法華義疏 3.145

3.145

「所以者何」下，此第二雙、釋諸佛二智也。所以實智甚深無量、權智難解難入者，以行因既積故果深妙、難解難入也。亦應對二乘，所以不解者，殖因既近果智便鈍故不能解也。此文二句：初句明值佛既多，次句明修行久積。修行久積中二句次第：初句正明修一切行，次句明雖復修行而精懃勇猛。前句明所策之行，次句則是能策之勤。「名稱普聞」者，德樹於內故名流於外。又所以知備修眾行及精懃勇猛者，以修行諸行時名稱普聞，故證知爾也。又依《攝大乘論》明四種修者，「供養無量百千諸佛」者，值佛既多經時必久，謂長時修也。「盡行諸佛無量道法」者，無一行而不修，謂無餘修也。「勇猛」者，修行之時心不悠悠至到勇猛，謂尊重修也。「精進」者，念念善法相續，不令餘念間之，謂無間修。前是頓方便，今是常方便也。此之四修則是內德，以內德既備故外名普聞。

From "What is the reason?" onward is the second pair, which explains the two wisdoms of all Buddhas. The reason why the real wisdom is extremely profound and measureless, and the provisional wisdom is difficult to understand and difficult to enter, is that because the practiced causes have accumulated, the fruit is deep and wondrous, difficult to understand and difficult to enter. It also contrasts with the two vehicles: the reason they do not understand is that because the planted causes were recent, the wisdom of their fruit is dull, and therefore they cannot understand. In this text there are two phrases: the first phrase explains that the Buddhas they encountered were many, and the next phrase explains that their practice had accumulated over a long time. In the accumulation of practice over a long time there are two phrases in sequence: the first phrase directly explains practicing all practices, and the next phrase explains that although practicing, they were diligent and courageous. The preceding phrase explains the practices that were pursued, and the next phrase is the diligence that was able to pursue them. "Their names were universally heard" means that because virtue was established within, fame spread outward. Furthermore, the reason we know they were fully equipped with all practices and were diligent and courageous is that when practicing the various practices, their names were universally heard; this is the proof by which we know it to be so. Again, relying on the Mahāyānasaṃgraha to explain the four kinds of practice: "offering to measureless hundreds of thousands of Buddhas" means that since the Buddhas they met were many, the elapsed time was certainly long—this refers to prolonged practice. "Completely practicing the measureless Path and Dharmas of all Buddhas" means that there was no practice they did not cultivate—this refers to practice without remainder. "Courageous" means that at the time of practice the mind was not indolent, but thorough and courageous—this refers to reverent practice. "Vigorous" means that good dharmas were continuous from thought-moment to thought-moment, without allowing other thoughts to intervene—this refers to uninterrupted practice. The former is sudden upāya, and the present is constant upāya. These four practices are internal virtues; because internal virtues were already complete, their external names were universally heard.