法華經義記 7.11

7.11

「佛告諸比丘」自此下訖品，是第二正明宿世因緣說，亦有兩重者，即是長行與偈為二。就長行之中自有二階：第一從此下竟「住於禪定八萬四千劫」，先明昔日結緣之因由也。第二從「是時十六菩薩沙彌知佛入室寂然禪定」以下竟長行，正明結緣。又就此兩階之中各自有二。結緣之因由中有二者，第一從此以下竟「十方諸梵請轉法輪」以來，先明昔日結緣之遠由。第二從「大通佛受諸梵王請」竟「入禪定」以來，明昔日結緣之近由。又就結緣之因由，兩階之中各有四階。今就第一結緣遠由有四階者，第一先明大通智勝佛行道得佛，第二明十六王子請轉法輪，第三明大通智勝佛得佛之後神通感動之相，第四明十方諸梵請轉法輪。又就此四別之中各自有三異。第一明大通智勝佛行道得佛中有三異者，第一先明大通智勝佛行道佛道難得之相；第二從「爾時忉利諸天」以下，此明大通智勝佛未得佛中間，諸天常設供養；第三從「諸比丘大通智勝佛過十小劫」以下，此正明大通智勝佛得佛道，此三異合是遠緣。四階之中第一明大通智勝佛行道得佛也。

From "The Buddha told the monks" below to the end of the chapter is the second part, which directly clarifies the exposition of past causal conditions. It also has two tiers, which are the prose and the verses. Within the prose there are two steps: first, from here down to the end of "dwelling in dhyāna-concentration for eighty-four thousand kalpas," it first clarifies the causes and reasons for establishing ties in the past. Second, from "At that time, the sixteen bodhisattva-śrāmaṇeras, knowing that the Buddha had entered the chamber and was in tranquil dhyāna-concentration" below to the end of the prose, directly clarifies the establishing of ties. Furthermore, within each of these two steps there are two parts. That there are two in the causes and reasons for establishing ties means: first, from here down to the end of "the Brahmās of the ten directions requested the turning of the wheel of the Dharma," it first clarifies the remote reasons for establishing ties in the past; second, from "The Buddha Mahābhijñājñānābhibhū accepted the requests of the Brahmā kings" down to "entered dhyāna-concentration," it clarifies the proximate reasons for establishing ties in the past. Furthermore, within the causes and reasons for establishing ties, each of the two steps has four stages. Now, regarding the first, the remote reasons for establishing ties having four stages: first, it clarifies that the Buddha Mahābhijñājñānābhibhū practiced the path and attained Buddhahood; second, it clarifies that the sixteen princes requested the turning of the wheel of the Dharma; third, it clarifies the features of supernatural movements after the Buddha Mahābhijñājñānābhibhū attained Buddhahood; fourth, it clarifies that the Brahmās of the ten directions requested the turning of the wheel of the Dharma. Furthermore, within each of these four distinctions there are three variations. That there are three variations in the first, clarifying that the Buddha Mahābhijñājñānābhibhū practiced the path and attained Buddhahood, means: first, it clarifies the difficulty of attaining the Buddha path through the Buddha Mahābhijñājñānābhibhū's practicing of the path; second, from "At that time, the devas of Trāyastriṃśa" below, it clarifies that while the Buddha Mahābhijñājñānābhibhū had not yet attained Buddhahood, the devas constantly presented offerings; third, from "Monks, after ten small kalpas had passed, the Buddha Mahābhijñājñānābhibhū" below, it directly clarifies that the Buddha Mahābhijñājñānābhibhū attained the Buddha path. These three variations together constitute the remote conditions. Among the four stages, the first clarifies that the Buddha Mahābhijñājñānābhibhū practiced the path and attained Buddhahood.