法華文句記 10.107

10.107

三「隨喜」下約人約法明隨喜意者，必具三因，安樂是總、三因是別，故云「皆一實相」，又云「皆有三因」。「讀誦」下別釋三因。「不輕深敬」下釋流通之妙益句也。於中初正約三四以示流通，「如此」下結成。初文者，若得三法弘經之軌，則自他咸濟，當知三法雖順前品，其實即是此品三因，故復亦對四安樂行，四安樂行準前可知。「不受四一」者，應將罵等委消不受四一之相，本地亦然。文但略對經而已。「不輕以大而彊」下「云云」者，為唱令聞故也。應釋彊毒以作當來聞法之相，具如經文後時得益者也。「意業淨」下「云云」者，應釋三業對三力相，復應更對衣座室等。神通，室也。說辯，座也。善寂，衣也。廣對一切，準此可見。「毀者」等者，即生隨從尚猶墮苦，是則擊信毀之二鼓，為生後之兩因。

Third, in the section from 'Rejoicing' onward, where he explains the meaning of rejoicing in terms of person and dharma, it must be equipped with the three causes: peaceful practice is the general, and the three causes are the specific; hence it says 'all are the one true character,' and also says 'all have the three causes.' From 'Recitation' onward, he specifically explains the three causes. From 'Sadāparibhūta deeply revered' onward, it explains the phrase concerning the wondrous benefit of transmission. Therein, first he directly takes the three and four to demonstrate transmission, and from 'Thus' onward he concludes it. In the first passage: if one attains the three dharmas as the model for propagating the sūtra, then self and other are both saved. One should know that although the three dharmas accord with the previous chapter, they are actually the three causes of this chapter; hence they also correspond to the four peaceful practices. The four peaceful practices may be understood according to what preceded. Regarding 'not receiving the four onenesses': one should thoroughly unpack the signs of not receiving the four onenesses using reviling and so forth; the ground of origin is also like this. The text merely correlates them with the sūtra in brief. Regarding the 'and so forth' after 'Sadāparibhūta, using the great, forcibly...': this is for the sake of calling out to make them hear. One should explain the 'strong poison' to characterize hearing the Dharma in the future, fully in accord with those who attained benefit later in the sūtra text. Regarding the 'and so forth' after 'mental karma was purified': one should explain how the three karmas correspond to the three powers, and further correlate them with the robe, seat, room, and so forth. Spiritual powers are the room. Eloquent preaching is the seat. Serene tranquility is the robe. Correlating broadly with everything, it can be seen from this. Regarding 'The revilers' and so forth: even those who followed in that very life still fell into suffering; thus striking the two drums of faith and slander served as the two causes for their subsequent rebirths.