法華義疏 5.164

5.164

就文為二：初、總明大眾歡喜供養；次、別明諸天供養稱歎。初文四句：第一、明四眾八部列歡喜之人。「見舍利弗」下，第二、明歡喜之緣。「心大歡喜」下，第三、正明歡喜。凡有二義：一者、聞未曾有法心得悟解現生歡喜；二者、見身子得記想已亦得預生歡喜。「各各脫身」下，第四、供養。信解之生本由佛說，仰感法慧故獻財上佛。比丘脫衣上佛者，《大品》三百比丘脫衣上佛。《論》云「十二年前未制戒故不犯衣戒，今《法華》時成道四十餘年以制衣戒，既聞一乘悟解得正法戒，衣是息世譏嫌戒，故捨衣無罪。」外國比丘但被袈裟內無別衣，今以衣施佛，則是捨三衣中一二也。露身但聞法踊躍，不以此事為羞耳。「釋提桓因」下，第二、別明諸天供養稱歎。前明財供養，次辨法供養。「衣住虛空中」者，表心離有也。「而自迴轉」者，亦不停空，表心離空也。既不染空有，便解入一乘。又昔協異解於理為背，今信理同則轉背成向，內心既轉外物亦迴。又身既舞踊，外物迴轉。

The text has two parts: first, generally explaining the assembly's rejoicing and making offerings; next, specifically explaining the offerings and praises of the deities. The first text has four clauses: first, identifying the four assemblies and eight classes, enumerating those who rejoiced. From “Seeing Śāriputra” onwards is second: explaining the cause of rejoicing. From “Their minds were filled with great joy” onwards is third: directly explaining the joy. There are two meanings: first, hearing the unprecedented Dharma, their minds gained awakening and understanding, producing immediate joy; second, seeing Śāriputra receive prophecy, they imagined that they themselves would also receive it, producing anticipatory joy. From “Each took off their robes” onwards is fourth: making offerings. The generation of belief and understanding originated from the Buddha's preaching; deeply moved by the Dharma-wisdom, they offered material goods to the Buddha. Regarding the monks taking off their robes to offer to the Buddha: in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, three hundred monks removed their robes to offer to the Buddha. The Śāstra states: “Before twelve years [after enlightenment], precepts had not yet been laid down, so they did not violate the precept on robes. Now, at the time of the Lotus Sūtra, more than forty years after attaining the Way, the precepts on robes have been laid down; yet having heard the ekayāna and attained awakening, they achieved the true Dharma precepts. Robes belong to precepts for curbing worldly censure; therefore, abandoning the robes incurred no fault.” Foreign monks merely wrap themselves in kāṣāya with no other garments underneath; now in offering their robes to the Buddha, they gave up one or two of the three robes. Exposing their bodies, they merely leaped for joy at hearing the Dharma, not considering this matter shameful. From “Śakra Devānām Indra” onwards is second: specifically explaining the offerings and praises of the deities. First, it explains the material offerings; next, it distinguishes the Dharma offerings. “The robes hovered in empty space” symbolizes the mind being free from existence. “And turned by themselves” indicates that they did not remain motionless in space either, symbolizing the mind being free from emptiness. Being untainted by both emptiness and existence, they immediately comprehended and entered the ekayāna. Furthermore, in the past they harbored divergent views which turned their backs on principle; now, believing the principle to be identical, they turned from having their backs toward it to facing it: as the inner mind turned, outer objects likewise revolved. In addition, as their bodies danced, the external objects revolved.