法華文句記 8.116

8.116

「北地師」下破謬斥非，義當破惡，即對治也。「云說經竟」者，意云正經已畢。「地師」去表身不二，以稱理故屬第一義也。「釋論」下證地師非。「師言」，南嶽也。雖云三身，意將法報以斥地師。「無來」者不合東來，「無出」者不應踊出。「巍巍」者，不應塔內。「應身」者，不應唯此。「若即此」等者，如南嶽所述三身勝相，若其直云多寶是法佛者，必不可也。尚非應身，豈具三身？故知多寶是法身者，未盡經旨。「秖是表示」等者，秖以釋迦等事表理可也。故知非直來證乃表經常，故多寶表法及具三身。多寶久滅今出證經，生不生也；往昔滅度猶現全身，滅非滅也。既非生滅，常住不移可表法身。釋迦入塔二身相稱，如智稱境故可表報。分身表應文理自成，如境智相冥故能起應。「三佛」至「而不一異」者，能表三中各三故不一，所表三中皆一故不異。又能表中三相別故不一，法體同故不異。又所表中亦以體同故不異，以身別故不一。又化道別故不一，共成此故不異。總而言之，即三而一故不異，即一而三故不一。「見寶塔」下「云云」者，於前四文明示四相以消四文，略如前釋，四皆屬圓。

Below 'the Northern Masters', it refutes errors and denounces faults; its meaning corresponds to destroying evil, which is the antidotal [siddhānta]. Regarding 'saying that preaching the sūtra is finished': the meaning is that the main sūtra is already concluded. From 'Master Dilun' onward, it signifies that the bodies are non-dual; because it accords with principle, it belongs to the supreme truth. Below 'the Treatise', it proves that the Master Dilun is incorrect. 'The master said' refers to Nányuè. Although he spoke of the three bodies, his intention was to use the dharma and reward [bodies] to refute the Master Dilun. 'Without coming' means it should not come from the east; 'without emerging' means it should not spring up. 'Towering' means it should not be within the stūpa; 'nirmāṇakāya' means it should not be solely this. Regarding 'if identical with this' and so forth: as in the supreme marks of the three bodies exposited by Nányuè, if one simply says Prabhūtaratna is the dharma buddha, that is certainly impermissible. If he is not even a nirmāṇakāya, how could he possess the three bodies? Thus one knows that taking Prabhūtaratna as the dharmakāya does not exhaust the sūtra's purport. Regarding 'merely signifying' and so forth: it is permissible merely to signify principle through the matters of Śākyamuni and others. Thus one knows that he comes not merely to bear witness, but to signify the constancy of the sūtra; therefore Prabhūtaratna signifies the Dharma and possesses the three bodies. Prabhūtaratna was extinct long ago, yet now emerges to bear witness to the sūtra—this is birth that is non-birth; in the past he entered extinction, yet still manifests his whole body—this is extinction that is non-extinction. Since it is neither birth nor extinction, being eternally abiding and unchanging can signify the dharmakāya. Śākyamuni entering the stūpa shows the two bodies corresponding to each other, like wisdom corresponding to the object, and hence can signify the sambhogakāya. The emanation bodies signifying the nirmāṇakāya are naturally established by the textual principle, just as when object and wisdom merge invisibly, emanations can be initiated. From 'the three buddhas' to 'and yet neither identical nor distinct': because within the three that can signify each contains three, they are not identical; because within the three signified all are one, they are not distinct. Furthermore, because within what can signify the three marks are distinct, they are not identical; because the Dharma essence is the same, they are not distinct. Furthermore, within what is signified, because the essence is the same they are not distinct, and because the bodies are distinct they are not identical. Furthermore, because their paths of transformation are distinct they are not identical, and because they jointly accomplish this they are not distinct. In summary, being identical to three while one, they are not distinct; being identical to one while three, they are not identical. Regarding 'etc.' below 'seeing the jeweled stūpa': in the four passages above, four marks are clearly indicated to explain the four passages, briefly as explained before; all four belong to the Perfect [Teaching].