妙法蓮華經玄贊 8.370

8.370

贊曰：此釋也。恒常安處寢息身心於慈悲，故名為室。維摩以空為舍，理究竟處自利舍故。此明於事，說法利他舍故。前第二卷漸次遊行遂到父舍，以中道大乘為舍。以中、外相形名之為舍。彼是教舍、此是行舍，亦不相違。心行調順堪耐心勞苦，名柔和忍辱衣，外物不侵故。耐怨害、安受苦，如次配之。崇賢善、拒惡法，三乘通行，以慚、愧為上服。今說惡人、苦境不撓大乘別行，故說和忍為衣，亦不相違。又柔和之體即慚、愧故。安身心於空境，覩三事以漭然，名空為座。維摩以四靜慮為床，彼據智所生依，以靜慮定為床；今據智所緣依，以法空為床，亦不相違。大慈悲，有觀也；衣、座二，空觀也，謂生空、法空如次。依《十住毘婆沙》「說法處師子座有四法：一先應恭敬禮拜大眾然後升座；二眾有女人應觀不淨；三威儀瞻視有大人相，顏色和悅人皆信受，不說外道經書心無怯畏；四於惡言問難當行忍辱。復有四法：一不輕自身，二不輕聽者，三不輕所說，四不為利養。」《對法》、《顯揚》、《瑜伽》等中皆有問難說法等相，應廣如彼。

The Eulogy states: This is the explanation. Constantly resting and settling the body and mind in great compassion is therefore named the "room". The Vimalakīrti takes emptiness as the dwelling, because it is the dwelling of self-benefit at the ultimate reach of principle. Here, it is explained in terms of phenomena, as the dwelling for expounding the Dharma to benefit others. In the earlier second fascicle, gradually traveling and finally reaching the father's house took the Great Vehicle of the Middle Way as the house, taking the comparison between inner and outer to name it a house. That was the house of teaching; this is the house of practice, so they are not contradictory either. When mental activity is compliant and able to endure mental toil and hardship, it is called the "robe of gentleness and forbearance", because external objects cannot invade it. Enduring resentment and harm, and peacefully undergoing suffering, correspond respectively to these. Venerating the worthy and good, and repelling evil dharmas, are practices common to the three vehicles, taking shame and remorse as superior attire. Now it speaks of evil people and bitter circumstances not perturbing the distinctive practice of the Great Vehicle, hence speaking of gentleness and forbearance as the robe, which is also not contradictory. Furthermore, the own-nature of gentleness is precisely shame and remorse. Settling the body and mind in the realm of emptiness and seeing the three items as vast and tranquil is called taking emptiness as the "seat". The Vimalakīrti takes the four dhyānas as the couch; that text relies on that from which wisdom arises, taking dhyāna samādhi as the couch; this text relies on that which wisdom takes as its object, taking the emptiness of phenomena as the couch, so they are also not contradictory. Great compassion is the contemplation of existence; the robe and the seat are both the contemplation of emptiness, referring respectively to the emptiness of persons and the emptiness of phenomena. According to the Daśabhūmika-vibhāṣā: "The lion seat at the place of preaching the Dharma has four dharmas: first, one should first respectfully bow to the great assembly and only then ascend the seat; second, if there are women in the assembly, one should contemplate impurity; third, one's deportment and gaze should possess the appearance of a great person, with a gentle and joyous countenance that inspires trust and acceptance in all, not preaching non-Buddhist scriptures, and having a mind without cowardice or fear; fourth, toward harsh words and difficult questions, one should practice forbearance. There are another four dharmas: first, not looking down on one's own body; second, not looking down on the listeners; third, not looking down on what is preached; fourth, not acting for material gain." In the Abhidharma-samuccaya, Prakaraṇāryavācā, Yogācārabhūmi, and so forth, there are descriptions of the characteristics of posing challenges and preaching the Dharma; they should be understood broadly as in those texts.