法華玄論 1.138

1.138

答：以果德甚深，絕因位境界，宜就二義也。又前開三顯一中亦有顯密，廣說為顯、略說為密。又前〈現塔〉雖表法身是常，未辨為始證法身、為久證法身，故〈壽量〉廣明近遠之義，明無量劫來久證法身。又前開三顯一中亦有總別，初總明諸佛二智、次別明二智。今開近顯遠亦具總別二義，〈見塔品〉總明諸佛本迹，〈壽量〉別明釋迦二身。又前直明法身，後品廣釋疑難。又前但明法身，未辨三世益物之用；後品廣明益物義也。又諸佛隨俗凡有二種：一者身、二者命，前明法身常住，後明壽同太虛。又前明無生滅、後辨無始終，無始終者逸多不見其始，補處豈測其終也。此總序〈寶塔品〉及〈壽量品〉竟。晚見論明三身具足，豈非辨常之明據耶？

Answer: Because the fruition virtue is extremely profound, completely transcending the realm of the causal stage, it is appropriate to rely on both meanings. Furthermore, in the earlier opening of the three and revealing of the one, there were also the explicit and the secret: the broad explanation was explicit, and the brief explanation was secret. Moreover, although the previous "Manifesting the Stūpa" symbolized that the dharmakāya is permanent, it did not distinguish whether the dharmakāya was newly realized or realized long ago; therefore the "Life Span" extensively clarifies the meaning of near and far, clarifying that the dharmakāya was realized long ago, immeasurable kalpas ago. Furthermore, in the earlier opening of the three and revealing of the one, there were also general and particular aspects: first, generally clarifying the two wisdoms of the buddhas; next, particularly clarifying the two wisdoms. Now opening the near and revealing the far also possesses both general and particular meanings: the "Chapter on Seeing the Precious Stūpa" generally clarifies the root and traces of the buddhas, while the "Life Span" particularly clarifies the two bodies of Śākyamuni. Furthermore, previously it directly clarified the dharmakāya, while the later chapter extensively resolves doubts and objections. Furthermore, previously it merely clarified the dharmakāya without discerning its function of benefiting beings across the three periods of time; the later chapter extensively clarifies the meaning of benefiting beings. Furthermore, according to worldly convention, the buddhas have two things: first, the body; second, life. The earlier [section] clarifies that the dharmakāya is permanently abiding; the later clarifies that the life span is identical to empty space. Furthermore, previously it clarified non-arising and non-perishing; later it discerns that there is no beginning and no end. Regarding having no beginning and no end: Ajita cannot see its beginning, so how could one destined for the next stage measure its end? This completes the general preface to the "Chapter on the Precious Stūpa" and the "Chapter on the Life Span." Seeing later that the treatise clarifies the full endowment of the three bodies, is this not a clear proof for discerning permanence?