法華文句記 7.100

7.100

今初「相」者，若不互釋相義不成，然子體父以大而比小，父體子以小而無違，始終而論子未體父，故見尊特覩而不受，見身既爾諸例可知。「由此見尊特身」者，如《淨名》中「譬如須彌山王顯于大海，安處眾寶師子之座，蔽於一切諸來大眾」，《藥師》中「巍巍堂堂如星中之月」，《大集》中「集二界中間」，諸方等經是例非一，乃至聞說大法見大神通，覩大菩薩難思大事等，皆由已得阿羅漢果，斥奪不疑故云「由此」。「金即別教」等者，

Now, first, regarding the "marks": if they are not mutually explained, the meaning of the marks cannot be established. However, for the son to comprehend the father is to compare the small with the great; for the father to comprehend the son is without contradiction through the small. Discussed from beginning to end, the son had not yet comprehended the father; hence, seeing the venerated and distinctive body, he looked upon it without receiving it. Seeing the body being thus, all examples can be known accordingly. Regarding "thereby seeing the venerated and distinctive body": as in the *Vimalakīrti*, "Like Mount Sumeru, king of mountains, rising conspicuously out of the great sea, dwelling securely on a lion throne of many jewels, overshadowing all the assembled multitudes that had come"; in the *Bhaiṣajyaguru*, "Towering and magnificent, like the moon among stars"; in the *Mahāsaṃnipāta*, "Assembling between the two realms"; such examples in various Vaipulya sūtras are not solitary. Up to hearing the great Dharma preached, seeing great supernatural powers, and beholding the inconceivable great matters of the great bodhisattvas, all were because they had already attained the fruit of arhatship, so that they were rebuked and stripped without doubt; hence it says "thereby." Regarding "gold refers to the separate teaching" and so forth: