妙法蓮華經文句 釋分別功德品
壽量說完之後，經文開始算帳。
算的是：聽了這番話的人得到什麼。數字一路往上排——多少眾生得無生法忍，多少人再過八生、七生、乃至一生就要成佛。位次一層一層，看得人眼花。
然後佛說了一句反方向的話：即使只是聽聞而生起一念信解，所得功德也無有限量。
這句話比前面所有的數字都難懂。
難在哪裡？前面的數字至少是可以比較的——修得久的人排在前面，修得淺的排在後面，合乎我們對公平的直覺。可是一念信解，聽起來幾乎不費什麼力氣。它憑什麼？
本論解釋這一念時，寫得很細。它說那是隨著所聽之處豁然開明，隨著話語而契入，沒有罣礙；相信一切法都是佛法，也相信佛法不隔絕一切法。
最後它給了一個很家常的比喻：好比門前的路通達東西南北，沒有一處壅塞。眼、耳、鼻、舌、身、意所面對的一切，也都是這樣。
這個比喻把事情說清楚了。所謂無罣礙，不是心裡空空什麼都沒有，而是像門前那條路——往哪個方向都走得通。
然後本論用兩句話下了定義：
沒有疑惑，叫作信。明白了然，叫作解。
於是那一念之所以重，不在它持續多久，而在它裡面沒有梗。
我們平常也「聽懂」很多道理。但仔細看，那個懂裡面常常留著一個小小的保留——也許吧、話是這樣說沒錯、可是。那個「可是」就是梗。有梗的懂，走不遠。
本論還說了一件事。它把佛在世的四信與佛滅後的五品拿同一把尺量：聞慧、思慧、修慧。四信已進到十信位，五品還在十信之前。
我們正在佛滅之後。所以那五品——只是隨喜、進而讀誦、進而勸人、進而兼行六度、進而正行六度——才是我們真正站的地方。
而五品的第一品，是什麼呢？
直接生起隨喜之心。
沒有別的了。
經文接下來還要用整整一品，去算一個人聽了一偈而隨喜、輾轉相教到第五十個人，那第五十人還剩多少功德。
最不起眼的那一格，被算得最仔細。
所以讀這一品，最要緊的也許不是弄清那些位次，而是：我上一次聽到一句法而心裡真的動了一下、且沒有留下任何「可是」，是什麼時候？
After the teaching of the lifespan, the sutra begins to reckon the account.
What it reckons is what those who heard this teaching attained. The numbers rise in sequence—how many beings attained forbearance of the non-arising of dharmas, and how many would become buddhas after eight births, seven births, down to one. Stage follows stage until the eyes blur.
Then the Buddha makes a statement that moves in the opposite direction: even one who merely hears and gives rise to a single thought of trust and understanding gains qualities without limit or measure.
That statement is harder to understand than all the preceding numbers.
Why? At least the earlier numbers can be compared—those who have cultivated longer stand ahead, those whose cultivation is shallower stand behind, in keeping with our intuition of fairness. Yet a single thought of trust and understanding seems to require almost no effort. On what can it claim such weight?
When the root treatise explains this thought, it writes with great precision. It means suddenly becoming clear wherever one hears, entering in accordance with the words without obstruction; trusting that all dharmas are the Buddha-Dharma and also that the Buddha-Dharma is not cut off from any dharma.
Finally it gives an ordinary image: it is like the road before one’s gate, open east, west, south, and north, obstructed nowhere. Everything encountered by eye, ear, nose, tongue, body, and mind is the same.
The image makes the point plain. Being unobstructed does not mean that the mind is blank and contains nothing. It is like that road before the gate—whichever direction one takes, the way is open.
The root treatise then defines it in two sentences:
To have no doubt is called trust. To understand clearly is called understanding.
The weight of that single thought therefore lies not in how long it lasts, but in the absence of a snag within it.
We ordinarily “understand” many teachings too. Yet if we look closely, that understanding often retains a small reservation—perhaps; yes, that is what the words say; but. That “but” is the snag. Understanding with a snag does not travel far.
The root treatise says something else as well. It measures the four present trusts while the Buddha is in the world and the five grades after his extinction by the same standard: wisdom born of hearing, reflection, and cultivation. The four trusts have entered the stage of the ten trusts; the five grades remain before it.
We live after the Buddha’s extinction. Those five grades—simply rejoicing, then reading and reciting, then encouraging others, then also practicing the six perfections, and then properly practicing the six perfections—are where we actually stand.
And what is the first of the five grades?
Directly giving rise to a mind of rejoicing.
Nothing else.
The sutra will next devote an entire chapter to reckoning how much quality remains with the fiftieth person when someone hears a single verse and rejoices, and the teaching is passed from one person to the next until it reaches that fiftieth person.
The least conspicuous place in the scale is reckoned most carefully.
So perhaps the most important question in reading this chapter is not whether I have mastered all those stages, but this: when was the last time I heard one sentence of Dharma, truly felt my heart move, and left no “but” behind?
隋天台智者大師說《妙法蓮華經文句》〔灌頂法師私記・唐天寶戊子朗和尚條倫治定本・卷端序＝鏡中沙門神逈述〕· 大正藏 T34n1718〔起 T34 0136a10〕。段/行首〔T34 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T34 0136a10〕釋分別功德品 佛說壽量，二世弟子得種種益，故言「功德」，淺深不同故，言「分別品」也。此文是本門第二授記段，論分此文，有法力、修行力。法力者有五：一證，二信，三供養，皆如今品，四聞法，如〈隨喜品〉，五讀誦持說，讀誦如〈法師功德品〉，持者追指〈法師〉、〈安樂行〉、〈勸持〉三品，說者如〈神力〉、〈囑累品〉也。修行力者，苦行力如〈藥王〉，教化如〈妙音〉，護難如〈觀音〉、〈陀羅尼〉，示功德如〈妙莊嚴王〉，護法如〈普賢品〉也。光宅云：「一約功德門，記其行進現在修因；二約智慧門，記其損生未來得果；三明外凡發心，夫授記通因果，此三通是授記耳。下八世界發心，應在初列，以外凡聞經發心住三十心；三十心聞經始出內凡登於初地得無生忍；初地聞經進入二地得聞持；二地聞經得入三地，名樂說辯；三地聞經入四地，得無量旋；四地聞經入五地，名不退；五地入六地，名清淨輪，小千已去約損生門授記；七地已斷無明惑，惑有九品，能為九生作因；從七地已上，果報無有期限，難可得判，但斷九品煩惱為言。煩惱品數百千萬種，今約一種九品作義。七地所斷，作下上二品，乃至十地所斷，亦作上下二品，金剛心所斷作一品，六地聞經登七地下忍斷一品，所餘八品在，為八生作因，故云八生當得菩提。七地上忍復斷一品，即損二品生，餘七品為七生作因，七生當得菩提。諸品例有上下，一品盡損一生，文略，故從八地乃至四生，餘有一生，即金剛心斷之法也。」《法華論》云「得無生忍者，謂入初地證智，應知從八生乃至一生得菩提者，謂諸凡夫決定能證初地隨分生及一生則證菩提。菩提者，離三界分段生死，隨分能見真如佛性，名得菩提，非謂究竟滿足菩提。」今謂《論》前深後淺，光宅前淺後深，二彼相拒世孰判之？夫無生法忍經論不同，迦旃延子明五法成就獲不退轉，六度菩薩位也；須陀洹若智若斷是菩薩無生法忍者，三乘共位也；登初地得無生忍者，別菩薩位也；登初住得無生法忍者，圓菩薩位也。皆聖教明文，不可參濫。又《淨名》「近無等等得無生忍」，《仁王》云「至金剛頂皆名伏忍，亦名寂滅忍」，蓋是別、圓。地地，通途之意不可定用。即光宅以發心為內凡，三十心位為無生忍，是初地，皆別家名教非通家門戶；從初地至六地，呼為福德門，《大經》稱有為有漏，名聲聞僧，則通教意耳；七地已上斷九品生因者，小乘大乘得入位人，誰不斷惑未足定判，若言七地斷無明者，非通又非別，乃是別接通意耳。光宅游漾，不會今經。天親以發心為無生忍，從八生至一生，凡夫決定斷果報生盡得入初地，獲無生忍者，專據別義，亦不會經。 今分文為三：一、經家總序，二、如來分別，三、時眾供養。 總序如文。 分別者，佛語圓妙，不可用權位釋經，故上文開示悟入佛之知見，今本門增道損生皆約圓位解釋。下八世界發心者，六根清淨人，初入十信位也，故《仁王》云「十善菩薩發大心，長別三界苦輪海」，即此義也。得無生忍，入十住位也，故《華嚴》云「初發心住，一發一切發，得如來一身無量身，清淨妙法身，湛然應一切」，即此義也。得聞持陀羅尼，入十行位也。得樂說辯才，入十迴向位也。得無量旋陀羅尼，入初地也。得不退，入二地也。得清淨，入三地也。八生，入四地也。七生，入五地也。六生，入六地也。五生，入七地也。四生，入八地也。三生，入九地也。二生，入十地也。一生，入等覺金剛心。若論增道損生，不如光宅斷因生之生，不如天親斷果報之生，但約智德論增、約斷德論損，約法身論生、約無明論滅。例如《大經》月喻，從初一日至十五日光色漸增，從十六日至三十日光色漸減，約一月體而論增減，喻約法身而論智斷。或可一人一時有八番增，或可一世，或八世，或無量世；或可一念，或可八念，或無量念；或可眾微塵數，人亦如是，是故不可以因生果生局之，不可離張智斷釋之。然本門得道數倍眾經，非但數多又熏修日久，元本垂迹處處開引，中間相值數數成熟，今世五味節節調伏，收羅結撮歸會《法華》。譬如田家，春生夏長耕種耘治，秋收冬藏一時穫刈。自《法華》已後有得道者，如捃拾耳。 〔T34 0137a06〕三，時眾供養者，聞深遠法得大饒益，欲報佛恩而設供養；亦是寄事以表領解。上迹門，菩薩亦悟而大事未畢，所以不陳；本門既竟，彌勒總申領解，明諸菩薩執持幡蓋次第而上至于梵天。幡者轉義，蓋者覆義，地者始義，梵者淨義，智斷番番轉，慈悲番番覆，高下深淺不失次第際于梵天，表諸菩薩增道損生，鄰于妙覺極於極淨。若作天親解者，只得初地一番，豈得與此文會耶？ 偈有十九行，分為三：初，二行，頌時眾得解；次，九行，頌如來分別；後，八行，頌時眾供養。「得無量無漏清淨之果報」者，揀異二乘有量故言無量，妙因所感故言清淨，無障礙土故言果報，異二乘無報也。「聞佛壽無量」，此文定判為無量，何得用舊解有量？ 南師從偈後長行下，屬流通段，引上迹門文殊現在亦是流通；北師以四信弟子現在聞經，判屬正說，從「又如來滅後」下，乃是流通。二家盡可用，今且依南方。 從偈後凡十一品半，分為二：一、從此下至〈不輕品〉，明弘經功德深，勸流通；二從〈神力品〉下八品，付囑、流通各復有三：此半品及〈隨喜品〉，明初品因功德，勸流通；二從〈法師功德〉，明初品果功德，勸流通，〈不輕品〉引信毀罪福，證勸流通；後三者〈神力〉、〈囑累〉，囑累流通，〈藥王〉下五品，約化他勸流通，〈普賢〉約自行勸流通。生起者，現在聞經得真似兩解益如上說，若直聞一句而生隨喜，如現在四信格其功德，未來無佛恐人疑福少，故說滅後五品功德也。因功德微密，未若果功德彰灼，故說〈法師功德品〉；因果雙舉，未若引證分明，故說〈不輕〉；雖舉往人，未若現變，故說〈神力〉；雖示神力，未若摩頂付囑，故說〈囑累〉；雖通途囑累，未若示其要術棄身存道，故說〈藥王〉；雖誡能化，未若誡其所化，隨聞法處應生佛想，故說〈妙音觀音〉；若初心弘經，既無神力當依內禁，故說〈陀羅尼〉；復須外護，故說〈嚴王〉、〈普賢〉，聯翩重疊使大法弘通耳。 就偈後長行為二：一、現在四信，二、滅後五品。云何四信？略解三人、廣說二人、觀成一人、信通四人，故言四信也。四信者，一、一念信解未能演說，二、略解言趣，三、廣為他說，四、深信觀成。初、一念信解，有長行、偈頌。長行有三：一、舉示其人，二、明功德，三、位行不退。今釋一念信解者，謂隨所聞處豁爾開明，隨語而入無有罣礙，信一切法皆是佛法，又信佛法不隔一切法，不得佛法不得一切法，而見一切法亦見佛法，即一而三、即三而一，亦是行於非道通達佛道、行於佛道通達一切道，不得佛道一切道，而通達佛道一切道，無所有而有，而有無所有，非所有非無所有，如門前路通達一切東西南北𢄶無壅礙，眼耳鼻舌身意，凡有所對悉亦如是。無疑曰信，明了曰解，是為一念信解心也。若坐思惟，隨所思惟豁然開悟，通達三諦亦復如是，如是信解名鐵輪位。又一解，未是具足鐵輪，乃是十信之初心，其人未得六根清淨，故非鐵輪正位也。次格量者，先、總論無量；次、格量多少，為二，初舉五度為格量本，般若即是今之正慧，故言「除般若」也。 問： 既離般若，則五不名度。 答： 皆為求佛慧盡施戒邊，亦得名度，蓋次第意也。 「以是功德」下，第二，正格多少也。「若善男子」下，第三，明位行不退。別六心猶退七心不退，圓初住心即不退，聞壽量功德自外而資，圓順信解自內而熏所以不退。《大品》云「有菩薩退有不退」，有魔無魔皆此義也。 偈十九行半，初十二行，先頌格量多少；次，二行，追頌人相；後五行半，頌行位不退。「無量劫行道」者，久修諸度也。「願我於未來」者，起慈悲願也。藉久行願聞經信解，今之初品始聞此經一念信解，功等久行亦乃過之也。 「又阿逸多聞佛壽長遠」，是第二品，前但信解未能敷說，說涉名數須善方言，今品具足故言為他解說。從勝受名，名第二品。以說力故，能起自他無上之慧。此文先標人相，次格量也。 「何況廣聞此經」下，第三品，廣聞廣解，廣為他說，廣修供養，供養外資令內智疾入能生一切種智。先出人相，次格量也。 「阿逸多」下，第四，人備上三品加修觀行，入禪用慧想成相起，能見有餘、實報兩土相貌。「見佛共比丘僧常在耆山」者，方便有餘土相也；「又見娑婆純諸菩薩」者，實報相也。初二品是聞慧位，廣聞廣說是思慧位，觀行想成是修慧位，自淺之深成六根清淨十信位也。 〔T34 0138a04〕「又如來滅後」下，明五品，文為二：先列五品格量四品功德，後隨喜品格量初品功德。 問：何故爾？ 答：四品粗格量，初品廣格量，廣格量已況出勝者可以意得，佛不煩文，巧說若此也。五品者，一、直起隨喜心，二、加自受持讀誦，三、加勸他受持讀誦，四、加兼行六度，五、加正行六度。此五人者，通論皆自行化他，下文云「五十人展轉相教」也，既皆有自行通稱弟子，皆有化他通稱法師也。別論二人但自行，三人具化他，作法師往名，在三不在五，自行既通所以皆稱弟子也。初品標人而已，格量在後說。「何況」下，第二品，況出能受持讀誦者是也，標人可解。從「斯人頂戴」下，是格量也。初心畏緣所紛動妨修正業，直專持此經，即上供養，廢事存理所益弘多；後心理觀若熟，涉外不妨內，事資於道如油多火猛、若順流而揚帆，又加功力其勢轉疾也。指經文，是法身舍利不須安生身舍利，文詮所詮能詮是塔不須事塔，經文能容第一義僧，不俟相從僧也。 問： 若爾持經即是第一義戒，何故復言能持戒者？ 答： 此明初品意，不應以後品作難。若欲釋者，持經即順理戒，亦是任運持得初篇二篇，今言能持戒者，第三篇去事中無虧耳。 第三品，復能教他者是也，先標人，從「起立」下，格量也。「況復有人」下，第四品，復能兼行六度者是也。先標人，從「其德最勝」下，格量也。「若人讀誦」下，第五品，復能正行六度是也。先標人，從「若我滅後」下，格量也。結此五品，前三人是聞慧位，兼行六度思慧位，正行六度是修慧位，都是十信前耳。或云初〈隨喜品〉，是入信心位，分一品為兩心，五品即十信心，即是鐵輪六根清淨位也。 偈十九行半，初五行半，頌第二品；次「若能持」下三行，頌第三品；「若有信解」下四行，頌第四品；次「恭敬」下七行，頌第五品。「生心如佛想」者，初依人號如來也。「不久詣道樹」者，其位在鐵輪，不久得入銅輪，能八相作佛也。「已趣道場」者，行處也。「三菩提」者，近處也。此第五品與第四信齊同是修慧位，若論入位同是六根清淨位也，而有現未佛世滅後之異耳〔云云〕。
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.
一、品名與本品之位
佛宣說壽量，過去與現在兩世的弟子因而得到種種利益，所以稱為『功德』；所得利益淺深不同，所以稱為『分別品』。
這一段文字是本門的第二授記段。《法華論》把這一段分成法力與修行力兩類。
法力有五項：一是證，二是信，三是供養，這三項都在本品之中；四是聞法，如〈隨喜功德品〉；五是讀誦持說——讀誦如〈法師功德品〉，持是回頭指〈法師品〉、〈安樂行品〉、〈勸持品〉三品，說則如〈如來神力品〉、〈囑累品〉。
修行力也有五項：苦行力如〈藥王菩薩本事品〉，教化如〈妙音菩薩品〉，護難如〈觀世音菩薩普門品〉與〈陀羅尼品〉，示功德如〈妙莊嚴王本事品〉，護法如〈普賢菩薩勸發品〉。
二、光宅之判
光宅法雲說：第一，就功德門而言，是記他修行進益、現在所修之因；第二，就智慧門而言，是記他損減受生、未來所得之果；第三，說明外凡發心。授記本來通於因與果，這三項全都屬於授記。
以下八個世界發心的人，本應排在最前面，因為外凡聽聞此經而發心，安住於三十心；三十心的人聽聞此經，才出離內凡而登初地、得無生忍；初地聽聞此經，進入二地而得聞持；二地聽聞此經，得入三地，名為樂說辯；三地聽聞此經進入四地，得無量旋；四地聽聞此經進入五地，名為不退；五地進入六地，名為清淨輪。從小千世界以後，就依損減受生之門來授記。
七地已經斷除無明之惑。惑有九品，能為九次受生作因。從七地以上，果報沒有一定的期限，很難判定，只能就斷除九品煩惱來說。煩惱的品數有百千萬種，如今只取其中一種、分作九品來立義。七地所斷，分作上下二品；乃至十地所斷，也分作上下二品；金剛心所斷作一品。六地聽聞此經而登上七地下忍，斷除一品，還剩八品，為八次受生作因，所以說八生當得菩提。七地上忍再斷一品，就損去二品之生，餘下七品為七次受生作因，七生當得菩提。各品依例都有上下，斷一品就損一生。經文從略，所以從八地乃至四生；餘下一生，就是金剛心所斷之法。
三、《法華論》之判與本論的評斷
《法華論》說：得無生忍的，是指契入初地的證智，應當知道。從八生乃至一生得菩提的，是說諸凡夫決定能證初地，隨其分位受生以及一生便證得菩提。所謂菩提，是離開三界的分段生死，隨分能見真如佛性，名為得菩提，並不是說究竟圓滿的菩提。
如今評斷：《論》的說法是前面深而後面淺，光宅的說法是前面淺而後面深；兩家互相抵拒，世間誰能判定？
原來無生法忍在經與論中所指不同。迦旃延子說五法成就而獲得不退轉，那是六度菩薩之位；須陀洹無論就智或就斷而說是菩薩無生法忍，那是三乘共位；登初地得無生忍，那是別教菩薩之位；登初住得無生法忍，那是圓教菩薩之位。這些都是聖教的明文，不可以互相混雜。
又《維摩詰經》說『近於無等等而得無生忍』，《仁王經》說『到金剛頂都名為伏忍，也名為寂滅忍』——這大概是別教與圓教。地地相望，是通途的說法，不可以固定套用。
於是光宅以發心為內凡、以三十心之位為無生忍、以此為初地，這些全是別教家的名相教法，不是通教的門戶。從初地到六地稱為福德門，《大般涅槃經》稱之為有為有漏、名為聲聞僧，那是通教之意。七地以上斷九品受生之因——小乘大乘得入位的人，誰不斷惑？這還不足以判定。若說七地斷無明，那既不是通教也不是別教，而是別教接通教之意。光宅的說法漫無所歸，不契合此經。
天親以發心為無生忍，從八生到一生，說凡夫決定斷盡果報之生而得入初地、獲無生忍——這是專據別教之義，也不契合此經。
四、本品三分與圓位的配當
現在把本品的文字分為三部分：一是經家總序，二是如來分別，三是時眾供養。
總序如經文所示。
說到分別：佛語圓妙，不可以用權教之位來解釋經文。前面說開、示、悟、入佛之知見，如今本門的增道損生也都依圓教的位次來解釋。
以下八個世界發心的人，是六根清淨之人，最初進入十信位。所以《仁王經》說『十善菩薩發起大心，長久別離三界的苦輪之海』，正是這個意思。得無生忍，是進入十住位；所以《華嚴經》說『初發心住，一發一切發，得如來一身無量身，清淨妙法身，湛然應一切』，正是這個意思。得聞持陀羅尼，是進入十行位。得樂說辯才，是進入十迴向位。得無量旋陀羅尼，是進入初地。得不退，是進入二地。得清淨，是進入三地。八生，是進入四地。七生，是進入五地。六生，是進入六地。五生，是進入七地。四生，是進入八地。三生，是進入九地。二生，是進入十地。一生，是進入等覺金剛心。
若論增道損生，不採用光宅斷除受生之因的說法，也不採用天親斷除果報之生的說法；只就智德說增，就斷德說損；就法身說生，就無明說滅。
好比《大般涅槃經》的月喻：從初一日到十五日，光色漸漸增長；從十六日到三十日，光色漸漸減損。就一個月的整體而論增減，比喻就法身而論智與斷。
也可以是一個人在一時之中有八番增進，也可以是一世，或八世，或無量世；也可以是一念，或八念，或無量念；也可以是眾多微塵之數。人也是如此。所以不可以用受生之因或受生之果來局限它，也不可以離開智與斷來解釋它。
而本門所成就的得道人數，數倍於其他諸經；不只人數多，而且熏修的時日久遠。從根本以來垂下應迹，處處開示引導；中間屢次相值，一次次成熟；今世以五味節節調伏，收羅結集而歸會於《法華》。好比農家，春天播種、夏天生長，耕種耘治；到秋收冬藏，一時全部收割。從《法華》以後才得道的人，就像收割之後拾取遺穗罷了。
五、時眾供養
第三是時眾供養。大眾聽聞深遠之法而得到大利益，想要報答佛恩而設供養；這也是寄託事相以表達領解。
前面的迹門，菩薩雖然也有所悟，但大事還沒有完畢，所以沒有陳述領解；本門既已說完，彌勒總申領解，說明諸菩薩執持幡蓋，依次而上直到梵天。
幡是轉的意思，蓋是覆的意思，地是始的意思，梵是淨的意思。智與斷一番一番地轉，慈與悲一番一番地覆；高下深淺不失其次第，直到梵天，表示諸菩薩增道損生，鄰近妙覺而達於最極的清淨。若依天親的解釋，只得到初地這一番而已，怎麼能與這段經文相合呢？
六、偈十九行與南北二師
偈頌有十九行，分為三段：最初二行重頌時眾得解，其次九行重頌如來分別，最後八行重頌時眾供養。
『得到無量無漏清淨的果報』一句：為了與二乘的有量相區別，所以說無量；因為是妙因所感，所以說清淨；因為是無障礙之土，所以說果報——這與二乘沒有果報不同。
『聽聞佛的壽命無量』一句：這段經文已經確定判為無量，怎麼還能用舊解說成有量？
南方諸師從偈頌以後的長行起，判屬流通段，並引前面迹門文殊在現在說法也算流通。北方諸師以四信的弟子在現在聽聞此經，判屬正說；從『又如來滅後』以下，才是流通。兩家的說法都可以採用，如今姑且依南方之說。
七、偈後十一品半的分科與生起
從偈頌以後共十一品半，分為兩部分：一是從這裡以下到〈常不輕菩薩品〉，說明弘經功德深厚，勸人流通；二是從〈如來神力品〉以下八品，是付囑與流通。兩部分各又有三層。
這半品以及〈隨喜功德品〉，說明初品之因的功德，勸人流通；第二從〈法師功德品〉起，說明初品之果的功德，勸人流通；〈常不輕菩薩品〉引信受與毀謗的罪福，作證而勸流通。後三者之中，〈如來神力品〉與〈囑累品〉是囑累流通，〈藥王菩薩本事品〉以下五品是就化他而勸流通，〈普賢菩薩勸發品〉是就自行而勸流通。
至於生起的次第：現在聽聞此經而得真解、似解兩種利益，如上文所說。若只是聽聞一句而生起隨喜，就如現在四信那樣格量其功德。未來沒有佛在世，恐怕有人懷疑福德微少，所以宣說滅後五品的功德。因的功德微細隱密，不如果的功德彰明顯著，所以宣說〈法師功德品〉。因果雙舉，不如引證分明，所以宣說〈常不輕菩薩品〉。雖然舉出往昔之人，不如當場現出神變，所以宣說〈如來神力品〉。雖然示現神力，不如摩頂付囑，所以宣說〈囑累品〉。雖然作了通途的囑累，不如指示其中要術——捨棄身命而存續正道，所以宣說〈藥王菩薩本事品〉。雖然誡勅了能化的人，不如誡勅所化的人，教他隨著聽聞法的處所應當生起佛想，所以宣說〈妙音菩薩品〉與〈觀世音菩薩普門品〉。若是初發心的人弘經，既然沒有神力，就應當依靠內在的禁戒，所以宣說〈陀羅尼品〉。還須要外護，所以宣說〈妙莊嚴王本事品〉與〈普賢菩薩勸發品〉。如此接連重疊，使大法得以弘通。
八、現在四信之第一：一念信解
偈頌以後的長行分為兩部分：一是現在四信，二是滅後五品。
什麼是四信？略解的有三人，廣說的有二人，觀成的有一人，信則通貫四者，所以說四信。四信是：一、一念信解而尚未能為人演說；二、略解其言語旨趣；三、廣為他人宣說；四、深信而觀行成就。
最初的一念信解，有長行與偈頌。長行有三層：一是舉出並指示其人，二是說明功德，三是位行不退。
現在解釋一念信解。所謂一念信解，是說隨著所聽聞之處豁然開明，隨著話語而契入，沒有任何罣礙；相信一切法都是佛法，又相信佛法不隔絕一切法；不得佛法、不得一切法，而見一切法也見佛法；即一而三、即三而一。這也就是行於非道而通達佛道、行於佛道而通達一切道；不得佛道與一切道，而通達佛道與一切道。無所有而有，而有無所有，非所有非無所有。好比門前的道路通達一切東西南北，𢄶然沒有壅塞阻礙；眼、耳、鼻、舌、身、意，凡有所面對的境界也都是如此。
沒有疑惑叫作信，明白了然叫作解——這就是一念信解之心。
若是靜坐思惟，隨著所思惟而豁然開悟、通達三諦，也是如此。這樣的信解名為鐵輪位。另有一種解釋：這還不是具足的鐵輪，而是十信的初心；那人尚未得到六根清淨，所以不是鐵輪的正位。
其次是格量。先總論其無量，再格量其多少。格量分兩層，最初舉五度作為格量的基準——般若就是此處所說的正慧，所以說『除去般若』。
問：既然離開了般若，那五者就不能稱為度。
答：因為都是為了求佛慧而窮盡布施持戒等邊際，也可以稱為度；這是次第之意。
『以這樣的功德』以下是第二層，正式格量多少。『若是善男子』以下是第三層，說明位行不退。別教第六心還會退轉，第七心才不退；圓教初住之心就不退轉。聽聞壽量的功德是從外而資助，圓融隨順的信解是從內而熏發，所以不退。《大品》說『有的菩薩會退，有的不退』，有魔沒有魔，都是這個道理。
偈頌十九行半：最初十二行先重頌格量多少；其次二行追頌人的行相；最後五行半重頌行位不退。『無量劫行道』是說長久修習諸度，『願我於未來』是說發起慈悲之願。憑藉長久修行的願力而聽聞此經、生起信解；如今初品之人最初聽聞此經、一念信解，功德等同於長久修行，甚至還超過它。
九、現在四信之第二至第四
『又阿逸多，聽聞佛的壽命長遠』一段，是第二品。前面只是信解而未能敷演宣說；宣說牽涉名相數目，須要善巧的言辭。此品具足這些，所以說為他人解說。從勝處受名，名為第二品。因為有宣說之力，能夠生起自己與他人的無上智慧。這段文字先標舉人的行相，其次格量。
『何況廣為聽聞此經』以下是第三品：廣聞、廣解、廣為他人宣說、廣修供養。供養從外資助，使內在的智慧迅速契入，能生一切種智。先出人的行相，其次格量。
『阿逸多』以下是第四，那人具備上面三品而加修觀行——入禪而運用智慧，觀想成就而境相生起，能見到方便有餘土與實報土兩種土的相貌。『見佛與比丘僧常在耆闍崛山』，是方便有餘土之相；『又見娑婆世界純是諸菩薩』，是實報土之相。
最初兩品是聞慧位，廣聞廣說是思慧位，觀行想成是修慧位；由淺入深而成就六根清淨的十信位。
十、滅後五品
『又如來滅度以後』以下說明五品。文字分兩部分：先列五品而格量後四品的功德，後面以隨喜一品格量初品的功德。
問：為什麼這樣？
答：後四品是粗略格量，初品是廣為格量。廣為格量之後，更殊勝的可以類推而得，佛不必多費文字——巧妙的說法就是這樣。
五品是：一、直接生起隨喜之心；二、加上自己受持讀誦；三、加上勸他人受持讀誦；四、加上兼行六度；五、加上正行六度。
這五種人，就通論而言都是自行兼化他，下文說『五十人展轉相教』。既然都有自行，就通稱為弟子；都有化他，就通稱為法師。就別論而言，前二人只是自行，後三人具足化他；作法師的名稱是往後而說的，在後三而不在五。自行既然通於五者，所以都稱為弟子。
初品只標舉其人，格量放在後面說。『何況』以下是第二品，是從中舉出能受持讀誦的人，標人容易理解。從『這人頂戴』以下是格量。
初發心的人畏懼外緣紛擾牽動而妨礙修習正業，就專一持誦此經，這就是上等的供養——廢除事相而存留理體，所得利益極多。後心的人理觀若已純熟，涉入外事也不妨礙內在，事相資助於道，如同油多而火猛、順流而又揚帆，再加上功力，勢頭轉為迅疾。
指著經文，這就是法身舍利，不須另外安置生身舍利；文字是能詮、所詮之處即是塔，不須事相的塔；經文能含容第一義僧，不必等待相狀之僧。
問：若是這樣，持經就是第一義戒，為什麼又說『能持戒的人』？
答：這是說明初品之意，不應當拿後品來質難。若要解釋，持經就是隨順理體之戒，也就任運持得初篇、二篇；如今說能持戒，是說第三篇以下事相上沒有虧損罷了。
第三品，是又能教導他人的人。先標舉其人，從『起立』以下是格量。『何況又有人』以下是第四品，是又能兼行六度的人。先標人，從『其德最勝』以下是格量。『若人讀誦』以下是第五品，是又能正行六度的人。先標人，從『若我滅後』以下是格量。
總結這五品：前三人是聞慧位，兼行六度是思慧位，正行六度是修慧位，全都在十信之前。也有人說最初的〈隨喜功德品〉是進入信心之位，把一品分為兩心，五品就是十信心，也就是鐵輪六根清淨位。
十一、偈十九行半頌五品
偈頌十九行半：最初五行半重頌第二品；其次從『若能持』以下三行，重頌第三品；『若有信解』以下四行，重頌第四品；其次從『恭敬』以下七行，重頌第五品。
『生起如佛之想』一句，是最初依人而稱他為如來。『不久前往道樹』一句，是說他的位次在鐵輪，不久便能進入銅輪，能夠示現八相成佛。『已經趣向道場』是說行處，『三菩提』是說近處。
這第五品與第四信相齊，同樣是修慧位；若論所入之位，同樣是六根清淨位——只有現在佛世與佛滅之後的差別罷了。
I. The Chapter Title and the Chapter’s Placement
The Buddha teaches the measure of his lifespan, and disciples of the past and present thereby gain various benefits; these are called “qualities.” Because the benefits differ in depth, the chapter is called “Distinguishing.”
This passage is the second division of prediction in the Origin Gate. The Treatise on the Lotus Sutra divides it into two classes: power of Dharma and power of practice.
The power of Dharma has five items. First is realization, second trust, and third offering, all three being in this chapter. Fourth is hearing the Dharma, as in “The Qualities of Joyful Acceptance.” Fifth is reading, reciting, upholding, and teaching: reading and reciting occur in “The Qualities of the Dharma Teacher”; upholding points back to “The Dharma Teacher,” “Peaceful Practices,” and “Exhortation to Uphold the Sutra”; teaching occurs in “The Supernormal Powers of the Tathāgata” and “Entrustment.”
The power of practice likewise has five items: the power of arduous practice, as in “The Former Affairs of the Bodhisattva Medicine King”; teaching and transforming, as in “The Bodhisattva Wonderful Sound”; protection from difficulty, as in “The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds” and “Dhāraṇī”; displaying qualities, as in “The Former Affairs of King Wonderful-Adornment”; and protecting the Dharma, as in “The Encouragement of the Bodhisattva Universally Worthy.”
II. Guangzhai’s Judgment
Guangzhai Fayun says: first, the gateway of qualities predicts the person’s present cause, the progress gained in practice; second, the gateway of wisdom predicts the future result, the reduction of further birth; third, the text explains initial resolve at the outer-ordinary stage. Prediction properly applies to both cause and result, so all three belong to prediction.
The people of the eight worlds who bring forth resolve below ought to have been listed first, because outer-ordinary beings hear this sutra, bring forth resolve, and abide in the thirty minds. Those in the thirty minds hear it, leave the inner-ordinary stage, ascend the first ground, and attain forbearance of the non-arising. Those on the first ground hear it, enter the second, and attain retention of what is heard. Those on the second ground hear it, enter the third, and attain joyful eloquence. Those on the third hear it, enter the fourth, and attain immeasurable revolving retention. Those on the fourth enter the fifth, called nonretrogression; those on the fifth enter the sixth, called the pure wheel. From the small-thousand world-system onward, predictions are made according to the gateway of reducing further birth.
At the seventh ground, delusion of ignorance has already begun to be eliminated. Delusion has nine grades that serve as causes for nine further births. Above the seventh ground, resultant recompense has no fixed term and is hard to determine, so one can speak only in terms of eliminating the nine grades of affliction. Afflictions have hundreds of thousands of myriads of kinds; here one kind is taken and divided into nine grades to establish the meaning. What is eliminated on the seventh ground is divided into upper and lower grades; what is eliminated on the tenth ground is likewise divided into upper and lower; and what is eliminated by the adamantine mind forms one grade. One on the sixth ground hears this sutra, ascends to the lower forbearance of the seventh, eliminates one grade, and has eight grades remaining as causes for eight births; the sutra therefore says that awakening will be attained after eight births. At the upper forbearance of the seventh ground another grade is eliminated, reducing two grades of birth and leaving seven grades as causes for seven births; awakening will be attained after seven births. Each stage likewise has upper and lower grades, and eliminating one grade reduces one birth. The sutra abbreviates, and so continues from the eighth ground down to four births. The remaining one birth is the dharma eliminated by the adamantine mind.
III. The Judgment of the Treatise on the Lotus Sutra and the Root Treatise’s Evaluation
The Treatise on the Lotus Sutra says: those attaining forbearance of the non-arising should be understood as entering the realized wisdom of the first ground. Those who attain awakening after eight births down to one are ordinary beings certain to realize the first ground, taking births according to their respective shares until in one birth they realize awakening. “Awakening” here means leaving segmented birth and death in the three realms and seeing true suchness and buddha-nature in part. It does not mean ultimately complete awakening.
The present evaluation is this: the Treatise is deep first and shallow afterward, while Guangzhai is shallow first and deep afterward. The two oppose one another—who in the world can decide between them?
Forbearance of the non-arising of dharmas designates different stages in sutras and treatises. Kātyāyanīputra says that accomplishing five dharmas brings nonretrogression; this is the stage of a bodhisattva practicing the six perfections. A stream-enterer, whether described in terms of wisdom or severance as possessing a bodhisattva’s forbearance of the non-arising, belongs to the shared stages of the three vehicles. Attaining forbearance upon entering the first ground is a bodhisattva stage of the Separate Teaching. Attaining it upon entering the first abode is a bodhisattva stage of the Perfect Teaching. All are explicit passages in the sacred teachings and must not be mixed together.
The Vimalakīrti Sutra also says, “drawing near the unequaled and attaining forbearance of the non-arising,” while the Humane Kings Sutra says, “up to the adamantine summit all are called the forbearance of subjugation and also the forbearance of quiescent extinction.” These likely concern the Separate and Perfect teachings. Comparing ground with ground is a general mode of expression and cannot be applied rigidly.
Guangzhai makes initial resolve an inner-ordinary stage and the thirty minds forbearance of the non-arising, which he makes the first ground. These are all names and teachings of the Separate tradition, not gateways of the Shared Teaching. He calls the first through sixth grounds the gateway of qualities; the Mahāparinirvāṇa Sūtra calls these conditioned and contaminated and names them the śrāvaka-saṅgha, which is a Shared-Teaching meaning. As to eliminating the causes of nine births at and above the seventh ground—who among those who enter a stage in either Lesser or Great Vehicle does not eliminate delusion? This does not suffice as a judgment. If the seventh ground eliminates ignorance, that is neither Shared nor Separate but the meaning of the Separate Teaching receiving the Shared. Guangzhai’s account drifts without anchorage and does not accord with this sutra.
Vasubandhu makes initial resolve forbearance of the non-arising, and says that from eight births down to one, ordinary beings certainly exhaust resultant birth, enter the first ground, and attain forbearance of the non-arising. This relies exclusively on the Separate meaning and likewise does not accord with this sutra.
IV. The Chapter’s Three Divisions and Their Correspondence to Perfect-Teaching Stages
The chapter is now divided into three: first, the sutra compiler’s general introduction; second, the Tathāgata’s distinctions; third, the offering by the assembly.
The general introduction is as stated in the sutra.
As for distinguishing: the Buddha’s words are perfect and wondrous and cannot be explained by provisional stages. Earlier the sutra spoke of opening, showing, awakening to, and entering the Buddha’s knowledge and vision. Here in the Origin Gate, increasing the path and reducing birth are likewise explained according to the stages of the Perfect Teaching.
Those in the eight worlds below who bring forth resolve have purified the six faculties and first enter the ten trusts. Thus the Humane Kings Sutra says, “bodhisattvas practicing the ten wholesome acts bring forth the great mind and forever leave the sea of the wheel of suffering in the three realms.” Those who attain forbearance of the non-arising enter the ten abodes. Thus the Flower Garland Sutra says, “at the abode of initial resolve, bringing forth one is bringing forth all; one attains the Tathāgata’s one body and immeasurable bodies, the pure and wondrous Dharma body, serenely responding to all.” Those who attain the dhāraṇī of retaining what is heard enter the ten practices. Those who attain joyful eloquence enter the ten dedications. Those who attain immeasurable revolving dhāraṇī enter the first ground. Those attaining nonretrogression enter the second; those attaining purity enter the third. Eight births means entry into the fourth ground, seven the fifth, six the sixth, five the seventh, four the eighth, three the ninth, two the tenth, and one birth entry into the adamantine mind of equal awakening.
In speaking of increasing the path and reducing birth, neither Guangzhai’s elimination of the cause of further birth nor Vasubandhu’s elimination of resultant birth is adopted. Increase is discussed only in relation to the quality of wisdom and reduction in relation to the quality of severance; birth in relation to the Dharma body and extinction in relation to ignorance.
It is like the moon simile in the Mahāparinirvāṇa Sūtra: from the first through the fifteenth day, the light and color gradually increase; from the sixteenth through the thirtieth, they gradually decrease. Increase and decrease are discussed in relation to the single whole of the moon, just as wisdom and severance are discussed in relation to the Dharma body.
There may also be eight advances by one person in one time, or one lifetime, eight lifetimes, or immeasurable lifetimes; one thought, eight thoughts, or immeasurable thoughts; or a number of dust particles. The same applies to people. The meaning therefore cannot be confined through either the cause or the result of birth, nor can it be explained apart from wisdom and severance.
Those who attain the Way in the Origin Gate are many times more numerous than in the other sutras. Not only are the people numerous; the period of their cultivation and permeation is distant and long. From the Origin, responsive traces were extended downward and beings taught and guided everywhere. In the intervening period they met the Buddha repeatedly and matured time after time. In this lifetime they were regulated stage by stage through the five flavors, then gathered and brought into the Lotus. It is like farmers sowing in spring and growing crops in summer, plowing and weeding; when autumn harvest and winter storage arrive, they reap everything at once. Those who attain the Way only after the Lotus are like gathering leftover ears after the harvest.
V. The Offering by the Assembly
Third is the offering by the assembly. Hearing the profound and distant Dharma and gaining great benefit, the assembly wishes to repay the Buddha’s kindness and establishes offerings. This also entrusts understanding to an event in order to express it.
In the preceding Trace Gate, the bodhisattvas had awakened but the great matter was not complete, and so they did not state their understanding. Once the Origin Gate had been fully taught, Maitreya expressed the understanding of all, explaining that the bodhisattvas held banners and canopies that rose in sequence to the Brahmā heaven.
A banner means turning, a canopy means covering, earth means beginning, and Brahmā means pure. Wisdom and severance turn again and again; kindness and compassion cover again and again. High and low, deep and shallow, do not lose their sequence. Their reaching the Brahmā heaven expresses the bodhisattvas’ increasing the path and reducing birth, approaching wondrous awakening, and reaching utmost purity. If Vasubandhu’s explanation yields only one turn of attaining the first ground, how could it accord with this passage?
VI. The Nineteen Lines of Verse and the Southern and Northern Masters
The verse has nineteen lines divided into three: the first two recapitulate the assembly’s attainment of understanding; the next nine recapitulate the Tathāgata’s distinctions; the final eight recapitulate the assembly’s offerings.
The phrase “attain immeasurable, uncontaminated, pure fruit and recompense” says “immeasurable” to distinguish it from the measured attainments of the two vehicles; “pure” because it is elicited by a wondrous cause; and “fruit and recompense” because it is a land without obstruction, unlike the two vehicles, which have no such recompense.
The phrase “hearing that the Buddha’s lifespan is immeasurable” has already established the judgment “immeasurable.” How could an old explanation still make it measured?
The southern masters assign the prose after the verse to the circulation division, citing the earlier Trace Gate where Mañjuśrī’s teaching in the present likewise counts as circulation. The northern masters assign the four-trust disciples who hear the sutra in the present to the main discourse, and begin circulation only with “again, after the Tathāgata’s extinction.” Both accounts can be used; here the southern is provisionally followed.
VII. Dividing the Eleven and a Half Chapters After the Verse and Explaining Their Sequence
The eleven and a half chapters beginning after the verse divide into two parts. First, from here through “The Bodhisattva Never Disparaging,” they explain the profound qualities of propagating the sutra and exhort its circulation. Second, the eight chapters beginning with “The Supernormal Powers of the Tathāgata” entrust and circulate it. Each part again has three levels.
This half chapter and “The Qualities of Joyful Acceptance” explain the qualities of the cause belonging to the first grade and exhort circulation. Second, beginning with “The Qualities of the Dharma Teacher,” the text explains the qualities of the result belonging to the first grade and exhorts circulation. “The Bodhisattva Never Disparaging” adduces the wrongdoing and blessing of accepting with trust or slandering as proof that exhorts circulation. Among the latter three divisions, “The Supernormal Powers of the Tathāgata” and “Entrustment” are the circulation of entrustment. The five chapters beginning with “The Former Affairs of the Bodhisattva Medicine King” exhort circulation in terms of transforming others. “The Encouragement of the Bodhisattva Universally Worthy” exhorts circulation in terms of one’s own practice.
As for the sequence: those hearing the sutra in the present gain the two benefits of true and semblant understanding described above. If one merely hears a sentence and rejoices, the qualities are measured as with the four present trusts. Since no buddha will be present in the future, some might fear that the blessing is slight; the qualities of the five grades after extinction are therefore taught. Because the qualities of the cause are subtle and hidden, unlike the qualities of the result, which are evident, “The Qualities of the Dharma Teacher” is taught. Because naming both cause and result is less clear than adducing proof, “The Bodhisattva Never Disparaging” is taught. Because adducing a person of the past is less effective than manifesting a transformation on the spot, “The Supernormal Powers of the Tathāgata” is taught. Because manifesting supernormal power is less effective than placing the hand on their crowns and entrusting the teaching, “Entrustment” is taught. Because a general entrustment is less effective than showing the essential method—abandoning body and life to preserve the right Way—“The Former Affairs of the Bodhisattva Medicine King” is taught. Because admonishing the one who transforms is less effective than admonishing those transformed and teaching them to regard the place where they hear the Dharma as the Buddha, “The Bodhisattva Wonderful Sound” and “The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds” are taught. If a person of initial resolve propagates the sutra but lacks supernormal power, that person should rely on internal precepts; “Dhāraṇī” is therefore taught. External protection is also needed, so “The Former Affairs of King Wonderful-Adornment” and “The Encouragement of the Bodhisattva Universally Worthy” are taught. In this way they follow and overlap, enabling the great Dharma to circulate widely.
VIII. The First of the Four Present Trusts: A Single Thought of Trust and Understanding
The prose after the verse divides into two: first the four present trusts; second the five grades after extinction.
What are the four trusts? Three people briefly understand, two teach extensively, one accomplishes contemplation, and trust pervades all four; hence they are called four trusts. They are: first, a single thought of trust and understanding, not yet able to expound for others; second, briefly understanding the intent of the words; third, teaching widely to others; fourth, deep trust with contemplative practice accomplished.
The first thought of trust and understanding has prose and verse. The prose has three levels: first, identifying and indicating the person; second, explaining the qualities; third, nonretrogression in stage and practice.
A single thought of trust and understanding means suddenly becoming clear wherever one hears, entering according to the words without any obstruction; trusting that all dharmas are the Buddha-Dharma and that the Buddha-Dharma is not cut off from any dharma; attaining neither Buddha-Dharma nor any dharma, yet seeing every dharma and seeing Buddha-Dharma; the one being three and the three being one. This is practicing what is not the Way and penetrating the Buddha Way, practicing the Buddha Way and penetrating every way; attaining neither Buddha Way nor every way, yet penetrating both. Having nothing yet having; having yet having nothing; neither having nor not having. It is like the road before the gate, open in every direction—east, west, south, and north—broadly without obstruction. Everything encountered by eye, ear, nose, tongue, body, and mind is likewise.
To have no doubt is called trust; to understand clearly is called understanding. This is the mind of a single thought of trust and understanding.
If one sits quietly in contemplation and suddenly awakens wherever one contemplates, penetrating the three truths, the same applies. Such trust and understanding are called the iron-wheel stage. Another explanation says this is not yet the complete iron wheel but the initial mind of the ten trusts; the person has not yet purified the six faculties and therefore is not at the proper iron-wheel stage.
Next is the measure. It first states generally that the qualities are immeasurable, then measures how much. The measure has two levels. First, the five perfections are adduced as the standard—prajñā is the proper wisdom explained here and is therefore “excluded from the reckoning.”
Question: apart from prajñā, the other five cannot be called perfections.
Answer: because all are carried to the limit—giving, precepts, and the rest—for the sake of seeking buddha-wisdom, they can also be called perfections. This is a sequential meaning.
Beginning with “with such qualities” is the second level, formally measuring how much. Beginning with “if a good man” is the third, explaining nonretrogression in stage and practice. In the Separate Teaching, the sixth mind can still retreat and only the seventh is nonretrogressing; in the Perfect Teaching, the mind of the first abode is already nonretrogressing. The qualities of hearing the lifespan assist from without, while perfect and concordant trust and understanding permeate from within; therefore one does not retreat. The Great Prajñāpāramitā Sūtra says, “some bodhisattvas retreat and some do not.” Whether there is Māra or no Māra has this same meaning.
The verse has nineteen and a half lines. The first twelve recapitulate the measure; the next two retrospectively recapitulate the person’s practice; the final five and a half recapitulate nonretrogression in practice and stage. “practicing the Way for immeasurable kalpas” means long cultivation of the perfections. “may I in the future” means bringing forth a vow of kindness and compassion. Through the power of vows cultivated over a long time, one hears this sutra and gives rise to trust and understanding. A person at this first grade who hears the sutra for the first time and gives rise to a single thought of trust and understanding has qualities equal to or even surpassing that long cultivation.
IX. The Second Through Fourth of the Four Present Trusts
The passage beginning “again, Ajita, hearing that the Buddha’s lifespan is long” is the second grade. The preceding person has only trust and understanding and cannot yet expound. Teaching involves names and numbers and requires skillful language. This grade possesses these and therefore explains for others. It takes its name from what is superior and is called the second grade. Through the power of teaching, it can give rise to unsurpassed wisdom in oneself and others. The passage first identifies the person’s practice and then gives the measure.
Beginning with “how much more one who extensively hears this sutra” is the third grade: extensively hearing, understanding, teaching for others, and cultivating offerings. Offerings assist from without so that inward wisdom quickly enters and can give rise to the knowledge of all modes. The text first states the person’s practice and then gives the measure.
Beginning with “Ajita” is the fourth. This person possesses the preceding three grades and adds contemplative practice—entering meditation and applying wisdom until contemplation is accomplished and its object appears. The person can see the appearances of both the land of expedient means with remainder and the land of true recompense. “seeing the Buddha and the bhikṣu-saṅgha constantly abiding on Vulture Peak” is the appearance of the land of expedient means with remainder. “also seeing the Sahā world filled solely with bodhisattvas” is the appearance of the land of true recompense.
The first two grades belong to wisdom born of hearing; extensive hearing and teaching belong to wisdom born of reflection; contemplative appearance accomplished belongs to wisdom born of cultivation. Proceeding from shallow to deep, these accomplish the ten-trust stage of purification of the six faculties.
X. The Five Grades After Extinction
Beginning with “again, after the Tathāgata’s extinction” explains the five grades. The text divides in two: first it lists the five grades and measures the latter four; afterward the single grade of joyful acceptance measures the first.
Question: why is it arranged this way?
Answer: the latter four grades receive a summary measure; the first receives an extensive measure. Once the extensive measure has been given, what is more excellent can be inferred by analogy and the Buddha need not expend many words. Such is the skill of the teaching.
The five grades are: first, directly giving rise to a mind of rejoicing; second, adding one’s own accepting, upholding, reading, and reciting; third, adding encouragement for others to accept, uphold, read, and recite; fourth, adding the auxiliary practice of the six perfections; fifth, adding the proper practice of the six perfections.
In general, all five kinds of people practice for themselves while also transforming others, for the passage below speaks of “fifty people teaching one another in succession.” Because all practice for themselves, all are generally called disciples; because all transform others, all are generally called Dharma teachers. Specifically, the first two only practice for themselves, while the latter three fully transform others. The title Dharma teacher is assigned looking forward and belongs to the latter three, not to all five. Because personal practice applies to all five, all are called disciples.
The first grade only identifies the person; its measure is explained later. Beginning with “how much more” is the second grade, selecting from among them one able to accept, uphold, read, and recite; the person is easily understood. Beginning with “this person bears upon the crown” is the measure.
A person of initial resolve fears that agitation by external conditions will obstruct the cultivation of proper practice and therefore upholds and recites this sutra exclusively. This is the highest offering—discarding material acts and preserving principle—and brings immense benefit. When a later mind’s contemplation of principle has matured, involvement in external affairs does not obstruct the inward; material acts assist the Way, like abundant oil making a fire fierce or raising a sail while moving downstream. Added effort makes the momentum suddenly swift.
Point to the sutra text: it is itself the relic of the Dharma body, so there is no need separately to install relics of the birth-body. Written words are what express, and what they express is the stūpa, so no material stūpa is needed. The sutra can contain the saṅgha of ultimate meaning, so there is no need to await a saṅgha of outward marks.
Question: if so, upholding the sutra is the precept of ultimate meaning. Why does the text also speak of “one able to uphold the precepts”?
Answer: this explains the meaning of the first grade and should not be challenged with a later grade. If an explanation is required, upholding the sutra is the precept that accords with principle and naturally upholds the first and second divisions. “Able to uphold the precepts” here means that there is no deficiency in material observances from the third division downward.
The third grade is a person also able to teach others. The text first identifies the person; beginning with “erecting” is the measure. Beginning with “how much more if there is a person” is the fourth grade, a person also able to practice the six perfections as auxiliaries. The person is identified first; beginning with “that person’s qualities are most excellent” is the measure. Beginning with “if a person reads and recites” is the fifth grade, a person also able properly to practice the six perfections. The person is identified first; beginning with “if after my extinction” is the measure.
To summarize the five grades: the first three people belong to wisdom born of hearing, auxiliary practice of the six perfections belongs to wisdom born of reflection, and proper practice of the six belongs to wisdom born of cultivation. All remain before the ten trusts. Some also say that the first “Qualities of Joyful Acceptance” grade enters the stage of the mind of trust; dividing one grade into two minds, the five grades become the ten minds of trust, the iron-wheel stage of purification of the six faculties.
XI. The Nineteen and a Half Lines of Verse Recapitulating the Five Grades
The verse has nineteen and a half lines. The first five and a half recapitulate the second grade; the next three beginning with “if one can uphold” recapitulate the third; the four beginning with “if there is trust and understanding” recapitulate the fourth; and the next seven beginning with “reverently” recapitulate the fifth.
The phrase “give rise to the thought of that person as a buddha” initially names the person a Tathāgata on the basis of the person. “before long proceed to the tree of the Way” means that the person’s stage is the iron wheel and that the copper wheel will soon be entered, enabling the manifestation of buddhahood through the eight marks. “already proceeding to the site of awakening” states the place of practice; “complete awakening” states the place drawn near.
This fifth grade and the fourth trust are equal in both belonging to wisdom born of cultivation. In terms of the stage entered, both likewise belong to purification of the six faculties. They differ only in the Buddha’s presence in the world and the period after his extinction.
壽量說完了。佛說自己成道久遠、常住不滅，又說示現滅度都是方便。接下來這一品要處理的，是一個很實際的問題：聽了這番話的人，究竟得到了什麼？
經文給出的答案大得驚人——六百八十萬億那由他恒河沙眾生得無生法忍，一個接一個的位次往上排；而在末尾，佛又說，即使只是聽聞而生起一念信解，所得功德也無有限量。
本論在此處遇上了一場硬仗。同樣這幾行經文，光宅法雲與天親《法華論》各有一套判法，而且方向相反。本論不迴避，先把兩家原原本本錄下來，再逐一說明為什麼都不合此經，然後才給出自己的讀法。這一品因此是全書中異釋最多的一品——連南北二師的分科之爭也錄在其中。
一、同一個「八生」，為何兩位大家判得完全相反？
經文說某些眾生「八生當得阿耨多羅三藐三菩提」，一路數到「一生」。這幾個數字要落在哪個位次上？
光宅的答法是：從七地以上開始算。他把煩惱分成九品，七地所斷分上下二品，乃至十地也是二品，金剛心斷最後一品；斷一品就損一生，所以八生對應的是七地下忍，一生對應的是金剛心。換言之，八生到一生講的是很高的位次。
《法華論》的答法正好相反。它說得無生忍是指契入初地的證智，而八生乃至一生說的是諸凡夫決定能證初地——換言之，八生到一生講的是初地之前。
本論把這個對立點得極準：《論》是前面深而後面淺，光宅是前面淺而後面深。前面深，是因為《論》把無生忍放在初地；後面淺，是因為它把八生到一生放在初地之前。光宅則把發心與三十心看得低，卻把八生到一生抬到七地之上。
於是本論問了一句很重的話：兩家互相抵拒，世間誰能判定？
這一問不是修辭。兩家都是有份量的，一個是南朝最負盛名的《法華》講家，一個是印度論主。若只比誰的名頭大，這場爭議永遠判不了。
二、本論憑什麼說兩家都不合經？
本論沒有直接判誰對誰錯，而是先退一步，把「無生法忍」這個詞本身攤開來看。
它指出：無生法忍在經與論之中，所指的位次根本不同。迦旃延子說五法成就而得不退轉，那是六度菩薩位；須陀洹無論就智或就斷而說是菩薩無生法忍，那是三乘共位；登初地得無生忍，那是別教菩薩位；登初住得無生法忍，那是圓教菩薩位。四種說法都有聖教明文，「不可參濫」。
這一步是整段論辯的樞紐。爭議之所以無法判定，不是因為證據不足，而是因為兩家都拿著同一個詞在講不同教門的事——光宅講的是別教的名相，《論》講的也是別教之義，而此經是圓教。用別教的尺去量圓教的文，量出什麼結果都不會準。
於是判語就有了根據。本論說光宅以發心為內凡、以三十心為無生忍，「皆別家名教非通家門戶」；又說他把七地斷無明的說法安在那裡，「非通又非別，乃是別接通意耳」——連他自己也說不清屬於哪一教。結論是四個字：游漾，不會今經。至於天親，本論說他「專據別義，亦不會經」。
值得留意的是本論並沒有說兩家所說的內容是錯的。別教的位次本身沒有錯，錯在拿它來釋此經。這是判教的作法，不是駁斥的作法。
三、增與損，究竟該拿什麼來量？
破了兩家之後，本論給出自己的讀法，而且說得極簡：不採用光宅斷受生之因的說法，也不採用天親斷果報之生的說法；只就智德說增，就斷德說損；就法身說生，就無明說滅。
這句話把「增道損生」四個字從位次的計算裡拔了出來。前兩家都在數：斷幾品惑、少受幾次生。本論說，增的是智，損的是斷；生的是法身，滅的是無明——增與損講的是同一件事的兩面，不是兩筆賬。
隨即它舉了月喻。從初一到十五，月光漸增；從十六到三十，月光漸減。而增與減，說的是同一個月體。智與斷之於法身也是如此：不是有一樣東西在長、另一樣在消，而是同一個法身，從無明的角度說是滅，從智的角度說是增。
有了這個讀法，數字就鬆開了。本論接著說：也可以是一個人在一時之中有八番增進，也可以是一世，或八世，或無量世；也可以是一念、八念、無量念，甚至眾多微塵之數。所以不可以拿受生之因或受生之果來局限它。
兩家之所以卡死，正是因為把「八」當成了一個必須落實的數目。
四、為何說本門所得道者「數倍眾經」？
本論在此下了一句份量很重的判語：本門得道的人數，數倍於其他諸經。
理由不在人多，而在時間。它說這些人不只數目多，而且熏修的日子久遠——從根本以來垂下應迹，處處開示引導；中間屢次相值，一次次成熟；今世又以五味節節調伏，最後收羅結集而歸會於此經。
然後它給了一個農家的比喻：春天播種、夏天生長，耕種耘治；到秋收冬藏，一時全部收割。
這個比喻的重點不在豐收，而在時間的歸屬。收割發生在秋天，但那一整年的功夫都算在這一次收割裡。所以本門的得道人數看似突然爆發，其實是長久積累的一次兌現。
而緊接著的一句更值得咀嚼：從此經以後才得道的人，就像收割之後拾取遺穗罷了。本論用「捃拾」二字，把《法華》之後的教化放在拾遺的位置上。這不是貶低，是說主要的收成已經在此完成。
五、供養為何能算作領解？
本品第三段是時眾供養。大眾聽了深遠之法而得大利益，想報佛恩，於是設供養。
本論卻說這不只是報恩，「亦是寄事以表領解」——寄託事相來表達領解。它並且解釋了為什麼要用這個方式：前面的迹門，菩薩雖然也悟了，但大事未畢，所以沒有陳述領解；本門既已說完，彌勒才總申領解。
供養的形式本身就是說法。諸菩薩執持幡蓋，依次而上直到梵天。本論拆字來讀：幡是轉義，蓋是覆義，地是始義，梵是淨義。智與斷一番番地轉，慈與悲一番番地覆；高下深淺不失次第，直到梵天，正表示增道損生、鄰近妙覺而達於極淨。
拆完之後，本論回頭補了一刀：若依天親的解釋，只得到初地這一番而已，怎麼能與這段經文相合？
這一問很有力。經文寫的是「次第而上」——一番又一番，直到梵天。若增損只發生在初地一處，那麼「次第」二字就沒有著落。本論不是用義理駁天親，是用經文的敘事駁他。
六、四信與五品，是兩套次第還是一套？
本品後半立了兩組位次：佛在世時的現在四信，佛滅後的滅後五品。
四信是：一念信解、略解言趣、廣為他說、深信觀成。五品是：隨喜、讀誦、勸他讀誦、兼行六度、正行六度。
兩組看起來是平行的兩套，本論卻用同一把尺去量它們——聞慧、思慧、修慧。四信之中，前兩品是聞慧位，廣聞廣說是思慧位，觀行想成是修慧位。五品之中，前三人是聞慧位，兼行六度是思慧位，正行六度是修慧位。
尺相同，落點卻不同。四信「自淺之深成六根清淨十信位」，五品則「都是十信前耳」。也就是說，佛在世時的四信已經進到十信，佛滅後的五品還在十信之前。
本論最後把這件事說得很清楚：第五品與第四信相齊，同樣是修慧位；若論所入之位，同樣是六根清淨位——差別只在現在佛世與佛滅之後。
於是兩組不是兩套次第，而是同一條路在兩種時節下的兩段刻度。這對讀者是有意義的：我們正處在佛滅之後，五品才是我們真正站的地方。
七、一念信解，到底是什麼樣的心？
四信的第一位是一念信解。本論在此花了整段文字，寫得極為細密。
它說：隨著所聽聞之處豁然開明，隨著話語而契入，沒有任何罣礙；相信一切法都是佛法，又相信佛法不隔絕一切法；不得佛法、不得一切法，而見一切法也見佛法；即一而三、即三而一。這也就是行於非道而通達佛道、行於佛道而通達一切道。無所有而有，而有無所有，非所有非無所有。
最後它給了一個很日常的比喻：好比門前的道路通達一切東西南北，𢄶然沒有壅塞阻礙；眼耳鼻舌身意，凡有所面對的境界也都是如此。
這個比喻把前面一長串否定句拉回了地面。所謂無罣礙，不是心裡空無一物，而是像門前的路——四通八達，往哪個方向都走得通。信解之心不是把萬法都消掉，是對著任何一法都不被卡住。
然後本論用兩句話把它定義了：無疑曰信，明了曰解。
值得注意的是，本論在此位的判定上自己保留了兩說：這樣的信解名為鐵輪位；另一種解釋說這還不是具足的鐵輪，只是十信的初心，那人尚未得六根清淨，所以不是鐵輪正位。兩說並存而不強判——與前面對光宅、天親的斬截截然不同。可見本論並非好辯：能定的定，不能定的就並著。
八、持經就等於持戒了嗎？
滅後五品之中，第二品是自己受持讀誦。本論在此說了一段很大膽的話：指著經文，這就是法身舍利，不須另外安置生身舍利；文字是能詮、所詮之處即是塔，不須事相之塔；經文能含容第一義僧，不必等待相狀之僧。
一部經就抵得上佛、法、僧三寶的事相。這話說得極重，於是本論自己設問：若是這樣，持經就是第一義戒了，為什麼經文又說『能持戒的人』？
答得也很有分寸：這是說明初品之意，不應當拿後品來質難。若要解釋，持經就是隨順理體之戒，也就任運持得初篇、二篇；如今說能持戒，是指第三篇以下的事相上沒有虧損罷了。
這個回答值得細看。它沒有把『持經即持戒』收回去，也沒有讓它膨脹成『持經就不必持戒』。它給了一個分層：理體之戒由持經而任運具足，事相之戒仍須另行守護。
本論在初心與後心之間也作了同樣的分層。初發心的人怕外緣紛擾妨礙正業，就專一持經，這是廢事存理，所得利益極多；後心的人理觀純熟，涉入外事也不妨礙內在，事相反而資助於道——如同油多火猛、順流揚帆。
同一件事，在不同的位次上有不同的作法。這是本品從頭到尾的方法：不給一個放諸四海的答案，而是先問你站在哪裡。
九、承衍：格量為何要留到下一品？
本品末列出五品，卻只格量了後四品的功德，把最初隨喜一品的格量留了下來。
本論自己設問又自答：後四品是粗略格量，初品是廣為格量；廣為格量之後，更殊勝的可以類推而得，佛不必多費文字。
這是一個很聰明的安排。最不起眼的那一品——只是聽了生起隨喜——反而得到最詳細的格量；而它一旦被算清楚，往上四品就不必再算了。
於是〈隨喜功德品〉緊接而來，專門把那個最低的起點算給人看：一個人聽了一偈而隨喜，輾轉相教到第五十人，那第五十人的功德還有多少。讀路由『聽了壽量能得什麼益』，轉入『只聽一偈而隨喜的人能得幾許福』。
問題愈往下走，離讀者愈近。
文句記之眼
湛然對本品的鏡釋，一部分是把本論的判位補足，一部分則在本論最斬截的地方，說了一句很不一樣的話。
先說補足的。他為本品定了三事——此品具有授記、領解、流通，而「分別」屬於授記。他又釋本論所說的「二世」為地踊是過去、靈山是現在，把得益的兩眾分別繫回前兩品。這兩層本論都沒有明說。
他也解釋了兩家何以相違：《論》把無生忍放在初地、把八生到一生放在地前，所以是前深後淺；光宅同樣以初地為無生忍，卻把八生到一生放到金剛心，所以是前淺後深。他並且直說，兩家相違「自古不判」——這場爭議不是本論挑起的，是本論接手的。隨後他肯定本論的作法：先歷四教定其位次，方知二釋並不稱經。
真正值得停下來的是他為天親說的那段話。本論已判天親「不會經」，湛然卻說：光宅未當、信不在疑，但《論》主天親豈應徒爾？只怕是譯者曲會私情——就像《攝論》有八識九識之分、《婆沙》有十六字之異，都是譯人進退，與聖旨何干？
這是鏡層對本論判語的一次緩衝。他沒有推翻本論的結論，卻把責任的落點移動了：不合經的是傳譯之文，未必是論主之意。本帙讀者層守本論之判，鏡的這段辯護另署鏡層並錄——兩邊都保存，讀者才能看見古德之間實際發生過的分寸。
他對本論的分科也有商榷：本論分本品為三，湛然說其實只合有二，因為經家總序本是敘文。這一處與前一品他商榷本論文字位置的作法一樣——指出來，卻不動它。
其餘鏡釋也有幾處使本論更明。他釋「捃拾」是指《涅槃》，並引《大般涅槃經》〈梵行品〉末、〈陳如品〉末所記的得道人數逐一列出，然後判道：那幾節文字所說的都不在地前，雖深雖多，比起此經四天下微塵及大千微塵之數，仍不足言。本論只說「數倍眾經」而未列數，數是鏡補上的。
他還指出他家判增損的病根：見到「減生」的字樣就判為損生，見到「聞持」一類的字樣就判屬增道——只認字面，不問位次。這正是本論「不可以因生果生局之」一語的具體所指。
至於本論引《仁王》十善菩薩長別三界之文，他自陳今家判位的依據：以〈法師功德品〉六根互用為十信內凡，以本品末「如來滅後」以下的五品為外凡。並反問：若不如此判，《仁王》說十信斷三界苦的那句經文要如何消解？這一問把五品位的成立理由，落回到別部經文的消釋上。
The teaching of the lifespan is complete. The Buddha has said that his attainment of the Way lies in the distant past, that he constantly abides without extinction, and that every manifestation of extinction is skillful means. The next chapter addresses a very practical question: what, exactly, did those who heard this teaching attain?
The sutra’s answer is astonishingly vast—six hundred and eighty myriads of millions of nayutas of Ganges sands of beings attain forbearance of the non-arising of dharmas, followed by one ascending stage after another; yet at the end the Buddha also says that even one who merely hears and gives rise to a single thought of trust and understanding gains qualities without limit or measure.
Here the root treatise faces a difficult contest. Guangzhai Fayun and Vasubandhu’s Treatise on the Lotus Sutra each assign these same lines to a set of stages, but in opposite directions. The root treatise does not evade the disagreement. It first records both accounts in full, then explains one by one why neither accords with this sutra, and only then gives its own reading. This therefore becomes the chapter with more recorded divergent interpretations than any other in the work—even the dispute between the southern and northern masters over textual division is included.
I. Why Do Two Great Authorities Place the Same “Eight Births” in Completely Opposite Ways?
The sutra says that some beings “will attain unsurpassed complete awakening after eight births,” then counts down to “one birth.” At which stages should these numbers be placed?
Guangzhai’s answer begins at the seventh ground and above. He divides afflictions into nine grades: the seventh ground eliminates an upper and a lower grade, and the tenth ground likewise has two, while the adamantine mind eliminates the final grade. Eliminating one grade reduces one birth. Thus eight births correspond to the lower forbearance of the seventh ground, and one birth to the adamantine mind. In other words, the range from eight births to one concerns very high stages.
The Treatise on the Lotus Sutra answers in exactly the opposite way. It says that attaining forbearance of the non-arising means the realized wisdom of entry into the first ground, whereas eight births down to one means that ordinary beings are certain to realize the first ground. In other words, the range from eight births to one lies before the first ground.
The root treatise locates the opposition precisely: the Treatise is deep first and shallow afterward, while Guangzhai is shallow first and deep afterward. The former is deep first because it places forbearance of the non-arising at the first ground, and shallow afterward because it places eight births through one before that ground. Guangzhai, by contrast, places initial resolve and the thirty minds low but raises eight births through one above the seventh ground.
The root treatise therefore asks a grave question: the two positions resist one another—who in the world can decide between them?
This is not a rhetorical question. Both are weighty authorities: one the most renowned Lotus lecturer of the Southern Dynasties, the other an Indian treatise master. If the contest were decided by prestige alone, it could never be resolved.
II. On What Basis Does the Root Treatise Say That Neither Position Accords with the Sutra?
Rather than immediately deciding who is right or wrong, the root treatise first steps back and lays out the term “forbearance of the non-arising of dharmas” itself.
It points out that in sutras and treatises this forbearance designates fundamentally different stages. Kātyāyanīputra’s attainment of nonretrogression through accomplishment of five dharmas belongs to the stage of a bodhisattva practicing the six perfections. A stream-enterer spoken of as a bodhisattva’s forbearance of the non-arising, whether in terms of wisdom or severance, belongs to the shared stages of the three vehicles. Attaining it upon entering the first ground belongs to the Separate Teaching’s bodhisattva stages. Attaining it upon entering the first abode belongs to the Perfect Teaching’s bodhisattva stages. All four accounts have explicit scriptural authority and “must not be mixed together.”
This is the hinge of the entire debate. The controversy cannot be settled not because evidence is lacking, but because the two parties use the same term while speaking about different teachings. Guangzhai uses the names and characteristics of the Separate Teaching; the Treatise likewise uses the meaning of the Separate Teaching; this sutra, however, is the Perfect Teaching. No result obtained by measuring a Perfect-Teaching text with a Separate-Teaching standard can be accurate.
The root treatise’s judgments now have a basis. It says that Guangzhai makes initial resolve an inner-ordinary stage and the thirty minds forbearance of the non-arising, so that “all are the names and teachings of the Separate tradition, not the gateways of the Shared tradition.” It further says that placing the elimination of ignorance at the seventh ground is “neither Shared nor Separate, but merely the meaning of the Separate Teaching receiving the Shared.” He cannot even consistently say to which teaching the account belongs. The conclusion is four characters: drifting without anchorage, not according with this sutra. As for Vasubandhu, the root treatise says that he “relies exclusively on the Separate meaning and likewise does not accord with the sutra.”
It is important that the root treatise does not say the content of either account is itself false. The Separate Teaching’s stages are not wrong; the error is using them to explain this sutra. This is classification of teachings, not simple refutation.
III. By What Should Increase and Reduction Be Measured?
After rejecting both accounts, the root treatise gives its own remarkably concise reading. It adopts neither Guangzhai’s elimination of the cause of further birth nor Vasubandhu’s elimination of resultant birth. It speaks of increase only in terms of the quality of wisdom and reduction only in terms of the quality of severance; of birth in terms of the Dharma body and extinction in terms of ignorance.
This removes the four-character expression “increasing the path and reducing birth” from a calculation of stages. The first two accounts count how many grades of delusion are eliminated and how many births remain. The root treatise says that what increases is wisdom, what is reduced is severance, what is born is the Dharma body, and what is extinguished is ignorance. Increase and reduction are two aspects of one matter, not separate accounts.
It immediately gives the moon simile. From the first to the fifteenth day, the moon’s light gradually increases; from the sixteenth to the thirtieth, it gradually decreases. Yet both increase and decrease concern a single body of the moon. Wisdom and severance in relation to the Dharma body are the same: it is not that one thing grows while another disappears, but that in relation to the same Dharma body one speaks of extinction from the standpoint of ignorance and increase from the standpoint of wisdom.
With this reading, the numbers loosen. The root treatise continues: there may be eight advances by one person in one time, or one lifetime, eight lifetimes, or immeasurable lifetimes; one thought, eight thoughts, immeasurable thoughts, or even a number of dust particles. It therefore cannot be confined by either the cause or the result of further birth.
The two earlier positions became immovable precisely because they treated “eight” as a number that had to be made literal in one fixed way.
IV. Why Are Those Who Attain the Way in the Origin Gate Said to Be “Many Times More Numerous Than in the Other Sutras”?
The root treatise makes a weighty judgment here: those who attain the Way in the Origin Gate are many times more numerous than in the other sutras.
The reason lies not simply in the number of people but in time. These beings are not only numerous; their days of cultivation and permeation have been distant and long. From the Origin, responsive traces have been extended downward and teaching and guidance given everywhere. In the intervening period they repeatedly encountered the Buddha and matured time after time. In the present lifetime they were regulated stage by stage through the five flavors, then gathered and brought into the Lotus Sutra.
The root treatise then gives a farmer’s simile: sowing in spring and growing in summer, plowing and weeding; when autumn harvest and winter storage arrive, everything is reaped at once.
The point of the image is not abundance but the ownership of time. The harvest occurs in autumn, yet the work of the entire year belongs to that one harvest. The number attaining the Way in the Origin Gate therefore appears to burst forth suddenly, but is actually the realization of a long accumulation.
The next statement merits even closer attention: those who attain the Way only after this sutra are like gathering leftover ears after the harvest. By the word junshi (“gleaning”), the root treatise places teaching after the Lotus in the position of gathering what remains. This does not belittle it; it says that the main harvest has already been completed here.
V. How Can an Offering Count as an Expression of Understanding?
The third division of the chapter is the offering by the assembly. Having heard the profound and distant Dharma and gained great benefit, the assembly establishes offerings to repay the Buddha’s kindness.
The root treatise says that this is not merely repayment: it “also entrusts understanding to an event in order to express it.” It explains why this form is used. In the preceding Trace Gate, the bodhisattvas had awakened but the great matter was not complete, and so they did not state their understanding. Now that the Origin Gate has been fully taught, Maitreya expresses the understanding of all.
The form of the offering itself teaches. The bodhisattvas hold banners and canopies that rise in sequence to the Brahmā heaven. The root treatise reads each graph: a banner means turning, a canopy means covering, earth means beginning, and Brahmā means pure. Wisdom and severance turn again and again, kindness and compassion cover again and again; high and low, deep and shallow, never lose their sequence. Their reaching the Brahmā heaven thus expresses increasing the path and reducing birth, approaching wondrous awakening, and arriving at utmost purity.
After unpacking the image, the root treatise returns to Vasubandhu: if his explanation yields only the single turn of attaining the first ground, how can it accord with this passage?
The question is powerful. The sutra says “rising in sequence”—one turn after another, all the way to the Brahmā heaven. If increase and reduction occur only once at the first ground, “sequence” has nothing to designate. The root treatise refutes Vasubandhu by the sutra’s narrative, not by an abstract doctrine.
VI. Are the Four Trusts and Five Grades Two Sequences or One?
The second half of this chapter establishes two sets of stages: the four present trusts while the Buddha is in the world, and the five grades after his extinction.
The four trusts are a single thought of trust and understanding, a brief understanding of the intent of the words, teaching widely to others, and deep trust with contemplation accomplished. The five grades are rejoicing, reading and reciting, encouraging others to read and recite, also practicing the six perfections, and properly practicing the six perfections.
They appear to be two parallel sequences, but the root treatise measures both by the same standard: wisdom born of hearing, reflection, and cultivation. In the four trusts, the first two grades belong to wisdom born of hearing, extensive hearing and teaching to wisdom born of reflection, and contemplation accomplished to wisdom born of cultivation. In the five grades, the first three people belong to wisdom born of hearing, also practicing the six perfections to wisdom born of reflection, and properly practicing them to wisdom born of cultivation.
The standard is the same, but the placement differs. The four trusts “proceed from shallow to deep and accomplish the ten-trust stage of purification of the six faculties,” while the five grades “all remain before the ten trusts.” Thus the four trusts while the Buddha is present have entered the ten trusts; the five grades after his extinction remain before them.
The root treatise finally says this plainly: the fifth grade and the fourth trust are alike in belonging to wisdom born of cultivation, and if their entered stage is discussed, both belong to purification of the six faculties. Their sole difference is the present Buddha-world or the period after his extinction.
The two sets therefore are not separate paths, but two calibrated stretches of one road under two conditions of time. This matters to the reader: we live after the Buddha’s extinction, so the five grades are where we actually stand.
VII. What Kind of Mind Is a Single Thought of Trust and Understanding?
The first of the four trusts is a single thought of trust and understanding. The root treatise devotes a dense and precise passage to it.
It says: suddenly becoming clear wherever one hears, entering according to the words without any obstruction; trusting that all dharmas are the Buddha-Dharma and that the Buddha-Dharma is not cut off from any dharma; attaining neither Buddha-Dharma nor any dharma, yet seeing every dharma and seeing Buddha-Dharma; the one being three and the three being one. This is practicing what is not the Way and penetrating the Buddha Way, and practicing the Buddha Way and penetrating every way. Having nothing yet having, having yet having nothing, neither having nor not having.
Finally it gives a commonplace image: it is like the road before the gate, open in every direction—east, west, south, and north—broadly unobstructed; everything encountered by eye, ear, nose, tongue, body, and mind is likewise.
The image brings the long chain of negations back to the ground. Unobstructed does not mean that nothing remains in the mind. It is like the road before the gate: open in every direction, with every direction passable. The mind of trust and understanding does not erase the myriad dharmas; it meets any dharma without becoming stuck.
The root treatise then defines it in two statements: to have no doubt is called trust; to understand clearly is called understanding.
Notably, the root treatise itself preserves two accounts of this stage. One calls such trust and understanding the iron-wheel stage. Another says it is not yet the complete iron wheel but only the initial mind of the ten trusts; the person has not attained purification of the six faculties and therefore is not at the proper iron-wheel stage. It records both without forcing a decision—very different from its sharp judgments of Guangzhai and Vasubandhu. The root treatise is not simply contentious: what can be decided, it decides; what cannot, it preserves side by side.
VIII. Does Upholding the Sutra Itself Equal Upholding the Precepts?
The second of the five grades after extinction is personally accepting, upholding, reading, and reciting. Here the root treatise makes a bold statement: point to the sutra text—this itself is the relic of the Dharma body, so no relic of the birth-body need separately be installed. The written words are what express, and what they express is the stūpa, so no stūpa of material form is needed. The sutra contains the saṅgha of the ultimate meaning, so no saṅgha of outward marks need be awaited.
One sutra thereby stands for the material forms of the Three Jewels: Buddha, Dharma, and Saṅgha. The statement is so strong that the root treatise raises its own question: if so, upholding the sutra is the precept of the ultimate meaning—why does the sutra also say “one able to uphold the precepts”?
The answer is carefully measured. This explains the meaning of the first grade and should not be challenged by bringing in a later grade. If an explanation is required, upholding the sutra is the precept that accords with principle and naturally upholds the first and second divisions; “able to uphold the precepts” here means simply that the material observances from the third division downward are not deficient.
The answer deserves attention. It neither withdraws “upholding the sutra is upholding the precepts” nor lets it swell into “one who upholds the sutra need not observe precepts.” It establishes levels: the precept of principle is naturally fulfilled through upholding the sutra; precepts in their material forms still require protection.
The root treatise makes the same distinction between the initial and later mind. A person of initial resolve fears that agitation by external conditions will obstruct proper practice and therefore upholds and recites the sutra exclusively, discarding material acts while preserving principle, and gaining immense benefit. When the contemplation of principle in a later mind has matured, engagement in external affairs no longer obstructs the inward. Material acts instead assist the Way, like abundant oil making a fire fierce or raising a sail while moving downstream.
The same practice thus takes different forms at different stages. This is the method of the entire chapter: it does not give one answer applicable everywhere, but first asks where one stands.
IX. Carrying Forward: Why Is the Measure of the First Grade Left to the Next Chapter?
At its end, this chapter lists five grades but measures only the qualities of the latter four, leaving the measure of the first grade of rejoicing for later.
The root treatise raises and answers the question itself: the latter four grades receive a summary measure, while the first receives an extensive one. After the extensive measure, the more excellent can be inferred by analogy and the Buddha need not spend further words.
It is an ingenious arrangement. The least conspicuous grade—merely rejoicing after hearing—receives the most detailed measure. Once it has been calculated, the four grades above it need not be calculated again.
The “Qualities of Joyful Acceptance” chapter therefore follows immediately and calculates that lowest starting point: how much quality belongs to the fiftieth person when one person hears a verse and rejoices, and the teaching is passed from one person to the next. The reading path turns from “what benefit comes from hearing the lifespan?” to “how much blessing belongs to one who merely hears one verse and rejoices?”
As the question descends, it comes nearer to the reader.
Through the Eye of the Wenjuji
Zhanran’s Mirror explanation of this chapter partly completes the root treatise’s placement of stages and partly speaks very differently at the place where the root treatise is most decisive.
First, the completion. He assigns three functions to the chapter—prediction, expression of understanding, and circulation—and says that “distinguishing” belongs to prediction. He also explains the root treatise’s “two periods” as the earth-emerging assembly of the past and the Vulture Peak assembly of the present, connecting the two groups who gain benefit to the preceding two chapters. Neither point is explicit in the root treatise.
He also explains why the two positions disagree. The Treatise places forbearance of the non-arising at the first ground and eight births through one before that ground, and is therefore deep first and shallow afterward. Guangzhai likewise places forbearance at the first ground but places eight births through one at the adamantine mind, and is therefore shallow first and deep afterward. Zhanran explicitly says the conflict has gone “undecided since antiquity”: the root treatise did not create the controversy but inherited it. He then affirms its method—only after traversing the four teachings and establishing their stages can one know that neither explanation fits the sutra.
The passage that most deserves pause is Zhanran’s defense of Vasubandhu. The root treatise has already judged that he “does not accord with the sutra,” but Zhanran says: there is no doubt that Guangzhai’s account is not fitting, yet how could Vasubandhu, master of the Treatise, have proceeded to no purpose? Perhaps a translator bent the words to private sentiment—just as the Mahāyānasaṃgraha is divided into eight or nine consciousnesses and the Vibhāṣā contains a variant of sixteen characters. Such advances and retreats lie with human translators; what have they to do with the sage’s intent?
This is the Mirror’s tempering of the root treatise’s judgment. Zhanran does not overturn its conclusion, but shifts where responsibility falls: perhaps the translated wording fails to accord with the sutra, rather than the treatise master’s intent. This edition preserves the root-treatise judgment in its reader layer and records the Mirror’s defense separately. Only by retaining both can a reader see the actual measure maintained between the ancient masters.
Zhanran also challenges the root treatise’s division. It divides the chapter into three; he says that only two properly remain because the general introduction supplied by the sutra compiler is narrative. As when he disputed textual placement in the preceding chapter, he points out the difference without altering the root text.
Other Mirror explanations clarify several points. He says that “gleaning” refers to the Mahāparinirvāṇa Sūtra, cites one by one the numbers attaining the Way at the ends of the “Pure Practice” and “Kātyāyana” chapters, and concludes that none of those passages concerns stages before the grounds. Though profound and numerous, they are not worth mentioning beside the dust-particle numbers of four-continent worlds and great-thousand worlds in this sutra. The root treatise merely says “many times more numerous than in the other sutras”; the figures are added by the Mirror.
He further identifies the fault in other accounts of increase and reduction: seeing the words jiansheng (“reducing birth”), they assign a passage to reduction of birth; seeing expressions such as “hearing and retaining,” they assign it to increase of the path. They recognize words but do not ask about stage. This specifies what the root treatise means by “the matter cannot be confined by causal or resultant birth.”
Finally, concerning the root treatise’s quotation from the Humane Kings Sutra that bodhisattvas practicing the ten wholesome acts forever leave the sea of suffering in the three realms, Zhanran states the basis for Tiantai’s placement. He takes the interpenetrating functioning of the six faculties in the “Qualities of the Dharma Teacher” chapter as the inner-ordinary stage of the ten trusts, and the five grades beginning with “after the Tathāgata’s extinction” at the end of this chapter as the outer-ordinary stage. If not read this way, he asks, how could the Humane Kings Sutra statement that the ten trusts sever suffering in the three realms be explained? The basis for establishing the five grades is thus returned to the interpretation of another scriptural passage.
考據Apparatus
本單元承壽量之說，收其所生之益。本論先錄光宅與《法華論》二家對增道損生的判位，逐一評其不合經，再自立無生法忍四教定位；隨後以圓位釋分別、立現在四信與滅後五品。本文的四教定位、五品位、四信位等語，都是《文句》本身明說；《文句記》為天親所作之辯護與對本論分科的商榷，另署鏡層，不倒入本論。本單元所錄異釋最多，凡五家。
一、科判定位
本品屬本門（15–28）。嚴格域為 T34n1718〔0136a10–0138b16〕：起於品題「釋分別功德品」，止於末句「而有現未佛世滅後之異耳」〔0138b15–0138b16〕。全域實有三千三百六十四個漢字。本單元不跨卷界。
本論先判本品之位：「此文是本門第二授記段」〔0136a12〕，並以《法華論》之法力五、修行力五分屬後半諸品。其下自科為三，末又別出偈後長行之四信五品：
| 次第 | 本論自科 | 行域與內容 |
|---|---|---|
| 一 | 釋品名 | 「佛說壽量，二世弟子得種種益，故言「功德」」〔0136a11〕；淺深不同故言分別 |
| 二 | 論分法力・修行力 | 法力五（證・信・供養・聞法・讀誦持說）、修行力五（苦行・教化・護難・示功德・護法）〔0136a12–0136a18〕 |
| 三 | 錄光宅之判 | 自「光宅云」〔0136a19〕起，三門授記與七地以上斷九品生因，訖「八生當得菩提」〔0136b06〕 |
| 四 | 錄《法華論》之判 | 「《法華論》云」〔0136b10〕起，以無生忍為初地證智 |
| 五 | 評二家 | 「今謂《論》前深後淺，光宅前淺後深，二彼相拒世孰判之？」〔0136b15〕 |
| 六 | 自立無生法忍四位 | 六度菩薩位・三乘共位・別菩薩位・圓菩薩位〔0136b17–0136b21〕；「皆聖教明文，不可參濫」〔0136b21〕 |
| 七 | 逐一判二家不合經 | 光宅「游漾，不會今經」〔0136c02〕；天親「專據別義，亦不會經」〔0136c04〕 |
| 八 | 本品三分 | 「今分文為三：一、經家總序，二、如來分別，三、時眾供養。」〔0136c05〕 |
| 九 | 以圓位釋分別 | 「佛語圓妙，不可用權位釋經」〔0136c06〕；八世界發心至一生入等覺，逐位配十信、十住、十行、十迴向與十地〔0136c09–0136c20〕 |
| 十 | 增道損生之正解 | 「但約智德論增、約斷德論損」〔0136c21〕；引《大經》月喻〔0136c23〕 |
| 十一 | 本門得道數倍眾經 | 田家春耕秋穫之譬〔0137a04〕；「自《法華》已後有得道者，如捃拾耳」〔0137a05〕 |
| 十二 | 時眾供養 | 幡蓋次第至梵天；幡轉蓋覆、地始梵淨〔0137a10〕；駁天親解〔0137a13〕 |
| 十三 | 偈十九行 | 三分頌得解、分別、供養；釋「得無量無漏清淨之果報」〔0137a17〕與「聞佛壽無量」〔0137a19〕 |
| 十四 | 南北二師判流通 | 南師屬流通〔0137a21〕、北師屬正說〔0137a22〕；「二家盡可用，今且依南方」〔0137a24〕 |
| 十五 | 偈後十一品半之科 | 分二，各復有三；並敘諸品生起之次第〔0137a24–0137b14〕 |
| 十六 | 現在四信 | 一念信解・略解言趣・廣為他說・深信觀成〔0137b15–0138a03〕 |
| 十七 | 滅後五品 | 隨喜・讀誦・說法・兼行六度・正行六度〔0138a04–0138b09〕 |
| 十八 | 偈十九行半頌五品 | 頌第二至第五品；釋「生心如佛想」「不久詣道樹」等〔0138b10–0138b16〕 |
《文句記》對位：見 T34n1719「釋分別功德品」〔0340c21〕起。
二、成立與傳本
卷端序記灌頂法師私記、合二十卷〔0001a23–0001a24〕，又記唐天寶戊子朗和尚條倫；卷首題署天台智者大師說〔0001b20〕。義說歸智者，記錄歸灌頂，現行文字又經條倫治定；神逈序、朗和尚治定語與湛然《文句記》皆屬傳本或鏡釋層，不改作智者正文。
三、所帖經文與所引
（一）所帖根經：〈分別功德品〉
| 本論所標 | 根經逐字 | 行錨 |
|---|---|---|
| 一念信解之標人 | 「其有眾生聞佛壽命長遠如是」 | T09n0262〔0044c19〕 |
| 果報之釋 | 「得無量無漏清淨之果報」 | 〔0044b27〕 |
| 定判無量 | 「聞佛壽無量」 | 〔0044c16〕 |
| 格量本除般若 | 「除般若」 | 〔0044c25〕 |
| 追頌人相 | 「無量劫行道」 | 〔0045a29〕 |
| 起慈悲願 | 「願我於未來」 | 〔0045b03〕 |
| 第三品廣聞 | 「何況廣聞」 | 〔0045b13〕 |
| 觀成見有餘土 | 「則為見佛常在耆闍崛山，共大菩薩、諸聲聞眾圍繞說法」 | 〔0045b17–0045b19〕 |
| 觀成見實報土 | 「又見此娑婆世界，其地琉璃，坦然平正」 | 〔0045b19–0045b20〕 |
| 滅後五品之起 | 「又復如來滅後」 | 〔0045b22〕 |
| 第二品格量 | 「斯人則為頂戴如來」 | 〔0045b25〕 |
| 第三品格量 | 「則為起立僧坊」 | 〔0045c06〕 |
| 第四品標人 | 「況復有人能持是經」 | 〔0045c14〕 |
| 第四品格量 | 「其德最勝」 | 〔0045c15〕 |
| 第五品標人 | 「若人讀誦受持是經」 | 〔0045c18〕 |
| 第五品格量 | 「若我滅後」 | 〔0045c26〕 |
| 已趣道場 | 「已趣道場」 | 〔0045c28〕 |
| 頌第五品 | 「生心如佛想」 | 〔0046b06〕 |
| 頌第五品 | 「不久詣道樹」 | 〔0046b07〕 |
本論標舉之語多為節取，如「見佛共比丘僧常在耆山」〔0137b30 前後〕之「耆山」即今本「耆闍崛山」之略（甲本此處正作「耆闍」，見第八目校記），「又見娑婆純諸菩薩」則撮今本「其菩薩眾咸處其中」〔0045b21〕之意。二形並錄不判。
本論引〈隨喜功德品〉語「五十人展轉相教」〔0138a11〕，今本〈隨喜功德品〉作「如是展轉，至第五十」〔0046c04〕、「五十人，聞法華經一偈隨喜功德」〔0046c26〕；「展轉相教」四字今本零命中，係本論述其事之語。
（二）本論所引：天親《妙法蓮華經論優波提舍》
「《法華論》云」〔0136b10〕以下一段，所繫為 T26n1520。本論作撮引，今本分見四句：
| 本論所作 | 今本逐字 | 行錨 |
|---|---|---|
| 得無生忍者，謂入初地證智 | 「此言無生法忍者，謂初地證智應知」 | T26n1520〔0019a27〕 |
| 從八生乃至一生得菩提者 | 「八生乃至一生得阿耨多羅三藐三菩提者，謂證初地菩提故」 | 〔0019a27–0019a29〕 |
| 謂諸凡夫決定能證初地隨分生及一生則證菩提 | 「八生乃至一生者，謂諸凡夫決定能證初地，隨力隨分八生乃至一生證初地故」 | 〔0019a29–0019b02〕 |
| 離三界分段生死，隨分能見真如佛性，名得菩提，非謂究竟滿足菩提 | 「以離三界中分段生死，隨分能見真如佛性名得菩提，非謂究竟滿足，如來方便涅槃故」 | 〔0019b02–0019b04〕 |
《法華論》另有一譯 T26n1519，本段之語於彼帙零命中，故本表繫 T26n1520。《文句記》引《論》之法力四門作「彌勒品中四種門：一證，二信，三供養，並在今品，四聞法指〈隨喜品〉」〔T34n1719 0341a14–0341a16〕，與本論所述五門有出入（本論作五、記引作四），二形並錄不判。
（三）本論所引：光宅法雲《法華義記》
「光宅云」〔0136a19〕以下之長段，所繫為 T33n1715。其斷九品生因一節，今本可回錨者如「八生當得菩提」〔T33n1715 0672b23〕，其下「七地下忍菩薩聞說壽量得登七地上忍，于時即斷一品煩惱，即損二品生，即七生當得菩提」云云，與本論所錄大意相合而文字不盡同。本論所錄係撮述其義，非逐句迻錄；今本並錄以供對讀。
（四）本論所引：《仁王般若波羅蜜經》二處
| 本論所作 | 今本逐字 | 行錨 |
|---|---|---|
| 「十善菩薩發大心，長別三界苦輪海」〔0136c10〕 | 同 | T08n0245〔0827b14〕 |
| 「至金剛頂皆名伏忍，亦名寂滅忍」〔0136b23〕 | 「伏忍上中下、信忍上中下、順忍上中下、無生忍上中下、寂滅忍」 | 〔0826b23–0826b24〕；「金剛頂」另見〔0831a25〕 |
第一條逐字命中。第二條今本無此連文，係本論撮述五忍次第與金剛頂之義；所舉二名分見二處，據實誌之。另《仁王護國般若波羅蜜多經》T08n0246 同語見〔0837b13〕，二本並錄不判。
（五）本論所引：六十卷《大方廣佛華嚴經》——撮引，僅一句可逐字回錨
「故《華嚴》云「初發心住，一發一切發，得如來一身無量身，清淨妙法身，湛然應一切」」〔0136c12–0136c14〕。今本可逐字回錨者僅一句：「得如來一身無量身」〔T09n0278 0452c06〕；「一發一切發」與「清淨妙法身，湛然應一切」二語今本零命中（「初發心住」別見〔0445a03〕，「清淨妙法身」別見〔0408c13〕等處而不與此連文）。據實誌之，不代擬他文。
（六）本論所引：《維摩詰所說經》
「又《淨名》「近無等等得無生忍」」〔0136b22〕；「《仁王》云」句見〔0136b23〕。今本「近無等等」見 T14n0475〔0537a24〕；「得無生忍」另見〔0539a09〕等處。本論合二語為一句，屬撮引。
（七）本論所引：《大品》——今本零命中，其語見於《大智度論》
「《大品》云「有菩薩退有不退」」〔0137c14〕。今本《摩訶般若波羅蜜經》T08n0223 以標記容錯法檢，零命中；而《大智度論》T25n1509 有「有退、有不退」〔0713c01〕。本論標為《大品》而語見於釋《大品》之《論》，據實並錄，不代改其標名。
（八）本論所引：《大般涅槃經》月喻
「例如《大經》月喻，從初一日至十五日光色漸增，從十六日至三十日光色漸減」〔0136c23–0136c25〕。今本相應處作「從十六日至三十日，形色光明漸漸損減」〔T12n0374 0481b07〕，係月愛三昧之譬；本論撮其增減二段而用之，「光色漸增」四字今本零命中。
（九）本論所舉之人：迦旃延子
「迦旃延子明五法成就獲不退轉，六度菩薩位也」〔0136b17〕。「五法成就獲不退轉」一語於《阿毘曇八犍度論》T26n1543、《阿毘達磨發智論》T26n1544 與《大智度論》T25n1509 皆零命中，本表據實誌之，不代擬出處。
四、文句記釋要〔鏡〕
湛然於本單元之鏡釋，見 T34n1719〔0340c21〕起。
判本品三事：「此品具有授記、領解、流通。分別屬記，從初以說故云「分別」。」〔0340c22–0340c23〕又釋本論「二世」為「地踊過去，靈山現在」〔0340c23〕。此二釋本論未出，屬鏡增。
商榷本論分科：「「今分三」者，秖合有二，加經家敘耳。」〔0341b18〕——湛然指本論三分之中，經家總序本是敘文，實義只合有二。本帙讀者層守底本三分之科，鏡語另署鏡層並錄。
為天親辯護一段——此為本單元鏡釋最重之語，照錄，不代裁：「光宅未當信不在疑，《論》主天親豈應徒爾？但恐譯者曲會私情，如《攝論》識分八九，及《婆沙》一十六字，並進退在人何關聖旨？」〔0341a23–0341a26〕。本論斥天親「亦不會經」，湛然則把責任移向譯者，並舉《攝論》八識九識之分、《婆沙》十六字之異為例，謂皆譯人進退而非論主本旨。此說與本論之判不同，二說並錄不判。
釋二家所以相違：「《論》以無生忍為初地，八生至一生為地前，故云「前深後淺」。」〔0341a17–0341a18〕；「光宅亦以初地為無生忍，但以八生乃至一生為金剛心，為異故成前淺後深，二家相違自古不判。」〔0341a19–0341a21〕又判本論「先歷四教定其位次，方知二釋並不稱經」〔0341a21–0341a22〕。
「游漾」二形：本論作「光宅游漾，不會今經」〔0136c02〕，記作「義涉三文故云「遊瀁」」〔0341b13–0341b14〕。記之標目與底本用字有出入，二形並錄不判。
釋增損與月喻：「但約」下即是今意，但約智斷相對以明增損；「約法身」下釋向增損，月喻準知〔0341c12–0341c14〕。又指他家之失：「見有「減生」之言，判為損生；見有「聞持」等言，判屬增道。」〔0341c14–0341c15〕
釋「捃拾」：「「捃拾」指《涅槃》文」〔0341c27〕，並引《大般涅槃經》〈梵行品〉末、〈陳如品〉末得道之數為證〔0342a01–0342a09〕，末判「前八節文始自一生終至平等，並非地前，雖深雖多，若比今經四天下塵及大千塵，蓋不足言」〔0342a10–0342a12〕。此段引證出自鏡層，本論但言「數倍眾經」而未列其數。
釋十信位之依據：記自陳今家判位之由——以〈法師功德品〉六根互用為十信內凡，以本品末「如來滅後」以下之五品為外凡〔0341b25–0341b28〕；並反問若不如此，《仁王》十信斷三界苦之文無由消解。此判位次第出自鏡層。
五、諸家異釋
本單元錄有五家，前三家為本論自錄並加評判，後二家並錄不判：
其一·光宅：以功德門、智慧門、外凡發心三門通為授記，並以七地已上逐位斷九品煩惱配八生乃至一生〔0136a19–0136b06〕。本論判其「以發心為內凡，三十心位為無生忍，是初地，皆別家名教非通家門戶」，又謂七地斷無明「非通又非別，乃是別接通意耳」，結以「光宅游漾，不會今經」〔0136b26–0136c02〕。
其二·天親《法華論》：以無生忍為初地證智，八生乃至一生為凡夫證初地〔0136b10–0136b14〕。本論判其「以發心為無生忍，從八生至一生，凡夫決定斷果報生盡得入初地，獲無生忍者，專據別義，亦不會經」〔0136c02–0136c04〕。
本論於二家之上先立自家判準：無生法忍經論不同，有六度菩薩位、三乘共位、別菩薩位、圓菩薩位四種，「皆聖教明文，不可參濫」〔0136b21〕。
其三·「或云」一說（五品與十信之配）：「或云初〈隨喜品〉，是入信心位，分一品為兩心，五品即十信心，即是鐵輪六根清淨位也。」〔0138b06–0138b08〕本論錄而不判。
其四·南師：從偈後長行以下屬流通段〔0137a21〕。其五·北師：以四信弟子現在聞經判屬正說，自「又如來滅後」以下乃是流通〔0137a22–0137a23〕。本論於此不斥任何一家，明言「二家盡可用，今且依南方」〔0137a24〕——與前二家之判然有別。
另本論於一念信解位有兩說並存：「如是信解名鐵輪位。又一解，未是具足鐵輪，乃是十信之初心，其人未得六根清淨，故非鐵輪正位也。」〔0137c03–0137c06〕
六、術語
| 語 | 釋 |
|---|---|
| 增道損生 | 本品判位之樞；本論不取光宅之斷因生、不取天親之斷果報生，而「但約智德論增、約斷德論損，約法身論生、約無明論滅」〔0136c21–0136c22〕。 |
| 無生法忍四位 | 六度菩薩位（迦旃延子五法成就）・三乘共位（須陀洹若智若斷）・別菩薩位（登初地）・圓菩薩位（登初住）〔0136b17–0136b21〕。 |
| 別接通 | 本論判光宅七地斷無明之說所屬：「非通又非別，乃是別接通意耳」〔0136c01〕。 |
| 現在四信 | 一念信解・略解言趣・廣為他說・深信觀成；「略解三人、廣說二人、觀成一人、信通四人，故言四信也」〔0137b16–0137b18〕。 |
| 一念信解 | 「無疑曰信，明了曰解」〔0137c01〕；隨所聞處豁爾開明、信一切法皆是佛法而佛法不隔一切法〔0137b21–0137c01〕。 |
| 滅後五品 | 隨喜・讀誦・勸他讀誦・兼行六度・正行六度〔0138a08–0138a10〕；前三為聞慧位，兼行為思慧位，正行為修慧位，都在十信前〔0138b04–0138b06〕。 |
| 鐵輪・銅輪 | 十信位為鐵輪，初住為銅輪；「其位在鐵輪，不久得入銅輪，能八相作佛也」〔0138b12–0138b13〕。 |
| 聞慧・思慧・修慧 | 四信與五品各自配當之三慧次第〔0138a02–0138a03、0138b04–0138b06〕。 |
| 捃拾 | 《法華》之後所得之道，如秋收之後拾遺穗〔0137a05〕；鏡判此指《涅槃》〔T34n1719 0341c27〕。 |
七、譬喻・互讀・承衍
本單元之意象有三。其一為月喻：從初一日至十五日光色漸增，從十六日至三十日光色漸減，約一月之體而論增減，喻約法身而論智斷〔0136c23–0136c26〕。其二為田家：春生夏長、耕種耘治，秋收冬藏一時穫刈；《法華》之後得道者如捃拾遺穗〔0137a04–0137a05〕。其三為幡蓋：幡者轉義、蓋者覆義、地者始義、梵者淨義；智斷番番轉、慈悲番番覆，高下深淺不失次第〔0137a10–0137a12〕。
與〈如來壽量品〉互讀：本品所分別者，正是壽量之說所生之益；本論開篇即言「佛說壽量，二世弟子得種種益」〔0136a11〕。與〈從地踊出品〉互讀：鏡釋「二世」為地踊過去、靈山現在〔T34n1719 0340c23〕，可見本品之得益者橫跨前二品之二眾。
與〈隨喜功德品〉互讀：本品末之五品格量，其初品之廣格量留待隨喜一品；本論明言「四品粗格量，初品廣格量」〔0138a06–0138a07〕。
承衍：本單元止於五品與四信之齊判〔0138b14–0138b16〕。其下〈隨喜功德品〉即承本品初品而廣格其功德；讀路由『聞壽量而得何益』，轉入『聞一偈而隨喜者得幾許福』。
八、校本定位
本單元嚴格域內有二十二個校勘正文位置，全屬【大】【甲】直接對舉；沒有星號回指、單邊校記與省略字數式校記：
| 次 | 校勘正文位置 | 【大】 | 【甲】 |
|---|---|---|---|
| 一 | 0136a24 | 凡 | 凡發 |
| 二 | 0136b12 | 凡 | 得 |
| 三 | 0136b13 | 菩提。菩提者 | 菩菩三地者 |
| 四 | 0136b17 | 旃 | 栴 |
| 五 | 0136b22 | 名 | 名云 |
| 六 | 0136c01 | 通 | 通之 |
| 七 | 0136c16 | 也 | 甲本缺 |
| 八 | 0136c20 | 心 | 心也 |
| 九 | 0136c26 | 增 | 增損 |
| 十 | 0136c27 | 或 | 或可 |
| 十一 | 0136c28 | 眾 | 眾多 |
| 十二 | 0137a15 | 耶 | 邪 |
| 十三 | 0137a19 | 無 | 甲本缺 |
| 十四 | 0137a20 | 量 | 量耶 |
| 十五 | 0137a25 | 至 | 訖 |
| 十六 | 0137b01 | 勸 | 甲本缺 |
| 十七 | 0137c12 | 住 | 甲本缺 |
| 十八 | 0137c22 | 足 | 之 |
| 十九 | 0138a01 | 耆 | 耆闍 |
| 二十 | 0138b03 | 六度 | 度六 |
| 二十一 | 0138b10 | 下 | 下次 |
| 二十二 | 0138b16 | 異 | 果 |
其中三枚值得誌明。第三枚〔0136b13〕落在《法華論》引文之中，甲本作「菩菩三地者」顯屬形近之訛，本帙守大正本形。第十九枚〔0138a01〕之「耆／耆闍」，正落在本論略稱根經「耆闍崛山」為「耆山」之處，甲本作「耆闍」而較近今本。第十三、十四枚〔0137a19–0137a20〕連在一處，落在本論詰問舊解之句「此文定判為無量，何得用舊解有量」，甲本作「量耶」而語氣更足。三處皆並錄，讀者層守大正本形。
本單元嚴格域內有通用字庫外字一枚：〔0137b29〕之 CB04511，組字為 [巾*畫]，今本 Unicode 對映為 U+22136『𢄶』。讀者層依現行原典直呈該字，不換近形字、不無誌刪略。品題兩形之例（「序品」無釋冠、餘二十七品作「釋Ｘ品」）於本品見「釋分別功德品」〔0136a10〕。
This unit receives the teaching of the lifespan and gathers the benefits it produces. The root treatise first records Guangzhai’s and the Treatise on the Lotus Sutra’s respective placements of increasing the path and reducing birth, evaluates each as not according with the sutra, and then establishes four placements of forbearance of the non-arising according to the four teachings. It next explains the distinctions through Perfect-Teaching stages and establishes the four present trusts and five grades after extinction. The four-teaching placements and the stages of the four trusts and five grades are all explicit in the Fahua Wenju itself. The Wenjuji’s defense of Vasubandhu and challenge to the root treatise’s division are kept in the attributed Mirror layer rather than introduced into the root treatise. This unit records more divergent interpretations than any other: five in all, recorded side by side without adjudication where the root treatise itself does not decide.
I. Doctrinal-Outline Placement
This chapter belongs to the Origin Gate (15–28). Its strict domain is T34n1718 〔0136a10–0138b16〕, beginning with the chapter title 「釋分別功德品」 tr. “Explanation of the Chapter on Distinguishing Qualities” and ending with 「而有現未佛世滅後之異耳」 tr. “there is only the difference between the present Buddha-world and the future period after the Buddha’s extinction” 〔0138b15–0138b16〕. The complete domain contains 3,364 Han characters. The unit does not cross a fascicle boundary.
The root treatise first places the chapter: 「此文是本門第二授記段」 tr. “this text is the second prediction division of the Origin Gate” 〔0136a12〕. It then distributes the five powers of Dharma and five powers of practice in the Treatise on the Lotus Sutra among the latter chapters. It divides the present chapter into three and later separately sets out the four trusts and five grades in the prose following the verse:
| Sequence | Root-treatise division | Domain and content |
|---|---|---|
| One | Explanation of the chapter title | 「佛說壽量，二世弟子得種種益，故言「功德」」 tr. “The Buddha teaches the measure of his lifespan, and disciples of the two periods gain various benefits; therefore they are called ‘qualities’” 〔0136a11〕; because they differ in depth, the chapter is called “Distinguishing” |
| Two | The Treatise’s powers of Dharma and practice | Five powers of Dharma—realization, trust, offering, hearing the Dharma, and reading/reciting/upholding/teaching—and five powers of practice—arduous practice, teaching and transforming, protection from difficulty, displaying qualities, and protecting the Dharma 〔0136a12–0136a18〕 |
| Three | Recording Guangzhai’s judgment | Beginning with 「光宅云」 tr. “Guangzhai says” 〔0136a19〕: three gateways of prediction and elimination of the nine grades serving as causes of birth above the seventh ground, through 「八生當得菩提」 tr. “awakening will be attained after eight births” 〔0136b06〕 |
| Four | Recording the judgment of the Treatise on the Lotus Sutra | Beginning with 「《法華論》云」 tr. “the Treatise on the Lotus Sutra says” 〔0136b10〕: forbearance of the non-arising is the realized wisdom of the first ground |
| Five | Evaluating the two positions | 「今謂《論》前深後淺，光宅前淺後深，二彼相拒世孰判之？」 tr. “I now say that the Treatise is deep first and shallow afterward, while Guangzhai is shallow first and deep afterward. The two resist one another—who in the world can decide between them?” 〔0136b15〕 |
| Six | Establishing four placements of forbearance of the non-arising | The stage of a bodhisattva practicing the six perfections, the shared stages of the three vehicles, the Separate-Teaching bodhisattva stage, and the Perfect-Teaching bodhisattva stage 〔0136b17–0136b21〕; 「皆聖教明文，不可參濫」 tr. “all are explicit passages of the sacred teaching and must not be mixed together” 〔0136b21〕 |
| Seven | Judging each account not to accord with the sutra | Guangzhai is 「游漾，不會今經」 tr. “drifting without anchorage and not according with this sutra” 〔0136c02〕; Vasubandhu 「專據別義，亦不會經」 tr. “relies exclusively on the Separate meaning and likewise does not accord with the sutra” 〔0136c04〕 |
| Eight | Three divisions of the chapter | 「今分文為三：一、經家總序，二、如來分別，三、時眾供養。」 tr. “The text is now divided into three: first, the sutra compiler’s general introduction; second, the Tathāgata’s distinctions; third, the offering by the assembly” 〔0136c05〕 |
| Nine | Explaining the distinctions through Perfect-Teaching stages | 「佛語圓妙，不可用權位釋經」 tr. “the Buddha’s words are perfect and wondrous; provisional stages cannot be used to explain the sutra” 〔0136c06〕; from bringing forth resolve in eight worlds through entering equal awakening after one birth, the text assigns in sequence the ten trusts, ten abodes, ten practices, ten dedications, and ten grounds 〔0136c09–0136c20〕 |
| Ten | The proper explanation of increasing the path and reducing birth | 「但約智德論增、約斷德論損」 tr. “increase is discussed only in relation to the quality of wisdom and reduction in relation to the quality of severance” 〔0136c21〕; followed by the moon simile from the Mahāparinirvāṇa Sūtra 〔0136c23〕 |
| Eleven | Those attaining the Way in the Origin Gate are many times more numerous than in the other sutras | The farmer’s simile of spring plowing and autumn harvest 〔0137a04〕; 「自《法華》已後有得道者，如捃拾耳」 tr. “those who attain the Way after the Lotus are merely like gleaners” 〔0137a05〕 |
| Twelve | Offering by the assembly | Banners and canopies rise in sequence to the Brahmā heaven; banners mean turning and canopies covering, earth beginning and Brahmā purity 〔0137a10〕; Vasubandhu’s explanation is rejected 〔0137a13〕 |
| Thirteen | Nineteen lines of verse | Three divisions recapitulate attainment of understanding, distinctions, and offerings; explanations of 「得無量無漏清淨之果報」 tr. “attain immeasurable, uncontaminated, pure fruit and recompense” 〔0137a17〕 and 「聞佛壽無量」 tr. “hearing that the Buddha’s lifespan is immeasurable” 〔0137a19〕 |
| Fourteen | Southern and northern masters on circulation | The southern master assigns the passage to circulation 〔0137a21〕; the northern master to the main discourse 〔0137a22〕; 「二家盡可用，今且依南方」 tr. “both accounts can be used; here the southern is provisionally followed” 〔0137a24〕 |
| Fifteen | Division of the eleven and a half chapters after the verse | Divided in two, each again threefold, with the sequence by which the chapters arise 〔0137a24–0137b14〕 |
| Sixteen | Four present trusts | A single thought of trust and understanding, brief understanding of the intent of the words, teaching widely to others, and deep trust with contemplation accomplished 〔0137b15–0138a03〕 |
| Seventeen | Five grades after extinction | Rejoicing, reading and reciting, teaching the Dharma, auxiliary practice of the six perfections, and proper practice of the six perfections 〔0138a04–0138b09〕 |
| Eighteen | Nineteen and a half lines of verse recapitulating the five grades | Recapitulating the second through fifth grades and explaining 「生心如佛想」 tr. “give rise to the thought of that person as a buddha,” 「不久詣道樹」 tr. “before long proceed to the tree of the Way,” and other phrases 〔0138b10–0138b16〕 |
The corresponding Wenjuji passage begins with T34n1719 「釋分別功德品」 tr. “Explanation of the Chapter on Distinguishing Qualities” 〔0340c21〕.
II. Formation and Transmission
The preface at the beginning of the fascicle records that Dharma Master Guanding privately made the record and combined it into twenty fascicles 〔0001a23–0001a24〕. It also records Master Lang’s ordering and editing in the wuzi year of Tianbao under the Tang. The fascicle heading attributes the teaching to Tiantai Master Zhizhe 〔0001b20〕. The doctrinal teaching belongs to Zhiyi, the record to Guanding, and the received wording underwent Lang’s editorial ordering. Shenjiong’s preface, the statement of Lang’s editing, and Zhanran’s Wenjuji belong respectively to transmission or Mirror exegesis and are not converted into Zhiyi’s root text.
III. Sutra Passages Explained and Works Cited
A. Root-Sutra Passages from “Distinguishing Qualities”
| Root-treatise marker | Exact root-sutra wording | Line anchor |
|---|---|---|
| Identifying the person of a single thought of trust and understanding | 「其有眾生聞佛壽命長遠如是」 tr. “If there are beings who hear that the Buddha’s lifespan is as long and distant as this” | T09n0262 〔0044c19〕 |
| Explanation of fruit and recompense | 「得無量無漏清淨之果報」 tr. “attain immeasurable, uncontaminated, pure fruit and recompense” | 〔0044b27〕 |
| Definitive judgment of immeasurability | 「聞佛壽無量」 tr. “hearing that the Buddha’s lifespan is immeasurable” | 〔0044c16〕 |
| Prajñā excluded from the standard of measurement | 「除般若」 tr. “excluding prajñā” | 〔0044c25〕 |
| Retrospective verse on the person’s practice | 「無量劫行道」 tr. “practicing the Way for immeasurable kalpas” | 〔0045a29〕 |
| Giving rise to a vow of kindness and compassion | 「願我於未來」 tr. “may I in the future” | 〔0045b03〕 |
| Extensive hearing in the third grade | 「何況廣聞」 tr. “how much more one who extensively hears” | 〔0045b13〕 |
| Contemplation accomplished: seeing the land with remainder | 「則為見佛常在耆闍崛山，共大菩薩、諸聲聞眾圍繞說法」 tr. “this is seeing the Buddha constantly on Vulture Peak, surrounded by great bodhisattvas and the assembly of śrāvakas, teaching the Dharma” | 〔0045b17–0045b19〕 |
| Contemplation accomplished: seeing the land of true recompense | 「又見此娑婆世界，其地琉璃，坦然平正」 tr. “one also sees this Sahā world, its ground of lapis lazuli, level, open, and even” | 〔0045b19–0045b20〕 |
| Beginning of the five grades after extinction | 「又復如來滅後」 tr. “again, after the Tathāgata’s extinction” | 〔0045b22〕 |
| Measure of the second grade | 「斯人則為頂戴如來」 tr. “this person thereby bears the Tathāgata upon the crown” | 〔0045b25〕 |
| Measure of the third grade | 「則為起立僧坊」 tr. “this is thereby erecting monastic dwellings” | 〔0045c06〕 |
| Identifying the person of the fourth grade | 「況復有人能持是經」 tr. “how much more if a person can uphold this sutra” | 〔0045c14〕 |
| Measure of the fourth grade | 「其德最勝」 tr. “that person’s qualities are most excellent” | 〔0045c15〕 |
| Identifying the person of the fifth grade | 「若人讀誦受持是經」 tr. “if a person reads, recites, accepts, and upholds this sutra” | 〔0045c18〕 |
| Measure of the fifth grade | 「若我滅後」 tr. “if after my extinction” | 〔0045c26〕 |
| Already proceeding to the site of awakening | 「已趣道場」 tr. “already proceeding to the site of awakening” | 〔0045c28〕 |
| Verse on the fifth grade | 「生心如佛想」 tr. “give rise to the thought of that person as a buddha” | 〔0046b06〕 |
| Verse on the fifth grade | 「不久詣道樹」 tr. “before long proceed to the tree of the Way” | 〔0046b07〕 |
Many expressions marked by the root treatise are excerpts. For example, in 「見佛共比丘僧常在耆山」 tr. “seeing the Buddha and the bhikṣu-saṅgha constantly on Qi Mountain” around 〔0137b30〕, 「耆山」 tr. “Qi Mountain” abbreviates the received 「耆闍崛山」 tr. “Vulture Peak” (Edition A here reads 「耆闍」 tr. “Qizhe”; see the comparison in Section VIII). 「又見娑婆純諸菩薩」 tr. “also seeing the Sahā world filled solely with bodhisattvas” summarizes the received 「其菩薩眾咸處其中」 tr. “its bodhisattva assembly all dwells within it” 〔0045b21〕. Both forms are recorded without adjudication.
The root treatise quotes “The Qualities of Joyful Acceptance” as 「五十人展轉相教」 tr. “fifty people teaching one another in succession” 〔0138a11〕. The received chapter has 「如是展轉，至第五十」 tr. “in this way it is transmitted in turn until the fiftieth” 〔0046c04〕 and 「五十人，聞法華經一偈隨喜功德」 tr. “the fiftieth person who hears one verse of the Lotus Sutra and rejoices in its qualities” 〔0046c26〕. The four-character expression 「展轉相教」 tr. “teaching one another in succession” has zero matches in the received text and is the root treatise’s description of the event.
B. Vasubandhu’s Upadeśa on the Sutra of the Lotus Blossom of the Wondrous Dharma
The passage beginning 「《法華論》云」 tr. “the Treatise on the Lotus Sutra says” 〔0136b10〕 corresponds to T26n1520. The root treatise gives a summary citation; its four statements occur separately in the received text:
| Root-treatise wording | Exact received wording | Line anchor |
|---|---|---|
| Those attaining forbearance of the non-arising are said to enter the realized wisdom of the first ground | 「此言無生法忍者，謂初地證智應知」 tr. “This ‘forbearance of the non-arising of dharmas’ should be understood as the realized wisdom of the first ground” | T26n1520 〔0019a27〕 |
| Those who attain awakening after eight births down to one | 「八生乃至一生得阿耨多羅三藐三菩提者，謂證初地菩提故」 tr. “Those who attain unsurpassed complete awakening after eight births down to one are so called because they realize the awakening of the first ground” | 〔0019a27–0019a29〕 |
| Ordinary beings are certain to realize the first ground and, according to their respective births, in one birth realize awakening | 「八生乃至一生者，謂諸凡夫決定能證初地，隨力隨分八生乃至一生證初地故」 tr. “Eight births down to one means that ordinary beings are certain to realize the first ground and, according to their capacity and share, realize the first ground after eight births down to one” | 〔0019a29–0019b02〕 |
| Leaving segmented birth and death in the three realms and seeing true suchness and buddha-nature in part is called attaining awakening, not ultimately complete awakening | 「以離三界中分段生死，隨分能見真如佛性名得菩提，非謂究竟滿足，如來方便涅槃故」 tr. “Because one leaves segmented birth and death in the three realms and can see true suchness and buddha-nature in part, this is called attaining awakening; it does not mean ultimate completion, for it is the Tathāgata’s skillful nirvāṇa” | 〔0019b02–0019b04〕 |
There is another translation of the Treatise on the Lotus Sutra, T26n1519, in which this passage has zero matches; the table is therefore assigned to T26n1520. The Wenjuji cites four gateways of Dharma-power from the Treatise: 「彌勒品中四種門：一證，二信，三供養，並在今品，四聞法指〈隨喜品〉」 tr. “Four gateways occur in the Maitreya chapter: first realization, second trust, and third offering, all in the present chapter; fourth hearing the Dharma, referring to the ‘Joyful Acceptance’ chapter” 〔T34n1719 0341a14–0341a16〕. This differs from the five gateways described by the root treatise (five in the root treatise, four in the Record); both forms are recorded without adjudication.
C. Guangzhai Fayun’s Record of the Meaning of the Lotus Sutra
The long passage beginning 「光宅云」 tr. “Guangzhai says” 〔0136a19〕 corresponds to T33n1715. In its explanation of eliminating the nine grades that serve as causes of birth, a received phrase that can be reanchored is 「八生當得菩提」 tr. “awakening will be attained after eight births” 〔T33n1715 0672b23〕. The following statement, 「七地下忍菩薩聞說壽量得登七地上忍，于時即斷一品煩惱，即損二品生，即七生當得菩提」 tr. “a bodhisattva at the lower forbearance of the seventh ground hears the lifespan taught and ascends to its upper forbearance; at that time one grade of affliction is eliminated, thereby reducing two grades of birth, and awakening will be attained after seven births,” agrees in general meaning with the root treatise’s record but not in every word. The root treatise summarizes its meaning rather than transcribing it sentence by sentence; the received text is recorded alongside it for comparison.
D. Two Citations from the Sutra of the Prajñāpāramitā for Humane Kings
| Root-treatise wording | Exact received wording | Line anchor |
|---|---|---|
| 「十善菩薩發大心，長別三界苦輪海」 tr. “bodhisattvas practicing the ten wholesome acts bring forth the great mind and forever leave the sea of the wheel of suffering in the three realms” 〔0136c10〕 | Same wording | T08n0245 〔0827b14〕 |
| 「至金剛頂皆名伏忍，亦名寂滅忍」 tr. “up to the adamantine summit all are called the forbearance of subjugation and also the forbearance of quiescent extinction” 〔0136b23〕 | 「伏忍上中下、信忍上中下、順忍上中下、無生忍上中下、寂滅忍」 tr. “upper, middle, and lower forbearance of subjugation; upper, middle, and lower forbearance of trust; upper, middle, and lower concordant forbearance; upper, middle, and lower forbearance of the non-arising; and forbearance of quiescent extinction” | 〔0826b23–0826b24〕; 「金剛頂」 tr. “adamantine summit” occurs separately at 〔0831a25〕 |
The first is an exact match. The second does not occur as a continuous sentence in the received text and summarizes the sequence of five forbearances together with the meaning of the adamantine summit. Its two named items occur in separate places and are recorded accordingly. The same first statement also occurs in the Prajñāpāramitā Sūtra for Humane Kings Who Wish to Protect Their States, T08n0246 〔0837b13〕; the two versions are recorded without adjudication.
E. The Sixty-Fascicle Flower Garland Sutra—A Summary Citation with Only One Sentence Reanchored Exactly
「故《華嚴》云「初發心住，一發一切發，得如來一身無量身，清淨妙法身，湛然應一切」」 tr. “Thus the Flower Garland says, ‘At the abode of initial resolve, bringing forth one is bringing forth all; one attains the Tathāgata’s one body and immeasurable bodies, the pure and wondrous Dharma body, serenely responding to all’” 〔0136c12–0136c14〕. Only one sentence can be reanchored exactly in the received text: 「得如來一身無量身」 tr. “attain the Tathāgata’s one body and immeasurable bodies” 〔T09n0278 0452c06〕. The two expressions 「一發一切發」 tr. “bringing forth one is bringing forth all” and 「清淨妙法身，湛然應一切」 tr. “the pure and wondrous Dharma body, serenely responding to all” have zero matches in the received text. 「初發心住」 tr. “the abode of initial resolve” occurs separately at 〔0445a03〕, and 「清淨妙法身」 tr. “the pure and wondrous Dharma body” at 〔0408c13〕 and elsewhere, but neither forms this continuous passage. These facts are recorded without supplying substitute wording.
F. The Vimalakīrti-nirdeśa Sūtra
「又《淨名》「近無等等得無生忍」」 tr. “Again, the Vimalakīrti says, ‘drawing near the unequaled and attaining forbearance of the non-arising’” 〔0136b22〕; the sentence marked 「《仁王》云」 tr. “the Humane Kings says” appears at 〔0136b23〕. In the received text, 「近無等等」 tr. “drawing near the unequaled” occurs at T14n0475 〔0537a24〕, while 「得無生忍」 tr. “attaining forbearance of the non-arising” occurs separately at 〔0539a09〕 and elsewhere. The root treatise combines the two expressions into one sentence as a summary citation.
G. The Great Prajñāpāramitā—Zero Match in the Received Sutra; the Wording Occurs in the Treatise on the Great Perfection of Wisdom
「《大品》云「有菩薩退有不退」」 tr. “The Great Prajñāpāramitā says, ‘some bodhisattvas retreat and some do not’” 〔0137c14〕. A markup-tolerant search of the received Mahāprajñāpāramitā Sūtra, T08n0223, yields zero matches; the Treatise on the Great Perfection of Wisdom, T25n1509, has 「有退、有不退」 tr. “some retreat and some do not” 〔0713c01〕. The root treatise labels the source the Great Prajñāpāramitā, while the wording occurs in the treatise explaining it. Both are recorded without changing the root treatise’s label.
H. The Moon Simile from the Mahāparinirvāṇa Sūtra
「例如《大經》月喻，從初一日至十五日光色漸增，從十六日至三十日光色漸減」 tr. “For example, in the moon simile of the Great Sutra, from the first through the fifteenth day the light and color gradually increase, and from the sixteenth through the thirtieth they gradually decrease” 〔0136c23–0136c25〕. The corresponding received passage reads 「從十六日至三十日，形色光明漸漸損減」 tr. “from the sixteenth through the thirtieth day, form, color, and radiance gradually decrease” 〔T12n0374 0481b07〕; it is the simile of the moon-loving samādhi. The root treatise summarizes and uses both increase and decrease. The four-character expression 「光色漸增」 tr. “light and color gradually increase” has zero matches in the received text.
I. Kātyāyanīputra
「迦旃延子明五法成就獲不退轉，六度菩薩位也」 tr. “Kātyāyanīputra explains that accomplishing five dharmas brings nonretrogression; this is the stage of a bodhisattva practicing the six perfections” 〔0136b17〕. The expression 「五法成就獲不退轉」 tr. “accomplishing five dharmas brings nonretrogression” has zero matches in the Abhidharma Treatise on the Eight Skandhakas, T26n1543, the Jñānaprasthāna, T26n1544, and the Treatise on the Great Perfection of Wisdom, T25n1509. This apparatus records that result without fabricating a source.
IV. Essential Explanations from the Wenjuji [the Mirror]
Zhanran’s Mirror explanation of this unit begins at T34n1719 〔0340c21〕.
Three functions of the chapter: 「此品具有授記、領解、流通。分別屬記，從初以說故云「分別」。」 tr. “This chapter possesses prediction, expression of understanding, and circulation. Distinguishing belongs to prediction; because it is taught from the beginning, it is called ‘distinguishing’” 〔0340c22–0340c23〕. Zhanran also explains the root treatise’s 「二世」 tr. “two periods” as 「地踊過去，靈山現在」 tr. “the earth-emerging assembly of the past and the Vulture Peak assembly of the present” 〔0340c23〕. Neither explanation appears in the root treatise; both are additions from the Mirror.
Challenging the root treatise’s division: 「「今分三」者，秖合有二，加經家敘耳。」 tr. “‘Now divided into three’ should properly be only two, with the sutra compiler’s narrative added” 〔0341b18〕. Zhanran points out that within the root treatise’s three divisions the compiler’s general introduction is narrative, leaving only two divisions of substantive meaning. This edition’s reader layer preserves the root text’s threefold division and records the Mirror’s statement separately.
A defense of Vasubandhu: this is the weightiest Mirror statement in the unit and is recorded without adjudication: 「光宅未當信不在疑，《論》主天親豈應徒爾？但恐譯者曲會私情，如《攝論》識分八九，及《婆沙》一十六字，並進退在人何關聖旨？」 tr. “That Guangzhai is not fitting admits no doubt, but how could Vasubandhu, master of the Treatise, have proceeded to no purpose? I fear only that a translator bent the words to private sentiment, as with the Mahāyānasaṃgraha’s division into eight or nine consciousnesses and the Vibhāṣā’s sixteen characters. Such advances and retreats lie with people—what have they to do with the sage’s intent?” 〔0341a23–0341a26〕. The root treatise says Vasubandhu 「亦不會經」 tr. “likewise does not accord with the sutra,” while Zhanran shifts responsibility toward the translator, using the eight/nine consciousnesses in the Mahāyānasaṃgraha and the sixteen-character difference in the Vibhāṣā as examples of translators’ additions and omissions rather than a treatise master’s intent. This differs from the root treatise’s judgment; the two are recorded without adjudication.
Why the two positions conflict: 「《論》以無生忍為初地，八生至一生為地前，故云「前深後淺」。」 tr. “The Treatise makes forbearance of the non-arising the first ground and eight births through one stages before the ground; therefore it is called ‘deep first and shallow afterward’” 〔0341a17–0341a18〕. 「光宅亦以初地為無生忍，但以八生乃至一生為金剛心，為異故成前淺後深，二家相違自古不判。」 tr. “Guangzhai likewise makes the first ground forbearance of the non-arising, but differs by making eight births down to one the adamantine mind; therefore he is shallow first and deep afterward. The two positions conflict and have gone undecided since antiquity” 〔0341a19–0341a21〕. Zhanran also says of the root treatise, 「先歷四教定其位次，方知二釋並不稱經」 tr. “only after traversing the four teachings and establishing their stages can one know that neither explanation fits the sutra” 〔0341a21–0341a22〕.
Two graphs for 「游漾」 tr. “drifting without anchorage”: the root treatise reads 「光宅游漾，不會今經」 tr. “Guangzhai drifts without anchorage and does not accord with this sutra” 〔0136c02〕, while the Record reads 「義涉三文故云「遊瀁」」 tr. “because the meaning crosses three texts, it is called ‘drifting without anchorage’” 〔0341b13–0341b14〕. The Record’s headword differs graphically from the root text; both are recorded without adjudication.
Increase, reduction, and the moon simile: beginning with 「但約」 tr. “only in relation to” is the present tradition’s meaning, explaining increase and reduction through the reciprocal relation of wisdom and severance. Beginning with 「約法身」 tr. “in relation to the Dharma body” explains the preceding increase and reduction; the moon simile should be understood accordingly 〔0341c12–0341c14〕. Zhanran also identifies the fault of other accounts: 「見有「減生」之言，判為損生；見有「聞持」等言，判屬增道。」 tr. “Seeing the words ‘reducing birth,’ they classify it as reducing birth; seeing words such as ‘hearing and retaining,’ they classify it as increasing the path” 〔0341c14–0341c15〕.
Explaining 「捃拾」 tr. “gleaning”: 「「捃拾」指《涅槃》文」 tr. “‘Gleaning’ refers to a passage in the Nirvāṇa” 〔0341c27〕. Zhanran adduces as evidence the numbers attaining the Way at the ends of the “Pure Practice” and “Kātyāyana” chapters of the Mahāparinirvāṇa Sūtra 〔0342a01–0342a09〕 and concludes: 「前八節文始自一生終至平等，並非地前，雖深雖多，若比今經四天下塵及大千塵，蓋不足言」 tr. “The preceding eight textual divisions, beginning with one birth and ending with equality, are none before the grounds. Though profound and numerous, beside the dust of four-continent worlds and great-thousand worlds in the present sutra they are scarcely worth mentioning” 〔0342a10–0342a12〕. These supporting citations belong to the Mirror layer; the root treatise says only 「數倍眾經」 tr. “many times more numerous than in the other sutras” without enumerating them.
The basis for the stage of the ten trusts: the Record states the basis for Tiantai’s placement. It takes the interpenetrating functioning of the six faculties in “The Qualities of the Dharma Teacher” as the inner-ordinary stage of the ten trusts and the five grades beginning with 「如來滅後」 tr. “after the Tathāgata’s extinction” at the end of this chapter as the outer-ordinary stage 〔0341b25–0341b28〕. It then asks how, without this placement, the Humane Kings statement that the ten trusts sever suffering in the three realms could be explained. This sequence of stage placement belongs to the Mirror layer.
V. Explanations of Various Masters
This unit records five positions. The root treatise itself records and evaluates the first three; the latter two are recorded without adjudication:
First, Guangzhai: he treats the gateway of qualities, gateway of wisdom, and outer-ordinary initial resolve as three gateways all belonging to prediction, and maps the gradual elimination of nine grades of affliction above the seventh ground to eight births down to one 〔0136a19–0136b06〕. The root treatise says that he 「以發心為內凡，三十心位為無生忍，是初地，皆別家名教非通家門戶」 tr. “makes initial resolve an inner-ordinary stage and the thirty minds forbearance of the non-arising, which is the first ground; all these are the names and teachings of the Separate tradition, not the gateways of the Shared tradition.” It further says that eliminating ignorance at the seventh ground is 「非通又非別，乃是別接通意耳」 tr. “neither Shared nor Separate, but merely the meaning of the Separate Teaching receiving the Shared,” and concludes: 「光宅游漾，不會今經」 tr. “Guangzhai drifts without anchorage and does not accord with this sutra” 〔0136b26–0136c02〕.
Second, Vasubandhu’s Treatise on the Lotus Sutra: it makes forbearance of the non-arising the realized wisdom of the first ground, and eight births down to one ordinary beings’ realization of the first ground 〔0136b10–0136b14〕. The root treatise judges: 「以發心為無生忍，從八生至一生，凡夫決定斷果報生盡得入初地，獲無生忍者，專據別義，亦不會經」 tr. “It makes initial resolve forbearance of the non-arising and says that from eight births down to one, ordinary beings certainly exhaust resultant birth, enter the first ground, and attain forbearance of the non-arising. This relies exclusively on the Separate meaning and likewise does not accord with the sutra” 〔0136c02–0136c04〕.
Before judging the two, the root treatise establishes its own criterion: forbearance of the non-arising differs in sutras and treatises and has four placements—the stage of a bodhisattva practicing the six perfections, the shared stages of the three vehicles, the Separate-Teaching bodhisattva stage, and the Perfect-Teaching bodhisattva stage. 「皆聖教明文，不可參濫」 tr. “All are explicit passages of the sacred teaching and must not be mixed together” 〔0136b21〕.
Third, one account introduced by 「或云」 tr. “some say”: concerning the correspondence between the five grades and ten trusts, 「或云初〈隨喜品〉，是入信心位，分一品為兩心，五品即十信心，即是鐵輪六根清淨位也。」 tr. “Some say the initial ‘Joyful Acceptance’ grade enters the stage of the mind of trust. Dividing one grade into two minds, the five grades are precisely the ten minds of trust, the iron-wheel stage of purification of the six faculties” 〔0138b06–0138b08〕. The root treatise records the account without adjudication.
Fourth, the southern master: the prose after the verse belongs to the circulation division 〔0137a21〕. Fifth, the northern master: because the four-trust disciples hear the sutra in the present, their passage belongs to the main discourse, and circulation begins only with 「又如來滅後」 tr. “again, after the Tathāgata’s extinction” 〔0137a22–0137a23〕. The root treatise rejects neither and explicitly says 「二家盡可用，今且依南方」 tr. “both accounts can be used; here the southern is provisionally followed” 〔0137a24〕—a judgment markedly different from its treatment of the first two.
The root treatise also preserves two accounts of the stage of a single thought of trust and understanding: 「如是信解名鐵輪位。又一解，未是具足鐵輪，乃是十信之初心，其人未得六根清淨，故非鐵輪正位也。」 tr. “Such trust and understanding are called the iron-wheel stage. Another explanation says this is not yet the complete iron wheel but the initial mind of the ten trusts. The person has not purified the six faculties and therefore is not at the proper iron-wheel stage” 〔0137c03–0137c06〕.
VI. Terminology
| Term | Explanation |
|---|---|
| Increasing the path and reducing birth | The hinge of stage placement in this chapter. The root treatise adopts neither Guangzhai’s elimination of causal birth nor Vasubandhu’s elimination of resultant birth, but says 「但約智德論增、約斷德論損，約法身論生、約無明論滅」 tr. “increase is discussed only in relation to the quality of wisdom, reduction in relation to the quality of severance, birth in relation to the Dharma body, and extinction in relation to ignorance” 〔0136c21–0136c22〕. |
| Four placements of forbearance of the non-arising of dharmas | The stage of a bodhisattva practicing the six perfections (Kātyāyanīputra’s accomplishment of five dharmas), the shared stages of the three vehicles (a stream-enterer in terms of wisdom or severance), the Separate-Teaching bodhisattva stage (entry into the first ground), and the Perfect-Teaching bodhisattva stage (entry into the first abode) 〔0136b17–0136b21〕. |
| Separate Teaching receiving the Shared | The root treatise’s classification of Guangzhai’s account that the seventh ground eliminates ignorance: 「非通又非別，乃是別接通意耳」 tr. “neither Shared nor Separate, but merely the meaning of the Separate Teaching receiving the Shared” 〔0136c01〕. |
| Four present trusts | A single thought of trust and understanding, brief understanding of the intent of the words, teaching widely to others, and deep trust with contemplation accomplished. 「略解三人、廣說二人、觀成一人、信通四人，故言四信也」 tr. “Three people briefly understand, two teach extensively, one accomplishes contemplation, and trust pervades all four; therefore they are called four trusts” 〔0137b16–0137b18〕. |
| A single thought of trust and understanding | 「無疑曰信，明了曰解」 tr. “to have no doubt is called trust; to understand clearly is called understanding” 〔0137c01〕; suddenly becoming clear wherever one hears, trusting that all dharmas are the Buddha-Dharma and that the Buddha-Dharma is not cut off from any dharma 〔0137b21–0137c01〕. |
| Five grades after extinction | Rejoicing, reading and reciting, encouraging others to read and recite, auxiliary practice of the six perfections, and proper practice of the six perfections 〔0138a08–0138a10〕. The first three belong to wisdom born of hearing, auxiliary practice to wisdom born of reflection, and proper practice to wisdom born of cultivation; all remain before the ten trusts 〔0138b04–0138b06〕. |
| Iron wheel and copper wheel | The ten-trust stage is the iron wheel and the first abode the copper wheel. 「其位在鐵輪，不久得入銅輪，能八相作佛也」 tr. “the person’s stage is the iron wheel; before long the copper wheel will be entered, enabling manifestation of buddhahood through the eight marks” 〔0138b12–0138b13〕. |
| Wisdom born of hearing, reflection, and cultivation | The threefold sequence of wisdom to which both the four trusts and five grades are assigned 〔0138a02–0138a03、0138b04–0138b06〕. |
| Gleaning | Attainment of the Way after the Lotus, like gathering leftover ears after the autumn harvest 〔0137a05〕. The Mirror says this refers to the Nirvāṇa 〔T34n1719 0341c27〕. |
VII. Similes · Cross-Reading · Carrying Forward
This unit has three principal images. First, the moon simile: from the first through the fifteenth day, the light and color gradually increase; from the sixteenth through the thirtieth, they gradually decrease. Increase and decrease are discussed in relation to one body of the moon, just as wisdom and severance are discussed in relation to the Dharma body 〔0136c23–0136c26〕. Second, the farmer: crops are born in spring and grow in summer, are plowed and weeded, and then reaped all at once at autumn harvest and winter storage. Those attaining the Way after the Lotus are like gleaning leftover ears 〔0137a04–0137a05〕. Third, banners and canopies: banners mean turning, canopies covering, earth beginning, and Brahmā purity. Wisdom and severance turn again and again; kindness and compassion cover again and again; high and low, deep and shallow, do not lose their sequence 〔0137a10–0137a12〕.
Cross-read with “The Lifespan of the Tathāgata”: what is distinguished in this chapter is precisely the benefit produced by the teaching of the lifespan. The root treatise opens by saying 「佛說壽量，二世弟子得種種益」 tr. “the Buddha teaches the measure of his lifespan, and disciples of the two periods gain various benefits” 〔0136a11〕. Cross-read with “Emerging from the Earth”: the Mirror explains 「二世」 tr. “two periods” as the earth-emerging assembly of the past and the Vulture Peak assembly of the present 〔T34n1719 0340c23〕, showing that those who gain benefit in this chapter span the two assemblies of the preceding chapters.
Cross-read with “The Qualities of Joyful Acceptance”: in the measure of the five grades at this chapter’s end, the extensive measure of the first grade is left to the chapter on joyful acceptance. The root treatise explicitly says 「四品粗格量，初品廣格量」 tr. “the four grades receive a summary measure; the first receives an extensive measure” 〔0138a06–0138a07〕.
Carrying forward: this unit ends by judging the five grades and four trusts equal in their respective respects 〔0138b14–0138b16〕. The following “Qualities of Joyful Acceptance” takes up the first grade of this chapter and extensively measures its qualities. The reading path turns from “what benefit is gained by hearing the lifespan?” to “how much blessing belongs to one who hears a verse and rejoices?”
VIII. Placement of the Editions
The strict domain contains twenty-two textual-critical positions, all direct comparisons between 【Taishō】 and 【Edition A】. There is no asterisk back-reference, one-sided note, or omission-count note:
| No. | Textual-critical position | 【Taishō】 | 【Edition A】 |
|---|---|---|---|
| One | 0136a24 | 凡 | 凡發 |
| Two | 0136b12 | 凡 | 得 |
| Three | 0136b13 | 菩提。菩提者 | 菩菩三地者 |
| Four | 0136b17 | 旃 | 栴 |
| Five | 0136b22 | 名 | 名云 |
| Six | 0136c01 | 通 | 通之 |
| Seven | 0136c16 | 也 | Absent in Edition A |
| Eight | 0136c20 | 心 | 心也 |
| Nine | 0136c26 | 增 | 增損 |
| Ten | 0136c27 | 或 | 或可 |
| Eleven | 0136c28 | 眾 | 眾多 |
| Twelve | 0137a15 | 耶 | 邪 |
| Thirteen | 0137a19 | 無 | Absent in Edition A |
| Fourteen | 0137a20 | 量 | 量耶 |
| Fifteen | 0137a25 | 至 | 訖 |
| Sixteen | 0137b01 | 勸 | Absent in Edition A |
| Seventeen | 0137c12 | 住 | Absent in Edition A |
| Eighteen | 0137c22 | 足 | 之 |
| Nineteen | 0138a01 | 耆 | 耆闍 |
| Twenty | 0138b03 | 六度 | 度六 |
| Twenty-one | 0138b10 | 下 | 下次 |
| Twenty-two | 0138b16 | 異 | 果 |
Three require explicit notice. The third 〔0136b13〕 falls within the citation of the Treatise on the Lotus Sutra. Edition A’s 「菩菩三地者」 tr. “bodhi-bodhi, those of the third ground” is evidently a graphic corruption, and this edition preserves the Taishō form. The nineteenth 〔0138a01〕, 「耆／耆闍」 tr. “Qi versus Qizhe,” occurs precisely where the root treatise abbreviates the root sutra’s 「耆闍崛山」 tr. “Vulture Peak” as 「耆山」 tr. “Qi Mountain”; Edition A’s 「耆闍」 tr. “Qizhe” is closer to the received sutra. The thirteenth and fourteenth 〔0137a19–0137a20〕 are continuous and occur in the root treatise’s challenge to the old explanation, 「此文定判為無量，何得用舊解有量」 tr. “this text definitively judges it immeasurable; how could the old explanation make it measured?” Edition A’s 「量耶」 tr. “measured?” gives a fuller interrogative force. All three are recorded side by side, while the reader layer preserves the Taishō forms.
The strict domain contains one character outside the common character library: CB04511 at 〔0137b29〕, composed as [巾*畫] and mapped in the received text to Unicode U+22136, 𢄶. The reader layer presents the character from the current root text directly, without substitution by a similar graph or silent deletion. The chapter-title pattern (「序品」 tr. “Introduction” lacks the prefix “Explanation,” while the other twenty-seven chapters use 「釋Ｘ品」 tr. “Explanation of Chapter X”) appears here as 「釋分別功德品」 tr. “Explanation of the Chapter on Distinguishing Qualities” 〔0136a10〕.