法華義疏 1.58

1.58

以大乘為實、小乘為權，又得一權一實，但約今昔不同凡有三義：一者雙說，二者雙覆，三者雙開。言雙說者，初成正覺，寂滅道場為諸菩薩雙明二義，如〈信解品〉，辨於長者喻真實身，羅列寶物喻真實乘，即其證也。次雙覆者，脫珍御服著弊垢衣，以身方便覆身真實，隱於傍使更遣餘人，即是以乘方便覆乘真實，謂雙覆也。三雙開者，明昔三乘是方便、今一乘為真實，辨昔身是方便、今身為真實，謂雙開也。然乘之與身更無二體，即一正觀隨宜說之。運用自在故名為乘，體可軌模故名為法，以法為身故稱法身。

Taking the Mahāyāna as real and the Hīnayāna as provisional, one also obtains one provisional and one real. But with respect to the difference between present and past, there are three meanings in total: first, expounding both; second, concealing both; third, opening both. Expounding both means that upon first attaining true awakening, at the place of enlightenment of quiescence and cessation, he explained both meanings for the bodhisattvas; as in the Belief and Understanding Chapter, discerning the elder illustrates the real body, and arranging the precious objects illustrates the real vehicle, which is its proof. Next, concealing both means stripping off the fine robes and donning ragged, dirty clothes: using the upāya of the body to conceal the reality of the body; keeping hidden by the side and dispatching other men: this is using the upāya of the vehicle to conceal the reality of the vehicle; this is called concealing both. Third, opening both means explaining that the past triyāna was upāya and the present ekayāna is real; discerning that the past body was upāya and the present body is real; this is called opening both. However, vehicle and body have no two separate substances; they are simply the one correct contemplation explained in accordance with what is suitable. Operating freely, it is called vehicle; its substance serving as a model, it is called Dharma; taking Dharma as the body, it is called dharmakāya.