妙法蓮華經玄義 7.226

7.226

今解論意，若言令眾生見淨妙法身者，此以妙因開發為蓮華也。若言入如來大眾坐蓮華上者，此以妙報國土為蓮華也。何者？盧舍那佛處蓮華藏海，共大菩薩皆非生死人。若聲聞得入於此，即妙報國土為蓮華也。彼論望今意，乃是行、位兩妙耳。《大集》云：「憐愍為莖、智慧葉、三昧為鬚、解脫敷，菩薩蜂王食甘露，我今敬禮佛蓮華。又以戒、定、慧陀羅尼為纓珞，莊嚴菩薩。」今解經，當是菩薩攬四法成假名人，如蜂在華；復以前四法自資，如蜂食華也。

Now, explaining the treatise's intention: If it speaks of causing sentient beings to see the pure and subtle dharma-kāya, this takes the unfolding of the subtle cause as the lotus flower. If it speaks of entering the Tathāgata's great assembly to sit upon lotus flowers, this takes the subtle realm of retribution as the lotus flower. Why? Vairocana Buddha abides in the ocean of the Lotus Treasury, and together with the great bodhisattvas they are not people of saṃsāra. If the śrāvakas are able to enter into this, then the subtle realm of retribution is the lotus flower. Comparing that treatise with our present perspective, these are merely the two subtleties of practice and rank. The *Mahāsaṃnipāta-sūtra* says: 'Compassion is the stem, wisdom the petals, samādhi the filaments, and liberation the blossom; the king of bees, the bodhisattva, feeds on nectar; I now pay homage to the Buddha-lotus. Moreover, taking morality, concentration, wisdom, and dhāraṇī as necklaces, they adorn the bodhisattva.' Now, explaining the sūtra: it must be that the bodhisattva draws together these four dharmas to form a provisionally designated person, like a bee upon a flower; and furthermore sustains themselves with the former four dharmas, like a bee feeding on a flower.