妙法蓮華經玄贊 7.338

7.338

三者十無上中第二示現行無上，故說大通智勝如來本事。大乘菩提難得、行亦難成，非如二乘菩提疾得、行亦易修，故說大通智勝佛十劫坐道場方得菩提事。此為文殘，說古事故。或說大通佛事者，說佛自身彼時修行為十六王子，今始得菩提。又諸聲聞彼時發心，今時方熟。故大因行非卒修成，名行無上，不說大通佛之行也。即將說今，要先說古，雖以今果為品號，其因亦在其中明，故此品來。

Third, to demonstrate the 'unsurpassable practice' among the ten unsurpassables, the past events of Mahābhijñājñānābhibhū Tathāgata are spoken. Mahāyāna bodhi is difficult to attain, and its practice is also difficult to accomplish—unlike the bodhi of the two vehicles which is swiftly attained and its practice easily cultivated; therefore the story of Mahābhijñājñānābhibhū Buddha sitting at the site of enlightenment for ten kalpas before attaining bodhi is told. This is because the text was incomplete, recounting an ancient event. Alternatively, speaking of Mahābhijñā Buddha's deeds means speaking of the Buddha's own practice at that time as one of the sixteen princes, having only now attained bodhi. Furthermore, the śrāvakas generated their aspiration at that time, and only now does it mature. Therefore, the great causal practice is not completed precipitately, which is named 'unsurpassable practice'; it does not refer to the practice of Mahābhijñā Buddha himself. About to speak of the present, one must first relate the ancient; although the chapter is named after the present fruit, its causes are also clarified therein. Therefore this chapter appears.