妙法蓮華經文句 8.47

8.47

從「若有善男子善女人如來滅後」下，第二，略示弘經方法。又為二：一、示方法，二、明利益。方法為三：一、標章門，二、解釋，三、勸修。修如來室是大慈悲，若就同體即法身也；若被眾生即是解脫；能令眾生會於同體即是般若。修如來衣者，若就所覆，即法身也；若就能覆嚴身，即寂滅忍也；若就和光利物即解脫也。若就能坐即般若也；若就所坐即法身也；身座冥稱即解脫也。又大慈安樂即資成，柔和伏嗔斷惑即觀照，坐座即法身。〈安樂行〉中還廣此三法，上文「如來莊嚴」即衣也，上云「如來肩所荷」者即此座也，檐者即檐運是入室也。「我於餘國」下，第二，舉五利益勸獎流通：一、遣化人，二、遣化四眾，三、遣八部，四、見佛身，五、與總持也。若初心未淳，止可遣化人，未可遣化四眾八部，若見天龍倚此自高妨損其道，故不可令見也；若心無倚著則堪見佛，況復天龍，況得總持自證利益耶？

From 'If good men and good women, after the Tathāgata's parinirvāṇa...' downward is the second part, briefly demonstrating the methods for propagating the sūtra. This further has two parts: 1. demonstrating the methods; 2. clarifying the benefits. The methods are three: 1. setting forth the headings; 2. explaining them; 3. encouraging cultivation. Cultivating the Tathāgata's room is great compassion: in terms of the identical essence, it is the Dharmakāya; in terms of covering sentient beings, it is liberation; in being able to cause sentient beings to meet in the identical essence, it is wisdom (prajñā). Cultivating the Tathāgata's robe: in terms of what is covered, it is the Dharmakāya; in terms of what covers and adorns the body, it is the patience of quiescent extinction; in terms of softening the light and benefiting beings, it is liberation. In terms of the capacity to sit, it is prajñā; in terms of what is sat upon, it is the Dharmakāya; when the body and the seat tacitly correspond, it is liberation. Moreover, great kindness and peace are the auxiliary conditions; gentleness, subduing anger, and severing delusion are contemplative illumination; sitting on the seat is the Dharmakāya. The 'Peaceful and Happy Practices [Chapter]' also expands on these three dharmas. The earlier phrase 'the adornment of the Tathāgata' is the robe; the earlier phrase 'borne on the Tathāgata's shoulders' is this seat; carrying on the shoulders means shouldering and transporting, which is entering the room. From 'I in other lands...' downward is the second part, bringing forth the five benefits to encourage and reward transmission: 1. sending emanated people; 2. sending emanated fourfold assemblies; 3. sending the eight classes [of beings]; 4. seeing the Buddha's body; 5. granting dhāraṇī. If the initial mind is not yet ripe and pure, [the Buddha] can only send emanated people, but cannot yet send the emanated fourfold assemblies and eight classes; for if they see devas and nāgas and rely on this to become haughty, it will hinder and damage their path, so they must not be allowed to see them. If the mind is free of clinging, one is capable of seeing the Buddha, how much more so devas and nāgas, and how much more so obtaining the dhāraṇī of self-realized benefit?