妙法蓮華經玄贊 6.295

6.295

贊曰：此中有三：一莊嚴外物，二出內財產，三結類尊高。四無量為寶帳，七淨為華，總持為幡。五分法身及妙定潤其身心，如香水灑地。教他以七覺，如散眾華。外用萬行以為嚴瑩，如列寶物。上名莊嚴。外施法財名出，身自蘊德名內。取以釋內，內自取故。與以釋外，外與他故。又出內如前，眾生機熟名取，佛應時化名與。上為出內。「有如是等」下結類尊高。「灑」音《切韻》「所綺反，掃也落也」。又所買反，《通俗文》「以水歛塵曰灑」。《玉篇》「汛也，汛音思見反，散也」。此是初現化身淨土勝妙之相，故子見走。未見報身，亦非穢土。

Eulogy: Here there are three parts: first, adorning external objects; second, dispensing and gathering property; third, summarizing the category of supreme nobility. The four immeasurables are the jeweled canopy, the seven purities are the flowers, and dhāraṇīs are the banners. The fivefold Dharma body and sublime concentration moisten his body and mind, like perfumed water sprinkled on the ground. Teaching others with the seven factors of awakening is like scattering various flowers. Externally employing the myriad practices as adornments is like arranging precious items. The above is called adornment. Externally bestowing the Dharma-wealth is called 'dispensing' (out); internally harboring virtues within oneself is called 'gathering' (in). 'Receiving' explains 'gathering/in', because internally one gathers on one's own. 'Giving' explains 'dispensing/out', because externally one gives to others. Furthermore, 'dispensing' and 'gathering' are as before: when sentient beings' capacities are ripe, it is called 'receiving'; when the Buddha transforms them in accordance with the time, it is called 'giving'. The above is dispensing and gathering. From 'Having such...' downward summarizes the category of supreme nobility. 'Sprinkling' (sǎ): the Qieyun gives the pronunciation as suǒ + qǐ [sǐ/xǐ], meaning sweeping or falling; also suǒ + mǎi [sǎ], the Tongsuwen stating: 'Using water to settle dust is called sǎ.' The Yupian says: 'To sprinkle; xùn is pronounced sī + jiàn [xùn], meaning to scatter.' This is the superior, sublime appearance of the transformation body in a pure land manifested initially, which is why the son saw it and fled. He did not see the reward body, nor was it an impure land.