妙法蓮華經玄贊 2.125

2.125

又論本科照境已下文云：「依器世間者，傍照萬八千，竪朗下二界是。眾生世間者，所見六趣眾生是。數種種者，下云示現種種觀故，即餘五所見，觀見此中種種事故。」論開為四：一者食，謂所見佛資長義，任持義是食義，然資長眾生殊勝善法，住持眾生善根不壞，故佛名食。又云是示現依止住食，若爾菩薩八地以上，對法亦名示現住食，應入此攝。又受用義是食義，受用法樂能食故名食。二聞法，如名可知。三修行，謂四眾修行得道，及菩薩行菩薩道者。四者樂，謂所見入滅，生滅滅已彼寂為樂故。又樂有五：一自性樂，二因樂，三苦對治樂，四受斷樂，五無惱害樂。此復有四：一出離、二遠離、三寂靜、四覺法。此入涅槃是後四中寂靜樂也。示現種種觀者，此顯寶塔無數恒沙觀知此故。又觀見此種種事故名種種觀量。種種者解下頌中入涅槃已起七寶塔，寶塔高妙五千由旬等是。又重科所見七事云：「六趣眾生是具足煩惱差別，佛下足六事具足清淨差別，具足清淨差別中有佛、法、弟子差別，示現三寶差別故，弟子中復乘差別、聲聞、菩薩二乘別故，即此清淨中有世界有佛，見三寶者名為有佛，有世界無佛見入涅槃，及為起塔名為無佛。」

Furthermore, below the section on 'illuminating the realm' in the root treatise, it says: 'As for the realm of vessels, horizontally it illuminates eighteen thousand [worlds], and vertically it brightly lights up the lower two realms. As for the realm of sentient beings, it refers to the sentient beings of the six destinies that are seen. As for "manifold kinds", it is said below that it is because manifold kinds of contemplation are displayed; that is, the other five kinds of things seen, because one contemplates and sees the manifold matters herein.' The treatise analyzes this into four: First is food, meaning that the Buddha who is seen has the sense of nourishing and growth, and the sense of sustaining; these are the meanings of "food." Furthermore, because he nourishes and grows the supreme wholesome dharmas of sentient beings, and sustains their wholesome roots without decay, the Buddha is named "food." It also says that this is the displayed food of abiding supported [by the Dharma]; if so, for bodhisattvas above the eighth ground, according to the Abhidharma, it is also named displayed food of abiding, and should be subsumed under this. Furthermore, the sense of experiencing is the sense of food; because one experiences the joy of the Dharma and can consume it, it is named food. Second is hearing the Dharma, which can be understood from the name. Third is cultivation, meaning that the four assemblies cultivate and attain the Path, as well as bodhisattvas who practice the bodhisattva path. Fourth is joy, meaning the entering of nirvāṇa that is seen; because once arising and perishing have perished, that stillness is joy. Furthermore, there are five joys: first, intrinsic joy; second, causal joy; third, the joy of remedying suffering; fourth, the joy of terminating sensation; fifth, the joy of harmlessness. This further has four: first, renunciation; second, detachment; third, quiescence; fourth, awakening to the Dharma. This entering of nirvāṇa is the joy of quiescence among the latter four. As for 'displaying manifold contemplations', this reveals that the jeweled stūpas are as countless as the sands of the Ganges, and are contemplated and known due to this. Furthermore, because one contemplates and sees these manifold matters, it is called the measure of manifold contemplations. 'Manifold' explains what is in the verses below: having entered nirvāṇa, erecting stūpas of seven treasures, the jeweled stūpas being wondrously high, five thousand yojanas, and so forth. Furthermore, re-categorizing the seven matters seen, it says: 'Sentient beings of the six destinies are fully endowed with the distinctions of defilement; the six matters below the Buddha are fully endowed with the distinctions of purity. Within the full endowment of distinctions of purity, there are the distinctions of the Buddha, the Dharma, and the disciples, because the distinctions of the Three Jewels are displayed. Among the disciples, there are further the distinctions of vehicles, because of the distinction between the two vehicles of śrāvakas and bodhisattvas. Within this very purity, there are worlds with buddhas—those who see the Three Jewels are called having buddhas; and there are worlds without buddhas—those who see the entering of nirvāṇa and the erecting of stūpas for them are called without buddhas.'