妙法蓮華經玄贊 8.322

8.322

贊曰：三讀誦佛莊嚴，具佛眾德故。讀誦此經當具相好等一切莊嚴，故《華嚴經》說：「菩薩有十種莊嚴：一大慈莊嚴，救護一切眾生故；二大悲莊嚴，堪忍一切故；三大願莊嚴，所可發願悉究竟故；四迴向莊嚴，建立一切諸佛功德妙莊嚴故；五功德莊嚴，饒益一切眾生故；六波羅蜜莊嚴，度脫一切眾生故；七智慧莊嚴，除滅一切眾生煩惱愚癡闇故；八方便莊嚴，出生善門諸善根故；九一切智心堅固不亂莊嚴，不樂異乘故；十決定莊嚴，於正法中滅疑惑故。」《勝鬘經》說：「攝受正法善男子荷負重任，不但持經者能擔四生，亦為佛肩之所荷擔。佛所重故、稱佛心故。」「為」有二義：一作、二被，上來被義。言作義者，即是自肩，亦擔如來肩所荷擔大菩提也，即為荷擔阿耨菩提故。「荷」音胡歌反，《玉篇》「又何可反，擔也揭也負也。」

The Commentary says: Third, reading and reciting is the Buddha's adornment, because one is endowed with the multitude of the Buddha's virtues. One who reads and recites this sūtra will be endowed with all adornments such as the marks and characteristics; therefore the *Avataṃsaka-sūtra* says: 'Bodhisattvas have ten kinds of adornment: first, the adornment of great kindness, because they rescue and protect all sentient beings; second, the adornment of great compassion, because they bear everything patiently; third, the adornment of great vows, because whatever vows they make are entirely fulfilled; fourth, the adornment of dedication, because they establish the marvelous adornments of the virtues of all buddhas; fifth, the adornment of merit, because they bring benefit to all sentient beings; sixth, the adornment of the pāramitās, because they deliver and liberate all sentient beings; seventh, the adornment of wisdom, because they eradicate the darkness of defilement and ignorance in all sentient beings; eighth, the adornment of expedient means, because they produce all roots of goodness through gates of goodness; ninth, the adornment of a firm and unperturbed mind of omniscience, because they take no delight in other vehicles; tenth, the adornment of certainty, because they extinguish doubts regarding the true Dharma.' The *Śrīmālādevī-sūtra* says: 'The good son who embraces the true Dharma bears a heavy burden.' Not only is the upholder of the sūtra able to bear the four kinds of born beings, but they are also carried upon the Tathāgata's shoulders, because they are valued by the Buddha and accord with the Buddha's mind. The word *wèi* (為) has two meanings: first, 'to do/act as'; second, 'to be [acted upon] by'; the above explanation is the passive meaning 'to be [acted upon] by'. As for the active meaning 'to do/act as', it means that their own shoulders also carry the great bodhi that is carried upon the Tathāgata's shoulders, which is precisely to shoulder anuttarasamyaksaṃbodhi. The pronunciation of *hè* (荷) is the fanqie of *hú* and *gē*; the *Yupian* says: 'also the fanqie of *hé* and *kě*; to shoulder, to lift, to carry.'