、毫無漏失，一心追求那無上的道果，是諸佛所稱歎的。假使又能修行忍辱，安住在調和柔順的境地，即使有種種惡人、惡事前來加害，他的心也絲毫不傾動搖亂。那些已經得法的人，心裡懷著增上慢（未得謂得、未證謂證的傲慢），這人縱然被他們輕視惱害，也一樣能夠忍受。
「假使又能勤修精進，志向意念始終堅固，在無量億劫當中，一心一意不曾懈怠止息。又在無數劫當中，安住在空曠寂靜的處所，或坐禪、或經行（來回慢步以助修行），除去昏沉睡眠，常常收攝心念。憑著這樣的因緣，因而能夠生起種種禪定，在八十億萬劫之久，安住其心而不散亂。持守著這樣專一其心所得的福德，發願追求那無上的道果，說：『願我證得一切智，窮盡一切禪定的邊際。』這人在百千萬億那麼多的劫數當中，修行這一切的功德，就像上面所說的那樣。
「若有善男子、善女人等，聽聞我宣說壽命，乃至只生起一念的信受，他所得的福德，也勝過前面那位修五度的人。倘若有人心中完全沒有一絲一毫的疑惑與追悔，只在極短的一瞬間，以深切的心生起信解，他所得的福德就是這樣殊勝。
「那些已經無量劫修行菩薩道的菩薩們，聽聞我宣說壽命，就必定能夠信受。像這樣的一班人，恭敬地頂戴領受這部經典，發願說：『願我在未來世，也能得到長遠的壽命，救度眾生。就像今日的世尊、諸位釋迦族中的法王一般，在道場上作師子吼（無畏的說法），說法沒有絲毫的畏懼。願我等在未來世，也為一切眾生所尊敬，當坐在道場上的時候，宣說壽命也像這樣長遠。』若是有心地深切的人，清淨而又質樸正直，博聞多學而又能總持不忘，能夠隨順經義去理解佛所說的話，像這樣的一班人，對於這件事就不會有任何疑惑。」
深心信解·得見佛土
「還有，阿逸多啊！若是有人聽聞佛陀壽命的長遠，理解了這番話的旨趣，這人所得的功德是沒有限量的，能夠引生如來那無上的智慧。何況是廣泛地聽聞這部經、或是教別人來聽聞，或是自己受持、或是教別人受持，或是自己書寫、或是教別人書寫，或是用花、香、瓔珞、幢幡、絲綢寶蓋、香油、酥油燈，來供養這部經卷——這人的功德就更是無量無邊，能夠生起一切種智（佛徹知一切諸法的圓滿智慧）。
「阿逸多啊！若是善男子、善女人，聽聞我宣說壽命的長遠，以深切的心信受理解，那麼他就等於見到了佛恆常安住在耆闍崛山（靈鷲山），與眾多大菩薩、諸聲聞眾圍繞在一起說法。他又見到這個娑婆世界，那大地是琉璃所成，坦坦然然、平整方正，用閻浮檀金（一種上妙的黃金）來畫分為八條大道，寶樹整整齊齊地排列成行，種種樓臺觀閣全都是眾寶所造成，那些菩薩眾全都安處在其中。若是有人能夠這樣觀見，就應當曉得：這就是深切信解的相狀。
如來滅後·隨喜受持
「還有，在如來滅度以後，若是有人聽聞這部經而不加以毀謗詆訾，反而生起隨喜的心，就應當曉得：這已經是深切信解的相狀了，何況是那些讀誦、受持這部經的人呢——這種人就等於是用頭頂戴著如來。
「阿逸多啊！這樣的善男子、善女人，不必再為我另外建起塔寺，也不必再建造僧坊（僧眾居住修行的房舍）、用四事（飲食、衣服、臥具、湯藥）來供養眾僧。這是為什麼呢？因為這樣的善男子、善女人，凡是受持、讀誦這部經典的，就等於已經建起了寶塔、建造了僧坊、供養了眾僧了。也就等於用佛的舍利（佛遺留的靈骨）建起了七寶所成的塔，那塔高高廣廣、越往上越縮小，一直高聳到梵天；上面懸掛著種種幡蓋以及眾多的寶鈴，供上花、香、瓔珞，末香、塗香、燒香，眾多的鼓樂、伎樂，簫、笛、箜篌，以及種種歌舞百戲，用美妙的音聲歌唱讚頌——這就等於在無量千萬億劫那麼久的時間裡，作了這樣的供養了。
受持此經·即是起塔供養
「阿逸多啊！若是在我滅度以後，有人聽聞這部經典，能夠受持，或是自己書寫、或是教別人書寫，就等於是建立了僧坊，用赤栴檀香木造起了三十二座殿堂，每一座都有八棵多羅樹那麼高，高大寬廣、莊嚴美好，有上百千位比丘住在裡面；園林、浴池、經行的步道、坐禪的石窟，衣服、飲食、床褥、湯藥，一切安身修行的用具，全都充滿在裡面。像這樣的僧坊、堂閣，若有百千萬億之多，數目無量無邊，都拿來當面供養我以及比丘僧眾。所以我才這樣說：『如來滅度以後，若是有人受持、讀誦、為別人講說，或是自己書寫、或是教別人書寫，供養這部經卷，就不必再另外建起塔寺，也不必建造僧坊、供養眾僧了。』
兼行六度·其德最勝
「何況又有人能夠受持這部經，同時又兼行布施、持戒、忍辱、精進、一心（禪定）、智慧這六度——這人的功德就最為殊勝，無量無邊。就好比虛空，向東、向西、向南、向北，四維（四個角落）、上方、下方，全都無量無邊；這人的功德，也同樣是這樣的無量無邊，能夠迅速地證得一切種智。
「若是有人讀誦、受持這部經，為別人講說，或是自己書寫、或是教別人書寫，又能夠建起寶塔，以及建造僧坊、供養讚歎聲聞眾僧，也用百千萬億種讚歎之法來讚歎菩薩的功德，又為別人用種種因緣、隨順經義來解說這部法華經，又能夠清淨地持守戒律，跟性情柔和的人共同安住相處，忍辱而沒有瞋恚，志向意念堅固，時常珍重坐禪、證得種種深妙的禪定，精進勇猛地攝取種種善法，根機明利、智慧通達而善於解答種種疑問責難。
「阿逸多啊！若是在我滅度以後，那些善男子、善女人，受持讀誦這部經典，又有這樣種種的善功德，就應當曉得：這人已經趣向道場，接近了阿耨多羅三藐三菩提，就要坐在道樹（菩提樹）之下成佛了。阿逸多啊！這樣的善男子、善女人，不論是他坐著、站著、還是行走的地方，在那個地方就應該建起寶塔，一切天眾、人眾都應當像供養佛塔一樣去供養它。」
佛偈重宣（二）·奉持此經即具諸供養
那時候世尊想要把這番義理再宣說一遍，就用偈頌說道：
「若是在我滅度以後，有人能夠奉持這部經，這人的福德無量無邊，就像上面所說的那樣，這就等於具足了一切種種的供養。也就等於用舍利建起了寶塔，以七寶來莊嚴裝飾，那表柱的塔剎極其高廣，越往上越縮小，一直高聳到梵天；塔上懸著千萬億的寶鈴，隨風搖動，發出美妙的音聲。又在無量劫當中，供養著這座寶塔，供上花香、種種瓔珞，天上的衣裳、眾多的伎樂，點燃香油、酥油之燈，四周環繞、常常照耀光明。
「在惡濁的世間、正法將滅的末世，能夠受持這部經的人，就等於已經像上面所說的那樣，具足了種種的供養。若是能夠受持這部經，就好像佛還在世的時候一般，用牛頭栴檀香木，建起僧坊來供養。那堂閣有三十二座，每座有八棵多羅樹那麼高，上等的飲食、精妙的衣服，床鋪臥具全都齊備充足，容納上百千大眾的住處，園林、種種浴池、經行的步道以及坐禪的石窟，樣樣都莊嚴美好。
「若是有人以信解的心，受持、讀誦、書寫這部經，或是又教別人書寫，以及供養這部經卷，散布鮮花、香末、末香，用須曼花、瞻蔔花、阿提目多伽花（都是芳香的花），以及香油常常燃點供養。像這樣供養的人，得到的功德無量無邊，就像虛空一樣沒有邊際，他的福德也是這樣。
「更何況受持這部經，同時又兼行布施、持戒，修忍辱、樂於禪定，不起瞋恚、不出惡口，恭敬對待塔廟，謙卑退讓於眾位比丘，遠離自高自大的心，時常思惟智慧，有人來問難也不起瞋恚，隨順著為他解說。若是能夠修行這樣的行門，功德就無法測量。
「若是見到這樣一位法師，成就了像這樣的功德，就應當散布天上的花朵、用天上的衣裳覆蓋在他身上，以頭面頂禮他的雙足，心中生起如同對待佛一般的想念。又應當這樣想：『這人不久就要前往道樹之下，證得無漏無為（斷盡煩惱、契入不生不滅）的果境，廣泛地利益天眾人眾。』他所安住停留的地方，不論是經行、還是或坐或臥，乃至只是講說了一首偈頌的地方，在這當中都應該建起寶塔，莊嚴得精妙美好，用種種供養來供養它。佛子若安住在這樣的地方，就是佛所受用之處，佛恆常安住在其中，或經行、或坐臥。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Hearing the Measure of the Lifespan · Sentient Beings Gain Great Benefits of the Dharma
爾時大會，聞佛說壽命劫數長遠如是，無量無邊阿僧祇眾生得大饒益。於時世尊告彌勒菩薩摩訶薩：「阿逸多！我說是如來壽命長遠時，六百八十萬億那由他恒河沙眾生，得無生法忍；復有千倍菩薩摩訶薩，得聞持陀羅尼門；復有一世界微塵數菩薩摩訶薩，得樂說無礙辯才；復有一世界微塵數菩薩摩訶薩，得百千萬億無量旋陀羅尼；復有三千大千世界微塵數菩薩摩訶薩，能轉不退法輪；復有二千中國土微塵數菩薩摩訶薩，能轉清淨法輪；復有小千國土微塵數菩薩摩訶薩，八生當得阿耨多羅三藐三菩提；復有四四天下微塵數菩薩摩訶薩，四生當得阿耨多羅三藐三菩提；復有三四天下微塵數菩薩摩訶薩，三生當得阿耨多羅三藐三菩提；復有二四天下微塵數菩薩摩訶薩，二生當得阿耨多羅三藐三菩提；復有一四天下微塵數菩薩摩訶薩，一生當得阿耨多羅三藐三菩提；復有八世界微塵數眾生，皆發阿耨多羅三藐三菩提心。」
At that time, the great assembly heard the Buddha declare that the number of aeons in the Tathāgata’s lifespan was so long. Immeasurable and boundless sentient beings, countless beyond reckoning, thereby gained great benefit. The World-Honored One then said to Maitreya Bodhisattva Mahāsattva—a mahāsattva being a great bodhisattva:
“Ajita—another name of Maitreya! When I revealed that the Tathāgata’s lifespan is so long, sentient beings numbering six hundred and eighty myriads of millions of nayutas—nayuta being an immense number—of Ganges sands attained forbearance of the non-arising of dharmas: they became firmly established in the truth that dharmas are originally neither born nor extinguished, and their minds no longer wavered. A thousand times as many bodhisattva mahāsattvas attained the gateway of the dhāraṇī of hearing and retention, by which all the Buddha-Dharma they hear is retained and never forgotten. Bodhisattva mahāsattvas as numerous as the dust particles of one world attained joyful, unobstructed eloquence, the ability to expound the Dharma freely and without obstruction. Bodhisattva mahāsattvas as numerous as the dust particles of one world attained immeasurable hundreds of thousands of myriads of millions of revolving dhāraṇīs, gateways by which they turn freely from one dharma into all dharmas and retain them without loss. Bodhisattva mahāsattvas as numerous as the dust particles of a three-thousandfold great-thousand world-system became able to turn the Dharma-wheel from which there is no retreat. Bodhisattva mahāsattvas as numerous as the dust particles of a two-thousandfold intermediate world-system became able to turn the pure Dharma-wheel. Bodhisattva mahāsattvas as numerous as the dust particles of a small-thousandfold world-system shall attain unsurpassed, complete, perfect awakening (anuttarā-samyaksaṃbodhi)—the most perfect awakening—after eight more births. Bodhisattva mahāsattvas as numerous as the dust particles of four four-continent worlds—each such world comprising the four great continents centered on Mount Sumeru—shall attain unsurpassed, complete, perfect awakening after four more births. Bodhisattva mahāsattvas as numerous as the dust particles of three four-continent worlds shall attain unsurpassed, complete, perfect awakening after three more births. Bodhisattva mahāsattvas as numerous as the dust particles of two four-continent worlds shall attain unsurpassed, complete, perfect awakening after two more births. Bodhisattva mahāsattvas as numerous as the dust particles of one four-continent world shall attain unsurpassed, complete, perfect awakening after one more birth. And sentient beings as numerous as the dust particles of eight worlds all brought forth the resolve for unsurpassed, complete, perfect awakening.”
Celestial Rains of Precious Flowers · Offerings to the Buddhas
佛說是諸菩薩摩訶薩得大法利時，於虛空中，雨曼陀羅華、摩訶曼陀羅華，以散無量百千萬億眾寶樹下、師子座上諸佛，并散七寶塔中師子座上釋迦牟尼佛及久滅度多寶如來，亦散一切諸大菩薩及四部眾。又雨細末栴檀、沈水香等。於虛空中，天鼓自鳴，妙聲深遠。又雨千種天衣，垂諸瓔珞、真珠瓔珞、摩尼珠瓔珞、如意珠瓔珞，遍於九方。眾寶香爐燒無價香，自然周至，供養大會。一一佛上，有諸菩薩，執持幡蓋，次第而上，至于梵天。是諸菩薩，以妙音聲，歌無量頌，讚歎諸佛。
When the Buddha declared that these bodhisattva mahāsattvas had gained great benefits of the Dharma, mandārava flowers and great mandārava flowers rained down from the sky. These celestial flowers were scattered over the buddhas seated on lion thrones beneath immeasurable hundreds of thousands of myriads of millions of jeweled trees. They were also scattered over Śākyamuni Buddha, seated on the lion throne within the seven-jeweled stūpa, and over Many-Treasures Tathāgata, who had long before entered extinction, as well as over all the great bodhisattvas and the fourfold assembly of monks, nuns, laymen, and laywomen. Finely powdered sandalwood and aloeswood incense also rained down. Celestial drums sounded of themselves in the sky, their wondrous notes profound and far-reaching. A thousand kinds of celestial garments also rained down, hung with necklaces of pearls, maṇi jewels, and wish-fulfilling jewels, filling the nine directions—the four cardinal directions, the four intermediate directions, and above. Jeweled censers burned priceless incense, and their fragrance naturally spread everywhere as an offering to the great assembly. Above every buddha, bodhisattvas held banners and canopies, rising one after another until they reached the Brahmā heaven. With wondrous voices, these bodhisattvas sang immeasurable verses in praise of the buddhas.
Maitreya Praises in Verse
爾時彌勒菩薩從座而起，偏袒右肩，合掌向佛，而說偈言： 「佛說希有法，昔所未曾聞，
世尊有大力，壽命不可量。
無數諸佛子，聞世尊分別，
說得法利者，歡喜充遍身。
或住不退地，或得陀羅尼，
或無礙樂說，萬億旋總持。
或有大千界，微塵數菩薩，
各各皆能轉，不退之法輪。
復有中千界，微塵數菩薩，
各各皆能轉，清淨之法輪。
復有小千界，微塵數菩薩，
餘各八生在，當得成佛道。
復有四三二，如此四天下，
微塵諸菩薩，隨數生成佛。
或一四天下，微塵數菩薩，
餘有一生在，當成一切智。
如是等眾生，聞佛壽長遠，
得無量無漏，清淨之果報。
復有八世界，微塵數眾生，
聞佛說壽命，皆發無上心。
世尊說無量，不可思議法，
多有所饒益，如虛空無邊。
雨天曼陀羅、摩訶曼陀羅，
釋梵如恒沙，無數佛土來。
雨栴檀沈水，繽紛而亂墜，
如鳥飛空下，供散於諸佛。
天鼓虛空中，自然出妙聲，
天衣千萬種，旋轉而來下。
眾寶妙香爐，燒無價之香，
自然悉周遍、供養諸世尊。
其大菩薩眾，執七寶幡蓋，
高妙萬億種，次第至梵天。
一一諸佛前，寶幢懸勝幡，
亦以千萬偈、歌詠諸如來。
如是種種事，昔所未曾有，
聞佛壽無量，一切皆歡喜。
佛名聞十方，廣饒益眾生，
一切具善根，以助無上心。」
At that time, Maitreya Bodhisattva rose from his seat, bared his right shoulder, placed his palms together toward the Buddha, and spoke these verses in praise:
“The Buddha has taught a rare Dharma,
one never heard in times before.
The World-Honored One possesses great power;
his lifespan cannot be measured.
Countless sons of the Buddha
heard the World-Honored One distinguish and explain
those who gained benefits of the Dharma,
and joy filled their entire bodies.
Some abide on the ground of nonretrogression;
some have attained dhāraṇī (a gateway of total retention in which nothing is forgotten);
some have joyful, unobstructed eloquence;
some have myriads of millions of revolving means of retention.
There are bodhisattvas as numerous
as the dust particles of a great-thousandfold world;
each one is able to turn
the Dharma-wheel from which there is no retreat.
There are also bodhisattvas as numerous
as the dust particles of an intermediate-thousandfold world;
each one is able to turn
the pure Dharma-wheel.
There are also bodhisattvas as numerous
as the dust particles of a small-thousandfold world;
each has eight births remaining
before attaining the Buddha-way.
There are four, three, or two
four-continent worlds such as these;
bodhisattvas as numerous as their dust particles
shall become buddhas after the corresponding number of births.
There are bodhisattvas as numerous
as the dust particles of one four-continent world;
they have one birth remaining
before attaining all-knowledge, the Buddha’s perfect wisdom.
Sentient beings such as these,
hearing that the Buddha’s lifespan is long,
gain immeasurable, uncontaminated fruits,
pure recompenses free from every trace of defilement.
There are also sentient beings as numerous
as the dust particles of eight worlds;
hearing the Buddha declare his lifespan,
they all bring forth the unsurpassed resolve.
The World-Honored One has taught immeasurable,
inconceivable dharmas,
bringing benefit to so many,
boundless as open space.
Celestial mandārava
and great mandārava flowers rain down;
Śakras and Brahmās, numerous as Ganges sands,
have come from countless buddha-lands.
Sandalwood and aloeswood incense rain down,
falling in a bright, profuse confusion;
like birds descending through the sky,
they scatter as offerings over the buddhas.
Celestial drums in the open sky
naturally issue wondrous sounds;
countless kinds of celestial garments
spiral and float downward.
Many exquisite jeweled censers
burn priceless incense;
its fragrance naturally spreads everywhere,
making offerings to all the World-Honored Ones.
The assembly of great bodhisattvas
holds seven-jeweled banners and canopies,
lofty and wondrous in myriads of millions of forms,
rising one after another to the Brahmā heaven.
Before each and every buddha,
jeweled standards bear splendid banners;
with countless verses as well,
they sing the praises of the Tathāgatas.
Such events in all their variety
have never happened before.
Hearing that the Buddha’s lifespan is immeasurable,
the entire assembly rejoices.
The Buddha’s name is heard throughout the ten directions,
widely benefiting sentient beings;
he enables all to possess roots of goodness,
thereby supporting their unsurpassed resolve.”
A Single Thought of Trust and Understanding · Immeasurable Merit
爾時佛告彌勒菩薩摩訶薩：「阿逸多！其有眾生，聞佛壽命長遠如是，乃至能生一念信解，所得功德，無有限量。若有善男子、善女人，為阿耨多羅三藐三菩提故，於八十萬億那由他劫，行五波羅蜜——檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜——除般若波羅蜜，以是功德比前功德，百分、千分、百千萬億分、不及其一，乃至算數譬喻所不能知。若善男子、善女人，有如是功德，於阿耨多羅三藐三菩提退者，無有是處。」
The Buddha then said to Maitreya Bodhisattva Mahāsattva: “Ajita! If any sentient being hears that the Buddha’s lifespan is so long and can bring forth even a single thought of trust and understanding, the merit gained has no limit. Suppose a good man or good woman, for the sake of unsurpassed, complete, perfect awakening, were to practice five perfections—practices that reach the farther shore—for eighty myriads of millions of nayutas of aeons: the perfection of giving, the perfection of discipline, the perfection of patience, the perfection of vigor, and the perfection of meditation—with only the perfection of wisdom excluded from the reckoning. Compared with the merit of that preceding single thought of trust and understanding, the merit from these practices would not equal one hundredth, one thousandth, or one hundred-thousand-myriad-millionth part of it. The difference could not be known even by calculation or analogy. If a good man or good woman possessed the merit of such a single thought of trust and understanding yet were to retreat from unsurpassed, complete, perfect awakening, that would be utterly impossible.”
Proclaiming the Meaning Again in Verse (I) · Measuring the Merit of Trust and Understanding
爾時世尊欲重宣此義，而說偈言： 「若人求佛慧，於八十萬億，
那由他劫數，行五波羅蜜。
於是諸劫中，布施供養佛，
及緣覺弟子，并諸菩薩眾。
珍異之飲食、上服與臥具，
栴檀立精舍，以園林莊嚴。
如是等布施，種種皆微妙，
盡此諸劫數，以迴向佛道。
若復持禁戒，清淨無缺漏，
求於無上道，諸佛之所歎。
若復行忍辱，住於調柔地，
設眾惡來加，其心不傾動。
諸有得法者，懷於增上慢，
為此所輕惱，如是亦能忍。
若復懃精進，志念常堅固，
於無量億劫，一心不懈息。
又於無數劫，住於空閑處，
若坐若經行，除睡常攝心。
以是因緣故，能生諸禪定，
八十億萬劫、安住心不亂。
持此一心福，願求無上道，
我得一切智，盡諸禪定際。
是人於百千，萬億劫數中，
行此諸功德，如上之所說。
有善男女等，聞我說壽命，
乃至一念信，其福過於彼。
若人悉無有，一切諸疑悔，
深心須臾信，其福為如此。
其有諸菩薩，無量劫行道，
聞我說壽命，是則能信受。
如是諸人等，頂受此經典，
願我於未來，長壽度眾生。
如今日世尊、諸釋中之王，
道場師子吼，說法無所畏。
我等未來世，一切所尊敬，
坐於道場時，說壽亦如是。
若有深心者，清淨而質直，
多聞能總持，隨義解佛語，
如是諸人等，於此無有疑。
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Suppose someone seeking the Buddha’s wisdom,
through eighty myriads of millions
of nayutas of aeons,
practiced the five perfections.
Throughout all those aeons,
they would give offerings to buddhas,
to pratyekabuddha disciples,
and to the assemblies of bodhisattvas.
They would offer rare and exquisite food and drink,
the finest clothing and bedding;
they would build monasteries of sandalwood
and adorn them with gardens and groves.
Such acts of giving,
wondrous in every variety,
would continue throughout all those aeons
and be dedicated to the Buddha-way.
Suppose they also upheld the precepts,
purely, without defect or lapse,
seeking the unsurpassed path
that all buddhas praise.
Suppose they also practiced patience
and abided in a gentle and yielding state;
even if many evils were inflicted upon them,
their minds would not incline or waver.
When those who have gained the Dharma
harbor overweening pride—claiming attainment without attaining it and realization without realizing it—
and slight and torment them,
they would still be able to endure it.
Suppose they also diligently practiced vigor,
their resolve and attention always firm;
through immeasurable millions of aeons,
they would remain single-minded, never lax or at rest.
Through countless aeons as well,
they would abide in empty, secluded places;
whether sitting or walking in meditation (slow pacing back and forth to support the practice),
they would put away sleep and constantly gather in the mind.
Through these causes and conditions,
they would bring forth many meditative absorptions;
for eighty myriads of millions of aeons,
they would abide with minds undisturbed.
Holding the merit of this single-minded concentration,
they would vow to seek the unsurpassed path:
‘May I attain all-knowledge
and reach the furthest extent of all meditative absorptions.’
Through hundreds of thousands
of myriads of millions of aeons,
this person would cultivate all these merits,
just as described above.
Yet if good men or good women
hear me declare my lifespan,
and bring forth even a single thought of trust,
their merit surpasses that person’s.
If someone is entirely without
every kind of doubt or regret,
and trusts deeply for even a moment,
such is the measure of that person’s merit.
Those bodhisattvas
who have practiced the path for immeasurable aeons,
hearing me declare my lifespan,
are then able to trust and accept it.
People such as these
receive this scripture upon the crowns of their heads,
vowing: ‘In ages to come,
may I live long and liberate sentient beings.
Like the World-Honored One today,
the king among the Śākyas,
who roars like a lion at the place of awakening
and teaches the Dharma without any fear,
may we, in ages to come,
be revered by all;
when seated at the place of awakening,
may we declare our lifespans in the same way.’
Those whose hearts are deep,
who are pure and straightforward,
who have learned widely and can retain all they hear,
and who understand the Buddha’s words according to their meaning—
people such as these
have no doubt about this.”
Deep Trust and Understanding · Seeing the Buddha-Land
「又，阿逸多！若有聞佛壽命長遠，解其言趣，是人所得功德無有限量，能起如來無上之慧。何況廣聞是經、若教人聞，若自持、若教人持，若自書、若教人書，若以華、香、瓔珞、幢幡、繒蓋、香油、酥燈，供養經卷，是人功德無量無邊，能生一切種智。 「阿逸多！若善男子、善女人，聞我說壽命長遠，深心信解，則為見佛常在耆闍崛山，共大菩薩、諸聲聞眾圍繞說法。又見此娑婆世界，其地琉璃，坦然平正，閻浮檀金以界八道，寶樹行列，諸臺樓觀皆悉寶成，其菩薩眾咸處其中。若有能如是觀者，當知是為深信解相。
“Furthermore, Ajita, if someone hears that the Buddha’s lifespan is long and understands the intent of these words, the merit this person gains has no limit and can bring forth the unsurpassed wisdom of the Tathāgata. How much more is this true of one who hears this sutra extensively, teaches others to hear it, upholds it or teaches others to uphold it, copies it or teaches others to copy it, or makes offerings to its scrolls with flowers, incense, jeweled necklaces, standards, banners, silk canopies, fragrant oil, and lamps of clarified butter. This person’s merit is immeasurable and boundless and can bring forth the knowledge of all modes (the Buddha’s perfect wisdom that fully knows all dharmas).
“Ajita! If a good man or good woman hears me declare that my lifespan is long and, with a deep heart, trusts and understands, that person thereby sees the Buddha always abiding on Mount Gṛdhrakūṭa—Vulture Peak—surrounded by great bodhisattvas and the assembly of śrāvakas, teaching the Dharma. That person also sees this Sahā world: its ground is made of lapis lazuli, level, open, and even; the finest Jambūnada gold marks out its eight roads; jeweled trees stand in ordered rows; its terraces, towers, and pavilions are all made of jewels; and the bodhisattva assembly dwells within them. If someone can contemplate in this way, know that this is the mark of deep trust and understanding.
After the Tathāgata’s Extinction · Rejoicing and Upholding
「又復如來滅後，若聞是經而不毀呰，起隨喜心，當知已為深信解相，何況讀誦、受持之者，斯人則為頂戴如來。 「阿逸多！是善男子、善女人，不須為我復起塔寺，及作僧坊、以四事供養眾僧。所以者何？是善男子、善女人，受持讀誦是經典者，為已起塔、造立僧坊、供養眾僧。則為以佛舍利起七寶塔，高廣漸小至于梵天，懸諸幡蓋及眾寶鈴，華、香、瓔珞，末香、塗香、燒香，眾鼓、伎樂，簫、笛、箜篌，種種舞戲，以妙音聲歌唄讚頌，則為於無量千萬億劫作是供養已。
“Furthermore, after the Tathāgata’s extinction, if someone hears this sutra and does not disparage or slander it but instead brings forth a heart of rejoicing, know that this is already the mark of deep trust and understanding. How much more is this true of one who reads, recites, accepts, and upholds it. This person thereby bears the Tathāgata upon the crown of the head.
“Ajita! Such good men and good women need not build stūpas or monasteries for me, construct monastic dwellings, or make offerings of the four requisites—food and drink, clothing, bedding, and medicine—to the monastic assembly. Why is this? Good men and good women who accept, uphold, read, and recite this scripture have thereby already built stūpas, constructed monastic dwellings, and made offerings to the monastic assembly. They have thereby raised seven-jeweled stūpas for the Buddha’s relics, high and broad below and gradually narrowing until they reach the Brahmā heaven. They have hung these stūpas with banners, canopies, and many jeweled bells, and offered flowers, incense, jeweled necklaces, powdered incense, anointing incense, burning incense, many drums and musical performances, panpipes and flutes, harps, and all manner of dances and entertainments, singing hymns and praises in wondrous voices. They have thereby already made such offerings for immeasurable thousands of myriads of millions of aeons.
Upholding This Sutra · Building a Stūpa and Making Offerings
「阿逸多！若我滅後，聞是經典，有能受持，若自書、若教人書，則為起立僧坊，以赤栴檀作諸殿堂三十有二，高八多羅樹，高廣嚴好，百千比丘於其中止，園林、浴池、經行、禪窟，衣服、飲食、床褥、湯藥，一切樂具充滿其中。如是僧坊、堂閣，若干百千萬億，其數無量，以此現前供養於我及比丘僧。是故我說：『如來滅後，若有受持、讀誦、為他人說，若自書、若教人書，供養經卷，不須復起塔寺，及造僧坊、供養眾僧。』
“Ajita! After my extinction, if someone hears this scripture and is able to accept and uphold it, whether copying it personally or teaching others to copy it, that person thereby establishes monastic dwellings. With red sandalwood, that person builds thirty-two halls, each eight tāla trees in height, lofty, spacious, stately, and beautiful, where hundreds of thousands of monks dwell. Gardens and groves, bathing pools, walking-meditation paths, and meditation caves are there, together with clothing, food and drink, bedding, medicine, and every comfort that supports the practice, all filling those dwellings. Such monastic dwellings, halls, and pavilions number hundreds of thousands of myriads of millions, without measure, and are presented before me as offerings to me and to the community of monks. Therefore I say: ‘After the Tathāgata’s extinction, if someone accepts and upholds this sutra, reads and recites it, explains it to others, copies it personally or teaches others to copy it, and makes offerings to its scrolls, that person need not also build stūpas or monasteries, construct monastic dwellings, or make offerings to the monastic assembly.’
Practicing the Six Perfections as Well · Merit Foremost
況復有人能持是經，兼行布施、持戒、忍辱、精進、一心、智慧，其德最勝，無量無邊。譬如虛空，東西南北、四維上下無量無邊；是人功德，亦復如是無量無邊，疾至一切種智。若人讀誦受持是經，為他人說，若自書、若教人書，復能起塔，及造僧坊、供養讚歎聲聞眾僧，亦以百千萬億讚歎之法讚歎菩薩功德，又為他人，種種因緣隨義解說此法華經，復能清淨持戒，與柔和者而共同止，忍辱無瞋，志念堅固，常貴坐禪得諸深定，精進勇猛攝諸善法，利根智慧善答問難。 「阿逸多！若我滅後，諸善男子、善女人，受持讀誦是經典者，復有如是諸善功德，當知是人已趣道場，近阿耨多羅三藐三菩提，坐道樹下。 「阿逸多！是善男子、善女人，若坐、若立、若行處，此中便應起塔，一切天人皆應供養如佛之塔。」
How much more is this true of someone who can uphold this sutra while also practicing giving, discipline, patience, vigor, meditation, and wisdom. This person’s merit is foremost, immeasurable, and boundless. It is like open space, which is immeasurable and boundless to the east, west, south, and north, in the four intermediate directions, above, and below. This person’s merit is likewise immeasurable and boundless, and this person swiftly reaches the knowledge of all modes.
Suppose someone reads, recites, accepts, and upholds this sutra, explains it to others, copies it personally or teaches others to copy it, and is also able to build stūpas and monastic dwellings, make offerings to and praise the monastic assembly of śrāvakas, extol the merit of bodhisattvas in hundreds of thousands of myriads of millions of ways, and explain this Lotus Sutra to others through many causes and conditions and in accordance with its meaning. Suppose this person can also uphold the precepts purely, dwell together with those who are gentle, practice patience without anger, keep firm in resolve and attention, constantly value seated meditation and attain profound meditative absorptions, energetically and courageously gather in all wholesome dharmas, and, with sharp faculties and wisdom, answer questions and challenges skillfully.
“Ajita! After my extinction, if good men and good women who accept, uphold, read, and recite this scripture also possess all these wholesome merits, know that they have already set out toward the place of awakening. They are near unsurpassed, complete, perfect awakening and will sit beneath the tree of awakening.
“Ajita! Wherever such good men and good women sit, stand, or walk, a stūpa should be built there. All devas and humans should make offerings to it as though it were a stūpa of the Buddha.”
Proclaiming the Meaning Again in Verse (II) · Upholding This Sutra Is Itself the Fullness of All Offerings
爾時世尊欲重宣此義，而說偈言： 「若我滅度後，能奉持此經，
斯人福無量，如上之所說，
是則為具足，一切諸供養。
以舍利起塔，七寶而莊嚴，
表剎甚高廣，漸小至梵天，
寶鈴千萬億，風動出妙音。
又於無量劫，而供養此塔，
華香諸瓔珞，天衣眾伎樂，
燃香油酥燈，周匝常照明。
惡世法末時，能持是經者，
則為已如上，具足諸供養。
若能持此經，則如佛現在，
以牛頭栴檀，起僧坊供養。
堂有三十二，高八多羅樹，
上饌妙衣服，床臥皆具足，
百千眾住處，園林諸浴池，
經行及禪窟，種種皆嚴好。
若有信解心，受持讀誦書，
若復教人書，及供養經卷，
散華香末香，以須曼瞻蔔、
阿提目多伽，薰油常燃之。
如是供養者，得無量功德，
如虛空無邊，其福亦如是。
況復持此經，兼布施持戒，
忍辱樂禪定，不瞋不惡口，
恭敬於塔廟，謙下諸比丘，
遠離自高心，常思惟智慧，
有問難不瞋，隨順為解說，
若能行是行，功德不可量。
若見此法師，成就如是德，
應以天華散，天衣覆其身，
頭面接足禮，生心如佛想。
又應作是念：『不久詣道樹，
得無漏無為，廣利諸人天。』
其所住止處，經行若坐臥，
乃至說一偈，是中應起塔，
莊嚴令妙好，種種以供養。
佛子住此地，則是佛受用，
常在於其中，經行及坐臥。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“After I have entered extinction,
if someone can reverently uphold this sutra,
that person’s merit is immeasurable,
just as described above.
That person has thereby fulfilled
every kind of offering.
That person has raised a stūpa for the relics
and adorned it with the seven jewels;
its mast and finial are exceedingly high and broad,
gradually narrowing until they reach the Brahmā heaven;
its jeweled bells number thousands of myriads of millions,
and the wind stirs them to issue wondrous sounds.
Throughout immeasurable aeons,
that person has made offerings to this stūpa
of flowers, incense, jeweled necklaces,
celestial garments, and many musical performances;
lamps of fragrant oil and clarified butter burn,
constantly casting light all around it.
In an evil age when the Dharma is nearing its end,
those able to uphold this sutra
have thereby already fulfilled
all the offerings described above.
If someone can uphold this sutra,
it is as though the Buddha were present:
with ox-head sandalwood,
that person raises monastic dwellings as an offering.
There are thirty-two halls,
each eight tāla trees in height;
fine foods, exquisite garments,
beds and bedding are all complete;
there are dwellings for hundreds of thousands,
gardens, groves, and bathing pools,
walking-meditation paths and meditation caves,
all stately and beautiful in every way.
If someone, with a heart of trust and understanding,
accepts, upholds, reads, recites, and copies this sutra,
or teaches others to copy it
and makes offerings to its scrolls,
scattering flowers, incense, and powdered incense,
using sumanā and campaka flowers,
atimuktaka flowers as well (all of which are fragrant flowers),
and keeping perfumed-oil lamps always burning—
one who makes offerings in this way
gains immeasurable merit.
As open space has no boundary,
so too is that person’s merit.
How much more is this true of one who upholds this sutra
and also practices giving and discipline,
patience, and delight in meditative absorption,
who is neither angry nor given to harsh speech,
who reveres stūpas and temples
and is humble toward monks,
who remains far from a self-exalting heart
and constantly reflects upon wisdom,
who does not become angry when questioned or challenged
but explains in accord with what the questioner can receive.
If someone can practice in this way,
that person’s merit cannot be measured.
If you see a Dharma teacher
who has accomplished merits such as these,
you should scatter celestial flowers over that teacher
and cover the teacher’s body with celestial garments;
bow with your head and face at that teacher’s feet,
and bring forth the thought that this person is like the Buddha.
You should also think:
‘Before long, this person will reach the tree of awakening,
attain the uncontaminated and unconditioned,
with afflictions ended in what is neither born nor extinguished,
and widely benefit devas and humans.’
Wherever that person dwells or remains,
whether walking in meditation, sitting, or lying down,
even where that person teaches no more than a single verse,
a stūpa should be raised there,
made wondrous and beautiful with adornments
and honored with every kind of offering.
When a son of the Buddha dwells in such a place,
the Buddha thereby receives and uses it,
always abiding there,
walking in meditation, sitting, or lying down.”
前一品〈壽量〉，佛揭開了那久遠實成、常住不滅的本壽——原來佛從沒真正離開。這一品，說的是『聽見了以後，怎麼樣』:就在佛說壽命長遠的當座，無量眾生因這一聞而得道；佛一一為彌勒分別，他們各得的是什麼益。進而佛把話推向未來：哪怕只是一念的信解，這功德也無量無邊，遠勝多劫的苦行；乃至佛滅之後，能受持這部經的人，其福如虛空無邊。「分別功德」，就是把這聞法所生之德，一等一等分別出來。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。
聞壽量，眾生得大法利
佛說壽命劫數這樣長遠，當座無量無邊的眾生，得了大饒益。佛便告訴彌勒，一一分別：有六百八十萬億那由他恒河沙數的眾生，得了「無生法忍」——於無生之理，智慧印可、堪任不退；有比這多千倍的菩薩，得了能總持所聞不失的陀羅尼門；有一世界微塵數的菩薩，得了樂說無礙的辯才；又有得百千萬億旋陀羅尼的；有三千大千世界微塵數的菩薩，能轉不退的法輪；有二千中國土微塵數的，能轉清淨的法輪；又有小千國土微塵數的菩薩，還餘八生便當成佛；還餘四生、三生、二生、乃至一生便當成佛的，各如四三二一個四天下的微塵數；末了，有八世界微塵數的眾生，都發起了無上菩提之心。這一長串，是聞壽量當下、當座得道的十二等差——聞一部經而證果如此之眾，正顯這〈壽量〉之深、之要。
天雨寶華，供養諸佛
眾生得這樣的大法利，天地也應之而動。虛空中落下曼陀羅華、摩訶曼陀羅華，散在諸佛與多寶塔中的釋迦、久已滅度的多寶如來、以及一切菩薩四眾身上；又落下細末的栴檀、沈水之香。虛空裡天鼓自然鳴響，妙聲深遠；又落下千種天衣，垂著真珠、摩尼、如意珠等種種瓔珞，遍於九方；眾寶香爐燒著無價之香，自然周遍供養大會。一一佛前，都有菩薩執持幡蓋，一層一層直上到梵天，以妙音歌讚諸佛。這一場供養瑞，是天地為『聞壽量得道』所作的印證。
彌勒偈頌讚歎
彌勒從座而起，合掌以偈重讚這件希有之事：佛說的這法，是往昔所未曾聞的；世尊有大威力，壽命不可稱量。無數佛子聽佛這樣分別得法之利，歡喜充滿全身——有的住不退地、有的得陀羅尼、有的得無礙樂說；各級微塵數的菩薩，或轉不退法輪、或餘幾生成佛。這樣的眾生，聞佛壽長遠，得了無量無漏清淨的果報。偈末，彌勒讚道：聞佛壽無量，一切都歡喜；佛名聞十方，廣饒益眾生。
一念信解，功德無量
分別完當座之益，佛把話推向更廣處。佛告彌勒：若有眾生，聞佛壽命這樣長遠，「乃至能生一念信解」，所得的功德，就無有限量。何以見得？佛打了個校量：若有人為求菩提，於八十萬億那由他劫這樣長的時間裡，行布施、持戒、忍辱、精進、禪定這五種波羅蜜——單單除開般若不算——拿這多劫苦行的功德，來比那「一念信解」的功德，百分、千分、乃至算數譬喻，都不及其一。一念之信，何以勝過多劫之行？因為所信的，是佛久遠常住這樁不可思議的實事；信得及此，便與佛的果德相應，故其福最勝。佛並說：有這樣功德的人，於菩提再不會退轉了。
深心信解，得見佛土
信之更深一層，是「解其言趣」——不只信，還解得佛這話的旨趣；這樣的人，功德無量，能生起如來的無上智慧。再深一層，是「深心信解」:佛說，若人聞佛壽命長遠而深心信解，這人當下就「見佛常在耆闍崛山」，與大菩薩、聲聞眾圍繞說法；又見這娑婆世界，地是琉璃、坦然平正，閻浮檀金劃出八條道路，寶樹行列、樓觀皆寶所成——若能這樣觀見，便是「深信解相」。這見，不是肉眼所見的實景，是深信之心所照見的佛土；信到深處，穢土當下即淨。
如來滅後：受持這部經，就是最好的供養
以上是佛在世時的信解；佛接著轉向「滅後」。「又復如來滅後」，若有人聞這部經而不毀謗、起隨喜之心，就已是深信解相了；何況讀誦受持的人，這人便如同頭頂載著如來。佛更說一段極重的話：這樣的善男子善女人，不必再為我起塔寺、造僧坊、以四事供養眾僧了。為什麼？因為他受持讀誦這部經，就已經等於起了塔、造了僧坊、供養了眾僧；等於以佛舍利起了直上梵天的七寶塔，等於在無量劫中作了種種供養。佛的意思是：法的受持，勝過一切事相的供養；因為佛的真身是法，持法即是供養法身。
兼行六度，其德最勝
若在受持之外，還能兼行布施、持戒、忍辱、精進、禪定、智慧這六度，那功德就更「最勝、無量無邊」了——譬如虛空，四方上下無有邊際；這人的功德也如虛空無邊，能疾速趣至一切種智。佛說：這樣的人，當知已趣向道場、接近菩提、坐於道樹之下了；他所在之處，無論坐立經行，都應當起塔，一切天人都應像供養佛塔一樣供養。末後佛以偈重明這一切：滅後能持此經的人，福無量、如上所說；能持此經，就如佛在世一般；若見這樣的法師，成就如此之德，應當散天華、以天衣覆其身、頭面接足禮，把他當作佛一樣想。佛子住在這受持之地，那地方便是佛的受用之處——佛常在其中，經行坐臥。這一品，就在這『持經即是佛受用地』的莊嚴裡收住。
以唯識之眼：無生法忍裡的三性，與那「隨義而配」的階位
上來是分別功德品自身的義。這一品一開頭就密密地分別『得什麼益、到什麼位』;所借的那面唯識鏡（慈恩窺基《玄贊》），在這裡便照見了「階位」的紋理。鏡非經，只換一副眼，把這聞法所得的位次看得更分明。
先說那最要緊的一得：「無生法忍」。《玄贊》把它讀進唯識最深的一層——所謂「無生」，是就三性上說的三重無生：遍計所執那一層，是「名相無生」（執以為實的名與相，本無自性可生）;依他起那一層，是「自然無生」（緣起之法不能自己生起自己）;圓成實那一層，是「惑苦無生」（真如性上惑與苦本自不生）。把遍計、依他、圓成三層一一照過，才是「無生法忍」所忍可的境，不是籠統一句「不生」。這是整品裡唯識義最實的一句。
其次是「階位」。窺基把那十二等得益一一配上菩薩十地（無生法忍配初地，乃至清淨法輪配十地）;那「八生乃至一生當得菩提」，依世親《法華論》判作「初地菩提」——分見佛性、離分段生死，非究竟佛果。可貴的是他配完立刻自按一句：「但隨義說證，不須次第配地」——這些配位是隨義方便一說，不是死板階梯，不可執位為實。至於佛校量時何以把六度裡的般若除開、只論五度，他也答得乾脆：一乘之體正是『有為慧、無為智』，般若即這智慧本身、是六度中最勝的一度；最勝者不入所比——除的不是輕視般若，恰是尊般若為體。
至於這聞法所得的位次該怎麼判，幾副眼各異：慈恩以「七種行者」判滅後、別立「信、位、證、行」四不退；天台判「現在四信」（一念信解、略解言趣、廣為他說、深信觀成）與「滅後五品」（隨喜、受持讀誦、勸他受持讀誦、兼行六度、正行六度），說這五品還在十信之前、是六根清淨的外凡位——正是天台一宗觀行位的根本出處；三論吉藏則以「四品人」（聞、思、修、修之上上）判之。或七行者、或四信五品、或四品人，判位不一；而三家同用一把尺——聞、思、修三慧的淺深。經自己那『一念信解勝多劫苦行』的許諾，始終在那裡。此處並錄，不加裁斷，各還其位。
In the preceding chapter, the Chapter on the Lifespan, the Buddha revealed his original lifespan: he attained awakening in the distant past and abides without extinction. The Buddha, it turns out, has never truly left. This chapter tells us what happens after that revelation is heard. As the Buddha declares that his lifespan is long, immeasurable sentient beings in the very assembly attain the path through hearing it; the Buddha distinguishes for Maitreya, one by one, the particular benefit each has gained. He then carries the teaching into the future: the merit of even a single thought of trust and understanding is immeasurable and boundless, far surpassing arduous practices over many aeons; after the Buddha’s extinction, the merit of one who upholds this sutra is boundless as open space. To “distinguish qualities” is to distinguish, grade by grade, the merit and qualities born of hearing this Dharma. We will follow the sequence of the sutra and make each meaning in the chapter clear; only at the end will we add a further reflection from the Consciousness-Only tradition.
Hearing the Measure of the Lifespan, Sentient Beings Gain Great Benefits of the Dharma
When the Buddha declares that the number of aeons in his lifespan is so long, immeasurable and boundless sentient beings in the assembly gain great benefit. The Buddha then tells Maitreya what they have attained, distinguishing the benefits one by one. Sentient beings numbering six hundred and eighty myriads of millions of nayutas of Ganges sands attain forbearance of the non-arising of dharmas: through wisdom, they confirm and become capable of abiding without retreat in the principle of non-arising. A thousand times as many bodhisattvas attain a gateway of dhāraṇī, by which what they hear is retained without loss. Bodhisattvas as numerous as the dust particles of one world attain joyful, unobstructed eloquence; others attain hundreds of thousands of myriads of millions of revolving powers of retention. Bodhisattvas as numerous as the dust particles of a three-thousandfold great-thousand world-system can turn the Dharma-wheel from which there is no retreat, while those as numerous as the dust particles of a two-thousandfold intermediate world-system can turn the pure Dharma-wheel. Bodhisattvas as numerous as the dust particles of a small-thousandfold world-system have eight births remaining before they become buddhas; those with four, three, two, or just one birth remaining are each as numerous as the dust particles in four, three, two, or one four-continent worlds. Finally, sentient beings as numerous as the dust particles of eight worlds all bring forth the resolve for unsurpassed awakening. This long enumeration gives the twelve gradations of attainment gained in that very assembly on hearing the lifespan. That so many hear a single chapter and realize its fruits shows precisely how profound and essential the Chapter on the Lifespan is.
Celestial Rains of Precious Flowers, Offerings to the Buddhas
When sentient beings gain such great benefits of the Dharma, heaven and earth respond. Mandarava and great mandarava flowers fall from the sky, scattering over the buddhas, Shakyamuni in the stupa of Many-Treasures, Many-Treasures Buddha who entered extinction long ago, all the bodhisattvas, and the fourfold assembly. Fine powdered sandalwood and aloeswood incense also rain down. Celestial drums sound of themselves in the sky, their wondrous notes profound and far-reaching. A thousand kinds of celestial garments descend, hung with necklaces of pearls, mani jewels, wish-fulfilling jewels, and other precious things, filling the nine directions. Jeweled censers burn priceless incense, whose fragrance naturally spreads throughout the great assembly as an offering. Before each buddha, bodhisattvas hold banners and canopies, rising tier upon tier as high as the Brahma heaven and singing praises of the buddhas in wondrous voices. This auspicious offering is heaven and earth’s confirmation of “attaining the path through hearing the lifespan.”
Maitreya Praises in Verse
Maitreya rises from his seat and, with palms joined, praises this rare event in verse. The Dharma the Buddha has taught was never heard in times before; the World-Honored One possesses great power, and his lifespan cannot be measured. Countless sons of the Buddha hear him distinguish the benefits of the Dharma in this way, and joy fills their bodies. Some abide on the ground of nonretrogression, some attain retention, and some attain joyful, unobstructed eloquence. Bodhisattvas as numerous as dust particles at each level either turn the Dharma-wheel from which there is no retreat or have only a certain number of births remaining before buddhahood. Sentient beings such as these hear that the Buddha’s lifespan is long and gain immeasurable, uncontaminated, pure fruits and recompenses. At the end of the verse, Maitreya praises the revelation: hearing that the Buddha’s lifespan is immeasurable, everyone rejoices; the Buddha’s name is heard throughout the ten directions, widely benefiting sentient beings.
A Single Thought of Trust and Understanding, Immeasurable Merit
Having distinguished the benefits gained in the present assembly, the Buddha extends his words further. He tells Maitreya that if a sentient being hears that the Buddha’s lifespan is so long and can bring forth even a single thought of trust and understanding, the merit gained has no limit. How can its measure be seen? The Buddha makes a comparison. Suppose someone seeking awakening were to practice the five perfections of giving, discipline, patience, vigor, and meditation for eighty myriads of millions of nayutas of aeons—with wisdom alone excluded from the reckoning. Compared with the merit of that single thought of trust and understanding, the merit of all those difficult practices over many aeons would not equal one hundredth or one thousandth part of it; even calculation and analogy could not express the difference. How can trust in a single thought surpass practice over so many aeons? Because what is trusted is the inconceivable reality that the Buddha awakened in the distant past and ever abides. To trust this is to correspond with the Buddha’s fruit-qualities; therefore its merit is foremost. The Buddha further declares that one who possesses such merit will never again retreat from awakening.
Deep Trust and Understanding, Seeing the Buddha-Land
At a deeper level of trust, one understands the intent of the Buddha’s words: one does not only trust but also comprehends what the Buddha means. Such a person gains immeasurable merit and can bring forth the unsurpassed wisdom of the Buddha. Deeper still is trust and understanding with a profound heart. The Buddha says that one who hears that his lifespan is long and trusts and understands deeply thereby sees the Buddha always abiding on Vulture Peak, surrounded by great bodhisattvas and the assembly of listeners, teaching the Dharma. One also sees this Saha world: the ground is made of lapis lazuli, level, open, and even; Jambunada gold marks out eight roads; jeweled trees stand in rows; and the towers and pavilions are all made of jewels. To see in this way is the mark of deep trust and understanding. This is not a scene seen with the physical eyes. It is the buddha-land illumined by a heart of deep trust. When trust reaches its depth, the defiled land is itself revealed as pure.
After the Buddha’s Extinction: Upholding This Sutra Is the Highest Offering
The preceding passages concern trust and understanding while the Buddha is present. The Buddha now turns to the period after his extinction. If someone then hears this sutra and does not disparage it but brings forth a heart of rejoicing, this is already the mark of deep trust and understanding. How much more is this true of one who reads, recites, accepts, and upholds it: such a person bears the Buddha upon the crown of the head. The Buddha then makes an exceedingly weighty declaration. Such good men and good women need not build further stupas or monasteries for him, construct monastic dwellings, or make offerings of the four requisites to the monastic assembly. Why? Because accepting, upholding, reading, and reciting this sutra is already equivalent to building stupas, constructing monastic dwellings, and making offerings to the monastic assembly. It is equivalent to building a seven-jeweled stupa for the Buddha’s relics that rises to the Brahma heaven, and to making every kind of offering throughout immeasurable aeons. The Buddha’s meaning is that upholding the Dharma surpasses every material form of offering: the Buddha’s true body is Dharma, and upholding the Dharma is itself an offering to the Dharma-body.
Practicing the Six Perfections as Well, Merit Foremost
If, in addition to upholding the sutra, someone also practices the six perfections of giving, discipline, patience, vigor, meditation, and wisdom, that merit is even more “foremost, immeasurable, and boundless.” Open space has no boundary in the four directions, above, or below; this person’s merit is likewise boundless as open space and swiftly reaches the knowledge of all modes. The Buddha says that such a person has already set out toward the place of awakening, drawn near to awakening, and is about to sit beneath the tree of awakening. Wherever this person sits, stands, or walks, a stupa should be built, and all devas and humans should make offerings to it just as they would to a buddha-stupa. At the end, the Buddha proclaims all this again in verse: after his extinction, one who can uphold this sutra has immeasurable merit, just as described above; to uphold this sutra is as though the Buddha were present. If one sees a Dharma teacher who has accomplished such qualities, one should scatter celestial flowers, cover the teacher’s body with celestial garments, bow with one’s head and face at the teacher’s feet, and regard that person as one would the Buddha. When a son of the Buddha dwells upon the ground where the sutra is upheld, that place becomes ground received and used by the Buddha—the Buddha always abides there, walking, sitting, and lying down. The chapter comes to rest within the splendor of this declaration: the ground where the sutra is upheld is ground received and used by the Buddha.
Seen Through the Eyes of Consciousness-Only: The Three Natures within Forbearance of the Non-Arising of Dharmas, and Stages “Matched According to Meaning”
Everything above is the Chapter on Distinguishing Qualities in its own meaning. From its opening, the chapter closely distinguishes what benefit is attained and at what stage. The Consciousness-Only mirror used here, Kuiji’s Profound Praise of the Lotus, brings the texture of those stages into clearer view. The mirror is not the sutra; it only changes the pair of eyes through which the stages gained from hearing the Dharma are seen.
Begin with the most important attainment: forbearance of the non-arising of dharmas. The Profound Praise reads it into the deepest layer of Consciousness-Only. Non-arising is explained as threefold non-arising in terms of the three natures. In the wholly-imagined, it is the non-arising of names and marks: the names and marks grasped as real have no self-nature that could arise. In the other-dependent, it is non-arising of itself: a dependently arisen dharma cannot bring itself into being by itself. In the perfectly-accomplished, it is the non-arising of affliction and suffering: within the nature of suchness, affliction and suffering have never arisen. Only when the wholly-imagined, other-dependent, and perfectly-accomplished have each been illumined in this way is the object confirmed in forbearance of the non-arising of dharmas fully shown; it is not merely a vague assertion that things “do not arise.” This is the chapter’s most substantial sentence of Consciousness-Only meaning.
Next come the stages. Kuiji maps the twelve gradations of benefit one by one to the bodhisattva’s ten grounds, from forbearance of the non-arising of dharmas at the first ground through the pure Dharma-wheel at the tenth. Following Vasubandhu’s Treatise on the Lotus Sutra, he judges that attaining awakening after eight through one more births means awakening on the first ground: seeing buddha-nature in part and leaving segmented birth and death behind, not attaining the ultimate fruit of buddhahood. Significantly, as soon as he completes the mapping, he adds his own caution: it only explains realization according to meaning; there is no need to match the grounds in sequence. These stages are a skillful explanation according to meaning, not a rigid ladder; one must not grasp the stages as fixed realities. He also answers directly why, in comparing merit, the Buddha excludes wisdom from the six perfections and counts only five. The substance of the One Vehicle is precisely conditioned wisdom and unconditioned knowledge. Wisdom is that knowing itself and the most excellent of the six perfections, so the most excellent does not enter the comparison. Its exclusion does not slight wisdom; it honors wisdom as the very substance.
Several sets of eyes classify the stages gained from hearing differently. Cien distinguishes seven practitioners after the Buddha’s extinction and separately establishes four kinds of nonretrogression—of trust, stage, realization, and practice. Tiantai establishes the four present faiths—a single thought of trust and understanding, briefly understanding the intent of the words, teaching widely to others, and deep trust with contemplation accomplished—and the five grades after extinction: rejoicing, accepting and upholding through reading and recitation, encouraging others to accept and uphold through reading and recitation, also practicing the six perfections, and properly practicing the six perfections. It places these five grades before the ten faiths, at the outer-ordinary stage of purification of the six faculties, the scriptural basis for Tiantai’s own stages of contemplative practice. Jizang of Sanlun instead establishes four classes: those of wisdom born of hearing, reflection, cultivation, and the highest within cultivation. The classifications differ—seven practitioners, four faiths and five grades, or four classes—but all three use the depth of hearing, reflection, and cultivation as a common measure. The sutra’s own promise that a single thought of trust and understanding surpasses arduous practice over many aeons remains fully in place. These readings are recorded side by side without adjudication, each kept in its own place.
考據Apparatus
本品為聞〈壽量品〉之得益。大會聞佛壽命長遠，無量眾生得大饒益；佛為彌勒分別現前所得，凡十二品類：六百八十萬億那由他恒河沙眾生得無生法忍、聞持陀羅尼、樂說無礙辯、旋陀羅尼、轉不退法輪、轉清淨法輪、八生／四生／三生／二生／一生當得菩提、八世界微塵數眾生發菩提心。天雨寶華供養瑞。彌勒偈讚。次校量：聞佛壽命乃至一念信解，功德超於八十萬億那由他劫行五波羅蜜（除般若）；深心信解則見佛常在耆闍崛山、娑婆琉璃平正（深信解相）。又「如來滅後」聞經隨喜、讀誦受持者即為頂戴如來；不須復起塔寺，受持讀誦即為起塔造僧坊供養眾僧；兼行六度其德最勝、疾至一切種智。慈恩窺基《玄贊》讀此品為〈壽量〉之得益、明階位，依世親《法華論》「勝妙力無上」五門判之（此品當證、信、供養三門）；現前得益以六門依位（十地）、五門依生（初地菩提）配，無生法忍釋為三無生（三性）；滅後以「七行者」判，別立信、位、證、行四無退——唯識義中而階位-偏。天台智顗判此品前半（訖彌勒十九行偈）為本門正宗之末、後半為本門流通，立「現在四信」「滅後五品（五品弟子位）」；三論吉藏以『十二位得益』判現前、以「四品人（聞思修）」判滅後，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第十七 分別功德品（卷五；〔T09n0262 0044a06〕起）· 聞〈壽量〉之得益 |
| 窺基《玄贊》科文（主錨·慈恩） | 品段〔T34n1723 0833b24〕三門分別：一來意、二釋名、三解妨〔0833b25〕。來意三重:①明〈壽量〉權實二佛萬德鴻基「今明階位故此品來」〔0833b29〕· ②辨時眾因聞已滿果證獲不同· ③依世親《法華論》「第十勝妙力無上」立五門法力（證·信·供養·聞法·讀誦持說）〔0833c06〕，此品當證、信、供養三門· 判此品為本門流通（「而非開誘之標，故非宗也」〔0834a06〕）· 釋名：功＝聞法力用、德＝福慧〔0833c19〕 |
| 天台《文句》（旁證） | 〈釋分別功德品〉〔T34n1718 0136a10〕起 · 判本門正宗訖彌勒十九行偈、偈後為流通〔0124c15·0002a14〕· 偈後長行分現在四信＋滅後五品〔0137b15〕· 記南師／北師異判（南師偈後長行屬流通、北師四信屬正說），今依南方〔0137a21〕 |
| 三論《義疏》（旁證） | 〈分別功德品第十七〉〔T34n1721 0610b27〕起 · 判此品為廣開身權身實第三「稟教得益」· 釋名二義（品初聞壽量得益十二位·品末流通分別持經功德）〔0610b28〕· 就文為二（得益·感瑞）〔0610c10〕· 流通始於「又阿逸多」〔0612a28〕 |
二、異譯·三譯對勘
本品三漢譯：羅什 T262〈分別功德品第十七〉· 竺法護 T263《正法華經》〈御福事品第十六〉〔T09n0263 0115b16〕· 添品 T264〈分別功德品第十六〉〔T09n0264 0178a24〕。竺法護對應品確認＝御福事品（御＝統御、福事＝功德事·義譯「分別功德」；其後〈勸助品第十七〉即羅什〈隨喜功德品〉，品序平行）；品次差（羅什⑰·竺法護／添品⑯，因提婆材料在羅什／添品獨立成品）。
句一 聞壽量得大饒益·佛告彌勒
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 爾時大會，聞佛說壽命劫數長遠如是，無量無邊阿僧祇眾生得大饒益。於時世尊告彌勒菩薩摩訶薩：「阿逸多！我說是如來壽命長遠時…… | T09n0262 0044a06 |
| 添品 T264 | 〔逐字同羅什〕爾時大會，聞佛說壽命劫數長遠如是……告彌勒菩薩摩訶薩：「阿逸多！…… | T09n0264 0178a24 |
| 竺法護 T263 | 爾時世尊告彌勒大士：「阿逸！欲知今佛說此如來壽限經典之時…… | T09n0263 0115b16 |
異文所繫：添品逐字同羅什。竺法護——「彌勒大士」「阿逸」（省音）·「如來壽限」（羅什作「壽命長遠」）·無「爾時大會…得大饒益」總述（義移品末）。
句二 十二品類得益（譯名·開合異）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 六百八十萬億那由他恒河沙眾生，得無生法忍……得聞持陀羅尼門……樂說無礙辯才……旋陀羅尼……轉不退法輪……轉清淨法輪……八生／四生／三生／二生／一生當得阿耨多羅三藐三菩提……八世界微塵數眾生皆發阿耨多羅三藐三菩提心 | T09n0262 0044a09／0044a24 |
| 添品 T264 | 〔逐字同羅什·同數同名〕……得無生法忍……八生／四生／三生／二生／一生……皆發阿耨多羅三藐三菩提心 | T09n0264 0178a27 |
| 竺法護 T263 | 六十八億那術百千江河沙等諸菩薩，逮不起法忍……皆得總持……無礙辯才總持……不退轉總持……轉不退轉法輪……無垢大聖分別而轉法輪……逮得八生住……得一生補處當成正覺……悉發無上正真之道 | T09n0263 0115b17 |
異文所繫（關鍵）：添品逐字同羅什。竺法護異譯系——無生法忍→不起法忍（anutpattika-dharma-kṣānti 之古譯·全 T263「無生法忍」零命中·譯名系統非脫漏）·恒河沙→江河沙·②③④統以「總持」攝（羅什作聞持陀羅尼／無礙辯才／旋陀羅尼）·八生～一生羅什五級·竺法護僅「八生住／一生補處」二級（羅什詳·竺法護略）·眾生→黎庶·阿耨多羅三藐三菩提→無上正真之道（義譯）。數字量級異（六百八十萬億那由他 對 六十八億那術）。
句三 一念信解·除般若（最尖銳結構異）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 乃至能生一念信解，所得功德無有限量。若有善男子、善女人……於八十萬億那由他劫，行五波羅蜜——檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜——除般若波羅蜜，以是功德比前功德，百分、千分……不及其一 | T09n0262 0044c20／除般若 0044c25 |
| 添品 T264 | 〔逐字同羅什〕……行五波羅蜜：檀波羅蜜……禪波羅蜜，除般若波羅蜜…… | T09n0264 0179a08 |
| 竺法護 T263 | 其聞如來所現壽命所說經法，發意頃生快心篤信者，所得功德不可稱量……奉行布施、持戒、忍辱、精進、一心五度無極，八億百千劫；不如……聞斯如來壽命之限，發意之頃歡喜信樂…… | T09n0263 0116a28／五度 0116b02 |
異文所繫（除般若關鍵）：添品逐字同羅什。①一念信解→竺法護「發意頃生快心篤信／歡喜信樂」（不用「信解」）。②「除般若」之表詮：羅什／添品明作「行五波羅蜜……除般若波羅蜜」（六度減般若＝五度）；竺法護通品以「五度無極」為框，根本無「除」字（逐字核 0116b02:「布施持戒忍辱精進一心五度無極」無第六度·無「除」）——羅什以『六度減般若』表詮、竺法護以「五度無極」直陳，到達同一結果（般若不入比較）而表述迥異。③數字異（八十萬億那由他劫 對 八億百千劫）。
句四 深心信解·見佛常在耆闍崛山
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 深心信解，則為見佛常在耆闍崛山，共大菩薩、諸聲聞眾圍繞說法。又見此娑婆世界，其地琉璃，坦然平正……當知是為深信解相 | T09n0262 0045b17 |
| 添品 T264 | 〔逐字同羅什〕……見佛常在耆闍崛山……當知是為深信解相 | T09n0264 0179c05 |
| 竺法護 T263 | 其心質直歡喜信者……以見如來在靈鷲山說是經時……於斯佛土三千大千世界之中，平等忍辱，地為紺琉璃紫磨金色 | T09n0263 0116c29 |
異文所繫：添品逐字同羅什。竺法護——耆闍崛山→靈鷲山（義譯）·「其地琉璃」→「紺琉璃紫磨金色」（增色飾）·「深信解相」未成固定術語。
句五 滅後受持即起塔·兼行六度·佛子住此地
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 又復如來滅後……起隨喜心……斯人則為頂戴如來……不須為我復起塔寺……受持讀誦是經典者，為已起塔、造立僧坊、供養眾僧……況復有人能持是經，兼行布施、持戒、忍辱、精進、一心、智慧，其德最勝……疾至一切種智／佛子住此地，則是佛受用 | T09n0262 滅後 0045b22／兼行 0045c14／佛子住 0046b12 |
| 添品 T264 | 〔逐字同羅什〕……斯人則為頂戴如來……兼行布施、持戒、忍辱、精進、一心、智慧……疾至一切種智／佛子住此地，則是佛受用 | T09n0264 0179c11／0180a01／0180b27 |
| 竺法護 T263 | 如來滅度後……歡樂受持，則為如來所見擁護……超於興起為佛塔廟……以為具足興立塔廟……〔無「兼行六度」整齊列·無「疾至一切種智」〕/所有土地，則為佛身 | T09n0263 0117a08／0117c27 |
異文所繫：添品逐字同羅什。竺法護——「頂戴如來」→「如來所見擁護」（能所倒置）·「不須起塔」→「超於興起」（超＝不待）·「兼行六度（含智慧）」整齊列與「疾至一切種智」句竺法護御福事品皆無（逐字核 0 命中·義攝改寫非脫漏）·「則是佛受用」→「則為佛身」。
羅什本「五／六」度之義理設計：羅什 句三 比較段作「行五波羅蜜·除般若」（所比＝五度）、句五 勸修段作「兼行……智慧」（所勸＝六度含般若）——前後「五對六」乃有意（所比五度·所勸六度）；窺基釋除般若之故：「一乘體即有為慧及無為智，所以除般若，以最勝故」〔T34n1723 0834c17〕（般若最勝故不入所比）。竺法護通品「五度無極」框，第六度既不入比較亦不整齊入勸修，無此「五對六」之張力。
添品定位：添品 T264〈分別功德品第十六〉逐字承羅什（數字、譯名、次第全同·逐字核開場／十二品類／除般若／深信解相／兼行六度／末偈皆字字對應），差異僅品次（⑯·提婆併入前品）及極少異體字（遶/繞·穌/酥）——羅什之重刊·非新譯。竺法護 T263 御福事品為真異譯軸:①品名異〈御福事品〉②譯名系統古譯（御福事·靈鷲山·不起法忍·五度無極·無上正真道·黎庶）③開合異（八生～一生五級併二級·雨華瑞增地動百千寶蓋·核心「除般若／兼行六度／疾至一切種智」框以「五度無極＋供養精進」義攝改寫）。
三、唯識義之經據（眼）
本品玄贊唯識義＝中，而落點在「階位」，非「三性」形上綱維。窺基明讀此品為「今明階位」〔T34n1723 0833b29〕，於現前得益傾注十地-配之階位義（初地・三地・五地・七地・八地・九地・十地密見於一欄）；然唯識-簽名形上語（阿賴耶・藏識・轉依・五性・種姓・二障）機掃全段〔0833b24–0836a26〕皆零。落點三，皆階位／慧義：
(一) 無生法忍＝三無生（三性）——此品唯識形上唯一落點——窺基釋六百八十萬億眾生所得無生法忍，先明「無生是境無所執」〔0834a20〕，繼以三無生配三性〔T34n1723 0834a22〕:
「即三無生：遍計所執名相無生，依他起性自然無生，圓成實性惑苦無生。」〔T34n1723 0834a22〕
→ 遍計／依他／圓成三性，配「名相無生／自然無生／惑苦無生」三無生——此為全段唯一遍計・依他・圓成現處（各一），本於無生法忍之釋，非挪②方便品三性。
(二) 十二品類→十地階位配（隨義非次第）——窺基分現前得益為「六門依位證得＋五門依生證得」〔0834a14〕，逐一配地：無生法忍＝初地〔0834a18〕・聞持陀羅尼＝三地（或五地）・樂說＝五地（或九地）・旋陀羅尼＝七地・不退法輪＝八地・清淨法輪＝十地。八生～一生依世親《法華論》判「初地菩提離分段死……非得果滿佛位菩提」〔0834b07〕（記《涅槃經》八生十六分異釋而不取）。窺基自標階位非固定：「但隨義說證，不須次第配地」〔0834b05〕——地-配隨義而說，非嚴次第，不得作定階梯。
(三) 一念信解·除般若＝一乘體有為慧無為智——校量段，窺基釋所以除般若〔T34n1723 0834c17〕：「其一乘體即有為慧及無為智，所以除般若，以最勝故。」依天親《金剛般若論》「數・力・無似・因」四勝立校量。滅後判「七行者」（功德無邊生種智／見報身淨土／頂戴於佛／即起塔僧坊供養／兼行六度自利／兼行六度利他趣道場／所在應起塔）〔0835a24〕；見報身淨土「以智見非以眼見」〔0835b07〕；別立信・位・證・行四無退〔0834c29〕。
（按：本品玄贊唯識義中而偏階位——形上落點唯「無生法忍＝三無生（三性）」一處；餘皆十地-配（隨義非次第）・校量・七行者・四無退。勿挪②方便品三性通軸、勿挪⑯壽量三佛菩提充此品。）
四、諸家異釋（古德·標宗·誌錄不判）
同一『聞壽量之得益與修行』，慈恩・天台・三論以三種階位／修行等第讀之。本編義疏鏡＝慈恩窺基《玄贊》；天台、三論並錄，誌其異而不判。
約詞辨:①「五品弟子位」為後世約詞——智顗《文句》全品零「五品弟子位」連文（機掃 0 命中）；智顗實作「五品」＋判位「十信前」「鐵輪六根清淨位」〔0138b06〕。②「在世四信」為後世約詞——智顗作「現在四信」（連文 3 見）。③五品之①②③智顗連文作「直起隨喜心／加自受持讀誦／加勸他受持讀誦」，通稱「隨喜品／讀誦品／說法品」為後世約詞（④「兼行六度」⑤「正行六度」則智顗連文逐字）。④「四信」「兼行六度」吉藏《義疏》全書零命中——四信五品係天台自宗判，勿屬吉藏。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
依世親《法華論》「勝妙力無上」五門判（此品當證・信・供養三門）· 現前得益「六門依位（十地-配・隨義非次第）＋五門依生（初地菩提非佛位）」· 無生法忍＝三無生（三性）· 滅後「七行者」· 別立信・位・證・行四無退〔0834c29〕· 判此品本門流通・非宗〔0834a06〕。詳目三。慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗《文句》T34n1718（旁證）
判本門正宗訖十九行偈、偈後流通〔0124c15〕· 偈後長行分「現在四信＋滅後五品」。現在四信〔T34n1718 0137b18〕:
「四信者：一、一念信解未能演說，二、略解言趣，三、廣為他說，四、深信觀成。」〔T34n1718 0137b18〕
滅後五品（五品弟子位·此品為其本據）〔T34n1718 0138a08〕:
「五品者：一、直起隨喜心，二、加自受持讀誦，三、加勸他受持讀誦，四、加兼行六度，五、加正行六度。」〔T34n1718 0138a08〕
判五品位＝「十信前」「鐵輪六根清淨位」〔0138b06〕；四信配聞・思・修慧、六根清淨十信位。記光宅／天親《法華論》增道損生生數異而別立圓位〔0136a19·0136b10〕。
三論·吉藏《法華義疏》T34n1721（旁證）
判此品廣開身權身實第三「稟教得益」·釋名二義〔0610b28〕· 現前得益依《法華論》判「十二位」（登地以上聖十一位＋地前發菩提心一位）〔0610c15〕· 滅後判「四品人」〔T34n1721 0612b12〕：「長行明四品人：一、下品謂聞慧人；二、中品思慧人；三、上品修慧人；四、上上品修慧之中更開此一品也。」（不用四信五品）· 流通始於「又阿逸多」〔0612a28〕。
三家並錄（誌·不判）
得益／修行等第判：慈恩「六門依位＋五門依生（現前）·七行者（滅後）·信位證行四無退」、天台「現在四信・滅後五品（五品弟子位·十信前）」、三論「十二位得益（現前）・四品人聞思修（滅後）」——三家判位各異（慈恩十地-配·天台十信前六根清淨·三論聞思修四品），並錄不判。正宗／流通判：慈恩「全品本門流通・非宗」〔0834a06〕、天台「前半訖十九行偈為正宗末・偈後流通」〔0124c15〕、三論「品初得益・品末（又阿逸多下）流通」〔0612a28〕——三家判各異。共法：三家皆以聞・思・修慧為信解淺深之軸（天台四信配聞思修·三論四品即聞思修·慈恩三慧亦通）。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 |
|---|---|---|---|
| 無生法忍 | anutpattika-dharma-kṣānti（系） | 〔本經 0044a09〕；窺基「三無生：遍計名相無生・依他自然無生・圓成惑苦無生」〔T34n1723 0834a22〕（配初地）；竺法護作「不起法忍」〔T09n0263 0115b17〕 | 於無生之理智證印可·此品配三性三無生·得者初地 |
| 十二品類得益 | — | 〔本經 0044a09–24〕；窺基六門依位＋五門依生·隨義配地〔T34n1723 0834a14〕；吉藏「十二位」（聖十一＋地前一）〔T34n1721 0610c15〕 | 聞壽量現前所得十二等差·三家判位異 |
| 一念信解 | — | 〔本經 0044c19〕；功德超行五度（除般若）；竺法護「發意頃生快心篤信」〔T09n0263 0116a28〕 | 聞佛壽命乃至一念之信解·功德無量 |
| 現在四信 | — | 智顗「一念信解・略解言趣・廣為他說・深信觀成」〔T34n1718 0137b18〕（「在世四信」＝後世約詞） | 佛在世聞經之四等信解（天台判·配聞思修） |
| 滅後五品 | — | 智顗「直起隨喜心・加自受持讀誦・加勸他受持讀誦・加兼行六度・加正行六度」〔T34n1718 0138a08〕·位十信前六根清淨〔0138b06〕（「五品弟子位」＝後世約詞） | 佛滅後修行之五等（天台外凡五品·此品為其本據） |
| 除般若 | — | 〔本經 0044c25〕；窺基「一乘體有為慧無為智·般若最勝故除」〔T34n1723 0834c17〕；竺法護「五度無極」框無「除」〔T09n0263 0116b02〕 | 校量所比之五度不含般若（般若最勝·不入比較） |
六、譬喻·修辭
本品無法華七喻；修辭核在「校量」與「虛空喻」。
(一) 校量（一念信解之福超行五度）——〔T09n0262 0044c19〕：聞佛壽命一念信解之功德，超於八十萬億那由他劫行五波羅蜜（除般若）之功德，百千萬億分不及其一。喻旨＝以無邊時劫之五度行，反顯一念信解之福勝——所顯即〈壽量〉之深、信之難能。窺基依天親《金剛般若論》「數・力・無似・因」四勝釋校量〔T34n1723 0834c17〕。
(二) 虛空喻（功德無邊）——〔T09n0262 0045c16〕：兼行六度之功德「譬如虛空，東西南北、四維上下無量無邊；是人功德亦復如是無量無邊」。喻依＝虛空十方無邊，喻體＝持經兼六度之功德，所顯義＝疾至一切種智。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》骨幹）:
- 世親《法華論》——「第十勝妙力無上」五門法力（證・信・供養・聞法・讀誦持說），此品當證・信・供養三門〔T34n1723 0833c06〕· 八生～一生『初地菩提非佛位』判〔0834b07〕。
- 窺基引天親《金剛般若論》「四勝」（校量）· 《成唯識論》《佛地》《十地論》《彌勒上生》（階位-配）· 智顗引光宅・天親《法華論》（生數）· 吉藏引《法華論》（十二位）。
(二) 法華內互讀:
- 此品＝〈壽量品⑯〉之得益 → 承〈壽量〉久遠實成（聞之而得道）·亦「因前〈涌出⑮〉釋彼眾疑」〔T34n1723 0834a04〕。
- 五門法力序列 → 此品（證・信・供養）→〈隨喜功德品⑱〉（聞法）→〈法師功德品⑲〉（讀誦持說）〔T34n1723 0833c09〕。
- 滅後五品（天台） → 下開〈觀行五品位〉（天台《摩訶止觀》外凡位之本據）·亦與〈法師品⑩〉五種法師互讀。
(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（釋四信五品）；三論吉藏別有《法華玄論》T34n1720——各承其宗，誌不判。
八、校本定位
- 羅什 T262（底本）：〈分別功德品第十七〉〔T09n0262 0044a06〕起（卷五）。聞壽量得益 0044a06／十二品類 0044a09〔無生法忍 0044a09／發心 0044a24〕· 雨華瑞 0044a26／天鼓 0044b02 · 彌勒偈 0044b08 · 一念信解 0044c19／除般若 0044c25 · 佛偈重宣 0044c31 · 深信解相見佛 0045b16 · 又復如來滅後 0045b22／不須起塔 0045b25／兼行六度 0045c14／疾至一切種智 0045c17 · 佛偈重宣 0046a03／佛子住此地 0046b12 迄〔0046b20〕（次品〈隨喜功德品第十八〉起）。源檔：原典層（逐字校訖）。
- 竺法護 T263《正法華經》〈御福事品第十六〉〔T09n0263 0115b16〕起：阿逸壽限 0115b16／不起法忍六十八億那術 0115b17／八生住一生補處 0115b25 · 雨意華地大動 0115c01 · 彌勒讚頌 0115c13 · 發意頃篤信五度無極 0116a28／0116b02 · 靈鷲山紺琉璃 0117a02 · 如來所見擁護 0117a08／超於興起塔廟 0117a10 · 則為佛身 0117c26。〔除般若・疾至一切種智・無生法忍 全書 0 命中〕
- 添品 T264〈分別功德品第十六〉〔T09n0264 0178a24〕起：聞壽量得益 0178a24／十二品類 0178a27／雨華 0178b15 · 一念信解除般若 0179a08／0179a13 · 深信解相 0179c05／滅後不須起塔 0179c13／兼行六度疾至一切種智 0180a01／0180a05／佛子住此地 0180b27。〔逐字近同羅什·品次⑯〕
- 窺基《玄贊》T34n1723（義疏鏡）：〈分別功德品〉〔0833b24〕—〔0836a26〕。三門 0833b25／今明階位 0833b29／五門法力 0833c06／釋名 0833c19／非開誘之標非宗 0834a06 · 六門依位五門依生 0834a14／無生是境 0834a20／三無生（三性）0834a22／隨義不須配地 0834b05／初地菩提非佛位 0834b07 · 校量除般若一乘體 0834c17／信位證行四無退 0834c29 · 七行者 0835a24／以智見非以眼見 0835b07／受持即起塔 0835b15／兼行六度 0835c09。卷九末沙門大乘基撰 0836a26。
- 智顗《文句》T34n1718（旁證）：〈釋分別功德品〉0136a10 起 · 本門正宗訖十九行偈 0124c15／0002a14 · 南師北師異判 0137a21 · 現在四信 0137b18／滅後五品 0138a08／五品位十信前 0138b06。
- 吉藏《義疏》T34n1721（旁證）：〈分別功德品第十七〉0610b27 起 · 釋名二義 0610b28／十二位得益 0610c15 · 四品人聞思修 0612b12／流通始又阿逸多 0612a28。
- 成立史誌：品題羅什／添品「分別功德品」·竺法護「御福事品」（義譯）；品次羅什⑰・竺法護／添品⑯;竺法護異譯（不起法忍／五度無極／靈鷲山·「除般若・疾至一切種智」義攝改寫 0 命中）；添品逐字近同羅什。「五品弟子位」「在世四信」＝後世約詞（智顗作「五品」「現在四信」）。
This chapter presents the benefits gained from hearing the 〈壽量品〉 tr. “Chapter on the Lifespan.” The great assembly hears that the Buddha’s lifespan is long and immeasurable sentient beings gain great benefit; the Buddha distinguishes for Maitreya twelve present classes of attainment: beings numbering six hundred and eighty myriads of millions of nayutas of Ganges sands attain forbearance of the non-arising of dharmas; others attain the dhāraṇī of hearing and retention, joyful unobstructed eloquence, revolving dhāraṇī, the ability to turn the Dharma-wheel from which there is no retreat, the ability to turn the pure Dharma-wheel, awakening after eight, four, three, two, or one more births, or, in the case of beings as numerous as the dust particles of eight worlds, the resolve for awakening. Precious flowers rain from the heavens as an auspicious offering, and Maitreya praises in verse. A comparison follows: the merit of hearing the Buddha’s lifespan and bringing forth even one thought of trust and understanding surpasses the merit of practicing five perfections for eighty myriads of millions of nayutas of aeons, with wisdom excluded. Deep trust and understanding sees the Buddha always on Mount Gṛdhrakūṭa and sees the Sahā world level and made of lapis lazuli—the mark of deep trust and understanding. In the period introduced as 「如來滅後」 tr. “after the Tathāgata’s extinction,” one who hears the sutra and rejoices, or reads, recites, accepts, and upholds it, thereby bears the Tathāgata upon the crown of the head; there is no need to build further stūpas or monasteries, because accepting, upholding, reading, and reciting already constitutes building stūpas and monastic dwellings and making offerings to the monastic assembly. One who also practices all six perfections has foremost merit and swiftly reaches the knowledge of all modes.
Kuiji’s Cien 《玄贊》 Profound Praise of the Lotus reads this chapter as the benefits of the 〈壽量〉 tr. “Lifespan” and as a clarification of stages. Following Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, he classifies it through three of the five gateways of 「勝妙力無上」 tr. “the unsurpassed power of supreme wonder”—realization, trust, and offering. He maps the present benefits through six gateways according to stage, the ten grounds, and five gateways according to births, awakening on the first ground; he explains forbearance of the non-arising of dharmas as the threefold non-arising of the three natures. For the period after extinction, he establishes 「七行者」 tr. “seven practitioners” and separately sets out four kinds of nonretrogression—of trust, stage, realization, and practice. Thus, within its Consciousness-Only meaning, the reading is moderate in scope and weighted toward stages.
Zhiyi of Tiantai divides the first half of the chapter, through Maitreya’s nineteen lines of verse, as the end of the principal teaching of the Origin Gate and the latter half as its transmission; he establishes 「現在四信」 tr. “the four present faiths” and 「滅後五品（五品弟子位）」 tr. “five grades after extinction, later summarized as the five grades of disciples.” Jizang of Sanlun reads the present benefits as 『十二位得益』 tr. “benefits gained in twelve stages” and the period after extinction as 「四品人（聞思修）」 tr. “four classes of people grounded in hearing, reflection, and cultivation.” These 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 | 第十七 分別功德品 tr. “Chapter 17, Distinguishing Qualities” （卷五；〔T09n0262 0044a06〕起）· the benefits gained from hearing the 〈壽量〉 tr. “Lifespan” |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter division 〔T34n1723 0833b24〕, 三門分別：一來意、二釋名、三解妨 tr. “three gateways of analysis: first, the reason for its coming; second, the explanation of its name; third, the resolution of difficulties” 〔0833b25〕. The 來意三重 tr. “threefold reason for its coming” is: (1) after clarifying that the provisional and real buddhas of the Chapter on the Lifespan form the vast foundation of the myriad qualities, 「今明階位故此品來」 tr. “this chapter comes now in order to clarify the stages” 〔0833b29〕; (2) to distinguish how the assembly, having heard, fulfilled causes and obtained differing fruits and realizations; (3) following Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, to establish 五門法力 tr. “five gateways of Dharma-power” under 「第十勝妙力無上」 tr. “the tenth, unsurpassed power of supreme wonder”—realization, trust, offering, hearing the Dharma, and reading, reciting, upholding, and teaching 〔0833c06〕. This chapter contains the first three, realization, trust, and offering. Kuiji judges the chapter to belong to the transmission of the Origin Gate, because 「而非開誘之標，故非宗也」 tr. “it is not the standard that opens and induces; therefore it is not the principal teaching” 〔0834a06〕. In explaining the title, merit is the effective power of hearing the Dharma, while quality is merit and wisdom 〔0833c19〕. |
| 天台《文句》（旁證） | 〈釋分別功德品〉 tr. “Explanation of the Chapter on Distinguishing Qualities” begins at 〔T34n1718 0136a10〕. Zhiyi judges that the principal teaching of the Origin Gate ends with Maitreya’s nineteen lines of verse, and the transmission begins after the verse 〔0124c15·0002a14〕. The prose after the verse is divided into 現在四信＋滅後五品 tr. “four present faiths plus five grades after extinction” 〔0137b15〕. It records different divisions by the southern and northern masters—the southern masters assign the prose after the verse to the transmission, while the northern masters assign the four faiths to the principal teaching—and follows the southern position 〔0137a21〕. |
| 三論《義疏》（旁證） | 〈分別功德品第十七〉 tr. “Chapter 17, Distinguishing Qualities” begins at 〔T34n1721 0610b27〕. Jizang judges the chapter to be the third part in the broad disclosure of the provisional and real bodies, 「稟教得益」 tr. “receiving the teaching and gaining benefit.” He gives two meanings for the title—at the beginning of the chapter, twelve stages of benefit gained from hearing the lifespan; at the end, in the transmission, the distinguishing of the merit of upholding the sutra 〔0610b28〕. He divides the text in two, benefit gained and the auspicious response 〔0610c10〕, and begins the transmission with 又阿逸多 tr. “Furthermore, Ajita” 〔0612a28〕. |
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, 〈分別功德品第十七〉 tr. “Chapter 17, Distinguishing Qualities”; Dharmarakṣa’s T263 《正法華經》 True Dharma Lotus, 〈御福事品第十六〉 tr. “Chapter 16, Regulating Meritorious Affairs” 〔T09n0263 0115b16〕; and the supplemented edition T264, 〈分別功德品第十六〉 tr. “Chapter 16, Distinguishing Qualities” 〔T09n0264 0178a24〕. Dharmarakṣa’s corresponding chapter is confirmed as 御福事品 tr. “Regulating Meritorious Affairs”: 御 means “to regulate,” while 福事 means “matters of merit,” making it an interpretive rendering of 「分別功德」 tr. “distinguishing qualities.” Its following chapter, 〈勸助品第十七〉 tr. “Chapter 17, Encouragement and Assistance,” corresponds to Kumārajīva’s 〈隨喜功德品〉 tr. “Chapter on the Qualities of Joyful Acceptance,” so the chapter sequence runs in parallel. The chapter numbers differ—Kumārajīva has Chapter 17, while Dharmarakṣa and the supplemented edition have Chapter 16—because the Devadatta material forms an independent chapter in Kumārajīva and the supplemented edition.
Passage One · Hearing the Lifespan, Gaining Great Benefit · The Buddha Addresses Maitreya
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 爾時大會，聞佛說壽命劫數長遠如是，無量無邊阿僧祇眾生得大饒益。於時世尊告彌勒菩薩摩訶薩：「阿逸多!我說是如來壽命長遠時…… tr. “At that time, the great assembly heard the Buddha declare that the number of aeons in his lifespan was so long. Immeasurable and boundless sentient beings, countless beyond reckoning, gained great benefit. The World-Honored One then said to Maitreya Bodhisattva Mahāsattva: ‘Ajita! When I declared that the Tathāgata’s lifespan is long …’” | T09n0262 0044a06 |
| 添品 T264 | 〔逐字同羅什〕爾時大會，聞佛說壽命劫數長遠如是……告彌勒菩薩摩訶薩：「阿逸多!…… tr. “[Identical word for word with Kumārajīva.] At that time, the great assembly heard the Buddha declare that the number of aeons in his lifespan was so long … he said to Maitreya Bodhisattva Mahāsattva: ‘Ajita! …’” | T09n0264 0178a24 |
| 竺法護 T263 | 爾時世尊告彌勒大士：「阿逸!欲知今佛說此如來壽限經典之時…… tr. “At that time, the World-Honored One said to the great being Maitreya: ‘Ajita! Know that when the Buddha now taught this scripture on the limit of the Tathāgata’s lifespan …’” | T09n0263 0115b16 |
What the variants bear upon: the supplemented edition is identical word for word with Kumārajīva. Dharmarakṣa has 「彌勒大士」 tr. “the great being Maitreya,” the abbreviated sound-transcription 「阿逸」 tr. “Ajita,” and 「如來壽限」 tr. “the limit of the Tathāgata’s lifespan” where Kumārajīva has 「壽命長遠」 tr. “the lifespan is long.” It lacks the summary statement 「爾時大會…得大饒益」 tr. “At that time, the great assembly … gained great benefit,” whose meaning is moved to the end of the chapter.
Passage Two · Twelve Classes of Benefit (Names and Groupings Differ)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 六百八十萬億那由他恒河沙眾生，得無生法忍……得聞持陀羅尼門……樂說無礙辯才……旋陀羅尼……轉不退法輪……轉清淨法輪……八生／四生／三生／二生／一生當得阿耨多羅三藐三菩提……八世界微塵數眾生皆發阿耨多羅三藐三菩提心 tr. “Sentient beings numbering six hundred and eighty myriads of millions of nayutas of Ganges sands attained forbearance of the non-arising of dharmas … attained the gateway of the dhāraṇī of hearing and retention … joyful unobstructed eloquence … revolving dhāraṇī … turned the Dharma-wheel from which there is no retreat … turned the pure Dharma-wheel … after eight / four / three / two / one more births would attain unsurpassed, complete, perfect awakening (anuttarā-samyaksaṃbodhi) … sentient beings as numerous as the dust particles of eight worlds all brought forth the resolve for unsurpassed, complete, perfect awakening.” | T09n0262 0044a09／0044a24 |
| 添品 T264 | 〔逐字同羅什·同數同名〕……得無生法忍……八生／四生／三生／二生／一生……皆發阿耨多羅三藐三菩提心 tr. “[Identical word for word with Kumārajīva, with the same numbers and names.] … They attained forbearance of the non-arising of dharmas … after eight / four / three / two / one more births … all brought forth the resolve for unsurpassed, complete, perfect awakening.” | T09n0264 0178a27 |
| 竺法護 T263 | 六十八億那術百千江河沙等諸菩薩，逮不起法忍……皆得總持……無礙辯才總持……不退轉總持……轉不退轉法輪……無垢大聖分別而轉法輪……逮得八生住……得一生補處當成正覺……悉發無上正真之道 tr. “Bodhisattvas numbering six billion eight hundred million nayutas of hundreds of thousands of river sands attained forbearance of dharmas not arising … all attained retention … retention of unobstructed eloquence … nonretrogressing retention … turned the Dharma-wheel from which there is no retreat … distinguished and turned the Dharma-wheel of the stainless great sages … attained abiding with eight births remaining … attained the rank of one birth remaining and would accomplish perfect awakening … all brought forth the unsurpassed true and right path.” | T09n0263 0115b17 |
What the variants bear upon (critical): the supplemented edition is identical word for word with Kumārajīva. In Dharmarakṣa’s translation system, 「無生法忍」 tr. “forbearance of the non-arising of dharmas” becomes 「不起法忍」 tr. “forbearance of dharmas not arising.” The latter is an old translation of anutpattika-dharma-kṣānti; the expression 「無生法忍」 tr. “forbearance of the non-arising of dharmas” has zero occurrences in the entirety of T263, so the difference belongs to the system of terminology and is not an omission. He has 江河沙 tr. “river sands” for Ganges sands. The second, third, and fourth benefits are all gathered under 「總持」 tr. “retention,” where Kumārajīva has the dhāraṇī of hearing and retention, unobstructed eloquence, and revolving dhāraṇī. Kumārajīva’s five levels from eight through one more births are reduced in Dharmarakṣa to only 「八生住／一生補處」 tr. “abiding with eight births remaining / the rank of one birth remaining”: Kumārajīva is detailed and Dharmarakṣa abbreviated. Dharmarakṣa has 黎庶 tr. “the common multitude” for sentient beings and 無上正真之道 tr. “the unsurpassed true and right path” as an interpretive rendering of unsurpassed, complete, perfect awakening. The scales of the numbers differ: six hundred and eighty myriads of millions of nayutas as against six billion eight hundred million nayutas.
Passage Three · A Single Thought of Trust and Understanding · Wisdom Excluded (the Sharpest Structural Difference)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 乃至能生一念信解，所得功德無有限量。若有善男子、善女人……於八十萬億那由他劫，行五波羅蜜——檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜——除般若波羅蜜，以是功德比前功德，百分、千分……不及其一 tr. “If one can bring forth even a single thought of trust and understanding, the merit gained has no limit. If a good man or good woman … through eighty myriads of millions of nayutas of aeons practiced five perfections—the perfections of giving, discipline, patience, vigor, and meditation—excluding the perfection of wisdom, then, compared with the preceding merit, this merit would not equal one hundredth or one thousandth part of it …” | T09n0262 0044c20／除般若 0044c25 |
| 添品 T264 | 〔逐字同羅什〕……行五波羅蜜：檀波羅蜜……禪波羅蜜，除般若波羅蜜…… tr. “[Identical word for word with Kumārajīva.] … Practiced five perfections: the perfection of giving … the perfection of meditation, excluding the perfection of wisdom …” | T09n0264 0179a08 |
| 竺法護 T263 | 其聞如來所現壽命所說經法，發意頃生快心篤信者，所得功德不可稱量……奉行布施、持戒、忍辱、精進、一心五度無極，八億百千劫；不如……聞斯如來壽命之限，發意之頃歡喜信樂…… tr. “One who hears the scriptural Dharma taught concerning the lifespan manifested by the Tathāgata and, in the moment of bringing forth the resolve, gives rise to a joyful heart and firm trust, gains merit that cannot be measured … Suppose one practiced giving, discipline, patience, vigor, and meditation—the five unsurpassed perfections—for eight hundred million thousand aeons; this would not equal … hearing the limit of the Tathāgata’s lifespan and, in the moment of bringing forth the resolve, rejoicing and trusting with delight …” | T09n0263 0116a28／五度 0116b02 |
What the variants bear upon (the critical exclusion of wisdom): the supplemented edition is identical word for word with Kumārajīva. First, Kumārajīva’s 「信解」 tr. “trust and understanding” becomes Dharmarakṣa’s 「發意頃生快心篤信／歡喜信樂」 tr. “in the moment of bringing forth the resolve, giving rise to a joyful heart and firm trust / rejoicing and trusting with delight”; Dharmarakṣa does not use the term “trust and understanding.” Second, in the explicit presentation of 「除般若」 tr. “the exclusion of wisdom,” Kumārajīva and the supplemented edition expressly say 「行五波羅蜜……除般若波羅蜜」 tr. “practice five perfections … excluding the perfection of wisdom”: 『六度減般若』 tr. “six perfections minus wisdom” equals five. Dharmarakṣa instead frames the entire chapter through 「五度無極」 tr. “the five unsurpassed perfections” and has no 「除」 tr. “exclude.” The wording at 0116b02 is 「布施持戒忍辱精進一心五度無極」 tr. “giving, discipline, patience, vigor, and meditation—the five unsurpassed perfections”; it has neither a sixth perfection nor an exclusion. Kumārajīva expresses “six perfections minus wisdom,” while Dharmarakṣa directly states five perfections. They reach the same result—wisdom does not enter the comparison—through markedly different expressions. Third, the numbers differ: eighty myriads of millions of nayutas of aeons as against eight hundred million hundreds of thousands of aeons.
Passage Four · Deep Trust and Understanding · Seeing the Buddha Always on Mount Gṛdhrakūṭa
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 深心信解，則為見佛常在耆闍崛山，共大菩薩、諸聲聞眾圍繞說法。又見此娑婆世界，其地琉璃，坦然平正……當知是為深信解相 tr. “With a deep heart, one trusts and understands, and thereby sees the Buddha always on Mount Gṛdhrakūṭa, surrounded by great bodhisattvas and the assembly of śrāvakas, teaching the Dharma. One also sees this Sahā world, its ground made of lapis lazuli, level, open, and even … Know that this is the mark of deep trust and understanding.” | T09n0262 0045b17 |
| 添品 T264 | 〔逐字同羅什〕……見佛常在耆闍崛山……當知是為深信解相 tr. “[Identical word for word with Kumārajīva.] … One sees the Buddha always on Mount Gṛdhrakūṭa … Know that this is the mark of deep trust and understanding.” | T09n0264 0179c05 |
| 竺法護 T263 | 其心質直歡喜信者……以見如來在靈鷲山說是經時……於斯佛土三千大千世界之中，平等忍辱，地為紺琉璃紫磨金色 tr. “One whose heart is straightforward and who rejoices and trusts … sees the Tathāgata as he teaches this sutra on Vulture Peak … Throughout the three-thousandfold great-thousand world-system of this buddha-land, there is evenness and patience; the ground is dark lapis lazuli and the color of refined purple-gold.” | T09n0263 0116c29 |
What the variants bear upon: the supplemented edition is identical word for word with Kumārajīva. Dharmarakṣa has 耆闍崛山→靈鷲山 tr. “Mount Gṛdhrakūṭa → Vulture Peak,” an interpretive translation; he expands 「其地琉璃」 tr. “its ground is lapis lazuli” into 「紺琉璃紫磨金色」 tr. “dark lapis lazuli and the color of refined purple-gold.” 「深信解相」 tr. “the mark of deep trust and understanding” does not become a fixed technical term in his translation.
Passage Five · Upholding after Extinction Is Building a Stūpa · Practicing the Six Perfections as Well · A Son of the Buddha Dwells Here
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 又復如來滅後……起隨喜心……斯人則為頂戴如來……不須為我復起塔寺……受持讀誦是經典者，為已起塔、造立僧坊、供養眾僧……況復有人能持是經，兼行布施、持戒、忍辱、精進、一心、智慧，其德最勝……疾至一切種智／佛子住此地，則是佛受用 tr. “Furthermore, after the Tathāgata’s extinction … one brings forth a heart of rejoicing … this person thereby bears the Tathāgata upon the crown of the head … there is no need to build further stūpas or monasteries for me … one who accepts, upholds, reads, and recites this scripture has thereby already built stūpas, constructed monastic dwellings, and made offerings to the monastic assembly … How much more is this true of one who can uphold this sutra while also practicing giving, discipline, patience, vigor, meditation, and wisdom. This person’s merit is foremost … one swiftly reaches the knowledge of all modes / When a son of the Buddha dwells in such a place, the Buddha thereby receives and uses it.” | T09n0262 滅後 0045b22／兼行 0045c14／佛子住 0046b12 |
| 添品 T264 | 〔逐字同羅什〕……斯人則為頂戴如來……兼行布施、持戒、忍辱、精進、一心、智慧……疾至一切種智／佛子住此地，則是佛受用 tr. “[Identical word for word with Kumārajīva.] … This person thereby bears the Tathāgata upon the crown of the head … also practices giving, discipline, patience, vigor, meditation, and wisdom … swiftly reaches the knowledge of all modes / When a son of the Buddha dwells in such a place, the Buddha thereby receives and uses it.” | T09n0264 0179c11／0180a01／0180b27 |
| 竺法護 T263 | 如來滅度後……歡樂受持，則為如來所見擁護……超於興起為佛塔廟……以為具足興立塔廟……〔無「兼行六度」整齊列·無「疾至一切種智」〕/所有土地，則為佛身 tr. “After the Tathāgata’s extinction … one joyfully accepts and upholds it and is thereby seen and protected by the Tathāgata … one surpasses erecting stūpas and temples for the Buddha … this is taken as the complete erection of stūpas and temples … [there is no orderly enumeration of ‘also practicing the six perfections’ and no ‘swiftly reaches the knowledge of all modes’] / Whatever ground there is becomes the Buddha’s body.” | T09n0263 0117a08／0117c27 |
What the variants bear upon: the supplemented edition is identical word for word with Kumārajīva. In Dharmarakṣa, 「頂戴如來」 tr. “bears the Tathāgata upon the crown of the head” becomes 「如來所見擁護」 tr. “is seen and protected by the Tathāgata,” reversing agent and recipient. 「不須起塔」 tr. “there is no need to build a stūpa” becomes 「超於興起」 tr. “surpasses erecting,” where “surpasses” means that it is not necessary to await such erection. The orderly enumeration of 「兼行六度（含智慧）」 tr. “also practicing the six perfections, including wisdom” and the clause 「疾至一切種智」 tr. “swiftly reaches the knowledge of all modes” are both absent throughout Dharmarakṣa’s Chapter on Regulating Meritorious Affairs: a word-for-word check gives zero occurrences, so this is an interpretive recasting rather than an omission. Finally, 「則是佛受用」 tr. “the Buddha thereby receives and uses it” becomes 「則為佛身」 tr. “it becomes the Buddha’s body.”
The doctrinal design of 「五／六」 tr. “five / six” perfections in Kumārajīva: in Passage Three, the comparative section has 「行五波羅蜜·除般若」 tr. “practicing five perfections, excluding wisdom,” so what is compared is five perfections. In Passage Five, the exhortation has 「兼行……智慧」 tr. “also practicing … wisdom,” so what is encouraged is all six perfections, including wisdom. The contrast 「五對六」 tr. “five against six” is intentional: five perfections are compared, while six are encouraged. Kuiji explains why wisdom is excluded: 「一乘體即有為慧及無為智，所以除般若，以最勝故」 tr. “The substance of the One Vehicle is precisely conditioned wisdom and unconditioned knowledge; therefore wisdom is excluded, because it is the most excellent” 〔T34n1723 0834c17〕. Dharmarakṣa frames the whole chapter through the five unsurpassed perfections. The sixth perfection neither enters the comparison nor appears in an orderly enumeration in the exhortation; the 「五對六」 tr. “five-against-six” tension is absent.
Placement of the supplemented edition: the supplemented edition T264 〈分別功德品第十六〉 tr. “Chapter 16, Distinguishing Qualities” follows Kumārajīva word for word: its numbers, translated terms, and sequence all agree, and its opening, twelve classes, exclusion of wisdom, mark of deep trust and understanding, practice of the six perfections as well, and final verse correspond character for character. The only differences are the chapter number—sixteen, because the Devadatta material is merged into the preceding chapter—and a very small number of graphic variants such as 遶/繞 and 穌/酥. It is a re-edition of Kumārajīva, not a new translation. Dharmarakṣa’s T263 〈御福事品〉 tr. “Chapter on Regulating Meritorious Affairs” is the true axis of alternate translation: its chapter title differs; its translated terminology follows an older system, including Regulating Meritorious Affairs, Vulture Peak, forbearance of dharmas not arising, the five unsurpassed perfections, the unsurpassed true and right path, and the common multitude; its groupings differ, reducing the five levels from eight through one more births to two and adding earth tremors and hundreds of thousands of jeweled canopies to the rain-of-flowers portent; and its core 「除般若／兼行六度／疾至一切種智」 tr. “excluding wisdom / also practicing the six perfections / swiftly reaching the knowledge of all modes” framework is interpretively recast as 「五度無極＋供養精進」 tr. “the five unsurpassed perfections plus vigor in making offerings.”
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The Consciousness-Only meaning in the 《玄贊》 Profound Praise of the Lotus for this chapter is moderate in scope, and its emphasis falls on 「階位」 tr. “stages” rather than a metaphysical architecture of 「三性」 tr. “the three natures.” Kuiji expressly reads the chapter as 「今明階位」 tr. “now clarifying the stages” 〔T34n1723 0833b29〕, and pours the meaning of stages into the ten-ground mapping of the present benefits: the first, third, fifth, seventh, eighth, ninth, and tenth grounds are implicitly visible within a single column. Yet a mechanical scan of the entire passage 〔0833b24–0836a26〕 yields zero instances of the signature Consciousness-Only metaphysical terms ālaya, store consciousness, transformation of the basis, five lineages, lineage-nature, and two obstructions. There are three points of emphasis, all concerning stages or wisdom:
(1) Forbearance of the non-arising of dharmas as the threefold non-arising of the three natures—the chapter’s sole Consciousness-Only metaphysical point — In explaining the forbearance of the non-arising of dharmas attained by beings numbering six hundred and eighty myriads of millions, Kuiji first states 「無生是境無所執」 tr. “non-arising is the object, in which nothing is apprehended” 〔0834a20〕, and then aligns the threefold non-arising with the three natures 〔T34n1723 0834a22〕:
「即三無生：遍計所執名相無生，依他起性自然無生，圓成實性惑苦無生。」〔T34n1723 0834a22〕
tr. “It is precisely the threefold non-arising: in the wholly-imagined, names and marks do not arise; in the other-dependent, arising of itself does not occur; in the perfectly-accomplished, affliction and suffering do not arise.”
The three natures—the wholly-imagined, other-dependent, and perfectly-accomplished—are thus matched with 「名相無生／自然無生／惑苦無生」 tr. “non-arising of names and marks / non-arising of itself / non-arising of affliction and suffering.” This is the only place in the entire passage where the three terms occur, once each. It is grounded in the explanation of forbearance of the non-arising of dharmas; it is not moved here from the three-nature axis of Chapter 2, Skillful Means.
(2) The twelve classes mapped to the stages of the ten grounds—a mapping according to meaning, not a fixed sequence — Kuiji divides the present benefits into 「六門依位證得＋五門依生證得」 tr. “six gateways of realization according to stage plus five gateways of realization according to births” 〔0834a14〕. He maps them one by one: forbearance of the non-arising of dharmas to the first ground; the dhāraṇī of hearing and retention to the third ground, or the fifth; joyful eloquence to the fifth ground, or the ninth; revolving dhāraṇī to the seventh ground; the Dharma-wheel from which there is no retreat to the eighth ground; and the pure Dharma-wheel to the tenth ground. Following Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, he judges the attainments after eight through one more births as 「初地菩提離分段死……非得果滿佛位菩提」 tr. “awakening on the first ground, in which segmented birth and death is left behind … not the awakening of the full fruition of the Buddha-stage” 〔0834b07〕. He records a different explanation in the 《涅槃經》 Nirvāṇa Sutra concerning eight births and sixteen parts but does not adopt it. Kuiji himself marks the stage mapping as not fixed: 「但隨義說證，不須次第配地」 tr. “It only explains realization according to meaning; there is no need to match the grounds in sequence” 〔0834b05〕. The ground mappings are stated according to meaning, not as a strict sequence, and must not be turned into a fixed ladder.
(3) A single thought of trust and understanding · the exclusion of wisdom · the One Vehicle as conditioned wisdom and unconditioned knowledge — In the comparative passage, Kuiji explains why wisdom is excluded 〔T34n1723 0834c17〕: 「其一乘體即有為慧及無為智，所以除般若，以最勝故。」 tr. “The substance of the One Vehicle is precisely conditioned wisdom and unconditioned knowledge; therefore wisdom is excluded, because it is the most excellent.” Following Vasubandhu’s 《金剛般若論》 Treatise on the Diamond Perfection of Wisdom, he establishes the comparison through 「數・力・無似・因」 tr. “number, power, nothing comparable, and cause.” For the period after extinction he distinguishes seven practitioners: one whose boundless merit gives rise to the knowledge of all modes; one who sees the pure land of the reward body; one who bears the Buddha upon the crown of the head; one whose practice is itself building stūpas and monastic dwellings and making offerings; one who also practices the six perfections for one’s own benefit; one who also practices the six perfections for the benefit of others and approaches the place of awakening; and one at whose dwelling a stūpa should be built 〔0835a24〕. The pure land of the reward body is seen 「以智見非以眼見」 tr. “with wisdom, not with the eyes” 〔0835b07〕. Kuiji separately establishes 信・位・證・行四無退 tr. “four kinds of nonretrogression: of trust, stage, realization, and practice” 〔0834c29〕.
Editorial note: the Consciousness-Only meaning in this chapter is moderate and weighted toward stages. Its only metaphysical point is 「無生法忍＝三無生（三性）」 tr. “forbearance of the non-arising of dharmas = the threefold non-arising of the three natures.” The remainder concerns a non-sequential mapping to the ten grounds, comparison of merit, seven practitioners, and four kinds of nonretrogression. Do not move the general three-nature axis of Chapter 2, Skillful Means, into this chapter, and do not import the three forms of awakening from Chapter 16, The Lifespan.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
The Cien, Tiantai, and Sanlun traditions read the same 『聞壽量之得益與修行』 tr. “benefits of hearing the lifespan and the corresponding practice” through three different systems of stages and practice. The expository mirror of this edition is Kuiji’s Cien 《玄贊》 Profound Praise of the Lotus. The Tiantai and Sanlun readings are recorded alongside it: their differences are documented without adjudicating among them.
Distinguishing later summary terms: (1) 「五品弟子位」為後世約詞 tr. “‘the stage of the five grades of disciples’ is a later summary term.” The exact continuous expression has zero occurrences in Zhiyi’s 《文句》 Words and Phrases of the Lotus for the entire chapter. Zhiyi actually writes 「五品」 tr. “five grades” and assigns their stage as 「十信前」 tr. “before the ten faiths” and 「鐵輪六根清淨位」 tr. “the iron-wheel stage of purification of the six faculties” 〔0138b06〕. (2) 「在世四信」為後世約詞 tr. “‘four faiths while the Buddha is in the world’ is a later summary term.” Zhiyi writes 「現在四信」 tr. “four present faiths,” an exact continuous expression occurring three times. (3) For the first three of the five grades, Zhiyi’s exact continuous wording is 「直起隨喜心／加自受持讀誦／加勸他受持讀誦」 tr. “directly bringing forth a heart of rejoicing / additionally accepting, upholding, reading, and reciting oneself / additionally encouraging others to accept, uphold, read, and recite.” The commonly used labels 「隨喜品／讀誦品／說法品」 tr. “grade of rejoicing / grade of reading and recitation / grade of teaching the Dharma” are later summary terms. The fourth and fifth, 「兼行六度」 tr. “also practicing the six perfections” and 「正行六度」 tr. “properly practicing the six perfections,” do occur in Zhiyi word for word. (4) The exact expressions 「四信」 tr. “four faiths” and 「兼行六度」 tr. “also practicing the six perfections” have zero occurrences in Jizang’s entire 《義疏》 Commentary. The four faiths and five grades are Tiantai’s own classification and must not be attributed to Jizang.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
Following Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, Kuiji classifies the chapter through the five gateways of the “unsurpassed power of supreme wonder,” of which this chapter contains realization, trust, and offering. He divides the present benefits as 「六門依位（十地-配・隨義非次第）＋五門依生（初地菩提非佛位）」 tr. “six gateways according to stage—a non-sequential mapping to the ten grounds—plus five gateways according to births, awakening on the first ground rather than at the Buddha-stage.” He explains forbearance of the non-arising of dharmas as the threefold non-arising of the three natures. For the period after extinction, he establishes 「七行者」 tr. “seven practitioners” and separately establishes four kinds of nonretrogression—of trust, stage, realization, and practice 〔0834c29〕. He judges the whole chapter to belong to the transmission of the Origin Gate and not the principal teaching 〔0834a06〕. See Heading III. Cien carrying forward: Huizhao’s 《法華玄贊義決》 Decisions on the Meaning of the Profound Praise of the Lotus, T34n1724.
Tiantai · Zhiyi’s 《文句》 T34n1718 (Parallel Witness)
Zhiyi judges that the principal teaching of the Origin Gate ends with the nineteen lines of verse, and the transmission follows the verse 〔0124c15〕. He divides the prose after the verse into 「現在四信＋滅後五品」 tr. “four present faiths plus five grades after extinction.” The four present faiths are given at 〔T34n1718 0137b18〕:
「四信者：一、一念信解未能演說，二、略解言趣，三、廣為他說，四、深信觀成。」〔T34n1718 0137b18〕
tr. “The four faiths are: first, a single thought of trust and understanding, without yet being able to expound it; second, briefly understanding the intent of the words; third, teaching it widely to others; fourth, deep trust with contemplation accomplished.”
The five grades after extinction, later summarized as the stage of the five grades of disciples and grounded in this chapter, are given at 〔T34n1718 0138a08〕:
「五品者：一、直起隨喜心，二、加自受持讀誦，三、加勸他受持讀誦，四、加兼行六度，五、加正行六度。」〔T34n1718 0138a08〕
tr. “The five grades are: first, directly bringing forth a heart of rejoicing; second, additionally accepting, upholding, reading, and reciting oneself; third, additionally encouraging others to accept, uphold, read, and recite; fourth, additionally practicing the six perfections as well; fifth, additionally practicing the six perfections properly.”
Zhiyi places the five grades at 「十信前」「鐵輪六根清淨位」 tr. “before the ten faiths” and “the iron-wheel stage of purification of the six faculties” 〔0138b06〕. He aligns the four faiths with the wisdoms born of hearing, reflection, and cultivation; purification of the six faculties belongs to the ten-faith stage. He records differing explanations by Guangzhai and Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra concerning the numbers of births through growth of the path and reduction of birth, and separately establishes the perfect stages 〔0136a19·0136b10〕.
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Jizang judges the chapter to be the third part in the broad disclosure of the provisional and real bodies, 稟教得益 tr. “receiving the teaching and gaining benefit,” and explains the title in two senses 〔0610b28〕. Following the 《法華論》 Treatise on the Lotus Sutra, he reads the present benefits as 「十二位」 tr. “twelve stages”: eleven noble stages at and above entry into the grounds, plus one stage below the grounds at which the resolve for awakening is brought forth 〔0610c15〕. For the period after extinction, he establishes 「四品人」 tr. “four classes of people” 〔T34n1721 0612b12〕:
「長行明四品人：一、下品謂聞慧人；二、中品思慧人；三、上品修慧人；四、上上品修慧之中更開此一品也。」
tr. “The prose clarifies four classes of people: first, the lower class, namely, people of wisdom born of hearing; second, the middle class, people of wisdom born of reflection; third, the upper class, people of wisdom born of cultivation; fourth, the highest class, a further class opened within those of wisdom born of cultivation.”
He does not use the four faiths and five grades, and begins the transmission with 「又阿逸多」 tr. “Furthermore, Ajita” 〔0612a28〕.
The Three Houses Recorded Together (Recorded without Adjudication)
On gradations of benefit and practice: Cien has 「六門依位＋五門依生（現前）·七行者（滅後）·信位證行四無退」 tr. “six gateways according to stage plus five according to births for the present benefits, seven practitioners for the period after extinction, and four kinds of nonretrogression—of trust, stage, realization, and practice.” Tiantai has 「現在四信・滅後五品（五品弟子位·十信前）」 tr. “four present faiths and five grades after extinction, later summarized as the five grades of disciples, before the ten faiths.” Sanlun has 「十二位得益（現前）・四品人聞思修（滅後）」 tr. “benefits gained in twelve stages in the present and four classes grounded in hearing, reflection, and cultivation after extinction.” Their assignments of stage differ: Cien maps according to the ten grounds, without a fixed sequence; Tiantai places the purification of the six faculties before the ten faiths; Sanlun establishes four classes through hearing, reflection, and cultivation. They are recorded side by side without adjudication.
On the principal teaching and transmission: Cien has 「全品本門流通・非宗」 tr. “the entire chapter belongs to the transmission of the Origin Gate and not to the principal teaching” 〔0834a06〕. Tiantai has 「前半訖十九行偈為正宗末・偈後流通」 tr. “the first half, through the nineteen lines of verse, is the end of the principal teaching, while the portion after the verse is the transmission” 〔0124c15〕. Sanlun has 「品初得益・品末（又阿逸多下）流通」 tr. “benefit gained at the beginning of the chapter, with the transmission at the end from ‘Furthermore, Ajita’ onward” 〔0612a28〕. The three classifications differ.
What they share: all three use the wisdoms born of hearing, reflection, and cultivation as an axis for the depth of trust and understanding. Tiantai aligns its four faiths with hearing, reflection, and cultivation; Sanlun’s four classes are explicitly hearing, reflection, and cultivation; and the three wisdoms also run through Cien. Zhiyi (538–597) and Jizang (549–623) precede Kuiji (632–682). Their readings are recorded side by side without adjudication.
V. Terminology
| Chinese | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation by the ancient masters | Meaning |
|---|---|---|---|
| 無生法忍 tr. forbearance of the non-arising of dharmas | anutpattika-dharma-kṣānti (transmission) | 〔本經 0044a09〕 tr. “the present sutra, 0044a09”; Kuiji: 「三無生：遍計名相無生・依他自然無生・圓成惑苦無生」 tr. “threefold non-arising: non-arising of names and marks in the wholly-imagined; non-arising of itself in the other-dependent; non-arising of affliction and suffering in the perfectly-accomplished” 〔T34n1723 0834a22〕, aligned with the first ground; Dharmarakṣa has 「不起法忍」 tr. “forbearance of dharmas not arising” 〔T09n0263 0115b17〕 | Confirmatory realization, through wisdom, of the principle of non-arising; in this chapter it is aligned with the threefold non-arising of the three natures and assigned to the first ground |
| 十二品類得益 tr. twelve classes of benefit | — | 〔本經 0044a09–24〕 tr. “the present sutra, 0044a09–24”; Kuiji has six gateways according to stage plus five according to births, matching the grounds according to meaning 〔T34n1723 0834a14〕; Jizang has 「十二位」 tr. “twelve stages,” eleven noble stages plus one below the grounds 〔T34n1721 0610c15〕 | Twelve gradations of present attainment upon hearing the lifespan; the three houses classify their stages differently |
| 一念信解 tr. a single thought of trust and understanding | — | 〔本經 0044c19〕 tr. “the present sutra, 0044c19”; its merit surpasses the practice of five perfections, with wisdom excluded; Dharmarakṣa has 「發意頃生快心篤信」 tr. “in the moment of bringing forth the resolve, giving rise to a joyful heart and firm trust” 〔T09n0263 0116a28〕 | Trust and understanding brought forth for even a single thought upon hearing the Buddha’s lifespan; its merit is immeasurable |
| 現在四信 tr. four present faiths | — | Zhiyi: 「一念信解・略解言趣・廣為他說・深信觀成」 tr. “a single thought of trust and understanding; briefly understanding the intent of the words; teaching it widely to others; deep trust with contemplation accomplished” 〔T34n1718 0137b18〕. 「在世四信」 tr. “four faiths while the Buddha is in the world” is a later summary term | Tiantai’s four gradations of trust and understanding while hearing the sutra in the Buddha’s presence, aligned with hearing, reflection, and cultivation |
| 滅後五品 tr. five grades after extinction | — | Zhiyi: 「直起隨喜心・加自受持讀誦・加勸他受持讀誦・加兼行六度・加正行六度」 tr. “directly bringing forth a heart of rejoicing; additionally accepting, upholding, reading, and reciting oneself; additionally encouraging others to accept, uphold, read, and recite; additionally practicing the six perfections as well; additionally practicing the six perfections properly” 〔T34n1718 0138a08〕; their stage is before the ten faiths, at purification of the six faculties 〔0138b06〕. 「五品弟子位」 tr. “the stage of the five grades of disciples” is a later summary term | Tiantai’s five gradations of practice after the Buddha’s extinction, the five grades of an outer ordinary person; this chapter is their scriptural basis |
| 除般若 tr. excluding wisdom | — | 〔本經 0044c25〕 tr. “the present sutra, 0044c25”; Kuiji: 「一乘體有為慧無為智·般若最勝故除」 tr. “the substance of the One Vehicle is conditioned wisdom and unconditioned knowledge; wisdom is excluded because it is the most excellent” 〔T34n1723 0834c17〕; Dharmarakṣa’s 「五度無極」 tr. “five unsurpassed perfections” framework has no character meaning “exclude” 〔T09n0263 0116b02〕 | The five perfections used in the comparison do not include wisdom; because wisdom is the most excellent, it does not enter the comparison |
VI. Similes · Rhetoric
This chapter contains none of the seven Lotus parables. Its rhetorical core lies in 「校量」 tr. “the comparison of merit” and 「虛空喻」 tr. “the simile of open space.”
(1) Comparison of merit—the merit of a single thought of trust and understanding surpasses the practice of five perfections — 〔T09n0262 0044c19〕: the merit gained from hearing the Buddha’s lifespan and bringing forth a single thought of trust and understanding surpasses the merit of practicing five perfections, with wisdom excluded, for eighty myriads of millions of nayutas of aeons; the latter does not equal one hundred-thousand-myriad-millionth part of the former. The point of the comparison is to set the practice of five perfections across boundless aeons against the merit of a single thought of trust and understanding, thereby revealing the latter as superior. What this discloses is the profundity of the Chapter on the Lifespan and the difficulty of genuine trust. Following Vasubandhu’s 《金剛般若論》 Treatise on the Diamond Perfection of Wisdom, Kuiji explains the comparison through 「數・力・無似・因」 tr. “four excellences—number, power, nothing comparable, and cause” 〔T34n1723 0834c17〕.
(2) The simile of open space—merit without boundary — 〔T09n0262 0045c16〕: the merit of upholding the sutra while also practicing the six perfections is described as 「譬如虛空，東西南北、四維上下無量無邊；是人功德亦復如是無量無邊」 tr. “like open space, immeasurable and boundless to the east, west, south, and north, in the four intermediate directions, above, and below; this person’s merit is likewise immeasurable and boundless.” The image is open space without boundary in the ten directions; what it illustrates is the merit of upholding the sutra while also practicing the six perfections; the meaning disclosed is that one swiftly reaches the knowledge of all modes.
VII. Cross-Reading · Carrying Forward
(1) Treatises upon which this chapter relies—the framework of Kuiji’s 《玄贊》 Profound Praise of the Lotus:
- Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra — the five gateways of Dharma-power under 「第十勝妙力無上」 tr. “the tenth, unsurpassed power of supreme wonder”—realization, trust, offering, hearing the Dharma, and reading, reciting, upholding, and teaching—of which this chapter contains realization, trust, and offering 〔T34n1723 0833c06〕; the judgment 『初地菩提非佛位』 tr. “awakening on the first ground, not the Buddha-stage” for the attainments after eight through one more births 〔0834b07〕.
- Kuiji cites Vasubandhu’s 《金剛般若論》 Treatise on the Diamond Perfection of Wisdom for 「四勝」 tr. “the four excellences” in the comparison of merit; the 《成唯識論》 Cheng Weishi Lun, 《佛地》 Buddha Ground, 《十地論》 Treatise on the Ten Grounds, and 《彌勒上生》 Maitreya’s Rebirth Above for mappings of the stages. Zhiyi cites Guangzhai and Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra concerning the numbers of births. Jizang cites the 《法華論》 Treatise on the Lotus Sutra for the twelve stages.
(2) Cross-reading within the Lotus:
- This chapter presents the benefits of the 〈壽量品⑯〉 tr. “Chapter 16, The Lifespan.” It carries forward the revelation in the Chapter on the Lifespan that the Buddha attained awakening in the distant past, showing the path gained by hearing it. It also comes 「因前〈涌出⑮〉釋彼眾疑」 tr. “because the preceding Chapter 15, Emergence from the Earth, explained the assembly’s doubts” 〔T34n1723 0834a04〕.
- Sequence of the five gateways of Dharma-power: this chapter contains realization, trust, and offering; 〈隨喜功德品⑱〉 tr. “Chapter 18, The Qualities of Joyful Acceptance” contains hearing the Dharma; 〈法師功德品⑲〉 tr. “Chapter 19, The Qualities of the Dharma Teacher” contains reading, reciting, upholding, and teaching 〔T34n1723 0833c09〕.
- The five grades after extinction in Tiantai open onward into 〈觀行五品位〉 tr. “the stage of the five grades of contemplative practice,” which Tiantai’s 《摩訶止觀》 Great Calming and Contemplation grounds as a stage of outer ordinary persons; they are also to be read together with the five kinds of Dharma teacher in 〈法師品⑩〉 tr. “Chapter 10, The Dharma Teacher.”
(3) Carrying forward: Huizhao’s Cien 《法華玄贊義決》 Decisions on the Meaning of the Profound Praise of the Lotus, T34n1724; Zhanran’s Tiantai 《法華文句記》 Notes on the Words and Phrases of the Lotus, T34n1719, explaining the four faiths and five grades; and Jizang’s separate Sanlun 《法華玄論》 Profound Treatise on the Lotus, T34n1720. Each carries forward its own tradition. They are recorded without adjudication.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈分別功德品第十七〉 tr. “Chapter 17, Distinguishing Qualities” begins at 〔T09n0262 0044a06〕（卷五）. Hearing the lifespan and gaining benefit, 0044a06; the twelve classes, 0044a09〔無生法忍 0044a09／發心 0044a24〕; the rain-of-flowers portent, 0044a26; the celestial drums, 0044b02; Maitreya’s verse, 0044b08; a single thought of trust and understanding, 0044c19; the exclusion of wisdom, 0044c25; proclamation in verse, 0044c31; seeing the Buddha as the mark of deep trust and understanding, 0045b16; after the Tathāgata’s extinction, 0045b22; no need to build a stūpa, 0045b25; practicing the six perfections as well, 0045c14; swiftly reaching the knowledge of all modes, 0045c17; proclamation in verse, 0046a03; a son of the Buddha dwelling here, 0046b12; ending at 〔0046b20〕, after which 〈隨喜功德品第十八〉 tr. “Chapter 18, The Qualities of Joyful Acceptance” begins. Source file: the Source-Text layer, verified word for word.
- 竺法護 T263 《正法華經》 True Dharma Lotus, 〈御福事品第十六〉 tr. “Chapter 16, Regulating Meritorious Affairs,” begins at 〔T09n0263 0115b16〕: Ajita and the limit of the lifespan, 0115b16; forbearance of dharmas not arising and six billion eight hundred million nayutas, 0115b17; abiding with eight births remaining and the rank of one birth remaining, 0115b25; the rain of wish-granting flowers and great earth tremor, 0115c01; Maitreya’s praise in verse, 0115c13; in the moment of bringing forth the resolve, firm trust, and the five unsurpassed perfections, 0116a28／0116b02; Vulture Peak and dark lapis lazuli, 0117a02; being seen and protected by the Tathāgata, 0117a08; surpassing the erection of stūpas and temples, 0117a10; becoming the Buddha’s body, 0117c26. 〔除般若・疾至一切種智・無生法忍 全書 0 命中〕 tr. “Excluding wisdom, swiftly reaching the knowledge of all modes, and forbearance of the non-arising of dharmas: zero occurrences in the entire work.”
- 添品 T264 〈分別功德品第十六〉 tr. “Chapter 16, Distinguishing Qualities” begins at 〔T09n0264 0178a24〕: hearing the lifespan and gaining benefit, 0178a24; the twelve classes, 0178a27; rain of flowers, 0178b15; a single thought of trust and understanding and the exclusion of wisdom, 0179a08／0179a13; the mark of deep trust and understanding, 0179c05; after extinction and no need to build a stūpa, 0179c13; practicing the six perfections as well and swiftly reaching the knowledge of all modes, 0180a01／0180a05; a son of the Buddha dwelling here, 0180b27. It is almost identical word for word with Kumārajīva and differs in chapter number, Chapter 16.
- 窺基《玄贊》 T34n1723 (the expository mirror): 〈分別功德品〉 tr. “Chapter on Distinguishing Qualities” 〔0833b24〕—〔0836a26〕. Three gateways, 0833b25; now clarifying the stages, 0833b29; five gateways of Dharma-power, 0833c06; explanation of the title, 0833c19; not the standard that opens and induces and therefore not the principal teaching, 0834a06; six gateways according to stage and five according to births, 0834a14; non-arising as the object, 0834a20; the threefold non-arising of the three natures, 0834a22; matching the grounds according to meaning without requiring sequence, 0834b05; awakening on the first ground rather than at the Buddha-stage, 0834b07; the comparative exclusion of wisdom and the substance of the One Vehicle, 0834c17; four kinds of nonretrogression—trust, stage, realization, and practice, 0834c29; seven practitioners, 0835a24; seeing with wisdom rather than with the eyes, 0835b07; upholding as itself building a stūpa, 0835b15; practicing the six perfections as well, 0835c09. The end of fascicle nine is signed “composed by the śramaṇa Mahāyāna Ji,” 0836a26.
- 智顗《文句》 T34n1718 (parallel witness): 〈釋分別功德品〉 tr. “Explanation of the Chapter on Distinguishing Qualities” begins at 0136a10. The principal teaching of the Origin Gate ends with the nineteen lines of verse, 0124c15／0002a14; the southern and northern masters’ differing classifications, 0137a21; the four present faiths, 0137b18; the five grades after extinction, 0138a08; the stage of the five grades before the ten faiths, 0138b06.
- 吉藏《義疏》 T34n1721 (parallel witness): 〈分別功德品第十七〉 tr. “Chapter 17, Distinguishing Qualities” begins at 0610b27. Two meanings of the title, 0610b28; twelve stages of benefit, 0610c15; four classes grounded in hearing, reflection, and cultivation, 0612b12; the transmission begins with “Furthermore, Ajita,” 0612a28.
- Record of formation: the chapter title in Kumārajīva and the supplemented edition is 「分別功德品」 tr. “Chapter on Distinguishing Qualities,” while Dharmarakṣa has 「御福事品」 tr. “Chapter on Regulating Meritorious Affairs,” an interpretive translation. The chapter numbers are seventeen in Kumārajīva and sixteen in Dharmarakṣa and the supplemented edition. Dharmarakṣa is an alternate translation, with forbearance of dharmas not arising, the five unsurpassed perfections, and Vulture Peak; its 「除般若・疾至一切種智」 tr. “excluding wisdom and swiftly reaching the knowledge of all modes” framework is interpretively recast, with both phrases yielding zero occurrences. The supplemented edition is almost identical word for word with Kumārajīva. 「五品弟子位」「在世四信」＝後世約詞 tr. “‘the stage of the five grades of disciples’ and ‘the four faiths while the Buddha is in the world’ are later summary terms”; Zhiyi writes “five grades” and “four present faiths.”