妙法蓮華經玄贊 8.350

8.350

贊曰：下明是法身舍利應可供養。有二：初明是法身舍利，後明用此人成法師亦為勝德。初中有二：初標、後釋。標中有五處：一說處，二讀處，三誦處，四書處，五經卷住處。十法行中供養、施他、聽聞、受持、思量、修習，不離此四處故。「所以者何」下釋中有二：初顯是全身舍利，後應為供養。明理、智二皆圓滿故，即是具足法身、報身。由此返照開示悟入佛之知見，通取菩提、涅槃，理、事雙盡矣。是以佛教造像，書法身舍利安於像中，云「諸法從因生，如來說是因，彼法從緣滅，大沙門所說」，是為法身舍利。故《無量義經》云「亦名堅固舍利」。准《金光明經》，如如、如如智名法身，故經有處即有全身。

The Eulogy states: Below clarifies that this is the śarīra of the dharmakāya and ought to be made offerings to. There are two [parts]: first, clarifying that this is the śarīra of the dharmakāya; second, clarifying that by using this, the person becoming a Dharma teacher also constitutes a superior virtue. In the first there are two: first, stating [the places]; and second, explaining [the reason]. In the statement there are five places: first, the place where it is spoken; second, the place where it is read; third, the place where it is recited; fourth, the place where it is written; fifth, the place where the sūtra scroll resides. Among the ten Dharma practices, offering, giving to others, hearing, upholding, reflecting, and cultivating do not go beyond these four places. In the explanation from "For what reason?" onward, there are two: first, revealing that it is the complete-body śarīra; second, that offerings ought to be made. Because both principle and wisdom are fully accomplished, this is precisely the complete possession of the dharmakāya and the saṃbhogakāya. By reflecting inward through this, one opens, displays, awakens to, and enters into the insight and vision of the Buddha, universally apprehending bodhi and nirvāṇa, exhausting both principle and phenomena. Therefore, when the Buddha's teaching instructs the making of images, the śarīra of the dharmakāya is written and placed inside the images, stating: "Of all phenomena that arise from a cause, the Tathāgata has declared the cause, and also that these phenomena cease according to conditions; such has been spoken by the Great Śramaṇa." This is the śarīra of the dharmakāya. Therefore the Anantanirdeśa-sūtra says, "It is also called the indestructible śarīra." According to the Suvarṇaprabhāsa-sūtra, suchness (tathatā) and the wisdom of suchness are named the dharmakāya; hence, wherever the sūtra is, the complete body is present.