法華玄贊義決 1.311

1.311

以義准之，令勸發心須馮因力，說其曾種大因，令順修行，當得佛果，故說種子無上，即為明說汝等所行是善菩薩道，明昔發心善根不滅。今聞佛法，還同為因，後得果故。既有勝因，須長時修無上之因，方能得果，故說大通智勝如來垂得菩提猶經十劫，顯果勝上修無上因。次說修行無上，修行無上者要行大行，云何中間授之於小？但為昔日曾發大心，中間是大不能頓發，權施方便令息苦已，後進於大，故說增長功德力無上。何知昔日曾發大心？說繫珠譬令其領解，故次說令解無上。既知昔日久修大因，但為怖大，所以中退；今能憶念解悟修行，如諸菩薩當得淨土，故次說清淨國土。無上解悟既增上，堪聞解脫教，故次說說無上。聞無上教積劫行因皆成勝人，故次說教化眾生。無上勝因既積，當得勝果，不同二乘，故次說成大菩提無上得果。雖復證滅而能現身利生，法報身雖常存，化身應物不定，雖滅不滅、雖生不生，故次說涅槃無上。所說既勝獲益無邊，起信供養聞法持讚，得無邊福，現於神力，舉他勝行及人法為證，復由久行因能化能受，聖者遠至格白聞經，如來摩頂，慇勤三歎，明斯勝事，欲使通流，故次流故次說勝妙力無上。諸宗解釋，異說無窮，經論出沒多門，於中知見無量，略因講次，聊述少分，多未欲呈於廣聞，但為備時須爾。

Inferring from the meaning: to encourage generating the mind, one must rely on causal power; speaking of having planted a great cause in the past causes them to practice in accordance and certainly attain the buddha-fruit. Hence the unsurpassable seed is spoken first, which clearly states: "That which you practice is the good bodhisattva path," clarifying that the roots of good from past generation of the mind are not destroyed. Now, hearing the Buddha's Dharma, it serves again equally as a cause, so that later they attain the fruit. Since there is a superior cause, one must practice the unsurpassable cause for a long time before being able to attain the fruit; hence it is said that Great Surpassing Wisdom Tathāgata, even on the verge of attaining bodhi, still passed ten kalpas, revealing that the superior fruit comes from practicing the unsurpassable cause. Next, the unsurpassable practice is spoken. The unsurpassable practice requires practicing the great practice; why then did he confer the small in between? Merely because they had generated the great mind in the past, yet midway it was so great that they could not generate it all at once; provisionally applying expedients caused them to pacify suffering first, and afterward advance toward the Great [Vehicle]. Hence the unsurpassable power of increasing merit is spoken. How is it known that they had generated the great mind in the past? The parable of the jewel tied in the garment is spoken to cause them to understand; hence next the unsurpassable causing of understanding is spoken. Having known that they had long cultivated the great cause in the past, yet midway fell back merely out of fear of the Great; now, being able to recollect, awaken, and practice, like the bodhisattvas they will attain a pure land; hence next the unsurpassable pure land is spoken. Understanding and awakening having increased, they are capable of hearing the teaching of liberation; hence next the unsurpassable teaching is spoken. Hearing the unsurpassable teaching and accumulating causal practice over kalpas, all become superior persons; hence next the unsurpassable transforming of sentient beings is spoken. Since superior causes have been accumulated, they will attain the superior fruit, unlike the two vehicles; hence next the unsurpassable attainment of great bodhi is spoken. Although having attained the fruit and realized cessation, they are able to manifest bodies to benefit sentient beings: though the dharmakāya and saṃbhogakāya are eternal, the nirmāṇakāya responds to beings indeterminately; though ceasing, it does not cease; though born, it is not born; hence next unsurpassable nirvāṇa is spoken. That which is spoken being superior, the benefits obtained are boundless: generating faith, making offerings, hearing the Dharma, and upholding and praising it, they attain boundless merit; manifesting spiritual power, adducing others' superior practices and persons and dharmas as proof, and furthermore because long-practiced causes enable both transforming and receiving, āryas arrive from afar to state their hearing of the sūtra, the Tathāgata pats the head, and earnestly offers three praises—to clarify these superior matters and desire them to circulate, hence next unsurpassable sublime power is spoken. The explanations among various schools offer endless differing theories; sūtras and treatises appear and disappear through many gateways, wherein understandings and insights are measureless. Briefly following the order of the lecture, I have set down a small part, mostly not intending to present it to the widely learned, but merely to provide for the needs of the moment.