法華經義記 8.8

8.8

「文殊」此下是第二正明安樂之相，亦有二者：第一正明安樂之相，第二即釋。但初正明安樂相中自有二：第一先明人愛，第二從「諸天」下明天護也。是則如來經法在此人懷抱之內，是故人天常為法故則愛護人也。「所以者」此下是第二即釋安樂相，亦有二者：第一法說，第二譬說。又就此二段中各有二。法說中二者：第一先明此經是諸佛所護之祕藏，故第二「文殊師利」以下據難聞得者，明此經應可尊重也。「文殊譬如強力轉輪聖王」以下第二譬說。釋安樂相亦有二者，即是兩譬，即為是兩段，即為上兩種法說作譬也。但初譬自有開、合也。「文殊如轉輪王見諸比丘眾」下第二譬，亦有二者，即開、合為兩段也。但就合譬之中自三，第一正合，第二「文殊師利」下，即舉外譬帖，第三亦從「文殊」下結合也。

From "Mañjuśrī..." downward is the second, directly explaining the marks of ease and comfort, which also has two parts: first, directly explaining the marks of ease and comfort; second, explaining them. However, within the first, directly explaining the marks of ease and comfort, there are themselves two: first, explaining that humans love them; second, from "the devas..." downward, explaining that devas protect them. This means that the Tathāgata's scriptural Dharma is held within this person's bosom; therefore humans and devas, constantly for the sake of the Dharma, love and protect this person. From "Why is this?..." downward is the second, which explains the marks of ease and comfort, which also has two parts: first, exposition by dharma; second, exposition by parable. Moreover, within each of these two sections there are two. The two within the exposition by dharma: first, explaining that this sūtra is the secret treasury protected by all buddhas; therefore second, from "Mañjuśrī..." downward, on the basis that it is difficult to hear and obtain, it explains that this sūtra should be revered. From "Mañjuśrī, just as a powerful wheel-turning sage king..." downward is the second, the exposition by parable. Explaining the marks of ease and comfort also has two parts, which are two parables, making two sections, which serve as parables for the two kinds of exposition by dharma above. However, the first parable itself has an unfolding and an application. From "Mañjuśrī, just as the wheel-turning king sees the host of monks..." downward is the second parable, which also has two, namely unfolding and application forming two sections. However, within the application of the parable there are themselves three: first, the direct application; second, from "Mañjuśrī..." downward, adducing the external parable to match; third, also from "Mañjuśrī..." downward, concluding the application.