樂邦文類 1.127

1.127

台宗明法華本迹，迹中以大通為首。此文乃有三意：一昔日共結緣（從是時十六菩薩下）；二中間相逢值（從是十六菩薩下）；三今日還說法華（從若如來下）。此三總括迹中一期他化盡矣。釋迦既爾，彌陀亦然。良以十六王子於大通時覆講，為物結緣，其諸王子各得成佛，西方號阿彌陀。以果驗因，彌陀爾時乃為第九王子，為眾講說，是知彌陀為物結緣明矣。故《妙玄》六云「大通為結大乘之首。彼佛八千劫說經，十六王子八萬四千劫覆講。于時聽眾，或當座已悟、或中間得入、或近化始得」，即斯意也。如是銓量，非唯顯佛佛施化道同，抑亦知古往今來生淨土者並第九王子當時結緣之眾矣。

The Tiantai school clarifies the origin and trace of the Lotus Sutra; within the trace, Mahābhijñā comes first. This passage contains three points: first, forming a mutual affinity in the past (from "Thereupon, the sixteen bodhisattvas"); second, meeting again in the interval (from "The sentient beings transformed by these sixteen bodhisattvas"); third, preaching the Lotus Sutra again today (from "When the Tathāgata"). These three encompass the entirety of the trace's period of transforming others. As it is with Śākyamuni, so it is with Amitābha. Because the sixteen princes recapitulated the teaching during the time of Mahābhijñā to form affinities for beings, each of those princes attained buddhahood, the one in the west being named Amitābha. Verifying the cause by the effect, Amitābha was the ninth prince at that time, preaching to the assembly; thus we clearly know that Amitābha formed affinities for beings. Therefore, the Profound Meaning of the Lotus Sutra, fascicle 6, states: "Mahābhijñā was the origin of forging Mahāyāna connections. That Buddha preached the sutra for eight thousand kalpas, and the sixteen princes recapitulated it for eighty-four thousand kalpas. Among the audience at that time, some were awakened right on their seats, some attained entry during the intermediate period, and some only now received conversion"; this is precisely what it means. Appraising it in this way, not only does it reveal that all Buddhas share the same path of teaching, but it also lets us know that all who have been born into the Pure Land throughout antiquity and modern times are the very assembly with whom the ninth prince formed affinities back then.