法華文句記 2.126

2.126

From "Furthermore" onward, the prior and subsequent texts are juxtaposed to refute the ancients; this is not the principal refutation. In other texts, masters such as Guāngzhái stated that the Lotus Sūtra does not explain eternal abiding. Now, by explaining that the preface in the Innumerable Meanings Sūtra is distinct, [the text] opportunely vindicates the fact that the Lotus Sūtra's main body is eternal. The Innumerable Meanings Sūtra precedes the Lotus Sūtra, and the Sūtra on the Contemplation of Samantabhadra follows the Lotus Sūtra: since both the preface and the concluding text are eternal, how could the middle part admit of difference? Why then do they claim that extending life span through supernatural powers is impermanent? Therefore, [the text] cites that sūtra's verse: "The Tathāgata's pure and wondrous dharmakāya," and so forth—how could it not be eternal? Regarding the "hundred negations": that verse briefly lists thirty-four negations to serve as a pattern, from which all other negations may be inferred accordingly. This explains that the nature of the dharmakāya transcends all negations; hence, a hundred is cited as an aggregate. However, expressions of transcending the four [propositions] and departing from the hundred [negations] still apply across shallow and deep levels; one should compare them level by level. Here one should rely on the deep. As for the "four pāramitās of the Contemplation Sūtra": the sūtra says, "Śākyamuni is named Vairocana, who pervades all places; that Buddha's dwelling place is named Eternally Quiescent Light, the place encompassed and formed by the eternity-pāramitā, the place established by the self-pāramitā, the place where forms of existence are eradicated by the purity-pāramitā, and the place of non-abiding in bodily and mental characteristics by the bliss-pāramitā." Since these four are used to constitute the body and the land, it logically follows that prior to this, the body was eternal and the land was eternal. Hence, the Great Master retraces and encompasses the five periods, finding that all have concluding sections, as fully explained in the Xuanwen. From "Others object" onward, others object against our school: "Since the producer has already been clarified in the preface as eternally abiding, then the preface is already the main body. What remains to be expounded in the main body?" Now, countering them, we ask: "Both the preface and the main body are eternal—what error is there in principle?" As for "drawing an analogy," another arbitrarily cites: for example, in the preface to the Vimalakīrti Sūtra, eternity is explained, but the main body does not clarify eternity, which means it is impermanent; thus, drawing an analogy between the Lotus Sūtra and that sūtra, the Lotus Sūtra's preface should be eternal while its main body should be impermanent. Their claim that the Vimalakīrti's preface is eternal and its main body impermanent stems from the "Disciples" chapter of that Vimalakīrti Sūtra, where Ānanda is rebuked: "What illness could there be in an adamantine body? ... Up to: the Buddha's body is unconditioned and does not fall into numerical categories." This is because the ancients classified both the "Disciples" chapter and the "Bodhisattvas" chapter as belonging to the preface. Furthermore, they take the general preface's praise of the bodhisattvas' virtue: "Deep faith, firm and solid like an adamantine diamond." Now we counter-question their intention: if one draws an analogy between the Lotus Sūtra and the Vimalakīrti Sūtra, one should likewise draw an analogy between the Nirvāṇa Sūtra and the Vimalakīrti Sūtra, which would mean that the Nirvāṇa Sūtra's preface is eternal while its main body is impermanent. Therefore, one should know that one can only draw an analogy between the Vimalakīrti Sūtra and the Nirvāṇa Sūtra, where both preface and main body are eternal. You yourself do not comprehend the principal essence of the Vimalakīrti Sūtra, claiming that its main body is impermanent and making an analogy from it. One should know that in the Vimalakīrti Sūtra as well, preface and main body are both eternal. Therefore, the "Inquiring about Illness" chapter explains ultimate emptiness, and emptiness is precisely eternity. The "Gate of Non-duality" directly clarifies the middle way, which is eternal. The "Inconceivable" chapter clarifies the function of that which is eternal, contemplating the path to buddhahood for sentient beings to reveal the middle through the empty and the provisional. The "Fragrance Accumulation Buddha" chapter clarifies that the essence of the fragrant rice is eternal; and from the bodhisattva practices onward, it again returns to the central theme to clarify eternity. Therefore, we know that the main body from beginning to end is entirely eternal. From "Now regarding" onward, the objection is concluded.