法華玄論 1.134

1.134

答：佛開本迹凡有二門，一神通輪門、二說法輪門。神通輪開本迹者，從〈見塔品〉至〈涌出品〉現十一種神通以開本迹：一者涌出塔，表佛猶存之義。二者住空，表隱顯無有滯礙。三者出聲，或謂直是塔而已，未足以表猶存之義，故須出聲也。四者雖復有聲，密恐無形非是佛聲，故開塔令身在其中矣。五分座同坐者，欲等生滅義往之等，今明雙樹之滅是迹而非真，今之等往明王宮之生權而非實也。六者集佛，明本一而迹多。七者變土，迹身既非實身，迹土亦非實土。釋迦及化佛是迹身，別有統一之本。淨穢二土皆是迹土，非法身所栖，法身別處中道第一義土。八者接眾在空，表虛心乃見法身。九者發調達之迹，以表丈六為權。調達非惡示惡，類釋迦不生現生。十者顯龍女成佛，昔女身不能現身成佛，今遂能成佛者，昔明如來身非常住，今始明佛身是常。十一明下方菩薩地覆不現，地裂方顯。昔教覆故未顯法身，今教始開故得明也。此十一種皆是神通門以開本迹也。二從彌勒之問、釋迦之答，就說法輪以開本迹也。

Answer: The Buddha's revelation of the root and traces generally has two approaches: first, the approach of the wheel of supernatural powers; second, the approach of the wheel of turning the Dharma. Revealing the root and traces through the wheel of supernatural powers manifests eleven kinds of supernatural powers from the "Chapter on Seeing the Precious Stūpa" to the "Chapter on Emerging from the Earth" in order to reveal the root and traces: First, the stūpa welling up from the earth symbolizes the meaning that the Buddha still exists. Second, abiding in empty space symbolizes that concealment and manifestation are free from hindrance. Third, emitting a voice: some might say it was merely a stūpa alone and not sufficient to symbolize the meaning that he still exists; therefore, emitting a voice was necessary. Fourth, although there was a voice, there was secret fear that being formless, it was not the Buddha's voice; therefore the stūpa was opened to let his body be within it. Fifth, dividing the seat and sitting together was intended to equate the meaning of arising and perishing: past equated with present clarifies that the extinction beneath the twin trees was a trace and not real, and present equated with past clarifies that the birth in the royal palace was provisional and not real. Sixth, gathering the buddhas clarifies that the root is one while the traces are many. Seventh, transforming the lands: since the trace bodies are not real bodies, the trace lands are also not real lands. Śākyamuni and the transformation buddhas are trace bodies, and there is separately a unified root. Both the pure and defiled lands are trace lands, not the dwelling of the dharmakāya; the dharmakāya dwells separately in the land of the middle way and ultimate truth. Eighth, receiving the assembly into empty space symbolizes that only with an open mind does one see the dharmakāya. Ninth, uncovering the traces of Devadatta in order to symbolize that the sixteen-foot body is provisional. Devadatta was not evil but manifested evil, analogous to Śākyamuni not being born but manifesting birth. Tenth, revealing the dragon girl attaining buddhahood: previously, a female body could not attain buddhahood in this very body, but now she was finally able to attain buddhahood. Previously, it was clarified that the Tathāgata's body is not permanently abiding, but now for the first time it is clarified that the Buddha's body is permanent. Eleventh, clarifying that the bodhisattvas from below were covered by the earth and did not appear, and only when the earth split did they manifest. In the past, because the teaching covered it, the dharmakāya was not yet revealed; now, because the teaching is first opened, it can be clarified. These eleven kinds are all the approach of supernatural powers to open up the root and traces. Second, beginning from Maitreya's question and Śākyamuni's answer, it is in terms of the wheel of turning the Dharma that the root and traces are opened up.