妙法蓮華經玄贊 4.130

4.130

贊曰：下十七頌頌開示悟入，中分四：一頌開，五頌悟，一頌入，十頌示。此初也。大乘合取真理、正智，假者佛身恒安處此涅槃菩提名住，住即依止安處之義，所得唯是法身真理。或大乘者唯取真理，正智證會名之為住，以此法身萬德具足真德性故，故佛報身如其所證法身真理，還以無量定慧莊嚴，定即福也、慧即智也，攝持一切有為德盡。內冥真理，涅槃已滿，真智遂生，具福慧嚴，菩提復滿；自德既圓，故以二法開於眾生名之為度，顯二體性是無上故令生欣樂。

The Eulogy says: The following seventeen verses versify opening, demonstrating, awakening, and entering, divided into four: one verse on opening, five verses on awakening, one verse on entering, and ten verses on demonstrating. This is the first. The Great Vehicle combines true principle and correct wisdom; the provisional person, the Buddha's body, constantly dwells peacefully in this nirvāṇa and bodhi, which is called 'abiding'. 'Abiding' has the meaning of relying upon and dwelling peacefully; what is attained is solely the true principle of the dharmakāya. Alternatively, the Great Vehicle takes solely true principle; correct wisdom realizing and uniting with it is called 'abiding'. Because this dharmakāya is endowed with myriad virtues and is the true nature of virtue, the Buddha's reward-body (saṃbhogakāya), in accordance with the true principle of the dharmakāya he has realized, is furthermore adorned with immeasurable concentration and wisdom—concentration being merit, and wisdom being discernment—comprehending and holding all conditioned virtues completely. Internally merged with true principle, nirvāṇa is fully perfected; true wisdom then arises, endowed with the adornments of merit and wisdom, and bodhi is again perfected. Having perfected his own virtues, he opens these two dharmas to sentient beings, which is called 'crossing over', revealing that the nature of these two is unsurpassed so as to cause them to generate joy and delight.