法華文句記 9.177

9.177

初法身為四：初略標，次「有佛」下釋出所以，三「文云」下引證，四「蓋是」下結歸。初如文，次釋所以中又二：初正出法身所以，次「不論」下簡異二身，又二：先身，次壽。初簡身者，「不論相應」簡非報身，「與不相續」簡非應身。「與」字引下句耳。「不論」兩字貫下二句。次簡壽中「亦無有量」簡非應壽，「及無量」簡非報壽，「亦無」兩字貫下二句，故以「及」字引之。故《華嚴》云：「法界非有量，亦復非無量，牟尼已超越，有量及無量。」彼但迹中約體用論，體必雙非、迹能雙用，此乃約用明體，故云「超越」。若直引此以證久本，良未可也，以彼不云已成壽故。「文云」下三引證，兩句並雙非報應。

First, the dharmakāya has four parts: first, briefly indicating; second, from "There is a buddha" below, explaining the reason; third, from "The text says" below, citing proof; fourth, from "It is because" below, concluding and returning. The first is as in the text. Next, within explaining the reason, there are also two parts: first, directly setting forth the reason for the dharmakāya; second, from "without discussing" below, distinguishing it from the other two bodies. This also has two parts: first, the body; next, the life span. First, in distinguishing the body: "without discussing correspondence" distinguishes it from being the saṃbhogakāya; "and non-continuity" distinguishes it from being the nirmāṇakāya. The character "and" (yǔ) merely introduces the lower phrase. The two characters "without discussing" run through the lower two phrases. Next, in distinguishing the life span: "also has no measure" distinguishes it from the life span of the response; "and immeasurable" distinguishes it from the life span of the saṃbhoga. The two characters "also has no" run through the lower two phrases, so "and" (jí) is used to introduce it. Thus the Avataṃsaka Sūtra says: "The dharma realm is neither measurable, / Nor is it immeasurable; / The Sage has already transcended / Both measurable and immeasurable." That text merely discusses essence and function within the traces: the essence must negate both, while the traces can employ both; this is clarifying the essence in terms of function, hence it says "transcended." If one directly cited this to prove the remote origin, it truly would not do, because that text does not say that the life span was already perfected. From "The text says" below, the third is citing proof; both phrases negate both saṃbhoga and response.