妙法蓮華經文句 釋常不輕菩薩品
常不輕看得見。
祂不是看不見杖木瓦石，也不是站著讓人毀傷。經中說祂避走遠處；可是退到安全之處，祂仍高聲告訴對方：『我不敢輕視你們，你們都將作佛。』
能避，是祂清楚眼前正在發生什麼；仍說，是祂不把眼前發生的事當成對方永遠的結局。
我們很容易反過來。別人做了一件錯事，我們便從行為判到整個人：他就是這種人，不會改，也不值得再看。眼前的一刻，被我們拉成了他全部的未來。
常不輕所守住的，恰好是那個尚未顯現的未來。
所以，祂的不輕不是一句客氣話。內心要有不輕之解，眼前才有不輕之境；身體才會走近禮拜，口中才會宣說不輕之教。知道、看見、行動、說出，少一面，都還不是經中的常不輕。
對方卻用另一種眼光回看祂：無智的比丘、來歷不明的人、說虛妄授記的人。每一句罵語，都想把祂固定在一個可以輕賤的位置。
兩邊真正相反的，不只是尊重與羞辱，而是誰先把誰定死。
常不輕多年被罵，仍不停止；毀者多年不受，也不停止。後來，信者得到三報，毀者先因謗受苦，又因曾聞佛性之名而終得善果。那句當時最被拒絕的話，竟沒有因拒絕而失去力量。
這也把問題交回我們：尊重一個人，是否一定要先等他變得可愛、正確、值得？還是能在不縱容傷害、不否認過失的同時，不把任何生命鎖死在此刻？
常不輕沒有要求你對石頭說它不痛。
祂只問：石頭落下時，你是否仍記得，舉石的人也不是只有這一刻？
Never Disparaging can.
He is not blind to the staves, sticks, tiles, and stones, nor does he stand still and let others injure him. The sutra says that he retreats to a distance. Yet once safe, he still calls loudly to them: “I dare not disparage you; all of you will become buddhas.”
Being able to withdraw means that he sees clearly what is happening now. Still speaking means that he does not treat what is happening now as the other person’s permanent end.
We readily do the opposite. Someone does one wrong thing, and from that act we judge the whole person: this is simply what he is like, he will not change, and he is not worth seeing again. We stretch one present moment into his entire future.
What Never Disparaging preserves is precisely that future which has not yet appeared.
His non-disparagement is therefore not a polite phrase. There must be understanding that does not disparage within the mind before those before him can become objects that are not disparaged; only then does the body approach and bow, and the mouth proclaim the teaching of non-disparagement. Knowing, seeing, acting, and speaking—if any one side is missing, this is not yet Never Disparaging as depicted in the sutra.
Those people look back at him through another vision: a bhikṣu without wisdom, a person of unknown origin, someone who gives false predictions. Every insult tries to fix him in a position where he may be despised.
What is truly opposed on the two sides is not only respect and humiliation, but who first declares the other finally fixed.
Never Disparaging is abused for years and does not stop; those who revile him reject him for years and do not stop. Later, believers receive three kinds of recompense. The revilers first suffer because of their slander, yet because they once heard the name of buddha-nature, they ultimately attain a wholesome fruit. The words most fiercely rejected at the time do not lose their power because they were rejected.
This returns the question to us: must we wait until a person becomes lovable, correct, and worthy before respecting them? Or can we refuse to indulge harm and refuse to deny wrongdoing while also refusing to lock any life forever into this moment?
Never Disparaging does not ask you to tell a stone that it does not hurt.
He asks only this: when the stone falls, do you still remember that the person who raised it is not only this moment?
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 0140c05〕。段/行首〔T34 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T34 0140c05〕釋常不輕菩薩品 內懷不輕之解，外敬不輕之境，身立不輕之行，口宣不輕之教，人作不輕之目。不輕之解者，《法華論》云「此菩薩知眾生有佛性不敢輕之。佛性有五，正因佛性，通亘本當；緣了佛性，種子本有非適今也。果性果果性定當得之，決不虛也，是名不輕之解。」將解以歷人，彼亦如此，是名敬不輕之境；敬此境故名不輕之行；宣此語故名不輕之教。昔毀者以此目人，今經家以此目品。《見實三昧》云「佛為父王說一切皆是佛，王問：『一切眾生即是佛不？』佛答：『若如實見眾生，於其即是佛。』」私類此語，若不如實見佛，於其則非聖。譬初學射的多乖少當，以地為的無往不著。若分別賢聖孰是孰非，如實觀之即是佛也。初是因緣解，後是圓教解〔云云〕。此品引人為證，證五品功德深、六根報重，我昔隨喜獲現生後報，以募流通也。 文有長行、偈頌。長行為三：一、雙指前品罪福，二、雙開今品信毀，三、雙勸後二逆順。雙指者，先指罪，如〈法師品〉說；次指福，如〈功德品〉說如文。第二雙開信毀者，有事本、本事。事本有時節、名號、劫、國、說法等，悉如文；第二，從「最初威音王」下是明本事，又三：初、明時節，二、「於像法中」下，雙標兩人名，毀者因時名增上慢，信者因時名常不輕；次第三，「得大勢」下，雙明得失。得失又二：初、就信者論得，得正說之宏宗，得流通之妙益，名常不輕是人一，凡有所見是理一，皆悉禮拜是行一，而作是言是教一，此是開權顯實之四一也；從「乃至遠見」下，是本理一，故往禮拜是本行一，而作是言是本教一，少人一，其義可解，此是開近顯遠之四一也。文云「不專讀誦經典但行禮拜」者，此是初隨喜人之位也。隨喜一切法悉有安樂性皆一實相，隨喜一切人皆有三佛性，讀誦經典即了因性；皆行菩薩道即緣因性；不敢輕慢而復深敬者，即正因性；敬人敬法不起諍競，即隨喜意也。不輕深敬是如來座也，忍於打罵是著如來衣也，以慈悲心常行不替即如來室也。又深敬是意業，不輕之說是口業，故往禮拜是身業，此三與慈悲俱，即誓願安樂行也。如此三四，豈非流通之妙益而謂何耶。 〔T34 0141a18〕從「四眾之中」下，第二，明毀者之失。「生瞋恚心不淨者」，不受四一也。「罵言無智」，智知於理，既言無智，不受理一也；「比丘」即不受人一也；「從何所來」，不受行一也，「虛妄授記」，不受教一也。「經歷多年常被罵」者，結不受開權顯實之四一也。「避走遠住高聲唱言」亦復不受，此不受開近顯遠本地之四一也。「常作是語故」，結信者深信不休也。「四眾為作不輕名」者，此結毀者呰毀不止也。 問： 釋迦出世踟蹰不說，常不輕一見，造次而言，何也？ 答： 本已有善，釋迦以小而將護之；本未有善，不輕以大而強毒之〔云云〕。 從「臨欲終時」下，雙明信、毀果報。初文為二：一、明果報，二、結會古今。信者論三報，現得六根清淨，生值燈明佛，後值二千億佛。「神通力」是身業淨，「樂說辯力」是口業淨，「善寂力」是意業淨〔云云〕。結會又二：初、結會，如文；從「若我宿世」下，第二，是舉信者而勸順也，如文。從「彼時四眾」下，明毀者果報，又二：先明得果，後結古今。毀者得善惡兩果，謗故墮惡，聞佛性名毒鼓之力獲善果報。結古今又二：初、結古今，次從「當知」下，舉逆以顯順，勸持以遮毀。經有大力終感大果，務當勤習五種之行。 偈有十九行半，初十五行半，但頌信毀因果；後四行，頌勸持，在文可見，不細出也。「著法」者，是法不可示，若定謂是有，即是著法，乃至定謂是非有非無，亦名著法者。《佛藏》云「刀輪害閻浮人其失猶少，有所得心說大乘者，其罪過彼也〔云云〕。」《大論》云「執有與無諍，乃至執非有非無與有無諍，如牛皮龍繩俱不免患。」《中論》云「諸佛說空法，本為化於有，若有著空者，諸佛所不化。」若定言諸法非有非無者，是名愚癡論，若失四悉檀意。自行化他皆名著法，若得四悉檀意，自他俱無著也。 妙法蓮華經文句卷第十上
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、為什麼名為常不輕
常不輕菩薩內心懷著不輕視眾生的理解，對外恭敬祂所不輕視的境，身體建立不輕之行，口中宣說不輕之教，這個人也由不輕而得名。
先說不輕之解。《法華論》說，這位菩薩知道眾生有佛性，所以不敢輕視他們。佛性有五種：正因佛性貫通本來與將來；緣因、了因佛性的種子本來已有，不是今天才突然出現；果性與果果性則是眾生將來必定可以得到，決不虛假。這就是不輕之解。
菩薩帶著這種理解去看每一個人，知道對方同樣如此，這便是祂所敬的不輕之境。因為恭敬這個境，所以有不輕之行；因為把這番話宣說出來，所以有不輕之教。從前毀罵祂的人用『不輕』給這個人命名，如今結集經典的人又用這個名字立作品名。
《見實三昧》記載，佛為父王說一切眾生都是佛。父王問：『一切眾生現在就是佛嗎？』佛答：『如果如實看見眾生，對這位如實看見的人來說，眾生就是佛。』智者把這段話類比到此處：若不能如實看見佛，對那個人來說，所見便不是聖者。
譬如初學射箭的人若把小小箭靶當作目標，射失的多，射中的少；若把整片大地當作箭靶，每一箭都不會落在靶外。若在眾人之中分別誰是賢聖、誰不是賢聖，便容易失準；若如實觀察一切眾生，所見即是佛。前一種是從因緣說明，後一種是從圓滿教義說明。〔云云：以下從略〕
本品又引常不輕這個人作證，證明五品功德之深與六根果報之重。釋尊說自己往昔隨喜此經，得到現報、生報、後報，正是用自身本事勸勉後人流通經典。
二、長行怎樣分成三段
本品經文有長行，也有偈頌。長行分成三大段：第一，同時指向前文所說的罪與福；第二，同時展開本品信受與毀謗兩面；第三，再從逆、順兩面勸誡後人。
第一段所謂同時指向罪福，先指毀謗之罪，內容如〈法師品〉所說；再指受持之福，內容如〈功德品〉所說，依經文即可明白。
第二段同時展開信受與毀謗，先說故事的背景，再說故事本身。背景包括時節、佛的名號、劫名、國名、佛所說之法等，都依經文可見。
故事本身又分三段。第一，從最初一尊威音王佛滅度說起，標明時節。第二，到了像法之中，同時標出兩類人的名稱：毀謗的一方因當時的情形名為增上慢，信受的一方因當時的情形名為常不輕。第三，佛告得大勢菩薩以下，同時說明信者所得與毀者所失。
三、信者所得：兩番四一
先從信受的一方說所得。常不輕得到正說的廣大宗旨，也得到流通的微妙利益。
第一番依經文次第說四一。名叫常不輕，是人一；祂凡有所見，是理一；祂見人便全都禮拜，是行一；祂向人說出不敢輕慢、眾人皆當作佛的話，是教一。這四項顯明由權宜而開出真實。
第二番從遠遠看見四眾以後說起。所見之人本有的道理，是本理一；祂特意走近禮拜，是本行一；祂又向對方說出同一番話，是本教一。這裡少列人一，意思可以依前文了解。這四項顯明由近時所見而開出久遠根本。
經文說，常不輕不專門讀誦經典，只行禮拜。智者判定，這是最初隨喜之人的位次。祂隨喜一切法都有安樂之性，都同是一實相；也隨喜一切人都有三種佛性。讀誦經典，對應了因性；眾人皆行菩薩道，對應緣因性；祂不敢輕慢，反而深深恭敬眾人，對應正因性。祂既敬人也敬法，不生爭競，這正是隨喜之意。
常不輕深深恭敬眾人，是如來座；祂忍受杖木、瓦石、毀罵，是穿著如來衣；祂懷著慈悲心，持續行持而不停止，是進入如來室。
又可以從三業說明：深敬是意業，不輕的言說是口業，特意走近禮拜是身業。這三業都與慈悲相伴，便是誓願安樂行。上述三項與四項，難道不是流通所得的微妙利益嗎？
四、毀者所失：逐句不受四一
經文從四眾之中有人瞋恚、心不清淨說起，這是第二面，說明毀謗者所失。他們生起瞋恚而心不清淨，就是不接受四一。
他們罵常不輕沒有智慧；智慧本應知道道理，既說祂無智，便是不接受理一。他們叫祂比丘，是不接受人一；追問祂從什麼地方來，是不接受行一；把祂的授記罵作虛妄，是不接受教一。
經文總結說，常不輕經過許多年，始終遭到毀罵，表示對方一直不接受第一番四一。祂避走到遠處，仍高聲說出那番不輕之語，對方還是不接受，表示他們也不接受第二番本地四一。
因為常不輕總是說這番話，顯出信者深信而不停止；四眾反過來為祂取了常不輕這個名字，則顯出毀者譏毀而不停止。
有人問：釋迦佛出現在世間以後，曾經徘徊斟酌，沒有立即宣說；常不輕卻是一見到人，倉促之間便向他說眾人皆當作佛。兩者為什麼不同？
回答是：眾生本來已有善根，釋迦佛便先用較小的法將護他們；眾生本來尚未有善根，常不輕便用大法強行下毒，使他們終究因此得益。〔云云：以下從略〕
五、信者與毀者各得什麼果報
從常不輕臨欲命終以下，同時說明信受與毀謗的果報。先說信者，又分果報與會合古今人物兩段。
信者有三種果報：現世得到六根清淨，是現報；下一生值遇燈明佛，是生報；後來又值遇二千億尊佛，是後報。經文所說的神通力，表示身業清淨；樂說辯力，表示口業清淨；善寂力，表示意業清淨。〔云云：以下從略〕
會合古今又分兩段。第一，佛指出往昔的常不輕就是今日的自己，依經文可見。第二，佛從假設自己宿世不曾受持、讀誦此經，也不曾為他人宣說講起，舉出信者所得，勸眾人隨順受持；意思也依經文可見。
接著從往昔四眾說起，說明毀謗者的果報，又分為所得果報與會合古今兩段。毀者得到一惡一善兩種果：因為毀謗，先墮惡道；因為聽見佛性之名，又受毒鼓之力，終於得到善果。
毀者的會合古今也分兩段。第一，佛指出當年的四眾就是今日會中的跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞。第二，從佛告得大勢菩薩應當知道以下，舉毀謗這一逆面顯出信受的順面，以勸人受持來遮止毀謗。這部經有大力，終究感得大果，所以務必勤加修習受持、讀、誦、解說、書寫五種行。
六、十九行半偈怎樣收束長行
偈頌共有十九行半。前十五行半只重頌信者、毀者各自的因與果；後四行重頌勸人受持。分段依經文可以看見，智者不再逐句細說。
偈中所說的著法，是把本來不能用定相顯示的法執定為某一種樣子。若決定說它是有，便是著法；一步步推到決定說它非有非無，也仍名為著法。
《佛藏》以極重的譬喻說明：刀輪殺害整個閻浮提的人，過失還算較少；懷著有所得之心宣說大乘的人，罪過反而超過前者。〔云云：以下從略〕
《大論》說，執著有的一方與執著無的一方互相爭論，乃至執著非有非無的一方又與執著有、無的兩方爭論，都像牛皮與龍繩一樣，無論被哪一種繫縛，都不能免除禍患。
《中論》說，諸佛宣說空法，本來是為了教化執著有的人；如果反過來又執著於空，諸佛便不能教化。若決定說一切法只是非有非無，便名為愚癡之論，因為這樣便失去四悉檀的用意。
無論自己修行還是教化他人，只要失去四悉檀的用意，都名為著法；若能得到四悉檀的用意，自己與他人便都不著。
以上是《妙法蓮華經文句》卷第十上的本品釋文。
I. Why He Is Named Never Disparaging
The bodhisattva Never Disparaging inwardly holds an understanding that does not disparage beings, outwardly reveres the object he does not disparage, establishes the practice of non-disparagement with his body, and proclaims the teaching of non-disparagement with his mouth. This person is also named through non-disparagement.
First comes the understanding of non-disparagement. The Treatise on the Lotus Sutra says that this bodhisattva knows beings have buddha-nature and therefore does not dare disparage them. Buddha-nature is fivefold. Direct-cause buddha-nature extends through origin and future. The seeds of conditioning-cause and revealing-cause buddha-nature have existed originally and do not suddenly appear only today. Fruit-nature and fruit-of-fruit nature are what beings will certainly be able to attain in the future and are never false. This is the understanding of non-disparagement.
The bodhisattva looks at each person with this understanding and knows that the other is likewise; this becomes the object of non-disparagement that he reveres. Because he reveres this object, there is a practice of non-disparagement. Because he proclaims these words, there is a teaching of non-disparagement. Those who formerly reviled him used “Never Disparaging” to name the person, and those who later compiled the scripture used this name to establish the chapter title.
The Sutra of the Samādhi of Directly Seeing Reality records that the Buddha told his royal father that all beings are buddhas. The king asked, “Are all beings already buddhas now?” The Buddha replied, “If someone sees beings in accord with reality, for that person who sees in accord with reality, beings are buddhas.” Zhizhe applies this passage here: if someone cannot see the Buddha in accord with reality, what that person sees is not a noble one.
Suppose a beginner in archery takes a small target as the mark: many arrows miss and few hit. If the whole earth is made the target, no arrow falls outside it. If one distinguishes among people who is noble and who is not, one easily misses. If one contemplates all beings in accord with reality, what one sees is buddha. The former explains through causes and conditions; the latter through the Perfect Teaching. 〔The remainder is abbreviated.〕
The chapter also adduces the person Never Disparaging as proof of the depth of the qualities of the five grades and the weight of the recompense of the six faculties. Śākyamuni says that in the past he joyfully accepted this scripture and gained present, next-life, and later recompenses, using his own former affairs to encourage later people to circulate it.
II. How the Prose Divides into Three Parts
This chapter’s sutra text has prose and verse. The prose has three main parts: first, indicating at once the wrongdoing and blessing taught above; second, opening at once the two sides of trust and slander in this chapter; third, admonishing later people from the contrary and accordant sides.
The first part’s simultaneous indication of wrongdoing and blessing first points to the wrongdoing of slander as stated in “The Dharma Teacher,” and then to the blessing of receiving and upholding as stated in “The Qualities.” The meaning is clear from the sutra.
The second part simultaneously opens trust and slander, first giving the story’s background and then the story itself. The background includes the time, the buddha’s name, the kalpa name, the land name, and the Dharma taught by the buddha, all visible in the sutra.
The story itself has three parts. First, beginning from the extinction of the earliest Buddha King of Majestic Voice, it marks the time. Second, within the semblance Dharma, it simultaneously gives the names of two kinds of people: because of their conduct at that time, the slandering side is named overweeningly proud and the trusting side Never Disparaging. Third, beginning where the Buddha addresses the bodhisattva Great Strength, it simultaneously explains what believers gain and revilers lose.
III. What Believers Gain: Two Rounds of the Four Unities
First comes what is gained on the side of trust. Never Disparaging gains the vast purport of the direct teaching and the subtle benefit of circulation.
The first round explains the four unities in scriptural sequence. Being named Never Disparaging is unity of person; everyone he sees, unity of principle; bowing to everyone he sees, unity of practice; and telling them that he does not dare disparage them and that all will become buddhas, unity of teaching. These four disclose opening the real from the provisional.
The second round begins after he sees members of the fourfold assembly at a distance. The principle originally possessed by the people seen is fundamental unity of principle; his intentionally approaching to bow, fundamental unity of practice; and his speaking the same words to them, fundamental unity of teaching. Unity of person is listed only in abbreviated form and can be understood from the preceding text. These four disclose opening the distant Origin from what is seen in recent times.
The sutra says that Never Disparaging does not devote himself to reading and reciting scriptures, but only practices bowing. Zhizhe determines that this is the stage of the person of initial joyful acceptance. He joyfully accepts that all dharmas have a nature of peace and ease and are the same one true mark; he also joyfully accepts that all people possess the three kinds of buddha-nature. Reading and reciting scripture corresponds to revealing-cause nature; everyone practicing the bodhisattva path to conditioning-cause nature; and his not daring to disparage but instead deeply revering everyone to direct-cause nature. He reveres both people and Dharma and produces no contention; this is precisely the meaning of joyful acceptance.
Never Disparaging’s deep reverence for everyone is the Tathāgata’s seat. His enduring staves, sticks, tiles, stones, and abuse is putting on the Tathāgata’s robe. His continuing the practice without stopping, while holding a compassionate mind, is entering the Tathāgata’s room.
It can also be explained through the three karmas. Deep reverence is mental karma, speech that does not disparage is verbal karma, and intentionally approaching to bow is bodily karma. When all three accompany compassion, they are the peaceful practice of vows. Are not the three items and four items above the subtle benefit gained through circulation?
IV. What the Revilers Lose: Sentence-by-Sentence Rejection of the Four Unities
Beginning where someone within the fourfold assembly grows angry and the mind is impure, the sutra presents its second side and explains what slanderers lose. Giving rise to anger with impure minds means that they reject the four unities.
They revile Never Disparaging as without wisdom. Wisdom should know principle; by calling him ignorant, they reject unity of principle. Calling him a bhikṣu rejects unity of person. Demanding where he came from rejects unity of practice. Reviling his prediction as false rejects unity of teaching.
The sutra concludes that over many years Never Disparaging is continually reviled, showing that the others never accept the first round of four unities. He retreats to a distance yet still calls out those words of non-disparagement, and they still do not accept; this shows that they also reject the second round of four fundamental unities.
Never Disparaging’s always speaking these words discloses believers’ deep and unceasing trust. The fourfold assembly instead gives him the name Never Disparaging, disclosing the revilers’ unceasing mockery and abuse.
Someone asks: after appearing in the world, Śākyamuni Buddha circled and deliberated without immediately teaching. Never Disparaging, however, hurriedly told people that they would all become buddhas as soon as he saw them. Why do the two differ?
The answer is that when beings already possessed wholesome roots, Śākyamuni Buddha first protected them with a lesser Dharma; when beings did not yet possess wholesome roots, Never Disparaging forcefully administered the great Dharma like poison so that they would ultimately benefit. 〔The remainder is abbreviated.〕
V. What Recompenses Believers and Revilers Each Receive
Beginning when Never Disparaging is near death, the sutra simultaneously explains the recompenses of trust and slander. It first treats the believer in two parts: recompense and joining the people of past and present.
The believer has three recompenses. Purification of the six faculties in the present life is present recompense; encountering Lamp Radiance Buddha in the next life is next-life recompense; later encountering two thousand koṭis of buddhas is later recompense. The sutra’s strength of supernormal powers signifies purification of bodily karma; strength of delight in teaching and eloquence, purification of verbal karma; strength of excellent quiescence, purification of mental karma. 〔The remainder is abbreviated.〕
Joining past and present also has two parts. First, the Buddha identifies the Never Disparaging of the past as himself today, as seen in the sutra. Second, beginning with the hypothetical statement that in former lives he had not received, upheld, read, or recited this scripture or explained it to others, the Buddha adduces what the believer gains and exhorts the assembly to receive and uphold in accord; the meaning is likewise visible in the sutra.
Next, beginning with the fourfold assembly of the past, it explains the slanderers’ recompense, also in two parts: the recompense gained and the joining of past and present. The revilers receive two fruits, one unwholesome and one wholesome. Because they slander, they first fall into evil destinies; because they hear the name of buddha-nature and experience the force of the poisoned drum, they ultimately gain a wholesome fruit.
Joining the slanderers of past and present also has two parts. First, the Buddha identifies the fourfold assembly of that time as the five hundred bodhisattvas beginning with Bhadrapāla, the five hundred bhikṣus beginning with Lion Moon, and the five hundred upāsakas beginning with Mindful of the Buddha in the present assembly. Second, beginning where the Buddha tells the bodhisattva Great Strength that he should know, the Buddha adduces the contrary side of slander to reveal the accordant side of trust, and uses the exhortation to receive and uphold to block slander. This sutra has great power and ultimately evokes a great fruit; one must therefore diligently cultivate the five practices of receiving and upholding, reading, reciting, explaining, and copying.
VI. How Nineteen and a Half Lines of Verse Conclude the Prose
The verse has nineteen and a half lines. The first fifteen and a half only recapitulate the respective causes and fruits of believers and revilers; the last four recapitulate the exhortation to receive and uphold. The divisions are visible from the sutra, and Zhizhe does not explain them again sentence by sentence.
Attachment to dharmas in the verse means fixing dharmas, which originally cannot be disclosed through determinate characteristics, as having one particular form. Definitively saying they exist is attachment to dharmas; proceeding all the way to definitively saying they are neither existent nor nonexistent is still called attachment to dharmas.
The Buddha Treasury Sutra uses an extremely grave simile: the fault of killing all the people of Jambudvīpa with a wheel of blades is still comparatively slight; the wrongdoing of teaching the Great Vehicle with a mind that apprehends something instead exceeds it. 〔The remainder is abbreviated.〕
The Great Treatise says that the side attached to existence and the side attached to nonexistence dispute one another, and that the side attached to neither existence nor nonexistence then disputes both. All are like cowhide and dragon-cords: whichever binds them, they cannot escape harm.
The Middle Treatise says that buddhas teach emptiness originally to transform those attached to existence; if one instead becomes attached to emptiness, the buddhas cannot transform such a person. Definitively saying that all dharmas are only neither existent nor nonexistent is called the discourse of fools, because this loses the purport of the four siddhāntas.
Whether practicing oneself or transforming others, losing the purport of the four siddhāntas is called attachment to dharmas. If their purport is attained, neither oneself nor others are attached.
The above is the explanation of this chapter in the first half of fascicle ten of the Fahua Wenju.
常不輕的故事最容易被讀成一句溫厚的勸勉：尊重每一個人，不要輕視任何人。
可是本論把事情推得更深。常不輕面對的不是願意聽祂說法的人，而是譏罵祂、以杖木瓦石打擲祂的人。祂也不只是默默忍耐；一面避走遠處，一面仍高聲說對方將來作佛。
如果對方正在毀謗，這句授記怎會不是錯看？如果說了反使對方造罪，這樣的弘經又有什麼意義？本論正從這個最尖銳的場面，說明不輕之解如何成為不輕之行。
一、不輕為什麼一開始便有五面
不輕先是一種理解。常不輕內心知道眾生有佛性，外在所面對的每一位眾生便成為祂所敬之境；因為敬這個境，身體建立禮拜之行；因為確信所見，口中宣說不輕之教；祂也因此被眾人稱作常不輕。解、境、行、教、目五面，從內心所知一路顯到他人所立的名字。
本論所引《法華論》，用五種佛性說明這個『知道』。正因佛性貫通本來與將來，緣因與了因的種子並非今日才有，果性與果果性則是將來確定會得。常不輕不是把一句好話送給對方，而是拿這個理解遍歷所見之人：眼前這個人，也同樣不離五種佛性。
所以，不輕之境不是另在遠處等待發現的清淨對象。正在罵祂的人，也在祂所遍歷的人中。若先以對方此刻是否可敬作條件，境便會隨人的好惡而縮小；常不輕卻依祂所知而敬，不因對方眼前的反應改變所見。
二、為什麼本論要用射箭作譬
本論又引《見實三昧》的對話：如實見眾生，對如實見者而言，眾生就是佛。智者隨即用學射作譬。
初學射箭若只認一個小靶，射失的多，射中的少；若以整片大地為靶，箭無論落在哪裡，都不會落到大地之外。分別誰是賢聖、誰不是賢聖，像是在眾人之中挑一個小靶；如實觀一切眾生，則像以地為靶。
這個譬喻並沒有說善惡行為不必分辨。它所回答的是另一件事：常不輕憑什麼向所有所見之人行敬。祂所敬的不是對方此刻的毀罵，而是祂如實所見、決定不虛的成佛之性。正因所見不被眼前毀譽截斷，外在禮拜才不是一時情緒。
本品因此引一個人作證。常不輕往昔隨喜，後來得到現報、生報、後報；祂的本事證明五品功德之深、六根果報之重，也勸後人使經典繼續流通。
三、一句授記，為什麼能顯出兩番四一
本論先從信者所得說四一。『常不輕』這個名字是人一；凡有所見是理一；全都禮拜是行一；向對方說出將來作佛，是教一。人、理、行、教依經文次序連在一起：誰在行、祂看見什麼、祂怎樣行、祂說出什麼，四者不能拆散。
接著，經文又說常不輕乃至遠遠看見四眾，也特意走近禮拜，再說同一番話。本論於此指出本理一、本行一、本教一，並說少列人一。第一番從眼前所見開出真實，第二番從近時所見開出久遠根本；同一個禮拜與同一句授記，因經文前後推進而有兩番消解。
這也說明常不輕為何不能只被理解成一個態度良善的人。祂的名字、所見之理、身體的禮拜、口中的授記，共同構成所謂不輕。若心裡承認而身不行，少了行；若只在身上行禮而不知所敬之理，少了理；若禮拜卻不宣說對方將來作佛，經中那句教也沒有顯出。
四、不專讀誦，為什麼仍是流通
經文說，常不輕不以讀誦經典為專務，只行禮拜。本論沒有因此把祂放在經典之外，反而判祂是最初隨喜之人的位次。
從法說，祂隨喜一切法都有安樂性，同是一實相；從人說，祂隨喜一切人都有三種佛性。讀誦經典是了因性，皆行菩薩道是緣因性，不敢輕慢而又深敬是正因性。三項依了、緣、正的次序展開，最後收在敬人、敬法而不起爭競的隨喜心。
這份隨喜隨即落在身體上。深敬是如來座；在打罵中能忍，是著如來衣；以慈悲心持續去做，不因阻拒而停止，是入如來室。座、衣、室不是離開常不輕故事另談三物，而是在祂所受、所行的現場顯出。
同一現場也可從三業觀看：深敬是意業，不輕之說是口業，特意走近禮拜是身業。意、口、身三業都與慈悲相伴，便成誓願安樂行。祂雖不以讀誦為專務，卻用整個人把所隨喜的經義送到他人面前。
五、毀罵為什麼正好顯出不受四一
四眾生起瞋恚、心不清淨，本論判為不接受四一。他們罵常不輕無智，是不接受祂所知之理；叫祂比丘，是不接受這個人；問祂從哪裡來，是不接受祂走近禮拜之行；說授記虛妄，是不接受祂口中之教。理、人、行、教逐一被罵語翻轉。
多年毀罵不停，總結他們始終不接受第一番四一；常不輕避走遠住仍高聲宣說，他們仍不接受，則總結第二番四一也被拒絕。兩邊都沒有停：信者深信不休，所以常作是語；毀者譏毀不止，所以反以不輕為祂取名。
這裡最強的對照，不是禮貌與無禮，而是兩種持續。毀者用多年證明自己不受，常不輕也用多年證明自己不捨。祂避走，是不讓杖石毀身；祂高聲再說，是不讓毀罵中斷所信。忍受並非停住不動，而是在能避時避、仍須說時說。
六、釋尊等待，常不輕為何立即說
本論自己提出一個問題：釋尊出世以後沒有立即宣說，常不輕卻一見到人便倉促說出授記，為什麼？
回答落在眾生原有的善根。對本來已有善根的人，釋尊先用較小的法將護；對本來尚未有善根的人，常不輕用大法強毒。前者是保護已有之善，後者則讓尚無善者也不能全然不聞。
因此，等待與立即宣說不是兩個互相否定的做法。本論只依有善、未有善指出不同用處。常不輕那句話在當下可能引起拒絕，卻也使對方聽見佛性之名；所謂強毒，正把問題帶到信者與毀者後來各得什麼果報。
七、毒鼓為什麼沒有停在惡果
信者先得三報：現世六根清淨，下一生值遇燈明佛，後來又值遇二千億佛。祂所得的神通力是身業清淨，樂說辯力是口業清淨，善寂力是意業清淨。前面的意、口、身之行，到果報處顯為身、口、意三業清淨。
毀者則同時有善、惡兩果。因為毀謗，他們先墮惡；因為已經聽見佛性之名，毒鼓之力又使他們後來得到善果。毒鼓並不把毀謗說成善行，也不取消墮惡；它說明惡果不是故事的終點，曾經聽聞的名字仍有後效。
所以，經文會合古今時，那些曾經毀罵常不輕的人，後來已在法會中不退轉。佛先舉信者勸人隨順，又舉逆面顯出順面，以勸受持遮止毀謗。經有大力，終能感得大果；行者因此應勤習受持、讀、誦、解說、書寫五種行，不能因常不輕但行禮拜，便漏掉經文最後明勸的任何一項。
八、最後為什麼轉到著法
十九行半偈中，前十五行半重頌信、毀的因果，後四行重頌勸持。本論在偈頌之後特別解釋著法，因為偈中毀者被說成計著於法。
法本不可用一個定相顯示。若決定認作有，便是著法；乃至決定認作非有非無，也仍是著法。問題不只在執有，也不因改執另一句更精細的話便自然解脫；關鍵在那個『決定只能如此』的執取。
本論連引三書，把爭執一路推到有、無與非有非無：有所得心即使宣說大乘，仍有重過；執有、執無、執非有非無而彼此爭論，都不能免患；空本為教化執有，若再執空，仍不能受化。若固定宣稱諸法只是非有非無，同樣成為愚癡之論。
結語因此不以另一句定說取代前一句定說，而回到四悉檀之意。失去其意，無論自行或化他都名著法；得到其意，自己與他人都不著。
常不輕的禮拜也在這裡得到最後照明。祂所見的是眾生決定當得作佛，卻沒有把眼前的眾生固定在毀罵者的樣子裡。毀者執住所見而拒絕授記，常不輕則在杖石之中仍不輕慢。祂不是看不見對方正在做什麼，而是不讓正在發生的事封死對方將來可以成為誰。
文句記之眼
湛然先追問：常不輕是否錯誤地為所有人授記，後世弘經者是否會因此迷失方向？《文句記》以眾生有佛性作答，又把品初五面讀作以解貫穿其餘四面；這組追問與『以解貫四』都由湛然在鏡文中提出〔0348a11–0348b15〕。
鏡中又對比前品與本品，自立六義：前文完整弘揚經文，此品略舉弘經之意；此品即使遭毀仍能感得六根清淨；又從逆向教化、四一、本迹兩相與上慢者終能信伏等方面，說明本品何以另有作用〔0348a01–0348a10〕。這六義是湛然為本品續立的讀法。
有人把常不輕之行直接說成安樂行，湛然則說兩者儀相有別；《記》名為十別，現存文字可分十一組對舉〔0348b23–0348c10〕。它比較安處法座與故往禮拜、有人問才答與遭打仍宣、不專讀誦與入眾申通等差異。現存文字一方面稱十別，一方面可逐句辨出十一組。
對『不專讀誦』，湛然駁斥把不專解成夾雜的說法，認為這裡只是以不專讀誦反顯專行禮拜〔0349a11–0349a17〕。祂又正面回答為何禮拜在家四眾：眾生之理與佛果之理相等，所以禮拜眾生與禮佛同源；這組禮俗問答與戒條辨析都見於鏡文〔0349a17–0349b12〕。
到果報段，湛然再把神通、樂說辯、善寂三力分別配作室、座、衣，並把信與毀說成兩面鼓聲、成為生報與後報之因〔0349b22–0349b28〕。有人追問，既然毀謗使人受苦，菩薩為何還要造成受苦之因；祂答，沒有善因者即使不謗也會墮落，因謗受惡之後必因所聞得益，譬如人倒地仍從地起〔0349b28–0349c02〕。倒地譬與二鼓說明也都出現在湛然續釋中。
末段《記》把五種行明名為五種法師行，又說偈頌不重頌前面的雙指，只重頌雙開與雙勸〔0349c02–0349c10〕；解著法時，則把範圍擴到對佛所說權實之教的執取，並以牛皮向日更堅說明以著心執著無著之教〔0349c10–0349c15〕。鏡中所加的每一層，都在提醒讀者：能破一種執著的話，也可能被重新抓成另一種執著。
The story of Never Disparaging is most easily read as a gentle exhortation: respect every person and disparage no one.
The root treatise drives the matter deeper. Never Disparaging does not face people willing to hear him teach, but people who mock and revile him and strike him with staves, sticks, tiles, and stones. Nor does he merely endure in silence: while retreating to a distance, he still calls loudly that they will become buddhas.
If they are presently slandering, how can this prediction not misread them? If speaking it instead causes them to commit wrongdoing, what meaning can such propagation have? From this sharpest scene, the root treatise explains how an understanding that does not disparage becomes a practice that does not disparage.
I. Why Non-Disparagement Has Five Aspects from the Beginning
Non-disparagement begins as an understanding. Never Disparaging inwardly knows that beings have buddha-nature, so every being he encounters outwardly becomes an object of his reverence. Because he reveres that object, his body establishes the practice of bowing; because he trusts what he sees, his mouth proclaims the teaching of non-disparagement; and the assembly therefore calls him Never Disparaging. Understanding, object, practice, teaching, and name are five aspects that unfold from what is inwardly known to the name established by others.
The Treatise on the Lotus Sutra cited by the root treatise uses five kinds of buddha-nature to explain this “knowing.” Precisely because buddha-nature extends through origin and future, the seeds of conditioning and revealing causes are not newly present today, while fruit-nature and fruit-of-fruit nature will certainly be attained in the future. Never Disparaging is not offering the other person a pleasant phrase, but applying this understanding to everyone he sees: this person before him likewise does not depart from the five kinds of buddha-nature.
The object that is not disparaged is therefore not a pure object waiting to be discovered somewhere far away. The person presently reviling him is also among those he encompasses. If respect first depended on whether the other seems respectable now, the field would contract according to personal likes and dislikes. Never Disparaging instead reveres according to what he knows and does not let the other’s present response change what he sees.
II. Why the Root Treatise Uses Archery as Its Simile
The root treatise also cites a dialogue from the Sutra of the Samādhi of Directly Seeing Reality: to one who sees beings in accord with reality, beings are buddhas. Zhizhe immediately gives the simile of learning archery.
If a beginner in archery recognizes only a small target, the arrows miss often and hit rarely. If the whole earth is made the target, wherever an arrow lands, it cannot fall outside the earth. Distinguishing who is noble and who is not is like choosing one small target among many people. Contemplating all beings in accord with reality is like using the earth as the target.
The simile does not say that wholesome and unwholesome conduct need not be distinguished. It answers a different question: on what basis does Never Disparaging revere everyone he sees? He does not revere their present reviling, but the nature of becoming buddhas that he sees in accord with reality and knows to be definitively true. Precisely because what he sees is not cut off by present praise or blame, his outward bowing is not a passing emotion.
The chapter therefore adduces one person as proof. Never Disparaging joyfully accepted in the past and later gained present, next-life, and later recompenses. His former affairs prove the depth of the qualities of the five grades and the weight of the recompense of the six faculties, while exhorting later people to keep the scripture in circulation.
III. Why One Prediction Discloses Two Rounds of the Four Unities
The root treatise first explains four unities through what believers gain. The name “Never Disparaging” is unity of person; everyone he sees, unity of principle; bowing to them all, unity of practice; and telling them that they will become buddhas, unity of teaching. Person, principle, practice, and teaching are linked in the sutra’s sequence: who acts, what he sees, how he acts, and what he says cannot be severed from one another.
The sutra next says that even when Never Disparaging sees members of the fourfold assembly at a distance, he intentionally approaches, bows, and repeats the same statement. Here the root treatise identifies fundamental unity of principle, fundamental unity of practice, and fundamental unity of teaching, while saying that unity of person is listed only in abbreviated form. The first round opens the real from what is seen before him; the second opens the distant origin from what is seen in recent times. The same bow and prediction thus receive two explanations as the scripture advances.
This also shows why Never Disparaging cannot be understood merely as a person with a kindly attitude. His name, the principle he sees, his bodily bowing, and his spoken prediction together constitute non-disparagement. If the mind acknowledges but the body does not act, practice is missing. If the body bows without knowing the principle revered, principle is missing. If one bows but does not proclaim that the other will become a buddha, the teaching stated in the sutra has not appeared.
IV. Why Not Devoting Himself to Reading and Recitation Still Circulates the Sutra
The sutra says that Never Disparaging does not devote himself to reading and reciting scriptures, but only practices bowing. The root treatise does not therefore place him outside the scripture; instead, it assigns him the stage of the person of initial joyful acceptance.
In terms of Dharma, he joyfully accepts that all dharmas possess the nature of peace and ease and are the one true mark. In terms of persons, he joyfully accepts that all people possess the three kinds of buddha-nature. Reading and reciting the scripture are revealing-cause nature; all practicing the bodhisattva path is conditioning-cause nature; not daring to disparage and instead deeply revering is direct-cause nature. The three unfold in the sequence revealing, conditioning, and direct, and finally gather into a mind of joyful acceptance that reveres people and Dharma without producing contention.
This joyful acceptance immediately takes bodily form. Deep reverence is the Tathāgata’s seat. Being able to endure amid blows and abuse is putting on the Tathāgata’s robe. Continuing through compassion, without stopping because of obstruction or rejection, is entering the Tathāgata’s room. Seat, robe, and room are not three things discussed apart from Never Disparaging’s story, but appear within what he undergoes and practices.
The same scene can also be viewed through the three karmas. Deep reverence is the karma of mind, the statement of non-disparagement the karma of speech, and intentionally approaching to bow the karma of body. When the three karmas of mind, speech, and body all accompany compassion, they become the peaceful practice of vows. Though he does not devote himself to reading and reciting, he uses his whole person to bring the scriptural meaning he joyfully accepts before others.
V. Why Reviling Precisely Discloses Rejection of the Four Unities
When the fourfold assembly gives rise to anger and their minds are impure, the root treatise judges that they reject the four unities. Calling Never Disparaging an ignorant bhikṣu rejects the principle he knows; calling him a bhikṣu rejects the person; asking where he came from rejects his practice of approaching and bowing; calling his prediction false rejects the teaching in his mouth. Principle, person, practice, and teaching are each inverted through words of abuse.
Years of unceasing reviling conclude that they never accept the first round of four unities. When Never Disparaging retreats to a distance and still calls loudly, yet they continue to reject him, this concludes that the second round is also rejected. Neither side stops. The believer’s deep trust does not cease, so he always speaks these words; the revilers’ mockery and abuse do not stop, so they instead give him the name “Never Disparaging.”
The strongest contrast here is not courtesy against rudeness but two kinds of persistence. The revilers prove through years that they will not accept; Never Disparaging proves through years that he will not abandon them. He retreats so that staves and stones will not destroy his body; he calls out again so that reviling will not interrupt what he trusts. Forbearance is not remaining motionless, but withdrawing when one can withdraw and speaking when one still must speak.
VI. Why Śākyamuni Waits While Never Disparaging Speaks Immediately
The root treatise itself poses a question: Śākyamuni did not teach immediately after appearing in the world, while Never Disparaging hurried to give a prediction as soon as he saw someone. Why?
The answer turns on beings’ preexisting wholesome roots. Śākyamuni first uses a lesser Dharma to protect and nurture people who already possess wholesome roots; Never Disparaging forcefully administers the great Dharma like strong poison to people who do not yet possess wholesome roots. The former protects goodness already present; the latter ensures that even those without goodness cannot remain entirely without hearing.
Waiting and immediately speaking are therefore not mutually negating methods. The root treatise assigns them different uses according to whether wholesome roots are present or absent. Never Disparaging’s words may provoke rejection at that moment, yet they also cause the person to hear the name of buddha-nature. “Strong poison” carries the question directly into the later recompenses gained by believers and revilers.
VII. Why the Poisoned Drum Does Not End in an Unwholesome Fruit
Believers first receive three recompenses: purification of the six faculties in the present life, encountering Lamp Radiance Buddha in the next, and later encountering two thousand koṭis of buddhas. The supernormal-power strength he gains is purification of bodily karma, the strength of delight in teaching and eloquence is purification of verbal karma, and the strength of excellent quiescence is purification of mental karma. The earlier practices of mind, speech, and body manifest at the point of recompense as purification of the three karmas of body, speech, and mind.
The revilers possess both wholesome and unwholesome fruits. Because they slander, they first fall into evil; because they have heard the name of buddha-nature, the force of the poisoned drum later causes them to gain a wholesome fruit. The poisoned drum does not call slander wholesome, nor cancel the fall into evil. It explains that the unwholesome fruit is not the story’s endpoint: the name once heard still has a later effect.
Thus, when the sutra joins past and present, those who once reviled Never Disparaging are now nonretrogressing in the assembly. The Buddha first adduces believers to exhort accord, then adduces the contrary side to reveal the accordant side, exhorting reception and upholding while blocking slander. The sutra has great power and ultimately evokes a great fruit. Practitioners should therefore diligently practice receiving and upholding, reading, reciting, explaining, and copying; because Never Disparaging practiced only bowing, none of the five practices explicitly urged at the sutra’s end may be omitted.
VIII. Why the Ending Turns to Attachment to Dharmas
Among nineteen and a half lines of verse, the first fifteen and a half recapitulate the causes and fruits of trust and reviling, and the last four recapitulate the exhortation to uphold. After the verse, the root treatise specifically explains attachment to dharmas, because the revilers are said in the verse to cling to dharmas.
Dharmas cannot originally be disclosed through one fixed characteristic. Definitively regarding them as existent is attachment to dharmas; even definitively regarding them as neither existent nor nonexistent remains attachment to dharmas. The problem is not only clinging to existence, nor does replacing it with a subtler sentence automatically bring liberation. The decisive issue is the grasping that insists “it can only be this way.”
The root treatise cites three works in succession, carrying contention through existence, nonexistence, and neither existence nor nonexistence. Even if a mind that apprehends something teaches the Great Vehicle, its fault remains grave. Those who cling to existence, nonexistence, or neither and dispute with one another cannot avoid affliction. Emptiness was originally taught to transform those attached to existence; if emptiness is then grasped, they still cannot be transformed. Fixedly declaring that dharmas are only neither existent nor nonexistent is likewise the discourse of fools.
The conclusion therefore does not replace one fixed statement with another but returns to the meaning of the four siddhāntas. If their meaning is lost, both personal practice and transforming others are called attachment to dharmas. If their meaning is attained, neither self nor others are attached.
Never Disparaging’s bow receives its final illumination here. He sees that beings will definitively attain buddhahood, yet does not fix the beings before him in the appearance of revilers. The revilers grasp what they see and reject his prediction; Never Disparaging still does not disparage amid staves and stones. It is not that he cannot see what they are doing, but that he does not let what is happening close off forever who they may become.
Through the Eye of the Wenjuji
Zhanran first asks whether Never Disparaging wrongly gave predictions to everyone and whether later propagators of the scripture might thereby lose their direction. The Wenjuji answers through beings’ possession of buddha-nature and reads the five opening aspects as understanding running through the other four. Both this question and the statement “understanding runs through the four” are introduced by Zhanran on the Mirror surface 〔0348a11–0348b15〕.
The Mirror also contrasts the preceding chapter with the present and independently establishes six meanings: the previous text propagates the scripture in full, while this chapter briefly adduces the purport of propagation; even when reviled in this chapter, Never Disparaging can evoke purification of the six faculties; and from reverse transformation, the four unities, the two aspects of Origin and Trace, and those of overweening pride eventually trusting and submitting, it explains why this chapter has a distinct function 〔0348a01–0348a10〕. These six meanings are Zhanran’s continued reading of the chapter.
Someone directly identifies Never Disparaging’s practice with the peaceful practices, but Zhanran says their ritual forms differ. The Record calls them ten differences, while the surviving text can be divided into eleven paired contrasts 〔0348b23–0348c10〕. It compares peacefully occupying the Dharma seat with intentionally approaching to bow, answering only when questioned with continuing to proclaim even when struck, not devoting oneself to reading and reciting with entering an assembly and declaring the teaching, and other differences. The received text calls them ten differences on one hand, while eleven groups can be distinguished sentence by sentence on the other.
Regarding “not devoting himself to reading and reciting,” Zhanran refutes the explanation that takes “not devoting” to mean mixing in other practices. Here it only uses not devoting oneself to reading and reciting to reveal by contrast exclusive practice of bowing 〔0349a11–0349a17〕. He also directly answers why Never Disparaging bows to the fourfold lay assembly: the principle of beings equals the principle of the Buddha’s fruit, so bowing to beings and bowing to the Buddha share a source. This set of questions and answers about lay etiquette and distinctions concerning the precepts all occur on the Mirror surface 〔0349a17–0349b12〕.
At the recompense passage, Zhanran further correlates the three strengths—supernormal power, delight in teaching and eloquence, and excellent quiescence—with room, seat, and robe, and reads trust and reviling as sounds from the two sides of a drum that become causes of next-life and later recompense 〔0349b22–0349b28〕. Someone asks why a bodhisattva would still create a cause of suffering if slander makes people suffer. Zhanran answers that one without a wholesome cause would fall even without slander; after experiencing evil due to slander, such a person will necessarily gain benefit from what was heard, like someone who falls to the ground and still rises from that very ground 〔0349b28–0349c02〕. Both the falling-to-the-ground simile and the two-drum explanation occur in Zhanran’s continued exegesis.
In the final passage, the Record explicitly calls the five practices the practices of the five kinds of Dharma teacher and says that the verse does not recapitulate the preceding double indication, but only the double opening and double exhortation 〔0349c02–0349c10〕. When explaining attachment to dharmas, it expands the range to grasping the Buddha’s provisional and real teachings, and uses cowhide growing more rigid in the sun to illustrate an attached mind grasping a teaching of nonattachment 〔0349c10–0349c15〕. Every added layer of the Mirror reminds readers that words capable of breaking one attachment may themselves be grasped anew as another attachment.
考據Apparatus
本單元是《法華文句》對〈常不輕菩薩品〉的逐文消釋。智者先以解、境、行、教、目五義釋品名，再依長行、偈頌分科，從信、毀兩面說四一、隨喜、三業與果報，末後以三部經論所引收束於著法與無著。
一、科判定位
嚴格域為大正藏 T34n1718〔0140c05–0141b24〕：品題在〔0140c05〕，正文起於「內懷不輕之解」〔0140c06〕，止於「若得四悉檀意，自他俱無著也」〔0141b23〕；〔0141b24〕是卷十上卷尾，不是本品正文。讀者原典正文一千二百五十一個漢字，依本論次序可辨十一節：
| 次第 | 行域 | 本論內容 |
|---|---|---|
| 一 | 0140c06–0140c20 | 以解、境、行、教、目五義釋不輕，並列《法華論》與《見實三昧》兩路 |
| 二 | 0140c20–0140c22 | 說本品以不輕往事證因果，勸募流通 |
| 三 | 0140c22–0141a02 | 長行三分；第二分再開事本、本事，本事又標時節、兩人與得失 |
| 四 | 0141a02–0141a08 | 就信者說迹四一、本四一 |
| 五 | 0141a08–0141a18 | 判初隨喜位，依次說三因性、衣座室、三業與誓願安樂行 |
| 六 | 0141a18–0141a27 | 就毀者說不受四一，並結其呰毀不止 |
| 七 | 0141a27–0141b01 | 釋迦與不輕何以說法遲速不同的問答 |
| 八 | 0141b01–0141b12 | 信、毀果報，三報、三力、善惡兩果、結會與五種之行 |
| 九 | 0141b12–0141b14 | 十九行半偈頌的兩分 |
| 十 | 0141b14–0141b21 | 釋著法，依次引《佛藏》《大論》《中論》 |
| 十一 | 0141b21–0141b23 | 以得、失四悉檀意結自行、化他之著與無著 |
本單元位於本門。根經品序與本版《妙法蓮華經》第二十品一一相應。《法華文句記》品題在 T34n1719〔0347c08〕，正釋自〔0347c09〕至〔0349c15〕；下一品自〔0349c16〕起。
二、成立與傳本
卷端神逈序稱本書「迺是灌頂法師私記，合二十卷」〔T34 0001a23–0001a24〕，並記「至唐天寶中歲在戊子」〔T34 0001a25〕，東陽清泰寺朗和尚因夢所感而「方始條倫」〔T34 0001b07〕，又自述「非苟求同異輒有增減於其間矣」〔T34 0001b07–0001b08〕。現行卷十上仍署「天台智者大師說」〔T34 0135b04〕。因此，義說歸智者，文字傳錄有灌頂私記與天寶治定層；後出的《文句記》則是湛然續釋。
本品正文未另述治定史，故只以卷端傳承一句繫之，不由現行異讀反推條倫以前的文次。
三、所帖經文與所引
（一）根經範圍與十一單元
本版根經檔為 canon/tiantai/fahua/treatise/20_changbuqing/20_changbuqing_source.md，對應 T09n0262〈常不輕菩薩品第二十〉〔0050b23〕。正文自〔0050b24〕至〔0051c07〕，下一品自〔0051c08〕起。根經在此有十段長行單元及一段偈頌單元：
| 次 | 根經行域 | 起句與訖句 | 《文句》對位 |
|---|---|---|---|
| 一 | 0050b24–0050b28 | 起「爾時，佛告得大勢菩薩摩訶薩」〔0050b24〕；訖「眼、耳、鼻、舌、身、意清淨。」〔0050b27〕 | 雙指前品罪福 |
| 二 | 0050b28–0050c07 | 起「得大勢！乃往古昔，過無量無邊不可思議阿僧祇劫」〔0050b28〕；訖「說應六波羅蜜法，究竟佛慧。」〔0050c06〕 | 事本的時節、名號、劫、國、說法 |
| 三 | 0050c07–0050c14 | 起「得大勢！是威音王佛，壽四十萬億那由他恒河沙劫」〔0050c07〕；訖「如是次第有二萬億佛，皆同一號。」〔0050c13〕 | 事本續文 |
| 四 | 0050c14–0051a17 | 起「最初威音王如來既已滅度」〔0050c14〕；訖「於四眾中說法，心無所畏。」〔0051a17〕 | 本事、兩人、得失、四一、禮罵、六根、三力與諸佛果報 |
| 五 | 0051a17–0051a21 | 起「得大勢！是常不輕菩薩摩訶薩，供養如是若干諸佛」〔0051a17〕；訖「功德成就，當得作佛。」〔0051a20〕 | 信者後報 |
| 六 | 0051a21–0051a26 | 起「得大勢！於意云何？爾時常不輕菩薩豈異人乎？」〔0051a21〕；訖「疾得阿耨多羅三藐三菩提。」〔0051a25〕 | 信者結會古今、舉信勸順 |
| 七 | 0051a26–0051b01 | 起「得大勢！彼時四眾——比丘、比丘尼、優婆塞、優婆夷——」〔0051a26〕；訖「教化阿耨多羅三藐三菩提。」〔0051b01〕 | 毀者善惡兩果 |
| 八 | 0051b01–0051b05 | 起「得大勢，於汝意云何？」〔0051b01〕；訖「皆於阿耨多羅三藐三菩提不退轉者是。」〔0051b04〕 | 毀者結會古今 |
| 九 | 0051b05–0051b09 | 起「得大勢！當知是法華經，大饒益諸菩薩摩訶薩」〔0051b05〕；訖「書寫是經。」〔0051b09〕 | 舉逆顯順、勸持遮毀與五種法師行 |
| 十 | 0051b09–0051b10 | 「爾時世尊欲重宣此義，而說偈言」〔0051b09〕 | 長行與偈頌的轉接 |
| 十一 | 0051b11–0051c07 | 起「過去有佛，號威音王，神智無量」〔0051b11〕；訖「廣說此經，世世值佛，疾成佛道。」〔0051c07〕 | 十九行半偈；本論分前十五行半、後四行 |
（二）本版根經逐行對位
下表依本版根經檔的內容行次序轉錄；長行跨越多個大正藏行標時，仍保留本版同一內容行：
| 本版行 | T0262 loc | 根經逐字 | 《文句》對位 |
|---|---|---|---|
| 四 | 0050b24 | 爾時，佛告得大勢菩薩摩訶薩：「汝今當知！若比丘、比丘尼、優婆塞、優婆夷持法花經者，若有惡口、罵詈、誹謗，獲大罪報，如前所說；其所得功德，如向所說，眼、耳、鼻、舌、身、意清淨。 | 雙指前品罪福 |
| 五 | 0050b28 | 「得大勢！乃往古昔，過無量無邊不可思議阿僧祇劫，有佛名威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名離衰，國名大成。其威音王佛，於彼世中，為天、人、阿修羅說法，為求聲聞者，說應四諦法，度生老病死，究竟涅槃；為求辟支佛者，說應十二因緣法；為諸菩薩，因阿耨多羅三藐三菩提，說應六波羅蜜法，究竟佛慧。 | 事本 |
| 六 | 0050c07 | 「得大勢！是威音王佛，壽四十萬億那由他恒河沙劫；正法住世劫數，如一閻浮提微塵；像法住世劫數，如四天下微塵。其佛饒益眾生已，然後滅度。正法、像法滅盡之後，於此國土復有佛出，亦號威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。如是次第有二萬億佛，皆同一號。 | 事本續文 |
| 七 | 0050c14 | 「最初威音王如來既已滅度，正法滅後，於像法中，增上慢比丘有大勢力。爾時有一菩薩比丘名常不輕。得大勢！以何因緣名常不輕？是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——皆悉禮拜讚歎而作是言：『我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。』而是比丘，不專讀誦經典，但行禮拜，乃至遠見四眾，亦復故往禮拜讚歎而作是言：『我不敢輕於汝等，汝等皆當作佛。』四眾之中，有生瞋恚、心不淨者，惡口罵詈言：『是無智比丘從何所來？自言：「我不輕汝。」而與我等授記，當得作佛。我等不用如是虛妄授記。』如此經歷多年，常被罵詈，不生瞋恚，常作是言：『汝當作佛。』說是語時，眾人或以杖木瓦石而打擲之，避走遠住，猶高聲唱言：『我不敢輕於汝等，汝等皆當作佛。』以其常作是語故，增上慢比丘、比丘尼、優婆塞、優婆夷，號之為常不輕。是比丘臨欲終時，於虛空中，具聞威音王佛先所說法華經二十千萬億偈，悉能受持，即得如上眼根清淨、耳鼻舌身意根清淨。得是六根清淨已，更增壽命二百萬億那由他歲，廣為人說是法華經。於時增上慢四眾——比丘、比丘尼、優婆塞、優婆夷——輕賤是人，為作不輕名者，見其得大神通力、樂說辯力、大善寂力，聞其所說，皆信伏隨從。是菩薩復化千萬億眾，令住阿耨多羅三藐三菩提。命終之後，得值二千億佛，皆號日月燈明，於其法中，說是法華經。以是因緣，復值二千億佛，同號雲自在燈王，於此諸佛法中，受持讀誦，為諸四眾說此經典故，得是常眼清淨，耳、鼻、舌、身、意諸根清淨，於四眾中說法，心無所畏。 | 本事主體 |
| 八 | 0051a17 | 「得大勢！是常不輕菩薩摩訶薩，供養如是若干諸佛，恭敬、尊重、讚歎、種諸善根，於後復值千萬億佛，亦於諸佛法中說是經典，功德成就，當得作佛。 | 信者後報 |
| 九 | 0051a21 | 「得大勢！於意云何？爾時常不輕菩薩豈異人乎？則我身是。若我於宿世不受持讀誦此經、為他人說者，不能疾得阿耨多羅三藐三菩提。我於先佛所，受持讀誦此經、為人說故，疾得阿耨多羅三藐三菩提。 | 信者結會、舉信勸順 |
| 十 | 0051a26 | 「得大勢！彼時四眾——比丘、比丘尼、優婆塞、優婆夷——以瞋恚意輕賤我故，二百億劫常不值佛、不聞法、不見僧，千劫於阿鼻地獄受大苦惱。畢是罪已，復遇常不輕菩薩，教化阿耨多羅三藐三菩提。 | 毀者善惡兩果 |
| 十一 | 0051b01 | 「得大勢，於汝意云何？爾時四眾常輕是菩薩者，豈異人乎？今此會中跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞，皆於阿耨多羅三藐三菩提不退轉者是。 | 毀者結會；三組各五百 |
| 十二 | 0051b05 | 「得大勢！當知是法華經，大饒益諸菩薩摩訶薩，能令至於阿耨多羅三藐三菩提。是故諸菩薩摩訶薩，於如來滅後，常應受持、讀誦、解說、書寫是經。」 | 勸持遮毀；五種法師行 |
| 十三 | 0051b09 | 爾時世尊欲重宣此義，而說偈言： | 長行、偈頌轉接 |
| 十四 | 0051b11 | 「過去有佛，號威音王，神智無量， | 偈起 |
| 十五 | 0051b12 | 將導一切，天人龍神，所共供養。 | 前十五行半 |
| 十六 | 0051b13 | 是佛滅後，法欲盡時，有一菩薩， | 同上 |
| 十七 | 0051b14 | 名常不輕。時諸四眾，計著於法。 | 同上 |
| 十八 | 0051b15 | 不輕菩薩，往到其所，而語之言： | 同上 |
| 十九 | 0051b16 | 『我不輕汝，汝等行道，皆當作佛。』 | 同上 |
| 二十 | 0051b17 | 諸人聞已，輕毀罵詈；不輕菩薩， | 同上 |
| 二十一 | 0051b18 | 能忍受之。其罪畢已，臨命終時， | 同上 |
| 二十二 | 0051b19 | 得聞此經，六根清淨。神通力故， | 同上 |
| 二十三 | 0051b20 | 增益壽命，復為諸人，廣說是經。 | 同上 |
| 二十四 | 0051b21 | 諸著法眾，皆蒙菩薩，教化成就， | 同上 |
| 二十五 | 0051b22 | 令住佛道。不輕命終，值無數佛， | 同上 |
| 二十六 | 0051b23 | 說是經故，得無量福，漸具功德， | 同上 |
| 二十七 | 0051b24 | 疾成佛道。彼時不輕，則我身是。 | 同上 |
| 二十八 | 0051b25 | 時四部眾，著法之者，聞不輕言： | 同上 |
| 二十九 | 0051b26 | 『汝當作佛。』以是因緣，值無數佛。 | 同上 |
| 三十 | 0051b27 | 此會菩薩，五百之眾，并及四部， | 同上 |
| 三十一 | 0051b28 | 清信士女，今於我前，聽法者是。 | 同上 |
| 三十二 | 0051b29 | 我於前世，勸是諸人，聽受斯經， | 同上 |
| 三十三 | 0051c01 | 第一之法。開示教人，令住涅槃， | 同上 |
| 三十四 | 0051c02 | 世世受持，如是經典。億億萬劫， | 前二句收前十五行半；末句起後四行 |
| 三十五 | 0051c03 | 至不可議，時乃得聞，是法華經。 | 後四行頌勸持 |
| 三十六 | 0051c04 | 億億萬劫，至不可議，諸佛世尊、 | 同上 |
| 三十七 | 0051c05 | 時說是經。是故行者，於佛滅後， | 同上 |
| 三十八 | 0051c06 | 聞如是經，勿生疑惑。應當一心、 | 同上 |
| 三十九 | 0051c07 | 廣說此經，世世值佛，疾成佛道。」 | 偈止 |
（三）《文句》明示帖句
甲、事本、本事與信者四一
| 《文句》所帖 | T0262 今本逐字 | 對讀 |
|---|---|---|
| 「最初威音王」〔T34 0140c27〕 | 「最初威音王如來既已滅度」〔T09 0050c14〕 | 同一入口 |
| 「於像法中」〔T34 0140c28〕 | 「正法滅後，於像法中」〔T09 0050c15〕 | 今本有前接語 |
| 「得大勢」〔T34 0141a01〕 | 「得大勢！以何因緣名常不輕？」〔T09 0050c16〕 | 得失入口 |
| 「名常不輕」〔T34 0141a03〕 | 「爾時有一菩薩比丘名常不輕。」〔T09 0050c16〕 | 人一所帖 |
| 「凡有所見」〔T34 0141a03〕 | 「是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——」〔T09 0050c17〕 | 理一所帖 |
| 「皆悉禮拜」〔T34 0141a04〕 | 「皆悉禮拜讚歎而作是言」〔T09 0050c18〕 | 行一所帖 |
| 「而作是言」〔T34 0141a04〕 | 「而作是言：『我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。』」〔T09 0050c19〕 | 教一所帖 |
| 「乃至遠見」〔T34 0141a05〕 | 「乃至遠見四眾」〔T09 0050c21〕 | 本四一入口 |
| 「故往禮拜」〔T34 0141a06〕 | 「亦復故往禮拜讚歎而作是言」〔T09 0050c22〕 | 本行一所帖 |
| 「不專讀誦經典但行禮拜」〔T34 0141a08〕 | 「而是比丘，不專讀誦經典，但行禮拜」〔T09 0050c20〕 | 今本有主語與逗號 |
乙、毀者不受四一
| 《文句》所帖 | T0262 今本逐字 | 對讀 |
|---|---|---|
| 「四眾之中」〔T34 0141a18〕 | 「四眾之中，有生瞋恚、心不淨者」〔T09 0050c23〕 | 毀者入口 |
| 「生瞋恚心不淨者」〔T34 0141a19〕 | 「有生瞋恚、心不淨者」〔T09 0050c23〕 | 今本有「有」及頓逗 |
| 「罵言無智」〔T34 0141a20〕 | 「惡口罵詈言：『是無智比丘從何所來？自言：「我不輕汝。」而與我等授記，當得作佛。我等不用如是虛妄授記。』」〔T09 0050c24〕 | 理一消文所據 |
| 「比丘」〔T34 0141a21〕 | 「是無智比丘從何所來？」〔T09 0050c24〕 | 人一消文所據 |
| 「從何所來」〔T34 0141a21〕 | 「從何所來？」〔T09 0050c25〕 | 行一消文所據 |
| 「虛妄授記」〔T34 0141a22〕 | 「我等不用如是虛妄授記。」〔T09 0050c26〕 | 教一消文所據 |
| 「經歷多年常被罵」〔T34 0141a22〕 | 「如此經歷多年，常被罵詈」〔T09 0050c26〕 | 今本有「如此」、逗號與「詈」 |
| 「避走遠住高聲唱言」〔T34 0141a24〕 | 「避走遠住，猶高聲唱言」〔T09 0050c29〕 | 今本有「猶」 |
| 「常作是語故」〔T34 0141a25〕 | 「以其常作是語故」〔T09 0051a01〕 | 今本有「以其」 |
| 「四眾為作不輕名」〔T34 0141a26〕 | 「輕賤是人，為作不輕名者」〔T09 0051a09〕 | 本論撮錄 |
丙、果報、結會與勸持
| 《文句》所帖 | T0262 今本逐字 | 對讀 |
|---|---|---|
| 「臨欲終時」〔T34 0141b01〕 | 「是比丘臨欲終時」〔T09 0051a03〕 | 信者果報入口 |
| 「神通力」〔T34 0141b04〕 | 「見其得大神通力」〔T09 0051a09〕 | 今本有「大」 |
| 「樂說辯力」〔T34 0141b04〕 | 「樂說辯力」〔T09 0051a10〕 | 字面同 |
| 「善寂力」〔T34 0141b04〕 | 「大善寂力」〔T09 0051a10〕 | 今本有「大」 |
| 「若我宿世」〔T34 0141b06〕 | 「若我於宿世不受持讀誦此經、為他人說者」〔T09 0051a22〕 | 今本有「於」 |
| 「彼時四眾」〔T34 0141b07〕 | 「彼時四眾——比丘、比丘尼、優婆塞、優婆夷——」〔T09 0051a26〕 | 四眾全列 |
| 「當知」〔T34 0141b10〕 | 「得大勢！當知是法華經，大饒益諸菩薩摩訶薩」〔T09 0051b05〕 | 勸持入口 |
| 「五種之行」〔T34 0141b12〕 | 「常應受持、讀誦、解說、書寫是經。」〔T09 0051b08〕 | 依本論計受持、讀、誦、解說、書寫五項 |
丁、偈中著法三見
| 次 | T0262 今本 |
|---|---|
| 一 | 「時諸四眾，計著於法。」〔0051b14〕 |
| 二 | 「諸著法眾，皆蒙菩薩，教化成就」〔0051b21〕 |
| 三 | 「時四部眾，著法之者，聞不輕言」〔0051b25〕 |
（四）根經跨品回錨
| 《文句》本品 | T0262 回錨 | 說明 |
|---|---|---|
| 「先指罪，如〈法師品〉說」〔T34 0140c24〕 | 「若於一劫中，常懷不善心，作色而罵佛，獲無量重罪。其有讀誦持，是法華經者，須臾加惡言，其罪復過彼。」〔T09 0031b02〕 | 〈法師品〉罪報比較 |
| 「次指福，如〈功德品〉說如文」〔T34 0140c25〕 | 「若善男子、善女人，受持是法華經，若讀、若誦、若解說、若書寫，是人當得八百眼功德、千二百耳功德、八百鼻功德、千二百舌功德、八百身功德、千二百意功德，以是功德、莊嚴六根，皆令清淨。」〔T09 0047c03〕 | 今本品題作〈法師功德品〉〔0047c02〕 |
| 「不輕深敬是如來座也，忍於打罵是著如來衣也，以慈悲心常行不替即如來室也」〔T34 0141a13〕 | 「入如來室，著如來衣，坐如來座」〔T09 0031c23〕；「如來室者，一切眾生中大慈悲心是；如來衣者，柔和忍辱心是；如來座者，一切法空是。」〔T09 0031c25〕 | 本論依不輕行重新配座、衣、室 |
| 「此三與慈悲俱，即誓願安樂行也」〔T34 0141a16〕 | 「如來滅後，於末法中欲說是經，應住安樂行。」〔T09 0037c29〕；「當於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。」〔T09 0038b10〕 | 同品行相互讀；複名「誓願安樂行」見本論 |
| 「務當勤習五種之行」〔T34 0141b11〕 | 「於如來滅後，常應受持、讀誦、解說、書寫是經。」〔T09 0051b08〕 | 同品長行 |
（五）智顗所引：原錄與今本
甲、《法華論》
| 層位 | 逐字 |
|---|---|
| 《文句》原錄 | 「此菩薩知眾生有佛性不敢輕之。佛性有五，正因佛性，通亘本當；緣了佛性，種子本有非適今也。果性果果性定當得之，決不虛也，是名不輕之解。」〔T34 0140c08〕 |
| T1519 今本 | 「菩薩記者，如下〈不輕菩薩品〉中示現應知。「禮拜讚歎作如是言：我不輕汝，汝等皆當得作佛」者，示現眾生皆有佛性故。」〔T26 0009a12〕 |
| T1520 今本 | 「菩薩授記者，如〈不輕菩薩品〉示現禮拜讚歎言：我不輕汝，汝等皆當作佛者，示諸眾生皆有佛性故。」〔T26 0018b06〕 |
兩個今本譯文都見眾生皆有佛性，未見《文句》所錄五佛性五名連文。原錄與今本並存，不判其為引、釋或傳本文字。
乙、《見實三昧》
| 層位 | 逐字 |
|---|---|
| 《文句》原錄 | 「佛為父王說一切皆是佛，王問：『一切眾生即是佛不？』佛答：『若如實見眾生，於其即是佛。』」〔T34 0140c15〕 |
| T0310 今本之一 | 「大王！何謂佛法？大王！一切諸法皆是佛法。」〔T11 0432c17〕 |
| T0310 今本之二 | 「若一切法是佛法者，一切眾生亦應是佛。」〔T11 0432c19〕 |
| T0310 今本之三 | 「若不顛倒見眾生者，即是其佛。大王！所言佛者，如實見眾生也。如實見眾生者，即是見實際。」〔T11 0432c20〕 |
《文句》作撮錄句；今本具一切諸法皆是佛法、不顛倒見眾生與如實見眾生等語，並錄不判。
丙、《佛藏》
| 層位 | 逐字 |
|---|---|
| 《文句》原錄 | 「刀輪害閻浮人其失猶少，有所得心說大乘者，其罪過彼也〔云云〕。」〔T34 0141b16〕 |
| T0653 今本之一 | 「若有惡人盡奪其命，是人得罪寧為多不？」〔T15 0794a27〕 |
| T0653 今本之二 | 「如是癡人不知佛道，而為他人不淨說法。罪多於此。」〔T15 0794a28〕 |
今本同一譬域作奪命與不淨說法罪過於此，未見刀輪字面；不據此判原錄引源正誤。
丁、《大智度論》
| 層位 | 逐字 |
|---|---|
| 《文句》原錄 | 「執有與無諍，乃至執非有非無與有無諍，如牛皮龍繩俱不免患。」〔T34 0141b18〕 |
| T1509 今本之一 | 「若我受一切有見，則與二人共諍，所謂一切無者、半有半無者。若我受一切無見，亦與二人共諍，所謂一切有者、半有半無者諍。若我受半有半無者，亦與二人共諍，所謂一切無者、一切有者。」〔T25 0254b16〕 |
| T1509 今本之二 | 「若不著一切諸法空，心不起諍，但除結使，是名為實智。」〔T25 0254b22〕 |
| T1509 今本之三 | 「若取諸法空相起諍，不滅諸結使，依止是智慧，是為非實智。」〔T25 0254b23〕 |
今本有有、無、半有半無及起諍的相近段，未見牛皮龍繩連文；只作互讀。
戊、《中論》
| 層位 | 逐字 |
|---|---|
| 《文句》原錄 | 「諸佛說空法，本為化於有，若有著空者，諸佛所不化。」〔T34 0141b20〕 |
| T1564 今本 | 「大聖說空法，為離諸見故；若復見有空，諸佛所不化。」〔T30 0018c16〕 |
諸佛與大聖、本為化於有與為離諸見故、若有著空者與若復見有空字面不同；末句同，並錄不判。
（六）毒鼓譬本
《文句》本品只說「聞佛性名毒鼓之力獲善果報」〔T34 0141b09〕，沒有在此標出經名。《大般涅槃經》可互讀：
| T0374 今本 |
|---|
| 「譬如有人，以雜毒藥，用塗大鼓，於大眾中擊之發聲，雖無心欲聞，聞之皆死，唯除一人不橫死者。」〔T12 0420a08〕 |
| 「犯四重禁及五無間，聞是經已，亦作無上菩提因緣，漸斷煩惱」〔T12 0420a14〕 |
本論在此只說毒鼓之力；毀謗成因、信毀二鼓等進一步判釋見《文句記》。
四、文句記釋要〔鏡〕
《文句記》正釋可依次分為十六個相接區段。下表所列均為湛然續釋：
| 次 | 行域 | 鏡中要句與釋讀 |
|---|---|---|
| 一 | 0347c09–0348a11 | 「此品既前正引昔，當知〈不輕〉已有五品可以證因，後獲六根可以證果，故云「引證」。」〔0347c09〕；先錄嘉祥七別，再立六義 |
| 二 | 0348a11–0348a20 | 「問為不輕謬有所記，見者悉云皆當作佛？為復末代弘者迷津？」〔0348a11〕；依《法華論》辨難 |
| 三 | 0348a20–0348b15 | 「今文品初具足四一，以解貫四，於中先列、次釋。」〔0348a20〕；展開五佛性、因緣解與圓教解 |
| 四 | 0348b15–0348b23 | 「說此三益意在流通，昔時不輕三報宛爾，今日豈得不流通耶？」〔0348b21〕；細配三報 |
| 五 | 0348b23–0348c10 | 「今謂安樂行者始行弘經，故與不輕其儀十別。」〔0348b24〕；錄他說後逐項對辨 |
| 六 | 0348c10–0348c23 | 「「事本本事」者，通舉往昔威音王佛為不輕事之本，名為「事本」。於中別以最初威音佛時不輕之事，故云「本事」。」〔0348c10〕 |
| 七 | 0348c23–0349a11 | 「故知四一是經宏宗。」〔0349a10〕；另分四一、判位、隨喜意與結意 |
| 八 | 0349a11–0349a17 | 「有人云：不專是雜。今謂但顯不雜，不專對專。」〔0349a16〕 |
| 九 | 0349a17–0349a29 | 「有人問：何故禮俗？今為答之。」〔0349a17〕；申禮生、禮佛與毒鼓因 |
| 十 | 0349a29–0349b06 | 「有人此中引《大經》中禮知法者，及《淨名》中比丘禮俗。此義不然。」〔0349a29〕 |
| 十一 | 0349b06–0349b12 | 「有人云：菩薩不作是禮即是有犯。今謂有犯須準科條」〔0349b06〕；續辨性罪、遮罪 |
| 十二 | 0349b12–0349b22 | 「三「隨喜」下約人約法明隨喜意者，必具三因，安樂是總、三因是別」〔0349b12〕 |
| 十三 | 0349b22–0349b28 | 「神通，室也。說辯，座也。善寂，衣也。」〔0349b25〕；另釋強毒與信毀二鼓 |
| 十四 | 0349b28–0349c02 | 「答：其無善因不謗亦墮，因謗墮惡必由得益，如人倒地還從地起」〔0349b29〕 |
| 十五 | 0349c02–0349c10 | 「「務當勤習五種行」者，五種法師行也。」〔0349c02〕；重科十九行半偈 |
| 十六 | 0349c10–0349c15 | 「「乃至定謂」等者，此乃不專判於邪外，佛權實教執皆名著。」〔0349c10〕；以牛皮向日加堅釋著心 |
五、諸家異釋
（一）本論自錄異解
本單元正文未見有人云、或言、舊云、一云、解者不同等諸師異解標記。〔0141a27–0141a28〕的一問一答是本論自設問答；《見實三昧》引內的王問、佛答亦不屬諸師異解。故本論自錄異解在本單元據實無條目，不把《文句記》所錄他說移入此層。
（二）《文句記》所錄嘉祥七別〔鏡〕
| 序 | 鏡中逐字 |
|---|---|
| 一 | 「以上二品對今為三品功德，〈隨喜〉下、〈法師〉中、今為上也。」〔0347c11〕 |
| 二 | 「對上二品為三世功德，〈隨喜〉現、〈法師〉當、今品過。」〔0347c13〕 |
| 三 | 「對〈法師功德〉明果，今品辯因。」〔0347c14〕 |
| 四 | 「明眾生唯一乘故。」〔0347c15〕 |
| 五 | 「上明佛記、今明菩薩。」〔0347c15〕 |
| 六 | 「上明勸福、今明滅罪。」〔0347c16〕 |
| 七 | 「引事以證六根。」〔0347c17〕 |
湛然逐項反詰後結為「嘉祥七義非不一見，未有遠致，得此中意諸例可從。」〔0348a10〕。這是湛然對嘉祥七義的評語；本論原科未列此七義。
（三）《文句記》所立六義〔鏡〕
| 序 | 鏡中逐字 |
|---|---|
| 一 | 「上全弘經文，今略弘經意，故不讀誦但宣不輕。」〔0348a03〕 |
| 二 | 「小典生信尚未為二因，今經或毀感六根清淨。」〔0348a04〕 |
| 三 | 「諸經但明順化弘教，此品禮俗逆化通理。」〔0348a05〕 |
| 四 | 「餘經所表權實尚隔，此品表聞莫非四一。」〔0348a07〕 |
| 五 | 「諸經所表迹尚不周，此品兼表本迹二相。」〔0348a08〕 |
| 六 | 「諸經上慢永言墮苦，此品即能信伏隨從。」〔0348a09〕 |
（四）安樂行與不輕之別〔鏡〕
《文句記》稱「其儀十別」〔0348b25〕，其後可逐句分出的彼則、此乃對舉有十一組。現存文字同時保留十之名數與十一組列句：
| 序 | 鏡中逐字 |
|---|---|
| 一 | 「彼則安處法座隨問為說，此乃遠見四眾故往禮拜。」〔0348b25〕 |
| 二 | 「彼則有所難問方乃為答，此乃瓦行打擲猶彊宣之。」〔0348b26〕 |
| 三 | 「彼則常好坐禪在空閑處，此乃不專讀誦入眾申通。」〔0348b28〕 |
| 四 | 「彼則深愛法者不為多說，此乃被虛妄謗仍彊稱揚。」〔0348b29〕 |
| 五 | 「彼則初問云何讀說此經，此乃但云流通作佛一句。」〔0348c01〕 |
| 六 | 「彼則初修理觀觀十八空，此乃但懷一句作佛之解。」〔0348c02〕 |
| 七 | 「彼則化佛親說詮虛空身，此乃虛空身說詮於化事。」〔0348c04〕 |
| 八 | 「彼則夢中遠表當獲大果，此乃口宣當得佛因之教。」〔0348c05〕 |
| 九 | 「彼則約解髻喻開二乘權，此乃約結緣表一乘之實。」〔0348c06〕 |
| 十 | 「彼則以順化故存於軌儀，此乃以逆化故亡於恒迹。」〔0348c07〕 |
| 十一 | 「彼則列勝行法以取於人，此乃偏引往人以通勝法。」〔0348c08〕 |
（五）《文句記》所錄異說與問難〔鏡〕
| 類 | 鏡中逐字 | 鏡中處理 |
|---|---|---|
| 問難 | 「問為不輕謬有所記，見者悉云皆當作佛？為復末代弘者迷津？」〔0348a11〕 | 依《法華論》與佛性義答 |
| 有人云 | 「欲顯安樂行威勢無比，我為不輕行安樂行。」〔0348b23〕 | 後列十別 |
| 有人云 | 「不專是雜。」〔0349a16〕 | 判為不專對專 |
| 有人問 | 「何故禮俗？」〔0349a17〕 | 申禮生、禮佛與冥顯益 |
| 有人引 | 「《大經》中禮知法者，及《淨名》中比丘禮俗。」〔0349b01〕 | 明判此義不然 |
| 有人云 | 「菩薩不作是禮即是有犯。」〔0349b06〕 | 以有犯須準科條辨 |
| 又云 | 「菩薩於性罪必護，於遮罪有越。」〔0349b08〕 | 續辨遮性、持破 |
| 問難 | 「若因謗墮苦，菩薩何故為作苦因？」〔0349b28〕 | 以不謗亦墮、倒地還從地起答 |
以上材料的文本出處均在《文句記》；T1718 本論自錄異解仍為零條。
六、術語
| 詞語 | 本論義位 |
|---|---|
| 不輕五項 | 解、境、行、教、目依次由內懷、外敬、身立、口宣與人作名目顯出〔0140c06〕 |
| 五佛性 | 《文句》所錄《法華論》一路列正因、緣因、了因、果性、果果性；今本兩譯只逐字見眾生皆有佛性 |
| 因緣解、圓教解 | 本論只說「初是因緣解，後是圓教解〔云云〕。」〔0140c20〕；細分屬鏡釋 |
| 事本、本事 | 事本含時節、名號、劫、國、說法；本事自最初威音王佛下說不輕之事 |
| 迹四一 | 人、理、行、教依此原序消經〔0141a03–0141a05〕 |
| 本四一 | 理、行、教、人依此原序消經；傳文作「少人一」〔0141a06〕 |
| 初隨喜位 | 由不專讀誦而但行禮拜判位〔0141a08–0141a09〕 |
| 三因性 | 了因、緣因、正因依此原序配讀誦、行菩薩道與不敢輕慢而深敬〔0141a11〕 |
| 如來座、衣、室 | 深敬為座、忍於打罵為衣、慈悲不替為室，依本論原序〔0141a13〕 |
| 三業 | 深敬為意業、不輕之說為口業、故往禮拜為身業，依本論原序〔0141a15〕 |
| 將護、強毒 | 已有善者以小將護，未有善者以大強毒〔0141a28〕 |
| 三報 | 現得六根清淨、生值燈明佛、後值二千億佛〔0141b02–0141b03〕 |
| 三力、三業淨 | 神通力配身業淨、樂說辯力配口業淨、善寂力配意業淨〔0141b04〕 |
| 毒鼓之力 | 毀者因謗墮惡，又因聞佛性名而得後續善果〔0141b08–0141b09〕 |
| 五種之行 | 受持、讀、誦、解說、書寫五項；根經以讀誦連書，本論與鏡文以五種計 |
| 著法 | 關鍵在定謂有，乃至定謂非有非無；不是有、無語詞本身〔0141b14〕 |
| 四悉檀意 | 以得、失四悉檀意分自行、化他的著與無著〔0141b22–0141b23〕 |
七、譬喻・互讀・承衍
射箭之譬把不輕之解落在所對之境。本論說「譬初學射的多乖少當，以地為的無往不著。」〔0140c18〕：小靶容易失中，以地為靶則箭無不落地。此譬承接如實觀眾生，不另增加現代量化之說。
如來座、衣、室把根經〈法師品〉的三項帶入常不輕行。本論在此依深敬、忍於打罵、慈悲不替重作次第；互讀根經時，仍同時保留「如來室者，一切眾生中大慈悲心是；如來衣者，柔和忍辱心是；如來座者，一切法空是。」〔T09 0031c25〕，不以一處取代另一處。
毒鼓承接毀者善惡兩果：謗故墮惡，聞佛性名又成善果之緣。《大般涅槃經》以塗毒之鼓說雖無心欲聞而聞聲皆死〔T12 0420a08〕，又說重罪者聞經仍作無上菩提因緣〔0420a14〕。本品只取譬與善惡兩面，不把鏡中二鼓判釋倒入本論。
本品開首回指〈法師品〉罪報與〈法師功德品〉六根功德，末後又回到受持、讀、誦、解說、書寫五行。這使不輕往事既作前品因果之證，也承衍為佛滅後流通之勸。與本版根經同品互讀，可由長行逐句回勘到十九行半偈。
八、校本定位
（一）T1718 四組正文異讀
| 行錨 | 【大】 | 【甲】 | 短境 |
|---|---|---|---|
| 0140c24 | 後 | 後後 | 三、雙勸後二逆順 |
| 0141a05 | 是 | 缺 | 是教一；即甲本缺 |
| 0141a12 | 人 | 仁 | 敬人敬法 |
| 0141b19 | 免 | 勉 | 俱不免患 |
正文守大正本，四組並錄不判。第二組屬空異讀型，記作 是【大】／缺【甲】〔0141a05〕。
（二）卷界與所傳夾註
〔0141b23〕句末另有「不分卷【甲】」卷界 note；正文後〔0141b24〕始見卷十上卷尾。此項不混入四組字詞異讀。
本品有四枚正文夾註，均為〔云云〕，依次在〔0140c20、0141b01、0141b05、0141b17〕。讀者原典以方括號保留，不與前後正文抹平。
（三）鏡文二組異讀
| 行錨 | CBETA 現行正文 | 大正原字 | 短境 |
|---|---|---|---|
| 0348a04 | 輕 | 經 | 不讀誦但宣不輕 |
| 0349b08 | 護 | 獲 | 於性罪必護 |
兩組屬 T1719 傳本層，T1718 正文沒有相應改字。
（四）星號校、外字與頁錨
本品嚴格域沒有星號校 corresp 型異讀，也沒有 <g ref> 外字；兩項據實無表。彊、強兩形則各守文本：《文句》作強毒〔0141a29〕，《文句記》作彊毒〔0349b22〕。
讀者原典採換頁一枚、段首行內精錨：本單元錨為〔T34 0140c05〕與〔T34 0141a18〕。後一錨落在跨頁後首個新段之首，不在前段句中插錨；正文內的精確引句行位仍以本考據各條 loc 為準。
This unit is the Fahua Wenju’s passage-by-passage explanation of “The Bodhisattva Never Disparaging.” Zhizhe first explains the chapter title through five meanings—understanding, object, practice, teaching, and designation—then divides the prose and verse. From the two sides of trust and disparagement, he explains the four unities, joyful acceptance, the three karmas, and their recompense, and finally uses citations from three sutras and treatises to conclude with attachment to dharmas and nonattachment.
I. Doctrinal-Outline Placement
The strict domain is Taishō T34n1718 〔0140c05–0141b24〕. The chapter title stands at 〔0140c05〕; the body begins with 「內懷不輕之解」 tr. “inwardly harboring the understanding of never disparaging” 〔0140c06〕 and ends with 「若得四悉檀意，自他俱無著也」 tr. “if one apprehends the intent of the four siddhāntas, both oneself and others are without attachment” 〔0141b23〕. Line 〔0141b24〕 is the colophon to the first half of fascicle ten, not part of this chapter’s body. The reader’s root text contains 1,251 Han characters and, following the root treatise’s sequence, may be distinguished into eleven sections:
| Sequence | Line domain | Root-treatise content |
|---|---|---|
| One | 0140c06–0140c20 | Explaining Never Disparaging through the five meanings of understanding, object, practice, teaching, and designation, while setting out the two approaches of the Treatise on the Lotus Sutra and the Sutra of the Samādhi of Directly Seeing Reality |
| Two | 0140c20–0140c22 | Explaining how this chapter uses Never Disparaging’s former deeds to prove cause and fruit and to exhort and encourage circulation |
| Three | 0140c22–0141a02 | Dividing the prose into three; opening the second part again into the basis of the event and the event itself; and marking time, two kinds of persons, and gain and loss within the event itself |
| Four | 0141a02–0141a08 | Explaining the four unities of the trace and the four unities of the origin with reference to those who trust |
| Five | 0141a08–0141a18 | Determining the stage of initial joyful acceptance, then explaining in sequence the natures of the three causes, robe-seat-room, the three karmas, and the peaceful practice of vows |
| Six | 0141a18–0141a27 | Explaining, with reference to disparagers, their failure to receive the four unities and concluding that their abuse and disparagement did not cease |
| Seven | 0141a27–0141b01 | A question and answer explaining why Śākyamuni and Never Disparaging differed in how soon or late they taught the Dharma |
| Eight | 0141b01–0141b12 | The recompense of trust and disparagement: three recompenses, three powers, wholesome and unwholesome fruits, identification of past and present persons, and the five practices |
| Nine | 0141b12–0141b14 | The two divisions of the nineteen and a half lines of verse |
| Ten | 0141b14–0141b21 | Explaining attachment to dharmas, citing in sequence the Buddha Treasury Sutra, the Great Treatise, and the Middle Treatise |
| Eleven | 0141b21–0141b23 | Concluding self-practice and transforming others, attachment and nonattachment, through gaining or losing the intent of the four siddhāntas |
This unit belongs to the Origin Gate. The chapter sequence corresponds exactly to chapter twenty of this edition’s Lotus Sutra. The Fahua Wenjuji chapter title is at T34n1719 〔0347c08〕, its direct explanation runs from 〔0347c09〕 through 〔0349c15〕, and the next chapter begins at 〔0349c16〕.
II. Formation and Transmission
Shenjiong’s preface at the head of the fascicle calls this work 「迺是灌頂法師私記，合二十卷」 tr. “Dharma Master Guanding’s private record, combined into twenty fascicles” 〔T34 0001a23–0001a24〕. It also records 「至唐天寶中歲在戊子」 tr. “in the wuzi year during the Tianbao era of the Tang” 〔T34 0001a25〕, when Master Lang of Qingtaisi in Dongyang, prompted by a dream, 「方始條倫」 tr. “then began to put it into ordered sequence” 〔T34 0001b07〕, and states that he 「非苟求同異輒有增減於其間矣」 tr. “did not casually seek sameness or difference and arbitrarily add to or subtract from it” 〔T34 0001b07–0001b08〕. The received first half of fascicle ten still bears the attribution 「天台智者大師說」 tr. “taught by Tiantai Master Zhizhe” 〔T34 0135b04〕. Thus the doctrinal teaching is attributed to Zhizhe; the textual transmission includes Guanding’s private record and the Tianbao-era editorial layer; and the later Wenjuji is Zhanran’s continuing explanation.
The body of this chapter does not separately recount its editorial history. It is therefore connected to the fascicle-head transmission in this single statement, without using the received variants to reconstruct a conjectural order before that editing.
III. Sutra Passages Explained and Works Cited
A. Root-Sutra Domain and Its Eleven Units
This edition’s root-sutra file is canon/tiantai/fahua/treatise/20_changbuqing/20_changbuqing_source.md, corresponding to T09n0262, “The Bodhisattva Never Disparaging,” chapter twenty, whose title is at 〔0050b23〕. Its body runs from 〔0050b24〕 through 〔0051c07〕, and the next chapter begins at 〔0051c08〕. Here the root sutra has ten prose units and one verse unit:
| Sequence | Root-sutra domain | Opening and closing phrases | Alignment in the Wenju |
|---|---|---|---|
| One | 0050b24–0050b28 | Begins 「爾時，佛告得大勢菩薩摩訶薩」 tr. “At that time the Buddha addressed the bodhisattva-mahāsattva Attainer of Great Power” 〔0050b24〕; ends 「眼、耳、鼻、舌、身、意清淨。」 tr. “the eye, ear, nose, tongue, body, and mind become pure” 〔0050b27〕 | Dual reference to the preceding chapter’s wrongdoing and merit |
| Two | 0050b28–0050c07 | Begins 「得大勢！乃往古昔，過無量無邊不可思議阿僧祇劫」 tr. “Attainer of Great Power! In the distant past, immeasurable, boundless, inconceivable asaṃkhyeya aeons ago” 〔0050b28〕; ends 「說應六波羅蜜法，究竟佛慧。」 tr. “he taught the corresponding Dharma of the six perfections, culminating in buddha-wisdom” 〔0050c06〕 | Time, name, aeon, land, and teaching in the basis of the event |
| Three | 0050c07–0050c14 | Begins 「得大勢！是威音王佛，壽四十萬億那由他恒河沙劫」 tr. “Attainer of Great Power! The lifespan of this Buddha King Awesome Sound was forty myriad koṭis of nayutas of Ganges-sand aeons” 〔0050c07〕; ends 「如是次第有二萬億佛，皆同一號。」 tr. “in this sequence there were two trillion buddhas, all bearing the same name” 〔0050c13〕 | Continuation of the basis of the event |
| Four | 0050c14–0051a17 | Begins 「最初威音王如來既已滅度」 tr. “after the first Tathāgata King Awesome Sound had passed into extinction” 〔0050c14〕; ends 「於四眾中說法，心無所畏。」 tr. “teaching the Dharma among the fourfold assembly, his mind was without fear” 〔0051a17〕 | The event itself, two kinds of persons, gain and loss, the four unities, bowing and abuse, the six faculties, the three powers, and recompense among buddhas |
| Five | 0051a17–0051a21 | Begins 「得大勢！是常不輕菩薩摩訶薩，供養如是若干諸佛」 tr. “Attainer of Great Power! This bodhisattva-mahāsattva Never Disparaging made offerings to all these many buddhas” 〔0051a17〕; ends 「功德成就，當得作佛。」 tr. “his qualities came to fulfillment, and he was to become a buddha” 〔0051a20〕 | Later recompense of the one who trusted |
| Six | 0051a21–0051a26 | Begins 「得大勢！於意云何？爾時常不輕菩薩豈異人乎？」 tr. “Attainer of Great Power! What do you think? Was the bodhisattva Never Disparaging of that time some other person?” 〔0051a21〕; ends 「疾得阿耨多羅三藐三菩提。」 tr. “quickly attained unsurpassed, complete, perfect awakening” 〔0051a25〕 | Identifying past and present for the one who trusted and, by adducing trust, exhorting accord |
| Seven | 0051a26–0051b01 | Begins 「得大勢！彼時四眾——比丘、比丘尼、優婆塞、優婆夷——」 tr. “Attainer of Great Power! The fourfold assembly of that time—monks, nuns, laymen, and laywomen—” 〔0051a26〕; ends 「教化阿耨多羅三藐三菩提。」 tr. “taught and transformed them toward unsurpassed, complete, perfect awakening” 〔0051b01〕 | The unwholesome and wholesome fruits of the disparagers |
| Eight | 0051b01–0051b05 | Begins 「得大勢，於汝意云何？」 tr. “Attainer of Great Power, what do you think?” 〔0051b01〕; ends 「皆於阿耨多羅三藐三菩提不退轉者是。」 tr. “all of them are irreversible from unsurpassed, complete, perfect awakening” 〔0051b04〕 | Identifying the disparagers in past and present |
| Nine | 0051b05–0051b09 | Begins 「得大勢！當知是法華經，大饒益諸菩薩摩訶薩」 tr. “Attainer of Great Power! Know that this Lotus Sutra greatly benefits bodhisattva-mahāsattvas” 〔0051b05〕; ends 「書寫是經。」 tr. “copy this sutra” 〔0051b09〕 | Using opposition to disclose accord, exhorting upholding and barring disparagement, and the five Dharma-teacher practices |
| Ten | 0051b09–0051b10 | 「爾時世尊欲重宣此義，而說偈言」 tr. “At that time the World-Honored One wished to proclaim this meaning again and spoke in verse” 〔0051b09〕 | Transition from prose to verse |
| Eleven | 0051b11–0051c07 | Begins 「過去有佛，號威音王，神智無量」 tr. “In the past there was a buddha named King Awesome Sound, whose supernormal knowledge was immeasurable” 〔0051b11〕; ends 「廣說此經，世世值佛，疾成佛道。」 tr. “widely teach this sutra; life after life encounter buddhas; swiftly accomplish the buddha-way” 〔0051c07〕 | Nineteen and a half lines of verse; the root treatise divides them into the first fifteen and a half and the final four |
B. Line-by-Line Alignment with This Edition’s Root Sutra
The following table transcribes the content lines of this edition’s root-sutra file in their sequence. When prose spans more than one Taishō line marker, it remains a single content line as in this edition:
| Line in this edition | T0262 loc | Root-sutra wording | Alignment in the Wenju |
|---|---|---|---|
| Four | 0050b24 | 爾時，佛告得大勢菩薩摩訶薩：「汝今當知！若比丘、比丘尼、優婆塞、優婆夷持法花經者，若有惡口、罵詈、誹謗，獲大罪報，如前所說；其所得功德，如向所說，眼、耳、鼻、舌、身、意清淨。 tr. “At that time the Buddha told the bodhisattva-mahāsattva Attainer of Great Power: ‘You should now know this! If monks, nuns, laymen, or laywomen uphold the Lotus Sutra, and someone abuses, reviles, or slanders them, that person incurs the great retribution of wrongdoing described before; the qualities gained by the upholders are as just described: their faculties of eye, ear, nose, tongue, body, and mind become pure.’” | Dual reference to the preceding chapter’s wrongdoing and merit |
| Five | 0050b28 | 「得大勢！乃往古昔，過無量無邊不可思議阿僧祇劫，有佛名威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名離衰，國名大成。其威音王佛，於彼世中，為天、人、阿修羅說法，為求聲聞者，說應四諦法，度生老病死，究竟涅槃；為求辟支佛者，說應十二因緣法；為諸菩薩，因阿耨多羅三藐三菩提，說應六波羅蜜法，究竟佛慧。 tr. “Attainer of Great Power! In the distant past, immeasurable, boundless, inconceivable asaṃkhyeya aeons ago, there was a buddha named Tathāgata King Awesome Sound, Worthy One, Perfectly Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One. The aeon was named Free from Decline and the land Great Accomplishment. He taught the three vehicles, culminating in nirvāṇa and buddha-wisdom.” | Basis of the event |
| Six | 0050c07 | 「得大勢！是威音王佛，壽四十萬億那由他恒河沙劫；正法住世劫數，如一閻浮提微塵；像法住世劫數，如四天下微塵。其佛饒益眾生已，然後滅度。正法、像法滅盡之後，於此國土復有佛出，亦號威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。如是次第有二萬億佛，皆同一號。 tr. “Attainer of Great Power! The lifespan of Buddha King Awesome Sound was forty myriad koṭis of nayutas of Ganges-sand aeons. His True Dharma endured for as many aeons as dust motes in one Jambudvīpa and his Semblance Dharma for as many as dust motes in the four continents. After both disappeared, buddhas of the same name appeared in sequence, two trillion in all.” | Continuation of the basis of the event |
| Seven | 0050c14 | 「最初威音王如來既已滅度，正法滅後，於像法中，增上慢比丘有大勢力。爾時有一菩薩比丘名常不輕。得大勢！以何因緣名常不輕？是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——皆悉禮拜讚歎而作是言：『我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。』而是比丘，不專讀誦經典，但行禮拜，乃至遠見四眾，亦復故往禮拜讚歎而作是言：『我不敢輕於汝等，汝等皆當作佛。』四眾之中，有生瞋恚、心不淨者，惡口罵詈言：『是無智比丘從何所來？自言：「我不輕汝。」而與我等授記，當得作佛。我等不用如是虛妄授記。』如此經歷多年，常被罵詈，不生瞋恚，常作是言：『汝當作佛。』說是語時，眾人或以杖木瓦石而打擲之，避走遠住，猶高聲唱言：『我不敢輕於汝等，汝等皆當作佛。』以其常作是語故，增上慢比丘、比丘尼、優婆塞、優婆夷，號之為常不輕。是比丘臨欲終時，於虛空中，具聞威音王佛先所說法華經二十千萬億偈，悉能受持，即得如上眼根清淨、耳鼻舌身意根清淨。得是六根清淨已，更增壽命二百萬億那由他歲，廣為人說是法華經。於時增上慢四眾——比丘、比丘尼、優婆塞、優婆夷——輕賤是人，為作不輕名者，見其得大神通力、樂說辯力、大善寂力，聞其所說，皆信伏隨從。是菩薩復化千萬億眾，令住阿耨多羅三藐三菩提。命終之後，得值二千億佛，皆號日月燈明，於其法中，說是法華經。以是因緣，復值二千億佛，同號雲自在燈王，於此諸佛法中，受持讀誦，為諸四眾說此經典故，得是常眼清淨，耳、鼻、舌、身、意諸根清淨，於四眾中說法，心無所畏。 tr. “After the first Tathāgata King Awesome Sound had passed into extinction, and after his True Dharma had perished, in the age of the Semblance Dharma monks of overweening pride held great power. At that time there was a bodhisattva-monk named Never Disparaging. Attainer of Great Power! For what cause and condition was he named Never Disparaging? Whenever this monk saw anyone at all—monk, nun, layman, or laywoman—he would bow to them and praise them, saying: ‘I deeply revere you and dare not disparage you. Why? Because you all practice the bodhisattva path and will attain buddhahood.’ This monk did not devote himself to reciting the scriptures but only performed obeisance; even when he saw the fourfold assembly from afar, he would still go to them, bow, praise them, and say: ‘I dare not disparage you, for you will all become buddhas.’ Among the fourfold assembly there were those who gave rise to anger and whose minds were impure; they reviled and abused him, saying: ‘Where does this ignorant monk come from? He says of himself, “I do not slight you,” and bestows predictions on us that we shall become buddhas. We have no use for such false predictions.’ In this way many years passed. He was constantly reviled, yet gave rise to no anger, and constantly said: ‘You shall become buddhas.’ When he spoke these words, people would beat and pelt him with staves, sticks, tiles, and stones; he would run off and stand at a distance, still calling out in a loud voice: ‘I dare not disparage you, for you will all become buddhas.’ Because he constantly spoke thus, the overbearing monks, nuns, laymen, and laywomen named him Never Disparaging. When this monk was about to die, he heard in the air the twenty thousand myriad koṭis of verses of the Lotus Sutra formerly taught by Buddha King Awesome Sound, and was able to receive and uphold them all. He then obtained the purity of the eye faculty described above, and purity of the faculties of ear, nose, tongue, body, and mind. Having obtained this purity of the six faculties, his lifespan was extended by two million koṭis of nayutas of years, and he taught this Lotus Sutra widely for others. At that time the overbearing fourfold assembly—monks, nuns, laymen, and laywomen—who had despised this person and given him the name Never Disparaging, saw that he had gained great supernormal power, the power of eloquence in teaching, and the power of great goodness and tranquility. Hearing what he taught, they all believed, submitted, and followed him. This bodhisattva further converted a thousand myriad koṭis of beings, causing them to abide in unsurpassed, complete, perfect awakening. After his life ended, he met two thousand koṭis of buddhas, all named Sun Moon Lamp Bright, and within their Dharma he taught this Lotus Sutra. Through these causes and conditions he further met two thousand koṭis of buddhas, all alike named Cloud Sovereign Lamp King. Within the Dharma of these buddhas he received, upheld, read, and recited it, and because he taught this scripture for the fourfold assembly he obtained this constant purity of the eye and purity of the faculties of ear, nose, tongue, body, and mind, and taught the Dharma among the fourfold assembly without fear in his mind.” | Body of the event itself |
| Eight | 0051a17 | 「得大勢！是常不輕菩薩摩訶薩，供養如是若干諸佛，恭敬、尊重、讚歎、種諸善根，於後復值千萬億佛，亦於諸佛法中說是經典，功德成就，當得作佛。 tr. “Attainer of Great Power! Never Disparaging made offerings to all these buddhas, revered, honored, and praised them, planted wholesome roots, later encountered ten million koṭis more buddhas, taught this scripture within their Dharma, brought his qualities to fulfillment, and was to become a buddha.” | Later recompense of the one who trusted |
| Nine | 0051a21 | 「得大勢！於意云何？爾時常不輕菩薩豈異人乎？則我身是。若我於宿世不受持讀誦此經、為他人說者，不能疾得阿耨多羅三藐三菩提。我於先佛所，受持讀誦此經、為人說故，疾得阿耨多羅三藐三菩提。 tr. “Attainer of Great Power! Never Disparaging of that time was I myself. Had I not formerly received, upheld, read, recited, and taught this sutra, I could not have quickly attained unsurpassed, complete, perfect awakening; because I did so before former buddhas, I quickly attained it.” | Identifying the one who trusted; adducing trust and exhorting accord |
| Ten | 0051a26 | 「得大勢！彼時四眾——比丘、比丘尼、優婆塞、優婆夷——以瞋恚意輕賤我故，二百億劫常不值佛、不聞法、不見僧，千劫於阿鼻地獄受大苦惱。畢是罪已，復遇常不輕菩薩，教化阿耨多羅三藐三菩提。 tr. “Because the fourfold assembly of that time despised me in anger, for two hundred koṭis of aeons they encountered no buddha, heard no Dharma, and saw no Saṅgha, and for a thousand aeons suffered in Avīci. Once this wrongdoing was exhausted, they again met Never Disparaging, who taught and transformed them toward unsurpassed, complete, perfect awakening.” | The disparagers’ unwholesome and wholesome fruits |
| Eleven | 0051b01 | 「得大勢，於汝意云何？爾時四眾常輕是菩薩者，豈異人乎？今此會中跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞，皆於阿耨多羅三藐三菩提不退轉者是。 tr. “The fourfold assembly who constantly slighted that bodhisattva were none other than the five hundred bodhisattvas led by Bhadrapāla, five hundred monks led by Lion Moon, and five hundred laymen led by Mindful of the Buddha now in this assembly, all irreversible from unsurpassed, complete, perfect awakening.” | Identifying the disparagers in past and present; three groups of five hundred |
| Twelve | 0051b05 | 「得大勢！當知是法華經，大饒益諸菩薩摩訶薩，能令至於阿耨多羅三藐三菩提。是故諸菩薩摩訶薩，於如來滅後，常應受持、讀誦、解說、書寫是經。」 tr. “Attainer of Great Power! Know that this Lotus Sutra greatly benefits bodhisattva-mahāsattvas and can bring them to unsurpassed, complete, perfect awakening. Therefore, after the Tathāgata’s extinction, bodhisattva-mahāsattvas should always receive and uphold, read and recite, explain, and copy this sutra.” | Exhorting upholding and barring disparagement; the five Dharma-teacher practices |
| Thirteen | 0051b09 | 爾時世尊欲重宣此義，而說偈言： — “At that time the World-Honored One wished to proclaim this meaning again and spoke in verse:” | Transition from prose to verse |
| Fourteen | 0051b11 | 「過去有佛，號威音王，神智無量， — “In the past there was a buddha named King Awesome Sound, whose supernormal knowledge was immeasurable,” | Opening of the verse |
| Fifteen | 0051b12 | 將導一切，天人龍神，所共供養。 — “guiding and leading all beings, honored together by devas, humans, nāgas, and spirits.” | First fifteen and a half lines |
| Sixteen | 0051b13 | 是佛滅後，法欲盡時，有一菩薩， — “After that buddha’s extinction, when the Dharma was about to end, there was a bodhisattva,” | Same as above |
| Seventeen | 0051b14 | 名常不輕。時諸四眾，計著於法。 — “named Never Disparaging. The fourfold assembly then reckoned and clung to dharmas.” | Same as above |
| Eighteen | 0051b15 | 不輕菩薩，往到其所，而語之言： — “The bodhisattva Never Disparaging went to where they were and spoke these words:” | Same as above |
| Nineteen | 0051b16 | 『我不輕汝，汝等行道，皆當作佛。』 — “‘I do not slight you. You practice the path and shall all become buddhas.’” | Same as above |
| Twenty | 0051b17 | 諸人聞已，輕毀罵詈；不輕菩薩， — “When they heard this, the people slighted, disparaged, and reviled him; the bodhisattva Never Disparaging” | Same as above |
| Twenty-one | 0051b18 | 能忍受之。其罪畢已，臨命終時， — “was able to endure it. Once his wrongdoing was exhausted, as death drew near,” | Same as above |
| Twenty-two | 0051b19 | 得聞此經，六根清淨。神通力故， — “he heard this sutra and his six faculties became pure. Through supernormal power,” | Same as above |
| Twenty-three | 0051b20 | 增益壽命，復為諸人，廣說是經。 — “his lifespan increased, and once again he widely taught this sutra to the people.” | Same as above |
| Twenty-four | 0051b21 | 諸著法眾，皆蒙菩薩，教化成就， — “All those attached to dharmas received the bodhisattva’s teaching and were brought to fulfillment,” | Same as above |
| Twenty-five | 0051b22 | 令住佛道。不輕命終，值無數佛， — “caused to abide in the buddha-way. When Never Disparaging died, he encountered countless buddhas,” | Same as above |
| Twenty-six | 0051b23 | 說是經故，得無量福，漸具功德， — “and because he taught this sutra, gained immeasurable merit and gradually perfected his qualities,” | Same as above |
| Twenty-seven | 0051b24 | 疾成佛道。彼時不輕，則我身是。 — “swiftly accomplishing the buddha-way. Never Disparaging at that time was I myself.” | Same as above |
| Twenty-eight | 0051b25 | 時四部眾，著法之者，聞不輕言： — “The fourfold assembly of that time, those attached to dharmas, heard Never Disparaging say:” | Same as above |
| Twenty-nine | 0051b26 | 『汝當作佛。』以是因緣，值無數佛。 — “‘You shall become a buddha.’ Through this cause and condition, they encountered countless buddhas.” | Same as above |
| Thirty | 0051b27 | 此會菩薩，五百之眾，并及四部， — “The five hundred bodhisattvas in this assembly, together with the fourfold assembly,” | Same as above |
| Thirty-one | 0051b28 | 清信士女，今於我前，聽法者是。 — “the men and women of pure trust now listening to the Dharma before me, are those very people.” | Same as above |
| Thirty-two | 0051b29 | 我於前世，勸是諸人，聽受斯經， — “In a former life I encouraged these people to hear and receive this sutra,” | Same as above |
| Thirty-three | 0051c01 | 第一之法。開示教人，令住涅槃， — “the foremost Dharma, opening and revealing it, teaching the people, and causing them to abide in nirvāṇa,” | Same as above |
| Thirty-four | 0051c02 | 世世受持，如是經典。億億萬劫， — “receiving and upholding a scripture such as this life after life. Only after billions upon billions of myriad aeons,” | First two phrases end the first fifteen and a half lines; final phrase begins the last four |
| Thirty-five | 0051c03 | 至不可議，時乃得聞，是法華經。 — “a length of time beyond conception, does one come to hear this Lotus Sutra.” | Final four lines exhort upholding |
| Thirty-six | 0051c04 | 億億萬劫，至不可議，諸佛世尊、 — “Only after billions upon billions of myriad aeons beyond conception do the buddhas, the World-Honored Ones,” | Same as above |
| Thirty-seven | 0051c05 | 時說是經。是故行者，於佛滅後， — “teach this sutra when the time has come. Therefore, after a buddha’s extinction, practitioners” | Same as above |
| Thirty-eight | 0051c06 | 聞如是經，勿生疑惑。應當一心、 — “who hear such a sutra must not give rise to doubt. They should single-mindedly” | Same as above |
| Thirty-nine | 0051c07 | 廣說此經，世世值佛，疾成佛道。」 — “widely teach this sutra, encounter buddhas life after life, and swiftly accomplish the buddha-way.” | End of the verse |
C. Phrases Explicitly Adduced by the Wenju
1. Basis of the Event, Event Itself, and the Four Unities of Those Who Trust
| Phrase adduced by the Wenju | Exact wording in the received T0262 | Cross-reading |
|---|---|---|
| 「最初威音王」 tr. “the first King Awesome Sound” 〔T34 0140c27〕 | 「最初威音王如來既已滅度」 tr. “after the first Tathāgata King Awesome Sound had passed into extinction” 〔T09 0050c14〕 | The same point of entry |
| 「於像法中」 tr. “during the Semblance Dharma” 〔T34 0140c28〕 | 「正法滅後，於像法中」 tr. “after the True Dharma had ended, during the Semblance Dharma” 〔T09 0050c15〕 | The received text has a preceding connective phrase |
| 「得大勢」 tr. “Attainer of Great Power” 〔T34 0141a01〕 | 「得大勢！以何因緣名常不輕？」 tr. “Attainer of Great Power! For what cause and condition was he named Never Disparaging?” 〔T09 0050c16〕 | Entrance into gain and loss |
| 「名常不輕」 tr. “named Never Disparaging” 〔T34 0141a03〕 | 「爾時有一菩薩比丘名常不輕。」 tr. “At that time there was a bodhisattva-monk named Never Disparaging” 〔T09 0050c16〕 | The adduced phrase for the unity of person |
| 「凡有所見」 tr. “whomever he saw” 〔T34 0141a03〕 | 「是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——」 tr. “whomever this monk saw—whether monk, nun, layman, or laywoman—” 〔T09 0050c17〕 | The adduced phrase for the unity of principle |
| 「皆悉禮拜」 tr. “he bowed to them all” 〔T34 0141a04〕 | 「皆悉禮拜讚歎而作是言」 tr. “he bowed to them all, praised them, and said these words” 〔T09 0050c18〕 | The adduced phrase for the unity of practice |
| 「而作是言」 tr. “and spoke these words” 〔T34 0141a04〕 | 「而作是言：『我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。』」 tr. “and said: ‘I deeply revere all of you and dare not slight you. Why? You all practice the bodhisattva path and shall attain buddhahood’” 〔T09 0050c19〕 | The adduced phrase for the unity of teaching |
| 「乃至遠見」 tr. “even seeing from afar” 〔T34 0141a05〕 | 「乃至遠見四眾」 tr. “even seeing the fourfold assembly from afar” 〔T09 0050c21〕 | Entrance into the four unities of the origin |
| 「故往禮拜」 tr. “deliberately going to bow” 〔T34 0141a06〕 | 「亦復故往禮拜讚歎而作是言」 tr. “he would deliberately go over, bow, praise them, and say these words” 〔T09 0050c22〕 | The adduced phrase for the origin’s unity of practice |
| 「不專讀誦經典但行禮拜」 tr. “not specializing in reading and reciting scriptures, but only practicing bowing” 〔T34 0141a08〕 | 「而是比丘，不專讀誦經典，但行禮拜」 tr. “this monk did not specialize in reading and reciting scriptures, but only practiced bowing” 〔T09 0050c20〕 | The received text has a subject and comma |
2. The Disparagers’ Failure to Receive the Four Unities
| Phrase adduced by the Wenju | Exact wording in the received T0262 | Cross-reading |
|---|---|---|
| 「四眾之中」 tr. “among the fourfold assembly” 〔T34 0141a18〕 | 「四眾之中，有生瞋恚、心不淨者」 tr. “among the fourfold assembly were those who gave rise to anger and whose minds were impure” 〔T09 0050c23〕 | Entry into the disparagers |
| 「生瞋恚心不淨者」 tr. “those who gave rise to anger and whose minds were impure” 〔T34 0141a19〕 | 「有生瞋恚、心不淨者」 tr. “there were those who gave rise to anger and whose minds were impure” 〔T09 0050c23〕 | The received text has 「有」 tr. “there were” and punctuation |
| 「罵言無智」 tr. “reviling him as ignorant” 〔T34 0141a20〕 | 「惡口罵詈言：『是無智比丘從何所來？自言：「我不輕汝。」而與我等授記，當得作佛。我等不用如是虛妄授記。』」 tr. “reviling him with abusive words: ‘Where did this ignorant monk come from? He says, “I do not slight you,” yet predicts our buddhahood. We have no use for such a false prediction’” 〔T09 0050c24〕 | The wording underlying the explanation of the unity of principle |
| 「比丘」 tr. “monk” 〔T34 0141a21〕 | 「是無智比丘從何所來？」 tr. “Where did this ignorant monk come from?” 〔T09 0050c24〕 | The wording underlying the explanation of the unity of person |
| 「從何所來」 tr. “where did he come from?” 〔T34 0141a21〕 | 「從何所來？」 tr. “where did he come from?” 〔T09 0050c25〕 | The wording underlying the explanation of the unity of practice |
| 「虛妄授記」 tr. “false prediction” 〔T34 0141a22〕 | 「我等不用如是虛妄授記。」 tr. “we have no use for such a false prediction” 〔T09 0050c26〕 | The wording underlying the explanation of the unity of teaching |
| 「經歷多年常被罵」 tr. “passing through many years and constantly being reviled” 〔T34 0141a22〕 | 「如此經歷多年，常被罵詈」 tr. “this continued for many years, and he was constantly reviled” 〔T09 0050c26〕 | The received text has 「如此」 tr. “in this way,” a comma, and the final graph 「詈」 tr. “revile” |
| 「避走遠住高聲唱言」 tr. “dodging, running away, standing at a distance, and crying out loudly” 〔T34 0141a24〕 | 「避走遠住，猶高聲唱言」 tr. “he dodged, ran away, and stood at a distance, yet still cried out loudly” 〔T09 0050c29〕 | The received text has 「猶」 tr. “yet still” |
| 「常作是語故」 tr. “because he constantly spoke these words” 〔T34 0141a25〕 | 「以其常作是語故」 tr. “because he constantly spoke these words” 〔T09 0051a01〕 | The received text has the introductory 「以其」 tr. “because he” |
| 「四眾為作不輕名」 tr. “the fourfold assembly gave him the name Never Disparaging” 〔T34 0141a26〕 | 「輕賤是人，為作不輕名者」 tr. “those who despised this man and gave him the name Never Disparaging” 〔T09 0051a09〕 | A condensed record in the root treatise |
3. Recompense, Identification, and Exhortation to Uphold
| Phrase adduced by the Wenju | Exact wording in the received T0262 | Cross-reading |
|---|---|---|
| 「臨欲終時」 tr. “when about to die” 〔T34 0141b01〕 | 「是比丘臨欲終時」 tr. “when this monk was about to die” 〔T09 0051a03〕 | Entry into the recompense of the one who trusted |
| 「神通力」 tr. “supernormal power” 〔T34 0141b04〕 | 「見其得大神通力」 tr. “saw that he had attained great supernormal power” 〔T09 0051a09〕 | The received text has 「大」 tr. “great” |
| 「樂說辯力」 tr. “power of eloquence that delights in teaching” 〔T34 0141b04〕 | 「樂說辯力」 tr. “power of eloquence that delights in teaching” 〔T09 0051a10〕 | Wording identical |
| 「善寂力」 tr. “power of wholesome serenity” 〔T34 0141b04〕 | 「大善寂力」 tr. “great power of wholesome serenity” 〔T09 0051a10〕 | The received text has 「大」 tr. “great” |
| 「若我宿世」 tr. “if I in a former life” 〔T34 0141b06〕 | 「若我於宿世不受持讀誦此經、為他人說者」 tr. “if in former lives I had not received, upheld, read, and recited this sutra and taught it to others” 〔T09 0051a22〕 | The received text has 「於」 tr. “the preposition ‘in’” |
| 「彼時四眾」 tr. “the fourfold assembly of that time” 〔T34 0141b07〕 | 「彼時四眾——比丘、比丘尼、優婆塞、優婆夷——」 tr. “the fourfold assembly of that time—monks, nuns, laymen, and laywomen—” 〔T09 0051a26〕 | All four groups are listed |
| 「當知」 tr. “you should know” 〔T34 0141b10〕 | 「得大勢！當知是法華經，大饒益諸菩薩摩訶薩」 tr. “Attainer of Great Power! Know that this Lotus Sutra greatly benefits bodhisattva-mahāsattvas” 〔T09 0051b05〕 | Entry into the exhortation to uphold |
| 「五種之行」 tr. “the five practices” 〔T34 0141b12〕 | 「常應受持、讀誦、解說、書寫是經。」 tr. “one should always receive and uphold, read and recite, explain, and copy this sutra” 〔T09 0051b08〕 | The root treatise counts receiving and upholding, reading, reciting, explaining, and copying as five |
4. Three Occurrences of Attachment to Dharmas in the Verse
| Sequence | Received T0262 wording |
|---|---|
| One | 「時諸四眾，計著於法。」 tr. “At that time the fourfold assembly reckoned and clung to dharmas” 〔0051b14〕 |
| Two | 「諸著法眾，皆蒙菩薩，教化成就」 tr. “All those attached to dharmas received the bodhisattva’s teaching and were brought to fulfillment” 〔0051b21〕 |
| Three | 「時四部眾，著法之者，聞不輕言」 tr. “The fourfold assembly of that time, those attached to dharmas, heard Never Disparaging say” 〔0051b25〕 |
D. Cross-Chapter Anchors in the Root Sutra
| This chapter of the Wenju | Anchor in T0262 | Explanation |
|---|---|---|
| 「先指罪，如〈法師品〉說」 tr. “First it points to wrongdoing, as taught in the ‘Dharma Teacher’ chapter” 〔T34 0140c24〕 | 「若於一劫中，常懷不善心，作色而罵佛，獲無量重罪。其有讀誦持，是法華經者，須臾加惡言，其罪復過彼。」 tr. “If throughout one aeon one constantly harbors an unwholesome mind, scowls at and reviles the Buddha, one incurs immeasurable grave wrongdoing. If one directs abusive words even for a moment at one who reads, recites, and upholds this Lotus Sutra, that wrongdoing exceeds the former” 〔T09 0031b02〕 | Comparison of retribution for wrongdoing in the “Dharma Teacher” chapter |
| 「次指福，如〈功德品〉說如文」 tr. “Next it points to merit, as stated in the ‘Qualities’ chapter, just as the text says” 〔T34 0140c25〕 | 「若善男子、善女人，受持是法華經，若讀、若誦、若解說、若書寫，是人當得八百眼功德、千二百耳功德、八百鼻功德、千二百舌功德、八百身功德、千二百意功德，以是功德、莊嚴六根，皆令清淨。」 tr. “If a good man or good woman receives and upholds this Lotus Sutra—whether reading, reciting, explaining, or copying it—that person will attain eight hundred qualities of the eye, twelve hundred of the ear, eight hundred of the nose, twelve hundred of the tongue, eight hundred of the body, and twelve hundred of the mind; with these qualities the six faculties are adorned and all made pure” 〔T09 0047c03〕 | The received chapter title is “The Qualities of the Dharma Teacher” 〔0047c02〕 |
| 「不輕深敬是如來座也，忍於打罵是著如來衣也，以慈悲心常行不替即如來室也」 tr. “Never Disparaging’s deep reverence is the Tathāgata’s seat; enduring blows and abuse is wearing the Tathāgata’s robe; constantly practicing with a compassionate mind without interruption is the Tathāgata’s room” 〔T34 0141a13〕 | 「入如來室，著如來衣，坐如來座」 tr. “enter the Tathāgata’s room, wear the Tathāgata’s robe, and sit on the Tathāgata’s seat” 〔T09 0031c23〕; 「如來室者，一切眾生中大慈悲心是；如來衣者，柔和忍辱心是；如來座者，一切法空是。」 tr. “The Tathāgata’s room is the mind of great kindness and compassion toward all beings; the Tathāgata’s robe is the mind of gentleness and patient endurance; the Tathāgata’s seat is the emptiness of all dharmas” 〔T09 0031c25〕 | The root treatise remaps seat, robe, and room according to Never Disparaging’s practice |
| 「此三與慈悲俱，即誓願安樂行也」 tr. “These three, together with kindness and compassion, are precisely the peaceful practice of vows” 〔T34 0141a16〕 | 「如來滅後，於末法中欲說是經，應住安樂行。」 tr. “After the Tathāgata’s extinction, one who wishes to teach this sutra in the latter Dharma should abide in peaceful practices” 〔T09 0037c29〕; 「當於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。」 tr. “One should regard all beings with great compassion, all tathāgatas as compassionate fathers, and all bodhisattvas as great teachers; one should constantly and deeply revere and bow to the great bodhisattvas of the ten directions” 〔T09 0038b10〕 | Cross-reading of the practice forms within that chapter; the compound name 「誓願安樂行」 tr. “peaceful practice of vows” occurs in the root treatise |
| 「務當勤習五種之行」 tr. “one must diligently cultivate the five practices” 〔T34 0141b11〕 | 「於如來滅後，常應受持、讀誦、解說、書寫是經。」 tr. “after the Tathāgata’s extinction, one should always receive and uphold, read and recite, explain, and copy this sutra” 〔T09 0051b08〕 | Prose in the same chapter |
E. Zhiyi’s Citations: Original Record and Received Texts
1. Treatise on the Lotus Sutra
| Layer | Exact wording |
|---|---|
| Original record in the Wenju | 「此菩薩知眾生有佛性不敢輕之。佛性有五，正因佛性，通亘本當；緣了佛性，種子本有非適今也。果性果果性定當得之，決不虛也，是名不輕之解。」 tr. “This bodhisattva knew that sentient beings possess buddha-nature and therefore dared not disparage them. Buddha-nature is fivefold: the buddha-nature as direct cause pervades past, present, and future; the buddha-natures as conditioning and illuminating causes are seeds originally present, not newly arising now; the fruit-nature and fruit-of-fruit-nature will certainly be attained and are assuredly not false. This is called Never Disparaging’s understanding” 〔T34 0140c08〕 |
| Received T1519 | 「菩薩記者，如下〈不輕菩薩品〉中示現應知。「禮拜讚歎作如是言：我不輕汝，汝等皆當得作佛」者，示現眾生皆有佛性故。」 tr. “The bodhisattva prediction should be understood as manifested below in the chapter on the Bodhisattva Never Disparaging. ‘Bowing and praising, he spoke these words: I do not slight you; you shall all become buddhas’ manifests that all sentient beings possess buddha-nature” 〔T26 0009a12〕 |
| Received T1520 | 「菩薩授記者，如〈不輕菩薩品〉示現禮拜讚歎言：我不輕汝，汝等皆當作佛者，示諸眾生皆有佛性故。」 tr. “The bodhisattva’s bestowal of prediction is manifested in the chapter on Never Disparaging: he bows and praises, saying, ‘I do not slight you; you shall all become buddhas,’ thereby showing that all sentient beings possess buddha-nature” 〔T26 0018b06〕 |
Both received translations state that all sentient beings possess buddha-nature, but neither contains the five names of the five buddha-natures in the continuous form recorded by the Wenju. The original record and received versions are preserved side by side without adjudicating whether the former is citation, explanation, or wording from another transmitted text.
2. Sutra of the Samādhi of Directly Seeing Reality
| Layer | Exact wording |
|---|---|
| Original record in the Wenju | 「佛為父王說一切皆是佛，王問：『一切眾生即是佛不？』佛答：『若如實見眾生，於其即是佛。』」 tr. “The Buddha told his royal father that all are buddhas. The king asked, ‘Are all sentient beings themselves buddhas?’ The Buddha answered, ‘If one sees sentient beings as they truly are, one is thereby a buddha’” 〔T34 0140c15〕 |
| First received T0310 passage | 「大王！何謂佛法？大王！一切諸法皆是佛法。」 tr. “Great King! What is the Buddha-Dharma? Great King! All dharmas are the Buddha-Dharma” 〔T11 0432c17〕 |
| Second received T0310 passage | 「若一切法是佛法者，一切眾生亦應是佛。」 tr. “If all dharmas are the Buddha-Dharma, all sentient beings should also be buddhas” 〔T11 0432c19〕 |
| Third received T0310 passage | 「若不顛倒見眾生者，即是其佛。大王！所言佛者，如實見眾生也。如實見眾生者，即是見實際。」 tr. “One who sees sentient beings without inversion is thereby a buddha. Great King! What is called a buddha is one who sees sentient beings as they truly are. To see sentient beings as they truly are is to see the limit of reality” 〔T11 0432c20〕 |
The Wenju gives a condensed record. The received text contains the statements that all dharmas are the Buddha-Dharma, that sentient beings are seen without inversion, and that sentient beings are seen as they truly are. Both are recorded without adjudication.
3. Buddha Treasury Sutra
| Layer | Exact wording |
|---|---|
| Original record in the Wenju | 「刀輪害閻浮人其失猶少，有所得心說大乘者，其罪過彼也〔云云〕。」 tr. “The fault of killing the people of Jambudvīpa with bladed wheels is still small; one who teaches the Mahāyāna with a mind that apprehends attainment commits wrongdoing exceeding that [and so forth]” 〔T34 0141b16〕 |
| First received T0653 passage | 「若有惡人盡奪其命，是人得罪寧為多不？」 tr. “If an evil person were to take all their lives, would that person’s wrongdoing be great or not?” 〔T15 0794a27〕 |
| Second received T0653 passage | 「如是癡人不知佛道，而為他人不淨說法。罪多於此。」 tr. “Such a deluded person does not know the buddha-way yet impurely teaches Dharma to others. That wrongdoing is greater than this” 〔T15 0794a28〕 |
In the same domain of the simile, the received text speaks of taking lives and of the wrongdoing of impure teaching exceeding it, but does not contain the literal expression “bladed wheels.” This is not used to adjudicate the source of the root treatise’s record.
4. Great Treatise on the Perfection of Wisdom
| Layer | Exact wording |
|---|---|
| Original record in the Wenju | 「執有與無諍，乃至執非有非無與有無諍，如牛皮龍繩俱不免患。」 tr. “Those attached to existence dispute with nonexistence; even those attached to neither existence nor nonexistence dispute with existence and nonexistence. Like ox-hide and dragon rope, none escapes affliction” 〔T34 0141b18〕 |
| First received T1509 passage | 「若我受一切有見，則與二人共諍，所謂一切無者、半有半無者。若我受一切無見，亦與二人共諍，所謂一切有者、半有半無者諍。若我受半有半無者，亦與二人共諍，所謂一切無者、一切有者。」 tr. “If I accept the view that all exists, I dispute with two kinds of persons: those who hold that all is nonexistent and those who hold that it is half existent and half nonexistent. If I accept the view that all is nonexistent, I likewise dispute with the other two. If I accept that it is half existent and half nonexistent, I likewise dispute with those who hold that all is nonexistent and those who hold that all exists” 〔T25 0254b16〕 |
| Second received T1509 passage | 「若不著一切諸法空，心不起諍，但除結使，是名為實智。」 tr. “If one is not attached to the emptiness of all dharmas, one’s mind does not give rise to dispute and only eliminates the bonds; this is called true wisdom” 〔T25 0254b22〕 |
| Third received T1509 passage | 「若取諸法空相起諍，不滅諸結使，依止是智慧，是為非實智。」 tr. “If one grasps the mark of the emptiness of dharmas and gives rise to dispute, does not eliminate the bonds, and relies on this wisdom, this is not true wisdom” 〔T25 0254b23〕 |
The received text has a closely related passage on existence, nonexistence, half existence and half nonexistence, and the arising of dispute, but not the continuous expression “ox-hide and dragon rope.” It is retained only for cross-reading.
5. Middle Treatise
| Layer | Exact wording |
|---|---|
| Original record in the Wenju | 「諸佛說空法，本為化於有，若有著空者，諸佛所不化。」 tr. “The buddhas teach the Dharma of emptiness originally to transform those attached to existence; if someone is attached to emptiness, that person cannot be transformed by the buddhas” 〔T34 0141b20〕 |
| Received T1564 | 「大聖說空法，為離諸見故；若復見有空，諸佛所不化。」 tr. “The great sage taught the Dharma of emptiness so that all views might be abandoned; if one again forms a view of emptiness, the buddhas cannot transform that person” 〔T30 0018c16〕 |
The wording differs between “the buddhas” and “the great sage,” “originally to transform those attached to existence” and “so that all views might be abandoned,” and “if someone is attached to emptiness” and “if one again forms a view of emptiness.” The final line agrees. Both are recorded without adjudication.
F. Scriptural Basis of the Poisoned-Drum Simile
In this chapter the Wenju says only 「聞佛性名毒鼓之力獲善果報」 tr. “through hearing the name buddha-nature, the power of the poisoned drum brought the wholesome recompense” 〔T34 0141b09〕, without naming a sutra here. The Great Nirvāṇa Sutra may be read alongside it:
| Received T0374 |
|---|
| 「譬如有人，以雜毒藥，用塗大鼓，於大眾中擊之發聲，雖無心欲聞，聞之皆死，唯除一人不橫死者。」 tr. “It is like a person who smears a great drum with compounded poison and strikes it amid a great assembly. Although they have no wish to hear it, all who hear the sound die, except one who does not die an untimely death” 〔T12 0420a08〕 |
| 「犯四重禁及五無間，聞是經已，亦作無上菩提因緣，漸斷煩惱」 tr. “Those who violate the four grave prohibitions and commit the five acts of immediate recompense, after hearing this sutra, still form causes and conditions for unsurpassed awakening and gradually sever their afflictions” 〔T12 0420a14〕 |
Here the root treatise states only the power of the poisoned drum. The further explanations of disparagement as a cause and of the two drums of trust and disparagement appear in the Wenjuji.
IV. Essential Explanations from the Wenjuji [the Mirror]
The Wenjuji’s direct explanation may be divided in sequence into sixteen contiguous sections. Every entry below is Zhanran’s continuing explanation:
| Sequence | Line domain | Essential Mirror wording and reading |
|---|---|---|
| One | 0347c09–0348a11 | 「此品既前正引昔，當知〈不輕〉已有五品可以證因，後獲六根可以證果，故云「引證」。」 tr. “Since this chapter directly adduces the past after the preceding material, know that before ‘Never Disparaging’ there are already five chapters that can prove the cause, while his later attainment of the six faculties can prove the fruit; hence it is called ‘adducing proof’” 〔0347c09〕; first recording Jiaxiang’s seven distinctions and then establishing six meanings |
| Two | 0348a11–0348a20 | 「問為不輕謬有所記，見者悉云皆當作佛？為復末代弘者迷津？」 tr. “Question: Did Never Disparaging mistakenly bestow predictions, saying that everyone he saw would become a buddha? Or does this instead mislead those who propagate it in the latter age?” 〔0348a11〕; resolving the challenge through the Treatise on the Lotus Sutra |
| Three | 0348a20–0348b15 | 「今文品初具足四一，以解貫四，於中先列、次釋。」 tr. “At the beginning of the present chapter, the text fully possesses the four unities, with understanding running through all four; within this, it first lists and then explains them” 〔0348a20〕; expanding the five buddha-natures, the conditioned understanding, and the perfect-teaching understanding |
| Four | 0348b15–0348b23 | 「說此三益意在流通，昔時不輕三報宛爾，今日豈得不流通耶？」 tr. “The intent in teaching these three benefits lies in circulation. Never Disparaging’s three recompenses in the past were manifestly so; how could it not be circulated today?” 〔0348b21〕; correlating the three recompenses in detail |
| Five | 0348b23–0348c10 | 「今謂安樂行者始行弘經，故與不輕其儀十別。」 tr. “We now say that those practicing peaceful practices are beginning the work of propagating the sutra; therefore their modes differ from Never Disparaging’s in ten respects” 〔0348b24〕; recording another view and then distinguishing the items one by one |
| Six | 0348c10–0348c23 | 「「事本本事」者，通舉往昔威音王佛為不輕事之本，名為「事本」。於中別以最初威音佛時不輕之事，故云「本事」。」 tr. “‘Basis of the event and the event itself’: generally adducing the Buddha King Awesome Sound of the past as the basis for Never Disparaging’s event is called the ‘basis of the event.’ Within it, specifically taking Never Disparaging’s deeds in the time of the first Buddha Awesome Sound is therefore called ‘the event itself’” 〔0348c10〕 |
| Seven | 0348c23–0349a11 | 「故知四一是經宏宗。」 tr. “Thus know that the four unities are the great principle of this sutra” 〔0349a10〕; separately distinguishing the four unities, determining the stage, the intent of joyful acceptance, and the concluding intent |
| Eight | 0349a11–0349a17 | 「有人云：不專是雜。今謂但顯不雜，不專對專。」 tr. “Someone says, ‘Not specializing means being mixed.’ We now say it only discloses being unmixed: not specializing is opposed to specializing” 〔0349a16〕 |
| Nine | 0349a17–0349a29 | 「有人問：何故禮俗？今為答之。」 tr. “Someone asks, ‘Why bow to householders?’ We now answer this” 〔0349a17〕; explaining bowing to beings, bowing to buddhas, and the cause represented by the poisoned drum |
| Ten | 0349a29–0349b06 | 「有人此中引《大經》中禮知法者，及《淨名》中比丘禮俗。此義不然。」 tr. “Someone here cites bowing to one who knows the Dharma in the Great Sutra and a monk bowing to a householder in the Vimalakīrti. This interpretation is not so” 〔0349a29〕 |
| Eleven | 0349b06–0349b12 | 「有人云：菩薩不作是禮即是有犯。今謂有犯須準科條」 tr. “Someone says, ‘If a bodhisattva does not make this bow, there is a transgression.’ We now say that any transgression must be judged against the disciplinary provision” 〔0349b06〕; continuing to distinguish naturally unwholesome and prohibited offenses |
| Twelve | 0349b12–0349b22 | 「三「隨喜」下約人約法明隨喜意者，必具三因，安樂是總、三因是別」 tr. “Third, below ‘joyful acceptance,’ explaining the intent of joyful acceptance in terms of person and Dharma necessarily includes the three causes: peaceful practice is general, while the three causes are specific” 〔0349b12〕 |
| Thirteen | 0349b22–0349b28 | 「神通，室也。說辯，座也。善寂，衣也。」 tr. “Supernormal power is the room; eloquence in teaching is the seat; wholesome serenity is the robe” 〔0349b25〕; also explaining strong poison and the two drums of trust and disparagement |
| Fourteen | 0349b28–0349c02 | 「答：其無善因不謗亦墮，因謗墮惡必由得益，如人倒地還從地起」 tr. “Answer: One lacking a wholesome cause would fall even without disparaging. Though disparagement causes a fall into evil, benefit necessarily comes through it, as a person who falls to the ground rises again from the ground” 〔0349b29〕 |
| Fifteen | 0349c02–0349c10 | 「「務當勤習五種行」者，五種法師行也。」 tr. “‘One must diligently cultivate the five practices’ means the five practices of a Dharma teacher” 〔0349c02〕; redividing the nineteen and a half lines of verse |
| Sixteen | 0349c10–0349c15 | 「「乃至定謂」等者，此乃不專判於邪外，佛權實教執皆名著。」 tr. “‘Even to definitively maintain,’ and so forth, does not judge only heterodox outsiders: attachment to either the Buddha’s provisional or real teaching is all called clinging” 〔0349c10〕; using ox-hide that grows harder in sunlight to explain an attached mind |
V. Explanations of Various Masters
A. Divergent Explanations Recorded by the Root Treatise
Within this unit’s body, none of the markers “someone says,” “some say,” “the old says,” “one account says,” or “explainers differ” appears as a record of masters’ divergent explanations. The question and answer at 〔0141a27–0141a28〕 is set up by the root treatise itself; the king’s question and the Buddha’s answer within the citation of the Sutra of the Samādhi of Directly Seeing Reality likewise do not belong to divergent explanations by masters. The root treatise therefore has no such entries in this unit. Views recorded by the Wenjuji are not moved into this layer.
B. Jiaxiang’s Seven Distinctions Recorded by the Wenjuji [the Mirror]
| Sequence | Exact Mirror wording |
|---|---|
| One | 「以上二品對今為三品功德，〈隨喜〉下、〈法師〉中、今為上也。」 tr. “Together with the preceding two chapters, the present forms three chapters on qualities: ‘Joyful Acceptance’ is lower, ‘Dharma Teacher’ is middle, and the present is higher” 〔0347c11〕 |
| Two | 「對上二品為三世功德，〈隨喜〉現、〈法師〉當、今品過。」 tr. “Together with the preceding two chapters, these are qualities of the three times: ‘Joyful Acceptance’ is present, ‘Dharma Teacher’ is future, and the present chapter is past” 〔0347c13〕 |
| Three | 「對〈法師功德〉明果，今品辯因。」 tr. “In relation to ‘The Qualities of the Dharma Teacher,’ which explains the fruit, the present chapter distinguishes the cause” 〔0347c14〕 |
| Four | 「明眾生唯一乘故。」 tr. “Because it explains that sentient beings have only the One Vehicle” 〔0347c15〕 |
| Five | 「上明佛記、今明菩薩。」 tr. “Above, the Buddha’s prediction was explained; now, the bodhisattva’s” 〔0347c15〕 |
| Six | 「上明勸福、今明滅罪。」 tr. “Above, exhortation toward merit was explained; now, the elimination of wrongdoing” 〔0347c16〕 |
| Seven | 「引事以證六根。」 tr. “Adducing an event to prove the six faculties” 〔0347c17〕 |
After challenging each item, Zhanran concludes: 「嘉祥七義非不一見，未有遠致，得此中意諸例可從。」 tr. “Jiaxiang’s seven meanings are not without insight, but they lack far-reaching purport; once the intent here is grasped, other examples may follow from it” 〔0348a10〕. This is Zhanran’s assessment of Jiaxiang’s seven meanings; the original outline in the root treatise does not list them.
C. Six Meanings Established by the Wenjuji [the Mirror]
| Sequence | Exact Mirror wording |
|---|---|
| One | 「上全弘經文，今略弘經意，故不讀誦但宣不輕。」 tr. “Above, the sutra’s text was propagated in full; here, its intent is propagated in brief. Thus he did not read or recite but only proclaimed non-disparagement” 〔0348a03〕 |
| Two | 「小典生信尚未為二因，今經或毀感六根清淨。」 tr. “Generating trust in lesser scriptures does not yet form the two causes; with the present sutra, even disparagement brings about purification of the six faculties” 〔0348a04〕 |
| Three | 「諸經但明順化弘教，此品禮俗逆化通理。」 tr. “Other sutras explain only compliant transformation in propagating the teaching; this chapter bows to householders and communicates the principle through contrary transformation” 〔0348a05〕 |
| Four | 「餘經所表權實尚隔，此品表聞莫非四一。」 tr. “In what other sutras signify, provisional and real remain separate; in this chapter, nothing heard fails to signify the four unities” 〔0348a07〕 |
| Five | 「諸經所表迹尚不周，此品兼表本迹二相。」 tr. “The trace signified by other sutras is not yet complete; this chapter jointly signifies the two aspects of origin and trace” 〔0348a08〕 |
| Six | 「諸經上慢永言墮苦，此品即能信伏隨從。」 tr. “In other sutras, those of overweening pride are said to fall into suffering for a long time; in this chapter, they can immediately trust, submit, and follow” 〔0348a09〕 |
D. Peaceful Practices and Never Disparaging [the Mirror]
The Wenjuji calls these 「其儀十別」 tr. “ten differences in their modes” 〔0348b25〕. In the following text, the paired expressions “there” and “here” can be divided phrase by phrase into eleven groups. The received wording preserves both the number ten and eleven paired statements:
| Sequence | Exact Mirror wording |
|---|---|
| One | 「彼則安處法座隨問為說，此乃遠見四眾故往禮拜。」 tr. “There, one remains peacefully on the Dharma seat and teaches when asked; here, seeing the fourfold assembly from afar, he deliberately goes to bow” 〔0348b25〕 |
| Two | 「彼則有所難問方乃為答，此乃瓦行打擲猶彊宣之。」 tr. “There, only when a difficult question is posed does one answer; here, even when struck and pelted with tiles, he still forcefully proclaims it” 〔0348b26〕 |
| Three | 「彼則常好坐禪在空閑處，此乃不專讀誦入眾申通。」 tr. “There, one constantly delights in seated meditation in an open and quiet place; here, without specializing in reading or recitation, he enters the assembly and communicates it” 〔0348b28〕 |
| Four | 「彼則深愛法者不為多說，此乃被虛妄謗仍彊稱揚。」 tr. “There, one does not teach much even for those who deeply love the Dharma; here, though falsely slandered, he still forcefully extols it” 〔0348b29〕 |
| Five | 「彼則初問云何讀說此經，此乃但云流通作佛一句。」 tr. “There, the initial question asks how to read and teach this sutra; here, he circulates only the one phrase ‘become a buddha’” 〔0348c01〕 |
| Six | 「彼則初修理觀觀十八空，此乃但懷一句作佛之解。」 tr. “There, one first cultivates contemplation of principle and contemplates the eighteen emptinesses; here, he harbors only the understanding in the single phrase ‘become a buddha’” 〔0348c02〕 |
| Seven | 「彼則化佛親說詮虛空身，此乃虛空身說詮於化事。」 tr. “There, an emanation-buddha personally teaches and explains the body like space; here, a body in space teaches and explains the work of transformation” 〔0348c04〕 |
| Eight | 「彼則夢中遠表當獲大果，此乃口宣當得佛因之教。」 tr. “There, a dream distantly signifies the future attainment of the great fruit; here, his mouth proclaims the teaching of the cause for attaining buddhahood” 〔0348c05〕 |
| Nine | 「彼則約解髻喻開二乘權，此乃約結緣表一乘之實。」 tr. “There, the simile of loosening the topknot opens the provisional two vehicles; here, forming conditions signifies the reality of the One Vehicle” 〔0348c06〕 |
| Ten | 「彼則以順化故存於軌儀，此乃以逆化故亡於恒迹。」 tr. “There, because transformation is compliant, established forms are retained; here, because transformation is contrary, constant conventions disappear” 〔0348c07〕 |
| Eleven | 「彼則列勝行法以取於人，此乃偏引往人以通勝法。」 tr. “There, superior practices and dharmas are listed to attract people; here, a former person alone is adduced to communicate the superior Dharma” 〔0348c08〕 |
E. Divergent Views and Challenges Recorded by the Wenjuji [the Mirror]
| Type | Exact Mirror wording | Mirror’s treatment |
|---|---|---|
| Challenge | 「問為不輕謬有所記，見者悉云皆當作佛？為復末代弘者迷津？」 tr. “Question: Did Never Disparaging mistakenly bestow predictions, saying everyone he saw would become a buddha? Or does this mislead those who propagate it in the latter age?” 〔0348a11〕 | Answered through the Treatise on the Lotus Sutra and the meaning of buddha-nature |
| Someone says | 「欲顯安樂行威勢無比，我為不輕行安樂行。」 tr. “To disclose the incomparable power of peaceful practices, I say that Never Disparaging practiced peaceful practices” 〔0348b23〕 | Followed by the ten distinctions |
| Someone says | 「不專是雜。」 tr. “Not specializing means being mixed” 〔0349a16〕 | Judged as not specializing in opposition to specializing |
| Someone asks | 「何故禮俗？」 tr. “Why bow to householders?” 〔0349a17〕 | Explains bowing to beings, bowing to buddhas, and hidden and manifest benefit |
| Someone cites | 「《大經》中禮知法者，及《淨名》中比丘禮俗。」 tr. “bowing to one who knows the Dharma in the Great Sutra, and a monk bowing to a householder in the Vimalakīrti” 〔0349b01〕 | Explicitly judges this interpretation incorrect |
| Someone says | 「菩薩不作是禮即是有犯。」 tr. “If a bodhisattva does not make this bow, there is a transgression” 〔0349b06〕 | Distinguishes that a transgression must be judged against a disciplinary provision |
| It further says | 「菩薩於性罪必護，於遮罪有越。」 tr. “A bodhisattva must guard against naturally unwholesome offenses but may cross a prohibited offense” 〔0349b08〕 | Continues distinguishing prohibited and naturally unwholesome offenses, observance and violation |
| Challenge | 「若因謗墮苦，菩薩何故為作苦因？」 tr. “If disparagement causes a fall into suffering, why does the bodhisattva create a cause of suffering for them?” 〔0349b28〕 | Answers that they would fall even without disparaging and that one who falls to the ground rises again from the ground |
The textual sources for all the material above are in the Wenjuji. The root treatise T1718 still records zero divergent explanations of its own in this unit.
VI. Terminology
| Term | Meaning and placement in the root treatise |
|---|---|
| Five aspects of Never Disparaging | Understanding, object, practice, teaching, and designation are disclosed respectively through inwardly harboring, outwardly revering, bodily conduct, oral proclamation, and the name given by others 〔0140c06〕 |
| Five buddha-natures | The Treatise on the Lotus Sutra line recorded by the Wenju lists direct cause, conditioning cause, illuminating cause, fruit-nature, and fruit-of-fruit-nature; the two received translations state word for word only that sentient beings all possess buddha-nature |
| Conditioned understanding and perfect-teaching understanding | The root treatise says only 「初是因緣解，後是圓教解〔云云〕。」 tr. “The first is the conditioned understanding; the latter is the perfect-teaching understanding [and so forth]” 〔0140c20〕; the detailed distinction belongs to the Mirror |
| Basis of the event and event itself | The basis of the event includes time, name, aeon, land, and teaching; the event itself tells Never Disparaging’s deeds from the first Buddha King Awesome Sound onward |
| Four unities of the trace | Person, principle, practice, and teaching explain the sutra in this original sequence 〔0141a03–0141a05〕 |
| Four unities of the origin | Principle, practice, teaching, and person explain the sutra in this original sequence; the transmitted text reads 「少人一」 tr. “lacking the unity of person” 〔0141a06〕 |
| Stage of initial joyful acceptance | The stage is determined from not specializing in reading and reciting but only practicing bowing 〔0141a08–0141a09〕 |
| Natures of the three causes | Illuminating, conditioning, and direct causes are correlated in this sequence with reading and reciting, practicing the bodhisattva path, and daring not to slight but deeply revering 〔0141a11〕 |
| Tathāgata’s seat, robe, and room | Deep reverence is the seat, enduring blows and abuse is the robe, and uninterrupted kindness and compassion are the room, in the root treatise’s original sequence 〔0141a13〕 |
| Three karmas | Deep reverence is mental karma, the proclamation of non-disparagement is verbal karma, and deliberately going to bow is bodily karma, in the root treatise’s original sequence 〔0141a15〕 |
| Gentle protection and strong poison | Those who already possess wholesome roots receive gentle protection; those who do not are forcefully administered strong poison 〔0141a28〕 |
| Three recompenses | Purification of the six faculties in the present, encountering the Buddha Lamp Radiance in the next life, and later encountering two thousand koṭis of buddhas 〔0141b02–0141b03〕 |
| Three powers and purity of the three karmas | Supernormal power is correlated with purity of bodily karma, eloquence in teaching with purity of verbal karma, and wholesome serenity with purity of mental karma 〔0141b04〕 |
| Power of the poisoned drum | Because the disparagers slander, they fall into evil; because they hear the name buddha-nature, they also gain a later wholesome fruit 〔0141b08–0141b09〕 |
| Five practices | Receiving and upholding, reading, reciting, explaining, and copying; the root sutra joins reading and reciting in writing, while the root treatise and Mirror count five |
| Attachment to dharmas | The key lies in definitively maintaining existence, even to definitively maintaining neither existence nor nonexistence—not in the words “existence” and “nonexistence” themselves 〔0141b14〕 |
| Intent of the four siddhāntas | Gaining or losing the intent of the four siddhāntas distinguishes attachment and nonattachment in self-practice and in transforming others 〔0141b22–0141b23〕 |
VII. Similes · Cross-Reading · Carrying Forward
The archery simile brings Never Disparaging’s understanding to bear upon its object. The root treatise says 「譬初學射的多乖少當，以地為的無往不著。」 tr. “It is like a beginner learning archery: with a small target, most shots miss and few hit; with the earth as the target, wherever the arrow goes it cannot fail to strike” 〔0140c18〕. A small target is easy to miss; if the earth is the target, no arrow fails to land upon it. This simile continues the direct seeing of sentient beings as they truly are and adds no modern quantitative claim.
The Tathāgata’s seat, robe, and room carry the three items from the root sutra’s “Dharma Teacher” chapter into Never Disparaging’s practice. Here the root treatise reorders them as deep reverence, enduring blows and abuse, and uninterrupted kindness and compassion. In cross-reading the root sutra, it simultaneously retains 「如來室者，一切眾生中大慈悲心是；如來衣者，柔和忍辱心是；如來座者，一切法空是。」 tr. “The Tathāgata’s room is the mind of great kindness and compassion toward all beings; the Tathāgata’s robe is the mind of gentleness and patient endurance; the Tathāgata’s seat is the emptiness of all dharmas” 〔T09 0031c25〕. Neither passage replaces the other.
The poisoned drum carries forward the disparagers’ wholesome and unwholesome fruits: because they slander, they fall into evil; by hearing the name buddha-nature, they also form a condition for a later wholesome fruit. The Great Nirvāṇa Sutra speaks of a drum smeared with poison whose sound kills even those with no wish to hear it 〔T12 0420a08〕, and says that those guilty of grave wrongdoing who hear the sutra still form causes and conditions for unsurpassed awakening 〔0420a14〕. This chapter takes only the simile and its wholesome and unwholesome sides; it does not back-project the Mirror’s further explanation of two drums into the root treatise.
At its opening, this chapter refers back to retribution for wrongdoing in “Dharma Teacher” and to the six-faculty qualities in “The Qualities of the Dharma Teacher”; at its end, it returns to the five practices of receiving and upholding, reading, reciting, explaining, and copying. Never Disparaging’s former deeds thus both prove the cause and fruit set out in the preceding chapters and carry them forward as an exhortation to circulate the sutra after the Buddha’s extinction. Cross-reading the same chapter in this edition’s root sutra permits every prose phrase to be retraced through its nineteen and a half lines of verse.
VIII. Placement of the Editions
A. Four Body-Text Variants in T1718
| Line anchor | 【Taishō】 | 【Edition A】 | Short context |
|---|---|---|---|
| 0140c24 | 後 | 後後 | Third, after the dual exhortation, two forms of opposition and accord |
| 0141a05 | 是 | Absent | “This is the unity of teaching”; Edition A lacks the graph |
| 0141a12 | 人 | 仁 | Revering persons and revering Dharma |
| 0141b19 | 免 | 勉 | Neither escapes affliction |
The body follows the Taishō text, and all four groups are recorded side by side without adjudication. The second is an empty-reading variant, recorded as 是【大】／缺【甲】 〔0141a05〕.
B. Fascicle Boundary and Transmitted Inline Notes
At the end of 〔0141b23〕 there is also the fascicle-boundary note 「不分卷【甲】」 tr. “not divided into fascicles in Edition A.” The colophon to the first half of fascicle ten begins after the body at 〔0141b24〕. This item is not mixed into the four lexical variants.
This chapter has four body-text inline notes, all 〔云云〕, occurring in sequence at 〔0140c20、0141b01、0141b05、0141b17〕. The reader’s root text preserves them in square brackets rather than smoothing them into the surrounding body.
C. Two Variants in the Mirror Text
| Line anchor | Current CBETA body | Original Taishō graph | Short context |
|---|---|---|---|
| 0348a04 | 輕 | 經 | Not reading or reciting, but only proclaiming non-disparagement |
| 0349b08 | 護 | 獲 | A bodhisattva must guard against naturally unwholesome offenses |
Both groups belong to the transmission layer of T1719; the T1718 body has no corresponding replacement.
D. Starred Collations, Gaiji, and Page Anchors
The strict domain of this chapter has no starred-collation corresp-type variant and no <g ref> gaiji, so neither category has a table. The graph forms jiang and qiang each remain with their own text: the Wenju uses “strong poison” at 〔0141a29〕, while the Wenjuji uses the alternate graph at 〔0349b22〕.
The reader’s root text uses one page break and precise inline anchors at paragraph openings: this unit’s anchors are 〔T34 0140c05〕 and 〔T34 0141a18〕. The latter falls at the opening of the first new paragraph after the page break, rather than being inserted into the preceding paragraph. Exact line locations for quotations within the body remain those given item by item in this apparatus.