法華義疏 10.142

10.142

第四、開合門者，經論之中說佛，開合不定，大明四句：一、本迹俱合，二、本迹俱開，三、開本合迹，四、開迹合本。本迹俱合或合名一佛，謂三寶中一佛寶也。或開為二身，故云佛真法身猶如虛空，應物現形如水中月。既但有一迹一本，亦是本迹俱合。或開為三而三義不定：一者、如七卷《金光明》辨三佛者，一法、二應、三化。法身為真，餘二為應，此則合真為一、開應為二。二者、《法華論》列三佛，謂法、報與化，即是開真合應。開真者，開法、報為二也。合應者以應身為一，此意明本有義為法身，酬因義名報，應物義名應也。次開四佛者，此義亦有二種：一者、《楞伽經》明四佛，一應化佛，二功德佛，三智慧佛，四如如佛。彼《經》云「初一為應，後三為真」，此亦合應開真也。三佛之中功德、智慧為報佛，如如為法身。二者、如七卷《金光明》辨於四句：一、化而非應，謂佛入涅槃已，為物示龍鬼等身，故名之為化；不示佛身，故名非應。二者、應而非化，經云「謂為地前身」。釋者云：地前菩薩所見佛身，乃從三昧法門中現，名之為應；非六趣攝，所以非化。三者、亦應亦化，經云「住有餘涅槃身」，釋者云：聲聞所見佛身，彼見如來相好形、修之成佛，故名為應；見佛在人中受生同人類，故名為化。四、非應非化謂法身，四句之中前三並應、後一為真，亦是開應合真也。真應俱開者，真中分二，法之與報。應中分二，應之與化。依《華嚴經》明十佛：一、無著佛，安住世間成正覺故。二、願佛，依願出生故。三、業報佛，信成就故，諸行皆成但略說一信也。四、住持佛，隨順世間不斷絕故。五、涅槃佛，取滅度故。六、法界佛，於一切處無不現故。七、心佛，善安住故。八、三昧佛，成就無量功德無所著故。九、性佛，善決定故。十、如意佛，以普覆故也。三佛說不說義，隨緣所見適時用之，義可知也。

Extensively clarifying the provisional and real nature of the body spans one and a half chapters of the sūtra, divided into five sections: 1. the section on exhorting faith; 2. the section on the principal discourse; 3. the section on obtaining benefits; 4. the section on praising; 5. the section on comparative evaluation. Because the profound Dharma is difficult to accept, one must first exhort faith; once the exhortation of faith is completed, next he preaches the Dharma extensively; preaching the Dharma accords with capacities, at which time the assembly attains the Path; doubts removed, they grasp and understand, and therefore praise; those who believe and understand have boundless merit and wisdom, and so it is comparatively evaluated.