妙法蓮華經玄贊 8.245

8.245

贊曰：此陳後行及結得記。故《華嚴》云：「譬如貧窮人，晝夜數他寶，自為半錢分，多聞亦如是」等。故不唯多聞便能超越，要行助故。即彼經云：「若欲求除滅，無量諸過惡，應當一切時，發勇猛大精進」。亦不唯彼行即得菩提，要假多聞為導引故。復如經云：「多聞能引樂，多聞攝眾善，多聞捨無義，多聞得涅槃」，故知此文據一相論四意趣中眾生意樂意趣，於一善根或讚或毀化不定故。然諸佛因行，初地已往德力皆齊，成佛之相亦復如是，但以本願有異宜見不同故有差別。故此結言本願如是。

The Commentary says: This states the subsequent practice and concludes with obtaining the prophecy. Thus the Avataṃsaka states: 'Like a poor man who day and night counts others' wealth without having half a coin of his own, so too is much learning,' and so forth. Therefore, much learning alone cannot bring about transcendence; it requires practice to assist it. That same sūtra states: 'If one wishes to eradicate immeasurable faults and evils, one should at all times give rise to heroic and great vigor.' Nor can practice alone attain bodhi, for one must rely on much learning as a guide. Again, as a sūtra states: 'Much learning can bring about bliss, much learning gathers all good deeds, much learning abandons what is meaningless, much learning attains nirvāṇa.' Hence we know this text speaks according to one aspect among the four intentionalities—the intentionality regarding the inclinations of sentient beings—because regarding a single wholesome root, praising or disparaging is variable according to transformation. However, in the causal practices of all buddhas, from the first bhūmi onward, their virtuous power is equal, and the marks of achieving buddhahood are likewise so; it is only because original vows differ and the appropriate manifestations vary that there are differences. Hence it concludes by saying their original vows were such.