法華經義記 5.25

5.25

「如來已離」此下兩行，即頌合第二見火譬，上言「見諸眾生為生老病死」。但上合譬中且合三種，一者合能見，二者合所見，三者合起悲愍之心。今此兩行唯得頌合能見、所見，不頌合悲愍之心也。雖然，猶成三段。何以知然？正猶長出如來見眾生之處故也。今言「如來已離三界火宅」下一行，先出見眾生之處，次半行頌合第一能見，次半行頌合第二所見也。今第一一行明見眾生之處，如來久絕三界之累，故言「已離」也。怕然在法身之地，言「寂然間居」也。林者，無漏法林也。栖神在法身之地，縱任居累礙之表，故言「安處林野」也。然《法華經》所明法身者，不同常住也。解有二種，一云延金剛心久住世者以為法身，又云正明總十方諸佛更互相望，故知無量壽即時在西方教化未來此間，此間望彼，彼即是法身。然應身本有形有像，法身本無形像，佛既未來此間，於此間即無形無像，即是法身。若來應此間，即於應此間是應身，他方望此間，即持此間作法身也。今此「三界皆是我有」此半行是此中第二，即頌合上第一能見也。「其中眾生悉是吾子」此半行是此中第三，即頌合上第二所見也。

From "The Tathāgata has already departed" downwards, there are two verses, which versify the application of the second parable of seeing the fire, where it said above, "He sees all sentient beings being [burned by] birth, old age, sickness, and death." But the above application of the parable provisionally applied three items: first, applying the subject that sees; second, applying the object seen; third, applying the arousal of a mind of pity. Now these two verses only versify the application of the subject that sees and the object seen, not versifying the application of the mind of pity. Even so, it still forms three sections. How is this known? Precisely because it additionally brings out the place where the Tathāgata sees sentient beings. Now the one verse under "The Tathāgata has already departed from the burning house of the three realms" first brings out the place where he sees sentient beings; the next half-verse versifies the application of the first, the subject that sees; and the next half-verse versifies the application of the second, the object seen. Now, the first single verse clarifies the place where he sees sentient beings: the Tathāgata has long severed the entanglements of the three realms, hence it says "has already departed." Serenely residing in the ground of the Dharma-body, it says "peacefully living in quiet seclusion." "Forest" means the forest of uncontaminated dharmas. Resting his spirit in the ground of the Dharma-body, unconstrainedly abiding beyond entanglements and hindrances, it therefore says "dwelling peacefully in the forest and wilds." However, the Dharma-body clarified by the Lotus Sūtra is not the same as permanent abiding. There are two explanations: one says that extending the vajra-mind to dwell long in the world is taken to be the Dharma-body; another says that it directly clarifies that, taking the Buddhas of the ten directions in mutual relation, we know that Amitāyus is currently teaching in the west and has not yet come here, so looking from here to there, that is the Dharma-body. Now, the response-body inherently has form and image, while the Dharma-body inherently lacks form or image; since the Buddha has not yet come here, with respect to this place he lacks form and image, which is the Dharma-body. If he comes in response to this place, then with respect to responding here he is the response-body, while other lands looking toward this place take this place as the Dharma-body. Now, this half-verse "The three realms are all my possession" is the second here, versifying the application of the first above, the subject that sees. This half-verse "The sentient beings therein are all my children" is the third here, versifying the application of the second above, the object seen.