法華義疏 8.251

8.251

「佛告諸比丘」下，第三、明成道已後現於瑞相。所以現瑞者，為欲廣集有緣令受道法。又十劫坐道場謂聖默然，意業利物；今辨放光，謂身業利物；後受請說法，謂口業利物。又成道已後具三業利益，放光為身業，動地為意業，說法為口業。就文又三：初、動地；二、放光；「又其國界」下，第三、明二瑞所至。所以放光者，表智炬將暉故身光前曜；二者、欲滅眾生障礙；三、欲召集有緣令知佛出世。所以動地者，後偈頌釋云「為覺悟群生靈動於一切」，令眾生知有佛出世也。別明二瑞所至者，前二章為利益餘眾，今的召集梵王也。「爾時東方」下，第四、明十方梵天雲集請轉法輪。所以但明梵王請者，上明十六王子為近眾請，今列十方梵王明遠眾請，略舉近遠，其中間例可知之。故後文云「諸梵來時見十六王子請及八部恭敬」，故知略舉近遠例中間也。又十六王子明人請，今辨天請，以天人是受道器故。又十六王子明內眷屬請，今明外眷屬請。就文亦三：第一、明三方梵王來請；第二、例於六方；第三、別明上方梵天來請。三方請即三段，一一方例有六章：第一、覩瑞生疑；第二、諸梵謀議；第三、尋光至佛所；第四、三業供養；第五、請轉法輪；第六、如來默許。「是時諸梵天王」下，第二文也。「爾時五百」下，第三文也。真諦三藏云：衣裓是衣箱也。今謂衣前衿也。「即時諸梵王」下，第四、三業供養，前長行明財供，次說偈明法供。又前是身業供養，後是口業供養。又前是供養，後是稱歎。長行為二：初、辨恭敬。「即以天華」下，明供養，初以華供養，表欲行因也。次奉宮殿，表欲求果也。華供養中，前供養佛，謂正果也。次供養菩提樹，謂依果也。又前表人尊，後明處重。奉宮殿者，捨形之所栖，欲求神之所宅。偈文為三：初兩行，稱歎佛德；次一行，自序來意；後一行，請受供養也。「爾時諸梵天王」下，第五、請轉法輪。前供養以祈福，今請說以求慧。又前歎佛之福田，今歎佛為施主。又前是自行，今請法是化他。「爾時大通智勝」下，第六、默許。

From 'The Buddha told the monks' down is the third [section], explaining the manifestation of auspicious signs after attaining the Way. The reason for manifesting auspicious signs is the desire to gather broadly those with conditions so that they may receive the Dharma of the Way. Furthermore, sitting at the site of enlightenment for ten kalpas is called noble silence, benefiting beings through mental action; now, clarifying the emission of light refers to benefiting beings through bodily action; and subsequently accepting the request to preach the Dharma refers to benefiting beings through vocal action. Moreover, after attaining the Way, he possesses the benefits of the three actions: emitting light is bodily action, shaking the earth is mental action, and preaching the Dharma is vocal action. In the text there are also three parts: first, the shaking of the earth; second, the emission of light; from 'Moreover, in that realm' down is the third, explaining the extent reached by the two auspicious signs. The reason for emitting light is, first, to signify that the torch of wisdom is about to shine, so the bodily light radiates beforehand; second, the desire to eliminate the obstacles of sentient beings; third, the desire to summon and assemble those with conditions so that they know a Buddha has appeared in the world. The reason for shaking the earth is as the subsequent verses explain: 'To awaken the multitude of living beings, it shook all things,' causing sentient beings to know that a Buddha has appeared in the world. As for separately explaining the extent reached by the two auspicious signs, the previous two passages were to benefit the rest of the assembly, whereas this specifically summons the Brahmā kings. From 'At that time, in the east' down is the fourth [section], explaining the gathering like clouds of the Brahmā devas of the ten directions to request the turning of the wheel of the Dharma. The reason why only the Brahmā kings' request is explained is that above, the explanation of the sixteen princes was the request by the nearby assembly, while here listing the Brahmā kings of the ten directions explains the request by the distant assembly; by briefly citing the near and the distant, the intermediate [assemblies] can be known by analogy. Therefore the subsequent text states: 'When the Brahmā kings arrived, they saw the sixteen princes requesting and the eight classes paying reverence'; hence we know that briefly citing the near and the distant provides an analogy for the intermediate. Furthermore, the sixteen princes explain the request by humans, while here it clarifies the request by devas, because devas and humans are vessels for receiving the Way. Furthermore, the sixteen princes explain the request by inner kin, while here it explains the request by outer kin. In the text there are also three parts: first, explaining the Brahmā kings of three directions coming to make the request; second, analogizing this to six directions; third, separately explaining the Brahmā devas of the zenith coming to make the request. The requests from the three directions constitute three sections; each direction by analogy has six passages: first, seeing the auspicious sign and giving rise to doubt; second, the Brahmā kings deliberating; third, following the light to the Buddha's location; fourth, making offerings with the three actions; fifth, requesting the turning of the wheel of the Dharma; sixth, the Tathāgata giving silent consent. From 'At that time the Brahmā heavenly kings' down is the second text. From 'At that time five hundred' down is the third text. Tripiṭaka Master Paramārtha says: 'The yige (cloth fold) is a clothing hamper.' I now say it is the front lapel of a robe. From 'Immediately the Brahmā kings' down is the fourth, making offerings with the three actions: the preceding prose explains material offerings, and the subsequent reciting of verses explains Dharma offerings. Furthermore, the former is the offering of bodily action, while the latter is the offering of vocal action. Moreover, the former is making offerings, and the latter is singing praises. The prose has two parts: first, distinguishing reverence. From 'Then with heavenly flowers' down explains making offerings: first making offerings with flowers symbolizes the desire to practice causes; next presenting palaces symbolizes the desire to seek the fruit. Among the flower offerings, first making offerings to the Buddha refers to the principal fruit; next making offerings to the bodhi tree refers to the dependent fruit. Furthermore, the former signifies the venerability of the person, while the latter clarifies the importance of the place. Presenting palaces means relinquishing the dwelling of the physical body and seeking the abode of the spirit. The verse text has three parts: the first two verses sing praises of the Buddha's virtues; the next verse relates the intention of their coming; the final verse requests acceptance of the offerings. From 'At that time the Brahmā heavenly kings' down is the fifth, requesting the turning of the wheel of the Dharma. The previous offering was to pray for blessings; the present request for preaching is to seek wisdom. Furthermore, the former praised the Buddha as a field of merit, while the present praises the Buddha as a donor. Moreover, the former was one's own practice, while the present request for Dharma is converting others. From 'At that time Mahābhijñājñānābhibhū' down is the sixth, silent consent.