金剛般若論會釋 1.83

1.83

二、「經言已得供養」等者下，解集勝因。文分二，初、配經文，後、逐難釋。由逢諸佛集二種因，一、財供養，二、行供養。行供養者，種善根是。以財供養，經但名為修行供養。供養為十，一、現前，二、不現前，三、現前、不現前，四、自，五、他，六、俱，七、財敬，八、廣大，九、無染，此上九種，經中名為修行供養；十、正行供養，此中名為種諸善根。集是十因，名集因也。逐難釋云，一心淨信尚得如是業，何況生實相者？此解經中乃至一念淨信之言，非唯逢少數之佛即能於經生一念信，翻顯由逢千萬諸佛供養樹善方能於經生一念信，信難生故。故經初非供養少佛，後方顯由供養多數佛，如是一念淨信之業，尚由前世遍供多佛，何況於經廣生實相，不於前世遇供養多佛？以於廣經能生實相為首，於經少句一念淨信為終，略去中間修行、不信，故言乃至一信尚由前遇多佛供養，況生廣信？

Second, from "The sutra says, 'having already attained offerings...'" downward explains the accumulation of superior causes. The text is divided into two: first, correlating with the sutra text; second, explaining according to the difficulties. Through encountering buddhas, two kinds of causes are accumulated: first, material offerings; second, practice offerings. Practice offerings are the planting of roots of goodness. As for material offerings, the sutra merely calls them offerings of cultivation. Offerings are ten: first, in the presence; second, not in the presence; third, both in the presence and not in the presence; fourth, oneself; fifth, others; sixth, both; seventh, material respect; eighth, vast; ninth, unstained—these nine above are called offerings of cultivation in the sutra; tenth, correct practice offerings, which here is called planting various roots of goodness. Accumulating these ten causes is called accumulating causes. Explaining according to the difficulties says: If with single-minded pure faith one still obtains such karma, how much more so for one who generates true notions? This explains the words "even a single moment of pure faith" in the sutra: it is not only by encountering a few buddhas that one can generate a single moment of faith in the sutra; this inversely shows that only through encountering thousands of millions of buddhas, making offerings, and establishing goodness can one generate a single moment of faith in the sutra, because faith is difficult to generate. Therefore, the sutra first [states] not having made offerings to few buddhas, and only afterward reveals that it is through making offerings to many buddhas. If such karma of a single moment of pure faith is still due to having universally made offerings to many buddhas in previous lives, how much more so for generating true notions broadly regarding the sutra—how could one not have encountered and made offerings to many buddhas in previous lives? Taking the ability to generate true notions regarding the extensive sutra as the beginning, and a single moment of pure faith regarding a few lines of the sutra as the end, it omits the practice and non-faith in between; therefore it says that even a single faith is still due to previously encountering and making offerings to many buddhas—how much more so generating broad faith?