妙法蓮華經玄義 7.131

7.131

《釋論》解念佛中云：多寶無人請說法，便入涅槃，後化佛身及七寶塔，證《法華經》。若從《論釋》，乃是化作全身，非無分身也。師云：若言不得說法，那告四眾，我滅後起一大塔？非都不說法，應是不說《法華》。故發大誓願，不碎生身之骨，全身不散，出證圓經。如入禪定者，表於不滅；出證常經，表於不偏；不偏不滅，圓常義顯。口唱真淨大法，真是常，略舉二德，我樂可知，鈍者讀文，猶自不覺也。

The commentary [Mahāprajñāpāramitopadeśa], explaining mindfulness of the Buddha, states: 'Prabhūtaratna had no one to request him to preach the Dharma, so he entered nirvāṇa; later he manifested the buddha-body and the seven-jeweled stūpa to bear witness to the Lotus Sūtra.' If we follow the treatise's explanation, this is a manifested whole body, not that he lacks emanations. The Master [Huisi] said: 'If you say he did not get to preach the Dharma, why did he tell the fourfold assembly, "After my extinction, erect a great stūpa"? It is not that he preached no Dharma at all; it must be that he did not preach the Lotus Sūtra. Therefore he made a great vow: not to fragment the bones of his physical body, but to keep the whole body undivided, emerging to bear witness to the perfect sūtra.' 'As if entering meditative absorption' signifies non-extinction; emerging to bear witness to the eternal sūtra signifies non-partiality. Being non-partial and unextinguished, the meaning of the perfect and eternal is revealed. His mouth proclaims the true and pure Great Dharma; 'true' is the eternal—having briefly mentioned two virtues, the self and bliss can be known. Dull-witted persons reading the text still fail to realize this.