法華文句記 5.78

5.78

次問答，答中意言「三佛性」者，過去微善願智所制咸趣菩提，火焰向空理數咸滅，水流趣海法爾無停，但由願智未資便封果報，故待今開方是緣因，若據化意何待此開？苟順凡情立以近稱，今開近執法界本如，豈由凡情局彼流焰？關中雖立善不受報，而不明善體本融，但眾生無始唯流妄我，凡所修習未嘗不俱，不受報言為從誰立？若約已發心者，乃由願行所引，何關善不受耶？未發心來隨生納福，此善豈制令不受耶？故知不受之言善體無力，應知曾酬者其因已謝，未酬者毫善不亡，若曾發心如水寄海，酬局因者如果酬華，故今於彼未酬之因，開其局情及曾趣向權乘道者，以一實觀一大弘願體之道之，若不然者，徒云說開，若不觀者則應善體自至菩提，何須更修菩提行願？

Next is the question and answer. The meaning in the answer says that regarding the "three buddha-natures," the subtle goods of the past, controlled by aspiration and wisdom, all head toward bodhi; flames heading into the sky naturally all perish; water flowing toward the sea naturally does not stop. It is only because aspiration and wisdom have not yet assisted them that one then clings to retributive reward; hence, awaiting the present opening, they are only then contributory causes. If based on the intention of conversion, why wait for this opening? If merely according with ordinary sentiments, a near designation is established; now opening the near attachment, the dharma-realm is fundamentally thusness—how could it be due to ordinary sentiments that those flowing waters and flames are restricted? Although the Guānzhōng school established that good does not receive retribution, they did not clarify that the essence of good is fundamentally integrated. Sentient beings from beginninglessness only flow into a false self, and whatever they cultivate has never failed to be accompanied by it; from whom is the statement "does not receive retribution" established? If in terms of those who have already generated the mind, it is drawn forth by aspiration and practice—what does it have to do with good not receiving [retribution]? Before generating the mind, they receive blessings in accordance with their rebirths; could this good constrain them not to receive them? Therefore, one knows that the statement "does not receive" means the essence of good has no power. One should know that for what has already been requited, its cause has already passed away; for what has not yet been requited, not a hair of good is lost. If one has once generated the mind, it is like water entrusted to the sea; requiting a restricted cause is like fruit requiting a flower. Therefore, now toward those unrequited causes, opening their restricted sentiments and those who once headed toward the paths of the provisional vehicles, one guides them with the contemplation of the one real and the body of the one great universal vow. If it were not so, one vainly speaks of opening; if one does not contemplate, then the essence of good should of itself reach bodhi—why would one further need to cultivate the practices and vows of bodhi?