---
title: "妙法蓮華經 · 19 法師功德品"
description: "妙法莲华经是大乘佛教重要经典，由鸠摩罗什于姚秦弘始八年（406年）译成汉文。该经共二十八品，以“开权显实”“会三归一”为核心思想，主张一切众生皆可成佛，强调佛陀教法的统一性与究竟性。经中通过大量譬喻故事，如“火宅喻”“化城喻”等，阐述一佛乘理念，被誉为“经中之王”。在汉传佛教中具有崇高地位，是天台宗根本经典，对中国佛教思想发展影响深远。现存版本以鸠摩罗什译本流传最广，文辞优美，义理深邃。"
url: "https://rushiwowen.co/en/r/cm9xd3ujc00crfs0wt2agzeit"
---

### 妙法蓮華經法師功德品第十九

> Dharma Master Merit Chapter Nineteen

爾時佛告常精進菩薩摩訶薩：「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。是善男子、善女人，父母所生清淨肉眼，見於三千大千世界內外所有山林河海，下至阿鼻地獄，上至有頂，亦見其中一切眾生，及業因緣、果報生處，悉見悉知。」

> At that time, the Buddha addressed the Bodhisattva Mahasattva Constant Vigor: "If a good man or good woman upholds this Lotus Sutra, whether reading, reciting, explaining, or writing it, this person shall attain eight hundred merits of the eye, twelve hundred merits of the ear, eight hundred merits of the nose, twelve hundred merits of the tongue, eight hundred merits of the body, and twelve hundred merits of the mind. With these merits, they shall adorn the six sense faculties, causing them all to become pure. "This good man or good woman, with the pure physical eyes received from their parents, shall see throughout the three-thousand-great-thousandfold world, both its interior and exterior—all its mountains, forests, rivers, and oceans—downward to the Avīci Hell and upward to the Summit of Existence. They shall also see all the beings therein, together with their karmic causes and conditions, and the realms of rebirth resulting from their retributions, seeing and knowing them all."

爾時世尊欲重宣此義，而說偈言：

> Then the World-Honored One, wishing to restate this meaning, proclaimed in verse:

「若於大眾中， 以無所畏心、說是法華經， 汝聽其功德。是人得八百、 功德殊勝眼，以是莊嚴故， 其目甚清淨。父母所生眼， 悉見三千界，內外彌樓山， 須彌及鐵圍，并諸餘山林、 大海江河水，下至阿鼻獄， 上至有頂處，其中諸眾生， 一切皆悉見。雖未得天眼， 肉眼力如是。

> If one, amidst a great assembly, with a fearless heart, proclaims this Lotus Sutra, hear now of their merit. This person obtains eight hundred supreme merits of the eye; adorned by these, their eyes become exceedingly pure. With the fleshly eyes received from parents, they see the entire trichiliocosm: the inner and outer Mount Merus, Sumeru and the Iron Encircling Mountains, together with all other forests and mountains, the great oceans, rivers, and streams, down to the Avīci Hell, up to the Summit of Existence. All the beings therein, they see every one completely. Though they have not yet gained the divine eye, such is the power of their fleshly eye.

「復次，常精進！若善男子、善女人，受持此經，若讀、若誦、若解說、若書寫，得千二百耳功德。以是清淨耳，聞三千大千世界，下至阿鼻地獄，上至有頂，其中內外種種語言音聲——象聲、馬聲、牛聲、車聲，啼哭聲、愁歎聲，螺聲、鼓聲、鍾聲、鈴聲，笑聲、語聲，男聲、女聲、童子聲、童女聲，法聲、非法聲，苦聲、樂聲，凡夫聲、聖人聲，喜聲、不喜聲，天聲、龍聲、夜叉聲、乾闥婆聲、阿修羅聲、迦樓羅聲、緊那羅聲、摩睺羅伽聲，火聲、水聲、風聲，地獄聲、畜生聲、餓鬼聲，比丘聲、比丘尼聲，聲聞聲、辟支佛聲，菩薩聲、佛聲——以要言之，三千大千世界中一切內外所有諸聲，雖未得天耳，以父母所生清淨常耳，皆悉聞知，如是分別種種音聲而不壞耳根。」

> Furthermore, Constant Diligence! If a virtuous man or virtuous woman upholds this sutra, whether reading, reciting, explaining, or copying it, they shall attain twelve hundred merits of the ear. With this pure ear, they will hear the sounds throughout the three-thousand-great-thousandfold world, from below in the Avīci Hell up to the summit of existence. All the various internal and external sounds and voices therein—the sounds of elephants, horses, cattle, and chariots; the sounds of weeping and sorrowful sighs; the sounds of conches, drums, bells, and chimes; the sounds of laughter and speech; the voices of men, women, boys, and girls; the sounds of the Dharma and of non-Dharma; the sounds of suffering and of joy; the voices of ordinary people and of sages; the sounds of delight and of displeasure; the voices of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas; the sounds of fire, water, and wind; the sounds of hell-beings, animals, and hungry ghosts; the voices of bhikṣus and bhikṣuṇīs; the voices of śrāvakas and pratyekabuddhas; the voices of bodhisattvas and buddhas—to summarize, all the various sounds, internal and external, within the three-thousand-great-thousandfold world, though they have not yet attained the divine ear, with the pure ordinary ear born of their parents, they will hear and know every one, thus discerning the many kinds of sounds without harming the faculty of hearing.

爾時世尊欲重宣此義，而說偈言：

> Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「父母所生耳， 清淨無濁穢，以此常耳聞， 三千世界聲。象馬車牛聲， 鍾鈴螺鼓聲，琴瑟箜篌聲， 簫笛之音聲，清淨好歌聲， 聽之而不著，無數種人聲， 聞悉能解了。又聞諸天聲， 微妙之歌音，及聞男女聲， 童子童女聲。山川嶮谷中， 迦陵頻伽聲，命命等諸鳥， 悉聞其音聲。地獄眾苦痛， 種種楚毒聲，餓鬼飢渴逼， 求索飲食聲，諸阿修羅等， 居在大海邊，自共語言時， 出于大音聲。如是說法者， 安住於此間，遙聞是眾聲， 而不壞耳根。十方世界中， 禽獸鳴相呼，其說法之人， 於此悉聞之。其諸梵天上， 光音及遍淨，乃至有頂天， 言語之音聲，法師住於此， 悉皆得聞之。一切比丘眾， 及諸比丘尼，若讀誦經典， 若為他人說，法師住於此， 悉皆得聞之。復有諸菩薩， 讀誦於經法，若為他人說， 撰集解其義，如是諸音聲， 悉皆得聞之。諸佛大聖尊， 教化眾生者，於諸大會中， 演說微妙法，持此法華者， 悉皆得聞之。三千大千界， 內外諸音聲，下至阿鼻獄， 上至有頂天，皆聞其音聲， 而不壞耳根，其耳聰利故， 悉能分別知。持是法花者， 雖未得天耳，但用所生耳， 功德已如是。

> With the ears born of my parents, Pure and undefiled, I constantly hear with them The sounds of the three-thousandfold world. The sounds of elephants, horses, chariots, and oxen; The sounds of bells, chimes, conches, and drums; The sounds of lutes, harps, and zithers; The sounds of flutes and pipes; Pure and lovely song-sounds, I hear them yet do not cling to them. The sounds of countless kinds of people, Hearing them, I can fully comprehend. I also hear the sounds of the gods, The subtle and wonderful sounds of song, And hear the sounds of men and women, The sounds of boys and girls. In the mountain valleys and perilous gorges, The sounds of the kalaviṅka birds, The sounds of the jīvaṃjīvaka birds and others, I hear all their sounds. The multitudes of painful torments in the hells, The various sounds of cruel suffering; Hungry ghosts driven by thirst and hunger, The sounds of their seeking food and drink; The asuras and others Dwelling by the great ocean, When they speak among themselves, Emit great sounds. Thus, the Dharma-preacher, Abiding here, Hears these multitudes of sounds from afar, Yet does not damage the faculty of hearing. In the worlds of the ten directions, Birds and beasts calling to one another— The Dharma-preacher, Here, hears them all. In the Brahma Heavens above, The Ābhāsvara and Śubhakṛtsna Heavens, And even up to the Akaniṣṭha Heaven, The sounds of speech and words— The Dharma Master abiding here Hears them all. All the assemblies of bhikṣus And the bhikṣuṇīs, Whether reading or reciting the sūtras, Or expounding them for others— The Dharma Master abiding here Hears them all. Furthermore, the bodhisattvas, Reading and reciting the Dharma-sūtras, Expounding them for others, Or compiling and explaining their meaning— All such sounds as these, They hear them all. The Buddhas, the great sages, Who teach and transform living beings, In the great assemblies, Expound the subtle and wonderful Dharma— The upholders of this Dharma Flower Hear them all. The sounds, internal and external, Of the three-thousand-great-thousandfold world, Down to the Avīci Hell, Up to the Akaniṣṭha Heaven, They hear all their sounds, Yet do not damage the faculty of hearing. Because their ears are sharp and keen, They can fully discern and know them. The upholders of this Dharma Flower, Though they have not yet gained the divine ear, Using only the ears born of their parents, Their merit and virtue are already thus.

「復次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，成就八百鼻功德。以是清淨鼻根，聞於三千大千世界上下內外種種諸香——須曼那華香、闍提華香、末利華香、瞻蔔華香、波羅羅華香，赤蓮華香、青蓮華香、白蓮華香，華樹香、菓樹香，栴檀香、沈水香、多摩羅跋香、多伽羅香，及千萬種和香，若末、若丸、若塗香——持是經者，於此間住，悉能分別。又復別知眾生之香——象香、馬香、牛羊等香，男香、女香、童子香、童女香，及草木叢林香——若近、若遠、所有諸香，悉皆得聞，分別不錯。持是經者，雖住於此，亦聞天上諸天之香——波利質多羅、拘鞞陀羅樹香，及曼陀羅華香、摩訶曼陀羅華香、曼殊沙華香、摩訶曼殊沙華香、栴檀、沈水、種種末香，諸雜華香——如是等天香和合所出之香，無不聞知。又聞諸天身香——釋提桓因在勝殿上，五欲娛樂嬉戲時香；若在妙法堂上，為忉利諸天說法時香；若於諸園遊戲時香；及餘天等男女身香，皆悉遙聞。如是展轉乃至梵世，上至有頂諸天身香，亦皆聞之，并聞諸天所燒之香。及聲聞香、辟支佛香、菩薩香、諸佛身香，亦皆遙聞，知其所在。雖聞此香，然於鼻根不壞不錯，若欲分別為他人說，憶念不謬。」

> Furthermore, Constant Diligence! If a virtuous man or woman upholds this sutra, whether by reading, reciting, explaining, or writing it, they will attain eight hundred merits of the nose. With this purified sense of smell, they will perceive all kinds of fragrances throughout the three-thousand-great-thousand world—above, below, within, and without: the scent of sumana flowers, jati flowers, mallika flowers, champaka flowers, and parala flowers; the fragrance of red lotuses, blue lotuses, and white lotuses; the aroma of flowering trees and fruit trees; the incense of sandalwood, aloeswood, tamalapatra, and tagara, as well as thousands of blended perfumes, whether powdered, in pellets, or as ointments—the upholders of this sutra, dwelling here, will be able to distinguish them all. Moreover, they will distinctly perceive the scents of living beings—the scent of elephants, horses, cattle, sheep, and so forth; the fragrance of men, women, boys, and girls; and the aroma of plants, trees, and forests—whether near or far, all such scents will be perceived and accurately discerned. Though dwelling here, the upholders of this sutra will also smell the fragrances of the heavens—the scent of the parijata and kovidara trees, as well as mandarava flowers, great mandarava flowers, manjushaka flowers, great manjushaka flowers, sandalwood, aloeswood, various powdered incenses, and assorted floral perfumes—all such blended heavenly fragrances will be perceived without fail. They will also perceive the bodily scents of the gods—the fragrance of Shakra, Lord of the Devas, when he amuses himself with the five desires in his splendid palace; the scent when he preaches the Dharma to the Trayastrimsha gods in the Hall of Wonderful Law; the aroma when he strolls in the gardens; and the bodily scents of other celestial beings, both male and female—all will be perceived from afar. Thus, progressively, up to the Brahma heavens and even to the summit of existence, the bodily scents of all heavenly beings will be perceived, along with the incense they burn. They will also perceive from afar the scents of voice-hearers, solitary awakened ones, bodhisattvas, and the Buddhas, knowing exactly where they are. Though perceiving these fragrances, their sense of smell remains undamaged and unconfused. If they wish to describe them to others, their recollection will be accurate and without error.

爾時世尊欲重宣此義，而說偈言：

> Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「是人鼻清淨， 於此世界中，若香若臭物， 種種悉聞知。須曼那闍提、 多摩羅栴檀、沈水及桂香， 種種華菓香，及知眾生香， 男子女人香，說法者遠住， 聞香知所在。大勢轉輪王， 小轉輪及子，群臣諸宮人， 聞香知所在。身所著珍寶， 及地中寶藏，轉輪王寶女， 聞香知所在。諸人嚴身具， 衣服及瓔珞，種種所塗香， 聞香知其身。諸天若行坐， 遊戲及神變，持是法華者， 聞香悉能知。諸樹華菓實， 及酥油香氣，持經者住此， 悉知其所在。諸山深嶮處， 栴檀樹花敷，眾生在中者， 聞香皆能知。鐵圍山大海， 地中諸眾生，持經者聞香， 悉知其所在。阿修羅男女， 及其諸眷屬，鬪諍遊戲時， 聞香皆能知。曠野險隘處， 師子象虎狼，野牛水牛等， 聞香知所在。若有懷妊者， 未辯其男女，無根及非人， 聞香悉能知。以聞香力故， 知其初懷妊，成就不成就， 安樂產福子。以聞香力故， 知男女所念，染欲癡恚心， 亦知修善者。地中眾伏藏， 金銀諸珍寶，銅器之所盛， 聞香悉能知。種種諸瓔珞， 無能識其價，聞香知貴賤， 出處及所在。天上諸華等， 曼陀曼殊沙、波利質多樹， 聞香悉能知。天上諸宮殿， 上中下差別，眾寶花莊嚴， 聞香悉能知。天園林勝殿， 諸觀妙法堂，在中而娛樂， 聞香悉能知。諸天若聽法， 或受五欲時，來往行坐臥， 聞香悉能知。天女所著衣， 好華香莊嚴，周旋遊戲時， 聞香悉能知。如是展轉上， 乃至於梵世，入禪出禪者， 聞香悉能知。光音遍淨天， 乃至于有頂，初生及退沒， 聞香悉能知。諸比丘眾等， 於法常精進，若坐若經行， 及讀誦經法，或在林樹下， 專精而坐禪，持經者聞香， 悉知其所在。菩薩志堅固， 坐禪若讀誦，或為人說法， 聞香悉能知。在在方世尊， 一切所恭敬，愍眾而說法， 聞香悉能知。眾生在佛前， 聞經皆歡喜，如法而修行， 聞香悉能知。雖未得菩薩， 無漏法生鼻，而是持經者， 先得此鼻相。」

> With this person's nose purified, In this world, Whether fragrant or foul substances, All kinds are completely perceived. Sumana, Jāti, Tamāla, sandalwood, Agarwood and cassia, Various flower and fruit scents, And the scents of living beings, The scents of men and women, Though the Dharma teacher dwells afar, By scent, he knows their location. The great sovereign wheel-turning king, Lesser wheel-turners and their sons, Ministers and palace attendants, By scent, he knows their location. The precious jewels worn on the body, And treasures hidden in the earth, The precious consorts of wheel-turning kings, By scent, he knows their location. The adornments people wear, Their garments and necklaces, The various perfumes they apply, By scent, he knows their bodies. Whether the devas walk or sit, At play or performing miracles, The upholder of this Dharma Flower, By scent, completely knows them. The flowers, fruits, and scents of trees, And the fragrance of ghee and oil, Where the scripture holder dwells, He completely knows their location. In deep, perilous mountain places, Where sandalwood trees bloom, Living beings within them, By scent, he completely knows. The Iron-Circumference Mountains, the great sea, All beings within the earth, The scripture holder, by scent, Completely knows their location. The asura men and women, And all their retinues, When fighting or at play, By scent, he completely knows. In desolate, narrow, dangerous places, Lions, elephants, tigers, wolves, Wild oxen, water buffalo, and such, By scent, he knows their location. If one is with child, Before discerning male or female, Those without faculties or non-humans, By scent, he completely knows. By the power of scent, He knows the beginning of pregnancy, Whether it will come to term or not, And the safe birth of a fortunate child. By the power of scent, He knows the thoughts of men and women, Their minds of lust, delusion, or anger, And also those who cultivate goodness. Hidden treasures within the earth, Gold, silver, and various jewels, Contained within copper vessels, By scent, he completely knows. Various necklaces and ornaments, Whose value none can discern, By scent, he knows their worth, Their source and their location. The heavenly flowers and such, Mandārava, mañjūṣaka, The pārijāta tree, By scent, he completely knows. The heavenly palaces, Of upper, middle, and lower distinction, Adorned with precious flowers, By scent, he completely knows. The heavenly gardens, superior halls, The pavilions and wondrous Dharma halls, Where they dwell in enjoyment, By scent, he completely knows. Whether the devas listen to Dharma, Or indulge in the five desires, Coming, going, walking, sitting, lying, By scent, he completely knows. The garments worn by heavenly maidens, Adorned with fine flowers and scents, As they circle and play, By scent, he completely knows. Thus, upward in succession, Even to the Brahma realms, Those entering or emerging from meditation, By scent, he completely knows. The Ābhāsvara and Śubhakṛtsna heavens, Even up to the summit of existence, Their birth there and their decline, By scent, he completely knows. The assembly of bhikṣus and others, Ever diligent in the Dharma, Whether sitting or walking in meditation, Or reciting and reading the scriptures, Or in forest groves beneath trees, Single-minded in seated meditation, The scripture holder, by scent, Completely knows their location. Bodhisattvas, firm in resolve, Whether in seated meditation or recitation, Or expounding Dharma for others, By scent, he completely knows. The World-Honored Ones in all directions, Revered by all, Compassionately teaching beings, By scent, he completely knows. Beings before the Buddha, Hearing the sutra, all rejoice, Practicing according to the Dharma, By scent, he completely knows. Though not yet attained the bodhisattva's Nose of the unconditioned dharmas, Yet this scripture holder First obtains this nasal mark.

「復次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，得千二百舌功德。若好、若醜，若美、不美，及諸苦澁物，在其舌根，皆變成上味，如天甘露，無不美者。若以舌根於大眾中有所演說，出深妙聲，能入其心，皆令歡喜快樂。又諸天子、天女，釋梵諸天，聞是深妙音聲，有所演說言論次第，皆悉來聽。及諸龍、龍女，夜叉、夜叉女，乾闥婆、乾闥婆女，阿修羅、阿修羅女，迦樓羅、迦樓羅女，緊那羅、緊那羅女，摩睺羅伽、摩睺羅伽女，為聽法故，皆來親近恭敬供養。及比丘、比丘尼，優婆塞、優婆夷，國王、王子、群臣、眷屬，小轉輪王、大轉輪王、七寶千子內外眷屬，乘其宮殿，俱來聽法，以是菩薩善說法故。婆羅門、居士、國內人民、盡其形壽，隨侍供養。又諸聲聞、辟支佛、菩薩、諸佛，常樂見之。是人所在方面，諸佛皆向其處說法，悉能受持一切佛法，又能出於深妙法音。」

> Furthermore, Constant Diligence, if virtuous men or virtuous women uphold this sutra, whether reading, reciting, explaining, or transcribing it, they shall attain twelve hundred merits of the tongue. Whether pleasant or unpleasant, delicious or unpalatable, and even bitter or astringent substances that touch the root of their tongue shall all transform into sublime flavors, like heavenly nectar—nothing will fail to be delightful. If with the tongue root they expound the Dharma before a great assembly, emitting profound and wondrous sounds that enter the hearts of listeners, all shall be made joyful and glad. Moreover, gods and goddesses, Śakra and Brahmā, and all the heavenly beings, hearing these profound and wondrous sounds and the orderly discourse of their teachings, will all come to listen. Dragons and dragon-maidens, yakṣas and yakṣa-maidens, gandharvas and gandharva-maidens, asuras and asura-maidens, garuḍas and garuḍa-maidens, kiṃnaras and kiṃnara-maidens, mahoragas and mahoraga-maidens—all will draw near, revere, and make offerings in order to hear the Dharma. Monks and nuns, laymen and laywomen, kings, princes, ministers, and retinues, lesser cakravartin kings and great cakravartin kings with their seven treasures, a thousand sons, and inner and outer attendants, riding in their palaces, will come together to hear the Dharma, because this bodhisattva skillfully expounds the teaching. Brahmins, householders, and the people of the land will follow and make offerings to them throughout their lives. Moreover, śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas will always delight in seeing them. In whatever direction such a person dwells, all buddhas will turn toward that place to preach the Dharma. They will be able to receive and uphold all buddhadharmas, and also emit profound and wondrous sounds of the Dharma.

爾時世尊欲重宣此義，而說偈言：

> Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「是人舌根淨， 終不受惡味，其有所食噉， 悉皆成甘露。以深淨妙聲， 於大眾說法，以諸因緣喻， 引導眾生心，聞者皆歡喜， 設諸上供養。諸天龍夜叉， 及阿修羅等，皆以恭敬心， 而共來聽法，是說法之人， 若欲以妙音，遍滿三千界， 隨意即能至。大小轉輪王， 及千子眷屬，合掌恭敬心， 常來聽受法。諸天龍夜叉、 羅剎毘舍闍，亦以歡喜心， 常樂來供養。梵天王魔王， 自在大自在，如是諸天眾， 常來至其所。諸佛及弟子， 聞其說法音，常念而守護， 或時為現身。

> This person's tongue is pure and clean, Never tasting what is foul or mean. Whatever food or drink they take, Turns to sweet nectar for their sake. With a voice profound, serene, and clear, They teach the Dharma far and near. Through stories, parables, and guides, They steer the hearts on rising tides. Hearers rejoice, their spirits lift, And offer gifts, a precious gift. Gods, dragons, spirits fierce and grand, The Asuras throughout the land, All come with reverence, side by side, To listen to this Dharma tide. This teacher, should they wish to send Their wondrous voice to every end, Throughout three thousand worlds so vast, Their wish fulfilled, the sound is cast. Great kings who turn the wheel of fate, With sons and courtiers at the gate, Join palms in reverence, pure and true, To hear the Dharma, ever new. Gods and dragons, spirits of night, Rakshasas, Pisacas in flight, All come with joy, a gladdened throng, To make their offerings, firm and strong. Brahma, Mara, lords of sway, Ishvara too, they make their way. Such hosts of deities attend, To where this teacher's path will wend. The Buddhas and their disciples hear This voice that makes the Dharma clear. They guard and keep it in their thought, And sometimes show the form they've brought.

「復次，常精進！若善男子、善女人，受持是經，若讀、若誦，若解說、若書寫，得八百身功德。得清淨身、如淨琉璃，眾生憙見。其身淨故，三千大千世界眾生，生時、死時，上下、好醜，生善處、惡處，悉於中現。及鐵圍山、大鐵圍山、彌樓山、摩訶彌樓山等諸山，及其中眾生，悉於中現。下至阿鼻地獄，上至有頂，所有及眾生，悉於中現。若聲聞、辟支佛、菩薩、諸佛說法，皆於身中現其色像。」

> Furthermore, Constant Diligence! If a good man or good woman upholds this sutra, whether reading, reciting, explaining, or copying it, they shall attain eight hundred merits of the body. They shall obtain a pure body, like clear crystal, which living beings delight to behold. Because their body is pure, the beings of the great thousandfold world—at birth and death, whether high or low, fair or ugly, born in good realms or evil realms—all appear within it. And the Iron Ring Mountains, the Great Iron Ring Mountains, Mount Meru, Great Mount Meru, and all other such mountains, together with the beings within them, all appear within it. Down to the Avīci Hell, up to the Peak of Existence, all that exists and all beings appear within it. If śrāvakas, pratyekabuddhas, bodhisattvas, or buddhas preach the Dharma, their forms and images all appear within this body.

爾時世尊欲重宣此義，而說偈言：

> Then the World-Honored One, wishing to restate this meaning, proclaimed in verse:

「若持法花者， 其身甚清淨，如彼淨琉璃， 眾生皆憙見。又如淨明鏡， 悉見諸色像，菩薩於淨身， 皆見世所有，唯獨自明了， 餘人所不見。三千世界中， 一切諸群萌，天人阿修羅、 地獄鬼畜生，如是諸色像， 皆於身中現。諸天等宮殿， 乃至於有頂，鐵圍及彌樓、 摩訶彌樓山，諸大海水等， 皆於身中現。諸佛及聲聞， 佛子菩薩等，若獨若在眾， 說法悉皆現。雖未得無漏， 法性之妙身，以清淨常體， 一切於中現。

> If one upholds the Dharma Flower, His body becomes most pure, Like a clear, flawless crystal, All beings delight to behold. And like a spotless, shining mirror, All forms and images appear; Within his purified body, The Bodhisattva sees all the world’s affairs, Clearly perceiving them alone, Unseen by others. In the three-thousandfold world, All the multitudes of living beings— Gods, humans, asuras, Hell-dwellers, hungry ghosts, and animals— Such forms and images as these All manifest within his body. The palaces of the various heavens, Even up to the Summit of Existence, The Iron Ring Mountains, Mount Meru, The great Mount Mahameru, And all the great seas’ waters Manifest within his body. All Buddhas and Śrāvakas, Sons of the Buddha, Bodhisattvas, Whether alone or amidst the assembly, Expounding the Dharma—all appear. Though not yet attained the wondrous body Of the Dharma-nature, free from outflows, By his pure and constant substance, All things are manifested within.

「復次，常精進！若善男子、善女人，如來滅後、受持是經，若讀、若誦、若解說、若書寫，得千二百意功德。以是清淨意根，乃至聞一偈一句，通達無量無邊之義，解是義已，能演說一句一偈至於一月、四月乃至一歲，諸所說法，隨其義趣，皆與實相不相違背。若說俗間經書、治世語言、資生業等，皆順正法。三千大千世界六趣眾生，心之所行、心所動作、心所戲論，皆悉知之。雖未得無漏智慧，而其意根、清淨如此。是人有所思惟、籌量、言說，皆是佛法，無不真實，亦是先佛經中所說。」

> "Furthermore, Constantly Diligent! If good sons and good daughters, after the Tathāgata's parinirvāṇa, uphold this sūtra, whether reading, reciting, explaining, or writing it, they will attain twelve hundred merits of the mind. With this purified mental faculty, even upon hearing a single verse or a single phrase, they will penetrate immeasurable and boundless meanings. Having understood these meanings, they will be able to expound upon a single phrase or a single verse for a month, four months, or even up to a year. All the teachings they proclaim, following the purport of the meaning, will not contradict the true reality. Even when speaking of worldly texts, languages of governance, or livelihood activities, all will accord with the true Dharma. They will know entirely the mental activities, mental actions, and mental speculations of all sentient beings in the six destinies throughout the three-thousand-great-thousandfold world. Although they have not yet attained the uncontaminated wisdom, their mental faculty will be purified to such an extent. Whatever this person contemplates, considers, or speaks, all will be the Buddha-Dharma, nothing untrue, and also what was taught in the scriptures of the buddhas of the past."

爾時世尊欲重宣此義，而說偈言：

> Then the World-Honored One, wishing to restate this meaning, proclaimed in verse:

「是人意清淨， 明利無穢濁，以此妙意根， 知上中下法，乃至聞一偈， 通達無量義，次第如法說， 月四月至歲。是世界內外， 一切諸眾生，若天龍及人、 夜叉鬼神等，其在六趣中， 所念若干種，持法花之報， 一時皆悉知。十方無數佛， 百福莊嚴相，為眾生說法， 悉聞能受持。思惟無量義， 說法亦無量，終始不忘錯， 以持法華故。悉知諸法相， 隨義識次第，達名字語言， 如所知演說。此人有所說， 皆是先佛法，以演此法故， 於眾無所畏。持法花經者， 意根淨若斯，雖未得無漏， 先有如是相。是人持此經， 安住希有地，為一切眾生， 歡喜而愛敬。能以千萬種， 善巧之語言，分別而說法， 持法花經故。」

> With a mind pure and clear, sharp and free from defilement, Through this wondrous faculty of understanding, they discern the higher, middle, and lower teachings. Even upon hearing a single verse, they penetrate boundless meanings, And expound them in sequence, in accordance with the Dharma, from month to month, for four months, even up to a year. All beings within and beyond this world— Whether gods, dragons, humans, Yakshas, spirits, and others— In the six destinies, with their manifold thoughts, The reward of upholding the Lotus Sutra is knowing them all at once. The countless Buddhas of the ten directions, With marks adorned by a hundred merits, Expound the Dharma for beings; They hear all and retain it. Contemplating boundless meanings, Their teaching too is boundless, Never forgetting or erring from start to finish, Due to upholding the Lotus Sutra. They fully know the characteristics of all dharmas, Following the meaning, discerning the sequence, Comprehending names and words, And expounding as they have understood. Whatever this person proclaims Is all the Dharma of the Buddhas of the past. By teaching this Dharma, They are fearless before the assembly. One who upholds the Lotus Sutra Has a purified faculty of understanding such as this. Though not yet attained the unconditioned, They first manifest such signs. This person, upholding this sutra, Dwells securely in a rare and precious state, Beloved and revered with joy By all beings. With a thousand, ten thousand kinds Of skillful and expedient speech, They discriminate and expound the Dharma, By virtue of upholding the Lotus Sutra.