妙法蓮華經玄贊 6.337

6.337

贊曰：此身同也。化身具德，相好圓明、居淨土中，子見驚走；今現穢土、穢垢塵身，化相隱之，如脫瓔珞嚴身之具，亦如神力隱身常光但放一尋。非佛勝身，相好但爾，名脫上服。相同有漏，名著麁弊垢衣。示有煩惱、惡業，如塵坌身。先說權教，名為右手，用之先故。「除糞器」者，二乘因行伏煩惱故，以教詮顯義同手執。佛自示同斷煩惱行，說權教故。

Commentary: This explains assuming the same form. His nirmāṇakāya endowed with virtues, its marks and signs perfect and bright, dwelt in the pure land, and the son, seeing it, fled in alarm; now, appearing in an impure land with a dusty body of filth and defilement, his transformation appearance concealed them, like removing necklaces and adornments of the body, and like supernormal power concealing the body's constant radiance to emit only a single fathom. Not being the Buddha's superior body, with marks and signs merely ordinary, is called 'removing his fine clothing.' Having an appearance matching what is contaminated is called 'putting on coarse, ragged, and dirty clothes.' Manifesting defilements and evil karma is like smearing his body with dust. First expounding the provisional teaching is called the 'right hand,' because it is used first. An 'implement for clearing away dung': because the causal practices of the two vehicles subdue defilements, using the teaching to expound and manifest them is comparable to holding it in one's hand. The Buddha personally manifested the same practice of severing defilements because he expounded the provisional teaching.