妙法蓮華經玄義 7.70

7.70

○二、生起者，此十種義，赴緣直說，散在經文，今欲編次，故須生起。所以本因居初者，必由因而致果。果成，故有國。極果居國，即有照機。機動則施化，施化則有神通。神通竟，次為說法。說法所被，即成眷屬。眷屬已度，緣盡涅槃。涅槃故，則論壽命長短、長短之壽所作利益、乃至佛滅度後正像等益。義乃無量，止作十條，收束始終，復成次第也。

Second, concerning the arising [of the sequence]: these ten meanings, directly expounded to meet specific conditions, are scattered throughout the text of the sūtra. Wishing now to arrange them in order, an account of their arising is necessary. The reason the original cause is placed first is that one must depend on the cause to attain the fruit. Because the fruit is accomplished, there is a land. When the ultimate fruit abides in a land, there is illumination of spiritual capacities. When spiritual capacities are stirred, then transformation is dispensed; when transformation is dispensed, there are supernormal powers. After supernormal powers, next the Dharma is preached for them. Those reached by the preaching of the Dharma then constitute the retinue. When the retinue has been delivered and conditions are exhausted, there is nirvāṇa. Because there is nirvāṇa, one discusses the length of lifespan, the benefits wrought by a lifespan whether long or short, and even the benefits of the correct and semblance Dharma periods after the Buddha's extinction. The meanings are indeed limitless; we merely establish ten items, which encompass the beginning and the end and thereby form a coherent sequence.