法華經義記 2.78

2.78

"The so-called all dharmas"—from this downward is the second, jointly explaining the above two section headings, having nine phrases in total. Initially there are five phrases explaining the above section heading of 'all dharmas'; next, from 'such causes, such conditions' downward, there are four phrases explaining the above section heading of 'real aspect.' 'Such characteristics' takes signifying difference as its meaning: observing the teachings of the three vehicles, they all have different characteristics—the teaching of the śrāvaka vehicle is different, the teaching of the pratyekabuddha vehicle is different, and the teaching of the bodhisattva vehicle is different; hence it says 'such characteristics.' 'Such nature': nature takes unalterability as its meaning. But formerly the śrāvaka teaching could not be altered into the pratyekabuddha teaching, and the pratyekabuddha teaching could not be altered into the bodhisattva teaching; hence it says 'such nature.' 'Such essence': essence takes distinct substantiality as its meaning. The practice of the śrāvaka naturally takes the verbal teaching of the four truths as its essence, which is the meaning of encountering suffering and giving rise to revulsion toward old age, sickness, and death; for the person of pratyekabuddha [vehicle], it is the teaching of the twelve links of dependent origination that serves as essence; for the bodhisattva, it is the scriptural teachings of the six perfections that serve as essence; hence it says 'such essence.' 'Such power': the śrāvaka teaching acts as a condition for the power to sever primary fetters; the pratyekabuddha teaching acts as a condition for the power to encroach upon and sever residual impressions; the bodhisattva teaching acts as a condition for the power to sever residual impressions completely and achieve buddhahood; hence it says 'such power.' As for 'such action': the treatise master says that generating action is the mental mode; hence we know that action is simply the meaning of practice. This clarifies that these three-vehicle teachings have the meaning of practice: the practice of the śrāvaka has what it undertakes, up to the practice of the bodhisattva has what it undertakes. These five phrases all explain the above section heading of 'all dharmas,' designated as the sphere of expedient knowledge. From 'such causes' downward there are four phrases explaining the above section heading of 'real aspect,' designated as the sphere illuminated by real knowledge. The reason we know it is the sphere illuminated by real knowledge is that the verse below says, 'such great fruition and retribution.' 'Such causes': taking evoking fruition as its meaning. 'Such conditions': condition takes the meaning of 'by means of.' That the myriad goods are able to evoke fruition is the meaning of cause; that this fruition is obtained by means of the myriad goods is the meaning of condition. 'Such fruition': fruition takes corresponding to cause as its meaning; retribution takes recompensing as its meaning. There is only one fruition; when placed in correspondence with cause, it is designated as fruition. That this fruition has the meaning of recompensing the power of cause constitutes the meaning of retribution. These four phrases precisely explain the above section heading of 'real aspect.'"