法華玄論 1.132

1.132

答：以法身為真實，迹身為方便。但本迹二身凡有四種：一者生滅為迹身、無生滅為本身，如多寶雖滅不滅，顯釋迦雖生不生，不生不滅名為本身，不生示生、不滅示滅名為迹身也。二者明本一而迹多。如集十方諸分身佛，欲明釋迦為本、諸佛為迹。所以然者，諸佛平指為迹，各以己身為本。當知釋迦之與諸佛皆是迹耳，非釋迦非諸佛乃為統一之本，故明本一而迹多也。三者舉釋迦及分身者，此就一佛明本迹義，如一佛法身為本而垂一切迹。四者以為多寶與釋迦並坐者，欲表十方諸佛同一法身。皆同一法身，故垂一切迹。《攝大乘論》明二種平等：一別平等，如一佛法身為本垂一切迹；二通平等，謂十方諸佛同一法身由來，或但執別先通、或但執通先別，皆非論意也。晚見《法華論》明多寶以現者示平等，故多寶如來已入涅槃復示現身，此顯自身他身佛性法身平等，證四義中第四義及第一義也。

Answer: The dharmakāya is taken as the real, and the trace body is taken as skillful means. However, regarding the fundamental and trace bodies, there are altogether four types: First, arising and perishing constitute the trace body, while non-arising and non-perishing constitute the fundamental body. Just as Prabhūtaratna, though extinct, is not extinct, so it is revealed that Śākyamuni, though arisen, is not arisen. Non-arising and non-perishing is called the fundamental body; manifesting arising when non-arisen and manifesting extinction when non-extinct is called the trace body. Second, it clarifies that the root is one while the traces are many. Just as in gathering all the emanation buddhas from the ten directions, it wishes to clarify that Śākyamuni is the root and the various buddhas are the traces. The reason for this is that the buddhas are equally designated as traces, each taking their own body as the root. One should know that both Śākyamuni and the buddhas are all merely traces; neither Śākyamuni nor the buddhas is the unified root—hence it clarifies that the root is one while the traces are many. Third, adducing Śākyamuni and the emanations clarifies the meaning of root and trace in terms of a single buddha: just as a single buddha's dharmakāya is the root, while projecting all traces. Fourth, Prabhūtaratna and Śākyamuni sitting side by side is intended to symbolize that all buddhas of the ten directions share the same single dharmakāya. Because they all share the same dharmakāya, all traces are projected. The *Mahāyānasaṃgraha* clarifies two kinds of sameness: first, particular sameness, just as a single buddha's dharmakāya is the root that projects all traces; second, universal sameness, which refers to all buddhas of the ten directions having from the beginning shared the same dharmakāya. Whether one clings only to the particular prior to the universal, or clings only to the universal prior to the particular, neither is the treatise's intention. Later, seeing that the *Saddharmapuṇḍarīkopadeśa* clarifies that Prabhūtaratna's appearing shows sameness—whereby Prabhūtaratna Tathāgata, having already entered nirvāṇa, again manifests his body—this reveals the sameness of one's own body and other bodies, buddha-nature, and dharmakāya, confirming the fourth and the first among the four meanings.