法華義疏 9.174

9.174

「藥王若有善男子」下，第二、示弘經方法。文有四句：一者、請說方。「是善男子」下，示說方。「如來室者」下，釋說方。「安住是中」下，結說方。慈悲有覆蔭之功，喻之如室；忍辱止於瞋恚惡容，如衣之𦿔醜；空是安神之所，如坐是安身之處。此之三門即是次第。大悲拔苦、大慈與樂，蓋是種覺之洪基、弘道之本意，欲說妙法宜前建此心，是故第一明入如來室；此誡菩薩莫為利養名聞勢力徒眾，但起慈悲心為物說法也。既於惡世欲弘善道必多留難，宜應忍之，故次明著忍辱衣。慈悲外蔭、和忍內安，若無空觀虛明則二行不成、無由悟物，是故次說畢竟空坐也。「不懈怠說法」者，上謂意業，今身口業也。

From "Bhaiṣajyarāja, if there is a good man" onward is the second, demonstrating the method of propagating the sūtra. The text has four clauses: first, requesting the method of preaching. From "This good man" onward demonstrates the method of preaching. From "The Tathāgata's room" onward explains the method of preaching. From "Peacefully abiding within this" onward concludes the method of preaching. Benevolence and compassion have the function of covering and sheltering, which is compared to a room; forbearance halts anger and hostile countenance, like clothing covering ugliness; emptiness is the place where the spirit is settled, like a seat is the place where the body is settled. These three gateways are indeed the sequential order. Great compassion extracts suffering, and great benevolence bestows joy—these are the vast foundation of all-inclusive awakening and the fundamental intent of propagating the path. Wishing to preach the wondrous Dharma, one should first establish this mind; therefore, it first explains entering the Tathāgata's room. This admonishes the bodhisattva not to preach for material gain, reputation, influence, or followers, but only to give rise to a mind of benevolence and compassion to preach the Dharma for beings. Since wishing to propagate the good path in an evil age will surely meet with many obstructions, one should endure them; hence next it explains wearing the robe of forbearance. Benevolence and compassion shelter externally, and harmony and forbearance settle internally; yet without the empty clarity of the contemplation of emptiness, the two practices will not be accomplished, and there will be no way to awaken beings; therefore next it explains sitting on the seat of ultimate emptiness. "Preaching the Dharma without indolence": the above refers to mental karma, and now bodily and verbal karma.