妙法蓮華經玄贊 2.125

2.125

Furthermore, below the section on 'illuminating the realm' in the root treatise, it says: 'As for the realm of vessels, horizontally it illuminates eighteen thousand [worlds], and vertically it brightly lights up the lower two realms. As for the realm of sentient beings, it refers to the sentient beings of the six destinies that are seen. As for "manifold kinds", it is said below that it is because manifold kinds of contemplation are displayed; that is, the other five kinds of things seen, because one contemplates and sees the manifold matters herein.' The treatise analyzes this into four: First is food, meaning that the Buddha who is seen has the sense of nourishing and growth, and the sense of sustaining; these are the meanings of "food." Furthermore, because he nourishes and grows the supreme wholesome dharmas of sentient beings, and sustains their wholesome roots without decay, the Buddha is named "food." It also says that this is the displayed food of abiding supported [by the Dharma]; if so, for bodhisattvas above the eighth ground, according to the Abhidharma, it is also named displayed food of abiding, and should be subsumed under this. Furthermore, the sense of experiencing is the sense of food; because one experiences the joy of the Dharma and can consume it, it is named food. Second is hearing the Dharma, which can be understood from the name. Third is cultivation, meaning that the four assemblies cultivate and attain the Path, as well as bodhisattvas who practice the bodhisattva path. Fourth is joy, meaning the entering of nirvāṇa that is seen; because once arising and perishing have perished, that stillness is joy. Furthermore, there are five joys: first, intrinsic joy; second, causal joy; third, the joy of remedying suffering; fourth, the joy of terminating sensation; fifth, the joy of harmlessness. This further has four: first, renunciation; second, detachment; third, quiescence; fourth, awakening to the Dharma. This entering of nirvāṇa is the joy of quiescence among the latter four. As for 'displaying manifold contemplations', this reveals that the jeweled stūpas are as countless as the sands of the Ganges, and are contemplated and known due to this. Furthermore, because one contemplates and sees these manifold matters, it is called the measure of manifold contemplations. 'Manifold' explains what is in the verses below: having entered nirvāṇa, erecting stūpas of seven treasures, the jeweled stūpas being wondrously high, five thousand yojanas, and so forth. Furthermore, re-categorizing the seven matters seen, it says: 'Sentient beings of the six destinies are fully endowed with the distinctions of defilement; the six matters below the Buddha are fully endowed with the distinctions of purity. Within the full endowment of distinctions of purity, there are the distinctions of the Buddha, the Dharma, and the disciples, because the distinctions of the Three Jewels are displayed. Among the disciples, there are further the distinctions of vehicles, because of the distinction between the two vehicles of śrāvakas and bodhisattvas. Within this very purity, there are worlds with buddhas—those who see the Three Jewels are called having buddhas; and there are worlds without buddhas—those who see the entering of nirvāṇa and the erecting of stūpas for them are called without buddhas.'