妙法蓮華經玄義 1.227

1.227

果體廣狹四難者，若昔果體是有餘、無餘，不備眾德，為狹、為麁者，此豈然乎？般若是佛母，十方佛皆護。《淨名》云：「未曾聞此實相深經」，當知昔果體備眾德也。若謂今果體廣，應備滿、了，何故復言亦滿、不滿，亦了、不了？何故復言：佛果無常，亦無我、樂、淨等。眾德缺然，廣義安在？若體廣者，法身應遍一切處，何故復言壽止八十？或七百阿僧祇灰斷入滅，去此不至彼耶？若言體廣，應備五眼見佛性。當知今果闕於四一，狹而是麁；將今望昔，昔還是妙。

Regarding the four challenges to the breadth and narrowness of the fruit's substance: If the past fruit's substance were with residue and without residue, not equipped with all virtues, and therefore narrow and coarse, how could this be so? Prajñā is the mother of the buddhas, protected by the buddhas of the ten directions. The Vimalakīrti says: "We have never before heard this profound sūtra of the real mark." One should know that the past fruit's substance was equipped with all virtues. If you claim that the present fruit's substance is broad, it should be equipped with the complete and the definitive; why then do you further say that it is both complete and incomplete, both definitive and non-definitive? Why do you further say: the Buddha's fruit is impermanent, and is also without self, bliss, purity, and so forth? When all virtues are lacking, where is the meaning of "broad"? If the substance is broad, the dharma-kāya should pervade all places; why then do you further say that the lifespan is limited to eighty years, or that after seven hundred asaṃkhyeyas he turns to ashes and severs into extinction, departing from here and not reaching there? If you say the substance is broad, it should be equipped with the five eyes seeing the Buddha-nature. One should know that the present fruit lacks the four onenesses, being narrow and therefore coarse; comparing the present to the past, the past is rather subtle.