法華玄義釋籤 10.33

10.33

次「行者」下明第二品，於中為四：初正明第二品相，次「內外」下明第二品中十觀，三「金剛」下引證，四「聞有」下結位。初二如文。引證文三：初引《金剛》以證能資，次舉次品資於前品，三引彌勒論以證能資力大。「論云於實名了因」等者，頌意正明讀誦《般若》資於實相，是故持誦名為了因，故云「於實」，降斯已外，但名生因，生因者有漏因也，故云「於餘福不趣菩提二能趣菩提」者，布施七寶如須彌山，福也。受持及讀誦此二，趣菩提，是故此二名為了因。論文「福不趣菩提」二句在前，「於實名了因」二句在後，今從義便，於理不違。又準五種法師，於論二文各開為兩，更加說法名五法師。今引論文，且存自行，故無說法又不名師。安樂行疏廣釋五種法師。

Next, from "The practitioner" downward clarifies the second grade, which comprises four: first directly clarifying the characteristics of the second grade; next, from "Internal and external" downward, clarifying the ten contemplations in the second grade; third, from "Vajra" downward, citing verifications; fourth, from "Hearing that there are" downward, concluding the stage. The first two are as in the text. The citations are three: first citing the Diamond Sūtra to prove ability to assist; next raising the next grade assisting the previous grade; third citing Maitreya's treatise to prove the great power of the ability to assist. As for "The treatise says: With respect to reality, it is called the clarifying cause" and so forth: the verse's intention specifically clarifies that chanting and reciting Prajñā assists true reality, therefore upholding and reciting are called the clarifying cause, hence saying "with respect to reality". Descending from this, others are only called generative causes; generative causes are defiled causes. Hence it says, "Regarding other merits, they do not lead to bodhi; the two are able to lead to bodhi": giving seven jewels like Mount Sumeru is merit. Upholding and reading/reciting—these two lead to bodhi; therefore these two are called clarifying causes. In the treatise text, the two lines "merit does not lead to bodhi" come first, and the two lines "with respect to reality, it is called the clarifying cause" come after; now following hermeneutical convenience, this does not contradict the principle. Furthermore, according to the five kinds of Dharma masters, each of the two passages in the treatise is divided into two, with expounding the Dharma added, making five Dharma masters. Now citing the treatise text, we temporarily preserve self-practice, so there is no expounding the Dharma, nor is one called a master. The Commentary on Ease of Practice broadly explains the five kinds of Dharma masters.