妙法蓮華經 常不輕菩薩品第二十
前一品說持經者六根清淨的功德。可是這樣的功德，真有人得過嗎？這一品，佛親自作證——他講了自己久遠劫前的一段本生。
威音王佛滅後的像法之中，增上慢的比丘聲勢正盛。有一位菩薩比丘，行持簡單到不可思議：凡見四眾，皆禮拜讚歎，說：『我深深敬重你們，不敢輕慢。你們都在行菩薩道，都要成佛的。』他不專讀誦經典，只行這一個禮拜、說這一句話。有人生瞋，罵他：誰要你這虛妄授記！有人拿杖木瓦石打他，他避走遠住，猶高聲唱：『我不敢輕慢你們，你們都要成佛的。』躲得開石頭，不肯收回那句話。罵他的人給他起了個譏嘲的名字——常不輕——後來成了經題。
這位比丘臨命終時，於虛空中聞威音王佛所說法華經二十千萬億偈，即得六根清淨——前一品鋪陳的功德，在他身上兌現了。增壽廣說，昔日輕賤他的人皆信伏隨從。然後佛揭底：「爾時常不輕菩薩，豈異人乎？則我身是。」而當年打罵他的四眾，墮千劫阿鼻，畢罪之後，復遇這位菩薩教化——就是今日會中跋陀婆羅等五百菩薩、五百比丘、五百優婆塞，皆已不退轉。打人的與被打的，最後同在一會。那句被扔石頭的話，一個也沒有落空。
所以這一品的心，是那句話本身：「汝等皆當作佛。」一句話行了一生——被罵而說、被打而說、跑遠了還高聲說。他在每一個人身上，看見那人自己還看不見的東西。這也是佛滅後行者的樣子：聞如是經，勿生疑惑，應當一心廣說此經——世世值佛，疾成佛道。
且入此品，看一個禮拜、一句話，怎樣走成一條成佛的路；下一品〈如來神力品〉，佛要現大神力，把這部經囑付給從地涌出的菩薩們。
The preceding chapter teaches the qualities of the purification of the six faculties attained by those who uphold the sutra. But has anyone ever truly attained such qualities? In this chapter, the Buddha himself bears witness by recounting one of his own former lives in the distant past.
During the age of the Semblance Dharma after the passing of the Buddha King Awesome Sound (Bhīṣmagarjitasvara-rāja), monks with overweening pride wielded great power. There was a bodhisattva-monk whose practice was inconceivably simple: whenever he saw members of the fourfold assembly, he bowed to them all, praised them, and said, “I deeply revere all of you and dare not slight you. You are all practicing the bodhisattva path and shall become buddhas.” He did not specialize in reading and reciting scriptures. He practiced only this one bow and spoke only this one sentence. Some became angry and reviled him: who asked you for this false prediction? Some struck him or pelted him with wooden staves, tiles, and stones. He dodged them, ran away, and stood at a distance, yet still cried out in a loud voice: “I dare not slight any of you. You shall all become buddhas.” He could dodge the stones, but he would not withdraw that sentence. Those who reviled him gave him the mocking name “Never Disparaging” (Sadāparibhūta). Later, that name became the title of the chapter.
When this monk was about to die, he heard in full from the open sky the twenty thousand koṭis of verses of the Lotus Sutra taught by the Buddha King Awesome Sound and immediately attained purification of the six faculties. The qualities unfolded in the preceding chapter became real in him. His lifespan was extended, and he taught the sutra far and wide; those who had once despised him all trusted him, submitted, and followed him. The Buddha then reveals the truth: “Was the bodhisattva Never Disparaging of that time some other person? It was I myself.” The fourfold assembly who had struck and reviled him suffered for a thousand aeons in the Avīci hell; after exhausting their wrongdoing, they again encountered this bodhisattva and received his teaching. They were the five hundred bodhisattvas led by Bhadrapāla, the five hundred monks, and the five hundred laymen now in the assembly, all irreversible from awakening. Those who struck and the one who was struck were at last together in the same assembly. That sentence, pelted with stones, did not fail in even one case.
The heart of this chapter, then, is the sentence itself: “You shall all become buddhas.” Never Disparaging practiced one sentence for an entire life—he spoke it when reviled, spoke it when struck, and, after running to a distance, still cried it aloud. In every person, he saw what that person could not yet see. This is also the form of a practitioner after the Buddha’s extinction: on hearing a sutra such as this, do not give rise to doubt; single-mindedly teach it far and wide. Life after life, you will encounter buddhas and swiftly accomplish the buddha-way.
Enter this chapter and see how one bow and one sentence become an entire road to buddhahood. In the next chapter, The Supernormal Powers of the Tathāgata, the Buddha will manifest great supernormal powers and entrust this sutra to the bodhisattvas who have emerged from the earth.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷六〈常不輕菩薩品第二十〉· 大正藏 T09n0262〔起 T09 0050b24〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0050b24〕爾時，佛告得大勢菩薩摩訶薩：「汝今當知！若比丘、比丘尼、優婆塞、優婆夷持法花經者，若有惡口、罵詈、誹謗，獲大罪報，如前所說；其所得功德，如向所說，眼、耳、鼻、舌、身、意清淨。
「得大勢！乃往古昔，過無量無邊不可思議阿僧祇劫，有佛名威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名離衰，國名大成。其威音王佛，於彼世中，為天、人、阿修羅說法，為求聲聞者，說應四諦法，度生老病死，究竟涅槃；為求辟支佛者，說應十二因緣法；為諸菩薩，因阿耨多羅三藐三菩提，說應六波羅蜜法，究竟佛慧。
「得大勢！是威音王佛，壽四十萬億那由他恒河沙劫；正法住世劫數，如一閻浮提微塵；像法住世劫數，如四天下微塵。其佛饒益眾生已，然後滅度。正法、像法滅盡之後，於此國土復有佛出，亦號威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。如是次第有二萬億佛，皆同一號。
「最初威音王如來既已滅度，正法滅後，於像法中，增上慢比丘有大勢力。爾時有一菩薩比丘名常不輕。得大勢！以何因緣名常不輕？是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——皆悉禮拜讚歎而作是言：『我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。』而是比丘，不專讀誦經典，但行禮拜，乃至遠見四眾，亦復故往禮拜讚歎而作是言：『我不敢輕於汝等，汝等皆當作佛。』四眾之中，有生瞋恚、心不淨者，惡口罵詈言：『是無智比丘從何所來？自言：「我不輕汝。」而與我等授記，當得作佛。我等不用如是虛妄授記。』如此經歷多年，常被罵詈，不生瞋恚，常作是言：『汝當作佛。』說是語時，眾人或以杖木瓦石而打擲之，避走遠住，猶高聲唱言：『我不敢輕於汝等，汝等皆當作佛。』以其常作是語故，增上慢比丘、比丘尼、優婆塞、優婆夷，號之為常不輕。是比丘臨欲終時，於虛空中，具聞威音王佛先所說法華經二十千萬億偈，悉能受持，即得如上眼根清淨、耳鼻舌身意根清淨。得是六根清淨已，更增壽命二百萬億那由他歲，廣為人說是法華經。於時增上慢四眾——比丘、比丘尼、優婆塞、優婆夷——輕賤是人，為作不輕名者，見其得大神通力、樂說辯力、大善寂力，聞其所說，皆信伏隨從。是菩薩復化千萬億眾，令住阿耨多羅三藐三菩提。命終之後，得值二千億佛，皆號日月燈明，於其法中，說是法華經。以是因緣，復值二千億佛，同號雲自在燈王，於此諸佛法中，受持讀誦，為諸四眾說此經典故，得是常眼清淨，耳、鼻、舌、身、意諸根清淨，於四眾中說法，心無所畏。
〔T09 0051a17〕「得大勢！是常不輕菩薩摩訶薩，供養如是若干諸佛，恭敬、尊重、讚歎、種諸善根，於後復值千萬億佛，亦於諸佛法中說是經典，功德成就，當得作佛。
「得大勢！於意云何？爾時常不輕菩薩豈異人乎？則我身是。若我於宿世不受持讀誦此經、為他人說者，不能疾得阿耨多羅三藐三菩提。我於先佛所，受持讀誦此經、為人說故，疾得阿耨多羅三藐三菩提。
「得大勢！彼時四眾——比丘、比丘尼、優婆塞、優婆夷——以瞋恚意輕賤我故，二百億劫常不值佛、不聞法、不見僧，千劫於阿鼻地獄受大苦惱。畢是罪已，復遇常不輕菩薩，教化阿耨多羅三藐三菩提。
「得大勢，於汝意云何？爾時四眾常輕是菩薩者，豈異人乎？今此會中跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞，皆於阿耨多羅三藐三菩提不退轉者是。
「得大勢！當知是法華經，大饒益諸菩薩摩訶薩，能令至於阿耨多羅三藐三菩提。是故諸菩薩摩訶薩，於如來滅後，常應受持、讀誦、解說、書寫是經。」
爾時世尊欲重宣此義，而說偈言：
「過去有佛，號威音王，神智無量，
將導一切，天人龍神，所共供養。
是佛滅後，法欲盡時，有一菩薩，
名常不輕。時諸四眾，計著於法。
不輕菩薩，往到其所，而語之言：
『我不輕汝，汝等行道，皆當作佛。』
諸人聞已，輕毀罵詈；不輕菩薩，
能忍受之。其罪畢已，臨命終時，
得聞此經，六根清淨。神通力故，
增益壽命，復為諸人，廣說是經。
諸著法眾，皆蒙菩薩，教化成就，
令住佛道。不輕命終，值無數佛，
說是經故，得無量福，漸具功德，
疾成佛道。彼時不輕，則我身是。
時四部眾，著法之者，聞不輕言：
『汝當作佛。』以是因緣，值無數佛。
此會菩薩，五百之眾，并及四部，
清信士女，今於我前，聽法者是。
我於前世，勸是諸人，聽受斯經，
第一之法。開示教人，令住涅槃，
世世受持，如是經典。億億萬劫，
至不可議，時乃得聞，是法華經。
億億萬劫，至不可議，諸佛世尊、
時說是經。是故行者，於佛滅後，
聞如是經，勿生疑惑。應當一心、
廣說此經，世世值佛，疾成佛道。」
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.
告得大勢·總標持經罪福
那時候，佛陀告訴得大勢菩薩摩訶薩（摩訶薩就是大菩薩）說：「你如今應當知道！若是比丘、比丘尼、優婆塞、優婆夷（出家的男眾、女眾與在家的男居士、女居士）受持這部法華經的人，若是有人以惡口辱罵、譭謗他，那辱罵的人將獲得極大的罪報，如同前面所說的；而受持的人所得到的功德，也如剛才所說的，眼、耳、鼻、舌、身、意六根都得清淨。」
威音王佛·三乘說法
「得大勢啊！在遙遠的往昔，經過無量無邊、不可思議的阿僧祇劫之前，有一尊佛，名號是威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那個劫名叫離衰，國土名叫大成。這位威音王佛，在那個世間之中，為天眾、人眾、阿修羅說法：為求聲聞乘的人，說相應的四諦法，度脫生、老、病、死，達到究竟的涅槃；為求辟支佛（獨自覺悟的聖者）的人，說相應的十二因緣法；為諸位菩薩，依於阿耨多羅三藐三菩提（無上正等正覺），說相應的六波羅蜜法，達到究竟的佛慧。
「得大勢啊！這位威音王佛，壽命有四十萬億那由他恒河沙劫；祂的正法住在世間的劫數，如同一個閻浮提（我們所居的南方大洲）碾成的微塵那樣多；像法住在世間的劫數，如同四天下（四大洲）碾成的微塵那樣多。這位佛廣大地饒益眾生之後，然後滅度。祂的正法、像法都滅盡之後，在這個國土上又有佛出世，也同樣名號威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。像這樣依次相繼，共有二萬億尊佛，全都是同一個名號。」
常不輕之行·禮拜授記
「最初的威音王如來滅度之後，正法滅盡了，在像法時期之中，懷著增上慢（未證謂證的傲慢）的比丘有很大的勢力。那時有一位菩薩比丘，名叫常不輕。得大勢啊！為什麼因緣名叫常不輕呢？這位比丘，凡是見到人——不論是比丘、比丘尼、優婆塞、優婆夷——全都向他們禮拜讚歎，並且這樣說：『我深深地敬重你們，不敢有所輕慢。為什麼呢？因為你們都在行菩薩道，將來都要成佛。』而這位比丘，並不專門讀誦經典，只是奉行禮拜，乃至遠遠地看見四眾，也還是特地前往禮拜讚歎，這樣說：『我不敢輕慢你們，你們都要成佛的。』」
被罵不退·杖石打擲猶高聲唱
「四眾之中，有生起瞋恚、心不清淨的人，惡口辱罵說：『這個沒有智慧的比丘是從哪裡來的？自己說「我不輕視你」，卻給我們授記，說我們將來要成佛。我們不需要這種虛妄的授記！』像這樣經歷了許多年，他常常被人辱罵，卻不生瞋恚，總是這樣說：『你們要成佛的。』說這話的時候，眾人有的用木杖、瓦片、石頭打他、擲他，他躲避開來，跑到遠處站著，仍然高聲地唱說：『我不敢輕慢你們，你們都要成佛的。』因為他總是說這句話的緣故，那些增上慢的比丘、比丘尼、優婆塞、優婆夷，就稱呼他為「常不輕」。」
臨終聞經·六根清淨廣為人說
「這位比丘臨命終的時候，在虛空之中，完整地聽聞了威音王佛先前所說的法華經二十千萬億偈，全都能夠受持，隨即得到如上面所說的眼根清淨，以及耳、鼻、舌、身、意根的清淨。得到這六根清淨之後，壽命更增加了二百萬億那由他歲，廣泛地為人演說這部法華經。這時候，那些增上慢的四眾——比丘、比丘尼、優婆塞、優婆夷——原先輕賤這個人、給他起「不輕」名號的人，看見他得到大神通力、樂說辯才之力、大善寂力，聽了他所說的法，全都信服而跟隨他。這位菩薩又教化了千萬億的大眾，使他們安住於阿耨多羅三藐三菩提。他命終之後，得以遇到二千億尊佛，全都名號日月燈明，在諸佛的法中，演說這部法華經。以這個因緣，又遇到二千億尊佛，同樣名號雲自在燈王，在這些佛的法中，受持、讀誦這部經，為諸四眾演說這部經典的緣故，得到這樣恆常清淨的眼，以及耳、鼻、舌、身、意諸根的清淨，在四眾之中說法，心中無所畏懼。
「得大勢啊！這位常不輕菩薩摩訶薩，供養了這麼多的諸佛，恭敬、尊重、讚歎，種下種種善根，在那之後又遇到千萬億尊佛，也在諸佛的法中演說這部經典，功德成就了，將要成佛。」
則我身是·宿世持經疾得菩提
「得大勢啊！你的意思怎麼樣？那時的常不輕菩薩，難道是別人嗎？就是我自己啊！若是我在過去世不受持、讀誦這部經，不為他人演說的話，就不能這麼快得到阿耨多羅三藐三菩提。因為我在先前諸佛那裡，受持、讀誦這部經，為人演說的緣故，才這麼快得到阿耨多羅三藐三菩提。」
輕賤者罪報與復蒙教化
「得大勢啊！那時的四眾——比丘、比丘尼、優婆塞、優婆夷——因為以瞋恚的心輕賤我的緣故，在二百億劫之中常常遇不到佛、聽不到法、見不到僧，一千劫在阿鼻地獄（無間地獄）之中受大苦惱。受完了這罪報之後，又遇到常不輕菩薩，受他教化而趨向阿耨多羅三藐三菩提。
「得大勢啊，在你的意思怎麼樣？那時的四眾之中常常輕慢這位菩薩的人，難道是別人嗎？就是如今這個法會之中，跋陀婆羅等五百位菩薩、師子月等五百位比丘、尼思佛等五百位優婆塞，全都是於阿耨多羅三藐三菩提不退轉的那些人啊！」
結勸·滅後常應受持是經
「得大勢啊！應當知道這部法華經，能夠廣大地饒益諸位菩薩摩訶薩，能使他們到達阿耨多羅三藐三菩提。所以諸位菩薩摩訶薩，在如來滅度之後，應當常常受持、讀誦、解說、書寫這部經。」
佛偈重宣
那時候世尊想要把這番義理再宣說一遍，就用偈頌說道：
「過去有一尊佛，名號威音王，神通智慧無量，引導一切眾生，天、人、龍、神，共同供養祂。這尊佛滅度之後，正法將要滅盡的時候，有一位菩薩，名叫常不輕。當時的諸四眾，計較執著於法。不輕菩薩前往他們的處所，對他們說道：『我不輕視你們，你們修行佛道，都要成佛的。』眾人聽了之後，輕蔑譭辱、惡口辱罵他；不輕菩薩都能夠忍受。
「他宿罪受完之後，臨命終的時候，得以聽聞這部經，六根得到清淨。因為神通力的緣故，壽命得以增益，又為眾人廣泛地演說這部經。那些執著於法的大眾，全都蒙受這位菩薩的教化成就，使他們安住於佛道。不輕菩薩命終之後，遇到無數尊佛，因為演說這部經的緣故，得到無量的福報，漸漸具足功德，很快地成就佛道。那時候的不輕，就是我自己啊。
「當時的四部眾，那些執著於法的人，聽到不輕所說『你們要成佛』的話，因為這個因緣，得以遇到無數尊佛。就是這個法會上的菩薩，五百位之眾，連同四部眾中清淨信仰的善男子、善女人，如今在我面前聽法的就是他們。我在前世，勸導這些人，聽受這部經——第一的妙法；開示教導他們，使他們安住於涅槃，世世代代受持像這樣的經典。
「經過億億萬劫，乃至不可思議的長遠時間，才得以聽聞這部法華經；經過億億萬劫，乃至不可思議的長遠時間，諸佛世尊才演說這部經。所以修行的人，在佛滅度之後，聽到像這樣的經，不要生起疑惑。應當一心一意地廣泛演說這部經，就能世世遇到佛，很快地成就佛道。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Addressing Attainer of Great Power · A General Statement of the Fault and Merit Connected with Upholding the Sutra
爾時，佛告得大勢菩薩摩訶薩：「汝今當知！若比丘、比丘尼、優婆塞、優婆夷持法花經者，若有惡口、罵詈、誹謗，獲大罪報，如前所說；其所得功德，如向所說，眼、耳、鼻、舌、身、意清淨。
At that time, the Buddha told the bodhisattva-mahāsattva Attainer of Great Power (Mahāsthāmaprāpta; a great bodhisattva): “You should now know this! If monks, nuns, laymen, or laywomen uphold the Lotus Sutra, and someone addresses them with abusive words, reviles them, or slanders them, that person will incur the great retribution of wrongdoing described before. The qualities gained by those who uphold the sutra are as just described: their faculties of eye, ear, nose, tongue, body, and mind become pure.”
Buddha King Awesome Sound · Teaching the Three Vehicles
「得大勢！乃往古昔，過無量無邊不可思議阿僧祇劫，有佛名威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名離衰，國名大成。其威音王佛，於彼世中，為天、人、阿修羅說法，為求聲聞者，說應四諦法，度生老病死，究竟涅槃；為求辟支佛者，說應十二因緣法；為諸菩薩，因阿耨多羅三藐三菩提，說應六波羅蜜法，究竟佛慧。 「得大勢！是威音王佛，壽四十萬億那由他恒河沙劫；正法住世劫數，如一閻浮提微塵；像法住世劫數，如四天下微塵。其佛饒益眾生已，然後滅度。正法、像法滅盡之後，於此國土復有佛出，亦號威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。如是次第有二萬億佛，皆同一號。
“Attainer of Great Power! In the distant past, immeasurable, boundless, inconceivable asaṃkhyeya aeons ago, there was a buddha named Tathāgata King Awesome Sound (Bhīṣmagarjitasvara-rāja), Worthy One, Perfectly Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One. That aeon was named Free from Decline (Vinirbhoga), and the land was named Great Accomplishment (Mahāsaṃbhava). In that world, the Buddha King Awesome Sound taught the Dharma to devas, humans, and asuras. For those seeking the śrāvaka vehicle, he taught the corresponding Dharma of the four truths, delivering them from birth, aging, sickness, and death and bringing them to ultimate nirvāṇa. For those seeking the pratyekabuddha vehicle—the vehicle of solitary awakeners—he taught the corresponding Dharma of the twelve links of dependent origination. For the bodhisattvas, on the basis of unsurpassed, complete, perfect awakening, he taught the corresponding Dharma of the six perfections and brought them to ultimate Buddha-wisdom.
“Attainer of Great Power! The lifespan of this Buddha King Awesome Sound was forty myriad koṭis of nayutas of Ganges-sand aeons. His True Dharma remained in the world for as many aeons as there are dust motes in one Jambudvīpa, the southern continent where we live. His Semblance Dharma remained in the world for as many aeons as there are dust motes throughout the four continents. After this buddha had brought great benefit to sentient beings, he then passed into extinction. After both his True Dharma and his Semblance Dharma had entirely disappeared, another buddha appeared in this land, likewise named Tathāgata King Awesome Sound, Worthy One, Perfectly Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One. In this way, one after another, two trillion buddhas appeared, all bearing the same name.”
The Practice of Never Disparaging · Bowing and Bestowing the Prediction
「最初威音王如來既已滅度，正法滅後，於像法中，增上慢比丘有大勢力。爾時有一菩薩比丘名常不輕。得大勢！以何因緣名常不輕？是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——皆悉禮拜讚歎而作是言：『我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。』而是比丘，不專讀誦經典，但行禮拜，乃至遠見四眾，亦復故往禮拜讚歎而作是言：『我不敢輕於汝等，汝等皆當作佛。』
“After the first Tathāgata King Awesome Sound had passed into extinction, and after his True Dharma had disappeared, monks with overweening pride—the pride of claiming realization where none has been realized—wielded great power during the age of the Semblance Dharma. At that time there was a bodhisattva-monk named Never Disparaging (Sadāparibhūta). Attainer of Great Power! For what reason was he named Never Disparaging? Whenever this monk saw anyone—whether monk, nun, layman, or laywoman—he bowed to them all, praised them, and said: ‘I deeply revere all of you and dare not slight you. Why is this? You are all practicing the bodhisattva path and shall attain buddhahood.’ This monk did not specialize in reading and reciting scriptures; he only practiced bowing. Even when he saw the fourfold assembly from afar, he would deliberately go over, bow, praise them, and say: ‘I dare not slight any of you. You shall all become buddhas.’”
Reviled Yet Unretreating · Even When Struck with Staves and Stones, He Still Cries Out in a Loud Voice
四眾之中，有生瞋恚、心不淨者，惡口罵詈言：『是無智比丘從何所來？自言：「我不輕汝。」而與我等授記，當得作佛。我等不用如是虛妄授記。』如此經歷多年，常被罵詈，不生瞋恚，常作是言：『汝當作佛。』說是語時，眾人或以杖木瓦石而打擲之，避走遠住，猶高聲唱言：『我不敢輕於汝等，汝等皆當作佛。』以其常作是語故，增上慢比丘、比丘尼、優婆塞、優婆夷，號之為常不輕。
“Among the fourfold assembly were people who gave rise to anger and whose minds were impure. They reviled him with abusive words, saying: ‘Where did this ignorant monk come from? He says of himself, “I do not slight you,” yet he bestows a prediction upon us, declaring that we shall attain buddhahood. We have no use for such a false prediction!’ This continued for many years. He was constantly reviled, but never gave rise to anger. He always said: ‘You shall become a buddha.’ When he said these words, some people struck him or hurled wooden staves, tiles, and stones at him. He dodged them, ran away, and stood at a distance, yet still cried out in a loud voice: ‘I dare not slight any of you. You shall all become buddhas.’ Because he constantly said these words, the monks, nuns, laymen, and laywomen with overweening pride called him ‘Never Disparaging.’”
Hearing the Sutra at Life’s End · Purification of the Six Faculties and Teaching It Widely
是比丘臨欲終時，於虛空中，具聞威音王佛先所說法華經二十千萬億偈，悉能受持，即得如上眼根清淨、耳鼻舌身意根清淨。得是六根清淨已，更增壽命二百萬億那由他歲，廣為人說是法華經。於時增上慢四眾——比丘、比丘尼、優婆塞、優婆夷——輕賤是人，為作不輕名者，見其得大神通力、樂說辯力、大善寂力，聞其所說，皆信伏隨從。是菩薩復化千萬億眾，令住阿耨多羅三藐三菩提。命終之後，得值二千億佛，皆號日月燈明，於其法中，說是法華經。以是因緣，復值二千億佛，同號雲自在燈王，於此諸佛法中，受持讀誦，為諸四眾說此經典故，得是常眼清淨，耳、鼻、舌、身、意諸根清淨，於四眾中說法，心無所畏。 「得大勢！是常不輕菩薩摩訶薩，供養如是若干諸佛，恭敬、尊重、讚歎、種諸善根，於後復值千萬億佛，亦於諸佛法中說是經典，功德成就，當得作佛。
“When this monk was about to die, he heard in full from the open sky the twenty thousand koṭis of verses of the Lotus Sutra that the Buddha King Awesome Sound had formerly taught, and he was able to receive and uphold them all. He immediately attained the purification of the eye-faculty described above, together with the purification of the faculties of ear, nose, tongue, body, and mind. After attaining the purification of these six faculties, his lifespan was further extended by two million koṭis of nayutas of years, and he widely taught this Lotus Sutra to others. At that time, the fourfold assembly with overweening pride—the monks, nuns, laymen, and laywomen who had despised this man and given him the name ‘Never Disparaging’—saw that he had attained great supernormal power, the power of eloquence that delights in teaching, and the great power of wholesome serenity. When they heard what he taught, they all trusted him, submitted, and followed him. This bodhisattva further taught ten million koṭis of people and caused them to abide in unsurpassed, complete, perfect awakening. After his death, he encountered two thousand koṭis of buddhas, all named Sun-Moon-Lamp-Radiance (Candrasūryapradīpa), and within their Dharma he taught this Lotus Sutra. Through this cause and condition he again encountered two thousand koṭis of buddhas, all bearing the same name, Cloud-Sovereign-Lamp-King. Because, within the Dharma of these buddhas, he received and upheld this sutra, read and recited it, and taught it to the fourfold assembly, he attained this constant purification of the eye, together with purification of the faculties of ear, nose, tongue, body, and mind. When he taught the Dharma among the fourfold assembly, his mind was without fear.
“Attainer of Great Power! This bodhisattva-mahāsattva Never Disparaging made offerings to all these many buddhas, revered, honored, and praised them, and planted many wholesome roots. Afterward he encountered another ten million koṭis of buddhas. Within the Dharma of those buddhas too, he taught this sutra. His qualities came to fulfillment, and he was to become a buddha.”
It Was I Myself · Upholding the Sutra in Former Lives and Quickly Attaining Awakening
「得大勢！於意云何？爾時常不輕菩薩豈異人乎？則我身是。若我於宿世不受持讀誦此經、為他人說者，不能疾得阿耨多羅三藐三菩提。我於先佛所，受持讀誦此經、為人說故，疾得阿耨多羅三藐三菩提。
“Attainer of Great Power! What do you think? Was the bodhisattva Never Disparaging of that time some other person? It was I myself. If, in former lives, I had not received, upheld, read, and recited this sutra and taught it to others, I could not have so quickly attained unsurpassed, complete, perfect awakening. Because, in the presence of former buddhas, I received, upheld, read, and recited this sutra and taught it to others, I quickly attained unsurpassed, complete, perfect awakening.”
The Retribution of Those Who Despised Him · Yet Again Receiving His Teaching
「得大勢！彼時四眾——比丘、比丘尼、優婆塞、優婆夷——以瞋恚意輕賤我故，二百億劫常不值佛、不聞法、不見僧，千劫於阿鼻地獄受大苦惱。畢是罪已，復遇常不輕菩薩，教化阿耨多羅三藐三菩提。 「得大勢，於汝意云何？爾時四眾常輕是菩薩者，豈異人乎？今此會中跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞，皆於阿耨多羅三藐三菩提不退轉者是。
“Attainer of Great Power! Because the fourfold assembly of that time—monks, nuns, laymen, and laywomen—despised me with minds of anger, for two hundred koṭis of aeons they constantly failed to encounter a buddha, did not hear the Dharma, and did not see the Saṅgha. For a thousand aeons they suffered great agony in the Avīci hell, the hell without interval. After they had exhausted this wrongdoing, they again encountered the bodhisattva Never Disparaging, who taught and transformed them toward unsurpassed, complete, perfect awakening.
“Attainer of Great Power! What do you think? Were the people in the fourfold assembly who constantly slighted that bodhisattva some other persons? They are none other than those now in this assembly: the five hundred bodhisattvas led by Bhadrapāla, the five hundred monks led by Lion Moon (Siṃhacandra), and the five hundred laymen led by Mindful of the Buddha. All of them are now irreversible from unsurpassed, complete, perfect awakening!”
Concluding Exhortation · After the Tathāgata’s Extinction, Always Receive and Uphold This Sutra
「得大勢！當知是法華經，大饒益諸菩薩摩訶薩，能令至於阿耨多羅三藐三菩提。是故諸菩薩摩訶薩，於如來滅後，常應受持、讀誦、解說、書寫是經。」
“Attainer of Great Power! You should know that this Lotus Sutra brings vast benefit to bodhisattva-mahāsattvas and is able to bring them to unsurpassed, complete, perfect awakening. Therefore, after the Tathāgata’s extinction, bodhisattva-mahāsattvas should always receive and uphold, read and recite, explain, and copy this sutra.”
The Buddha Proclaims the Meaning Again in Verse
爾時世尊欲重宣此義，而說偈言： 「過去有佛，號威音王，神智無量，
將導一切，天人龍神，所共供養。
是佛滅後，法欲盡時，有一菩薩，
名常不輕。時諸四眾，計著於法。
不輕菩薩，往到其所，而語之言：
『我不輕汝，汝等行道，皆當作佛。』
諸人聞已，輕毀罵詈；不輕菩薩，
能忍受之。其罪畢已，臨命終時，
得聞此經，六根清淨。神通力故，
增益壽命，復為諸人，廣說是經。
諸著法眾，皆蒙菩薩，教化成就，
令住佛道。不輕命終，值無數佛，
說是經故，得無量福，漸具功德，
疾成佛道。彼時不輕，則我身是。
時四部眾，著法之者，聞不輕言：
『汝當作佛。』以是因緣，值無數佛。
此會菩薩，五百之眾，并及四部，
清信士女，今於我前，聽法者是。
我於前世，勸是諸人，聽受斯經，
第一之法。開示教人，令住涅槃，
世世受持，如是經典。億億萬劫，
至不可議，時乃得聞，是法華經。
億億萬劫，至不可議，諸佛世尊、
時說是經。是故行者，於佛滅後，
聞如是經，勿生疑惑。應當一心、
廣說此經，世世值佛，疾成佛道。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“In the past there was a buddha
named King Awesome Sound,
whose supernormal knowledge was without measure.
He guided and led all beings;
devas, humans, nāgas, and spirits
made offerings to him together.
After this buddha had passed into extinction,
when his Dharma was about to disappear,
there was a bodhisattva
named Never Disparaging.
At that time, the fourfold assembly
reckoned and clung to dharmas.
The bodhisattva Never Disparaging
went to where they were
and spoke these words to them:
‘I do not slight you.
You are practicing the path;
you shall all become buddhas.’
When the people heard this,
they slighted, reviled, and abused him;
the bodhisattva Never Disparaging
was able to endure it.
When his wrongdoing had been exhausted,
and the time of his death drew near,
he was able to hear this sutra,
and his six faculties became pure.
Through the power of his supernormal abilities,
his lifespan was increased;
once again, for the many people,
he widely taught this sutra.
All those in the assembly attached to dharmas
received the bodhisattva’s teaching
and were brought to fulfillment;
he caused them to abide in the buddha-way.
After Never Disparaging died,
he encountered countless buddhas.
Because he taught this sutra,
he gained immeasurable merit,
gradually perfected his qualities,
and swiftly accomplished the buddha-way.
Never Disparaging at that time
was I myself.
The fourfold assembly of that time,
those who were attached to dharmas,
heard Never Disparaging say:
‘You shall become a buddha.’
Through this cause and condition,
they encountered countless buddhas.
The five hundred bodhisattvas in this assembly,
together with the fourfold assembly,
the men and women of pure trust
now listening to the Dharma before me,
are those very people.
In a former life, I encouraged these people
to hear and receive this sutra,
the foremost Dharma.
I opened and revealed it, taught the people,
and caused them to abide in nirvāṇa,
receiving and upholding a sutra such as this
through life after life.
Only after billions upon billions of myriads of aeons,
a length of time beyond conception,
does one come to hear
this Lotus Sutra.
Only after billions upon billions of myriads of aeons,
a length of time beyond conception,
do the buddhas, the World-Honored Ones,
teach this sutra when the time has come.
Therefore, after a buddha’s extinction,
practitioners who hear a sutra such as this
must not give rise to doubt.
They should single-mindedly
teach this sutra far and wide.
Life after life they will encounter buddhas
and swiftly accomplish the buddha-way.”
前一品說持經者得六根清淨——凡夫的眼耳鼻舌身意，因經力而起不可思議之用。可是這樣的功德，真有人得過嗎？這一品，佛親自作證：他講了自己久遠劫前的一段本生——一位被人打罵了一生、卻向打罵他的人禮拜了一生的比丘。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。
威音王佛與像法之世
佛告得大勢菩薩：往昔無量無邊不可思議阿僧祇劫前，有佛名威音王如來，劫名離衰，國名大成。這尊佛為求聲聞者說四諦、為求辟支佛者說十二因緣、為菩薩說六波羅蜜，壽四十萬億那由他恒河沙劫；滅度之後，正法像法住世的劫數如微塵之多。而後同一國土，次第又有佛出，都同號威音王——這樣前後二萬億尊佛，皆同一號。故事發生在最初那尊威音王佛滅後的像法之中。「像法」，是正法已滅、徒具形似的時代；經文點出這時代的相貌：「增上慢比丘有大勢力」——未證謂證的人，聲勢正盛。就在這樣的時代裡，出了一位菩薩比丘，名叫常不輕。
常不輕之行：一句話，一個禮拜
這位比丘的行持，簡單到不可思議。他凡有所見——比丘、比丘尼、優婆塞、優婆夷——皆悉禮拜讚歎，說：『我深深敬重你們，不敢輕慢。為什麼？你們都在行菩薩道，都要成佛的。』他不專門讀誦經典，只是行這一個禮拜；乃至遠遠望見四眾，也特地趕過去禮拜讚歎，說那同一句話：『我不敢輕慢你們，你們都要成佛的。』留意這行持的形狀：別的法師以講經動人、以神通服人，他只有一句話和一個禮拜。而這句話說的不是自己，是對方——他在每一個人身上，看見那人自己還看不見的東西：你當作佛。
被罵不退：避走遠住，猶高聲唱
四眾之中，有人生了瞋恚、心不清淨，惡口罵他：「這無智比丘從哪裡來？自己說『我不輕汝』，卻給我們授記說當作佛——我們不用這種虛妄授記！」被祝福的人拒絕祝福，還覺得受了冒犯。這樣過了許多年，他常被罵詈而不生瞋恚，只是照說：「汝當作佛。」說這話時，有人拿木杖瓦石打他擲他，他避開，跑遠了站住——猶高聲唱:『我不敢輕慢你們，你們都要成佛的。』躲得開石頭，不肯收回那句話。也因為他總說這句話，增上慢的四眾就給他起了個譏嘲的名字：「常不輕」。罵他的人替他取的名，後來成了經題——昔人以此目人，今經以此目品。
臨終聞經：前品的功德，在他身上兌現
這位比丘臨命終時，於虛空中聽聞威音王佛先前所說的法華經二十千萬億偈，悉能受持——即得前品所說的眼根清淨、耳鼻舌身意根清淨。前一品逐根鋪陳的六根功德，在此有了名姓：得者就是這位禮拜了一生的人。得六根清淨已，他更增壽命二百萬億那由他歲，廣為人說法華經。於是形勢逆轉：當年輕賤他、給他起「不輕」之名的增上慢四眾，見他大神通力、樂說辯力、大善寂力，聞其所說，皆信伏隨從。他又化千萬億眾令住無上菩提；命終之後值二千億佛皆號日月燈明，又值二千億佛同號雲自在燈王，於諸佛法中受持讀誦、為四眾說此經，功德成就，當得作佛。
則我身是：兩頭都收進來的結會
然後佛揭底：「爾時常不輕菩薩，豈異人乎？則我身是。」——那位被打罵的比丘，就是釋迦牟尼自己。佛並說：若我宿世不受持讀誦此經、為他人說，不能疾得無上菩提。而故事的另一頭，佛也沒有放下：當時以瞋恚意輕賤他的四眾，二百億劫常不值佛、不聞法、不見僧，千劫於阿鼻地獄受大苦惱——然而畢罪之後，「復遇常不輕菩薩，教化阿耨多羅三藐三菩提」。他們是誰？就是今日會中跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞——「皆於阿耨多羅三藐三菩提不退轉者是」。這結會兩頭都收：打人的與被打的，罵人的與被罵的，最後同在一會，同趣一乘。那句被扔石頭的話，一個也沒有落空。
結勸與偈頌
佛總結：當知是法華經大饒益諸菩薩，能令至於無上菩提——是故諸菩薩於如來滅後，常應受持、讀誦、解說、書寫是經。偈頌把全品再走一遍，末後把話交給未來的行者：億億萬劫至不可議，時乃得聞是法華經；億億萬劫至不可議，諸佛世尊時說是經——「是故行者，於佛滅後，聞如是經，勿生疑惑。應當一心，廣說此經，世世值佛，疾成佛道。」聞經之難、說經之難既如此，聞而勿疑、一心廣說，便是走常不輕走過的那條路。
以唯識之眼：那句「汝等皆當作佛」，敬的是什麼
上來是常不輕菩薩品自身的義。所借的那面唯識鏡（慈恩窺基所傳），在此品照著全經最動人的一句話——「汝等皆當作佛」。人人皆記，這與唯識家的種姓之說如何相會？窺基的讀法是兩層。第一層：「我深敬汝等」，敬的是「有佛本性、住種姓」者——此敬報身如來藏;「當得作佛」，是說有種姓者若起習性、發心修行，必得作佛。第二層他又補一句：「又依法身如來藏故，一切皆有，我深敬汝」——就法身如來藏而言，一切眾生皆有，故深敬遍及一切；而「當得作佛」仍是條件句：若行菩薩道、發起修習，當得作佛。兩層合看，慈恩家的讀法是敬遍一切、記繫修行——那一拜無人不受，那一記等你起行。禮拜本身，他有一句判語最要緊：「敬佛性，非禮身」——常不輕拜下去的對象，不是那個拿石頭的人身，是他身中的佛性。至於強記招罵、令人造罪，他判為巧方便與「大無諍」:如良醫先發其病後與藥；二乘避諍是小無諍，菩薩入諍而拔人諍根，是大無諍。這句「皆當作佛」，幾副眼各讀：天台智顗引《法華論》「此菩薩知眾生有佛性，不敢輕之」，以三因佛性配三行（深敬即正因、讀誦即了因、行道即緣因），並立「強毒」之判——「汝當作佛」如毒塗之鼓，聞者雖謗，佛性之名已入其身，毒鼓之力終獲善果；三論吉藏則說此品「正辨惡人有佛性義」——連於大乘無信的極惡之人也有佛性，與《涅槃經》無異，「本有佛性，今復行因具緣，正二因義故得成佛」。慈恩記繫修行，天台三論記決不虛——讀法之異在此；而三家同宗《法華論》，同以「佛性」為那一拜之所依。經自己的凱唱始終在那裡：汝等皆當作佛——打他的人，最後也在會中。此處並錄，不加裁斷，各還其位。
The preceding chapter teaches that those who uphold the sutra attain purification of the six faculties: through the power of the sutra, the eyes, ears, nose, tongue, body, and mind of ordinary people acquire inconceivable functions. But has anyone ever truly attained such qualities? In this chapter, the Buddha himself bears witness. He recounts one of his own former lives in the distant past—the life of a monk who was struck and reviled throughout his life, yet spent that same life bowing to the very people who struck and reviled him. We will follow the sequence of the sutra and make each meaning of the chapter clear; only at the end will we add a further reflection from the Consciousness-Only tradition.
The Buddha King Awesome Sound and the Age of the Semblance Dharma
The Buddha tells the bodhisattva Attainer of Great Power (Mahāsthāmaprāpta) that immeasurable, boundless, inconceivable asaṃkhyeya aeons ago, there was a buddha named Tathāgata King Awesome Sound (Bhīṣmagarjitasvara-rāja). The aeon was named Free from Decline (Vinirbhoga), and the land was named Great Accomplishment (Mahāsaṃbhava). This buddha taught the four truths to those seeking the listener vehicle, the twelve links of dependent origination to those seeking the solitary-awakener vehicle, and the six perfections to bodhisattvas. His lifespan was forty myriad koṭis of nayutas of Ganges-sand aeons. After his passing, his True Dharma remained in the world for as many aeons as there are dust motes in one Jambudvīpa, and his Semblance Dharma for as many as there are throughout the four continents. In the same land, other buddhas then appeared in succession, all likewise named King Awesome Sound—two trillion buddhas from first to last, all bearing the same name.
The story takes place during the age of the Semblance Dharma after the passing of the first of these buddhas. The Semblance Dharma is an age in which the True Dharma has already disappeared and only its outward likeness remains. The sutra points directly to the character of this age: monks with overweening pride wielded great power. Those who claimed realization without having realized it were then at the height of their influence. It was in just such an age that a bodhisattva-monk named Never Disparaging (Sadāparibhūta) appeared.
The Practice of Never Disparaging: One Sentence and One Bow
This monk’s practice was inconceivably simple. Whenever he saw anyone—a monk, a nun, a layman, or a laywoman—he bowed to them all, praised them, and said: “I deeply revere all of you and dare not slight you. Why is this? You are all practicing the bodhisattva path and shall become buddhas.” He did not specialize in reading and reciting scriptures. He practiced only this one bow. Even when he saw members of the fourfold assembly from afar, he deliberately went over, bowed, praised them, and spoke the same sentence: “I dare not slight any of you. You shall all become buddhas.”
Notice the form of this practice. Other Dharma teachers move people by expounding sutras or win them over through supernormal powers. He had only one sentence and one bow. And the sentence was not about himself; it was about the person before him. In every person, he saw what that person could not yet see: you shall become a buddha.
Reviled Yet Unretreating: He Flees to a Distance, Yet Still Cries Out in a Loud Voice
Some among the fourfold assembly became angry, their minds impure, and reviled him with abusive words: “Where did this ignorant monk come from? He says, ‘I do not slight you,’ yet gives us a prediction that we shall become buddhas. We have no use for such a false prediction!” The people receiving the blessing rejected it and even felt offended by it.
This continued for many years. He was constantly reviled, yet never gave rise to anger. He simply continued to say: “You shall become a buddha.” When he spoke these words, some struck him or pelted him with wooden staves, tiles, and stones. He dodged them, ran away, and stood at a distance—yet still cried out in a loud voice: “I dare not slight any of you. You shall all become buddhas.” He could dodge the stones, but he would not withdraw that sentence. Because he always spoke these words, the fourfold assembly with overweening pride gave him a mocking name: “Never Disparaging.” The name used by those who reviled him to label a person later became the title by which the sutra names the chapter.
Hearing the Sutra at Life’s End: The Qualities of the Preceding Chapter Become Real in Him
When this monk was about to die, he heard in full from the open sky the twenty thousand koṭis of verses of the Lotus Sutra formerly taught by the Buddha King Awesome Sound, and he was able to receive and uphold them all. He immediately attained the purification of the eye-faculty and of the faculties of ear, nose, tongue, body, and mind described in the preceding chapter. The qualities of the six faculties unfolded there, one faculty at a time, now had a name and a life: the one who attained them was this man who had spent his life bowing.
After attaining purification of the six faculties, his lifespan was extended by two million koṭis of nayutas of years, and he widely taught the Lotus Sutra to others. The circumstances were then reversed. The fourfold assembly with overweening pride who had formerly despised him and given him the name “Never Disparaging” saw that he had attained great supernormal power, the power of eloquence that delights in teaching, and the great power of wholesome serenity. Hearing what he taught, they all trusted him, submitted, and followed him. He further taught ten million koṭis of people and caused them to abide in unsurpassed awakening. After his death, he encountered two thousand koṭis of buddhas, all named Sun-Moon-Lamp-Radiance (Candrasūryapradīpa), and then another two thousand koṭis of buddhas, all named Cloud-Sovereign-Lamp-King. Within the Dharma of all these buddhas, he received and upheld the sutra, read and recited it, and taught it to the fourfold assembly. His qualities came to fulfillment, and he was to become a buddha.
It Was I Myself: Both Ends of the Story Gathered In
The Buddha then reveals the truth: “Was the bodhisattva Never Disparaging of that time some other person? It was I myself.” The monk who was struck and reviled was Śākyamuni himself. The Buddha further says that if, in former lives, he had not received, upheld, read, and recited this sutra and taught it to others, he could not have so quickly attained unsurpassed awakening.
Nor does the Buddha leave aside the other end of the story. Because the fourfold assembly of that time despised him with minds of anger, for two hundred koṭis of aeons they constantly failed to encounter a buddha, did not hear the Dharma, and did not see the Saṅgha; for a thousand aeons they suffered great agony in the Avīci hell. Yet after exhausting their wrongdoing, they again encountered the bodhisattva Never Disparaging, who taught and transformed them toward unsurpassed awakening. Who were they? They were the five hundred bodhisattvas led by Bhadrapāla, the five hundred monks led by Lion Moon (Siṃhacandra), and the five hundred laymen led by Mindful of the Buddha, all now in the assembly and all irreversible from unsurpassed awakening.
The conclusion gathers in both ends of the story. Those who struck and the one who was struck, those who reviled and the one who was reviled, are at last together in the same assembly, all proceeding toward the One Vehicle. That sentence, pelted with stones, did not fail in even one case.
Concluding Exhortation and Verse
The Buddha concludes that the Lotus Sutra brings vast benefit to bodhisattva-mahāsattvas and is able to bring them to unsurpassed awakening. Therefore, after the Tathāgata’s extinction, bodhisattva-mahāsattvas should always receive and uphold, read and recite, explain, and copy this sutra.
The verse traverses the whole chapter once again, then places its final words in the hands of practitioners of the future. Only after billions upon billions of myriads of aeons, a length of time beyond conception, does one come to hear the Lotus Sutra; only after billions upon billions of myriads of aeons, a length of time beyond conception, do the buddhas, the World-Honored Ones, teach this sutra when the time has come. Therefore, after a buddha’s extinction, practitioners who hear a sutra such as this must not give rise to doubt. They should single-mindedly teach this sutra far and wide; life after life they will encounter buddhas and swiftly accomplish the buddha-way. If hearing the sutra and teaching the sutra are so difficult, then to hear without doubting and to teach single-mindedly is to walk the very road walked by Never Disparaging.
Seen Through the Eyes of Consciousness-Only: What Does That Sentence, “You Shall All Become Buddhas,” Revere?
Everything above is the Chapter on the Bodhisattva Never Disparaging in its own meaning. The Consciousness-Only mirror borrowed here, transmitted through Kuiji of the Cien tradition, falls upon the most moving sentence in the entire sutra: “You shall all become buddhas.” Everyone receives a prediction. How does this meet the Consciousness-Only teaching on lineage? The mirror is not the sutra. Consciousness-Only is not the source of the Lotus, only another set of eyes.
Kuiji’s reading has two levels. At the first level, “I deeply revere all of you” reveres those who possess the original nature of buddhahood and abide in the lineage. This is reverence for the reward-body tathāgata-garbha. “You shall become buddhas” means that those who possess the lineage will certainly become buddhas if habituated nature arises, they arouse the mind of awakening, and they undertake the practice. At the second level, he adds that all beings possess the dharma-body tathāgata-garbha, and it is on this basis that the profound reverence extends to all. The prediction “you shall become buddhas,” however, remains conditional: if they practice the bodhisattva path and give rise to cultivation, they shall become buddhas. Taken together, the Cien reading is this: reverence extends to all, while the prediction is connected to practice. No one is excluded from receiving the bow; the prediction awaits the arising of practice.
Kuiji’s most important judgment concerning the bow itself is: he reveres buddha-nature, not the body. Never Disparaging does not bow to the body of the person holding the stone, but to the buddha-nature within that person. As for forcefully bestowing a prediction and thereby provoking abuse and causing others to commit wrongdoing, Kuiji judges this to be skillful means and great noncontention. It is like an excellent physician who first brings out the illness and only afterward gives medicine. The two vehicles avoid contention, which is lesser noncontention; a bodhisattva enters into contention in order to uproot its source in others, which is great noncontention.
Several traditions read the sentence “you shall all become buddhas” through different sets of eyes. Zhiyi of the Tiantai tradition cites Vasubandhu’s Treatise on the Lotus Sutra: this bodhisattva knows that sentient beings possess buddha-nature and therefore dares not slight them. He correlates the three causes of buddha-nature with three practices: profound reverence is the direct cause, reading and reciting are the revealing cause, and practicing the path is the conditioning cause. He also establishes the judgment of forceful poisoning: the words “you shall become a buddha” are like a poison-smeared drum. Although those who hear them slander them, the name of buddha-nature has already entered them, and through the power of the poison drum they ultimately obtain a wholesome result. Jizang of the Sanlun tradition says that this chapter directly clarifies that evil people possess buddha-nature. Even people utterly without trust in the Great Vehicle possess it, no differently from what the Nirvāṇa Sutra teaches: they have buddha-nature originally, and now, by practicing the causes and completing the conditions, they attain buddhahood.
Cien connects the prediction to practice; Tiantai and Sanlun hold that the prediction is decisively not false. Here lies the difference among their readings. All three draw upon Vasubandhu’s Treatise on the Lotus Sutra, and all take buddha-nature as the basis of that bow. The sutra’s own triumphant proclamation remains fully where it has always stood: you shall all become buddhas—even the people who struck Never Disparaging are at last present in the assembly. These readings are recorded side by side without adjudication, each kept in its own place.
考據Apparatus
本品引佛自身本生，證成前品持經功德之實。佛告得大勢菩薩：往昔威音王佛（二萬億佛同號）像法之中，增上慢比丘有大勢力；有菩薩比丘名常不輕，凡見四眾皆禮拜讚歎：「我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。」不專讀誦經典，但行禮拜，乃至遠見四眾亦故往禮拜。四眾有生瞋恚者惡口罵詈、杖木瓦石打擲，避走遠住猶高聲唱言：「我不敢輕於汝等，汝等皆當作佛。」臨欲終時，聞威音王佛先所說法華經二十千萬億偈，悉能受持，即得六根清淨，增壽二百萬億那由他歲廣說此經；昔輕賤者見其大神通力，皆信伏隨從。命終值二千億佛號日月燈明、二千億佛號雲自在燈王，說是經故疾成佛道——「爾時常不輕菩薩豈異人乎？則我身是。」昔輕賤四眾以瞋恚意故千劫於阿鼻地獄受大苦惱，畢罪復遇教化，即今會跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞，皆不退轉。慈恩窺基《玄贊》判此品依《法華論》六種記為「具因菩薩與記」，釋「皆當作佛」以二種如來藏雙層讀之——敬報身如來藏（住種姓者起習性必得佛）、依法身如來藏「一切皆有我深敬汝」——敬遍一切而記繫修行；禮拜之行判為四十心位，聞法根淨四善根，六根常淨入初地。天台智顗引《法華論》「此菩薩知眾生有佛性不敢輕之」，以五佛性、三因佛性（正因・了因・緣因）讀之，立「強毒」之判；三論吉藏判此品「上品功德」，正辨惡人有佛性義，正緣二因具足故得成佛——「皆當作佛」三家三讀，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第二十 常不輕菩薩品（卷六；〔T09n0262 0050b24〕起）· 引佛本生證成持經功德 |
| 窺基《玄贊》科文（主錨·慈恩） | 品段〔T34n1723 0839b10〕三門分別：一來意、二釋名、三解妨〔0839b11〕。來意四重:①佛自身往居因位行安樂行修忍辱流通此經 · ②承前品「未知得者實誰是耶？今說自身往行彼行得六根淨」〔0839b16·即⑲來意二「後品引已證成得者」之踐〕· ③顯行安樂行威勢無比（害我者猶由我力得佛道）· ④「論說六種記中，此明具因菩薩與記」〔0839b22〕· 釋名：「常者恒義，不輕者恭敬義。觀他四眾具佛性因，勸他修行必得作佛，三業恒時虔恭敬仰」〔0839b23〕· 品文分四（牒前罪福・別顯違順人相〔中有八：惡人益勢～善士增道〔0839c17〕〕・結會今古・結勸除違行順）〔0839c02〕 |
| 天台《文句》（旁證） | 〈釋常不輕菩薩品〉〔T34n1718 0140c05〕起 · 品意：「此品引人為證，證五品功德深、六根報重，我昔隨喜獲現生後報，以募流通也」〔0140c20〕· 釋名五重：「內懷不輕之解，外敬不輕之境，身立不輕之行，口宣不輕之教，人作不輕之目」〔0140c06〕（因緣・圓教二解）· 判「不專讀誦經典但行禮拜」＝初隨喜人之位〔0141a09〕 |
| 三論《義疏》（旁證） | 〈常不輕菩薩品第二十〉〔T34n1721 0616a19〕起 · 承三章判「今次明上品功德」〔0616a21·⑱下品⑲中品〕· 來意七義〔0616a20 起〕，第五「欲說眾生悉有佛性成一乘義故說此品」〔0616b04〕· 位判：得根淨＝內凡三賢・根常淨＝初地無生忍・佛地果，「此人具五十二位賢聖也」〔0617b14〕 |
二、異譯·三譯對勘
本品三漢譯：羅什 T262〈常不輕菩薩品第二十〉· 竺法護 T263《正法華經》〈常被輕慢品第十九〉〔T09n0263 0122b28〕· 添品 T264〈常不輕菩薩品第十九〉〔T09n0264 0184c05〕。品名能所反向——梵名一詞兩讀：羅什取能動（常「不輕」人）、竺法護取受動（常「被」人「輕慢」），且菩薩名本身亦然：「有一比丘，名曰常被輕慢，為菩薩學」〔0122c22〕——品名與人名一貫，非僅品題之異。品次差（羅什⑳·竺法護／添品⑲）。
句一 威音王佛·劫國·同號諸佛
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 有佛名威音王如來……劫名離衰，國名大成……壽四十萬億那由他恒河沙劫……如是次第有二萬億佛，皆同一號 | T09n0262 0050b29／0050c02／0050c07／0050c13 |
| 添品 T264 | 〔逐字同羅什〕 | T09n0264 0184c11 |
| 竺法護 T263 | 有佛號寂趣音王如來、至真、等正覺……劫名離大財，世界曰大柱……佛壽四江河沙億百千姟劫……展轉相承二十億千如來 | T09n0263 0122c07／0122c09／0122c14／0122c18 |
異文所繫：添品逐字同羅什。竺法護——威音王→「寂趣音王」（音之王一取威、一取寂趣）·離衰→「離大財」·大成→「大柱」·數詞體系異（那由他→姟·二萬億→二十億千）·十號用古式（如來・至真・等正覺）。
句二 唱言核心句（直記式授記語竺法護全缺）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛……我不敢輕於汝等，汝等皆當作佛 | T09n0262 0050c19／0050c29 |
| 添品 T264 | 我深敬汝等，不敢輕慢……〔第二唱省字〕我不敢輕汝，汝等皆當作佛 | T09n0264 0185a10 |
| 竺法護 T263 | 諸賢無得憍慢自高。所以者何？諸賢志趣，當尚菩薩、如來、至真、等正覺……我身終不輕慢諸賢人，普當學菩薩高行，得至如來、至真、等正覺 | T09n0263 0122c24／0122c28 |
異文所繫（關鍵）：添品逐字近同（第二唱「輕於汝等」省作「輕汝」）。竺法護無「汝等皆當作佛」直記式授記語——其唱言作勸勉式（「無得憍慢自高」「普當學菩薩高行，得至如來」：勸其立志修學，非直記當果）；然四眾反誣之語仍作授記解：「授我等決，當成無上至真、等正覺」〔0123a03〕——被斥為授記者，其言在竺法護本中卻非直記，兩本唱言之性格有別。又「不專讀誦經典，但行禮拜」竺法護全缺（「禮拜」品段零命中·反作「為諸比丘講菩薩行」〔0122c27〕）；「杖木瓦石」僅作「以瓦石擲」〔0123a07〕；另有羅什所無之雨喻「行值大雨，蒙佛威神如被覆蓋，身不漬溺」〔0123a05〕。
句三 臨終聞經·六根清淨·增壽
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 具聞威音王佛先所說法華經二十千萬億偈，悉能受持，即得如上眼根清淨、耳鼻舌身意根清淨……更增壽命二百萬億那由他歲 | T09n0262 0051a04 |
| 添品 T264 | 〔逐字同羅什〕 | T09n0264 0185a14 |
| 竺法護 T263 | 正法華經二十頌本，深妙之誼億百千事……如前淨眼，耳鼻口身意亦清淨……更即增益二十億姟壽 | T09n0263 0123a13／0123a16 |
異文所繫：添品逐字同羅什。竺法護——「二十千萬億偈」→「二十頌本…億百千事」（結構平行措辭異；吉藏釋「二十千萬億偈者，即是首盧偈也」〔T34n1721 0617b04〕）·「六根」一詞品段零命中（逐根列而「舌」作「口」）·增壽數式異。
句四 後值諸佛·則我身是
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 得值二千億佛，皆號日月燈明……復值二千億佛，同號雲自在燈王……爾時常不輕菩薩豈異人乎？則我身是 | T09n0262 0051a12／0051a14／0051a21 |
| 添品 T264 | 〔近同·唯「皆同號雲自在燈王」增「皆」〕 | T09n0264 0185a23 |
| 竺法護 T263 | 值二十百千億如來正真〔無名〕……二十億百千如來，皆同一號，號雷鳴音王……二十億百千如來，皆復同號，名雷音王……則我身是也 | T09n0263 0123a23／0123a25／0123a27／0123b09 |
異文所繫：添品近同羅什。竺法護——後值諸佛三波（羅什二波）·佛名系統全異：日月燈明・雲自在燈王 →「雷鳴音王」「雷音王」（皆承「音王」系）·「日月燈明」「雲自在」品段零命中。
句五 輕賤果報·三五百眾
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 二百億劫常不值佛、不聞法、不見僧，千劫於阿鼻地獄受大苦惱……跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞 | T09n0262 0051a27／0051b03 |
| 添品 T264 | 〔逐字同羅什·唯「為他人說故」增「他」〕 | T09n0264 0185b07 |
| 竺法護 T263 | 二十億千劫所生之處，常不值佛不聞法聲，又萬劫中墮無可大地獄，拷掠燒炙痛不可言……颰陀和等五百菩薩，師子月等五百比丘、比丘尼，今在佛前五百清信士、五百清信女 | T09n0263 0123b16／0123b22 |
異文所繫：添品逐字近同。竺法護——阿鼻→「無可大地獄」·千劫→「萬劫」·無「不見僧」支·跋陀婆羅→「颰陀和」（音寫異系）·「尼思佛」之名無·眾數開合異（多出比丘尼、清信女兩眾）。
添品定位：添品 T264〈常不輕菩薩品第十九〉逐字承羅什，實質字異僅三（第二唱「輕於汝等」省作「輕汝」〔0185a10〕·「皆」同號雲自在燈王增〔0185a24〕·為「他」人說增〔0185b05〕），偈頌零字異——羅什之重刊。竺法護 T263 常被輕慢品為真異譯軸:①品名・人名能所反向（常被輕慢）②佛名系統全異（寂趣音王・雷鳴音王・雷音王）③「禮拜」「汝等皆當作佛」直記式唱言皆缺（勸勉式）④數詞體系（姟・億百千・萬劫）。
三、唯識義之經據（眼）
本品玄贊唯識義＝豐，落點在「佛性・如來藏與授記」——五性家與「皆當作佛」普記的正面相會處。三性・遍計・依他・圓成・阿賴耶・藏識・轉依・五性・二障・種子機掃全段〔T34n1723 0839b10–0841a05〕皆零；而如來藏三見・種姓二見・佛性二見・四十心三見・初地三見——重心在授記之所依與行位。落點四：
(一) 「皆當作佛」＝二種如來藏雙層讀（此品義理心臟）〔T34n1723 0839c25〕:
「我深敬汝等不輕慢者，有佛本性，住種姓故，此敬報身如來藏也。皆行菩薩道當得作佛者，有種姓者若起習性，發心修行必得佛故。」〔T34n1723 0839c25〕
「又依法身如來藏故，一切皆有我深敬汝。若行菩薩道，發起修習報身如來藏者，當得作佛。」〔T34n1723 0839c28〕
→ 窺基兩層並立：第一層依報身如來藏——「我深敬汝等」敬的是有佛本性、住種姓者；「當得作佛」繫於住種姓者起習性、發心修行。第二層依法身如來藏——「一切皆有」，故我深敬一切；而「當得作佛」仍是條件句（「若行菩薩道，發起修習報身如來藏者」）。敬遍一切（法身藏），記繫修行（起習性）——慈恩家於「皆當作佛」之普唱，以雙層如來藏會通，不作無條件之普記讀。釋名段同調：「觀他四眾具佛性因，勸他修行必得作佛」〔0839b24〕。授記類判：依《法華論》六種記，此品「明具因菩薩與記」〔0839b22〕（具因＝已具佛性之因者與記）。（此品「理佛性・行佛性」對詞零見，雙層之判以如來藏語出之。）
(二) 禮拜之行體——犯不犯之辨：菩薩比丘禮四眾，於律有妨。窺基判：「菩薩於性罪必持、遮罪有犯，勸利大故」〔0840a06〕（禮俗是遮非性·為大利故開）；引《無畏德女經》「菩薩為度憍慢瞋惱諸眾生等，令彼得起迴向之心……是故菩薩禮諸眾生」〔0840a01〕；又「敬佛性非禮身故」〔0840a09〕——所禮者是彼身中佛性，非彼人身。並駁「但行禮拜」之偏解：「既不專讀誦，亦不專禮拜，二事兼故……何用『專』字？」〔0840a10／0840a12〕（經言「不專」，非「全不」——讀誦禮拜二事兼行）。
(三) 行位配判：「已前禮拜是四十心位，聞法根淨四善根位」〔0840a23〕·「故知常得六根清淨，入初地中」〔0840b02〕——常不輕一生之行配為三階：禮拜勸修＝四十心（十住十行十迴向等），臨終聞經六根淨＝四善根（與⑲今解同位），六根常淨＝入初地（引《華嚴》歡喜地離五怖畏文〔0840b07〕證）。
(四) 強記招罵＝巧方便・大無諍：何故菩薩強記四眾令他打罵招罪報？窺基引〈菩薩地〉「若初苦而後安，彼雖憂惱要當饒益，是則菩薩依巧方便」〔0840c07〕；並判：「菩薩自證無諍真如，拔彼諍根……初雖起諍，後還令滅諍，是行大無諍。不同二乘現小無諍」〔0840c17〕——二乘避諍為小無諍，菩薩入諍而滅諍根為大無諍。喻：「如大良醫觀病重者，要先發其病，後與藥令差」〔0840c12〕。
（按：本品玄贊義豐而落點在佛性如來藏與授記——雙層如來藏・具因與記・行位三階・大無諍；三性五性賴耶字面皆零。紅線（承⑫龍女案之姊妹題）：「皆當作佛」乃經之凱唱，白話義疏正文如實傳之；慈恩「記繫修行」之讀是末節一鏡，不令鏡蓋經。各品軸：⑰無生法忍三性＋階位/⑱義幾近零/⑲經力根用/⑳佛性如來藏・具因與記/⑯三佛菩提。）
四、諸家異釋（古德·標宗·誌錄不判）
同一「汝等皆當作佛」，慈恩・天台・三論三讀——此品為全經佛性論之正面相會處，誌不判分量最重。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「但行禮拜」＝經文自語〔T09n0262 0050c21〕，智顗牒之一見〔0141a08〕，吉藏零；「常不輕行」「即是佛性」連文兩疏皆零。②「圓頓」智顗此品段零見（此品段作「圓教解」〔0140c20〕；「圓頓」七見皆他品段）——『常不輕圓頓行者』之稱係後世約詞。③「深敬汝等」牒引形唯吉藏有（二見〔0617a04／0617a24〕）；智顗所牒者為「不專讀誦經典但行禮拜」。④「則我身是」＝經文自語，兩疏皆不牒此四字。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
六種記「具因菩薩與記」〔0839b22〕· 雙層如來藏讀「皆當作佛」（敬報身藏住種姓／依法身藏一切皆有·記繫起習性修行）〔0839c25／0839c28〕· 敬佛性非禮身・性遮之辨〔0840a06／0840a09〕· 行位三階（四十心→四善根→初地）〔0840a23／0840b02〕· 大無諍〔0840c17〕。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）
引《法華論》立敬之所依〔T34n1718 0140c08〕:
「此菩薩知眾生有佛性不敢輕之。佛性有五，正因佛性，通亘本當；緣了佛性，種子本有非適今也。果性果果性定當得之，決不虛也，是名不輕之解。」〔T34n1718 0140c08〕
三因佛性配三行：「隨喜一切人皆有三佛性，讀誦經典即了因性；皆行菩薩道即緣因性；不敢輕慢而復深敬者，即正因性」〔0141a10〕。四一判：「名常不輕是人一，凡有所見是理一，皆悉禮拜是行一，而作是言是教一，此是開權顯實之四一也」〔0141a03〕。三業與弘經三軌配：「深敬是意業，不輕之說是口業，故往禮拜是身業」〔0141a15〕·「不輕深敬是如來座也，忍於打罵是著如來衣也，以慈悲心常行不替即如來室也」〔0141a13〕。強毒之判：「本已有善，釋迦以小而將護之；本未有善，不輕以大而強毒之」〔0141a28〕——毀者之益：「毀者得善惡兩果，謗故墮惡，聞佛性名毒鼓之力獲善果報」〔0141b08〕（一聞佛性，如毒塗之鼓，聞者雖謗，善根已種）。位判：「不專讀誦經典但行禮拜」＝初隨喜人之位〔0141a09〕。
三論·吉藏《法華義疏》T34n1721（旁證）
來意七義（上品功德・三世功德・引釋迦本生親自證驗・上明六根淨果今敘六根淨因〔0616b02〕・悉有佛性成一乘・授記三未盡〔明菩薩授記・授惡人記・滅後授記〕・誡謗法之罪）〔0616a20 起〕· 正緣二因具足〔T34n1721 0617a04〕:
「深敬汝等者，顯眾生有正因佛性也……行菩薩道者，明緣因佛性也。雖有佛性要須修行乃得見也。當得作佛者，本有佛性，今復行因具緣、正二因義，故得成佛。」〔T34n1721 0617a04〕
惡人有佛性義：「舊云《法華經》但明善人有佛性，《涅槃經》始辨有心皆得成佛。今明此品正辨惡人有佛性義……則知一切有心並有佛性皆成佛也」〔0616b08〕·「於大乘無信是一闡提人，即是極惡人，有佛性義與《涅槃經》無異也」〔0616b12〕。當現之辨：「未堪說眾生本來是佛，但得說當成」〔0617a12〕。密顯二說：「行於敬嘆即是密說一乘，後得根淨具智慧神通顯說一乘」〔0616c28〕。律難之會：「《律》云比丘不禮俗人，今云禮四眾者，大小乘法異」〔0616c24〕。千劫與阿鼻無數劫之會通：「四眾若直爾起謗即如彼說（〈譬喻品〉無數劫），今聞不輕強為其說，雖謗毀，籍此力故受苦則輕、及後得信解」〔0617c09〕。本迹：「不輕為是實行？為是權行？答：既壽量之迹，則知是權行也」〔0617c10〕。
三家並錄（誌·不判）
「皆當作佛」三讀（本品誌不判之核）：慈恩「雙層如來藏——敬遍一切（法身藏）而記繫修行（住種姓起習性）」〔0839c25〕、天台「五佛性・三因——正因通亘本當，果性定當得之，決不虛也」〔0140c08〕、三論「正緣二因具足故得成佛——惡人亦有佛性，與《涅槃》無異」〔0617a08／0616b11〕——慈恩記有條件、天台三論記決不虛，讀法之異正在此；而共法：三家同以「佛性」為深敬之所依（玄贊「觀他四眾具佛性因」「敬佛性非禮身」・智顗引《法華論》「知眾生有佛性不敢輕之」・吉藏「顯眾生有正因佛性」），同宗《法華論》。行位判：慈恩四十心→四善根→初地、天台初隨喜人位、吉藏內凡三賢→初地→佛地（具五十二位）——並錄不判。招罵之判：慈恩「巧方便・大無諍」、天台「強毒・毒鼓」、吉藏「良醫二藥・籍此力故受苦則輕」——三家同許其益、立喻各異。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 |
|---|---|---|---|
| 常不輕 | Sadāparibhūta（系） | 〔本經 0050c16〕；窺基「常者恒義，不輕者恭敬義」〔T34n1723 0839b23〕；智顗五重釋名〔T34n1718 0140c06〕；竺法護作「常被輕慢」〔T09n0263 0122c22·能所反向·品名人名一貫〕 | 恒不輕人之菩薩（梵名一詞兩讀：能不輕人／常被人輕） |
| 威音王 | — | 〔本經 0050b29〕；窺基「顯說法華音聲如王尊勝，有大威勢」〔T34n1723 0839c13〕；竺法護作「寂趣音王」〔T09n0263 0122c07〕 | 往昔二萬億同號之佛·常不輕所值 |
| 增上慢 | abhimāna（系） | 〔本經 0050c15〕；竺法護作「憍慢自大」〔T09n0263 0122c22〕；互讀〈方便品〉五千退席 | 未證謂證之慢·像法中有大勢力者 |
| 二十千萬億偈 | — | 〔本經 0051a04〕；吉藏「即是首盧偈也」〔T34n1721 0617b05〕；竺法護「二十頌本…億百千事」〔T09n0263 0123a13〕 | 臨終空中所聞威音王佛法華經之量 |
| 佛性因·如來藏 | tathāgata-garbha（系） | 窺基「觀他四眾具佛性因」〔T34n1723 0839b24〕·報身／法身二種如來藏〔0839c25／0839c28〕；智顗五佛性・三因〔T34n1718 0140c08／0141a10〕；吉藏正緣二因〔T34n1721 0617a04〕 | 深敬之所依·「皆當作佛」三家三讀之樞 |
| 跋陀婆羅 | Bhadrapāla（系） | 〔本經 0051b03〕；竺法護作「颰陀和」〔T09n0263 0123b22〕 | 昔輕賤四眾今會不退轉五百菩薩之首 |
六、譬喻·修辭
本品無法華七喻；修辭核在「唱言複沓」與疏家三喻。
(一) 唱言複沓（高聲唱）——〔T09n0262 0050c19／0050c29〕：「我深敬汝等，不敢輕慢……汝等皆當作佛」一語，長行三致（初唱・遠見故往唱・避走遠住猶高聲唱），偈中再唱。被罵而唱、被打而唱、避走猶唱——複沓自身即此品之行：一句話行了一生。
(二) 毒鼓（天台喻·疏借喻）——智顗：「聞佛性名毒鼓之力獲善果報」〔T34n1718 0141b08〕·「本未有善，不輕以大而強毒之」〔0141a28〕：如以毒塗鼓，聞其聲者雖不欲聞而毒已入身——聞「汝當作佛」者雖謗，佛性之名已種善根。
(三) 良醫先發病（玄贊喻）——窺基：「如大良醫觀病重者，要先發其病，後與藥令差」〔T34n1723 0840c12〕：強記招罵，如良醫先激發其病而後治——初雖起諍，後還滅諍。
(四) 雨喻（竺法護本特有）——「行值大雨，蒙佛威神如被覆蓋，身不漬溺」〔T09n0263 0123a05〕——羅什本無對應。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》骨幹）:
- 世親《法華論》——六種記「具因菩薩與記」〔T34n1723 0839b22〕；智顗所引「此菩薩知眾生有佛性不敢輕之」五佛性文〔T34n1718 0140c08〕亦出《法華論》——三家同宗。
- 窺基引《無畏德女經》（菩薩禮眾生）〔0840a01〕·《華嚴經》（歡喜地五怖畏）〔0840b07〕·〈菩薩地〉（巧方便）〔0840c06〕·《維摩》（新學比丘禮維摩足）〔0840a11〕。智顗引《見實三昧》《佛藏》《大論》《中論》；吉藏引《律》《涅槃》〈譬喻品〉。
(二) 法華內互讀:
- ⑲⑳ 果因之對 → ⑲總明六根清淨之果，此品引佛本生證成「得者實誰」〔0839b16〕；吉藏：「上明六根淨果，今敘六根淨因」〔0616b02〕——⑲說功德，⑳以一人一生行給它作證。
- 吉藏三章收束 → ⑱下品（隨喜弟子）→⑲中品（五種法師）→此品上品（從內凡至得佛·攝五十二位）〔0612c14〕。
- 授記家族 → 迹門授記三周（④⑥⑧⑨別記同記後記）・⑫提婆「無怨記」・此品「具因菩薩與記」（六種記）；吉藏來意六：此品補授記三未盡——菩薩授記・惡人記・滅後授記〔0616b14〕。
- 增上慢互讀 → 像法增上慢四眾 ↔〈方便品②〉五千退席（同一慢相，彼退席此打罵）；千劫阿鼻 ↔〈譬喻品③〉謗經之罪（吉藏會通：籍強說力故受苦轉輕〔0617c09〕）。
- 安樂行・壽量遙承 → 玄贊來意一：此品明佛「往居因位行安樂行、修忍辱等」〔0839b13〕（〈安樂行品⑭〉之親證）；吉藏：「既壽量之迹，則知是權行也」〔0617c11〕（〈壽量品⑯〉久遠本地之迹用）。
(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;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）：〈常不輕菩薩品第二十〉〔T09n0262 0050b24〕起（卷六）。告得大勢牒前罪福 0050b24 · 威音王佛 0050b29〔劫國 0050c02·三乘說法 0050c03·佛壽 0050c07·二萬億同號 0050c13〕· 常不輕之行 0050c16〔唱言 0050c19·不專讀誦但行禮拜 0050c21〕· 被罵不退 0050c23〔杖木瓦石 0050c28·高聲唱 0050c29〕· 臨終聞經 0051a04〔六根清淨 0051a05·增壽 0051a06·四眾信伏 0051a09〕· 值日月燈明 0051a12／雲自在燈王 0051a14 · 則我身是 0051a22 · 輕賤果報 0051a27〔千劫阿鼻 0051a28〕· 三五百眾 0051b03 · 結勸 0051b07 · 偈頌 0051b11 迄 0051c06（次品〈如來神力品第二十一〉0051c08 起）。源檔：原典層（逐字校訖）。
- 竺法護 T263《正法華經》〈常被輕慢品第十九〉〔T09n0263 0122b28〕起：德大勢 0122b29 · 寂趣音王 0122c07〔離大財大柱 0122c09·佛壽 0122c14·二十億千如來 0122c18〕· 常被輕慢 0122c22〔勸勉唱言 0122c24／0122c28·講菩薩行 0122c27〕· 反誣授決 0123a03〔雨喻 0123a05·瓦石擲 0123a07·命名因緣 0123a12〕· 二十頌本 0123a13〔諸根清淨 0123a16·增壽 0123a17〕· 三波值佛 0123a23〔雷鳴音王 0123a26·雷音王 0123a28〕· 則我身是也 0123b09 · 果報 0123b16〔萬劫無可大地獄 0123b17〕· 颰陀和五百 0123b22 · 迄 0124a02。〔常不輕・增上慢・六根・阿鼻・禮拜・日月燈明・尼思佛・杖木 品段皆 0 命中〕
- 添品 T264〈常不輕菩薩品第十九〉〔T09n0264 0184c05〕起：逐字近同羅什；實質字異三（輕汝省字 0185a10・皆同號增 0185a24・為他人說增 0185b05）·偈頌零字異·迄 0185c14。
- 窺基《玄贊》T34n1723（義疏鏡）：〈常不輕菩薩品〉〔0839b10〕—〔0841a05〕。三門 0839b11／來意四 0839b12〔證成得者 0839b16·六種記具因與記 0839b22〕· 釋名 0839b23〔佛性因 0839b24〕· 解妨 0839b26 · 品文分四 0839c02〔違順八相 0839c17·罪如譬喻品 0839c06·威音王釋 0839c13〕· 雙層如來藏 0839c25／0839c28 · 無畏德女經 0840a01／性遮之辨 0840a06／敬佛性非禮身 0840a09／不專二事兼 0840a12 · 四十心位 0840a18／行位三階 0840a23／入初地 0840b02〔華嚴五怖畏 0840b07〕· 巧方便 0840c06／良醫喻 0840c12／大無諍 0840c17 · 偈科十九頌半 0840c24。
- 智顗《文句》T34n1718（旁證）：〈釋常不輕菩薩品〉0140c05 起 · 釋名五重 0140c06／法華論五佛性 0140c08／品意引人為證 0140c20 · 長行科 0140c23 · 四一 0141a03／初隨喜人位 0141a09／三因配三行 0141a10／弘經三軌配 0141a13／三業配 0141a15 · 強毒 0141a28／毒鼓 0141b08 · 迄 0141b23。
- 吉藏《義疏》T34n1721（旁證）：〈常不輕菩薩品第二十〉0616a19 起 · 來意七義 0616a20〔上品功德 0616a21·六根淨因 0616b02·悉有佛性 0616b04·惡人有佛性 0616b08·闡提 0616b11·授記三未盡 0616b14〕· 三業弘經 0616c20／律難 0616c24／密顯二說 0616c28 · 正緣二因 0617a04〔本有佛性行因具緣 0617a08·當現之辨 0617a12〕· 首盧偈 0617b04／位判三階 0617b14／八果三報 0617b18 · 千劫會通 0617c09／權行 0617c11 · 迄 0618a03。
- 成立史誌：品題羅什／添品「常不輕菩薩品」·竺法護「常被輕慢品」（能所反向·人名一貫）；品次羅什⑳・竺法護／添品⑲;竺法護異譯（寂趣音王・雷鳴音王／雷音王・勸勉式唱言無直記語・無禮拜・萬劫無可大地獄・颰陀和）；添品逐字近同羅什（三實質字異）。「圓頓」智顗此品段零見・「常不輕行」「即是佛性」連文兩疏零（後世約詞）。
This chapter adduces a former life of the Buddha himself to establish the reality of the qualities of upholding the sutra described in the preceding chapter. The Buddha tells the bodhisattva Attainer of Great Power (Mahāsthāmaprāpta): during the age of the Semblance Dharma of the Buddha King Awesome Sound (Bhīṣmagarjitasvara-rāja)—two trillion buddhas in succession bore the same name—monks with overweening pride wielded great power. A bodhisattva-monk named Never Disparaging (Sadāparibhūta) bowed to and praised every member of the fourfold assembly he encountered, saying: 「我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。」 tr. “I deeply revere all of you and dare not slight you. Why is this? You are all practicing the bodhisattva path and shall attain buddhahood.” He did not specialize in reading and reciting scriptures but only practiced bowing; even when he saw the fourfold assembly from afar, he deliberately went over and bowed. Angry members of the assembly reviled him and struck or pelted him with staves, tiles, and stones; after fleeing to a distance, he still cried aloud: 「我不敢輕於汝等，汝等皆當作佛。」 tr. “I dare not slight any of you. You shall all become buddhas.” At the end of his life he heard in full from the sky the twenty thousand koṭis of verses of the Lotus Sutra formerly taught by the Buddha King Awesome Sound, received and upheld them all, immediately attained purification of the six faculties, and lived a further two million koṭis of nayutas of years while teaching this sutra widely. Those who had once despised him saw his great supernormal power and all trusted, submitted, and followed him. After death he encountered two thousand koṭis of buddhas named Sun-Moon-Lamp-Radiance (Candrasūryapradīpa) and two thousand koṭis named Cloud-Sovereign-Lamp-King; because he taught this sutra, he swiftly accomplished the buddha-way—「爾時常不輕菩薩豈異人乎？則我身是。」 tr. “Was the bodhisattva Never Disparaging of that time some other person? It was I myself.” Because the fourfold assembly of that time had despised him with minds of anger, they suffered great agony in the Avīci hell for a thousand aeons; after exhausting their wrongdoing, they again encountered his teaching. They are now the five hundred bodhisattvas led by Bhadrapāla, the five hundred monks led by Lion Moon (Siṃhacandra), and the five hundred laymen led by Mindful of the Buddha, all irreversible from awakening. Kuiji’s Cien 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus) follows the six kinds of prediction in the 《法華論》 Treatise on the Lotus Sutra and classifies this chapter as 「具因菩薩與記」 tr. “giving prediction to bodhisattvas furnished with the cause.” He reads 「皆當作佛」 tr. “you shall all become buddhas” on two levels through two kinds of tathāgata-garbha: reverence for the reward-body tathāgata-garbha—those abiding in lineage who give rise to habituated nature will certainly attain buddhahood—and, on the basis of the dharma-body tathāgata-garbha, 「一切皆有我深敬汝」 tr. “all possess it, and therefore I deeply revere you.” Reverence extends to all, while the prediction remains connected to practice. He assigns the practice of bowing to the forty stages of mind, hearing the Dharma and purifying the faculties to the four wholesome roots, and the constant purification of the six faculties to entry into the first ground. Zhiyi of Tiantai cites the 《法華論》: 「此菩薩知眾生有佛性不敢輕之」 tr. “This bodhisattva knows that sentient beings possess buddha-nature and therefore dares not slight them”; he reads the passage through the five buddha-natures and the three causes of buddha-nature—the direct, revealing, and conditioning causes—and establishes the judgment of 「強毒」 tr. “forceful poisoning.” Jizang of Sanlun classifies this chapter as 「上品功德」 tr. “qualities of the higher grade” and takes it as directly clarifying that evil people possess buddha-nature: because both the direct and conditioning causes are complete, they attain buddhahood. The three houses give three readings of 「皆當作佛」 tr. “you shall all become buddhas”; they are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第二十 常不輕菩薩品 — Chapter 20, The Bodhisattva Never Disparaging（卷六；〔T09n0262 0050b24〕起）· adduces a former life of the Buddha to establish the qualities of upholding the sutra |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter section 〔T34n1723 0839b10〕, 三門分別：一來意、二釋名、三解妨 tr. “analysis through three gateways: first, the reason for its coming; second, explanation of its name; third, resolution of a difficulty” 〔0839b11〕. The reason for its coming is fourfold: (1) in a former causal stage, the Buddha himself practiced the peaceful practices, cultivated patience, and transmitted this sutra; (2) continuing the preceding chapter, 「未知得者實誰是耶？今說自身往行彼行得六根淨」 tr. “It was not yet known who, in truth, had attained these qualities; now it teaches that the Buddha himself formerly practiced in this way and attained purification of the six faculties” 〔0839b16·the fulfillment of the second reason for the coming of Chapter 19, 「後品引已證成得者」 tr. “the later chapter adduces one who has already realized them to establish that they are attained”〕; (3) revealing the incomparable awesome power of practicing the peaceful practices—even those who harmed the Buddha nevertheless attained the buddha-way through his power; (4) 「論說六種記中，此明具因菩薩與記」 tr. “Among the six kinds of prediction taught in the Treatise, this clarifies giving prediction to bodhisattvas furnished with the cause” 〔0839b22〕. Explanation of the name: 「常者恒義，不輕者恭敬義。觀他四眾具佛性因，勸他修行必得作佛，三業恒時虔恭敬仰」 tr. “‘Always’ means constant; ‘not disparaging’ means reverence. He observes that the other members of the fourfold assembly are furnished with the cause of buddha-nature and exhorts them to practice, whereby they will certainly attain buddhahood; through the three karmas, at all times, he is devout, reverent, and looks up to them” 〔0839b23〕. The chapter text is divided into four parts: rehearsing the preceding account of fault and merit; separately revealing the marks of persons who oppose or accord with the teaching—within this are eight parts, from the increasing influence of evil people to the advancement of the good 〔0839c17〕; identifying past and present; and concluding with an exhortation to remove opposition and practice in accord 〔0839c02〕 |
| 天台《文句》（旁證） | 〈釋常不輕菩薩品〉 tr. “Explanation of the Chapter on the Bodhisattva Never Disparaging” begins at 〔T34n1718 0140c05〕. The purport of the chapter is: 「此品引人為證，證五品功德深、六根報重，我昔隨喜獲現生後報，以募流通也」 tr. “This chapter adduces a person as evidence, establishing that the qualities of the five grades are profound and the recompense of the six faculties weighty. In the past, through joyful acceptance, I gained both present-life and later recompense; this encourages transmission” 〔0140c20〕. Its name is explained in five ways: 「內懷不輕之解，外敬不輕之境，身立不輕之行，口宣不輕之教，人作不輕之目」 tr. “Inwardly he bears the understanding of not disparaging; outwardly he reveres the object that is not disparaged; with the body he establishes the practice of not disparaging; with the mouth he proclaims the teaching of not disparaging; and people make ‘Never Disparaging’ his designation” 〔0140c06〕, under explanations through causes and conditions and through the Perfect Teaching. It classifies 「不專讀誦經典但行禮拜」 tr. “not specializing in reading and reciting scriptures, but only practicing bowing” as the stage of the person at the first grade of joyful acceptance 〔0141a09〕 |
| 三論《義疏》（旁證） | 〈常不輕菩薩品第二十〉 tr. “Chapter 20, The Bodhisattva Never Disparaging” begins at 〔T34n1721 0616a19〕. Continuing its three-chapter classification, it says: 「今次明上品功德」 tr. “Now, next, the qualities of the higher grade are clarified” 〔0616a21·Chapter 18 is the lower grade and Chapter 19 the middle grade〕. Among the seven reasons for its coming 〔from 0616a20〕, the fifth is 「欲說眾生悉有佛性成一乘義故說此品」 tr. “This chapter is taught in order to explain that sentient beings all possess buddha-nature and thereby establish the meaning of the One Vehicle” 〔0616b04〕. Its placement by stages: attaining purification of the faculties is the inner ordinary stage of the Three Worthies; the faculties becoming constantly pure is the first ground and the tolerance of non-arising; and the buddha-ground is the fruit—「此人具五十二位賢聖也」 tr. “This person is furnished with the fifty-two stages of worthies and sages” 〔0617b14〕 |
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, 〈常不輕菩薩品第二十〉 “Chapter 20, The Bodhisattva Never Disparaging”; Dharmarakṣa’s T263 《正法華經》 True Dharma Lotus, 〈常被輕慢品第十九〉 “Chapter 19, Always Being Disparaged” 〔T09n0263 0122b28〕; and the supplemented edition T264, 〈常不輕菩薩品第十九〉 “Chapter 19, The Bodhisattva Never Disparaging” 〔T09n0264 0184c05〕. The chapter titles reverse active and passive—a single Sanskrit name receives two readings: Kumārajīva takes the active sense, always 「不輕」 tr. “not disparaging” others; Dharmarakṣa takes the passive sense, always 「被」 tr. “being” 「輕慢」 tr. “disparaged” by others. The bodhisattva’s name itself follows the same pattern: 「有一比丘，名曰常被輕慢，為菩薩學」 tr. “There was a monk named Always Being Disparaged, who trained as a bodhisattva” 〔0122c22〕. The chapter title and personal name are consistent; the difference does not occur only in the title. The chapter numbering also differs: Chapter 20 in Kumārajīva, Chapter 19 in both Dharmarakṣa and the supplemented edition.
Passage One · Buddha King Awesome Sound · Aeon and Land · Successive Buddhas Bearing the Same Name
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 有佛名威音王如來……劫名離衰，國名大成……壽四十萬億那由他恒河沙劫……如是次第有二萬億佛，皆同一號 tr. “There was a buddha named Tathāgata King Awesome Sound … the aeon was named Free from Decline (Vinirbhoga) and the land Great Accomplishment (Mahāsaṃbhava) … his lifespan was forty myriad koṭis of nayutas of Ganges-sand aeons … in this way, in succession, there were two trillion buddhas, all bearing the same name.” | T09n0262 0050b29／0050c02／0050c07／0050c13 |
| 添品 T264 | 〔逐字同羅什〕 tr. “[Identical word for word with Kumārajīva.]” | T09n0264 0184c11 |
| 竺法護 T263 | 有佛號寂趣音王如來、至真、等正覺……劫名離大財，世界曰大柱……佛壽四江河沙億百千姟劫……展轉相承二十億千如來 tr. “There was a buddha named Tathāgata King Sound of the Course of Quiescence, the Perfect One, the Perfectly Awakened One … the aeon was named Free from Great Wealth, and the world Great Pillar … the Buddha’s lifespan was four Ganges-sands of koṭis of hundreds of thousands of gai aeons … in succession, following one another, there were twenty koṭis of thousands of tathāgatas.” | T09n0263 0122c07／0122c09／0122c14／0122c18 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. In Dharmarakṣa, King Awesome Sound becomes 「寂趣音王」 tr. “King Sound of the Course of Quiescence”—one translation takes the sound as awesome, the other as the course of quiescence; Free from Decline becomes 「離大財」 tr. “Free from Great Wealth”; Great Accomplishment becomes 「大柱」 tr. “Great Pillar”; and the systems of numerical terms differ, with nayuta becoming gai and two trillion becoming twenty koṭis of thousands. The ten epithets also appear in the older forms, such as （如來・至真・等正覺） tr. “Tathāgata, Perfect One, Perfectly Awakened One.”
Passage Two · The Core Proclamation (The Direct Form of Prediction Is Entirely Absent from Dharmarakṣa)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛……我不敢輕於汝等，汝等皆當作佛 tr. “I deeply revere all of you and dare not slight you. Why is this? You are all practicing the bodhisattva path and shall attain buddhahood … I dare not slight any of you. You shall all become buddhas.” | T09n0262 0050c19／0050c29 |
| 添品 T264 | 我深敬汝等，不敢輕慢……〔第二唱省字〕我不敢輕汝，汝等皆當作佛 tr. “I deeply revere all of you and dare not slight you … [the second proclamation omits one character:] I dare not slight you. You shall all become buddhas.” | T09n0264 0185a10 |
| 竺法護 T263 | 諸賢無得憍慢自高。所以者何？諸賢志趣，當尚菩薩、如來、至真、等正覺……我身終不輕慢諸賢人，普當學菩薩高行，得至如來、至真、等正覺 tr. “Worthy ones, do not become proud and exalt yourselves. Why is this? The direction of your resolve should esteem the bodhisattva, the Tathāgata, the Perfect One, the Perfectly Awakened One … I myself will never slight the worthy ones. All should train in the bodhisattva’s lofty practice and reach tathāgatahood, perfection, and complete awakening.” | T09n0263 0122c24／0122c28 |
What the variants bear upon (crucial): the supplemented edition is nearly identical word for word, except that in the second proclamation 「輕於汝等」 tr. “slight any of you” is shortened to 「輕汝」 tr. “slight you.” Dharmarakṣa lacks the direct predictive declaration 「汝等皆當作佛」 tr. “you shall all become buddhas.” Its proclamation takes the form of exhortation: 「無得憍慢自高」 tr. “do not become proud and exalt yourselves,” and 「普當學菩薩高行，得至如來」 tr. “all should train in the bodhisattva’s lofty practice and reach tathāgatahood.” It exhorts them to resolve upon and train in the path; it does not directly predict the future fruit. Yet the fourfold assembly’s hostile accusation still treats his words as a prediction: 「授我等決，當成無上至真、等正覺」 tr. “He gives us a definitive prediction that we shall attain unsurpassed perfection and complete awakening” 〔0123a03〕. Thus, although he is condemned as one who makes predictions, his words in Dharmarakṣa are not a direct prediction; the character of the proclamation differs between the two translations. Moreover, Dharmarakṣa entirely lacks 「不專讀誦經典，但行禮拜」 tr. “he did not specialize in reading and reciting scriptures but only practiced bowing”—the chapter span contains no occurrence of 「禮拜」 tr. “bowing,” and instead says 「為諸比丘講菩薩行」 tr. “he taught the bodhisattva practice to the monks” 〔0122c27〕. The expression 「杖木瓦石」 tr. “staves, tiles, and stones” is reduced to 「以瓦石擲」 tr. “they hurled tiles and stones at him” 〔0123a07〕. Dharmarakṣa also has a rain simile absent from Kumārajīva: 「行值大雨，蒙佛威神如被覆蓋，身不漬溺」 tr. “While traveling he encountered heavy rain; through the Buddha’s awesome spiritual power he was as though covered by a canopy, and his body was neither soaked nor submerged” 〔0123a05〕.
Passage Three · Hearing the Sutra at Life’s End · Purification of the Six Faculties · Extension of Life
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 具聞威音王佛先所說法華經二十千萬億偈，悉能受持，即得如上眼根清淨、耳鼻舌身意根清淨……更增壽命二百萬億那由他歲 tr. “He heard in full the twenty thousand koṭis of verses of the Lotus Sutra formerly taught by the Buddha King Awesome Sound and was able to receive and uphold them all. He immediately attained the purification of the eye-faculty described above, together with purification of the faculties of ear, nose, tongue, body, and mind … his lifespan was further extended by two million koṭis of nayutas of years.” | T09n0262 0051a04 |
| 添品 T264 | 〔逐字同羅什〕 tr. “[Identical word for word with Kumārajīva.]” | T09n0264 0185a14 |
| 竺法護 T263 | 正法華經二十頌本，深妙之誼億百千事……如前淨眼，耳鼻口身意亦清淨……更即增益二十億姟壽 tr. “The True Dharma Lotus in twenty verse-texts, with hundreds of thousands of koṭis of profound and wondrous matters … as before, his eye was purified, and his ear, nose, mouth, body, and mind were also purified … his lifespan was then further increased by twenty koṭis of gai.” | T09n0263 0123a13／0123a16 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. Dharmarakṣa has 「二十頌本…億百千事」 tr. “twenty verse-texts … hundreds of thousands of koṭis of matters” in place of 「二十千萬億偈」 tr. “twenty thousand koṭis of verses”; the structure is parallel, but the wording differs. Jizang explains: 「二十千萬億偈者，即是首盧偈也」 tr. “‘Twenty thousand koṭis of verses’ means śloka verses” 〔T34n1721 0617b04〕. The term 「六根」 tr. “six faculties” does not occur anywhere in Dharmarakṣa’s chapter; it enumerates the faculties one by one and uses 「口」 tr. “mouth” in place of 「舌」 tr. “tongue.” The numerical form of the extended lifespan also differs.
Passage Four · Encountering Buddhas Thereafter · It Was I Myself
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 得值二千億佛，皆號日月燈明……復值二千億佛，同號雲自在燈王……爾時常不輕菩薩豈異人乎？則我身是 tr. “He encountered two thousand koṭis of buddhas, all named Sun-Moon-Lamp-Radiance … he again encountered two thousand koṭis of buddhas, all bearing the name Cloud-Sovereign-Lamp-King … Was the bodhisattva Never Disparaging of that time some other person? It was I myself.” | T09n0262 0051a12／0051a14／0051a21 |
| 添品 T264 | 〔近同·唯「皆同號雲自在燈王」增「皆」〕 tr. “[Nearly identical; only ‘all bearing the name Cloud-Sovereign-Lamp-King’ adds the character ‘all.’]” | T09n0264 0185a23 |
| 竺法護 T263 | 值二十百千億如來正真〔無名〕……二十億百千如來，皆同一號，號雷鳴音王……二十億百千如來，皆復同號，名雷音王……則我身是也 tr. “He encountered twenty hundreds of thousands of koṭis of tathāgatas, the Perfect Ones [unnamed] … twenty koṭis of hundreds of thousands of tathāgatas, all bearing one same name, King Sound of Thunderous Roaring … twenty koṭis of hundreds of thousands of tathāgatas, again all bearing the same name, King Thunder-Sound … it was I myself.” | T09n0263 0123a23／0123a25／0123a27／0123b09 |
What the variants bear upon: the supplemented edition is nearly identical with Kumārajīva. Dharmarakṣa gives three waves of buddhas encountered thereafter, where Kumārajīva has two. The entire system of buddha-names differs: Sun-Moon-Lamp-Radiance and Cloud-Sovereign-Lamp-King become 「雷鳴音王」 tr. “King Sound of Thunderous Roaring” and 「雷音王」 tr. “King Thunder-Sound,” both continuing the family of names centered on 「音王」 tr. “Sound-King.” Neither 「日月燈明」 tr. “Sun-Moon-Lamp-Radiance” nor 「雲自在」 tr. “Cloud-Sovereign” occurs in Dharmarakṣa’s chapter.
Passage Five · Retribution for Disparagement · The Three Groups of Five Hundred
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 二百億劫常不值佛、不聞法、不見僧，千劫於阿鼻地獄受大苦惱……跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞 tr. “For two hundred koṭis of aeons they constantly failed to encounter a buddha, did not hear the Dharma, and did not see the Saṅgha; for a thousand aeons they suffered great agony in the Avīci hell … the five hundred bodhisattvas led by Bhadrapāla, the five hundred monks led by Lion Moon, and the five hundred laymen led by Mindful of the Buddha.” | T09n0262 0051a27／0051b03 |
| 添品 T264 | 〔逐字同羅什·唯「為他人說故」增「他」〕 tr. “[Identical word for word with Kumārajīva; only ‘because he taught it to others’ adds the character ‘other.’]” | T09n0264 0185b07 |
| 竺法護 T263 | 二十億千劫所生之處，常不值佛不聞法聲，又萬劫中墮無可大地獄，拷掠燒炙痛不可言……颰陀和等五百菩薩，師子月等五百比丘、比丘尼，今在佛前五百清信士、五百清信女 tr. “Wherever they were born for twenty koṭis of thousands of aeons, they constantly failed to encounter a buddha or hear the sound of the Dharma; for another ten thousand aeons they fell into the Great Inescapable Hell, where they were beaten, burned, and roasted in pain beyond words … five hundred bodhisattvas led by Bhadrapāla, five hundred monks and nuns led by Lion Moon, and the five hundred faithful laymen and five hundred faithful laywomen now before the Buddha.” | T09n0263 0123b16／0123b22 |
What the variants bear upon: the supplemented edition is nearly identical word for word. In Dharmarakṣa, Avīci becomes 「無可大地獄」 tr. “the Great Inescapable Hell”; one thousand aeons becomes 「萬劫」 tr. “ten thousand aeons”; and the clause 「不見僧」 tr. “did not see the Saṅgha” is absent. Bhadrapāla appears as 「颰陀和」 tr. “Bhadrapāla,” a different line of transcription. The name 「尼思佛」 tr. “Mindful of the Buddha” is absent, and the grouping and numbers differ: Dharmarakṣa adds separate groups of nuns and faithful laywomen.
Placement of the supplemented edition: the supplemented edition T264, 〈常不輕菩薩品第十九〉 “Chapter 19, The Bodhisattva Never Disparaging,” follows Kumārajīva word for word. There are only three substantive character differences: in the second proclamation, 「輕於汝等」 tr. “slight any of you” is shortened to 「輕汝」 tr. “slight you” 〔0185a10〕; the character 「皆」 tr. “all” is added before “bearing the name Cloud-Sovereign-Lamp-King” 〔0185a24〕; and the character 「他」 tr. “other” is added in “teach it to others” 〔0185b05〕. The verse has no character differences. It is a reissue of Kumārajīva’s text. Dharmarakṣa’s T263, the Chapter on Always Being Disparaged, is the true alternate-translation axis: (1) the chapter title and personal name reverse active and passive—Always Being Disparaged; (2) the system of buddha-names differs throughout—King Sound of the Course of Quiescence, King Sound of Thunderous Roaring, and King Thunder-Sound; (3) both 「禮拜」 tr. “bowing” and the direct proclamation 「汝等皆當作佛」 tr. “you shall all become buddhas” are absent, and the proclamation instead takes an exhortative form; and (4) the system of numerical terms differs, using gai, koṭis of hundreds of thousands, and ten thousand aeons.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The Consciousness-Only meaning in Kuiji’s 《玄贊》 for this chapter is rich, but it falls upon 「佛性・如來藏與授記」 tr. “buddha-nature, tathāgata-garbha, and prediction”—the point at which the teaching of distinct lineages directly meets the universal prediction 「皆當作佛」 tr. “you shall all become buddhas.” Across the complete chapter span in the 《玄贊》 〔T34n1723 0839b10–0841a05〕, mechanical searches for the three natures, the wholly-imagined, the other-dependent, the perfectly-accomplished, the store consciousness under either of its names, the transformation of the basis, the five lineages, the two obstructions, and seeds all yield zero. By contrast, tathāgata-garbha appears three times, lineage twice, buddha-nature twice, the forty stages of mind three times, and the first ground three times. The center of gravity is the basis for prediction and the stages of practice. It falls in four places:
(1) 「皆當作佛」 tr. “you shall all become buddhas” = a two-level reading through two kinds of tathāgata-garbha (the doctrinal heart of this chapter) 〔T34n1723 0839c25〕:
「我深敬汝等不輕慢者，有佛本性，住種姓故，此敬報身如來藏也。皆行菩薩道當得作佛者，有種姓者若起習性，發心修行必得佛故。」〔T34n1723 0839c25〕
tr. “‘I deeply revere all of you and do not slight you’: this is because they possess the buddha’s original nature and abide in lineage; this reveres the reward-body tathāgata-garbha. ‘You are all practicing the bodhisattva path and shall attain buddhahood’: those who possess lineage, if they give rise to habituated nature, arouse the mind, and cultivate the practice, will certainly attain buddhahood.”
「又依法身如來藏故，一切皆有我深敬汝。若行菩薩道，發起修習報身如來藏者，當得作佛。」〔T34n1723 0839c28〕
tr. “Again, on the basis of the dharma-body tathāgata-garbha, all possess it, and therefore I deeply revere you. If one practices the bodhisattva path and gives rise to the cultivation of the reward-body tathāgata-garbha, one shall attain buddhahood.”
Kuiji sets out two levels side by side. The first is based on the reward-body tathāgata-garbha: 「我深敬汝等」 tr. “I deeply revere all of you” reveres those who possess the buddha’s original nature and abide in lineage; 「當得作佛」 tr. “shall attain buddhahood” is connected to those abiding in lineage who give rise to habituated nature, arouse the mind, and cultivate the practice. The second is based on the dharma-body tathāgata-garbha: 「一切皆有」 tr. “all possess it,” and therefore his profound reverence extends to all; but 「當得作佛」 tr. “shall attain buddhahood” remains a conditional statement—「若行菩薩道，發起修習報身如來藏者」 tr. “if one practices the bodhisattva path and gives rise to the cultivation of the reward-body tathāgata-garbha.” Reverence extends to all through the dharma-body garbha; prediction is connected to practice through the arising of habituated nature. In this way, the Cien tradition integrates the universal proclamation 「皆當作佛」 tr. “you shall all become buddhas” through the two levels of tathāgata-garbha; it does not read it as an unconditional universal prediction. The explanation of the name is in accord: 「觀他四眾具佛性因，勸他修行必得作佛」 tr. “He observes that the other members of the fourfold assembly are furnished with the cause of buddha-nature and exhorts them to practice, whereby they will certainly attain buddhahood” 〔0839b24〕. In the classification of prediction, this chapter, following the six kinds in the 《法華論》, 「明具因菩薩與記」 tr. “clarifies giving prediction to bodhisattvas furnished with the cause” 〔0839b22〕—“furnished with the cause” means that prediction is given to those already furnished with the cause of buddha-nature. The paired expressions 「理佛性・行佛性」 tr. “principle buddha-nature and practice buddha-nature” do not occur in this chapter span; this two-level judgment appears in the language of tathāgata-garbha.
(2) The substance of the practice of bowing—the distinction between what may and may not be transgressed: a bodhisattva-monk bowing to the fourfold assembly appears to conflict with the Vinaya. Kuiji judges: 「菩薩於性罪必持、遮罪有犯，勸利大故」 tr. “A bodhisattva must uphold the precepts against intrinsic offenses; there may be a transgression of a prohibitive precept because the exhortation and benefit are great” 〔0840a06〕. Bowing to laypeople is prohibited by a preventative rule, not by an intrinsic precept, and it is permitted for the sake of great benefit. He cites the 《無畏德女經》: 「菩薩為度憍慢瞋惱諸眾生等，令彼得起迴向之心……是故菩薩禮諸眾生」 tr. “In order to deliver proud, angry, and afflicted sentient beings and cause them to arouse the mind of dedication … the bodhisattva therefore bows to sentient beings” 〔0840a01〕. He further says: 「敬佛性非禮身故」 tr. “He reveres buddha-nature; he does not bow to the body” 〔0840a09〕—what he bows to is the buddha-nature in the other’s body, not that person’s physical body. Kuiji also rejects a one-sided understanding of 「但行禮拜」 tr. “only practicing bowing”: 「既不專讀誦，亦不專禮拜，二事兼故……何用『專』字？」 tr. “Since he did not exclusively read and recite, neither did he exclusively bow; he practiced both matters together … otherwise, why use the word ‘specialize’?” 〔0840a10／0840a12〕. The sutra says 「不專」 tr. “did not specialize”; it does not say 「全不」 tr. “did not do so at all.” He practiced reading and reciting together with bowing.
(3) Correspondence with the stages of practice: 「已前禮拜是四十心位，聞法根淨四善根位」 tr. “The preceding bowing belongs to the forty stages of mind; hearing the Dharma and purifying the faculties belongs to the stage of the four wholesome roots” 〔0840a23〕; and 「故知常得六根清淨，入初地中」 tr. “Therefore we know that when the six faculties constantly become pure, he enters the first ground” 〔0840b02〕. Never Disparaging’s practice within one life is thus assigned to three stages: bowing and exhorting others to practice is the forty stages of mind—the ten abodes, ten practices, ten dedications, and the rest; hearing the sutra at life’s end and purifying the six faculties is the four wholesome roots, agreeing with the placement in Chapter 19; and the constant purification of the six faculties is entry into the first ground. Kuiji cites the passage on freedom from the five fears in the Joyful Ground of the 《華嚴》 〔0840b07〕 as evidence.
(4) The forceful prediction that provokes abuse = skillful means and great noncontention: why does the bodhisattva forcefully predict buddhahood for the fourfold assembly, causing them to strike and revile him and thereby incur retribution? Kuiji cites the 〈菩薩地〉 Bodhisattva Stage: 「若初苦而後安，彼雖憂惱要當饒益，是則菩薩依巧方便」 tr. “If there is suffering at first but peace afterward, then although that person is distressed, he must be benefited; this is the bodhisattva’s reliance on skillful means” 〔0840c07〕. He also judges: 「菩薩自證無諍真如，拔彼諍根……初雖起諍，後還令滅諍，是行大無諍。不同二乘現小無諍」 tr. “The bodhisattva personally realizes the suchness of noncontention and extracts the root of their contention … although contention arises at first, he later causes the contention to cease; this is the practice of great noncontention. It is not the same as the lesser noncontention displayed by the two vehicles” 〔0840c17〕. The two vehicles avoid contention, which is lesser noncontention; the bodhisattva enters contention and removes its root, which is great noncontention. Kuiji’s simile is: 「如大良醫觀病重者，要先發其病，後與藥令差」 tr. “It is like a great and excellent physician who observes a gravely ill patient: he must first bring out the illness, and only afterward give medicine and cause recovery” 〔0840c12〕.
Note: the meaning of Kuiji’s 《玄贊》 in this chapter is rich, but it falls upon buddha-nature, tathāgata-garbha, and prediction—the two levels of tathāgata-garbha, prediction for those furnished with the cause, the three stages of practice, and great noncontention. The terms for the three natures, five lineages, and store consciousness all have zero occurrences in the chapter span. Red line, continuing the sister issue in Chapter 12, the Dragon Girl: 「皆當作佛」 tr. “you shall all become buddhas” is the sutra’s own triumphant proclamation. The vernacular and the body of the exposition transmit it just as it stands. Cien’s reading that 「記繫修行」 tr. “prediction is connected to practice” is a final mirror; the mirror must not cover the sutra. The chapter axes remain distinct: Chapter 17, the tolerance of non-arising, the three natures, and stages; Chapter 18, almost no Consciousness-Only content; Chapter 19, the power of the sutra and the functions of the faculties; Chapter 20, buddha-nature, tathāgata-garbha, and prediction for those furnished with the cause; and Chapter 16, the three kinds of buddha-awakening.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
On the same declaration, 「汝等皆當作佛」 tr. “you shall all become buddhas,” Cien, Tiantai, and Sanlun give three readings. This chapter is the point at which their teachings on buddha-nature meet most directly in the whole sutra, and the need to record without adjudicating carries particular weight here. The expository mirror of this edition is Kuiji’s Cien 《玄贊》; Tiantai and Sanlun are recorded beside it, their differences stated without adjudication.
Caution concerning later summary terms: (1) 「但行禮拜」 tr. “only practiced bowing” is the sutra’s own phrase 〔T09n0262 0050c21〕 and is cited once by Zhiyi 〔0141a08〕; it has zero occurrences in Jizang. The continuous phrases 「常不輕行」 tr. “the practice of Never Disparaging” and 「即是佛性」 tr. “is precisely buddha-nature” occur in neither commentary. (2) 「圓頓」 tr. “perfect and sudden” has zero occurrences in Zhiyi’s chapter span; the span instead uses 「圓教解」 tr. “understanding through the Perfect Teaching” 〔0140c20〕. All seven occurrences of 「圓頓」 tr. “perfect and sudden” lie in other chapter spans. 『常不輕圓頓行者』 tr. “the perfect-and-sudden practitioner of Never Disparaging” is therefore a later summary term. (3) The exact cited form 「深敬汝等」 tr. “deeply revere all of you” occurs only in Jizang, twice 〔0617a04／0617a24〕. What Zhiyi cites is 「不專讀誦經典但行禮拜」 tr. “not specializing in reading and reciting scriptures, but only practicing bowing.” (4) 「則我身是」 tr. “It was I myself” is the sutra’s own phrase; neither commentary cites these four characters.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
The six kinds of prediction: 「具因菩薩與記」 tr. “giving prediction to bodhisattvas furnished with the cause” 〔0839b22〕; the two-level tathāgata-garbha reading of 「皆當作佛」 tr. “you shall all become buddhas”—revering the reward-body garbha in those abiding in lineage, and, on the basis of the dharma-body garbha, recognizing that all possess it, while the prediction remains connected to the arising of habituated nature and practice 〔0839c25／0839c28〕; revering buddha-nature, not bowing to the physical body, and the distinction between intrinsic and prohibitive offenses 〔0840a06／0840a09〕; the three stages of practice—the forty stages of mind, the four wholesome roots, and the first ground 〔0840a23／0840b02〕; and great noncontention 〔0840c17〕. See Heading III. The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 T34n1724.
Tiantai · Zhiyi’s 《文句》 T34n1718 (Parallel Witness)
Zhiyi cites the 《法華論》 to establish the basis of reverence 〔T34n1718 0140c08〕:
「此菩薩知眾生有佛性不敢輕之。佛性有五，正因佛性，通亘本當；緣了佛性，種子本有非適今也。果性果果性定當得之，決不虛也，是名不輕之解。」〔T34n1718 0140c08〕
tr. “This bodhisattva knows that sentient beings possess buddha-nature and therefore dares not slight them. Buddha-nature is fivefold: the buddha-nature that is the direct cause extends throughout past, present, and future; the buddha-natures that are the conditioning and revealing causes are seeds originally present, not newly fitted to them now; and the fruit-nature and fruit-of-the-fruit nature are certainly to be attained and are decisively not false. This is named the understanding of Never Disparaging.”
The three causes of buddha-nature correlated with the three practices: 「隨喜一切人皆有三佛性，讀誦經典即了因性；皆行菩薩道即緣因性；不敢輕慢而復深敬者，即正因性」 tr. “In joyfully accepting that all people possess the three buddha-natures: reading and reciting scriptures is the nature of the revealing cause; all practicing the bodhisattva path is the nature of the conditioning cause; and daring not to slight them while deeply revering them is the nature of the direct cause” 〔0141a10〕. The four ones: 「名常不輕是人一，凡有所見是理一，皆悉禮拜是行一，而作是言是教一，此是開權顯實之四一也」 tr. “Being named Never Disparaging is the one person; whoever he sees is the one principle; bowing to them all is the one practice; speaking these words is the one teaching. These are the four ones that open the provisional to reveal the real” 〔0141a03〕. The three karmas and the three guides for propagating the sutra: 「深敬是意業，不輕之說是口業，故往禮拜是身業」 tr. “Deep reverence is the karma of mind; the declaration of not disparaging is the karma of speech; deliberately going over and bowing is the karma of body” 〔0141a15〕; and 「不輕深敬是如來座也，忍於打罵是著如來衣也，以慈悲心常行不替即如來室也」 tr. “Never disparaging and deeply revering is the Tathāgata’s seat; enduring beating and abuse is wearing the Tathāgata’s robe; constantly practicing without interruption with a compassionate mind is the Tathāgata’s room” 〔0141a13〕.
The judgment of forceful poisoning: 「本已有善，釋迦以小而將護之；本未有善，不輕以大而強毒之」 tr. “Those who already possess wholesome roots are protected by Śākyamuni through the lesser teaching; those who do not yet possess wholesome roots are forcefully poisoned by Never Disparaging through the great teaching” 〔0141a28〕. The benefit gained by those who reviled him is stated as: 「毀者得善惡兩果，謗故墮惡，聞佛性名毒鼓之力獲善果報」 tr. “Those who revile obtain both wholesome and unwholesome fruits: through slander they fall into evil, yet through hearing the name of buddha-nature, by the power of the poison-drum, they obtain wholesome recompense” 〔0141b08〕. It is like a drum smeared with poison: although those who hear its sound do not wish to hear, the poison has already entered the body. Although those who hear “you shall become a buddha” slander it, the name of buddha-nature has already planted a wholesome root. The placement by stage is: 「不專讀誦經典但行禮拜」 tr. “not specializing in reading and reciting scriptures, but only practicing bowing” = the stage of the person at the first grade of joyful acceptance 〔0141a09〕.
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
The seven reasons for the chapter’s coming are: qualities of the higher grade; qualities across the three times; adducing Śākyamuni’s own former life as direct proof; the preceding chapter explains the fruit of purifying the six faculties, while this chapter recounts the cause of purifying the six faculties 〔0616b02〕; all possess buddha-nature, establishing the One Vehicle; completing three kinds of prediction not yet fully taught—prediction for bodhisattvas, prediction for evil people, and prediction after extinction; and warning of the fault of slandering the Dharma 〔from 0616a20〕. Jizang explains the completion of the direct and conditioning causes 〔T34n1721 0617a04〕:
「深敬汝等者，顯眾生有正因佛性也……行菩薩道者，明緣因佛性也。雖有佛性要須修行乃得見也。當得作佛者，本有佛性，今復行因具緣、正二因義，故得成佛。」〔T34n1721 0617a04〕
tr. “‘Deeply revere all of you’ reveals that sentient beings possess the buddha-nature that is the direct cause … ‘practicing the bodhisattva path’ clarifies the buddha-nature that is the conditioning cause. Although buddha-nature is present, it can be seen only through practice. ‘Shall attain buddhahood’ means that buddha-nature is originally present, and now, through practicing the cause, both the conditioning and direct causes are complete; therefore buddhahood is attained.”
The meaning that evil people possess buddha-nature: 「舊云《法華經》但明善人有佛性，《涅槃經》始辨有心皆得成佛。今明此品正辨惡人有佛性義……則知一切有心並有佛性皆成佛也」 tr. “An old explanation says that the Lotus Sutra clarifies only that good people possess buddha-nature, while the Nirvāṇa Sutra first distinguishes that all who possess mind can attain buddhahood. Now we clarify that this chapter directly distinguishes the meaning that evil people possess buddha-nature … thus we know that all who possess mind possess buddha-nature and all attain buddhahood” 〔0616b08〕. Jizang continues: 「於大乘無信是一闡提人，即是極惡人，有佛性義與《涅槃經》無異也」 tr. “One without trust in the great vehicle is an icchantika, an extremely evil person; the meaning that such a person possesses buddha-nature does not differ from the Nirvāṇa Sutra” 〔0616b12〕. Concerning present versus future: 「未堪說眾生本來是佛，但得說當成」 tr. “It is not yet fitting to say that sentient beings have always been buddhas; one can only say that they shall become so” 〔0617a12〕. Concerning implicit and explicit disclosure: 「行於敬嘆即是密說一乘，後得根淨具智慧神通顯說一乘」 tr. “Practicing reverence and praise is the implicit teaching of the One Vehicle; after attaining purification of the faculties and possessing wisdom and supernormal powers, he explicitly teaches the One Vehicle” 〔0616c28〕. Resolving the Vinaya difficulty: 「《律》云比丘不禮俗人，今云禮四眾者，大小乘法異」 tr. “The Vinaya says that monks do not bow to laypeople; the present statement that he bows to the fourfold assembly is because the Dharmas of the lesser and great vehicles differ” 〔0616c24〕. Reconciling one thousand aeons with the countless aeons in Avīci elsewhere: 「四眾若直爾起謗即如彼說（〈譬喻品〉無數劫），今聞不輕強為其說，雖謗毀，籍此力故受苦則輕、及後得信解」 tr. “If the fourfold assembly simply gave rise to slander, it would be as taught there—in the Chapter on the Parable, countless aeons. Here they hear Never Disparaging forcefully teach them; although they slander and revile, through the power of this their suffering becomes lighter, and afterward they attain trust and understanding” 〔0617c09〕. Concerning trace and origin: 「不輕為是實行？為是權行？答：既壽量之迹，則知是權行也」 tr. “Was Never Disparaging a real practice or a provisional practice? Answer: since it is a trace of the Lifespan, we know that it was a provisional practice” 〔0617c10〕.
The Three Houses Recorded Together (Recorded without Adjudication)
Three readings of 「皆當作佛」 tr. “you shall all become buddhas,” the core of this chapter’s record without adjudication: Cien reads 「雙層如來藏——敬遍一切（法身藏）而記繫修行（住種姓起習性）」 tr. “two levels of tathāgata-garbha—reverence extends to all through the dharma-body garbha, while the prediction is connected to practice through abiding in lineage and giving rise to habituated nature” 〔0839c25〕; Tiantai reads 「五佛性・三因——正因通亘本當，果性定當得之，決不虛也」 tr. “the five buddha-natures and the three causes—the direct cause extends throughout past, present, and future, and the fruit-natures are certainly to be attained and decisively not false” 〔0140c08〕; Sanlun reads 「正緣二因具足故得成佛——惡人亦有佛性，與《涅槃》無異」 tr. “the completion of the direct and conditioning causes—evil people too possess buddha-nature, no differently from the Nirvāṇa Sutra” 〔0617a08／0616b11〕. Cien’s prediction is conditional upon practice; Tiantai and Sanlun hold that the prediction is decisively not false. Here lies the difference among their readings. Their common ground is that all three houses take 「佛性」 tr. “buddha-nature” as the basis of profound reverence: the 《玄贊》 says 「觀他四眾具佛性因」 tr. “he observes that the other members of the fourfold assembly are furnished with the cause of buddha-nature” and 「敬佛性非禮身」 tr. “he reveres buddha-nature, not the body”; Zhiyi, citing the 《法華論》, says 「知眾生有佛性不敢輕之」 tr. “this bodhisattva knows that sentient beings possess buddha-nature and therefore dares not slight them”; and Jizang says that 「顯眾生有正因佛性」 tr. “‘deeply revere all of you’ reveals the direct-cause buddha-nature.” All three share a basis in the 《法華論》. Their assignments of the stages of practice differ: Cien—forty stages of mind, then four wholesome roots, then the first ground; Tiantai—the stage of the person at the first grade of joyful acceptance; Sanlun—the inner ordinary Three Worthies, then the first ground, then the buddha-ground, comprising the fifty-two stages. They are recorded side by side without adjudication. Their judgments concerning the abuse provoked also differ: Cien—「巧方便・大無諍」 tr. “skillful means and great noncontention”; Tiantai—「強毒・毒鼓」 tr. “forceful poisoning and the poison drum”; Sanlun—「良醫二藥・籍此力故受苦則輕」 tr. “the excellent physician’s two medicines and the force of the teaching making the suffering lighter.” All three affirm that the act brings benefit, while their similes differ. Zhiyi (538–597) and Jizang (549–623) precede Kuiji (632–682). Their readings are recorded side by side without adjudication.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation by the ancient masters | Meaning |
|---|---|---|---|
| 常不輕 | Sadāparibhūta (family of terms) | 〔本經 0050c16〕; Kuiji: 「常者恒義，不輕者恭敬義」 tr. “‘Always’ means constant; ‘not disparaging’ means reverence” 〔T34n1723 0839b23〕; Zhiyi’s fivefold explanation of the name 〔T34n1718 0140c06〕; Dharmarakṣa has 「常被輕慢」 tr. “Always Being Disparaged” 〔T09n0263 0122c22·active/passive reversal consistent in chapter title and personal name〕 | The bodhisattva who constantly does not slight others. A single Sanskrit name receives two readings: one who does not slight others / one who is always slighted by others |
| 威音王 | — | 〔本經 0050b29〕; Kuiji: 「顯說法華音聲如王尊勝，有大威勢」 tr. “It reveals that the sound teaching the Lotus is, like a king, honored and supreme, possessing great awesome power” 〔T34n1723 0839c13〕; Dharmarakṣa has 「寂趣音王」 tr. “King Sound of the Course of Quiescence” 〔T09n0263 0122c07〕 | The buddha of the distant past—two trillion successive buddhas bear the same name—encountered by Never Disparaging |
| 增上慢 | abhimāna | 〔本經 0050c15〕; Dharmarakṣa has 「憍慢自大」 tr. “proud and self-exalting” 〔T09n0263 0122c22〕; cross-read with the withdrawal of the five thousand in 〈方便品〉 The Chapter on Skillful Means | The pride of claiming realization where none is realized; those who wield great power in the age of the Semblance Dharma |
| 二十千萬億偈 | — | 〔本經 0051a04〕; Jizang: 「即是首盧偈也」 tr. “These are precisely śloka verses” 〔T34n1721 0617b05〕; Dharmarakṣa has 「二十頌本…億百千事」 tr. “twenty verse-texts … hundreds of thousands of koṭis of matters” 〔T09n0263 0123a13〕 | The measure of the Lotus Sutra formerly taught by the Buddha King Awesome Sound and heard from the sky at the end of Never Disparaging’s life |
| 佛性因·如來藏 | tathāgata-garbha (family of terms) | Kuiji: 「觀他四眾具佛性因」 tr. “He observes that the other members of the fourfold assembly are furnished with the cause of buddha-nature” 〔T34n1723 0839b24〕, and the two kinds of tathāgata-garbha, reward body and dharma body 〔0839c25／0839c28〕; Zhiyi’s five buddha-natures and three causes 〔T34n1718 0140c08／0141a10〕; Jizang’s direct and conditioning causes 〔T34n1721 0617a04〕 | The basis of profound reverence and the pivot of the three houses’ three readings of 「皆當作佛」 tr. “you shall all become buddhas” |
| 跋陀婆羅 | Bhadrapāla (family of terms) | 〔本經 0051b03〕; Dharmarakṣa has 「颰陀和」 tr. “Bhadrapāla” 〔T09n0263 0123b22〕 | Foremost among the five hundred bodhisattvas in the present assembly who, in the past, belonged to the fourfold assembly that despised Never Disparaging and who are now irreversible from awakening |
VI. Similes · Rhetoric
This chapter contains none of the seven Lotus parables. Its rhetorical core lies in 「唱言複沓」 tr. “the repeated proclamation” and in three commentarial similes.
(1) The repeated proclamation (crying out in a loud voice) — 〔T09n0262 0050c19／0050c29〕: 「我深敬汝等，不敢輕慢……汝等皆當作佛」 tr. “I deeply revere all of you and dare not slight you … you shall all become buddhas.” In the prose, the declaration is delivered three times: the first proclamation; the proclamation when he deliberately goes over after seeing the fourfold assembly from afar; and the proclamation cried aloud after he has fled to a distance. In the verse it is proclaimed again. Reviled, he proclaims it; struck, he proclaims it; even after fleeing, he still proclaims it. The repetition is itself the practice of this chapter: a single sentence practiced for an entire life.
(2) The poison drum (Tiantai simile · borrowed from the commentary) — Zhiyi says: 「聞佛性名毒鼓之力獲善果報」 tr. “Through hearing the name of buddha-nature, by the power of the poison drum, they obtain wholesome recompense” 〔T34n1718 0141b08〕; and 「本未有善，不輕以大而強毒之」 tr. “Those who did not yet possess wholesome roots are forcefully poisoned by Never Disparaging through the great teaching” 〔0141a28〕. It is like a drum smeared with poison: although those who hear its sound do not wish to hear it, the poison has already entered their bodies. Although those who hear 「汝當作佛」 tr. “you shall become a buddha” slander it, the name of buddha-nature has already planted a wholesome root.
(3) The excellent physician first brings out the illness (simile in the 《玄贊》) — Kuiji says: 「如大良醫觀病重者，要先發其病，後與藥令差」 tr. “It is like a great and excellent physician who observes a gravely ill patient: he must first bring out the illness, and only afterward give medicine and cause recovery” 〔T34n1723 0840c12〕. The forceful prediction that provokes abuse is like an excellent physician first bringing out the illness and then treating it. Although contention arises at first, it is later brought to an end.
(4) The rain simile (unique to Dharmarakṣa) — 「行值大雨，蒙佛威神如被覆蓋，身不漬溺」 tr. “While traveling he encountered heavy rain; through the Buddha’s awesome spiritual power he was as though covered by a canopy, and his body was neither soaked nor submerged” 〔T09n0263 0123a05〕. Kumārajīva has no corresponding passage.
VII. Cross-Reading · Carrying Forward
(1) Treatises upon which this chapter relies in Kuiji’s 《玄贊》:
- Vasubandhu’s 《法華論》 — the six kinds of prediction, including 「具因菩薩與記」 tr. “giving prediction to bodhisattvas furnished with the cause” 〔T34n1723 0839b22〕. Zhiyi’s cited passage, 「此菩薩知眾生有佛性不敢輕之」 tr. “This bodhisattva knows that sentient beings possess buddha-nature and therefore dares not slight them,” together with its five buddha-natures 〔T34n1718 0140c08〕, also comes from the 《法華論》. The three houses share this source.
- Kuiji cites the 《無畏德女經》 on the bodhisattva bowing to sentient beings 〔0840a01〕; the 《華嚴經》 on the five fears of the Joyful Ground 〔0840b07〕; the 〈菩薩地〉 Bodhisattva Stage on skillful means 〔0840c06〕; and the 《維摩》 on a newly trained monk bowing at Vimalakīrti’s feet 〔0840a11〕. Zhiyi cites the 《見實三昧》《佛藏》《大論》《中論》; Jizang cites the 《律》《涅槃》 and 〈譬喻品〉 The Chapter on the Parable.
(2) Cross-reading within the Lotus:
- Chapters 19 and 20 as fruit and cause → Chapter 19 explains in general the fruit of purifying the six faculties; the present chapter adduces a former life of the Buddha to establish 「得者實誰」 tr. “who, in truth, attained it” 〔0839b16〕. Jizang says: 「上明六根淨果，今敘六根淨因」 tr. “Above, the fruit of purifying the six faculties is clarified; now, the cause of purifying the six faculties is recounted” 〔0616b02〕. Chapter 19 states the qualities; Chapter 20 proves them through one person and one life.
- The conclusion of Jizang’s three chapters → Chapter 18, lower grade—the disciple who joyfully accepts; Chapter 19, middle grade—the five kinds of Dharma teacher; this chapter, higher grade—from the inner ordinary stage through attaining buddhahood, comprising the fifty-two stages 〔0612c14〕.
- The family of predictions → the three cycles of prediction within the Trace Gate, including separate, shared, and later predictions in Chapters 4, 6, 8, and 9; Chapter 12, Devadatta, as 「無怨記」 tr. “prediction without resentment”; and this chapter as 「具因菩薩與記」 tr. “giving prediction to bodhisattvas furnished with the cause,” one of the six kinds of prediction. Jizang’s sixth reason for the chapter’s coming is that it completes three kinds of prediction not yet fully taught—prediction for bodhisattvas, prediction for evil people, and prediction after extinction 〔0616b14〕.
- Cross-reading overweening pride → the fourfold assembly with overweening pride in the Semblance Dharma ↔ the five thousand who withdrew in 〈方便品②〉, Chapter 2, Skillful Means: the same mark of pride, but there they withdraw while here they strike and revile. One thousand aeons in Avīci ↔ the fault of slandering the sutra in 〈譬喻品③〉, Chapter 3, The Parable. Jizang reconciles them by saying that, through the force of the bodhisattva’s teaching, their suffering becomes lighter 〔0617c09〕.
- Distant carrying-forward of the Peaceful Practices and Lifespan chapters → Kuiji’s first reason for the present chapter’s coming says that it shows the Buddha 「往居因位行安樂行、修忍辱等」 tr. “formerly, while abiding in the causal stage, practicing the peaceful practices and cultivating patience” 〔0839b13〕, direct proof of 〈安樂行品⑭〉, Chapter 14, Peaceful Practices. Jizang says: 「既壽量之迹，則知是權行也」 tr. “Since it is a trace of the Lifespan, we know that it was a provisional practice” 〔0617c11〕, a trace-function of the distant original ground revealed in 〈壽量品⑯〉, Chapter 16, The Lifespan of the Tathāgata.
(3) Carrying forward: Huizhao’s 《法華玄贊義決》 T34n1724 carries forward the Cien line; Zhanran’s 《法華文句記》 T34n1719 carries forward the Tiantai line; and Jizang’s separate 《法華玄論》 T34n1720 carries forward the Sanlun line. Each carries forward the reading of its own tradition; the lines are recorded without adjudicating.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈常不輕菩薩品第二十〉 “Chapter 20, The Bodhisattva Never Disparaging” begins at 〔T09n0262 0050b24〕（卷六）. Address to Attainer of Great Power, rehearsing the preceding fault and merit 0050b24 · Buddha King Awesome Sound 0050b29〔aeon and land 0050c02 · teaching the three vehicles 0050c03 · the Buddha’s lifespan 0050c07 · two trillion successive buddhas bearing the same name 0050c13〕· the practice of Never Disparaging 0050c16〔the proclamation 0050c19 · not specializing in reading and reciting but only practicing bowing 0050c21〕· reviled yet unretreating 0050c23〔staves, tiles, and stones 0050c28 · the loud proclamation 0050c29〕· hearing the sutra at life’s end 0051a04〔purification of the six faculties 0051a05 · extension of life 0051a06 · the fourfold assembly trusting and submitting 0051a09〕· encounters Sun-Moon-Lamp-Radiance 0051a12 / Cloud-Sovereign-Lamp-King 0051a14 · it was I myself 0051a22 · retribution for disparagement 0051a27〔a thousand aeons in Avīci 0051a28〕· the three groups of five hundred 0051b03 · concluding exhortation 0051b07 · verse from 0051b11 through 0051c06; the next chapter, 〈如來神力品第二十一〉 “Chapter 21, The Supernormal Powers of the Tathāgata,” begins at 0051c08. Source file: the Source-Text layer, verified word for word.
- 竺法護 T263 《正法華經》 〈常被輕慢品第十九〉 “Chapter 19, Always Being Disparaged” begins at 〔T09n0263 0122b28〕: Attainer of Great Power 0122b29 · King Sound of the Course of Quiescence 0122c07〔Free from Great Wealth and Great Pillar 0122c09 · the Buddha’s lifespan 0122c14 · twenty koṭis of thousands of tathāgatas 0122c18〕· Always Being Disparaged 0122c22〔the exhortative proclamation 0122c24／0122c28 · teaching the bodhisattva practice 0122c27〕· falsely accused of bestowing prediction 0123a03〔rain simile 0123a05 · pelted with tiles and stones 0123a07 · cause of the name 0123a12〕· twenty verse-texts 0123a13〔purification of the faculties 0123a16 · extension of life 0123a17〕· three waves of buddhas encountered 0123a23〔King Sound of Thunderous Roaring 0123a26 · King Thunder-Sound 0123a28〕· it was I myself 0123b09 · retribution 0123b16〔ten thousand aeons in the Great Inescapable Hell 0123b17〕· the five hundred led by Bhadrapāla 0123b22 · through 0124a02. The chapter span has zero occurrences of Never Disparaging, overweening pride, six faculties, Avīci, bowing, Sun-Moon-Lamp-Radiance, Mindful of the Buddha, and staves.
- 添品 T264 〈常不輕菩薩品第十九〉 “Chapter 19, The Bodhisattva Never Disparaging” begins at 〔T09n0264 0184c05〕: nearly identical word for word with Kumārajīva; three substantive character differences—one omitted character in “slight you” at 0185a10, the addition of “all bearing the same name” at 0185a24, and the addition of “teach it to others” at 0185b05; no character differences in the verse; through 0185c14.
- 窺基《玄贊》T34n1723 (the expository mirror): 〈常不輕菩薩品〉 “The Chapter on the Bodhisattva Never Disparaging” 〔0839b10〕—〔0841a05〕. Three gateways 0839b11 / four reasons for the chapter’s coming 0839b12〔establishing the identity of the one who attained 0839b16 · giving prediction to bodhisattvas furnished with the cause among the six kinds of prediction 0839b22〕· explanation of the name 0839b23〔cause of buddha-nature 0839b24〕· resolution of a difficulty 0839b26 · chapter text divided into four 0839c02〔eight marks of opposition and accord 0839c17 · fault as in the Chapter on the Parable 0839c06 · explanation of King Awesome Sound 0839c13〕· the two levels of tathāgata-garbha 0839c25／0839c28 · the 《無畏德女經》 0840a01 / distinction between intrinsic and prohibitive offenses 0840a06 / revering buddha-nature, not the body 0840a09 / “did not specialize” means practicing both matters 0840a12 · forty stages of mind 0840a18 / the three stages of practice 0840a23 / entry into the first ground 0840b02〔the five fears in the 《華嚴》 0840b07〕· skillful means 0840c06 / excellent physician simile 0840c12 / great noncontention 0840c17 · outline of the nineteen and one-half verses 0840c24.
- 智顗《文句》T34n1718 (parallel witness): 〈釋常不輕菩薩品〉 “Explanation of the Chapter on the Bodhisattva Never Disparaging” begins at 0140c05 · fivefold explanation of the name 0140c06 / the five buddha-natures in the 《法華論》 0140c08 / the chapter’s intent, adducing a person as evidence 0140c20 · outline of the prose 0140c23 · the four ones 0141a03 / stage of the person at the first grade of joyful acceptance 0141a09 / the three causes correlated with the three practices 0141a10 / the three guides for propagating the sutra 0141a13 / the three karmas 0141a15 · forceful poisoning 0141a28 / poison drum 0141b08 · through 0141b23.
- 吉藏《義疏》T34n1721 (parallel witness): 〈常不輕菩薩品第二十〉 “Chapter 20, The Bodhisattva Never Disparaging” begins at 0616a19 · seven reasons for its coming 0616a20〔qualities of the higher grade 0616a21 · cause of purifying the six faculties 0616b02 · all possess buddha-nature 0616b04 · evil people possess buddha-nature 0616b08 · icchantika 0616b11 · three kinds of prediction not yet fully taught 0616b14〕· the three karmas of propagating the sutra 0616c20 / Vinaya difficulty 0616c24 / implicit and explicit teachings 0616c28 · direct and conditioning causes 0617a04〔original buddha-nature and practice completing the conditions 0617a08 · present and future distinction 0617a12〕· śloka verses 0617b04 / three-stage placement 0617b14 / eight fruits and three recompenses 0617b18 · reconciliation of one thousand aeons 0617c09 / provisional practice 0617c11 · through 0618a03.
- Record of formation: the chapter title in Kumārajīva and the supplemented edition is 「常不輕菩薩品」 tr. “The Bodhisattva Never Disparaging”; Dharmarakṣa has 「常被輕慢品」 tr. “Always Being Disparaged”—an active/passive reversal consistent in the personal name. The chapter is numbered 20 in Kumārajīva and 19 in Dharmarakṣa and the supplemented edition. Dharmarakṣa is the genuine alternate translation: King Sound of the Course of Quiescence; King Sound of Thunderous Roaring and King Thunder-Sound; an exhortative proclamation without the direct declaration of prediction; no bowing; ten thousand aeons in the Great Inescapable Hell; and Bhadrapāla in a different transcription. The supplemented edition is nearly identical word for word with Kumārajīva, with three substantive character differences. The term 「圓頓」 tr. “perfect and sudden” has zero occurrences in Zhiyi’s chapter span, and the continuous phrases 「常不輕行」 tr. “the practice of Never Disparaging” and 「即是佛性」 tr. “is precisely buddha-nature” have zero occurrences in both commentaries; these are later summary terms.