法華文句記 10.163

10.163

「夫佛」至「諸佛道同」者，先正敘同，次結同。初文自三：初云「約座為誡」者，依空亡相，身是有相理為妙空，一塵之身咸與理等，況丈六之質生劣想耶？次「夫師」等者，佛及弟子身俱劣者，俱隱寂忍而耐其拙。「夫依報」等者，應住無緣安其穢土。「此佛」下結同者，一切應身化儀示迹說法之處，皆具此三，誡眾而為弘經之軌，故此佛弘經亦勅三意以例於彼，化儀不出佛身化境國土故也。「受旨」中三力者，菩薩不無、推功化主。如來先誡令菩薩自運，菩薩推者往彼實難，何況往復應須利他，故知往來皆如來力。然又如來加於可加，菩薩有分但未至極，故以極三加於分三，令用弘經宗要衣座室耳。故知皆如來力起於神通，種種莊嚴方能利物，是則如來以中空故，能以慈悲加諸菩薩，具足莊嚴故隨機利益。言「莊嚴」者，因中萬行。「此會」者，彼土也。

From "Now the Buddha" to "the path of all buddhas is identical": first, it directly relates their identity; next, it concludes with their identity. The first text itself has three parts: first, where it says "taking the seat as an admonition," based on emptiness, marks vanish; the body has marks, while the principle is wondrous emptiness. A body of a single speck of dust is completely equal to principle—how much more so for a sixteen-foot form to produce a thought of inferiority? Next, as for "Now the master" and so on: where the bodies of both the Buddha and his disciples are inferior, they both conceal their quiescence and patience, enduring their unrefined state. As for "Now the environmental reward" and so on: one should abide without conditions and find peace in their defiled land. From "this Buddha" onward, which concludes their identity: wherever any nirmāṇakāya displays traces to teach and preach the Dharma according to teaching rituals, these three are fully present, admonishing the assembly to make them a standard for propagating the sūtra. Therefore, this Buddha propagating the sūtra also gave orders on these three points to serve as an example for the other, because teaching rituals do not go beyond the Buddha's body, the realm being transformed, and the land. In "receiving the instruction," regarding the three powers: the bodhisattva is not lacking them, yet attributes the achievement to the teaching master. The Tathāgata first admonished him to cause the bodhisattva to proceed by his own efforts; the bodhisattva attributes it to him because going there is truly difficult, not to mention that going and returning requires benefiting others; hence, we know that coming and going are entirely the Tathāgata's power. Furthermore, the Tathāgata adds [power] to what can receive it; the bodhisattva has a portion, but has not reached the ultimate. Therefore, [the Tathāgata] uses the ultimate three to augment the partial three, enabling him to employ the core essentials for propagating the sūtra: robe, seat, and room. Thus we know that it is entirely the Tathāgata's power that gives rise to supernatural faculties; only through various adornments can one benefit beings. This being so, because the Tathāgata abides in the emptiness of the middle, he can augment the bodhisattvas through compassion; possessing complete adornments, he benefits them according to their capacities. The word "adornments" refers to the myriad practices during the causal stage. "This assembly" refers to that land.