妙法蓮華經文句 9.81

9.81

「為是人說」下，第二，現在應化，又二：一、非生現生，二、非滅現滅。現生又二：一、現生，二、利益。現生又二：一、現生，二、非生。現生者迹現於生，非生者非始爾生也。為是人說我始得菩提，前明利鈍二機來感法身，今即現勝劣兩應，劣應應鈍根、勝應應利根。此兩應並有生法二身生，劣應二身生者，以正慧託胎，出生行七步，如迦旃延子所述，乃至六年苦行已還，是名生身生也。法身生者，即三十四心斷結習盡，所得五分法身是也。勝應生身生者，如《華嚴》、《大經》等說，與諸菩薩處摩耶胎常說大乘，出行十方各各七步，是名生身生。法身生者，於寂滅道場，金剛後心斷無明盡，得妙覺相應慧窮照法性，萬德種智圓明普備，是名法身生。「出家者」，劣應出分段家，勝應出二死家。「得菩提」者，劣應得有作四諦所發無漏盡無生智，名為菩提；勝應即照三諦一實之道，一切種智為菩提也。「然我實成」下，明本實不生，但天人修羅，見此二種生法二身謂言始生，此則不然。然我久已得此生法二身，今日之生非實生也，故云「久遠若斯」。「若斯」者，如上譬之長久也。「但以方便」下，明既非實生，何故現生？為利樂小法人德薄垢重者使得佛道，故言「但以方便教化眾生」。「作如是說」者，非生而現生，故云「作如是說」也。餘經破劣應生身生非生，尚不破劣應法身生非生；今經正破勝應法身生非生。何者？我實成佛已來久遠若斯，故知今日劣勝兩法身生皆被破故生非生，與餘經永異也。「如來所演」下，第二，明現生形聲益：先明形聲，次明不虛。說即聲教、示即形現。形聲不出自他，若說法身是說己身，若說應身是說他身益；言值然燈佛即是說己身，然燈是我師，是說他身；示正報是自己事，示現依報是示他事；隨他意語是說他身，隨自意語是說己身。示己他事，亦類如此。「諸所言說皆實不虛」者，又二：先、明不虛，次、釋不虛。初偏據聲益不虛，釋則雙釋不虛。初不虛者，漸頓二機稟此二種形聲皆益不虛。上過去章明皆歡喜，似如世界之益，今明皆不虛，勝劣形聲逗於二機，獲四悉檀皆不虛也。《大論》明四悉檀並實，世界故實，對治為人故實，篤而為論，三是世間實此實則虛，緣中亦有世間三實、第一義則虛，若以此虛實約迹本二門，漸頓益者虛實，昔方便行未得實道之益，是其因虛，執於近迹未得本地真實之益，即是果虛；今聞迹門之說同入實相，即得因中實益，聞本門之說，即除執近之情，得於長遠果地之實益。今得二實對昔二虛。約圓頓眾生，於迹本二門一實一虛得中道之行，是得因中之實益而執近果，是於果虛；今聞說因更不別得真實之益，聞說遠果即得實果之益，昔有一虛今得一實，故云皆實不虛也。

From "I speak to these people" onward is, second, the responsive transformation in the present, which again has two parts: first, not being born yet manifesting birth; second, not being extinguished yet manifesting extinction. Manifesting birth also has two parts: first, manifesting birth; second, benefiting. Manifesting birth also has two parts: first, manifesting birth; second, non-birth. Manifesting birth means the traces manifesting in birth; non-birth means not having begun to be born only then. "I speak to these people that I have newly attained bodhi": previously it was explained that the two capacities of sharp and dull come to affectively respond to the Dharma body; now superior and inferior responsive bodies are manifested, the inferior responsive body responding to dull faculties and the superior responsive body responding to sharp faculties. Both of these two responsive bodies have the birth of both the physical and Dharma bodies. As for the birth of the two bodies of the inferior responsive body: relying on correct wisdom to lodge in the womb, emerging and walking seven steps, as described by Kātyāyanīputra, up to six years of ascetic practice and so forth—this is called the birth of the physical body. As for the birth of the Dharma body: through the thirty-four minds eliminating the bonds and residual propensities entirely, the fivefold Dharma body attained is it. As for the birth of the physical body of the superior responsive body: as spoken in the Avataṃsaka, the Mahāparinirvāṇa-sūtra, and so forth, abiding in the womb of Māyā together with the bodhisattvas constantly preaching the Mahāyāna, and proceeding out in the ten directions, each for seven steps—this is called the birth of the physical body. As for the birth of the Dharma body: at the site of enlightenment of quiet extinction, with the final diamond-like mind eliminating ignorance completely, attaining the wisdom corresponding to wondrous awakening to thoroughly illuminate the Dharma nature, completely endowed with the myriad virtues and the knowledge of all forms—this is called the birth of the Dharma body. "Leaving home": the inferior responsive body leaves the home of fragmented [birth and death]; the superior responsive body leaves the home of the two kinds of death. "Attaining bodhi": the inferior responsive body attains the outflow-free, extinction, and non-arising wisdom generated by the Four Noble Truths with production, which is called bodhi; the superior responsive body illuminates the path of the three truths and the one reality, taking the knowledge of all forms as bodhi. From "Yet I truly achieved..." onward explains that the origin is truly unarisen; it is only that devas, humans, and asuras, seeing these two kinds of physical and Dharma bodies born, say that they have newly arisen, but this is not so. Yet I have long since attained these two bodies of the physical and Dharma; today's birth is not a true birth, hence it says "so long and distant as this." "As this" means as long and enduring as the parable above. From "Merely through expedient means..." onward explains: since it is not a true birth, why manifest birth? It is to benefit those who take joy in lesser dharmas, who are meager in virtue and heavy with defilements, so as to enable them to attain the Buddha path; therefore it says "merely through expedient means teaching and transforming sentient beings." "I make such a statement": not being born yet manifesting birth, hence it says "I make such a statement." Other sūtras refute the birth of the physical body of the inferior responsive body as non-birth, yet do not refute the birth of the Dharma body of the inferior responsive body as non-birth; this sūtra directly refutes the birth of the Dharma body of the superior responsive body as non-birth. Why? "Since I truly achieved Buddhahood, it has been as long and distant as this"; thus we know that today both the inferior and superior births of the Dharma body are refuted, and thus birth is non-birth, which is forever distinct from other sūtras. From "What the Tathāgata expounds..." onward is, second, explaining the benefit of form and sound in manifesting birth: first explaining form and sound, next explaining their not being false. Speaking is vocal teaching; displaying is physical manifestation. Form and sound do not go beyond self and other: if speaking of the Dharma body, it is speaking of one's own body; if speaking of the responsive body, it is speaking of the benefit of the body of another. Saying that one encountered Dīpaṃkara Buddha is speaking of one's own body; that Dīpaṃkara is my teacher is speaking of the body of another. Displaying the direct retribution is a matter of oneself; displaying the dependent retribution is displaying the matter of another. Words following the intention of others are speaking of the body of another; words following one's own intention are speaking of one's own body. Displaying matters of oneself and others are of this same category. "All that is spoken is real and not false" also has two parts: first, explaining not being false; next, interpreting not being false. The first relies solely on the vocal benefit not being false; the interpretation jointly interprets both as not being false. As for the first not being false: the two capacities of gradual and sudden, receiving these two kinds of form and sound, both receive benefits that are not false. The preceding past section explained that all rejoiced, which resembles the benefit of the worldly [siddhānta]; now it is explained that all are not false, as the superior and inferior form and sound match the two capacities, attaining the four siddhāntas, all being not false. The Mahāprajñāpāramitopadeśa explains that the four siddhāntas are all real: the worldly is therefore real, the counteractive and individual adaptation are therefore real; strictly discussing it, three are worldly real, and this real is then false; within conditions there are also the three worldly reals, while the paramārtha is false. If one applies this false and real to the two approaches of traces and origin: for those benefited by gradual and sudden, there is false and real. The previous expedient practice had not yet attained the benefit of the real path—this is its cause being false; clinging to the near traces without yet attaining the true benefit of the original ground—this is its effect being false. Now, hearing the preaching of the traces approach, entering reality together, they attain the real benefit within the cause; hearing the preaching of the origin approach, they eliminate the sentiment of clinging to the near and attain the real benefit of the distant effect ground. Now attaining the two reals contrasts with the previous two falsities. As for sentient beings of the perfect and sudden, regarding the two approaches of traces and origin, having one real and one false, attaining the practice of the Middle Way is attaining the real benefit within the cause, but clinging to the near effect is being false regarding the effect; now hearing the cause preached, they do not additionally attain a real benefit, but hearing the distant effect preached, they attain the benefit of the real effect. Previously having one false and now attaining one real, it is therefore said that all are real and not false.