法華文句記 7.117

7.117

十恩文者，文中自對室、衣、座三。初室有三恩，初一是通遍被之恩，次二是別拔與之恩，通被是四弘之始，別被是填願中終，則發心後起行之來，自成道前處處蒙益，蒙益之相不出與拔，與拔之澤知何可報。所以難報者，初以自行之真令我修習，自稟教後退大輪迴，慈悲不離處處與拔。次衣恩有四者，我受教已大小並忘，處處調停知我機遂，即於此界頓漸道成，雖先正為大機，兼亦憂我善種，故於頓後便垂小化，彈斥淘汰鎚砧鍛鍊，貶之以貧事草庵，誘之以富豪家業，宿萌稍剖尚未敷榮，長遠之恩何由可報？是故四中初以人天，次及三味。如來座恩有三者，至法華時始獲妙益，兼能利物，化道初成，難報之恩良有以也。所以第八是授記恩，九十令我能利物恩。所以室得衣故有覆育之恩，室有座故成與拔之用，座假衣室令自他行成，衣假座室令初後理顯，是故三義合成大恩，此始終恩將何以報？注家但云物不答施於天地，子不謝生於父母，以感報斯亡。今意正論荷恩難報，何得以亡報釋之？況復秖緣令我報亡，斯恩叵報，故不得直以亡報釋之。凡言亡者，治彼不亡，今非領亡但領難報，二時既別且釋荷恩。

Regarding the passage on the ten kindnesses: within the text, it naturally matches the three of room, robe, and seat. First, the room has three kindnesses: the first is the kindness of universal, pervasive coverage; the next two are the specific kindnesses of eradicating [suffering] and bestowing [joy]. Universal coverage is the beginning of the four vast vows; specific coverage is the middle and end in fulfilling the vows. Then, from the arising of practice after giving rise to the mind [for bodhi], prior to attaining the way, in every place one received benefit. The marks of receiving benefit do not go beyond bestowing and eradicating; how can the grace of bestowing and eradicating ever be repaid? Why is it difficult to repay? Initially, through the truth of his own practice, he made us cultivate and practice; after receiving the teaching, we retreated from the great and transmigrated, while his compassion did not depart, everywhere bestowing and eradicating. Next, the kindness of the robe has four: after we received the teaching, we forgot both great and small; he adjusted and pacified in every place, knowing our capacity had matured. Right in this realm, the sudden and gradual paths were accomplished. Although he was primarily for the great capacity first, he also concurrently cared for our wholesome seeds; therefore, after the sudden, he immediately extended the small conversion, reprimanding, weeding out, and forging on hammer and anvil, debasing us with poverty to serve in a thatched hut, and enticing us with the estate of a wealthy man. The ancient sprouts gradually cracked open but had not yet blossomed into glory; how could this long and distant kindness ever be repaid? Therefore, among the four, first is through humans and devas, and next reaches the three flavors. The kindness of the Tathāgata's seat has three: only upon reaching the Lotus Sūtra did we begin to obtain the wondrous benefit, and concurrently were able to benefit beings; the way of conversion was first accomplished, so indeed there is good reason why this kindness is difficult to repay. Therefore, the eighth is the kindness of conferring prediction; the ninth and tenth are the kindnesses of enabling us to benefit beings. Therefore, because the room gains the robe, it has the kindness of covering and nurturing; because the room has the seat, it accomplishes the function of bestowing and eradicating; the seat relies on the robe and room to accomplish the practices of oneself and others; the robe relies on the seat and room to manifest the principle from beginning to end. Therefore, the three meanings combine to form the great kindness. How shall this kindness from beginning to end be repaid? Commentators merely say that things do not requite the bestowing of Heaven and Earth, and children do not thank parents for giving birth to them, so feeling grateful and repaying both vanish. The present intent properly discusses bearing kindness that is difficult to repay; how can one explain it as the vanishing of repayment? What is more, it is precisely because he caused our repayment to vanish that this kindness cannot be repaid; hence one cannot directly explain it as the vanishing of repayment. Whenever one speaks of vanishing, it cures their non-vanishing; now, it is not understanding vanishing, but understanding that it is difficult to repay. Since the two times are distinct, let us explain bearing kindness.