法華文句記 9.138

9.138

河西與睿意同詞劣，意云：應身本是法身，法身真化分而不分，故云不異。無生無滅故云理一。故以多寶滅而非滅，用釋釋迦量即無量，故云「與太虛齊」等。若爾，引多寶現不云密表，應當多寶現即是釋迦長壽，何須更名壽量品耶？況但是法身而失報應，若言釋迦量即無量，秖可顯未來長壽，與《大經》同，如何得知過去壽量耶？故今先知壽無量劫，然始方云不思議一。

Hexi agreed in intent with Rui, though his phrasing was inferior. His intent was: the nirmāṇakāya is fundamentally the dharmakāya; the true and the transformed of the dharmakāya are divided yet not divided, hence he says 'not different.' Being without birth and without extinction, he therefore says 'the principle is one.' Therefore, taking Prabhūtaratna's extinction as non-extinction, he used it to interpret Śākyamuni's measured as being the immeasurable, hence saying 'equal to empty space,' and so forth. If so, when citing Prabhūtaratna's appearance, he did not say it was a secret representation; it should then follow that Prabhūtaratna's appearance was itself Śākyamuni's long life span, so why would there still be a need for the name 'Life Span Chapter'? Moreover, this is merely the dharmakāya while losing the reward and manifestation [bodies]. If one says that Śākyamuni's measure is the immeasurable, that can only reveal a future long life span, the same as the Mahāparinirvāṇa Sūtra; how could one know the past life span? Therefore, now we must first know that the life span spans immeasurable kalpas, and only then speak of the inconceivable oneness.