法華遊意 1.179

1.179

次破第二說，謂此經是覆相明常者，是亦不然。即上十義明常顯了，不應妄謂以為覆相明常。又此經開二方便門、顯二真實義。開二方便門者，謂乘方便、身方便也；顯二真實義者，謂乘真實、身真實也。乘方便謂三因三果，乘真實謂一因一果，身方便謂生滅無常之身，身真實謂無生滅常住身。若猶是覆相，則是方便之門未開，真實之相未顯。

Next, refuting the second explanation, which claims that this sūtra clarifies the eternal implicitly: this too is not so. The above ten reasons clarify the eternal explicitly; one should not falsely deem it to clarify the eternal implicitly. Furthermore, this sūtra opens two gates of upāya and reveals two senses of reality. Opening the two gates of upāya refers to the expedient of the vehicle and the expedient of the body; revealing the two senses of reality refers to the reality of the vehicle and the reality of the body. The expedient of the vehicle refers to the three causes and three fruits, while the reality of the vehicle refers to the one cause and one fruit. The expedient of the body refers to the body of arising, ceasing, and impermanence, while the reality of the body refers to the eternal body free from arising and ceasing. If it were still implicit, then the gates of upāya would not have been opened, and the mark of reality would not have been revealed.