法華文句記 9.164

9.164

初「二如來」者，先借《論》文如實之名，次釋此名以成真、應。又二：先真，次應。真即法報二身合明，故舉境智和合以釋真身。「乘是」下釋也。既但以如智契境，故屬真身。《論》中秖一如字釋中境智各雙言之者，秖是能如如於所如，所如如於能如，此用《金光明》意也。「若單論」下明境智和合，成因取果闕一不可。次「道覺」下結成真身，因果滿故，故云「義成」，所以真身云「成」，應身云「生」。「以如實」下明應，又二：先以報為本，前釋真身，「乘實道」三字屬因，今因成果全屬果用，用本所證契境之智，乘於果上利物權道，即實而權故云「實道」，故以方便生於三界。次「來生」下正明應身，亦借《成論》小名以顯圓義，善簡名義理則可歸。

First, regarding the “two Tathāgatas,” it first borrows the term “as it truly is (yathābhūtam)” from the Treatise, and next explains this term to establish the true and response [bodies]. This also has two parts: first, the true; second, the response. The true body combines and explains both the dharma and saṃbhoga bodies; hence it raises the harmony of realm and wisdom to explain the true body. The passage beginning “Riding on this…” explains it. Since it merely accords wisdom with the realm as such, it belongs to the true body. In the Treatise there is only the single word “tathā (thus/as)”; in the explanation, both realm and wisdom are spoken of in pairs, meaning that the accordant accords with what is accorded with, and what is accorded with is accorded with by the accordant—this employs the meaning from the Suvarṇaprabhāsa Sūtra. The passage beginning “If one discusses singly…” explains the harmony of realm and wisdom, where achieving the cause and taking the fruit cannot lack either one. Next, the passage beginning “Awakened to the path…” concludes the establishment of the true body: because cause and fruit are complete, it says “the meaning is accomplished”; hence the true body is said to be “accomplished,” while the response body is said to be “born.” The passage beginning “By means of as it truly is…” clarifies the response [body], and also has two parts: first, taking the saṃbhogakāya as the basis. In the previous explanation of the true body, the three words “riding the real path” belonged to the cause; now, the cause having achieved the fruit, it belongs entirely to the function of the fruit, using the wisdom that accords with the realm originally realized to ride upon the provisional path of benefiting beings in the fruit. It is the provisional that is identical to the real; hence it says “the real path,” and therefore it is born into the triple realm by skillful means. Next, the passage beginning “Coming to be born…” directly explains the response body, also borrowing the minor name from the Satyasiddhi-śāstra to reveal the perfect meaning; when names and meanings are properly distinguished, the principle can be arrived at.