妙法蓮華經玄贊 7.361

7.361

意趣有四：一平等意趣，謂佛說言我於爾時曾名勝觀，法身平等故。二別時意趣，謂願生極樂皆得往生，暫聞無垢月光佛名定於菩提得不退轉。三別義意趣，謂說諸法皆無自性無生滅等，本來涅槃。四眾生意樂意趣，謂於一善根或讚或毀，令增進故。今此依於平等意趣說餘佛事，即是我身身平等故。若不爾者，云何乃言爾許劫數？又善心相續劫滿三祇，諸心通論，何妨爾劫在彼佛時猶稱王子？又依晝夜月時年，何妨許時釋迦自身三僧祇劫內？

There are four intentionalities (abhiprāya): First, the intentionality of equality: that is, the Buddha saying, "At that time I was once named Vipaśyin," because the dharma-body is equal. Second, the intentionality of a different time: that is, [saying that] all who vow to be born in Sukhāvatī will achieve rebirth, or that hearing the name of the Buddha Vimalacandraprabhāsa for a moment ensures one will attain non-retrogression toward bodhi. Third, the intentionality of a different meaning: that is, saying that all dharmas lack intrinsic nature, are without arising or cessation, etc., and are originally in nirvāṇa. Fourth, the intentionality of sentient beings' inclinations: that is, praising or disparaging a single root of goodness in order to make them advance. Here, relying on the intentionality of equality, he speaks of other buddhas' deeds as being his own body, because bodies are equal. If not for this, how could he speak of so vast an amount of kalpas? Furthermore, when virtuous minds continue unbroken, the kalpas fulfill three asaṃkhyeyas; speaking comprehensively of all minds, what prevents that number of kalpas from occurring when he was still called a prince under that buddha? Furthermore, relying on days, nights, months, seasons, and years, what prevents such an extent of time from being within Śākyamuni's own three asaṃkhyeya kalpas?