法華文句記 10.14

10.14

三明三身不生不滅者，法身同前不當生滅。報身者，智自了智無能滅者，智屬於能既不生滅，豈能令惑若生若滅。應身者，相續故不生、相續故不滅。三身但云「不生滅」者，「不」字貫下「滅」字，即不生不滅，逐語便故但云「不生滅」耳。「云云」者，釋出三身不生滅意，以互融故。此因應身非滅唱滅一句之文，廣開三身有滅、不滅、不生不滅，若不爾者，生滅則定，何名三身不即不離？若得此意，遍一代教但聞一句唱滅之言，即識一切滅不滅義，具身多少滅不滅異，方達本地本不生滅，方達中間今日化道有滅不滅，以本地化中間今日一切迹教，不出三身四句故也。

Third, clarifying that the three bodies are neither arising nor extinguished: the dharmakāya, the same as before, does not admit of arising and extinction. As for the saṃbhogakāya: wisdom itself understands wisdom, and there is none that can extinguish it; since wisdom belongs to the active agent and is neither arising nor extinguished, how could it cause delusion to either arise or be extinguished? As for the nirmāṇakāya: because it is continuous, it does not arise; because it is continuous, it is not extinguished. When it merely says "not arising [and] extinguished" for the three bodies, the character "not" carries through to the character "extinguished" below, which means neither arising nor extinguished; merely for the convenience of phrasing does it simply say "not arising [and] extinguished." "And so forth" explains the meaning of the three bodies being neither arising nor extinguished, because they are mutually interfused. Based on this single sentence of text—the nirmāṇakāya's "not being extinguished yet proclaiming extinction"—it broadly opens up the three bodies having extinction, having non-extinction, and being neither arising nor extinguished. If this were not so, arising and extinction would be fixed; how could it be called the three bodies being neither identical nor separate? If one grasps this meaning, throughout the entirety of the teachings of [the Buddha's] lifetime, merely hearing a single phrase proclaiming extinction, one will immediately recognize the meaning of all extinction and non-extinction, as well as the differences in extinction and non-extinction according to how many bodies are possessed. Only then will one comprehend that the ground of origin is originally free of arising and extinction, and only then will one comprehend that the intermediate and present teaching paths have extinction and non-extinction, because the teaching of the ground of origin and all the teachings of the traces in the intermediate and present do not go beyond the three bodies and four propositions.