法華論疏 2.401

2.401

「第二請」已下，上來釋三止竟，今此第二釋後兩請。問：何故不釋初請？答：前第三章中決定等三義已釋初請竟，是故今但釋後兩請。問：釋後兩請，云何屬因受記？答：後之二請明其過去種善根、現在修福，即是受記因緣。又此之二請尊人重，法即是授記因緣也。問：初請亦尊人重法，何故非是受記決定因緣？答：初請中決定心，即是執及疑。執則執小拒大不受佛語，疑則猶預未信，未尊人重法之心，故非受記因也。就文釋二請，即二。一一中各兩：初正釋、次引經。第二請明過去無量佛所教化。

From "the second entreaty" onward: having explained the three stops above, this second part now explains the latter two entreaties. Question: Why not explain the first entreaty? Answer: In the previous third chapter, the three meanings including the resolute mind had already finished explaining the first entreaty; therefore, it now only explains the latter two entreaties. Question: How does the explanation of the latter two entreaties belong to the causes for receiving prediction? Answer: The latter two entreaties clarify their planting of good roots in the past and cultivation of merit in the present, which are the causes and conditions for receiving prediction. Furthermore, these two entreaties revere the person and value the Dharma, which are precisely the causes and conditions for receiving prediction. Question: The first entreaty also reveres the person and values the Dharma; why is it not a definitive cause for receiving prediction? Answer: The resolute mind in the first entreaty involved clinging and doubt. Clinging means clinging to the Small and rejecting the Great, not accepting the Buddha's words; doubt means hesitating and not yet believing, without the mind that reveres the person and values the Dharma; therefore, it is not a cause for receiving prediction. As for explaining the two entreaties according to the text, there are two parts. In each part there are two: first, the primary explanation; next, quoting the sūtra. The second entreaty clarifies the teaching and transforming under immeasurable buddhas in the past.