法華義疏 9.222

9.222

「爾時釋迦牟尼佛見所分身」下，第二、正明開塔。就文為四：一、釋迦昇空；二、大眾起立；三、正明開塔；四、大眾覩見讚歎供養。初、二，如文也。「於是釋迦以右指」者，第三正明開塔。右指謂手之便，即是方便智用，說教化物事便，《華嚴．法界品》云「安住長者開栴檀塔，見過去佛皆不滅度」，即是顯法身無生滅也。《法華論》云「破三種無煩惱人染慢顛倒，一者信種種乘，二者信世間涅槃異，三者信彼此身異」。為對此三種染，故說三種平等：一者、乘平等，與聲聞授記唯有大乘無二乘故。二者、世間涅槃平等，以多寶如來入於涅槃，世間、涅槃彼此平等無差別故。三者、身平等，多寶如來已入涅槃復示現身，自身他身法身平等無差別故也。「爾時四眾」下，第四，大眾覩見稱歎供養也。

From "At that time Śākyamuni Buddha saw the emanated bodies" onward is the second [section], which directly explains the opening of the stūpa. In the text there are four [parts]: first, Śākyamuni ascends into the air; second, the great assembly rises to its feet; third, the direct explanation of opening the stūpa; fourth, the great assembly beholds, praises, and makes offerings. The first and second are as in the text. "Thereupon Śākyamuni with his right finger [opened the door of the seven-jeweled stūpa]" is the third, directly explaining the opening of the stūpa. The right finger refers to the facility of the hand, which represents the function of upāya-wisdom, facilitating the business of expounding the teachings to transform beings. The "Dharmadhātu Chapter" of the Avataṃsaka Sūtra states: "The Elder Sthiramatigṛhapati opened the sandalwood stūpa and saw that the buddhas of the past had none of them entered extinction," which precisely reveals that the dharmakāya has neither birth nor extinction. The Fahua lun states: "It refutes the afflictive arrogance and inverted views of three kinds of people without defilements: first, those who believe in various distinct yānas; second, those who believe that the mundane world and nirvāṇa are different; third, those who believe that their own body and another's body are different." To counter these three kinds of defilement, three kinds of equality are expounded: first, the equality of the yānas, because conferring prophecies upon the śrāvakas reveals that there is only the Great Vehicle and no two vehicles; second, the equality of the mundane world and nirvāṇa, because Prabhūtaratna Tathāgata entered nirvāṇa, and yet the mundane world and nirvāṇa, the one and the other, are equal and without distinction; third, the equality of bodies, because Prabhūtaratna Tathāgata, having already entered nirvāṇa, again manifests his body, so that one's own body, another's body, and the dharmakāya are equal and without distinction. From "At that time the fourfold assembly" onward is the fourth, the great assembly beholding, praising, and making offerings.