法華義疏 2.157

2.157

偈與長行各示一義，長行從所化以至能化，雨華、動地正表所化眾生成佛，故前明雨華、動地；所化成佛必由能化說經，故次辨放光。偈文從能化以至所化，要由能化說經，所化方得成佛，故前頌放光，後頌雨華、動地。又與文勢相接，彌勒問中最後問光，故逐近前頌光也。「栴檀香風」者，雨華表生一乘之解，香風表滅二乘之惑。天華淹其穢，香風滅其臭，故外地嚴淨也。表一乘解生、二乘惑滅，內心嚴淨也。

The verse and the prose each demonstrate one meaning. The prose proceeds from those being transformed to the one who transforms: the rain of flowers and the quaking of the earth directly express that the sentient beings being transformed attain buddhahood, and therefore it first explains the rain of flowers and the quaking of the earth; the attainment of buddhahood by those being transformed must depend upon the one who transforms preaching the sūtra, and therefore it next explains the emitting of light. The verse text proceeds from the one who transforms to those being transformed: it must depend upon the one who transforms preaching the sūtra for those being transformed to attain buddhahood, and therefore it first recapitulates the emitting of light, and afterward recapitulates the rain of flowers and the quaking of the earth. Furthermore, it connects with the momentum of the text: in Maitreya's inquiry, he asked about the light last; therefore, following what is immediately adjacent, it first recapitulates the light. Regarding the 'sandalwood-scented breeze': the rain of flowers expresses the arising of understanding of the ekayāna; the fragrant breeze expresses the eradication of the delusions of the two vehicles. Heavenly flowers cover over defilement, and the fragrant breeze eradicates stench; hence the outer ground is adorned and purified. This expresses that understanding of the ekayāna arises and delusions of the two vehicles are eradicated, so that the inner mind is adorned and purified.