法華義疏 1.293

1.293

「供養無量百千諸佛」下，第二、次歎往因，以現德由於往因故，歎往因釋成現德，以果著因微故。前歎現果，次歎往因，亦有二句：初明供養於佛者，佛是眾生真善知識，上諸功德由佛而有，故明供養於佛。供養者，或財法二種，或身口敬歎總名供養也。「於諸佛所殖眾德本」者，八萬四千諸波羅蜜名為眾德，以此眾德作菩提根故稱為本，大士奉教修行目之為殖。又眾德者佛果德也。修行眾德之本，同《淨名經》「大智本行皆悉成就」也。「常為諸佛之所稱歎」者，上明行由佛成，今辨道與佛會。若修行有所得善，則行與佛乖非菩提根，故為佛所呵！今修行無所得善，則道與佛會，故為佛所歎也。而言常歎者，以菩薩常習無著之觀，不令一念有得間心，故常為佛所歎。《法華論》云「以斷疑故為佛所歎」也。

From "making offerings to immeasurable hundreds of thousands of Buddhas" downward: second, next praising past causes; because present virtues originate from past causes, praising past causes explains and confirms present virtues, and because the fruit is manifest while the cause is subtle. First it praised the present fruit, and next it praises past causes, which also has two clauses: First, clarifying making offerings to Buddhas: Buddhas are the true good spiritual friends of sentient beings, and the above virtues exist because of the Buddhas; hence it clarifies making offerings to Buddhas. As for "making offerings," it may be of two kinds—material wealth and Dharma—or respect and praise through body and speech, collectively named "making offerings." Regarding "planting many roots of virtue in the presence of the Buddhas": the eighty-four thousand pāramitās are called the "many virtues"; using these many virtues as the root of bodhi, they are called the "root"; the great beings' practicing in accord with the teachings is designated "planting." Furthermore, the "many virtues" are the fruit virtues of Buddhahood. Practicing the root of the many virtues is identical to the Vimalakīrtinirdeśa's "the fundamental practices of great wisdom were all accomplished." Regarding "constantly praised by the Buddhas": above it clarified that practice is accomplished by relying on the Buddhas, and now it distinguishes the path being in accord with the Buddhas. If one practices good with attachment, the practice contradicts the Buddhas and is not the root of bodhi, and is therefore rebuked by the Buddhas! Now, practicing good without attachment, the path is in accord with the Buddhas, and is therefore praised by the Buddhas. As for speaking of "constantly praised," because the bodhisattva constantly practices the contemplation of non-attachment, not letting a single thought of grasping intervene, they are constantly praised by the Buddhas. The Fahua lun says: "Because they have severed doubts, they are praised by the Buddhas."