法華文句記 9.165

9.165

次明三如來中，但離二為三。於中又三，先出三如來義通本迹；次「又法華」下，別顯本地三如來也；三「論云」下引經論證。初文又三：先出正釋，次「法身」下翻名，三「是三如來」下融通。初又二：先借《大論》立義，次「如者」下解釋。《論》文一句三身具足，初以如之一字，名為法身，指所如之境，還指所證為來，故云「不動而至」，此即如非因果而通因果，來字在果不通於因。次報身如來，又三：先正釋，次「從理下」結得名，三「故論云」下結示論文。初文者，專約報身解其二字，但初「如」字義與前異，前「如法」二字屬所，今「如」之一字屬能，法通境智，智謂能如，境即所如，智還乘於所如之境得成於果，故云「乘於真實之道」。次「智稱」去釋今「如」字所以也。雖即智如於境，然如從境立名，故云「從理名如」等。次引論者，如能稱於法相故也。解即屬智，稱境而解即能如也。以解滿故名之曰來。準此，法身亦應引《論》文，云「如法相」也。但是文略。

Next, in explaining the three Tathāgatas, it merely divides the two into three. Therein are also three parts: first, setting forth the meaning of the three Tathāgatas as pervading origin and traces; next, the passage beginning “Moreover, the Lotus…” specifically reveals the three Tathāgatas of the ground of origin; third, the passage beginning “The Treatise says…” cites sūtras and treatises as proof. The first text also has three parts: first, providing the main explanation; next, the passage beginning “The dharmakāya…” translates the names; third, the passage beginning “These three Tathāgatas…” harmonizes them. The first part also has two: first, borrowing the Mahāprajñāpāramitā-śāstra to establish the meaning; next, the passage beginning “Thusness…” explains it. In a single phrase of the text of the Treatise, the three bodies are fully present. First, using the single word “tathā (thus/suchness),” it is named the dharmakāya, pointing to the realm that is accorded with, and returning to point to what is realized as “āgata (come)”; hence it says “arriving without moving.” This means that “tathā” is not cause or fruit yet pervades cause and fruit, while the word “āgata (come)” is in the fruit and does not pervade the cause. Next, regarding the Tathāgata of the saṃbhogakāya, there are also three parts: first, the main explanation; next, the passage beginning “From the principle…” concludes how it gets its name; third, the passage beginning “Therefore the Treatise says…” concludes by citing the text of the Treatise. In the first text, it interprets the two words exclusively in terms of the saṃbhogakāya. However, the meaning of the initial word “tathā” differs from before: previously, the two words “according with the dharma” belonged to what is accorded with, while now the single word “tathā” belongs to the accordant. “Dharma” pervades realm and wisdom: wisdom refers to the accordant, while realm refers to what is accorded with; wisdom in turn rides upon the realm that is accorded with to attain the fruit, and hence it says “riding upon the path of truth.” Next, the passage beginning “Wisdom matches…” explains the reason for the present word “tathā.” Although wisdom accords with the realm, nevertheless “tathā” derives its name from the realm; hence it says “it is named ‘tathā’ from the principle,” and so forth. Next, in citing the Treatise: it is because it can match the characteristics of dharmas. Understanding belongs to wisdom; understanding in accordance with the realm is being the accordant. Because understanding is complete, it is called “āgata (come).” Following this, the dharmakāya should also cite the text of the Treatise saying “accord with the characteristics of dharmas,” but the text is merely condensed.